About the right faith of the princesses. Part III

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 This article ends the publication of the translation of the Christological treatise of St. Cyril of Alexandria. The final section of its main part is presented, containing a commentary on selected passages of the New Testament. 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 previous issues of the Theological Messenger, the publication of the Russian translation of the lengthy anti-Nestorian treatise of St. Cyril of Alexandria “On Right Faith to Princesses” 1. There it was said about the circumstances of its writing, about its publications and ancient translations. An overview of the content was given both of its introductory part, which includes a condensed presentation of the Christological teaching of the saint and a small patristic florilegium, and of its main part, which is a sequence of selected passages of the New Testament, grouped by topic and accompanied by brief comments. Concluding the publication, we propose the end of the main part. Our translation is based on the translation of priest Vasily Dmitriev, which has been significantly revised and brought into line with the latest edition by E. Schwartz 2. Several fragments of this book were included in the “Cyril’s Collection”, compiled at the end of the 5th century. supporters of the Council of Chalcedon, and, accordingly, it was reproduced in the work of Sevirus of Antioch, Philalethes, preserved in the Syriac translation, where a Monophysite interpretation of these passages is given. Quite extensive sections are also presented in the polemical treatise of another Monophysite heresiarch, Timothy Elur, “Against those who speak of two natures,” which has come down to us in the Armenian translation 3 . All these places, as well as some parallels to other works of the saint, are noted in footnotes 4. The principles for reproducing biblical quotations and the editions of the text of Holy Scripture and its Russian translations used are the same as before 5 . That Christ is life and life-giving From [First] Corinthians (133) “I speak (to you) as if you were sensible; Judge for yourself what I say. The cup of blessing that we bless, is it not a communion of the Blood of Christ? Is not the bread that we break a communion of the Body of Christ? There is one bread, and we, many, are one body; for we all partake of one bread” 6. Human flesh, as far as its own nature is concerned, cannot be life-giving, just like human blood, if it is ordinary and in itself. The Body of Christ and His honest blood give life, although only God has the ability to give life to that which needs life. Therefore, Christ is God, because His body will be life-giving. If He is thought of as a separate person, who is honored only by the name of Christ and has the empty (γυμνός) face of the Son, then how can His body be life-giving? (134) “The first man Adam became a living soul; and the last Adam is the life-giving spirit" 7. And again: “The first man is from the earth, earthy; the second person is the Lord from heaven. As is the earthy, so are the earthy; and as is the heavenly, so are the heavenly. And just as we bore the image of the earthly, we will also bear the image of the heavenly. But I will say this (to you), brethren, that flesh and blood cannot inherit the Kingdom of God, and corruption does not inherit incorruptibility” 8. And to this he adds: “The trumpet will sound, and the dead will rise incorruptible, and we will be changed. For this corruptible must put on incorruption, and this mortal must put on immortality” 9. The first man became a living soul, because as a creation he needed the life-giving God, but the last Adam, that is, Christ, since He did not need life as God became the spirit giving life in us, which is an advantage inherent in the Divine nature. And if the first is from earth, earthy, then the second is from heaven, although born of a woman. After all, the Word, being from above, from heaven and from God the Father, although it became a man, is no less the One who is from heaven. And if it is said that we, being possessed by corruption and death, bear the image of earthly things, then, having put on incorruptibility, we will bear the image of heavenly things. Incorruptibility is again a good inherent in the nature of the Divine, because the dead change and the corruptible is clothed in incorruption because the Only Begotten became like us, changing the mortal into immortality and transforming the corruptible into incorruptibility in Himself, moreover, the first. For thus He became the path to life for ourselves. From Second Corinthians (135) “But (we) in ourselves,” he says, “were sentenced to death in order to rely not on ourselves, but on God, who raises the dead” 10. If we affirm that it is most fitting for God by nature to raise the dead, since He is life and life-giving, and Christ said: “I am the resurrection and the life” 11 - and clearly raised the dead, then it follows that He is God as life by nature. (136) “And since the children partake of flesh and blood, He also received them, in order by death to deprive him of the power of him who has the power of death, that is, the devil” 12. Just like we, placed among the children of God, the Word from God partook of blood and flesh, so that, having put to death its own body, it could be brought to life again, being life by nature, like God. Then how was the power of death abolished, if the body that fell into death did not come to life (ἀνεβίω), which was proper to Life by nature, 13 that is, to the Word, which is from God? That there is one Son and Lord Jesus Christ From the First Epistle of John (137) “That which was from the beginning, that which we have heard, that which we have seen with our eyes, which we have looked upon, and which our hands have touched, concerning the Word of life; for life was made manifest, and we have seen, and bear witness, and proclaim unto you this eternal life, which was with the Father and was manifested to us.” 14 Here is the One who was from the beginning, that is, the Word from the Father, eternal life, he, according to him, saw with his eyes and truly touched with his hands, although the Word from the Father by its own nature is invisible and intangible. However, he says that he saw and touched the Word made flesh. Therefore, there is one Son, God and Lord, although the Word became flesh 15. About the fact that faith in Christ is like in God From 1 Peter (138) 16 “So that,” he says, “you may have faith and trust in God” 17. But Christ is preached through the holy apostles, and He Himself says nowhere: “Truly I say to you, he who believes in Me has eternal life” 18. Therefore, if faith is in God, and Christ says: “Believe in Me,” 19 then wouldn’t it be obvious that He is God? (139) “And this is His commandment, that we believe in the name of His Son Jesus Christ” 20. If it is not undesirable for God and the Father that we believe in the name of His Son Jesus Christ, and faith is accomplished in us not as faith in an ordinary person, but as in the living and true God, then, therefore, Christ is God. (140) “The Spirit of God is recognized 21 in this way: every spirit that confesses Jesus Christ has come in the flesh is from God; and every spirit that does not confess Jesus Christ who has come in the flesh is not from God, but it is the spirit of Antichrist, about whom you heard that he would come and is now already in the world” 22. Do we confess that Jesus is a man and one of those like us, or rather that the Word, being God, became flesh, not disdaining to be God, but, on the contrary, remaining what it was, although it became a man? But the latter is certain. Therefore, anyone who does not say that Christ is the true God, but divides and diminishes His glory, will be convicted of having the spirit of Antichrist. (141) “And we have seen and testify that the Father sent the Son to be the Savior of the world. Whoever confesses that Jesus is the Son of God, God abides in him and he in God” 23. We affirm that God the Father sent the Son, that is, the Only Begotten Word who came from Him by nature, and He was called Jesus when, according to the economy, He underwent birth in the flesh from a woman. Consequently, the Word of God became man, and if anyone confesses Him in this way, he will have God abiding in himself, but he himself will be in God, because He will remember him and consider him as His own as His partaker. And whoever does not confess that Jesus is the very Word of God the Father, who descended Himself into humanity, will not be able to be enriched by God in himself, nor will he himself be in God in the image of spiritual intimacy. (142) “Whoever believes that Jesus is the Christ has been born of God” 24. Therefore, a non-believer cannot be counted among the children of God. After all, if He “gave those who accepted the Son the power to become children of God,” 25, as the evangelist says, then those who did not accept Him cannot be counted among the children of God, since they did not know Him through whom this becomes available. (143) “Who overcomes the world but he who believes that Jesus is the Son of God? This is Jesus Christ, who came by water and blood, 26 not by water only, but by water and blood; and the Spirit bears witness (of Him), because the Spirit is truth. For 27 three testify 28: the Spirit, the water and the blood; and these three are one” 29. The one who conquers the world is the one who believes that Jesus is the Son of God, and Who Jesus is, the disciple of Jesus himself explains to us, saying: “This is Jesus Christ, who came by water and blood.” [Not only by water] 30, but also by water, he says, and by blood, and by the Spirit, and these three, he says, are one. Consequently, the Word became flesh, but sanctifies us with the Spirit, cleanses us with blood and washes us again with clean water. However, one, of course, is the Son, to whom belong, we say, the Spirit, the water and the blood. (144) “If we accept the testimony of men, the testimony of God is greater, for it is the testimony of God, with which God testified about His Son. He who believes in the Son of God has the testimony in himself; he who does not believe God represents Him as a liar, because he does not believe in the testimony with which 31 he testified about the Son of God” 32. The Father testified of the Son through the Spirit and public speech. After all, that He is truly His Son can be evidenced by the fact that He is able to give the Spirit to the saints and through Him to perform miracles. That is why Christ said: “He will glorify Me” 33. The Father also testified in another way, namely: He revealed Him in the Jordan, saying: “This is My beloved Son, in whom I am well pleased” 34. Therefore, those who, engaged in division, claim that He who is born of a woman is not a true Son, and attribute the name of sonship only to the incorporeal (γυμνός) Word from God, represent the Father as false. After all, He showed the incarnate Word on the Jordan, and then the Spirit testified of Him that He is both God and truly Son. (145) About the daughter of the leader of the synagogue it is written: “When the