Page:Dictionary of Christian Biography and Literature (1911).djvu/259

Rh On Oct. 30, 431, Cyril returned to Alexandria; and shortly afterwards Maximian, a pious and simple-hearted man, who by virtue of an imperial mandate had been consecrated to the see of Constantinople in the room of Nestorius, announced his accession to Cyril, who in his reply compared him to the faithful Eliakim, invested with the stewardship of Hezekiah's household on the deprivation of the unworthy Shebna. This letter contained a statement of orthodox doctrine, and a disclaimer of all ideas of "confusion" or "alteration" in the divine nature of the Word (Ep. p. 94 seq.; Mansi, v. 257 seq.). Cyril next began a vindication of his conduct to be laid before the emperor (Mansi, v. 225). Theodosius, hoping for a reconciliation, endeavoured to arrange a meeting between John and Cyril at Nicomedia. Cyril was now disposed to moderation, and resolved to insist only upon the condemnation of Nestorius and the recognition of Maximian. The meeting, it was found, could not take place; but a council at Antioch framed six articles, expressly rejecting those of Cyril, while accepting Athanasius's letter to Epictetus as an exposition of Nicene orthodoxy. Cyril's reply shewed that he had mastered his tendency to vehement and unyielding self-assertion. He wrote to Acacius of Berrhoea, the oldest bp. in Syria, who had forwarded to him the six articles by the hands of the "tribune and notary" Aristolaus. Cyril's letter (preserved, in a Lat. version, in the "Synodicon," Mansi, v. 831) is worth attention: he represented the impossibility of withdrawing what he had written against Nestorius—it would be easy to come to a good understanding about the "articles" of the Alexandrian synod if only the Easterns would accept the deposition of Nestorius. "Those who anathematize them will see that the meaning of the articles is directed solely against his blasphemies." For himself, Cyril disavowed and condemned once more the heresies imputed to him, and asserted the impassibility of the divine nature in Christ, while insisting that He, the Only-begotten Son, Himself "suffered for us in the flesh," according to the words of St. Peter. This letter (referred to by Cyril in subsequent letters, Ep. pp. 110, 152, 155) opened the way to his reconciliation with John. The latter, although in his recent council he had bound himself to demand a recantation of the Cyrilline articles, now declared that Cyril had fully cleared himself from all heretical opinions. After a conference with Acacius of Berrhoea, John sent to Alexandria, Paul bp. of Emesa, a man of experience whom they both could trust, to confer with Cyril (see Cyril's letters to Acacius and Donatus, Ep. pp. 111, 156). When Paul reached Alexandria, Cyril was laid up with illness (Mansi, v. 987), but, when able, received him, as Paul himself said, kindly and pacifically (Mansi, v. 188). They began their conference: Paul presented to Cyril a confession of faith as exhibiting the mind of John of Antioch (Ep. p. 103); it had been originally written at Ephesus by Theodoret (Tillem. xiv. 531). "We confess," so ran this formulary, "our Lord Jesus Christ, the Only-begotten Son of God, to be perfect God and perfect Man, of a reasonable soul and a body, before the ages begotten of the Father according to Godhead, but in the last days Himself the self-same, for us and for our salvation, born of the Virgin Mary according to Manhood; of one essence with the Father as to Godhead, of one essence with us as to Manhood. For there took place an union of two natures; wherefore we confess one Christ, one Son, one Lord. According to this idea of an union without confusion, we confess the Holy Virgin to be Theotokos, because God the Word was incarnate and made Man, and from His very conception united to Himself the temple assumed from her." The formulary, although it dwelt more than Cyril had been wont to do on the double aspect of the Incarnation, was accepted by Cyril as representing Paul's own faith, and he placed a corresponding statement in the hands of Paul. The latter asked whether he would stand by Athanasius's letter to Epictetus. "Certainly; but is your copy of it free of corruption?" Paul produced his copy; Cyril, comparing it with the authentic text, found that it had been tampered with (Mansi, v. 325). After further conversation the two bishops agreed to "forget" the troubles of Ephesus. Paul gave Cyril a letter from John, which, though gentle and dignified in tone, referred to the "articles" in language which annoyed Cyril, and he spoke of the letter as "insulting." Paul soothed him with courteous assurances, but Cyril proceeded to the point which John had ignored—the recognition of the deposition of Nestorius, and the condemnation of his heresy. Paul offered to make such a declaration in John's name, but Cyril promptly and keenly insisted that John himself should make it (ib. 313). Just as little could Cyril give way as to the four Nestorianizing metropolitans deposed by the new archbp. of Constantinople: that sentence, he insisted, must stand good (ib. 349). Paul then, in writing, satisfied Cyril as to his own orthodoxy, and Cyril allowed him to join in the church-service of Alexandria, even inviting him to preach on Christmas Day, 432, in the great church (ib. 293). The bp. of Emesa began with the angelic hymn, proceeded to the prophecy of Emmanuel, and then said, "Thus Mary, Mother of God, brings forth Emmanuel." A characteristic outbreak of orthodox joy interrupted the discourse. The people cried out, "This is the faith! 'Tis God's own gift, O orthodox Cyril! This is what we wanted to hear." Paul then went on to say that a combination of two perfect natures, the Godhead and Manhood, constituted "for us" the one Son, the one Christ, the one Lord. Again the cry arose, "Welcome, orthodox bishop!" Paul resumed his discourse, and explained St. Peter's confession as implying a duality of nature and an unity of person in Christ. On New Year's Day, 433, after alluding to Cyril as a kind-hearted trainer who had smiled upon his performance, he preached at greater length on the unity of the Person and the distinctness of the natures, as being co-ordinate and harmonious truths; and his teaching was heartily endorsed by Cyril, who sent two of his own clergy to accompany him and Aristolaus, the emperor's secretary, who was very zealous for the reunion, to Antioch, with a paper for John to sign, and a letter of communion to be given 