About the right faith of the princesses. Part II

The common title “On the Right Faith” unites 3 books written by St. Cyril of Alexandria in the spring or summer of 430: “On the right faith to the Emperor Theodosius,” “On the right faith to the princesses,” and “On the right faith to the queens.” The treatises were sent to Emperor Theodosius II and members of his family in order to reveal to them the false teachings of Nestorius (without mentioning his name) and thereby enlist their support in the dogmatic dispute that flared up. The essay “On Right Faith to the Princesses” (224 chapters) is the most extensive book in the cycle and is addressed to the emperor’s younger sisters – Arkadia and Marina. St. Cyril calls them “brides of Christ” and says that they are adorned with “the glory of virginity” (chap. 1, 2). The treatise consists of an introduction (chap. 1-20) and a main part (chap. 21-224), containing quotes from the New Testament with brief interpretations. Quotes are grouped by thematic sections. Within each department, they are given in a certain order of biblical books (Epistle of the Apostle Paul, Acts of the Holy Apostles, Council Epistles, Gospels (Matthew, John, Luke)). The introductory part contains a statement of faith (a kind of paraphrase of the provisions of the Nicene Creed), reveals the doctrine of the Incarnation and affirms the need to call the Most Holy Virgin the Mother of God: “Immanuel is God by nature, therefore the Holy Virgin who gave birth to Him is the Mother of God.” St. Cyril points out that denying the name “Theotokos” inevitably leads to the teaching of “two Sons”: the Son of God and an ordinary person. This calls into question the salvation accomplished by Christ, since the death of an ordinary person cannot have redemptive significance (chap. 6-8). The saint supports his judgments with quotations from the works of the holy fathers: Ch. 10-18 represent the patristic florilegium. Several of the works presented in this florilegium are currently considered pseudepigrapha. In particular, quoted under the name of St. Athanasius of Alexandria’s word “On the Incarnation,” including the famous formula “one nature of God the Word is incarnate,” is classified as an Apollinarian forgery. The saint speaks about the correct use of the name “Christ” and makes an important remark: Christ is a perfect God and a perfect man. Most of the chapters in the body of the essay are focused on establishing this thesis. The unity of Christ is supported by a number of soteriological arguments: “Christ is called the second Adam, and just as the first Adam brought us down into corruption, so the second Adam raised us to life, dying for us, not as a mere man, so that we would not remain dead in Him, but as God in the flesh, and by it He suffered humanly, so that with Him who Divinely resurrected His own church, we too would be resurrected” (chapter 153). *The title of the work in Greek is Προσφωνητικὸς ταῖς εὐσεβεστάταις δεσποίναις. *The title of the work in Latin is Oratio ad Arcadiam et Marinam augustas de fide / De recta fide ad dominas / De recta fide ad principissas / De recta fide ad reginas. Part I • Part II • Part III Chapters 21–132. Translation from ancient Greek by priest Vasily Dmitriev. Edited translation, preface and notes by Hieromonk Theodore (Yulaev) Continuation of the publication of the translation of the Christological treatise of St. Cyril of Alexandria. The first section of its main part is presented, containing a commentary on selected passages of the New Testament. The preface provides an overview of the contents of the main part of the treatise. The notes to the translation reflect the features of the biblical quotations from the saint, indicate places cited in later written monuments, and note some aspects of the theological teaching of St. Kirill. In the previous issue of The Theological Bulletin, the publication of a major polemical work by St. Cyril of Alexandria - the book “On the Right Faith to the Princesses” 1, part of the cycle of treatises and messages “On the Right Faith”. A translation and analysis of its introductory part 2 was proposed. Now we move on to the main part of the book, which is a selection of quotations from the New Testament with brief interpretations. It opens with a list of issues discussed in subsequent chapters (Chapter 21), but the names of the departments given here and their order do not correspond exactly to the further content; it is not a "table of contents" in the strict sense, but rather a general overview of topics. The sections in the sequence as they are presented in the text of the treatise are as follows: • That Christ is God in unity with God the Word, ascending into His glory (chap. 22–132); • That Christ is life and life-giving (chap. 133–136); • That there is one Son and Lord Jesus Christ (chapter 137); • About the fact that faith in Christ is like in God (chap. 138–144); • That He is life (chap. 145–147); • That He is the propitiation through faith (chap. 148); • That we are redeemed and have received reconciliation with God through His Blood (ch. 149); • That we are redeemed by the Blood of Christ (chapter 150); • That the death of Christ is saving for the world (chap. 151–161); • That there is one Son of God and Lord Jesus Christ (chap. 162–179); • That there is one Son and Lord (chap. 180–193); • About the fact that faith in Christ is like in God (chap. 194–215); • That faith is in Christ (chap. 216–217). In each section, selected passages of Holy Scripture are arranged in the order of biblical books 3, which form subsections introduced by additional titles: “From the Epistle to the Romans,” “From the Epistle to the Corinthians,” etc., and within these subsections - in the sequence of chapters of one or another New Testament book. The book does not have a conclusion (usual in such cases, glorification of the Holy Trinity) and with the end of the last chapter the text simply ends, as if mid-sentence. The selected biblical passages are accompanied by laconic interpretations, the content of which is strictly dogmatic and is entirely subordinated to the tasks of the current controversy. Most chapters focus on establishing the key thesis: Christ is God. Often reasoning ends with the conclusion: “therefore, Christ is God” (chap. 44, 63, 79, 85, 91, 96, etc.), or a rhetorical question: “how then is Christ not God?” (Ch. 26, 29, 32, 37, 39, 46, etc.). It is repeatedly recalled that the name “Jesus Christ” indicates the Word made man (chap. 34, 52, 73). The understanding of Christ as an “ordinary person” (κοινὸς ἄνθρωπος) (chap. 22, 58, 59, 73, 101, 150, 179, 207), which, according to the saint, is characteristic of his opponents, is repeatedly rejected. The unity of Christ is no less persistently defended. It is emphasized that He must be thought of together as God and man (chap. 71, 79, 98, 174, 183). Although the Word became flesh, one is the Son and the Lord (ch. 137). It is necessary to talk about the “true unity” (ἕνωσις ἀληθής) of the Word and the perceived flesh (chap. 166). In contrast to the “simple combination in persons and by will” (ἐν προσώποις καὶ κατὰ θέλησιν συνάφεια ἁπλή), “unity according to hypostasis” is affirmed. (ἕνωσις καθ᾿ ὑπόστασιν) (ch. 162). Son or Christ – “one of both” (εἷς ἐξ ἀμφοῖν) (ch. 170, 189, 192, 193) according to “household unity” (καθ᾿ ἕνωσιν οἰκονομικήν) (ch. 172). The unity of Christ is supported by a number of soteriological arguments. The Word has assimilated to Itself, made “its own” (ἴδιος), flesh subject to suffering (chap. 179), so that It also assimilates the suffering of its own flesh. If there were a man separately (διῃρημένως) in Christ, then it could not be said that God gave His Son for the salvation of the world (chap. 163). He justifies us with his own blood (ch. 148) and reconciles us to the Father by the death of his own body (ch. 151). His suffering on the cross turns out to be “sufficient” (ἱκανόν) for the redemption of everyone, because this is not the death of an ordinary person, but of the incarnate Word (chap. 154). If He were an ordinary person, His blood could not become equivalent (ἀντάξιον) to the life of everyone. But since He was “more valuable” (ἀξιότερος) than all, as God in the flesh, He was able to pay (ἀξιόχρεως) with His blood for the redemption of the whole world (chap. 150). If He were a “simple” (ψιλός) man, we would still be dead. However, being God in the flesh, although He suffered in the flesh as man (ἀνθρωπίνως), as God (θεϊκῶς) He erected the church of His body in order to resurrect us with Him (chap. 153). In general, this extensive work has the characteristic features of the Christology of St. Cyril of Alexandria, as it developed on the eve of the Third Ecumenical (Ephesian) Council 4, and also illustrates the skillful mastery of logical argumentation, which the saint happily combines with insight into the subtleties of the biblical text. Readers are invited to the first section of the main part of the treatise, which includes about half of its total volume. As in the introductory part, the translation of priest Vasily Dmitriev, taken as a basis, has been significantly revised and brought into line with the latest edition by E. Schwartz 5 . The principles for reproducing biblical quotations from the saint and the editions of the text of Holy Scripture and its Russian translations used are the same as in the previous publication 6 . Cyril, Bishop of Alexandria, address to the most pious mistresses (21) [This is contained in subsequent chapters: That Christ is God in unity with God the Word, since the received church also ascends into His glory 7, from the apostolic epistles. Selected passages from the cathedral messages, about the same thing. Selected passages from the Gospels, about the same thing. About the fact that Christ is life and life-giving, from what is available from the Apostle Paul and found in the apostolic epistles. About faith in Christ as God, from the conciliar epistles and from the Gospels. That Christ is the life and the propitiation, various chosen passages. That the death of Christ is saving for the world, selected passages from the Apostolic Epistles and Gospels] 8. That Christ is God in unity with God the Word, ascending into His glory. (22) “Paul, a servant of Jesus Christ, called an apostle, chosen for the gospel of God, which God first promised through his prophets in the holy scriptures, concerning his Son, who was born of the seed of David according to the flesh, and was called 9 the Son of God with power, according to the Spirit of holiness, through the resurrection from the dead, concerning Jesus Christ our Lord.” 10 So, if preaching about Christ is the gospel of God, then how is Christ not God? And if every prophecy is directed towards Him as the final goal, and the Scriptures proclaim Him to be the Son of God, who is from the seed of David, even if it is said that He is so called according to the Spirit of holiness through the Sacrament of the Incarnation, then how is it that He, testified through the resurrection from the dead, is not truly the Son? After all, He arose not as a simple man like us, but as the mightiest of death, due to which He is both life and God. (23) About those who worship the creation instead of the Creator, he says: “But how, having come to know God, they did not glorify Him as God and did not give thanks, but became futile in their speculations and their foolish hearts were darkened; calling themselves wise, they became fools." 