people were sent out, Jesus 35 entered and took her by the hand, and the girl stood up.” 36 Why, to resurrect the girl, He was not content with a word, as in the case of Lazarus, but also took her by the hand? In order to show that His body is life-giving, because it is the body of Life. Consequently, the Word has rather a natural and true union with the flesh, and not, as some say out of ignorance, that it was accomplished only in persons or by the honorific name (εὐφημία) and will alone, that is, simply by combination. (146) “Seek, it is said, not for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give you, for the Father, God, has set His seal on Him” 37. The Son of Man gave us food that endures to eternal life - obviously His flesh, because it is life-giving. How then is it not God who is able to give life even through his own flesh, being in all respects similar to God the Father? For this, I believe, is indicated by what was said, that a seal from God was placed on Him, since the imposition of a seal means an exact likeness. After all, just as on wax, if you apply a gold seal or one made of another substance, its complete likeness in everything is imprinted, so God the Father has in the Son the outlines of His nature essentially appropriate to Him, and this means what has been said that a seal from the Father is placed on Him 38 . (147) Christ raised Lazarus 39, the daughter of the ruler of the synagogue 40, the son of a widow 41. How then is He who is not life by nature, who can terrify death not only with a word, but even with the touch of a hand? But it was both natural and necessary that the body of life should be life-giving by nature. That He is the propitiation through faith (148) about Christ he says: “...Whom God set forth as a propitiation 42 in His blood through faith, to demonstrate His righteousness in the forgiveness of sins that were previously committed, in (the time of) the forbearance of God, to demonstrate His righteousness at this time, that He (should) be righteous and the justifier of the one who believes in Jesus” 43. If Christ could become a propitiation for those in sin, damnation and condemnation to death only through the Blood, which had to be shed for the forgiveness of sins committed before, then was it not necessary that the Word should become flesh, so that by His own Blood, which obviously belongs to His flesh, He could justify all who believe in Him? That we are redeemed and have received reconciliation with God through His Blood From 1 Corinthians (149) “From Him you also are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, so that as it is written, “He who boasts, boast in the Lord” 44. So in Christ we are redeemed, sanctified, and made wise. But “every good gift and every perfect gift is from above, coming down from the Father of lights,” 45 that is, from God. How then is it not God who is Christ, who gives us wisdom, sanctification, and redemption? That we have been redeemed by the Blood of Christ From the [First] Epistle of Peter (150) “Knowing that you were not redeemed with corruptible things, silver or gold, from the futile life handed down to you from your fathers, but with the precious blood of Christ, as a lamb without blemish and without spot” 46. So we are redeemed because Christ gave his own body for us. But if He is considered an ordinary person, how is His Blood equal to the life of everyone? But if He who is most valuable of all was God in the flesh, this may be sufficient to redeem the whole world through His Blood, and quite justly. That the death of Christ is saving for the world (151) “But God proves His love for us by the fact that Christ died for us while we were still sinners. Therefore, much more now, having been justified by His Blood, we will be saved from wrath by Him." 47 And again: “For if, being enemies, we were reconciled to God by the death of His Son, much more, having been reconciled, we will be saved by His life” 48. So, if it was possible to save the world in no other way than by blood and death, accepted for the benefit and dispensation “in the forgiveness of sins committed before, during the long-suffering of God,” 49 we are saved through Christ, then was it not necessary for the Word, born of God, to have a method of incarnation, in order to justify those who believe in Him with His blood and by the death of our own body to reconcile them with the Father, so that we too might live together with Nim? (152) “Do you not know that all of us who were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, so that just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life.”50 If it was absolutely necessary for those living on earth to be buried with Christ by baptism into His death, so that, just as He rose from the dead, so we too might walk in newness of life, as buried and resurrected with Him who died and rose for us, then with the greatest benefit and out of necessity, the sacrament of the incarnation was performed and the Word partook of flesh and blood, so that together with Him of whom it is said that He died fleshly and rose again, and we die and rise again. (153) “For if we have become fused with the likeness of His death, then we will also be (fused with the likeness of) the resurrection” 51. In the same way as the first, understand the following: “For as death is through man, (so) through man is the resurrection of the dead. Just as in Adam all die, so in Christ all will come to life." 52 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 simple man, so that we would not remain dead in Him, but as God in the flesh, and through it He suffered humanly, so that with Him who Divinely resurrected His own church, we too would be resurrected. (154) “Christ redeemed us from the curse of the law, being made a curse for us, for it is written: Cursed is everyone who hangs on a tree, so that the blessing of Abraham through Christ Jesus might come to the Gentiles, so that we might receive the promised Spirit through faith.”53 Notice here too that the death of Christ became saving for the world. For He became a curse for us, having endured the cross and being hanged on the tree, to loose the sin of the world, that the blessing of Abraham might come to the Gentiles through Jesus Christ, that is, that the Gentiles might be justified through faith according to the promise given to Abraham, that we might receive the promised Spirit through faith. Consequently, if the death of Christ resolved the legal oath and interceded for the pagans the blessing of Abraham, that is, grace through faith, and revealed us as partakers of the Holy Spirit, then His death cannot be considered the death of a simple man, but, on the contrary, it should be understood that, having become flesh, the Word suffered in the flesh for the world and His suffering was sufficient for the redemption of the world. (155) “And now in Christ Jesus you, who once were far away, have been brought near by the Blood of Christ. For He is our peace, having made both one and destroyed the barrier that stood in the middle, abolishing enmity in His flesh, and the law of commandments in teaching” 54. If even those who were far away because they wandered in the world and spent their lives in godlessness were made close by the blood of Christ, then was it not necessary for those living on earth to have the incarnation of the Word, gathering together what was divided, making those who were far away their own to God, and creating two peoples into one new man through His flesh? After all, it was given for the redemption of those in sin, and through it everything was purchased for God the Father, and besides, the ancient law was also abolished, since above it is faith, obviously, faith in Christ. And if this is true, then how is faith above the law if we have believed in Christ not as God? (156) “Therefore He 55, entering the world, says: You did not desire sacrifices and offerings, but you have prepared a body for Me. Burnt offerings and (sacrifices) for sin are displeasing to You. Then I said: “Here I come, (as) at the beginning of the book it is written about Me, to do Your will, O God” 56. The suffering of Christ became saving for the world, but it is only necessary to find out who this One who entered the world was, because He certainly and in every possible way was outside the world. For how did He enter it if He was not outside the world? Consequently, being by nature above the whole world as the Only Begotten God, He entered it when He became a part of it, that is, man, and thus, by making a sacrifice for us and offering Himself, He saved the heavenly world. (157) “Then Jesus, in order to sanctify people with His blood, suffered outside the gates” 57. How would the blood of a common man make us holy? However, the Blood of Christ sanctified. Therefore, it is Divine, and not just human, because He was God in the flesh, cleansing us with His own Blood. (158) “For there is one God, and one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all.”59. Admittedly, the death of Christ is saving for the whole world, but only if He is not God, then how could He, moreover, alone, be enough for the redemption of all to take place? However, only Him who died for everyone was enough, since He is even higher than everyone. Therefore, He is God, who by the death of His own flesh removed death from the world. (159) 60 “Because 61 Christ, in order to bring us to God, once suffered for sins 62, the righteous for the unjust, being put to death in the flesh, but made alive in the Spirit, by which He went and preached to the spirits in prison, who had once been disobedient” 63. Many of the holy prophets were killed, but it is not said about any of them that he died for sins or that by his own death he led us to God, but no one preached to the spirits in prison. But Christ accomplished this, and through Him and in Him we are redeemed, and His suffering was the salvation of the world. Therefore, He died for us, not as man, being one of our kind, but as God in the flesh, giving His own body as compensation for the lives of all. (160) “So, just as Christ suffered for us 64 in the flesh” 65. After all, since Christ was God, His disciple wisely and judiciously says that He suffered in the flesh, bringing out from suffering the ineffable nature to which suffering is alien. So, the Word of God suffered in its own flesh, although It usually does not participate in suffering. Therefore, Christ is God, impassive in Divinity, but subject to suffering in the flesh 66. (161) “His disciples did not understand this at first; but when Jesus became glorified, then they remembered that this was written about Him, and they did this to Him” 67. And again: “Jesus answered and said to them, The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; and if it dies, it will bear more than 68 fruits” 69. There is no doubt that the whole world was saved when Emmanuel died for it, but we ask this: how was He glorified when He died? After all, this circumstance, rather, is a reproach of weakness, which is why it is said that He despised shame 70, becoming “obedient even to death” 71. But perhaps you will say that He is glorified because of the resurrection. This judgment is correct and true. So was He resurrected as God or as a man? But I think it’s like God. Therefore, when they say that the Word Himself from God suffered in the flesh, let us not be ashamed of suffering, for the outcome of this has glory, and, moreover, befitting the Divinity 72 . That One is the Son of God and the Lord Jesus Christ (162) “So with my mind I serve the law of God, but with my flesh the law of sin. Therefore there is now no condemnation for those who are in Christ Jesus, 73 because the law of the Spirit of life 74 has set me free from the law of sin and death. For the impotence of the law, in which it was weakened because of the flesh, (ceased when) God, sending His Son in the likeness of sin's flesh and because of sin, condemned sin in the flesh, 75 so that the righteousness of the law might be fulfilled in us, who do not walk according to the flesh, but according to the Spirit." 