Cyril of Alexandria was the Patriarch of Alexandria from 412 to 444. Cyril is well known for his dispute with Nestorius and his supporter, Patriarch John of Antioch, whom Cyril excluded from the Council of Ephesus for arriving late. He is also known for his expulsion of Novatians and Jews from Alexandria and for inflaming tensions that led to the murder of the Hellenistic philosopher Hypatia by a Christian mob. Wikipedia Encyclopedia.

Note: Cyril did not receive Biblical education until he was 21 years old.
His formal education consisted of grammatical studies at ages 12 to 14 (390-392 C.E.), rhetoric and humanities at ages 15 to 20 (393-397), and Christian theology and biblical studies in his 20s (398-402). New World Encyclopedia.

Note: Cyril supported the ouster of John Chrysostom.
He accompanied Theophilus to Constantinople for the "Synod of the Oak" in 402. There, Cyril supported the ouster of John Chrysostom as archbishop of Constantinople on administrative grounds, although Chrysostom's association with Antioch and his support of Origenism also seem to have been a factor. Later Cyril supported John's return. New World Encyclopedia

Note: Cyril learned how to eliminate adversaries from his uncle.
Theophilus arrived at Constantinople with twenty-nine of his suffragan bishops, and conferring with those opposed to the Archbishop, drafted a long list of largely unfounded accusations against Chrysostom, who refused to recognize the legality of a synod in which his open enemies were judges. Chrysostom was subsequently deposed. Wikipedia Encyclopedia

Note: Cyril succeeded his uncle as Patriarch after riots.
Theophilus died on 15 October 412, and Cyril was made Pope or Patriarch of Alexandria on 18 October 412, but only after a riot between his supporters and those of his rival Archdeacon Timotheus. According to Socrates Scholasticus, the Alexandrians were always rioting. Catholic Encyclopedia

Note: Cyril immediately shut down perceived heretic churches.
On the third day after the death of Theophilus, Cyril came into possession of the episcopate, with greater power than Theophilus had ever exercised. For from that time the bishopric of Alexandria went beyond the limits of its sacerdotal functions and assumed the administration of secular matters. Cyril immediately therefore shut up the churches of the Novatians at Alexandria and took possession of all their consecrated vessels and ornaments; and then stripped their bishop Theopemptus of all that he had. Socrates and Sozomenus Ecclesiastical Histories, Volume 2, Chapter 7

Note: Cyril led the expulsion of Jews from Alexandria.
Cyril also ordered all Jews be expelled from the city, which housed one of the largest Jewish communities of the Roman Empire. This was opposed by the prefect of Alexandria, Orestes, but Cyril paid no heed and the Jews were expelled. Socrates describes the events as follows: Cyril, accompanied by an immense crowd of people, going to their synagogues—-for so they call their house of prayer-—took them away from (the synagogues) and drove the Jews out of the city, permitting the multitude to plunder their goods. Thus, the Jews who had inhabited the city from the time of Alexander the Macedonian were expelled from it, stripped of all they possessed, and dispersed some in one direction and some in another. Socrates and Sozomenus Ecclesiastical Histories, Volume 2, Chapter 13

Note: Cyril instigated a riot against Orestes the perfect of Alexandria.
Nonetheless, with Cyril's banishment of the Jews, "Orestes [...] was filled with great indignation at these transactions and was excessively grieved that a city of such magnitude should have been suddenly bereft of so large a portion of its population." After Cyril and Orestes both appealed to the emperor regarding the matter, some 500 zealous monks from Nitria descended on the city in support of Cyril's cause. They confronted Orestes and stoned him nearly to death, accusing him of paganism and idolatry over his protestations that he was a baptized and believing Christian. The populace of Alexandria rescued Orestes from certain death at the hands of the monks. One monk, Ammonius, was captured and put to death. Cyril tried to make Ammonius a martyr, but sober-minded Christians did not recognize him as such. Socrates and Sozomenus Ecclesiastical Histories, Volume 2, Chapter 14

Note: Cyril instigated the murder of a leading Alexandria philosopher.
There was a woman at Alexandria named Hypatia, daughter of the philosopher Theon, who made such attainments in literature and science, as to far surpass all the philosophers of her own time. Having succeeded in the school of Plato and Plotinus, she explained the principles of philosophy to her auditors, many of whom came from a distance to receive her instructions. Because of self-possession and ease of manner, which she had acquired as a consequence of the cultivation of her mind, she not unfrequently appeared in public in presence of the magistrates. Neither did she feel abashed in coming to an assembly of men. For all men on account of her extraordinary dignity and virtue admired her the more. Yet she even fell victim to the political jealousy which at that time prevailed. For as she had frequent interviews with Orestes, it was calumniously reported among the Christian populace, that it was she who prevented Orestes from being reconciled to the bishop. Some of them therefore, hurried away by a fierce and bigoted zeal, whose ringleader was a reader named Peter, waylaid her returning home, and dragging her from her carriage, they took her to the church called Cæsareum, where they completely stripped her, and then murdered her with tiles. After tearing her body in pieces, they took her mangled limbs to a place called Cinaron, and there burnt them. This affair brought harsh criticism, not only upon Cyril, but also upon the whole Alexandrian church. And surely nothing can be farther from the spirit of Christianity than the allowance of massacres, fights, and transactions of that sort. This happened in the month of March during Lent, in the fourth year of Cyril’s episcopate, under the tenth consulate of Honorius, and the sixth of Theodosius. Socrates and Sozomenus Ecclesiastical Histories, Volume 2, Chapter 15

