Crucified Lord of glory; glory received humanly, held divinely
The blessed Paul says somewhere about the rulers of this age: “For if they had known, they would not have crucified the Lord of glory.” (1 Corinthians 2:8) So he knows that the one crucified is Lord of glory. How then does the Lord of glory receive glory from the Father? Or is it clear that the wording has again been made economically for him? For he receives humanly, yet even so is Lord of glory divinely; and the wealth of his divine nature would be seen by us in the advantages beyond creation, while the measure of our poverty is in being said to receive what he received even though, being rich, he became poor for us (2 Corinthians 8:9).
“The Father loves the Son and has given all things into his hand.” (John 3:35) The Son receives again as human, yet the Father does not again place himself outside having all things under himself. “God was in Christ reconciling a world to himself.” (2 Corinthians 5:19) For the Son has become our mediator by becoming incarnate. “Father, the hour has come; glorify your Son, so that your Son may also glorify you.” (John 17:1) It is necessary that the Son be glorified by the Father and witnessed also through the resurrection from the dead, that he is both consubstantial with him and life-giving and better than death.
Greek
αὐτὸς που φησὶν ὁ μακάριος Παῦλος περὶ τῶν ἀρχόντων τοῦ αἰῶνος τούτου· «εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν.» οἶδεν οὖν ἄρα Κύριον ὄντα τῆς δόξης τὸν ἐσταυρωμένον. πῶς οὖν δέχεται δόξαν παρὰ τοῦ Πατρὸς ὁ τῆς δόξης Κύριος; ἢ δῆλον ὅτι πεποίηται πάλιν οἰκονομικῶς ὁ λόγος αὐτῷ; δέχεται μὲν γὰρ ἀνθρωπίνως, ἔστι δὲ καὶ οὕτως τῆς δόξης Κύριος θεϊκῶς· καὶ ὁ μὲν τῆς θείας αὐτοῦ φύσεως πλοῦτος ὁρῷτο ἂν πρὸς ἡμῶν ἐν τοῖς ὑπὲρ κτίσιν πλεονεκτήμασι, τῆς δὲ καθ’ ἡμᾶς πτωχείας τὸ μέτρον ἐν τῷ λέγεσθαι λαβεῖν ἃ καὶ εἰ πλούσιος ὢν δι’ ἡμᾶς ἐπτώχευσεν.
«Ὁ Πατὴρ ἀγαπᾷ τὸν Υἱὸν καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ.» δέχεται πάλιν ὡς ἄνθρωπος ὁ Υἱός, πλὴν οὐκ ἔξω πάλιν τίθησιν ἑαυτὸν ὁ Πατὴρ τοῦ πάντα ἔχειν ὑφ’ ἑαυτῷ. «Θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ.» γέγονε γὰρ ἡμῶν μεσίτης ἐνανθρωπήσας ὁ Υἱός. «Πάτερ, ἐλήλυθεν ἡ ὥρα· δόξασόν σου τὸν Υἱόν, ἵνα καὶ ὁ Υἱός σου δοξάσῃ σε.» ἀναγκαῖον δοξάζεσθαι τὸν Υἱὸν παρὰ τοῦ Πατρὸς καὶ διὰ τῆς ἐκ νεκρῶν ἀναστάσεως μαρτυρούμενον, ὅτι τέ ἐστιν ὁμοούσιος αὐτῷ καὶ ζωοποιὸς καὶ θανάτου κρείττων.
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.