Gospel of Christ’s glory; image of God; judgment seat of Christ
that the end of our faith would then be not toward God but toward one of our kind — which is among the most absurd things.
“And even if our gospel is veiled, it is veiled among those who are perishing, in whom the god of this age has blinded the minds of the unbelieving, so that they may not see the light of the gospel of the glory of Christ, who is the image of God.” (2 Corinthians 4:3–4)
If, as some think, Christ is a common human, joined to the Word from God only by a conjunction of face — for that is how they themselves speak — how is his gospel veiled among those who perish? The nations are disposed not as if he were God, but as if he were a human like us. And how have those who say about a human that he is human been blinded by Satan? What illumination is there in Christ’s gospel if he is not God, and is not glorified as being that? And how would he be the image of God if he reaches only as far as humanity, not truly being Son and God?
“Therefore we are ambitious, whether at home or away, to be well-pleasing to him. For we must all be made manifest before the judgment seat of Christ, so that each may receive what is due for the things done through the body, whether good or worthless.” (2 Corinthians 5:9–10)
If the holy ones’ whole zeal is to please God, and we are ambitious to appear such to Christ while refusing to please humans, how is Christ not clearly God? And if he himself will judge the world — one lawgiver and judge being spoken of — it is plain that by this too he is God, even though the Word became flesh.
Greek
σκεται yap ἂν οὕτως ἔχειν TO τῆς πίστεως ἡμῶν τέλος, οὐκ εἰς Θεὸν μᾶλλον, ἀλλ᾽ εἰς ἕνα τῶν καθ᾽ ἡμᾶς" ὅπερ ἐστὶ τῶν ἀτοπωτάτων.
*E; δὲ καὶ ἔστι κεκαλυμμένον τὸ εὐαγγέλιον ἡμῶν, ἐν
5* τοῖς ἀπολλυμένοις ἐστὶ κεκαλυμμένον, ἐν oig 0 θεὸς τοῦ
αἰῶνος τούτου ἐτύφλωσε τὰ νοήματα τῶν απίστων εἰς TO
μὴ αὐγάσαι TOV φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ
«x ^ /" 3 2 ἡ ^ o ^ 99 φ , / p'aTOU, OS ἐστιν εἰκὼν TOU €Ov. εἰ Κατα γε ΤΟ Τισίιο 41 σ.
δοκοῦν, κοινὸς ἄνθρωπός € ἡ Χριστὸς, ἑνώ vy τῇ ; ρωπός ἐστιν ὁ Χριστὸς, ἑνώσει μόνῃ τῇ
κατὰ πρόσωπον τὴν συνάφειαν ἔχων πρὸς τὸν ἐκ Θεοῦ
Aoyov: φασὶ yap οὕτως αὐτοί: πῶς ἐν τοῖς ἀπολλυμένοις
κεκαλυμμένον ἐστὶ TO εὐαγγέλιον αὐτοῦ ; διάκεινται γὰρ τὰ ἔθνη, οὐχ ὅτι Ocos € RA ὅ θ᾽ ἡμᾶς ἂνθ 5 » Οὐχ ς ἐστιν, ἀλλ᾽ ὅτι καθ᾽ ἡμᾶς ἄνθρωπος. πῶς
δὲ καὶ τετύφλωνται παρὰ τοῦ σατανᾶ οἱ περὶ ἀνθρώπου
5 Aeyovres, ὅτι ἀνθρωπὸς ἐστι; ποῖος δὲ kai φωτισμὸς ἔνεστι ἃ
TQ εὐαγγελίῳ τοῦ Χριστοῦ, εἰ μη Θεὸς ἐστι, καὶ ὡς τοῦτο e 5 ^ Α ^ ^ ὑπάρχων δεδόξασται ; πῶς δ᾽ ἂν εἴη καὶ εἰκὼν ToU Θεοῦ, ei
μέχρι uovov τῶν τῆς ἀνθρωπότητος ἀφικνεῖται, ovk ἔχων TO
εἰναι κατὰ ἀλήθειαν Ὑἷος kai Ocos ;
o “Διὸ καὶ φιλοτιμούμεθα, εἴτε ἐνδημοῦντες εἴτε ἐκδη-
* μοῦντες, εὐάρεστοι αὐτῷ εἶναι. τοὺς γὰρ πάντας ἡμᾶς
* φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος ToU Χριστοῦ, ἵνα
« , d * N ^ , i ἃ ν κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος, πρὸς ἃ ἔπραξεν, 9
eire ἀγαθὸν etre φαῦλον." εἰ πᾶσα τοῖς ἁγίοις σπουδὴ, ro
; evapea rev τῷ Θεῷ, φιλοτιμούμεθα δὲ τοιοῦτοι φαίνεσθαι τῷ
Χριστῷ, τὸ ἀνθρώποις ἀρέσκειν παραιτούμενοι, πῶς ov Θεὸς
ἐναργῶς ὁ Χριστὸς ; καὶ εἰ κρινεῖ τὴν οἰκουμένην QUTOS,
ἑνος εἶναι λεγομένου νομοθέτου καὶ κριτοῦ, 7rpoÓrAov ὅτι καὶ
κατὰ τοῦτο Dcos ἐστι καὶ εἰ γέγονε σὰρξ ὁ Λόγος.
4. Α κεκαλυμμένον ad κεκαλυμμένον transifiunt C. Comm. 4. αὐγᾶσαι
res om. C. Comm. 22. φρικτοῦ pro Χριστοῦ C. 23. διακομίσηται o 28. λεγομένου νομοθέτον hoc ordine Cod. C. Comm. 29. ὁ Λόγος
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.