Quod unus sit Christus OF SAINT CYRIL THAT CHRIST IS ONE

 being by nature also enthroned with the Father. {Β} You have spoken correctly. {Α} Therefore the divinely-inspired Scripture will cry out against the

 and the contrivances of a deranged mind, and nothing else. For they think, as it seems, that the word became signifies change and alteration, as fro

 He made him to be sin for us, who knew no sin. And again: Christ has redeemed us from the curse of the law, having become a curse for us. But they say

 likewise partook of the same, that through death he might destroy him who has the power of death, that is, the devil, and deliver those who through fe

 birth from a woman according to the flesh. For in what way would his body give <us> life if it is not his own, who is life? How does the blood of Jesu

 of the will of man, but of God through the Spirit having the spiritual regeneration, and the spiritual conformity to the Son by nature and in truth, w

 who bore him, according to the flesh, I say? {B} Yes, they say. For the name Christ seems to belong exclusively to the one from a woman and from the s

 righteousness and hated iniquity therefore God, your God, has anointed you with the oil of gladness beyond your companions. Understand then how, havi

 dishonors the economy, which the Father Himself also praised, if indeed the things spoken through the voice of Paul are true. For at one time he said:

 has been filled? For that which is given and brought in would be rejectable, and that which is procured from outside holds a loss that is not without

 has the conjunction with great intensity. {Β} It seems so. {Α} Why then, passing over the term union, though it is a word well-worn among us, and in

 free by nature. In this way the dignity has also passed to us. For we too have been called sons of God, and we have inscribed as Father the one who is

 our outward man is perishing, but the inward is being renewed day by day. {A} You have spoken correctly. For he knew, he knew clearly, the things from

 of God and the Father. For by grace we too are sons and gods. And we have certainly been brought into this supernatural and wonderful dignity, as havi

 and of Authorities, and of every name that is named? But see how the Lord, saying: If then David in the Spirit calls him Lord, how is he his son? pers

 For since it belongs by nature to the Only-begotten from God, how could what he has be given? {Α} Therefore, if 'to receive' is not said of him, let i

 saying: Do not be afraid, Mary. For behold, you will conceive in your womb, and you will bear a son, and you will call his name Jesus. For he will sav

 man. But they, carrying away, I know not how, this so venerable and wonderful dispensation 745 of the Only-begotten, join a man to him relatively, ado

 a connection, the one from the seed of David. {A} But if He who is according to the flesh from a woman is not the same Word from God the Father, but o

 of every age as God. His, therefore, is both the recent humanly and the eternal divinely. In this way, indeed, the most excellent Peter, not contempla

 Let someone cry out to those on the opposite side, 750 why do you do violence to the truth, and distorting the power of the divine dogmas, are you car

 to him the human things, lest he might somehow be wronged through them, and be brought down to ignominy. For this reason they insist that he took a ma

 making it his own, and the paradox in Christ was both unusual and strange: lordship in the form of a servant, God-befitting glory in human insignifica

 to use the measures of humanity, and to raise a prayer, and to shed a tear, and to seem now somehow to even need the one who saves, and to learn obedi

 {Α} For since we became accursed through the transgression in Adam, and have fallen into the snare of death, having been abandoned by God, and all thi

 so again his, by way of an economic appropriation and according to the mode of the <union>, are the weaknesses of the flesh. For he was made like his

 that some are not able to attain to the depth of the sacred Writings. For the wise evangelist, having first introduced the Word as having become flesh

 mocking, they were saying: Is this not <Jesus>, the carpenter's son? How does he now say, 'I have come down from heaven'? For the divine is by nature

 crowned. For it was fitting for him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their

 Dominions, or Principalities, or Powers, all things were created through him and for him. And he is before all things, and in him all things hold toge

 the mode of the economy granting him blamelessly both to choose to suffer in the flesh, and not to suffer in his divinityfor he was <the same> at once

 and other things, and taking up no ignoble defense on behalf of the sacred dogmas, like a suit of armor, I will raise up the truth against those who t

 to say it was given to him by the Father, so that even in humanity He might be understood as God and in the highest heights He who endured our humilia

 but that of the Father? Would anyone among us then suppose that the Son, begotten from him, falls short of the gentleness of God the Father, and that

 one Lord, one faith, one baptism, and they would surely not say that we were baptized into another who is a son in a particular sense, the one from th

 the power of God and the wisdom of God, because the foolishness of God is wiser than men, and the weakness of God is stronger than men. {B} In what wa

 unless you eat the flesh of the Son of Man and drink his 777 blood, you have no life in yourselves. We understand, therefore, they say, that the honor

Quod unus sit Christus OF SAINT CYRIL THAT CHRIST IS ONE

{A} For those who are truly sound of mind and have gathered life-giving knowledge into their mind, there would be absolutely no satiety of sacred teachings.

