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and he himself of the council, and after the aforementioned heretics had been deposed and anathematized along with their impious doctrines 1.665 and those who thought like them, he arranged for the orthodox faith to be proclaimed. And Theodosius the Younger, when the impious Nestorius said that the God Logos was one and Christ another, and impiously introduced the one as son of God and the Father by nature and the other as son by grace, and denied that holy Mary was the Theotokos, convened the first council in Ephesus of the two hundred holy fathers and sent rulers who were obliged to be present at the council, and he ordered that Nestorius also be present and that judgment be passed on him, and indeed when a precise examination had taken place, they condemned Nestorius and anathematized him along with those who thought like him. But when these things had thus transpired, the partisans of the most accursed Nestorius, rising up against the most-holy Cyril, were eager, as far as it was in their power, to overturn the judgment that had been made against Nestorius. But nevertheless, the emperor Theodosius, siding with the truly orthodox judgments against Nestorius and his wicked doctrines, arranged for the judgment passed upon him to be bravely upheld. For in addition to this, when they had also babbled certain other things against the divine Cyril to the emperor, Cyril writes to the emperor such things as these. "Since I have learned, O most pious emperor, that some of those accustomed to fine speeches are buzzing around me like wild wasps and belching out wicked words against me, as though I say that the divine body of Christ was brought down from heaven and not from the holy virgin, and indeed they have babbled 1.666 that we confess two sons like Nestorius, we thought it necessary to say a few things to them about this, as follows. O foolish ones who know only how to slander, how were you led to this opinion and have become sick with such madness? For you should have clearly understood that almost our entire struggle for the faith was composed of our affirming that holy Mary is the Theotokos. But since, as they say, we say that the divine body of Christ was born from heaven and not from her, how could she be understood as Theotokos? For whom did she bear at all, if it is not true that she gave birth to Emmanuel according to the flesh? Let them be laughed at, therefore, who have babbled these and such things against me. For the blessed Isaiah does not lie when he says, "Behold, the virgin shall conceive and bear a son, and they shall call his name Emmanuel," which is, "God with us." And the archangel Gabriel also speaks truly in every way when he says to the virgin, "Do not be afraid, Mary; for you have found favor with God, and behold, you will conceive in your womb and bear a son, and you shall call his name Jesus; for he will save his people from their sins." But when we speak of our Lord Jesus Christ as from above, from heaven, we do not say this as if his holy flesh was brought down from above, from heaven, but by following the holy Paul who says, "The first man was from the earth, a man of dust; the second man is the Lord from heaven." And we also remember the Lord himself saying, "No one has ascended into heaven except he who descended from heaven, the Son of Man." And yet he was born according to the flesh, as has been said, from the 1.667 holy virgin. But since the God Logos who came down from above, from heaven, emptied himself, taking the form of a slave, and was called Son of Man while remaining what he was, that is, God (for he is unchangeable and immutable by nature), he is said to have come down from heaven, being now understood as one with his own flesh. And he has been named man from heaven, being perfect in divinity and the same one perfect in humanity, and understood as in one person. For there is one Lord Jesus Christ, even if the difference of the natures from which we say the ineffable union was effected is not ignored. Therefore we confess the only-begotten Son of God, the Logos, as perfect God and perfect man, of a rational soul and body, begotten of the Father before the ages