Note: Cyril wanted to dominate the eastern churches.
Another major conflict was between the Alexandrian and Antiochian schools of ecclesiastical reflection, piety, and discourse. This long running conflict widened with the third canon of the First Council of Constantinople which granted the see of Constantinople primacy over the older sees of Alexandria and Antioch. Thus, the struggle between the sees of Alexandria and Antioch now included Constantinople. The conflict came to a head in 428 after Nestorius, who originated in Antioch, was made Archbishop of Constantinople. The First Seven Ecumenical Councils (325-787 The Liturgical Press, 1983, pp. 136–148

Note: Cyril defended the Mary is “Mother of God” concept.
Cyril gained an opportunity to restore Alexandria's pre-eminence over both Antioch and Constantinople when an Antiochine priest who was in Constantinople at Nestorius' behest began to preach against calling Mary the "Mother of God" (Theotokos). As the term "Mother of God" had long been attached to Mary, the laity in Constantinople complained against the priest. Rather than repudiating the priest, Nestorius intervened on his behalf. Nestorius argued that Mary was neither a "Mother of Man" nor "Mother of God" as these referred to Christ's two natures; rather, Mary was the "Mother of Christ" (Greek: Christotokos). Christ, according to Nestorius, was the conjunction of the Godhead with his "temple" (which Nestorius was fond of calling his human nature). The controversy seemed to be centered on the issue of the suffering of Christ. The theology of St. Cyril of Alexandria: a critical appreciation, p. 49.

Note: Nestorius used Scripture in his letters to Cyril.
Again, I should like to expand on this but am restrained by the memory of my promise. I must speak therefore but with brevity. Holy scripture, wherever it recalls the Lord's economy, speaks of the birth and suffering not of the godhead but of the humanity of Christ, so that the holy virgin is more accurately termed mother of Christ than mother of God. Hear these words that the gospels proclaim: "The book of the generation of Jesus Christ, son of David, son of Abraham." It is clear that God the Word was not the son of David. Listen to another witness if you will: "Jacob begat Joseph, the husband of Mary, of whom was born Jesus, who is called the Christ. " Consider a further piece of evidence: "Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, she was found to be with child of the holy Spirit." But who would ever consider that the godhead of the only begotten was a creature of the Spirit? Why do we need to mention: "the mother of Jesus was there"? And again, what of: "with Mary the mother of Jesus"; or "that which is conceived in her is of the holy Spirit"; and "Take the child and his mother and flee to Egypt"; and "concerning his Son, who was born of the seed of David according to the flesh"? Again, scripture says when speaking of his passion: "God sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh"; and again "Christ died for our sins" and "Christ having suffered in the flesh"; and "This is", not "my godhead", but "my body, broken for you". Ten thousand other expressions witness to the human race that they should not think that it was the godhead of the Son that was recently killed but the flesh which was joined to the nature of the godhead. (Hence also Christ calls himself the lord and son of David: " 'What do you think of the Christ? Whose son is he?' They said to him, 'The son of David.' Jesus answered and said to them, 'How is it then that David inspired by the Spirit, calls him Lord, saying, "The Lord said to my Lord, sit at my right hand"?'". He said this as being indeed son of David according to the flesh, but his Lord according to his godhead.) The body therefore is the temple of the deity of the Son, a temple which is united to it in a high and divine conjunction, so that the divine nature accepts what belongs to the body as its own. Such a confession is noble and worthy of the gospel traditions. But to use the expression "accept as its own" as a way of diminishing the properties of the conjoined flesh, birth, suffering and entombment, is a mark of those whose minds are led astray, my brother, by Greek thinking or are sick with the lunacy of Apollinarius and Arius or the other heresies or rather something more serious than these. Nestorius second epistle to Cyril of Alexandria.

