By Susan Wessel
What have been the old and cultural strategies through which Cyril of Alexandria was once increased to canonical prestige whereas his opponent, Nestorius, bishop of Constantinople, was once made right into a heretic? not like prior scholarship, Susan Wessel concludes that Cyril's luck in being increased to orthodox prestige was once now not easily a political accomplishment in response to political alliances he had shaped as chance arose. Nor was once it a dogmatic victory, in accordance with the readability and orthodoxy of Cyril's doctrinal claims. in its place, it used to be his process in choosing himself with the orthodoxy of the previous bishop of Alexandria, Athanasius, in his victory over Arianism, in borrowing Athanasius' interpretive tools, and in skilfully utilizing the tropes and figures of the second one sophistic that made Cyril a saint within the Greek and Coptic Orthodox church buildings.
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Additional info for Cyril of Alexandria and the Nestorian Controversy: The Making of a Saint and of a Heretic (Oxford Early Christian Studies)
357–60. g. the ‘Woes against the Pharisees’, Luke 11: 37–54; Mark 12: 37b–40; 7: 1–2, 5–6a; Luke 7: 36. See also, Gospel of Thomas, 39, 89, 102; Papyrus Oxyrhynchus, 840. 2; 655. ii. 11–23. ⁶⁵ Socrates, HE 7. 16, GCS ns 1, p. 361 ll. 12–25. ⁶⁶ As Socrates saw it, the Syrian Jews suﬀered just retribution for their impious practices and acts of malevolence committed against Christians. This topos is applied by Socrates to the Alexandrian Jews, who are made ultimately responsible for the harsh punishment brought against them.
430–1. Cyrille, Lettres festales, 49 n. 2. ¹⁹ See Epiphanius, Panarion (Adversus haereses), nos. 59, 60 (CPG 3745) Epiphanius II. Panarion (nos. 34–64), ed. K. Holl and J. Dummer (Berlin, 1980), 363 ll. 13–14; 379 ll. 1–2; PG 41. 1017a, 1037b–c. See also Cyrille, Lettres festales, SC, 372, p. 49. ²⁰ For a diﬀerent view from that presented here, see C. Haas, Alexandria in Late Antiquity (Baltimore, 1997), 299, in which he suggests that the Novatians had incurred Cyril’s wrath when they came to the aid of Cyril’s opponent Timothy during the episcopal election.
The Novatians had enjoyed imperial tolerance and support for a number of years before Cyril’s episcopacy. ¹⁶ Each bishop representing an alleged heretical sect was asked to present a credal statement. Socrates reports that only the Novatians held christological beliefs consistent with the homoousian (same essence) Creed of Nicaea, and were, therefore, the only ‘heretical’ group that was permitted to assemble within the Imperial City. ¹⁷ Why Cyril changed his uncle’s policy of toleration with respect to the Novatian community remains unclear.
Cyril of Alexandria and the Nestorian Controversy: The Making of a Saint and of a Heretic (Oxford Early Christian Studies) by Susan Wessel