76 There is no doubt that the flesh and the spirit are at enmity with each other, 77 that is, the carnal mind and the movement of innate lusts - and the power of life according to the Spirit. And although the divine law impels us to the need to choose what is good, the lust of the flesh forces us to do the opposite. But now in Christ this opposition has been resolved and the law of sin has been weakened, and the law of the Spirit has prevailed. For what reason? Because, of course, God sent His Son in the likeness of the flesh of sin, to condemn sin in the flesh. Then, wasn't the incarnation of the Word extremely necessary? After all, sin is condemned in our flesh. If the Word did not become flesh, then our state (τὰ καϑ’ ἡμᾶς) remained incorrigible and with the flesh we serve the law of sin, since no one destroyed it in us. Consequently, we affirm, there must be a hypostatic union of the Word with the flesh, and not only in persons or by will, that is, by simple combination, as some assert. (163) “What can I say to this? If God is for us, who can be against us? He who did not spare His own Son, but gave Him up for us all, how will He not also freely give us all things with Him? “78 If God and the Father gave His own Son for us, it is obvious that He was born from His essence, and He suffered according to the flesh, and not by the nature of the Divinity, therefore, His own was the suffering body, so that He Himself, who does not know suffering, would be thought to have suffered according to the economy. Therefore, it is wicked to divide the One in two, because it turns out that the Father did not give up His own Son for us, if, of course, He is a man individually 79 and not at all the Word from God in the perception of the flesh. (164) “Who will accuse God's elect? God justifies them. Who is judging? Christ Jesus died, but also rose again: He is also at the right hand of God, and He intercedes for us” 80. If Christ justifies by faith, and God justifies, then Christ is the true God. And if He is at the right hand of God, although He died and rose again, and sits with the Father, then this body is the Word's own. After all, in this way He, with the assumed flesh, sits with the Father, as the Son by nature, although the Word became flesh. (165) 81 “But the righteousness of faith says this: Do not say in your heart: Who will ascend to heaven? that is, to bring Christ together. Or who will go down into the abyss? that is, to raise Christ from the dead. But what does he say? 82 The word is near you, in your mouth and in your heart, that is, the word of faith that we preach. For if you confess with your mouth that Jesus is Lord and believe in your heart that God raised Him from the dead, you will be saved, because with the heart one believes leading to righteousness, and with the mouth one confesses leading to salvation.”83 If Christ, according to some, is thought of as a God-bearing man and has only one unity in person with the Word of God, for what reason are we, believing in Him as the Lord, and confessing His resurrection from the dead, justified by faith in Him? But this faith is accomplished, obviously, as faith in God. Consequently, the hypostatic unity of the Word of God in relation to humanity is necessary. After all, in this way we will confess Christ alone as Lord by nature, and by recognizing the resurrection of His flesh, believing as in God, we are justified. (166) “For none of us lives for himself, and none of us dies for himself; and whether we live, we live for the Lord; whether we die, we die to the Lord: and therefore, whether we live or die, we are (always) the Lord’s. For for this purpose Christ both died 84 and came to life, that he might rule both over the dead and over the living.”85 Blessed Paul, turning to the pagan believers, said nowhere: “Now, having come to know God, or, better yet, having received knowledge from God, why do you return again to the weak and poor material principles of the world 86 and want to enslave yourself to them again? “87 So, through faith in Christ we are freed from slavery to material principles and elevated to the service of the living and true God. If Christ died in order to rule over both the dead and the living, and we live for Him as for the living and true God, then is not true union with the flesh necessary for the Word? After all, having died in it, He began to rule over both the living and the dead. (167) “And they all drank,” says the apostle, “the same spiritual drink: for they drank from the spiritual stone that followed; the stone was Christ” 88. The name Christ was assigned to Emmanuel when He was born through the Holy Virgin. Then how was He the stone that gave Israel water? But it is obvious that the Holy Scriptures know one Christ and the Son. After all, the Word, having become flesh, is again Himself a spiritual stone, since it did not reject the antiquity of His inherent nature because of the novelty of the economy. (168) “Therefore, from now on we know no one according to the flesh; if we knew Christ in the flesh, now we no longer know” 89. What is it that Paul says? Does he really reject Christ after the resurrection? Doesn’t he know that He was resurrected by the flesh and ascended with it to heaven? But who dares to say this? After all, Paul knows that He both ascended and will come in due time in the same way as He ascended into heaven 90. So why does he say that he does not know the Son according to the flesh? Because after returning to life from the dead, it is better to know and confess Him not according to the limitations of the flesh, but according to the divine superiority. After all, while the dispensation was not yet fulfilled, He was preached according to the flesh, so that they would believe that the Only Begotten became man, but when the sacrament was completed, it is better to confess Him based on what is characteristic of God, rather than from exhaustion according to the flesh. So, one is Christ, Son and Lord. (169) “For you know the grace of our Lord Jesus Christ, that although He was rich, yet for your sakes He became poor, so that through His poverty you might become rich” 91. If Christ is only a man and is not rich as God in true unity with God the Word, then how did He become poor? What kind of wealth is human nature anyway? After all, every person is told: “What do you have that you did not receive?” 92 However, He became poor, although He was rich as God; for He became poor, having, through His dispensation, assimilated to Himself the insignificance of humanity, the truly rich Word from the Father. Therefore, one is Christ and the Son, and although He is rich as God, He is poor because He became man, so that through Him we too might become rich. (170) 93 “Paul the Apostle, chosen not by men or through man, but by Jesus Christ and God the Father, who raised Him from the dead” 94. So, is it not God who became man and one of both who shows us the Son and the Lord with these words? After all, he said that he was sent not by men, nor through a man, and added: “but by Jesus Christ.” However, doesn’t he know that Jesus Christ is a man, and he preached about Him to those living throughout the entire universe? 95 But he knows Him not just as a man, but as the Word from God made man, not conceived as God in man, but actually becoming a man and being at the same time God. Therefore, when the apostle says that he was sent not by man, but by Jesus Christ, how is it not clear to everyone that he knows Him as the true God, Who at the same time appeared in the flesh and became like us? Therefore he designates Him not by the limits of exhaustion, but by His divine excellence in all respects. (171) “As long as we were children, we were enslaved to the material principles of the world; But when the fullness of the time had come, God sent forth His Son 96, who was born of a woman, made subject to the law, to redeem those under the law, that we might receive adoption as sons.”97 Whom did God and the Father send, Who was born of a woman and was subject to the law? Is it not proper to say and think that He Whom He sent would not have been born of a woman and would not have been under the law if He had not remained what He was, that is, what He was still apart from flesh and blood? But this reasoning is obvious, because the Word was born from a woman according to the flesh from God the Father; The Lord of the law, as God, submitted to the law in order to become a brother to those under the law. After all, this is how we got adopted. So, if He had not been born under the law and from a woman, then we could not have been brothers of the Lord and God by nature, but since He was born, we were actually enriched through Him. The divine Paul provides clear proof of this, adding immediately: “And because you are sons, God sent the Spirit of His Son into your hearts, crying: Abba, Father! 98 Then how is the Spirit of Him who is from woman and under the law the Holy Spirit, by whom we cry: “Abba Father,” if Christ is not God, being also one Son? (172) “One Lord, one faith, one baptism, one God and Father of all, [Who is above all,] 99 and through all, and in us all. Each of us has been given this grace 100 according to the measure of the gift of Christ. Therefore it is said: He ascended on high, took captivity captive and gave gifts to men. And what does “ascended” mean, if not that He had previously descended into the nether regions of the earth? He who descended, He is also He who ascended above all the heavens, in order to fill everything” 101. Pay attention again to how the speech here most clearly and clearly, with knowledge and power, shows that Christ and the Lord are one, since according to economic unity the Word came together with man, because one of both is the true Son. Then how is one the Lord? How is faith alone? Or like one thing - baptism? After all, if there are two Sons, then there are certainly two Lords; faith and baptism are twofold and not one. Really, in whom have we believed? Or in whose name were you baptized? However, there is one Lord, one faith, one baptism, therefore it is obvious that there is one Son, even if the Only Begotten is thought to have become like us. Who, generally speaking, is this one who ascended to the heights or who descended to the underworlds of the earth? Therefore, He Himself descended humanly, because He brought down [voluntary] 102 exhaustion and humbled Himself, becoming obedient even to death 103, and ascended divinely together with the flesh above all the heavens, in order to fill everything. From the Epistle to the Philippians (173) “For in you, every one of you, 104 ought to have the same feelings that were in Christ Jesus: He, being in the image of God, did not consider it robbery to be equal with God; but he emptied 105 Himself, taking the form of a servant, becoming in the likeness of men, and becoming in appearance like a man; He humbled Himself, becoming obedient even to the point of death, even death on the cross. Therefore God also highly exalted Him and gave Him the name that is above every name, so that at the name of Jesus Christ 106 every knee should bow, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." 