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Translated by P. E. Pusey
St Cyril of Alexandria Resources Online and in Print
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44 Pages
Page 18
B. Perhaps they will say to this (for I am pointing out [their reply]), „Are we then to admit that he too who is forth of the seed of David is forth of the Essence of God the Father?,,
A. Yet how hath not such a question exceeding worthlessness? and it is incongruous to the might of the mystery and to them who delight in the truth.
B. Tell me how.
A. Do not divide, saying that he who is forth of the seed of David is other than the One Christ and Son and Lord: for right utterance wills that the Only-Begotten Son Who hath His Being forth of God the Father is Himself, and none other, him who is forth of David after the flesh. Let them not therefore of their boundless stupidity say that as the Word Who came down out of heaven is not by nature David's Son, thus neither is he who is forth of the seed of David Son of God by Nature. For the Word Who by Nature and in truth beamed forth of the Father, having assumed flesh and blood, as I just now said, hath remained the Same, that is, by Nature and truly Son of the Father, being One Only and not as if one with another, that His Person may be conceived of as One. For thus gathering unto union true and above mind and speech things which by the count of their nature had been sundered unto unlikeness, we shall advance on the unerring path of the faith. For we say that One and the Same Christ Jesus is forth of God the Father as God the Word, forth of the seed of Divine David after the flesh. Do not I seem to you to have most rightly considered these things?
B. Surely.
A. I will ask the opponents something else too.
B. What is that?
A. Are they not assured that the Only-Begotten God the Word hath His Being from forth God the Father and do they not affirm that the man taken (as they say) by connection is made from forth the seed of Divine David?
B. So they say.
A. The Word therefore being God will most assuredly surpass both in Nature and in glory him who is forth of the seed of David and will overpass to the extent of the difference of the natures. Or if it be not as I say, why do they sever and allot to the one the right to the glory, and bring in the other as recipient, and as gaining what he is by way of a prize and in the light of a largess? but less full surely and inferior is the receiver to the giver and to him who gives the glory that which is participant of the glory from him.
B. I suppose that they too would say that most vast is the difference between God and men.
A. Then how does the all-wise Paul, the priest of the Divine mysteries, he that hath indwelling Him Who is preached, and who speaketh in the Spirit: how does he both call Him that after the flesh is of the Jews, God and say that He is blessed for ever, amen? what is there above God Who is over all? what will a man behold in the Word Who is forth of the Father greater than he is who after the flesh is of the Jews if he be a son other than He and separate and not truly so?
B. But he who is forth of the seed of David was admitted (they say) by connection and, seeing that the Word being God indwelt him, he shares His Dignity and His Honour: and this the most holy Paul will teach writing of him that he was made subject to the Father unto death, yea the death of the cross, wherefore God also super-exalted him and gave him a name which is above every name: and this name is God.
Reference address : https://www.elpenor.org/cyril-alexandria/christ-one.asp?pg=18
