Only-begotten enters; divine blood; mediator enough for all; impassible yet passible
Christ’s suffering has become saving for the world; yet it is necessary to see who the one entering into the world is. For he was outside the world wholly and entirely — since how has he entered into it if he was not outside the world? Therefore, existing by nature above the whole world as Only-begotten God, he has entered into it, having become a part of it — that is, a human — and thus, having offered the sacrifice for us and dedicated himself, he has saved what is under heaven.
“Therefore Jesus also, so that he might sanctify the people through his own blood, suffered outside the gate.” (Hebrews 13:12) How would a common human’s blood show us holy? But Christ’s blood has sanctified. So it is divine, then, and not simply human; for God was in flesh, cleansing us by his own blood.
From the letter to Timothy. “For there is one God, and one mediator of God and humans, the human Christ Jesus, who gave himself as a ransom for all.” (1 Timothy 2:5–6) Christ’s death is confessedly saving for the whole world. Yet if he is not God, how would he himself alone suffice to become a ransom for all? But he alone sufficed, dying for all, because he is also above all. So he is God, then — having destroyed the world’s death by the death of his own flesh.
From Peter’s letter. “Because Christ once died concerning sins, a righteous one for unrighteous ones, so that he might bring us to God, put to death in flesh but made alive in spirit; in which also he went and preached to the spirits in prison who once were disobedient.” (1 Peter 3:18–20) Many of the holy prophets have been killed, but none of those is said to have died for sins, nor to bring us to God through his own death, nor did anyone preach to the spirits in prison. But Christ has done this, and through him and in him we have been redeemed, and his suffering was saving for the world. So he died for us not as one human among those like us, but as God in flesh, giving his own body as an exchange for the life of all.
“Christ therefore having suffered for us in flesh.” (1 Peter 4:1) For as Christ being God, the disciple wisely and thoughtfully says he has suffered in flesh, exempting from suffering the ineffable nature, to which suffering is foreign. So he has suffered in his own flesh, though the Word from God is accustomed to have no share in suffering. So Christ is God, then — impassible divinely, but passible according to the flesh.
Greek
4 καυτώματα kai περὶ ἁμαρτίας ovk ηὐδοκησας᾽ TOTE εἶπον «'[BoU ἥκω" ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ" τοῦ ἃ 101 A.
ποιῆσαι ὃ Θεὸς τὸ θέλημα σον. γέγονε μὲν τῷ κόσμῳ
σωτήριον TO Χριστοῦ παθος" πλὴν ἀναγκαῖον ἰδεῖν Tis ὁ εἰς * * , φ A Ψ σι ’ , 5TOV kOGL0V εἰσερχόμενος" ἦν yàp ἔξω ToU κόσμου παντῃ
τε καὶ πάντως, ἐπεὶ πῶς εἰσβέβηκεν εἰς αὐτὸν εἰ οὐκ ἦν ἔξω
κόσμου; τοιγαροῦν κατὰ φύσιν ὑπάρχων ὑπὲρ πάντα TOV
κόσμον ὡς Θεὸς Movoyevgs, εἰσβέβηκεν εἰς avrov, μέρος αὑτοῦ γεγονὼς, τουτέστιν ἄνθρωπος, οὕτω τε τὴν ὑπὲρ
οἡμῶν προσκομίσας θυσίαν koi ἑαυτὸν ἀναθεὶς, σέσωκε τὴν b UT οὐρανόν.
Διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ δια τοῦ ἰδίου αἵματος TOV * λαὸν, ἔξω τῆς πύλης ἔπαθεν." αἷμα ἀνθρώπου κοινοῦ τίνα τρόπον ἁγίους ἡμᾶς ἀποφήνῃ; ἀλλὰ μὴν ἡγίασε τὸ αἷμα
5 Χριστοῦ. θεῖον οὖν apa καὶ ovx ἁπλῶς ἀνθρώπινον" Θεὸς
yap ἦν ἐν σαρκὶ, τῷ ἰδίῳ αἵματι καθαρίζων ἡμᾶς.
Ἔκ τῆς πρὸς Τιμόθεον.
* Eie γὰρ Θεὺς, εἷς καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων, 1Tim.
ἄνθρωπος Χριστος ᾿Ιησοῦς, ὁ δοὺς ἑαυτὸν avriAvrpov ig; R.
