The Latin 12 Anathemas, Translated by me, Asche.

12 LATIN ANATHEMAS OF SAINT CYRIL

ADVERSUS NESTORIUS AND THOSE WITH HIM

 I. If anyone does not confess that Emmanuel is truly God, and that on this account the holy virgin is the Mother of God (for she gave birth according to the flesh to the Word of God made flesh, according to what is written: "and the Word became flesh"), let him be anathema.

II. If anyone does not confess that the Word of the Father is substantially united to flesh, and that Christ is one with his own flesh, and that the same one is undoubtedly both God and man at the same time, let him be anathema.

III. If anyone divides the substances in the one Christ after the union, connecting them only by association according to dignity or authority or power, and not rather by a coming together into natural unity, let him be anathema.

IV. If anyone assigns to two persons or substances those expressions which are contained in both evangelical and apostolic writings, or those which are said about Christ by the saints or by Christ himself about himself, and believes that some of these should be applied to a man apart from God's Word (who should be understood as distinct), while others, as worthy of God, he assigns to God's Word of the Father alone, let him be anathema.

V. If anyone dares to say that Christ is a God-bearing man (that is, a man using or carrying God) and not rather that he is truly God as the only Son who naturally, according to the fact that the Word became flesh, shared with us flesh and blood in like manner, let him be anathema.

VI. If anyone says that the Word of the Father is the God or Lord of Christ, and does not rather confess the same one to be both God and man at the same time, as the Word made flesh according to the Scriptures, let him be anathema.

VII. If anyone says that God the Word was inactive in the man Jesus and that the dignity of the Only-begotten should be attributed to another existing apart from him, let him be anathema.

VIII. If anyone dares to say that the assumed man ought to be co-worshiped with God the Word and co-named God as one with another (for the addition of one syllable forces this understanding), and does not rather venerate Emmanuel with one reverence and offer him one glorification according to the fact that the Word became flesh, let him be anathema.

IX. If anyone says that the one Lord Jesus Christ was glorified by the Holy Spirit as by an alien power which he used, and that from him he deserved to be able to work against unclean spirits and to accomplish divine signs through him, and does not rather say that the Spirit is his own, as also the Father's, through whom he worked signs, let him be anathema.

X. Holy Scripture declares that Christ became the high priest and apostle of our confession; for he offered himself to God the Father on our behalf as a fragrance of sweetness. If anyone therefore says that our high priest and apostle became someone other than God's Word himself, when he became flesh and man like us, but as if he were another apart from him, specifically a man from woman, and if anyone says that he offered the oblation for himself, and not rather for us alone (for he who knew no sin had no need of oblation), let him be anathema.

XI. If anyone does not confess that the flesh of the Lord is life-giving as being the very own of God's Word, but as if it belonged to someone else apart from him, joined to him according to dignity or as having only divine indwelling, and not rather, as we have said, life-giving because it became the very own of God's Word, to whom it is possible to give life to all things, let him be anathema.

XII. If anyone does not confess that God's Word suffered in the flesh and was crucified in the flesh and tasted death in the flesh and became the firstborn from the dead, according to the fact that he is both life and life-giver as God, let him be anathema.