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           Title: NPNF2-07. Cyril of Jerusalem, Gregory Nazianzen
      Creator(s): Cyril of Jerusalem, St.
                  Schaff, Philip (1819-1893) (Editor)
     Print Basis: New York: Christian Literature Publishing Co., 1893
          Rights: Public Domain
   CCEL Subjects: All; Proofed; Early Church;
      LC Call no: BR60
     LC Subjects:

                  Christianity

                  Early Christian Literature. Fathers of the Church, etc.
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   A SELECT LIBRARY

   OF THE

   NICENE AND

   POST-NICENE FATHERS

   OF

   THE CHRISTIAN CHURCH.

   SECOND SERIES

   TRANSLATED INTO ENGLISH WITH PROLEGOMENA AND EXPLANATORY NOTES.

   VOLUMES I-VII.

   UNDER THE EDITORIAL SUPERVISION OF

   PHILIP SCHAFF, D.D., LL.D.,

   PROFESSOR OF CHURCH HISTORY IN THE UNION THEOLOGICAL SEMINARY, NEW
   YORK.

   AND

   HENRY WACE, D.D.,

   PRINCIPAL OF KING'S COLLEGE, LONDON.

   VOLUME VII

   CYRIL OF JERUSALEM, GREGORY NAZIANZEN

   T&T CLARK

   EDINBURGH

   __________________________________________________

   WM. B. EERDMANS PUBLISHING COMPANY

   GRAND RAPIDS, MICHIGAN
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   The

   Catechetical Lectures

   Of

   S. Cyril,

   Archbishop of Jerusalem,

   with a revised translation, introduction, notes, and indices,

   by

   Edwin Hamilton Gifford, D.D.

   formerly archdeacon of london, and canon of S. Paul's.
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   Preface.

   ------------------------

   The present translation of the Catechetical Lectures of S. Cyril of
   Jerusalem is based on a careful revision of the English translation
   published in the "Library of the Fathers of the Holy Catholic Church,"
   with a most interesting Preface by John Henry Newman, dated from
   Oxford, The Feast of St. Matthew, 1838.

   In his Preface Mr. Newman stated with respect to the translation "that
   for almost the whole of it the Editors were indebted to Mr. Church,
   Fellow of Oriel College."  Mr. Church was at that time a very young
   man, having taken his First Class in Michaelmas Term, 1836; and this
   his first published work gave abundant promise of that peculiar
   felicity of expression, which made him in maturer life one of the most
   perfect masters of the English tongue.  Having received full liberty to
   make such use of his translation as I might deem most desirable for the
   purpose of the present Edition, I have been obliged to exercise my own
   judgment both in preserving much of Dean Church's work unaltered, and
   in revising it wherever the meaning of the original appeared to be less
   perfectly expressed.

   In this constant study and use of Dean Church's earliest work I have
   had always before my mind a grateful and inspiring remembrance of one
   whose friendship it was my great privilege to enjoy during the few last
   saddened years of his saintly and noble life.

   In the notes of the Edition one of my chief objects has been to
   illustrate S. Cyril's teaching by comparing it with the works of
   earlier Fathers to whom he may have been indebted, and with the
   writings of his contemporaries.

   In the chapters of the Introduction which touch on S. Cyril's doctrines
   of Baptism, Chrism, and the Holy Eucharist, I have not attempted either
   to criticise or to defend his teaching, but simply to give as faithful
   a representation as I could of his actual meaning.  The Eastern Church
   had long before S. Cyril's day, and still has its own peculiar
   Sacramental doctrines, which, notwithstanding the efforts of rival
   theologians, can never be reduced to exact conformity with the tenets
   of our own or other Western Churches.

   The Indices have been revised, and large additions made to the lists of
   Greek words,

   E.H.G.

   Oxford,

   26 May, 1893.
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   Introduction.

   ------------------------

   Chapter I.--Life of S. Cyril.

   The works of S. Cyril of Jerusalem owe much of their peculiar interest
   and value to the character of the times in which he wrote. Born a few
   years before the outbreak of

   Arianism in a.d. 318, he lived to see its suppression by the Edict of
   Theodosius, 380, and to take part in its condemnation by the Council of
   Constantinople in the following year.

   The story of Cyril's life is not told in detail by any contemporary
   author; in his own writings there is little mention of himself; and the
   Church historians refer only to  the events of his manhood and old
   age.  We have thus no direct knowledge of his early years, and can only
   infer from the later circumstances of his life what may probably have
   been the nature of his previous training.  The names of his parents are
   quite unknown; but in the Greek Menæa, or monthly catalogues of Saints,
   and in the Roman Martyrology for the 18th day of March, Cyril is said
   to have been "born of pious parents, professing the orthodox Faith, and
   to have been bred up in the same, in the reign of Constantine."  This
   account of his parentage and education derives some probability from
   the fact that Cyril nowhere speaks as one who had been converted from
   paganism or from any heretical sect.  His language at the close of the
   vii^th Lecture seems rather to be inspired by gratitude to his own
   parents for a Christian education:  "The first virtuous observance in a
   Christian is to honour his parents, to requite their trouble, and to
   provide with all his power for their comfort:  for however much we may
   repay them, yet we can never be to them what they as parents have been
   to us.  Let them enjoy the comfort we can give, and strengthen us with
   blessings."

   One member only of Cyril's family is mentioned by name, his sister's
   son Gelasius, who was appointed by Cyril to be Bishop of Cæsarea on the
   death of Acacius, a.d. 366 circ.

   Cyril himself was probably born, or at least brought up, in or near
   Jerusalem, for it was usual to choose a Bishop from among the Clergy
   over whom he was to preside, a preference being given to such as were
   best known to the people generally [1] .

   That Cyril, whether a native of Jerusalem or not, had passed a portion
   of his childhood there, is rendered probable by his allusions to the
   condition of the Holy Places before they were cleared and adorned by
   Constantine and Helena.  He seems to speak as an eye-witness of their
   former state, when he says that a few years before the place of the
   Nativity at Bethlehem had been wooded [2] , that the place where Christ
   was crucified and buried was a garden, of which traces were still
   remaining [3] , that the wood of the Cross had been distributed to all
   nations [4] , and that before the decoration of the Holy Sepulchre by
   Constantine, there was a cleft or cave before the door of the
   Sepulchre, hewn out of the rock itself, but now no longer to be seen,
   because the outer cave had been cut away for the sake of the recent
   adornments [5] .

   This work was undertaken by Constantine after the year 326 a.d. [6] ;
   and if Cyril spoke from remembrance of what he had himself seen, he
   could hardly have been less than ten or twelve years old, and so must
   have been born not later, perhaps a few years earlier, than 315 a.d.

   The tradition that Cyril had been a monk and an ascetic was probably
   founded upon the passages in which he seems to speak as one who had
   himself belonged to the order of Solitaries, and shared the glory of
   chastity [7] .  We need not, however, suppose that the "Solitaries"
   (monazontes)of whom he speaks were either hermits living in remote and
   desert places, or monks secluded in a monastery:  they commonly lived
   in cities, only in separate houses, and frequented the same Churches
   with ordinary Christians.  To such a life of perpetual chastity, strict
   asceticism, and works of charity, Cyril may probably, in accordance
   with the custom of the age, have been devoted from early youth.

   A more important question is that which relates to the time and
   circumstances of his ordination as Deacon, and as Priest, matters
   closely connected with some of the chief troubles of his later life.

   That he was ordained Deacon by Macarius, Bishop of Jerusalem, who died
   in 334 or 335, may be safely inferred from the unfriendly notice of S.
   Jerome, Chron. ann. 349 (350 a.d.):  "Cyril having been ordained Priest
   by Maximus, and after his death permitted by Acacius, Bishop of
   Cæsarea, and the other Arian Bishops, to be made Bishop on condition of
   repudiating his ordination by Maximus, served in the Church as a
   Deacon:  and after he had been paid for this impiety by the reward of
   the Episcopate (Sacerdotii), he by various plots harassed Heraclius,
   whom Maximus when dying had substituted in his own place, and degraded
   him from Bishop to Priest."

   From this account, incredible as it is in the main, and strongly marked
   by personal prejudice, we may conclude that Cyril had been ordained
   Deacon not by Maximus, but by his predecessor Macarius; for otherwise
   he would have been compelled to renounce his Deacon's Orders, as well
   as his Priesthood.

   Macarius died in or before the year 335; for at the Council of Tyre,
   assembled in that year to condemn Athanasius, Maximus sat as successor
   to Macarius in the See of Jerusalem [8] .  This date is confirmed by
   the fact that after the accession of Maximus, a great assembly of
   Bishops was held at Jerusalem in the year 335, for the dedication of
   the Church of the Holy Resurrection [9] .

   It thus appears that Cyril's ordination as Deacon cannot be put later
   than 334 or the beginning of 335.

   Towards the close of the latter year the Bishops who had deposed
   Athanasius at the Council of Tyre proceeded to Jerusalem "to celebrate
   the Tricennalia of Constantine's reign by consecrating his grand Church
   on Mount Calvary [10] ."  On that occasion "Jerusalem became the
   gathering point for distinguished prelates from every province, and the
   whole city was thronged by a vast assemblage of the servants of
   God......In short, the whole of Syria and Mesopotamia, Phoenicia and
   Arabia, Palestine, Egypt, and Libya, with the dwellers in the Thebaid,
   all contributed to swell the mighty concourse of God's ministers,
   followed as they were by vast numbers from every province.  They were
   attended by an imperial escort, and officers of trust had also been
   sent from the palace itself, with instructions to heighten the
   splendour of the festival at the Emperor's expense [11] ."  Eusebius
   proceeds to describe the splendid banquets, the lavish distribution of
   money and clothes to the naked and destitute, the offerings of imperial
   magnificence, the "intellectual feast" of the many Bishops' discourses,
   and last, not least, his own "various public orations pronounced in
   honour of this solemnity."  Among the Clergy taking part in this
   gorgeous ceremony, the newly ordained Deacon of the Church of Jerusalem
   would naturally have his place.  It was a scene which could not fail to
   leave a deep impression on his mind, and to influence his attitude
   towards the contending parties in the great controversy by which the
   Church was at this time distracted.  He knew that Athanasius had just
   been deposed, he had seen Arius triumphantly restored to communion in
   that august assembly of Bishops "from every province," with his own
   Bishop Maximus, and Eusebius of Cæsarea, the Metropolitan, at their
   head.  It is much to the praise of his wisdom and steadfastness that he
   was not misled by the notable triumph of the Arians to join their
   faction or adopt their tenets.

   In September, 346, Athanasius returning from his second exile at Trèves
   passed through Jerusalem.  The aged Bishop Maximus, who had been
   induced to acquiesce in the condemnation of Athanasius at Tyre, and in
   the solemn recognition of Arius at Jerusalem, had afterwards refused to
   join the Eusebians at Antioch in 341, for the purpose of confirming the
   sentence passed at Tyre, and now gave a cordial welcome to Athanasius,
   who thus describes his reception [12] :  "As I passed through Syria, I
   met with the Bishops of Palestine, who, when they had called a Council
   at Jerusalem, received me cordially, and themselves also sent me on my
   way in peace, and addressed the following letter to the Church and the
   Bishops [13] ."  The letter congratulating the Egyptian Bishops and the
   Clergy and people of Alexandria on the restoration of their Bishop is
   signed first by Maximus, who seems to have acted without reference to
   the Metropolitan Acacius, successor of Eusebius as Bishop of Cæsarea,
   and a leader of the Arians, a bitter enemy of Athanasius.  Though Cyril
   in his writings never mentions Athanasius or Arius by name, we can
   hardly doubt that, as Touttée suggests [14] , he must at this time have
   had an opportunity of learning the true character of the questions in
   dispute between the parties of the great heresiarch and his greater
   adversary.

   We have already learned from Jerome that Cyril was admitted to the
   Priesthood by Maximus.  There is no evidence of the exact date of his
   ordination:  but we may safely assume that he was a Priest of some
   years' standing, when the important duty of preparing the candidates
   for Baptism was intrusted to him in or about the year 348 [15] .  There
   appears to be no authority for the statement (Dict. Chr. Antiq.
   "Catechumens," p. 319 a), that  the Catecheses of Cyril of Jerusalem
   were delivered by him partly as a Deacon, partly as a Presbyter [16] ."

   At the very time of delivering the lectures, Cyril was also in the
   habit of preaching to the general congregation on the Lord's day [17] ,
   when the candidates for Baptism were especially required to be present
   [18] .  In the Church of Jerusalem it was still the custom for sermons
   to be preached by several Presbyters in succession, the Bishop
   preaching last.  From Cyril's Homily on the Paralytic (§ 20) we learn
   that he preached immediately before the Bishop, and so must have held a
   distinguished position among the Priests.  This is also implied in the
   fact, that within three or four years after delivering his Catechetical
   Lectures to the candidates for Baptism, he was chosen to succeed
   Maximus in the See of Jerusalem.

   The date of his consecration is approximately determined by his own
   letter to Constantius concerning the appearance of a luminous cross in
   the sky at Jerusalem.  The letter was written on the 7th of May, 351,
   and is described by Cyril as the first-fruit of his Episcopate.  He
   must therefore have been consecrated in 350, or early in 351.

   Socrates and Sozomen agree in the assertion that Acacius, Patrophilus
   the Arian Bishop of Scythopolis, and their adherents ejected Maximus
   and put Cyril in his place [19] .  But according to the statement of
   Jerome already quoted [20] Maximus, when dying, had not only nominated
   Heraclius to be his successor, which, with the consent of the Clergy
   and people was not unusual, but had actually established him as Bishop
   in his stead (in suum locum substituerat).  The two accounts are
   irreconcileable, and both improbable.  Touttée argues not without
   reason, that the consecration of Heraclius, which Jerome attributes to
   Maximus, would have been opposed to the right of the people and Clergy
   to nominate their own Bishop, and to the authority of the Metropolitan
   and other Bishops of the province, by whom the choice was to be
   confirmed and the consecration performed, and that it had moreover been
   expressly forbidden seven years before by the 23rd Canon of the Council
   of Antioch.

   Still more improbable is the charge that Cyril had renounced the
   priesthood conferred on him by Maximus, and after serving in the Church
   as a Deacon, had been rewarded by the Episcopate, and then himself
   degraded Heraclius from Bishop to Priest.  As a solution of these
   difficulties, it is suggested by Reischl [21] that Cyril had been
   designated in the lifetime of Maximus as his successor, and after his
   decease had been duly and canonically consecrated, but had incurred the
   calumnious charges of the party opposed to Acacius and the Eusebians,
   because he was supposed to have bound himself to them by accepting
   consecration at their hands.  This view is in some measure confirmed by
   the fact that "in the great controversy of the day Cyril belonged to
   the Asiatic party, Jerome to that of Rome.  In the Meletian schism also
   they took opposite sides, Cyril supporting Meletius, Jerome being a
   warm adherent of Paulinus [22] ," by whom he had been recently ordained
   Priest.  It is also worthy of notice that Jerome's continuation of the
   Chronicle of Eusebius was written at Constantinople in 380-381, the
   very time when the many injurious charges fabricated by Cyril's bitter
   enemies were most industriously circulated in popular rumour on the eve
   of a judicial inquiry by the second general Council which met there in
   381, under the presidency of Meletius, Cyril, and Gregory of Nazianzum
   [23] .  Had Jerome written of Cyril a year or two later, he must have
   known that these calumnies had been emphatically rejected by the Synod
   of Constantinople (382) consisting of nearly the same Bishops who had
   been present at the Council of the preceding year.  In their Synodical
   letter [24] to Pope Damasus they wrote:  "And of the Church in
   Jerusalem, which is the Mother of all the Churches, we notify that the
   most reverend and godly Cyril is Bishop:  who was long ago canonically
   appointed by the Bishops of the Province, and had many conflicts in
   various places against the Arians."

   The beginning of Cyril's Episcopate was marked by the appearance of a
   bright Cross in the sky, about nine o'clock in the morning of
   Whitsunday, the 7th of May, 351 a.d.  Brighter than the sun, it hung
   over the hill of Golgotha, and extended to Mount Olivet, being visible
   for many hours.  The whole population of Jerusalem, citizens and
   foreigners, Christians and Pagans, young and old, flocked to the
   Church, singing the praises of Christ, and hailing the phænomenon as a
   sign from heaven confirming the truth of the Christian religion.

   Cyril regarded the occasion as favourable for announcing to the Emperor
   Constantius the commencement of his Episcopate; and in his extant
   letter described the sign as a proof of God's favour towards the Empire
   and its Christian ruler.  The piety of his father Constantine had been
   rewarded by the discovery of the true Cross and the Holy places:  and
   now the greater devotion of the Son had won a more signal manifestation
   of Divine approval.  The letter ends with a prayer that God may grant
   to the Emperor long to reign as the protector of the Church and of the
   Empire, "ever glorifying the Holy and Consubstantial Trinity, our true
   God."  The word homoousion, it is alleged, had not at this time been
   accepted by Cyril, and its use has therefore been thought to cast doubt
   upon the genuineness of this final prayer, which is nevertheless
   maintained by the Benedictine Editor [25] .  The letter as a whole is
   certainly genuine, and the phenomenon is too strongly attested by the
   historians of the period to be called in question.  While, therefore,
   we must reject Cyril's explanation, we have no reason to suspect him of
   intentional misrepresentation.  A parhelion, or other remarkable
   phenomenon, of which the natural cause was at that time unknown, might
   well appear "to minds excited by the struggle between the Christian
   Faith and a fast-declining heathenism to be a miraculous manifestation
   of the symbol of Redemption, intended to establish the Faith and to
   confute its gainsayers [26] ."

   The first few years of Cyril's episcopate fell within that so-called
   "Golden Decade," 346-355, which is otherwise described as "an uneasy
   interval of suspense rather than of peace [27] ."  Though soon to be
   engaged in a dispute with Acacius concerning the privileges of their
   respective Sees, Cyril seems to have been in the interval zealous and
   successful in promoting the peace and prosperity of his own Diocese.

   We learn from a letter of Basil the Great that he had visited Jerusalem
   about the year 357, when he had been recently baptized, and was
   preparing to adopt a life of strict asceticism.  He speaks of the many
   saints whom he had there embraced, and of the many who had fallen on
   their knees before him, and touched his hands as holy [28] ,--signs, as
   Touttée suggests, of a flourishing state of religion and piety.
   Cyril's care for the poor, and his personal poverty, were manifested by
   an incident, of which the substantial truth is proved by the malicious
   use to which it was afterwards perverted.  "Jerusalem and the
   neighbouring region being visited with a famine, the poor in great
   multitudes, being destitute of necessary food, turned their eyes upon
   Cyril as their Bishop.  As he had no money to succour them in their
   need, he sold the treasures and sacred veils of the Church.  It is
   said, therefore, that some one recognised an offering of his own as
   worn by an actress on the stage, and made it his business to inquire
   whence she had it, and found that it had been sold to her by a
   merchant, and to the merchant by the Bishop [29] ."

   This was one of the charges brought against Cyril in the course of the
   disputes between himself and Acacius, which had commenced soon after he
   had been installed in the Bishopric of Jerusalem.  As Bishop of
   Cæsarea, Acacius exercised Metropolitan jurisdiction over the Bishops
   of Palestine.  But Cyril, as presiding over an Apostolic See, "the
   Mother of all the Churches," claimed exemption from the jurisdiction of
   Cæsarea, and higher rank than its Bishop.  It is not alleged, nor is it
   in any way probable, that Cyril claimed also the jurisdiction over
   other Bishops.  The rights and privileges of his See had been clearly
   defined many years before by the 7th Canon of the Council of Nicæa:
   "As custom and ancient tradition shew that the Bishop of Ælia ought to
   be honoured, let him have precedence in honour, without prejudice to
   the proper dignity of the Metropolitical See."  Eusebius [30] , in
   reference to a Synod concerning the time of Easter, says:  "There is
   still extant a writing of those who were then assembled in Palestine
   (about 200 a.d.), over whom Theophilus, Bishop of Cæsarea, and
   Narcissus, Bishop of Jerusalem, presided."  If one Synod only is here
   meant, it would appear that the Bishop of Cæsarea took precedence of
   the Bishop of Jerusalem, which would be the natural order in a Synod
   held at Cæsarea.  Bishop Hefele, however, takes a different view [31]
   :  "According to the Synodicon, two Synods were held in Palestine on
   the subject of the Easter controversy:  the one at Jerusalem presided
   over by Narcissus, and composed of fourteen Bishops; and the other at
   Cæsarea, comprising twelve Bishops, and presided over by Theophilus."
   In confirmation of this view we may observe that when next Eusebius
   mentions Narcissus and Theophilus, he reverses the previous order, and
   names the Bishop of Jerusalem first.

   However this may have been, Acacius, who as an Arian was likely to have
   little respect for the Council of Nicæa, seems to have claimed both
   precedence and jurisdiction over Cyril.  From [32] Socrates we learn
   that Cyril was frequently summoned to submit to the judgment of
   Acacius, but for two whole years refused to appear.  He was therefore
   deposed by Acacius and the other Arian Bishops of Palestine on the
   charge of having sold the property of the Church, as before mentioned.
   Socrates, who confesses that he does not know for what Cyril was
   accused, yet suggests that he was afraid to meet the accusations [33]
   .  But Theodoret, a more impartial witness, says [34] that Acacius took
   advantage of some slight occasion (aphormas) and deposed him.  Sozomen
   [35] also describes the accusation as a pretext (epi prophasei toiade),
   and the deposition as hastily decreed, to forestall any countercharge
   of heresy by Cyril (phthanei kathelon).  The deposition was quickly
   followed by Cyril's expulsion from Jerusalem, and a certain Eutychius
   was appointed to succeed him [36] .  Passing by Antioch, which at this
   time, 357-358, was left without a Bishop by the recent decease of the
   aged Arian Leontius Castratus [37] , Cyril took refuge in Tarsus with
   its Bishop the "admirable Silvanus," "one of the Semi-Arians," who, as
   Athanasius testifies, agreed almost entirely with the Nicene doctrine,
   only taking offence at the expression homoousios, because in their
   opinion it contained latent Sabellianism [38] ."  Cyril now sent to the
   Bishops who had deposed him a formal notice that he appealed to a
   higher Court (meizon epekalesato dikasterion ), and his appeal was
   approved by the Emperor Constantius [39] .  Acasius, on learning the
   place of Cyril's retreat, wrote to Silvanus announcing his deposition.
   But Silvanus out of respect both to Cyril, and to the people, who were
   delighted with his teaching, still permitted him to exercise his
   ministry in the Church.  Socrates finds fault with Cyril for his
   appeal:  "In this," he says, "he was the first and only one who acted
   contrary to the custom of the Ecclesiastical Canon, by having recourse
   to appeals as in a civil court."  The reproach implied in this
   statement is altogether undeserved.  The question, as Touttée argues,
   is not whether others had done the like before or after, but whether
   Cyril's appeal was in accordance with natural justice, and the custom
   of the Church.  On the latter point he refers to the case of the
   notorious heretic Photinus, who after being condemned in many Councils
   appealed to the Emperor, and was allowed to dispute in his presence
   with Basil the Great as his opponent.  Athanasius himself, in
   circumstances very similar to Cyril's, declined to appear before
   Eusebius and a Synod of Arian Bishops at Cæsarea, by whom he was
   condemned a.d. 334, and appealed in person to Constantine, requesting
   either that a lawful Council of Bishops might be assembled, or that the
   Emperor would himself receive his defence. [40] "

   In justification of Cyril's appeal it is enough to say that it was
   impossible for him to submit to the judgment of Acacius and his Arian
   colleagues.  They could not be impartial in a matter where the
   jurisdiction of Acacius their president, and his unsoundness in the
   Faith, were as much in question as any of the charges brought against
   Cyril.  He took the only course open to him in requesting the Emperor
   to remit his case to the higher jurisdiction of a greater Council, and
   in giving formal notice of this appeal to the Bishops who had expelled
   him.

   While the appeal was pending, Cyril became acquainted with " the
   learned Bishop, Basil of Ancyra " (Hefele), with Eustathius of Sebaste
   in Armenia, and George of Laodicea, the chief leaders of the party
   "usually (since Epiphanius), but with some injustice, designated
   Semi-Arian [41] ."  One of the charges brought against Cyril in the
   Council of Constantinople (360, a.d.) was, as we shall see, that he
   held communion with these Bishops.

   Cyril had not long to wait for the hearing of his appeal.  In the year
   359 the Eastern Bishops met at Seleucia in Isauria, and the Western at
   Ariminum.  Constantius had at first wished to convene a general Council
   of all the Bishops of the Empire, but this intention he was induced to
   abandon by representations of the long journeys and expense, and he
   therefore directed the two Synods then assembled at Ariminum and at
   Seleucia "the Rugged" to investigate first the disputes concerning the
   Faith, and then to turn their attention to the complaints of Cyril, and
   other Bishops against unjust decrees of deposition and banishment [42]
   .  This order of proceeding was discussed, and after much controversy
   adopted on the first day of meeting, the 27th of September [43] .  On
   the second day Acacius and his friends refused to remain unless the
   Bishops already deposed, or under accusation, were excluded.  Theodoret
   relates that " several friends of peace tried to persuade Cyril of
   Jerusalem to withdraw, but that, as he would not comply, Acacius left
   the assembly [44] ."  Three days afterwards, according to Sozomen, a
   third meeting was held at which the demand of Acacius was complied
   with; "for the Bishops of the opposite party were determined that he
   should have no pretext for dissolving the Council, which was evidently
   his object in order to prevent the impending examination of the heresy
   of Aëtius and of the accusations which had been brought against him and
   his partisans [45] ."  A creed put forward by Acacius having been
   rejected, he refused to attend any further meetings, though repeatedly
   summoned to be present at an investigation of his own charges against
   Cyril.

   In the end Acacius and many of his friends were deposed or
   excommunicated.  Some of these, however, in defiance of the sentence of
   the Council, returned to their dioceses, as did also the majority who
   had deposed them.

   It is not expressly stated whether any formal decision on the case of
   Cyril was adopted by the Council:  but as his name does not appear in
   the lists of those who were deposed or excommunicated, it is certain
   that he was not condemned.  It is most probable that the charges
   against him were disregarded after his accuser Acacius had refused to
   appear, and that he returned, like the others, to his diocese.  But he
   was not to be left long in peace.  Acacius and some of his party had
   hastened to Constantinople, where they gained over to their cause the
   chief men attached to the palace, and through their influence secured
   the favour of Constantius, and roused his anger against the majority of
   the Council.  But what especially stirred the Emperor's wrath were the
   charges which Acacius concocted against Cyril:  "For," he said that
   "the holy robe which the Emperor Constantine of blessed memory, in his
   desire to honour the Church of Jerusalem, had presented to Macarius,
   the Bishop of that city, to be worn when he administered the rite of
   Holy Baptism, all fashioned as it was with golden threads, had been
   sold by Cyril, and bought by one of the dancers at the theatre, who had
   put it on, and while dancing had fallen, and injured himself, and
   died.  With such an ally as this Cyril," he said, "they undertake to
   judge and pass sentence upon the rest of the world [46] ."

   Ten deputies who at the close of the Council of Seleucia had been
   appointed to report its proceedings to the Emperor, "met, on their
   arrival at the Court, the deputies of the Council of Ariminum, and
   likewise the partisans of Acacius [47] .  After much controversy and
   many intrigues, a mutilated and ambiguous Creed adopted at Ariminum in
   which the homoousios of Nicæa was replaced by "like to the Father that
   begat Him according to the Scriptures," and the mention of either
   "essence" (ousia) or "subsistence" (hupostasis) condemned [48] , was
   brought forward and approved by the Emperor.  "After having, on the
   last day of the year 359, discussed the matter with the Bishops till
   far into the night [49] , he at length extorted their signatures....It
   is in this connexion that Jerome says:  Ingemuit totus orbis, et
   Arianum se esse miratus est [50] ."  Early in the following year, 360
   a.d., through the influence of Acacius a new Synod was held at
   Constantinople, in which, among other Semi-Arian Bishops, Cyril also
   was deposed on the charge of having held communion with Eustathius of
   Sebaste, Basil of Ancyra, and George of Laodicea.  Cyril, as we have
   seen, had become acquainted with these Bishops during his residence at
   Tarsus in 358, at which time they were all zealous opponents of Acacius
   and his party, but differed widely in other respects.

   George of Laodicea was a profligate in morals, and an Arian at heart,
   whose opposition to Acacius and Eudoxius was prompted by self-interest
   rather than by sincere conviction.  He had been deposed from the
   priesthood by Alexander, Bishop of Alexandria, both on that ground of
   false doctrine, and of the open and habitual irregularities of his
   life.  Athanasius styles him "the most wicked of all the Arians,"
   reprobated even by his own party for his grossly dissolute conduct [51]
   .

   Basil of Ancyra was a man of high moral character, great learning, and
   powerful intellect, a consistent opponent both of the Sabellianism of
   Marcellus, and of every form of Arian and Anomoean heresy, a chief
   among those of whom Athanasius wrote [52] , "We discuss the matter with
   them as brothers with brothers, who mean what we mean, and dispute only
   about the word (homoousios)....Now such is Basil who wrote from Ancyra
   concerning the Faith" (358 a.d., the same year in which Cyril met him
   at Tarsus).

   Eustathius is described as a man unstable in doctrine, vacillating from
   party to party, subscribing readily to Creeds of various tendency, yet
   commanding the respect even of his enemies by a life of extraordinary
   holiness, in which active benevolence was combined with extreme
   austerity.  "He was a man," says Mr. Gwatkin [53] , "too active to be
   ignored, too unstable to be trusted, too famous for ascetic piety to be
   lightly made an open enemy."

   S. Basil the Great, when travelling from place to place, to observe the
   highest forms of ascetic life, had met with Eustathius at Tarsus, and
   formed a lasting friendship with a man whom he describes as "exhibiting
   something above human excellence," and of whom, after the painful
   dissensions which embittered Basil's later life, that great saint could
   say, that from childhood to extreme old age he (Eustathius) had watched
   over himself with the greatest care, the result of his self-discipline
   being seen in his life and character [54] .

   Of any intimate friendship between Cyril, and these Semi-Arian leaders,
   we have no evidence in the vague charges of Acacius:  their common
   fault was that they condemned him in the Synod of Seleucia.  The true
   reason of Cyril's deposition, barely concealed by the frivolous charges
   laid against him, was the hatred of Acacius, incurred by the refusal to
   acknowledge the Metropolitan jurisdiction of the See of Cæsarea.  The
   deposition was confirmed by Constantius, and followed by a sentence of
   banishment.  The place of Cyril's exile is not mentioned; nor is it
   known whether he joined in the protest of the other deposed Bishops,
   described by S. Basil, Epist. 75.  His banishment was not of longer
   continuance than two years.  Constantius died on the 3rd of November,
   361, and the accession of Julian was soon followed by the recall of all
   the exiled Bishops, orthodox and heretical, and the restoration of
   their confiscated estates [55] .  Julian's object, according to
   Socrates, was " to brand the memory of Constantius by making him appear
   to have been cruel towards his subjects."  An equally amiable motive
   imputed to him is mentioned by Sozomen:  "It is said that he issued
   this order in their behalf not out of mercy, but that through
   contention among themselves the Church might be involved in fraternal
   strife [56] ."  Cyril, returning with the other Bishops, seems to have
   passed through Antioch on his way home, and to have been well received
   by the excellent Bishop Meletius.

   It happened that the son of a heathen priest attached to the Emperor's
   Court, having been instructed in his youth by a Deaconess whom he
   visited with his mother, had secretly become a Christian.  On
   discovering this, his father had cruelly scourged and burnt him with
   hot spits on his hands, and feet, and back.  He contrived to escape,
   and took refuge with his friend the Deaconess.  "She dressed me in
   women's garments, and took me in her covered carriage to the divine
   Meletius.  He handed me over to the Bishop of Jerusalem, at that time
   Cyril, and we started by night for Palestine.'  After the death of
   Julian, this young man led his father also into the way of truth.  This
   act he told me with the rest [57] ."

   The next incident recorded in the life of S. Cyril is his alleged
   prediction of the failure of Julian's attempt to rebuild the Temple of
   Jerusalem.  "The vain and ambitious mind of Julian," says Gibbon,
   "might aspire to restore the ancient glory of the Temple of Jerusalem.
   As the Christians were firmly persuaded that a sentence of everlasting
   destruction had been pronounced against the whole fabric of the Mosaic
   law, the Imperial sophist would have converted the success of his
   undertaking into a specious argument against the faith of prophecy and
   the truth of revelation."  Again he writes:  "The Christians
   entertained a natural and pious expectation, that in this memorable
   contest, the honour of religion would be vindicated by some signal
   miracle [58] ."  That such an expectation may have been shared by Cyril
   is not impossible:  but there is no satisfactory evidence that he
   ventured to foretell any miraculous interposition.  According to the
   account of Rufinus [59] , "lime and cement had been brought, and all
   was ready for destroying the old foundations and laying new on the next
   day.  But Cyril remained undismayed, and after careful consideration
   either of what he had read in Daniel's prophecy concerning the times,'
   or of our Lord's predictions in the Gospels, persisted that it was
   impossible that one stone should ever there be laid upon another by the
   Jews."  This account of Cyril's expectation, though probable enough in
   itself, seems to be little more than a conjecture founded on his
   statement (Cat. xv. 15), that "Antichrist will come at the time when
   there shall not be left one stone upon another in the Temple of the
   Jews."  That doom was not completed in Cyril's time, nor did he expect
   it to be fulfilled until the coming of the Jewish Antichrist, who was
   to restore the Temple shortly before the end of the world.  It was
   impossible for Cyril to see in Julian such an Antichrist as he has
   described; and therefore, without any gift or pretence of prophecy, he
   might very well express a firm conviction that the attempted
   restoration at that time must fail.  Though Gibbon is even more cynical
   and contemptuous than usual in his examination of the alleged miracles,
   he does not attempt to deny the main facts of the story [60] :  with
   their miraculous character we are not here concerned, but only with
   Cyril's conduct on so remarkable an occasion.

   In the same year, a.d. 363, Julian was killed in his Persian campaign
   on the 26th of June, and was succeeded by Jovian, whose universal
   tolerance, and personal profession of the Nicene faith, though
   discredited by the looseness of his morals, gave an interval of
   comparative rest to the Church.  In his reign Athanasius was recalled,
   and Acacius and his friends subscribed the Nicene Creed, with an
   explanation of the sense in which they accepted the word homoousion
   [61] .  As Cyril's name is not mentioned in any of the records of
   Jovian's short reign of seven months, we may infer that he dwelt in
   peace at Jerusalem.

   Jovian died on the 17th of February, 364, and was succeeded by
   Valentinian, who in the following March gave over the Eastern provinces
   of the Empire to his brother Valens.  During the first two years of the
   new reign we hear nothing of Cyril:  but at the beginning of the year
   366, on the death of his old enemy Acacius, Cyril assumed the right to
   nominate his successor in the See of Cæsarea, and appointed a certain
   Philumenus [62] .  Whether this assumption of authority was in
   accordance with the 7th Canon of Nicæa may be doubted:  Cyril's choice
   of his nephew was, however, in after times abundantly justified by the
   conduct and character of Gelasius, who is described by Theodoret as a
   man "distinguished by the purity of his doctrine, and the sanctity of
   his life," and is quoted by the same historian as "the admirable," and
   "the blessed Gelasius [63] ."

   Epiphanius relates [64] that "after these three had been set up, and
   could do nothing on account of mutual contentions," Euzoius was
   appointed by the Arians, and held the See until the accession of
   Theodosius in a.d. 379, when he was deposed, and Gelasius restored.  In
   the meantime Cyril had been a third time deposed and driven from
   Jerusalem, probably in the year 367.  For at that time Valens, who had
   fallen under the influence of Eudoxius, the Arian Bishop of
   Constantinople, by whom he was baptized, "wrote to the Governors of the
   provinces, commanding that all Bishops who had been banished by
   Constantius, and had again assumed their sacerdotal offices under the
   Emperor Julian, should be ejected from their Churches [65] ."  Of this
   third and longest banishment we have no particulars, but we may safely
   apply to it the words of the Synod at Constantinople, 382, that Cyril "
   had passed through very many contests with the Arians in various
   places."

   The terrible defeat and miserable death of Valens in the great battle
   against the Goths at Adrianople (a.d. 378) brought a respite to the
   defenders of the Nicene doctrine.  For Gratian "disapproved of the late
   persecution that had been carried on for the purpose of checking the
   diversities in religious Creeds, and recalled all those who had been
   banished on account of their religion [66] ."  Gratian associated
   Theodosius with himself in the Empire on the 19th of January, 379; and
   "at this period," says Sozomen [67] , "all the Churches of the East,
   with the exception of that of Jerusalem, were in the hands of the
   Arians."  Cyril, therefore, had been one of the first to return to his
   own See.  During his long absence the Church of Jerusalem had been the
   prey both of Arianism and of the new heresy of Apollinarius, which had
   spread among the monks who were settled on Mount Olivet.  Egyptian
   Bishops, banished for their orthodoxy, having taken refuge in
   Palestine, there found themselves excluded from communion.  Jerusalem
   was given over to heresy and schism, to the violent strife of rival
   factions, and to extreme licentiousness of morals.

   Gregory of Nyssa, who had been commissioned by a Council held at
   Antioch in 378 to visit the Churches in Arabia and Palestine, "because
   matters with them were in confusion, and needed an arbiter," gives a
   mournful account both of the distracted state of the Church, and of the
   prevailing corruption.  "If the Divine grace were more abundant about
   Jerusalem than elsewhere, sin would not be so much the fashion among
   those who live there , but as it is, there is no form of uncleanness
   that is not perpetrated among them; rascality, adultery, theft,
   idolatry, poisoning, quarrelling, murder, are rife."  In a letter [68]
   written after his return to Cæsarea in Cappadocia he asks, "What means
   this opposing array of new Altars?  Do we announce another Jesus?  Do
   we produce other Scriptures?  Have any of ourselves dared to say
   "Mother of Man" of the Holy Virgin, the Mother of God?

   In the year a.d. 381 Theodosius summoned the Bishops of his division of
   the Empire to meet in Council at Constantinople, in order to settle the
   disputes by which the Eastern Church had been so long distracted, and
   to secure the triumph of the Nicene Faith over the various forms of
   heresy which had arisen in the half-century which had elapsed since the
   first General Council.  Among the Bishops present were Cyril of
   Jerusalem, and his nephew Gelasius, who on the death of Valens had
   regained possession of the See of Cæsarea from the Arian intruder
   Euzoius.  Cyril is described by Sozomen [69] as one of three recognised
   leaders of the orthodox party, and, according to Bishop Hefele [70] ,
   as sharing the presidency with the Bishops of Alexandria and Antioch.
   This latter point, however, is not clearly expressed in the statement
   of Sozomen.  Socrates writes that Cyril at this time recognised the
   doctrine of homoousion, having retracted his former opinion:  and
   Sozomen says that he had at this period renounced the tenets of the
   Macedonians which he previously held [71] .  Touttée rightly rejects
   these reproaches as unfounded:  they are certainly opposed to all his
   teaching in the Catechetical Lectures, where the doctrine of Christ's
   unity of essence with the Father is fully and frequently asserted,
   though the term homoousios is not used, and the co-equal Deity of the
   Holy Ghost is everywhere maintained.

   We find no further mention of Cyril in the proceedings of the Council
   itself.  As consisting of Eastern Bishops only, its authority was not
   at first acknowledged, nor its acts approved in the Western Church.
   The two Synods held later in the same year at Aquileia and at Milan,
   sent formal protests to Theodosius, and urged him to summon a General
   Council at Alexandria or at Rome.  But instead of complying with this
   request, the Emperor summoned the Bishops of his Empire to a fresh
   Synod at Constantinople, and there in the summer of 382 very nearly the
   same Bishops were assembled who had been present at the Council of the
   preceding year.  Their Synodical letter addressed to the Bishops
   assembled at Rome is preserved by Theodoret [72] and in it we read as
   follows:  "Of the Church in Jerusalem, the Mother of all the Churches,
   we make known that Cyril the most reverend and most beloved of God is
   Bishop; and that he was canonically ordained long ago by the Bishops of
   the province, and that he has very often fought a good fight in various
   places against the Arians."  Thus justice was done at last to one whose
   prudence, moderation, and love of peace, had exposed him in those days
   of bitter controversy to undeserved suspicion and relentless
   persecution.  His justification by the Council is the last recorded
   incident in Cyril's life.  We are told by Jerome that he held
   undisturbed possession of his See for eight years under Theodosius.
   The eighth year of Theodosius was a.d. 386, and in the Roman
   Martyrology, the 18th of March in that year is marked as "The birthday
   (Natalis,' i.e. of his heavenly life) of Cyril, Bishop of Jerusalem,
   who after suffering many wrongs from the Arians for the sake of the
   Faith, and having been several times driven from his See, became at
   length renowned for the glory of sanctity, and rested in peace:  an
   Ecumenical Council in a letter to Damasus gave a noble testimony to his
   untarnished faith."
     __________________________________________________________________

   [1] Bingham, The Antiquities of the Christian Church, Book II. c. 10, §
   2.

   [2] Cat. xii. 20.  The wood had been cleared away about sixteen years
   before this Lecture was delivered.

   [3] Cat. xiii. 32; xiv. 5.

   [4] Cat. iv. 10; x. 19; xiii. 4.  Gregor. Nyss. Baptism of Christ, p.
   520, in this Series:  "The wood of the Cross is of saving efficacy for
   all men, though it is, as I am informed, a piece of a poor tree, less
   valuable than most trees are."

   [5] Cat. xiv. 9.

   [6] Eusebius; Vita Const. iii. 29 ff.

   [7] Cat. xii. 1, 33, 34.  Compare iv. 24, note 8.

   [8] Hefele, History of Councils, ii. 17; Sozom. H. E. ii. 25.

   [9] Euseb. Vita Const. iv. 43.

   [10] Robertson, Prolegomena to Athanasius, p. xxxix.

   [11] Euseb. V. C. iv. 43.

   [12] Apolog. contra Arian. § 57.

   [13] Cf. Athan. Hist. Arian. § 25.

   [14] Introductory note to Cyril's Letter to Constantius, § x.

   [15] On the exact date of the Lectures, see below, ch. ix.

   [16] See more below on the office of "Catechist," ch. ii. § 2.

   [17] Cat. x. 14.

   [18] Cat. i. 6.

   [19] Socr. H. E. ii. 38; Soz. iv. 20.  The Bishops of Palestine, except
   two or three, had received Athanasius most cordially a few years before
   (Athan. Hist. Arian. § 25).

   [20] p. ii.

   [21] Vol. I. p. xli. note.

   [22] Dict. Chr. Biogr. "Cyrillus," p. 761:  and for the Meletian
   Schism, see "Meletius," "Paulinus," "Vitalius."

   [23] Hefele, ii. 344.

   [24] Theodoret, Hist. Eccl. v. 9.

   [25] Epist. ad Constantium--Monitum, § x.

   [26] Dict. Chr. Biogr. p. 761.

   [27] Gwatkin, p. 74.

   [28] Epist. iv. p. 12.

   [29] Sozom. H. E. iv. 25.

   [30] Hist. Eccl. v. 23.

   [31] History of the Christian Councils, Book I. Sec. ii. c.

   [32] Hist. Eccl. ii. 40.

   [33] Ib.

   [34] Ib. ii. 26.

   [35] H. E. iv. 25.

   [36] There is much uncertainty and confusion in the names of the
   Bishops who succeeded Cyril on the three occasions of his being
   deposed.  His successor in 357 is said by Jerome to have been a certain
   Eutychius, probably the same who was afterwards excommunicated at
   Seleucia (Dict. Chr. Biogr. Eutychius 13).  The subject is discussed at
   length by Touttée (Diss. I. vii.).

   [37] See the account of his remarkable career in the Dict. Chr. Biogr.

   [38] Athan. De Synodis, c. xii.; Hefele, ii. 262.

   [39] Socrates, H. E. ii. 40.

   [40] Athan. contr. Arianos Apol. c. 36:  Hefele, ii. p. 27, note.

   [41] Robertson, Prolegomena ad Athanas. ii. § 8 (2) c.

   [42] Soz. iv. 17.

   [43] Socrat. ii. 39.

   [44] H. E. ii. 26.

   [45] Sozom. iv. 22.

   [46] Theodoret, H. E. ii. 23.

   [47] Sozom. iv. 23.

   [48] Athan. de. Syn. § 30, where this Creed is given in full.

   [49] S. Hilar. ii. Num. 708.

   [50] Hefele, Councils, ii. 271.

   [51] Dict. Chr. Biogr.

   [52] De Synodis, § 41.

   [53] The Arian Controversy, p. 135.

   [54] Basil, Epist. 244.  Compare Newman, Preface to Catechetical
   Lectures, p. iv.

   [55] Socr. H. E. iii. 1.

   [56] Sozom. H. E. v. c. 5.  Compare Gibbon, Ch. xxiii.:  "The impartial
   Ammianus has ascribed this affected clemency to the desire of fomenting
   the intestine divisions of the Church."

   [57] Theodoret, H. E. iii. 10.

   [58] Gibbon, c. xxiii.

   [59] Hist. i. 37.

   [60] See Gibbon's remarks on the testimony of Ammianus, "a contemporary
   and a Pagan," and on the explanation from natural causes suggested by
   Michaelis.

   [61] Socr. iii. 25; Sozom. vi. 4.

   [62] Epiphanius, Hær. 73, § 37.

   [63] Hist. Eccl. V. 8; Dialog. i. iii.

   [64] Hæres. lxxiii. § 37.

   [65] Sozom. vi. 12.  Cf. Tillemont, Mémoires, Tom. viii. p. 357:  "As
   Cyril was, no doubt, then persecuted only on account of his firmness in
   the true Faith, the title of Confessor cannot be refused to him."

   [66] Soz. vii. 1.

   [67] Ib. 2.

   [68] Greg. Nyss. Epist. xvii. in this Series.

   [69] H. E. vii. 7.

   [70] Councils, ii. 344.

   [71] Socrat. v. 8; Sozom. vii. 7.

   [72] H. E. v. 9.
     __________________________________________________________________

   Chapter II.--Catechetical Instruction.

   § 1.  Catechesis.  The term "Catechesis" in its widest sense includes
   instruction by word of mouth on any subject sacred or profane [73] ,
   but is especially applied to Christian teaching, whether of an
   elementary kind appropriate to new converts, or, as in the famous
   Catechetical School of Alexandria, extending to the higher
   interpretation of Holy Scripture, and the exposition of Christian
   philosophy.

   The earliest known example of a Catechetical work is the "Teaching of
   the Twelve Apostles," which Athanasius names among the "books not
   included in the Canon, but appointed by the Fathers to be read by those
   who are just recently coming to us, and wish to be instructed in the
   word of godliness (katecheisthai ton tes eusebeias logon) [74] ."  The
   use of the Didache for the instruction of recent converts from Paganism
   agrees with its original purpose as stated in the longer title,
   "Teaching of the Lord through the Twelve Apostles for the Gentiles."
   The first six chapters are evidently adapted for those who need
   elementary instruction, more particularly for Catechumens of Gentile
   descent, as distinct from Jewish candidates for Baptism [75] .  The
   remaining chapters of the Didache relate chiefly to the administration
   of Baptism, to Prayer, Fasting, and the services of the Lord's Day, and
   to the celebration of the Agape and Eucharist [76] .  This same
   division of subjects is observed in the two classes of S. Cyril's
   Catechetical Lectures:  the first class, including the Procatechesis,
   consists of XIX Lectures addressed to candidates for Baptism, and these
   are followed by five "Mystagogic" Lectures, so called as being
   explanations of the Sacramental Mysteries to the newly-baptized.

