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Edited from a variety of translations (mentioned in the preface) by H. R. Percival
THE ECUMENICAL COUNCILS Resources Online and in Print
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62 Pages
Page 19
Excursus on the Word Theotokos .
There have been some who have tried to reduce all the great theological controversies on the Trinity and on the Incarnation to mere logomachies, and have jeered at those who could waste their time and energies over such trivialities. For example, it has been said that the real difference between Arius and Athanasius was nothing more nor less than an iota, and that even Athanasius himself, in his more placid, and therefore presumably more rational moods, was willing to hold communion with those who differed from him and who still rejected the homousion. But however catching and brilliant such remarks may be, they lack all solid foundation in truth. It is perfectly manifest that a person so entirely lacking in discrimination as not to see the enormous difference between identity and likeness is not one whose opinion on such a point can be of much value. A brilliant historian is not necessarily an accurate historian, far less need he be a safe guide in matters of theological definition. [247]
A similar attempt to reduce to a logomachy the difference between the Catholic faith and Nestorianism has been made by some writers of undoubted learning among Protestants, notably by Fuchs and Schröckh. But as in the case of the homousios so, too, in the case of the theotocos the word expresses a great, necessary, and fundamental doctrine of the Catholic faith. It is not a matter of words, but of things, and the mind most unskilled in theology cannot fail to grasp the enormous difference there is between affirming, as does Nestorianism, that a God indwelt a man with a human personality of his own distinct from the personality of the indwelling god; and that God assumed to himself human nature, that is a human body and a human soul, but without human personality.
(Wm. Bright, St. Leo on the Incarnation, pp. 160, 161.)
It is, then, clear that the question raised by the wide circulation of the discourses of Nestorius as archbishop of Constantinople was not verbal, but vital. Much of his language was irrelevant, and indicated some confusedness of thought: much would, of itself, admit of an orthodox construction; in one of the latest of his sermons, which Garnier dates on Sunday, December 14, 430, he grants that "Theotocos" might be used as signifying that "the temple which was formed in Mary by the Holy Spirit was united to the Godhead;" but it was impossible not to ask whether by "the temple" he meant the body of Jesus, or Jesus himself regarded as a human individual existing idia, idikos, ana meros--as Cyril represents his theory--and whether by "union" he meant more than a close alliance, ejusdem generis, in the last analysis, with the relation between God and every saint, or, indeed, every Christian in true moral fellowship with him--an alliance which would amount, in Cyril's phrase, to no more than a "relative union," and would reduce the Saviour to a "Theophoros," the title claimed of old by one of his chief martyrs. And the real identity of Nestorius's view with that of Theodore [of Mopsuestia] was but too plainly exhibited by such statements as occur in some of the extracts preserved in Cyril's treatise Against Nestorius--to the effect that Christ was one with the Word by participation in dignity; that "the man" was partaker of Divine power, and in that sense not mere man; that he was adored together with the Word; and that "My Lord and my God" was a doxology to the Father; and above all, by the words spoken at Ephesus, "I can never allow that a child of three months old was God."
[247] Cf. Bp. Lightfoot's criticism on Gibbon as an historian, The Apostolic Fathers, Vol. I., p. 46 n. Macaulay's History of England will of course instantly present itself to the reader as a sample of the brilliant variety of histories referred to in the text.
Reference address : https://elpenor.org/ecumenical-councils/third.asp?pg=19
