Nestorius first describes Christ’s coming as a result of the devil condemning humanity, and Christ coming to save us from death. This is partially true. Christ did come to save us from death, but not as a result of the devil’s works. God had always “planned” on the incarnation, the coming of the fully human, fully divine Jesus. It was not a result of some tragic event or flaw. Nestorius goes on to say how Jesus was not created by Mary, but somehow was made out of a Temple that she became for Him. This again separates the divinity from the humanity of Jesus. Nestorius finally brings his statement together and proclaims that he “divides the nature but unites the worship” of God, further splitting man from divine.
Cyril responds to this saying that God did not merely change and become fully human, but rather, in some incomprehensible way, became the Son of Man, divinely incarnate. He goes on to say the Logos of God suffered in its own nature, through the thorns and spikes of the cross. Cyril closes and summarizes his argument saying that God cannot be split into two here, but rather seen as taking on another identity, another Logos, through which His mission and love could be carried out.