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καὶ αὐτὸς τῆς συνόδου, καὶ τῶν εἰρημένων καθαιρεθέντων καὶ ἀναθεματισθέντων αἱρετικῶν μετὰ καὶ τῶν ἀσεβῶν αὐτῶν δογμά 1.665 των καὶ ὁμοφρόνων, παρεσκεύασε τὴν ὀρθόδοξον πίστιν κηρύττε σθαι. καὶ Θεοδόσιος δὲ ὁ νέος τοῦ ἀσεβοῦς Νεστορίου λέγοντος ἄλλον εἶναι τὸν θεὸν λόγον καὶ ἄλλον τὸν Χριστόν, καὶ τὸν μὲν φύσει υἱὸν τοῦ θεοῦ καὶ πατρὸς τὸν δὲ χάριτι υἱὸν ἀσεβῶς εἰσά γοντος, καὶ τὴν ἁγίαν Μαρίαν εἶναι θεοτόκον ἀρνουμένου, συνα γαγὼν τὴν προτέραν ἐν Ἐφέσῳ τῶν διακοσίων ἁγίων πατέρων σύνοδον καὶ ἀποστείλας ἄρχοντας ὀφείλοντας παρεῖναι τῇ συνόδῳ, προσέταξε καὶ τὸν Νεστόριον παραγενέσθαι καὶ κρίσιν ἐπ' αὐτὸν γενέσθαι, καὶ δὴ γενομένης ἀκριβοῦς ἐξετάσεως κατεδίκασαν Νεστόριον καὶ ἀνεθεμάτισαν σὺν τοῖς ὁμόφροσιν αὐτοῦ. τούτων δὲ οὕτω προελθόντων, ἐπαναστάντες Κυρίλλῳ τῷ πανοσιωτάτῳ οἱ τῆς ἐξαγίστου Νεστορίου μερίδος ἐσπούδασαν τό γε ἐπ' αὐτοῖς ἀνατρέψαι τὴν κατὰ Νεστορίου γεγενημένην κρίσιν. ἀλλ' οὖν γε Θεοδόσιος ὁ βασιλεὺς ἀντιλαμβανόμενος τῶν ὄντως ὀρθῶν κατὰ Νε στορίου καὶ τῶν πονηρῶν αὐτοῦ δογμάτων κριθέντων, παρεσκεύασε κρατεῖν γενναίως τὴν ἐπ' αὐτῷ γεγενημένην κρίσιν. καὶ γὰρ πρὸς τούτοις καὶ ἄλλα τινὰ κατὰ τοῦ θείου Κυρίλλου πρὸς τὸν βασιλέα καταφλυαρησάντων, γράφει πρὸς τὸν βασιλέα Κύριλλος τοιαῦτα. "ἐπειδήπερ ἐπυθόμην, ὦ εὐσεβέστατε βασιλεῦ, τῶν φιλολογεῖν εἰωθότων τινὰς ἀγρίων σφηκῶν δίκην περιβομβεῖν καὶ μοχθηροὺς ἐρεύγεσθαι κατ' ἐμοῦ λόγους, ὡς ἐξ οὐρανοῦ κατακομισθὲν καὶ οὐκ ἐκ τῆς ἁγίας παρθένου λέγοντος τὸ θεῖον σῶμα Χριστοῦ, καὶ μέντοι καὶ δύο υἱοὺς κατὰ Νεστόριον ὁμολογεῖν ἡμᾶς κατεφλυά 1.666 ρησαν, δεῖν ᾠήθημεν ὀλίγα περὶ τούτου πρὸς αὐτοὺς εἰπεῖν οὕτως. ὦ ἀνόητοι καὶ μόνον εἰδότες συκοφαντεῖν, πῶς εἰς τοῦτο παρήχθητε γνώμης καὶ τοσαύτην νενοσήκατε μανίαν; ἔδει γὰρ σαφῶς ἐννοεῖν ὅτι σχεδὸν ἅπας ἡμῖν ὁ ὑπὲρ τῆς πίστεως ἀγὼν συγκεκρότητο δια βεβαιουμένοις ὅτι θεοτόκος ἐστὶν ἡ ἁγία Μαρία. ἀλλ' ἐπείπερ ἐξ οὐρανοῦ καὶ οὐκ ἐξ αὐτῆς γεγεννῆσθαι τὸ θεῖον σῶμα τοῦ Χρι στοῦ λέγομεν, ὡς φασί, πῶς ἂν νοοῖτο θεοτόκος; τίνα γὰρ ὅλως τέτοκεν, εἰ μή ἐστιν ἀληθὲς ὅτι γεγέννηκε κατὰ σάρκα τὸν Ἐμμα νουήλ; γελάσθωσαν τοίνυν οἱ ταῦτα καὶ τὰ τοιαῦτα τὰ κατ' ἐμοῦ πεφλυαρηκότες. οὐ γὰρ ψεύδεται λέγων ὁ μακάριος Ἠσαΐας «ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ, ὅ ἐστι μεθ' ἡμῶν ὁ θεός.» ἀληθεύει δὲ πάντως καὶ ὁ ἀρχάγγελος Γαβριὴλ πρὸς τὴν παρθένον εἰπών «μὴ φοβοῦ Μαριάμ· εὗρες γὰρ χάριν παρὰ τῷ θεῷ, καὶ ἰδοὺ συλ λήψῃ ἐν γαστρὶ καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν· αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν.» ὅταν δὲ λέγωμεν ἄνωθεν ἐξ οὐρανοῦ τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν, καὶ οὐχ ὡς ἄνωθεν ἐξ οὐρανοῦ κατενεχθείσης τῆς ἁγίας αὐτοῦ σαρκὸς ταῦτα φαμέν, ἀλλ' ὡς ἑπόμενοι τῷ ἱερῷ Παύλῳ φάσκοντι «ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός, ὁ δεύτερος ὁ κύριος ἐξ οὐρανοῦ.» μεμνήμεθα δὲ καὶ αὐτοῦ τοῦ κυρίου λέγοντος «οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου.» καίτοι γεγέννηται κατὰ σάρκα, ὡς εἴρηται, ἐκ τῆς 1.667 ἁγίας παρθένου. ἐπειδὴ δὲ ὁ ἄνωθεν ἐξ οὐρανοῦ καταφοιτήσας θεὸς λόγος κεκένωκεν ἑαυτὸν μορφὴν δούλου λαβών, καὶ κεχρημάτικεν ἀνθρώπου υἱὸς μετὰ τοῦ μεῖναι ὃ ἦν, τουτέστι θεός (ἄτρεπτος γὰρ καὶ ἀναλλοίωτος κατὰ φύσιν ἐστίν), ὡς εἷς ἤδη νοούμενος μετὰ τῆς ἰδίας σαρκὸς ἐξ οὐρανοῦ λέγεται κατελθεῖν. ὠνόμασται δὲ καὶ ἄν θρωπος ἐξ οὐρανοῦ, τέλειος ὢν ἐν θεότητι καὶ τέλειος ὁ αὐτὸς ἐν ἀνθρωπότητι, καὶ ὡς ἐν ἑνὶ προσώπῳ νοούμενος. εἷς γὰρ κύριος Ἰησοῦς Χριστός, κἂν τῶν φύσεων διαφορὰ μὴ ἀγνοῆται, ἐξ ὧν τὴν ἀπόρρητον ἕνωσίν φαμεν πεπρᾶχθαι. τοιγαροῦν ὁμολογοῦ μεν τὸν μονογενῆ υἱὸν τοῦ θεοῦ λόγον θεὸν τέλειον καὶ ἄνθρωπον τέλειον, ἐκ ψυχῆς λογικῆς καὶ σώματος, πρὸ αἰώνων μὲν ἐκ τοῦ πατέρος γεννηθέντα