Note: Cyril ensured Nestorius would lose at the Council of Ephesus.
At Easter 429 A.D., Cyril wrote a letter to the Egyptian monks warning them of Nestorius's views. A copy of this letter reached Constantinople where Nestorius preached a sermon against it. This began a series of letters between Cyril and Nestorius which gradually became more strident in tone. Finally, Emperor Theodosius II convoked the Council of Ephesus (in 431) to solve the dispute. Cyril selected Ephesus as the venue since it supported the veneration of Mary. The council was convoked before Nestorius's supporters from Antioch and Syria had arrived and thus Nestorius refused to attend when summoned. Predictably, the Council ordered the deposition and exile of Nestorius for heresy. Socrates and Sozomenus Ecclesiastical Histories, Volume 2, Chapter 34

Note: Cyril was condemned of heresy after all the bishops arrived.
However, when John of Antioch and the other pro-Nestorius bishops finally reached Ephesus, they assembled their own Council, condemned Cyril for heresy, deposed him from his see, and labelled him as a "monster, born and educated for the destruction of the church". Theodosius, by now old enough to hold power by himself, annulled the verdict of the Council and arrested Cyril, but Cyril eventually escaped. Having fled to Egypt, Cyril bribed Theodosius's courtiers, and sent a mob led by Dalmatius, a hermit, to besiege Theodosius's palace, and shout abuse; the emperor eventually gave in, sending Nestorius into minor exile (Upper Egypt). Cyril died about 444, but the controversies were to continue for decades, from the "Robber Synod" of Ephesus (449) to the Council of Chalcedon (451) and beyond. Decline and Fall of the Roman Empire, page 47.

Note: Cyril did not believe in forgiveness or unity.
Not long after these events, John bishop of Antioch made his appearance; and being informed of what had taken place, he pronounced unqualified censure on Cyril as the author of all this confusion, in having so precipitately proceeded to the deposition of Nestorius. Upon this Cyril combined with Juvenal to revenge themselves on John, and they deposed him also. When affairs reached this confused condition, Nestorius saw that the contention which had been raised was thus tending to the destruction of communion, in bitter regret he called Mary Theotocos, and cried out: ‘Let Mary be called Theotocos, if you will, and let all disputing cease.’ But although he made this recantation, no notice was taken of it; for his deposition was not revoked, and he was banished to the Oasis, where he still remains. Such was the conclusion of this Synod. These things were done on the 28th of June, under the consulate of Bassus and Antiochus. Socrates and Sozomenus Ecclesiastical Histories, Volume 2, Chapter 34
After his deposition Nestorius was banished to the Oasis, as above stated. This Oasis was ‘a miserable place exposed to the wild nomad tribes; all around were shifting sands, forming a pathless solitude. He…employed himself in writing a defense of the opinions for which he had lost all. The Blemmyes at length invaded the Oasis, and took Nestorius, among others, captive; then, by what he calls a most unexpected act of compassion, released him, and bade him hurry away. He thought it best to proceed to Panopolis in the Thebaid, and voluntarily reported himself to the governor, who, unmoved by his pathetic entreaty that the imperial authorities would not be less merciful than the barbarians, ordered some soldiers to convey him to Elephantine. The journey under such circumstances exhausted the old man; a fall severely hurt his hand and side; and before he could reach Elephantine, a mandate came for his return to Panopolis. Two more compulsory changes of abode were added to sufferings which remind us perforce of the last days of S. John Chrysostom; and then the unhappy Nestorius was no more. The exact year of his death cannot be ascertained.’—W. BRIGHT, Hist. of the Church from A.D. 313 to 451, p. 371, 372.

Note: Cyril was the catalyst for the glorification of Mary heresy.
Cyril of Alexandria became noted in Church history because of his spirited fight for the title "Theotokos" during the First Council of Ephesus (431). His writings include the homily given in Ephesus and several other sermons. Some of his alleged homilies are in dispute as to his authorship. In several writings, Cyril focuses on the love of Jesus to his mother. On the Cross, he overcomes his pain and thinks of his mother. At the wedding in Cana, he bows to her wishes. Cyril created the basis for all other mariological developments through his teaching of the blessed Virgin Mary, as the "Mother of God." The conflict with Nestorius was mainly over this issue, and it has often been misunderstood. "The debate was not so much about Mary as about Jesus. The question was not what honors were due to Mary, but how one was to speak of the birth of Jesus." St. Cyril received an important recognition of his preachings by the Second Council of Constantinople (553 d.C.) which declared: "St. Cyril who announced the right faith of Christians" (Anathematism XIV, Denzinger et Schoenmetzer 437). The Story of Christianity, Volume 1: The Early Church to the Dawn of the Reformation. New York: HarperOne. p. 254

Note: Cyril would have decreed Luke as an apostate.
Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey. And when they had entered, they went up into the upper room where they were staying: Peter, James, John, and Andrew; Philip and Thomas; Bartholomew and Matthew; James the son of Alphaeus and Simon the Zealot; and Judas the son of James. These all continued with one accord in prayer and supplication, with the women and Mary the mother of Jesus, and with His brothers. Acts 1:12-14

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