) ὦ ὑπερ avrov. σωτήριος ὁμολογουμένως ὁ TOU Χριστοῦ
θάνατος τῷ κόσμῳ παντί. πλὴν εἰ μὴ ἐστι Θεὸς, πῶς QV
ἀρκέσειεν εἰς τὸ γενέσθαι πάντων ἀντίλυτρον avrog τε καὶ
povog ; ἀλλὰ ἤρκεσε μόνος ὕπερ πάντων azrofavov, ὅτι καὶ d PEE Y , , , s 9 »ν ,».κᾳ ^ , ^ wv! Ι ὑπερ πάντας ἐστί. Θεος οὖν ἄρα ἐστὶ τῷ θανάτῳ τῆς ἰδίας 'σαρκος CT. σας τοῦ κοσμου τον θανατον. αρ
I. οὐκ οἵω C. ηὐδόκησας C. Edd. mg. εὐδόκησας Comm. ἐζήτησας Edd. 3- μὲν om. Edd. τῷ κόσμῳ σωτήριον hoc ordine C. Comm. τῷ κόσμῳ om. Cod.
14. ἅγιον (sic) C. 17. Τιμόθεον] Τίτον (sic) C. Comm. I9. ἑαυτὸν
Ἔκ τῆς Πέτρου ἐπιστολῆς.
θ Ὅτι ὁ Χριστοῦ θάνατος τῷ κόσμῳ σωτήριος. 18. Ῥε. “Ὅτι Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἀπέθανε δίκαιος ὑπὲρ
s ἀδίκων, ἵ ἵνα ἡμᾶς προσαγάγῃ τῷ Cep. θανατωθεὶς μὲν 5 * σαρκὶ, ζωοποιηθεὶς δὲ πνεύματι ἐν ᾧ καὶ τοῖς ἐν φυλακῇ “ πνεύμασι πορευθεὶς ἐκήρυξεν ἀπειθήσασί ποτε." πολλοὶ 102 A.» τῶν ἁγίων ἀνήρηνται προφητῶν, ἀλλ᾽ οὐδεὶς ἐκείνων ἀπο- θανεῖν ὑπὲρ ἁμαρτιῶν εἴρηται, οὔτε μὴν προσαγαγεῖν ἡμᾶς τῷ Θεῷ διὰ τοῦ ἰδίου θανάτου, ἀλλ᾽ οὐδὲ ἐκήρυξέ τις rois v
ἐν φυλακῇ πνεύμασι. πέπραχε δὲ τοῦτο Χριστὸς, kei à 3 ^ A5 .» ^ , . ἃ 3 ὡς , . αὐτοῦ T€ καὶ ἐν αὐτῷ λελυτρωώμεθα, kai ro αὐτοῦ sraDos ἣν τῷ κόσμῳ σωτήριον. ἀπέθανε τοίνυν ὑπὲρ ἡμῶν, οὐχ ὡς
ἄνθρωπος εἷς ὑπάρχων τῶν kaÜ ἡμᾶς, ἀλλ᾽ ὡς Θεὸς ἐν σαρκὶ, τῆς ἁπάντων ζωῆς ἀντάλλαγμα τὸ ἴδιον σῶμαι b διδούς. Το. ἵν... ὼκ““Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκί." ὡς γὰρ ὑπάρχοντος Θεοῦ τοῦ Χριστοῦ, σοφῶς καὶ ἐμφρόνως o μαθητὴς σαρκὶ πεπονθέναι φησὶν αὐτὸν, ὑπεξάγων τῶ παθεῖν τὴν ἀπόῤῥητον φύσιν, ἧς ἀλλότριον TO παθεῖν. ἰδία : τοίνυν πέπονθε σαρκὶ, καίτοι τοῦ παθεῖν ἀμοιρεῖν εἰθισ μένος ὁ ἐκ Θεοῦ Λόγος. Θεὺς οὖν ἄρα Χριστὺς, θεϊκῶς μὲν ἀπαθὴς, παθητὸς δὲ κατὰ τὴν σάρκα.
Ὅτι ὁ Χριστοῦ θάνατος τῷ κόσμῳ σωτήριος.
Ἐκ τοῦ κατὰ ᾿Ιωάννην εὐαγγελίον. j
de Ταῦτα ovk ἔγνωσαν οἱ μαθηταὶ αὐτοῦ τὸ πρῶτον, ἀλλ
* ὅτε ἐδοξάσθη ᾿Ιησοῦς, τότε ἐμνήσθησαν ὅτι ταῦτα ἦν ér
ξάσθη C. Comm. ἐδοξάσθη ó Edd ii 5t
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.