11 Paul writes nowhere to those called from among the Gentiles, that is, to us: “Now having come to know God, or rather, having received knowledge from God” 12 . So, Whom have we come to know through faith if not Christ Jesus? Therefore, if we know Him as God and glorify Him as God, we are truly enlightened. If we change His glory, then we too have become futile in our speculations. After all, if we fully believe in Him, then we believe as in God, otherwise we will certainly have to admit that even now we are held in the nets of ancient error, believing in a common man. But this is not true. (24) “And since they did not consider it necessary 13 to have God in their minds, God gave them over to a depraved mind - to do indecent things” 14 . If we have come to know Christ as God, then let us not reject knowledge about Him as unnecessary, claiming that He is a simple man. And if we, out of ignorance, dare to do this, then we will certainly fall, along with others, into a perverted mind. (25) “But because of your stubbornness and unrepentant heart, you are storing up wrath for yourself on the day of wrath and revelation of righteous judgment from God, who will reward everyone according to his deeds” 15. Blessed Paul says that “we must all appear before the judgment seat of Christ, so that each one may receive what he did while living in the body, whether good or bad” 16. And another of the holy apostles said: “There is one Lawgiver and Judge” 17. And David himself sings: “For God is the Judge” 18. Therefore, if he says that the righteous judgment of God will be the decision about everyone at the Divine Judgment Seat, which Christ Himself will make (for we will appear before His Judgment Seat, moreover, not as before one of our kind, but as before the Judge, God and Lawgiver), then how is Christ not God? (26) “For by the law is the knowledge of sin. But now, apart from the law, the righteousness of God has been revealed, to which the law and the prophets testify, the righteousness of God through faith in Jesus Christ in all 19 believers.”20 Regardless of the law, he says, there is righteousness through faith in Christ Jesus, to which, he says, the holy prophets also testified. Then how is it not God who justifies those who believe precisely in the fact that He truly is God? After all, faith is directed towards this as the ultimate goal. And since the holy prophets testify in favor of faith in Christ, who will dare to assert that He is not God because of humanity, that is, when the Word became flesh? (27) “For all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus” 21. If the fact that we sin leads to deprivation of the glory of God, since He does not know sin, it is written about Christ that “He committed no sin,” 22 and we are deprived of His glory for the reason that we sin, therefore, even with the flesh the Word is God, because He committed no sin. (28) “Do we then abolish the law by faith? No way; but we affirm the law” 23. The Law given through Moses taught the Israelites to worship one God. After all, he says: “The Lord your God 24, there is only one Lord” 25. But God Himself calls to them, saying: “Thou shalt have no other gods besides Me” 26 . So has faith in Christ really led those called through it to not worship the one God by nature? Are we destroying the law that leads to the one true God? No way, he says, but we are affirming the law. Therefore, we come to Christ as God, so that we may not be accused of abolishing the law, but, on the contrary, that we may be praised as upholding the law through faith. (29) Of Abraham he says: “Before God, whom he believed, who gives life to the dead, and calls things that are not as though they are.”27 So, if the ability to give life to the dead cannot suit anyone other than God by nature, and Christ, even through his own flesh, gives life to those who have fallen into decay, touching the dead and raising them, then how is it not the true God who also gave others the power to raise the dead in His name? (30) “So you also, my brothers, died to the law through the body of Christ, so that you may belong to another, who was raised from the dead, so that we may bear fruit to God” 28 . We die to the law, ceasing to serve it, and belong to another, the Risen One from the dead, that is, Christ, trying to follow His gospel instructions in order to bear fruit to God. The head of the gospel instructions is faith in Him, and this is our fruit that we bring to Christ as God. Therefore, He who rose from the dead is God, since the Word became flesh. (31) “Therefore those who live in the flesh cannot please God. But you do not live according to the flesh, but according to the Spirit, if only the Spirit of God dwells in you. If anyone does not have the Spirit of Christ, he is not His. And if Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus 29 from the dead will also give life to your mortal bodies through His Spirit who dwells in you.”30 Now the Spirit of God is clearly called Christ’s. But if He is a man existing separately and separately, who has the Word of God only dwelling in him, then why is the Divine Spirit called His Spirit? Nevertheless, the Spirit is His own, 31 therefore He is God, and nothing else. After all, the Word of God did not appear in man, but truly became man, at the same time remaining God. After all, it can be considered that the Spirit of the Father is also the Spirit of Christ. (32) “For as many as are led by the Spirit of God, these are sons of God. Because you did not receive the spirit of slavery (to) again (live) in fear, but you received the Spirit of adoption, by whom we cry: Abba, Father! 32 Blessed Paul writes: And because you are sons, God sent the Spirit of His Son into your hearts, crying: Abba, Father” 33. Therefore, if we have boldness to call God Father in the Spirit of the Son, as having been enriched by the Spirit of the Son by nature and in truth, then how is Christ not God? Not because He is conceived only by man, such as we are, but insofar as the Word became flesh and, like us, partook of blood and flesh 34 . (33) “Who will separate us from the love of Christ 35 : tribulation, or distress, or persecution, or famine 36 , or danger, or the sword?” 37 The law given through Moses spoke and prescribed the commandment: “Thou shalt love the Lord thy God with all thy heart 38 and with all thy soul, and with all 39 thy strength” 40 . So, when we offer the kind of love that most befits God, from all strength and highest, right down to soul and blood, to Christ Himself, who will dare to claim that He is not God? After all, the goal facing the saints has in no way deviated from what is proper. (34) “For I am convinced that neither death, nor life, nor angels, nor principalities, nor the present, nor the future, nor powers, nor height, nor depth, nor any other creature, will be able to separate us from the love of God that is in Christ Jesus our Lord” 41 . If nothing at all can separate us from the love of God, and it is realized by us in Christ Jesus, then how is it not obvious that Christ is God, if, by loving Him, we love the God of all? When I name Christ, I point to the Word from God made man. (35) “For 42 we will all stand before the judgment of God,” 43 and we will stand before Christ. For He will sit on the throne of His glory 44 , judging the world in righteousness, although David says that God is a Judge 45 . Therefore, Christ is God. (36) “But I wrote to you, brethren, with some boldness, partly as if to remind you, according to the grace given to me by God, to be a minister of Christ Jesus 46 among the Gentiles and (perform) the sacred act of the gospel of God, so that this offering of the Gentiles, being sanctified by the Holy Spirit, might be acceptable (to God)” 47 . Those who are entrusted with the work of sacred rites serve God alone, for priests do not appear before people. And now the divine Paul says that he has been given from God the grace to be a servant of Jesus Christ and to preach the gospel of Christ among the pagans. Therefore, Christ is God if, preaching Christ to the pagans, he says that he performs the sacred act of the gospel of God for them, so that they are accepted (by God) as sanctified by the Spirit. (37) “Therefore, I can boast in Jesus Christ in the things that (pertain) to God, for I do not dare to say anything that Christ did not do through me in the subjugation of the Gentiles (faith), in word and in deed, by the power of signs and wonders, by the power of the Spirit of God, so that the gospel of Christ was spread by me from Jerusalem and the surrounding area to Illyricum" 48 . He says that he boasts in Jesus Christ, adding that he has praise to God. And what is not human - the ability of Christ to perform wonderful works in the holy apostles by the power of the Spirit, can one doubt it? For just as each of us accomplishes his works by his own strength, so Christ, using the Spirit as his own strength, performs wonderful works through the hand of the saints. Then how is it not God who is the Holy Spirit? (38) “All the churches of Christ greet you” 49. Although in another place he says when he writes to Timothy: “So that you may know how you ought to act in the house of God” 50 . If he knows that the churches are Christ’s, and has testified to this, then Christ is God. (39) “The God of peace will crush Satan under your feet soon” 51. Although it is said about the world that it is God’s, Christ nowhere said to the holy apostles: “My peace I give to you, my peace I leave with you” 52. Then how is it not God who is truly the Giver of peace and the One who gives it to the worthy as his own good? From 1 Corinthians (40) “Paul, called by the will of God to be an Apostle of Jesus Christ, and Sosthenes, brother of the Church of God” 53. Please note that having said to the Romans: “All the churches of Christ greet you,” 54, writing to the Corinthians, he says that the church is God’s. (41) “I mean what you say: “I am Pavlov”; “I am Apollosov”; “I am Cephas”, “and I am Christ’s”. Was Christ divided? was Paul crucified for you? or were you baptized in the name of Paul?” 55 Therefore, if Christ was not divided, everything belongs to Him and everyone belongs to Him. And if He Himself was crucified for us and in His name we were baptized, then obviously we became debtors to Him, but we belong not to a person, one of those like us, but to God. Therefore, Christ is God for us. (42) “For both the Jews demand miracles, and the Greeks seek wisdom; but we preach Christ crucified, a stumbling block to the Jews, and foolishness to the Greeks” 56. Doesn’t everyone, no matter who they are, recognize that the gospel preaching calls those living all over the earth to the true knowledge of God? But how and for what reason can one doubt this? How, then, do the secret leaders preach Christ crucified? Is it really like one of those like us who suffered death on the cross, and the faith of the world becomes faith in man? It won't happen! We believed in the living and true God. Consequently, the apostle knows that the crucified Christ is God, and this he preaches to the world, being firmly convinced that he is not mistaken. (43) “And when I came to you, brethren, I came to proclaim to you the testimony of God, not in excellence of word or wisdom, for I determined to know nothing among you except Jesus Christ and him crucified.”57 Now, clearly saying that he proclaims the testimony of God to the world, he added: “Christ Jesus, and him crucified.” Therefore, Christ Jesus, who endured the cross for us, is God, and His testimony is proclaimed to the world through the holy apostles, not in the superiority of words and worldly wisdom, but in the power of the Spirit. (44) “But we preach wisdom among the perfect, not the wisdom of this age, nor the powers of this age, nor the passing powers of this age, but we preach the secret, hidden wisdom of God, which God ordained before the ages for our glory, which none of the powers of this age knew; for if they had known, they would not have crucified the Lord of glory" 58 . If the sacrament of Christ is the wisdom of God and it is preached to the world, and He is not the true God, as some, I don’t know why, have decided, and there is faith in Him, then why is this sacrament wise if it diverts those living on earth from the true knowledge of God and performs universal service to man? But this is not true, and the sacrament is wise, because it leads the lost to God. Therefore, Christ is God, and the Crucified One is rightly called the Lord of glory. (45) “I, according to the grace given to me from God, like a wise builder, laid the foundation, and another builds (on it) 59 . For no one can lay any other foundation than that which is laid, which is Jesus Christ.”60 If we are established in Christ as a certain foundation, and are built upon Him through faith, and He is the firm support for all, then how can He not truly be God, in Whom are all things and in Whom is given faith from all, not as one of those like us, since we began to serve not the creation, but as God by nature and in truth? (46) “Don’t you know that you are the church of God and the Spirit of God dwells in you? If anyone destroys the church of God, God will punish him: for the church of God is holy, and this (church) is you” 61. If we, by receiving the Spirit of Christ, are called the church of God, then how is it that God is not truly the One through whom we are the churches of God? (47) “Therefore, do not judge in any way before the time, until the Lord comes, who will illuminate what is hidden in darkness and reveal the intentions of the heart, and then everyone will have praise from God” 62. We expect that in due time our Lord Jesus Christ will descend from heaven, before Whom, who judges hidden things and reveals the intentions of the heart, we will all appear, and we are also assured that He will praise the righteous. Namely, He will say to those standing on the right side: “Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world” 63 . So, if everyone’s praise, he says, comes from God, and it is Christ who praises, then how is it not obvious that He is God? (48) “Do you not know that your body is the temple of the Holy Spirit, which you have from God, and you are not your own? For you have been bought with a price. Therefore glorify God in your bodies." 