For it is written: That man shall not live by bread alone, but by every word

proceeding from the mouth of God. For the word from God is food for the mind and spiritual bread strengthening the heart of man, according to what is sung in the book of Psalms. {B} You speak well. {A} The wise men and orators of the Greeks, then, have admired fine language, and eloquence is among those things most diligently studied by them, and they boast in the mere elegance of words, and they preen themselves in pompous diction. And falsehood is the subject-matter for poets, worked out with rhythms and meters for what is charming and melodious, but there is very little concern for the truth, and they are sick with a lack of right and beneficial doctrine concerning, I say, the God who is by nature and truly is, or rather as the most holy Paul says: They became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. {B} True. For God said of them through the voice of Isaiah: Know that their heart is ashes, and they are deceived. {A} But so much for their affairs. But those who have become inventors of unholy heresies, the profane and apostates, who widen their intemperate mouth against the divine glory and speak perverse things, might be detected as having slipped out of madness into no lesser writings of Hellenic folly, or perhaps even beyond them. For it would have been better for them not to have known the way of truth, than after knowing it to turn back from the holy commandment delivered to them. For the true proverb has happened to them, The dog returns to its own vomit, and the sow, after washing herself, returns to wallow in the mire. For they have divided among themselves the charges of blasphemy against Christ, and like some fierce and bitter wolves, they ravage the flocks for which Christ died, and they plunder what is his, multiplying for themselves things that are not their own, as it is written, and making their own yoke heavy and strong, concerning whom it might be said very fittingly: They went out from us, but they were not of us. {B} Certainly not. {A} But our discussion concerning such matters is judged in due season. For some foolishly bring down the only-begotten Word of God from his supreme excellence, and demote him from equality with God the Father, saying that he is not of one substance, nor being willing to crown him with a natural and unchangeable identity. And others, coming as it were along the same path as those just mentioned, and slipping down into the snare of death and the pit of Hades, distort the mystery of the Incarnate economy of the Only-Begotten, and practice a madness like a sister to the first group. For the first, as far as it is in their power, would practically drag down the Word begotten of God the Father, not yet incarnate, from the heights of divinity. But the others have determined to make war even on him when incarnate, practically rebuking, the insolent ones, his loving-kindness, contending perhaps that he had not decided rightly, because he endured flesh and the measures of emptying, that is, that he became man and was seen on earth and conversed with men, although God

Quod unus sit Christus ΤΟΥ ΑΓΙΟΥ ΚΥΡΙΛΛΟΥ ΟΤΙ ΕΙΣ Ο ΧΡΙΣΤΟΣ

{Α} Μαθημάτων μὲν τῶν ἱερῶν κόρος ἂν γένοιτο παντελῶς οὐδεὶς τοῖς γε ἀληθῶς ἀρτίφροσι καὶ γνῶσιν εἰς νοῦν τὴν ζωοποιὸν συναγηγερκόσι.

Γέγραπται γάρ· Ὅτι οὐκ ἐπ' ἄρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλλ' ἐπὶ παντὶ ῥήματι

