Redeemed by his blood; gifts prove God; baptism into his death
If Christ could not otherwise become a hilasterion for those under sin and curse and death’s sentence except that blood was going to be poured out “because of the passing over of the sins that had happened before,” (Romans 3:25) how was it not necessary that the Word become flesh — so that by his own blood, clearly that of his own flesh, he might justify all who believe in him?
That we have been redeemed and have obtained reconciliation toward God through his blood. From the first letter to the Corinthians. “From him you are in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption, so that as it is written: Let the one who boasts boast in the Lord.” (1 Corinthians 1:30–31) So we have been redeemed in Christ and sanctified and have become wise; “every good gift and every perfect gift is from above, coming down from the Father of lights” (James 1:17) — that is, from God. Then how is Christ not God — the one who has gifted us wisdom and sanctification and redemption?
That we have been redeemed through the blood of Christ. From Peter’s letter. “Knowing that you were not redeemed with perishable things, silver or gold, from your futile ancestral way of life, but with precious blood as of a lamb without blemish and without spot — Christ.” (1 Peter 1:18–19) For we have been redeemed, Christ having given his own body for us. But if he is understood as a common human, how is his blood a match for the life of all? But if the one worthier than all was God in flesh, he would be sufficient for the redemption of the whole world through his own blood — and very reasonably so.
That Christ’s death is saving for the world. From Romans. “God demonstrates his own love toward us, in that while we were still sinners Christ died for us. Much more then, having now been justified in his blood, we will be saved through him from wrath.” (Romans 5:8–10) And again: “For if, being enemies, we were reconciled to God through the death of his Son, much more, having been reconciled, we will be saved in his life.” So if the world could not otherwise be saved except in blood and death taken up usefully and economically “because of the passing over of the sins that had happened before in God’s forbearance,” and we have been saved through Christ — how is the mode of incarnation not necessary for the Word born from God? So that he might justify those who believe in him in his blood, and reconcile them to the Father through the death of his own body, so that we might also live with him.
“Or do you not know that as many of us as were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death, so that just as Christ was raised from the dead through the glory of the Father, we too might walk in newness of life.” (Romans 6:3–4) If those on earth must somehow be buried with Christ through baptism into his death, so that just as he has been raised from the dead we too might walk in newness of life, as co-buried and co-raised with the one who died and was raised for us —
Greek
εἰ οὐκ ἦν ἑτέρως ἱλαστήριον γενέσθαι Χριστὸν τοῖς ἐν ἁμαρτίᾳ καὶ ἀρᾷ καὶ θανάτου δίκῃ, πλὴν ὅτι δι’ αἵματος «διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων» ἐκχεῖσθαι μέλλοντος, πῶς οὐκ ἀναγκαῖον σάρκα γενέσθαι τὸν Λόγον; ἵνα καὶ αἵματι τῷ ἰδίῳ, δῆλον δὲ ὅτι τῷ τῆς ἑαυτοῦ σαρκός, δικαιώσῃ πάντας τοὺς εἰς αὐτὸν πιστεύοντας;
Ὅτι λελυτρώμεθα καὶ τὴν καταλλαγὴν πρὸς Θεὸν ἐσχήκαμεν διὰ τοῦ αἵματος αὐτοῦ. Ἐκ τῆς πρὸς Κορινθίους πρώτης. «Ἐξ αὐτοῦ δὲ ὑμεῖς ἐστὲ ἐν Χριστῷ Ἰησοῦ, ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ Θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις, ἵνα καθὼς γέγραπται· Ὁ καυχώμενος ἐν κυρίῳ καυχάσθω.» λελυτρώμεθα τοίνυν ἐν Χριστῷ καὶ ἡγιάσμεθα καὶ σοφοὶ γεγόναμεν· «πᾶσα δὲ δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστι καταβαῖνον παρὰ τοῦ πατρὸς τῶν φώτων,» τουτέστι Θεοῦ. εἶτα πῶς οὐ Θεὸς ὁ Χριστός, ὁ σοφίαν τε καὶ ἁγιασμὸν καὶ ἀπολύτρωσιν ἡμῖν δωρησάμενος;
Ὅτι λελυτρώμεθα διὰ τοῦ αἵματος τοῦ Χριστοῦ. Ἐκ τῆς Πέτρου ἐπιστολῆς. «Εἰδότες ὅτι οὐ φθαρτοῖς, ἀργυρίῳ ἢ χρυσίῳ, ἐλυτρώθητε ἐκ τῆς ματαίας ὑμῶν ἀναστροφῆς πατροπαραδότου, ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ.» λελυτρώμεθα γάρ, τὸ ἴδιον σῶμα δεδωκότος ὑπὲρ ἡμῶν τοῦ Χριστοῦ. ἀλλ’ εἰ μὲν ὡς ἄνθρωπος νοεῖται κοινός, πῶς ἀντάξιον τῆς ἁπάντων ζωῆς τὸ αἷμα αὐτοῦ; εἰ δὲ Θεὸς ἦν ἐν σαρκὶ ὁ πάντων ἀξιώτερος, ἀξιόχρεως εἰς λύτρωσιν τοῦ κόσμου παντὸς διὰ τοῦ ἰδίου αἵματος εἴη ἄν, καὶ μάλα εἰκότως.
Ὅτι ὁ Χριστοῦ θάνατος τῷ κόσμῳ σωτήριος. Ἐκ τῆς πρὸς Ῥωμαίους. «Συνίστησι δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ Θεός, ὅτι ἔτι ἁμαρτωλῶν ἡμῶν ὄντων Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν. πολλῷ οὖν μᾶλλον δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ σωθησόμεθα δι’ αὐτοῦ ἀπὸ τῆς ὀργῆς.» καὶ πάλιν· «Εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῷ Θεῷ διὰ τοῦ θανάτου τοῦ υἱοῦ αὐτοῦ, πολλῷ μᾶλλον καταλλαγέντες σωθησόμεθα ἐν τῇ ζωῇ αὐτοῦ.» οὐκοῦν εἰ μὴ ἑτέρως ἦν σώζεσθαι τὸν κόσμον, εἰ μὴ ἐν αἵματι καὶ θανάτῳ χρησίμως παραληφθέντι καὶ οἰκονομικῶς «διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων ἐν τῇ ἀνοχῇ τοῦ Θεοῦ,» σεσώσμεθα δὲ διὰ Χριστοῦ, πῶς οὐκ ἀναγκαῖος τῷ ἐκ Θεοῦ φύντι Λόγῳ ὁ τῆς σαρκώσεως τρόπος; ἵνα δικαιώσῃ μὲν ἐν τῷ αἵματι αὐτοῦ τοὺς εἰς αὐτὸν πιστεύοντας, καταλλάξῃ δὲ τῷ Πατρὶ διὰ τοῦ θανάτου τοῦ ἰδίου σώματος, ἵνα καὶ συζήσωμεν αὐτῷ.
«Ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτω καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν.» εἰ πάσῃ πως ἀνάγκῃ τοὺς ἐπὶ τῆς γῆς συνθάπτεσθαι τῷ Χριστῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον αὐτοῦ, ἵνα ὥσπερ αὐτὸς ἐκ νεκρῶν ἐγήγερται, καὶ ἡμεῖς ἐν καινότητι περιπατήσωμεν ζωῆς, ὡς συντεθαμμένοι καὶ συνεγηγερμένοι τῷ δι’ ἡμᾶς ἀποθανόντι καὶ ἐγηγερμένῳ·
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.