ARCHBISHOP, DOCTOR OF THE CHURCH

(AD 444)

From his writings:   “Christ urges his disciples to ask for spiritual gifts. At the same time gives them confidence that they will not fail to obtain them, should they ask for them. He says further, ‘Truly, truly’ to confirm their belief that should they ask the father for anything they would receive it…. For he will act as their mediator to their request, and as one with the father, grant it. That is what he means by “in my name.” For it is only through the Son that we draw near to the Father. (See John 16:23,24).” - CYRIL OF ALEXANDRIA

Another version from the Coptic Synexarion

The Departure of St. Kyrillos (Cyril) the First, the Twenty- Fourth Pope of Alexandria.

In the year 444 A.D, the great father, the pillar of faith and the lamp of the Orthodox church, St. Kyrillos (Cyril) the First, the Alexandrian Pope, and the twenty-fourth Patriarch of the See of St. Mark, departed.

This saint was the son of the sister of Pope Theophilus (23rd patriarch). He was raised by his uncle at the school of Alexandria where he was educated in its Theological and Philosophical subjects needed to defend Christianity and the Orthodox faith. After he learned a great deal of these subjects, his uncle sent him to the monastery of St. Macarius in the wilderness. There, he became a disciple to a righteous old monk called Sarabamon. He taught him the church books, and the sayings of the pure fathers. He trained his mind and body by practicing the works of righteousness and virtues for a period of time.

After he spent in the wilderness five years, Pope Theophilus sent him to Abba Sarapion, the honorable bishop, so he increased in wisdom and knowledge. Shortly after, the bishop returned him to Alexandria. His uncle was rejoiced, ordained him a deacon, appointed him a preacher in the cathedral and made him his scribe. Whenever Kyrillos gave a sermon, he captured the hearts of his listeners with his eloquence, fluency, and his strong influence. Since that time, he became well known for his vast knowledge, his great righteousness, and his deep influence in his teaching.

When his uncle Pope Theophilus departed in the 18th of Babah 128 A.M. (October 15th, 412 A.M.), they enthroned this father in his place on the 20th day of Babah, 128 A.M. (Oct. 17th, 412 A.D.). The church was illumined with his knowledge, and he gave special attention to resisting paganism and defending the Christian faith. He started to refute the falsity of Emperor Julian the Infidel in his ten essays that had been written after his apostasy. These were the favorite readings of the pagan young people of Alexandria and their pride, for they believed that it destroyed the principles of the Christian faith. Pope Kyrillos refuted them in terms that were clear, strong and convincing.

He set out to rebut the heretics until he was able to close their churches and seize their contents. He ordered the expulsion of the Jews from Alexandria which led to a disturbance and confrontation between the Jews and the Christians. This led to the widening of the contention between the governor and this great saint. Because of his strong devotion to the Christian ethics and teachings, he found himself compelled to ask for reconciliation with the governor. However, the governor refused to accept the reconciliation, and the conflict between them continued for a period of time.

When the heresy of Nestorius, Patriarch of Constantinople, emerged, a Universal Council convened for him. He denied that the Virgin was the mother of God (Theotokos). Two hundred bishops assembled in the city of Ephesus during the reign of Emperor Theodosius II, known by Theodosius the Less. St. Cyril (Kyrillos), Pope of Alexandria, presided over this council. He debated Nestorius, explained to him his heretic opinion, and threatened him with excommunication and exile from his Chair, if he did not change his erroneous opinion. St. Kyrillos composed twelve discourses wherein he explained the true faith, refuting the error of Nestorius. Anba John, Patriarch of Antioch, and some of the bishops of the East disagreed with him, taking Nestorius' side. Nevertheless, shortly after, they came back and agreed with Kyrillos who was victorious over the enemies of the church. He wrote many discourses and valuable epistles, confirming in them, that God the Word is One Nature, One Will, and One Person incarnated. He anathematized anyone who separated Christ or differed from this true faith. The Emperor exiled Nestorius in the year 435 A.D. to the land of Egypt, and remained in the city of Akhmim until his death in the year 440 A.D.

From the monumental works of Pope Kyrillos was the commentary of the Holy Books. When he finished his strife, he fell sick for a short time and departed in peace. He remained on the Alexandrian Chair for thirty-one years, eight months, and ten days.

May his prayers be with us. Amen.

Unabridged Version:

ST. CYRIL OF ALEXANDRIA, THE TWENTY-FOURTH PATRIARCH

When the patriarch Theophilus died, the Father Cyril took his seat upon the apostolic throne; and the bishops raised the Four Gospels over his head, and prayed over him, saying : "O God, strengthen this man whom thou has chosen for us." The first thing that Cyril did was to appoint priests to take charge of the churches throughout his diocese, so that they might not be drawn away from the spiritual food by which they were able to do that which pleases God; and he began his patriarchate full of the wisdom which gives life. And the prince, Theodosius the Younger, who loved God, followed the injunctions of his fathers, and assembled the monks around him, and performed his devotions in their company; but he had no son, and his sister administered the empire.

