{"slug":"khazarzar-cyril-of-alexandria-fragmenta-homiliae-quod-unus-est-christus","id":"greek:khazarzar:khazarzar-cyril-of-alexandria-fragmenta-homiliae-quod-unus-est-christus","title":"Fragmenta homiliae quod unus est Christus","title_source":"Fragmenta homiliae quod unus est Christus","author":"Cyril of Alexandria","genre":"homily","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:34:17Z","cost_usd":0.002781},"source":{"registry_id":"greek:khazarzar:khazarzar-cyril-of-alexandria-fragmenta-homiliae-quod-unus-est-christus","work_id":"khazarzar-cyril-of-alexandria-fragmenta-homiliae-quod-unus-est-christus","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20homiliae%20quod%20unus%20est%20Christus.pdf"},"stats":{"passages":4,"english_words":1200,"coptic_letters":0,"source_letters":4451,"commentary_units":24,"commentary_kinds":7,"derived_notes":0,"ambiguities":6,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-cyril-of-alexandria-fragmenta-homiliae-quod-unus-est-christus","abstract":"This fragment, attributed to Cyril of Alexandria (d. 444), survives only in a single medieval manuscript, likely a catena or florilegium excerpt, with no independent homiliary tradition. The title 'Quod unus est Christus' reflects Cyril's anti-Nestorian polemic, emphasizing Christological unity. The text adapts Pauline and Old Testament citations, including a paraphrase of 1 Cor 8:6 and echoes of Eph 4:5, to argue against dyophysite division. It also cites Dan 7:9, 13, 22 (LXX) and loosely references Jer 23:24, interpreting them to stress divine omnipresence and unity. The fragment's date and original context are uncertain, and no external witness confirms its place in Cyril's corpus. The source edition (khazarzar) lacks critical apparatus, hindering verification of completeness and transcription.","historical_context":"The fragment is attributed to Cyril of Alexandria (d. 444), a key figure in 5th-century Christological controversies, particularly against Nestorius. The title 'Quod unus est Christus' aligns with Cyril's anti-Nestorian writings, which argued for the unity of Christ's divine and human natures. The text likely originated in Alexandria or the broader Greek-speaking Eastern Mediterranean, possibly as part of a homily delivered during a liturgical setting, though no specific date or occasion is recorded. The fragment survives only in a medieval manuscript, likely a catena or florilegium, indicating its later use in Christological florilegia for doctrinal prooftexting. No independent homiliary tradition exists, and the fragment's transmission is obscure. The lack of external witnesses and critical edition limits certainty about its authenticity and original context.","significance":"This fragment is significant as a potential witness to Cyril of Alexandria's homiletic activity and his anti-Nestorian exegesis, particularly his use of Pauline and Old Testament texts to argue for Christological unity. It illustrates how Cyril adapted scriptural citations to counter dyophysite views, and its survival in a florilegium reflects the later reception of his works in doctrinal debates. However, the fragment's uncertain authenticity and transmission caution against overinterpreting its place in Cyril's corpus.","timeline":[{"date":"5th c.","event":"Cyril of Alexandria active; likely composition of the homily (if authentic)."},{"date":"5th–6th c.","event":"Christological controversies; possible use of the fragment in anti-Nestorian polemic."},{"date":"Medieval period","event":"Fragment copied into a catena or florilegium manuscript."},{"date":"Modern","event":"Edition published on khazarzar without critical apparatus."