Spirit of God is Spirit of Christ; Word truly became human
So then: the one raised from the dead is God, because the Word became flesh.
“Those who are in the flesh cannot please God. But you are not in the flesh but in the Spirit, if the Spirit of God dwells in you. If anyone does not have the Spirit of Christ, he does not belong to him. But if Christ is in you, the body is dead because of sin, yet the Spirit is life because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also make your mortal bodies alive through his Spirit who dwells in you.” (Romans 8:8–11)
See how clearly God’s Spirit is called Christ’s. But if Christ were only a human set apart on his own, merely having God’s Word dwelling in him, how would the divine Spirit be called his? Yet the Spirit is his own — therefore he is God, and not otherwise. For God’s Word did not come to be in a human in that way; rather, he truly became human while remaining God. Only so can the Father’s Spirit be understood as Christ’s Spirit.
“For all who are led by the Spirit of God are sons of God. You did not receive a spirit of slavery again to fear, but you received a spirit of adoption, in which we cry, ‘Abba, Father.’” (Romans 8:14–15) The blessed Paul writes: “Because you are sons, God sent the Spirit of his Son into your hearts, crying, ‘Abba, Father.’” (Galatians 4:6)
So if by the Son’s Spirit we have boldness to call God Father — enriched with the Spirit of the Son who is Son by nature and in truth — how is Christ not God? Not merely as he is thought a human like us, but as the Word became flesh and shared blood and flesh as we do.
“Who will separate us from the love of God? Affliction, or distress, or persecution, or famine, or danger, or sword?” (Romans 8:35)
Greek
θεὺς οὖν ἄρα ἐστὶν 0 ἐκ νεκρῶν ἀναστὰς, ὡς σαρκὸς yeyovoros
τοῦ Aoyov. * Oi δὲ ἐν σαρκὶ ὄντες Θεῷ ἀρέσαι οὐ δύνανται" ὑμεῖς δὲ popu * οὐκ ἐστὲ ἐν σαρκὶ ἀλλ᾽ ἐν πνεύματι εἴπερ πνεῦμα Θεοῦ 5" οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος “οὐκ ἔστιν αὐτοῦ. εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν ἃ
* à ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην" εἰ δὲ ro “πνεῦμα τοῦ ἐγείραντος τὸν ᾿Ιησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, 3 Π] ^ ^ M! “ ἡ ἐγείρας ἐκ νεκρῶν Χριστὸν ᾿Ιησοῦν ζωοποιήσει kai τὰ
t0 “θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος “ἐν ὑμῖν." ἰδοὺ δὴ σαφῶς τὸ Θεοῦ Πνεῦμα λέγεται τοῦ Χριστοῦ. ἀλλ᾽ εἴπερ ἐστὶν ἄνθρωπος ἰδικῶς καὶ ἀνὰ μέρος
κείμενος, κατῳκηκότα μόνον ἐν αὐτῷ τὸν τοῦ Θεοῦ Λόγον
ἔχων, πῶς αὐτοῦ TO θεῖον λέγεται Πνεῦμα : ἀλλὰ μὴν ἴδιον e
savroü τὸ Πνεῦμα ἐστι; Θεὸς ἄρα, kat οὐχ ἑτέρως" ov yap
ἐν ἀνθρώπῳ γέγονεν ὁ τοῦ Θεοῦ Λόγος, ἃ γέγονεν ν ^ Α ^ ^ , X * ^ ἄνθρωπος ἀληθῶς, uera τοῦ μεῖναι Θεὸς. οὕτω yap ἂν vootro
Χριστοῦ TO Πνεῦμα ὑπάρχειν τὸ τοῦ Πατρός. “Ὅσοι γὰρ Πνεύματι Θεοῦ ἄγονται, οὗτοι υἱοὶ Θεοῦ " " * «giy". ov yap ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον,
“ ἀλλ᾽ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν cà κραζομεν Αββᾶ Ó & 50 A. y πατήρ. "0 μακάριος γράφει Παῦλος “Ὅτι δὲ ἐστὲ υἱοὶ, c “ ἐξαπέστειλεν ὁ Θεὸς TO πνεῦμα ToU υἱοῦ αὐτοῦ εἰς τὰς μ * καρδίας ὑμῶν, kpatov ᾿Αββᾶ ὁ πατήρ." οὐκοῦν εἰ ἐν ' Πνεύματι τοῦ YioU παῤῥησίαν ἔχομεν πατέρα καλεῖν τὸν ἃ e ^ ἥ ^ e ^ ^ Oro», ὡς τοῦ κατὰ φύσιν καὶ ἀληθῶς Yiov τὸ Πνεῦμα
πλουτήσαντες" πῶς ov Θεὸς ὁ Χριστὸς ; ov καθὸ νοεῖται
καθ᾽ ἡμᾶς ἄνθρωπος μόνον, ἀλλὰ καθὸ γέγονε σὰρξ ὁ Λογος
καὶ ueréa xke παραπλησίως ἡμῖν αἵματος kai σαρκός. b “Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης ToU Θεοῦ ; θλίψις Bom.
“ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς ἢ κίνδυνος ἢ μάχαιρα ;.— i66R
10. τοῦ ἐνοικοῦν αὐτῶ (sic) Cod. 19. υἱοὶ Θεοῦ εἰσιν hoc ordine C. Comm. εἰσιν υἱοὶ Θεοῦ Edd. 26. ἀληθοῦς Edd. 30. χωρίζει Aub.
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.