Servant yet Master; right hand of Power; life-giving body and blood
…in the Master’s way he almost shakes off being thought of in a servant’s rank; yet he honors this because of the human. “For I am,” he says, “in your midst as the one who serves.” (Luke 22:27) So even if he has come down among servants, he is still himself the one reclining — as Master, and served by all creation as God.
So Christ said to them — clearly to the chief priests of the Jews who were asking: “If you are the Christ, tell us. If I tell you, you will not believe; and if I ask, you will not answer. But from now on the Son of Man will be seated at the right hand of the power of God.” (Luke 22:67–69) If the Son of Man sits at the right hand of God’s power, how is Christ not God — shining in the highest seats and sharing the Father’s throne? For a created nature does not sit with the God who is so by nature at all; yet the Son of Man does sit with him. So he is God by economic union, the Word born from God having become flesh.
That Christ is life and life-giving. From the letter to the Corinthians: “I speak as to the wise; judge what I say. The cup of blessing that we bless — is it not a sharing in the blood of Christ? The bread that we break — is it not a sharing in the body of Christ? Because there is one bread, we the many are one body; for we all partake of the one bread.” (1 Corinthians 10:15–17) Human flesh, as far as its own nature goes, would not be life-giving, nor would human blood if it were common and by itself; but Christ’s body and precious blood give life — and being able to give life belongs to God alone…
Greek
δε ΄ν * 45 ’ s 5 , ^ σποτικῇ, μονονουχὶ καὶ ἀποσείεται TO ἐν διακόνου νοεῖσθαι
τάξει τιμᾷ δὲ τοῦτο διὰ τὸ ἀνθρώπινον. ἐγὼ γάρ εἰμι, ^ ^ ^ Φι φησὶν, ἐν μέσῳ ὑμῶν ὡς ὁ διακονῶν. οὐκοῦν κἂν εἰ κατα-
βέβηκεν ἐν διακόνοις, ἀλλ᾽ οὖν γέ ἐστιν αὑτὸς ὁ avakei-
5 μενος, ὡς δεσπότης kal παρὰ πάσης κτίσεως διακονούμενος ὡς Θεός.
Εἰπεν οὖν αὐτοῖς ὃ Χριστος, ÓgAovori τοῖς ἀρχιερεῦσι b ^ "I ὃ / 4 ^ ec , ΑἉ 9 ε , ΦᾺ e ^ τῶν ᾿Ιουδαίων ἐρωτῶσιν “ Ei cv εἶ 0 Χριστός ; ἐὰν ὑμῖν 8. Lc.
εἴπω, οὐ μὴ πιστεύσητε" ἐὰν δὲ ἐρωτήσω, oU μὴ ἀποκρι- — 67-69.
10 * βθῆτε. ἀπὸ ToU νῦν δὲ ἔσται ὃ vios τοῦ ἀνθρώπου καθή- “μενος ἐκ δεξιῶν τῆς δυνάμεως τοῦ Θεοῦ." εἰ κάθηται ἐκ δεξιῶν τῆς δυνάμεως τοῦ Θεοῦ ὁ τοῦ ἀνθρώπου υἱὸς, πῶς οὐ Α ^ Θεὸς ὁ Χριστὸς, τοῖς ἀνωτάτω θώκοις ἐμπρέπων, καὶ ὁμό- θρονος τῷ Πατρί; ov γὰρ συνεδρεύει τῷ κατὰ φύσιν Θεῷ ς
15 γενΊΤη φύσις ὅλως, συνεδρεύει δὲ ὁ vios τοῦ ἀνθρώπου" 4 M Α « , ^ Θεὸς apa καθ᾽ ἕνωσιν οἰκονομικὴν, σαρκὸς γεγονότος τοῦ ἐκ
Θεοῦ φύντος Λόγου.
Ὅτι ζωὴ καὶ zo0motóc ὁ Χριστόο.
Ἐκ τῆς πρὸς Κορινθίους.
20 Ὡς Φρονίμοῖς λέγω, κρίνατε ὑμεῖς ὁ φημί. τὸ ποτήριον dr
* τῆς εὐλογίας Ὁ εὐλογοῦμεν, οὐχὶ κοινωνια ἐστὶ TOU αἱματος
* χοῦ Χριστοῦ; τὸν ἄρτον Ov κλῶμεν, οὐχὶ κοινωνία ἐστὶ ^ ’ σι ^ [d φ y ἃ ^ * τοῦ σώματος TOU Χριστοῦ; ὅτι εἷς ἄρτος, ἐν σῶμα ἐσμεν
οἱ TOÀÀOU οἱ γὰρ πᾶντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. 2 5 e » 0 ’ὕ Ἁ [d D , , δι , 3 Ea » ἢ ἀνθρώπου σὰρξ, ὅσον ἧκεν εἰς ἰδίαν φύσιν, οὐκ ἂν εἴη
ζωοποιος, ἀλλ᾽ οὐδὲ τὸ αἷμα TO ἀνθρώπινον, εἰ kowov εἴη 4 ς , ^ 4 « ^ ^ ΝΥ Aj /, καὶ καθ᾽ ἑαυτό ζωοποιεῖ δὲ τὸ σῶμα Χριστοῦ kal TO τίμιον e
αἷμα, πρέποντος μόνῳ Θεῷ τοῦ ζωοποιεῖν δύνασθαι τὸ ζωῆς
1. ἀποσείσεται Àub. 2. εἶμι, φησὶν hoc ordine C. Comm. 3. ó assumptum ex C. Comm. 13. ἀνωτάτοις C. Comm. τᾷ; γεννητὴ
19. Κορινθίους] 4- πρώτης Edd. 20. φρόνιμος (sic) C. 27. ζωοποιεῖται
.Comm. σῶμα] - τοῦ Edd.
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.