64 If, having received the Spirit of Christ, we became churches of God and we are not our own, having been purchased by His blood, so that we could no longer live for ourselves, but for Him who purchased us, then how is it not obvious that God is Christ, through whom we have become churches of God and whom we serve as God? (49) “So, about eating 65 things sacrificed to idols, we know that an idol is nothing in the world and that there is no other God but the One. For although there are so-called gods, either in heaven or on earth, since there are many gods and many lords, we have one God the Father, from whom are all things, and we are for him, and one Lord Jesus Christ, by whom are all things, and we by him” 66 . If there is only one God, and there is no one else besides Him, then one Christ Jesus is also included in the one nature of the Divinity, by whom are all things, therefore, God is the One who, as God, is considered consubstantial with the Father, even when He was called Jesus Christ, born of a woman. But it should be noted that, having named Christ Jesus, he says that by Him all things were created, since the Son is one according to economic unity. (50) “I was, he says, to those who were strangers to the law - as a stranger to the law - not being a stranger to the law before God, but under the law of Christ” 67 . If he who has the law of Christ has the law of God, then how is Christ not God? (51) Give no offense either to the Jews or to the Greeks, or to the church of God 68 . It should be noted that, calling the Church of God, he knows that it is also Christ's 69. (52) “I also want you to know that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God” 70. Blessed Luke, having compiled for us the genealogy of Christ, begins from Joseph onwards, and then, having reached Adam, adds: “God’s” 71, considering the beginning for man to be God who created him. Precisely so, we affirm, the head of every man is Christ, for by Him he was created and brought into being, since the Son created him not as a servant, but as God, being Creator by nature 72 . The head of a wife is her husband, because she was taken from his flesh and has him as a kind of beginning. And, similarly, the head of Christ is God, because He is from Him by nature, for the Word was born from God the Father. Then how is it not God - Christ, whose head by nature is the Father? When I talk about Christ, I mean the Word of God revealed in human form. (53) “Therefore I tell you that no one speaking by the Spirit of God will pronounce anathema against Jesus, and no one can call Jesus Lord except by the Holy Spirit. There are diversities of gifts, but the same Spirit; and the services are different, but the Lord is the same; and the actions are different, but God is one and the same, producing everything in everyone” 73. If to say that Christ is not God by nature and truth means nothing less than to pronounce anathema on Jesus, then those who do not admit that He is truly God do not do so by the Holy Spirit. And if sometimes he says that the division of gifts is carried out by the Spirit, sometimes that it is one and the same Lord, and sometimes that it is one and the same God, therefore, he knows that God is Christ, acting as God through the Spirit and as Lord by nature distributing with authority, as He pleases, the highest gifts. We must also remember how Paul said about Christ that He worked by the power of the Holy Spirit 74 . (54) And God appointed others in the Church, firstly, apostles, secondly, prophets, thirdly, teachers; further, (to others he gave) powers (miraculous), also gifts of healing 75 . Although it is said that God arranges this, the finisher is Christ, because it was He who appointed apostles and teachers in the Church, and also [granted] the ability to produce powers. After all, He gave power to the holy disciples to heal every disease and every infirmity among the people 76 . (55) “My, Pavlovo, greeting with my own hand. Whoever does not love the Lord 77 is anathema, maran-afa” 78. Who does he call Lord in this place? After all, the Lord, by general recognition, is the Son Himself, and likewise the Spirit, since the Lord, it is said, is the Spirit 79. The gaze of Blessed Paul in this place is directed to Jesus Himself, for one, he says, is the Lord Jesus Christ 80. So, he anathematizes the one who does not love Him, and the one who does not love Him is the one who says that He is not the Son of God, neither in nature nor in truth, but places Him, as it were, in the second category in comparison with the Word from God and damages the Sacrament of the Economy by cutting in two the one Lord and Son. From [Second] Corinthians (56) “But thanks be to God, who always allows us to triumph in Christ and spreads the fragrance of the knowledge of Himself to us in every place. For we are the aroma of Christ to God among those who are being saved and among those who are perishing.”81 Then how is Christ not God, if He Himself is the fragrance of the knowledge of the Father? After all, no one can recognize the fragrance of the Divine nature in human nature; but just as the fragrance of human nature certainly shows a person, so does the fragrance of the Divine - God 82. If it is said that Christ is the fragrance of the Father and truly appears to be him, how is it that Christ is not God, even if the Word from God the Father became a man through the Economy? (57) “You are our letter, written in our hearts, recognizable and read by all people, you show by yourself that you are the letter of Christ, through our ministry, written not on tablets of stone, but on tablets of flesh of the heart” 83 . God said somewhere through one of the holy prophets: “At that time 84, says the Lord, I will give 85 My laws in their minds and write them on their hearts” 86. So, we have become the letter of Christ, who writes in us what He pleases, not with ink, but with the Spirit of the living God, not as a servant (διακονικῶς), but, so to speak, autocratically (αὐτουργικῶς), because the Spirit is His own. Then how is it not God who, by His own Spirit, writes for us the path to the knowledge of God? (58) Concerning the Jews he says: “But their minds are blinded: for the same veil remains untaken to this day in the reading of the Old Testament, because it is removed by Christ. To this day, when they read Moses, a veil lies over their hearts; but when they turn to the Lord, then this veil is removed. The Lord is the Spirit, and where the Spirit of the Lord is, there is freedom” 87. If Christ, the completion (τέλος) of the law and the prophets and the veil, when reading the Old Testament, is revealed only in Christ, what reason is there to think that He is an ordinary person, honored only by the name of sonship? Indeed, in this case, the completion of our faith is found not in God, but in one of those like us, which is completely absurd. (59) “If our gospel is veiled, it is veiled to those who are perishing, to those who do not believe, whose minds the god of this age has blinded, 88 so that the light of the gospel of the glory of Christ, who is the image of God, should not shine.” 89 . If Christ, as some think, is an ordinary person who has a combination (συνάφεια) with the Word of God only by the unity of person (for so they say), then how is the gospel of God closed to those who are perishing? After all, the pagans believe that He is not God, but a man like us. How then are those blinded by Satan who say about a man that he is a man? And what kind of light is inherent in the gospel of Christ, if He is not God and, being such, is glorified? How can He be the image of God if He achieves only what is characteristic of humanity, without possessing the ability to truly be Son and God? (60) “And therefore we earnestly strive, whether in or out, to be pleasing to Him; for we must all appear before the judgment seat of Christ, so that each one may receive (according to) what he did while living in the body, good or bad” 90 . If the whole concern of the saints is to please God, and we zealously try to appear as such before Christ, rejecting pleasing people, then isn’t it clear that Christ is God? And if He judges the universe, given that there is one, as it is said, Lawgiver and Judge, 91 then through this it is obvious that He is God, even if the Word became flesh. (61) “For the love of God 92 embraces us, reasoning thus: if one died for all, then all died. And He 93 died for all, so that those who live should no longer live for themselves, but for Him who died for them and rose again” 94 . If we are all one and want to live for Him, magnifying, of course, our lives by the proper fulfillment of His will, and we live for Christ, how can He not be God, to Whom we are debtors and for Whom we try to live, since He died for us and bought everyone at the price of His own blood? (62) “So we are messengers on behalf of Christ, and it is as if God Himself exhorts through us; In the name of Christ we ask: be reconciled with God” 95. Please note that, on the one hand, they are messengers on behalf of Christ, and on the other, they say that God exhorts us through them. Further again: in the name of Christ we ask, he says, be reconciled with God. Therefore, God is Christ, having been reconciled with Whom, we have been reconciled with God. (63) “But in everything we show ourselves as servants of God” 96. Those who are said to be servants of God are also called Christ's; therefore, Christ is God. (64) “For we are 97 churches of the living God, as God said: I will dwell in them and walk (in them); and I will be their God, and they will be My people.”98 If we are churches of the living God, since the Spirit dwells in us, about whom it is also said that He is Christ’s (for it is said: “If anyone does not have the Spirit of Christ, he is not His” 99), then how is Christ not God? (65) “We cast down arguments, he says, and every high thing that exalts itself against the knowledge of God, and we bring into captivity every thought into the obedience of Christ 100 . How will we tear down every high thing that rises up against the knowledge of God? Or how will we take every thought captive to the obedience of Christ? After all, the Word voluntarily exhausted Himself and was obedient to the Father until death 101. Therefore, when some, on the basis of what has been done or said according to the dispensation, because of the flesh and the human, exalt themselves above the knowledge of the Son, affirming that He who was manifested in human form is not true God and the Son by nature, then we will overthrow every rebellious exaltation, refuting the opinions of those who have decided to think so, and turning every thought to the dispensation of obedience. After all, it is necessary that, finding himself in the state of humanity, the Son does not reject humanity. (66) “By the law I died to the law, that I might live to God. I have been crucified with Christ, and it is no longer I who live, but Christ who lives in me. And the life that I now live in the flesh, I live by faith in the Son of God, who loved me and gave Himself for me” 102 . It is necessary to consider what exactly the divine Paul says in this place. A law was established from God by the voice of the prophets, and it was this: “The righteous shall live by faith” 103 . The law was also established through Moses. So, he says: having followed the law of faith, I died to the law of Moses, no longer doing what was prescribed for the ancients in shadows and images. After all, this is precisely what it means to die to the law of Moses, so that we may live to God, clinging to faith in Christ. So, if we die to the law of Moses, preferring justification in Christ, how is it not God - Christ, through whom the law is abolished, since faith surpasses it? And if Christ were just a man, how could faith in Him be better than the law? (67) “Does he who gives you the Spirit and performs miracles among you by the works of the law, or by the teaching of faith?” 