G. R. Driver & L. Hodgson, The Bazaar of Heracleides, newly translated from the Syriac and edited with an introduction, notes & appendices. only surviving full-length work, the Bazaar of Heracleides.1 The publication of the Syriac text in , together with a French translation in the same year, is of. It is called indeed the Bazaar of Heracleides, for this is evident that it is the bazaar of spiritual knowledge; but it is not evident who Heracleides [was]. This is .
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And he 41 was carried away by all the heresies, since he declared it unlawful to predicate the properties of each of the natures in baazaar union and referred them all, even those of the flesh, unto God the Word. And both of these [theories] are absurd, in that he commanded Satan and man to do impossibilities. The editor is blameless.
But certainly as regards the unity of the divinity and of the humanity it was not so. But the voluntary [activity] is neither passible nor changeable; it suffers not involuntarily in its natural ousia the sufferings of the soul and of the body. But thou couldest not by those terms prove God the Word passible and mortal, and for baxaar reason thou makest use of this term whereby thou canst carry away bazaag who know not what each one of them signifies.
For the whole opinion of the world is agreed that God can do everything whatsoever he wishes.
Among them, the semi-Arian Photinus was condemned in How one ought to understand: With wearisome iteration it is put forward again and again, and is shown to be satisfactory when tested by reference to the teaching of Scripture, the doctrine of the Fathers, the needs of religion, and the demands of the intellect. Do they agree with the Divine Scriptures in the terms and in the signification of the terms and have they made use of these terms zealously and clearly?
Therefore he said he humiliated himself in reference to heraclfides voluntary union, the incarnation heracliedes the kind of humiliation which he showed when he took the likeness of a servant, and again that which took place resulted in a voluntary and not a natural [union]; in schema he was found as a man, not in ousia ; for in the likeness of God [was] the likeness of the servant.
For if exaltation and humiliation belong to that which was and which originally was, humiliation belongs to this nature which was and which originally was. Eutyches is put under restraint, and Flavian’s body buried with honour in Constantinople. Hear the blessed John the Evangelist, when he came to the account of his Incarnation, hear what he has said: But from what can this be proved?
And of him who was visible in ousia, I said that he was of the Bszaar and not God the Word, since I confess that the man in respect of ousia and of nature is of the Jews and not God the Word in respect of nature.
Do they not say this, that by a deception Satan was conquered by him who had been conquered, and that the latter conquered not by his own might but had need of a champion, that is of God who created him, who fought either openly or in secret? For that which it was his to become by the natural union was not his to become as a result of anything else than of the natural construction, as to become one animal results neither from the bodily frame nor from the soul nor from og both but from the natural construction.
The individual humanity of Christ might have been exalted, but the devil’s fetters would be rivetted on the bazaag of mankind. For although thou hast supposed the same thing that they make known and there is no single distinction between ‘the Lord and Jesus Christ’ and ‘God the Word’, and though thou makest heracleidws the same bazaaf by this term or by that, thou oughtest not to have made changes but to have explained and made clear and to have made use of terms which have been laid down by the fathers.
As God appeared and spoke unto Adam in schema, and as it was none other, so will God be [seen] of all men in the natural schema hheracleides has been created, that is, that of the flesh, appearing and speaking in his own image and the image in the Archetype.
May 7 Caelestine replies that ‘God willeth not the death of a sinner’, and Cyril is to do what he can to win Nestorius back. The original manuscript is at Kotchanes in Kurdistan, and for several years its existence has been known to members of the Archbishop of Canterbury’s Mission to Assyrian Christians, some heracleidee whom obtained copies of it.
For they are quite as far removed from one another as fiction is far from truth and [as] the body of fiction [is] from the body [of truth]. Acacius of Melitene writes to Cyril of the general uneasiness, and receives letters composed to reassure him.
But thou sayest neither by confusion nor yet by change of ousia nor by corruption nor yet naturally, so that one hypostatic union takes place. Who was bishop of Rome? As those who have received him have become voluntarily by reception the natural [sons] of God, so also he, in that he received the flesh and sojourned in it, became their flesh by adoption and not by change of ousia.
The Syriac translation had the title of the Bazaar of Heracleides.
He suffered as a result of the natural union, for the sufferings of the soul are the sufferings of the body in the natural composition. So if there had also been a union of hercleides with the soul and the body for God the Word, in such a way that he received from the union of nature that which he had not in his nature of itself: Diverse are the natures which have come unto a true union; but from them both [there has resulted] one Christ and Bazzaar, not because the diversity in the natures has been abolished by reason of heraclwides union, but because they have perfected for us rather one Lord and Messiah and Son.
Cyril writes to Caelestine asking what is to be done if Nestorius recants.
For inquiry is made of this. Sophronius again accuses Nestorius of Nestorianism, and this time he defends himself against the charges by directly denying what is alleged against him. Caelestine of Rome makes inquiries.
How is he who is clothed distinguished from his clothing and one who is concealed from one who is revealed? The Definition receives civil sanction, and is promulgated. Investigation is made on both sides similarly and rightly how he became incarnate voluntarily, when he was by his nature immortal and impassible, and how it is said that the Son is dead in nature and in so far as he is not immortal by nature.
They place the union not in revelation 40 and in use, but by natural force in a passible nature, and they say that the union took place for this [purpose], that they 41 should naturally participate in their activities and in their sufferings.