Sanctified by his Spirit and blood; new birth hope; Spirit of Christ in prophets
See: according to the foreknowledge of God the Father he named himself an apostle of Christ. Explaining the manner of that apostleship, he says it was done “in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ.” (1 Peter 1:1–2) So when those who believe in him are sanctified by the Spirit, and he also sprinkles us with his blood for cleansing, how would the one who sanctifies with his own Spirit and cleanses believers with his blood not be understood as God? For God was in flesh.
“Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy has begotten us anew to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance imperishable, undefiled, and unfading, kept in heaven.” (1 Peter 1:3–4) If God begot us to a living and abiding hope, and Christ has done this through his own resurrection from the dead, how would he not be God?
“Concerning this salvation the prophets who prophesied of the grace that would come to you searched and inquired, inquiring what person or time the Spirit of Christ in them was indicating.” (1 Peter 1:10–11) See again: here the Holy Spirit is called Christ’s, though he is God’s. So Christ is God, as one who has the Holy Spirit as his own.
Greek
* ὑμῖν καὶ εἰρήνῃ πληθυνθείη." ἰδοὺ κατὰ πρόγνωσιν Θεοῦ καὶ Πατρὸς ἀπόστολον ἑαυτὸν ὠνόμασε τοῦ Χριστοῦ. καὶ τῆς ἀποστολῆς τὸν τρόπον ἡμῖν ἐξηγούμενος, “ ἐν ἁγιασμῷ * πνεύματος, εἰς ὑπακοὴν καὶ ῥαντισμὸν αἵματος ᾿Ιησοῦ Xpt- H στοῦ," πεπράχθαι φησὶν αὐτήν. ὅτε τοίνυν οἱ πιστεύοντες εἰς 5. 6 αὐτὸν ἁγιαζόμεθα παρὰ τοῦ Πνεύματος, ῥαντίζει δὲ ἡμᾶς καὶ τῷ αἵματι αὐτοῦ πρὸς ἀποκάθαρσιν, πῶς οὐκ ἂν νοοῖτο 6s, ὁ ó ἁγιάζων μὲν ἰδίῳ Πνεύματι, καθαρίζων δὲ καὶ τῷ αἵματι τοὺς πιστεύοντας ; Θεὸς γὰρ ἦν ἐν σαρκί. ἑ 4 z Na * Εὐλογητὸς ὁ Θεὸς καὶ πατὴρ ToU κυρίου ἡμῶν ᾿Ιησοῦ το “ Χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς * εἰς ἐλπίδα ζῶσαν δι ἀναστάσεως Ἰησοῦ Χριστοῦ ἐκ 77 A. ἃ * νεκρῶν εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμά- xs * pavrov τετηρημένην ἐν οὐρανοῖς." ei Θεὸς ἡμᾶς ἐγέννησεν εἰς ἐλπίδα ζῶσαν καὶ μένουσαν, πέπραχε δὲ τοῦτο διὰ τῆς τι ἰδίας ἐκ νεκρῶν ἀναστάσεως ὁ Χριστὸς, πῶς οὐκ ἂν εἴη
Το. το, 1. “ὁ Περὶ ἧς σωτηρίας ἐξεζήτησαν, φησὶ, καὶ ἐξηρεύνησαν * προφῆται οἱ περὶ τῆς εἰς ὑμᾶς χάριτος προφητεύσαντες, b * ἐρευνῶντες εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς 2 * πνεῦμα Χριστοῦ." ἰδοὺ δὴ πάλιν ἐν τούτοις Χριστοῦ τὸ
Ayiov εἴρηται Πνεῦμα, καίτοι Θεοῦ ὄν. Θεὸς οὖν apa
Χριστὸς, ὡς ἴδιον ἔχων τὸ Πνεῦμα τὸ " Aytov.
Ἔκ τῆς Πέτρον ἐπιστολῆς.
18 Pe. “Ἐγένοντο δὲ καὶ ψευδοπροφῆται, ὡς καὶ ἐν ἡμῖν ἔσονται "3
* ψευδοδιδάσκαλοι, οἵ τινες παρεισάξουσιν αἱρέσεις ἀπωλείας,
I. πρόγνωσιν) - τοῦ (bis) C. 2. kai prius om. Cod. 4. post Χριστοῦ repetit e supra χάρις ὑμῖν καὶ----Χριστοῦ C. 6. Πνεύματος] πατρὸς (sic) Cod. 9. πιστεύσαντας Cod. II. ἔλεος αὐτοῦ inverso ordine ri Comm. I2. ζῶσαν
-- 8 Edd. 25. προφῆται C. Comm. ἡμῖν C. Cod. ὑμῖν Comm. Edd. 26. παρεισάγουσιν 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. 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.