Bought by his blood; one Lord; church of God is Christ’s
“in your body.” (1 Corinthians 6:20) If by receiving Christ’s Spirit we have become temples of God, and we are not our own — bought by his blood, so that we no longer live for ourselves but for the one who bought us — how is Christ not clearly God, the one through whom we are temples of God, and whom we serve as God?
“About eating food offered to idols, we know that an idol is nothing in the world, and that there is no God but one. For even if there are so-called gods in heaven or on earth — as indeed there are many gods and many lords — yet for us there is one God, the Father, from whom are all things and we for him, and one Lord, Jesus Christ, through whom are all things and we through him.” (1 Corinthians 8:4–6)
If God alone is one and there is no other beside him, and the one Jesus Christ — through whom are all things — is taken together into the one nature of the deity, then he who is thought divinely in the Father’s same substance is God, even when he has been named Jesus Christ after being born of a woman. Note also: after naming him Christ Jesus, Paul says all things came to be through him, as of one Son according to the economic union.
“I became,” he says, “as without law to those without law — not being without God’s law, but under Christ’s law.” (1 Corinthians 9:21) If the one who has Christ’s law has God’s law, how is Christ not God?
“Give no offense to Jews or to Greeks or to the church of God.” (1 Corinthians 10:32) Note that when he calls the church God’s, he again knows it as Christ’s.
“I want you to know that the head of every man is Christ, the head of a woman is the man, and the head of Christ is God.” (1 Corinthians 11:3) Blessed Luke, composing Christ’s genealogy for us, begins from Joseph, then, having reached
Greek
«τῷ σώματι ὑμῶν.» εἰ τὸ Πνεῦμα Χριστοῦ λαβόντες γεγόναμεν ναοὶ Θεοῦ, καὶ οὐκ ἐσμὲν ἑαυτῶν ἀγορασθέντες τῷ αἵματι αὐτοῦ, ὡς μηκέτι ζῆν ἡμᾶς ἑαυτοῖς ἀλλὰ τῷ πριαμένῳ — πῶς οὐ Θεὸς ὁ Χριστὸς ἐναργῶς, ὁ δι᾽ ὃν καὶ ναοὶ Θεοῦ ἐσμὲν ἡμεῖς, ᾧ καὶ ὡς Θεῷ δουλεύομεν;
«Περὶ δὲ τῆς βρώσεως τῶν εἰδωλοθύτων, οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς Θεὸς εἰ μὴ εἷς. καὶ γὰρ εἴπερ εἰσὶ λεγόμενοι θεοὶ εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς — ὥσπερ εἰσὶ θεοὶ πολλοὶ καὶ κύριοι πολλοί — ἀλλ᾽ ἡμῖν εἷς Θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, δι᾽ οὗ τὰ πάντα καὶ ἡμεῖς δι᾽ αὐτοῦ.»
εἰ μόνος εἷς ἐστι Θεὸς καὶ ἕτερος παρ᾽ αὐτὸν οὐδείς, συμπαραλαμβάνεται δὲ εἰς τὴν μίαν τῆς θεότητος φύσιν ὁ εἷς Χριστὸς Ἰησοῦς δι᾽ οὗ τὰ πάντα — Θεὸς οὖν ἄρα ἐστὶν ὁ ἐν ὁμοουσιότητι τοῦ Πατρὸς νοούμενος θεϊκῶς, καὶ ὅτε κεχρημάτικεν Ἰησοῦς Χριστός, γενόμενος ἐκ γυναικός. ἐπιτηρῆσαι δὲ χρὴ ὅτι Χριστὸν Ἰησοῦν ὀνομάσας, δι᾽ αὐτοῦ τὰ πάντα γενέσθαι φησίν, ὡς ἑνὸς ὄντος Υἱοῦ καθ᾽ ἕνωσιν οἰκονομικήν.
«Ἐγενόμην,» φησί, «τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὢν ἄνομος Θεοῦ, ἀλλ᾽ ἔννομος Χριστοῦ.» εἰ ὁ Χριστοῦ νόμον ἔχων νόμον ἔχει Θεοῦ, πῶς οὐ Θεὸς ὁ Χριστός;
«Ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησι καὶ τῇ ἐκκλησίᾳ τοῦ Θεοῦ.» σημειωτέον ὅτι Θεοῦ λέγων τὴν ἐκκλησίαν, Χριστοῦ πάλιν οἶδεν αὐτήν.
«Θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστι, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ Χριστοῦ ὁ Θεός.» ὁ μακάριος Λουκᾶς τὴν περὶ Χριστοῦ γενεαλογίαν ἡμῖν συντιθείς, ἄρχεται μὲν ἀπὸ τοῦ Ἰωσήφ, εἶτα φθάσας
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.