From one as sanctifier-God and as brother by flesh
“…all from one, for which reason he is not ashamed to call them brothers, saying: I will announce your name to my brothers.” Who the sanctifier is, and who those sanctified would be, and how all are from one — or from whom — is wholly worth seeing. So the Son sanctifies, being holy by nature as God; and we have been sanctified from him through the Spirit. How then are “all from one,” (Hebrews 2:11–12) as from maker and craftsman, so that from this we also have a necessary brotherhood toward one another? For from made toward made, insofar as they are made things, there is a kind of natural brotherhood — and yet by nature the Son is unbegotten and is not brother to the creation, in that he is God by nature. How then are all from one — both the sanctifier and those sanctified? So the account of the economy with flesh is necessary for clarifying what lies before us. For when he has become as we are, then he himself is also said to be from one with us, and has been named brother to the creatures, as having human kinship toward us. In this way, and very reasonably, he is not ashamed to name us brothers — not enduring, as it seems to me, to be named brother to those who came to be through him unless he has become as they are — yet without releasing what he was. For then he will also hymn with us without blame — he whom the seraphim hymn and the whole creation worships.
Greek
“ἐξ ἑνὸς πάντες, δ᾽ ἣν αἰτίαν ovk ἐπαισχύνεται ἀδελφοὺς “ αὑτοὺς καλεῖν λέγων ᾿Απαγγελῶ τὸ ὄνομα aov τοῖς ἀδελφοῖς ^ μου." τίς ὁ ἁγιάζων καὶ τίνες ἀν εἶεν οἱ ἁγιαζόμενοι καὶ
πῶς ἐξ évog πάντες ἢ ἐκ τίνος, ὅλως ἀξιον ἰδεῖν. οὐκοῦν
δάγιαζει μὲν 0 Υἱὸς, ἅγιος ὧν κατὰ φύσιν ὡς Θεός" ἡγιάσμεθᾳ
δὲ ἡμεῖς παρ᾽ αὐτοῦ διὰ τοῦ Πνεύματος. πῶς οὖν οἱ “πάντες “ἐξ évóg, ὡς ποιητοῦ καὶ δημιουργοῦ, ὥστε καὶ ἀναγκαίαν b ags R.
ἐντεῦθεν ἡμᾶς πρὸς ἀλλήλους exew τὴν ἀδελφότητα" γενητῷ γὰρ πρὸς γενητὸν, καθὺ γενητὰ, φυσική τις ἡ ἀδελφότης"
re Kairo. τὴν φύσιν ἀγένητος ἐστιν 0 Ὑἷος kai ovk ἀδελφὸς τῇ κτίσει, κατά γε τὸ εἶναι φύσει Θεός ; πῶς οὖν οἱ πάντες ἐξ ἑνὸς, ὅ τε ἁγιάζων καὶ οἱ ἁγιαζόμενοι ; οὐκοῦν ἀναγκαῖος eig — τὴν τῶν προκειμένων διασάφησιν τῆς μετὰ σαρκὸς οἰκονο- μίας ὁ λόγος. ὅτε γὰρ γέγονε καθ᾽ ἡμᾶς, τότε καὶ αὐτὸς ο 1$ μεθ᾽ ἡμῶν ἐξ ἑνὸς λέγεται, καὶ κεχρημάτικε τοῖς κτίσμασιν
ἀδελφὸς, ὡς συγγένειαν ἐσχηκὼς τὴν πρὸς ἡμᾶς ἀνθρωπίνην.
ταύυτῃτοι, καὶ μάλα εἰκότως, οὐκ αἰσχύνεται ἡμᾶς ἀδελφοὺς 3 Ψ ^ , , ^ ὀνομάζειν, οὐκ ἀνασχόμενος, ὥς γε μοι φαίνεται, rois δὶ αὐτοῦ γεγονόσιν ἀδελφὸς ὀνομάζεσθαι, εἰ μὴ γέγονε κατ᾽ αὐτοὺς, 188 Ο. 20 πλὴν οὐ μεθεὶς ὅπερ ἦν. τότε γὰρ ἀνεπιπλήκτως καὶ ὑμνήσει μεθ᾽ ἡμῶν αὐτὸς, ὃν ὑμνοῦσι τὰ σεραφεὶμ καὶ ἡ σύμπασα d κτίσις προσκυνεῖ. * Καὶ ὁμολογουμένως μέγα ἐστὶ τὸ τῆς εὐσεβείας μυστή- a 1 Tim. “ριον, ὃς ἐφανερώθη ἐν σαρκὶ, ἐδικαιώθη ἐν πνεύματι, ὠφθη |. €6 » /Ao 3 ’ θ 3 9 4 , θ 3 , 3 3 4 ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ave- “ λήφθη ἐν δόξῃ." εἰ Θεὸς ὧν ὁ Λόγος ἐνανθρωπῆσαι
λέγοιτο, kai ov δήπου μεθεὶς τὸ εἶναι Θεὸς, ἀλλ᾽ ἐν οἷς ἦν 9
Σ. αὐτοὺς ἀδελφοὺς inverso ordine (hic) w. 2. λέγειν καλῶν (sic) w. 6. δι᾽ αὐτοῦ παρὰ ν. oi om. C. Comm. ἢ. ἀναγκαίαν C.w. Comm. ἀναγκαῖον
γεννητοῦ Aub. I0. ἀγένητός Edd. Ror. ἀγέννητός C.w. Comm. Aub.
About this text
Cyril’s court treatise on right faith for Pulcheria and Eudocia (CPG 5220). One Son who suffers in flesh yet remains impassible as God. English from Pusey’s Greek.
English follows Pusey’s 1877 Greek of De recta fide ad Pulcheriam et Eudociam. 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 5220 §§1–48)
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.