Emmanuel; one teacher Christ; Theotokos fathers
likeness outside — except only unholy evil. For even as an infant he was confessed Emmanuel, with the magi witnessing to this and crying out that the one who appeared was God before he was found. And when he was crucified in the flesh he contracted the sun’s rays, and by that strange wonder he made his own deity clear, nowhere scattering himself or dissolving into two saviors.
He also said to the disciples: “Do not call anyone teacher on the earth; for you have one guide, the Christ.” (Matthew 23:10) When he ordered this to the apostles, he was not separating his own deity from the visible body. When he testified that he himself was Christ, he was not splitting soul from flesh.
So he is both: God and human, seen as slave and known as Lord — hiding the height of the deity under the lowliness of becoming human, and lifting the lowliness of the visible body by the energy of the deity.”
It would be easy to add still more true witnesses to these. I pass them by, knowing what is written: “Give a starting point to the wise, and he will become wiser; make it known to the righteous, and he will add to his receiving.” (Proverbs 9:9)
But we do say this: look — all the best and wisest fathers of our times also name the holy virgin God-bearer, and they affirm that the Word from God has been united by nature to the flesh, that he came to be in the virgin’s womb, and that he came forth from her according to the flesh.
Greek
» Ὁμοιώσεως καταλείψας ἐκτὸς, πλὴν μόνης τῆς ἀνοσίου | , by , N , , Ἁ ε ^ » κακίας. καὶ βρέφος yap γενόμενος, EupuavovgA ὡμολογεῖτο,
, « *» Ν 4 ἢ A ^ ^ 4 Ἃ » μαγῶν" τρος τον (ΟΥΤΩΣ; Kai τῷ ΠΡΟ EUREN καὶ. Ocov " » εἰναι TOV φανέντα Boovrov ὅτι καὶ σαρκὶ σταυρούμενος,
ς ἥλιου συνέστειλεν ἀκτινας, καὶ TQ ξένῳ θαυματι τὴν οἰκείαν «
» σαφηνίζων θεότητα, οὐδαμοῦ σκορπίσας ἑαυτὸν 7) διαλύσας c » εἰς σωτῆρας δύο. ἀλλὰ καὶ τοῖς μαθηταῖς ἔλεγε “ Μὴ καλέ. &Matth.— ^
*gyre διδάσκαλον ἐπὶ τῆς γῆς" εἷς yap ἐστιν ὑμῶν καθη- — viae tr
γητὴς ὁ Χριστὸς." οὐ γὰρ ὅτε τοῦτο τοῖς ἀποστόλοις Theod. 10, παρήγγελλε, τοῦ φαινομένου σώματος τὴν οἰκείαν διώριξε “ἘΝ » θεότητα᾽ οὐδὲ ὅτε Χριστὸν ἑαυτὸν διεμαρτύρετο εἶναι, ψυχῆς » Καὶ σαρκὸς διωρίζετο. οὕτως ἄμφω τυγχάνων Θεός τε καὶ » ἄνθρωπος, δοῦλος à ὁρώμενος καὶ κύριος γνωριζόμενος, τὸ μὲν d » ὑψηλὸν τῆς θεότητος τῷ ταπεινῷ τῆς ἐνανθρωπήσεως ὑπο- 85 κρυπτόμενος φρονήματι, τὸ δέ γε ταπεινὸν τοῦ ὁρωμένου τ6ι τι. » σώματος, τῇ τῆς θεότητος ὑπεραίρων ἐνεργείᾳ." Εὐχερὲς μὲν οὖν καὶ ἕτερα τούτοις ἐπενεγκεῖν, πλεῖστά
re σα καὶ ἀληθῆ μαρτύρια' παρίημι δὲ TO γεγραμμένον εἰδὼς τό ““ Δίδου σοφῷ ἀφορμὴν καὶ σοφώτερος ἔσται, γνώ- — Prov.
»" ριζε δικαίῳ καὶ προσθήσει τοῦ δέχεσθαι." πλὴν ἐκεῖνό
φαμεν ᾿Ιδου δὴ mavres oi mavapwrro( τε kai σοφοὶ karae καιροὺς ἡμῶν γεγονότες πατέρες, καὶ Üeorókov ὀνομάζουσι τὴν ἁγίαν παρθένον, ἡνῶσθαι δὲ κατὰ φύσιν διαβεβαιού- μενοι τῇ σαρκὶ τὸν ἐκ Θεοῦ Λόγον, ἔν τε τῇ νηδύϊ γενέσθαι
φασὶ τῇ παρθενικῇ, καὶ ἐξ αὐτῆς προελθεῖν κατὰ σάρκα καίτοι τὴν ἄναρχον καὶ πρὸ παντὸς αἰῶνος καὶ χρόνου λα 4 , » II , 9 δὴ δὲ Φ » ἃ 9 ^ xovra γέννησιν ἐκ Πατρός. ἐπειδὴ δὲ ἦν εἰκὸς, ἐν ταῖς
μακροτέραις kai ἐφεξῆς τῶν στίχων συνθήκαις ὀλιγώρως ἃ 58 A.
