Abstract
Cyril transposes Neoplatonism rather than replicates it. Hence, his early struggle with Arianism and his fervour for the homoousios rule out full-blown ontological dualism in the Platonist manner. Rather, immutability and impassability do not mean immobility and impassivity, but active life-giving power and sufficiency to supply strength, powers which prove the co-equality of the Son with the Father. They support Cyril’s resulting Christology: the Son ‘appropriates’ (Norris) human existence to himself in order to communicate life and victory. Immutability and impassability, paradoxically, nurture more a narrative Christology than a union of two static substances.
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