   The Didaché was taken as the basis of other manuals of instruction, as
   is evident from the fact that the greater part of the first six
   chapters is imbedded in " The Apostolical Church Order," supposed to
   date from Egypt in the third century.  The Greek text, with an English
   translation, of the part corresponding with the Didaché, is given in "
   The oldest Church Manual " as Document V.

   A further development of the Didaché, "adapted to the state of the
   Eastern Church in the first half of the fourth century," is contained
   in the Seventh Book of the Apostolical Constitutions of Pseudo-Clement
   of Rome, chs. i.-xxxii.  "Here the Didaché is embodied almost word for
   word, but with significant omissions, alterations, and additions, which
   betray a later age....The Didaché was thus superseded by a more
   complete and timely Church Manual, and disappeared."  Dr. Schaff has
   appended this document also to his edition of the Didaché, noting the
   borrowed passages on the margin, and distinguishing them by spaced type
   in the Greek text, and by italics in the English translation.

   In this work the directions concerning the instruction of Catechumens
   and their Baptism are addressed to the Catechist and the Minister of
   Baptism.  They contain only a short outline (c. xxxix.) of the subjects
   in which the Catechumens are to be instructed, most if not all of which
   are explained at large in Cyril's Lectures:  and in the directions
   concerning Baptism, Chrism, and the Eucharist, the similarity is so
   close, that in many passages of the Constitutions the author seems to
   be referring especially to the use of the Church of Jerusalem.

   From this close affinity with earlier works we may be assured that in
   the Catecheses of Cyril we have trustworthy evidence of the great care
   which the Church had from the beginning bestowed on the instruction and
   training of converts, before admitting them to the privilege of
   Baptism; but beyond this, Cyril's own work has a peculiar value as the
   earliest extant example of a full, systematic, and continuous course of
   such instruction.

   § 2.  Catechist.  The duty of catechizing was not limited to a class of
   persons permanently set apart for that purpose, but all orders of the
   Clergy were accustomed to take part in the work.  Even laymen were
   encouraged to teach children or new converts the first elements of
   religion, as we learn from Cyril's exhortation:  "If thou hast a child
   according to the flesh, admonish him of this now; and if thou hast
   begotten one through catechizing, put him also on his guard [77] ."
   That this remark was addressed not to the Catechumens, but to such of
   the Faithful as happened to be present among his audience, appears from
   what he says elsewhere, "So thou likewise, though not daring before thy
   Baptism to wrestle with the adversaries, yet after thou hast received
   the grace, and art henceforth confident in the armour of righteousness,
   must then do battle, and preach the Gospel, if thou wilt [78] ."

   The more systematic instruction of those who had been already admitted
   to the order of Catechumens was entrusted to persons appointed to this
   special duty.  Thus Origen "was in his eighteenth year when he took
   charge of the Catechetical School at Alexandria," which "was entrusted
   to him alone by Demetrius, who presided over the Church [79] :"  and S.
   Augustine's Treatise, De Catechizandis Rudibus, was addressed to
   Deogratias, who being a Deacon at Carthage, and highly esteemed for his
   skill and success as a Catechist, felt so strongly the importance of
   the work and his own insufficiency, that he wrote to Augustine for
   advice as to the best method of instructing those who were brought to
   him to be taught the first elements of the Christian Faith.

   The final training of the photizomenoi, or candidates for Baptism, was
   undertaken in part by the Bishop himself, but chiefly by a Priest
   specially appointed by him.  Of the part taken by the Bishop mention is
   made by S. Ambrose in a letter to his sister Marcellina (Ep. xx.):  "On
   the following day, which was the Lord's day, after the Lessons and
   Sermon, the Catechumens had been dismissed, and I was delivering the
   Creed to some candidates (Competentes) in the Baptistery of the
   Basilica."

   Of this "delivery of the Creed," which was usually done by a Presbyter,
   we have examples in S. Augustine's Sermons In traditione Symboli,
   ccxii.-ccxiv., each of which contains a brief recapitulation and
   explanation of the several articles of belief.  In Serm. ccxiv., after
   a short introduction, we find the following note inserted by the
   preacher himself.  ["After this preface the whole Creed is to be
   recited, without interposing any discussion.  I believe in God the
   Father Almighty,' and the rest that follows.  Which Creed, thou
   knowest, is not wont to be written:  after it has been said, the
   following discussion (disputatio) is to be added."]

   From the opening words of Sermon ccxiv., and of ccxvi., "ad
   Competentes," it is evident that these were delivered by S. Augustine
   as the first-fruits of his ministry very soon after he had been
   reluctantly ordained Priest (a.d. 391).  Two other examples of
   addresses to Candidates for Baptism are the Catecheses I., II., pros
   tous mellontas photizesthai, delivered at Antioch by S. Chrysostom
   while a Presbyter.

   Another duty often undertaken by the Bishop was to hear each Candidate
   separately recite the Creed, and then to expound to them all the Lord's
   Prayer [80] .

   § 3.  Catechumens.  The term Catechumen denoted a person who was
   receiving instruction in the Christian religion with a view to being in
   due time baptized.  Such persons were either converts from Paganism and
   Judaism, or children of Christian parents whose Baptism had been
   deferred.  For though the practice of Infant-Baptism was certainly
   common in the Early Church [81] , it was not compulsory nor
   invariable.  "In many cases Christian parents may have shared and acted
   on the opinion expressed by Tertullian in the second century, and by
   Gregory Nazianzen in the fourth, and thought it well to defer the
   Baptism of children, cases of grave sickness excepted, till they were
   able to make answer in their own name to the interrogations of the
   baptismal rite [82] ."

   It is stated by Bingham [83] , but without any reference to ancient
   authors, that "the child of believing parents, as they were baptized in
   infancy, were admitted Catechumens as soon as they were capable of
   learning."  Though the title "Catechumen" was not usually applied to
   those who had been already baptized, it is probable that such children
   were admitted to the Lectures addressed to Catechumens both in the
   earlier and later stage of their preparation:  for it seems to be
   implied in the passage quoted above from Cat. xv. 18, that admission
   was not limited to the candidates for Baptism.

   To believe and to be baptized are the two essential conditions of
   membership in Christ's Church [84] :  but for the admission of new
   converts to the class of Catechumens nothing more could be required
   than evidence of a sincere desire to understand, to believe, and
   ultimately to be baptized.

   We know that unbelievers, Jews, and Heathens were allowed in the
   Apostolic age to be present at times in the Christian assemblies [85] ;
   and in Cyril's days they stood in the lower part of the Church
   (narthex) to hear the Psalms, Lessons, and Sermon [86] .

   Any persons who by thus hearing the word, or by other means, were
   brought to believe the truth of Christianity, and to wish for further
   instruction, were strictly examined as to their character, belief, and
   sincerity of purpose.  The care with which such examinations were
   conducted is thus described by Origen:  "The Christians, however,
   having previously, so far as possible, tested the souls of those who
   wish to become their hearers, and having previously admonished them in
   private, when they seem, before entering the community, to have made
   sufficient progress in the desire to lead a virtuous life, they then
   introduce them, having privately formed one class of those who are just
   beginners, and are being introduced, and have not yet received the mark
   of complete purification; and another of those who have manifested to
   the best of their ability the purpose of desiring no other things than
   are approved by Christians [87] ."  Such as were thus found worthy of
   admission were brought to the Bishop Presbyter, and received by the
   sign of the Cross [88] , with prayer and imposition of hands, to the
   status of Catechumens.

   We have a description by Eusebius [89] of some of these ceremonies in
   the case of Constantine:  When the Emperor felt his life to be drawing
   to a close, "he poured forth his supplications and confessions to God,
   kneeling on the pavement in the Church itself, in which he also now for
   the first time received the imposition of hands with prayer."  Soon
   after this the Bishops whom he had summoned to Nicomedia to give him
   Baptism, "performed the sacred ceremonies in the usual manner, and
   having given him the necessary instructions made him a partaker of the
   mystic ordinances."

   Another ceremony used in the admission of Catechumens, at least in some
   Churches, mentioned by S. Augustine [90] :  "Sanctification is not of
   one kind only:  for I suppose that Catechumens also are sanctified in a
   certain way of their own by the sign of Christ's Cross, and the Prayer
   of the Imposition of Hands; and that which they receive, though it be
   not the Body of Christ, is yet an holy thing, and more holy than the
   common food which sustains us, because it is a sacrament."  From this
   passage it has been inferred that consecrated bread (eulogiai, panis
   benedictus), taken out of the oblations provided for the Eucharist, was
   given to the Catechumens,--an opinion which seemed to have some support
   in the comparison between "that which the Catechumens receive," and
   "the food which sustains us."  But Bingham maintains [91] that S.
   Augustine here refers only to the symbolical use of salt, of which he
   says in his Confessions, I. xi., that while yet a boy he "used to be
   marked with the sign of His Cross, and seasoned with His salt."  The
   meaning of this so-called "Sacrament of the Catechumens" was that by
   the symbol of salt "they might learn to purge and cleanse their souls
   from sin."

   In the African Church in the time of S. Augustine it was customary to
   anoint the new convert with exorcised oil at the time of his admission,
   but in the Eastern Church there seems to have been no such anointing
   until immediately before Baptism.

   Persons who had been thus admitted to the class of Catechumens were
   usually regarded as Christians, but only in a lower degree, being still
   clearly distinguished from the Faithful.  "Ask a man, Art thou a
   Christian?  If he is a Pagan or a Jew, he answers, I am not.  But if he
   say, I am, you ask him further, Catechumen or Faithful?  If he answer,
   Catechumen, he has been anointed, but not yet baptized [92] ."
   Augustine, like Tertullian, complains that among heretics there was no
   sure distinction between the Catechumen and the Faithful [93] :  and
   according to the second General Council, Canon 7, converts from certain
   heresies to the orthodox Faith were to be received only as heathen:
   "On the first day we make them Christians, on the second Catechumens,
   on the third we exorcise them by three times breathing on them on the
   face and on the ears; and so we instruct them (katechoumen), and make
   them frequent the Church for a long time, and listen to the Holy
   Scriptures, and then we baptize them."

   Whether Cyril calls his hearers Christians before they had been
   baptized is not very clear:  in Cat. x. § 16, he seems to include them
   among those who are called by the "new name;" but in § 20 of the same
   Lecture he assumes that there may be present some one who "was before a
   believer (pistos)," and to him he says "Thou wert called a Christian;
   be tender of the name," and in Lect. xxi. i, speaking to those who had
   now been baptized, he says, "Having therefore become partakers of
   Christ, ye are properly called Christs.  Now ye have been made Christs
   by receiving the antitype of the Holy Ghost," that is, Chrism.

   § 4.  Candidates for Baptism.  Bingham, who himself makes four classes
   or degrees of Catechumens, acknowledges that "the Greek expositors of
   the ancient Canons," and other writers, "usually make but two sorts
   [94] ."  These were (1) the imperfect (atelesteroi), called also
   hearers (akroomenoi , audientes), because in Church they were only
   allowed to remain till the Holy Scriptures had been read, the Sermon
   preached, the special prayers of the Catechumens said, and the blessing
   given to each by the Bishop in the words of the "prayer of the
   imposition of hands [95] ."  After this the Deacon says, "Go out, ye
   catechumens, in peace."  (2)  After the Energumens also have been
   dismissed, the more perfect (teleioteroi, photizomenoi) remain on their
   knees in prayer (gonuklinontes, euchomenoi).  Then the Deacon is to cry
   aloud, "Ye that are to be illuminated, pray.  Let us the faithful all
   pray for them.  And being sealed to God through His Christ, let them
   bow down their heads, and receive the blessing from the Bishop."  The
   "Prayer of the Imposition of hands" is then pronounced over them by the
   Bishop.

   The period of probation and instruction varied at different times and
   places:  according to Canon 42 of the Synod of Elvira, 305, it was to
   be two years:  "He who has a good name, and wishes to become a
   Christian, must be a Catechumen two years:  then he maybe baptized [96]
   ."  After this probation had been satisfactorily passed, the
   Catechumens invited to give in their names as Candidates for Baptism.
   This invitation, described by Cyril as a call to military service
   (klesis strateias) [97] , appears to have been often repeated on the
   approach of Lent.  Thus S. Ambrose, in his Commentary on S. Luke, v. 5;
   We have toiled all night and have taken nothing, complains, "I too,
   Lord, know that for me it is night, when I have not Thy command.  No
   one yet has given his name:  with my voice I have cast the net
   throughout Epiphany, and as yet I have taken nothing."

   This preliminary "call to service" must be distinguished from the
   actual enlistment in the Christian army at Baptism, in anticipation of
   which Cyril prays for his hearers that God "may enlist them in His
   service, and put on them the armour of righteousness [98] ."  The same
   metaphorical language in reference to the Christian warfare recurs in
   many passages [99] .

   The next step for those who responded to the call was the registration
   of names (onomatographia ) [100] .  It appears from passages of
   Dionysius Pseudo-Areopagites, quoted by Bingham [101] , that the
   Bishop, after laying his hand on each Catechumen's head, commanded his
   Presbyters and Deacons to register his name, together with that of his
   sponsor (anadochos) in the Diptychs of the living.  This ceremony took
   place at Jerusalem at the beginning of Lent, as we learn from Procat. §
   1:  "Thou hast entered, been approved; thy name inscribed....A long
   notice is allowed thee; thou hast forty days for repentance."  Those
   who had been admitted as candidates for Baptism were in most Churches
   still reckoned among the Catechumens, being distinguished as
   sunaitountes , "competentes."  But from Cyril's language in several
   passages it appears that in the Church of Jerusalem they ceased to be
   regarded as Catechumens, and were reckoned among the Faithful.  "Thou
   wert called a Catechumen, while the word echoed round thee from
   without.  Think not that thou receivest a small thing:  though a
   miserable man, thou receivest one of God's titles.  Hear S. Paul
   saying, God is faithful.  But beware, lest thou have the title of
   faithful,' but the will of the faithless [102] ."  "Thou receivest a
   new name which thou hadst not before.  Heretofore thou wast a
   Catechumen, but now thou wilt be called a Believer (Pistos) [103] ."

   Again, "How great a dignity the Lord bestows on you in transferring you
   from the order of Catechumens to that of the Faithful, the Apostle Paul
   shews, when he affirms, God is faithful [104] ."

   Two passages in S. Cyril have been thought to imply that the
   newly-admitted Candidates for Baptism carried lighted torches in
   procession, perhaps on the first Sunday after the registration.  He
   speaks of their having received "torches of the bridal procession [105]
   ;" and on this expression the Benedictine Editor observes that "Wax
   tapers" were perhaps given to the Illuminandi to carry, a custom which
   may also be indicated in the words, "Ye who have lately lighted the
   torches of faith, guard them carefully in your hands unquenched [106]
   ."

   Others are of opinion that the custom of carrying torches or tapers was
   observed only in the procession of the newly-baptized from the
   Baptistery to the Church [107] , and that here Cyril means by the
   "bridal lamps," those motions of the Holy Ghost, and spiritual
   instructions, which had lighted their way to Christ, and to the
   entrance to His Kingdom [108] .  This latter interpretation is rather
   vague and far-fetched, and it is evident that the words, "Ye who have
   lately lighted the torches of faith," gain much in clearness and force,
   if suggested by the visible symbolism of a ceremony in which the
   Illuminandi had just borne their part.  The lighted torches would be a
   significant symbol both of the marriage of the soul with Christ, and of
   its enlightenment by faith.

   § 5.  photizomenoi.  In the first words of his Introductory Lecture
   Cyril addresses his hearers as hoi photizomenoi, "Ye who are being
   enlightened," and from the Titles of the Catechetical Lectures
   i.-xviii., we see that this name was constantly used to distinguish the
   candidates preparing for immediate Baptism.

   The Verb photizo is frequently used by the LXX., both in a physical and
   in a spiritual sense.  In the New Testament it is found but rarely in
   the physical sense [109] , being generally applied to the light of
   spiritual truth, and to Christ as its source [110] .

   In two passages of the Epistle to the Hebrews, the Aorist
   (photisthentas ) marks "the decisive moment when the light was
   apprehended in its glory [111] ," from which the thought easily passes
   on to the public profession of the truth thus received, that is, to
   Baptism.

   That the word began very early to be used in this new sense, is evident
   from Justin Martyr's explanation of it in his First Apology, c. 61;
   where, after speaking of instruction in Christian doctrine, of the
   profession of faith, and the promise of repentance and holy living, as
   the necessary preparations for Baptism, he thus proceeds:  "And this
   washing is called Illumination (sotismos), because they who learn these
   things are illuminated in their understanding. [112] "  The same
   transition of the meaning from instruction to Baptism is clearly
   implied by Clement of Alexandria:  "Among the barbarian philosophers
   also to instruct and to enlighten is called to regenerate [113] ," and
   again:  "For this reason the teaching, which made manifest the hidden
   things, has been called illumination (photismos) [114] ."

   That this is the sense in which Cyril uses the word is placed beyond
   doubt by a passage of the Lecture delivered immediately before the
   administration of Baptism:  "that your soul being previously
   illuminated (prophotizomenes ) by the word of doctrine, ye may in each
   particular discover the greatness of the gifts bestowed on you by God
   [115] ."

   We thus see that the Present Participle (photizomenoi) describes a
   process of gradual illumination during the course of instruction, to be
   completed in Baptism, a sense which is well expressed in the Latin
   Gerundive "Illuminandi."  And as we have seen that the candidates are
   addressed as hoi photizomenoi even before the course of instruction has
   commenced, the quasi-Future sense "follows necessarily from the context
   [116] ."

   The spiritual "Illumination," of which Baptism was to be the completion
   and the seal, thus became by a natural development one of the
   recognised names of Baptism itself.  On the contrary, the inverse
   process assumed by the Benedictine Editor is entirely unnatural.
   Starting from the later ecclesiastical use of photizo and photismos as
   connoting Baptism, he supposes that this was the first application of
   those terms, and that they were transferred to the previous
   illumination acquired by instruction in Christian truth, only because
   this was a necessary preparation for Baptism.  He therefore maintains
   that photizomenoi throughout the Catechetical Lectures is another term
   for baptizomenoi:  and as a decisive proof of this he refers to Cat.
   xvi. 26:  mellei de kai epi se ton baptizomenon phthanein he charis,
   not observing that the grace is to come upon "the person being
   baptized" at a time still future.  This meaning of the passage is made
   absolutely certain by the words which immediately follow,--"But in what
   manner I say not, for I will not anticipate the proper season."  We may
   conclude, therefore, that in Cyril's Lectures the term hoi photizomenoi
   refers to the preparatory course of enlightenment rather than to
   Baptism.  At the same time we must remember that in Cyril's day, and
   long before, photizo, photismos, and photisma were constantly used to
   denote Baptism itself, as being the time of special illumination by the
   grace of the Holy Spirit then given.  Thus Clement of Alexandria
   writes:  "In Baptism we are illuminated....This work is variously
   called grace, and illumination (photisma), and perfection, and
   washing:...illumination, by which that holy light of salvation is
   beheld, that is, by which we see God clearly [117] ."  Gregory
   Nazianzen speaks in the same way:  "We call it gift, grace, baptism,
   chrism, illumination, garment of incorruption, washing of regeneration,
   seal, all that is precious [118] ."
     __________________________________________________________________

   [73] Acts xviii. 25; xxi. 21, 24; Rom. ii. 18; Gal. vi. 6.  Cf. Clem.
   Alex. Fragm. § 28:  ouk esti pisteusai aneu katecheseos.

   [74] Festal Epist. 39.  Compare Clem. Alex. Strom. V. c. x. § 67.  Gala
   men he katechesis hoionei prote psuches trophe noethesetai.

   [75] Schaff, Oldest Church Manual, p. 15.

   [76] Ib. p. 26.

   [77] Cat. xv. 18.

   [78] Cat. iii. 13.

   [79] Euseb. H. E. vi. 3.

   [80] S. August. Serm. lviii. et. ccxv.

   [81] Cf. Iren. II. c. xxii. § 4:  "Omnes enim venit per semet ipsum
   salvare; omnes, inquam, qui per eum renascuntur in Deum, infantes, et
   parvulos, et pueros, et juvenes, et seniores.  Cf. Concil. Carthag.
   iii. Epist. Synod. (Cypriani Ep. lix. vel lxiv. Routh. R. S. iii. p.
   98.)

   [82] Dict. Chr. Antiq. "Baptism," § 101.  Tertull. De Baptismo, c.
   xviii.  "And so, according to the circumstances, and disposition, and
   even age of each individual, the delay of Baptism is preferable;
   principally, however, in the case of little children."  Cf. Gregor.
   Naz. Orat. 40 De Baptismo, quoted by Bingham, xi. c. 4, § 13.

   [83] Antiq. X. i. § 4.

   [84] Mark xvi. 16; Acts xviii. 8.

   [85] 1 Cor. xiv. 23.

   [86] Apostolic Constitutions, VIII. i. § 5:  "And after the reading of
   the Law and the Prophets, and our Epistles, and Acts, and Gospels, let
   him that is ordained...speak to the people the word of exhortation, and
   when he has ended his discourse of doctrine, all standing up, let the
   Deacon ascend upon some high seat, and proclaim, Let none of the
   hearers, let none of the unbelievers stay:  and silence being made, let
   him say, Ye Catechumens, pray, and let all the Faithful pray for them."

   [87] Contra Celsum, iii. c. 51.  Cf. Const. Apost. viii. 32:  "Let them
   be examined as to the causes wherefore they come to the word of the
   Lord, and let those who bring them inquire exactly about their
   character, and give them their testimony.  Let their manners and their
   life be inquired into, and whether they be slaves or free," &c.

   [88] S. Aug. De Symbolo, Serm. ad Catechumenos, § 1:  "Ye have not yet
   been born again by holy Baptism, but by the sign of the Cross ye have
   been already conceived in the womb of your mother the Church."

   [89] Vita Const. iv. c. 60.

   [90] De Peccatorum meritis, ii. 42.

   [91] Antiq. X. ii. § 16.

   [92] S. August. In Joh. Evang. Tract. xliv. § 2.

   [93] Serm. xlvi. de Pastoribus, c. 13:  Tertull. de Præscriptione
   Hæret. c. 41:  "Imprimis quis Catechumenus, quis Fidelis, in certum
   est."

   [94] Ant. X. ii. 1-5.  The Council of Nicæa, Canon xiv., seems to speak
   only of two classes.

   [95] Const. Apost. viii. § 6.

   [96] Hefele, Councils, i. p. 155.  Const. Apost. viii. 32:  "Let him
   that is to be instructed be a catechumen three years."

   [97] Procat. § 1.

   [98] Ib. § 17.

   [99] See Cat. i. 3; iii. 3, 13; iv. 36, xvii. 36; xxi. 4.

   [100] Procat. § 1.

   [101] Antiq. X. ii. § 6.

   [102] Procat. § 6.

   [103] Cat. i. 4.

   [104] Ib. v. 1.

   [105] lampades numphagogias, Procat. § 1.

   [106] Cat. i. § 1.

   [107] Bingham, Ant. X. ii. § 15.

   [108] Dict. Chr. Antiq. Vol. ii. p. 995, note.

   [109] Luke xi. 36; Apoc. xviii. 1.

   [110] John i. 9; 1 Cor. iv. 5; 2 Cor. iv. 4, 6; Eph. i. 18; iii. 9; 2
   Tim. i. 10; Apoc. xxi. 23; xxii. 5.

   [111] Westcott, "Hebrews," vi. 4; x. 32.

   [112] hosphotizomenon ten dianoian ton tauta manthanonton.

   [113] Strom. V. c. 2, § 15.

   [114] Strom. V. c. x. § 65.  Cf. V. c. viii. § 49.

   [115] Cat. xviii. § 32.

   [116] Cf. Winer, Grammar of N.T. Greek, Sect. xl. 22, note 3.

   [117] Pædag. I. vi. § 25.  (Syllb. 41).

   [118] Orat. xl. § 4.
     __________________________________________________________________

   Chapter III.--Special Preparation for Baptism.

   § 1.  Penitence.  The candidate for Baptism, having been duly admitted
   and registered, was required not only to be diligent in attending the
   course of Catechetical instruction [119] , but also to enter at once
   upon a course of strict devotion and penitential discipline.  "Those
   who are coming to Baptism," says Tertullian, "must be constantly
   engaged in prayers, fastings, kneelings, and watchings, together with
   confession of all past faults [120] ."

   On these subjects Cyril's teaching is earnest, wise, and sympathetic:
   he seeks to lead to repentance by gentle persuasion, and pleads for
   self-discipline as needful for the good of the soul [121] .  One whole
   Lecture is devoted to the necessity of thorough repentance for all past
   sins, and forgiveness of all offences [122] :  another to the sure
   efficacy of repentance for the remission of sins [123] .

   § 2.  Confession.  'Exomologesis.  Great stress is laid by Cyril on the
   necessity not only of sincere inward repentance, but also of open
   confession.  The words exomologeisthai, exomologesis have a twofold
   meaning and a wide application.

   (1.)  In the Septuagint they occur very frequently, especially in the
   Psalms, in the sense of "giving thanks or praise" (Heb. hdvh) [124] , a
   meaning which is also found in the New Testament [125] .  Perhaps the
   earliest instance in an Ecclesiastical writer is in Hermas, Mandat. X.
   iii. 2:  exomologoumenos to theo.  I have not found any instance of
   this meaning in Cyril.

   S. Chrysostom, commenting on the words, "I will give thanks unto Thee,
   O Lord [126] ," says, "There are two kinds of exomologesis; for it is
   either a condemnation of our own sins or a giving of thanks to God."
   The link between these two ideas is seen in Joshua's exhortation to
   Achan, My son, give, I pray thee, glory to the Lord, the God of Israel,
   and make confession [127] unto Him.  R.V. Margin.  Or, give praise.

   (2.)  In the sense of "confessing" sins, the Verb is not uncommon in
   the N.T. [128] , and in the early Fathers [129] .  Tertullian adopts
   the Greek word, and calls exomologesis "the handmaid of repentance
   [130] ," adding that it will extinguish the fire of Gehenna in the
   heart, being a second remedy for sin, after Baptism.

   Again, speaking of the outward act of repentance, he says:  "This act,
   which is more usually expressed and commonly spoken of under a Greek
   name, is exomologesis, whereby we confess our sins to the Lord, not
   indeed as if He were ignorant of them, but inasmuch as by confession
   satisfaction is appointed, and of confession repentance is born, and
   God appeared by repentance.  Accordingly exomologesis is a discipline
   for man's prostration and humiliation, enjoining a demeanour calculated
   to move mercy.  With regard also to the very dress and food, it
   commands (the penitent) to lie in sackcloth and ashes...to know no food
   and drink but such as is plain,--to feed prayers on fastings, to groan,
   to weep and roar (mugire) unto the Lord God; to roll before the feet of
   the presbyters, and kneel to God's dear ones, to enjoin on all the
   brethren embassies of intercession on his behalf.  All this
   exomologesis does, that it may enhance repentance [131] , &c."

   In this highly rhetorical description of the ecclesiastical discipline
   so dear to Tertullian there are many features of extreme severity to
   which Cyril makes no allusion; yet he frequently and very earnestly
   insists on the necessity and the efficacy of confession.  "The present
   is the season of confession:  confess what thou hast done in word or in
   deed, by night or by day; confess in an acceptable time, and in the day
   of salvation receive the heavenly treasure [132] "  "Tell the Physician
   thine ailment:  say thou also, like David, I said, I will confess me my
   sin unto the Lord ; and the same shall be done in thy case, which he
   says forthwith, and Thou forgavest the wickedness of my heart [133] ."
   " Seest thou the humility of the king?  Seest thou his
   confession?....The deed was quickly done, and straightway the Prophet
   appeared as accuser, and the offender confessed his fault; and because
   he candidly confessed, he received a most speedy cure [134] ."

   "Ezekias prevailed to the cancelling of God's decree, and cannot Jesus
   grant remission of sins?  Turn and bewail thyself, shut thy door, and
   pray to be forgiven, pray that He may remove from thee the burning
   flames.  For confession has power to quench even fire, power to tame
   even lions [135] ."

   The confession to which Cyril attaches so high a value, whether made in
   the privacy of solitude, or openly before the Ministers of the Church
   and the Congregation, is a confession to God, and not to man.  "Having
   therefore, brethren, many examples of those who have sinned and
   repented and been saved, do ye also heartily make confession unto the
   Lord [136] ."  Elsewhere he expressly disclaims the necessity of
   private confession to man:  "Not that thou shouldest shew thy
   conscience to me, for thou art not to be judged of man's judgment; but
   that thou shew the sincerity of thy faith to God, who trieth the reins
   and hearts, and knoweth the thoughts of men [137] ."  He also limits
   the season of confession and repentance to this present life:
   "Therefore the just shall then offer praise; but they who have died in
   sins have no further season for confession [138] ."

   § 3.  Exorcism.  One of the earliest ceremonies, after the registration
   of names, was Exorcism, which seems to have been often repeated during
   the Candidate's course of preparation.  "Receive with earnestness the
   exorcisms:  whether thou be breathed upon or exorcised, the act is to
   thee salvation [139] ."

   The power of casting out devils, promised by our Lord [140] , and
   exercised by Apostles [141] , and by Philip the Deacon and Evangelist
   [142] , was long regarded in the early Church as a direct gift still
   bestowed by the Holy Ghost, apart from any human ordinance.  Justin
   Martyr [143] , Tertullian [144] , Origen [145] , all speak of exorcism
   as being practised by laymen, even by soldiers, and women, by means of
   prayer and invocation of the name of Jesus.  Accordingly "an Exorcist
   is not ordained, for it is a gift of the spontaneous benevolence and
   grace of God through Christ by visitation of the Holy Ghost.  For he
   who has received the gift of healing is declared by revelation from
   God, the grace which is in him being manifest to all [146] ."  When the
   extraordinary gift was found to have been withdrawn, exorcists are
   mentioned among the inferior officers of the Church, after readers and
   subdeacons [147] .  From an early period certain set formulæ, such as
   the Divine names, "The God of Abraham, and God of Isaac, and God of
   Jacob," "The God of Israel," "The God who drowned the king of Egypt and
   the Egyptians in the Red Sea," were frequently invoked against demons
   and certain wicked persons [148] .

   Accordingly, when an exorcist was ordained the Bishop was directed to
   give him the book in which the exorcisms were written, with the words,
   "Receive thou these, and commit them to memory, and have thou power to
   lay hands upon the Energumens, whether they be baptized or only
   Catechumens [149] ."  Though this Canon speaks only of exorcising
   Energumens, or such persons as were supposed to be possessed by evil
   spirits, we must remember that the power of such spirits was believed
   to extend to the whole world outside the Christian Church.  Thus all
   converts from Paganism and Judaism, and even the children of Christian
   parents were exorcised before being baptized.  The practice was closely
   connected with the doctrine of original sin, as we see in many passages
   of S. Augustine, and is declared by him to be very ancient and
   universal [150] .  In expounding the Creed to candidates for Baptism,
   he says:  "Therefore, as you have seen this day, and as you know, even
   little children are breathed on and exorcised, that the hostile power
   of the devil may be driven out of them, which deceived one man in order
   that he might get possession of all men [151] ."

   We find accordingly that Cyril enforces the duty of attending the
   Exorcisms on all the candidates alike, and from his use of the Plural
   (Exorcisms) we see that the ceremony was often repeated for each
   person.  Thus in the Clementine Homilies Peter is represented as
   saying, "Whoever of you wish to be baptized, begin from to-morrow to
   fast, and each day have hands laid upon you [152] ," the imposition of
   hands being one of the ceremonies used in exorcism [153] .  From
   expressions in the Introductory Lecture, "When ye have come in before
   the hour of the exorcisms [154] ," and again, "when your exorcism has
   been done, until the others who are to be exorcised have come [155] ,"
   it seems that before each Catechizing the candidates were all
   exorcised, one by one [156] , and that the earlier, after returning
   from their own exorcism, had to wait for those who came later.  The
   catechizing was thus frequently delayed till late in the day, and Cyril
   often complains of the shortness of the time left at his disposal [157]
   .

   At Antioch, the Catechizing preceded the Exorcism, as we learn from S.
   Chrysostom:  "After you have heard our instruction, they take off your
   sandals, and unclothe you, and send you on naked and barefoot, with
   your tunic only, to the utterances of the Exorcists [158] ."  Cyril
   says nothing of this unclothing, but mentions another ceremony as
   practised at Jerusalem:  "Thy face has been veiled, that thy mind may
   henceforward be free, lest the eye by roving make the heart rove also.
   But when thine eyes are veiled, thine ears are not hindered from
   receiving the means of salvation [159] ."  The veil may also have been
   a symbol of the slavery and darkness of sin, as S. Augustine regards
   the removal of the veil on the octave of Easter as symbolising the
   spiritual liberty of the baptized [160] .  Of this meaning Cyril makes
   no express mention.

   In the Greek Euchologion, as quoted by Kleopas, the act of the Exorcist
   is thus described:  "And the Priest breathes upon his mouth, his
   forehead, and his breast, saying, Drive forth from him every evil and
   unclean spirit, hidden and lurking in his heart, the spirit of error,
   the spirit of wickedness [161] , &c."

   Besides such invocations of the names of God, as we have mentioned
   above, the Exorcist used set forms of prayer "collected out of the Holy
   Scriptures."  Their effect, as described by Cyril, is to "set the soul,
   as it were, on fire," and scare the evil spirit away; and his meaning
   may be illustrated by a passage of Tertullian, who says [162] :  "All
   the authority and power we have over them is from naming the name of
   Christ, and recalling to their memory the woes with which God threatens
   them at the hands of Christ as Judge....So at our touch and breathing,
   overwhelmed by the thought of those judgment-fires, they leave the
   bodies they have entered, at our command, unwilling and distressed, and
   before your very eyes put to an open shame."

   The Exorcisms were performed in the Church; where also the Lectures
   were delivered, Catechumens of the lower order being excluded, "and the
   doors looking towards the city closed [163] , while those which looked
   towards the Holy Sepulchre, from which the ruins of the ancient Temple,
   Golgotha, and the old city could be seen, were left open [164] ."
     __________________________________________________________________

   [119] Procat. § 9:  "Let thy feet haste to the Catechisings," § 10:
   "Abide thou in the Catechisings:  though our discourse be long, let not
   thy mind be wearied out."  Cf. Cat. i. 5.

   [120] De Baptismo, c. 20.  Cf. Justin M. Apol. I. c. 61; Const. Apost.
   vii. 22.

   [121] Compare his teaching on Prayer, Procat. § 16; Cat. ix. 7:  and on
   Fasting Cat. iv. 27, 37; xviii. 17.

   [122] Cat. i.

   [123] Cat. ii.

   [124] Ps. xlii. 5; xliii. 4, 5 (exomologesomai); and Ps. c. 4 (e?
   exomologesei).

   [125] Matt. xi. 25; Phil. ii. 11.

   [126] Ps. ix. 1:  'Exomologesomai soi, Kurie.

   [127] Joshua vii. 19, Sept. exomologesin.

   [128] Matt. iii. 6; Mark i. 5; James iii. 16.

   [129] Irenæus, I. xiii. § 5; III. iv. § 3; Clem. Alex. Protrept. ii. §
   41:  exomologountai hoi daimones ten gastrimargian ten hauton.

   [130] De Poenitentia, c. xii.

   [131] De Poenitentia, c. ix.

   [132] Cat. i. § 5.

   [133] Ib. § 6.

   [134] Ib. § 11.

   [135] Cat. ii. 15.  For similar statements, see Cat. i. 2; ii. 19, 20,
   &c.

   [136] Cat. ii. § 20.

   [137] Ib. v. § 2.

   [138] Ib. xviii. 14.

   [139] Procat. § 9.

   [140] Mark xvi. 17; Luke ix. 1; x. 17.

   [141] Acts v. 16; xvi. 18; xix. 12.

   [142] Acts viii. 7.

   [143] Apologia I. §§ 6, 8; Tryph. lxxxv.

   [144] De Idolol. c. xi.; de Corona Mil. xi.; de Anima, lvii. de
   Spectac. xxvi.; de Præscript. Hæret. xli.

   [145] Contra Celsum, vii. c. 57.

   [146] Const. Apost. viii. 26.

   [147] Euseb. H. E. vi. 43; Syn. Antioch. in Encæniis, Can. 10:  Syn.
   Laod. Can. 24.

   [148] Origen, Contra Cels. iv. c. 34 (p. 184).

   [149] Fourth Council of Carthage, Can. 7 (a.d. 398).

   [150] De Nupt. et Concup. II. § 33:  de Pecc. Orig. § 45; contra aulian
   Pelag. VI. § 11; Op. Imperf. c. Julian. I. § 50; III. § 144, &c.

   [151] De Symbolo, § 2.  Cf. Cat. xx. (Myst. ii.) § 2.

   [152] Hom. iii. c. 73.

   [153] Orig. in Josu. xxiv. § 1:  "exorcistarum manus impositione."

   [154] Procat. § 13.

   [155] Ib. § 14.

   [156] Aug. Sermo de Symb. ii. § 1:  "ut ex locis secretis singuli
   produceremini."  This may possibly refer only to the final exorcism
   immediately before Baptism.

   [157] Cat. xiii. 8:  xv. 33; xviii. 16, &c.

   [158] Ad Illuminandos, Cat. i. § 2.

   [159] Procat. § 9.

   [160] S. Aug. Serm. 376.  "Hodie octavæ dicuntur Infantium; revelanda
   sunt capita eorum, quod est indicium libertatis.  Habet enim libertatem
   ista spiritualis nativitas, propriæ autem carnis nativitas servitutem."

   [161] Procat. § 14.

   [162] Apologet. c. 23.

   [163] Procat. § 9.

   [164] Cat. xiii. 23:  "Thou seest this spot of Golgotha?  Thou
   answerest with a shout of praise, as if assenting."
     __________________________________________________________________

   Chapter IV.--Ceremonies of Baptism and Chrism.

   § 1.  Renunciation.  We have seen that Cyril's last Catechetical
   Lecture was delivered in the early dawn of the Great Sabbath, Easter
   Eve.  The additional instructions then promised [165] concerning the
   behaviour of the Candidates were given on the same day, probably in the
   evening, when they were all assembled immediately before the
   administration of Baptism.  The most important parts of the Baptismal
   ceremony are described by Cyril in the first Mystagogic Lecture,
   delivered on the Monday of Easter week.  Thus in § 1 he says, Let us
   now teach you these things exactly, that ye may know the significance
   of the things done to you on that evening of your Baptism."

   The first act was the renunciation of the Devil and all his works.
   This, as described by Tertullian, was done first in the Church "under
   the hand of the Bishop," and again immediately before entering the
   water [166] .  Cyril speaks of the latter occasion only.  "First ye
   entered into the outer chamber of the Baptistery, and there facing
   towards the West (as the region of darkness) ye heard the command to
   stretch forth your hand, and as in the presence of Satan to renounce
   him [167] ."  For the formula of renunciation in the Apostolical
   Constitutions, see note 2 on Mystag. i. § 8; it corresponds closely
   with Cyril's, except that this is addressed to Satan as if personally
   present:  " I renounce thee, Satan [168] , and all thy works [169] ,
   and all thy pomp [170] , and all thy worship [171] ."

   § 2.  Profession of Faith.  After the renunciation of Satan the
   Candidate immediately turned to the East and said, "And I associate
   myself (suntassomai ) with Christ."  Cyril does not give the words, but
   seems to allude to the custom, when he speaks of the Candidates
   "turning from the West to the East, the place of light [172] ."

   Then, still facing the East, the Candidate was bidden to say, "I
   believe in the Father, and in the Son, and in the Holy Ghost, and in
   one Baptism of repentance [173] ."  We have seen that in Cat. xviii.
   22, 32, Cyril intimated to his Candidates that they would be required
   to profess publicly the Creed which he had delivered to them and which
   they had repeated after him.  This public profession of faith
   (Omologia, "Redditio Symboli") was in some Churches made on Holy
   Thursday, according to Canon 46 of the Synod of Laodicea:  "Those to be
   baptized must learn the Creed by heart, and recite it to the Bishop or
   Presbyters on the fifth day of the week."  But in the Apostolic
   Constitutions, c. xli., Candidate is required to recite the whole Creed
   immediately after the Renunciation:  "And after his renunciation let
   him in his consociation (suntassomenos) say:  And I associate myself to
   Christ, and believe and am baptized into One Unbegotten Being, the Only
   True God Almighty, the Father of Christ,....and into the Lord Jesus
   Christ....and I am baptized into the Holy Ghost,....into the
   resurrection of the flesh, and into the remission of sins, and into the
   kingdom of heaven, and into the life of the world to come.'  And after
   this vow he comes in order to the anointing with oil."

   Such appears to have been the custom of the Eastern Churches in general
   and of Jerusalem in Cyril's time, although he mentions only those
   articles of the Creed which were commonly held to be indispensable to a
   valid profession of Christian belief.

   Dr. Swainson [174] represents the matter somewhat differently:  "When
   we come to the profession of his own personal faith which was made at
   Jerusalem by the Candidate for Baptism, we find that this was far
   briefer not only than the collection of necessary things' (Cat. iv.),
   but also than the Creed of the Church of Jerusalem."  Then after
   quoting the short form in Cyril, Myst. i. § 9, "I believe in the
   Father, and in the Son, and in the Holy Ghost, and in one Baptism of
   repentance," Dr. Swainson adds:  "The words are clear and definite.  In
   these words each answered the question of which we read elsewhere, Did
   he believe in the name of the Father, and the Son, and the Holy
   Spirit?'  In this his reply the Candidate confessed' what Cyril called
   the saving confession.'"

   It is evident that two separate parts of the Baptismal Service are here
   confused:  the question to which Dr. Swainson alludes, and "the saving
   confession" of which Cyril speaks in Mystag. ii. § 4, belong, as we
   shall presently see, to a later stage of the ceremony.

   § 3.  First Unction.  On passing from the outer to the inner chamber of
   the Baptistery, the Candidate who had made his renunciation and
   profession barefoot and wearing his tunic (Chiton) [175] only, now put
   off this inner garment also, as an emblem of putting off the man with
   his deeds [176] .  A further significance is ascribed by Cyril to this
   unclothing of Candidate, as being an imitation both of Christ, who hung
   naked [177] on the Cross, and by His nakedness put off from Himself the
   principalities and the powers, and "of the first-formed Adam, who was
   naked in the garden, and was not ashamed."

   "Then, when ye were stripped, ye were anointed with exorcised oil, from
   the very hairs your head to your feet [178] ."  The consecration of the
   "exorcised oil" is thus described [179] :  "Now this is blessed by the
   chief-priest for the remission of sins, and the first preparation for
   Baptism.  For he calls thus upon the Unbegotten God, the Father of
   Christ, the King of all sensible and intelligent natures, that He would
   sanctify the oil in the name of the Lord Jesus, and impart to it
   spiritual grace and efficacious strength, the remission of sins, and
   the first preparation for the confession of Baptism, that so the
   Candidate for Baptism, when he is anointed may be freed from all
   ungodliness, and may become worthy of initiation, according to the
   command of the Only-begotten."

   Bingham's observation, that Cyril describes this first unction as used
   "between the renunciation and the confession [180] " is not quite
   accurate:  in fact it came between two confessions, the one made, as we
   have seen, immediately after the renunciation in the outer chamber, the
   other at the very time of immersion.  Chrysostom [181] clearly
   distinguishes two Confessions, but places one before Baptism, and the
   other after:  "What can be more beautiful than the words by which we
   renounce the devil?  Or those by which we associate ourselves with
   Christ?  Than that confession which comes before the washing?  Or that
   which comes after the washing?"

   This first unction is not mentioned by Tertullian, nor in any genuine
   work of Justin Martyr, but in the Responsiones ad Orthodoxos, a work
   which though still early is regarded as certainly spurious, we find the
   question put, "Why are we first anointed with oil, and then, having
   performed the before-mentioned symbolic acts in the Laver, are
   afterwards sealed with the ointment, and do not regard this as done in
   opposition to what took place in our Lord's case, who was first
   anointed with ointment and then suffered [182] ?"  And in the answer it
   is stated that "We are anointed with the simple oil that we may be made
   Christs (Christoi), but with the ointment in remembrance of our Saviour
   Christ, who regarded the anointing with ointment as His burial, and
   called us to the fellowship of His own sufferings and glory, typically
   in the present life but truly in the life to come."

   Cyril attributes to this "exorcised oil" the same power as to Exorcism
   itself, "not only to burn and cleanse away the traces of sin, but also
   to chase away all the invisible powers of the evil one [183] ."

   According to the directions concerning this first unction in the
   Apostolical Constitutions [184] , the Bishop was first to anoint the
   head only, the anointing of the whole body being then completed by the
   Deacon or Deaconess.

   § 4.  Baptism.  After this anointing the Candidates were "led by the
   hand to the sacred pool of Holy Baptism [185] ."  This pool
   (kolumbethra) was supplied with water raised from the reservoirs, of
   which, as we shall see, the Bordeaux Pilgrim speaks in his description
   of the Basilica.

   As great multitudes both of men and women were baptized at the special
   seasons, the Baptisteries were large buildings outside the Church, such
   as the Baptistery of the Lateran, said to have been originally built by
   Constantine.  The font itself also was large enough for several persons
   to be baptized at the same time.  In some places the men were baptized
   first, and then the women:  in others different parts of the Baptistery
   were assigned to them, and curtains were hung across the Font itself
   [186] .

   The consecration of the water is not mentioned in the Didache or Justin
   Martyr; but Tertullian thus describes its effect:  "The waters after
   invocation of God acquire the sacramental power of sanctification; for
   immediately the Spirit comes down from heaven upon the waters, and
   rests upon them, sanctifying them from Himself, and they being thus
   sanctified imbibe a power of sanctifying [187] ."

   In the prayer of consecration given in the Apostolic Constitutions the
   Bishop is directed first to offer adoration and thanksgiving to the
   Father and Son, and then to call upon the Father and say:  "Look down
   from heaven, and sanctify this water, and give it grace and power, that
   so he that is to be baptized, according to the command of Thy Christ,
   may be crucified with Him, and may die with Him, and may be buried with
   Him, and may rise with Him to the adoption which is in Him, that he may
   be dead to sin, and live to righteousness [188] ."

   Cyril ascribes the like effect to the consecration of the water, as
   imparting to it a new power of holiness by "the invocation of the Holy
   Ghost, and of Christ, and of the Father [189] ."

   While standing in the water the Candidate made what Cyril calls "the
   saving confession [190] ."  The whole Creed having been already recited
   (Redditio Symboli) in the outer chamber immediately after the
   Renunciation, a short form was now employed containing only the
   necessary declaration of faith in the Holy Trinity, and in the Baptism
   of Repentance for the remission of sins.