Now the patriarch Cyril never wearied of composing discourses and homilies by the power of the Holy Ghost, who spoke through him; so that most of the principal inhabitants of Alexandria appointed copyists to transcribe for them what the father composed. Then certain philosophers said to him : "Behold, here are discourses written by the prince Julian, in which he casts contempt upon Moses and all the prophets, and alleges that Christ was a mere man; and we used to read his books because it was the prince who wrote them. Julian says: 'The words of the Galilean will I make lies; for Christ said: There shall not remain one stone upon another in the temple of Jerusalem that shall not be thrown down. [Matt 24:2; Mark 13:2; Luke 19:44 and 21:6] But I will rebuild the temple, and falsify his words.' Accordingly Julian destroyed what remained of the temple, that he might rebuild it; but after all he died without restoring any part of it. Thus the words of the Savior were proved to be true, and we have learnt how great is his power and majesty, because none of his words have been falsified."

Now when Cyril heard these things, he was much troubled, until he had found a copy of Julian's works, and had read them; and he found them worse even than the works of Origen and Porphyry. So when Cyril found that he was unable to collect all the copies of Julian's works which were scattered here and there in the possession of different persons, he wrote to the prince Theodosius to inform him of this matter, saying: "If it is thy pleasure that Julian's works be destroyed and his misbelieve rooted out, order these books which he composed, and by means of which he led men astray, to be collected, and cause them to be burnt." And the prince approved of Cyril's letter, and glorified God, and acted in accordance with Cyril's suggestions, and wrote a reply, in which he requested him to bless his empire. So the Father Cyril rejoiced, and composed homilies and discourses, in which he refuted the writings of the prince Julian, and condemned his actions, pointing out how the angel destroyed him in war like Saul; and much besides.

After this, news concerning Nestorius reached the ears of Cyril, and he was informed of the corrupt doctrine of that heretic. And Cyril was sad when he heard this, and said: "No sooner has the misbelieve of Julian passed away, than the blasphemies of Nestorius, patriarch of Constantinople, have appeared." So Cyril, when he had ascertained how false the opinions of Nestorius were, wrote to him as follows:

"Cyril, patriarch of Alexandria, addresses Nestorius, patriarch of Constantinople, with the salutation of the brethren in the true God, who has given us the grace which is one, setting all the world in agreement and in one belief, by the shedding of his blood, which grace is the faith in the Son of God, Jesus Christ."

The rest of the epistle is well known, and therefore has not been transcribed in this history. And Nestorius returned an answer which was full of blasphemies. So Abba Cyril wrote to the bishops, to inform them of the case of Nestorius; and they met the patriarch in synod, and said to him: "We have heard the reports concerning Nestorius, and there is a special difficulty in regard to his circumstances. For Arius and his followers, and Paul and Manes and the rest of the heretics were not patriarchs, and yet they led a multitude of men astray. How then can this man remain patriarch of Constantinople?"

Then the Father Cyril wrote to Nestorius a second letter in which he said many things, including the following words: "Verily I do not fully believe what is told me of thee." And he added exhortations and warnings, and taught Nestorius what is the right faith, and begged him to return from his heretical doctrine, and told him that he was not strong enough to oppose God who mounted the Cross for our sakes. The following is a transcription of Cyril's letter:

"To my brother and fellow-minister. I did not believe at first what was reported of thee, nor that the contents of the letters, which came to me, and which were said to be written by thee, in reality proceeded from thee. For the lying doctrines which they contained were attributed to the saints; for they were letters full of blasphemy. And now I charge thee to cast away this blasphemy and these disputes; for thou hast no power to fight against God, who was crucified for us in truth, and died in the body, although he was living in the power of his Godhead. For it is he that is sitting on the right hand of the Father, while the angels and principalities and powers worship him; and he is the eternal King, into whose hands the Father has given all things. And he is the Creator of all; so that thou hast no power to oppose him. I told thee what befell the Jews who withstood him, so that thou art not ignorant of it, and what befell the heretics, Simon Magus and the prince Julian and Arius. Behold what Job the truthful says [Job 6:21 LXX]: Look upon my wounds, and fear, and glorify God. I tell thee that the Church will not endure that thou insult her God; and she it is against whom the gates of hell shall not prevail; for thou knowest what trials she has undergone, and yet that no man has ever had power over her, because she is as a rock in her faith. Beware therefore what thou doest at this time. Farewell."