107 Note that God the Word, being in the image of God the Father, did not consider it robbery, he says, to be equal with God. After all, having a being by nature in equality with the Father, He exhausted Himself and, taking the form of a servant, that is, becoming a man and, as it were, finding himself in the same form as us, humbled Himself. And after He had endured the cross itself, He was exalted, says the apostle, and a name was given to Him that is above every name, so that every knee bowed before Him, and every tongue confessed Him. So why is it said that He Who, in the image and equality with God, brought Himself down to the point of exhaustion, and after that was exalted? Isn’t the mystery of Christ completely obvious? After all, being God by nature, He became man in humility and insignificance, and having become like us, He even ascends with the flesh into His glory, and this exaltation may befit the economy, but not the very nature of the Word. Therefore, Christ alone is God, abiding in humanity and with humanity as He was. (174) “Thanks 108 to the Father,” he says, “who called us to share in the inheritance of the saints in light, who delivered us from the power of darkness and brought us into the kingdom of his beloved Son, in whom we have redemption through his blood and forgiveness of sins, who is the image of the invisible God, the first begotten of all creation; For by Him all things were created, that are in heaven and that are on earth, visible and invisible: whether thrones, or dominions, or principalities, or powers - all things were created by Him and for Him; and He is before all things, and by Him all things stand. And He is the head of the body of the Church; He is the firstfruits, the firstborn from the dead, so that He may have primacy in everything, for it pleased the Father that all fullness should dwell in Him and that through Him he might reconcile all things to Himself, making peace through Him, through the Blood of His cross, both earthly and heavenly things.”109 Here again the apostle calls Him the image of the invisible God, clearly states that thrones, principalities and dominions were created by Him, and says that all things stand for Him and in Him and that He is the head of the body of the Church and the firstborn from the dead. Who, then, is the image of God and the Creator of everything, if not the Only Begotten Son of God Himself? Who became the firstborn from the dead, since he died in his own flesh, and not in the flesh of someone else. Therefore, Christ and the Son are one, God and at the same time man. (175) “God, who spoke of old in many ways and in various ways to the fathers in the prophets, in these last days has spoken to us in the Son, whom he appointed heir of all things, through whom he also made the worlds” 110. We believed that the Lord by nature, together with God the Father, is His Only Begotten Word, and He is made an heir when He became flesh. After all, to Him, as for our sake He appeared as man, like us, it is said: “Ask of Me, and I will give Thee the nations for Thy inheritance, and the ends of the earth for Thy possession.” 111 However, through Him, the heir of God because of humanity, the ages themselves were created, he says, since this circumstance leads to the eldership of the Word. Therefore, there is one Christ and the Son, God and at the same time man. (176) “This one, being the radiance of glory and the outline 112 of His hypostasis and holding everything by the word of His power, having accomplished 113 the cleansing of sins 114, sat down at the right hand of the throne of the Majesty on high, being as much superior to the angels as he inherited the most glorious name before them” 115. How is it said about the radiance of glory, about the outline of the hypostasis of God the Father, that is, the Only Begotten Son from Him by nature, that He, having accomplished the cleansing of our sins, obviously, that by His Blood He sat down at the right hand of the Father and became superior to the Angels, although by nature and the superiority of the Divinity He overcomes everything? Therefore, even becoming a man, as God He surpassed the invisible creation, the same One, being the radiance and outline [of the glory of God] 116, accomplished the cleansing of our sins with His own Blood. Therefore, Christ, the Son and the Lord are one. (177) “For both he who sanctifies,” says the apostle, “and those who are sanctified, are all from One; therefore He is not ashamed to call them brethren, saying: I will proclaim Your name to My brethren, in the midst of the church I will sing Your praises” 117. What is holy by nature is not sanctified, because it has no need for sanctification, but what has become holy through participation in another cannot sanctify others. Therefore it is necessary to examine how the Same One sanctifies and is sanctified. So, He sanctifies as God, having the ability to sanctify as a property of His own nature, but He is sanctified together with us due to humanity. Therefore, Christ, the Son and the Lord are one, sanctifying Divinely and sanctified together with us humanly 118. (178) “The main thing about what we are talking about is this: we have such a High Priest, who is seated at the right hand of the throne of the Majesty in heaven and (is) a priest of the sanctuary and of the true tabernacle, which the Lord pitched, and not man” 119. If every priest, as Blessed Paul [himself] says 120, is accepted “to offer gifts and sacrifices,” 121 then those who are called to the priesthood perform service not for themselves, but for God, to whom all creation is obliged to render veneration. And the one serving sacredly to God will not be placed on an equal level with God, just as he will not become the bearer of the glory befitting God, and only Him. How then, Christ, having become our High Priest, sits at the right hand of God, has the throne of the Majesty in heaven and is the priest of the sanctuary and the highest and true tabernacle, offering to Himself and the Father the service of all? Therefore, one is Christ and the Son, who, although Divinely sits on the throne of his own Divinity, but economically, for human reasons, is also proclaimed a priest and celebrant. (179) “Therefore we also, since we are surrounded by such a cloud of witnesses, let us lay aside every burden and the sin that besets us, and let us run with patience the race that is set before us, looking to Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and is seated at the right hand of the throne of God.” 122 If Christ is an ordinary man, and not the true God in the flesh, who became like us, then what kind of joy is this, which, as the apostle says, was set before Him? Or how He sat down at the right hand of the throne of God? However, truly there was joy before Him, because the highest nature is in constant joy, but He endured the cross, making His own a body capable of being crucified, and Himself, being crucified, sat down at the right hand of God and the Father. Therefore, the Lord Jesus Christ is one, crucified humanly and seated divinely with the Father 123. That One is the Son and the Lord (180) 124 “All things have been delivered to Me by My Father, and no one knows the Son except the Father; and no one knows the Father except the Son, and to whom the Son wants to reveal” 125. If no one knows the Son except the Father alone, then why do some reject the testimony of the Father? After all, He showed His own Son on the Jordan, saying: “This is My beloved Son, in whom I am well pleased” 126. However, He pointed to His own Word, not incorporeal, but united with the flesh, and did not say that “in this is” My Son, but: “This is” who is with the flesh. Therefore, both the Lord and the Son are one. (181) “There was the true Light, which enlightens every person who comes into the world. He was in the world, and the world came into being through Him, and the world did not know Him. He came to his own, and his own did not receive Him" ​​127. Having reasoned sufficiently about the Divinity and saying that every person who comes into the world is enlightened by the true Light, and even the world itself is created, the evangelist says that He has come to His own. The Only Begotten, having become a man, came as if to his own, and first of all to those from the race of Israel. Therefore, if He is the true Light, through Whom are all things, and He who came with the flesh to His own, is it not necessary to confess one Christ and the Son? (182) “And the Word became flesh and dwelt among us, full of grace and truth; and we saw His glory, the glory as the only begotten of the Father" 128. If the Word became flesh, that is, just like us, it partook of blood and flesh 129 and took on the seed of Abraham in order to become like the brothers in everything 130, then can there be any doubt that It remained the Word, even after becoming flesh? After all, the nature of the Word is unchangeable. And if It is proclaimed by our brother, then how does It have the glory of the Only Begotten? Therefore, although He became flesh, He is no less God, and He is the Only Begotten as God, and the Firstborn because of the human cross. (183) “John testifies of Him and, exclaiming, says: This was He of whom I said that He who came after me stood before me, because He was before me. And from His fullness we have all received” 131. John says about Christ that “he who comes after me,” that is, who appears after me, whom he obviously proclaimed, “was before” him, that is, he took precedence in glory, because He was first in being as God. Why then is the One behind him before him in time? Because the Word was God and became flesh, having primacy because He is the Word, but being second in the flesh. If all the saints also became partakers of His fullness, and only the Divinity is complete, as the voice of Isaiah 132 says, then only He can be fit to make others His partakers out of His own fullness, and Christ did this. Therefore, there is one Son and Lord, the Word from God made flesh, the same one - God and at the same time man. [The same] 133 meaning can also have the following saying: “This is the one of whom I said: A man comes after me, who stood in front of me, because He was before me.” 134. After all, calling Him a Man, and one who follows him, John