104 If the law given through Moses, although it was God's law, moreover, proclaimed through angels, did not give the Holy Spirit and did not give anyone the ability to perform miracles, but we acquire both through faith in Christ, then how is this faith not better than the ancient law? And if He was simply a man like us, then how did faith in Him abolish the Divine law? And if through faith we are in a better condition than those who lived in those times when there was a law, then how is Christ not God? (68) “And before the coming of faith, we were imprisoned under the guard of the law, until the time when it was necessary to open ourselves to faith. So the law was a guide for us to Christ, so that we might be justified by faith; after the coming of faith, we are no longer under the (guidance of) a teacher. For you are all sons of God through faith in Christ Jesus; all of you who were baptized into Christ have put on Christ” 105. If the law was a teacher, leading to no one else but Christ, being, however, a teacher of true knowledge of God, then how is Christ not God? And if the law is abolished through faith in Him and the completion of childbearing is transferred to Him, since He raises those who raise children to the highest good, and the final good cannot be anything other than the knowledge of the true knowledge of God, then how can one doubt that He is God? Having been baptized into the Father, and the Son, and the Holy Spirit, 106 how were we baptized into Christ, if He is not the true Son, although He alone is the true Son by nature? But we were really baptized into Him, therefore, He is God as the one Son and the one Lord, since by economic unity the Word became flesh. (69) “But then, not knowing God, you served (gods) who are not gods in essence. Now, having come to know God, or, better yet, having received knowledge from God, why are you returning again to the weak and poor material principles?” 107 If we came to know God by confessing Christ, and having received knowledge from Him, we say that we received knowledge from God, then how is Christ not God? (70) “But I do not want to boast except in the cross of our Lord Jesus Christ, by whom the world was crucified to me and I to the world” 108. Blessed David sings: “I will boast in God my Savior” 109. A wise and worthy word for a holy man, because we should be proud not of man, but of God. Then why does Paul say that he boasts in the cross of Christ? After all, this is rather what should have been done in relation to God, for this is the goal of other saints. But being spirit-bearing, he says that he boasts in the death of Christ. Therefore, he knows that He is the true God, even suffering for our sake in the flesh. (71) Concerning God the Father, he says: “According to the working of His sovereign power, which He wrought in Christ, raising Him from the dead and seating Him at His right hand in the heavens, far above all Principality, and Authority, and Power, and Dominion, and every name that is named, not only in this age, but also in that which is to come.” 110 Behold, the Father raised him from the dead to sit at His right hand, above all Principality, and Authority, and Power, and every name that is named. So, does He sit together with an all-surpassing nature in such a way that He is thought of as a man like us, and nothing else, or, what is true, as God, Who became man and remains, on the one hand, consubstantial with the Father, since He appeared from Him, and on the other hand, took on the human economy, so that the same One was thought of at the same time as God and man and through this was crowned with Divine glory? (72) “Remember, therefore, that you, who were once heathens according to the flesh, who were called uncircumcised by the so-called circumcision of the flesh, done with hands, that you were at that time without Christ, alienated from the commonwealth of Israel, strangers to the covenants of promise, having no hope and being godless in the world.”111 If the pagans, not having Christ, remained in godlessness in accordance with the world, and when they received Him, they did not remain atheists, then how is Christ not God? (73) “For this reason I bow my knees before the Father, 112 from whom the whole family in heaven and on earth is named, that He might grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man, so that Christ may dwell in your hearts by faith.”113 The name “Christ Jesus,” as we have often said, everywhere signifies the Word who came from God in human form. Then how does He dwell in our hearts through faith, if we do not think of Him as God, since the Word united flesh with Himself, Who, as God, dwells in us through the Spirit? If Christ is an ordinary man and another Son in relation to the Son by nature and the only Son from God, then Who dwells in us? Or how does He dwell in people by faith? However, John clearly speaks about God: “We know that He is in us from what He has given us of His Spirit” 114 . From the Epistle to the Philippians (74) Regarding the praises in the law, he says: “What was an advantage to me, I counted as loss for Christ’s sake. And I count all things but loss for the excellency of the knowledge of Christ Jesus our Lord 115: for Him I have suffered the loss of all things, and count them but rubbish, that I may gain Christ.”116 Why is there vanity and rubbish in the law? And what is the superiority of knowing Jesus Christ? Moreover, the law given through Moses proclaimed to the ancients God by nature and true, and the secret leaders of the New Testament announced Christ to the world. But if He is really like us, a man, that is, an ordinary person, not one in hypostasis, I mean, with the Word of God, and they believe that He is God, then how will faith in Him surpass legal faith? From the Epistle to the Colossians (75) “Now I rejoice,” he says, in my sufferings for you and make up for the deficiency in my flesh of the sorrows of Christ for His Body, which is the Church, of which I have become a servant according to the dispensation of God, entrusted to me for you, (to) fulfill the word of God, a mystery hidden from centuries and generations, but now revealed to His saints, to whom God was pleased to show what the riches of glory are in this mystery for Gentiles, which is Christ in you, the hope of glory, whom we preach." 117 Why is the mystery hidden, or why is this word of God at all, and what riches of glory are inherent in Him, if Christ is an ordinary person like us? After all, the mystery is not great and does not deserve mention if we approach Christ not as God and do not understand that the Word, being God in equality and in the image of the Father, reduced Himself to exhaustion, 118 becoming a man and remaining what it was. For this mystery is thus thought to be rich and deserving of great glory. (76) “Therefore, just as you have received Christ Jesus the Lord, so walk in Him, being rooted and established in Him and established in the faith.” 119 But how we accepted Christ, the wise John will teach this, saying: “And the Word became flesh” 120. However, It did not cease to be the Word, although it became flesh, for even so It sits with its own Father, and the Crucified One is called the Lord of glory 121. (77) “Be constant in prayer, watching in it with thanksgiving. Pray also for us, that God will open the door for us to speak, to proclaim the mystery of Christ, for which I am in chains, so that I may open it as I should proclaim it.”122 If Christ is not God, but a man honored by Divine grace, then the mystery about Him has nothing deep. Then what door did he need to reveal it and proclaim it as it should? After all, there is nothing great or difficult to say about a person that he is a person by nature. But if it is preached that the Word from God became man, then there will certainly be a need for God, who opens the door and teaches how to proclaim the mystery in the proper way. (78) “Also, when he introduces the Firstborn into the universe, he says: and let all the Angels of God worship Him” 123. The Word from God the Father is called the Only Begotten by nature, since He was the only one born from the only Father; He is also called the First Begotten, since He entered the universe, becoming a man and a part of it. But even so the holy angels worship Him, although it is attributed and fitting only to God that He should be worshiped. Then how is it not God who is Christ, who also receives worship in heaven? (79) “It is said about the Angels: You create flaming fire with Your Angels and Your servants. And about the Son: Thy throne, O God, is for ever and ever; the rod of Your kingdom is the rod of Your righteousness 124. You loved righteousness and hated iniquity; therefore, O God, Your God has anointed You with the oil of joy more than Your fellows.”125 If He is the Creator of angels, having a throne for ever and ever, who loved righteousness and hated iniquity, and it is said of Him that for this reason He received the anointing of God the Father with the oil of gladness, then what shall we say when we begin to meditate on Him? Namely, if He makes His angels spirits and has the throne of the Godhead, how then is He anointed with the oil of joy? Obviously, He creates angels as God, and is anointed as man, since anointing does not relate to the nature of the Divinity, but to the art of the Economy 126. Therefore, Christ is God and man, God by nature, and He is also a man, such as we are, according to the Economy, when He was born of a woman according to the flesh. (80) “Take heed, brethren, lest there be in any of you an evil and unfaithful heart, lest you depart from the living God” 127. If, by rejecting Christ, we apostatize from the living and true God, but by adhering to faith in Him, we in no way commit apostasy, then how is Christ not God? (81) “For if the blood of bulls and goats and the ashes of a heifer, through sprinkling, sanctify the defiled, so that the body may be pure, how much more will the Blood of Christ, who through the Holy Spirit offered Himself blameless to God, cleanse our conscience from dead works to serve the living God” 128 . If Christ is not the true God, then what is the use of His Blood? Or how will He cleanse our conscience from dead works? What dignity does the blood of an ordinary person have in comparison with the blood of goats? Yes, none at all, except that one is a dumb animal, and the other is a rational one. But since He who is from God by nature, having taken on flesh, shed His own blood for everyone, He can thereby cleanse those who believe in Him, deliver them from dead works and lead them to the service of God. (82) “(If) one who rejects the law of Moses, in the presence of two or three witnesses, is without mercy (punished) with death, then how severe a punishment do you think will be guilty of the one who tramples on the Son of God and does not consider as holy the Blood of the covenant 129 by which he was sanctified, and offends the Spirit of grace?” 130 He who has offended the Divine law, that is, who has rejected it, has not the same guilt as the one who has sinned against man, but much more grave. And in fact, if the one who breaks the law is punished by death, then the one who sins against a person can be awarded forgiveness. Then why is the one who does not consider the blood of Christ holy to be subject to a more severe punishment than the one who sinned against the law of Moses? However, he is subject to a more severe punishment, and quite rightly. Therefore, the blood of Christ is not ordinary blood, because God was the Word made flesh. (83) “See that you do not turn away from the speaker. If those who did not listen to him who spoke on earth did not escape (punishment), then much less (we will not escape) if we turn away from (the One who speaks) from heaven, whose voice then shook the earth and who has now given such a promise: once again I will shake not only the earth, but also the heavens” 131 . Who is this one who spoke on earth, without listening to whom the elders of the Jews were in danger, if not Moses, which is obvious? But Christ is not from earth, but from heaven. After all, God the Word, being from above and from the Father, became man and God. Therefore, a more severe punishment for those who turn away from Him is quite fair. After all, according to the words of the wise John, “he who is from the earth speaks as one who is from the earth,” that is, human, and “He who comes from heaven is above all,” 132 obviously like God. But such was and is Christ. (84) “Jesus Christ is the same yesterday and today and forever” 133. We will find that the Word, begotten of God, was called Jesus Christ when he was born as a man of a woman. Then why is He the same yesterday, today and forever? Obviously, by virtue of the union with the Word from God into the one Son, which is seen in the flesh He assumed; for thus the immutability of the Word by nature will still remain with Him, even when He is thought of with the flesh. (85) “Paul, an apostle of Jesus Christ by the commandment of God our Savior 134 , to Timothy, a true son in the faith” 135 . The name of the Savior in its proper sense and in truth would rather suit no one else than God by nature. That’s what the secret leader now called Him. However, our Lord Jesus Christ is also the Savior, because He is named Jesus, and the blessed angel, giving the meaning, that is, a clear interpretation of this name, said: “And you shall call His name Jesus, for He will save His people from their sins” 136. Therefore, Christ is God, since He “is the Savior of all men,” 137 as the divine Paul says. (86) “For the grace of God has appeared, bringing salvation to all men, teaching us that, denying ungodliness and worldly lusts, we should live chastely and self-controlled 138 in this present age, looking for the blessed hope and the appearing of the glory of our great God and Savior Jesus Christ, who gave Himself for us, to redeem us from all iniquity and to purify for Himself a special people, zealous of good works.” 