Christ raises the dead as Life; shared flesh abolishes death
…is clothed with incorruption, the Only-begotten having become according to us, and transferring the mortal into immortality, and remaking the corruptible into incorruption in himself first; for in this way a road into life has also come to be for us ourselves.
From the second letter to the Corinthians: “But we ourselves,” he says, “have had the sentence of death in ourselves, so that we would not trust in ourselves but in the God who raises the dead.” (2 Corinthians 1:9) If we say that raising the dead is most fitting to the God who is so by nature — because he is life and life-giving — and Christ said, “I am the resurrection and the life,” (John 11:25) and he is also seen to have raised the dead, then he is God, as life by nature.
From the letter to the Hebrews: “Since then the children have shared blood and flesh, he himself likewise shared the same things, so that through death he might abolish the one who has the power of death — that is, the devil.” (Hebrews 2:14) Likewise with whom? The Word from God has shared blood and flesh with those ranked among God’s children, so that by giving his own body to death he might make it alive again, existing as life itself by nature as God. For how has death’s power been abolished, unless the body that fell into death lived again — being the own body of the life by nature, that is, of the Word who is from God?
That Jesus Christ is one Son and Lord. From John’s first catholic letter.
Greek
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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.