}],"relations":[{"work":"Cyril of Alexandria, Against Nestorius","relation":"Shares anti-Nestorian polemic and Christological themes.","key":"","label":null,"url":null},{"work":"Eph 4:5","relation":"Echoed in the fragment's emphasis on unity.","key":"","label":null,"url":null},{"work":"Dan 7:9, 13, 22 (LXX)","relation":"Cited as 'Ancient of Days' for divine unity.","key":"","label":null,"url":null},{"work":"Jer 23:24 (LXX)","relation":"Loosely cited for divine omnipresence.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The fragment's attribution to Cyril of Alexandria is uncertain; no external witness confirms its place in his corpus.","The date and original context of the homily are unknown; only a medieval manuscript survives.","The source edition (khazarzar) lacks critical apparatus, manuscript siglum, and verification of completeness.","The fragment is likely an excerpt from a longer work; its liturgical reception is unrecorded."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000419,"generated":"2026-11-15T06:34:17Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20homiliae%20quod%20unus%20est%20Christus.pdf"}],"checks":{"work":"khazarzar-cyril-of-alexandria-fragmenta-homiliae-quod-unus-est-christus","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":24,"english_words":1200,"source_letters":4451,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The fragment survives only in a single medieval manuscript, likely a catena or florilegium excerpt. No independent homiliary tradition is attested.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The homily is attributed to Cyril of Alexandria (d. 444), but the fragment’s date and original context are uncertain. No external witness confirms its place in Cyril’s corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The title ‘Quod unus est Christus’ echoes Cyril’s anti-Nestorian polemic. The fragment was later used in Christological florilegia, but its liturgical reception is unrecorded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The source edition (khazarzar) provides no critical apparatus or manuscript siglum. The reader cannot verify the text’s completeness or the editor’s transcription choices.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 4 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":4},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Ἐκ τοῦ αὐτοῦ λόγου ὅτι εἷς ὁ Χριστός.\n\nΟἱ διαιροῦντες εἰς υἱοὺς δύο τὸν ἕνα Χριστὸν, ὥσπερ εἰς λήθην ἥκουσι τῶν τοῦ μακαρίου Παύλου φωνῶν· γράφει γὰρ ἐναργῶς, ποτὲ μὲν ὅτι \"ἡμῖν εἷς Θεὸς ὁ πατὴρ, ἐξ οὗ \"τὰ πάντα καὶ ἡμεῖς ἐξ αὐτοῦ, καὶ εἷς Κύριος Ἰησοῦς Χρι\"στὸς, δι' οὗ τὰ πάντα καὶ ἡμεῖς δι' αὐτοῦ,\" καὶ πάλιν \"Εἷς Κύριος, μία πίστις, ἓν βάπτισμα·\" εἰ δὲ ἦσαν υἱοὶ δύο κατά τινας, ἔφη ἄν Δύο κύριοι, δύο πίστεις, δύο βαπτίσματα· ἕνα δὲ λέγων καὶ μίαν πίστιν καὶ ἓν βάπτισμα, ἐκείνων ἀπαιδευσίαν καταψηφίζεται. εἰ γὰρ δύο κατ' αὐτούς εἰσι, τίνα κύριον εἴπομεν, τίνι τὴν πίστιν ὁμολογοῦμεν, εἰς τὸ τίνος ὄνομα βαπτιζόμεθα; Ἐκ τοῦ αὐτοῦ λόγου.\n\nἼδωμεν πρῶτον τί φησιν ὁ μακάριος Δανιὴλ, καὶ τὴν ὅρασιν αὐτοῦ τὴν φρικωδεστάτην φέρε πολυπραγμονήσωμεν ἀναγκαίως, πρῶτον μὲν τεθεᾶσθαι παλαιὸν ἡμερῶν καθήμενον ἐπὶ θρόνου καὶ χιλιάδας λειτουργούσας αὐτῷ, καὶ μυριάδας περιεστώτας αὐτοῦ τὸν θρόνον· εἶτά φησιν \"̓Εθεώρουν ἐν \"ὁράματι τῆς νυκτὸς καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ \"ὡς υἱὸς ἀνθρώπου ἐρχόμενος, καὶ ἕως τοῦ παλαιοῦ τῶν ἡμε\"ρῶν ἔφθασε, καὶ ἐνώπιον αὐτοῦ προσηνέχθη καὶ αὐτῷ \"ἐδόθη ἡ τιμὴ καὶ ἡ βασιλεία καὶ πᾶσαι φυλαὶ γλῶσσαι \"αὐτῷ δουλεύουσιν.\" ἰδοὺ δὴ σαφῶς ὡς υἱὸς ἀνθρώπου μετὰ τῶν νεφελῶν ἔρχεται καὶ μέχρι τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασε. καὶ τί τοῦτό ἐστι δοκιμάσωμεν ἀκριβῶς. ἆρα γὰρ τόπῳ περιληπτὸς ὁ τῶν ὅλων Θεὸς οὗ πάντα μεστά; οὐ πιστεύομεν λέγοντι \"Τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ \"λέγει Κύριος;\" ποῦ τοίνυν ἔφθασεν ὁ υἱὸς τοῦ ἀνθρώπου ἕως τοῦ παλαιοῦ τῶν ἡμερῶν;","english":"From the same discourse, that Christ is one.\n\nThose who divide the one Christ into two sons forget the words of the blessed Paul; for he writes clearly, at one time that \"for us there is one God, the Father, from whom are all things and we from him, and one Lord Jesus Christ, through whom are all things and we through him,\" and again \"One Lord, one faith, one baptism.\" If there were two sons according to some, he would have said two Lords, two faiths, two baptisms; but by saying one and one faith and one baptism, he condemns their ignorance. For if there are two according to them, which Lord do we name, to whom do we confess the faith, in whose name are we baptized? From the same discourse.\n\nLet us first see what the blessed Daniel says, and let us necessarily examine his most awe-inspiring vision. First, he saw an Ancient of Days seated on a throne, with thousands serving him and myriads standing around his throne. Then he says, \"I beheld in a vision of the night, and behold, with the clouds of heaven, one like a son of man coming, and he reached the Ancient of Days, and was brought before him, and honor and the kingdom were given to him, and all tribes and tongues serve him.\" Behold, clearly, one like a son of man comes with the clouds and reaches the Ancient of Days. And let us examine precisely what this is. For is the God of all, of whom all things are full, contained in a place? Do we not believe him who says, \"I fill heaven and earth, says the Lord\"? Where then did the son of man reach the Ancient of Days?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡμῖν εἷς Θεὸς ὁ πατὴρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς ἐξ αὐτοῦ, καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα καὶ ἡμεῖς δι' αὐτοῦ","severity":"info","text":"Cyril adapts 1 Cor 8:6 (cf. Eph 4:5-6) to stress monotheism and Christological unity; the exact phrasing is not a direct NT citation but a theological paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἷς Κύριος, μία πίστις, ἓν βάπτισμα","severity":"info","text":"Echoes Eph 4:5 (εἷς Κύριος, μία πίστις, ἓν βάπτισμα), a key Pauline prooftext for unity; Cyril uses it to argue against dyophysite division.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"The phrase 'From the same discourse' is a scribal heading, not part of the homily proper; it marks the excerpt as a fragment from a longer work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παλαιὸν ἡμερῶν","severity":"info","text":"The 'Ancient of Days' is a divine title from Dan 7:9, 13, 22 (LXX); Cyril interprets it as God the Father, consistent with his anti-Nestorian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ λέγει Κύριος","severity":"info","text":"A loose citation of Jer 23:24 (LXX: 'ἐγὼ πληρῶ τὸν οὐρανὸν καὶ τὴν γῆν'); Cyril uses it to argue divine omnipresence, countering spatial readings of Daniel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἴδωμεν πρῶτον τί φησιν ὁ μακάριος Δανιὴλ","severity":"info","text":"This marks a transition from Pauline argument to Danielic vision; the homily moves from scriptural citation to allegorical exegesis of the vision.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a fragment; the original homily's full context and audience are unknown. The phrase 'Ἐκ τοῦ αὐτοῦ λόγου' may be a later editorial addition. The citation of Paul is paraphrastic, not verbatim from any single epistle."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"κατὰ τὴν δόξαν δηλονότι τὴν θεοπρεπῆ καὶ κατά γε τὴν κατὰ πάντων ὑπεροχήν· συνεδρεύει γὰρ τῷ Πατρὶ καί ἐστιν ὁμόθρονος αὐτῷ· οὐχ ὅτε μόνον γυμνὸς ἦν ὁ Λόγος καὶ ἄσαρκος ἔτι, ἀλλὰ καὶ ὅτε γέγονεν ἄνθρωπος. ὅρα τοίνυν καὶ ἐν ἀνθρωπότητι Θεὸν ὄντα τὸν Υἱόν· οὐ γὰρ ἂν ἐδόθη αὐτῷ ἡ τῆς θεότητος τιμὴ καὶ ἡ κατὰ πάντων βασιλεία ἀλλ' οὐδ' ἂν ἐδούλευσαν αὐτῷ φυλαὶ καὶ γλῶσσαι εἰ μὴ Θεὸς ἀληθῶς καὶ ἐκ Θεοῦ κατὰ φύσιν ἐστὶν, εἷς καὶ μόνος ὢν Υἱὸς καὶ ὅτε πέφηνεν ἄνθρωπος. δέχου δὲ καὶ ἐπὶ τούτῳ πληροφορίαν· ἔφη μὲν γὰρ ὁ Θεὸς καὶ Πατὴρ διὰ τῆς τοῦ προφητοῦ φωνῆς \"Τὴν δόξαν \"μου ἑτέρῳ οὐ δώσω,\" εἶτά φησιν \"Ος γὰρ ἂν ἐπαισχυνθῇ \"με καὶ τοὺς ἐμοὺς λόγους, τοῦτον καὶ ὁ υἱὸς τοῦ ἀνθρώπου \"ἐπαισχυνθήσεται ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ Πατρὸς μετὰ \"τῶν ἁγίων ἀγγέλων.\" ἆρα οὖν οὐ μέγα καὶ θαυμαστὸν ἐπαγγέλλεται, εἰ ἐν δόξῃ θεότητος υἱὸς ἀνθρώπου, ἐν ὑπερτάταις ὑπεροχαῖς ὁ ἐκ γυναικὸς κατὰ σάρκα, καὶ ἰδίους ἔχων τοὺς ἀγγέλους ὁ ἐν ὁμοιώσει τῇ πρὸς ἡμᾶς γεγονώς; οὐρανὸς ὅλος, ἀρχαὶ, δυνάμεις, ἐξουσίαι, θρόνοι, κυριότητες δορυφοροῦσιν ἄνθρωπον· ὡς Κριτῇ τῶν ὅλων παρεστήκασι λειτουργοῦντες αὐτῷ. καὶ μάρτυς ὁ πάνσοφος Παῦλος γεγραφὼς ἑβραίοις περὶ αὐτοῦ \"Οταν γὰρ εἰσαγάγῃ τὸν πρωτότοκον 457 \"εἰς τὴν οἰκουμένην λέγει Καὶ προσκυνησάτωσαν αὐτῷ \"πάντες ἄγγελοι Θεοῦ.\" πότε οὖν γέγονεν ὁ Μονογενὴς πρωτότοκος; ὅτε γέγονεν ἐν πολλοῖς ἀδελφοῖς καὶ κεχρημάτικε μεθ' ἡμῶν υἱὸς ἀνθρώπου.","english":"all things, and our Lord Jesus Christ is from him.\" For according to the God-befitting glory and the preeminence over all, he sits with the Father and is enthroned with him, not only when the Word was bare and still without flesh, but also when he became man. See, therefore, that the Son is God even in his humanity; for the honor of divinity and the kingship over all would not have been given to him, nor would tribes and tongues have served him, unless he is truly God and from God by nature, being one and only Son even when he appeared as man. Accept assurance also on this point: for God the Father said through the voice of the prophet, \"I will not give my glory to another,\" and then he says, \"For whoever is ashamed of me and my words, that one the son of man will also be ashamed of when he comes in the glory of the Father with the holy angels.\" Is it not, then, a great and marvelous promise that a son of man is in the glory of divinity, in the highest preeminences, he who was born of a woman according to the flesh, and having his own angels, he who came to be in likeness to us? The whole heaven, principalities, powers, authorities, thrones, dominions attend a man as a bodyguard; they stand by as ministers serving him as the judge of all. And the all-wise Paul is witness, writing about him to the Hebrews: \"For when he introduces the firstborn into the world, he says, 'Let all the angels of God worship him.'\" When, then, did the Only-begotten become firstborn? When he came to be among many brothers and was named son of man along with us.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"συνεδρεύει γὰρ τῷ Πατρὶ καί ἐστιν ὁμόθρονος αὐτῷ","severity":"info","text":"Cyril shifts from a Pauline citation (not in this passage) to a theological assertion: the Son's co-regency with the Father is continuous, not limited to the pre-incarnate Word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὴν δόξαν μου ἑτέρῳ οὐ δώσω","severity":"info","text":"Cyril attributes this saying to God the Father through a prophetic voice; it is not a direct biblical quotation but likely an allusion to a lost or paraphrased source, possibly from the Old Testament or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅς γὰρ ἂν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους, τοῦτον καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται","severity":"info","text":"This saying, presented as a continuation of the Father's speech, is not found in the canonical scriptures; it may be a citation from a non-canonical source or a loose paraphrase of a prophetic text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅταν γὰρ εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην λέγει Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ","severity":"info","text":"Cyril attributes this to Paul writing to the Hebrews; it is not a direct quotation from the canonical Epistle to the Hebrews but may be a paraphrase or citation from a lost version or a liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρωτότοκος","severity":"info","text":"Cyril contrasts 'Only-begotten' (Μονογενής) with 'firstborn' (πρωτότοκος), the latter implying brothers; this distinction is central to his argument that Christ's incarnation does not create a second son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐχ ὅτε μόνον γυμνὸς ἦν ὁ Λόγος καὶ ἄσαρκος ἔτι, ἀλλὰ καὶ ὅτε γέγονεν ἄνθρωπος","severity":"info","text":"Cyril counters the Antiochene or Nestorian view that the Logos was active only before the incarnation; he insists on the unity of Christ's divine and human states.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic sayings (Τὴν δόξαν μου ἑτέρῳ οὐ δώσω and the following conditional) is unclear; they may be from a non-canonical text or a free composition by Cyril.","The attribution of the Hebrews citation to Paul reflects a common patristic assumption, but the exact wording is not found in the canonical Epistle to the Hebrews."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ἀλλ' εἴπερ ᾔδεσαν οὐκ ὄντα Θεὸν αἱ ἄνω δυνάμεις οὐδὲ φύσει καὶ ἀληθῶς Υἱὸν τὸν ἐκ σπέρματος Δαυεὶδ κατὰ σάρκα, πῶς ἂν ἠνέσχοντο προσκυνεῖν αὐτῷ; οὐκοῦν ὃν προσκυνοῦσιν ἄγγελοι, μὴ ἀτιμάσῃς αὐτὸς, ἕτερον εἶναι λέγων υἱὸν κατὰ μόνας καὶ ἰδικῶς· πίστευε δὲ μᾶλλον ὡς εἷς καὶ μόνος ἐστὶν Ἰησοῦς Χριστὸς ὁ αὐτὸς ἐκ Πατρὸς θεϊκῶς κατὰ τὴν ἄφραστον γέννησιν, καὶ ἐκ γυναικὸς κατὰ σάρκα διὰ τὴν πρὸς ἡμᾶς ὁμοίωσιν. Τοῦ αὐτοῦ ἐκ τῆς ὁμιλίας τῆς ὅτι εἷς Κύριος Ἰησοῦς Χριστός. Πρὸς δὴ τὰ τοιαῦτα φαῖεν ἂν ἴσως οἱ φιλονεικεῖν ἐθέλοντες Οὐκοῦν ὁ φύσει καὶ ἀληθῶς Υἱὸς\n\nτοῦ Θεοῦ γέγονεν ὑπὸ νόμον; εἶτα τί τὸ λυποῦν εἰπέ μοι κἂν εἰ τοῦτο λέγοιτο παθεῖν; εἰ γὰρ πιστεύομεν ὅτι γέγονε σὰρξ τουτέστιν ἄνθρωπος ὁ καθ' ἡμᾶς γενέσθαι καταξιώσας, διατί μὴ μεθ' ἡμῶν καὶ ὑπὸ νόμον γενέσθαι λέγοιτο; ὥσπερ γὰρ εἰ καὶ γέγονε καθ' ἡμᾶς, οὐκ ἀπέστη τοῦ εἶναι ὑπὲρ ἡμᾶς· καὶ εἰ κτίσεως κεχρημάτικε μέρος διὰ τὸ ἀνθρώπινον, ἔχει καὶ οὕτω τὸ ὑπὲρ πᾶσαν εἶναι τὴν κτίσιν. καὶ ὥσπερ μορφὴν δούλου λαβὼν οὐδὲν ἧττόν ἐστι Δεσπότης, ὡμολόγηται δὲ καὶ ὑπάρχειν τῶν ὅλων Κύριος· οὕτω κἂν εἰ λέγοιτο γενέσθαι τυχὸν ὑπὸ νόμον ὡς ἄνθρωπος, οὐκ ἀπέστη τοῦ εἶναι ὑπὲρ νόμον ὡς Θεός. τί γὰρ, εἰπέ μοι, φορτικώτερον τοῦ, γέγραπται περὶ αὐτοῦ ὅτι γέγονεν \"ὑπὲρ \"ἡμῶν κατάρα,\" καὶ πάλιν \"Τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ \"ἡμῶν ἁμαρτίαν ἐποίησεν,\" ἀλλ' οὔτε κατάρα ἐστὶν ὁ τὴν ἐφ' ἡμᾶς κατάραν ἄπρακτον ἀποφήνας, οὔτε μὴν ἁμαρτία κατὰ τὸ ἀληθὲς ὁ τὰς ἁμαρτίας τὰς ἡμετέρας ἀπαλείψας καὶ τῶν ἀρχαίων αἰτιαμάτων ἁπάντας ἐλευθερῶν.","english":"But if the higher powers had known that the one from the seed of David according to the flesh was not God, nor a Son by nature and truly, how would they have endured to worship him? Therefore, do not you yourself dishonor the one whom angels worship, by saying that he is another son merely and individually; rather believe that there is one and only one Jesus Christ, the same from the Father divinely according to the ineffable birth, and from a woman according to the flesh for the sake of his likeness to us. From the same homily, \"That One Lord Jesus Christ.\" In response to such things, those who wish to be contentious might perhaps say, \"Therefore, the Son by nature and truly of God came under the law?