Share flesh and blood; second Adam; curse on the tree
Most usefully and of necessity the mystery of the becoming-human has been accomplished: the Word shared flesh and blood, so that to the one said to die fleshly and also to have been raised we might die with him and be raised with him.
“For if we have become grown-together with the likeness of his death, we will also be of the resurrection.” (Romans 6:5) You will understand these things in the same way as the first. “For since through a human comes death, through a human also comes resurrection of the dead; for as in Adam all die, so also in Christ all will be made alive.” (1 Corinthians 15:21–22) Christ has been named second Adam; and just as the first Adam brought us down into corruption, so also Christ brought us back up into life — not as a bare human who died for us, lest we also remain dead in him, but as God in flesh, having suffered in it humanly, so that when he raised his own temple divinely we might be raised with him.
From Galatians. “Christ bought us out of the curse of the law, becoming a curse for us; for it is written: Cursed is everyone who hangs on a tree — so that the blessing of Abraham might come to the nations in Christ Jesus, so that we might receive the promise of the Spirit through faith.” (Galatians 3:13–14) Look here too: Christ’s death has become saving for the world. For he became a curse for us, enduring a cross and hanging on a tree, so that he might loose the world’s sin, “so that the blessing of Abraham might come to the nations in Christ Jesus” — that is, so that the nations might be justified through faith according to the promise given to Abraham, “so that we might receive the promise of the Spirit through faith.”
Greek
ἡμᾶς ἀποθανόντι καὶ ἐγηγερμένῳ' χρειωδέστατά Te καὶ ἀναγκαίως τὸ τῆς ἐνανθρωπήσεως πέπρακται μυστήριον, σαρκός τε καὶ αἵματος μετέσχεν ὁ Λόγος, ἵνα καὶ ἀποθανεῖν λεγομένῳ σαρκικῶς καὶ μὴν καὶ ἐγηγερμένῳ, συναποθά- s vopev καὶ συνεγερθῶμεν. « Ei γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου c gs * αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα." κατὰ τὸν ἴσον τῷ πρώτῳ τρόπον νοήσεις καὶ τοῦτα. “ἐπειδὴ γὰρ δὲ * ἀνθρώπου θάνατος, καὶ δι ἀνθρώπου ἀνάστασις νεκρῶν' ro ^ ὥσπερ γὰρ ἐν τῷ ᾿Αδὰμ πάντες ἀποθνήσκουσιν, οὕτω καὶ 4 ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται." δεύτερος ᾿Αδὰμ 105. as. κεχρημάτικεν ὃ Χριστός" καὶ ὥσπερ ὁ πρῶτος ᾿Αδὰμ κατε- βίβασεν ἡμᾶς εἰς φθορὰν, οὕτως καὶ ὃ Χριστὸς ἀνεκόμισεν d 56 C. εἰς ζωήν’ οὐχ ὡς ἄνθρωπος ψιλὸς ἀποθανὼν ὑπὲρ ἡμῶν, 15 ἵνα μὴ καὶ ἐν αὐτῷ μείνωμεν νεκροί: ἀλλ᾽ ὡς Θεὸς ἐν σαρκὶ, καὶ αὐτῇ πεπονθὼς ἀνθρωπίνως, ἵμα θεϊκῶς ἀναστήσαντι τὸν ἴδιον ναὸν, συνεγερθῶμεν ἡμεῖς.
Ἔκ τῆς πρὸς Γαλάτας. | * Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, 9 e so γενόμενος ὑπὲρ ἡμῶν κατάρα" γέγραπται yap 'Emwara- * parog πᾶς ὁ κρεμάμενος ἐπὶ ξύλου, ἵνα εἰς τὰ ἔθνη ἡ * εὐλογία τοῦ ᾿Αβραὰμ γένηται ἐν Χριστῷ ᾿Ιησοῦ, ἵνα τὴν “ ἐπαγγελίαν τοῦ πνεύματος λάβωμεν διὰ τῆς πίστεως." ἄθρει δή μοι κἀντεῦθεν, ὅτι γέγονε τῷ κόσμῳ σωτήριος ὃ i5 Χριστοῦ θάνατος. γέγονε γὰρ ὑπὲρ ἡμῶν κατάρα, σταυρὸν ὑπομείνας καὶ κρεμασθεὶς ἐπὶ ξύλου, ἵνα λύσῃ τοῦ κόσμου τὴν a 100 A. ἁμαρτίαν, “ἵνα εἰς τὰ ἔθνῃ ἡ εὐλογίᾳ τοῦ ᾿Αβραὰμ γένηται τὸ. 14. 4 ἐν Χριστῷ ᾿Ιησοῦ,᾿ τουτέστιν, ἵνα δικαιωθῇ τὰ ἔθνη διὰ πίστεως, κατὰ τὴν δοθεῖσαν ἐπαγγελίαν τῷ ᾿Αβραὰμ, “ ἵνα
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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.