Methodius, Bishop, to those who say: What doth it profit us that the Son of God was crucified upon earth, and made man? And wherefore did He endure to suffer in the manner of the cross, and not by some other punishment? And what was the advantage of the cross?
Christ, the Son of God, by the command of the Father, became conversant with the visible creature, in order that, by overturning the dominion of the tyrants, the demons, that is, He might deliver our souls from their dreadful bondage, by reason of which our whole nature, intoxicated by the draughts of iniquity, had become full of tumult and disorder, and could by no means return to the remembrance of good and useful things. Wherefore, also, it was the more easily carried away to idols, inasmuch as evil had overwhelmed it entirely, and had spread over all generations, on account of the change which had come over our fleshy tabernacles in consequence of disobedience; until Christ, the Lord, by the flesh in which He lived and appeared, weakened the force of Pleasure's onslaughts, by means of which the infernal powers that were in arms against us reduced our minds to slavery, and freed mankind from all their evils. For with this end the Lord Jesus both wore our flesh, and became man, and by the divine dispensation was nailed to the cross; in order that by the flesh in which the demons had proudly and falsely feigned themselves gods, having carried our souls captive unto death by deceitful wiles, even by this they might be overturned, and discovered to be no gods. For he prevented their arrogance from raising itself higher, by becoming man; in order that by the body in which the race possessed of reason had become estranged from the worship of the true God, and had suffered injury, even by the same receiving into itself in an ineffable manner the Word of Wisdom, the enemy might be discovered to be the destroyers and not the benefactors of our souls. For it had not been wonderful if Christ, by the terror of His divinity, and the greatness of His invincible power, had reduced to weakness the adverse nature of the demons. But since this was to cause them greater grief and torment, for they would have preferred to be overcome by one stronger than themselves, therefore it was that by a man He procured the safety of the race; in order that men, after that very Life and Truth had entered into them in bodily form, might be able to return to the form and light of the Word, overcoming the power of the enticements of sin; and that the demons, being conquered by one weaker than they, and thus brought into contempt, might desist from their over-bold confidence, their hellish wrath being repressed. It was for this mainly that the cross was brought in, being erected as a trophy against iniquity, and a deterrent from it, that henceforth man might be no longer subject to wrath, after that he had made up for the defeat which, by his disobedience, he had received, and had lawfully conquered the infernal powers, and by the gift of God had been set free from every debt. Since, therefore, the first-born Word of God thus fortified the manhood in which He tabernacled with the armour of righteousness, He overcame, as has been said, the powers that enslaved us by the figure of the cross, and showed forth man, who had been oppressed by corruption, as by a tyrant power, to be free, with unfettered hands. For the cross, if you wish to define it, is the confirmation of the victory, the way by which God to man descended, the trophy against material spirits, the repulsion of death, the foundation of the ascent to the true day; and the ladder for those who are hastening to enjoy the light that is there, the engine by which those who are fitted for the edifice of the Church are raised up from below, like a stone four square, to be compacted on to the divine Word. Hence it is that our kings, perceiving that the figure of the cross is used for the dissipating of every evil, have made vexillas, as they are called in the Latin language. Hence the sea, yielding to this figure, makes itself navigable to men. For every creature, so to speak, has, for the sake of liberty, been marked with this sign; for the birds which fly aloft, form the figure of the cross by the expansion of their wings; and man himself, also, with his hands outstretched, represents the same. Hence, when the Lord had fashioned him in this form, in which He had from the beginning framed him, He joined on his body to the Deity, in order that it might be henceforth an instrument consecrated to God, freed from all discord and want of harmony. For man cannot, after that he has been formed for the worship of God, and hath sung, as it were, the incorruptible song of truth, and by this hath been made capable of holding the Deity, being fitted to the lyre of life as the chords and strings, he cannot, I say, return to discord and corruption.
Apud. Gretserum, De Sancta Cruce, p. 401, tom. ii. Nov. edit. Ratisb., 1754. [Concerning which I quote from Dupin as follows: "The PÃ¨re Combefis has collected some other fragments, attributed to Methodius, cited by St. John Damascene and by Nicetas as drawn out of his books against Porphyry. But, besides that, we cannot depend upon the authority of these two authors, who are not very exact; these fragments have nothing considerable and we think it not worth while to say anything more concerning them."] ↩