ἐκπορευομένῳ διὰ στόματος Θεοῦ. Τροφὴ γὰρ νοῦ ὁ λόγος ὁ παρὰ Θεοῦ καὶ ἄρτος πνευματικὸς στηρίζων ἀνθρώπου καρδίαν, κατὰ τὸ ἐν βίβλῳ Ψαλμῶν ὑμνούμενον. {Β} Εὖ λέγεις. {Α} Ἑλλήνων μὲν οὖν οἱ σοφοὶ καὶ λογάδες τεθαυμάκασι τὸ καλλιεπές, καὶ τῶν ὅτι μάλιστα κατεσπουδασμένων παρ' αὐτοῖς ἐστι τὸ εὐηγορεῖν, καὶ ψιλαῖς ῥημάτων ἐπαυχοῦσι κομψείαις, καὶ τὸ τῆς λέξεως ἐναβρύνονται κόμπῳ. Καὶ ὕλη μὲν ποιηταῖς τὸ ψεῦδος, ῥυθμοῖς καὶ μέτροις εἰς τὸ ἐπίχαρί τε καὶ ἐμμελὲς ἐκτετορευμένον, ὀλίγη δὲ παντελῶς τῆς ἀληθείας φροντίς, ἠρρωστήκασι δὲ καὶ σπάνιν ὀρθῆς καὶ ὀνησιφόρου δόξης, τῆς ἐπί γε, φημί, τῷ κατὰ φύσιν καὶ ἀληθῶς ὄντι Θεῷ, μᾶλλον δὲ καθά φησιν ὁ ἱερώτατος Παῦλος· Ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν, καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία. Φάσκοντες εἶναι σοφοί, ἐμωράνθησαν, καὶ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. {Β} Ἀληθές. Ἔφη γοῦν περὶ αὐτῶν διὰ φωνῆς Ἠσαίου715 Θεός· Γνῶτε ὅτι σποδὸς ἡ καρδία αὐτῶν, καὶ πλανῶνται. {Α} Ἀλλ' ὧδε μὲν τὰ ἐκείνων. Οἵ γε μὴν τῶν ἀνοσίων αἱρέσεων εὑρεταὶ γεγονότες, οἱ βέβηλοί τε καὶ ἀποστάται, καὶ τῆς θείας δόξης τὸ ἀκρατὲς ἑαυτῶν κατευρύνοντες στόμα καὶ λαλοῦντες τὰ διεστραμμένα, καταφωραθεῖεν ἂν οὐκ ἐν μείοσι γραφαῖς τῆς Ἑλλήνων ἀβελτηρίας ἐξ ἀπονοίας ὠλισθηκότες ἢ τάχα που καὶ ἐν τοῖς ἐπέκεινα. Κρεῖττον γὰρ ἦν αὐτοῖς μὴ ἐπεγνωκέναι τὴν ὁδὸν τῆς ἀληθείας ἢ ἐπεγνωκόσιν εἰς τὰ ὀπίσω ἀνακάμψαι ἀπὸ τῆς δοθείσης αὐτοῖς ἁγίας ἐντολῆς. Γέγονε γὰρ αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας, Κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα, καὶ ὗς λουσαμένη εἰς κύλισμα βορβόρου. ∆ιεμερίσαντο γὰρ τῆς κατὰ Χριστοῦ δυσφημίας τὰ ἐγκλήματα, καὶ οἷά τινες λύκοι δριμεῖς καὶ πικροί, διαλυμαίνονται τοῖς ποιμνίοις ὑπὲρ ὧν Χριστὸς ἀπέθανε, καὶ διαρπάζουσι τὰ αὐτοῦ, πληθύνοντες ἑαυτοῖς τὰ οὐκ ὄντα αὐτῶν, καθὰ γέγραπται, καὶ βαρύνοντες τὸν κλοιὸν αὐτῶν στιβαρῶς, περὶ ὧν ἂν λέγοιτο καὶ μάλα εἰκότως· Ἐξ ἡμῶν ἐξῆλθον, ἀλλ' οὐκ ἦσαν ἐξ ἡμῶν. {Β} Οὐγαροῦν. {Α} Ἀλλ' εἰς καιρὸν ἡμῖν ὁ περί γε τῶν τοιούτων κρίνεται λόγος. Κατακομίζουσι μὲν γὰρ ἀσυνέτως τινὲς τὸν μονογενῆ τοῦ Θεοῦ Λόγον τῆς ὑπερτάτης ὑπεροχῆς, καὶ ὑποβιβάζουσι τῆς ἰσότητος τῆς πρὸς τὸν Πατέρα καὶ Θεόν, οὐχ ὁμοούσιον εἶναι λέγοντες αὐτόν, οὔτε μὴν φυσικῇ καὶ ἀπαραλλάκτῳ ταυτότητι στεφανοῦν ἐθέλοντες. Ἕτεροι δὲ τοῖς ὠνομασμένοις τὴν αὐτὴν ὥσπερ ἐρχόμενοι τρίβον, καὶ εἰς παγίδα θανάτου καὶ εἰς πέταυρον ᾅδου κατολισθαίνοντες, τῆς μετὰ σαρκὸς οἰκονομίας τοῦ Μονογενοῦς παρευθύνουσι τὸ μυστήριον, καὶ ἀδελφὴν ὥσπερ τοῖς πρώτοις ἐπιτηδεύουσι τὴν ἀπόνοιαν. Οἱ μὲν γὰρ οὔπω σεσαρκωμένον τὸν ἐκ Θεοῦ Πατρὸς φύντα Λόγον τῶν τῆς θεότητος ὑψωμάτων μονονουχὶ κατασύροντες, τό γε ἧκον ἐπ' αὐτοῖς, ἁλοῖεν ἄν. Οἱ δὲ καὶ σεσαρκωμένῳ πολεμεῖν ἐγνώκασι, μονονουχὶ καὶ ἐπιτιμῶντες, οἱ θρασεῖς, τῇ φιλανθρώπῳ χάριτι, οὐκ ὀρθὰ βεβουλεῦσθαι τάχα που διατεινόμενοι, διὰ τὸ ἀνασχέσθαι σαρκὸς καὶ τῶν τῆς κενώσεως μέτρων, ἤγουν ὅτι γέγονεν ἄνθρωπος καὶ ἐπὶ τῆς γῆς ὤφθη καὶ τοῖς ἀνθρώποις συνεστράφη, καίτοι Θεὸς