139. What grace appeared to us or what God, despite the fact that it is said to be saving for all people? But it is obvious that God, being Lord, appeared to us 140, according to blessed David. We await His manifestation of glory from heaven, and He is our great God and Savior Jesus Christ, who gave Himself for us, so that, having freed us from all sin, He might provide Himself with true worshipers. Who then will say that Emmanuel is not the true God, if blessed Paul says about Him: “... our great God and Savior Jesus Christ”? From the Epistle of James that Christ is God (87) “Do not be deceived, my beloved brothers. Every good gift and every perfect gift is from above, coming down from the Father of lights.” 142 [If only from the Father of lights] 143 every good gift is good, and a good gift is the Holy Spirit and the ability to perform divine signs in Him, and Christ gives the saints the Spirit and the ability to perform miracles, then how can Christ not be the true God? (88) “Submit yourselves therefore to God; resist the devil, and he will flee from you” 144. Here he clearly said that we must obey God. Christ says: “Take My yoke upon Yourself” 145. Therefore, if those who take His yoke do not submit to anyone other than God, then how can He not be God? (89) “Peter, an apostle of Jesus Christ, to the strangers scattered in Pontus, Galatia, Cappadocia, Asia and Bithynia, called 146 according to the foreknowledge of God the Father, by sanctification of the Spirit, to obedience and sprinkling of the blood of Jesus Christ: Grace and peace be multiplied to you” 147. So he called himself an apostle of Christ according to the foreknowledge of God the Father and, explaining to us the image of the apostleship, he says that it was accomplished through sanctification from the Spirit to obedience and sprinkling with the Blood of Jesus Christ. So, if we who believe in Him are sanctified by the Spirit, and He sprinkles us with His Blood for cleansing, then how can He be considered not God who both sanctifies with His own Spirit and cleanses with the Blood of believers? For He was God in the flesh. (90) “Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has begotten us again through the resurrection of Jesus Christ from the dead to a living hope, to an inheritance incorruptible, undefiled, and unfading, kept in heaven.” 148 If God regenerated us to a living and abiding hope, and Christ accomplished this by His resurrection from the dead, then how can He not be God? (91) “To this salvation, he says, the researches and investigations of the prophets, who foretold the grace appointed for you, were related, examining to which and at what time the Spirit of Christ who was in them pointed out” 149 . Here again, here the Holy Spirit is called Christ’s, although He is God’s. Therefore, Christ is God, since He has the Holy Spirit as His own. From the [Second] Epistle of Peter (92) “There were also false prophets 150, just as you will also have false teachers, who will introduce destructive heresies and deny the Lord who bought them” 151. We were bought with a price 152, not with perishable silver or gold, but with the precious blood of Christ 153. So we belong to Him who bought us, although we serve the living and true God. Then how is it not God - Christ, Whom we have written down as the Master, and know as the living and true [God]? 154 (93) “We also know that the Son of God came and gave us 155 understanding, that we might know the 156 true God, and we in the true one, in His Son 157 Jesus Christ. This is the true God and eternal life" 158. Jesus Christ is not considered to be the Word from God the Father naked in itself and outside the flesh, but when He became a man, then He was called Christ Jesus. Therefore, if He is the true God and eternal life, who will tolerate those who think differently? (94) “Having all the zeal to write to you about the common salvation, I considered it necessary to write to you an exhortation - to strive for the faith that was once delivered to the saints. For certain people have crept in, destined from ancient times for this condemnation, the wicked, turning the grace of our God into an occasion for debauchery and denying the only Master 159 and our Lord Jesus Christ” 160 . How can anyone who once believed deny our Lord Jesus Christ, although we have accepted the doctrine of the incarnation? But if we say that one Son is the Word from God the Father, and the other in himself is born of a woman, then we have rejected the one Master. After all, there is one Lord Jesus Christ by economic union, I mean, with the Word from God, since His flesh ascends to the glory of the Divinity. Therefore, Christ and the Son are one, for thus He will be the Lord of all. From the Gospel of Matthew that Christ is God (95) “But when he thought this, behold, an angel of the Lord appeared to him in a dream and said: Joseph, son of David! Do not be afraid to accept Mary your wife, for what is born in Her is from the Holy Spirit; and she will give birth to a Son, and you will call His name Jesus, for He will save His people from their sins” 161. He offers two things at once, suitable to God and not suitable to human nature. Namely, he called those saved through Him His own people, those who were born of Mary, and also said that He would deliver them from their sins. However, everything belongs to God, and only He will have the opportunity to deliver from the sins of those who have sinned. Therefore, God is the One born of the Holy Virgin, for whom we are our own people, and who delivered us from sins as having power in this too. (96) “When Jesus was born in Bethlehem of Judea 162. In Bethlehem was born the One who is from the root of Jesse 163, but God the Father speaks about Him through one of the prophets: And you, Bethlehem, house of Euphrath, are you too small to be among the thousands of Judah? From you I will come 164 to be the Ruler of Israel, whose origin was from the beginning, from the days of the age 165 . So why is it said that He who was born in Bethlehem of Judea has origin, that is, the beginning of being, from the beginning of the age, although He was born in the last times of the age? Therefore, Christ is God, and the eldership of God the Word is fitting for Him. After all, He was God, who took upon Himself for our sake the carnal birth of a woman. (97) “I baptize you with water,” says [John the Baptist], to repentance, but He who comes after me is mightier than I; I am not worthy to carry His sandals; He will baptize you with the Holy Spirit and fire; His shovel is in His hand, and He will clear His threshing floor." 166 We affirm that baptism with the Holy Spirit is not proper to humanity, just as the speculative threshing floor, that is, those living on earth, is not proper to man. After all, everything is God’s, and only He has the ability to baptize believers with the Holy Spirit. But this was accomplished by Christ, who according to the flesh, that is, according to the time of the Incarnation, comes after John, and He also cleanses His threshing floor. Therefore, He is the true God. (98) “And then the leper came up and, bowing to Him, said: Lord! if you want, you can cleanse me. He 167 stretched out his hand, touched him and said: I want you to be clean. And he was immediately cleansed from leprosy" 168. The ability to act in a manner befitting God is not proper to man, but can only correspond to that nature which is beyond everything. Christ acts this way, therefore, He is not a simple man like us, but God in human form. Understand this also regarding Peter’s mother-in-law 169, and also [if] they see that He forbids the winds, sea and waters 170, whence the divine disciples, seeing the sea and winds subject to [Him], said in surprise: “Who is this?” 171 After all, the ability to do this was unusual for a common person. Therefore, Christ is both God and man. (99) “And the demons, they say, asked Him: if you drive us out, then send us into the herd of pigs. And He said to them: Go" 172. Who can provide for everything and save it, except God alone, who exists by nature? So the Savior said: “Are not two small birds sold for an assar? And not one of them will fall to the earth without (the will of) your Father Who is in heaven 173; And even the hairs on your head are all numbered” 174. And this is what kind of providence Christ performed regarding things, that unclean demons could not have power even over a herd of pigs. But after hearing the prayer, He barely allowed it, not because he was fulfilling their request, but in order to persuade us to realize that He provides for everything as God. Then how is it not God who takes upon Himself the power and authority befitting God over everything and preserves what He created as His own? (100) “Then he said to his disciples: The harvest is plentiful, but the laborers are few; Therefore pray to the Lord of the harvest to send out laborers into His harvest. And having called His twelve disciples, He gave them power over unclean spirits, to cast them out and to heal every disease and every infirmity" 175 . He knows that the Lord of the harvest is the God of all, because His is both the speculative threshing floor, that is, humanity, and the harvest. But, having ordered to pray to the Lord of the harvest, He immediately showed that it was He Himself, sending out workers, that is, the holy apostles, to whom, as God, He gave power over unclean spirits. After all, it is unusual for the state of humanity to transmit to anyone the action of the Holy Spirit, but Christ gave it. Then how is it that He is not God in nature and in truth, although the Word became flesh? (101) “Therefore everyone who confesses Me before men, him will I also confess before My Father who is in heaven; and whoever denies Me before men, him will I also deny before My Father in heaven” 176 . Many of the saints were called to the glory of martyrdom and achieved perfection through suffering and death by confessing Christ. So were they crowned by insisting that He was a mere man, or, on the contrary, by honoring Him by confessing Him as God? But the latter is obvious. After all, those who renounced this lost the glory of martyrdom, and on the day of judgment they will discover that Christ Himself renounces them. Then how is it not God who crowns with the glory of martyrdom those who confess that He is truly such? (102) “Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you." 177 If God is not truly Immanuel, then how does He impose His yoke on us? After all, everything serves God, and the law is also called a yoke. But Christ imposes his own yoke on us and subjugates us to Himself, although he brings everything to the Father. Therefore, He is God, so it is fitting that everything should be subject to Him, [according to what is said to God: “Everything serves You” 178]. (103) “Or have you not read in the law that on the Sabbath the priests in the church break the Sabbath, but are innocent? But I tell you that here is He who is greater than the church." 179 If priests who break the Sabbath are innocent because they serve God, then how is serving Christ considered greater than what is done in the church? But it is obvious that according to the law they served the shadow and image of the heavenly, and the divine disciples, having surrendered to Christ and served Him, had greater glory. And if serving Christ is better than serving according to the law, then how can He not be considered the true God? (104) “And if I cast out demons by Beelzebub 180,” He says, “by whom do your sons cast out 181? Therefore they will be your judges." 