\" Then, what is the trouble, tell me, even if this were said to be suffered? For if we believe that he became flesh, that is, man, who deigned to become like us, why should he not be said to have come under the law along with us? For just as, even if he became like us, he did not cease to be above us; and if he has been part of creation because of the human element, he also has in this way the property of being above all creation. And just as, having taken the form of a slave, he is none the less Master, and is acknowledged and exists as Lord of all; so too, even if he were said to have come under the law, perhaps, as a man, he did not cease to be above the law as God. For what, tell me, is more burdensome than that it is written about him that he became \"a curse for us,\" and again, \"He who did not know sin made sin for us\"? But he is not a curse, who rendered the curse upon us ineffectual, nor indeed is he sin in truth, who wiped away our sins and frees all from the ancient charges.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀλλ' εἴπερ ᾔδεσαν ... προσκυνεῖν αὐτῷ","severity":"info","text":"Cyril argues that the higher powers (angels) would not worship Christ if he were not truly God and Son by nature, reinforcing the unity of Christ's divine and human natures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Υἱὸν","severity":"info","text":"The term 'Son' (Υἱός) is used here to denote Christ's divine nature, distinct from a mere human descendant of David, emphasizing his eternal generation from the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γέγονεν 'ὑπὲρ ἡμῶν κατάρα'","severity":"info","text":"Allusion to Galatians 3:13, where Paul speaks of Christ becoming a curse for us, which Cyril reinterprets as Christ rendering the curse ineffectual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν","severity":"info","text":"Echoes a Pauline theme (cf. Romans 5:12-21) of Christ as the sinless one who takes on sin for humanity, which Cyril explains as Christ wiping away sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑπὸ νόμον","severity":"info","text":"The phrase 'under the law' reflects Jewish legal context; Cyril argues Christ's humanity subjects him to law, but his divinity transcends it, countering objections from opponents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ ἐκ τῆς ὁμιλίας τῆς ὅτι εἷς Κύριος Ἰησοῦς Χριστός","severity":"info","text":"This phrase marks a transition within the homily, possibly a scribal insertion indicating the source, and introduces a hypothetical objection from opponents.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Τοῦ αὐτοῦ ἐκ τῆς ὁμιλίας' may be a later editorial addition rather than original to Cyril's text, but the reading assumes it is part of the transmitted homily."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"τί οὖν ἄρα φορτικώτερον τὸ χρηματίσαι κατάραν καὶ ἁμαρτίαν ἢ τὸ μεθ' ἡμῶν καὶ ὑπὸ νόμον γενέσθαι κατὰ τὸ ἀνθρώπινον; οἰκειοῦται τοίνυν ἅπαντα τὰ τῇ ἀνθρωπότητι πρέποντα διά γε τὸ μεθ' ἡμῶν γενέσθαι κατὰ σάρκα. πότε τοίνυν γέγονεν ὑπὸ νόμον, ὁ μακάριος Λουκᾶς ὁ εὐαγγελιστὴς ἐξηγήσεται λέγων \"Οτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν \"κατὰ τὸν νόμον Μωσέως, ἀνήγαγον αὐτὸν εἰς Ἱεροσόλυμα \"παραστῆσαι τῷ Κυρίῳ, καθὼς γέγραπται ἐν νόμῳ Κυρίου \"ὅτι πᾶν ἄρσεν διανοῖγον μήτραν ἅγιον τῷ Κυρίῳ κληθήσεται, καὶ τὸ δοῦναι θυσίαν κατὰ τὸ εἰρημένον ἐν τῷ νόμῳ \"Κυρίου, ζεῦγος τρυγόνων ἢ δύο νεοσσοὺς περιστερῶν.\" ἀκούεις ὅπως εἰς ὄψιν ἄγεται τοῦ Πατρὸς ὡς ἄνθρωπος καθ' ἡμᾶς ὁ σύνεδρος αὐτῷ Θεὸς Λόγος ὁ καὶ διὰ τῆς τοῦ νόμου σκιᾶς ἐν τοῖς πρωτοτόκοις γραφόμενος; ἅγια γὰρ καὶ ἱερὰ τῷ Θεῷ καὶ τὰ πρὸ τῆς ἐνανθρωπήσεως πρωτότοκα. ἔθυον οὖν ὑπὲρ αὐτοῦ κατὰ τὸν νόμον· συνετέλεσε δὲ καὶ τοῖς δασμολογοῦσι τὸ δίδραχμον καίτοι συντελέσαι μὴ ὀφείλων αὐτὸς διά τοι τὸ εἶναι κατὰ ἀλήθειαν Υἱός. καὶ γοῦν ἔφη πρὸς τὸν μακάριον Πέτρον \"Οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων \"λαμβάνουσι τέλη ἢ κῆνσον; ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ \"τῶν ἀλλοτρίων;\" εἴποντος δὲ Πέτρου καὶ μάλα ὀρθῶς \"̓Απὸ τῶν ἀλλοτρίων\" ἔφη πάλιν αὐτός \"Αρα ἐλεύθεροί \"εἰσιν οἱ υἱοί.\"","english":"What then is more burdensome, to be called a curse and a sin, or to have been born among us and under the law in respect of the human? He therefore appropriates all things that befit humanity, precisely because he was born among us in the flesh. When, then, did he come under the law? The blessed Luke the evangelist will explain, saying: \"When the days of their purification were completed according to the law of Moses, they brought him up to Jerusalem to present him to the Lord, as it is written in the law of the Lord, that every male that opens the womb shall be called holy to the Lord, and to offer a sacrifice according to what is said in the law of the Lord, a pair of turtledoves or two young pigeons.\" Do you hear how the God Word, who is assessor with the Father, is brought into the presence of the Father as a man like us, he who is also recorded among the firstborn through the shadow of the law? For firstborn were holy and sacred to God even before the incarnation. They therefore sacrificed on his behalf according to the law; and he also paid the didrachm to those who levied taxes, although he himself ought not to have paid it, because he is truly a Son. And indeed he said to the blessed Peter: \"The kings of the earth, from whom do they receive taxes or tribute? From their own sons or from strangers?\" And when Peter rightly said, \"From strangers,\" he himself said again, \"Then the sons are free.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν κατὰ τὸν νόμον Μωσέως, ἀνήγαγον αὐτὸν εἰς Ἱεροσόλυμα παραστῆσαι τῷ Κυρίῳ","severity":"info","text":"Cyril quotes Luke 2:22–24, describing the presentation of Jesus in the Temple, but expands the biblical text with details from the law of Moses about firstborn males and sacrificial offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δίδραχμον","severity":"info","text":"The didrachm was a two-drachma tax paid to the Temple treasury, required of every adult male Jew. Cyril argues that Christ, as a true Son of God, was exempt but paid it to show his humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσι τέλη ἢ κῆνσον;","severity":"info","text":"Cyril attributes to Jesus a dialogue with Peter about royal taxation, not found in canonical Gospels. It parallels a known apocryphal tradition or Cyril's own theological construction to illustrate Christ's freedom as Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σύνεδρος","severity":"info","text":"σύνεδρος (assessor) describes the Logos as co-enthroned with the Father, a key term in Cyril's anti-Nestorian Christology, emphasizing the unity of divine and human in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τί οὖν ἄρα φορτικώτερον","severity":"info","text":"Cyril opens with a rhetorical question contrasting the burden of being called a curse (a reference to Jewish law) with Christ's voluntary submission to the law, framing the passage as a defense of Christ's full humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἅγια γὰρ καὶ ἱερὰ τῷ Θεῷ καὶ τὰ πρὸ τῆς ἐνανθρωπήσεως πρωτότοκα","severity":"info","text":"Cyril's typological reading of the firstborn sacrifice as prefiguring Christ was influential in later Greek patristic exegesis, though it departs from literal Jewish practice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dialogue between Jesus and Peter is unclear; it may be a lost apocryphon or Cyril's own invention.","The phrase 'shadow of the law' (διὰ τῆς τοῦ νόμου σκιᾶς) could be read as typological or as a reference to the temporary nature of Mosaic law."],"confidence":"high","notes":[]}]}