When this second letter reached Nestorius, he wrote another answer like his first, full of blasphemies, and, when the Father Cyril received it, he again addressed an epistle to Nestorius, saying:

"If thou wert not a bishop, none would know of thee save thy neighbors and kinsmen; but since thou sittest upon the Episcopal throne of the Son of God all know thee, through the fame of the Church. Thou hast attacked the Lord with words of blasphemy, which thou canst not confirm or prove.

"For if thou searchest the Old Testament, thou canst not find therein that Christ is called a mere man, as thou pretendest; and in saying thus thou showest only that thou dost resist God thy Creator, who bought thee with his blood, namely God the Son, Son of God the Father. So he is called both in the Old and New Testaments. So he is called in the Gospel of John [1:18], which speaks of him as the Only-begotten son, who is in the bosom of his Father. Matthew the evangelist [Matt 1:23] also says that Christ is Emmanuel, [Matt. 1:23] the interpretation of which is God with us as Isaias says in his prophecy [Is. 7:14]. Mark testifies in his Gospel [Mark 14:61- 65] that when the high priest asked of Jesus: Art thou the Son of God? he answered: Yea, I am he; and hereafter you shall see the Son of God sitting on the right hand of power, and coming on the clouds to judge the living and the dead. Is not this testimony that of which Paul says [1 Tim. 6:13] that it was the good confession which Jesus made before Pontius Pilate? This is the confession in which Christ perseveres, and for it myriads of martyrs have died, whose numbers cannot be counted.

"Hast thou not heard Gabriel saying [Luke 1:32-35] to our Lady Mary that he whom she should hear was of the Holy Ghost, and should be called the Son of God, who is over all, and glorified for ever and ever? Who is it that bears the sins of the world? Is it not Jesus Christ, the son of Mary, whom she bore for us, God the Word incarnate? If thou believest that he was a prophet like Moses, yet neither Moses nor any of the prophets was able to bear the sins of the world; but it is the Prince of Goodness, even Christ, who bears the sins of the world by being raised upon the cross for our sakes. Hast not thou heard Paul, the apostle, saying [Phil 2:6-7]: He is not man, but he is God who became man? Again Paul says [1Thess. 1:10; Heb. 1:4-13 and 2:5-9] that it was no angel or intercessor that saved us, but Jesus Christ; and God the Father raised him from the dead. Seest thou now how he confesses that he is God, and how he acknowledges the sufferings that he endured in his holy body? For if he be not God, how could Paul acknowledge that our salvation came not by a man nor from a man, nor by an angel or intercessor, but by God, even Jesus Christ, whose death he also acknowledges, when he says that the Father raised him from the dead? Thou seest now his wisdom, full of faith in our Lord Jesus Christ.

"I have sent thee these letters, my brother, that thou mayest preserve them in the church. Thou art not without knowledge, so read the scriptures and learn from these things and more besides. I have sent the brethren to thee, and asked them to remain with thee, that thou mayest enquire diligently during a month, and search through the scriptures, and write to us of what befalls thee. Farewell."

When Nestorius had perused this epistle, he would not receive the brethren who had brought it to him, nor would he accept the advice contained in the letter or write an answer to it. So the messengers remained a whole month at Constantinople as Abba Cyril, the patriarch, commanded them, and paid frequent visits to Nestorius; but he would not allow them to enter, and hardened his heart, as Pharao did.

Now Nestorius had been a friend of the prince Theodosius since the time when they were together in the school; and the prince used to say to Nestorius: "I have never heard any of the doctors of the Church teach according to thy doctrine." But Nestorius would not listen to him.

So the messengers sent to Nestorius by Cyril returned to him, and told him what had happened. Then Cyril availed himself of the weapons of his fathers, Alexander and Athanasius, and put on the breastplate of faith which his predecessors had handed down in the church of Saint Mark the Evangelist; and he went out to war as David did, with his heart strong in Christ who is God. And he wrote to the other bishops, and they sent a letter to the prince, begging him to allow them to hold a council to inquire into the teaching of Nestorius, and reminding him that his fathers, who had reigned before him, had at all times been supporters of the Church:

"They constantly assisted the bishops to confirm the orthodox faith, that they might bless their empire. But now this Nestorius has divided the Church, and is not far from the error of idolatry, since he blasphemously teaches that Christ is a mere man, and no more than a prophet. Many prophets have come into the world, but none of them has ever been worshipped; so that if Nestorius worships a man he is become an idolater. When Peter said to our Lord Christ: [Matt. 17:4; Mark 9:4; Luke 9:33] Master, it is good for us to be here, and let us make three tabernacles, one for thee, and one for Moses, and one for Elias, he said it because Christ was the Creator of those two and their God, and had manifested his glory to his disciples by bringing those two, the one from heaven and the other from the earth. Therefore we beg of thy imperial power that we may hold a council to enquire into this man's doctrines. And we will pray for thee and for thy empire that thou mayest obtain salvation, O thou that lovest God!"

