9.1 [603] So then, by taking up our shield a longside the doctrines of the truth with the utmost endurance, so it seems to me, we have held our own against the nonsensical words of those who know only how to disparage our doctrines.1 But because our opponent bears down upon the ineffable glory with all his sails unfurled and dares, as it were, to lead forth his profane ideas in unbearable assaults, expending his most effective resources on the task of stripping the nature of God the Father of his progeny and stripping the true Son, who came from his nature, of his hypostasis2 (for he does away with his existence and engages in such extremely perilous undertakings), come now, “putting on the breastplate of justice,” while also lifting up “the shield of faith” and whetting against him “the sword of the Spirit, which is the word of God,”3 let us show that he is a liar and in his extreme arrogance all but kicks against the goads4 and leaps down into the deep pit of destruction.5 [604]

1 The successes of your holy empire are noteworthy, remarkable, and cannot be expressed in words, and the incomparability of your piety, which is like an inheritance come to you from above, you have successfully defended from the arrows of envy, thanks to the skill in all things excellent that you received from your father and also your grandfather,1 as is obvious in this instance.2

Sacra: Letter omicron, concerning conceit and appearance, and that being is better than seeming; for this is a hindrance to virtue2

Cyril of Alexandria was a central figure in many of the theological developments and religious conflicts that challenged the stability of the fifth-century eastern Roman Empire. Crucial moments during his episcopacy (412–44) marking wider and more complex developments may be seen with sharp clarity in the outbreaks of overt violence between Christians and Jews and between Christians and “pagans” in the metropolis of Alexandria during the first years of his episcopal career. Moreover, roughly halfway through his tenure as bishop, he would involve himself in a doctrinal dispute underway in the eastern capital of Constantinople, opposing its bishop Nestorius because he believed the truth of the gospel was dangerously undermined by what he took to be Nestorius’ errant Christology. Through the savvy manipulation of ecclesiastical and imperial politics, Cyril succeeded in having Nestorius deposed by the Council of Ephesus in 431, though it took eighteenth months of negotiations to restore communion between the warring factions.

10.1 [675] We have, I believe, given an account of the shadow in the law that is precise, since the enemy of the truth attempted – I do not know how – to persecute us and bizarrely brings the indictment of lawlessness against people who, more than anyone else, have made a firm determination to fulfill those divine laws in a more rational and precise manner than those who are conversant with the bare types alone. But since he takes us to task for absolutely everything we say and do, observe how he plunges us, so to speak, into yet more accusations, and says we stand in opposition even to the holy mystagogues themselves and have given no regard to the apostolic tradition, but instead have turned wherever our whim might carry us – and what’s more, without being taken to task for it! For he again writes as follows:1 [676]

7.1 [472] His Excellency Julian has not only denounced the holy scriptures; he furthermore speaks so impudently and has gone so far in his love of casting blame as to reach a point where nothing we do escapes his slander. Perhaps he thought doing so would bring him a good reputation. But some might well say about people opting for this mindset, “their glory is in their shame,”1 as well, I would suggest, as that statement made in the voice of David, “Why do you, who are powerful in lawlessness, boast in wickedness? Your tongue has planned injustice all day long; […] you loved all the words of your deluge, your treacherous tongue.”2

6.1 [411] This is the right moment to state again the words of the God-breathed scripture. For it said: “Death and life are in the power of the tongue; those who control it will eat its fruits.”1 For, although it is possible for those who wish to think well to derive benefit from the goods of the tongue, provided that it were somehow to be attuned to orderliness and the duty of speaking words that would earn everyone’s admiration for having used it best, [nonetheless] some redirect their own words towards what is inappropriate. Their perverse and wicked words have even reached such a point that [412] they think nothing of those things that exceed the bounds of every vice, they let loose their wanton tongue against God, and they take up their weapons against the ineffable glory. The inevitable result of these actions will certainly be that they are convicted for the most extreme vices.

8.1 [532] Although the clever Julian undertakes a war against the ineffable glory1 and lets loose the arrows of his own understanding against matters that transcend [our] intellect, nonetheless they all miss the target.2 For he lies and boasts and makes mention of the God-breathed scripture, pretending indeed to know what is in it, but he is exposed as in fact understanding nothing at all, as an examination of the actual facts would demonstrate for us. For those who have recently been gathered together into “a holy people”3 by their faith in Christ and who are also doers of good works and experts in radiant and admirable pursuits, these he has called defiled, extremely disgusting, pitiable, disreputable, good for nothing, and every other term of abuse like this!4 Moreover, as if this tirade against us was not enough, [533] in still other ways too he tries to prove that we do not realize just how demented we are, nor indeed do we know how to walk straight down the path of truth, but that we, so to speak, jump off5 the highway, disregarding the commandment delivered through Moses – and this entirely – and diverging from the views of Moses and the holy prophets who came after him. So he again writes as follows

4.1 [254] Julian has, therefore, denounced God’s glory and cried out most disgracefully against the doctrines of Moses, as though it was otherwise impossible for him to secure a winning verdict for the Greeks’ superstitions unless he vilified the teachings of Christians1 – a tactic in keeping with his deceptions and love of slander.2 And yet, surely it would have been necessary and better, at least in my view, if he supported their opinions with the facts themselves – assuming there is something true in them – and didn’t deck them out in the inventive bombast3 of certain persons,4 just like those women, for example, who are courtesans and suppose they can dispel the shame of their activity with seductive chit-chat and superficial make-up.5

1.1 [11] Those wise and sagacious experts in the sacred doctrines marvel at the beauty of the truth and highly regard the ability to understand “a parable and an obscure word, both the sayings of the wise and their obscure utterances.”1 For by thus focusing their exact and discerning mind on the God-breathed writings, they fill up their souls with the divine light, and by setting their ambition upon achieving an upright and most lawful way of life, [12] they may also become providers to others of the highest assistance.2 For it is written, “Son, if you should become wise for yourself, you will be wise also for your neighbor.”3

5.1 [338] The blessed David reveals that the inability to control one’s tongue is the most shameful of diseases. For example, he even used to offer prayers about it, saying: “Place a guard on my mouth, O Lord, and a gate of constraint about my lips. Do not turn my heart away to words of wickedness.”1 In fact, I would say that it is priceless to make the wise choice of keeping one’s mind focused upon the thoughts that are appropriate for truly sensible people and, indeed, to use irreproachable speech in this endeavor. For it has been written that, “If a person does not stumble in his speech, he is a perfect man, capable of reining in the rest of his body too.”2 On the other hand, how could anyone not find fault, and quite understandably so, with someone using a carefree and relaxed tongue that has free rein to proceed to each and every [339] reprehensible thing?