   § 5.  Trine Immersion.  This short confession appears to have been made
   by way of question and answer thrice repeated.  "Thou wast asked, Dost
   thou believe in God the Father Almighty?  Thou saidst, I believe, and
   dippedst thyself, that is, wast buried.  Again thou wast asked, Dost
   thou believe in our Lord Jesus Christ and in His Cross?  Thou saidst, I
   believe, and dippedst thyself; therefore thou wast buried with Christ
   also:  for he who is buried with Christ, rises again with Christ.  A
   third time thou wast asked, Dost thou believe also in the Holy Ghost?
   Thou saidst, I believe, a third time thou dippedst thyself; that the
   threefold confession might absolve the manifold fault of thy former
   life [191] ."  But Cyril of Alexandria, as quoted by Bingham [192] ,
   "makes these answers not only to be a confession of the three Persons
   of the Trinity, but a triple confession of Christ; which implies a
   repetition of the Creed (the shortened form?) three times over."

   In which of these ways the threefold interrogation ("usitata et
   legitima verba interrogationis") was made at Jerusalem, is not quite
   certain from Cyril's words:  "Each was asked, Dost thou believe in the
   name of the Father, and of the Son, and of the Holy Ghost, and ye made
   that saving confession, and went down thrice into the water [193] ."
   The Didaché [194] enjoins baptism simply into the names of the Three
   Persons of the Holy Trinity.  Justin Martyr [195] adds a few words only
   to the names "of God the Father and Lord of the universe, and of our
   Saviour Jesus Christ, and of the Holy Spirit;" and Tertullian [196]
   observes that "Wherever there are three, that is, the Father, the Son,
   and the Holy Spirit, there is the Church, which is a body of three."
   The trine immersion had reference not only to the Trinity, but was also
   a symbol of the three days of our Saviour's burial [197] .  The use of
   the three Holy Names was made more strictly indispensable as heresies
   were multiplied:  thus the 49th Apostolic Canon, which, Hefele says,
   "must be reckoned among the most ancient Canons of the Church," orders
   that "If any Bishop or Presbyter does not baptize, according to the
   Lord's command, into the Father, the Son, and the Holy Ghost, but into
   three Beings without beginning, or into three Sons, or three
   Comforters, he shall be deprived."

   We see here that the power of administering Baptism was not restricted
   to the Bishop:  and Cyril speaks of it as possessed by "Bishops, or
   Presbyters, or Deacons," assigning as the reason the great increase of
   believers, "for the grace is everywhere, in villages and in cities, on
   them of low as on them of high degree, on bondsmen and on freemen [198]
   ."

   Thus the rule of Ignatius [199] , that "it is not lawful either to
   baptize or to hold a love-feast apart from the Bishop (choris tou
   episkopou)," must be understood to mean "without the authority and
   permission of the Bishop."

   Of certain minor ceremonies connected with Baptism, such as the "Kiss
   of peace," and the taste of milk and honey administered to the neophyte
   [200] , no mention is made by Cyril.

   § 6.  Chrism.  The custom of anointing the baptized with consecrated
   ointment is regarded by Cyril as a sacramental act representing the
   anointing of Jesus by the Spirit at His Baptism.  "As the Holy Ghost in
   substance lighted on Him, like resting upon like, so, after you had
   come up from the pool of the sacred waters, there was given to you an
   unction the counterpart (to antitupon) of that wherewith He was
   anointed, and this is the Holy Ghost [201] ."  As "He was anointed with
   a spiritual oil of gladness, that is with the Holy Ghost, called oil of
   gladness, because He is the author of spiritual gladness, so ye were
   anointed with ointment, and made partakers and fellows of the Christ
   [202] ."  The ceremony was very ancient:  there is probably a reference
   to it in the words of Theophilus of Antioch [203] (c. a.d. 170):  "We
   are called Christians, because we are anointed with the oil of God."
   Tertullian, a little later, after speaking of Baptism, says:
   "Immediately on coming out of the Laver we are thoroughly anointed with
   a consecrated unction [204] ;" and again, "After that, the hand is laid
   upon us in benediction, invoking and inviting the Holy Ghost [205] ."
   In another passage [206] he mentions also the sign of the Cross:  "The
   flesh is washed, that the soul may be cleansed; the flesh is anointed
   that the soul may be consecrated, the flesh is signed [with the Cross]
   that the soul also may be guarded; the flesh is overshadowed by
   imposition of the hand, that the soul also may be illuminated by the
   Spirit."

   The consecration of the ointment is compared by Cyril to the
   consecration of the Eucharist; after the invocation of the Holy Ghost
   it is no longer simple or common ointment, but a gift (Charisma) of
   Christ, and by the presence of the Holy Ghost is able to impart of His
   Divine Nature.  And this ointment is symbolically applied to thy
   forehead, and thy other organs of sense [207] ."

   The ears, nostrils, and breast were each to be anointed, and Cyril
   explains the symbolical meaning in each case by appropriate passages of
   Scripture [208] .

   The consecration of the chrism could be performed by none but the
   Bishop, and he alone could anoint the forehead [209] , Presbyters being
   allowed to anoint the breast, but only with chrism received from the
   Bishop [210] .  The several ceremonies are thus explained in the
   Apostolical Constitutions [211] :  "This baptism is given into the
   death of Jesus:  the water is instead of the burial, and the oil
   instead of the Holy Ghost; the seal instead of the Cross; the ointment
   is the confirmation of the Confession [212] ."

   In like manner the chrism is explained again, "The ointment is the seal
   of the covenants [213] ," that is, both of God's promises, and of the
   Baptismal vows.

   The members to be anointed were not the same in all Churches, but
   everywhere the chief ceremony was the anointing of the forehead with
   the sign of the Cross.  This is what Cyril calls "the Royal Sign [214]
   ," and "the Royal Seal to be borne upon the forehead of Christ's
   soldiers [215] ," and again, "The Seal of the fellowship of the Holy
   Ghost [216] ."

   These last were probably the very words pronounced by the Bishop in
   making the sign of the Cross on the forehead, for by Canon 7 of the
   Second General Council at Antioch (381), converts from heretical sects
   were to be "sealed or anointed with the holy ointment on the forehead,
   eyes, nostrils, mouth, and ears.  And in sealing them we say, The seal
   of the gift of the Holy Ghost.'"

   An additional prayer to be said by the Bishop is given in the
   Apostolical Constitutions [217] :  "O Lord God, the Unbegotten, who
   hast no Lord, who art Lord of all, who madest the odour of the
   knowledge of the Gospel to go forth among all nations, grant also now
   that this ointment may be efficacious upon him that is baptized
   (baptizomeno), that the sweet odour of thy Christ may remain firm and
   stable in him, and that having died with Him, he may arise and live
   with Him."

   The whole ceremony was called by the Greeks "Chrism," the "Unction"
   being regarded by them as the chief part.  In the Latin Church the name
   Confirmation is of later date, and indicates that greater importance
   was then attached to the "Laying on of Hands" with prayer.

   Another ceremony, not alluded to by Cyril, was the saying of the Lord's
   Prayer by the neophyte, standing up, and facing towards the East [218]
   , after which he was also to pray, "O God Almighty, the Father of Thy
   Christ, Thine Only-begotten Son, give me a body undefiled, a clean
   heart, a watchful mind, an unerring knowledge, the influence
   (epiphoitesin) of the Holy Ghost for attainment and full assurance of
   the truth, through Thy Christ, by whom be glory to Thee in the Holy
   Ghost for ever.  Amen."
     __________________________________________________________________

   [165] Cat. xviii. § 32,

   [166] De. Cor. Mil. c. 3.

   [167] Myst. i. § 2.

   [168] § 4.

   [169] § 5.

   [170] § 6.

   [171] § 8.

   [172] § 9, note 3.

   [173] Compare xviii. 22:  "One Baptism of repentance for the remission
   of sins."

   [174] Creeds of the Church, p. 17.

   [175] Pseudo-Dionysius Areopag. Eccl. Hierarch. iii.

   [176] Mystag. ii. § 2.

   [177] This passage has recently (1891) acquired a special interest from
   the controversy concerning Mr. Calderon's picture, representing St.
   Elisabeth of Hungary as kneeling naked before the altar.  The word
   "naked" (gumnos, nudus) is not in itself decisive, but here in St.
   Cyril's account of Baptism absolute nakedness seems to be implied; for
   though women sometimes wore an under-tunic (chitonion), men had nothing
   beneath the tunic proper (chiton), which is here said to be put off.
   According to Theophylact, on Matt. v. 40, the chiton was properly to
   par' hemin legomenon hupokamisoe.  See Dictionary of Biblical
   Antiquities, "Baptism," § 48.

   [178] Ib. § 3.

   [179] Const. Apost. vii. c. 42.

   [180] Ant. XI. c. 9, § 1.

   [181] Ephes. i. Hom. i. § 3.

   [182] Quæstio 137.

   [183] Mystag. ii. § 3.

   [184] Lib. iii. c. 15.

   [185] Mystag. ii. § 4.

   [186] Bingham, Ant. VIII. c. 7, § 2; XI. c. 11, § 3.

   [187] De Baptismo, c. iv.

   [188] VII. c. 43.

   [189] Cat. iii. § 3.  See also Introduction, ch. vi. § 2.

   [190] Mystag. ii. § 4.

   [191] Pseudo-Ambros. de Sacramentis, II. c. 7.

   [192] Ant. XI. c. 7, § 11.

   [193] Mystag.  iii. § 4.

   [194] Cap. vii.

   [195] Apolog. I. c.

   [196] De Baptismo, c. vi.

   [197] Mystag. ii. § 4, note 3.

   [198] Cat. xvii. 35.

   [199] Ad Smyrn. c. viii.

   [200] Bingham, Ant. XII. c. 4, §§ 5, 6.

   [201] Mystag. iii. § 1.

   [202] Mystag. iii. § 2.

   [203] Ad Autolycum, i.

   [204] De Bapt. c. 7.

   [205] Ib. c. 8.

   [206] De Resurr. Carnis, c. 8.

   [207] Ib. § 3.

   [208] Myst. iii. § 4.

   [209] Apost. Const. iii. § 16:  "Let the Bishop anoint those that are
   baptized with ointment (muro)."

   [210] See the authorities in Bingham, Ant. xii. c. 2, §§ 1, 2.

   [211] iii. 17.

   [212] Const. Apost. vii. c. 22.

   [213] Ib. vii. c. 43.  Cf. Cat. iii. 17.

   [214] Cat. iv. § 14.

   [215] Ib. xii. § 8.

   [216] Ib. xviii. 33.

   [217] vii. c. 44.

   [218] Const. Apost. vii. c. 44.
     __________________________________________________________________

   Chapter V.--Eucharistic Rites.  Liturgy.

   § 1.  First Communion.  When the rites of Baptism and Chrism were
   completed, the new-made Christians, clothed in white robes (Myst. iv.
   8), and bearing each a lighted taper in his hand, passed in procession
   from the Baptistery into the great "Church of the Resurrection."  The
   time was still night, as we gather from the allusion in Procat., § 15:
   "May God at length shew you that night, that darkness which shines like
   the day, concerning which it is said, darkness shall not be hidden from
   thee, and the night shall be light as the day."  As the newly-baptized
   entered the church, they were welcomed in the words of the 32nd Psalm.
   "Even now," says Cyril (Procat., § 15), "let your ears ring, as it
   were, with that glorious sound, when over your salvation the Angels
   shall chant, Blessed are they whose iniquities are forgiven, and whose
   sins are covered; when like stars of the Church you shall enter in,
   bright in the body and radiant in the soul."  During the chanting of
   the Psalm the neophytes seem to have stood in front of the raised bema'
   or sanctuary, as we learn from Cyril's eloquent contemporary, Gregory
   Nazianzen, Orat. XL. § 46:  "The station in which presently after
   Baptism thou wilt stand before the great sanctuary prefigures the glory
   from yonder heaven; the psalmody, with which thou wilt be welcomed, is
   a prelude of those heavenly hymns; the lamps, which thou wilt light,
   are a mystic sign of the procession of lights, with which bright and
   virgin souls shall go forth to meet the Bridegroom, with the lamps of
   faith burning brightly."

   From the Syriac "Treatise of Severus, formerly Patriarch of Alexandria
   (Antioch), concerning the rites of Baptism and of Holy Communion
   (Synaxis) as received among the Syrian Christians" (Resch, Agrapha, §
   12, p. 361); we learn that it was the custom "to lift up the
   newly-baptized to the altar, and after giving them the mysteries the
   Bishop (Sacerdos) crowned them with garlands."

   The white garments (Procat., § 2:  Mystag., iv. 88) were worn until the
   Octave of Easter, Low Sunday, Dominica in Albis (Bingham, XII. c. iv. §
   3).

   § 2.  The Liturgy.  In Cyril's last Lecture, Mystagogic V., he reminds
   his hearers of what they had witnessed at their first Communion on
   Easter-day, and thus gives a most valuable testimony to the prescribed
   form of administering the Holy Eucharist in the Eastern Church in the
   middle of the fourth century.

   Passing over all the preparatory portion of the Liturgy, he tells us
   first that the Deacon brings water to the Bishop or Priest (to hierei)
   and to the Presbyters who stand round the altar, that they may wash
   their hands in token of the need of purification from sin; a ceremony
   which evidently had reference to the words of the Psalmist, "I will
   wash mine hands in innocency; so will I compass Thine altar, O Lord
   [219] ."  In some Churches, perhaps also at Jerusalem, the words were
   actually chanted during the ablution [220] .

   "Then the Deacon cries aloud, Receive ye one another:  and let us
   salute (aspazometha ) one another."  In the Clementine Liturgy [221]
   the "Kiss of Peace" precedes the "Ablution."

   Sometimes these two sentences are combined:  "Salute ye one another
   with the holy kiss [222] ."  In the Liturgy of S. James there are two
   separate rubrics, one immediately after the dismissal of the
   Catechumens, "Take knowledge one of another," and a second after the
   Creed, "Let us embrace (agapesomen) one another with a holy kiss."

   "After this the Priest (hiereus) cries aloud, Lift up your hearts.
   Then ye answer, We lift them up unto the Lord [223] ."

   The meaning of this Preface, as explained by Cyril, is an exhortation
   by the Priest, or Bishop when present, and a promise by the people, to
   raise all their thoughts to God on high, in preparation for the great
   Thanksgiving to which they were further invited:  "Let us give thanks
   unto the Lord,"--"It is meet and right [224] ."

   Then follows a very brief summary of the Eucharistic Preface, and after
   that the Trisagion [225] , corresponding in part to the long
   Thanksgiving in the Apostolic Constitutions for all God's mercies in
   creation, providence, and redemption [226] .

   It is important to observe how S. Cyril in this and the following
   sections associates the people with the Priest, using throughout the
   Plural "We."  That this is intentional and significant, we may learn
   from a passage of S. Chrysostom [227] which is so interesting that we
   may be allowed to translate it at length:  "Sometimes moreover no
   difference is made between the Priest and those over whom he presides,
   as for example when we are to partake of the awful mysteries; for we
   are all alike deemed worthy of the same privileges:  not as in the Old
   Covenant some parts were eaten by the Priest, and others by the
   governed (ho archomenos), and it was not lawful for the people to share
   in what the Priest partook of.  It is not so now:  but one Body is set
   before all, and one Cup.  And in the prayers also one may see the laity
   contributing much.  For the prayers on behalf of the Energumens, and on
   behalf of those in Penitence are offered in common both by the Priest
   and by themselves; and all say one prayer, a prayer that is full of
   compassion.  Again, after we have excluded from the sacred precincts
   those who are unable to partake of the Holy Table, there is another
   prayer to be made, and we all alike lie prostrate on the floor, and all
   alike rise up.  When again we are to receive and give a kiss of peace,
   we all alike embrace each other.  Again even amid the most tremendous
   Mysteries the Priest prays over the people, and the people over the
   Priest:  for the formula, "With Thy Spirit," is nothing else than
   this.  The words of the Thanksgiving again are common:  for he does not
   give thanks alone, but also the whole people.  For having first got
   their answer, and they agreeing that It is meet and right so to do,' he
   then begins the thanksgiving.  And why wonder that the people sometimes
   speak with the Priest, when even with the very Cherubim and the Powers
   on high they send up those sacred hymns in common.  Now all this I have
   said in order that each of the common people (ton archomenon) also may
   be vigilant, that we may learn that we are all one Body, having only as
   much difference between one and another, as between members and
   members, and may not cast the whole work upon the Priests, but
   ourselves also care for the whole Church even as for a common Body."

   It is remarkable that in Cyril's account of the Eucharistic rites in
   this Lecture there is not the slightest reference to the words of
   Institution, though these hold so prominent a place before the
   Invocation both in the Clementine Liturgy and in the Liturgy of S.
   James.  But we cannot justly assume, from a mere omission in so brief a
   summary, that the Commemoration of the Institution had no place in the
   Liturgy then in use at Jerusalem.  It seems more probable that Cyril
   did not think it necessary, after his repeated references to the
   Institution in the preceding Lecture, to make further mention of a
   custom so well known as the recitation of Christ's own words in the
   course of the Prayer preceding the Invocation.  On the previous day he
   had quoted S. Paul's account of the Institution, with the remark,
   "Since then He Himself has declared and said of the Bread, This is My
   Body, who shall dare doubt any longer?  And since He has Himself
   affirmed and said, This is My Blood, who shall ever hesitate, saying
   that it is not His Blood [228] ?"  The like efficacy he again ascribes
   to "the Lord's declaration" concerning both the Bread and the Wine,
   that they are "the Body and Blood of Christ [229] ."

   In the Didaché, which gives the oldest elements of an Eucharistic
   Service, there is neither the Commemoration nor the Invocation, but
   only two short and simple forms of Thanksgiving "for the Holy Vine of
   David," and "for the broken Bread [230] ."

   Justin Martyr seems to imply that the consecration is effected by the
   Commemoration of Christ's own words in the Institution:  "We have been
   taught," he says, "that the food which is blessed by the prayer of the
   word which comes from Him (ten di' euches logou tou par autou
   eucharistetheisan trophen), and by which our blood and flesh are by
   transmutation nourished, is the Flesh and Blood of that Jesus who was
   made Flesh."  He gives no separate Invocation of the Holy Ghost, but
   this may have been supplied in the "praise and glory" or in the "prayer
   and thanksgivings" sent up "to the Father of all through the name of
   the Son and of the Holy Ghost [231] ."

   Irenæus is apparently the earliest writer who represents the Invocation
   of the Holy Ghost as the immediate act of consecration:  "We make an
   oblation to God of the bread and the cup of blessing, giving Him thanks
   for that He has commanded the earth to bring forth these fruits for our
   nourishment.  And then, having completed the oblation, we call forth
   (ekkaloumen ) the Holy Spirit, that He may exhibit this sacrifice, both
   the bread the Body of Christ, and the cup the Blood of Christ, in order
   that the partakers of these antitypes may obtain the remission of sins
   and life eternal [232] ."

   Mr. Hammond writes that, "By the Oriental Churches an Invocation of the
   Holy Spirit is considered necessary to complete the consecration.  In
   the three Oriental Families of Liturgies such an Invocation is
   invariably found shortly after the Words of Institution [233] ."

   It is in accordance with this statement that, we find Cyril so
   frequently declaring that the elements which before the Invocation are
   simple bread and wine, become after the Invocation the Body and Blood
   of Christ [234] .  In the first of the passages referred to below he
   speaks of "the Holy Invocation of the Adorable Trinity," in the others
   of the Holy Spirit only.

   Cyril next describes the Invocation as "completing the Spiritual
   Sacrifice, the bloodless Service," and then gives a summary of the
   "Great Intercession" as made "over that Sacrifice of the
   Propitiation."  The Intercession, as represented by Cyril, is not
   simply a prayer, but an offering of the Sacrifice [235] , and this is
   in accordance with the usual language of the Liturgies."  We offer to
   Thee, O Lord, on behalf also of Thy holy places, which Thou hast
   glorified by the Theophany of Thy Christ, and by the visitation of
   Thine All-Holy Spirit:  especially on behalf of glorious Sion, the
   Mother of all the Churches, and on behalf of Thy Holy Catholic and
   Apostolic Church throughout the whole world [236] ."  In the Liturgy of
   S. Chrysostom, as now commonly used in the Orthodox Eastern Church, we
   find the fuller phrase, "We offer unto Thee this reasonable Service on
   behalf of the world, on behalf of the Holy Catholic and Apostolic
   Church [237] ."

   In some particulars Cyril's summary agrees most nearly with the
   Clementine Liturgy, as, for example, in the prayer "for the King and
   those in authority, and for the whole army, that they may be at peace
   with us [238] ."  In others he follows the Liturgy of S. James, as in
   the intercession for "every Christian soul afflicted and distressed,
   that stands in need of Thy pity and succour [239] ."

   Cyril next describes the commemoration of departed Saints, and "of all
   who in past years have fallen asleep among us," that is, in the bosom
   of the Church, and states his belief "that it will be a very great
   benefit to the souls, for whom the supplication is put up while that
   holy and most awful Sacrifice is presented [240] ."  He refers to
   objections against this belief, and brings forward in defence of it a
   reason applicable only to sinners:  "When we offer," he says, "our
   supplications for those who have fallen asleep, though they be sinners,
   we offer up Christ sacrificed for our sins, propitiating our merciful
   God for them as well as for ourselves [241] ."  His language on this
   subject seems in fact to shew an advance in doctrine beyond the
   earliest Liturgies.  In those of S. James and S. Basil we find prayers
   that the offering may be acceptable as a propitiation "for the rest of
   the souls that have fallen asleep aforetime," and again, "that we may
   find mercy and grace with all the Saints who have ever been pleasing in
   Thy sight from generation to generation, forefathers, fathers,
   Patriarchs, Prophets, Apostles, Martyrs, Confessors, Teachers, holy
   men, and every righteous spirit made perfect in the faith of Thy
   Christ."

   There is nothing here, nor in the Clementine Liturgy, nor in that of S.
   Mark, corresponding to the purpose which Cyril ascribes to the
   commemoration, "that at their prayers and intercessions God would
   receive our petition."  In the Anaphora of S. Chrysostom contained in
   the later form of the Liturgy of Constantinople we find, apparently for
   the first time, this prayer added to the commemoration of all Saints,
   "at whose supplications look upon us, O God."

   There was much controversy on the subject of prayers for the dead in
   Cyril's time, and the objections which he notices were brought into
   prominence by Ærius, and rebuked by Epiphanius [242] .

   From the commemoration of the departed Cyril passes at once to the
   Lord's Prayer [243] , omitting the Preface which is found in the
   Liturgies of S. James and S. Mark.  In the Clementine Liturgy, contrary
   to general use, the Lord's Prayer is not said at all.  Cyril adds an
   exposition of each petition, and gives an unusual explanation of
   epiousios, for which see the footnote:  he also explains tou ponerou as
   referring to "the wicked one," following in this the Embolismus of S.
   James, "deliver us from the wicked one and from his works."

   "After this the Bishop says, Holy things for holy men [244] ."
   Chrysostom explains this as being both an invitation to the Faithful in
   general to communicate, and a warning to the unholy to withdraw.  "The
   Bishop, with loud voice and awe-inspiring cry, raising high his arm
   like a herald, and standing on high in sight of all, above that awful
   silence cries aloud, inviting some and repelling others, and doing this
   not with his hand, but with his tongue more clearly than with the
   hand.....For when he says, Holy things for the holy, he means this:
   Whosoever is not holy, let him not draw near [245] ."

   In regard to the doctrinal significance of the formula, Dr. Waterland's
   remarks should be consulted [246] .

   The response of the people to the "Sancta Sanctis" is given by Cyril
   [247] in accordance with the Liturgy of S. James and the Clementine:
   "One is Holy, One is the Lord, Jesus Christ:"  but he does not mention
   the "Gloria in excelsis" nor the "Hosanna," both of which follow here
   in the Clementine.

   "After this," says Cyril, "ye hear the chanter inviting you with a
   sacred melody to the Communion of the Holy Mysteries, and saying, O
   taste and see that the Lord is good [248] .  This agrees with the
   Clementine rubric:  "Let the 33rd Psalm be sung while all the rest are
   partaking."  In the Liturgy of S. James, while the Bishop is breaking
   the Bread and dipping in the Wine, the "Agnus Dei" and several Psalms
   were sung:  but of these there is no mention in the Clementine Liturgy
   or in Cyril.

   On Cyril's directions for receiving the Bread and the Cup with due
   reverence, see the footnotes on the passages [249] .

   His final injunction to remain for the prayer and thanksgiving is taken
   from that in the Clementine Liturgy:  "Having partaken of the precious
   Body and the precious Blood of Christ, let us give thanks to Him who
   hath counted us worthy to partake of His holy Mysteries."  The
   thanksgiving, benediction, concluding prayers, and dismissal, vary much
   in the different Liturgies.
     __________________________________________________________________

   [219] Mystag. v. § 2.

   [220] Dict. Chr. Ant. "Lavabo."

   [221] Apost. Const. viii. c. 11.

   [222] Apost. Const. viii. c. 11.  Compare Justin M. Apolog. I. c. 65.

   [223] Mystag. v. § 4.

   [224] § 5.

   [225] § 6.

   [226] Apost. Const. viii. c. 12.  See the Eucharistic Preface of the
   Liturgy of S. James in note 4 on Mystag. v. § 6.

   [227] In Epist. II. ad Cor. Homil. xviii. § 3.

   [228] Mystag. iv. § 1.

   [229] Ib. § 6:  see also § 7.

   [230] Capp. ix., x.

   [231] Apol. I. cc. 65-67.

   [232] Frag. xxxviii.

   [233] Liturgies, p. 382.

   [234] Mystag. v. i. § 7; iii. § 3; v. § 7.

   [235] Mystag. v. § 8:  tauten prospheromen ten thusian.

   [236] Hammond, Liturgy of S. James, p. 43.

   [237] Ib. p. 115.

   [238] Ib. p. 18.

   [239] Hammond, Liturgy of S. James, p. 44.

   [240] § 9.

   [241] § 10.

   [242] Hæres. lxxv. § 7.  Cf. Bingh. Ant. XV. c. 3, § 16; Dict Chr.
   Biog. "Aerius."

   [243] Mystag. V. § 11.

   [244] Ib. § 19.

   [245] Hom. xvii. in Hebr.  These Homilies were edited after
   Chrysostom's death.

   [246] A Review of the Doctrine of the Eucharist, c. x.

   [247] § 19.

   [248] § 20.

   [249] §§ 21, 22.
     __________________________________________________________________

   Chapter VI.--Effects of Baptism and of Chrism.

   § 1.  Baptism.  When we try to ascertain the exact relation between
   Baptism and the Unction or Chrism which immediately followed, we find
   that Cyril's teaching on the subject has been understood in very
   different senses.  By some he is thought to regard the Unction as being
   merely an accessory rite of the one great Sacrament of Baptism; to
   others he seems to draw a clear distinction between them, assigning to
   each its proper grace and efficacy.

   The former view is stated by the Oxford editor, Milles, in his note on
   the words:  "And in like manner to you also, after you had come up from
   the pool of the sacred waters, there was given an unction, a figure
   (antitupon ) of that with which Christ was anointed; and that is the
   Holy Ghost [250] ."  "It is evident," says Milles, "from his words
   here, that the Chrism of which Cyril treats in this Lecture is not to
   be referred to the Unction which is administered by the Romanists in
   Confirmation.  For every one sees that by Unction in this passage a
   ceremony of Baptism is indicated.  The ancients employed two Unctions
   in Baptism, the first before the immersion in the water, of which he
   spoke in the preceding Lecture; the second immediately upon ascending
   from the water, of which he speaks in this Lecture."

   This opinion is elaborately discussed by the Benedictine editor,
   Touttée, Dissertatio iii. c. 7, who argues that the Unction described
   by Cyril is a Sacrament distinct from Baptism, that it has for its
   proper grace the gift of the Holy Spirit, and further that this gift is
   not conferred in Baptism.  Of these assertions the first and second
   appear to represent Cyril's view correctly:  the last is an
   exaggeration and a mistake, the tendency of which is to identify the
   Chrism of the Eastern Church with that which is used in Confirmation by
   the Roman Church, and to exalt the rite of Confirmation as a proper
   Sacrament distinct from Baptism, and even superior to it.  A view
   differing in some respects from both of these has been recently put
   forward by a learned and devout writer of our own Church, who has fully
   discussed the teaching of Cyril and other Eastern Fathers, and gives
   the result of his investigation in the following "Summary [251] :"
   "For very many centuries the Christians of the East have never been
   forced to define to themselves at all clearly the position of a person
   baptized but unconfirmed.  Their mode of administering Confirmation
   (Chrism?) by the hands of the baptizing Presbyter--though among the
   Greeks and some others with chrism prepared by the Bishop--relieves
   them from the necessity which weighs upon us Westerns, of teaching
   Christian children what their status is between the two rites.
   Confirmation (Chrism?) is for them, far more than it has been for a
   long while in the West, a factor in Baptism.  Only a more or less
   conscious desire not to fall behind Western teachers in honouring the
   perfecting Unction can have led their later authorities to treat that
   Unction as a sacrament numerically distinct from Baptism.  To all the
   early doctors of the East the two things are one, and Baptism
   culminates in the Unction.  The tendency among Oriental Christians was,
   not to attribute to Baptism in our modern sense the gift of the Holy
   Ghost, but rather to consider Baptism by itself as a bare rite,
   benefiting the body alone, and dependent for its spiritual efficacy
   upon other actions, after and before.  Not that this tendency has its
   full way.  The Greek Fathers may be said certainly on the whole to
   trace the forgiveness of sins, the preparatory cleansing, to the
   baptismal Laver; the gift of the Holy Ghost, for the ordinary purposes
   of Christian living, they trace, like S. Chrysostom, to that act which
   comes " immediately after Baptism, and before the Mysteries."

   When we come to inquire how far these several theories agree with the
   teaching of Cyril himself, we must in the outset put aside altogether
   the name Confirmation:  for as applied to the Unction used in the
   Eastern Church it is only confusing and misleading.  In the early ages
   of the Church Confirmation was not known even by name.  In the Latin
   Church "neither Tertullian, Cyprian, Ambrose, Augustine, Jerome, nor
   any of the Latin Fathers, makes mention of Confirmation in this sense.
   Nor have the Greeks any word to answer to this Latin term [252] ."  So
   far, therefore, Milles appears to be perfectly right in refusing to
   connect the Chrism of which Cyril treats with the Unction used in
   Confirmation by the Roman Church.

   We may add that in Cyril's account of Chrism it is wholly unconnected
   with Confirmation, both in its symbolic reference and in its outward
   form.  Chrism, he says, is the antitype of the Unction of Christ by the
   Holy Ghost at His Baptism:  Confirmation is universally admitted to
   have been a following of the Apostles in their laying on of hands.  But
   in that Apostolic rite there was no unction, and in Chrism there was no
   such laying on of hands.

   In several passages Cyril clearly distinguishes the outward form of
   Baptism from the spiritual grace.

   "If thy body be here, but not thy mind, it profiteth thee nothing.
   Even Simon Magus once came to the Laver:  he was baptized, but was not
   enlightened; and though he dipped his body in water, he enlightened not
   his heart with the Spirit:  his body went down and came up, but his
   soul was not buried with Christ, nor raised with Him [253] ."

   It is impossible here to regard "the Spirit" as referring to the grace
   of Unction:  for (1) Baptism was not accompanied by Unction in the time
   of the Apostles, and (2) we should thus make a false antithesis between
   the outward part of the one rite ("he dipped his body in water"), and
   the inward part of the other.  Here, therefore, Cyril attributes
   enlightenment of the heart by the Spirit to Baptism apart from Unction,
   and at the same time lays stress upon the difference between the worthy
   and unworthy recipient of the outward form.

   The importance of this difference is further enforced throughout the
   next two sections, and at the close of § 4 the distinction between the
   outward sign and inward grace of Baptism, strictly so called, is again
   asserted, "though the water will receive thee, the Spirit will not
   accept thee."

   "Some might suppose," it is said, "from these words that Cyril thought
   of water and the Spirit as the sign and the thing signified in Baptism
   respectively, and a passage in a later Lecture upon the subject of the
   Sacrament (of Baptism) at first confirms that impression [254] ."

   To suppose that Cyril had any other thought in the former passage,
   seems to me impossible for any ordinary reader, and the later passage,
   not only at first, but more fully the longer it is considered, confirms
   that impression beyond all doubt.  The whole quotation, including Cat.
   iii. §§ 3, 4, is too long to repeat here, but may be read in its proper
   place.  It will be sufficient to give the passages which are of chief
   importance in the question before us, according to Canon Mason's
   translation.

   Cat. iii. § 3.  "Do not attend to the laver as mere water, but to the
   spiritual grace given along with the water"..."the mere water,
   receiving the invocation of the Holy Ghost, and of Christ, and of the
   Father, acquires a power of sanctity.  For since man is a two-fold
   being composed of soul and body, the cleansing element also is
   two-fold, the incorporeal for the incorporeal, the bodily for the
   body.  And the water cleanses the body, but the Spirit seals the soul,
   in order that having our hearts sprinkled by the Spirit, and our bodies
   washed with pure water, we may draw nigh to God.  When, therefore, you
   are about to go down into the water do not pay attention to the mere
   nature of the water, but expect salvation by the operation of the Holy
   Ghost.  For without both it is impossible for thee to be perfected."

   No words could state more clearly the distinction between the outward
   sign and the inward grace of Baptism, and the absolute necessity for
   both.  There is no possible reference to Unction, but "the operation of
   the Holy Ghost" in cleansing and sealing the soul is unmistakably
   connected with Baptism as "the grace given with the water" (meta tou
   hudatos), and below, as "the seal by water" (ten di' hudatos
   sphragida), the latter phrase shewing that Baptism by water is the
   signum efficax of the grace in question.

   Cyril then quotes our Lord's words, Except a man be born of water and
   the Spirit, he cannot enter into the kingdom of God, and explains them
   thus:  "On the one hand he who is being baptized (baptizomenos) with
   the water, but has not had the Spirit vouchsafed to him (kataxiotheis),
   has not the grace in perfection:  on the other hand, even if a man be
   distinguished for virtue in his deeds, but does not receive the seal
   bestowed by means of water (ten di' hudatos sphragida), he shall not
   enter into the kingdom of heaven."  Canon Mason, whose translation I
   have followed, finds here a reference both to Baptism and to Unction as
   "the first baptismal act and the second," and in support of this
   interpretation gives a second and more emphatic version:  "He who is in
   course of being baptized with the water, but has not yet had the Spirit
   vouchsafed to him, has not the grace in perfection."  This introduction
   of the word "yet," in order to represent a distinction between two
   separate acts, is not justified either by the reading of the older
   editions (oude to hudati baptizomenos me kataxiotheis de tou
   Pneumatos), nor by that of Codices Monac. Roe, Casaub. adopted by
   Reischl (oute ho bebaptismenos k.t.l.), nor by the Benedictine text
   (oute ho baptizomenos k.t.l.).  The obvious meaning of the passage,
   with either reading, is that "the man who in Baptism did not receive
   the Holy Spirit, has not the grace (of Baptism) complete."  The
   Benedictine Editor in his elaborate argument for regarding Chrism as a
   distinct sacrament [255] ", does not even refer to this passage.

   A statement which is important in this connexion is found in Mystag.
   ii. § 6:  "Let no one then suppose that Baptism is the grace of
   remission of sins only, or further of adoption, as the Baptism of John
   conferred only remission of sins; but as we know full well that it
   cleanses from sins and procures a gift of the Holy Spirit, so also it
   is a counterpart (antitupon) of the sufferings of Christ."

   Here besides "the remission of sins, which no man receiveth without the
   Holy Spirit [256] ," we find "a gift of the Holy Ghost," and the
   fellowship of Christ's Passion distinctly attributed to Baptism.

   If the "adoption" mentioned at the beginning of this passage were
   identical (as Touttée thinks) with the "gift of the Holy Ghost," it
   would by no means follow that Cyril here means to include Unction in
   Baptism.  For the grace which beyond all others is exclusively attached
   to Baptism, and not to Unction, is the new birth, and this is "the new
   birth into freedom and adoption [257] ."  In fact Cyril's teaching on
   this point is in strict accordance with that of St. Paul in Gal. iv.
   4-6, that we first receive the adoption of sons (huiothesian), and then
   "because ye are sons, God sent forth the Spirit of His Son into our
   hearts, crying, Abba, Father."  So again in Rom. viii. 15, 16, he says,
   "Ye received the Spirit of adoption, whereby we cry, Abba, Father.  The
   Spirit Himself beareth witness with our spirit that we are the children
   of God."  In both passages St. Paul clearly distinguishes two things,
   "the adoption" itself, and the witness of it by "the Spirit of
   adoption."  Cf. Bengel on v. 4:  "Prius adoptionem, deinde Spiritum
   adoptionis accepimus;" and on v. 6:  "Filiorum statum sequitur
   inhabitatio Spiritus Sancti, non hanc ille."  The adoption itself
   belongs to Baptism strictly so called, in which we are made children of
   God and joint heirs with Christ (cf. Cat. iii. 15):  the witness of the
   indwelling Spirit of adoption is the special grace ascribed to Chrism
   in the Eastern Church, and to Confirmation in the Western.  There are
   many other passages in which Cyril ascribes to Baptism itself, as
   distinct from Chrism, a gift of the Spirit, such as the following:
   "But He trieth the soul:  He casteth not His pearls before the swine:
   if thou dissemble, men will baptize thee now, but the Spirit will not
   baptize thee [258] ."

   "The Lord, preventing us according to His loving-kindness, has granted
   repentance at Baptism, in order that we may cast off the chief--nay,
   rather the whole burden of our sins, and having received the seal by
   the Holy Ghost, may be made heirs of eternal life [259] ."

   Again, after speaking of "the invocation of grace having sealed the
   soul," he adds:  "Having gone down dead in sins, thou comest up
   quickened in righteousness.  For if thou hast been united with the
   likeness of the Saviour's death, thou shalt also be deemed worthy of
   His Resurrection [260] ."  The benefits ascribed to Baptism in these
   several passages without any allusion to Chrism, are brought together
   with rhetorical effect in the Introductory Lecture, § 16:  "Great is
   the Baptism that lies before you; a ransom to captives, a remission of
   offences, a death of sin, a new birth of the soul, a garment of light,
   a holy indissoluble seal, a chariot to heaven, the delight of Paradise,
   a welcome into the kingdom, the gift of adoption."

   From such language it is clear beyond question that in Cyril of
   Jerusalem, not to speak of other Oriental Fathers, the tendency is not
   "to consider Baptism by itself as a bare rite, benefiting the body
   alone, and dependent for its spiritual efficacy upon other actions
   after and before," but as depending on the power of the Holy Ghost, and
   the sincerity of repentance and faith in man.

   If further proof were needed, a glance at the Index under the word
   "Baptism" will shew the extraordinary richness, variety, and precision
   of Cyril's teaching, as to the gifts of the Holy Ghost conferred
   therein.

   § 2.  Chrism.  When spiritual blessings so many and so great have been
   ascribed to Baptism, in what light, it may be asked, does Cyril regard
   the Unction which follows?  Does he treat it as being merely an
   additional ceremony subordinate to Baptism, or as having for its own
   proper grace some special gift of the Holy Ghost?  We find no answer to
   this question in the earlier course of Lectures [261] .  But that
   Chrism was not regarded by Cyril as a mere accessory to Baptism, as
   Milles thought [262] , may be safely inferred from the fact that in
   announcing the subjects of his Mystagogic Lectures, he mentions first
   Baptism, then "the seal of the fellowship of the Holy Ghost," and then
   "the Mysteries at the altar of the New Covenant [263] :"  and this
   inference is fully confirmed by his language elsewhere:  "Ye have heard
   enough of Baptism, and Chrism, and partaking of the Body and Blood of
   Christ [264] ."  A mere additional ceremony of Baptism could not have
   been so independently placed between the two sacraments, and, as it
   were, in the same rank with them.

   The importance thus attached to Chrism is further shewn in the fact
   that Cyril uses the very same language in reference to the consecration
   of the ointment of Chrism and of the water of Baptism, and of the
   Eucharistic elements.  "The bread and wine of the Eucharist before the
   Invocation of the Holy and Adorable Trinity are simple (litos) bread
   and wine, but after the Invocation the Bread becomes the Body and the
   Wine the Blood of Christ [265] ."  Regard not the Laver as simple
   (lito) water, but rather regard the spiritual grace that is given with
   the water [266] ."  "The simple water having received the Invocation of
   the Holy Ghost, and of Christ, and of the Father, acquires a new power
   of holiness [267] ."

   "But see thou suppose not this to be plain (psilon) ointment.  For as
   the Bread of the Eucharist, after the Invocation of the Holy Ghost is
   no longer simple (litos) bread, but the Body of Christ; so also this
   holy ointment is no longer plain (psilon) ointment, nor, as one might
   say, common, after Invocation, but Christ's gift of grace (charisma),
   and is made effectual to impart the Holy Ghost by the presence of His
   own Godhead [268] ."

   The spiritual benefits which Cyril ascribes to the Unction are set
   forth in the same Lecture.  "This holy thing is a spiritual safeguard
   of the body, and salvation of the soul" (§ 7):  it sanctifies all the
   organs of sense:  "the body is anointed with the visible ointment, and
   the soul is sanctified by the Holy and Life-giving Spirit" (§ 3).
   After being anointed the Christian is now entitled to that name in its
   fullest sense [269] ; he is clothed with the whole armour of the Holy
   Ghost, that he may stand against the power of the adversary:  he may
   say, "I can do all things in Christ who strengtheneth me" (§ 4).

   In regard to the supposed identity of Chrism and Confirmation, it is
   important to notice carefully how Cyril speaks of the laying on of
   hands in the only passage where he mentions it [270] .

   He first illustrates the freedom of the Spirit, and His independence of
   human agency, by the gift of prophecy to the seventy elders, including
   Eldad and Medad:  he then refers to the gift of the spirit of wisdom to
   Joshua by the laying on of Moses' hands [271] , and adds, "Thou seest
   everywhere the figure (tupon) in the Old Testament, and in the New the
   same.  In Moses' time the Spirit was given by laying on of hands
   (cheirothesia ), and Peter gives the Spirit by laying on of hands [272]
   :  and upon thee also, who art to be baptized, the grace is about to
   come; but the manner (to pos) I tell thee not, for I do not forestall
   the time."

   From this passage it has been inferred (i) that Cyril alludes to a gift
   of the Spirit by laying on of hands in immediate connexion with Baptism
   and Unction [273] , and (2) that he refers this gift of the Spirit not
   to Baptism itself, but to the laying on of hands, or to the Unction as
   a figure that answers to it [274] .

   (1)  The first of these inferences is opposed to the fact that Cyril
   neither mentions the laying on of hands as part of the actual
   ceremonial in Baptism or Unction, nor as the analogous rite in the old
   Testament, but on the contrary expressly says [275] that the symbol (to
   sumbolon) of this holy Chrism in the Old Testament lies in the
   consecration of Aaron to be High Priest, when Moses, "after the washing
   in water anointed him, and he was called anointed,' evidently from this
   figurative unction (tou chrismatos delade tou tupikou)."

   (2)  In support of the second inference the argument offered is as
   follows:  "That the Spirit was to come upon them in the course of their
   Baptism is here again clearly stated; but that Cyril did not intend
   them to suppose that Baptism itself would convey the gift is equally
   clear.  Again and again in earlier Lectures, as well as in the words
   actually before us, Cyril has taught them to expect the gift in
   Baptism; if therefore the immersion itself were to be the means of
   receiving it, he has already told them his secret.  Yet now he says
   that he will not tell them how' they are to receive it.  That remains
   for a future occasion [276] ."  The mistake, as I venture to consider
   it, lies in the words which I have marked with italics.  For of the
   mysteries which were to be concealed from the unbaptized (amuetoi) the
   first was the manner of administering Baptism itself, and the second,
   the unction of Chrism; and in the preceding Lectures Cyril has no more
   told the secret of the one than of the other.  "Baptism, the Eucharist,
   and the oil of Chrism, were things that the uninitiated (amuetoi) were
   not allowed to look upon [277] ."

   "We bless," says S. Basil [278] , "both the water of Baptism and the
   oil of the Chrism, and moreover the baptized (baptizomenon) himself.
   From what written commands?  Is it not from a secret (siopomenes) and
   mystical tradition?  Again, the very anointing with the oil, what word
   of Scripture taught that?  And the dipping the man thrice, whence came
   it?  And all the other accompaniments of Baptism, the renunciation of
   Satan and his angels, from what Scripture came they?  Come they not
   from this unpublished and secret teaching, which our fathers guarded in
   a silence with which no prying curiosity might meddle, having been well
   taught to preserve the sanctity of the mysteries by silence?  For how
   could it have been right to publish in writing the doctrine of these
   mysteries, which the unbaptized are not even allowed to look upon?"

   As these secret ceremonies of Baptism and Unction are revealed by Cyril
   only in the Mystagogic Lectures, the supposed reason for saying, that
   in Cat. xvi. 26, the promised gift of the Spirit refers not to Baptism
   but only to Unction, at once falls to the ground.

   The true state of the case is well expressed by Bingham [279] , "Though
   the ancients acquainted the Catechumens with the doctrine of Baptism so
   far as to make them understand the spiritual nature and design of it,
   yet they never admitted them to the sight of the actual ceremony, nor
   so much as to hear any plain discourse about the manner of its
   administration, till they were fitted and prepared for the actual
   reception of it,"--or rather, till they actually received it.

   There is in fact no reason to exalt the benefits of Unction, or
   Confirmation, by robbing Baptism of its proper grace.  "It was this
   Unction, as the completion of Baptism, to which  they ascribed the
   power of making every Christian in some sense partaker of a royal
   priesthood.  To it they also ascribed the noble effects of confirming
   the soul with the strength of all spiritual graces on God's part, as
   well as the confirmation of the profession and covenant made on man's
   part [280] ."  We may well be satisfied that the doctrine of the early
   Church has been so fully retained in essential points in our own Office
   of Confirmation, recalling as it does by the ratification of the
   baptismal vows the immediate connexion of the ancient Unction with
   Baptism, and in its Prayers invoking the same gifts of the Holy
   Spirit,--"Strengthen them, we beseech Thee, O Lord, with the Holy Ghost
   the Comforter, and daily increase in them Thy manifold gifts of grace;
   the spirit of wisdom and understanding; the spirit of counsel and
   ghostly strength; the spirit of knowledge and true godliness, and fill
   them, O Lord, with the spirit of Thy holy fear, now and for ever.
   Amen."
     __________________________________________________________________

   [250] Mystag. iii. § 1.

   [251] A. J. Mason, D.D., The Relation of Confirmation to Baptism, p.
   389.  Though I find myself compelled to differ widely from my friend
   Canon Mason in the interpretation of Cyril's teaching on this subject,
   I cannot refrain from expressing my sincere admiration of the tone and
   purpose of his treatise, and of the learning and research which it
   exhibits.

   [252] Suicer, Thesaurus, Chrisma.

   [253] Procat. § 2.

   [254] Mason, ubi supr., p. 337.

   [255] Dissert. iii. c. 8.

   [256] Hooker, E.P.V. lxvi. § 6.

   [257] Cat. i. 2.

   [258] Ib. xvii. § 36.

   [259] Ib. iv. 37.

   [260] Ib. iii. § 12.

   [261] Upon the supposed allusion to Chrism in Cat. xvi. § 26, see
   below, p. xxxiv.

   [262] Note on Mystag. iii. § 1.

   [263] Cat. xviii. § 33.

   [264] Mystag. v. § 1.

   [265] Mystag. i. § 7.

   [266] Cat. iii. § 3.

   [267] Ibidem.

   [268] Mystag. iii. 3.

   [269] Ib. iii. § 1.

   [270] Cat. xvi. §§ 25, 26.