I. καταλήψας Cod. 3. πρὸς αὐτὸν ἰόντων] προσιόντων αὐτῷ C. Comm. 5. “υνέστειλεν C. Comm. συνέστελλεν Edd. 9. τοῦτο om. Cod. I0. π' λλε C.n. Comm. Edd. Ing. παρήγγειλε Edd. 11. διεμαρτύρατο n.
21. φημι C. εγονότων C. 23. τῇ σαρκὶ διμβεβαιούμενοι
* ^ ^ ^ Α » ^ ἔχοντα τὸν νοῦν, ἐθελῆσαι μᾶλλον δὲ ὡς ἐν βραχεῖ καὶ avve-
σταλμένως ἰδεῖν τῶν ἐπὶ Χριστῷ δογμάτων TO ἀκραιφνέ-
στατον κάλλος, αὐτὰς κατὰ μόνας τὰς τῶν ἐννοιῶν, ἵνα οὕτως
εἴπω, καρδίας ἐκ τῆς θεοπνεύστου καὶ νέας γραφῆς συνα-
y"yepkos, πέπομφα τῇ ὑμετέρᾳ xara Θεὸν εὐσεβείᾳ" ὡς 5
ἂν ἐντυγχάνουσαι, κατὰ βραχύ τε καὶ ἀνὰ μέρος avrai τε
b rov ἐν ὑμῖν καὶ ἔτι μειζόνως καταφαιδρύνοιτε νοῦν φωτα- ^ M! 4 , δ Ἃ ^ o γωγοῦσαι δὲ πρὸς ἀλήθειαν καὶ ovs ἂν ὠφελεῖν ἕλησθε,
καυχήμασιν ἀποστολικοῖς τὰς ὁσίας ὑμῶν κατασεμνύνητε
, - 1 ’ ε »; , ,. , κεφαλας. πλούσιος δὲ λίαν ὃ ἐπί ye τούτῳ μισθος" yé-x , « / ΠῚ Β. ὅκο. σγραπται γάρ *'O ἐπιστρέψας ἁμαρτωλὸν ἐκ mAavgs ὁδοῦ
αὐτοῦ σώσει ψυχὴν αὐτοῦ ἐκ θανατου, kai καλύψει πλῆθος
* ἁμαρτιῶν." ἐν δέ ye ταῖς τῶν ἐννοιῶν εὑρέσεσιν, vro , σ , * 3 ΝΜ ε ^ συμπεράσμασιν, ὅταν λέγωμεν Θεὸς οὖν apa ὁ Χριστος,
e ἤγουν eis ἄρα Yios καὶ υριος Ἰησοῦς 0 Χριστος, ovx οὕτω t:
φαμεν, ὡς ἐκεῖνοι, Θεὸν κατὰ xapw ἢ Ὑΐον ἢ Κύριον ὠνο-
μάσθαι τὸν "EupavovgA, ἢ ἐκ προκοπῆς ἢ ἐπιδοσεως εἰς
τοῦτο δόξης ἐλθεῖν, ὡς ἕνα τῶν kaÜ ἡμᾶς κοινὸν καὶ ἡγια- ’ ΨΥ 3 ^ e^ ey * ΓΝ ς , $ σμένον ἄνθρωπον" ἐκεῖνο μᾶλλον, ὅτι Θεὸς ὧν 0 Noyos, εἶτα
καθεὶς ἑαυτὸν εἰς κένωσιν kai ἐν δούλου μορφῇ καταβεβηκὼς, »
οὐδὲν ἧττον ἐστι Θεὸς ἀληθινος, kai φύσει τῶν ὅλων Κύριος
d ἔσται, kai μόνος καὶ ἰδικῶς Ytos, ᾧ kai ἡμεῖς συμμορφού-
μενοι κατὰ χάριν τὴν δι avro), πρὸς τὴν τῆς υἱοθεσίας ἀναβαίνομεν δόξαν.
Ονομα δὲ τὸ Χριστος, πρέπειν μὲν ovk οἶδα πῶς διαβε- * e^ ^ Ἁ , βαιοῦνταί τινες καὶ ἰδικῶς τε kal κατὰ μόνας, καὶ ἔξω σαρκὸς ὄντι τε καὶ νοουμένῳ τῷ ἐκ Θεοῦ φύντε Λόγῳ pros Que ΤΕ μέν T ντε Oye
πρέπειν δὲ ὁμοιως καὶ TQ ἐκ τῆς ἁγίας παρθένου γεγεννη-
». Comm. 7 τὰ τῶν C. καὶ νῦν pro μειζόνως C. Comm. καταφαιδρυ- νοιτε C. Comm. καταφαιδρύνητε Edd. 8. ὠφελῆς ἕλησθε C. ὠφελῆσαι Cow
Comm. 9. κατασεμνύνητε) καταφαιδρύνητε Edd. IO. ye assumptum ex C.
22. καὶ primum om. C. Comm. 25. πρέπον ÀAub. 38. γεγενημένῳ C.
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.