Some writings of Non-Chalcedonian Fathers:
DIOSCORUS OF ALEXANDRIA
Dioscorus to Domnus of Antioch:
"Now I come back to you, O Christ loving bishop of Antioch, my brother,
observe that John did not spare any effort to strengthen the unity of the
Church at your end and ours. A unity that they cannot disrupt, they
dispatched their forces against it, and without feeling it, they were about
to destroy the time of peace. How glorious is the time of peace!"
"They claim that Nestorius the blasphemer was unfairly excommunicated
without deviating from the right path and without injuring Christ. They do
not admit that he instilled heresies in the Orthodox faith that is derived
from the Bible."
(Raouf: this shows that even after the Formula of Reunion, the Nestorians
were still attempting to claim that their heresy was in accords with the
Reunion since this was written to John of Antioch's successor after the
First Letter of St. Dioscorus to his Monks:
"I know Him, and with faith I transcend. He was born God of the Father, and
I know Him to be born man from the Virgin. I see Him walking as a man on
earth and behold to heavenly Angels as God. I envisage Him sleeping in the
ship as a man and He himself walks on the water as God. As a human He
experiences hunger, and as God He feeds. He, as human, was stoned by the
Jews and He himself is worshipped by the Angels as God. He was tempted as a
human, but expels devils as God....I confess He is one; while He Himself is
God and Savior, he became man because of His goodness..."
"No one dare say that the Holy body taken from the Virgin by our Lord is not
consubstantial with ours, as it is known, and as it is so."
Letter to Secundinus:
"The phrase is "in everything". It does not exclude any part of our nature
at all . It includes nerves, hair, bones, veins, belly, heart, kidneys,
liver, and lungs. That flesh of our Savior, which was born of Mary and which
was ensouled with a rational soul, was constituted of every element of which
we are composed, but through male seed, sleep, and sensual
gratification...For He was with us, like us, and for us. "
TIMOTHY OF ALEXANDRIA
"On the fact that one must assert as one our Lord and God Jesus Christ with
his flesh and must assign everything to Him, what is divine and what is
human, and that he became consubstantial with us according to the body but
also remained God, and that it is godless to separate Him into two
(Raouf: Here St. Timothy is speaking of separating Christ in two natures
after union which according to St. Cyril's theology made null the hypostatic
"I have written this upon hearing that certain persons are opposed to
obeying the tradition of the holy fathers who taught Christ's fleshly
consubstantiality with us. Such persons the fathers also anthematized. For
we believe, in accordance with the traditions of the fathers, that our Lord
Jesus Christ was consubstantial in flesh with us...and one with his own
"I promised that if they refrained from heterodoxy and confessed that our
Lord was consubstantial in flesh with us and that he was not of a different
nature, I would maintain them in their former honor and would grasp then
with the same love as before."
"...to inform everyone, naming the above mentioned Isaiah and Theophilus as
persons who, by asserting that our Lord and God Jesus Christ is of an alien
nature from us and that He was not consubstantial in flesh with them and
that He was not really human, have alienated themselves from communion with
the holy fathers and with me and give warning that no man henceforth should
hold communion with them."
"These antichrists neither acknowledge that Jesus Christ has come into the
world in human flesh, nor believe that God the Word became man while
remaining God unchanged."
"For they are now preaching the evil doctrines of the Phantasiasts' heresy
by saying that the body of our Lord and God Jesus Christ is uncreated, that
body which was constituted of created manhood. They are asserting that God
the Word was not ineffably incarnate from the Virgin, Theotokos, sharing
blood and flesh in our likeness - so as to be made wholly like us, sin
excepted, so that in becoming truly man, he could be seen by earthly men
revealed in human flesh for our salvation...."
"He gave up His spirit when we committed it, that is Hi soul, into the hands
of the Father, when He wanted to do this. He proved thereby that the
precious body of Christ was endowed with a rational soul; he became a human
being and truly died..."
THEODOSIUS OF ALEXANDRIA (566)
"The hypostatic union did not falsify the distinction of natures that marks
the united and also left no place for division and separation; rather, for
us it created from two the one and indivisible Emmanuel; one is His nature
or composite hypostasis; this means the same as when we say: the nature of
the God-Logos Himself and His hypostasis has become flesh and perfectly
"This perfidious and damnable synod taught unlawfully among its other
blasphemies that Christ is be known in two natures, and against the best
valid canones it set up a different definition of faith and called the Tome
of Leo a pillar of Orthodoxy, which openly affirmed the godless teachings of
Nestorius and two natures and hypostases, as well as two forms and
activities and characteristics ..."
"...He who is one of the Holy Trinity, the hypostatic Logos of God the
Father, united to himself hypostatically a flesh homoousios with us, and
like us, capable of suffering."
"There was not a union of ousias and natures which are generic and common,
that is, of the nature which contains the Trinity of the divine hypostases,
Father, Son, and Holy Spirit, and of the nature which includes the entire
human race of all men - but there was merely a union of God the Logos and
His own flesh, endowed with a rational and intellectual soul , which he
united to Himself in a hypostatic way."
THEODORE OF ALEXANDRIA (587)
"...who is like us and at the same time over us, since He is one from two,
divinity and humanity, which are perfect in their respects, consubstantial
with the Father in the divinity and the same one consubstantial with us in
the humanity, who is not divided into those of which he consists and not
separated into the duality of natures or mixed through any kind of
transformation or metamorphosis of natures; rather, after he was
hypostatically united to an animated body, He was born as man from woman,
and without having abandoned His nature, He became like us, but the same one
is God and man, that is God has become man..."
SEVERUS OF ANTIOCH
"In regard to the one prosopon and one nature that is hypostasis, when those
out of which He is and is naturally composed are thought of, reason brings
them together, recognizing Him as one, not to be divided into two."
"For we do not say either that God the Word was changed over to man, made up
of soul and body. But we confess that while remaining what He is, He was
united hypostatically to the flesh possessing a rational soul."
"When the Fathers spoke of "one incarnate nature of God the Word," they made
it clear that by becoming incarnate the Word did not abandon His nature, but
that He remained in His perfection without change and deviation; for he did
not undergo any loss or diminution in His hypostasis. When they said that He
"became incarnate", they affirmed that the flesh was nothing but flesh, and
that it did not come into being by itself apart from union with the Word.
Therefore, it is just to say that the Word was simple, not composite, before
the ages. When He willed to assume our likeness without sin, the flesh was
brought into being, but not separately. While signifying the lofty union,
the words "became incarnate" refer to the assumption of the flesh from the
Virgin, which was not separate by itself; so that from two natures, namely
Godhead and manhood, one Christ came forth from Mary. The same is known to
be at once God and man; He is of the same substance with the Father in the
Godhead and He Himself is of the same substance with us men in the manhood."
"The thought of union does not permit a division into two, though those from
which is the union remain without diminution and without change. They came
to be in composition, and not in specific concretion, and therefore they
cannot be counted two. From both there is complete one nature and one
hypostasis of the Word incarnate. For it is not of "simple" objects alone
that the word "one" is spoken, but it is used also of beings that came
together in composition."
"When we think of the Emmanuel and contemplate Godhead and manhood, we shall
see that each of them is not only different from the other, but that they
are remote from each other and sharply distinct. Moreover, when the union of
both is confessed, the difference signifying the natures of which is the one
Christ does not disappear, though by reason of the hypostatic union division
"When we anethematize those who affirm of the Emmanuel two natures after the
union and their operations as well as properties, it is not for speaking of
natures or operations or properties that we place them under condemnation;
but for saying two natures after the union and assigning the operations and
properties to each of them, thereby dividing them between the natures."