His yoke; greater than the temple; cast out demons in Jesus’ name; angels of the Son
For all things are servants of God. The law too is called a yoke. Yet Christ lays his own yoke on us and subjects us to himself, even while bearing all things under the Father: so he is God. Hence he also claims that all things lie under him.
“Or have you not read in the law that on the sabbaths the priests in the temple profane the sabbath and are guiltless? But I say to you that something greater than the temple is here.” (Matthew 12:5–6) If priests who profane the sabbath are guiltless because they offer services to God, how is service of Christ understood as greater than what is done in the temple? Clearly those under the law served in shadow and copy of the heavenly things (Hebrews 8:5), while the inspired disciples who attended and ministered to Christ had the greater glory. And if ministering to Christ stands in better things than the worship under the law, how would he not be understood as truly God?
“If I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges.” (Matthew 12:27) If the disciples have healed the demonized in Christ’s name — for they cried out, “In the name of Jesus Christ the Nazarene” (Acts 3:6) — how would he not be understood as true God? A mere human’s glory and power would not have been enough to overpower Satan.
“Just as the weeds are collected and burned with fire, so will it be at the end of the age. The Son of Man will send his angels, and they will collect out of his kingdom all causes of sin and those who do lawlessness.” (Matthew 13:40–41)
Greek
Θεοῦ γὰρ δοῦλα τὰ πάντα. εἴρηται δὲ ζυγὸς καὶ ὁ νόμος. ἀλλὰ ἐπιτίθησιν ἡμῖν ὁ Χριστὸς τὸν ἴδιον ζυγόν, ἑαυτῷ τε ὑποτάττει, καίτοι τὰ πάντα ὑποφέρων τῷ Πατρί· Θεὸς ἄρα ἐστίν. ὅθεν αὐτῷ καὶ ὑποκεῖσθαι τὰ πάντα τῇ μετέχει.
«Ἢ οὐκ ἀνέγνωτε ἐν τῷ νόμῳ ὅτι ἐν τοῖς σάββασιν οἱ ἱερεῖς ἐν τῷ ἱερῷ τὸ σάββατον βεβηλοῦσι καὶ ἀναίτιοί εἰσι; λέγω δὲ ὑμῖν ὅτι τοῦ ἱεροῦ μεῖζόν ἐστιν ὧδε.» εἰ βεβηλοῦντες τὸ σάββατον οἱ ἱερεῖς ἀναίτιοί εἰσιν ὡς Θεῷ προσάγοντες τὰς θεραπείας, πῶς τῶν ἐν τῷ ἱερῷ δρωμένων νοεῖται μείζων ἡ Χριστοῦ θεραπεία; ἀλλ’ ἔστι δῆλον ὅτι οἱ μὲν ἐν νόμῳ καὶ σκιᾷ καὶ ὑποδείγματι τῶν ἐπουρανίων λελατρεύκασιν, οἱ δὲ θεσπέσιοι μαθηταὶ προσεδρεύοντές τε καὶ λειτουργοῦντες τῷ Χριστῷ μείζονα καὶ τὴν δόξαν εἶχον. καὶ εἰ τῆς ἐν νόμῳ λατρείας ἐν ἀμείνοσι τὸ λειτουργεῖν τῷ Χριστῷ, πῶς οὐκ ἂν νοοῖτο Θεὸς ἀληθῶς;
«Εἰ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβαλοῦσι; διὰ τοῦτο αὐτοὶ κριταὶ ἔσονται ὑμῶν.» εἰ ἐν ὀνόματι τοῦ Χριστοῦ τεθεραπεύκασι τοὺς δαιμονῶντας οἱ μαθηταί — ἐπεφώνουν γάρ· «Ἐν ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου» — πῶς οὐκ ἂν νοοῖτο Θεὸς ἀληθής; οὐ γὰρ ἂν ἐξήρκεσεν ἀνθρώπου δόξα καὶ δύναμις εἰς τὸ κατισχῦσαι τοῦ σατανᾶ.
«Ὥσπερ οὖν συλλέγεται τὰ ζιζάνια καὶ πυρὶ κατακαίεται, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος. ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν.»
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.