Trinity; Word made flesh; Theotokos
hypostasis. We likewise believe in the Holy Spirit, not counting him a stranger to the divine nature; for he is poured out from the Father by nature through the Son upon creation.
So the holy and worshiped Trinity is understood as one, same in substance, and one in the identity of glory.
We say that this same Only-begotten Word, begotten beyond speech from the substance of God the Father, maker of the ages, the one through whom and in whom all things are, the true light, the nature that gives life to all — for he has appeared as life from the Father’s life — in the last times of the age, when the Father was pleased to save the race on earth that had fallen under a curse and been brought down by sin into death and decay, took hold of Abraham’s seed, as the Scriptures say, shared blood and flesh — that is, became human — and taking flesh and making it his own, was born in the flesh through the holy God-bearer Mary (Hebrews 2:16).
Yet though he became as we are and put on the slave’s form by the plan of the economy, he remained in the deity and lordship that are his by nature. He did not stop being God when he became flesh — that is, when he became as we are, a human. Because he is unchangeable by nature as God, remaining what he always was and is and will be, he has also been named Son of Man (Philippians 2:7).
And since he came down willingly into the measures of humanity — for he lowered himself into emptying — he also had to endure birth from a woman. His divine nature did not take a beginning of being when he is said to have been born according to the flesh. He was, and is, as I said, the Word from God the Father by nature and in truth.
And since the one from the holy virgin is not thought to be simply a human like us
Greek
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ὥμενοι" koi γάρ ἐστιν ἐκ Πατρὸς φυσικῶς προχεόμενον δὲ. Υἱοῦ τῇ κτίσει. νοεῖται γὰρ οὕτως μία τε καὶ ὁμοούσιος καὶ
5ἐν ταυτότητι δόξης ἡ ἁγία kai προσκυνουμένη Τριάς. φαμὲν δὲ ὅτι αὐτὸς ὁ ἐκ τῆς οὐσίας τοῦ Θεοῦ καὶ Πατρὸς ἀποῤῥή- o
τως γεγεννημένος Μονογενὴς αὐτοῦ Λόγος, τῶν αἰώνων
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ποιητῆς, ὃ δι οὗ τὰ πάντα kal ἐν ᾧ τὰ πάντα, τὸ φῶς ro
ἀληθινὸν, ἡ πάντα ζωογονοῦσα φύσις" ζωὴ yàp πέφηνεν ὡς
ro ἐκ ζωῆς τοῦ Πατρός" ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς, εὐδοκή-
σαντος τοῦ Πατρὸς ἵνα σώσῃ TO ἐπὶ γῆς γένος πεπτωκὸς εἰς ἀρὰν καὶ διὰ τῆς ἁμαρτίας κατακομισθὲν εἰς θάνατον καὶ
φθορὰν, σπέρματος ᾿Αβραὰμ ἐπελάβετο, κατὰ τὰς γραφὰς, d o.ii.16, καὶ κεκοινώνηκεν αἵματος καὶ σαρκὸς, τουτέστι, γέγονεν 10. τ4.
i5 ἄνθρωπος, καὶ σάρκα λαβὼν kai ἰδίαν αὐτὴν ποιησάμενος,
ἐγεννηθη σαρκικῶς διὰ τῆς ἁγίας καὶ θεοτόκου Μαρίας.
ἀλλὰ καίτοι καθ᾽ ἡμᾶς γεγονὼς kai τὴν τοῦ δούλου μορφὴν
οἰκονομικῶς ὑποδὺς, μεμένηκεν ἐν τῇ κατὰ φύσιν θεότητι καὶ
κυριότητι' οὐ γὰρ πέπταυται τοῦ εἶναι Θεὺς εἰ καὶ γέγονε
οσὰρξ,, τουτέστι, kaÜ ἡμᾶς Te καὶ ἄνθρωπος, ἐπειδὴ δὲ
ἄτρεπτος kara φύσιν ὡς Ocos, ueuevgkos ὅπερ ἦν aei καὶ e ἔστε καὶ ἔσται, κεχρημάτικεν καὶ υἱὸς ἀνθρώπου.
Kai ἐπειδὴ καταβέβηκεν ἑκὼν ἐν rois τῆς ἀνθρωπότητος 185 R. μέτροις" καθῆκε γὰρ ἑαυτὸν εἰς κένωσιν" ὑπομεμένηκεν ἀναγ-
ς καίως καὶ γέννησιν τὴν ἐκ γυναικὸς, ovk ἀρχὴν τοῦ εἶναι
λαβούσης τῆς θείας αὐτοῦ φύσεως ὅτε κατὰ σάρκα yeyev- νῆσθαι λέγεται: ἀλλ᾽ ἦν μὲν καὶ ἔστιν, ὡς ἔφην, ἐκ Θεοῦ ἃ 45 A. Πατρὸς φυσικῶς τε καὶ ἀληθῶς ὃ Λόγος. ἐπειδὴ δὲ οὐκ
ἄνθρωπος ἁπλῶς νοεῖται καθ᾽ ἡμᾶς ὁ ἐκ τῆς ἁγίας παρθένου 1—5 citat (sub titulo κυρίλλου ἐκ τοῦ λόγου τοῦ πρὸς τὰς βασιλίδας) t. fol. 187 v. 1. τὸ om. C. Comm. habet t. 2. αὐτοῦ t. καταλογιζόμενον ÀAub. 3. ἐκ πατρὸς ] τὸ ἐκ πατρὸς ἐκπορευόμενον (perperam) t. 4. γεγενημένος C.
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.