When the prince had read this letter, he was moved by the power of the Lord, and, acting together with the patriarch, he summoned a council of the bishops to meet in the city of Ephesus. Accordingly, two hundred bishops assembled there from all the cities, each bishop taking with him two priests and a deacon from his diocese. They sent to Nestorius, demanding his presence; and they waited for him many days, but he did not appear; so they wrote to the emperor, informing him that Nestorius had not appeared but that they were waiting for him. And Nestorius requested the prince to send an official with him to protect him, saying: "The bishops are many, and I fear that they will kill me." So the prince sent with Nestorius a patrician named Candidian, whose opinions agreed with those of Nestorius.

When Candidian came to the council, he seized Cyril by night and imprisoned him in a place in which wheat was kept, together with his friends. And Cyril said to his friends: "What is this beneath our feet?" They answered: "It is wheat." And he said: "Thanks be to God who has given us the victory; for they have put us in the house of life." Now Candidian had done this in order to support Nestorius, and to intimidate Cyril and the bishops with him, who had come together on account of him, that they might be scattered. But Candidian's object was not attained, for the bishops had not met together without having devoted themselves to death, if it should be necessary, for the faith. So when Candidian was convinced of this, he released Cyril and his friends; and as he was afraid lest the affair should reach the ears of the prince, who would cause him to be executed on account of it, he began to guard the roads, and prevented the reporters of news from writing to the prince any account of what had passed.

Then the fathers continued for some time, in company with the bishop of Ephesus, assembling together and praying, while Nestorius remained separated from them, and would not join them. So they sent to him three bishops, requesting him to be present with them for prayer; but the soldiers under the order of Candidian would not allow these bishops to enter the house where Nestorius was. And as he thus held aloof from them, and as the transactions lasted so long that the bishops were troubled at being so far from their dioceses, they were forced to expel that enemy of God from God's Church. Accordingly they brought the four gospels, and also brought the blasphemous writings of Nestorius; and a learned deacon, namely Peter, who was the scribe of Cyril, and knew the blasphemous passages in the compositions of Nestorius, read them out briefly before the holy council; and when they heard them, his misbelieve was proved to them. So the bishops anathematized Nestorius and excommunicated him, and subscribed their signatures to the letter of excommunication, which was sent to him; yet he would not receive it, nor give up his misbelieve.

Then the bishops desired to send a copy of their letter to the prince, but were not able to do so because of those whom Candidian, the patrician, had set to guard the road. So they consulted together; and at last one of them took the letter, and put it inside a stout cane, and disguised himself, and started off and travelled to Constantinople. There he gave the letter to Dalmatius and Eutyches, the two monks. And they presented it to the prince; and the prince handed it to an eunuch, who received it from him, and gave it to the scribe that he might read it out before the prince. And when he read it, the contents proved to be as follows:

"The Council assembled at Ephesus declares thus. We believe that Emmanuel is God Incarnate. But it is said that Nestorius does not share with us in this faith. Therefore he is a stranger to the Father, to the Son, and to the Holy Ghost, and a stranger to the tradition of the Apostles, and a stranger to the one Holy Church. Everyone who denies that Jesus is Emmanuel, that is to say, God Incarnate, is anathema. And everyone who denies that the Virgin Mary is the Mother of God the Word, truly Incarnate, is anathema. Jesus is the Creator, Jesus is the Conqueror, Jesus is the Saviour of all. To him belongs Glory forever. Amen."

And when this confession of faith was read to the prince, he and all that were in his palace cried out, saying: "Jesus is Emmanuel, God Incarnate." Then Eutyches, the monk, said to the prince: "Let thy majesty subscribe to his excommunication, and write to the bishops, commanding them to appear before thee, to salute thee and bless thy empire." And the prince did so. Therefore the assembly of bishops journeyed to Alexandria, and thence to Constantinople. And the prince received them graciously, and sat in a lower seat than they, and prostrated himself before them, and received their blessing.

But he commanded that Nestorius should be sent into banishment. So Nestorius was exiled in company with a chamberlain who conducted him to Egypt. And the bishops sent a letter to him before he started, in which they said: "Confess that the Crucified is God Incarnate, and we will receive thee again and obtain the repeal of thy sentence of banishment." But Nestorius hardened his heart like Pharao, and returned no answer to them.

And when he said to the chamberlain: "Let us rest here, for I am tired," the chamberlain replied: "The Lord also was weary when he walked until the sixth hour, and he is God. What sayest thou?" And Nestorius answered: "Two hundred bishops assembled to make me confess that Jesus is God Incarnate, but I would not do so. Shall I then say to thee that God suffered fatigue?" And the chamberlain conducted Nestorius on his journey until he brought him to Ikhmim in Upper Egypt; and there he remained in banishment, anathematized and excommunicated, until he died.