says that He is first as God, for “in the beginning was the Word, and the Word was God” 135. (184) “And John testified, saying: I saw the Spirit descending from heaven like a dove, and remaining on Him. I didn't know Him; but He who sent me to baptize in water said to me: On whom you see the Spirit descending and remaining on Him, He is the one who baptizes with the Holy Spirit. And I saw and testified that this is the Son of God" 136. Look how clear and obvious it is here that our Lord Jesus Christ, although humanly receiving the Spirit because of the economy with the flesh, for, being rich, He became poor for our sake 137 - but divinely baptizes with the Holy Spirit. After all, to whom can the ability to impart the grace of the Spirit befit other than the One who is by nature and truly God? Therefore, Christ and the Son are one, and the Baptist will testify to this, saying: “And I saw and testified that this is the Son of God” 138. And who is this “Sey”? The One whom he saw humanly receiving the Spirit, but knows that He divinely baptizes with the Holy Spirit. (185) “If I told you about earthly things and you do not believe, how will you believe if I tell you about heavenly things? No one has ascended into heaven except the Son of Man, who is in heaven, who came down from heaven.”139 How did the Son of Man come down from heaven if holy flesh was born of a woman? However, the body was the own of the Word who came down from heaven, who became the Son of Man. Therefore, Christ and the Son are one; Thus, what was proper to the flesh began to belong to the Word, and what was proper to the Word to the flesh, except for sin alone 140. (186) “And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in Him 141 may have eternal life” 142. Snakes bit the Israelites in the desert, and then the God of all ordered Moses to raise up a brass serpent. And it will be, He said, if a serpent bites a man, he will look at the serpent and live 143. But what does this riddle mean? Why is he who looks at the serpent saved? So, the Only Begotten Word of God, being life by nature, turned out to be in our likeness, that is, it became a man, and man is evil, and he is like a serpent. However, although It has become like us, if anyone looks at Him, he conquers death. What does it mean to look at Him, if not, of course, to accurately understand the sacrament relating to Him? After all, then they will see that He is in the likeness of the evil ones, that is, people, but as God He gives life and destroys the bites of mental snakes 144. Therefore, the Lord and the Son are one, the same and life-giving as God and in the guise of the evil ones because of the economy. (187) The children, holding “palm branches, came out to meet Him,” says the evangelist, “and exclaimed: Hosanna! blessed is he who comes in the name of the Lord and the King of Israel! » 145 So in what sense does the Holy Scripture say that He will come in the name of the Lord? After all, if a person is isolated from the Holy Virgin, and the Word of God is not united with Him by hypostasis, then the name of dominion will be common to Him, as well as to us, and there is nothing great with Christ. But if it was previously announced that He would come as truly Lord, which is in fact the case, and the Only Begotten came into this world not apart from the flesh, then, therefore, one is by nature and truly Lord, Christ and Son. (188) “And for their sake I sanctify 146 Myself, so that they also may be sanctified by the truth” 147. Christ sanctifies Himself. Does He do this as a man, or rather because He is God by nature, having the Holy Spirit as His own? The latter is true. So, while no man sanctifies himself, Christ sanctifies Himself. Therefore, the Son and the Lord are one, sanctified humanly, but divinely sanctifying His church 148 with His own Spirit. (189) “Jesus did many other miracles before His disciples, which are not written in this book. “These things are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His name.”149 Emmanuel, born of the Holy Virgin, is named Jesus by the voice of an angel 150. Therefore, if He Himself, and not another, is the Son of God and the believer has eternal life in His name, then are not those who divide and say that there is one Son and another, the Word from God and the One from the Holy Virgin, gone mad? Indeed, in this place it is shown, moreover, very clearly, that the evangelist knows and preaches one and only of both Jesus Christ, that is, the Word from God the Father, who, like us, partook of blood and flesh, as it is written 151. (190) “And while they were there, the time came for Her to give birth; and she gave birth to her firstborn Son, and wrapped Him in swaddling clothes, and laid Him in a manger, because there was no room for them in the inn" 152. The Holy Virgin gave birth to Emmanuel as one and only Son, then why does the Evangelist say: “Her Firstborn Son”? After all, there were no others after Him, and She remained a Virgin. Consequently, the inspired Scripture designates that the Only Begotten Word of God is called the Firstborn. After all, He partook of blood and flesh, and just like us, He became involved in them 153; thus He became the firstborn “among many brothers” 154, but only as God He accepts worship both from ourselves and from higher spirits 155. (191) “And His Mother,” says the evangelist, “said to Him: Child! what have you done to us? Behold, Your father and I have been looking for You with great sorrow. He said to them: Why did you seek Me? or did you not know that I must be concerned with the things that belong to My Father? 156 Pay attention to the fact that He calls the Father who is in heaven His own Father. However, if He was already a man in himself and is exactly how those like us are conceived, then shouldn’t He have said: “Or did you not know that I should be in what belongs to the Father” of all? However, He makes Him His own, since He alone is Divinely born of Him by nature. And He, even having become a man, has God as His own and natural Father. (192) “When Jesus was in a certain city, a man came covered with leprosy and, seeing Jesus, fell on his face, begging Him and saying: Lord! if you want, you can cleanse me. He stretched out his hand, touched him and said: I want you to be clean. And immediately the leprosy left him” 157. In this place you will be amazed that Christ acts Divinely and at the same time bodily, since the Divine (action) is to will, and the human is to stretch out his hand. So one of both is the Son. For although the Word became flesh, He acts as God together with His own flesh, since through Him it has (miraculous) power. (193) “And he said to them: How do they say that Christ is the Son of David, and David himself says in the book of Psalms: The Lord said to my Lord: Sit on My right hand, until I make Your enemies Your footstool? So David calls Him Lord; how is He his Son? “158 Do you hear how Christ Himself here tries to show that although the Word was born in the flesh from the seed of David, yet He is Lord, Son and God by nature? After all, if, He says, Christ is the Son of David, why does David call Him Lord? However, He here does not deny being born in the flesh from the seed of David, and does not, of course, deny that He Himself is Lord by nature, but says that both are inherent in Him, although He wants to show Himself as one of both. Therefore, one is Christ and truly the Son. About faith in Christ as God (194) “Through whom we have received grace and apostleship, so that in His name we might bring into subjection to faith all nations, among whom are you also, who were called by Jesus Christ” 159. The pagans were called through faith, and Christ was the One whom the holy apostles preached among them, but the secret leaders carried out faith not as in a person, but as in God. After all, we do not say at all that the pagans were called from error to error by accepting faith in Christ; on the contrary, having abandoned the false gods, they finally turned to the living God. Therefore, if the secret leaders say that they received the apostleship to submit to faith for the sake of the name of Christ, then how is He not God if faith in Him is as in God? (195) “God is my witness, whom I serve with my spirit in the gospel of His Son, that I continually remember you, always asking in my prayers” 160. Those who serve God serve Christ not as another god besides Him, but “His,” he says, and “the gospel.” After all, He is preached to the world as God, although the Father is God by nature and He rules over everything. Therefore, Christ is God, through whom and in whom the Father Himself is proclaimed as God and receives service from all. (196) “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom through faith we have gained access to that grace in which we stand and rejoice in the hope of the glory of God” 161. We are justified as believers in God; if faith is in Christ Jesus and through Him we “gained access,” for we were united with God the Father by virtue of the fact that Christ raised us, as it were, with Himself, then how is He not God, although He was “born of the seed of David according to the flesh,” 162, according to the Scriptures? (197) “As it is written,” says the apostle, “behold, I lay in Zion a stone of stumbling and a stone of offense; but whoever believes in Him will not be put to shame" 163. Righteous Simeon, when he took the Divine baby in his arms, said to God: “Now You are sending Your servant, O Master, according to Your word, in peace, for my eyes have seen Your salvation, which You have prepared before the face of all nations” 164, and so on, adding to this: “Behold, this one lies for the fall and for the uprising of many in Israel and for the subject of quarrels” 165. Therefore, He is a stumbling block and a stone of temptation, and although some stumbled over Him because of disobedience and were crushed, those who accepted faith in Him avoid shame. So did we believe in Him as a man or as God? Obviously, like in God. Therefore, Christ is God, because the righteous Simeon said about Him the sayings we just mentioned. (198) Concerning the Jews, the apostle says: “For, not understanding the righteousness of God and striving to establish their own 166, they did not submit to the righteousness of God, because the end of the law is Christ, for the righteousness of everyone who believes.”167. If Christ is the end of the law and He Himself is the justifier, justifying through faith in Him, and the ability to justify as a property can be attributed to God alone, then how is Christ not God? (199) “But the righteousness of faith says this: Do not say in your heart: Who will ascend to heaven? that is, to bring Christ together. Or: who will go down into the abyss? that is, to raise Christ from the dead. But what does he say? 168 The word is near you, in your mouth and in your heart, that is, the word of faith that we preach. For if you confess with your mouth that Jesus is Lord and believe in your heart that God raised Him from the dead, you will be saved, because with the heart one believes unto righteousness, and with the mouth one confesses unto salvation. For the Scripture says: “Whoever believes in