   [271] Deut. xxxiv. 9.

   [272] Acts viii. 17.

   [273] Touttée.

   [274] Mason, p. 341, with note.

   [275] Mystag. iii. 6.

   [276] Mason, p. 341.

   [277] Basil, apud Bingham, X. 5, § 4.

   [278] De Spiritu S. c. xxvii.

   [279] Ant. X. v. § 4.

   [280] Bingh. XII. iii. § 3.  Cf. Apost. Const. III. c. 17.  "This
   Baptism therefore is into the death of Jesus:  the water is instead of
   the burial, and the oil instead of the Holy Ghost; the seal instead of
   the Cross; the ointment is the confirmation of the Confession."  VII.
   22:  "that the anointing with oil may be the participation of the Holy
   Spirit, and the water the symbol of the death, and the ointment the
   seal of the covenants."
     __________________________________________________________________

   Chapter VII.--Eucharistic Doctrine.

   We have seen that Cyril makes the consecration of sacramental elements
   in every case consist in the Invocation of the Holy Ghost, after which
   the water of Baptism is no longer mere simple water [281] , the
   ointment no longer plain ointment [282] , the bread and the wine no
   longer plain bread and wine, but the Body and Blood of Christ [283] .

   Upon these statements an argument against Transubstantiation has been
   founded by Bishop Cosin [284] , and adopted both by Dr. Pusey [285] and
   Dean Goode [286] .  It being universally admitted that the substance of
   the water and of the ointment remains unchanged, it is argued from the
   identity of the language employed in each case that, according to
   Cyril, no substantial change takes place in the Bread and Wine.  Bishop
   Cosin quotes the following passage, of which the original is given
   below:  "Take heed thou dost not think that this is a mere ointment
   only.  For as the bread of the Eucharist after the invocation of the
   Holy Ghost is no longer ordinary bread, but is the body of Christ; so
   this holy ointment is no longer a bare common ointment after it is
   consecrated, but is the gift or grace of Christ, which, by His Divine
   Nature, and the coming of the Holy Ghost, is made efficacious; so that
   the body is anointed with the ointment, but the soul is sanctified by
   the holy and vivifying Spirit [287] ."

   Bishop Cosin proceeds to argue thus:  "Can anything more clear be
   said?  Either the ointment is transubstantiated by consecration into
   the spirit and grace of Christ, or the bread and wine are not
   transubstantiated by consecration into the Body and Blood of Christ.
   Therefore as the ointment retains still its substance, and yet is not
   called a mere or common ointment, but the Chrism or grace of Christ:
   so the bread and wine remaining so, as to their substance, yet are not
   said to be only bread and wine common and ordinary, but also the Body
   and Blood of Christ."

   Notwithstanding the great authority of Bishop Cosin, and the assent of
   Theologians of such opposite schools as Dr. Pusey and Dean Goode, it
   must be admitted that the argument, even as against Transubstantiation,
   is pressed beyond its just limits.  The identity of language extends
   only to two points, (1) the mode of consecration by Invocation, (2) the
   effect negatively stated, that the material element in each case is no
   longer simply a material element.  A change, therefore, of some kind
   has taken place, and we have still to inquire how the change in each
   case is described by Cyril.  "The water acquires a power of sanctity,"
   otherwise described as "the spiritual grace given with the water [288]
   ."

   "The ointment is Christ's gift of grace (Charisma), and becomes
   effectual to impart by the presence of the Holy Ghost His Divine Nature
   [289] ."  "The Bread becomes the Body and the Wine the Blood of Christ
   [290] ."

   There is here no such identity of language as would justify the
   assertion that the change described is of the same nature in each case,
   that because it leaves the substance of the water and the ointment
   untouched, therefore the substance of the Bread also must, according to
   Cyril, remain unchanged:  this must be proved by other arguments.  We
   must also remember that if this argument based upon the identity of the
   language used on the two sides of a comparison is trustworthy, there is
   another passage in Cyril to which it may be applied:  "He once, in Cana
   of Galilee, changed the water into wine akin to blood (oikeion haimati)
   [291] , and is it incredible that He changed wine into blood?"  The
   change of the water into wine was a change of substance:  are we then
   prepared to agree with the Roman Church that the change of the bread
   also is a change of substance?  Nay further, would the Roman Church
   itself accept the principle of the argument?  For observe that in fact
   Bishop Cosin himself, when he comes to deal with this passage, gives up
   his former argument, and distinctly rejects it.  "Protestants," he
   says, "do freely grant and firmly believe that the wine, in the sense
   already often mentioned, is changed into the Blood of Christ; but every
   change is not a transubstantiation; neither doth Cyril say that this
   change (i.e. of the wine) is like that of the water, for then it would
   appear to our senses; but that He who changed the water sensibly can
   also change the wine sacramentally, will not be doubted by any [292]
   ."  Again, in describing the act of consecration, Cyril says:  "We
   beseech the merciful God to send forth His Holy Spirit upon the gifts
   lying before Him, that He may make the bread the Body of Christ, and
   the wine the Blood of Christ, for certainly whatsoever the Holy Ghost
   has touched, is sanctified and changed (hegiastai kai metabebletai )
   [293] ."  Here again, as in the passage quoted from Myst. iii. § 3, a
   sacramental change of some sort is asserted, but its specific character
   is not defined.

   There is, however, a passage which throws some light on Cyril's
   conception of the change in Myst. iv. § 3:  "In the figure of Bread is
   given to thee His Body, and in the figure of Wine His Blood, that thou
   by partaking of the Body and Blood of Christ mightest be made of the
   same body and the same blood with Him.  For thus we come to bear Christ
   in us, His Body and His Blood being distributed to our members (eis ta
   hemetera anadidomenou mele)."  Several good MSS read anadedegmenoi,
   which would give the meaning, "having received of His Body and of His
   blood into our members."  This does not alter the general sense of the
   passage; but the reading anadidomenou is supported by another passage,
   Myst. v. § 15:  "Our common bread is not substantial (epiousios):  but
   this Holy Bread is substantial, that is, appointed for the substance of
   the soul.  This Bread goeth not into the belly and is not cast out into
   the draught, but is distributed (anadidotai) into thy whole system for
   the benefit of body and soul."

   In order to accommodate these passages to the Roman doctrine of
   Transubstantiation the Benedictine Editor here introduces the idea of
   species, the outward forms or accidents of the bread.  "We must not
   suppose," he says, "that Cyril thought the Body of Christ to be divided
   and digested (digeri) into our body; but by a customary way of speaking
   he attributes to the Holy Body what is suitable only to the species
   which conceal it.  And he does not deny that the species pass into the
   draught, but only that the Body of Christ does so."

   But Cyril draws no such distinction between the species and the Body of
   Christ:  to him the Bread and Wine after consecration are the Body and
   the Blood of Christ.  For how could it be said that the species, which
   in Transubstantiation are the mere outward accidents of bread and wine,
   are distributed into the whole system for the benefit of body and soul?

   In whatever sense the bread and wine become by consecration the Body
   and Blood of Christ, in that same sense the Body and Blood of Christ
   are, according to Cyril, distributed to our whole system.

   This was no new doctrine:  Ignatius, Ephes. xxi., speaks of Christians
   as "breaking one Bread, which is the medicine of immortality, and the
   antidote that we should not die, but live for ever in Jesus Christ."
   This is perhaps the earliest expression of the belief that the
   resurrection of the body is secured by the communion of the Body of
   Christ in the Eucharist.  The manner in which this communion is
   effected is described by Justin Martyr (Apolog. I. § 66) in language
   which shews clearly what Cyril meant:  "We do not receive these things
   as common bread and common drink:  but in the same way as Jesus Christ
   our Saviour was made flesh by the Word of God, and took both flesh and
   blood for our salvation, so we have been taught that the food over
   which thanksgiving has been made by prayer in the word received from
   Him (ten di' euches logou tou par' autou eucharistetheisan trophen),
   from which (food) our blood and flesh are by transmutation (kata
   metabolen) nourished, is both the Flesh and Blood of Him the Incarnate
   Jesus."

   Here it is plainly taught that by consecration the Bread and Wine have
   become the Flesh and Blood of Christ, and that as such they nourish our
   "blood and flesh" (observe the inverted order) by undergoing a change:
   in other words, the Eucharistic Body and Blood of Christ are changed
   into nourishment of our blood and flesh, by being distributed (as Cyril
   says) to all our members, that is by being subjected to the natural
   processes of digestion and assimilation.  The unusual order of the
   words "our blood and flesh" is not accidental, but answers to the
   process of assimilation, in which the digested food first nourishes the
   blood and then the blood nourishes the flesh.

   The meaning is, as Otto says in his note, "that the divine food passes
   away into our bodies entire, so that nothing remains:"  and Dr. Pusey
   seems to take the same view, in his note on the words, "from which
   (food) through transmutation our blood and flesh are nourished:  "i.e.
   the material parts are changed into the substance of the human body
   [294] ."

   Thus then, according to Cyril, the Eucharistic Body and Blood of Christ
   are distributed to all our members; His Flesh and Blood pass by a
   change into our blood and flesh, and we thereby become "of the same
   body and the same blood with Him [295] :"  and "this Bread does not
   pass into the belly, and is not cast out into the draught [296] ," but
   wastes away as the body itself wastes [297] .

   However much this view of the Sacramental mystery may differ from later
   theories, it was certainly held by many of the Greek Fathers.  Irenæus,
   for example, in addition to those already mentioned, thus writes:
   "When therefore both the mingled cup and the created bread receive the
   Word of God, and the Eucharist becomes the Body of Christ, and from
   these the substance of our flesh increaseth and consisteth, how say
   they that the flesh is incapable of the gift of God which is eternal
   life, that flesh which is nourished from the Body and Blood of the
   Lord, and is already (huparchousa) a member of Him?--even as the
   blessed Paul saith, that we are members of His Body, of His Flesh, and
   of His Bones [298] ."

   That this was also the teaching of Cyril's contemporaries is clear from
   the famous passage of Gregory of Nyssa, in which this doctrine is fully
   developed.  It will be sufficient to quote here the latter part of the
   passage, in which Gregory is speaking of the Wine.  "Since then that
   God-containing flesh partook for its substance and support of this
   particular nourishment also, and since the God who was manifested
   infused Himself into perishable humanity for this purpose, viz. that by
   this communion with Deity mankind might at the same time be deified,
   for this end it is that, by dispensation of His grace, He disseminates
   Himself in every believer through that flesh whose substance comes from
   bread and wine, blending Himself with the bodies of believers, to
   secure that, by this union with the immortal, man too may be a sharer
   in incorruption.  He gives these gifts by virtue of the benediction
   through which He transelements the natural quality of these visible
   things to that immortal thing [299] ."

   In another remarkable passage [300] Cyril gives a further explanation
   of the effect of consecration:  "In the New Testament there is heavenly
   Bread and a Cup of salvation, sanctifying soul and body:  for as the
   Bread corresponds to the body, so also the Word (ho logos) is
   appropriate to the soul."  With this language of Cyril we may compare
   further what is said by Gregory of Nyssa in the context of the passage
   already quoted:  "Just then, as in the case of ourselves, as has been
   repeatedly said already, if a person sees bread he also in a kind of
   way looks on a human body, for by being within this it becomes this, so
   in that other case the Body into which God entered (to theodochon
   soma), by partaking of the nourishment of bread was in a certain sense
   the same with it, since that nourishment, as we have said, is changed
   into the nature of the body:  for that which is proper to all men is
   acknowledged also in the case of That Flesh, namely, that That Body too
   was maintained by bread; which Body also by the indwelling of God the
   Word was changed into the dignity of Godhead.  Rightly then do we
   believe that now also the bread which is sanctified by the Word of God
   is changed into the Body of God the Word.  For even that Body was once
   virtually (te dunamei) bread, but has been sanctified by the
   inhabitation of the Word that tabernacled in the flesh."

   In this passage we have the full explanation of what Irenæus meant when
   he said that the elements "by receiving the Word of God become the
   Eucharist," and what Cyril meant by saying that "as the Bread
   corresponds to the body, so also the Word is appropriate to the soul."
   Their common doctrine is, that besides the Body and Blood of Christ,
   that is, His Humanity offered upon the Cross for our redemption, His
   Divine Nature, the Word is also present, and that it is by receiving
   the Divine Word that the Bread is made the Body of Christ.  "The
   fathers," says Touttée, "often play upon the ambiguity of the term,
   saying at one time that the Divine Word, at another that the word and
   oracles of God nourish our soul.  Both are true.  For the whole
   life-giving power of the Eucharist is derived from the Divine Word
   united with the flesh which He assumed:  and the whole benefit
   (fructus) of Eucharistic eating consists in the union of our soul with
   the Word, by meditation on His mysteries and words, and conformation
   thereto [301] ."  O si sic omnia!

   In this view the Bread and Wine are signs or figures of the natural
   Body of Christ crucified, but they are also much more, they are endued
   by the Divine Word, and through the operation of the Holy Ghost, with
   the life-giving power of the same Body and Blood of Christ,--a power
   which being imparted to the faithful recipient makes him to be "of the
   same body and the same blood with Christ," thereby assuring him of the
   resurrection of the body to eternal life, and at the same time
   strengthening and refreshing the soul by its being united through faith
   with the Word, and being thus made "partaker of the Divine nature."

   This is not the language of the Western Church, whether Roman,
   Lutheran, or Anglican, but it is the language of the earliest Greek
   Fathers, and of Cyril, as is partly and reluctantly admitted by so
   cautious a writer as Dr. Waterland.  After referring to the passage
   quoted above from Justin Martyr (Apol. i. 66) he proceeds:  "There is
   another the like obscure hint in Irenæus, which may probably be best
   interpreted after the same way.  He supposes the elements to become
   Christ's body by receiving the word (Word).  He throws two
   considerations into one, and does not distinguish so accurately as
   Origen afterwards did between the symbolical food and the true food."
   The elements, Waterland adds, "are made the representative body of
   Christ; but they are at the same time, to worthy receivers, made the
   means of their spiritual union with Christ Himself; which Irenæus
   points at in what he says of the bread's receiving the Logos, but
   should rather have said it of the communicants themselves, as receiving
   the spiritual presence of Christ, in the worthy use of the sacred
   symbols [302] ."

   Again, in c. vii., he says more explicitly of Irenæus, what is equally
   true of Cyril; "Least of all does he favour the figurists or
   memorialists; for his doctrine runs directly counter to them almost in
   every line:  he asserts over and over, that Christ's body and blood are
   eaten and drunk in the Eucharist, and our bodies thereby fed; and not
   only so, but insured thereby for a happy resurrection:  and the reason
   he gives is, that our bodies are thereby made or continued members of
   Christ's body, flesh, and bones."

   From this view of Cyril's doctrine concerning the Sacramental elements
   we can easily understand in what sense he applies the terms " type" and
   "antitype" to the Eucharistic elements.  "The Sacrament of the Holy
   Eucharist having two parts, an outward and an inward, and the outward
   part having been instituted by our Blessed Lord with a certain relation
   to the inward, and gifted with a certain significance of it, nothing is
   more natural than that the titles, type, antitype, symbol, figure,
   image, should be given to the outward part [303] ."  Add to this that,
   according to Cyril's doctrine as already explained, the bread after the
   Invocation, without ceasing to be bread, not only signifies but also is
   the Body, and we see how natural it was for him to say in one passage
   that "His Body bore the figure of bread [304] ," in another that "in
   the figure of bread the Body is given [305] ."  The Body which "is
   given" cannot be an absent Body of our Lord, but must be that
   Sacramental Body, of which Cyril goes on to say in the same sentence
   that it is "distributed to our members."  Thus the Bread broken is a
   type or figure of Christ's Body as crucified for us; and by virtue of
   its union with the Divine Word it becomes the life-giving Body, which
   makes the faithful recipient to be, in Cyril's words, "of the same body
   and same blood with Christ."

   Another term applied by Cyril and other Greek Fathers to the
   sacramental elements is "antitype."

   In Mystag. ii. § 6, where Baptism is called "the counterpart
   (antitupon) of Christ's sufferings," the meaning is clearly explained
   by the context:  for in § 5 the reality of Christ's sufferings is
   emphatically and repeatedly contrasted with the figurative
   representation of the same; and this figurative representation no less
   emphatically contrasted with the real and actual bestowal of the grace
   of salvation:  en eikoni he mimesis, en aletheia de he soteria,....hina
   te mimesei ton pathematon autou koinonesantes, aletheia ten soterian
   kerdesomen.

   We have thus a clear distinction of (1) the res sacramenti,' Christ's
   Death and Resurrection, (2) the sacramentum' or sign,' the outward form
   of Baptism, and (3) the virtus sacramenti,' our real participation in
   the benefits of Christ's Passion, "a death unto sin, and a new birth
   unto righteousness."  Thus, as Cyril adds at the end of the section,
   Baptism "has the fellowship by representation of Christ's true
   sufferings," it is the spiritual counterpart in us of that which was
   actual in Him.

   In Mystag. iii. § i, speaking of the Chrism, Cyril says, "Now ye have
   been made Christs (Chrisoi) by receiving the antitype of the Holy
   Ghost, and all things have been wrought in you by imitation, because ye
   are images of Christ:"  and again, "there was given to you an Unction,
   the antitype of that wherewith Christ was anointed, and this is the
   Holy Ghost."

   Here again we have (1) the res sacramenti,' the anointing of Christ
   with the Holy Ghost at His Baptism, (2) the sacramental sign or figure,
   the anointing of the baptized, and (3) the spiritual benefit received
   in the gift of the Holy Ghost, for, as Cyril adds at the end of § 3,
   "while Thy body is anointed with the visible ointment, thy soul is
   sanctified by the Holy and Life-giving Spirit."  In these passages we
   see a distinction between tupos and antitupos.  The former is simply
   the outward sign or figure; the latter includes with the sign the
   spiritual counterpart in us of the thing signified, the benefits of
   Christ's Passion in the one case, the gift of the Holy Ghost in the
   other.

   It only remains to inquire whether there is the same distinction in the
   meaning of the words as applied to the Holy Eucharist.

   In Mystag. v. § 20, Cyril informs us that during the Administration the
   words, "O taste and see that the Lord is good," were sung:  and in
   reference to that passage he adds, "In tasting we are bidden to taste
   not bread and wine, but the antitypical Body and Blood of Christ."  To
   taste "the antitypical Body" is therefore to taste "that the Lord is
   good," whence it clearly follows that "the antitypical Body" is not the
   mere sign or figure of Christ's own natural Body, but the sacramental
   and spiritual counterpart of it, by which those who faithfully receive
   it are so united to Him, that their spirit, and soul, and body, are to
   be preserved entire without blame at His coming [306] .
     __________________________________________________________________

   [281] Cat. iii. § 3.

   [282] Mystag. iii. § 3.

   [283] Mystag. iii. § 3.  In the same Lecture, § 7, the consecration of
   the bread and wine is said to follow "the Invocation of the Holy and
   Adorable Trinity."

   [284] The History of Popish Transubstantiation, Ch. v. § 14.

   [285] The Doctrine of the Real Presence, pp. 277-281.

   [286] The Nature of Christ's Presence in the Eucharist, p. 483.

   [287] 'All' hora me huponoeses ekeino to muron psilon einai. hosper gar
   ho artos tes eucharistias meta ten epiklesin tou hagiou Pneumatos ouk
   eti artos litos, alla soma Christou, houto kai to hagion touto muron
   ouk eti psilon, oud' hos an eipoi tis koinon met' epiklesin, alla
   Christou charisma, kai Pneumatos hagiou parousia tes autou theotetos
   energetikon ginomenon.

   [288] Cat. iii. 3.

   [289] Mystag. iii. 3.  On the translation see note on the passage.

   [290] Ib. i. § 7.

   [291] On this reading, see Mystag. iv. § 2, note 4.

   [292] Of Transubstantiation, Ch. vi. § 14.

   [293] Mystag. v. § 7.

   [294] Real Presence, p. 144.  See note 8, below.

   [295] Mystag. iv. §§ 1, 3.

   [296] Ib. v. § 15.

   [297] See Pusey, R. P. p. 151, note 3:  "Dr. Gaisford, on my applying
   to him, kindly answered me,--sunanaliskesthai.  It appears to me that
   this word can only be explained by a periphrasis.  The writer appears
   to me to mean that the elements are not thrown off like ordinary food,
   but that they become blended or assimilated to the body, and waste away
   as the body wastes away.'  Mr. Field gives the same meaning.

   [298] V. ii. § 3.

   [299] Oratio Catechetica, c. xxxvii.  The whole chapter should be read
   with the Rev. W. Moore's notes in this Series, Vol. V. pp. 504-506.

   [300] Mystag. iv. § 5.

   [301] Mystag. iv. note 4.

   [302] Review of the Doctrine of the Eucharist, c. V.

   [303] Pusey, R. P. p. 94.

   [304] Cat. xiii. § 19:  to soma autou kata to euangelion tupon epheren
   artou.

   [305] Mystag. iv. § 3:  en tupo gar artou didotai soi to soma.

   [306] 1 Thess. v. 23, quoted at the end of Mystag. v. § 23.
     __________________________________________________________________

   Chapter VIII.--Place of S. Cyril's Lectures.

   We have seen in a passage already quoted [307] that at Milan S. Ambrose
   expounded the Creed to Catechumens in the Baptistery.  But whatever may
   have been the custom in other places, it is certain from numerous
   passages in Cyril's Lectures that they were delivered in the great
   Basilica, or Church of the Resurrection, built by Constantine on the
   site of the Holy Sepulchre, and consecrated, as we have seen, with
   great splendour in the year 335 [308] .  In a passage [309] where Cyril
   is speaking of the descent of the Holy Ghost on the day of Pentecost,
   he says, "as we discourse on Christ and Golgotha here in Golgotha, so
   it were most fitting that we should also speak concerning the Holy
   Ghost in the Upper Church; yet since He who descended there jointly
   partakes of the glory of Him who was crucified here, we here speak
   concerning Him also who descended there."  It appears from a passage in
   the Introductory Lecture [310] that it was delivered in the Church
   itself before the whole congregation, after that portion of the daily
   Service to which Catechumens were usually admitted:  "Dost thou behold
   this venerable constitution of the Church?  Dost thou view her order
   and discipline, the reading of Scripture, the presence of the Ordained,
   the course of instruction?"  The same custom was retained in Jerusalem
   in the time of John, Cyril's successor in the Bishopric, who in writing
   to Jerome says, "The custom with us is that we deliver the doctrine of
   the Holy Trinity publicly during forty days to those who are to be
   baptized [311] ."

   The Mystagogic Lectures were delivered not in the Church, but after the
   conclusion of the public Service "in the Holy Place of the Resurrection
   itself [312] ," that is, in the small Chapel which contained the Holy
   Sepulchre, and to which the name "Anastasis" more properly belonged.
   Happily we are not required by the purpose of this work to enter into
   the disputed questions concerning the Holy Places.  Whether the cave
   re-fashioned and adorned by Constantine was the actual sepulchre in
   which our Lord's body was laid, and whether the present Churches occupy
   the same site as the Basilica and Anastasis of Constantine, are matters
   still under discussion, and awaiting the result of further researches.
   What more properly concerns us is to collect the chief passages in
   which Cyril refers to these localities, and to try to give a fair
   representation of his testimony, comparing it with that of earlier or
   contemporary writers.

   Next to Eusebius, and the Bordeaux Pilgrim who visited Jerusalem in
   333, Cyril is the earliest and most important witness as to the site of
   Constantine's Churches.

   In Cat. xiv. § 5, he says, "It was a garden where He was crucified.
   For though it has now been most highly adorned with royal gifts, yet
   formerly it was a garden, and the signs and the remnants of this
   remain."  From this it is evident that the traces of a garden close to
   the Church were still visible both to Cyril and his hearers.  Twice
   again in § 11 he mentions the garden, which he had most probably
   himself seen in its former state, before the ground was cleared at the
   time of the recovery of the Holy Sepulchre in 326.

   On this point it may be well to quote the words of Mr. Walter Besant,
   Honorary Secretary of the Palestine Exploration Fund, who, in an
   article on "The Holy Sepulchre" in the Dictionary of Christian
   Antiquities, writes as follows:  "While the temple of Venus with its
   foundations was being cleared away, there might have been, and most
   probably was present, a Christian lad, native of Jerusalem, eleven
   years of age, watching the discovery, which did as much as the great
   luminous cross which appeared in the sky four (? twenty-four) years
   later to confirm the doubtful and strengthen the faithful, that of the
   rock containing the sacred tomb.  It was Cyril, afterwards Bishop of
   Jerusalem.  One must not forget that he is the third eye-witness who
   speaks of these things; that though he was a boy at the time of the
   discovery, he lived in Jerusalem, and must have watched, step by step,
   the progress of the great Basilica; that he was ordained before the
   completion and dedication of the buildings, and that many, if not all,
   of his lectures were delivered in the Church of the Anastasis itself."

   That Cyril's testimony concerning the Holy Places was in full
   accordance with the general belief of his contemporaries is clear from
   the fact that he so frequently points to the traditional sites as
   bearing witness to the truth of the Crucifixion and Resurrection.  He
   speaks of Golgotha in eight separate passages, sometimes as near to the
   Church in which he and his hearers are assembled [313] , and sometimes
   as standing up above in their sight [314] .  In one place he asks,
   "Seest thou this spot of Golgotha?" and the hearers answer with a shout
   of approval [315] .  In other passages he speaks as if the Church
   itself was in or rather on Golgotha [316] , the same Preposition (en)
   being repeated when he mentions "Him who was crucified thereon."

   In explanation of these different modes of speaking, the Benedictine
   Editor comments thus [317] :  "The Church of the Resurrection was built
   on part of the hill Golgotha (intra montem G.):  but the actual rock on
   which our Lord was crucified was not within the limits of the Church,
   yet not far off, namely about "a stone's throw," as the author of the
   Jerusalem Itinerary says.  For the Church had been built on the site of
   the Sepulchre.  Some think that the place of Crucifixion was included
   in the vast area which was enclosed with colonnades between the
   Sepulchre and the Basilica,...that Golgotha was midway between the
   Basilica of the Crucifixion, and the Anastasis or Sepulchre.  But the
   area in question Constantine paved with stones, and it must therefore
   have been flat, as we learn from Eusebius [318] ; Golgotha, on the
   contrary, stood up high [319] , and moreover shewed a cleft made there
   at Christ's death [320] , which would either have been a hindrance to
   the paving or covered up by it.  In addition to this, from the doors of
   the Basilica there seems to have been a view of the Sacred Tomb [321]
   .  This would have been obstructed if Golgotha had been between them."

   The cleft in the rock of Golgotha is mentioned in a fragment of the
   defence made before Maximinus in 311 or 312 by Lucian the Martyr of
   Antioch [322] :  If yet you believe not, I will also offer you the
   testimony of the very spot on which the thing was done.  The place
   itself in Jerusalem vouches for these facts, and the rock of Golgotha
   broken asunder under the weight of the Cross:  that cave also, which
   when the gates of hell were burst, gave back the Body in newness of
   life."  On this passage Dr. Routh remarks that Maundrell, Journey from
   Aleppo to Jerusalem, at Easter, 1697, "shews that the rock had been
   rent not by any instrument, but by the force of an earthquake.  Also it
   is related by Eusebius in his Theophania, a book now recovered, that
   there was one cave only in this cleft of the rock."

   According to Eusebius in the passages of the Life of Constantine
   already referred to, the Emperor first beautified the monument or
   sepulchre with rare columns, then paved with finely polished stone a
   large area open to the sky, and enclosed on three sides with long
   colonnades, and lastly erected the Church itself "at the side opposite
   to the cave, which was the Eastern side."

   The following is the statement of the Bordeaux Pilgrim:  "From thence
   (the Palace of David) as you go out of the wall of Sion walking towards
   the gate of Neapolis, on the right side below in the valley are walls
   where the house or Prætorium of Pontius Pilate was:  here our Lord was
   tried before His Passion.  On the left hand is the little hill
   (monticulus) of Golgotha, where the Lord was crucified.  About a
   stone's throw from thence is a vault (crypta) wherein His body was
   laid, and rose again on the third day.  There by command of the Emperor
   Constantine has now been built a Basilica, that is to say, a Church of
   wondrous beauty, having at the side reservoirs (exceptoria) from which
   water is raised, and a bath behind in which infants are washed
   (baptized)."  Neapolis was the name given by Vespasian to the ancient
   city of Shechem, now Nâbulus:  the "porta Neapolitana" therefore was in
   the North wall of Sion.

   In reference to the passage quoted above, Mr. Aubrey Stewart says:
   "The narrative is clear and connected, and it is hardly possible, for
   any one who knows the ground, to read it without feeling that the
   Pilgrim from Bordeaux actually saw Constantine's buildings standing on
   the site now occupied by the Church of the Holy Sepulchre [323] ."

   From these earlier testimonies, compared with the several passages
   already quoted from Cyril, we may safely draw the following inferences,
   (1) The Anastasis properly so called, or Church of the Holy Sepulchre,
   in which the five Mystagogic Lectures were delivered, was built by
   Constantine over the cave which, according to the evidence then
   existing, was fully believed to be the Burial-place of our Lord.  (2)
   The Great Basilica, called also the Church of the Holy Cross, in which
   the Catechetical Lectures were delivered, was erected on the East of
   the Anastasis, and separated from it by a large open area.  (3) The
   hill of Golgotha (on which at a later period there was built a third
   Church, called the Church of Golgotha, of Holy Calvary, or of Cranium)
   stood about a stone's throw on the North side of Constantine's two
   Churches, and about equidistant from them.
     __________________________________________________________________

   [307] Ch. II. § 2.

   [308] See above, Ch. I. p. 2.  Cf. Cat. iv. 10; x. 19; xiii. 4, 22, 39;
   xiv. 9, 14, 22, &c.

   [309] Cat. xvi. § 4.

   [310] Procat. § 4.

   [311] Hieron. Ep. 61 (al. 38).  The passage is quoted more fully below
   on p. xliv.

   [312] Cat. xviii. § 33.

   [313] xiii. § 4:  houtos ho Golgothas hou plesion nun pantes paresmen.

   [314] x. § 19:  ho G. ho hagios houtos ho huperanestekos marturei
   phainomenos.  Cf. xiii. 19.

   [315] xiii. § 23:  Oras tou Golgotha ton topon; 'Epiboas epaino hos
   suntithemenos.

   [316] iv. § 10:  ho makarios houtos G. en ho nun dia ton en auto
   staurothenta sunkekrotemetha.  Cf. § 14:  ho en to G. touto
   staurotheis.  xiii. § 22:  xvi. 4:  en to G touto legomen.

   [317] Cat. xiii. § 4, note 1.

   [318] Vit. Const. iii. c. 35.

   [319] Cat. x. § 19; xiii. § 39.

   [320] xiii. § 39.

   [321] Eus. Vit. Const. iii. c. 36.

   [322] The fragment is added by Rufinus to his Latin translation of
   Eusebius, Hist. Eccl. ix. 6, and is also given in Routh, Rell. Sacr.
   iv. p. 6.

   [323] The Bordeaux Pilgrim, Introd. p. ix.
     __________________________________________________________________

   Chapter IX.--The Time and Arrangement of S. Cyril's Lectures.

   § 1.  The Year.  The incidental notes of time in the Catechetical
   Lectures are sufficient to determine with considerable probability the
   exact year in which they were delivered.

   In Cat. xiv. 14, Cyril speaks in the Plural of the Emperors then
   reigning (hoi nun basileis) as having completed the building
   (exeirgasanto) and embellishment of the great Church of the
   Resurrection.  This can only apply to the sons of Constantine, Constans
   and Constantius, and as Constans died early in 350, the Lectures must
   have been delivered before that year.

   In Cat. xv. § 6, Cyril asks, "Is there at this time war between
   Persians and Romans, or no?"  The time thus indicated was apparently
   that of the campaign which ended in the disastrous defeat of
   Constantius at Singara, 348, the battle being soon followed by a
   suspension of hostilities [324] .

   The Benedictine Editor tries to find another proof of the date of the
   Lectures in Cyril's description of the state of the Church in Cat. xv.
   §7:  "If thou hear that Bishops advance against Bishops, and clergy
   against clergy, and laity against laity, even unto blood, be not
   troubled."  Touttée refers this account to the fierce dissensions which
   followed the Synod of Sardica, where Athanasius and Marcellus were
   declared innocent and received into communion, while the Encyclical of
   the dissentient Bishops, who had withdrawn to Philippopolis, condemned
   them both.  But it is now ascertained that the Synod of Sardica was
   held not in 347, as Touttée supposed, but in 344 [325] :  and Cyril's
   description may unhappily be applied to the state of the Church at
   almost any time from the Council of Tyre, by which Athanasius had been
   deposed in 335, until long after any date which can possibly be
   assigned to Cyril's Lectures.

   There is a much more definite note of time in Cat. vi. § 20, where
   speaking of Manes Cyril says:  "The delusion began full seventy years
   ago."  If we may assume that the outbreak of this heresy is to be dated
   from the famous disputation between Archelaus and Manes in 277 [326] ,
   it follows that Cyril must have made this statement in 347 or 348.  And
   further, if Dr. Routh [327] is correct in fixing the date of the
   Disputation between July and December 277, the Lent in which the
   Lectures were delivered must have been, as Touttée decides, that of
   348, not of 347, as Tillemont had supposed.

   § 2.  The days.  It is expressly stated by Sozomen [328] that "the
   interval called Quadragesima" was made to consist of six weeks in
   Palestine, "whereas it comprised seven weeks in Constantinople and the
   neighbouring provinces."

   It is certain the Catechetical Lectures i.-xviii. were all delivered in
   these six weeks, being preceded by the Procatechesis, which was
   addressed to the candidates before the whole congregation at the public
   Service on Sunday (§ 4).  In the same context Cyril says, "Thou hast
   forty days for repentance," and again in Cat i. § 5, "Hast thou not
   forty days to be free for thine own soul's sake?"  It thus appears
   probable that the first of the eighteen (Catechetical Lectures was
   delivered on the Monday of the first week of the Fast, the forty days
   being completed on the night preceding the Great Sabbath, that is to
   say, the night of Good Friday, when the fast was brought to an end at a
   late hour.

   With regard to the date of Cat. iv., which contains a brief preliminary
   statement of all the articles of the Creed, we may obtain some evidence
   from an incident recorded in a letter of Jerome [329] to Pammachius.
   John, who had then succeeded Cyril as Bishop of Jerusalem, had on a
   certain occasion discoursed on the Creed and all the doctrines of the
   Church in the presence of Epiphanius and the whole congregation.
   Jerome, being ignorant of the peculiar custom of the Church of
   Jerusalem, rebukes the supposed presumption of the Bishop, "that a man
   deficient in eloquence should in one discourse in Church discuss all
   the doctrines concerning the Trinity, the Incarnation, the Crucifixion,
   the descent into hell, the nature of angels, the state of departed
   souls, the Resurrection of Christ, and of ourselves, and other
   subjects."  The rebuke calls out a statement from John:  "The custom
   among us is that for forty days we publicly deliver the doctrine of the
   Holy and Adorable Trinity to those who are to be baptized."  This being
   the custom at Jerusalem in Cyril's time, we may conjecture that Cat.
   iv., which corresponds closely to the description of John's discourse,
   was delivered, like that, on a Sunday before the whole congregation:
   and this is in fact suggested by Cyril's own words in § 3:  "Let those
   here present, whose habit of mind is mature, and who have their senses
   already exercised to discern good and evil, endure patiently to listen
   to things fitted rather for children."  That this could not have been
   later than the Sunday following that on which the Procatechesis was
   delivered, is shewn by the mention in the same section of "the long
   interval of the days of all this holy Quadragesima," an expression
   which could not well have been used later than the second Sunday in
   Lent.

   In Cat. iv. § 32, Cyril speaks of having discoursed on Baptism "the day
   before yesterday," that is, on the Friday.

   In Cat. v. we have first a discourse on the nature of faith, and then
   towards the end, between § 12 and § 13, the actual words of the Creed
   are for the first time recited by Cyril to the candidates alone.  In
   the next four Lectures there are no marks of time, except that vi.,
   vii., viii., were delivered on successive days, as is proved by the
   word "yesterday"(te chthes hemera) in vii. § 1, and viii. § 1.  It thus
   appears probable that the five Lectures, v.-ix., belong to the five
   days, Monday to Friday inclusive, of the second or third week.

   In Cat. x. § 14 Cyril reminds his hearers that he had preached on the
   words after the order of Melchizedek at the public Service on the
   Lord's day.  As he does not here employ his usual phrase "yesterday,"
   we may infer that Cat. x. was delivered not earlier than the Tuesday
   following the 4th Sunday in Lent, the Epistle for that Sunday in the
   Eastern Church being Heb. vi. 13-20, which ends with the words on which
   Cyril had preached.  The next two Lectures followed Cat. x. immediately
   on successive days, Wednesday and Thursday, the word "yesterday"
   recurring in xi. § 1, and xii. § 4.

   Cat. xiii., which is occupied with the Crucifixion and Burial, seems to
   have followed them immediately on the Friday:  it certainly came a few
   days only before Cat. xiv. § 1.  For speaking there of the preceding
   Lecture, Cyril says, "I know the sorrow of Christ's friends in these
   past days; because, as our discourse stopped short at the Death and the
   Burial, and did not tell the good tidings of the Resurrection, your
   mind was in suspense to hear what you were longing for."  Now we know
   that Cat. xiv. was delivered on the Monday after Passion Sunday:  for
   the Epistle for that 5th Sunday in Lent was Heb. vi. 11-14, referring
   to the Ascension [330] :  and in § 24 Cyril says, "The grace of God so
   ordered it, that thou heardest most fully concerning it, so far as our
   weakness allowed, yesterday on the Lord's day, since by the providence
   of divine grace the course of the Readings (anagnosmaton) in Church
   included the account of our Saviour's going up into the heavens."

   In Cat. xv. there is no note of time to determine on what day it was
   spoken; but in § 33 Cyril speaks as if his course of teaching was to be
   interrupted for a little while:  "If the grace of God should permit us,
   the remaining Articles also of the Faith shall be in good time (kata
   kairon) declared to you."  We may therefore assign Cat. xv. to the
   early part of Passion week, and the three remaining Catechetical
   Lectures to the week before Easter.  This arrangement seems to be
   confirmed by Cat. xvii. 34, where Cyril speaks of the two Lectures on
   the Holy Spirit, xvi. and xvii., as "these present Lectures,"
   distinguishing them from "our previous discourses."  In the same
   section he refers to "the fewness of the days," and in § 20 speaks of
   "the holy festival of the Passover" as being close at hand.  We may
   therefore probably assign xvi. and xvii. to two consecutive days in the
   earlier part of the week before Easter.

   Cat. xviii. contains many indications from which we may conclude with
   certainty that it was delivered either on the night of Good Friday, or
   in the early hours of the morning of the "Great Sabbath."  Thus in § 17
   he speaks of "the weariness caused by the prolongation (hupertheseos)
   of the fast of the Preparation (Friday), and the watching."  In § 21 he
   calls upon the Candidates to recite the Creed, which he had dictated to
   them, and which they would be required to repeat more publicly
   immediately before their Baptism, as we learn from § 32:  "Concerning
   the holy Apostolic Faith which has been delivered to you to profess
   (eis epangelian), we have spoken through the grace of the Lord as many
   Lectures as was possible in these past days of Lent....But now the holy
   day of the Passover is at hand, and ye, beloved in Christ, are to be
   enlightened by the washing of regeneration.  Ye shall therefore again
   be taught what is requisite if God so will; with how great devotion and
   order you must enter in when summoned, for what purpose each of the
   holy mysteries of Baptism is performed, and with what reverence and
   order you must go from Baptism to the holy altar of God, and enjoy its
   spiritual and heavenly mysteries."  The additional instructions here
   promised were to be given on the same day as the last Lecture, Cat.
   xviii, that is on Easter Eve immediately before Baptism.  For it was
   forbidden to reveal the mysteries of Baptism, Chrism, and the Holy
   Eucharist to the uninitiated, and yet it was necessary that the
   Candidates should not come wholly unprepared to perform what would be
   required of them.  The full explanation of the various ceremonies and
   of the doctrines implied in them was reserved for the Mystagogic
   Lectures, which were to be delivered on Easter Monday and the four
   following days, after the public Service, not in the great Basilica,
   but in the Holy Sepulchre itself.

   § 3.  Arrangement.  The Lectures of S. Cyril have a peculiar value as
   being the first and only complete example of the course of instruction
   given in the early centuries to Candidates seeking admission to the
   full privileges of the Christian Church.  "The Great Catechetical
   Oration" of Gregory of Nyssa is addressed not to the learner but to the
   teacher, in accordance with the opening statement of the Prologue, that
   "The presiding ministers of the mystery of godliness have need of a
   system in their instructions, in order that the Church may be
   replenished by the accession of such as should be saved, through the
   teaching of the word of Faith being brought home to the hearing of
   unbelievers."  As an instruction to the Catechist how he should refute
   the opponents of Christianity, it is an apologetic work rather than a
   Catechism.  S. Augustine's treatise De catechizandis rudibus is also
   addressed to the teacher, being an answer to Deogratias, a Deacon of
   Carthage, who on being appointed Catechist had written to Augustine for
   advice as to the best method of discharging the office.  S. Augustine's
   Sermons De traditione Symboli, and De redditione Symboli, are not a
   connected series, but single addresses to Catechumens consisting of
   brief comments on a few chief articles of the Creed.  Cyril's Lectures
   thus remain unique in character.

   After the Procatechesis, which is simply an introductory exhortation to
   the newly admitted Candidates, he devotes three Lectures to the need of
   a sincere purpose of mind, the efficacy of repentance, and the general
   nature and importance of Baptism.  The fourth Lecture gives "a short
   summary of necessary doctrines," stating with admirable clearness and
   brevity ten chief points of the Faith, and the arguments on each point,
   which are to be developed in the remaining Catechetical Lectures
   v.-xviii.  He thus traverses the whole ground of Theology as expressed
   in the Creed of Jerusalem, of which the exact language is given in the
   titles of the successive Lectures.  These instructions to the
   Illuminandi' (photizomenon) were followed on Easter-day by the
   administration of Baptism, Chrism, and Holy Communion:  and on the
   following days of Easter-week the ceremonies and doctrines proper to
   each of these Sacraments were explained in the five Lectures on the
   Mysteries (Mustagogiai) to the newly-baptized (pros tous
   Neophotistous).  These Mystagogic Lectures thus form a most important
   record of the Sacramental Rites and Doctrines of the Eastern Church in
   the fourth Century, the most critical period of Ecclesiastical History.
     __________________________________________________________________

   [324] See Gibbon, c. xviii. vol. ii. p. 370.

   [325] Dict. Chr. Biogr. "Athanasius," p. 190, note; Hefele, Councils,
   §§ 58, 66, 67.

   [326] Cat. vi. § 27.

   [327] Rell. Sac. v. p. 12.

   [328] Hist. Eccles. vii. c. 19.

   [329] Ep. 61 (al. 38).  Cf. Ben. Ed. Praeloq. ad Cat. iv. pp. 49, 50.

   [330] Dict. Chr. Antiq. "Lectionary," p. 958 b.
     __________________________________________________________________

   Chapter X.--The Creed of Jerusalem:  Doctrine of the Holy Trinity.

   § 1.  The Creed.  The ancient Creed which was used by the Church of
   Jerusalem in the middle of the fourth Century, and which Cyril
   expounded in his Catechetical Lectures, was recited by him to the
   Catechumens at the end of the fifth Lecture, to be committed to memory,
   but not to be written out on paper (§ 12).  Accordingly it is not found
   in any of the MSS., but instead of it the Nicene Creed with the
   Anathema is there inserted in Codd. Roe, Casaub.  This could only have
   been added after Cyril's time, when the motives for secrecy had ceased.

   The Creed which Cyril really taught and expounded may be gathered from
   various passages in the Lectures themselves, and especially from the
   Titles prefixed to them.

   With the Creed of Jerusalem thus ascertained, it will be instructive to
   compare the Nicene formula, and for this purpose we print them in
   parallel columns.

   CREED OF S. CYRIL OF JERUSALEM.

   CREED OF NICÆA.

   From S. Athanasius, De Decretis Fidei Nicænæ.

   ___________________

   ___________________

   Pisteuomen eis hena Theon [331] ,

   Patera [332] Pantokratora [333] ,

   Poieten ouranou kai ges

   Oraton te panton kai aoraton [334] .

   Kai eis hena Kurion 'Iesoun Christon [335] ,

   ton Pshion tou Theou

   ton Monogene,

   ton ek tou Patros gennethenta,

   Theon alethinon

   pro panton ton aionon,

   di' hou ta panta egeneto [336] ,

   ton sarkothenta kai enanthropesanta [337] ,

   staurothenta kai taphenta [338] ,

   kai anastanta ek nekron te trite hemera,

   kai anelthonta eis tous ouranous,

   kai kathisanta ek dexion tou Patros [339] ,

   kai palin erchomenon en doxe

   krinai zontas kai nekrous,

   hou tes basileias ouk estai telos [340] .

   Kai eis hen hagion Pneuma

   ton Parakleton,

   to lalesan en tois prophetais [341] .

   kai eis hen baptisma metanoias eis aphesin hamartion [342] ,

   kai eis mian hagian katholiken ekklesian,

   kai eis sarkos anastasin,

   kai eis zoen aionion [343] .

   Pisteuomen eis hena Theon,

   Patera pantokratora,

   panton horaton te

   kai aoraton poieten,

   kai eis hena Kurion 'Iesoun Christon,

   ton Pshion tou Theou,

   gennethenta ek tou Patros monogene,

   toutestin ek tes ousias tou Patros,

   Theon ek Theou, phos ek photos. Theon alethinon ek Theou alethinou,

   gennethenta ou toiethenta, homoousion to Patri,

   di' hou ta panta egeneto,

   ta te en to ourano kai ta epi tes ges,

   ton di' hemas tous anthropous kai dia ten hemeteran soterian [344]

   katelthonta kai sarkothenta, enanthropesanta, pathonta,

   kai anastanta te trite hemera,

   anelthonta eis ouranous,

   kai erchomenon

   krinai zontas kai nekrous,

   kai eis to hagion Pneuma.

   Tous de legontas; en pote hote ouk en, kai trin gennethenai ouk en, kai
   hoti ex ouk onton egeneto, e ex heteras hupostaseos e ousias phaskontas
   einai e ktiston e trepton e alloioton ton Pshion tou Theou.
   anathematizei he katholike ekklesia.

   § 2.  Doctrine of the Holy Trinity.  "The doctrinal position of S.
   Cyril is admirably described, and his orthodoxy vindicated by Cardinal
   Newman in the following passage of his Preface to the Lectures in the
   Library of the Fathers.  "There is something very remarkable and even
   startling to the reader of S. Cyril, to find in a divine of his school
   such a perfect agreement, for instance as regards the doctrine of the
   Trinity, with those Fathers who in his age were more famous as
   champions of it.  Here is a writer, separated by whatsoever cause from
   what, speaking historically, may be called the Athanasian School,
   suspicious of its adherents, and suspected by them; yet he, when he
   comes to explain himself, expresses precisely the same doctrine as that
   of Athanasius or Gregory, while he merely abstains from the particular
   theological term in which the latter Fathers agreeably to the Nicene
   Council conveyed it.  Can we have a clearer proof that the difference
   of opinion between them was not one of ecclesiastical and traditionary
   doctrine, but of practical judgment? that the Fathers at Nicæa wisely
   considered that, under the circumstances, the word in question was the
   only symbol which would secure the Church against the insidious heresy
   which was assailing it, while S. Cyril, with Eusebius of Cæsarea,
   Meletius and others shrank from it, at least for a while, as if an
   addition to the Creed, or a word already taken into the service of an
   opposite heresy, and likely to introduce into the Church heretical
   notions?  Their judgment, which was erroneous, was their own; their
   faith was not theirs only, but shared with them by the whole Christian
   world [345] ."

