Alexander Schmemann

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

From Schmemann's A History of the Orthodox Church

Page 9

The criticism of Nestorianism which was developed by St. Cyril of Alexandria did not convince the “Easterners,” but alarmed them. This did not mean that they were all extreme Nestorians, but that they feared the opposite extreme. It must be recognized that St. Cyril could not find words, which were above dispute and did not give precise definitions.
His theological experience was not confused or ambiguous, but for all his theological perspicacity he did not have the great gift of words, which had so distinguished the great Cappadocians.[8]

One theological formula he used was especially dangerous and later condemned: “One nature of God the Word Incarnate.” Cyril thought this was a quotation from Athanasius the Great, but the phrase had actually been composed by Apollinarius of Laodicea, already condemned by the Church, whose followers, in order to disseminate his views, had signed his works with the names of undisputed Church authorities. The formula could be interpreted as a denial of the human nature in Christ, being wholly swallowed up by the divine. According to this doctrine (the Easterners thought) man was not saved but consumed in the flaming contact with Deity. It is understandable, therefore, that the Easterners should gather at Ephesus in alarm; while not wholly in agreement with Nestorius, they came primarily to expose and condemn the heresy of Cyril. The imperial letter summoning them had been couched in language sharply hostile to Cyril. “Essentially the council was summoned against Cyril,” writes Mgr. Duchesne.[9] This must be kept in mind for a fair judgment of his conduct there. It has been subject to criticism even by Orthodox historians, for whom St. Cyril is one of the greatest Fathers and teachers of the Church. Some historians have tried to rehabilitate Nestorius,[10] and in modern literature about Ephesus he is frequently depicted as a martyr, with Cyril as his persecutor, who condemned his enemy in his absence. But we must remember that when Cyril arrived in Ephesus with his bishops, he encountered obvious support for Nestorius among the imperial officials who had been entrusted with organizing the council. Cyril wanted a theological solution.
They were preparing to condemn and depose him, not on theological grounds, but simply for “disciplinary” reasons and with the open encouragement of state authorities.

 

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