Epistle to Nestorius, when I learned about the wrong way of thinking

In the “Epistle to Nestorius, when I learned about the wrong way of thinking” (probably the end of 429 - the beginning of 430), St. Cyril of Alexandria addresses Archbishop Nestorius of Constantinople with an expression of deep concern over his teaching, which distorts the Orthodox understanding of the Incarnation of Christ. The saint is surprised by Nestorius's indignation caused by the dissemination of his (St. Cyril's) messages. The main source of confusion, however, is not his letters, but the teachings of Nestorius himself, which some perceive as heretical. The author of the letter denounces opinions that deny the true Divinity of Christ and present Him only as an “instrument of God” or a “God-bearing man.” Particularly indignant is Nestorius’s refusal to call the Virgin Mary “Theotokos,” which undermines faith in the unity of the Divine and human natures in Christ. St. Kirill writes about his pastoral responsibility and emphasizes that silence in the face of distortion of the faith is unacceptable for a bishop. It reminds us of the judgment of God and the duty of pastors to defend the purity of doctrine. The saint invites Nestorius to reconsider his views and openly confess the Motherhood of the Virgin Mary in order to stop temptation in the Church. He expresses his readiness for dialogue, but also firmly declares that for the sake of truth he is ready to suffer, “to be subjected to chains and death itself.” This letter became an important stage in the polemic against Nestorianism and prepared the ground for the Third Ecumenical Council in Ephesus (431), where the teachings of Nestorius were condemned and the veneration of the Virgin Mary as the Mother of God was approved as a dogma. To the most reverent and most God-loving Bishop Nestorius, our co-celebrant, Bishop Cyril (wishes) every good thing in the Lord. Some honorable and trustworthy men arrived in Alexandria. They told me that your piety is in great indignation and is using all means to upset me. When I wanted to know the reason for such grief for your piety, they told me that some of the Alexandrians had spread among the people the message I had written to the holy monks, and that it had become the result of hatred and bitterness. I am surprised that your piety has not examined this matter most carefully. The confusion in faith arose not from the message that was written by me before, but from some teachings spoken by your piety or by someone else. On the contrary, when scriptures or explanations containing erroneous teaching began to circulate, we took the trouble to correct this teaching. Because some have reached the point where they do not want to confess Christ as God, but rather confess Him as an organ or instrument of God and a God-bearing man, and something even more absurd than this. We are saddened by the words that are spoken by your piety, or said by someone else: I do not really believe these insignificant writings that have spread among people. How could we remain silent at a time when faith is being distorted, when so many changes are occurring in it? Or will we not appear before the judgment seat of Christ? Can we really justify ourselves in untimely silence, we who are tasked with saying what we should? What should I do now? I must enter into communication on this subject with your piety, after the most reverent and most God-loving Bishop of Rome, Celestinus, and the most God-loving bishops with him, asked about writings that appeared there from no one knows where, whether from your piety, or from somewhere else. They write about them, considering them a great temptation. How can we reassure those who, coming here from all the Eastern churches, grumble about these writings? Does your piety really think that the confusion that arose in the churches from these extraordinary teachings is of little importance? We are all now engaged in asceticism and labor in order to return to the truth those who, I don’t know how, are deceived by thoughts alien to the truth. How quickly did your piety give rise to this general murmur? Is it fair to blame someone else for this? Why does your piety hate me? Why does he unfairly vilify me, when it would be better to correct his words in order to stop the temptation in the universal Church? If the word has poured out of the mouth and, let’s say, it has already spread among the people, this can still be helped by revising one’s words. Be assured that the best thing in this case would be to speak a word to those who are offended and call the Holy Virgin the Mother of God, so that we, having comforted the dejected and having the right mind, like everyone else, can perform public worship in peace and unanimity. Let your piety not doubt that we are ready to endure everything for our faith in Christ, to be subjected to chains and death itself. I will tell the truth that during the lifetime of Atticus, of blessed memory, I wrote a book about the Holy and Consubstantial Trinity: it also contains a word about the incarnation of the Only Begotten, and my current writing agrees with them. I read it to bishops, clergy and those of the people who love reading. But until now I have not given it to anyone. Probably, with the publication of this word, they will blame me again; because this essay was compiled by me before your piety was elected to the archbishopric. You might be interested in: