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St Cyril of Alexandria On the incarnation of the Only-Begotten

Translated by P.E. Pusey

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Page 20

But see (I pray) that the Divine Evangelist is wisely crowning the whole nature of men, for he says that the Word dwelt in us, not saying that the Incarnation of the Word took place for any other reason (as seems to me) save that we too, enriched by the participation of Himself through the Holy Ghost might gain the benefit of adoption. Therefore we believe that in Christ took place an union most complete and true: but in us even though He be said to dwell, He will make His Indwelling non-essential [29]. For in Him dwelt all the fulness of the Godhead bodily, i. e., not by participance or relation only, as when light shineth in or fire infuseth into other things its innate heat, but (so to say) that Very Divine and Untaint Nature is to be understood as that which is making for Itself an Indwelling by means of a true (as we said before) Union in the Temple which is born of the Virgin: for thus Christ Jesus both is and is conceived of as One.

And that our speech is overcome in its utmost possible expression, I will not deny, but let not the Mystery of Christ be therefore disbelieved, but let it be deservedly more marvellous: for the more it overpasses all mind and speech, the more must it be put beyond all marvel.

But we do not say that the Word made Flesh, i. e., Perfect man, is comprehended by the limit of the body (for that were most silly), but we believe that thus too It fills (as It useth) Heaven and earth and the things below: for all things are full of God, and all things little to Him. But how is He wholly both in each and in all, is hard to understand and say, yea rather is even impossible.

And He possesses this too (as I suppose) that He is without Body and Unportioned; yet is the Body called by us the own of the Word, not in the same way as laughing is proper to a man or neighing to a horse, but because it was made His by true union, accomplishing the use of an instrument unto whatever was its nature to work, save only what belongs to sin.

Yea and if God the Word be haply said to have been sent, let not any one of you be terrified, thinking, Whither shall the Unembodied advance? or whither He withdraw of Whom all things are full? but let him know that the mode of mission is of another kind: not that He Who is sent should change from place to place but rather that He should take on Him a sacred ministry, which we learn was also enjoined to the disciples by Christ the Saviour of all. Again, the Divine Paul too says of Christ, Wherefore, holy brethren partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Jesus Christ, Note that when he shews Him ministering in human wise albeit He is by nature God, then does he also attribute to Him the office of the Apostolate: but it is nought unreasonable (as we said before) if God the Word be said to be sent by the Father, for He most surely fills all things and in no place at all is He absent: but we interpreting things Divine by human words, are wont to understand economies of the Immortal Nature by bodily outlines.

Again though the Holy Ghost fills all things, the blessed Paul writes and says, And because ye are sons, God sent forth the Spirit of His Son into your hearts, wherein we cry Abba, Father: and the Saviour Himself too saith, It is expedient for you that I go away, for if I go not away, the Comforter will not come unto you, but when I depart I will send Him to you [30]. We must therefore referring all things to the Rule of piety, follow sure knowledge, for so doing shall we best profit ourselves.

29. [d] σχετικὴν the Greek word is retained in the Latin translation. The reasoning is, Christ made Man was thoroughly and essentially united to His own Body: that was a habitation of real union, His inhabitation of our souls is of grace only. See the careful explanation of Col. ii. 9 in p. 35.

30. [e] The words, but when I depart, I will send Him to you, are omitted, from homoeoteleuton, by the latin; but given in the syriac translation, and are necessary, since S. Cyril's whole argument turns on the word, sent, as used of God, although He fill all things.

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