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, used to be made right into a heretic? unlike past scholarship, Susan Wessel concludes that Cyril's luck in being increased to orthodox prestige was once no longer easily a political accomplishment in keeping with political alliances he had shaped as chance arose. Nor was once it a dogmatic victory, in line with the readability and orthodoxy of Cyril's doctrinal claims. as a substitute, it used to be his process in deciding upon 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 resources for Cyril of Alexandria and the Nestorian Controversy: The Making of a Saint and of a Heretic (Oxford Early Christian Studies)
2–6. 24 Cyril: from Egypt to the Imperial City imbues Cyril’s title ‘the new Theophilus’ with meaning and signiﬁcance. ³² By thus deceiving the monks, as Socrates saw it, Theophilus gained the trust and support of the monastic community, which became a potent weapon in his later confrontation with the Tall Brothers. ³³ They found that the responsibilities of their new ecclesiastical oﬃces interfered with their exercise of spiritual and ascetic practice. ³⁴ Disgusted, the two Tall Brothers demanded release from their clerical duties in order to return to the ascetic and spiritual life of the desert.
Ibid. PG 47. 21. . metapoiÆsantew aÈtoË tinaw ımil¤aw eﬁw Ïylouw katå basil¤sshw, ka‹ •t°rvn t«n §n tª aÈlª toË basil°vw. ‘[the devil] pretend[ed] that some of his homilies made fun of the empress and other members of the imperial court’. 30 Cyril: from Egypt to the Imperial City synod. When the people of Constantinople learned of John’s deposition, they rose in protest, claiming that this political intrigue was merely the result of Theophilus’ sinister political designs against their bishop.
A law dated 30 January 412 (ibid. 16. 5. 52) ﬁned Donatists who did not return to the orthodox faith; punished their landlords with conﬁscation of property; and threatened exile to any Donatist clerics and priests. See Haas, Alexandria in Late Antiquity, 299. ²³ Socrates was not the ﬁrst church historian to rebuke a bishop for extending his power into secular aﬀairs. Eusebius reports that the bishops deposed Paul of Samosata for establishing a tribunal within the church. Eusebius, HE 7. 30. 9, Eusebius Werke, ii.