182 If the disciples healed the demon-possessed in the name of Christ [after all, they exclaimed: “In the name of Jesus Christ of Nazareth” 183], then how can one not consider Him to be the true God? After all, in order to defeat Satan, the glory and strength of man could not be sufficient. (105) “Therefore, just as the tares are gathered up and burned with fire, so it will be at the end of the age 184: The Son of Man will send His angels, and they will gather out of His kingdom all who offend and those who practice iniquity, and will cast them into the fiery furnace” 185. It is written about God: “Bless the Lord, all His angels” 186. After all, an angel does not belong to an angel, but everything belongs to God. How then does He say about the Son of Man that He will send His angels? Therefore, He is God, since He has angels as His own and receives service from higher spirits. (106) Christ asked: “Who do people say that I, the Son of Man, am?” 187 Peter is reported to have “answered and said: You are the Christ, the Son of the Living God. Then Jesus answered and said to him, “Blessed are you, Simon son of Jonah, for it was not flesh and blood that revealed this to you, but My Father who is in heaven.” 188 If Christ is a simple man, then why did Peter admire Him when he confessed Him? Why was he taught by God or what enlightenment from above did he need in order to know the mystery relating to Him? But he knew that Christ is God, and confessed Him as the Son of the Living God, and therefore deserved admiration. Only he speaks of one Son, and not of two Sons. Therefore, to separate Him into two is wicked. “For the Son of Man will come in the glory of His Father with His angels” 189. Here again He calls the heavenly spirits His angels, although He is called the Son of Man. (107) “When they came to Capernaum, the collectors of didrachms approached Peter and said: Will your teacher give didrachms? He says yes. And when he entered the house, Jesus warned him and said: What do you think, Simon? From whom do the kings of the earth take duties or taxes? from your own sons or from strangers? He said 190: from outsiders. Jesus said to him, “So the sons are free.” 191 Why does He say of Himself that He is free, not limited by law, not subject to taxation, and truly the Son, if He is not God, having partaken of flesh and blood through unity by hypostasis? And the Son, who is above the law, paid the didrachm when he was under the law. Being a man, He is not thought of as above the law. So what's the matter? He would not have had freedom by nature if he had not been thought of by God in human form. (108) When Christ, the Savior of us all, ascended to Jerusalem, children walked ahead, praising Him and saying: “Hosanna to the Son of David,” 192 and this praise, of course, is befitting of God. The Pharisees were indignant and came up with these words: “Do you hear what they say? Jesus says to them: Yes! Have you never read: from the mouths of babes and sucklings You have ordained praise?” 193 It is necessary here to recall the words of blessed David: “O Lord, our Lord! How wonderful is Your name throughout all the earth! for Your greatness is exalted above the heavens. From the mouths of babes and sucklings You have ordained praise." 194 In fact, the children, praising Him, said: “Hosanna to the Son of David,” and He, being praised, accepts this praise. But blessed David attributed it not to an ordinary person, but to the Lord, whose name became wondrous throughout the whole earth, for His greatness was exalted above the heavens. Then how is it that God is not the Son of David, Christ according to the flesh? (109) “When the Son of Man comes in His glory and all the 195 angels with Him, then He will sit on the throne of His glory” 196. How will Christ, one of those like us, sit when the angels stand next to Him, and thus judge the world? But how could this be reasonable? After all, it is written: “There is one Lawgiver and Judge” 197. Therefore, Christ is God, since He even abides in the glory of the Father, has a throne and standing angels, and judges the universe in righteousness. (110) “And the high priest, says the evangelist, said to Him: I adjure You by the living God, tell us, Are You the Christ, the Son of God? Jesus says to him: You said; I even say to you: from now on you will see the Son of Man sitting at the right hand of power and coming on the clouds of heaven" 198 . How does the Son of Man sit at the right hand of power? But it is obvious that although the Word from God became the Son of Man, It did not cease to be God, but is what It was. That is why It sits together with the One who gave birth to Him and it is clear that It stands out with the virtues of the Divine, although it became flesh. (111) “Jesus 199 cried out with a loud voice and gave up the ghost. And behold, the curtain of the church was torn in two, from top to bottom; and the earth shook; and the stones dissipated; and the tombs were opened; and many bodies of the saints who had fallen asleep were resurrected" 200 . If Christ was an ordinary man, then why was there such turmoil in the elements when He died? After all, the sun hid its rays, and darkness became during the day, but the earth, seeing its Lord reviled by the Jews, dissipated, and hell released the souls of the saints. Who created this? Isn't it God? After all, He was God in the flesh, for whom even creation in some way had compassion when He was insulted. (112) “But Jesus Himself did not entrust Himself to them, because He knew everyone and did not need anyone to testify about man, for He Himself knew what was in man” 201. It is written about God: “Who created their hearts specially” 202 . And He Himself says: “Can anything be hidden from Me?” 203 If Christ knows everything and sees what is in man, then how can He not be God, who searches hearts and wombs? 204 (113) “You do not know what you bow down to, but we know what we bow down to, for salvation comes from the Jews” 205. Do you hear Him say that salvation is from the Jews? But we have designated God as the Savior, for it was not an intercessor nor an Angel who saved us, but the Lord Himself 206, according to the Scriptures. The fact is that He, born in the flesh from Jews, is called Christ Jesus, and “Jesus” is interpreted as “salvation.” Therefore, He is this “salvation from the Jews,” so that although the Word became flesh and received from the seed of Abraham, even with the flesh He is God 207. (114) “Truly, truly, I say to you, he who believes in Me, the works that I do will he also do, and greater works than these will he do, because I go to My Father. And if you ask anything 208 in My name, I will do it” 209. He says that he is going to the Father, although, being God by nature, the Son Himself fills everything. Consequently, He walks as a human being, because He ascended to heaven; but as God He promises to fulfill the requests of those who pray if they pray in His name. So to whom would it be more fitting to fulfill the prayers of the saints and grant what is asked, except God alone by nature and truly existing? (115) “You did not choose Me, but I chose you 210 that you should go and bear fruit, and that your fruit should remain, so that whatever you ask of the Father in My name, He may give it to you” 211. Here He shows everywhere that with authority He does things equal to God and the Father. For before he said: “If you ask anything in My name, I will do it,” but now he says: “Whatever you ask from the Father in My name, He will give it to you.” So does the Father really give separately, without the Son, and the Son - separately and separately, without the Father? So, what do the saints ask for in their prayers from two gods? But this is not so, it will not happen! After all, “there is one God the Father and one Lord Jesus Christ” 212. For the Father distributes good things through the Son in the Spirit, 213 but the petition in prayer is in Christ Jesus, and the Word made man is thought and called Lord Jesus. (116) “And on that day you will not ask Me anything. Truly, truly, I say to you, whatever you ask the Father, he will give it to you in My name 214. Ask and you will receive, so that your joy may be complete” 215. And this will be of equal importance to what is just above, as well as the following, and it is this: “In that day you will ask in My name, and I do not tell you that I will pray to the Father for you. For the Father Himself loves you, because you loved Me 216 because I came from God” 217. (117) “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent” 218. If the knowledge of the one and true God is associated and necessarily coincides with the knowledge of Jesus Christ and this brings eternal life, then is it not obvious to everyone that Christ is the true God? After all, the Word became flesh and remained the Word. (118) “Let the world believe that You sent Me. And the glory that You gave Me, I have given them: that they may be one, even as We are one. I am in them, and You are in Me; that they may be perfect in one" 219. Keeping our mind's eye carefully on the meaning of this sentence, let us consider its content. What glory, He says, did the Son receive from the Father and give it to us? But He frees us from exploring this, saying: “...that they may be one, even as We are one.” Indeed, by natural identity, the Word of God is one with His Father, although each is thought of according to his own hypostasis. But how It turned out to be in us in the same way, I mean essentially and naturally, despite the fact that the nature of God cannot at all converge with creation, I mean in identity in essence. Then how did He who is above creation come to be naturally in us? The fact is that the Son became man, so that, just as by the nature of Divinity He is one with the Father, so He could become one with us through the relationship of humanity, for in this way we too are made one. (119) “On the same first day of the week in the evening, when the doors of the house where His disciples were meeting were locked for fear of the Jews, Jesus came and stood in the midst and said to them, “Peace be with you!” 220 Probably, someone will become perplexed, so to speak: if even after the Resurrection the Word was in the body, as before the honorable Cross, how, with the doors locked, It unexpectedly appeared among the disciples. To this we answer that by Divine power. It should be recalled that Paul says: “Therefore from now on we know no one according to the flesh; but even if we knew Christ in the flesh, now we no longer know it” 221. After all, after the resurrection from the dead, since the Dispensation, for which the taking on of the flesh necessarily took place, has already been completed, He uses godly authority and power, desiring to be recognized by them rather than by the state of exhaustion, since the proper time has come. (120) “Having said this, he breathed and said to them: Receive the Holy Spirit. Whose sins you forgive, they will be forgiven; on whomever you leave it, it will remain on him” 222. Everything that happened is godly and worthy of all attention. For, firstly, it is not human property to blow on the apostles and thereby give the Spirit; Further, it is great and above creation to grant such power so that they retain the sins of whomever they deem necessary, and release them to whomever they wish. But why does He give the Spirit through the breath of the flesh? Because His flesh became not alien to the Word, but His own. And although it is a human breath through the flesh, it is the work of Divine power to declare those worthy to be partakers of the Spirit. (121) “The angel of God speaks to Zechariah about the holy Baptist: And you will have joy and gladness, and many will rejoice at his birth, for he will be great before the Lord; He will not drink wine or strong drink, and will be filled with the Holy Spirit from his mother’s womb; and he will turn many of the children of Israel to the Lord their God." 223 Blessed John, when the Jews asked him: “Who are you?” 224 – says: “I am the voice of one crying in the wilderness: prepare the way of the Lord, make His paths straight” 225. And Zechariah himself, prophesying about his son, says: “And you, little child, will be called the prophet of the Most High, for you will come before the face of the Lord to prepare His ways, to make His people aware of salvation in the forgiveness of their sins.” 226 After all, he walked ahead of Christ, became His forerunner, proclaimed that His paths should be prepared in advance and spoke a prophetic word about Him, turning to Him as God, able to justify those who remain in sins. Then how is Christ not God? 227 (122) “He will be great and will be called the Son of the Most High, and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end." 228 So, will we be continuously and endlessly under the reign of one