Him will not be put to shame” 169. If the perfect limit of our faith and the power of confession are reduced to the face of Christ and, by confessing His death and resurrection, we are justified as having believed in God, then who will dare to assert that He is not God, since the confession of faith in Him is the head, the door and the way of salvation for all? Indeed, through Him and in Him the Father Himself is known to us. (200) “Now to him who is able to establish you, according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept silent from time immemorial, but which has now been revealed and through the prophetic writings, according to the commandment of the eternal God, has been proclaimed to all nations for the obedience of their faith, to the Only Wise 170, through Jesus Christ, be glory forever. Amen" 171. Now he clearly says that the gospel and preaching are of Jesus Christ and that although the secret about Him was hidden and kept silent from eternal times, it is now open to the obedience of faith. After all, the pagans turned to Christ, rejecting the false ministry and knowing Him as God by nature and truly. And if through Jesus Christ God was clearly known, then is not the mystery of Christ great? If He is thought of simply as a man, like us, and not at all as God incarnate, then the sacrament is no longer wise. (201) “I understand that Jesus Christ became a minister for the circumcision - for the sake of the truth of God, in order to fulfill what was promised to the fathers, and for the pagans - out of mercy, so that they glorify God" 172. After all, it is written that “Abraham believed God, and it was counted to him as righteousness” 173. And it was said to him: “In you all the families of the earth will be blessed” 174. This is what Paul makes clear to us when he says: “For the promise was not given to Abraham 175 by law to be the heir of the world, but by the righteousness of faith.” 176 And again: “So the believers are blessed with faithful Abraham” 177. Consequently, since the promises are given from God to the fathers by faith, but Christ became a minister, that is, a mediator, in order to fulfill the promises given from God to the fathers, that is, justification through faith, and He became a mediator, caring for faith not to another, but to Himself, and through Himself to the Father, then He is God by nature. After all, blessed Abraham was justified by believing in God, but the pagans can also be justified in him by following his footsteps and believing in God, that is, in Christ. (202) “And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of our Lord Jesus Christ and by the Spirit of our God" 178. If we are justified in the name of Christ, by faith honoring Him as God and receiving His Spirit, then how is Christ not God? (203) “For if someone came and began to preach another Jesus, whom we did not preach, or if you received another Spirit, which you did not receive, or another gospel, which you did not receive, then you would be very lenient (towards that)” 179. Before the time of incarnation, no one is found who called the Word from God Jesus or Christ, except by foreknowledge that It would be called so in due time, when It became flesh. Therefore, the name “Jesus” is new for Him, appearing when He became a man. However, if He is preached as God, being at the same time one - after all, besides Him, there is no other who can be preached - then this would be good, and then we serve God. If He has only the limitations of humanity and He is honored by the simple unity of persons, then the word of our faith has become empty, leading us to man and not to God. But the latter is wicked. Therefore, Christ is God and the Son, since the Word of God became flesh. (204) “I am surprised that you are so quickly moving from Him who called you by the grace of Christ to another gospel, which (by the way) is not another, but there are only people who are confusing you and want to change the gospel of Christ. But even if we or an angel from heaven were to preach to you a gospel different from what we preached to you, let him be anathema." 180 If there is one gospel that is proclaimed to all under heaven through the holy masters, and this is faith in Christ, then how can He not be the true God if it is necessary to confess that we are called from ancient error to the knowledge of Him who is God by nature? But Blessed Paul is so bold that he anathematizes even the angels if they begin to distort the gospel of Christ. (205) “When God, who chose me from my mother’s womb and called me by His grace, was pleased to reveal His Son in me, so that I might preach His gospel to the pagans, I did not then consult with flesh and blood and did not go to Jerusalem to the apostles who preceded me.” 181. The one who immediately received from God an introduction to the sacrament and revelation had no need for instruction from people. Let us just ask the following: Whom did the Father reveal to Blessed Paul or Whom did he command to preach the gospel to the pagans? Is it really the Word of God and the Only Begotten Son, who was not united with the flesh and did not become man according to the economy? But how could this be true? After all, he proclaimed the same One both as God and at the same time as man, speaking moreover of one Son and Lord Jesus Christ. (206) “However, having learned that a person is not justified by the works of the law, but only by faith in Jesus Christ, we also believed in Christ Jesus, so that we might be justified by faith in Christ, and not by the works of the law” 182. If faith in God has the reward of justification - after all, those who lived before us were justified, for it is written: “Abraham believed God, and faith was counted to him as righteousness” 183 - then how is Immanuel not God, since it is true that by believing in Him we are justified? (207) “In Him you also, having heard the word of truth, the gospel of your salvation, and believed in Him, were sealed with the promised Spirit, 184 which is the earnest of our inheritance, for the redemption of His inheritance, to the praise of His glory” 185. In the proposed thoughts one can immediately see a lot that allows one to learn that Christ is the true God, and that faith in Him is rewarded by everyone, not just as one of those like us, but as one Lord, Son and God. After all, firstly, He is the gospel of salvation, there is faith in Him, obviously, as in God, but there also follows a reward for faith, that is, the promised Spirit, which is the guarantee of our inheritance. For we are redeemed to the praise of the glory of Christ, because He saved us, not as an ordinary man, but as God, who was in the flesh for our sake. After all, this is how we will exist to the praise of His glory. (208) “For this reason I, Paul, (became) a prisoner of Jesus Christ for you Gentiles. As you have heard about the dispensation of God’s grace, given to me for you, because the mystery was revealed to me through revelation, about which I wrote briefly above, then as you read, you can discern my understanding of the mystery of Christ” 186. What need is there for understanding and revelation from God for the knowledge of the mystery of Christ, if He is a man separately and completely separated from God the Word, being honored by a simple unity of persons? What is hidden from Him, and what is generally difficult about thinking about a person, one of those like us, that he is a person? But it is a deep and great mystery if we say that the Word, being God, became like us. Therefore, if those who are deep in understanding and possess Divine revelation have conveyed to us the mystery of Christ as a Divine mystery, and if faith in Him is obvious as in God, then how can He not be God? (209) And another passage similar to this, having the same meaning: “To me, the least of all saints, this grace was given - to preach to the Gentiles the unsearchable riches of Christ and to reveal 187 what is the dispensation of the mystery that has been hidden from eternity in God, who created everything” 188. (210) “Husbands,” says the apostle, “love your wives, just as Christ loved the Church and gave Himself for her, in order to sanctify her, cleansing her with the washing of water through the word” 189. What kind of word is this, through which we were cleansed by washing “the body with clean water” 190 if not the one, of course, about which the divine Paul says that “this is the word of faith, which we preach. For if you confess with your mouth that Jesus is Lord and believe in your heart that God raised Him from the dead, you will be saved, because with the heart one believes for righteousness, and with the mouth one confesses for salvation.”191 Therefore, if we, by confessing Christ, are saved in faith, then how is it not the true God, in Whom the word of faith, if it comes, then we are cleansed and sanctified? (211) “But as for that,” says the apostle, “however Christ is preached, feignedly or sincerely” 192. So is He really preached to the world as a man honored by grace? However, the world came to know Christ as God, honoring Him through faith. Then how is it not God who is proclaimed to the world in the glory of the Divine? (212) “Strive,” says the apostle, “for the faith of the Gospel, and do not be afraid of your opponents in anything: this is a sign of destruction for them, but for you of salvation. And this is from God, because it has been given to you for the sake of Christ not only to believe in Him, but also to suffer for Him” 193. If we receive faith in Christ from God as grace, and because of this we are not at all lost, but have come to know by nature the truly existing God, then how can we doubt that Christ is God? (213) “This is a true saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am the first. But for this reason I received mercy, so that Jesus Christ in me first would show all long-suffering, as an example to those who will believe in Him for eternal life” 194. If Christ saves sinners and shows long-suffering to those who have sinned, accepting their repentance, and if all our faith is directed to Him, and through faith in Him we have acquired eternal life, then how can He not be God? After all, only God can naturally have the ability to save the world or those in the world, to show long-suffering towards those who sin, and to bring life to life through faith in Him. (214) “And without question is the great mystery of piety: He who 195 appeared in the flesh, justified Himself in the Spirit, showed Himself to the angels, preached among the nations, was accepted by faith in the world, ascended in glory” 196 . Who is this one who has appeared in the flesh? Or is it not clear that this is certainly and in every possible way the Word of God the Father? After all, the mystery of piety will be great. He showed Himself to the angels, ascending into heaven, preached to the nations through the holy apostles, but was accepted by faith in the world, moreover, we do not say at all that this is just a man like us, but that this is God in the flesh, who became like us. But He also ascended in glory to hear God the Father saying: “Sit at My right hand, until I make Your enemies Your footstool” 197. (215) “This word is true; and I desire that you confirm this, so that those who believe in God may strive to be diligent in good works." 