Now the holy Father Cyril wrote many epistles, among which was an epistle to Abba John, patriarch of Antioch, beginning thus: "Let the heavens rejoice, and the earth exult." Cyril also wrote an epistle to Acacius, bishop of Malatia, beginning: "How sweet is an assembly of perfect brethren, who remind one another of spiritual doctrines." And he addressed a letter to Valerian, bishop of Iconium, beginning: "The beloved brother and fellow-minister." And he sent an epistle to the priests and deacons and monks and ascetes who remained firm in the orthodox faith after the excommunication and banishment of Nestorius; and an epistle to Eugolius, the Alexandrian priest who dwelt at Constantinople, beginning: "Men are wroth with us on account of the faith proclaimed by the bishops of the East." And he wrote an epistle to Anastasius and Alexander and Martinian and John, and Paregorius, the priest, and Maximus, the deacon, beginning: "I greatly praise your love for learning."

** Pope Cyril of Alexandria (Kyrillos I) said, "The union of the Divinity and the Humanity, like the union of fire and iron, the hammering of the iron affects only the iron, but doesn't affect the fire, although it shares a unity with the iron. The union of the Divinity with the Humanity gave an infinitive value for the one Who suffered for the sake of the salvation of all the humanity.

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كيرلس الأول

البابا الرابع والعشرون

وهو الملقب "كيرلس الكبير" وأيضًا "كيرلس عامود الدين".

            ارتبط اسم القديس كيرلس أبديًّا بالصراع الثاني العظيم في اللاهوتيات الخاصة بالسيد المسيح، قاد إلى عقد المجمع المسكوني الثاني في أفسس عام 431، وإدانة نسطور بطريرك القسطنطينية. ويعتبر أحد الأباء البارزين ولاهوتي الكنيسة، ونُدين له أكثر من أي لاهوتي آخر، فقد أدرك التجسد بفكر آبائي.

نشأته

لا نعلم عن حياته الكثير وخصوصًا في سنواته المبكرة الأولى.

            عاش جدّاه الغنيّان التقيّان في ممفيس في مدينة أركاديا (حاليًا ميت رهينة جنوب الجيزة). ولما تنيّحا اهتمّت مربية أثيوبية وثنية، ولكنها كانت بقلبها محبة للمسيحية، بالطفلين: ثاوفيلس وأخته الأصغر منه والدة القديس كيرلس. رافقتهما  إلى هيكل أرتيموس وأبوللون، وعند وصولهم سقطت الأوثان فارتعبت المربّية. هربت إلى الإسكندرية حيث التقت بالقديس أثناسيوس الذي روى لها ما حدث معها في الهيكل فقبلت الإيمان واعتمدت مع الطفلين.

            سيم ثاوفيللس بابا الإسكندرية، وعاشت أخته في بيت للعذارى حتى تزوجت برجلٍ تقيٍ من محلة البرج (ديدوسقيا) شمال المحلة الكبرى.

            وُلد كيرلس ما بين سنتي 375 و380م، ونال قسطًا وافرًا من العلوم الكلاسيكية واللاهوتية حيث كانت الإسكندرية مركزًا عظيمًا للتعليم. هذا بجانب ما تمتع به من تعاليم على يديّ خاله، فشبّ على معرفة العلوم الدينية والشغف بقراءة الكتب المقدسة وأقوال الآباء وسيرهم، كما كان يمتلك موهبة حفظ الألحان الكنسية وترديدها.

ألحقه خاله بالمدرسة اللاهوتية بالإسكندرية لدراسة العلوم الفلسفية التي تعينه على الدفاع عن المسيحية ضد الهراطقة والمبتدعين، فتمكن من دراسة جميع العلوم الدينية والفلسفية، وتهذب بكل العناية الفائقة منذ الصغر وحتى تخرجه.

في برية الإسقيط

لم يكتفِ خاله بذلك بل أرسله إلى البرية في جبل النطرون إلى دير أبي مقار، حتى يتتلمذ على الأنبا سيرابيون تلميذ الأنبا مقاريوس الذي أوصاه بأن يقوم بتهذيبه بكل العلوم الكنسية والنسكية. ومكث بالفعل مع أستاذه مدة خمس سنوات في جبل نتريا، تمكن خلالها من التهام كتب الكنيسة وأجاد بإتقان كل علوم الكنيسة، وأعطاه الرب نعمة وفهمًا عجيبًا حتى كان إذا قرأ كتابًا مرة واحدة حفظه عن ظهر قلب.

يقول: [في وقتٍ مبكرٍ تعلمت الكتب المقدسة، وتدرّبت على أيدي آباء قديسين أرثوذكس.] هنا يقصد بالآباء "لرهبان".