of our kind, or will we still be under God reigning over us in Christ, and for this purpose not some mediator is brought in from outside, but God the Father rules over all through the Son and in the Son? If this is true, [and this is true,] 229 then Christ is God. (123) “Mary said to the Angel: How will this be when I don’t know my husband? The angel answered Her: The Holy Spirit will come upon You, and the power of the Most High will overshadow You; therefore the Holy One who is to be born will be called the Son of God” 230. So, is He really called only Son, who through the Spirit was inexpressibly born of the Holy Virgin, or do they believe that He is Son and God by nature and truly? But the latter is true, therefore He must be thought of as the Word, Who became flesh by hypostasis, that is, made His own flesh [born] through the Spirit from the Holy Virgin, for in this way He will be truly God. (124) “When Elizabeth heard Mary’s greeting, the child in her womb leaped; and Elizabeth was filled with the Holy Spirit, and cried with a loud voice, and said: Blessed are You among women, and blessed is the fruit of Your womb! And where does it come from for me that the Mother of my Lord came to me?” 231 When God brings about the grace of prophecy, you will become a prophet, but in no other way. Therefore, if the greeting of the Holy Virgin Mary, who was still carrying Jesus in her womb, prompted John in his mother’s womb to prophecy, then how could it not be God—Christ, Who, even in the womb of the Virgin, prompted the Baptist to the power of prophecy in a godly manner? (125) “Now do You let Your servant go, O Master, according to Your word, in peace, for mine eyes have seen Your salvation, which You have prepared before the face of all nations, a light to enlighten the Gentiles and the glory of Your people Israel” 232 . Simeon, having accepted Jesus into his arms, speaks of Him this way; then why is He salvation and why is He a light for the enlightenment of the pagans, if He is not the true God, the one and only Son, Who by nature, as the Word, is from the Father, and by flesh He is from the Virgin? After all, what kind of enlightenment did He become for the pagans, if not the fact that they recognized God in Him and, by serving Him, avoided the accusation of serving another god besides the one by nature and truly God? (126) “When Jesus understood their thoughts, he answered and said to them, “What are you thinking in your hearts? What is easier to say: your sins are forgiven you, or to say: get up and walk? But so that you may know that the Son of Man has power on earth to forgive sins, He said to the paralytic, “I say to you, get up, take up your bed and go to your house.”233 If God alone delivers us all from sins and this does not befit anyone else, and Christ grants this with the power appropriate to God, then how can He not be God? For the Word, being born of a woman according to the flesh, was called the Son of Man, although He is God. (127) “At this time He healed many from diseases and illnesses and from evil spirits and gave sight to many blind people. And Jesus answered them: Go, tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor are preached to the gospel; and blessed is he who is not offended because of Me!” 234 Christ, having shown Himself by His very deeds to be the performer of great deeds befitting God, leads to the recollection of what was said about Him by the voice of the prophets. So, blessed Isaiah said: “Be strong, weak hands and feeble knees” 235 . Further, almost stretching out his hand, he points to Emmanuel, saying: “Behold your God! Behold, the Lord comes with strength, and His arm with power” 236. He said in another place: “Then the eyes of the blind will be opened, and the ears of the deaf will hear. Then the lame will jump like a deer, and the tongue of the tongue-tied will be clear.”237 And, besides this, also: “The dead will be resurrected and those in the tombs will rise, for Your dew serves as healing for them” 238. He said again on behalf of Christ: “The Spirit of the Lord is upon Me, for He has anointed Me to preach good news to the poor, to preach liberation to the captives and recovery of sight to the blind.”239 So, if He presents the sayings of the prophets as a sign or proof of faith in Him, and the prophets proclaim that He is God, who would dare to assert the opposite of this? (128) It is said that the disciples were carried by a storm across the lake; Then they, “coming up, woke Him up and said: Mentor! 240 we die. But He stood up and rebuked the wind and the disturbance of the water; and they stopped, and there was silence" 241. It is said about Christ in the voice of blessed David: “You rule over the power of the sea, You tame its rising waves” 242. “The heavens are Yours and the earth is Yours, You founded the universe and what fills it” 243. So, since it would be fitting for the One who tames the sea to rule over everything, to have the heavens for himself and to be able to found the universe and what fills it, then how can one think that Christ is not truly God, who rebukes the sea and the winds, and with authority? (129) “The man from whom the demons had come out asked Him to be with Him. But Jesus sent him away, saying, “Return to your house and tell us what God has done for you.” He went and preached throughout the whole city what God had done for him 244 . In the country of Gergesin, Christ healed a violently possessed man, who asked to stay with Him. But He, although He healed him and cast out the spirits, ordered him to go to his house and declare what God had done for him. So, He acts as the true God, because we do not say that He became a servant of Divine grace like one of the prophets or the holy apostles, but He Himself crushed Satan with His own power befitting God. In His name, demons also submitted to the holy apostles, and they themselves announced this. (130) About the daughter of the ruler of the synagogue, Christ says: “Do not cry; for the maiden 245 is not dead, but sleeps 246. So was He lying? It won't happen! He speaks the truth, and in what sense, Paul explains, saying: “God is not (the God of) the dead, but of the living” 247 . For those who are to come to life are alive to God. Therefore, although the dead are dead for people, they are not dead for life-giving nature, that is, Divine. Therefore, He speaks the truth as God, speaking about the young woman: “She is not dead, but sleeps.” (131) Talking with His disciples, He said: “Who is greater: the one who reclines or the one who serves? isn't he reclining? And I am among you as one who serves” 248. You see how He, as far as it concerns what is due to the Divinity and sovereign glory, almost rejects being placed in the rank of a minister, but for human reasons gives it its due. For I, He says, am among you as one who serves. Therefore, although He condescended to the servants, He Himself is reclining as the Lord and receiving service from all creation as God. (132) Christ “said to them (obviously to the Jewish high priests who asked: “Are you the Christ?”): If I tell you, you will not believe; But if I ask you, you will not answer Me. From now on the Son of Man will sit at the right hand of the power of God." 249 If the Son of Man sits at the right hand of the power of God, how is it not God - Christ, shining on the highest seat and sharing the throne with the Father? After all, created nature cannot possibly sit with God by nature, but the Son of Man does. Therefore, He is God according to economic unity, since the Word, born of God, became flesh. 1) John Chrysostom, St. 1903 – John Chrysostom, St. Creations. St. Petersburg, 1903. T. 9. Book. 2. [Ioann Zlatoust, sviatitel’. Creation (Works). Saint Petersburg, 1903. Volume 9. Book 2.] 2) Cyril of Alexandria, St. 2002 – Cyril of Alexandria, St. Creations. M., 2002. Book. 3. [Kirill Aleksandriiskii, sviatitel’. Creation (Works). Moscow, 2002. Book 3.] 3) Theodore (Yulaev), hierod. 2009 – St. Cyril of Alexandria. About right faith to queens / Transl. from ancient Greek priest Vasily Dmitrieva, editor. translation and entry article by hero. Feodora (Yulaeva) // BV. 2009. No. 8–9. pp. 68–141. [Sviatitel’ Kirill Aleksandriiskii. O pravoi vere k tsaritsam (To queens: on the right faith) / Perevod s drevnegrecheskogo sviashchennika Vasiliia Dmitrieva, redaktsiia perevoda i vstupitel’naia stat’ia ierodiakona Feodora (Iulaeva) // Bogoslovskii vestnik (Theological herald). 2009. No. 8–9. P. 68–141.] 4) Theodore (Yulaev), hierome. 2017 – St. Cyril of Alexandria. About right faith to princesses. Part I (chapters 1–20) / Trans. from ancient Greek Hier. Vasily Dmitrieva, editor. translation, preface and note. hierome Feodora (Yulaeva) // BV. 2017. No. 24–25. pp. 435–467. [Sviatitel’ Kirill Aleksandriiskii. O pravoi vere k tsarevnam. Chast’ I (glavy 1–20) (To queens: on the right faith. Part I (chapters 1–20)) / Perevod s drevnegrecheskogo iereia Vasiliia Dmitrieva, redaktsiia perevoda, predislovie i primechaniia ieromonakha Feodora (Iulaeva) // Bogoslovskii vestnik (Theological herald). 2017. No. 24–25. P. 435–467.] 5) Hespel 1955 – Hespel R. Le Florilège cyrillien réfuté par Sévère d’Antioche. Étude et édition critique. Louvain, 1955. 6) Holmes, Parsons 1827 – Vetus Testamentum Graecum cum variis lectionibus / Ed. R. Holmes, R. Parsons. Oxford, 1827. T. 4. 7) Pusey 1872 – S. P. N. Cyrilli archiepiscopi Alexandrini in D. Johannis Euangelium. Accedunt fragmenta varia necnon tractatus ad Tiberium diaconum duo / Ed. Ph. E. Pusey. Oxford, 1872 (Br., r 1965). Vol. 2–3. 8) Ter-Mekerttschian, Ter-Minassiantz 1908 – Timotheus Älurus, des Patriarchen von Alexandrien. Widerlegung der auf der Synode zu Chalcedon festgesetzten Lehre / Hrsg. von K. Ter-Mekerttschian, E. Ter-Minassiantz. Leipzig, 1908. 9) Wevers 1991 – Septuaginta: Vetus Testamentum graecum. Vol. 2.1. Deuteronomium/Ed. J. W. Wevers. Göttingen, 1991. 10) Wevers1977 – Septuaginta: Vetus Testamentum graecum. Vol. 3.2. Deuteronomium/Ed. J. W. Wevers. Göttingen, 1977. 11) Ziegler 1943 – Septuaginta: Vetus Testamentum graecum. Vol. 13. Duodecim Prophetae / Ed. J. Ziegler. Gottingen, 1943. 12) Ziegler 1957 – Septuaginta: Vetus Testamentum graecum. Vol. 15. Ieremias; Baruch; Threni; Epistula Ieremiae/Ed. J. Ziegler. Gottingen, 1957. 1) Theodore (Yulaev), hierome. and others 2014 – Theodore (Yulaev), hierome. and others. Cyril, St., Archbishop. Alexandrian // PE. 2014. T. 34. pp. 225–291. [Theodore (Yulaev), hieromonk and others. Kirill, Sviatitel’, arkhiepskop Aleksandriiskii (Cyril, Hierarch, archbishop of Alexandria) // Pravoslavnaia entsiklopedia (Orthodox encyclopedia). 2014. Volume 34. P. 225–291.] 2) Loon 2009 – Loon H., van. The Dyophysite christology of Cyril of Alexandria. Leiden – Boston, 2009. 3) Sanday, Headlam 1902 – Sanday W., Headlam A. C. A critical and exegetical commentary on the Epistle to the Romans. Edinburgh, 5 1902 (r 1962). Cyrillus Alexandrinus. Oratio ad Arcadiam et Marinam augustas de fide (CPG 5219). Theodore (Yulaev), priest. 2017. Apparently, this is the order of the New Testament books that was adopted in the Alexandrian Church of that time. He's quite unique. See: Theodore (Yulaev), hero. 2009. P. 70. Note. 10; Theodore (Yulaev), hierome. 2017. P. 438. Note. 14. A detailed analysis of the content and Christological terminology of the book “On the Right Faith to the Princesses” among other anti-Nestorian treatises of 429–430. see Loon 2009, pp. 433–454. See: Theodore (Yulaev), Hierom. 