Children of God; water, blood, Spirit are one Son’s
…of God. For if as many as received the Son “he gave authority to become children of God,” (John 1:12) as the evangelist says, those who have not received him would not be counted among God’s children, not having known the one through whom this exists.
“And who is the one who conquers the world if not the one who believes that Jesus is the Son of God? This is the one who came through water and blood, Jesus Christ — not in the water only, but in the water and the blood. And the Spirit is the one who testifies, because the Spirit is the truth. For there are three who testify: the Spirit and the water and the blood, and the three are the one.” (1 John 5:5–10) The one who believes that Jesus is the Son of God conquers the world; and who Jesus is, the disciple himself makes clear to us saying: “This is the one who came through water and blood, Jesus Christ.” But he also speaks of blood and of Spirit, and says the three are the one. So the Word became flesh, and he sanctifies us by the Spirit, and cleanses by the blood, and washes again with clean water; and the Son is altogether one, whose we also say the Spirit and the water and the blood are.
“If we receive the testimony of humans, the testimony of God is greater, because this is the testimony of God, that he has testified about his Son (1 John 5:9). The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made him a liar, because he has not believed in the testimony that he has testified about his Son.” And the Father has testified to the Son through the Spirit and through a voice. For that he is his Son according to…
Greek
Θεοῦ καταλογισθείη ἄν. εἰ γὰρ ὅσοι τὸν Yiov ἔλαβον * ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι," καθὰ φησιν
ὁ εὐαγγελιστής" oi μὴ λαβόντες avrov οὐδ᾽ ἂν ἐν τέκνοις
Θεοῦ καταλογισθεῖεν, τὸν δι ob τοῦτο ὑπάρχει μὴ €yvo-
Τίς δὲ ἐστιν ὃ νικῶν τὸν κοσμον εἰ μὴ ὁ πιστεύων ὅτι
* Ἰησοῦς ἐστιν ὃ vios τοῦ Θεοῦ; οὗτός ἐστιν ὁ ἐλθὼν δὶ
“ὕδατος καὶ αἵματος ᾿Ιησοῦς Χριστός" οὐκ ἐν τῷ ὕδατι
μόνον, ἀλλ᾽ ἐν τῷ ὕδατι kai αἵματι. καὶ TO πνεῦμα ἐστι
« Ἁ ^ e hj ^ , ΣῚ e , , e ^ TO μαρτυροῦν, ὅτι TO πνεῦμα ἐστιν ἡ ἀλήθεια. ὅτι τρεῖς 1
μαρτυροῦσι, TO πνεῦμα kai TO ὕδωρ καὶ TO αἷμα, καὶ οἱ
“ τρεῖς τὸ ἕν εἰσι. νικᾷ μὲν τον KOGHOV ὃ πιστεύων ὅτι
ἃ᾿ Ἰησοῦς ἐστιν 0 υἱὸς τοῦ Θεοῦ" τίς δὲ ἐστιν ᾿Ιησοῦς, avros
ἡμῖν ὁ μαθητὴς διατρανοῖ λέγων “ Οὗτός ἐστιν ὁ ἐλθὼν à
* ὕδατος καὶ αἵματος, Ἰησοῦς Χριστός." ἀλλὰ καὶ ἐν αἵματί 15
φησι kai ἐν πνεύματι, καὶ TOUS τρεῖς TO ἐν εἶναι φησιν.
οὐκοῦν γέγονε μὲν σὰρξ ὁ Λόγος, ἁγιάζει δὲ ἡμᾶς τῷ
πνεύματι, kai καθαρίζει τῷ αἵματι, καὶ ἀπολούει πάλιν "ὃ θ m. * δὲ δ) ’ ε γὶ e . 9 , ὕδατι καθαρῷ" εἰς δὲ δὴ πάντως ὁ Yios, οὗ kai eivai φαμεν
e ro Πνεῦμα kai τὸ ὕδωρ καὶ τὸ αἷμα.
“ἘΠ τὴν μαρτυρίαν τῶν ἀνθρώπων λαμβάνομεν, ἡ μαρ- * τυρία τοῦ Θεοῦ μείζων ἐστὶν, ὅτι αὕτη ἐστὶν ἡ μαρτυρία τοῦ * Θεοῦ, ὅτι μεμαρτύρηκε περὶ τοῦ υἱοῦ αὐτοῦ ὁ πιστεύων * εἰς τὸν υἱὸν τοῦ Θεοῦ ἔχει τὴν μαρτυρίαν ἐν ἑαυτῷ" ὁ μὴ * πιστεύων τῷ Θεῷ Ψψεύστην πεποίηκεν αὐτὸν, ὅτι οὐκ * ἐπίστευσεν εἰς τὴν μαρτυρίαν ἣν ἐμαρτύρησε περὶ τοῦ υἱοῦ * τοῦ Θεοῦ." μεμαρτύρηκε δὲ ὁ Πατὴρ τῷ Ὑἱῷ διὰ τοῦ
98 A. a Πνεύματος καὶ διὰ φωνῆς. ὅτι γάρ ἐστιν Υἱὸς αὐτοῦ κατὰ
4. καταλογισθεῖεν) -ἰ- ἂν Edd. ὑπάρχειν C. 6. ὁ alt. om. Aub. IO. τὸ πνεῦμά ἐστιν ἡ edidi. πνεῦμά ἐστιν ἡ C. Comm. τὸ πνεῦμά ἐστιν Edd. 12. τὸ om. Edd. Comm. 14. μαθητὴς C. Cod. Comm. Ἰησοῦ μαθυτὴς Editores Romani. ᾿Ιησοῦς μαθητὴς Aub. I5. καὶ ἐν αἵματί φησι kai ép πνεύματι
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. OCR of that print was cleaned section by section before Pass A/B. 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.