   In regard to the doctrine of the Trinity in general the two great
   heresies which distracted the Church in S. Cyril's day were
   Sabellianism and Arianism, the one "confounding the Persons," the other
   "dividing the substance" of the indivisible Unity of the Godhead.  Both
   these opposite errors Cyril condemns with equal energy:  "Do thou
   neither separate the Son from the Father, nor by making a confusion
   believe in a Son-Fatherhood [346] ."  Again he says:  "Our hope is in
   Father, and Son, and Holy Ghost.  We preach not three Gods:  let the
   Marcionites be silenced; but with the Holy Ghost through One Son we
   preach One God.  The Faith is indivisible; the worship inseparable.  We
   neither separate the Holy Trinity, like some (that is the Arians); nor
   do we, as Sabellius, work confusion [347] ."  "He says not, I am the
   Father, but the Father is in Me, and I am in the Father.  And again He
   said not, I and the Father am one, but, I and the Father are One, that
   we should neither separate them, nor make a confusion of Son-Father
   [348] ."

   In the sequel of this last passage Cyril proceeds to argue that this
   unity of the Father and the Son lies in their Nature, "since God begat
   God," in their Kingdom [349] , in their Will [350] , and in their joint
   Creation [351] , thus at each step rejecting some prominent heretical
   tenet.

   The question, however, of Cyril's orthodoxy depends especially upon his
   supposed opposition to the Creed of Nicæa, of which no evidence is
   alleged except his attendance at the Council of Seleucia, and the
   absence from his Lectures of the word homoousion.

   The purpose of Cyril's attendance at Seleucia was to appeal against his
   deposition by Acacius, and there is apparently no evidence of his
   having taken part in the doctrinal discussions, or signed the Creed of
   Antioch [352] .  What is certain is that Cyril's bitterest enemies who
   refused to sit with him in the Council were Acacius and his Arian
   allies, who expressly rejected both homoousios and homoiousios and
   "altogether denied the Nicene formula and censured the Council, while
   the others, who were the majority, accepted the whole proceedings of
   the Council, except that they complained of the word Co-essential,' as
   obscure, and so open to suspicion [353] ."  It thus appears that
   Cyril's friends at Seleucia were partly those who approved the word "
   Co-essential," and partly those of whom Athanasius speaks as "brothers,
   who mean what we mean, and dispute only about the word [354] ."  It
   needed in fact the profound insight of an Athanasius to foresee that in
   the end that word must triumph over all opposition, and be accepted by
   the Universal Church as the one true safeguard of the Christian Faith.
   Meanwhile it was the standard round which debate, and strife, and
   hatred, and persecution, were to rage for fifty years with unexampled
   fury.

   Was Cyril to be blamed, ought he not rather to be commended, for not
   introducing such a war-cry into the exposition of an ancient Creed, in
   which it had no place, the Creed of his own Church, the Mother of all
   the Churches, whose Faith he as a youthful Presbyter was commissioned
   to teach to the young Candidates for Baptism?

   But if we compare his doctrine with that of the Nicene formula, we
   shall find that, as Dr. Newman says, "His own writings are most exactly
   orthodox, though he does not in the Catechetical Lectures use the word
   homoousion [355] ."

   The first point to be noticed in the comparison is the use of the title
   "Son of God."  For this Eusebius in his Creed had substituted "Word of
   God."  Athanasius explains the significance of the change:  "Uniting
   the two titles, Scripture speaks of Son' in order to herald the natural
   and true offspring of His essence (ousias); and on the other hand that
   none may think of the offspring as human, in again indicating His
   essence it calls Him Word, and Wisdom, and Radiance, for from this we
   infer that the generation was impassible (apathes), and eternal, and
   becoming to God [356] ."

   Cyril is here in full accord with Athanasius:  in his Creed he found
   "Son of God," and in his exposition he states that the Father is "by
   nature and in truth Father of One only, the Only-begotten Son [357] :"
   "One they are because of the dignity pertaining to the Godhead, since
   God begat God [358] :"  "The Son then is Very God, having the Father in
   Himself, not changed into the Father [359] ."  When he says that the
   Son is in all things like (homoios en pasin) to Him who begat Him;
   begotten Life of Life, and Light of Light, Power of Power, God of God,
   and the characteristics of the Godhead are unchangeable (aparallaktoi )
   in the Son [360] ," he is using in all good faith the very words of the
   orthodox Bishops at Nicæa, "homoion te kai aparallakton auton kata
   panta to Patri [361] ."

   The further significance which Athanasius ascribes to the title
   "Logos," is also expressed fully and repeatedly by Cyril:  "Whenever
   thou hearest of God begetting, sink not down in thought to bodily
   things, nor think of a corruptible generation, lest thou be guilty of
   impiety [362] ."

   The "passionless generation," to which so much importance was attached
   at Nicæa and by Athanasius, is also asserted by Cyril when he says that
   God "became a Father not by passion (ou pathei Pater genomenos) [363]
   ."  The eternal generation is most emphatically declared again and
   again:  the Son, he says, "began not His existence in time, but was
   before all ages eternally and incomprehensibly begotten of the Father;
   the Wisdom, and the Power of God, and His Righteousness personally
   subsisting [364] :"  "Throughout His being (ex houper en), a being by
   eternal generation, He holds His royal dignity, and shares His Father's
   seat [365] ."  Believe that of One God there is One Only-begotten Son,
   who is before all ages God the Word; not the uttered word diffused into
   the air, nor to be likened to impersonal words; but the Word, the Son,
   Maker of all who partake of reason, the Word who heareth the father,
   and Himself speaketh [366] ."

   The importance of such language is better understood when we remember
   that Marcellus, "another head of the dragon lately sprung up in Galatia
   [367] ," entirely rejected the word "Begotten," as implying a
   beginning, and "contradicting the eternity of the Logos, so distinctly
   proclaimed by S. John."  An eternal generation, as stated by Athanasius
   and others, was to him unimaginable.  The Logos in His pre-existence
   was unbegotten, and could not be called Son, but only the Logos
   invested with human nature was Son of God and begotten [368] ."  These
   heretical opinions of Marcellus had been condemned in several Councils
   within a few years preceding Cyril's Lectures.

   The next supposed proof of Cyril's opposition to the Nicene doctrine is
   that he has not adopted in his Lectures the phrases "of the essence
   (ousias) of the Father," and "of one essence (homoousion) with the
   Father."  This omission is the chief ground of the reproaches cast upon
   the memory of Cyril by the writers of Ecclesiastical History; for this
   he was described by Jerome as an Arian, and by Rufinus as a waverer,
   while his formal acceptance of the terms used at Nicæa is called by
   Socrates and Sozomen an act of repentance.  By others he was denounced
   as 'Areianophron because he had addressed his letter to Constantius as
   "the most religious king," and never used the word homoousion in his
   Lectures.

   We shall be better able to estimate the justice of these reproaches, if
   we consider first the history of these words ousia and homoousios, and
   the reasons which Cyril may have had for not employing them in the
   instruction of youthful Candidates for Baptism.

   It is strange to find that seven hundred years before the great
   controversy at Nicæa on the introduction of the word Ousia into the
   Creed, it had been the war-cry of almost as fierce a conflict between
   rival schools of philosophy.

   "There appears," says Plato in the person of the Eleatic stranger, "to
   be a sort of war of the giants going on between them because of the
   dispute concerning ousia.  Some of them are dragging all things down
   from heaven and from the invisible to earth, grasping rocks and oaks in
   their hands; for of all such things they lay hold, in obstinately
   maintaining that what can be touched and handled alone has being
   (einai), because they define being' and body' as one; and if any one
   else says that what is not a body has being, they altogether despise
   him, and will hear of nothing but body....Therefore their opponents
   cautiously defend themselves from above out of some invisible world,
   mightily contending that certain intelligible and incorporeal ideas are
   the true essence (ousian) [369] ."

   It is apparently to this passage of Plato that Aristotle refers in
   describing the ambiguity of the word ousia [370] :  "Now Ousia seems to
   belong most manifestly to bodies:  wherefore animals and plants and
   their parts we say are ousiai, also natural bodies as fire and water
   and earth and all such things, and all either parts of these, or
   products either of parts or the whole, as the heaven and its parts,
   stars, moon, and sun.  But whether these are the only ousiai or there
   are others also, or none of these but others of a different kind, is a
   matter for inquiry.  Some think that the boundaries of bodies, as a
   surface, and a line and a point and a unit (monas), are ousiai, even
   more so than body and solid.  Further, one class of persons thinks that
   besides things sensible there is no ousia, and another that there are
   many things, and these more enduring (aidia), as Plato thinks that the
   ideas (eide) and the mathematical elements are two kinds of ousia, and
   that the ousia of sensible bodies is a third."

   In proceeding to define the term, Aristotle says that ousia is used in
   four senses if not more:  the essential nature (to ti en einai), the
   universal (to katholon) the genus, and a fourth the subject (to
   hupokeimenon).  Under, this fourth sense he proceeds to discuss the
   application of the term ousia to the matter, the form, and the
   resulting whole.  Without going further we may see that the use of the
   word in philosophy was full of difficulty and ambiguity.

   The ambiguity is thus expressed by Mr. Robertson [371] :  "We may look
   at a concrete term as denoting either this or that individual simply
   (tode ti), or as expressing its nature, and so as common to more
   individuals than one.  Now properly (protos) ousia is only appropriate
   to the former purpose.  But it may be employed in a secondary sense to
   designate the latter, in this sense species and genera are deuterai
   ousiai, the wider class being less truly ousiai than the former."
   Perhaps the earliest use of ousia in Christian writings is in Justin M.
   [372] , where he describes the Logos as "having been begotten from the
   Father, by His power and will, but not by abscission (apotomen), as if
   the ousia of the Father were divided, as all other things when divided
   and cut are no longer the same as before."  His example was fire, from
   which other fires are kindled, while it remains undiminished and
   unchanged.  According to Dr. Newman [373] , ousia here means
   "substance, or being."

   In Clement of Alexandria [374] , ousia means a "nature" common to many,
   for he speaks of the Gnostic Demiurge as creating an irrational soul
   homoousion with the soul of the beasts;" and again as implanting in man
   "something co-essential (homoousion) with himself, inasmuch as he is
   invisible and incorporeal; his essence (ousian) he called "the breath
   of life," but the thing formed (morphothen) became "a living soul,"
   which in the prophetic Scriptures he confesses himself to be.  Again in
   §42 of the same Fragment, according to the Valentinians, "the body of
   Jesus is co-essential (homoousion) with the Church."

   So Hippolytus [375] speaks of the Son Incarnate as being "at one and
   the same time Infinite God and finite Man, having the nature (ousian)
   of each in perfection:"  and again, "There has been effected a certain
   inexpressible and irrefragable union of the two (the Godhead and the
   Manhood) into one subsistence (hupostasin)."

   In Origen we find the two words ousia (essence, or substance) and
   hupostasis (individual subsistence) accurately distinguished.  Quoting
   the description of Wisdom, as being the breath (atmis) of the power of
   God, and pure effluence (aporroia) from the glory of the Almighty, and
   radiance (apaugasma) of the Eternal Light [376] ," he says that "Wisdom
   proceeding from Him is generated of the very substance of God," and
   adds that "these comparisons most manifestly shew that there is
   community of substance between Father and Son.  For an effluence
   appears to be homoousios, that is, of one substance with that body from
   which it is an effluence or vapour."

   On the other hand he writes, "We worship the Father of the Truth, and
   the Son who is the Truth, being in subsistence (te hupostasei) two
   [377] ."  On this passage Bishop Bull remarks:  "The words hupostasis
   and ousia in ancient times were variously used, at least by the
   Christians.  That is to say, sometimes hupostasis was taken by them for
   what we call ousia, and vice versa, ousia for what we call hupostasis:
   sometimes the ancients even before the Council of Nicæa used hupostasis
   for what we now call person' or subsistence [378] '."  This Bishop Bull
   presently explains again as "an individual thing subsisting by itself,
   which in rational beings is the same as person."

   For examples of these interchanges of meaning, we may notice that the
   Synod of Antioch (a.d. 269), in the Epistle addressed to Paul of
   Samosata before his deposition, speaking of the unity of Christ's
   Person, says that "He is one and the same in His ousia [379] ."  On
   this passage Routh remarks that "The words ousia and phusis are
   sometimes employed by the ancients for a personal subsistence (persona
   subsistente), as is plainly testified by Photius."

   In the earlier part [380] of the same Epistle the Son is described as
   "being before all ages, not in foreknowledge, but in essence and
   subsistence (en ousia kai hupostasei)."

   The confusion arising from the uncertainty in the use of these two
   words is well illustrated in the account which Athanasius [381] himself
   gives of this same Synod of Antioch:  "They who deposed the Samosatene,
   took Co-essential (homoousios) in a bodily sense, because Paul had
   attempted sophistry and said, Unless Christ has of man become God, it
   follows that He is Co-essential with the Father; and if so, of
   necessity there are three essences (ousiai), one the previous essence,
   and the other two from it;' and therefore guarding against this they
   said with good reason, that Christ was not Co-essential (homoousion)."
   Athanasius then explains on what grounds the Bishops at Nicæa
   "reasonably asserted on their part, that the Son was Co-essential."
   Athanasius himself states that, in giving this explanation of the
   rejection of ousion by the Bishops who condemned the Samosatene, he had
   not their Epistle before him [382] ; and his statement, that Paul used
   the term not to express his own view, but to refute that of the
   Bishops, is thought to be opposed to what Hilary says [383] , "Male
   homoousion Samosatenus confessus est:  sed numquid melius Ariani
   negaverunt?"

   That the statement of Athanasius himself is not free from difficulty is
   clear from the way in which so great a Theologian as Bishop Hefele
   endeavours to explain it:  "Athanasius says that Paul argued in this
   way:  If Christ is Omoousios with the Father, then three subsistences
   (ousiai) must be admitted--one first substance (the Father), and two
   more recent (the Son and the Spirit); that is to say, that the Divine
   Substance is separated into three parts [384] ."  The logical subtlety
   of Paul was better understood by Basil the Great [385] :  "For in truth
   they who met together about Paul of Samosata found fault with the
   phrase, as not being distinct; for they said that the word homoousios
   gave the idea of an ousia and of those derived from it, so that the
   title homoousion assigned the ousia separately to the subjects to which
   it was distributed:  and this notion has some reason in the case of
   copper and the coins made from it; but in the case of God the Father,
   and God the Son, there is no substance conceived to be antecedent and
   superior to both:  for to say and to think this surpasses all bounds of
   impiety."

   The confusion arising from the uncertainty in the use of these words
   had been the cause of strife throughout the Christian Church for more
   than twenty years before the date of Cyril's Lectures; and though it
   was declared at the Council of Alexandria (362) to be but a controversy
   about words [386] , it had long been and long afterwards continued to
   be a fruitful cause of dissension between men who, when forced to
   explain their meaning, were found to be in substantial agreement.  That
   Cyril abstained from introducing into his elementary teaching terms so
   provocative of dangerous controversy, is a reason for commendation, not
   for censure.  But if it is alleged that he denied or doubted or failed
   to assert the essential Godhead of the Son, the suspicion is unfounded
   and easily refuted.  To the many passages already quoted concerning the
   eternal generation of the Son, it will be enough to add one single
   sentence which ought to dispel all doubt of his orthodoxy.  "The
   Only-begotten Son, together with the Holy Ghost, is partaker of the
   Godhead of the Father (tes theotetos tes Patrikes koinonos)."  The word
   chosen by Cyril to express the Divine Essence (theotes) common to the
   three Persons of the Godhead is at least as appropriate as ousia.

   If we now look at the particular errors mentioned in the Anathema of
   the Nicene Council, we shall find that every one of them is earnestly
   condemned by Cyril.

   "Once He was not (En pote hote ouk en).  This famous Arian formula is
   expressly rejected in Cat. xi. § 17:  "Neither let us say, There was a
   time when the Son was not."  The eternity of the Son is asserted again
   and again, in reference, for instance, to His generation [387] , His
   Priesthood [388] , and His throne [389] .

   "Before His generation He was not" (prin gennethenai ouk en).  Compare
   with this Cyril's repeated assertions that "the Son is eternally
   begotten, by an inscrutable and incomprehensible generation [390] ,"
   "the Son of God before all ages, without beginning [391] ," that "time
   intervenes not in the generation of the Son from the Father [392] ."

   "He came to be from nothing" (ex ouk onton egeneto).  Cyril's language
   is emphatic:  "As I have often said, He did not bring forth the Son
   from non-existence (ek tou me ontos) into being, nor take the
   non-existent into Sonship [393] ."

   "That He is of other subsistence or essence" (ex heteras hupostaseos e
   ousias).  It is certain that Cyril has given no countenance to the
   error or errors condemned in this clause, but is in entire agreement
   with the Council.

   On the question whether upostasis and ousia have in this passage the
   same or different meanings, see Bull, Def. Fid. Nic. II. 9, 11, p. 314
   (Oxf. Ed.).  Athanasius expressly states that they are perfectly
   equivalent:  "Subsistence (hupostasis) is essence (ousia), and means
   nothing else but very being, which Jeremiah calls existence
   (huparxis)."  Basil distinguishes them, and is followed by Bishop Bull,
   whose opinion is controverted by Mr. Robertson in an Excursus on the
   meaning of the phrase, on p. 77 of his edition of Athanasius in this
   Series.  The student who desires to pursue the subject may consult in
   addition to the works just named, and the authorities therein
   mentioned, Dr. Newman's Arians of the Fourth Century, especially chap.
   v. sect. i. 3, and Appendix, note iv., on "the terms ousia and
   hupostasis as used in the early Church;" Mr. Robertson's Prolegomena,
   ch. ii. § 3 (2) (b); and the Rev. H. A. Wilson's Prolegomena to Gregory
   of Nyssa, ch. iv., in this Series.
     __________________________________________________________________

   [331] Cat. vi. tit.

   [332] vii. tit.; § 4.

   [333] viii. tit.

   [334] ix. tit.; § 4.

   [335] x. tit.; vii. 4.

   [336] xi. tit.; § 21.

   [337] xii. tit.

   [338] xiii. tit.

   [339] xiv. tit., cf. § 27; xv. 3.

   [340] xv. tit.; § 2.

   [341] xvi. tit.; xviii. 3.

   [342] xviii. 22.

   [343] xviii. tit.; § 22.

   [344] Cyril, Cat. iv. 9; xii. 3; Mystag. ii. 7.

   [345] Preface, p. ix.

   [346] Cat. iv. § 8.

   [347] Cat. xvi. § 4.  See the notes on this and the preceding passage.

   [348] Cat. xi. § 16.

   [349] Cat. xv. § 27, note 3.

   [350] Athan. Contra Arian, Or. ii. § 31, 1:  "For the Word of God is
   Framer and Maker, and He is the Father's Will.  Cf. Or. iii. § 63 fin.

   [351] Ib. Or. iii. § 11, 3:  "Such then being the Son, therefore when
   the Son works, the Father is the Worker."

   [352] There is, I believe, no extant list of signatures:  "Whether the
   few Homoüsians and Hilary were among those who signed is not said"
   (Hefele, Councils, II. p. 264.)

   [353] Athan. De Synod. c. 12.

   [354] Ib. c. 41.

   [355] Preface, p. 14.

   [356] Contra Arianos, Or. i. 28.

   [357] Cat. vii. § 5.

   [358] Ib. xi. § 16.

   [359] Ib. § 17.

   [360] Ib. § 18.

   [361] Athan. De Decretis, c. 20.

   [362] Cat. xi. § 7.

   [363] Ib. vii. 5:  see note there.

   [364] Ib. iv. 7.

   [365] Ib.

   [366] Ib. iv. § 8.

   [367] Ib. xv. § 27.

   [368] Zahn, Marcellus of Ancyra, as quoted by Hefele, Councils, II. p.
   31, slightly abridged.  See also Hefele, p. 186.

   [369] Plato, Sophist. § 246.  "The passage is quoted by Theodoret,
   Græcarum affectionem Curatio, ii. p. 732."  (Heindorf.)

   [370] Metaph. vi. § 2.

   [371] Athanasius, Proleg. p. xxxi., in this Series.

   [372] Tryph. c. 128*.

   [373] Arians, p. 186.

   [374] Fragm. § 50, Sylb. 341.

   [375] Adv. Beron. et Hel. Fragm. i.

   [376] Wisdom of Solomon vii. 25, quoted by Origen, Fragm. in Epist. ad
   Hebræos, Lommatzsch, V. p. 300.

   [377] Contra Celsum, viii. p. 386.

   [378] Def. Fid. Nic. II. c. 9, § 11.

   [379] Routh, Rel. Sacr., III. p. 299.

   [380] Ib. p. 290.

   [381] De Synodis, c. 45, p. 474, in this Series.

   [382] Ib. c. 43.

   [383] Liber de Synodis, 513.

   [384] Councils, I. p. 124.

   [385] Epist. 300 (al. 52), quoted by Bull, D.F.N. ii. 1, § 11.

   [386] Athan. Tomus ad Antiochenos, §§ 5, 6.

   [387] Cat. iv. § 7.

   [388] Ib. x. § 14.

   [389] Ib. xiv. § 27.

   [390] Cat. xi. § 4.

   [391] § 5.

   [392] § 7.

   [393] § 14.  Cf. S. Alex. Epist. apud Theodoret, § 4:  "That the Son of
   God was not made from things which are not,' and that there was no time
   when He was not,' the Evangelist John sufficiently shews" (Ante-Nic.
   Library).
     __________________________________________________________________

   Chapter XI.--S. Cyril's Writings.

   § 1.  List of Works.  Besides the Catechetical and Mystagogic Lectures
   translated in this volume, the extant works of S. Cyril include (1) the
   "Letter to the Emperor Constantius concerning the appearance at
   Jerusalem of a luminous Cross in the sky:"  (2) "The Homily on the
   Paralytic at the Pool of Bethesda:"  and (3) Fragments of Sermons on
   the Miracle of the water changed into wine, and on John xvi. 28, "I go
   to My Father."

   Another work attributed by some authorities to Cyril of Jerusalem and
   by others to Cyril of Alexandria is a Homily De Occursu Domini, that
   is, On the Presentation of Christ in the Temple, and the meeting with
   Symeon, called in the Greek Church he Upapante.

   The other Fragments and Letters mentioned in the Benedictine Edition
   have no claim to be considered genuine.

   § 2.  Authenticity of the Lectures.  The internal evidence of the time
   and place at which the Lectures were delivered has been already
   discussed in chapters viii. and ix., and proves beyond doubt that they
   must have been composed at Jerusalem in the middle of the fourth
   century.  At that date Cyril was the only person living in Jerusalem
   who is mentioned by the Ecclesiastical Historians as an author of
   Catechetical Lectures:  and S. Jerome, a younger contemporary of Cyril,
   expressly mentions the Lectures which Cyril had written in his youth.
   In fact their authenticity seems never to have been doubted before the
   seventeenth century, when it was attacked with more zeal than success
   by two French Protestant Theologians of strongly Calvinistic opinions,
   Andrew Rivet (Critic. Sacr. Lib. iii. cap. 8, Genev. 1640), and Edmund
   Aubertin (De Sacramento Eucharistiæ, Lib. ii. p. 422, Ed. Davent.,
   1654).  Their objections, which were reprinted at full length by Milles
   at the end of his Edition, were directed chiefly against the Mystagogic
   Lectures, and rested on dogmatic rather than on critical grounds.  The
   argument most worthy of notice was that in a MS. of the Library of
   Augsburg the Mystagogic Lectures were attributed to John, Bishop of
   Jerusalem.  This is admitted by Milles, who gives the title thus:
   Mustagogikai katecheseis pente 'Ioannou 'Episkopou Ierosolumon, peri
   baptismatos, chrismatos, somatos, kai haimatos Christou.

   I do not find this Codex Augustinus mentioned elsewhere by any of the
   Editors under that name:  but the Augsburg MSS. were removed to Munich
   in 1806, and in the older Munich MS. (Cod. Monac. i), the title of the
   first Mystagogic Lecture is Mustagogia prote 'Ioannou episkopou
   Ierosolumon.  Also in Codd. Monac. 2, Ottobon. there is added at the
   end of the Title, tou autou Kurillou kai 'Ioannou episkopou.  That
   John, Cyril's successor, did deliver Catechetical Lectures, we know
   from his own correspondence with Jerome:  and this very circumstance
   may account for his name having been associated with, or substituted
   for that of Cyril.

   To Rivet's objection Milles makes answer that if the mistakes of a
   transcriber or the stumbling of an ignorant Librarian (imperiti
   Librarii cæspitationes) have in one or two MSS. ascribed the Lectures
   to John or any one else, this cannot be set against the testimony of
   those who lived nearest to the time when the Lectures were composed, as
   Jerome and Theodoret.  Also the internal evidence proves that the
   Lectures could not have been delivered later than the middle of the
   fourth century, whereas John succeeded Cyril about 386.

   Moreover it is quite impossible to assign the two sets of Lectures to
   different authors.  In Cat. xviii. § 33 the author promises, as we have
   seen, that he will fully explain the Sacramental Mysteries in other
   Lectures to be given in Easter week, in the Holy Sepulchre itself, and
   describes the subject of each Lecture; to which description the
   Mystagogic Lectures correspond in all particulars.  Other promises of
   future explanations are given in Cat. xiii. § 19, and xvi. § 26, and
   fulfilled in Myst. iv. § 3, and ii. § 6, and iii. § i.  On the other
   hand the author of Myst. i. § 9, after quoting the words, "I believe in
   the Father, and in the Son, and in the Holy Ghost, and in one Baptism
   of repentance," adds, "Of which things I spoke to thee at length in the
   former Lectures."

   By these and many other arguments drawn from internal evidence Touttée
   has shewn convincingly that all the Lectures must have had the same
   author, and that he could be no other than Cyril.

   § 3.  Early Testimony.  Under the title "Veterum Testimonia de S.
   Cyrillo Hierosolymitano ejusque Scriptis," Milles collected a large
   number of passages bearing on the life and writings of S. Cyril, of
   which it will be sufficient to quote a few which refer expressly to his
   Lectures.

   S. Jerome, in his Book of Illustrious Men, or Catalogue of
   Ecclesiastical Writers, composed at Bethlehem about six years after
   Cyril's death, writes in Chapter 112:  "Cyril, Bishop of Jerusalem,
   having been often driven out from the Church, afterwards in the reign
   of Theodosius held his Bishopric undisturbed for eight years:  by whom
   there are Catechetical Lectures, which he composed in his youth."

   Theodoret, born six or seven years after the death of Cyril, in his
   Dialogues (p. 211 in this Series) gives the "Testimony of Cyril, Bishop
   of Jerusalem, from his fourth Catechetical Oration concerning the ten
   dogmas.  Of the birth from a virgin, "Believe thou this, &c."

   Theophanes (575 circ.) Chronographia, p. 34, Ed. Paris, 1655, defends
   the orthodoxy of Cyril, as follows:  "It was right to avoid the word
   homoousios, which at that time offended most persons, and through the
   objections of the adversaries deterred those who were to be baptized,
   and to explain clearly the co-essential doctrine by words of equivalent
   meaning:  which also the blessed Cyril has done, by expounding the
   Creed of Nicæa word for word, and proclaiming Him Very God of Very
   God."

   Gelasius, Pope 492, De duabus in Christo naturis, quotes as from
   Gregory Nazianzen the words of Cyril, Cat. iv. § 9:  Diplous en ho
   Christos, k.t.l.

   Leontius Byzantinus (610 circ.) Contra Nestor. et Eutychem, Lib. 1.
   quotes the same passage expressly as taken "From the 4th Catechetical
   Oration of Cyril, Bishop of Jerusalem."

   Many other references to the Catecheses as the work of Cyril are given
   by Touttée, pp. 306-315.

   § 4.  Editions.  1.  Our earliest information concerning the Greek text
   and translations of S. Cyril's Lectures is derived from John Grodecq,
   Dean of Glogau in Bohemia.

   From his statement it appears that Jacob Uchanski, Archbishop of
   Gnessen and Primate of Poland, had obtained from Macedonia a version of
   the Catecheses in the Slavonic dialect, and had translated it into the
   Polish language some years before 1560.

   2.  In that year Grodecq himself published at Vienna an edition of the
   Mystagogic Lectures, thus described in the catalogue of the Imperial
   Library:--

   "S. Cyril's Mystagogic Lectures to the newly baptized, which now for
   the first time are edited in Greek and Latin together, that he who
   doubts the Latin may have recourse to the Greek, and he who does not
   understand Greek well may read the Latin, translated by John Grodecq."

   Nothing more is known of this edition:  Fabricius, Milles, Touttée, and
   Reischl, all say that they have been unable to find any trace of it.
   Uchanski about this time sent to Grodecq his Slavonic and Polish
   versions, in order that they might be compared with the Greek
   original.  The result according to Grodecq was that the fidelity of
   both versions was clearly shewn, and "there could not possibly remain
   any doubt that these Lectures of Cyril are perfectly genuine."

   Whether Uchanski's book was written or printed is unknown, as no trace
   of it has hitherto been found.

   3.  S. Cyrilli Hier. Catecheses ad Illuminandos et Mystagogicæ.
   Interpretatus est Joannes Grodecius.  Romæ 1564.  8°.

   Grodecq had come to Rome in the suite of Stanislaus Hosius, Cardinal
   Legate at the Council of Trent, who in the year 1562 had published in
   the Confession of Petricow the 4th and part of the 3rd Mystagogic
   Lectures from a Greek MS. belonging to Cardinal Sirlet.  From this MS.
   Grodecq made his Latin translation, using also the work of Uchanski
   before mentioned.  The preface is dated from Trent, on the 9th of July,
   1563.  The translation was published in the following year at Rome,
   Cologne, Antwerp, and Paris, and often elsewhere until superseded by
   the new Latin Version of Touttée in the Benedictine Edition.

   4.  In the same year, 1564, the Mystagogic Lectures and Catecheses iv.,
   vi., viii.-x., xv., xviii. were published at Paris by William Morel,
   the King's Printer, under the following title:--

   "S. Cyrilli Hier. Catecheses, id est institutiones ad res sacras, Græce
   editæ, ex bibliotheca Henrici Memmii, cum versione Latina.  Cura Guil.
   Morellii.  Paris.  G. Morel., 1564.  4° min."

   The Greek text depending on de Mesme's one MS., and that mutilated and
   faulty, is said by Touttée to have many faults and omissions, but to
   have been nevertheless very useful to him in correcting the text.  The
   MS. itself had entirely disappeared.  The Latin version, appended to
   the copy in the Royal (National) Library at Paris, but not always
   attached to the Greek, is said by Touttée to be a careful and elegant
   version, independent of Grodecq's.

   A copy of Morel's Edition which formerly belonged to Du Fresne,
   containing various readings in the margin from two other MSS., was lent
   to Touttée from the Library of S. Geneviève (Genovef.).

   Reischl describes the MS. as "Cod. Mesmianus (Montf. I. 185).  Sec.
   xi."

   5.  "S. Cyrilli H. Catecheses Græce et Latine ex interpretatione Joan.
   Grodecii nunc primum editæ, ex variis bibliothecis, præcipue Vaticana,
   studio et opera Joan. Prevotii. Paris. (Claude Morellus), 1608."  This
   was the first complete edition of the Greek text.  Prevot, a native of
   Bordeaux, states in the Dedication to Pope Paul V., that by the help of
   MSS. "melioris notæ" found in the Vatican, he had both corrected the
   text of the Lectures previously published by Morel, and carefully
   transcribed the rest.  He made, according to Touttée, many useful
   emendations, but did not mention the number, age, nor various readings
   of the MSS. employed.

   6.  "S. Cyrilli Hier. Arch. opera quæ supersunt omnia; quorum quædam
   nunc primum ex Codd. MSS. edidit, reliqua cum Codd. MSS. contulit,
   plurimis in locis emendavit, Notisque illustravit Tho. Milles S.T.B. ex
   Æde Christi Oxoniæ, e Theatro Sheldoniano, Impensis Richardi Sare
   Bibliopol. Lond. MDCCIII."

   The author of this fine Edition gives us in his Preface the following
   description of his work:--

   "In the first place I wished to amend more thoroughly the text of J.
   Prevot, which, as I said, he himself largely corrected and supplied
   from MSS. in the Vatican, and which I have printed in this Edition:  I
   have therefore compared it with all the other Editions that I could
   collect, and in this manner have easily removed many errors both of the
   printers and of Prevot himself.  Afterwards I carefully compared all
   the Catecheses and the Epistle to Constantinus with two MSS. and some
   with three, namely iv., vi., viii.-x., xv., xvi., xviii.  The first
   Codex, written on parchment apparently six hundred years ago, I found
   among those MSS. which Sir Tho. Roe, our first Ambassador from King
   James I. to the Great Mogul, brought from the East, and presented to
   the Bodleian Library.  The second we owe to the diligence of Isaac
   Casaubon, who collated the Catecheses and Epistle to Constantius  with
   a MS. which he chanced to find, I think, in some Library in France, and
   carefully noted all the various readings in the margin.  This copy of
   Casaubon's the Right Reverend Father in Christ, John Bishop of Norwich,
   very kindly lent to me out of his well-furnished Library, and of his
   great love for learning did not disdain to shew the highest favour to
   my slight endeavours."

   Touttée thinks that the MS. from which Casaubon drew his various
   readings was C. Roe itself, or that one of the two MSS. had been copied
   from the other, or both from the same.

   7.  "S. Cyrilli Arch. Hier, opera quæ exstant omnia et ejus nomine
   circumferuntur, ad MSS. codices necnon ad superiores Editiones
   castigata, Dissertationibus et Notis illustrata, cum nova
   interpretatione et copiosis indicibus.  Cura et studio Domni
   Antonii-Augustini Touttéi, Presbyteri et Monachi Benedictini e
   Congregatione S. Mauri. Paris. Typis Jac. Vincent. 1720, fol. (Recusa
   Venet. 1763)."

   Of the Greek text the Editor says, "I have collated it as carefully as
   I could with Grodecq's translation, Morel's and Prevot's Editions, and
   with MSS. to be found in this City.  The various readings of the Roman
   MSS. I have obtained by the help of friends:  those which Milles had
   collected from the English Codices I have adopted for my own use."

   8.  "S. Cyrilli Hier. Arch. opp. quæ supersunt omnia ad libros MSS. et
   impressos recensuit Notis criticis commentariis indicibusque
   locupletissimis illustravit Gulielm. Car. Reischl S. Th. D. et Reg.
   Lycei Ambergensis Professor. Vol. I Monac. M DCCC XLVIII."

   The Editor says in his Preface that he has altered the Benedictine text
   only when the evidence was very weighty, and has then given all the
   various readings in the critical notes.  The exegetical commentary was
   to be reserved for the 2nd Volume, but this Dr. Reischl did not live to
   complete.

   The Prolegomena contain (1) Touttée's inordinately long "Life of
   Cyril," (2) a Dissertation on the general character and authenticity of
   the Catecheses, and (3) an "Apparatus Litterarius," to which I have
   been indebted.

   Vol. ii., containing Catecheses xii.-xviii., Myst. i.-v., and the other
   works, genuine and spurious, attributed to Cyril, was published by J.
   Rupp at Munich, 1860.

   The MSS. used in revising the text of this, the best critical edition,
   will be noticed below.

   9.  An Edition of the Catecheses only was published at Jerusalem in
   1867, having been commenced in 1849 at the request of the Archbishop,
   Cyril II., by Dionysius Kleopas, Principal of the Theological School of
   Jerusalem, and, after his death in 1861, continued by his successor
   Photius Alexandrides, "Archdeacon of the Apostolic and Patriarchal See
   of Jerusalem, and Principal of the Theological School."

   The Editor gives in the Preface an interesting account of the life of
   Kleopas, and of the work which he left unfinished.

   § 5.  Manuscripts.  From the preceding account of the various Editions
   of S. Cyril we may obtain the following list of authorities which have
   been hitherto used in revising the Text.

   1.  Codex Sirletianus, known only by Grodecq's Latin version, Rome,
   1564.  Cf. § 1. 3.

   2.  C. Mesmianus, known only in Morel's edition, Paris, 1564.  Cf. § i.
   4.

   3.  Vatican MSS. used by Prevot. 1608, but not identified.  Cf. § i. 5.

   4.  C. Roe, Bibl. Bodleian. Oxon.  "Codex membranaceus in folio, ff.
   223, sec. xi" binis columnis bene exaratus;" [ol. 271].

   5.  C. Casaubon.  On this and the preceding MS. see Milles as quoted
   above, § i. 6.

   6.  C. Ottobonianus (1) ol. Rom. iv. membran. sec. xi. "Continet
   Catecheses omnes et Epist. ad Constantium.  Multas habet insignes ab
   editis varietates."

   C. Ottob. (2), "Chartaceus et recens est, nihil fere ab editis
   discrepans."

   These are the Roman MSS. mentioned by Touttée:  see above, § i. 7.

   7.  C. Coislin. 227 (ol. 101).  Membran. Sæc. xi. circ.  "From this
   came many important emendations" (Touttée, Notitia Codicum MSS.).

   In the descriptions of the following MSS. of the National Library at
   Paris there is so much discrepancy between Touttée and Reischl, that it
   is better to quote both.

   8.  "Catecheses xii., xiii., xiv., xv., comparavi cum Codice Reg.
   bibliothecæ num. 2503.  Scriptus est in bombycina charta an. 1231, quam
   anni notam apposuit calligraphus" (Touttée, Not. Codd. MSS.).

   Reischl has no notice of a MS. at all answering to this description.

   9.  Cod. Reg. alter, "ol. 1260, nunc 1824, qui S. Basilii opera
   complectitur, sub ejus nomine Procatechesin continet " (Touttée, Not.
   Codd. MSS.):  aliter, "Cod. Reg. ol. 260, nunc 1284, pag. 254, qui
   duodecimi circiter est sæculi, in quo habetur Procatechesis hæc sub
   nomine S. Basilii" (Id. Monit. in Procatechesin).

   "Cod. Reg. 467 (apud Touttéum, 1824) Fonteblandensis, chartac. fol.
   sec. x.  Continet sub S. Basilii nomine Orationem de Baptismo, quæ est
   S. Cyrilli Hier. Procatechesis.  C. Reg. Touttéi" (Reischl).

   10.  "Cod. Reg. 969 (ol. Mazarin.) Epistolarum S. Basilii. 4°. Sec.
   xiv.  Exhibet sub n. 7 Basilii homiliam quo (sic) ostenditur Deum esse
   incomprehensibilem, quæ non S. Basilii, sed Cyrilli est Procatechesis"
   (Reischl).

   This description agrees in substance with Touttée's.

   11.  C. Colbert.  "Catecheses iv., vi., viii., ix., x., xv., xviii.,
   contuli cum cod. Colbert. Biblioth. chartaceo et recenti 4863
   notato...In omnibus pene cum Morelliana editione consentit" (Touttée,
   Notitia Codd. MSS.).

   Reischl makes no mention of this MS.

   12.  C. Colbert. alter. "membran. sign. 1717, Sec. xiii. diversas
   Patrum homilias continet, et Cat. xiii. exhibet sub nomine Cyrillianæ
   in Crucem et Porasceven homiliæ" (Touttée, Notitia).

   This is described by Reischl as "Cod. Reg. 771 (ol. 1717) Colbertinus.
   Membran. fol. seculi xiii.-xiv."

   The following MSS. have been used in Editions later than the
   Benedictine.

   13.  "C. Monacensis I. 394 membran. fol., titulis et initialibus
   miniatis, f. 261 nitidissime uncialibus minutis circiter seculo decimo
   in Oriente scriptus."

   This was regarded both by Reischl and by Rupp as the most important
   authority for the text:  it is much older than Codd. Roe, Casaub., and
   seems to be related to Codd. Ottobon. Coislin.

   C. Mon. 2 of the 16th Century is of little value.

   14.  "C. Vindobonensis, 55, membran. fol antiquissimus, sed incerto
   sæculo."

   A full account is given by Rupp in the Preface to Vol. ii.  It was
   collated by Joseph Müller, 1848, and contains all Cyril's Lectures,
   except the Procatechesis.

   15.  Codex A, found by Kleopas in the Library of the Archbishop of
   Cyprus, and used as the basis of his text, sometimes stands alone in
   preserving the true reading.

   § 6.  Versions.  Besides the Latin Translations published with the
   Greek text, as mentioned above, Reischl mentions the first three of the
   following:--

   (a)  Les catéchèses de Sainct Cyrille.  Traduit par Louis Ganey.
   Paris, 1564.

   (b)  Cyrill's Schriften übersetzt und mit Anmerkungen versehen von J.
   Mich. Feder.

   Bamberg, 1786.

   (c)  Cyrilli Hier. Catecheses in Armen. Linguam versæ.  Viennæ 1832.

   (d)  The Catechetical Lectures of S. Cyril, Archbishop of Jerusalem,
   Translated, with Notes and Indices (Library of Fathers of the Holy
   Catholic Church.) Parker, Oxford, 1838.  See Preface.

   (e)  S. Cyril on the Mysteries.  (The five Mystagogic Lectures.)  H. de
   Romestin.  Parker, Oxford, 1887.

   (f)  On Faith and the Creed.  C. A. Heurtley, D.D., Margaret Professor
   of Divinity, and Canon of Christ Church, Oxford.  Parker, 3rd Ed.,
   1889.  Contains, with other Treatises, the Fourth Catechetical Lecture
   of S. Cyril.

   In the present volume the translation given in the Oxford "Library of
   Fathers" has been carefully revised throughout.  Where it has been
   found necessary to depart from the Benedictine text, the Editor has
   consulted the readings and critical notes of Milles, Reischl, and Rupp,
   and the Jerusalem edition of Kleopas and Anaxandrides.

   A few additions have been made to the index of Subjects:  the Indices
   of Greek Words and of Scripture Texts have been much enlarged, and
   carefully revised.  For any errors which may have escaped observation
   the indulgence of the critical reader will not, it is hoped, be asked
   in vain.

   E. H. G
     __________________________________________________________________
     __________________________________________________________________

   The

   Catechetical Lectures

   of

   S. Cyril,

   Archbishop of Jerusalem.

   ------------------------

   PROCATECHESIS,

   OR,

   PROLOGUE TO THE CATECHETICAL LECTURES OF OUR HOLY FATHER,

   CYRIL, ARCHBISHOP OF JERUSALEM.

   ------------------------

   1.  Already there is an odour of blessedness upon you, O ye who are
   soon to be enlightened [394] :  already ye are gathering the spiritual
   [395] flowers, to weave heavenly crowns:  already the fragrance of the
   Holy Spirit has breathed upon you:  already ye have gathered round the
   vestibule of the King's palace [396] ; may ye be led in also by the
   King!  For blossoms now have appeared upon the trees [397] ; may the
   fruit also be found perfect!  Thus far there has been an inscription of
   your names [398] , and a call to service, and torches [399] of the
   bridal train, and a longing for heavenly citizenship, and a good
   purpose, and hope attendant thereon.  For he lieth not who said, that
   to them that love God all things work together for good.  God is lavish
   in beneficence, yet He waits for each man's genuine will:  therefore
   the Apostle added and said, to them that are called according to a
   purpose [400] .  The honesty of purpose makes thee called:  for if thy
   body be here but not thy mind, it profiteth thee nothing.

   2.  Even Simon Magus once came to the Laver [401] :  he was baptized,
   but was not enlightened; and though he dipped his body in water, he
   enlightened not his heart with the Spirit:  his body went down and came
   up, but his soul was not buried with Christ, nor raised with Him [402]
   .  Now I mention the statements [403] of (men's) falls, that thou
   mayest not fall:  for these things happened to them by way of example,
   and they are written for the admonition [404] of those who to this day
   draw near.  Let none of you be found tempting His grace, lest any root
   of bitterness spring up and trouble you [405] .  Let none of you enter
   saying, Let us see what the faithful [406] are doing:  let me go in and
   see, that I may learn what is being done.  Dost thou expect to see, and
   not expect to be seen?  And thinkest thou, that whilst thou art
   searching out what is going on, God is not searching thy heart?

   3.  A certain man in the Gospels once pried into the marriage feast
   [407] , and took an unbecoming garment, and came in, sat down, and
   ate:  for the bridegroom permitted it.  But when he saw them all clad
   in white [408] , he ought to have assumed a garment of the same kind
   himself:  whereas he partook of the like food, but was unlike them in
   fashion and in purpose.  The bridegroom, however, though bountiful, was
   not undiscerning:  and in going round to each of the guests and
   observing them (for his care was not for their eating, but for their
   seemly behaviour), he saw a stranger not having on a wedding garment,
   and said to him, Friend, how camest thou in hither?  In what a colour
   [409] !  With what a conscience!  What though the door-keeper forbade
   thee not, because of the bountifulness of the entertainer? what though
   thou wert ignorant in what fashion thou shouldest come in to the
   banquet?--thou didst come in, and didst see the glittering fashions of
   the guests:  shouldest thou not have been taught even by what was
   before thine eyes?  Shouldest thou not have retired in good season,
   that thou mightest enter in good season again?  But now thou hast come
   in unseasonably, to be unseasonably cast out.  So he commands the
   servants, Bind his feet, which daringly intruded:  bind his hands,
   which knew not how to put a bright garment around him:  and cast him
   into the outer darkness; for he is unworthy of the wedding torches
   [410] .  Thou seest what happened to that man:  make thine own
   condition safe.

   4.  For we, the ministers of Christ, have admitted every one, and
   occupying, as it were, the place of door-keepers we left the door
   open:  and possibly thou didst enter with thy soul bemired with sins,
   and with a will defiled.  Enter thou didst, and wast allowed:  thy name
   was inscribed.  Tell me, dost thou behold this venerable constitution
   of the Church?  Dost thou view her order and discipline [411] , the
   reading of Scriptures [412] , the presence of the ordained [413] , the
   course of instruction [414] ?  Be abashed at the place, and be taught
   by what thou seest [415] .  Go out opportunely now, and enter most
   opportunely to-morrow.

   If the fashion of thy soul is avarice, put on another fashion and come
   in.  Put off thy former fashion, cloke it not up.  Put off, I pray
   thee, fornication and uncleanness, and put on the brightest robe of
   chastity.  This charge I give thee, before Jesus the Bridegroom of
   souls come in and see their fashions.  A long notice [416] is allowed
   thee; thou hast forty [417] days for repentance:  thou hast full
   opportunity both to put off, and wash, and to put on and enter.  But if
   thou persist in an evil purpose, the speaker is blameless, but thou
   must not look for the grace:  for the water will receive, but the
   Spirit will not accept thee [418] .  If any one is conscious of his
   wound, let him take the salve; if any has fallen, let him arise.  Let
   there be no Simon among you, no hypocrisy, no idle curiosity about the
   matter.

