Law’s curse loosed; blood gathers the far; faith as toward God
So when Christ’s death has also loosed the curse in the law, and has procured for the nations Abraham’s blessing — that is, the grace through faith — and has shown us also as sharers of the Holy Spirit, his death would not be understood as that of a common human. Rather one should think that the Word, having become flesh, suffered in flesh for the world, and his suffering became sufficient for the world’s redemption.
From Ephesians. “But now in Christ Jesus you who once were far have become near in the blood of Christ; for he himself is our peace, who made both one and loosed the dividing wall of the fence, the enmity in his flesh, having abolished the law of the commandments in decrees.” (Ephesians 2:13–15) If Christ’s blood has also made near those who were far because they wandered through the world and continued in godlessness, how is the Word’s becoming-flesh not necessary for those on earth — gathering the divided and making the far kin to God, and creating the two peoples into one new human through his flesh? For he has been given for the redemption of those in sins, and through him he acquired all things for God and Father, and besides this the old law has also been abolished, as faith being above it — clearly the faith in Christ. And if this is true, how is faith above law unless we have believed in Christ as God?
From Hebrews. “Therefore, entering into the world, he says: Sacrifice and offering you did not will, but a body you prepared for me; whole burnt offerings and offerings for sin you did not delight in; then I said: Behold, I have come — in the roll of the book it is written about me — to do, O God, your will.” (Hebrews 10:5–7)
Greek
€ τὴν ἐπαγγελίαν τοῦ Πνεύματος λάβωμεν διὰ τῆς Tioreos."
ὅτε τοίνυν καὶ τὴν ἐν νόμῳ λέλυκεν ἀρὰν ὁ Χριστοῦ θάνατος,
196 R. καὶ προὐξένησε τοῖς ἔθνεσι τὴν εὐλογίαν τοῦ Ἁβραὰμ, rov-
b τέστι, τὴν διὰ πίστεως χάριν μετόχους δὲ ἡμᾶς ἀπέφηνε καὶ
τοῦ ᾿Αγίου Πνεύματος" οὐκ ἀνθρώπου κοινοῦ νοοῖτ᾽ ἂν ὃ 5
θάνατος αὐτοῦ, περινοεῖν δὲ προσήκει μᾶλλον ὅτι σὰρξ γεγο-
νὼς ὁ Λόγος, σαρκὶ πέπονθεν ὑπὲρ τοῦ κόσμου, καὶ γέγονεν ἱκανὸν τὸ αὐτοῦ πάθος εἰς τὴν τοῦ κόσμου λύτρωσιν.
Ἔκ τῆς πρὸς ᾿Εφεσίους.
Eph. il. “Νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ oi ποτὲ ὄντες μακρὰν ἐγενή- το tb το θητε ἐγγὺς ἐν τῷ αἵματι τοῦ Χριστοῦ" αὐτὸς γάρ ἐστιν ἡ “ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἐν καὶ τὸ μεσύτοιχον
* τοῦ φραγμοῦ λύσας, τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ, τὸν
* νόμον τῶν ἐντολῶν ἐν δόγμασι καταργήσας." εἰ καὶ τοὺς
ὄντας pakpav διὰ TO πλανᾶσθαι κατὰ τὸν κοσμον καὶ ἐν 15
ἀθεότητι διατελεῖν, ἐγγὺς πεποίηκε τὸ αἷμα Χριστοῦ, πῶς οὐκ ἀναγκαία τοῖς ἐπὶ τῆς γῆς ἡ τοῦ Λόγου σάρκωσις, συλλέγουσα τὰ διηρημένα καὶ προσοικειοῦσα μὲν τῷ Θεῷ γ npnu pog μὲν τῷ Θεῷ
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τῶν ἐν ἁμαρτίαις, καὶ δι αὐτοῦ τὰ πάντα κατεκτήσατο τῷ
Θεῷ καὶ Πατρὶ, καὶ πρὸς τούτοις ἔτι καὶ 0 πάλαι κατήργηταε
νόμος, ὡς ὑπὲρ αὐτὸν οὔσης τῆς πίστεως, δῆλον δὲ ὅτι τῆς
ἐν Χριστῷ. καὶ εἰ τοῦτό ἐστιν ἀληθὲς, πῶς ὑπὲρ νόμον ἡ ὁ πίστις, εἰ μὴ ὡς Θεῷ πεπιστεύκαμεν τῷ Χριστῷ ;
Ἔκ τῆς πρὸς 'Efpaíovs.
E x. * Διὸ εἰσερχόμενος eis τὸν κόσμον λέγει Θυσίαν καὶ * προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι ὅλο-
3. τοῦ assumptum ex C. Comm. 8δ. κόσμου παντὸς C. Comm. I3. τὸν »όμον τῶν ἐντολῶν hoc ordine C. Comm. τῶν ἐντολῶν τὸν νόμον Edd. 17. τῆς
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.