Vigilius, Bishop of Thapsus [+500] on the Council of Chalcedon and St. Cyril of Alexandria

 

"But now let us consider the last article in the Decree of the Synod of Chalcedon: “We confess that Christ Our Lord, the Only Begotten Son, is to be understood to be One and the Self-Same in [His] Two Natures, neither confounded, nor changed, nor divided, nor separated, not making void the difference of the Two Natures because of the Unity, but keeping sound the Property of Both Natures coming together into One Person and Substance, not as being divided or separated, but (as being) One and the Same Only-Begotten Son, God, the Word, (Our) Lord Jesus Christ.”

"In this In this article this displeaseth them, because they said, “The Property of Both Natures remaining sound;” or, “The difference of the Natures not being made void.” And that they may persuade us that those things (which they mislike) are assuredly so, they, using their accustomed largeness of words and vain assertions, do bring in many testimonies out of the articles of Cyril, wherein he denied not the Two Natures in Christ, but teacheth that there is but One Person. To the intent therefore that we may not confute them with our disputation alone, let us set down also the words of Cyril, that even as they lean to the testimony of Cyril, so by the testimony of Cyril they may be overcome. In the Synodal Epistles of Cyril to Nestorius thus it is written: “For we do not affirm,” saith he, “that the Divine Nature is turned or changed into Flesh, nor yet that it is transformed into the whole man, which consisteth of the Body and Soul; but we say rather, that the Reasonable Soul hath coupled to Itself the substance of Living Flesh, that it is Unspeakably and Unconceivably made Man, and is also called the Son of Man, not of bare will alone, nor by the only taking on of the Person, but because the Two Natures do after a certain manner come together in One, so that there is One Christ, and One Son of Both (the Natures) by Joining Them in One, not in making void or taking away the difference of the Natures, but because they, that is, the Godhead and the Manhood Together, by that Hidden and Unspeakable Knitting to the Unity, have made to us One Lord, and (One) Christ, and (One) Son.” What could be spoken more plainly than this? What could be shewed more clearly out of the Epistles of Cyril to agree with the determination of the Council of Chalcedon? For see, neither are words to words, nor sentence to sentence any thing contrary: but even as they had one meaning of Faith, so use they in a manner the self-same words.

 "The Holy Synod [Chalcedon] said, “The difference of the Two Natures being no where made void;” St. Cyril said, “The difference of the Natures not being made void, or taken away, by Joining Them Together.” The Holy Synod said, “Both the Natures Meeting Together in One Person;” St. Cyril said, “Not of a bare will only, nor yet by the only taking on of a Person, but because the Two Natures after a sort do Meet Together in One.” The Holy Synod said, “Not being divided into two persons, but being One and the Same Christ;” St. Cyril said, “So that of Two, that is to say (of Two) Natures in One Christ the Son;” and again, “Because they, that is, the Godhead and the Manhood together, have made to us One Lord, (One) Christ, and (One) Son."

[Vigilius, Bishop of Thapsus (+500), "Against the Eutychians", Book 5, Chapter 25]

English translation taken from here; Latin can be found in the Patrologia here.