سيامته شماسًا ثم قسًا

بعد كل هذه الدراسات عاد إلى الإسكندرية حيث خاله الذي امتدح نبوغه العظيم المبكّر، وعلى الفور قام بسيامته شمّاسًا. وقد كان القديس كيرلس إذا ما وقف ليرتل الإنجيل تمنى المؤمنون ألا ينتهي من القراءة لرخامة صوته.

سامه بعد ذلك قسًا، وكلّفه بالقيام بالوعظ رغم صغر سنه، فحاز إعجاب السامعين ونال رضى جميع الكهنة والعلماء في جيله، حيث برع في فهم الأسفار المقدسة وشرحها بطريقة عجيبة.

            كان يرافق البابا في الاجتماعات الهامة حتى في مجمع السنديان بالقرب من خلقيدونية حيث دين القديس يوحنا ذهبي الفم عام 403م.

سيامته بطريركًا

ما كاد العرش المرقسي يخلو بنياحة البابا ثيؤفيلس في 18 بابة سنة 129ش الموافق 15 أكتوبر سنة 412م، حتى قال الشعب القبطي كلمته وأجمع الإكليروس على انتخاب القس كيرلس ليخلفه على العرش. أجمع الكل على تتويجه بطريركًا بعد يومين فقط من نياحة خاله، فجلس على الكرسي في 21 بابة سنة 129ش الموافق 18 أكتوبر سنة 412م في عهد الإمبراطور ثيؤدوسيوس الصغير.

            حسب الطقس القبطي زار البابا دير القديس مقاريوس الكبير حيث خدم أول قداس إلهي بعد سيامته.

قضية القديس يوحنا ذهبي الفم

في بداية عهده كبطريرك كان البابا كيرلس متأثرًا بالقضية التي ثارت بين خاله البابا ثيؤفيلس وبين القديس يوحنا ذهبي الفم، فعكف على دراسة هذه القضية وهو يعرف أن خاله كان قد ندم على إصداره حكم النفي على ذهبي الفم، وظهر ندمه هذا في آخر حديث له قبيل انتقاله من هذا العالم. وأخيرًا بإرشاد الروح القدس قام بإلغاء الحرْم الذي كان قد أصدره البطريرك ثيؤفيلس ضد القديس يوحنا الذهبي الفم، كما قام بتكريم القديس يوحنا ذهبي الفم والاعتراف بفضله أمام الجميع، وأشاد بمؤلفاته الكثيرة ذات القيمة العظيمة، كما أنه أثناء قيام البابا كيرلس بتدوين قداس القديس مرقس الرسول دوَّن اسم القديس ذهبي الفم في قائمة أسماء القديسين الذين يُذكَرون فيه، وهكذا وضع البابا كيرلس حدًا نهائيًا لهذه القضية.

الدفاع عن الإيمان المستقيم

ارتبط اسم البابا كيرلس الإسكندري بالدفاع عن الإيمان المستقيم، وقد واجه المشكلات الهامة التالية:

1. كتابات يوليانوس الجاحد: الذي وضع ثلاثة كتب ضد المسيحية "ضد الجليليين" طعن فيها في ألوهية السيد المسيح وشكّك في أقواله وتعاليمه ومعجزاته. فقام البابا كيرلس بالرد على هذه الأقوال وفنّدها كلها، وذلك في ثلاثين كتابًا حرّرها سنة 433م، ولا تزال عشرة كتب موجودة من الثلاثين. ولم يكتفِ بذلك بل كتب للإمبراطور ثيؤدوسيوس الصغير يطلب منه جمع كل نسخ كتب يوليانوس وحرقها فكان له ما أراد.

2. أتباع نوفاتيوس الهرطوقي قس كنيسة روما الذي كان يرفض توبة من جحد الإيمان أثناء الاضطهادات، فأوضح البابا كيرلس فساد هذا المعتقد، وأمام إصرارهم على رأيهم اضطر البابا أخيرًا أن يطردهم من الإسكندرية.

3. ثورة اليهود على المسيحيين حين رأوا انتشار المسيحية السريع فقاموا بأعمال قتل وعنف ضدهم. فقد أشاع اليهود أن إحدى الكنائس قد استعلت بها النيران، وإذ اجتمع مسيحيون حولها لإطفائها قاموا بقتلهم. قابلها المسيحيون من جهتهم بمحاولات عنف مضاد حاول البابا منعها، ولما لم يستطع استأذن الإمبراطور وطرد اليهود من المدينة دون سفك أي دماء، وبهذا انتهت الجالية اليهودية بالإسكندرية.

            بسبب جهاده غير المنقطع ضد ما تبقّى من وثنية أُتهم بالمسئولية عن قتل الفيلسوفة هيباتيا التي كانت تتبع الأفلاطونية الحديثة، وكانت صديقة والي المدينة أورستيوس، فيقول سقراط أنها ماتت بطريقة بشعة على أيدي بعض المسيحيين في مارس سنة 415م.

