Christ mediator of the promises; justified in his name; not another Jesus
“For I say that Christ has become a servant of circumcision for the truth of God, to confirm the promises of the fathers, and that the nations might glorify God for mercy.” (Romans 15:8–9) For it is written that “Abraham believed God, and it was reckoned to him unto righteousness,” (Genesis 15:6) and it was said to him that “in you all the tribes of the earth will be blessed.” (Genesis 12:3) And Paul made it clear for us, saying: “For the promise to Abraham or to his seed, that he should be heir of the world, was not through law, but through righteousness of faith,” (Romans 4:13) and again: “so that those from faith are blessed with faithful Abraham.” (Galatians 3:9) If therefore the promises have been given to the fathers from God through faith, Christ has become a servant—that is, a mediator—to confirm the promises given to the fathers from God, that is, the justification through faith. And he became mediator not as negotiating the faith for another, but rather for himself and through himself for the Father. Therefore he is God by nature. For blessed Abraham was justified having believed toward God; so also the nations would be justified in him, having followed in his steps and believing in God—that is, in Christ.
From First Corinthians. “And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.” (1 Corinthians 6:11) If we are justified in the name of Christ, having honored God by the faith, and receiving the same Spirit, how is Christ not God?
From Second Corinthians. “For if the one who comes proclaims another Jesus whom we did not proclaim, or you receive another spirit which you did not receive, or another gospel which you did not accept, you put up with it well enough.” (2 Corinthians 11:4) Before the times of the becoming-human, no one is found naming the Word from God “Jesus” or “Christ,” except by foreknowledge of what would be named in the times when he also became flesh. So the name Jesus is new to him when he became human. But if he is proclaimed as God, and as being one—for there is not another beside him whom some can proclaim—it is well, and we worship God; but if his measure is only that of the humanity, and he is honored with a bare union of persons, the word of our faith has been emptied, leading us to a human and not to God. But that is impious. Therefore Christ is God and Son, as the Word of God having become flesh (John 1:14).
From Galatians. “I marvel that you are so quickly transferring from the one who called you in the grace of Christ into another gospel, which is not another, except there are some who trouble you and want to pervert the gospel of Christ. But even if we or an angel from heaven should proclaim a gospel to you beside what we proclaimed to you, let him be anathema.” (Galatians 1:6–8) If there is one gospel spoken to all under heaven through the holy initiators, and this is the faith toward Christ, how would he not be true God, if indeed it is necessary to confess that from the ancient error we have been called unto recognition of the God who is by nature?
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.