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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 35
A. You say right: as therefore He made Him Who knew not sin sin for us in order that WE might be made the righteousness of God in Him (for the nature of man has been justified in Him): so Him Who knows not death (for the Word is Life and lifegiving) He caused to suffer in the flesh, though He remained external to suffering in that He is conceived of as God, in order that we might live through Him and in Him. Hence also the suffering of Christ has been named, 'the likeness of death.' It is written therefore, For if we have been co-planted in the likeness of His death so shall we be too of His resurrection: for the Word was living, even while His holy flesh was tasting death in order that, death worsted and decay trodden down, the might of the resurrection might come unto the whole human race. For it is true, that as in Adam all die so too in Christ all shall be quickened. Since, how do we say that the Mystery of the Economy with flesh of the Only-Begotten aided man's nature, unless the Word being God has been made flesh? unless He Who is above all the creation lowered Himself unto emptying and hath come down to be in our estate? unless that have been made the body of Life which is subject to decay in order that it might become superior to death and decay?
B. We say therefore that the Word which is forth of God the Father Himself suffered in the flesh for us?
A. Surely, if Paul is true in saying of Him, Who is the Image of the Invisible God, the firstborn of all creation, because in Him were created all things, visible and invisible, whether thrones or lordships or governments or authorities; all things have been created through Him and unto Him: and He is before all things, and all things consist in Him, and He is the Head of the Body, the Church, Who is the beginning, the first-born from the dead, in order that He may become in all pre-eminent. For see, see, he says and that full clearly, that the Image of the Invisible God, the first-born of all creation, both visible and invisible, through Whom all things and in Whom all things, has been given a Head to the Church, and that He is First-born from the dead too. For He makes His own, as I said, the properties of His own flesh, and endured the cross, despising the shame. For we do not say that a man simply, honoured (I know not how) by connection with Him, has been given for us, but it is the Lord of glory Himself Which was crucified for us (for had they known, he says, they would not have crucified the Lord of Glory): but He hath suffered for our sake and in our behalf in the flesh, according to the Scriptures, Who according to the flesh is of the Jews, Who is over all God and blessed for ever Amen. For thus hath the most holy Paul written, His herald and apostle and who hath Christ in him.
And tell me this besides, how they would understand what has been said by Christ to the woman out of Samaria, YE worship ye know not what, WE worship what we know, for salvation is from forth the Jews? albeit there hath saved us, not elder, not angel, but the Lord Himself, not with another's death and the mediation of a mere man but, with His own Blood. Hence, with good reason, said the all-wise Paul, One who disregards Moses' law dieth without compassion at the hands of two or three witnesses: of how much worser punishment, suppose ye, shall be be accounted worthy who trampled on the Son of God and accounted common the blood of the covenant and insulted the Spirit of grace in Whom he was sanctified [59]? But if it be not the precious Blood of the in truth Son Incarnate but of some spurious one other than he and one that possesses the sonship of favour, how do they say that it is not common?
59. [e] The Codex Alexandrinus omits the words, wherein he was sanctified; S. Cyril transposes them thus, both here and in his treatise, de recta fide to the Princesses Arcadia and Marina, p. 74 a.
Reference address : https://www.elpenor.org/cyril-alexandria/christ-one.asp?pg=35