4. أهم مشكلة واجهها البابا كيرلس كانت بدعة نسطور بطريرك القسطنطينية الذي نادى بأن في السيد المسيح أقنومين وشخصين وطبيعتين، فهو حين يصنع المعجزات يكون ابن اللَّه وحين يتألم ويجوع ويعطش ويصلب ويموت يكون ابن مريم. اهتم البابا بالدفاع وتثبيت اللقب التقليدي للعذراء وهو ثيؤتوكوس أي والدة الإله، ليس باعتباره لقبًا لمجرد تكريمها إنما لأنه يحمل إعلانًا لعقيدة إيمانية جوهرية حول شخص السيد المسيح نفسه بشأن اتحاد لاهوته بناسوته، مؤكدًا أن هذا هو التعبير واللقب التقليدي والكتابي الذي اختاره أثناسيوس الرسولي.

نسطور يعلن عقيدته

            بدأت المعركة بوضوح عندما كرز كاهنه أنسطاسيوس القادم  من إنطاكية أمام القديس كيرلس في ديسمبر 428م، قائلاً: "لا يدعو أحد مريم ثيؤتوكوس، لأن مريم كانت امرأة، ويستحيل أن يُولد اللََّه من امرأة".

            أعلن نسطور موافقته على هذا التعليم علانية، وقدم بنفسه مجموعة عظات ميّز فيها بين الإنسان يسوع المولود من مريم وابن اللََّه الساكن فيه. فهو يرى أنه يوجد شخصان متمايزان في المسيح: ابن مريم وابن اللََّه، اتحدا ليس أقنوميًّا بل على مستوى أخلاقي. لهذا لا يُدعى المسيح "اللََّه" بل "ثيؤفورن"، أي "حامل اللََّه"، وذلك كما يمكن أن يُسمى القديسون من أجل النعمة الإلهية الموهوبة لهم. وبالتالي فإن مريم ليست والدة الإله بل والدة الإنسان يسوع الذي سكنه اللاهوت.

            انتقد نسطور وأتباعه المجوس لسجودهم للطفل يسوع، كما كرزوا بأن اللاهوت انفصل عن الناسوت في لحظة الصليب.

الرسالة الفصحية لسنة 429م

انتهز البابا كيرلس فرصة عيد الفصح عام 429م. وكتب في رسالته الفصحية ما يفنّد هذه البدعة دون الإشارة إلى اسمه. وأرسلها إلى جميع الكنائس في كل مكان، كما أرسل رسائل كثيرة إلى نسطور ملأها بالحجج الدامغة والبراهين القوية التي تظهر فساد هرطقته لعله يقتنع ويرجع عن ضلاله.

وأمام إصرار نسطور على رأيه ومعتقده عقد البابا كيرلس مجمعًا مكانيًا في الإسكندرية من أساقفة الكرازة المرقسية أدان فيه نسطور وشجب كل تعاليمه وأرسل تقريرًا بما حدث في المجمع إلى سفرائه الموجودين في القسطنطينية وإلى كلستينوس أسقف روما، ثم إلى الإمبراطور ثيؤدوسيوس حين رآه يدافع عن نسطور حاسبًا إياه رجلاً فاضلاً عالمًا.

وأخيرًا قام البابا بعقد مجمع إقليمي آخر في الإسكندرية عرض فيه كل المحاولات لمقاومة بدعة نسطور والرسائل التي كتبها في هذا الشأن، فكتب الآباء بدورهم لنسطور يوضّحون له اعتقادهم في الإيمان بالسيد المسيح كما قدم البابا كيرلس اثني عشر بندًا شرح فيها العقيدة المسيحية السليمة وحرم فيها كل من يتعداها، وهي التي سُميت فيما بعد "الحرومات الإثني عشر".

إلا أن نسطور احتقر الرسالة والحرومات وقام بكتابة بنود ضدها، وهكذا انقسمت الكنيسة إلى قسمين: الأول يضم كنائس روما وأورشليم وآسيا الصغرى وهذه الكنائس أيّدت البابا كيرلس في رأيه، والثاني يضم كنيستي إنطاكية والقسطنطينية التي هي كرسي نسطور. وأمام هذا الانقسام طلب البابا كيرلس من الإمبراطور ثيؤدوسيوس أن يجمع مجمعًا لدراسة الأمر، فاستجاب الإمبراطور لطلب البابا وأرسل لجميع الأساقفة بما فيهم نسطور لكي يجتمعوا في أفسس، وكان اجتماعهم يوم الأحد 13 بؤونة سنة 147ش الموافق 7 يونيو سنة 431م. وقد انتهى المجمع بحرم نسطور ووضع مقدمة قانون الإيمان.