   5.  Possibly too thou art come on another pretext.  It is possible that
   a man is wishing to pay court to a woman, and came hither on that
   account [419] .  The remark applies in like manner to women also in
   their turn.  A slave also perhaps wishes to please his master, and a
   friend his friend.  I accept this bait for the hook, and welcome thee,
   though thou camest with an evil purpose, yet as one to be saved by a
   good hope.  Perhaps thou knewest not whither thou wert coming, nor in
   what kind of net thou art taken.  Thou art come within the Church's
   nets [420] :  be taken alive, flee not:  for Jesus is angling for thee,
   not in order to kill, but by killing to make alive:  for thou must die
   and rise again.  For thou hast heard the Apostle say, Dead indeed unto
   sin, but living unto righteousness [421] .  Die to thy sins, and live
   to righteousness, live from this very day.

   6.  See, I pray thee, how great a dignity Jesus bestows on thee.  Thou
   wert called a Catechumen, while the word echoed [422] round thee from
   without; hearing of hope, and knowing it not; hearing mysteries, and
   not understanding them; hearing Scriptures, and not knowing their
   depth.  The echo is no longer around thee, but within thee; for the
   indwelling Spirit [423] henceforth makes thy mind a house of God.  When
   thou shalt have heard what is written concerning the mysteries, then
   wilt thou understand things which thou knewest not.  And think not that
   thou receivest a small thing:  though a miserable man, thou receivest
   one of God's titles.  Hear St. Paul saying, God is faithful [424] .
   Hear another Scripture saying, God is faithful and just [425] .
   Foreseeing this, the Psalmist, because men are to receive a title of
   God, spoke thus in the person of God:  I said, Ye are Gods, and are all
   sons of the Most High [426] .  But beware lest thou have the title of
   "faithful," but the will of the faithless.  Thou hast entered into a
   contest, toil on through the race:  another such opportunity thou canst
   not have [427] .  Were it thy wedding-day before thee, wouldest thou
   not have disregarded all else, and set about the preparation for the
   feast?  And on the eve of consecrating thy soul to the heavenly
   Bridegroom, wilt thou not cease from carnal things, that thou mayest
   win spiritual?

   7.  We may not receive Baptism twice or thrice; else it might be said,
   Though I have failed once, I shall set it right a second time:  whereas
   if thou fail once, the thing cannot be set right; for there is one
   Lord, and one faith, and one baptism [428] :  for only the heretics are
   re-baptized [429] , because the former was no baptism.

   8.  For God seeks nothing else from us, save a good purpose.  Say not,
   How are my sins blotted out?  I tell thee, By willing, by believing
   [430] .  What can be shorter than this?  But if, while thy lips declare
   thee willing, thy heart be silent, He knoweth the heart, who judgeth
   thee.  Cease from this day from every evil deed.  Let not thy tongue
   speak unseemly words, let thine eye abstain from sin, and from roving
   [431] after things unprofitable.

   9.  Let thy feet hasten to the catechisings; receive with earnestness
   the exorcisms [432] :  whether thou be breathed upon or exorcised, the
   act is to thee salvation.  Suppose thou hast gold unwrought and
   alloyed, mixed with various substances, copper, and tin, and iron, and
   lead:  we seek to have the gold alone; can gold be purified from the
   foreign substances without fire?  Even so without exorcisms the soul
   cannot be purified; and these exorcisms are divine, having been
   collected out of the divine Scriptures.  Thy face has been veiled [433]
   , that thy mind may henceforward be free, lest the eye by roving make
   the heart rove also.  But when thine eyes are veiled, thine ears are
   not hindered from receiving the means of salvation.  For in like manner
   as those who are skilled in the goldsmith's craft throw in their breath
   upon the fire through certain delicate instruments, and blowing up the
   gold which is hidden in the crucible stir the flame which surrounds it,
   and so find what they are seeking; even so when the exorcists inspire
   terror by the Spirit of God, and set the soul, as it were, on fire in
   the crucible of the body, the hostile demon flees away, and there abide
   salvation and the hope of eternal life, and the soul henceforth is
   cleansed from its sins and hath salvation.  Let us then, brethren,
   abide in hope, and surrender ourselves, and hope, in order that the God
   of all may see our purpose, and cleanse us from our sins, and impart to
   us good hopes of our estate, and grant us repentance that bringeth
   salvation.  God hath called, and His call is to thee.

   10.  Attend closely to the catechisings, and though we should prolong
   our discourse, let not thy mind be wearied out.  For thou art receiving
   armour against the adverse power, armour against heresies, against
   Jews, and Samaritans [434] , and Gentiles.  Thou hast many enemies;
   take to thee many darts, for thou hast many to hurl them at:  and thou
   hast need to learn how to strike down the Greek, how to contend against
   heretic, against Jew and Samaritan.  And the armour is ready, and most
   ready the sword of the Spirit [435] :  but thou also must stretch forth
   thy right hand with good resolution, that thou mayest war the Lord's
   warfare, and overcome adverse powers, and become invincible against
   every heretical attempt.

   11.  Let me give thee this charge also.  Study our teachings and keep
   them for ever.  Think not that they are the ordinary homilies [436] ;
   for though they also are good and trustworthy, yet if we should neglect
   them to-day we may study them to-morrow.  But if the teaching
   concerning the laver of regeneration delivered in a consecutive course
   be neglected to-day, when shall it be made right?  Suppose it is the
   season for planting trees:  if we do not dig, and dig deep, when else
   can that be planted rightly which has once been planted ill?  Suppose,
   pray, that the Catechising is a kind of building:  if we do not bind
   the house together by regular bonds in the building, lest some gap be
   found, and the building become unsound, even our former labour is of no
   use.  But stone must follow stone by course, and corner match with
   corner, and by our smoothing off inequalities the building must thus
   rise evenly.  In like manner we are bringing to thee stones, as it
   were, of knowledge.  Thou must hear concerning the living God, thou
   must hear of Judgment, must hear of Christ, and of the Resurrection.
   And many things there are to be discussed in succession, which though
   now dropped one by one are afterwards to be presented in harmonious
   connexion.  But unless thou fit them together in the one whole, and
   remember what is first, and what is second, the builder may build, but
   thou wilt find the building unsound.

   12.  When, therefore, the Lecture is delivered, if a Catechumen ask
   thee what the teachers have said, tell nothing to him that is without
   [437] .  For we deliver to thee a mystery, and a hope of the life to
   come.  Guard the mystery for Him who gives the reward.  Let none ever
   say to thee, What harm to thee, if I also know it?  So too the sick ask
   for wine; but if it be given at a wrong time it causes delirium, and
   two evils arise; the sick man dies, and the physician is blamed.  Thus
   is it also with the Catechumen, if he hear anything from the believer:
   both the Catechumen becomes delirious (for he understands not what he
   has heard, and finds fault with the thing, and scoffs at what is said),
   and the believer is condemned as a traitor.  But thou art now standing
   on the border:  take heed, pray, to tell nothing out; not that the
   things spoken are not worthy to be told, but because his ear is
   unworthy to receive.  Thou wast once thyself a Catechumen, and I
   described not what lay before thee.  When by experience thou hast
   learned how high are the matters of our teaching, then thou wilt know
   that the Catechumens are not worthy to hear them.

   13.  Ye who have been enrolled are become sons and daughters of one
   Mother.  When ye have come in before the hour of the exorcisms, let
   each one of you speak things tending to godliness:  and if any of your
   number be not present, seek for him.  If thou wert called to a banquet,
   wouldest thou not wait for thy fellow guest?  If thou hadst a brother,
   wouldest thou not seek thy brother's good?

   Afterwards busy not thyself about unprofitable matters:  neither, what
   the city has done, nor the village, nor the King [438] , nor the
   Bishop, nor the Presbyter.  Look upward; that is what thy present hour
   needeth.  Be still [439] , and know that I am God.  If thou seest the
   believers ministering, and shewing no care, they enjoy security, they
   know what they have received, they are in possession of grace.  But
   thou standest just now in the turn of the scale, to be received or
   not:  copy not those who have freedom from anxiety, but cherish fear.

   14.  And when the Exorcism has been done, until the others who are
   being exorcised have come [440] , let men be with men, and women with
   women.  For now I need the example of Noah's ark:  in which were Noah
   and his sons, and his wife and his sons' wives.  For though the ark was
   one, and the door was shut, yet had things been suitably arranged.  If
   the Church is shut, and you are all inside, yet let there be a
   separation, men with men, and women with women [441] :  lest the
   pretext of salvation become an occasion of destruction.  Even if there
   be a fair pretext for sitting near each other, let passions be put
   away.  Further, let the men when sitting have a useful book; and let
   one read, and another listen:  and if there be no book, let one pray,
   and another speak something useful.  And again let the party of young
   women sit together in like manner, either singing or reading quietly,
   so that their lips speak, but others' ears catch not the sound:  for I
   suffer not a woman to speak in the Church [442] .  And let the married
   woman also follow the same example, and pray; and let her lips move,
   but her voice be unheard, that a Samuel [443] may come, and thy barren
   soul give birth to the salvation of "God who hath heard thy prayer;"
   for this is the interpretation of the name Samuel.

   15.  I shall observe each man's earnestness, each woman's reverence.
   Let your mind be refined as by fire unto reverence; let your soul be
   forged as metal:  let the stubbornness of unbelief be hammered out:
   let the superfluous scales of the iron drop off, and what is pure
   remain; let the rust of the iron be rubbed off, and the true metal
   remain.  May God sometime shew you that night, the darkness which
   shines like the day, concerning which it is said, The darkness shall
   not be hidden from thee, and the night shall shine as the day [444] .
   Then may the gate of Paradise be opened to every man and every woman
   among you.  Then may you enjoy the Christ-bearing waters in their
   fragrance [445] .  Then may you receive the name of Christ [446] , and
   the power of things divine.  Even now, I beseech you, lift up the eye
   of the mind:  even now imagine the choirs of Angels, and God the Lord
   of all there sitting, and His Only-begotten Son sitting with Him on His
   right hand, and the Spirit present with them; and Thrones and Dominions
   doing service, and every man of you and every woman receiving
   salvation.  Even now let your ears ring, as it were, with that glorious
   sound, when over your salvation the angels shall chant, Blessed are
   they whose iniquities are forgiven, and whose sins are covered [447] :
   when like stars of the Church you shall enter in, bright in the body
   and radiant in the soul.

   16.  Great is the Baptism that lies before you [448] :  a ransom to
   captives; a remission of offences; a death of sin; a new-birth of the
   soul; a garment of light; a holy indissoluble seal; a chariot to
   heaven; the delight of Paradise; a welcome into the kingdom; the gift
   of adoption!  But there is a serpent by the wayside watching those who
   pass by:  beware lest he bite thee with unbelief.  He sees so many
   receiving salvation, and is seeking whom he may devour [449] .  Thou
   art coming in unto the Father of Spirits, but thou art going past that
   serpent.  How then mayest thou pass him?  Have thy feet shod with the
   preparation of the gospel of peace [450] ; that even if he bite, he may
   not hurt thee.  Have faith in-dwelling, stedfast hope, a strong sandal,
   that thou mayest pass the enemy, and enter the presence of thy Lord.
   Prepare thine own heart for reception of doctrine, for fellowship in
   holy mysteries.  Pray more frequently, that God may make thee worthy of
   the heavenly and immortal mysteries.  Cease not day nor night:  but
   when sleep is banished from thine eyes, then let thy mind be free for
   prayer.  And if thou find any shameful thought rise up in thy mind,
   turn to meditation upon Judgment to remind thee of Salvation.  Give thy
   mind wholly to study, that it may forget base things.  If thou find any
   one saying to thee, Art thou then going in, to descend into the water?
   Has the city just now no baths? take notice that it is the dragon of
   the sea [451] who is laying these plots against thee.  Attend not to
   the lips of the talker, but to God who worketh in thee.  Guard thine
   own soul, that thou be not ensnared, to the end that abiding in hope
   thou mayest become an heir of everlasting salvation.

   17.  We for our part as men charge and teach you thus:  but make not ye
   our building hay and stubble and chaff, lest we suffer loss, from our
   work being burnt up:  but make ye our work gold, and silver, and
   precious stones [452] !  For it lies in me to speak, but in thee to set
   thy mind [453] upon it, and in God to make perfect.  Let us nerve our
   minds, and brace up our souls, and prepare our hearts.  The race is for
   our soul:  our hope is of things eternal:  and God, who knoweth your
   hearts, and observeth who is sincere, and who a hypocrite, is able both
   to guard the sincere, and to give faith to the hypocrite:  for even to
   the unbeliever, if only he give his heart, God is able to give faith.
   So may He blot out the handwriting that is against you [454] ,  and
   grant you forgiveness of your former trespasses; may He plant you into
   His Church, and enlist you in His own service, and put on you the
   armour of righteousness [455] :  may He fill you with the heavenly
   things of the New Covenant, and give you the seal of the Holy Spirit
   indelible throughout all ages, in Christ Jesus Our Lord:  to whom be
   the glory for ever and ever!  Amen.

   (To the Reader [456] .)

   These Catechetical Lectures for those who are to be enlightened thou
   mayest lend to candidates for Baptism, and to believers who are already
   baptized, to read, but give not at all [457] , neither to Catechumens,
   nor to any others who are not Christians, as thou shalt answer to the
   Lord.  And if thou make a copy, write this in the beginning, as in the
   sight of the Lord.
     __________________________________________________________________

   [394] The "blessedness" is the grace of Baptism, the hope of which is
   as a fragrant odour already borne towards the Candidates.  These were
   called no longer Catechumens, but photizomenoi, as already on the way
   "to be enlightened."  Compare xvi. 26, the last sentence, and see
   Index, "enlighten."

   [395] noeta.  The word is much used by Plato to distinguish things
   which can be discerned only by the mind from the objects of sight and
   sense.  Here "the spiritual (or, mental) flowers" are the Divine truths
   in which "the fragrance of the Holy Spirit" breathes.

   [396] By "the vestibule" is meant "the outer hall of the Baptistery"
   (xix. 2), and by "the King's Palace" the Baptistery itself, which Cyril
   calls "the inner chamber" (xx. 1) and "the bride-chamber" (iii. 2;
   xxii. 2).  See Index, "Baptistery."  Here the local terms have also an
   allegorical sense, Baptism being regarded as the marriage of the Soul
   to Christ.

   [397] Another allegory, from the season of Spring, when the Lectures
   were delivered.

   [398] onomatographia.  See Index.

   [399] That the Candidates on their first admission carried torches or
   lighted tapers in procession is a conjecture founded on this passage
   and Lect. I. 1:  "Ye who have just lighted the torches of faith,
   preserve them in your hands unquenched."  But see Index, "Lights."

   [400] Rom. viii. 28.  In S. Paul's argument the "purpose" is God's
   eternal purpose of salvation through Christ (Eph. i. 11; iii. 11):  but
   Cyril applies it here to sincerity of purpose in coming to Baptism.

   [401] Acts viii. 13.

   [402] Rom. vi. 4; Col. ii. 12.

   [403] Greek, hupographe, meaning either an "indictment," or a
   descriptive "sketch."  For the former meaning, see Plato, Theaet. 172,
   E.  hupographen ...hen antomosian kalousin.

   [404] 1 Cor. x. 11.

   [405] Heb. xii. 15.

   [406] "The faithful" are those who have been already baptized, and
   instructed in those mysteries of the Christian Faith which were
   reserved for the initiated.  See Index, "Faithful."

   [407] Matt. xxii. 12.  The same passage is applied to Baptism in Cat.
   iii. 2.

   [408] See Cat. xxii. 8 and Index, "White."

   [409] The Greed word (chroma) is used by Ignatius in the beginning of
   his Epistle to the Romans of a discolouring stain.

   [410] Compare § 1, note 6.

   [411] The Greek word (episteme) which commonly means "knowledge" or
   "understanding," is applied here and in vi. 35 to the intelligence and
   skill displayed in the arrangement of the public services of the
   Church.  Compare Apostolic Constitutions, ii. 57, where the Bishop is
   exhorted to have the assemblies arranged meta pases epistemes.

   [412] In the same passage of the Apostolic Constitutions precise
   directions are given for reading a Lesson from the Old Testament,
   singing the Psalms, and reading the Epistle and Gospel.

   [413] By "the ordained" (kanonikon) are meant all whose names were
   registered as bearing office in the Church, Priests, Deacons,
   Deaconesses, Monks, Virgins, Widows, all having their appointed placed
   and proper duties.  Apost. Canon. 70, ei tis episkopos, e presbuteros,
   e diakonos, e holos tou katalogou ton klerikon, k.t.l.

   [414] Compare Apost. Const. as above:  "Let the Presbyters one by one,
   not all together, exhort the people; and the Bishop last, as being the
   commander."

   [415] S. Aug. de Civit. Dei., ii. 28:  "Though some come to mock at
   such admonitions, all their insolence is either humbled by a sudden
   conversation (immutatio) or suppressed by fear or shame."

   [416] Greek, prothesmia.  Compare Gal. iv. 2:  "the time appointed of
   the father."  At Athens it meant a "limitation," or fixed period within
   which a debt must be claimed or paid, or an action commenced.

   [417] Index, "Lent."

   [418] Compare xvii. 36.

   [419] S. Ambrose on the 119th Psalm, Serm. xx. § 48, speaks of some who
   pretended to be Christians in order to marry one whose parents would
   not give her in marriage to a heathen.

   [420] Matt. xiii. 47.

   [421] Rom. vi. 11, 14.

   [422] S. Cyril plays upon the word "Catechumen," which has the same
   root as "echo."

   [423] Rom. viii. 9, 11.

   [424] 1 Cor. i. 9.

   [425] 1 John i. 9.

   [426] Ps. lxxxi. 6.

   [427] Compare xvii. 36.

   [428] Eph. iv. 5.

   [429] This sentence is omitted in one ms. (Paris, 1824), but probably
   only through the repetition of the word "baptism."  On the laws of the
   Church against the repetition of Baptism, and concerning the re-baptism
   of heretics, see Tertull. de Baptismo, c. xv:  Apost. Const. xv.:
   Bingham, xii. 5:  Hefele, Councils, Lib. I. c. 2:  Dictionary Christian
   Antiq. I. p. 167 a.

   [430] Rufinus, in the Exposition of the Creed, on the Remission of
   sins:  "The Pagans are wont to say in derision of us, that we deceive
   ourselves in thinking that crimes which have been committed in deed can
   be washed out by words."

   [431] The reading in the Benedictine Edition, mede ho nous sou
   rhembestho, has little authority, and is quite unsuitable.  See below,
   to blemma rhembomenon.

   [432] Index, "Exorcism."

   [433] Index, "Veiling."

   [434] The Samaritans are frequently mentioned by Epiphanius and other
   writers of the 4th century among the chief adversaries of
   Christianity.  "In their humble synagogue, at the foot of the mountain
   (Gerizim), the Samaritans still worship, the oldest and the smallest
   sect in the world."  (Stanley, Sinai and Palestine, p. 240.)

   [435] Eph. vi. 17.

   [436] See above, § 4, note 3.

   [437] On the Disciplina Arcani, or rule against publishing the
   Christian Creed and Mysteries to Catechumens and Gentiles, see Index,
   "Mysteries."

   [438] The title "King" (Basileus) is used in the Greek Liturgies and
   Fathers of the Roman Emperor, as in the Clementine Liturgy:  huper tou
   basileos, kai ton en huperoche, where it is taken from 1 Tim. ii. 2.
   Compare Cat. xiv. 14, and 22:  Konstantinou tou basileos.

   [439] Ps. xlvi. 10.  Sept. scholasate, "give attention freely."

   [440] From S. Augustine, de Symbolo, i. 1 (Migne T. vi. p. 930), we
   learn that the Candidates were brought in before the Congregation one
   by one for exorcism; and so, as Cyril here shews, they had to wait
   outside till the others returned.

   [441] Chrys. in Matt. Hom. lxxiv. § 3:  "You ought to have within you
   the wall that separates you from the women:  but since ye will not, our
   fathers have thought it necessary to separate you at least by these
   boards; for I have heard from my elders that there were not these walls
   in old times."  These barriers had not yet been introduced at
   Jerusalem, or Cyril's admonition would have been needless.  Compare
   Apostolic Constitutions, II. 57.

   [442] 1 Cor. xiv. 34; 1 Tim. ii. 12.

   [443] 1 Sam. i. 13, 20.  On the various interpretations of the name
   Samuel, see Dict. Bib. "Samuel," and Driver on the passage.  Cyril
   adopts the meaning "heard of God."

   [444] Ps. cxxxix. 12.  On Easter Eve the Church was full of lights
   which were kept burning all night, and the newly-baptized carried
   torches.  Gregory of Nyssa, preaching on the Resurrection (Orat. iv.)
   describes the scene:  "This brilliant night, by mingling the flames of
   torches with the morning rays of the sun, has made one continuous day,
   not divided by the interposition of darkness."

   [445] Or, as the Benedictine Editor conjectures, "the waters which have
   a Christ-bearing (christophoron) fragrance."  On the epithet
   christophoros, see Bishop Lightfoot's note on Ignat. ad Eph. § 1 and §
   9.  Its meaning, as well as that of Theophoros is defined in the answer
   of Ignatius to Trajan, O Christon echon en sternois (Martyr. Ign. Ant.
   § 2).

   [446] Cat. xxi. 1:  "made partakers therefore of Christ, ye are rightly
   called Christs."

   [447] Ps. xxxii. 1, which verse is still chanted in the Greek Church as
   soon as the Baptism is completed.

   [448] S. Basil has a passage in praise of Baptism almost the same, word
   for word, with this.  It is more likely to have been borrowed from
   Cyril by Basil and other Fathers, than to be a later interpolation
   here.

   [449] 1 Pet. v. 8.

   [450] Eph. vi. 15.

   [451] Is. xxvii. 1.

   [452] 1 Cor. iii. 12, 15.

   [453] Greek prosthesthai, Sept. Deut. xiii. 4, "cleave unto Him."
   Compare Josh. xxiii. 12; Ps. lxii. 10, "Set not your heart upon them."

   [454] Col. ii. 14.

   [455] 2 Cor. vi. 7; Rom. vi. 13.

   [456] It is doubtful whether this caution proceeded from Cyril himself
   when issuing a written copy of his Lectures, or from some later
   editor.  Eusebius (E.H. v. 20) has preserved an adjuration by Irenæus
   at the end of his treatise, On the Ogdoad:  I adjure thee, who mayest
   transcribe this book, by Our Lord Jesus Christ, and by His glorious
   advent, when He cometh to judge the quick and the dead, to compare what
   thou hast written and correct it carefully by this copy, from which
   thou hast transcribed it; this adjuration also thou shalt write in like
   manner, and set it in the copy.

   [457] Gr. to sunolon.  Plat. Leg. 654 B; Soph. 220 B.
     __________________________________________________________________

   FIRST CATECHETICAL LECTURE

   of

   Our Holy Father Cyril,

   Archbishop of Jerusalem,

   To those who are to be Enlightened, delivered extempore at Jerusalem,
   as an Introductory Lecture to those who had come forward for Baptism
   [458] :

   With a reading from Isaiah

   Wash you, make you clean; put away your iniquities from your souls,
   from before mine eyes, and the rest [459] .

   1.  Disciples of the New Testament and partakers of the mysteries of
   Christ, as yet by calling only, but ere long by grace also, make you a
   new heart and a new spirit [460] , that there may be gladness among the
   inhabitants of heaven:  for if over one sinner that repenteth there is
   joy, according to the Gospel [461] , how much more shall the salvation
   of so many souls move the inhabitants of heaven to gladness.  As ye
   have entered upon a good and most glorious path, run with reverence the
   race of godliness.  For the Only-begotten Son of God is present here
   most ready to redeem you, saying, Come unto Me all that labour and are
   heavy laden, and I will give you rest [462] .  Ye that are clothed with
   the rough garment [463] of your offences, who are holden with the cords
   of your own sins, hear the voice of the Prophet saying, Wash you, make
   you clean, put away your iniquities from before Mine eyes [464] :  that
   the choir of Angels may chant over you, Blessed are they whose
   iniquities are forgiven, and whose sins are covered [465] .  Ye who
   have just lighted the torches of faith [466] , guard them carefully in
   your hands unquenched; that He, who erewhile on this all-holy Golgotha
   opened Paradise to the robber on account of his faith, may grant to you
   to sing the bridal song.

   2.  If any here is a slave of sin, let him promptly prepare himself
   through faith for the new birth into freedom and adoption; and having
   put off the miserable bondage of his sins, and taken on him the most
   blessed bondage of the Lord, so may he be counted worthy to inherit the
   kingdom of heaven.  Put off, by confession [467] , the old man, which
   waxeth corrupt after the lusts of deceit, that ye may put on the new
   man, which is renewed according to knowledge of Him that created him
   [468] .  Get you the earnest of the Holy Spirit [469] through faith,
   that ye may be able to be received into the everlasting habitations
   [470] .  Come for the mystical Seal, that ye may be easily recognised
   by the Master; be ye numbered among the holy and spiritual flock of
   Christ, to be set apart on His right hand, and inherit the life
   prepared for you.  For they to whom the rough garment [471] of their
   sins still clings are found on the left hand, because they came not to
   the grace of God which is given through Christ at the new birth of
   Baptism:  new birth I mean not of bodies, but the spiritual new birth
   of the soul.  For our bodies are begotten by parents who are seen, but
   our souls are begotten anew through faith:  for the Spirit bloweth
   where it listeth [472] :  and then, if thou be found worthy, thou
   mayest hear, Well done, good and faithful servant [473] , when thou art
   found to have no defilement of hypocrisy in thy conscience.

   3.  For if any of those who are present should think to tempt God's
   grace, he deceives himself, and knows not its power.  Keep thy soul
   free from hypocrisy, O man, because of Him who searcheth hearts and
   reins [474] .  For as those who are going to make a levy for war
   examine the ages and the bodies of those who are taking service, so
   also the Lord in enlisting souls examines their purpose:  and if any
   has a secret hypocrisy, He rejects the man as unfit for His true
   service; but if He finds one worthy, to him He readily gives His
   grace.  He gives not holy things to the dogs [475] ; but where He
   discerns the good conscience, there He gives the Seal of salvation,
   that wondrous Seal, which devils tremble at, and Angels recognise; that
   the one may be driven to flight, and the others may watch around it as
   kindred to themselves.  Those therefore who receive this spiritual and
   saving Seal, have need also of the disposition akin to it.  For as a
   writing-reed or a dart has need of one to use it, so grace also has
   need of believing minds.

   4.  Thou art receiving not a perishable but a spiritual shield.
   Henceforth thou art planted in the invisible [476] Paradise.  Thou
   receivest a new name, which thou hadst not before.  Heretofore thou
   wast a Catechumen, but now thou wilt be called a Believer.  Thou art
   transplanted henceforth among the spiritual [477] olive-trees, being
   grafted from the wild into the good olive-tree [478] , from sins into
   righteousness, from pollutions into purity.  Thou art made partaker of
   the Holy Vine [479] .  Well then, if thou abide in the Vine, thou
   growest as a fruitful branch; but if thou abide not, thou wilt be
   consumed by the fire.  Let us therefore bear fruit worthily.  God
   forbid that in us should be done what befell that barren fig-tree [480]
   , that Jesus come not even now and curse us for our barrenness.  But
   may all be able to use that other saying, But I am like a fruitful
   olive-tree in the house of God:  I have trusted in the mercy of God for
   ever [481] ,--an olive-tree not to be perceived by sense, but by the
   mind [482] , and full of light.  As then it is His part to plant and to
   water [483] , so it is thine to bear fruit:  it is God's to grant
   grace, but thine to receive and guard it.  Despise not the grace
   because it is freely given, but receive and treasure it devoutly.

   5.  The present is the season of confession:  confess what thou hast
   done in word or in deed, by night or by day; confess in an acceptable
   time, and in the day of salvation [484] receive the heavenly treasure.
   Devote thy time to the Exorcisms:  be assiduous at the Catechisings,
   and remember the things that shall be spoken, for they are spoken not
   for thine ears only, but that by faith thou mayest seal them up in the
   memory.  Blot out from thy mind all earthly [485] care:  for thou art
   running for thy soul.  Thou art utterly forsaking the things of the
   world:  little are the things which thou art forsaking, great what the
   Lord is giving.  Forsake things present, and put thy trust in things to
   come.  Hast thou run so many circles of the years busied in vain about
   the world, and hast thou not forty days to be free (for prayer [486] ),
   for thine own soul's sake?  Be still [487] , and know that I am God,
   saith the Scripture.  Excuse thyself from talking many idle words:
   neither backbite, nor lend a willing ear to backbiters; but rather be
   prompt to prayer.  Shew in ascetic exercise that thy heart is nerved
   [488] .  Cleanse thy vessel, that thou mayest receive grace more
   abundantly.  For though remission of sins is given equally to all, the
   communion of the Holy Ghost is bestowed in proportion to each man's
   faith.  If thou hast laboured little, thou receivest little; but if
   thou hast wrought much, the reward is great.  Thou art running for
   thyself, see to thine own interest.

   6.  If thou hast aught against any man, forgive it:  thou comest here
   to receive forgiveness of sins, and thou also must forgive him that
   hath sinned against thee.  Else with what face wilt thou say to the
   Lord, Forgive me my many sins, if thou hast not thyself forgiven thy
   fellow-servant even his little sins.  Attend diligently the Church
   assemblies [489] ; not only now when diligent attendance is required of
   thee by the Clergy, but also after thou hast received the grace.  For
   if, before thou hast received it, the practice is good, is it not also
   good after the bestowal?  If before thou be grafted in, it is a safe
   course to be watered and tended, is it not far better after the
   planting?  Wrestle for thine own soul, especially in such days as
   these.  Nourish thy soul with sacred readings; for the Lord hath
   prepared for thee a spiritual table; therefore say thou also after the
   Psalmist, The Lord is my shepherd, and I shall lack nothing:  in a
   place of grass, there hath He made me rest; He hath fed me beside the
   waters of comfort, He hath converted my soul [490] :--that Angels also
   may share your joy, and Christ Himself the great High Priest, having
   accepted your resolve, may present you all to the Father, saying,
   Behold, I and the children whom God hath given Me [491] .  May He keep
   you all well-pleasing in His sight!  To whom be the glory, and the
   power unto the endless ages of eternity.  Amen.
     __________________________________________________________________

   [458] The title prefixed to this Lecture is given in full.  In the
   following Lectures the form will be abbreviated.  See Index, anagnosis
   and schediastheisa.

   [459] Is. i. 16.

   [460] Ezek. xviii. 31.

   [461] Luke xv. 7.

   [462] Matt. xi. 28.

   [463] Compare xv. 25.

   [464] Is. i. 16.

   [465] Ps. xxxii. 1.  See Procat. 15.

   [466] Procat. 1, note 6.

   [467] See Index, "Confession."

   [468] Eph. iv. 22; Col. iii. 10.

   [469] 2 Cor. i. 22.

   [470] Luke xvi. 9.

   [471] Compare xv. 25.

   [472] John iii. 8.

   [473] Matt. xxv. 21.

   [474] Ps. vii. 10.

   [475] Matt. vii. 6.

   [476] Gr. noeton, i.e. the true Paradise, to be seen by the mind, not
   by the eye.  Apoc. xii. 7, 17.

   [477] See preceding note.

   [478] Rom. xi. 24.

   [479] John xv. 1, 4, 5.

   [480] Matt. xxi. 19.

   [481] Ps. lii. 10.

   [482] noete, see note 1, above.

   [483] 1 Cor. iii. 6.  When Paul plants and Apollos waters, it is God
   Himself who works through His ministers.

   [484] 2 Cor. vi. 2.

   [485] Literally "human."

   [486] Some mss. omit te proseuche after scholazeis.

   [487] Ps. xlvi. 10:  scholasate.  Compare Procat. 13.

   [488] Compare Procat. 17:  xviii. 1.

   [489] See Index, sunaxis.

   [490] Ps. xxiii. 1-3.

   [491] Is. viii. 18; Heb. ii. 13.
     __________________________________________________________________

   Lecture II.

   On Repentance and Remission of Sins, and Concerning the Adversary.

   Ezekiel xviii. 20-23

   The righteousness of the righteous shall be upon him, and the
   wickedness of the wicked shall be upon him.  But if the wicked will
   turn from all his sins, &c.

   1.  A fearful thing is sin, and the sorest disease of the soul is
   transgression, secretly cutting its sinews, and becoming also the cause
   of eternal fire; an evil of a man's own choosing, an offspring of the
   will. [492]   For that we sin of our own free will the Prophet says
   plainly in a certain place:  Yet I planted thee a fruitful vine, wholly
   true:  how art thou turned to bitterness, (and become) the strange vine
   [493] ?  The planting was good, the fruit coming from the will is evil;
   and therefore the planter is blameless, but the vine shall be burnt
   with fire since it was planted for good, and bore fruit unto evil of
   its own will.  For God, according to the Preacher, made man upright,
   and they have themselves sought out many inventions [494] .  For we are
   His workmanship, says the Apostle, created unto good works, which God
   afore prepared, that we should walk in them [495] .  So then the
   Creator, being good, created for good works; but the creature turned of
   its own free will to wickedness.  Sin then is, as we have said, a
   fearful evil, but not incurable; fearful for him who clings to it, but
   easy of cure for him who by repentance puts it from him.  For suppose
   that a man is holding fire in his hand; as long as he holds fast the
   live coal he is sure to be burned, but should he put away the coal, he
   would have cast away the flame also with it.  If however any one thinks
   that he is not being burned when sinning, to him the Scripture saith,
   Shall a man wrap up fire in his bosom, and not burn his clothes [496]
   ?  For sin burns the sinews of the soul, [and breaks the spiritual
   bones of the mind, and darkens the light of the heart [497] ].

   2.  But some one will say, What can sin be?  Is it a living thing?  Is
   it an angel?  Is it a demon?  What is this which works within us?  It
   is not an enemy, O man, that assails thee from without, but an evil
   shoot growing up out of thyself.  Look right on with thine eyes [498] ,
   and there is no lust.  [Keep thine own, and [499] ] seize not the
   things of others, and robbery has ceased [500] .  Remember the
   Judgment, and neither fornication, nor adultery, nor murder, nor any
   transgression of the law shall prevail with thee.  But whenever thou
   forgettest God, forthwith thou beginnest to devise wickedness and to
   commit iniquity.

   3.  Yet thou art not the sole author of the evil, but there is also
   another most wicked prompter, the devil.  He indeed suggests, but does
   not get the mastery by force over those who do not consent.  Therefore
   saith the Preacher, If the spirit of him that hath power rise up
   against thee, quit not thy place [501] .  Shut thy door, and put him
   far from thee, and he shall not hurt thee.  But if thou indifferently
   admit the thought of lust, it strikes root in thee by its suggestions,
   and enthrals thy mind, and drags thee down into a pit of evils.

   But perhaps thou sayest, I am a believer, and lust does not gain the
   ascendant over me, even if I think upon it frequently.  Knowest thou
   not that a root breaks even a rock by long persistence?  Admit not the
   seed, since it will rend thy faith asunder:  tear out the evil by the
   root before it blossom, lest from being careless at the beginning thou
   have afterwards to seek for axes and fire.  When thine eyes begin to be
   diseased, get them cured in good time, lest thou become blind, and then
   have to seek the physician.

   4.  The devil then is the first author of sin, and the father of the
   wicked:  and this is the Lord's saying, not mine, that the devil
   sinneth from the beginning [502] :  none sinned before him.  But he
   sinned, not as having received necessarily from nature the propensity
   to sin, since then the cause of sin is traced back again to Him that
   made him so; but having been created good, he has of his own free will
   become a devil, and received that name from his action.  For being an
   Archangel [503] he was afterwards called a devil from his slandering:
   from being a good servant of God he has become rightly named Satan; for
   "Satan" is interpreted the adversary [504] .  And this is not my
   teaching, but that of the inspired prophet Ezekiel:  for he takes up a
   lamentation over him and says, Thou wast a seal of likeness, and a
   crown of beauty; in the Paradise of God wast thou born [505] :  and
   soon after, Thou wast born blameless in thy days, from the day in which
   thou wast created, until thine iniquities were found in thee.  Very
   rightly hath he said, were found in thee; for they were not brought in
   from without, but thou didst thyself beget the evil.  The cause also he
   mentions forthwith:  Thine heart was lifted up because of thy beauty:
   for the multitude of thy sins wast thou wounded, and I did cast thee to
   the ground.  In agreement with this the Lord says again in the
   Gospels:  I beheld Satan as lightning fall from heaven [506] .  Thou
   seest the harmony of the Old Testament with the New.  He when cast out
   drew many away with him.  It is he that puts lusts into them that
   listen to him:  from him come adultery, fornication, and every kind of
   evil.  Through him our forefather Adam was cast out for disobedience,
   and exchanged a Paradise bringing forth wondrous fruits of its own
   accord for the ground which bringeth forth thorns.

   5.  What then? some one will say.  We have been beguiled and are lost.
   Is there then no salvation left?  We have fallen:  Is it not possible
   to rise again?  We have been blinded:  May we not recover our sight?
   We have become crippled:  Can we never walk upright?  In a word, we are
   dead:  May we not rise again?  He that woke Lazarus who was four days
   dead and already stank, shall He not, O man, much more easily raise
   thee who art alive?  He who shed His precious blood for us, shall
   Himself deliver us from sin.  Let us not despair of ourselves,
   brethren; let us not abandon ourselves to a hopeless condition.  For it
   is a fearful thing not to believe in a hope of repentance.  For he that
   looks not for salvation spares not to add evil to evil:  but to him
   that hopes for cure, it is henceforth easy to be careful over himself.
   The robber who looks not for pardon grows desperate; but, if he hopes
   for forgiveness, often comes to repentance.  What then, does the
   serpent cast its slough [507] , and shall not we cast off our sin?
   Thorny ground also, if cultivated well, is turned into fruitful; and is
   salvation to us irrecoverable?  Nay rather, our nature admits of
   salvation, but the will also is required.

   6.  God is loving to man, and loving in no small measure.  For say not,
   I have committed fornication and adultery:  I have done dreadful
   things, and not once only, but often:  will He forgive?  Will He grant
   pardon?  Hear what the Psalmist says:  How great is the multitude of
   Thy goodness, O Lord [508] !  Thine accumulated offences surpass not
   the multitude of God's mercies:  thy wounds surpass not the great
   Physician's skill.  Only give thyself up in faith:  tell the Physician
   thine ailment:  say thou also, like David:  I said, I will confess me
   my sin unto the Lord:  and the same shall be done in thy case, which he
   says forthwith:  And thou forgavest the wickedness of my heart [509] .

   7.  Wouldest thou see the loving-kindness of God, O thou that art
   lately come to the catechising?  Wouldest thou see the loving-kindness
   of God, and the abundance of His long-suffering?  Hear about Adam.
   Adam, God's first-formed man, transgressed:  could He not at once have
   brought death upon him?  But see what the Lord does, in His great love
   towards man.  He casts him out from Paradise, for because of sin he was
   unworthy to live there; but He puts him to dwell over against Paradise
   [510] :  that seeing whence he had fallen, and from what and into what
   a state he was brought down, he might afterwards be saved by
   repentance.  Cain the first-born man became his brother's murderer, the
   inventor of evils, the first author of murders, and the first envious
   man.  Yet after slaying his brother to what is he condemned?  Groaning
   and trembling shalt thou be upon the earth [511] .  How great the
   offence, the sentence how light!

   8.  Even this then was truly loving-kindness in God, but little as yet
   in comparison with what follows.  For consider what happened in the
   days of Noe.  The giants sinned, and much wickedness was then spread
   over the earth, and because of this the flood was to come upon them:
   and in the five hundredth year God utters His threatening; but in the
   six hundredth He brought the flood upon the earth.  Seest thou the
   breadth of God's loving-kindness extending to a hundred years?  Could
   He not have done immediately what He did then after the hundred years?
   But He extended (the time) on purpose, granting a respite for
   repentance.  Seest thou God's goodness?  And if the men of that time
   had repented, they would not have missed the loving-kindness of God.

   9.  Come with me now to the other class, those who were saved by
   repentance.  But perhaps even among women some one will say, I have
   committed fornication, and adultery, I have defiled my body by excesses
   of all kinds:  is there salvation for me?  Turn thine eyes, O woman,
   upon Rahab, and look thou also for salvation; for if she who had been
   openly and publicly a harlot was saved by repentance, is not she who on
   some one occasion before receiving grace committed fornication to be
   saved by repentance and fasting?  For inquire how she was saved:  this
   only she said:  For your God is God in heaven and upon earth [512] .
   Your God; for her own she did not dare to say, because of her wanton
   life.  And if you wish to receive Scriptural testimony of her having
   been saved, you have it written in the Psalms:  I will make mention of
   Rahab and Babylon among them that know me [513] .  O the greatness of
   God's loving-kindness, making mention even of harlots in the
   Scriptures:  nay, not simply I will make mention of Rahab and Babylon,
   but with the addition, among them that know me.  There is then in the
   case both of men and of women alike the salvation which is ushered in
   by repentance.

   10.  Nay more, if a whole people sin, this surpasses not the
   loving-kindness of God.  The people made a calf, yet God ceased not
   from His loving-kindness.  Men denied God, but God denied not Himself
   [514] .  These be thy gods, O Israel [515] , they said:  yet again, as
   He was wont, the God of Israel became their Saviour.  And not only the
   people sinned, but also Aaron the High Priest.  For it is Moses that
   says:  And the anger of the Lord came upon Aaron:  and I prayed for
   him, saith he, and God forgave him [516] .  What then, did Moses
   praying for a High Priest that sinned prevail with God, and shall not
   Jesus, His Only-begotten, prevail with God when He prays for us?  And
   if He did not hinder Aaron, because of his offence, from entering upon
   the High Priesthood, will He hinder thee, who art come out from the
   Gentiles, from entering into salvation?  Only, O man, repent thou also
   in like manner, and grace is not forbidden thee.  Render thy way of
   life henceforth unblameable; for God is truly loving unto man, nor can
   all time [517] worthily tell out His loving kindness; nay, not if all
   the tongues of men unite together will they be able even so to declare
   any considerable part of His loving-kindness.  For we tell some part of
   what is written concerning His loving-kindness to men, but how much He
   forgave the Angels we know not:  for them also He forgives, since One
   alone is without sin, even Jesus who purgeth our sins.  And of them we
   have said enough.

   11.  But if concerning us men thou wilt have other examples also set
   before thee [518] , come on to the blessed David, and take him for an
   example of repentance.  Great as he was, he fell:  after his sleep,
   walking in the eventide on the housetop, he cast a careless look, and
   felt a human passion.  His sin was completed, but there died not with
   it his candour concerning the confession of his fault.  Nathan the
   Prophet came, a swift accuser, and a healer of the wound.  The Lord is
   wroth, he says, and thou hast sinned [519] .  So spake the subject to
   the reigning king.  But David the king [520] was not indignant, for he
   regarded not the speaker, but God who had sent him.  He was not puffed
   up [521] by the array of soldiers standing round:  for he had seen in
   thought the angel-host of the Lord, and he trembled as seeing Him who
   is invisible [522] ; and to the messenger, or rather by him in answer
   to God who sent him, he said, I have sinned against the Lord [523] .
   Seest thou the humility of the king?  Seest thou his confession?  For
   had he been convicted by any one?  Were many privy to the matter?  The
   deed was quickly done, and straightway the Prophet appeared as accuser,
   and the offender confesses the fault.  And because he candidly
   confessed, he received a most speedy cure.  For Nathan the Prophet who
   had uttered the threat, said immediately, The Lord also hath put away
   thy sin.  Thou seest the swift relenting of a merciful God.  He says,
   however, Thou hast greatly provoked the enemies of the Lord.  Though
   thou hadst many enemies because of thy righteousness, thy self-control
   protected thee; but now that thou hast surrendered thy strongest
   armour, thine enemies are risen up, and stand ready against thee.

   12.  Thus then did the Prophet comfort him, but the blessed David, for
   all he heard it said, The Lord hath put away thy sin, did not cease
   from repentance, king though he was, but put on sackcloth instead of
   purple, and instead of a golden throne, he sat, a king, in ashes on the
   ground; nay, not only sat in ashes, but also had ashes for his food,
   even as he saith himself, I have eaten ashes as it were bread [524] .
   His lustful eye he wasted away with tears saying, Every night will I
   wash my couch, and water my bed with my tears [525] .  When his
   officers besought him to eat bread he would not listen.  He prolonged
   his fast unto seven whole days.  If a king thus made confession
   oughtest not thou, a private person, to confess?  Again, after
   Absalom's insurrection, though there were many roads for him to escape,
   he chose to flee by the Mount of Olives, in thought, as it were,
   invoking the Redeemer who was to go up thence into the heavens [526] .
   And when Shimei cursed him bitterly, he said, Let him alone, for he
   knew that "to him that forgiveth it shall be forgiven [527] ."

   13.  Thou seest that it is good to make confession.  Thou seest that
   there is salvation for them that repent.  Solomon also fell but what
   saith he?  Afterwards I repented [528] .  Ahab, too, the King of
   Samaria, became a most wicked idolater, an outrageous man, the murderer
   of the Prophets [529] , a stranger to godliness, a coveter of other
   men's fields and vineyards.  Yet when by Jezebel's means he had slain
   Naboth, and the Prophet Elias came and merely threatened him, he rent
   his garments, and put on sackcloth.  And what saith the merciful God to
   Elias?  Hast than seen how Ahab is pricked in the heart before Me [530]
   ? as if almost He would persuade the fiery zeal of the Prophet to
   condescend to the penitent.  For He saith, I will not bring the evil in
   his days.  And though after this forgiveness he was sure not to depart
   from his wickedness, nevertheless the forgiving God forgave him, not as
   being ignorant of the future, but as granting a forgiveness
   corresponding to his present season of repentance.  For it is the part
   of a righteous judge to give sentence according to each case that has
   occurred.

   14.  Again, Jeroboam was standing at the altar sacrificing to the
   idols:  his hand became withered, because he commanded the Prophet who
   reproved him to be seized:  but having by experience learned the power
   of the man before him, he says, Entreat the face of the Lord thy God
   [531] ; and because of this saying his hand was restored again.  If the
   Prophet healed Jeroboam, is Christ not able to heal and deliver thee
   from thy sins?  Manasses also was utterly wicked, who sawed Isaiah
   asunder [532] , and was defiled with all kinds of idolatries, and
   filled Jerusalem with innocent blood [533] ; but having been led
   captive to Babylon he used his experience of misfortune for a healing
   course of repentance:  for the Scripture saith that Manasses humbled
   himself before the Lord, and prayed, and the Lord heard him, and
   brought him back to his kingdom.  If He who sawed the Prophet asunder
   was saved by repentance, shall not thou then, having done no such great
   wickedness, be saved?

