Vitalis anathemas; Theophilus opens
of God the Word — that the enfleshment took place for the renewal of humanity. Being truly Son of God by the eternal begetting from God, he also became son of man by the begetting from the virgin. He is one and the same: perfect God according to the deity and same in substance with the Father, and perfect human according to the begetting from the virgin and same in substance with humans according to the flesh.
If anyone says Christ has a body from heaven, or that he is same in substance with God according to the flesh, let him be anathema.
If anyone does not confess that the Lord’s flesh is from the holy virgin and same in substance with humans, let him be anathema.
If anyone says our Lord and Savior, born according to the flesh from the Holy Spirit and the virgin Mary, is without soul, or without mind, or without reason, or without sense, let him be anathema.
If anyone dares to say Christ suffered in the deity and not in the flesh, as it is written, let him be anathema.
If anyone divides and splits our Lord and Savior, and says the God Word is one Son and the assumed human another, and does not confess one and the same, let him be anathema.
From bishop Theophilus, from the address to those who think Origen’s thoughts. He said this about Christ: “So that the one who appeared may be believed to be true God not in word only but also in power, making the certainty about him clear by the great works of what was done. Being full God, and of his own will becoming human, and leaving nothing of human
Greek
» Θεοῦ .Aoyov, τὴν σάρκωσιν γεγενῆσθαι πρὸς ἀνακαίνισιν
ἀνθρωπότητος. Yios γὰρ ὧν ἀληθῶς Θεοῦ κατὰ τὴν
diÓtov ἐκ Θεοῦ γέννησιν, γέγονε kal vios ἀνθρώπου κατὰ
τὴν ἐκ παρθένου γέννησιν, καὶ ἔστιν εἷς kai 0 αὐτὸς τέλειος ΑἉ Ἁ A! , ^ Θεὸς κατὰ τὴν θεότητα καὶ ὁμοούσιος TQ Πατρὶ, καὶ:
» Τέλειος ἄνθρωπος ὁ αὐτὸς kara τὴν ἐκ παρθένου γέννησιν , καὶ ὁμουύσιος ἀνθρώποις κατὰ τὴν σάρκα. y ἫΝ ^ ^ & » Εἰ τις δὲ ἐξ οὐρανοῦ λέγει σῶμα ἔχειν τὸν Χριστὸν ἢ
ὁμοούσιον TQ Θεῷ kara τὴν σάρκα, ἔστω ἀνάθεμα.
» Et τις μὴ ouoAoyet τὴν ToU Κυρίου σαρκα ἐκ τῆς ayius το
παρθένου, καὶ ἀνθρώποις ὁμοούσιον, ἔστω ἀνάθεμα.
» Εἰ τις τὸν ἴζυριον uv καὶ Σωτῆρα τὸν ἐκ [Πνεύματος ε , N , ^ , , « , Ayiov καὶ Μαρίας τῆς παρθένου γεννηθέντα kara σάρκα,
ἄψυχον λέγει ἢ ἀνόητον ἢ &Aoyov ἢ ἀναίσθητον, ἔστω
,, ἀνάθεμα. I5
, Εἴ τις τολμᾷ λέγειν τὸν Χριστὸν θεότητι πεπονθέναι
καὶ μὴ σαρκὶ, ὡς γέγραπται, ἔστω ἀνάθεμα. ^ * 4 ε ^ ^ » Ei τις διαιρεῖ καὶ χωρίζει τὸν Κύριον ἡμῶν kai Σωτῆρα,
καὶ λέγει ἕτερον μέν εἶναι Yiov rov Θεὸν Λόγον καὶ ἕτερον
, τὸν ἀναληφθέντα ἄνθρωπον, kai μὴ ὁμολογεῖ ἕνα καὶ τὸν s
94,2 Q&UTOP, ἔστω αναῦεμα.
Θεοφίλου ἐπισκόπου, ἐκ τοῦ προσφωνητικοῦ λόγον πρὸς
τοὺς φρονοῦντας τὰ ᾿Ωριγένους.
Ἔφη δὲ οὕτως περὶ Χριστοῦ’ Ἵνα μὴ ἐν λόγῳ μόνῳ, ἀλλὰ καὶ ἐν δυνάμει Θεὸς ἀλη- s
99 μη ογῷ μονῷ, μ ος GAY)
» θινὸς ὁ φανεὶς εἶναι πιστεύηται, τῇ τῶν δρωμένων μεγα- » λουργίᾳ τὴν περὶ αὐτοῦ δηλῶν ἀσφάλειαν. πλήρης μὲν » ὧν Θεὸς, αὐτοθελῶς δὲ ἐνανθρωπήσας, καὶ μηδὲν ἀνθρωπείας
10. ὁμολογεῖν Àub. I4. ἀνόητον---ἀναίσθητον hoc ordine C. Comm.
αὐτοτελῶς Comm. Aub. μηδὲ C. Comm.
About this text
Cyril’s court treatise on right faith for Arcadia and Marina (CPG 5219). One Son, Word made flesh — not two Christs. English from Pusey’s Greek.
English follows Pusey’s 1877 Greek of De recta fide ad Arcadiam et Marinam. OCR of that print was cleaned section by section before Pass A/B. This is a reading translation for study, not a new critical edition.
Witnesses
- Copy-text Pusey, De recta fide ad reginas (Oxford, 1877) (Greek · CPG 5219 §§1–100)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.