Jordan shows enfleshed Son; hand-touch proves natural union
…truth, his being able to supply the Spirit to the saints and to work powers through him would testify. And so he was saying: “That one will glorify me.” (John 16:14) And he has also testified in another way; for he glorified him at the Jordan saying: “This is my beloved Son, in whom I have been well pleased.” (Matthew 3:17) So as many as, dividing, say that the one from a woman is not a true son, and refer the name of sonship only to the bare Word from God, make the Father a liar; for he showed the Word enfleshed at the Jordan, and then the Spirit also testified to him that he is both God and truly Son.
From Matthew’s Gospel. About the synagogue ruler’s daughter it is written that “when the crowd was put out, Jesus went in, took her hand, and the girl was raised.” (Matthew 9:25) Why did he not rather, as with Lazarus, content himself with a word for the girl’s rising, but also took her hand? To show that his body gives life — for it is a body of life. So the union of the Word toward the flesh is rather natural and true, and not, as some say from ignorance, done only in persons, or according to bare praise and will, or mere conjunction.
From John’s Gospel. “Work,” (John 6:27) he says, “not for the food that perishes, but for the food that remains into eternal life, which the Son of Man will give you; for on this one the Father…
Greek
…ἀλήθειαν, μαρτυρήσειεν ἂν τὸ χορηγεῖν δύνασθαι τοῖς ἁγίοις τὸ Πνεῦμα αὐτόν, καὶ δι’ αὐτοῦ δυνάμεις ἐνεργεῖν. καὶ γοῦν ἔφασκεν ὅτι «Ἐκεῖνος ἐμὲ δοξάσει.» μεμαρτύρηκε δὲ καὶ καθ’ ἕτερον τρόπον· ἐδόξασε γὰρ αὐτὸν ἐν τῷ Ἰορδάνῃ λέγων· «Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.» ὅσοι τοίνυν ἀποδιαιροῦντές φασιν οὐκ εἶναι υἱὸν ἀληθινὸν τὸν ἐκ γυναικός, ἀναφέρουσι δὲ τὸ τῆς υἱότητος ὄνομα ἐπὶ γυμνὸν καὶ μόνον τὸν ἐκ Θεοῦ Λόγον, ψεύστην ποιοῦσι τὸν Πατέρα· σαρκωθέντα γὰρ τὸν Λόγον ἀπέδειξεν ἐν τῷ Ἰορδάνῃ, καὶ τότε μεμαρτύρηκε τὸ Πνεῦμα αὐτῷ, ὅτι καὶ Θεός ἐστι καὶ Υἱὸς ἀληθῶς.
Ἐκ τοῦ κατὰ Ματθαῖον εὐαγγελίου. Ἐπὶ τῇ θυγατρὶ τοῦ ἀρχισυναγώγου γέγραπται ὅτι «ὅτε ἐξεβλήθη ὁ ὄχλος, εἰσελθὼν ὁ Ἰησοῦς ἐκράτησε τῆς χειρὸς αὐτῆς, καὶ ἠγέρθη τὸ κοράσιον.» διὰ τί μὴ μᾶλλον ὡς ἐπὶ τοῦ Λαζάρου ἠρκέσθη λόγῳ πρὸς τὴν ἀνάστασιν τοῦ κορασίου, ἐκράτησε δὲ καὶ τῆς χειρὸς αὐτῆς; ἵνα δείξῃ ζωοποιὸν τὸ αὐτοῦ σῶμα· σῶμα γάρ ἐστι ζωῆς. οὐκοῦν φυσικὴ μᾶλλον καὶ ἀληθὴς ἡ ἕνωσις ἡ πρὸς τὴν σάρκα τοῦ Λόγου, καὶ οὐ, καθά φασιν ἐξ ἀμαθίας τινές, ὡς ἐν μόνοις πέπρακται προσώποις ἢ κατὰ ψιλὴν εὐφημίαν καὶ θέλησιν ἤτοι συνάφειαν ἁπλῶς.
Ἐκ τοῦ κατὰ Ἰωάννην εὐαγγελίου. «Ἐργάζεσθε, φησί, μὴ τὴν βρῶσιν τὴν ἀπολλυμένην, ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὁ υἱὸς τοῦ ἀνθρώπου ὑμῖν δώσει· τοῦτον γὰρ ὁ πατὴρ…
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.