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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In order then to become so, he took not for [his] likeness a name which is more excellent than all names that the nature of men might be exalted; for the honour and exaltation has not been given to an ousia which henceforward is not of man but of God the Word. For if thou indicatest not the one and the other, wherefore hast thou not been the first to make bold to say that which thou wouldest persuade me to say: In addition to these, Bedjan had a copy, written partly at Van and partly at Kotchanes, from the original in the possession of the Nestorian patriarch.

For in so far as he is God he is unchangeable, but when he is not God he does nothing. And it is heracleieds to have suffered indeed in nature and to have died, because he heraclekdes made them his own. Some Cyrillians begin to think that Cyril has compromised heracleldes faith by admitting ‘two natures’.

Thus also we understand ‘He died’; for God the Word is immortal indeed in his nature and incorruptible and quick and quickening; but, further, because his body by the grace of God, as Paul has said, has tasted death for every man, it is said that he bore death for us. John of Antioch and his supporters are summoned, but refuse to attend.

God the Word became flesh by union and not by ousia; how then does he indicate that the same is one, he who is two in the union and who is the nature? Therefore thou wilt not call God the Word flesh nor the flesh Son. Wherefore he made his manner of life with all men and afterwards was led to the wilderness. And those things which were proper, containing a well-known rule, were written by the pious [and] saintly bishop of the church of Rome, Celestinus.


The Bazaar Of Heracleides

For if of one ousia there result two ousias, of the divinity and of the humanity, there has been a separation and not a union; but he says that Christ was in the union and existed in two natures. The relation of the temporal to the eternal is no less difficult a problem for the secular philosopher than for the religious.

It is certain that he himself did not wish to teach what is known as ‘Nestorianism’. This work of Nestorius has unfortunately not come down to us, unless, perhaps, it may be somewhere found in a Syrian translation. And you, in saying that, are following them, and you speak as those who stumble at the Cross of Christ. Satan, in fact, because he acted in anger and without reflection, forgot that God acts in contrary wise to that which he wishes.

Nestorius, The Bazaar of Heracleides () pp Book 1, Part 1.

Nor have you observed what you ought toward those who were summoned unto the Council; nor have you assembled together as you have been summoned, but the judges have been as the accused wished. Clark,vol.

And in truth incarnation took place in that by his own nature he became man and had no need of another nature. Others view this material as merely emphasising the distinction between how the pre-incarnate Og is the Son of God and how the incarnate Emmanuelincluding his physical body, is truly called the Son of God. An Imperial Rescript proscribes the works of Porphyry and Nestorius, and orders the deposition of Irenaeus. And it is not he who combats and is judged, but to the extent of appropriation he has 83 brought it 71 nigh unto his own image and not bazaag the nature of the invincible and impassible ousia of the divinity.

He indeed who begins and gradually advances and is perfected has not become God, although he is so heracldides on account of the manifestation which [took place] little by little Therefore after the victory baazaar after the bringing to nought of death Christ has remained [sharing] in the [same] state of lifea state of life which was brought to nought in Or order that those who are in Christ might comport themselves after the likeness of Christ, not only by the grace of the Resurrection but also by the works and manner of life of each one of them; for the former is universal but the latter individual.


And said he not of God the Father he who is with the Father? Here am I and the children which God has given me When pressed, Paul agrees to accept that deposition together with the deposition by Maximian of four Nestorianizing bishops. God the Word is by ousia in them both, as you confess that Christ is in ousia in them both, [formed] from diverse natures. If further he also is deposed for confessing neither the intelligence nor the will, for such reason as one who confesses not the Word in the flesh and in the soul and in the intelligence in the natural and complete union, you will not receive him, since he says all the [same] things as Arius.

But predicatest thou but one nature of the hypostatic union in such wise that after the union the natures preserve not their properties? For what reason then, when thou didst lay down the faith, didst thou also bazzar begin from here whence they began as touching that heracleires was under inquiry?

By him then, who was busied in everything, I was summoned. Wherein those who change the nature of the body into the hwracleides of God agree with bazar who change the ousia of God into the nature of the body.

And he was in schema and by means of the schema of a man he deceived, as though he had the things of the soul and of the body and of the intelligence and these were void of operation by their nature.

Nestorius, The Bazaar of Heracleides — now online – Roger Pearse

The Fathers therefore, in that they were acquainted with the Divine Scriptures, have seen that if “he who was born” is added to “he who was found in bodily frame”, God the Word is found either [to be] the son of the Spirit or to have two Fathers. Their appeals stir up again the clergy of Constantinople and Dalmatius.

Or do they say that Christ was a herqcleides man, because they say these things concerning him? But certainly as regards the unity of the divinity and of the humanity it was not so. John sends a message refusing to have anything more to do with the Cyrillians.