   15.  Take heed lest without reason thou mistrust the power of
   repentance.  Wouldst thou know what power repentance has?  Wouldst thou
   know the strong weapon of salvation, and learn what the force of
   confession is?  Hezekiah by means of confession routed a hundred and
   fourscore and five thousand of his enemies.  A great thing verily was
   this, but still small in comparison with what remains to be told:  the
   same king by repentance obtained the recall of a divine sentence which
   had already gone forth.  For when he had fallen sick, Esaias said to
   him, Set thine house in order; for thou shalt die, and not live [534]
   .  What expectation remained, what hope of recovery, when the Prophet
   said, for thou shalt die?  Yet Hezekiah did not desist from repentance;
   but remembering what is written, When thou shalt turn and lament, then
   shalt thou be saved [535] , he turned to the wall, and from his bed
   lifting his mind to heaven (for thickness of walls is no hindrance to
   prayers sent up with devotion), he said, "Remember me, O Lord, for it
   is sufficient for my healing that Thou remember me.  Thou art not
   subject to times, but art Thyself the giver of the law of life.  For
   our life depends not on a nativity, nor on a conjunction of stars, as
   some idly talk; but both of life and its duration.  Then art Thyself
   the Lawgiver according to Thy Will."  And he, who could not hope to
   live because of the prophetic sentence, had fifteen years added to his
   life, and for the sign the sun ran backward in his course.  Well then,
   for Ezekias' sake the sun turned back but for Christ the sun was
   eclipsed, not retracing his steps, but suffering eclipse [536] , and
   therefore shewing the difference between them, I mean between Ezekias
   and Jesus.  The former prevailed to the cancelling of God's decree, and
   cannot Jesus grant remission of sins?  Turn and bewail thyself, shut
   thy door, and pray to be forgiven, pray that He may remove from thee
   the burning flames.  For confession has power to quench even fire,
   power to tame even lions [537] .

   16.  But if thou disbelieve, consider what befel Ananias and his
   companions.  What streams did they pour out [538] ?  How many vessels
   [539] of water could quench the flame that rose up forty-nine cubits
   high [540] ?  Nay, but where the flame mounted up a little [541] too
   high, faith was there poured out as a river, and there spake they the
   spell against all ills [542] :  Righteous art Thou, O Lord, in all the
   things that Thou hast done to us:  for we have sinned, and transgressed
   Thy law [543] .  And their repentance quelled the flames [544] .  If
   thou believest not that repentance is able to quench the fire of hell,
   learn it from what happened in regard to Ananias [545] .  But some keen
   hearer will say, Those men God rescued justly in that case:  because
   they refused to commit idolatry, God gave them that power.  And since
   this thought has occurred, I come next to a different example of
   penitence [546] .

   17.  What thinkest thou of Nabuchodonosor?  Hast thou not heard out of
   the Scriptures that he was bloodthirsty, fierce [547] , lion-like in
   disposition?  Hast thou not heard that he brought out the bones of the
   kings from their graves into the light [548] ?  Hast thou not heard
   [549] that he carried the people away captive?  Hast thou not heard
   that he put out the eyes of the king, after he had already seen his
   children slain [550] ?  Hast thou not heard that he brake in pieces
   [551] the Cherubim?  I do not mean the invisible [552] beings;--away
   with such a thought, O man [553] ,--but the sculptured images, and the
   mercy-seat, in the midst of which God spake with His voice [554] .  The
   veil of the Sanctuary [555] he trampled under foot:  the altar of
   incense he took and carried away to an idol-temple [556] :  all the
   offerings he took away:  the Temple he burned from the foundations
   [557] .  How great punishments did he deserve, for slaying kings, for
   setting fire to the Sanctuary, for taking the people captive, for
   setting the sacred vessels in the house of idols?  Did he not deserve
   ten thousand deaths?

   18.  Thou hast seen the greatness of his evil deeds:  come now to God's
   loving-kindness.  He was turned into a wild beast [558] , he abode in
   the wilderness, he was scourged, that he might be saved.  He had claws
   as a lion [559] ; for he was a ravager of the Sanctuary.  He had a
   lion's mane:  for he was a ravening and a roaring lion.  He ate grass
   like an ox:  for a brute beast he was, not knowing Him who had given
   him the kingdom.  His body was wet from the dew; because after seeing
   the fire quenched by the dew he believed not [560] .  And what happened
   [561] ?  After this, saith he, I, Nabuchodonosor, lifted up mine eyes
   unto heaven, and I blessed the Most High, and to Him that liveth for
   ever I gave praise and glory [562] .  When, therefore, he recognised
   the Most High [563] , and sent up these words of thankfulness to God,
   and repented himself for what he had done, and recognised his own
   weakness, then God gave back to him the honour of the kingdom.

   19.  What then [564] ?  When Nabuchodonosor, after having done such
   deeds, had made confession, did God give him pardon and the kingdom,
   and when thou repentest shall He not give thee the remission of sins,
   and the kingdom of heaven, if thou live a worthy life?  The Lord is
   loving unto man, and swift to pardon, but slow to punish.  Let no man
   therefore despair of his own salvation.  Peter, the chiefest and
   foremost of the Apostles, denied the Lord thrice before a little maid:
   but he repented himself, and wept bitterly.  Now weeping shews the
   repentance of the heart:  and therefore he not only received
   forgiveness for his denial, but also held his Apostolic dignity
   unforfeited.

   20.  Having therefore, brethren, many examples of those who have sinned
   and repented and been saved, do ye also heartily make confession unto
   the Lord, that ye may both receive the forgiveness of your former sins,
   and be counted worthy of the heavenly gift, and inherit the heavenly
   kingdom with all the saints in Christ Jesus; to Whom is the glory for
   ever and ever.  Amen [565] .
     __________________________________________________________________

   [492] For references to Cyril's doctrine of Free-will, see Index,
   "Soul."

   [493] Jer. ii. 21.

   [494] Eccles. vii. 29.

   [495] Eph. ii. 10.

   [496] Prov. vi. 27.

   [497] Milles and the Benedictine Editor omit these clauses, but the
   more recent editions of Reischl and Alexandrides insert them on the
   authority of Munich, Jerusalem, and other good mss.

   [498] Prov. iv. 25.

   [499] Omitted by recent editors with the best mss.

   [500] Gr. kekoimetai "has fallen asleep."

   [501] Eccles. x. 4.  Compare Eph. iv. 27:  "Neither give place to the
   devil."

   [502] 1 John iii. 8; John viii. 44.

   [503] On Cyril's doctrine of the Angels, see Index, "Angels."

   [504] 1 Kings v. 4, &c.

   [505] Ezek. xxviii. 12-17, an obscure passage, addressed to the Prince
   of Tyre, and meaning that he was "the perfect pattern" of earthly
   glory, set in a condition like that of Adam in Paradise, and,
   seemingly, blameless as Adam before his fall.  Cyril seems to regard
   the Prince of Tyre as an embodiment of Satan, because he was deified as
   the object of national worship:  v. 1, "Thou hast said, I am a God, I
   sit in the seat of God."

   [506] Luke x. 18.

   [507] Literally, "its old age" (to geras).  Compare iii. 7, and Dict.
   Chr. Biogr., Macarius, p. 770 a.

   [508] Ps. xxxi. 20.

   [509] Ps. xxxii. 5.

   [510] This is the reading of the Septuagint instead of--"He placed at
   the east of the garden of Eden."

   [511] Gen. iv. 12:  "A fugitive and a vagabond shalt thou be upon the
   earth."

   [512] Josh. ii. 11.

   [513] Ps. lxxxvii. 4.  "Rahab" is there a poetical name of Egypt, and
   the passage has nothing to do with Rahab the harlot.  The Benedictine
   Editor rightly disregards S. Jerome's suggestion, that Rahab is, like
   Egypt, a type of the Gentile Church.

   [514] 2 Tim. ii. 13.

   [515] Ex. xxxii. 4.

   [516] Deut. ix. 20.

   [517] For "all time," the reading of the best mss., the Benedictine
   text has "all mankind."

   [518] The Benedictine has, "But if thou wilt I will set before thee
   other examples also of our state?  Come on to the blessed David."

   [519] 2 Sam. xii.

   [520] Bened. "The king, the wearer of the purple."

   [521] Bened. "blinded."

   [522] Heb. xi. 27.

   [523] 2 Sam. xii. 13.

   [524] Ps. cii. 10.

   [525] Ib. vii. 7.

   [526] 2 Sam. xvi. 10, 11.

   [527] Resch. (Agrapha, p. 137) quotes various forms of this saying from
   early writers, and regards it as a fragment of an extracanonical
   Gospel.  But see Lightfoot, Clem. Rom. c. xiii.

   [528] Prov. xxiv. 32, Sept.  Heb. "Set my heart."  The passage has no
   reference to repentance:  it means, "I considered the field of the
   slothful."  Hilary, Ps. lii.; Ambrose, Apolog. 1, Prophetæ David, c.
   iii. and other Fathers affirm the repentance of Solomon.  Augustine (c.
   Faustum, Lib. xxii. c. 88) maintains that Scripture says nothing of his
   repentance or forgiveness.  See Dante, Paradiso, Canto x. 109.

   [529] 1 Kings xviii. 4.

   [530] Ib. xxi. 29.

   [531] 1 Kings xiii. 6.

   [532] Justin Martyr, Dialogue with Trypho, § 120 charges the Jews with
   having cut out a passage referring to the death of Isaiah.  Theophylact
   commenting on Heb. xi. 37, says:  "They were sawn asunder, as Isaiah by
   Manasses:  and they say that he was sawn with a wooden saw, that his
   punishment might be the more painful to him from being prolonged."
   Jerome on Is. i. 10, says that he was slain because of his calling the
   Jews "princes of Sodom and people of Gomorra," and because he said, "I
   saw the Lord sitting upon a throne, high and lifted up."

   [533] 2 Chron. xxxiii. 12, 13.

   [534] 2 Kings xx. 1.

   [535] Is. xxx. 15.

   [536] Isaiah xxxviii. 8.

   [537] From this point the mss. differ so widely that the Benedictine
   Editor gives two complete recensions of the whole Lecture.  The Codd.
   Coislin, Ottob. 2, and Grodec, with the editions of Prevot and Milles,
   forming as it were one family of mss., constitute the received text.
   On the other hand the older Munich Codex, with Codd. Roe and Casaubon,
   exhibit a recension of the Lecture differing from the editions.
   Reischl wishing to retain the received text unaltered, though
   preferring the other in particular passages, intended to append the
   other recension complete, but having left his work half finished,
   failed to do so.  The chief variations are given in the following
   notes.

   [538] Roe and Casaubon (R.C.) add:  "into the furnace of fire."

   [539] R.C. "What measure."

   [540] Song of the Three Children, v. 24.

   [541] R.C. "Much."

   [542] R.C. "A great stream of repentance was poured forth, when they
   said, For Thou art righteous," &c.

   [543] Song of the Three Children, v. 4.

   [544] R.C. "Did then repentance quench the flames of the furnace, and
   dost thou disbelieve that it is able also to quench the fire of hell?"

   [545] The Gospel only says, "There was darkness over all the land."  An
   eclipse of the sun was impossible at the time of the Paschal full moon.

   [546] R.C. "That the narrative is not appropriate to those who are here
   present.  For it was because Ananias and his companions refused to
   worship the idol, that God gave them that marvellous power.  Adapting
   myself, therefore, to such a hearer, and looking to the profusion of
   instances, I come next to a different example of repentance."

   [547] R.C. "most impious, and most fierce in temper."

   [548] Jer. viii. 1; Baruch ii. 25.

   [549] "Knowest thou not..."

   [550] 2 Kings xxv. 7.

   [551] R.C. "carried off."

   [552] noeta.  R.C. add "and heavenly."

   [553] Omitted by R.C.

   [554] R.C. "But those which had been constructed in the Temple, which
   were over the mercy-seat of the Ark."  Besides the two Cherubim of
   solid gold which Moses placed on the two ends of the Mercy-seat (Ex.
   xxxvii. 7 ff.), Solomon set "within the oracle" two Cherubim of olive
   wood overlaid with gold, ten feet high with outstretched wings
   overshadowing the Ark (1 Kings vi. 23-26; viii. 6, 7).  All these were
   either carried off or destroyed, when Nebuchadnezzar took away "all the
   treasures of the house of the Lord" and "cut in pieces all the vessels
   of gold which Solomon, King of Israel, had made in the Temple of the
   Lord" (2 Kings xxiv. 13; 1 Esdras i. 54; 2 Esdras x. 22).  The
   Benedictine editor is concerned because Cyril has paid no attention to
   the strange fiction in 2 Maccabees ii. 4 that Jeremy the Prophet
   "commanded the Tabernacle and the Ark to go with him" to Mount Horeb,
   and there hid them, with the Altar of Incense, in a hollow cave, to
   remain "unknown until the time that God gathers His people again
   together."

   [555] The Greek word rendered "Sanctuary" is he hagiosune, literally
   "the holiness."

   [556] 2 Chron. xxxvi. 7.

   [557] R.C. "The veil of the Sanctuary he tore down, he overturned the
   altar, and took all the vessels and carried them away to an idol
   temple.  The Temple itself he burned."

   [558] R.C. Afterwards he was turned into a wild beast:  "he who was
   like a wild beast and most cruel in disposition; but he was turned into
   a wild beast, not that he might perish, but that by repentance he might
   be saved."

   [559] R.C. "of birds."  See Dan. iv. 33.

   [560] R.C. "after the midst of the furnace had become to Ananias and
   his companions as the tinkling breath of rain, he saw and believed
   not."

   [561] R.C. "But afterwards he came to his senses and repented, as he
   says himself."

   [562] Dan. iv. 34.

   [563] R.C. "And after he had been scourged many years, he gave praise
   to Him that liveth for ever, and acknowledged Him that had given him
   the kingdom, and recognised the King of kings.  And though he had often
   sinned in deeds, on making confession only in words, he received the
   benefit of God's unspeakable loving kindness.  He who was of all men
   most wicked, by the Divine judgment and loving-kindness of God who
   chastised him, crowned himself again with the royal diadem, and
   recovered his imperial throne."

   [564] R.C. "If then there is present among you any from among the
   Heathen who has ever spoken evil against Christians, or in times of
   persecution plotted against the Holy Churches, let him take
   Nabuchodonsor as an example of salvation:  let him confess in like
   manner, that he may also find the like forgiveness.  If any has been
   defiled by lust and passions, let him take up the repentance of the
   blessed David:  if any has denied like Peter, let him die like him for
   the sake of the Lord Jesus.  For He who to his tears begrudged not the
   Apostleship, will not refuse thee the gospel mysteries.  And for women
   let Rahab be a pattern unto salvation, and for men the manifold
   examples mentioned of the men of old times.

   [565] R.C. "And be ye all of good hope, having regard to the
   lovingkindness of God; not that we may fall back into the same sins,
   but that having had the benefit of redemption, and lived in a manner
   worthy of His grace, we may be able to blot out the handwriting that is
   against us by good works; in the power of the Only-begotten, the Son of
   God, and our Lord Jesus Christ, with whom be glory to the Father, with
   the Holy Ghost, both now and ever, and unto all the ages of eternity.
   Amen."
     __________________________________________________________________

   Lecture III.

   On Baptism.

   Romans vi. 3, 4

   Or know ye not that all we who were baptized into Christ Jesus were
   baptized into His death? were buried therefore with Him by our baptism
   into death, &c.

   1.  Rejoice, ye heavens, and let the earth be glad [566] , for those
   who are to be sprinkled with hyssop, and cleansed with the spiritual
   [567] hyssop, the power of Him to whom at His Passion drink was offered
   on hyssop and a reed [568] .  And while the Heavenly Powers rejoice,
   let the souls that are to be united to the spiritual Bridegroom make
   themselves ready.  For the voice is heard of one crying in the
   wilderness, Prepare ye the way of the Lord [569] .  For this is no
   light matter, no ordinary and indiscriminate union according to the
   flesh [570] , but the All-searching Spirit's election according to
   faith.  For the inter-marriages and contracts of the world are not made
   altogether with judgment:  but wherever there is wealth or beauty,
   there the bridegroom speedily approves:  but here it is not beauty of
   person, but the soul's clear conscience; not the condemned Mammon, but
   the wealth of the soul in godliness.

   2.  Listen then, O ye children of righteousness, to John's exhortation
   when he says, Make straight the way of the Lord.  Take away all
   obstacles and stumbling-blocks, that ye may walk straight onward to
   eternal life.  Make ready the vessels [571] of the soul, cleansed by
   unfeigned faith, for reception of the Holy Ghost.  Begin at once to
   wash your robes in repentance, that when called to the bride-chamber ye
   may be found clean.  For the Bridegroom invites all without
   distinction, because His grace is bounteous; and the cry of loud-voiced
   heralds assembles them all:  but the same Bridegroom afterwards
   separates those who have come in to the figurative marriage.  O may
   none of those whose names have now been enrolled hear the words,
   Friend, how camest thou in hither, not having a wedding garment [572]
   ?  But may you all hear, Well done, good and faithful servant; thou
   wast faithful over a few things, I will set thee over many things:
   enter thou into the joy of thy lord [573] .

   For now meanwhile thou standest outside the door:  but God grant that
   you all may say, The King hath brought me into His chamber [574] .  Let
   my soul rejoice in the Lord:  for He hath clothed me with a garment of
   salvation, and a robe of gladness:  He hath crowned me with a garland
   as a bridegroom [575] , and decked me with ornaments as a bride:  that
   the soul of every one of you may be found not having spot or wrinkle or
   any such thing [576] ; I do not mean before you have received the
   grace, for how could that be? since it is for remission of sins that ye
   have been called; but that, when the grace is to be given, your
   conscience being found uncondemned may concur with the grace.

   3.  This is in truth a serious matter, brethren, and you must approach
   it with good heed.  Each one of you is about to be presented to God
   before tens of thousands of the Angelic Hosts:  the Holy Ghost is about
   to seal [577] your souls:  ye are to be enrolled in the army of the
   Great King.  Therefore make you ready, and equip yourselves, by putting
   on I mean, not bright apparel [578] , but piety of soul with a good
   conscience.  Regard not the Laver as simple water, but rather regard
   the spiritual grace that is given with the water.  For just as the
   offerings brought to the heathen altars [579] , though simple in their
   nature, become defiled by the invocation of the idols [580] , so
   contrariwise the simple water having received the invocation of the
   Holy Ghost, and of Christ, and of the Father, acquires a new power of
   holiness.

   4.  For since man is of twofold nature, soul and body, the purification
   also is twofold, the one incorporeal for the incorporeal part, and the
   other bodily for the body:  the water cleanses the body, and the Spirit
   seals the soul; that we may draw near unto God, having our heart
   sprinkled by the Spirit, and our body washed with pure water [581] .
   When going down, therefore, into the water, think not of the bare
   element, but look for salvation by the power of the Holy Ghost:  for
   without both thou canst not possibly be made perfect [582] .  It is not
   I that say this, but the Lord Jesus Christ, who has the power in this
   matter:  for He saith, Except a man be born anew (and He adds the
   words) of water and of the Spirit, he cannot enter into the kingdom of
   God [583] .  Neither doth he that is baptized with water, but not found
   worthy of the Spirit, receive the grace in perfection; nor if a man be
   virtuous in his deeds, but receive not the seal by water, shall he
   enter into the kingdom of heaven.  A bold saying, but not mine, for it
   is Jesus who hath declared it:  and here is the proof of the statement
   from Holy Scripture.  Cornelius was a just man, who was honoured with a
   vision of Angels, and had set up his prayers and alms-deeds as a good
   memorial [584] before God in heaven.  Peter came, and the Spirit was
   poured out upon them that believed, and they spake with other tongues,
   and prophesied:  and after the grace of the Spirit the Scripture saith
   that Peter commanded them to be baptized in the name of Jesus Christ
   [585] ; in order that, the soul having been born again by faith [586] ,
   the body also might by the water partake of the grace.

   5.  But if any one wishes to know why the grace is given by water and
   not by a different element, let him take up the Divine Scriptures and
   he shall learn.  For water is a grand thing, and the noblest of the
   four visible elements of the world.  Heaven is the dwelling-place of
   Angels, but the heavens are from the waters [587] :  the earth is the
   place of men, but the earth is from the waters:  and before the whole
   six days' formation of the things that were made, the Spirit of God
   moved upon the face of the water [588] .  The water was the beginning
   of the world, and Jordan the beginning of the Gospel tidings:  for
   Israel deliverance from Pharaoh was through the sea, and for the world
   deliverance from sins by the washing of water with the word [589] of
   God.  Where a covenant is made with any, there is water also.  After
   the flood, a covenant was made with Noah:  a covenant for Israel from
   Mount Sinai, but with water, and scarlet wool, and hyssop [590] .
   Elias is taken up, but not apart from water:  for first he crosses the
   Jordan, then in a chariot mounts the heaven.  The high-priest is first
   washed, then offers incense; for Aaron first washed, then was made
   high-priest:  for how could one who had not yet been purified by water
   pray for the rest?  Also as a symbol of Baptism there was a laver set
   apart within the Tabernacle.

   6.  Baptism is the end of the Old Testament, and beginning of the New.
   For its author was John, than whom was none greater among them that are
   born of women.  The end he was of the Prophets:  for all the Prophets
   and the law were until John [591] :  but of the Gospel history he was
   the first-fruit.  For it saith, The beginning of the Gospel of Jesus
   Christ, &c.:  John came baptising in the wilderness [592] .  You may
   mention Elias the Tishbite who was taken up into heaven, yet he is not
   greater than John:  Enoch was translated, but he is not greater than
   John:  Moses was a very great lawgiver, and all the Prophets were
   admirable, but not greater than John.  It is not I that dare to compare
   Prophets with Prophets:  but their Master and ours, the Lord Jesus,
   declared it:  Among them that are born of women there hath not risen a
   greater than John [593] :  He saith not "among them that are born of
   virgins," but of women [594] .  The comparison is between the great
   servant and his fellow-servants:  but the pre-eminence and the grace of
   the Son is beyond comparison with servants.  Seest thou how great a man
   God chose as the first minister of this grace?--a man possessing
   nothing, and a lover of the desert, yet no hater of mankind:  who ate
   locusts, and winged his soul for heaven [595] :  feeding upon honey,
   and speaking things both sweeter and more salutary than honey:  clothed
   with a garment of camel's hair, and shewing in himself the pattern of
   the ascetic life; who also was sanctified by the Holy Ghost while yet
   he was carried in his mother's womb.  Jeremiah was sanctified, but did
   not prophesy, in the womb [596] :  John alone while carried in the womb
   leaped for joy [597] , and though he saw not with the eyes of flesh,
   knew his Master by the Spirit:  for since the grace of Baptism was
   great, it required greatness in its founder also.

   7.  This man was baptizing in Jordan, and there went out unto him all
   Jerusalem [598] , to enjoy the first-fruits of baptisms:  for in
   Jerusalem is the prerogative of all things good.  But learn, O ye
   inhabitants of Jerusalem, how they that came out were baptized by him:
   confessing their sins, it is said [599] .  First they shewed their
   wounds, then he applied the remedies, and to them that believed gave
   redemption from eternal fire.  And if thou wilt be convinced of this
   very point, that the baptism of John is a redemption from the threat of
   the fire, hear how he says, O generation of vipers, who hath warned you
   to flee from the wrath to come [600] ?  Be not then henceforth a viper,
   but as thou hast been formerly a viper's brood, put off, saith he, the
   slough [601] of thy former sinful life.  For every serpent creeps into
   a hole and casts its old slough, and having rubbed off the old skin,
   grows young again in body.  In like manner enter thou also through the
   strait and narrow gate [602] :  rub off thy former self by fasting, and
   drive out that which is destroying thee.  Put off the old man with his
   doings [603] , and quote that saying in the Canticles, I have put off
   my coat, how shall I put it on [604] ?

   But there is perhaps among you some hypocrite, a man-pleaser, and one
   who makes a pretence of piety, but believes not from the heart; having
   the hypocrisy of Simon Magus; one who has come hither not in order to
   receive of the grace, but to spy out what is given:  let him also learn
   from John:  And now also the axe is laid unto the root of the trees,
   Every tree therefore that bringeth not forth good fruit is hewn down,
   and cast into the fire [605] .  The Judge is inexorable; put away thine
   hypocrisy.

   8.  What then must you do?  And what are the fruits of repentance?  Let
   him that hath two coats give to him that hath none [606] :  the teacher
   was worthy of credit, since he was also the first to practise what he
   taught:  he was not ashamed to speak, for conscience hindered not his
   tongue:  and he that hath meat, let him do likewise.  Wouldst thou
   enjoy the grace of the Holy Spirit, yet judgest the poor not worthy of
   bodily food?  Seekest thou the great gifts, and impartest not of the
   small?  Though thou be a publican, or a fornicator, have hope of
   salvation:  the publicans and the harlots go into the kingdom of God
   before you [607] .  Paul also is witness, saying, Neither fornicators,
   nor adulterers, nor the rest, shall inherit the kingdom of God.  And
   such were some of you:  but ye were washed, but ye were sanctified
   [608] .  He said not, such are some of you, but such were some of you.
   Sin committed in the state of ignorance is pardoned, but persistent
   wickedness is condemned.

   9.  Thou hast as the glory of Baptism the Son Himself, the
   Only-begotten of God.  For why should I speak any more of man?  John
   was great, but what is he to the Lord?  His was a loud-sounding voice,
   but what in comparison with the Word?  Very noble was the herald, but
   what in comparison with the King?  Noble was he that baptized with
   water, but what to Him that baptizeth with the Holy Ghost and with fire
   [609] ?  The Saviour baptized the Apostles with the Holy Ghost and with
   fire, when suddenly there came a sound from heaven as of the rushing of
   a mighty wind, and it filled all the house where they were sitting.
   And there appeared unto them cloven tongues like as of fire:  and it
   sat upon each one of them, and they were all filled with the Holy Ghost
   [610] .

   10.  If any man receive not Baptism, he hath not salvation; except only
   Martyrs, who even without the water receive the kingdom.  For when the
   Saviour, in redeeming the world by His Cross, was pierced in the side,
   He shed forth blood and water; that men, living in times of peace,
   might be baptized in water, and, in times of persecution, in their own
   blood.  For martyrdom also the Saviour is wont to call a baptism,
   saying, Can ye drink the cup which I drink, and be baptized with the
   baptism that I am baptized with [611] ?  And the Martyrs confess, by
   being made a spectacle unto the world, and to Angels, and to men [612]
   ; and thou wilt soon confess:--but it is not yet the time for thee to
   hear of this.

   11.  Jesus sanctified Baptism by being Himself baptized.  If the Son of
   God was baptized, what godly man is he that despiseth Baptism?  But He
   was baptized not that He might receive remission of sins, for He was
   sinless; but being sinless, He was baptized, that He might give to them
   that are baptized a divine and excellent grace.  For since the children
   are partakers of flesh and blood, He also Himself likewise partook of
   the same [613] , that having been made partakers of His presence in the
   flesh we might be made partakers also of His Divine grace:  thus Jesus
   was baptized, that thereby we again by our participation might receive
   both salvation and honour.  According to Job, there was in the waters
   the dragon that draweth up Jordan into his mouth [614] .  Since,
   therefore, it was necessary to break the heads of the dragon in pieces
   [615] , He went down and bound the strong one in the waters, that we
   might receive power to tread upon serpents and scorpions [616] .  The
   beast was great and terrible.  No fishing-vessel was able to carry one
   scale of his tail [617] :  destruction ran before him [618] , ravaging
   all that met him.  The Life encountered him, that the mouth of Death
   might henceforth be stopped, and all we that are saved might say, O
   death, where is thy sting?  O grave, where is thy victory [619] ?  The
   sting of death is drawn by Baptism.

   12.  For thou goest down into the water, bearing thy sins, but the
   invocation of grace [620] , having sealed thy soul, suffereth thee not
   afterwards to be swallowed up by the terrible dragon.  Having gone down
   dead in sins, thou comest up quickened in righteousness.  For if thou
   hast been united with the likeness of the Saviour's death [621] , thou
   shalt also be deemed worthy of His Resurrection.  For as Jesus took
   upon Him the sins of the world, and died, that by putting sin to death
   He might rise again in righteousness; so thou by going down into the
   water, and being in a manner buried in the waters, as He was in the
   rock, art raised again walking in newness of life [622] .

   13.  Moreover, when thou hast been deemed worthy of the grace, He then
   giveth thee strength to wrestle against the adverse powers.  For as
   after His Baptism He was tempted forty days (not that He was unable to
   gain the victory before, but because He wished to do all things in due
   order and succession), so thou likewise, though not daring before thy
   baptism to wrestle with the adversaries, yet after thou hast received
   the grace and art henceforth confident in the armour of righteousness
   [623] , must then do battle, and preach the Gospel, if thou wilt.

   14.  Jesus Christ was the Son of God, yet He preached not the Gospel
   before His Baptism.  If the Master Himself followed the right time in
   due order, ought we, His servants, to venture out of order?  From that
   time Jesus began to preach [624] , when the Holy Spirit had descended
   upon Him in a bodily shape, like a dove [625] ; not that Jesus might
   see Him first, for He knew Him even before He came in a bodily shape,
   but that John, who was baptizing Him, might behold Him.  For I, saith
   he, knew Him not:  but He that sent me to baptize with water, He said
   unto me, Upon whomsoever thou shalt see the Spirit descending and
   abiding on Him, that is He [626] .  If thou too hast unfeigned piety,
   the Holy Ghost cometh down on thee also, and a Father's voice sounds
   over thee from on high--not, "This is My Son," but, "This has now been
   made My son;" for the "is" belongs to Him alone, because In the
   beginning was the Word, and the Word was with God, and the Word was God
   [627] .  To Him belongs the "is," since He is always the Son of God:
   but to thee "has now been made:"  since thou hast not the sonship by
   nature, but receivest it by adoption.  He eternally "is;" but thou
   receivest the grace by advancement.

   15.  Make ready then the vessel of thy soul, that thou mayest become a
   son of God, and an heir of God, and joint-heir with Christ [628] ; if,
   indeed, thou art preparing thyself that thou mayest receive; if thou
   art drawing nigh in faith that thou mayest be made faithful; if of set
   purpose thou art putting off the old man.  For all things whatsoever
   thou hast done shall be forgiven thee, whether it be fornication, or
   adultery, or any other such form of licentiousness.  What can be a
   greater sin than to crucify Christ?  Yet even of this Baptism can
   purify.  For so spake Peter to the three thousand who came to him, to
   those who had crucified the Lord, when they asked him, saying, Men and
   brethren, what shall we do [629] ?  For the wound is great.  Thou hast
   made us think of our fall, O Peter, by saying, Ye killed the Prince of
   Life [630] .  What salve is there for so great a wound?  What cleansing
   for such foulness?  What is the salvation for such perdition?  Repent,
   saith he, and be baptized every one of you in the name of Jesus Christ
   our Lord, for the remission of sins, and ye shall receive the gift of
   the Holy Ghost [631] .  O unspeakable loving-kindness of God!  They
   have no hope of being saved, and yet they are thought worthy of the
   Holy Ghost.  Thou seest the power of Baptism!  If any of you has
   crucified the Christ by blasphemous words; if any of you in ignorance
   has denied Him before men; if any by wicked works has caused the
   doctrine to be blasphemed; let him repent and be of good hope, for the
   same grace is present even now.

   16.  Be of good courage, O Jerusalem; the Lord will take away all thine
   iniquities [632] .  The Lord will wash away the filth of His sons and
   of His daughters by the Spirit of judgment, and by the Spirit of
   burning [633] .  He will sprinkle clean water upon you, and ye shall be
   cleansed from all your sin [634] .  Angels shall dance around you, and
   say, Who is this that cometh up in white array, leaning upon her
   beloved [635] ?  For the soul that was formerly a slave has now adopted
   her Master Himself as her kinsman:  and He accepting the unfeigned
   purpose will answer:  Behold, thou art fair, my love; behold, thou art
   fair:  thy teeth are like flocks of sheep new shorn, (because of the
   confession of a good conscience:  and further) which have all of them
   twins [636] ; because of the twofold grace, I mean that which is
   perfected of water and of the Spirit [637] , or that which is announced
   by the Old and by the New Testament.  And God grant that all of you
   when you have finished the course of the fast, may remember what I say,
   and bringing forth fruit in good works, may stand blameless beside the
   Spiritual Bridegroom, and obtain the remission of your sins from God;
   to whom with the Son and Holy Spirit be the glory for ever.  Amen.
     __________________________________________________________________

   [566] Ps. xcvi. 11.

   [567] The invisible or spiritual (noetos) hyssop is the cleansing power
   of the Holy Ghost in Baptism.  Compare Ps. li. 7.

   [568] S. Cyril here, and still more emphatically in xiii. 39,
   distinguishes the hyssop (John xix. 29) from the reed (Matt. xxvii.
   48), implying that the sponge filled with vinegar was bound round with
   hyssop, and then fixed on a reed.  Another opinion is that the reed
   itself was that of hyssop.  See Dictionary of the Bible, "Hyssop."

   [569] Is. xl. 3.

   [570] somaton.

   [571] So in § 15, the soul is regarded as a vessel for receiving grace.

   [572] Matt. xxii. 12.

   [573] Matt. xxv. 21.

   [574] Cant. i. 4.

   [575] Is. lxi. 10.  Compare Cant. iii. 11:  Go forth, O ye daughters of
   Zion, and behold King Solomon, with the crown wherewith his mother hath
   crowned him in the day of his espousals.  In the passage of Isaiah the
   bridegroom's crown is likened to the priestly mitre.

   [576] Eph. v. 27.

   [577] See Index, "Seal."

   [578] Index, "White."

   [579] bomois used of heathen altars only, in Septuagint and N.T.

   [580] Both here and in xix. 7, Cyril speaks of things offered to idols
   just as S. Paul in 1 Cor. x. 20.  The Benediction of the water of
   Baptism is found in the Apostolic Constitutions, vii. 43:  "Look down
   from heaven, and sanctify this water, and give it grace and power, that
   so he that is to be baptized according to the command of Thy Christ,
   may be crucified with Him, and may die with Him, and be buried with
   Him, and may rise with him to the adoption which is in him, that he may
   be dead to sin and live to righteousness."

   [581] Heb. x. 22.

   [582] See the note on "the twofold grace perfected by water and the
   Spirit," at the end of this Lecture.

   [583] John iii. 3.

   [584] stele, Sept.  A pillar of stone, bearing an inscription, was a
   common form of memorial among the Israelites and other ancient
   nations.  See Dictionary of the Bible, "Pillar."

   [585] Acts x. 48.

   [586] S. Cyril considers that Cornelius and his friends were
   regenerated, as the Apostles were, apart from Baptism; as August. Serm.
   269, n. 2, and Chrysost. in Act. Apost. Hom. 25, seem to do.  R.W.C.

   [587] Compare ix. 5.

   [588] Gen. i. 2.

   [589] Ephes. v. 26.

   [590] Heb. ix. 19.

   [591] Matt. xi. 13.

   [592] Mark i. 1, 4.

   [593] Matt. xi. 11.

   [594] From the Clementine Recognitions, I. 54 and 60, we learn that
   there were some who asserted that John was the Christ, and not Jesus,
   inasmuch as Jesus Himself declared that John was greater than all men,
   and all Prophets.  The answer is there given, that John was greater
   than all who are born of women, yet not greater than the Son of Man.

   [595] The locust being winged suggest the idea of growing wings for the
   soul.  Is. xl. 31:  pterophuesousin hos aetoi.

   [596] Jer. i. 5.

   [597] Luke i. 44.

   [598] Matt. iii. 5.

   [599] Matt. iii. 6.

   [600] Ib. iii. 7.

   [601] The Greek word (hupostasis) is used by Polybius (xxxiv. 9) for
   the deposit of silver from crushed ore, and by Hippocrates for any
   sediment or deposit.  Here it means, as the context clearly shews, the
   old skin cast by a snake.  Compare ii. 5.

   [602] Matt. vii. 13, 14.

   [603] Col. iii. 9.

   [604] Cant. v. 3.  In the Song, this saying is an excuse for not rising
   from bed.  S. Cyril applies it in a different way.

   [605] Matt. iii. 10.

   [606] Luke iii. 11.

   [607] Matt. xxi. 31.

   [608] 1 Cor. vi. 9, 10.

   [609] Matt. iii. 11.

   [610] Acts ii. 2.

   [611] Mark x. 38.

   [612] 1 Cor. iv. 9.

   [613] Heb. ii. 14.

   [614] Job xl. 23.

   [615] Ps. lxxiv. 14.

   [616] Luke x. 19.

   [617] Job xl. 26, in the Sept. in place of xli. 7:  Canst thou fill his
   skin with barbed irons, or his head with fish spears? (A.V. and R.V.)

   [618] Job xli. 13, Sept. but in R.V. xli. 22:  And terror danceth
   before him.

   [619] 1 Cor. xv. 55.

   [620] Compare III. 3, and see Index, "Baptism."

   [621] Rom. vi. 5.

   [622] Rom. vi. 4.  Instead of "might rise again" (Roe, Casaub. Mon.),
   the older Editions have "might raise thee up," which is less
   appropriate in this part of the sentence.

   [623] 2 Cor. vi. 7.

   [624] Matt. iv. 17.

   [625] Luke iii. 22.

   [626] John i. 33.

   [627] Ib. i. 1.

   [628] Rom. viii. 17.

   [629] Acts ii. 37.

   [630] Ib. iii. 15.

   [631] Ib. ii. 58.

   [632] Zeph. iii. 14, 15.

   [633] Is. iv. 4.

   [634] Ezek. xxxvi. 25.

   [635] Cant. viii. 4, Gr. adelphidon, "brother," "kinsman."

   [636] Ib. iv. 1, 2.

   [637] The Fathers sometimes speak as if Baptism was primarily the
   Sacrament of remission of sins, and upon that came the gift of the
   Spirit, which notwithstanding was but begun in Baptism and completed in
   Confirmation.  Vid. Tertullian. de Bapt. 7, 8, supr. i. 5 fin.  Hence,
   as in the text, Baptism may be said to be made up of two gifts, Water,
   which is Christ's blood, and the Spirit.  There is no real difference
   between this and the ordinary way of speaking on the subject;--Water,
   which conveys both gifts, is considered as a type of one
   especially,--conveys both remission of sins through Christ's blood and
   the grace of the Spirit, but is the type of one, viz. the blood of
   Christ, as the Oil in Confirmation is of the other.  And again,
   remission of sins is a complete gift given at once, sanctification an
   increasing one.  (R.W.C.)  See Index, "Baptism."
     __________________________________________________________________

   Lecture IV.

   On the Ten [638] Points of Doctrine.

   Colossians ii. 8.

   Beware lest any man spoil you through philosophy and vain deceit, after
   the tradition of men, after the rudiments of the world, &c.

   1.  Vice mimics virtue, and the tares strive to be thought wheat,
   growing like the wheat in appearance, but being detected by good judges
   from the taste.  The devil also transfigures himself into an angel of
   light [639] ; not that he may reascend to where he was, for having made
   his heart hard as an anvil [640] , he has henceforth a will that cannot
   repent; but in order that he may envelope those who are living an
   Angelic life in a mist of blindness, and a pestilent condition of
   unbelief.  Many wolves are going about in sheeps' clothing [641] ,
   their clothing being that of sheep, not so their claws and teeth:  but
   clad in their soft skin, and deceiving the innocent by their
   appearance, they shed upon them from their fangs the destructive poison
   of ungodliness.  We have need therefore of divine grace, and of a sober
   mind, and of eyes that see, lest from eating tares as wheat we suffer
   harm from ignorance, and lest from taking the wolf to be a sheep we
   become his prey, and from supposing the destroying Devil to be a
   beneficent Angel we be devoured:  for, as the Scripture saith, he goeth
   about as a roaring lion, seeking whom he may devour [642] .  This is
   the cause of the Church's admonitions, the cause of the present
   instructions, and of the lessons which are read.

   2.  For the method of godliness consists of these two things, pious
   doctrines, and virtuous practice:  and neither are the doctrines
   acceptable to God apart from good works, nor does God accept the works
   which are not perfected with pious doctrines.  For what profit is it,
   to know well the doctrines concerning God, and yet to be a vile
   fornicator?  And again, what profit is it, to be nobly temperate, and
   an impious blasphemer?  A most precious possession therefore is the
   knowledge of doctrines:  also there is need of a wakeful soul, since
   there are many that make spoil through philosophy and vain deceit [643]
   .  The Greeks on the one hand draw men away by their smooth tongue, for
   honey droppeth from a harlot's lips [644] :  whereas they of the
   Circumcision deceive those who come to them by means of the Divine
   Scriptures, which they miserably misinterpret though studying them from
   childhood to old age [645] , and growing old in ignorance.  But the
   children of heretics, by their good words and smooth tongue, deceive
   the hearts of the innocent [646] , disguising with the name of Christ
   as it were with honey the poisoned arrows [647] of their impious
   doctrines:  concerning all of whom together the Lord saith, Take heed
   lest any man mislead you [648] .  This is the reason for the teaching
   of the Creed and for expositions upon it.

   3.  But before delivering you over to the Creed [649] , I think it is
   well to make use at present of a short summary of necessary doctrines;
   that the multitude of things to be spoken, and the long interval of the
   days of all this holy Lent, may not cause forgetfulness in the mind of
   the more simple among you; but that, having strewn some seeds now in a
   summary way, we may not forget the same when afterwards more widely
   tilled.  But let those here present whose habit of mind is mature, and
   who have their senses already exercised to discern good and evil [650]
   , endure patiently to listen to things fitted rather for children, and
   to an introductory course, as it were, of milk:  that at the same time
   both those who have need of the instruction may be benefited, and those
   who have the knowledge may rekindle the remembrance of things which
   they already know.

   I.  Of God.

   4.  First then let there be laid as a foundation in your soul the
   doctrine concerning God; that God is One, alone unbegotten, without
   beginning, change, or variation [651] ; neither begotten of another,
   nor having another to succeed Him in His life; who neither began to
   live in time, nor endeth ever:  and that He is both good and just; that
   if ever thou hear a heretic say, that there is one God who is just, and
   another who is good [652] , thou mayest immediately remember, and
   discern the poisoned arrow of heresy.  For some have impiously dared to
   divide the One God in their teaching:  and some have said that one is
   the Creator and Lord of the soul, and another of the body [653] ; a
   doctrine at once absurd and impious.  For how can a man become the one
   servant of two masters, when our Lord says in the Gospels, No man can
   serve two masters [654] ?  There is then One Only God, the Maker both
   of souls and bodies:  One the Creator of heaven and earth, the Maker of
   Angels and Archangels:  of many the Creator, but of One only the Father
   before all ages,--of One only, His Only-begotten Son, our Lord Jesus
   Christ, by Whom He made all things visible and invisible [655] .

   5.  This Father of our Lord Jesus Christ is not circumscribed in any
   place [656] , nor is He less than the heaven; but the heavens are the
   works of His fingers [657] , and the whole earth is held in His grasp
   [658] :  He is in all things and around all.  Think not that the sun is
   brighter than He [659] , or equal to Him:  for He who at first formed
   the sun must needs be incomparably greater and brighter.  He
   foreknoweth the things that shall be, and is mightier than all, knowing
   all things and doing as He will; not being subject to any necessary
   sequence of events, nor to nativity, nor chance, nor fate; in all
   things perfect, and equally possessing every absolute form [660] of
   virtue, neither diminishing nor increasing, but in mode and conditions
   ever the same; who hath prepared punishment for sinners, and a crown
   for the righteous.

   6.  Seeing then that many have gone astray in divers ways from the One
   God, some having deified the sun, that when the sun sets they may abide
   in the night season without God; others the moon, to have no God by day
   [661] ; others the other parts of the world [662] ; others the arts
   [663] ; others their various kinds of food [664] ; others their
   pleasures [665] ; while some, mad after women, have set up on high an
   image of a naked woman, and called it Aphrodite [666] , and worshipped
   their own lust in a visible form; and others dazzled by the brightness
   of gold have deified it [667] and the other kinds of matter;--whereas
   if one lay as a first foundation in his heart the doctrine of the unity
   [668] of God, and trust to Him, he roots out at once the whole crop
   [669] of the evils of idolatry, and of the error of the heretics:  lay
   thou, therefore, this first doctrine of religion as a foundation in thy
   soul by faith.

   Of Christ.

   7.  Believe also in the Son of God, One and Only, our Lord Jesus
   Christ, Who was begotten God of God, begotten Life of Life, begotten
   Light of Light [670] , Who is in all things like [671] to Him that
   begat, Who received not His being in time, but was before all ages
   eternally and incomprehensibly begotten of the Father:  The Wisdom and
   the Power of God, and His Righteousness personally subsisting [672] :
   Who sitteth on the right hand of the Father before all ages.

   For the throne at God's right hand He received not, as some have
   thought, because of His patient endurance, being crowned as it were by
   God after His Passion; but throughout His being,--a being by eternal
   generation [673] ,--He holds His royal dignity, and shares the Father's
   seat, being God and Wisdom and Power, as hath been said; reigning
   together with the Father, and creating all things for the Father, yet
   lacking nothing in the dignity of Godhead, and knowing Him that hath
   begotten Him, even as He is known of Him that hath begotten; and to
   speak briefly, remember thou what is written in the Gospels, that none
   knoweth the Son but the Father, neither knoweth any the Father save the
   Son [674] .

   8.  Further, do thou neither separate [675] the Son from the Father,
   nor by making a confusion believe in a Son-Fatherhood [676] ; but
   believe that of One God there is One Only-begotten Son, who is before
   all ages God the Word; not the uttered [677] word diffused into the
   air, nor to be likened to impersonal words [678] ; but the Word the
   Son, Maker of all who partake of reason, the Word who heareth the
   Father, and Himself speaketh.  And on these points, should God permit,
   we will speak more at large in due season; for we do not forget our
   present purpose to give a summary introduction to the Faith.

   Concerning His Birth of the Virgin.

   9.  Believe then that this Only-begotten Son of God for our sins came
   down from heaven upon earth, and took upon Him this human nature of
   like passions [679] with us, and was begotten of the Holy Virgin and of
   the Holy Ghost, and was made Man, not in seeming and mere show [680] ,
   but in truth; nor yet by passing through the Virgin as through a
   channel [681] ; but was of her made truly flesh, [and truly nourished
   with milk [682] ], and did truly eat as we do, and truly drink as we
   do.  For if the Incarnation was a phantom, salvation is a phantom
   also.  The Christ was of two natures, Man in what was seen, but God in
   what was not seen; as Man truly eating like us, for He had the like
   feeling of the flesh with us; but as God feeding the five thousand from
   five loaves; as Man truly dying, but as God raising him that had been
   dead four days; truly sleeping in the ship as Man, and walking upon the
   waters as God.

   Of the Cross.

   10.  He was truly crucified for our sins.  For if thou wouldest deny
   it, the place refutes thee visibly, this blessed Golgotha [683] , in
   which we are now assembled for the sake of Him who was here crucified;
   and the whole world has since been filled with pieces of the wood of
   the Cross [684] .  But He was crucified not for sins of His own, but
   that we might be delivered from our sins.  And though as Man He was at
   that time despised of men, and was buffeted, yet He was acknowledged by
   the Creation as God:  for when the sun saw his Lord dishonoured, he
   grew dim and trembled, not enduring the sight.

   Of His Burial.

   11.  He was truly laid as Man in a tomb of rock; but rocks were rent
   asunder by terror because of Him.  He went down into the regions
   beneath the earth, that thence also He might redeem the righteous [685]
   .  For, tell me, couldst thou wish the living only to enjoy His grace,
   and that, though most of them are unholy; and not wish those who from
   Adam had for a long while been imprisoned to have now gained their
   liberty?  Esaias the Prophet proclaimed with loud voice so many things
   concerning Him; wouldst thou not wish that the King should go down and
   redeem His herald?  David was there, and Samuel, and all the Prophets
   [686] , John himself also, who by his messengers said, Art thou He that
   should come, or look we for another [687] ?  Wouldst thou not wish that
   He should descend and redeem such as these?

   Of the Resurrection.