بعد انتهاء المجمع عاد البابا كيرلس إلى مدينته الإسكندرية، فخرج الشعب كله لاستقبال باباه الحبيب، وعاش بعدها البابا حوالي أربعة عشر عامًا ثم تنيح بسلام في 3 أبيب سنة 160ش الموافق 10 يوليو سنة 444م.

تعيّد له الكنائس التي تتبع الطقس البيزنطي في 27 يونيو، والكنيسة الرومانية اللاتينية (الكاثوليكية) في 28 يناير، والكنائس الغربية في 15 أكتوبر وهو يوافق يوم ارتقائه للسُدّة المرقسية الرسولية.

كتاباته

            تعتبر كتابات القديس كيرلس من أعظم ما ورد في الأدب المسيحي المبكر، فهي تكشف عن عمق في الفكر، وغنى في الآراء، وتحمل براهين ثمينة وواضحة تؤكد ما للكاتب من قدرة على البصيرة والجدل تجعل كتاباته من المصادر الأولى لتاريخ العقيدة والتعليم الكنسي.

            كرّس كتاباته للتفسير والجدل ضد الأريوسيين حتى سنة 428م، بعد هذا تحوّلت بالكامل إلى تفنيد الهرطقة النسطورية.

            يمكن الرجوع إلى كتاباته وشخصيته في كتابنا: "الكنيسة القبطية الأرثوذكسية، كنيسة علم ولاهوت، 1986م، فصل 13.

من كتاباته

التمايز بين طبيعتي السيد المسيح بالفكر فقط:

            نص القديس كيرلس صراحةً على أن رؤية الطبيعتين في السيد المسيح ممكنة فى الفكر فقط وليس فى الواقع، لأن المسيح غير منقسم إلى طبيعتين من بعد الاتحاد.

v                 لذلك، بفهمنا وبتأمل عيون النفس فقط فى الكيفية التى تأنس بها الابن الوحيد، نقول أنه توجد طبيعتان اتحدتا، لكن نقول أن المسيح الابن والرب هو واحد، هو كلمة الله الآب المتأنس والمتجسد". (فقرة 7 من الرسالة 45 إلى الأسقف سكسينسوس Succensus)

v                 عندما تفحص طريقة التجسد بدقة يرى العقل البشري بلاشك الاثنتين  (أى الطبيعتين) مجتمعتين معًا بطريقة تفوق الوصف وبلا اختلاط فى اتحاد. إلا إن العقل لا يقسمهما  على الإطلاق بعد أن اتحدتا بل يؤمن ويعترف بقوة أن الواحد من الاثنتين هو إله وابن ومسيح ورب. (فقرة 15 من رسالته 40 إلى أكاكيوس أسقف ميليتين)

v                 ولذلك نقول أن الطبيعتين اتحدتا، ومنهما نتج ابن ورب واحد يسوع المسيح، كما نقبل فى أفكارنا، لكن بعد الاتحاد، إذ قد زال الآن التفريق إلى اثنتين، نؤمن أنه توجد طبيعة واحدة للابن كواحد، واحد تأنس وتجسد. (فقرة 14 من رسالة 40)

v                 دعهم إذًا لا يقسمون لنا الابن الواحد، جاعلين الكلمة والابن الواحد على حدة، ويفصلون عنه الإنسان الذى من امرأة - كما يقولون - بل فليعرفوا بالأحرى أن الله الكلمة لم يكن متصلاً بإنسان، بل أعلن أنه تأنس "معينًا نسل إبراهيم" بحسب الكتاب المقدس، وصار "يشبه اخوته" (عب 2 :17) "فى كل شئ فيما عدا الخطية" (قارن عب 4 : 15؛ 2 كو5 : 21) وهذا الشبه التام كان من اللائق أن يأخذه - وفوق كل التشابهات الأخرى - "يأخذ شبهنا فى" ميلاده من امرأة، والذي (أي الميلاد)  يُعد فينا (نحن البشر) لائقًا بالطبيعة البشرية ومثلنا، لكن فى الوحيد الجنس، يُفهم (الميلاد) أنه أعمق وأعظم من هذا، لأن الله صار جسدًا، وبالتالى العذراء القديسة تُدعى والدة الإله (ثيؤتوكوس Theotokos ).

إذا كانوا يقولون أن الله والإنسان باجتماعهما معًا كونا المسيح الواحد الذى فيه أقنوم (hypostasis) كل منهما محفوظ بغير اختلاط ولا امتزاج  ولكن يُميز بالعقل، فمن الممكن أن نرى أنهم لا يفكرون ولا يقولون أى شئ صحيح فى هذا. (فقرتان 4، 5 رسالة رقم 50 إلى فاليريان أسقف أيقونية)

V