Cyril of Alexandria

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Cyril of Alexandria (378-444) was the Pope of Alexandria when the city was at its height in influence and power within the Roman Empire. Cyril wrote extensively and was a leading protagonist in the Christological controversies of the 4th and 5th centuries. He was a central figure in the Council of Ephesus in 431 which led to the deposition of Nestorius as Archbishop of Constantinople. Cyril is among the patristic fathers, and the Doctors of the Church, and his reputation within the Christian world has led to his acquiring the title "Seal of all the Fathers." His feast day is celebrated on June 9 and, with St. Athanasius of Alexandria, on January 18.

1 Life
2 Controversy
3 Theology
4 Legacy
5 Source
6 External links
- 6.1 Works
7 References

[edit] Life

Cyril was born about 378 in the small town of Theodosios, Egypt, near modern day Malalla el Kobra. His mother’s brother, Theophilus, was a priest who rose to the powerful position of Pope of Alexandria. His mother remained close to her brother and under his guidance Cyril was well educated. His education showed through his knowledge, in his writings, of Christian writers of his day, including Eusebius, Origen, Didymus, and writers of the Alexandrian church. His formal education appeared normal for his day: 390-392 grammatical studies at ages 12 to 14, 393-397 Rhetoric/Humanities at ages 15 to 20, and 398-402 Christian theology and biblical studies.

He was tonsured a reader by his uncle, Theophilus, in the Church of Alexandria and under his uncle's guidance advanced in knowledge and position. He supported his uncle in the removal of St. John Chrysostom as archbishop of Constantinople, although this was justified as an administrative, not doctrinal, issue. Later Cyril celebrated John's return as when he contrasted Nestorius' unorthodoxy to Chrysostom's purity of doctrine to the imperial court.

Theophilus died on October 15, 412, and Cyril was made pope on October 18, 412, over stiff opposition by the party for the incumbent Archdeacon Timothy in a volatile Alexandrian atmosphere. Thus, Cyril followed first Athanasius and then Theophilus as the Pope of Alexandria in the position that had become powerful and influential, rivaling that of the city Prefect (mayor or official). Alexandria being a city of pagan, Jewish, and Christians got the reputation as a city that was known to be in turmoil.<ref name="library">Preston Chesser, "The Burning of the Library of Alexandria"., eHistory.com </ref>

[edit] Controversy

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His early years as pope were caught up in the problems of a cosmopolitan city where the animosities among the various Christian factions, Jews, and pagans brought frequent violence. He began to exert his authority by causing the churches of the Novatians to be closed and their sacred vessels to be seized. Cyril also demanded all Jews be removed from the city. This was refuted by the prefect of Alexandria, Orestes, but Cyril paid no heed and the Jews were expelled. <ref name="persecution">James Everett Seaver, "The Persecution of the Jews in the Roman Empire (300-428)"., University of Kansas Publications, 1952. </ref> <ref name="socrates">Socrates, Hist. Eccl., VII, 13; PC, LXXXII, 759 ff., tr. in Bohn Library (London, 1888), pp. 345 ff.; dated by Socrates 412; but Juster, II, p. 176, has plausibly argued that it could not have happened before 414.</ref>

Some of the tensions between Jews and Christians was prompted by a slaughter of Christians at the hands of Alexandrian Jews who, after instigating the death of monk Hierax, lured Christians in the streets at night claiming that the church was on fire. <ref name="library"/>

Cyril led a mob of Christians against the Jews in the city, plundering and destroying the synagogues as well as killing Orestes <ref name="persecution"/> <ref name="socrates"/>. Though there is no clear agreement among historians, he is often blamed for burning the Library of Alexandria<ref name="library"/> in this rampage. It is through his conflict with Orestes that Cyril is linked to the murder of Hypatia, the female mathematician, philosopher, and teacher, who was a frequent guest of Orestes'. <ref>A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Series II (Vol II: Socrates Scholasticus) (1890), Ecclesiastical History (VII.15) edited by by Philip Schaff and Henry Wace;</ref> <ref>Gibbon: The History of the Decline and Fall of the Roman Empire, XLVII (1995) edited by David Womersley (Penguin Classics)</ref>

Newer studies show Hypatia's death as the result of a struggle between two Christian factions, the moderate Orestes, supported by Hypatia, and the more rigid Cyril. <ref>Maria Dzielska (tr. F. Lyra), Hypatia of Alexandria. Cambridge (Mass.): Harvard University Press, 1995. (Revealing Antiquity, 8). Pp. xi + 157. ISBN 0-674-43775-6</ref> This point is alluded to by Sir William Smith, who states:

She was accused of too much familiarity with Orestes, prefect of Alexandria, and the charge spread among the clergy, who took up the notion that she interrupted the friendship of Orestes with their archbishop, Cyril.

In addition to his animosity with Orestes, there was the rivalry between Alexandria and Constantine I of Constantinople and a clash between Alexandrian and Antiochian schools of ecclesiastical reflection, piety, and discourse. These issues came to a head in 428 when the See of Constantinople became vacant. Nestorius, from the Antiochian party, was made Archbishop of Constantinople on April 10, 428, and stoked the fires by denouncing the use of the term Theotokos as not a proper rendition of Mary’s position in relation to Christ.

Thus, Cyril and the Alexandrian party crossed swords with those of the Antiochian party in the imperial home court. After much in-fighting, Augusta Pulcheria, older sister of the Emperor Theodosius II, sided with Cyril against Nestorius. To rid himself of Cyril, Nestorius recommended to the emperor a council in Constantinople. But, when Theodosius called the council it was in Ephesus, an area friendly to Cyril. After months of maneuvering the Council of 431 ended with Nestorius being removed from office and sent into exile.

Cyril died on June 27, 444, but the controversies were to continue for decades, from the Robber Council of Ephesus in 449 to the Council of Chalcedon in 451 and beyond.

[edit] Theology

Cyril regarded the embodiment of God in the person of Jesus Christ to be so mystically powerful that it spread out from the body of the God-man into the rest of the race, to reconstitute human nature into a graced and deified condition of the saints, one that promised immortality and transfiguration to believers. Nestorius, on the other hand, saw the incarnation as primarily a moral and ethical example to the faithful, to follow in the footsteps of Jesus. Cyril's constant stress was on the simple idea that it was God who walked the streets of Nazareth (hence Mary was Theotokos or Mother of God), and God who had appeared in a transfigured humanity. Nestorius was always more careful to speak of the distinct 'Jesus the Man' and 'the divine Logos' in ways that Cyril thought were too dichotomous.

[edit] Legacy

As noted above, Cyril was a scholarly archbishop and a prolific writer. In the early years of his active life in the Church he wrote several exegeses. Among these were: Commentaries on the Old Testament [1], Thesaurus, Discourse Against Arians, Commentary on St. John's Gospel [2], and Dialogues on the Trinity. In 429 as the Christological controversies increased, his output of writings was that which his opponents could not match. His writings and his theology have remained central to tradition of the Fathers and to all Orthodox to this day.

[edit] Source

McGuckin, John A. St. Cyril of Alexandria and the Christological Controversy. Crestwood, NY: St. Vladimir’s Seminary Press, 2004. ISBN 0-88141-259-7

[edit] External links

Life and Writings of Cyril of Alexandria as relates to the Christological Controversy
Early Church Fathers Includes text written by Cyril of Alexandria