Alexander Schmemann

3. The Age Of The Ecumenical Councils (50 pages)

From Schmemann's A History of the Orthodox Church

Page 11

The freedom thus granted to the Church proved beneficial. Although at first there were insults and mutual excommunications, men were found who were able to rise above personalities and party solidarity.
The century-old bishop Acacius of Berea wrote to Cyril, proposing that he forget the polemical aspects of the case so that the problem could be solved in its essence. Could an interpretation of Cyril’s theology be found that would be acceptable for Easterners? Again there were lengthy statements of faith; both sides were sincere, but behind each stood the phantom of heresy. Cyril’s explanations satisfied many, and late in the year 432 Paul of Emesa was sent to Alexandria from Antioch with an expression of the faith of the East which Cyril in turn accepted. Now peace could be restored. Cyril entered into communion with Paul, and the latter returned home with the signed formula of union.

Gradually most of the Easterners also signed it, and in 433 communion between Egypt and Syria was re-established. The formula of union “was, strictly speaking, the dogmatic result and epilogue of the Council of Ephesus. This formula was composed in the theological language of Antioch . . . but the borderline between orthodoxy and Nestorianism is therefore all the more clearly expressed.”[11] It was the victory of orthodoxy over both extremes: Christ was “complete God and complete man . . .
He is of one nature with the Father in divinity and of one nature with us in humanity, for a union of the two natures has been made; therefore we confess one Christ, one Son, one Lord ... we confess that the Holy Virgin is Theotokos because God the Word was made flesh and became man, and from her conception united with Himself the temple received from Her.”

This was the language of Antioch, but in accepting it Cyril conceded nothing for which he had fought. The confession of one Person in Christ was positively expressed, and the saving faith in the real union of God and man in one Person was protected.

Such was the orthodox epilogue of Ephesus. The storm died down, although slowly and painfully. Nestorius languished in a remote Libyan oasis, the insults he had suffered unforgotten. Nevertheless, despite Cyril’s intensity and sometimes unhappy choice of words, truth had triumphed.
The Church had little time, however, to enjoy its victory.

 

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