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Author Topic: Where did St Cyril say "μία φύσις" (ie "mia physis")?  (Read 2344 times) Average Rating: 0
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Didymus
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« on: May 03, 2009, 10:19:32 AM »

Just asking because somebody asked elsewhere and I don't know the reference for it.

Thanks to anyone who can assist quickly please Cool

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« Reply #1 on: May 03, 2009, 03:47:40 PM »

Not sure...you may want to check his letters to Nestorius, or the 12 anathemas.
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« Reply #2 on: May 03, 2009, 05:47:15 PM »

Quote
He introduces the word, I think, only once into his three celebrated Orations, and then rather in a formal statement of doctrine than in the flow of his discussion, viz. Orat. i. 4. Twice he gives utterance to it in the Collection of Notes which make up what is called his fourth Oration (Orat. iv. 9, 12.) We find it indeed in his de Decretis Nic. Conc. and his de Synodis; but there it constitutes his direct subject, and he discusses it in order, when challenged, to defend it. And in his work against Apollinaris he says [homoousios he trias], i. 9. But there are passages of his Orations in which he omits it, when it was the natural word to use; vid. the notes on Orat. i. 20, 21, and 58 fin. Oxf. transl. Moreover, the word does not occur in the {338} Catecheses of St. Cyril of Jerusalem, A.D. 347, nor in the recantation made before Pope Julius by Ursacius and Valens, A.D. 349, nor in the cross-questionings to which St. Ambrose subjected Palladius and Secundianus, A.D. 381. At Seleucia, A.D. 359, a hundred and fifty Eastern Bishops (with the exception of a few Egyptians) were found to abandon it, while at Ariminum in the same year the celebrated scene took place of four hundred bishops of the West being worried and tricked into a momentary act of the same character. They had not yet got it deeply fixed into their minds, as a sort of first principle, that to abandon the Formula was to betray the faith. We may think how strong and general the indisposition was thus to regard the matter, when even Pope Liberius consented to sign a creed in which it was omitted (vid. Athan. Histor. Arian. 41 fin.)

http://www.newmanreader.org/works/tracts/cyril/cyril1.html

Found a couple of more things on that same site:
Quote
The case is the same in Cyril's Formula; he speaks of a [mia theia physis] in the Word. He has, in like manner, written a treatise entitled "Quod unus sit Christus;" and in one of his Paschal Epistles he enlarges on the text, "Jesus Christ yesterday and today the same and for ever." His great theme in these works is, not the coalescing of the two natures into one, but the error of making two sons, one before and one upon the Incarnation, one divine, one human, or again of degrading the {368} divine usia by making it subject to the humanity. Vid. also his Answers adv. Oriental. et Theod. passim.

   
Thus, for instance, he says to Nestorius: "It is at once ignorant and impious even to imagine that the Word of the Father should be called to a second beginning of being, or to have taken flesh of the Holy Virgin, as some kind of root of his own existence," c. Nest. i. p. 7. Vid. also ibid. p. 5, c.


So to Successus, "There is one Son, one Lord, before the incarnation and after; the Word was not one Son, and the child of the Virgin another; but [autos ekainos ho proaionios], man, not by change of nature, but by economical good pleasure." Ep. 1, pp. 136-7. Vid. c. Nest. iv. fin. [Christon hena kai huion kai kurion apoteteleke ton auton onta theon kai anthropon], ibid. ii. 58. "The nature of the Word remained what it was," ibid. i. p. 15. [Meneneke en anthropoteti theos], ibid. iii. p. 73. "He is one, [kai ou dicha sarkos], who in His own nature is [exo sarkos], ibid. p. 45. [Heis noeitai meta sarkos]," ibid. 55. Vid. also ii. p. 60 A, and ad Succ. Ep. 2, p. 145.

   
And when he is formally called on to explain his Formula, his language is still more explicit in the same sense. "He remained what He was, [physei theos]; and He remained one Son; but not without flesh," ad Succ. Ep. 2, p. 142. "The [physis] of the Word has not changed into [ten tes sarkos physin], nor the reverse; but each remaining and being recognized [en idioteti tei kata physin] by an ineffable union, He shows to us [mian huiou physin], but that [physin sesarkomenen]," ibid. "Had we," he continues, "stopped without adding [sesarkomene], they might have had some pretence {369} for speaking, but [he en anthropoteti teleiotes] and [he kath' hemas ousia] is conveyed in the word [sesarkomene]," ibid. p. 144, etc.

« Last Edit: May 03, 2009, 05:52:28 PM by serb1389 » Logged

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« Reply #3 on: May 03, 2009, 06:16:21 PM »

Toward the end of his life, after the Formulary of Reunion with John of Antioch, he wrote a book called On the Unity of Christ

http://www.amazon.com/Unity-Christ-Saint-Patriarch-Alexandria/dp/0881411337

In there he states:

"We say that there is one Son, and that he has one nature even when he is considered as having assumed flesh endowed with a rational soul."  (page 77)

"My friend, if anyone says that when we speak of the single nature of God the Word incarnate and made man we imply that a confusion or mixture has occured, then they are talking utter rubbish."  (page 79)

« Last Edit: May 04, 2009, 07:49:00 PM by Salpy » Logged

Didymus
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« Reply #4 on: May 05, 2009, 12:34:48 PM »

Thank you very much Cool
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Tags: St. Cyril Chalcedon  nature  miaphysis  Oriental one nature 
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