198 So, have those who believe in God not believed in Christ? However, Blessed John clearly speaks about Him: “And to those who received Him, to those who believed in His name, He gave the power to become children of God” 199. And Blessed Paul himself writes: “However, having learned that a person is not justified by the works of the law, but only by faith in Jesus Christ, we also believed in Christ Jesus in order to be justified in Him” 200. Therefore, when those who offer faith to Christ believe in God, how can He not be the true God? 201 That faith is in Christ (216) “And to those who received Him, to those who believed in His name, He gave power to become children of God” 202. At the same time, he posits two properties befitting God, for Christ is not comprehended by us in any other way. However, the proposed words will make it clear that there is faith in Him, namely: “to those who believe,” says the apostle, “in His name.” And we believe in His name, believing at the same time that He is not an ordinary person and one of those like us, but God incarnate. It is not characteristic of man to give the power to become children of God, but, on the contrary, this is befitting of God and above creation. Therefore, since faith is in Him and He Himself gives the grace of adoption, how is Christ not God? (217) “So Jesus began the miracles in Cana of Galilee and showed His glory; and His disciples believed in Him” 203. So, when the miracle happened and Christ revealed His glory, in what sense did the blessed disciples believe in Him? Is it really like just a holy man? However, even before the miracle they followed Him, marveling at Him as a saint, but thanks to the miracle they saw that He had power and authority above man. Therefore, they believed in Him as God. And you should know that many of the saints did many miraculous things, and although they aroused astonishment, no one believed in them. (218) An equal meaning can be found here: “And when He was in Jerusalem at the feast of the Passover, many, seeing the miracles that He performed, believed in His name” 204. (219) “For God did not send His Son into the world to judge the world, but that the world might be saved through Him. He who believes in Him is not condemned, but he who does not believe is already condemned, because he did not believe in the name of the Only Begotten Son of God" 205. If faith in the Son is the way of salvation, then how do we believe in Him? Or how will we avoid a court verdict? Have we really accepted Him as a man and accepted Him as nothing else but this? Then how can we not serve man? However, we believed in Him as God, for this is true. Who then dares to assert that He, faith in Whom justified the heavenly world, is not truly God? (220) “From this the father knew that this was the hour in which He 206 said to him: Your son is well, and he and his whole household believed in Him 207.”208. Christ raised the nobleman’s son from the dead, saying to him: “Go, your son lives,” 209 and then he and his whole family believed. So, thanks to such a great and befitting power for God, did the courtier really believe in Him as a man, or did he know that He is God by nature and revives with power whomever He wishes, and only with a word? But it is obvious that he believed in Him as God. (221) “Truly, truly, I say to you, he who hears My word and believes in Him who sent Me has eternal life” 210. God the Father sent us his own Son from heaven, “so that whoever believes in Him should not perish, but have eternal life” 211. Why then does He say here that he who believes in Him who sent Him has eternal life? In whom, finally, do we have faith? Is it really like two gods, the Father and Him? Not at all; but as in the one true God. Therefore, if anyone believes in Christ, then he has believed in God; and if anyone believes in God the Father, then he will also believe in the Lord Jesus Christ alone. (222) “Jesus answered and said to them, This is the work of God, that you believe in Him whom He sent.”212. If we do what is pleasing to God by believing in Christ - after all, the Father truly sent Him into the world when He became a man like us - then how can He not be the true God? After all, it could not be the work of God to believe in a person. (223) “And Jesus cried out and said, “He who believes in Me does not believe in Me, but in Him who sent Me.” And he who sees Me sees Him who Sent Me” 213. Further He adds to this: “I did not speak from Myself; but the Father who sent Me, He gave Me a commandment, what to say and what to say” 214. So, if He is according to the commandment of the Father, even if He speaks as a man, He raises faith in Himself to Him who sent Him; and if he who sees Him sees Him who sent Him, then who will dare to assert that He is not God and the true God? The following passage is similar to this: “Believe in God and believe in Me” 215. (224) “But when the Son of Man comes, will he find faith on earth? » 216 When Christ appears from heaven, what kind of faith will he seek in us? After all, if He wants to be believed in Him as a person like us, then who would not believe in Him? For the Jews accused Him, saying: “Why do You, being a man, make Yourself God? "217 But the Greeks, hearing about the cross and death, believe that we are talking about an ordinary person and about one of those like us. What kind of faith then will He seek if not that which is obviously proclaimed through the preachers of God, who were even “eyewitnesses and ministers of the Word”? 218 However, John said, “The Word became flesh,” 219 and It became flesh along with that which remained of God. Consequently, this faith will be demanded from us in due time. Cyril of Alexandria, St. 2002 – Cyril of Alexandria, St. Creations. M., 2002. Book. 2–3. [Kirill Aleksandriiskii, sviatitel'. Creation (Works). Moscow, 2002. Book 2–3.] Theodore (Yulaev), priest. 2017a – Cyril of Alexandria, St. About right faith to princesses. Part 1 (chapters 1–20) / Trans. from ancient Greek priest V. Dmitrieva, ed. translation, preface and note. hierome Feodora (Yulaeva) // BV. 2017. No. 24–25. pp. 435–467. [Kirill Aleksandriüskii, sviatitel'. O pravoi vere k tsarevnam. Chast' 1 (glavy 1–20) (On the right faith to queens. Part 1 (chapters 1–20)) / Perevod s drevnegrecheskogo sviashchennika V. Dmitrieva, redaktsiia perevoda, predislovie i primechaniia ieromonakha Feodora (Yulaeva) // Bogoslovskii Vestnik (Theological Herald). 2017. No. 24–25. P. 435–467.] Theodore (Yulaev), priest. 2017b – Cyril of Alexandria, St. Commentary on the Epistle to the Romans (from catenas). Part 1 (Rom.1:3–8:1) / Trans. from ancient Greek, preface. and note. Hieromonk Theodore (Yulaev) // Collection of works of the Department of Biblical Studies of the Moscow Theological Academy. No. 4. M. – Sergiev Posad, 2017. P. 27–84. [Kirill Aleksandriiskii, sviatitel'. Tolkovanie na Poslanie k Rimlianam (iz katen). Chast 1 (Rom.1:3–8:1) ((Exegesis of the Epistle of the Romans (from catenae)). Part 1 (Rom.1:3–8:1))/ Perevod s drevnegrecheskogo, predislovie i primechaniia ieromonakha Feodora (Yulaeva) // Sbornik trudov kafedry Bibleistiki Moskovskoi dukhovnoi akademii (Collection of works of the Biblical Studies department of the Moscow Theological Academy). No. 4. Moscow – Sergiev Posad, 2017. P. 27–84.] Theodore (Yulaev), priest. 2018 – Cyril of Alexandria, St. About the right faith to the parevns. Part 2 (chapters 21–132) (On the right faith to queens. Part 1 (chapters 21–132) / Translated from ancient Greek priest V. Dmitriev, edited translation, foreword and notes by Hieronymus Theodore (Yulaev) // BB. 2018. No. 28. pp. 227–280. [ Kirill Aleksandriiskii, sviatitel' . Herald). 2018. No. 28. P. 227–280.] Yulaev 2006 – Cyril of Alexandria, St. Dialogue on the Incarnation of the Only Begotten / Trans. from ancient Greek, intro. article and notes K. B. Yulaeva // BV. 2006. No. 5–6. pp. 65–150. [Kirill Aleksandriiskii, sviatitel'. Dialog o vochelovechenii Edinorodnogo (Dialogue on the incarnation of the Only-begotten) / Perevod s drevnegrecheskogo, vstupitel'naia stat'ia i primechaniia K. B. Yulaeva // Bogoslovskii Vestnik (Theological Herald). 2006. No. 5–6. P. 65–150.] Ter-Mekerttschian, Ter-Minassiantz 1908 – Ter-Mekerttschian K., Ter-Minassiantz E. Timotheus Älurus, des Patriarchen von Alexandrien. Widerlegung der auf der Synode zu Chalcedon festgesetzten Lehre. Leipzig, 1908. Theodore (Yulaev), priest. 2017a; Theodore (Yulaev), hierome. 2018. Theodore (Yulaev), priest. 2017a. pp. 441–442. Note 24, 27. The translator expresses gratitude to the MLA teacher, Deacon S. Panteleev, who verified the accuracy of the references to the Armenian translation of Timothy Elur’s treatise. Right there. pp. 442–443. Note 30. The fragment of interpretation before these words constituted the next chapter of “Cyril’s Collection”: “How the power of death was abolished, if the body that fell into death, which was proper to Life by nature, was not resurrected” (Florilegium Cyrillianum 160 (R. Hespel. Louvain, 1955. R. 179)). Probably the logic of the supporters of the Council of Chalcedon, who included this fragment in their florilegium, is as follows: if the Word is Life by nature, then the body He assumed, being mortal, has a different nature. Sevirus of Antioch in his treatise “Philaletus” cites this fragment with the addition of subsequent words omitted from the “Cyril Collection”, marking them with an asterisk, and gives the following explanation: “If it was resurrected ( ͟͟͡), being the body of Life by nature, - and it is (the body) of the Word that is from the Father, because it is these words that you removed in this chapter, but we added them and placed a star over them (asterisk) - then about this Word, about this Life by nature we speak without shame and without doubt that It died in the flesh and rose from the dead. At the same time, It did not undergo anything in its own nature, although it was hypostatically united with this body, which is capable of dying (Severus Antiochenus. Philaletes (R. Hespel. Louvain, 1952 (CSSO 133). R. 334:12–13)). Sevier's reasoning is formally impeccable, but in fact he replaces the question implicitly raised by his opponents about the duality of natural properties (and, accordingly, the duality of natures) with an indication of the unity of the hypostasis of the Word, which in his theological system means His one nature. The interpretation, starting with the words “eternal life,” was included in “Cyril’s collection” (Florilegium Cyrillianum 161 (R. Hespel. Louvain, 1955. R. 179)). Apparently, here too the attention of the Diphysites was focused on the statement that the Word is invisible and intangible by His (Divine) nature, suggesting that these properties belong to the second nature of the incarnate Word - human. Chapters 138–144 are available in Timothy Elur (Ter-Mekerttschian, Ter-Minassiantz 1908. pp. 302–305). γινώσϰεται ( =RP). Wed: “Recognize the Spirit of God” (Syn.); “you know the Spirit of God” (Bishop Cassian), which corresponds to the main reading according to NA (γινώσϰετε). + and the Spirit (Sin., Elizabeth, Bishop Cassian). + three testify in heaven: the Father, the Word and the Holy Spirit; and these three are one, and (Sin., Elizab., Pobedonostsev). + on earth (Sin., Elizav., Pobedonostsev). 