Isaiah: our God comes; Christ rebukes wind and sea
“…paralyzed.” Then almost stretching out a hand he points to Emmanuel, saying thus: “Behold our God; behold the Lord comes with strength, and his arm with lordship.” (Isaiah 40:10) And he said also elsewhere that “Then the eyes of the blind will be opened, and the ears of the deaf will hear. Then the lame will leap like a deer, and the tongue of the stammerers will be clear,” (Isaiah 35:5–6) and still further: “The dead will rise, and those in the tombs will be raised; for the dew from you is healing to them.” And again he spoke in his person: “The Spirit of the Lord is upon me, because he anointed me; he has sent me to evangelize the poor, to proclaim release to captives and recovery of sight to the blind.” (Isaiah 61:1) So when he makes the prophets’ voices the sign — that is, the proof — of faith in himself, and the prophets proclaim him God, who would dare to say the opposite of these things?
The disciples, he says, were being storm-tossed on the lake; then “coming they woke him saying: Master, we are perishing. And having been woken he rebuked the wind and the surge of the water, and it ceased and there was a calm.” (Luke 8:24) It has been said about Christ through the voice of the blessed David: “You rule the might of the sea; you calm the tossing of its waves; the heavens are yours, and the earth is yours; you founded the inhabited world and its fullness.” (Psalm 89:9–12) So what would fit the one who calms the sea if not also to rule all things? And to have the heavens as his own, and to be able to found the inhabited world and its fullness — how would Christ not be understood to be truly God, the one who rebukes sea and winds, and that with authority?
Greek
…παραλελυμένα.» εἶτα μονονουχὶ καὶ χεῖρα προτείνων καταδείκνυσι τὸν Ἐμμανουήλ οὕτω λέγων· «Ἰδοὺ ὁ Θεὸς ἡμῶν, ἰδοὺ Κύριος μετὰ ἰσχύος ἔρχεται, καὶ ὁ βραχίων μετὰ κυριείας.» ἔφη δὲ καὶ ἐν ἑτέροις ὅτι «Τότε ἀνοιχθήσονται ὀφθαλμοὶ τυφλῶν, καὶ ὦτα κωφῶν ἀκούσονται. τότε ἁλεῖται ὡς ἔλαφος ὁ χωλός, καὶ τρανὴ ἔσται γλῶσσα μογιλάλων,» καὶ πρὸς τούτοις ἔτι· «Ἀναστήσονται οἱ νεκροί, καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις· ἡ γὰρ δρόσος ἡ παρὰ σοῦ ἴαμα αὐτοῖς ἐστιν.» ἔφη δὲ πάλιν καὶ ἐκ προσώπου αὐτοῦ· «Πνεῦμα Κυρίου ἐπ’ ἐμέ, οὗ εἵνεκεν ἔχρισέ με· εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν.» ὅτε τοίνυν τῆς ἐφ’ ἑαυτῷ πίστεως τὰς τῶν προφητῶν φωνὰς ποιεῖται σημεῖον, ἤγουν ἀπόδειξιν, Θεὸν δὲ αὐτὸν οἱ προφῆται κηρύττουσι, τίς ἂν εἴη ὁ τούτοις τὰ ἐναντία φάναι τολμῶν;
Ἐχειμάζοντο, φησί, κατὰ τὴν λίμνην οἱ μαθηταί, εἶτα «προσελθόντες διήγειραν αὐτὸν λέγοντες· Ἐπιστάτα, ἀπολλύμεθα. ὁ δὲ διεγερθεὶς ἐπετίμησε τῷ ἀνέμῳ καὶ τῷ κλύδωνι τοῦ ὕδατος, καὶ ἐπαύσατο καὶ ἐγένετο γαλήνη.» εἴρηται περὶ Χριστοῦ διὰ φωνῆς τοῦ μακαρίου Δαυίδ· «Σὺ δεσπόζεις τοῦ κράτους τῆς θαλάσσης, τὸν δὲ σάλον τῶν κυμάτων αὐτῆς σὺ καταπραΰνεις· σοί εἰσιν οἱ οὐρανοί, καὶ σή ἐστιν ἡ γῆ· τὴν οἰκουμένην καὶ τὸ πλήρωμα αὐτῆς σὺ ἐθεμελίωσας.» τί τοίνυν τῷ καταπραΰνοντι τὴν θάλασσαν πρέποι ἂν καὶ τὸ δεσπόζειν τῶν ὅλων; ἔχειν δὲ ἰδίους τοὺς οὐρανούς, καὶ θεμελιοῦν δύνασθαι καὶ τὴν οἰκουμένην καὶ τὸ πλήρωμα αὐτῆς, πῶς οὐκ ἂν ὑπάρχειν νοοῖτο Θεὸς ἀληθῶς ὁ Χριστός, ὁ θαλάσσῃ καὶ πνεύμασιν ἐπιτιμῶν, καὶ τοῦτο μετ’ ἐξουσίας;
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.