2017. pp. 442–443. Note 30. The title made up the next chapter of “Cyril’s Collection”, where it is given with small additions (we highlight them here in italics): “Christ is God in unity with God the Word, since the received church from the Holy Virgin Mary also ascends to His glory” (Florilegium Cyrillianum 158 // Hespel 1955. P. 179). Despite the fact that the table of contents is presented in all the main manuscripts, E. Schwartz believed that it was added later (ACO 1, 1 (5). P. 70. Note). G. Loon is ready to agree with him, since the names of the chapters in the table of contents do not exactly coincide with their names in the further text of the treatise (Loon 2009. S. 436). But since one of the items in the table of contents is quoted in the “Cyril Collection”, it is obvious that by the time of its compilation (late 5th century) the book contained this preface as its integral part. ὁρισθέντος. Wed: “opened” (Syn.); “installed” (Bishop Cassian); “named” (Elizab.). The meaning of this participle here is usually chosen between two options, of which the first, reflected in the Synodal translation, corresponds to the interpretation of St. John Chrysostom: “indicated, revealed, recognized” (Iohannes Chrysostomus. In epistulam ad Romanos homilia 1 (CPG 4427) // PG 60, 397. Russian translation: John Chrysostom, St. 1903. P. 492). The second option is “appointed, appointed,” which is preferred in the bishop’s translation. Cassian (Bezobrazov), does not look very successful, since it can give the idea that Christ “became” the Son of God only after the Resurrection. But this excludes the general context of the Epistles. Paul, who clearly taught about the original divine glory of Christ (cf.: 2 Cor. 4: 4; 2 Cor. 8: 9; Col. 1: 15–19), so that His resurrection was not a change in His relationship to the Father, but only a revelation of His sonship addressed to people (cf. Phil. 2: 9) (Sanday, Headlam 1902. P. 7–8). We give a version of the Slavic translation, since it, without contradicting this understanding, is closer to the original Greek word, and also better corresponds to its use by St. himself. Kirill. In his Commentary on the Epistle to the Romans, he applies the corresponding verb to people who have received sonship from God, while explaining the difference between our sonship and the sonship of the Savior. “After all, we too are called (ὡρίσμεθα) sons of God, however, not in power, but being worthy of such a name as grace and acquiring this (i.e., adoption to God) only by the will of God the Father.” Christ, “although he was born of the seed of David according to the flesh and because of humanity is numbered among the sons of God as one of us, yet in power and truth He is the Son by nature, through whom we also receive adoption as sons” (Cyrillus Alexandrinus. Fragmenta in s. Pauli epistulas. In epistulam ad Romanos // Pusey 1872. Vol. 3. P. 175). οὐκ ἐδοκίμασαν (= NA, RP). Wed: “did not care” (Sin.); “they did not judge” (Bishop Cassian); “they did not tempt” (Elizab.). + and on all (RP, Sin., Elizab.). yours: ours (Rahlfs; Sin.; Elizab.). Besides St. Cyril, the reading “your” in this place of Deuteronomy is attested by a number of ancient church authors: Eusebius of Caesarea, St. John Chrysostom, St. Epiphanius of Cyprus, Basil of Seleucia, St. Anastasius Sinait and others (Wevers 1977. S. 120). except Me (= Rahlfs). Exodus 20:3. Wed: “is it Mene” (Elizab.); “before My face” (Sin.). The Synodal translation in this case literally conveys the idiomatic expression used in the Hebrew text (MT), translated in the Septuagint “except Me” (πλὴν ἐμοῦ) without any variations in the manuscripts (Wevers 1991. p. 240). Jesus: < (NA, RP, Sin., Bishop Cassian, Elizabeth). ἴδιον αὐτοῦ τὸ πνεῦμα. This expression is literally repeated in the 9th anathematism of St. Cyril against Nestorius, caused criticism from the blj. Theodoret of Cyrus, who suspected the saint of the “blasphemous and impious” teaching that the Holy Spirit also has existence from the Son (Cyrillus Alexandrinus. Apologia contra Theodoretum 62 // ACO 1, 1(6). P. 133. Russian translation: DVS 1892. P. 72–73). But from the answer of the saint (Ibid. 64 // P. 135; P. 73), as well as from the explanations given later to Archbishop John of Antioch (Idem. Epistula 39.10 // ACO 1, 1 (4). P. 19. Russian translation: DVS 1910. P. 151), it is clear that he exactly accepted the words of the Holy Scriptures, saying that the Holy Spirit proceeds from the Father (John 15:26). The Holy Spirit is “own” to the Son, as well as to the Father, by virtue of their consubstantiality, and not by virtue of the hypostatic origin of the Holy Spirit from the Son. St. Cyril, even before the Nestorian dispute, taught that since the Son was by nature born of the Father and abides in Him, He “assimilates to Himself by nature the Father’s own Spirit, proceeding from the Father and given to the creation through the Son Himself” (Idem. Commentarii in Johannem 11, 10 // Pusey 1872. Vol. 2. P. 718. Russian translation: Cyril of Alexandria , St. 2002. Book 3. P. 743). In his dispute with Nestorius, it was important for him to emphasize that this eternal relationship of the Holy Spirit to the Son continues after the Incarnation, so that the Holy Spirit is the own Spirit of Christ as the incarnate Word. This idea is repeatedly heard in his polemical treatises, including in subsequent chapters of the book “On Right Faith to the Princesses” (chapters 37, 57, 89, 91, 188). Note that although the saint can find many expressions that, at first glance, favor the later Western teaching that the Holy Spirit proceeds “and from the Son” (Filioque), which were traditionally referred to by Latin theologians in polemics with the Orthodox, consideration of these passages in the general context of his works allows them to be well explained in the sense of the Orthodox teaching about the procession of the Holy Spirit from the Father and His sending into the world through the Son (Theodore (Yulaev), Hierom et al. 2014, pp. 267–268). Christ's (= NA, RP, Bishop Cassian): God's (Syn., Elizabeth). + or nudity (RP, Sin., Elizab.). ἐξ ὅλης τῆς καρδίας σου (= Rahlfs; Syn.; Elizabeth). In the Göttingen edition of the Septuagint, another reading was chosen as the main one: “from all your thoughts” (ἐξ ὅλης τῆς διανοίας σου) (Wevers 1977. S. 120). fortresses (ἰσχύος): forces (δυνάμεως) (Rahlfs, Sin., Elizab.). Used here St. Cyril's rare reading was probably suggested by a paraphrase of this passage from Deuteronomy in Luke 10:27 (see: Wevers 1977. S. 120). For (NA, RP, Bishop Cassian, Elizabeth): < (Syn.). God's (NA, Bishop Cassian): Christ's (RP, Sin., Elizabeth). Rom.14:10. Christ Jesus (NA, Bishop Cassian): Jesus Christ (RP, Syn., Elizabeth). + but each one watch how he builds (NA, RP, Syn., Bishop Cassian, Elizabeth). eating (τῆς βρώσεως) (= Syn.): < (NT, RP, Bishop Cassian, Elizabeth). See: Rom.16:16 and above ch. 38. In the book “On Right Faith to Queens,” the third book of this series, St. Cyril gives a slightly different explanation of why “Christ is the head of every man,” linking this with the teaching of the Apostle Paul, key to his biblical exegesis and soteriology, about Christ as the second Adam (1 Cor. 15:47.49). He became “the head, that is, the beginning, of those who through Him are transformed according to Him into incorruption through sanctification in the Spirit” - not as God the Creator, but as the second Adam, according to His humanity (Cyrillus Alexandrinus. Oratio ad Pulcheriam et Eudociam de fide 5 // ACO 1, 1 (5). P. 28. Russian translation: Theodore (Yulaev), Herod 2009. P. 86). See: Rom.15:18–19 and above ch. 37. Fragrance is one of the created analogies that the saint used in triadology, in particular, when defending the divine dignity of the Holy Spirit to explain His personal property, which consists in the fact that when possessing the fullness of the Divine essence, He reveals to the creation its properties and qualities. The aroma of flowers, “taking, as it were, the essential or natural action or quality of those emitting it, communicates knowledge about them to the outside” (Cyrillus Alexandrinus. Commentarii in Iohannem 10, 1 // Pusey 1872. Vol. 2. P. 635. Russian translation: Cyril of Alexandria, St. 2000–2002. Book 3. P. 680). Likewise, the Holy Spirit “is, as it were, a fragrance of a certain essence (of God), living and obvious, communicating to creation what is from the Father, and bringing through Himself the communion of the highest essence above all” (Ibid. 10, 2 // P. 639; P. 683). at that time: after those days (Rahlfs, Sin.; Yungerov; Elizave.). Reading St. Cyril is unique here (see: Holmes, Parsons 1827; Ziegler 1957. S. 363). I will give (Rahlfs, Elizabeth): I will invest (Syn.; Yungerov). Actually, at St. Cyril stands simply “dav” (διδοὺς) instead of the figura etymologica “dav dam” (διδοὺς δώσω) usually accepted in editions of the Septuagint in this place. Jer.31:33 (38, 33 according to Septuagint editions). + for them (RP, Sin., Elizab.). + invisible (Syn., Elizabeth). 2 Cor.4:3–4. God's (= Elizabeth): Christ's (NA, RP, Sin., Bishop Cassian). He (= NA, RP, Bishop Cassian): Christ (Syn., Elizabeth). we (= NA, Bishop Cassian): you (RP, Syn., Elizabeth). Compare: Ps.94:1; Hab.3:18. + Our Lord Jesus Christ (RP, Sin., Elizab.). ours: mine (NA, RP, Sin., Bishop Cassian, Elizabeth). Yours < (NA, RP, Syn., Bishop Cassian, Elizabeth). This fragment, starting with the words: “then what will we say,” was included in “Kirill’s Collection” (Florilegium Cyrillianum 159 // Hespel 1955. P. 179). + and true (Syn., Elizabeth). Hebrews 9:13–14. Lit.: “considers the Blood of the Covenant to be ordinary” (κοινόν), that is, devoid of sacred meaning. + and the Lord Jesus Christ, our hope (RP, Sin., Elizab.); + Christ Jesus our hope (NA, Bishop Cassian). temperate (ἐπιεικῶς): righteous and pious (δικαίως καὶ εὐσεβῶς) (NA, RP, Syn., Bishop Cassian, Elizabeth). A lengthy section, starting from this place and up to chapter 107 inclusive, is presented in the Armenian translation of Timothy Elur’s treatise “Against those who speak of two natures” (Ter-Mekerttschian, Ter-Minassiantz 1908. S. 300–303, 305–306, 284–289). The words enclosed in brackets are absent in the Greek manuscripts, as well as in previous editions of the book “On the Right Faith to the Princesses.” E. Schwartz restored them from the Armenian translation of the treatise by Timothy Elur (ACO 1, 1 (5). P. 84. Note). called (κλητοῖς): chosen (ἐκλεκτοῖς) (NA, RP, Syn., Elizabeth, Bishop Cassian). + among the people (NA, RP, Sin., Bishop Cassian, Elizabeth). “By God” is absent from the Greek manuscripts and previous editions, added by E. Schwartz from the treatise of Timothy Elur (ACO 1, 1 (5). P. 84. Note) + light and (Syn. = Elizabeth). God (= Sin., Elizab.) < (NA, RP, Bishop Cassian). and we are in the True One, in His Son (= NA, RP, Bishop Cassian): and we will be in His true Son (Sin., Elizab.). + God (RP, Sin., Elizab.). + Elder (Yungerov, Elizavet.). Although there is no such addition in the Septuagint editions, it is found in the Codex Alexandrinus of the 5th century. (ἡγούμενος) and is reflected in some ancient Eastern translations, and is also present in Matthew 2:6, where this place is quoted (see: Ziegler 1943. S. 217). Micah 5:2 (translated by P. Yungerov). He (= NA, Bishop Cassian): Jesus (RP, Sin., Elizab.). Which is in heaven < (NA, RP, Syn., Bishop Cassian, Elizabeth). Ps. 118:91. E. Schwartz added the words in brackets from the treatise of Timothy Elur (ACO 1, 1 (5). P. 88. Note). Wed: “Beelzebub” (Bishop Cassian); “(by the power of) Beelzebub” (Syn.). Wed: “by whom” (Bishop Cassian); “by whose (power)” (Sin.). century (= NT, Bishop Cassian): this century (RP, Syn., Elizabeth). He said: Peter says to Him (PR, Sin.; Elizab.); And when he answered (NT, Bishop Cassian). Ps.8:2–3 (translated by P. Yungerov). + saints (RP, Syn., Elizabeth). + again (NA, RP, Sin., Bishop Cassian, Elizabeth). Ps.32:15 (translated by P. Yungerov). Jer.32:27 (according to the Septuagint - Jer.39:27) (translated by P. Yungerov). Jer.11:20 (according to the Septuagint - Jer.17:10). Is.63:9 (translated by P. Yungerov). The same passage of St. Cyril also interprets in the book “On Right Faith to the Queens”, examining another difficulty: why Christ, being God, puts Himself here among those who worship God (Cyrillus Alexandrinus. Oratio ad Pulcheriam et Eudociam de fide. Cap. 11 // ACO 1, 1 (5). P. 31–32. Russian translation: Theodore (Yulaev), Hierod. 2009. P. 92). + from the Father (Sin., Elizabeth). and installed you (NA, RP, Sin., Bishop Cassian, Elizabeth). The saint’s usual formula “from the Father through the Son in the Spirit” (παρὰ τοῦ Πατρὸς δι᾿ Υἱοῦ ἐν Πνεύματι) expresses the unity of action of the Persons of the Holy Trinity while preserving Their personal properties in this single action. It also points to the unity of command of the Father, Who is not only the source of the hypostatic existence of the Son and the Holy Spirit, but from Whom also comes every action of the Holy Trinity addressed to creation (Theodore, Hierom. 2014, p. 267). ask the Father, he will give it to you in My name (= Bishop Cassian): ask the Father in My name, he will give it to you (NA, RP, Sin., Elizab.). Further omitted: “Until now you have asked nothing in My name.” + and believed (NA, RP, Sin., Elizabeth, Bishop Cassian). Another lengthy passage, starting from this chapter and up to chapter 132 inclusive, is presented in Timothy Elur (Ter-Mekerttschian, Ter-Minassiantz 1908. S. 291–296). Added from Timothy Elur (ACO 1, 1 (5). P. 92. Note). Is.35:3 (hereinafter translated by P. Yungerov). + Mentor! (NA, RP, Syn., Bishop Cassian, Elizabeth). God: Jesus (NA, RP, Sin., Elizab., Bishop Cassian). Luke 8:38–39. maiden < (NA, RP, Syn., Elizabeth, Bishop Cassian). Matthew 22:32. Compare: “For this purpose Christ died, and rose again, and lived again, that he might be Lord both of the dead and of the living” (Rom. 14:9).