1 John 5:5–8. “These three are one” (οἱ τρεῖς τὸ ἕν εἰσιν). Wed: “These three are about one” (Syn.); “all three are about one” (Bishop Cassian); “these three are one (testify)” (Pobedonostsev), which corresponds to the usual reading of the Greek text of the New Testament (εἰς τὸ ἕν εἰσιν = NA, RP). The words enclosed in brackets were added by the publisher based on the Armenian translation of the treatise by Timothy Elur. + God (NA, PR, Syn., Elizab., Bishop Cassian, Pobedonostsev). God's: His own (NA, PR, Sin., Elizab., Bishop Cassian, Pobedonostsev). 1 John 5:9–10. Jesus: < (NA, RP, Sin., Elizab., Bishop Cassian, Pobedonostsev). The saint, in essence, repeats here his interpretation of John 6:27 from the “Commentary on the Gospel of John,” written, most likely, before the Nestorian dispute (Cyrillus Alexandrinus. Commentarii in lohannem 3, 5 (Ph. E. Pusey. Oxford, 1872 (Br., 1965). Vol. 1. R. 443. Russian translation: Cyril of Alexandria , St. 2001. pp. 767–768). It is noteworthy that in the same place, a little higher, the saint directly criticizes Christological dualism, and with an emphasis on the fullness of the natural composition of Christ’s humanity: “Having said that the Son of Man will give what is fitting for God and that He is sealed in the image of God and the Father, He does not allow a division that cuts off the church received from the Virgin from true sonship, but He defines Himself as one and desires to be thought of Him as such. After all, we have one Christ, as a royal scarlet clothed with His own robe, or a church of soul, obviously, and body, although one of both is Christ” (Ibid. P. 442. P. 766 (amended)). ἱλαστήριον. Wed: “as a sacrifice of propitiation” (Syn.). Rom.6:5. Compare: “For if we are united with Him by the likeness of His death, then we must also be (united) by (the likeness of) the resurrection” (Syn.); “For if we found ourselves united with Him by the likeness of His death, we, of course, will also be united by the likeness of His resurrection” (Bishop Cassian). However, the direct meaning of the words here suggests that we are “joined” or “united” not with Christ, but with the likeness of His death. It is precisely this understanding of these words that is reflected in the “Commentary on the Epistle to the Romans” by St. Cyril of Alexandria (Cyrillus Alexandrinus. Fragmenta in Epistulam ad Romanos (CPG 5209.1) (Ph. E. Pusey. Oxford, 1872 (Br., 1965). Vol. 3. R. 190–191. Russian translation: Theodore (Yulaev), Hierom. 2017b. P. 55–56). Therefore We allow ourselves here to give a literal translation, consistent with the interpretation of the saint. Compare: “conform (note: “planted”) to the likeness of His death” (Elizab.). In the synodal translation and in bishop. Cassian added the meaning: “Christ”, which is missing in the Greek text. This is true in all manuscripts. This is probably a mistake made by the saint himself (ASO 1, 1, 5. R. 101. Note). In Ming's "Patrology" and in the edition of F. Pusey - corrected: "From the Epistle to Timothy" (PG 76, 1296 B; Ph. Pusey. Oxford, 1877 (Bg., 1965). P. 229). Chapters 159–160 were included in the treatise of Timothy Elur (Ter-Mekerttschian, Ter-Minassiantz 1908. S. 302). + and (NA, RP, Syn., Elizabeth, Bishop Cassian). for us (= RP, Sin., Elizab.): – (NA, Cassian). The interpretation was included in “Cyril’s Collection” (Florilegium Cyrillianum 162 (R. Hespel. Louvain, 1955. P. 180)). Apparently, according to the compilers of the collection, the non-involvement of the Divine nature in suffering suggests that the suffering flesh is of a different nature. more (πλείονα): many (πολύν) (NA, RP, Syn., Bishop Cassian, Elizave., Pobedonostsev). This chapter is also available in Timothy Elur (Ter-Mekerttschian, Ter-Minassiantz 1908. S. 296). + they do not live according to the flesh, but according to the spirit (RP, Sin., Elizav., Pobedonostsev). + in Christ Jesus (NA, RP, Syn., Elizabeth, Cassian). We give a translation of Romans 8:3 according to the explanation of the saint in his “Commentary on the Epistle to the Romans” (Cyrillus Alexandrinus. Fragmenta in Epistulam ad Romanos (Ph. E. Pusey. Oxford, 1872 (Br., 1965). Vol. 3. R. 211-213). Compare: Theodore (Yulaev), Hierom. 2017b. p. 58). This understanding is supported by the present interpretation. Compare: “As the law, weakened by the flesh, was powerless, God sent His Son in the likeness of sinful flesh (as a sacrifice) for sin and condemned sin in the flesh” (Sin. trans.); “For due to the impossibility of the law, powerless through the fault of the flesh, God, having sent His Son in the likeness of the flesh of sin and because of sin, condemned sin in the flesh” (Bishop Cassian). The last sentence up to this point is from Timofey Elur (Ter-Mekerttschian, Ter-Minassiantz 1908. S. 89)). Chapters 165–169 are presented in Timothy Elur (Ter-Mekerttschian, Ter-Minassiantz 1908. S. 306–308). + Scripture (Syn., Elizab., Pobedonostsev). + and resurrected (RP, Sin., Elizav., Pobedonostsev). world: – (NA, RP, Syn., Elizave., Bishop Cassian, Pobedonostsev). Chapters 170–175 are presented in Timothy Elur (Ter-Mekerttschian, Ter-Minassiantz 1908. S. 310–314). + Only Begotten (Syn., Elizavet., Pobedonostsev). Absent from Greek manuscripts, restored by the publisher based on the treatise of Timothy Elur. this one: – (NT, RP, Syn., Elizab., Bishop Cassian, Pobedonostsev). each (ἕκαστοι): – (NA, RP, Sin., Elizab., Bishop Cassian). ἐκένωσεν. Wed: “humiliated” (Sin., Bishop Cassian), “belittled” (Elizav., Pobedonostsev). Christ: – (NA, RP, Sin., Elizabeth, Cassian). This addition is also absent in a number of Greek manuscripts and in Timothy Elur. + God and (Sin., Elizab., Pobedonostsev). Ps.2:8 (Jungers). A fragment of the treatise, from this verse to chapter 178, is presented in Timothy Elur (Ter-Mekerttschian, Ter-Minassiantz 1908. S. 308–309). χαρακτήρ. Compare: “image” (Sin., Elizave., Pobedonostsev), “imprint” (Bishop Cassian). + By myself (RP, Sin., Elizavet., Pobedonostsev). + ours (RP, Sin., Elizav., Pobedonostsev). The interpretation was included in “Cyril’s Collection” (Florilegium Cyrillianum 163 (R. Hespel. Louvain, 1955. P. 180)). Apparently, here, too, according to the compilers, the mention that the Word is holy and sanctifies by its nature implies that the flesh, deprived of these properties, has a different nature. Restored by the publisher from the treatise of Timofey Elur. A fragment of interpretation, starting with the words: “but He endured the cross,” is available in Timothy Elur (Ter-Mekerttschian, Ter-Minassiantz 1908. S. 313–314). Chapters 180–189 are also presented in Timothy Elur (Ter-Mekerttschian, Ter-Minassiantz 1908. S. 296–300). This chapter, starting with the words: “No one ascended to heaven,” constituted the next chapter of “Cyril’s collection” (Florilegium Cyrillianum 164 (R. Hespel. Louvain, 1955, p. 180)), where at the end it was added: “through inexpressible unity.” Presumably, the attention of the compilers of the Diphysite florilegium in this passage was attracted by the clear distinction between the properties (ἴδια) of God the Word and the flesh He assumed in the interchange of natural properties. This is the last fragment of this treatise, included in the “Kirillov Collection”. + did not die, but (RP, Syn., Elizave., Pobedonostsev). The saint repeats here the interpretation of this passage of the Book of Numbers, which he had already given in his early works: in more detail in “Glaphyra” (Cyrillus Alexandrinus. Glaphyra in Pentateuchum (CPG 5201). In Numeros // PG 69, 640CD. Russian translation: Cyril of Alexandria, St. 2002. pp. 403–404) and more concisely in “Commentary on the Gospel of John” (Idem. Commentarii in lohannem 2, 1 (Ph. E. Pusey. Oxford, 1872 (Br., 1965). Vol. 1. R. 225–226. Russian translation: Ibid. pp. 597–598). ἁγιάζω. Wed: “I dedicate” (Syn., Bishop Cassian). In all Greek manuscripts the word “church” (ναός) appears here. The publisher corrects this reading to “people” (λαός) according to the treatise of Timothy Elur. However, St. Cyril repeatedly says that Christ as God sanctifies His own church, that is, the flesh received by the Word, for example in the “Commentary on the Gospel of John,” including directly interpreting the same Gospel passage (Cyrillus Alexandrinus. Commentarii in lohannem 4, 5; 11, 10; 11, 11 (Ph. E. Pusey. Oxford, 1872 (Bg., 1965). Vol. 1. P. 600. Vol. 2. R. 726, 735. Russian translation: Cyril of Alexandria, St. 2002. P. 91, 749, 755). it speaks specifically about the sanctification of Christ according to humanity, therefore we reject the edit of E. Schwartz and give the translation according to the version of the Greek manuscripts. Matthew 1:21; Luke 1:31; Luke 2:21. Rom.9:33. Wed. Isa.28:16. + righteousness (NA, RP, Sin., Elizab., Bishop Cassian, Pobedonostsev). + Scripture (Syn., Elizab., Pobedonostsev). Added for meaning, absent from the Greek text (NA, RP). + God (NA, RP, Sin., Elizab., Bishop Cassian, Pobedonostsev). Rom.14:24–26. In critical editions (NA, Bishop Cassian) these words are placed at the end of the Epistle to the Romans (Rom. 16:25–27), therefore such a reference is given in the edition of E. Schwartz. But since St. Cyril places this quotation before Romans 15:8, so it is obvious that in his New Testament text these verses were located in the same place as in the traditional text of the Epistle (RP, Sin., Elizab). In Pobedonostsev's translation, the words of these verses are given here, but with a change in the order of the verses. The words “or his seed” are omitted. + Saints (NA, RP, Sin., Elizabeth, Bishop Cassian, Pobedonostsev). + everyone (NA, RP, Sin., Elizab., Bishop Cassian, Pobedonostsev). “He, Who” (ὅς = NA, Bishop Cassian): “God” (Θεός =RP, Sin., Elizave., Pobedonostsev). Although in this place all Greek manuscripts give the reading “God,” E. Schwartz reasonably restores the usual for St. Kirill reading this verse, which is found, for example, in other books in the series “On the Right Faith.” See: Cyrillus Alexandrinus. Oratio ad Theodosium imperatorem de recta fide 7 // ACO 1, 1, 1. P. 46 = Idem. De Incarnatione Unigeniti (G.-M. de Durand. P., 1964 (SC 97). R. 196). Rus. Per.: Yulaev 2006. P. 90; Idem. Oratio ad Pulcheriam et Eudociam augustas de fide 26 // ACO 1, 1, 5. R. 43. Undoubtedly, this agrees much better with the following interpretation. in Him: by faith in Christ (NA, RP, Sin., Elizab., Bishop Cassian, Pobedonostsev). Gal.2:16. This chapter is presented in Timothy Elur (Ter-Mekerttschian, Ter-Minassiantz 1908. p. 314). He: Jesus (NA, RP, Sin., Elizab., Bishop Cassian, Pobedonostsev). in Him: – (NA, RP, Sin., Elizab., Bishop Cassian, Pobedonostsev). ζῇ. Wed: “healthy” (Syn.); “alive” (Elizav., Bishop Cassian, Pobedonostsev). John 4:50. In his interpretation, the saint (allowing for some inaccuracy) claims that the Lord raised the son of a courtier from the dead, so it is more appropriate here to leave the literal translation of this verb instead of the semantic one according to the synodal text.