   12.  But He who descended into the regions beneath the earth came up
   again; and Jesus, who was buried, truly rose again the third day.  And
   if the Jews ever worry thee, meet them at once by asking thus:  Did
   Jonah come forth from the whale on the third day, and hath not Christ
   then risen from the earth on the third day?  Is a dead man raised to
   life on touching the bones of Elisha, and is it not much easier for the
   Maker of mankind to be raised by the power of the Father?  Well then,
   He truly rose, and after He had risen was seen again of the disciples:
   and twelve disciples were witnesses of His Resurrection, who bare
   witness not in pleasing words, but contended even unto torture and
   death for the truth of the Resurrection.  What then, shall every word
   be established at the mouth of two of three witnesses [688] , according
   to the Scripture, and, though twelve bear witness to the Resurrection
   of Christ, art thou still incredulous in regard to His Resurrection?

   Concerning the Ascension.

   13.  But when Jesus had finished His course of patient endurance, and
   had redeemed mankind from their sins, He ascended again into the
   heavens, a cloud receiving Him up:  and as He went up Angels were
   beside Him, and Apostles were beholding.  But if any man disbelieves
   the words which I speak, let him believe the actual power of the things
   now seen.  All kings when they die have their power extinguished with
   their life:  but Christ crucified is worshipped by the whole world.  We
   proclaim The Crucified, and the devils tremble now.  Many have been
   crucified at various times; but of what other who was crucified did the
   invocation ever drive the devils away?

   14.  Let us, therefore, not be ashamed of the Cross of Christ; but
   though another hide it, do thou openly seal it upon thy forehead, that
   the devils may behold the royal sign and flee trembling far away [689]
   .  Make then this sign at eating and drinking, at sitting, at lying
   down, at rising up, at speaking, at walking:  in a word, at every act
   [690] .  For He who was here crucified is in heaven above.  If after
   being crucified and buried He had remained in the tomb, we should have
   had cause to be ashamed; but, in fact, He who was crucified on Golgotha
   here, has ascended into heaven from the Mount of Olives on the East.
   For after having gone down hence into Hades, and come up again to us,
   He ascended again from us into heaven, His Father addressing Him, and
   saying, Sit Thou on My right hand, until I make Thine enemies Thy
   footstool [691] .

   Of Judgment to Come.

   15.  This Jesus Christ who is gone up shall come again, not from earth
   but from heaven:  and I say, "not from earth," because there are many
   Antichrists to come at this time from earth.  For already, as thou hast
   seen, many have begun to say, I am the Christ [692] :  and the
   abomination of desolation [693] is yet to come, assuming to himself the
   false title of Christ.  But look thou for the true Christ, the
   Only-begotten Son of God, coming henceforth no more from earth, but
   from heaven, appearing to all more bright than any lightning and
   brilliancy of light, with angel guards attended, that He may judge both
   quick and dead, and reign in a heavenly, eternal kingdom, which shall
   have no end.  For on this point also, I pray thee, make thyself sure,
   since there are many who say that Christ's Kingdom hath an end [694] .

   Of the Holy Ghost.

   16.  Believe thou also in the Holy Ghost, and hold the same opinion
   concerning Him, which thou hast received to hold concerning the Father
   and the Son, and follow not those who teach blasphemous things of Him
   [695] .  But learn thou that this Holy Spirit is One, indivisible, of
   manifold power; having many operations, yet not Himself divided; Who
   knoweth the mysteries, Who searcheth all things, even the deep things
   of God [696] :  Who descended upon the Lord Jesus Christ in form of a
   dove; Who wrought in the Law and in the Prophets; Who now also at the
   season of Baptism sealeth thy soul; of Whose holiness also every
   intellectual nature hath need:  against Whom if any dare to blaspheme,
   he hath no forgiveness, neither in this world, nor in that which is to
   come [697] :  "Who with the Father and the Son together [698] " is
   honoured with the glory of the Godhead:  of Whom also thrones, and
   dominions, principalities, and powers have need [699] .  For there is
   One God, the Father of Christ; and One Lord Jesus Christ, the
   Only-begotten Son of the Only God; and One Holy Ghost, the sanctifier
   and deifier of all [700] , Who spake in the Law and in the Prophets, in
   the Old and in the New Testament.

   17.  Have thou ever in thy mind this seal [701] , which for the present
   has been lightly touched in my discourse, by way of summary, but shall
   be stated, should the Lord permit, to the best of my power with the
   proof from the Scriptures.  For concerning the divine and holy
   mysteries of the Faith, not even a casual statement must be delivered
   without the Holy Scriptures; nor must we be drawn aside by mere
   plausibility and artifices of speech.  Even to me, who tell thee these
   things, give not absolute credence, unless thou receive the proof of
   the things which I announce from the Divine Scriptures.  For this
   salvation which we believe depends not on ingenious reasoning [702] ,
   but on demonstration of the Holy Scriptures.

   Of the Soul.

   18.  Next to the knowledge of this venerable and glorious and all-holy
   Faith, learn further what thou thyself art:  that as man thou art of a
   two-fold nature, consisting of soul and body; and that, as was said a
   short time ago, the same God is the Creator both of soul and body [703]
   .  Know also that thou hast a soul self-governed, the noblest work of
   God, made after the image of its Creator [704] :  immortal because of
   God that gives it immortality; a living being, rational, imperishable,
   because of Him that bestowed these gifts:  having free power to do what
   it willeth [705] .  For it is not according to thy nativity that thou
   sinnest, nor is it by the power of chance that thou committest
   fornication, nor, as some idly talk, do the conjunctions of the stars
   compel thee to give thyself to wantonness [706] .  Why dost thou shrink
   from confessing thine own evil deeds, and ascribe the blame to the
   innocent stars?  Give no more heed, pray, to astrologers; for of these
   the divine Scripture saith, Let the stargazers of the heaven stand up
   and save thee, and what follows:  Behold, they all shall be consumed as
   stubble on the fire, and shall not deliver their soul from the flame
   [707] .

   19.  And learn this also, that the soul, before it came into this
   world, had committed no sin [708] , but having come in sinless, we now
   sin of our free-will.  Listen not, I pray thee, to any one perversely
   interpreting the words, But if I do that which I would not [709] :  but
   remember Him who saith, If ye be willing, and hearken unto Me, ye shall
   eat the good things of the land:  but if ye be not willing, neither
   hearken unto Me, the sword shall devour you, &c. [710] :  and again, As
   ye presented your members as servants to uncleanness and to iniquity
   unto iniquity, even so now present your members as servants to
   righteousness unto sanctification [711] .  Remember also the Scripture,
   which saith, Even as they did not like to retain God in their knowledge
   [712] :  and, That which may be known of God is manifestin them [713] ;
   and again, their eyes they have closed [714] .  Also remember how God
   again accuseth them, and saith, Yet I planted thee a fruitful vine,
   wholly true:  how art thou turned to bitterness, thou the strange vine
   [715] ?

   20.  The soul is immortal, and all souls are alike both of men and
   women; for only the members of the body are distinguished [716] .
   There is not a class of souls sinning by nature, and a class of souls
   practising righteousness by nature [717] :  but both act from choice,
   the substance of their souls being of one kind only, and alike in all.
   I know, however, that I am talking much, and that the time is already
   long:  but what is more precious than salvation?  Art thou not willing
   to take trouble in getting provisions for the way against the
   heretics?  And wilt thou not learn the bye-paths of the road, lest from
   ignorance thou fall down a precipice?  If thy teachers think it no
   small gain for thee to learn these things, shouldest not thou the
   learner gladly receive the multitude of things told thee?

   21.  The soul is self-governed:  and though the devil can suggest, he
   has not the power to compel against the will.  He pictures to thee the
   thought of fornication:  if thou wilt, thou acceptest it; if thou wilt
   not, thou rejectest.  For if thou wert a fornicator by necessity, then
   for what cause did God prepare hell?  If thou were a doer of
   righteousness by nature and not by will, wherefore did God prepare
   crowns of ineffable glory?  The sheep is gentle, but never was it
   crowned for its gentleness:  since its gentle quality belongs to it not
   from choice but by nature.

   Of the Body.

   22.  Thou hast learned, beloved, the nature of the soul, as far as
   there is time at present:  now do thy best to receive the doctrine of
   the body also.  Suffer none of those who say that this body is no work
   of God [718] :  for they who believe that the body is independent of
   God, and that the soul dwells in it as in a strange vessel, readily
   abuse it to fornication [719] .  And yet what fault have they found in
   this wonderful body?  For what is lacking in comeliness?  And what in
   its structure is not full of skill?  Ought they not to have observed
   the luminous construction of the eyes?  And how the ears being set
   obliquely receive the sound unhindered?  And how the smell is able to
   distinguish scents, and to perceive exhalations?  And how the tongue
   ministers to two purposes, the sense of taste, and the power of
   speech?  How the lungs placed out of sight are unceasing in their
   respiration of the air?  Who imparted the incessant pulsation of the
   heart?  Who made the distribution into so many veins and arteries?  Who
   skilfully knitted together the bones with the sinews?  Who assigned a
   part of the food to our substance, and separated a part for decent
   secretion, and hid away the unseemly members in more seemly places?
   Who when the human race must have died out, rendered it by a simple
   intercourse perpetual?

   23.  Tell me not that the body is a cause of sin [720] .  For if the
   body is a cause of sin, why does not a dead body sin?  Put a sword in
   the right hand of one just dead, and no murder takes place.  Let
   beauties of every kind pass before a youth just dead, and no impure
   desire arises.  Why?  Because the body sins not of itself, but the soul
   through the body.  The body is an instrument, and, as it were, a
   garment and robe of the soul:  and if by this latter it be given over
   to fornication, it becomes defiled:  but if it dwell with a holy soul,
   it becomes a temple of the Holy Ghost.  It is not I that say this, but
   the Apostle Paul hath said, Know ye not, that your bodies are the
   temple of the Holy Ghost which is in you [721] ?  Be tender, therefore,
   of thy body as being a temple of the Holy Ghost.  Pollute not thy flesh
   in fornication:  defile not this thy fairest robe:  and if ever thou
   hast defiled it, now cleanse it by repentance:  get thyself washed,
   while time permits.

   24.  And to the doctrine of chastity let the first to give heed be the
   order of Solitaries [722] and of Virgins, who maintain the angelic life
   in the world; and let the rest of the Church's people follow them.  For
   you, brethren, a great crown is laid up:  barter not away a great
   dignity for a petty pleasure:  listen to the Apostle speaking:  Lest
   there be any fornicator or profane person, as Esau, who for one mess of
   meat sold his own birthright [723] .  Enrolled henceforth in the
   Angelic books for thy profession of chastity, see that thou be not
   blotted out again for thy practice of fornication.

   25.  Nor again, on the other hand, in maintaining thy chastity be thou
   puffed up against those who walk in the humbler path of matrimony.  For
   as the Apostle saith, Let marriage be had in honour among all, and let
   the bed be undefiled [724] .  Thou too who retainest thy chastity, wast
   thou not begotten of those who had married?  Because thou hast a
   possession of gold, do not on that account reprobate the silver.  But
   let those also be of good cheer, who being married use marriage
   lawfully; who make a marriage according to God's ordinance, and not of
   wantonness for the sake of unbounded license; who recognise seasons of
   abstinence, that they may give themselves unto prayer [725] ; who in
   our assemblies bring clean bodies as well as clean garments into the
   Church; who have entered upon matrimony for the procreation of
   children, but not for indulgence.

   26.  Let those also who marry but once not reprobate those who have
   consented to a second marriage [726] :  for though continence is a
   noble and admirable thing, yet it is also permissible to enter upon a
   second marriage, that the weak may not fall into fornication.  For it
   is good for them, saith the Apostle, if they abide even as I.  But if
   they have not continency, let them marry:  for it is better to marry
   than to burn [727] .  But let all the other practices be banished afar,
   fornication, adultery, and every kind of licentiousness:  and let the
   body be kept pure for the Lord, that the Lord also may have respect
   unto the body.  And let the body be nourished with food, that it may
   live, and serve without hindrance; not, however, that it may be given
   up to luxuries.

   Concerning Meats.

   27.  And concerning food let these be your ordinances, since in regard
   to meats also many stumble.  For some deal indifferently with things
   offered to idols [728] , while others discipline themselves, but
   condemn those that eat:  and in different ways men's souls are defiled
   in the matter of meats, from ignorance of the useful reasons for eating
   and not eating.  For we fast by abstaining from wine and flesh, not
   because we abhor them as abominations, but because we look for our
   reward; that having scorned things sensible, we may enjoy a spiritual
   and intellectual feast; and that having now sown in tears we may reap
   in joy [729] in the world to come.  Despise not therefore them that
   eat, and because of the weakness of their bodies partake of food:  nor
   yet blame these who use a little wine for their stomach's sake and
   their often infirmities [730] :  and neither condemn the men as
   sinners, nor abhor the flesh as strange food; for the Apostle knows
   some of this sort, when he says:  forbidding to marry, and commanding
   to abstain from meats, which God created to be received with
   thanksgiving by them that believe [731] .  In abstaining then from
   these things, abstain not as from things abominable [732] , else thou
   hast no reward:  but as being good things disregard them for the sake
   of the better spiritual things set before thee.

   28.  Guard thy soul safely, lest at any time thou eat of things offered
   to idols:  for concerning meats of this kind, not only I at this time,
   but ere now Apostles also, and James the bishop of this Church, have
   had earnest care:  and the Apostles and Elders write a Catholic epistle
   to all the Gentiles, that they should abstain first from things offered
   to idols, and then from blood also and from things strangled [733] .
   For many men being of savage nature, and living like dogs, both lap up
   blood [734] , in imitation of the manner of the fiercest beasts, and
   greedily devour things strangled.  But do thou, the servant of Christ,
   in eating observe to eat with reverence.  And so enough concerning
   meats.

   Of Apparel.

   29.  But let thine apparel be plain, not for adornment, but for
   necessary covering:  not to minister to thy vanity, but to keep thee
   warm in winter, and to hide the unseemliness of the body:  lest under
   pretence of hiding the unseemliness, thou fall into another kind of
   unseemliness by thy extravagant dress.

   Of the Resurrection.

   30.  Be tender, I beseech thee, of this body, and understand that thou
   wilt be raised from the dead, to be judged with this body.  But if
   there steal into thy mind any thought of unbelief, as though the thing
   were impossible, judge of the things unseen by what happens to
   thyself.  For tell me; a hundred years ago or more, think where wast
   thou thyself:  and from what a most minute and mean substance thou art
   come to so great a stature, and so much dignity of beauty [735] .  What
   then?  Cannot He who brought the non-existent into being, raise up
   again that which already exists and has decayed [736] ?  He who raises
   the corn, which is sown for our sakes, as year by year it dies,--will
   He have difficulty in raising us up, for whose sakes that corn also has
   been raised [737] ?  Seest thou how the trees stand now for many months
   without either fruit or leaves:  but when the winter is past they
   spring up whole into life again as if from the dead [738] :  shall not
   we much rather and more easily return to life?  The rod of Moses was
   transformed by the will of God into the unfamiliar nature of a
   serpent:  and cannot a man, who has fallen into death, be restored to
   himself again?

   31.  Heed not those who say that this body is not raised; for it is
   raised:  and Esaias is witness, when he says:  The dead shall arise,
   and they that are in the tombs shall awake [739] :  and according to
   Daniel, Many of them that sleep in the dust of the earth shall arise,
   some to everlasting life, and some to everlasting shame [740] .  But
   though to rise again is common to all men, yet the resurrection is not
   alike to all:  for the bodies received by us all are eternal, but not
   like bodies by all:  for the just receive them, that through eternity
   they may join the Choirs of Angels; but the sinners, that they may
   endure for ever the torment of their sins.

   Of the Laver.

   32.  For this cause the Lord, preventing us according to His
   loving-kindness, has granted repentance at Baptism [741] , in order
   that we may cast off the chief--nay rather the whole burden of our
   sins, and having received the seal by the Holy Ghost, may be made heirs
   of eternal life.  But as we have spoken sufficiently concerning the
   Laver the day before yesterday, let us now return to the remaining
   subjects of our introductory teaching.

   Of the Divine Scriptures.

   33.  Now these the divinely-inspired Scriptures of both the Old and the
   New Testament teach us.  For the God of the two Testaments is One, Who
   in the Old Testament foretold the Christ Who appeared in the New; Who
   by the Law and the Prophets led us to Christ's school.  For before
   faith came, we were kept in ward under the law, and, the law hath been
   our tutor to bring us unto Christ [742] .  And if ever thou hear any of
   the heretics speaking evil of the Law or the Prophets, answer in the
   sound of the Saviour's voice, saying, Jesus came not to destroy the
   Law, but to fulfil it [743] .  Learn also diligently, and from the
   Church, what are the books of the Old Testament, and what those of the
   New.  And, pray, read none of the apocryphal writings [744] :  for why
   dost thou, who knowest not those which are acknowledged among all,
   trouble thyself in vain about those which are disputed?  Read the
   Divine Scriptures, the twenty-two books of the Old Testament, these
   that have been translated by the Seventy-two Interpreters [745] .

   34.  For after the death of Alexander, the king of the Macedonians, and
   the division of his kingdom into four principalities, into Babylonia,
   and Macedonia, and Asia, and Egypt, one of those who reigned over
   Egypt, Ptolemy Philadelphus, being a king very fond of learning, while
   collecting the books that were in every place, heard from Demetrius
   Phalereus, the curator of his library, of the Divine Scriptures of the
   Law and the Prophets, and judged it much nobler, not to get the books
   from the possessors by force against their will, but rather to
   propitiate them by gifts and friendship; and knowing that what is
   extorted is often adulterated, being given unwillingly, while that
   which is willingly supplied is freely given with all sincerity, he sent
   to Eleazar, who was then High Priest, a great many gifts for the Temple
   here at Jerusalem, and caused him to send him six interpreters from
   each of the twelve tribes of Israel for the translation [746] .  Then,
   further, to make experiment whether the books were Divine or not, he
   took precaution that those who had been sent should not combine among
   themselves, by assigning to each of the interpreters who had come his
   separate chamber in the island called Pharos, which lies over against
   Alexandria, and committed to each the whole Scriptures to translate.
   And when they had fulfilled the task in seventy-two days, he brought
   together all their translations, which they had made in different
   chambers without sending them one to another, and found that they
   agreed not only in the sense but even in words.  For the process was no
   word-craft, nor contrivance of human devices:  but the translation of
   the Divine Scriptures, spoken by the Holy Ghost, was of the Holy Ghost
   accomplished.

   35.  Of these read the two and twenty books, but have nothing to do
   with the apocryphal writings.  Study earnestly these only which we read
   openly in the Church.  Far wiser and more pious than thyself were the
   Apostles, and the bishops of old time, the presidents of the Church who
   handed down these books.  Being therefore a child of the Church, trench
   [747] thou not upon its statutes.  And of the Old Testament, as we have
   said, study the two and twenty books, which, if thou art desirous of
   learning, strive to remember by name, as I recite them.  For of the Law
   the books of Moses are the first five, Genesis, Exodus, Leviticus,
   Numbers, Deuteronomy.  And next, Joshua the son of Nave [748] , and the
   book of Judges, including Ruth, counted as seventh.  And of the other
   historical books, the first and second books of the Kings [749] are
   among the Hebrews one book; also the third and fourth one book.  And in
   like manner, the first and second of Chronicles are with them one book;
   and the first and second of Esdras are counted one.  Esther is the
   twelfth book; and these are the Historical writings.  But those which
   are written in verses are five, Job, and the book of Psalms, and
   Proverbs, and Ecclesiastes, and the Song of Songs, which is the
   seventeenth book.  And after these come the five Prophetic books:  of
   the Twelve Prophets one book, of Isaiah one, of Jeremiah one, including
   Baruch and Lamentations and the Epistle [750] ; then Ezekiel, and the
   Book of Daniel, the twenty-second of the Old Testament.

   36.  Then of the New Testament there are the four Gospels only, for the
   rest have false titles [751] and are mischievous.  The Manichæans also
   wrote a Gospel according to Thomas, which being tinctured with the
   fragrance of the evangelic title corrupts the souls of the simple
   sort.  Receive also the Acts of the Twelve Apostles; and in addition to
   these the seven Catholic Epistles of James, Peter, John, and Jude; and
   as a seal upon them all, and the last work of the disciples, the
   fourteen Epistles of Paul [752] .  But let all the rest be put aside in
   a secondary rank.  And whatever books are not read in Churches, these
   read not even by thyself, as thou hast heard me say.  Thus much of
   these subjects.

   37.  But shun thou every diabolical operation, and believe not the
   apostate Serpent, whose transformation from a good nature was of his
   own free choice:  who can over-persuade the willing, but can compel no
   one.  Also give heed neither to observations of the stars nor auguries,
   nor omens, nor to the fabulous divinations of the Greeks [753] .
   Witchcraft, and enchantment, and the wicked practices of necromancy,
   admit not even to a hearing.  From every kind of intemperance stand
   aloof, giving thyself neither to gluttony nor licentiousness, rising
   superior to all covetousness and usury.  Neither venture thyself at
   heathen assemblies for public spectacles, nor ever use amulets in
   sicknesses; shun also all the vulgarity of tavern-haunting.  Fall not
   away either into the sect of the Samaritans, or into Judaism:  for
   Jesus Christ henceforth hath ransomed thee.  Stand aloof from all
   observance of Sabbaths [754] , and from calling any indifferent meats
   common or unclean.  But especially abhor all the assemblies of wicked
   heretics; and in every way make thine own soul safe, by fastings,
   prayers, almsgivings, and reading the oracles of God; that having lived
   the rest of thy life in the flesh in soberness and godly doctrine, thou
   mayest enjoy the one salvation which flows from Baptism; and thus
   enrolled in the armies of heaven by God and the Father, mayest also be
   deemed worthy of the heavenly crowns, in Christ Jesus our Lord, to Whom
   be the glory for ever and ever.  Amen.
     __________________________________________________________________

   [638] The number "ten" is confirmed by Theodoret, who quotes the
   article on Christ's "Birth of the Virgin" as from Cyril's fourth
   Catechetical Lecture "On the ten Doctrines."  The mss. vary between
   "ten" and "eleven," and differ also in the special titles and
   numeration of the separate Articles.

   [639] 2 Cor. xi. 14.

   [640] Job xli. 24, Sept.; xli. 15:  he kardia autou...hesteken hosper
   akmon anelatos.  These statements concerning the Devil seem to be
   directed against Origen's opinion (De Principiis I. 2), that the Angels
   "who have been removed from their primal state of blessedness have not
   been removed irrecoverably."  The question is discussed, and the
   opinions of several Fathers quoted, by Huet, Origeniana, II. c. 25.

   [641] Matt. vii. 15.  The same text is applied to Heretics by Ignatius,
   Philadelph. ii. and by Irenæus, L. I. c. i. § 2.

   [642] 1 Pet. v. 8.

   [643] Col. ii. 8.

   [644] Prov. v. 3.

   [645] Is. xlvi. 3.  Sept. paideuomenoi ek paidiou heos geros.

   [646] Rom. xvi. 17.  Cyril has euglottias in place of eulogias.

   [647] Compare Ignatius, Trall. vi.

   [648] Matt. xxiv. 4.

   [649] Compare Rom. vi. 17:  "that form of teaching whereunto ye were
   delivered."  The instruction of Catechumens in the Articles of the
   Faith was commonly called the "Traditio Symboli," or "Delivery of the
   Creed."

   [650] Heb. v. 14.

   [651] Compare Hermas, Mandat. I.  Athan. Epist. de Decretis Nic. Syn.
   xxii.:  houto kai to atrepton kai analloioton auton einai sothesetai.
   So Aristotle (Metaphys. XI. c. iv. 13) describes the First Cause as
   apathes kai analloioton.

   [652] Irenæus, I. c. xxvii. says that Cerdo taught that the God of the
   Law and the Prophets was not the Father of our Lord Jesus Christ:  for
   that He is known, but the other unknown, and the one is just, but the
   other good.  Also III. c. 25, § 3:  "Marcion himself, therefore, by
   dividing God into two, and calling the one good, and the other
   judicial, on both sides puts an end to Deity."  Compare Tertullian, c.
   Marcion. I. 2, and 6; Origen, c. Cels. iv. 54.

   [653] This tenet was held by the Manichæans and other heretics, and is
   traced back to the Apostolic age by Bishop Pearson (Exposition of the
   Creed, Art. i. p. 79, note c).  Compare Athanasius c. Apollinarium, I.
   21; II. 8; c. Gentes, § 6; de Incarnatione, § 2, in this series, and
   Augustine (c. Faustum, xx. 15, 21, and xxi. 4).

   [654] Matt. vi. 24; Luke xvi. 13.

   [655] John i. 3; Col. i. 16.

   [656] S. Aug. in Ps. lxxv. 6:  Si in aliquo loco esset, non esset
   Deus.  Sermo 342:  Deus habitando continet non continetur.  Origen, c.
   Cels. vii. 34:  "God is of too excellent a nature for any place:  He
   holds all things in His power, and is Himself not confined by anything
   whatever."  Compare the quotation from Sir Isaac Newton's Principia, in
   the note on Cat. vi. 8.

   [657] Ps. viii. 3.

   [658] Is. xl. 12.

   [659] See Cat. xv. 3, and note there.

   [660] idean.  Cyril uses the word in the Platonic sense, as in the next
   sentence he adopts the formula, which Plato commonly uses in describing
   the "idea:"  aei kata ta auta kai hosautos echein.  Phaed. 78 c.

   [661] Job xxxi. 26, 27.  The worship of Sun and Moon under various
   names was almost universal.

   [662] Gaea or Tellus, the earth; Zeus or Jupiter, the sky; rivers,
   fountains, &c.

   [663] Music, Medicine, Hunting, War, Agriculture, Metallurgy, &c.,
   represented by Apollo, Æsculapius, Diana, Mars, Ceres, Vulcan.

   [664] Herodotus, Book II., describes the Egyptian worship of various
   birds, fishes, and quadrupeds.  Leeks and onions also were held
   sacred:  Porrum et caepe nefas violare, Juv. Sat. xv. 9.  Compare
   Clement of Alexandria, Protrept. c. ii. § 39, Klotz.

   [665] Eros, Dionysus.

   [666] Clement of Alexandria (Protrept. c. iv. § 53, Klotz) states that
   the courtesan Phryne was taken as a model for Aphrodite.  "Praxiteles
   when fashioning the statue of Aphrodite of Cnidus made it like the form
   of Cratine his paramour."  Ibid.

   [667] Plutus.

   [668] tes monarchias tou theou.  See note on the title of Cat. VI.
   Praxeas made use of the term "Monarchy" to exclude the Son (and the
   Spirit) from the Godhead.  Tertullian in his treatise against Praxeas
   maintains the true doctrine that the Son is no obstacle to the
   "Monarchy," because He is of the substance of the Father, does nothing
   without the Father's will, and has received all power from the Father,
   to Whom He will in the end deliver up the kingdom.  In this sense
   Dionysius, Bishop of Rome, speaks of the Divine Monarchy as "that most
   sacred doctrine of the Church of God."  Compare Athanas. de Decretis,
   Nic. Syn. c. vi. § 3 and Dr. Newman's note.  In Orat. iv. c. Arian. p
   606 (617), Athanasius derives the term from arche, in the sense of
   "beginning:"  houtos mia arche theotetos kai ou duo archai, hothen
   kurios kai monarchia estin.  See the full discussion of Monarchianism
   in Athanasius, p. xxiii. ff. in this series, and Newman's Introduction
   to Athan. Or. iv.

   [669] For phoran (Bened.) many mss. read phthoran, "corruption."

   [670] Compare xi. 4, 9, 18.

   [671] Ton homoion kata panta to gennesanti.  On the meaning and history
   of this phrase, proposed by the Semi-Arians at the Council of Ariminum
   as a substitute for homoousion, see Athan. de Syn. § 8, sqq.

   [672] enupostatos.  Cf. xi. 10; Athan. c. Apollinar. I. 20, 21.

   [673] The mss. vary much, but I have followed the Benedictine text.

   [674] Matt. xi. 27; John x. 15; xvii. 25.

   [675] This was a point earnestly maintained by the orthodox Bishops at
   Nicæa, that the Son begotten of the substance of the Father is ever
   inseparably in the Father.  Athan. de Decretis Syn. c. 20 ; Tertullian
   c. Marc. IV. c. 6.  Cf. Ignat. ad Trall. vi. (Long Recension):  ton men
   gar Christon allotriousi tou Patros.

   [676] huiopatoria.  A term of derision applied to the doctrine of
   Sabellius.  Compare Athanas. Expositio Fidei, c. 2:  "neither do we
   imagine a Son-Father, as the Sabellians."  See Index, Uiopator.

   [677] Logos prophorikos, the term used by Paul of Samosata, implied
   that the Word was impersonal, being conceived as a particular activity
   of God.  See Dorner, Person of Christ, Div. I. vol. ii. p. 436 (English
   Tr.):  and compare Athanasius, Expositio Fidei, c. 1; huion ek tou
   Patros anarchos kai aidios gegennemenon, logon de ou prophorikon, ouk
   endiatheton.  Cardinal Newman (Athan. c. Arianos, I. 7, note) observes
   that some Christian writers of the 2nd Century "seem to speak of the
   Divine generation as taking place immediately before the creation of
   the world, that is, as if not eternal, though at the same time they
   teach that our Lord existed before that generation.  In other words
   they seem to teach that He was the Word from eternity, and became the
   Son at the beginning of all things; some of them expressly considering
   Him, first as the logos endiathetos, or Reason, in the Father, or (as
   may be speciously represented) a mere attribute; next, as the logos
   prophorikos, or Word." The terms logos endiathetos, or word conceived
   in the mind,' and logos prophorikos, or word expressed' (emissum, or
   prolalivum), were in use among the Gnostics (Iren. II. c. 12, § 5).  As
   applied to the Son both terms, though sometimes used in a right sense,
   were condemned as inadequate.  Compare xi. 10.

   [678] anupostatois logois.  Athan. c. Arianos Orat. iv. c. 8:  palin
   hoi legontes monon onoma einai huiou, anousion de kai anupostaton einai
   ton huion tou Theou, k.t.l.

   [679] homoiopathe.  Compare Acts xiv. 15; Jas. v. 17.

   [680] On the origin of the Docetic heresy, see vi. 14.

   [681] Valentinus the Gnostic taught that God produced a Son of an
   animal nature who "passed through Mary just as water through a tube,
   and that on him the Saviour descended at his Baptism."  Irenæus, I.
   vii. 2.

   [682] The words which the Benedictine Editor introduces in the brackets
   are found in Theodoret, and adopted by recent Editors, with Codd. M.A.

   [683] Eusebius, Life of Constantine, iii. 28.

   [684] The discovery of the "True Cross" is related with many marvellous
   particulars by Socrates, Eccles. Hist. i. 17; and Sozomen, E. H. ii.
   1.  A portion was said to have been left by Helena at Jerusalem,
   enclosed in a silver case; and another portion sent to Constantinople,
   where Constantine privately enclosed it in his own statue, to be a
   safeguard to the city.  Eusebius, Life of Constantine, iii. 25-30 ,
   gives a long account of the discovery of the Holy Sepulchre, but makes
   no mention of the Cross.  Cyril seems to have been the first to record
   it, 25 years after.  Cf. Greg. Nyss. Bapt. Christi (p. 519).

   [685] Compare xiv. 18, 19, on the Descent into Hades.

   [686] The same Old Testament saints are named in xiv. 19, as redeemed
   by Christ in Hades.

   [687] Matt. xi. 3.

   [688] Deut. xix. 15.

   [689] Justin M. Dialogue with Trypho, 247 C:  We call Him Helper and
   Redeemer, the power of whose Name even demons do fear; and at this day,
   when exorcised in the name of Jesus Christ, crucified under Pontius
   Pilate, Governor of Judæa, they are overcome.

   [690] Tertullian, de Coronâ, 3:  At every forward step and movement, at
   every going in and out, when we put on our clothes and shoes, when we
   bathe, when we sit at table, when we light the lamps, on couch, on
   seat, in all the ordinary actions of daily life, we trace upon the
   forehead the Sign.  If for these, and other such rules, you insist upon
   having positive Scripture injunction, you will find none.  Tradition
   will be held forth to you as the originator of them, custom as their
   strengthener, and faith as their observer.

   [691] Ps. cx. 1.

   [692] Matt. xxiv. 5.

   [693] Matt. xxiv. 15.  Compare Cat. xv. 9, 15.

   [694] Compare xv. 27, where the followers of Marcellus of Ancyra are
   indicated as holding this opinion.

   [695] In xvi. 6-10, Cyril gives a long list of heresies concerning the
   Holy Ghost.

   [696] 1 Cor. ii. 10.

   [697] Matt. xii. 32.

   [698] This clause is not in the Creed of Nicæa, but is added in the
   Creed of Constantinople, a.d. 381.

   [699] Col. i. 16.

   [700] theopoion is omitted in Codd. Roe, Casaubon, and A.

   [701] The Benedictine Editor argues from Cat. i. 5, "that thou mayest
   by faith seal up the things that are spoken;" and xxiii. 18:  "sealing
   up the Prayer by the Amen," that Cyril means by "this seal" the firm
   belief of Christian doctrine.  Compare John iii. 33.  But Milles
   understands by the "seal" the Creed itself, which agrees better with
   the following context.

   [702] he soteria gar haute tes pisteos hemon, which might be rendered,
   "this our salvation by faith," or, with Milles, "this safety of our
   Faith."  For the rendering in the text compare Heb. iii. 1:  archierea
   tes homologias hemon.  On heuresilogia, see Polybius xviii. 29, § 3:
   dia tes pros allelous heuresilogias.

   [703] iv. 4.

   [704] In the Clementine Homily xvi. 16, the soul having come forth from
   God, clothed with His breath, is said to be of the same substance, and
   yet not God.  In Tertull. c. Marcion II. c. 9, the soul is the affatus
   (pnoe not pneuma) of God, i.e. the image of the Spirit, and inferior to
   it, though possessing the true lineaments of divinity, immortality,
   freedom, its own mastery over itself.

   [705] Tertull. c. Marc. II. 6:  It was proper that he who is the image
   and likeness of God should be formed with a free will, and a mastery of
   himself, so that this very thing, namely freedom of will and
   self-command, might be reckoned as the image and likeness of God in
   him.

   [706] Compare Aug. de Civ. Dei. v. 1, where he says that the
   astrologers (Mathematici) say, not merely such or such a position of
   Mars signifies that a man will be a murderer, but makes him a
   murderer.  See Dict. of Christian Antiq., "Astrology."

   [707] Is. xlvii. 13.

   [708] "The Orphic poets were under the impression that the soul is
   suffering the punishment of sin, and that the body is an enclosure or
   prison in which the soul is incarcerated and kept (sozetai) as the name
   soma implies, until the penalty is paid."  Plato, Cratyl. 400.  Clement
   of Alexandria (Strom. III. iii. 17), after referring to this passage of
   Plato, quotes Philolaus the Pythagorean, as saying:  "The ancient
   theologians and soothsayers also testify that the soul has been chained
   to the body for a kind of punishment, and is buried in it as in a
   tomb."

   [709] Rom. vii. 16.

   [710] Is. i. 19, 20.

   [711] Rom. vi. 19.

   [712] Rom. i. 28.

   [713] Rom. i. 19.

   [714] Matt. xiii. 15.

   [715] Jer. ii. 21.

   [716] Apelles, the heretic, attributed the difference of sex to the
   soul, which existing before the body impressed its sex upon it.
   Tertull. On the Soul, c. xxxvi.

   [717] Irenæus I. vii. 5:  "They (the Valentinians) conceive of three
   kinds of men, spiritual, material, and animal....These three natures
   are no longer found in one person, but constitute various kinds of
   men....And again subdividing the animal souls themselves, they say that
   some are by nature good, and others by nature evil."  Origen on Romans,
   Lib. VIII. § 10:  "I know not how those who come from the School of
   Valentinus and Basilides...suppose that there are souls of one nature
   which are always safe and never perish, and others which always perish,
   and are never saved."

   [718] See iv. 18.

   [719] On the impure practices of the Manichees, see vi. 33, 34.

   [720] Fortunatus, the Manichee, in August. Disput. ii. 20, contra
   Fortunat. is represented as saying, What we assert is this, that the
   soul is compelled to sin by a substance of contrary nature.

   [721] 1 Cor. vi. 19.

   [722] monazontes.  Compare xii. 33; xvi. 22.  The origin of Monasticism
   is usually traced to the time of the Decian persecution, the middle of
   the third century.  Previously "there were no monks, but only ascetics
   in the Church; from that time to the reign of Constantine, Monachism
   was confined to the anchorets living in private cells in the
   wilderness:  but when Pachomius had erected monasteries in Egypt, other
   countries presently followed the example....Hilarion, who was scholar
   to Antonius, was the first monk that ever lived in Palestine or
   Syria."  Bingham, VII. i. 4.

   [723] Heb. xii. 16.

   [724] Heb. xiii. 4.

   [725] 1 Cor. vii. 5.

   [726] The condemnation of a second marriage, which the Benedictine
   Editor and others import into this passage, is not to be found in it.
   tous deutero gamo sumperienechthentas neither means "qui ad secundas
   nuptias ultro se dejecere," nor even "who have involved themselves"
   (R.W.C.), but simply "who have consented to,"--or, "consented together
   in--a second marriage," without any intimation of censure.  See V. 9;
   VI. 13:  Ecclus. xxv. 1; gune kai haner heautois sumperipheromenoi; 2
   Macc. ix. 27; Euseb. H. E. ix. 9, 7:  anexikakos kai summetros
   sumperipherointo autois; Zeno, ap. Diog. Laert. vii. 18; to
   sumperipheresthai tois philois.  Diog. Laert. vii. 13:
   eusumperiphoros.  Polyb. IV. 35, § 7, and II. 17, § 12.  The gentleness
   with which Cyril here speaks of second marriages is in striking
   contrast with the passionate vehemence of Tertullian in the treatise de
   Monogamia, and elsewhere.  Aug. de Hæresibus, cc. 26, 38, reckons the
   condemnation of second marriage among the heretical doctrines of the
   Montanists and Cathari.  In the treatise de Bono Viduitatis, c. 6, he
   argues that a second marriage is not to be condemned, but is less
   honourable than widowhood, and severely rebukes the heretical teaching
   on this point of Tertullian, the Montanists, and the Novatians.  De
   Bono Conjugali, c. 21:  Sacramentum nuptiarum temporis nostri sic ad
   unum virum et unam uxorem redactum est, ut Ecclesiæ dispensatorem non
   liceat ordinare nisi unius uxoris virum.  On the practice of the Church
   at various times see Bingham, IV. v. 1-4; Suicer, Thesaur. Digamia.

   [727] 1 Cor. vii. 8, 9.

   [728] The Nicolaitans (Apocal. ii. 14, 20); and the Valentinians, of
   whom Irenæus (II. xiv. 5), says that they derived their opinion as to
   the indifference of meats from the Cynics.  See also Irenæus I. vi. 3;
   and xxvi. 3.

   [729] Ps. cxxvi. 5.

   [730] 1 Tim. v. 23.

   [731] 1 Tim. iv. 3.

   [732] The various sects of Gnostics, and the Manichees, considered
   certain meats and drinks, as flesh and wine, to be polluting.  Vid.
   Iren. Hær. i. 28.  Clem. Pæd. ii. 2. p. 186.  Epiph. Hær. xlvi. 2,
   xlvii. 1, &c., &c.  August. Hær. 46, vid. Canon. Apost. 43.  "If any
   Bishop, &c., abstain from marriage, flesh, and wine, not for discipline
   (di' askesin) but as abhorring them, forgetting that they are all very
   good, &c., and speaking blasphemy against the creation, let him amend
   or be deposed," &c.  R.W.C.

   [733] Acts xv. 20, 29.  The prohibition of blood and things strangled
   has continued to the present day in the Eastern Church, though already
   disregarded by the Latins in the time of S. Augustine (c. Faustum.
   xxxii. 13).

   [734] Tertullian (Apologeticus, c. 9) speaks of those "who at the
   gladiator shows, for the cure of epilepsy, quaff with greedy thirst the
   blood of criminals slain in the arena," and of others "who make meals
   on the flesh of wild beasts at the place of combat:"  and contrasts the
   habits of Christians, who abstain from things strangled, to avoid
   pollution by the blood.

   [735] XVIII. 9.

   [736] Compare xviii. 6, 9; Athenagoras, On the Resurrection of the
   Dead, c. 3.

   [737] XVIII. 6.  John xii. 24; 1 Cor. xv. 36.

   [738] XVIII. 7.

   [739] Is. xxvi. 19.

   [740] Dan. xii. 2.

   [741] Gr. loutrou metanoian.  Other readings are lutron metanoias,
   "redemption by repentance," and loutron metanoias "a laver (baptism) of
   repentance."

   [742] Gal. iii. 24.  The Paidagogos is described by Clement of
   Alexandria (Paedag. i. 7) as one who both conducts a boy to school, and
   helps to teach him,--an usher:  "under-master" (Wicliff).

   [743] Matt. v. 17.

   [744] ton apokruphon.  The sense in which Cyril uses this term may be
   learned from Rufinus (Expositio Symboli, § 38), who distinguishes three
   classes of books:  (1) The Canonical Books of the Old and New
   Testaments, which alone are to be used in proof of doctrine; (2)
   Ecclesiastical, which may be read in Churches, including Wisdom,
   Ecclesiasticus, Tobit, Judith, and the Books of the Maccabees, in the
   Old Testament, and The Shepherd of Hermas, and The Two Ways in the New
   Testament; (3) The other writings they called "Apocryphal," which they
   would not have read in Churches.  The distinction is useful, though the
   second class is not complete.

   [745] The original source of this account of the Septuagint version is
   a letter purporting to have been written by Aristeas, or Aristæus, a
   confidential minister of Ptolemy Philadelphus, to his brother
   Philocrates.  Though the letter is not regarded as genuine its
   statements are in part admitted to be true, being confirmed by a
   fragment, preserved by Eusebius (Præparatio Evangelica, ix. 6.), of a
   work of Aristobulus, a Jewish philosopher who wrote in the reign of
   Ptolemy Philometor, 181-146, b.c.  Upon these testimonies it is
   generally admitted that "the whole Law," i.e. the Pentateuch was
   translated into Greek at Alexandria in the reign either of Ptolemy
   Soter (323-285, b.c.), or of his son Ptolemy Philadelphus (285-247,
   b.c.), under the direction of Demetrius Phalereus, curator of the
   King's library.

   [746] Up to this point Cyril's account is based upon the statements of
   the Pseudo-Aristeas.  The fabulous incidents which follow, concerning
   the separate cells, the completion of the whole version by each
   translator, the miraculous agreement in the very words, proving a
   Divine inspiration, are found in Philo Judæus, Life of Moses, II. 7.
   Josephus, Antiquities, XII. c. ii. 3-14, following the letter of
   Aristeas, gives long descriptions of the magnificent presents sent by
   Philadelphus to Jerusalem, and of his splendid hospitality to the
   translators, but makes no allusion to the separate cells or miraculous
   agreement.  On the contrary he represents the 72 interpreters as
   meeting together for consultation, agreeing on the text to be adopted,
   and completing their joint labours in 72 days.  The slightest
   comparison of the Version with the original Hebrew must convince any
   reasonable person that the idea of divine inspiration or supernatural
   assistance, borrowed by Justin Martyr, Irenæus, and other Fathers,
   apparently from Philo, is a mere invention of the imagination,
   disproved by the facts.  Compare the article "Septuagint" in Murray's
   Dictionary of the Bible.

   [747] The rendering "trench not" (R.W.C.) agrees well with the
   etymology of the verb (paracharasso).  Its more usual signification
   seems to be "counterfeit," "forge."  The sense required here, apart
   from any metaphor, is "transgress" (Heurtley).

   [748] The name "Nun" is represented by "Nave" in the Septuagint, which
   Cyril used.

   [749] The two books of Samuel.

   [750] The Epistle of Jeremy, which now appears in the Apocrypha as the
   last chapter of Baruch.  On the number and arrangement of the Books of
   the Old and New Testaments the student should consult an interesting
   Essay by Professor Sanday (Studia Biblica, vol. iii.), who traces the
   introduction of a fixed order to the time when papyrus rolls were
   superseded by codices, in which the sheets of skin were folded and
   bound together, as in printed books.  This change had commenced before
   the Diocletian persecution, a.d. 303, when among the sacred books taken
   from the Christians codices were much more numerous than rolls.  On the
   contents of the Jewish Canon, see Dictionary of the Bible, "Canon."
   B.F.W. "Josephus enumerates 20 books which are justly believed to be
   divine.'"  One of the earliest attempts by a Christian to ascertain
   correctly the number and order of the Books of the O.T. was made by
   Melito, Bishop of Sardis, who travelled for this purpose to Palestine,
   in the latter part of the 2nd Century.  His list is as follows:--"Of
   Moses five (books); Genesis, Exodus, Numbers, Leviticus, Deuteronomy,
   Jesus son of Nave, Judges, Ruth, four Books of Kings, two of
   Chronicles, Psalms of David, Solomon's Proverbs, which is also called
   Wisdom, Ecclesiastes, Song of Songs, Job, Prophets, Isaiah, Jeremiah,
   the Twelve in one Book, Daniel, Ezekiel, Esdras."  (Eusebius, H.E. III.
   cap. 10, note I, in this series.)  Cyril's List agrees with that of
   Athanasius (Festal Epistle, 373 a.d.), except that Job is placed by
   Ath. after Canticles instead of before Psalms.

   [751] Gr. pseudepigrapha.  For an account of the many Apocryphal
   Gospels, see the article by Lipsius in the "Dictionary of Christian
   Biography," Smith and Wace, and the English translations in Clark's
   Ante-Nicene Library.

   [752] Cyril includes in this list all the books which we receive,
   except the Apocalypse.  See Bishop Westcott's Article "Canon," in the
   Dictionary of the Bible, and Origen's Catalogue in Euseb. Hist. vi. 25
   (Nicene and Post-Nicene Fathers, vol. i.).

   [753] Compare xix. 8. where all such acts of divination are said to be
   service of the devil.

   [754] Compare Gal. iv. 10, "Ye observe days."
     __________________________________________________________________

   Lecture V.

   Of Faith.

   Hebrews xi. 1, 2

   Now faith is the substance of things hoped for, the evidence of things
   not seen.  For by it the elders obtained a good report.

   1.  How great a dignity the Lord bestows on you in transferring you
   from the order of Catechumens to that of the Faithful, the Apostle Paul
   shews, when he affirms, God is faithful, by Whom ye were called into
   the fellowship of His Son Jesus Christ [755] .  For since God is called
   Faithful, thou also in receiving this title receivest a great dignity.
   For as God is called Good, and Just, and Almighty, and Maker of the
   Universe, so is He also called Faithful.  Consider therefore to what a
   dignity thou art rising, seeing thou art to become partaker of a title
   of God [756] .

   2.  Here then it is further required, that each of you be found
   faithful in his conscience:  for a faithful man it is hard to find
   [757] :  not that thou shouldest shew thy conscience to me, for thou
   art not to be judged of man's judgment [758] ; but that thou shew the
   sincerity of thy faith to God, who trieth the reins and hearts [759] ,
   and knoweth the thoughts of men [760] .  A great thing is a faithful
   man, being richest of all rich men.  For to the faithful man belongs
   the whole world of wealth [761] , in that he disdains and tramples on
   it.  For they who in appearance are rich, and have many possessions,
   are poor in soul:  since the more they gather, the more they pine with
   longing for what is still lacking.  But the faithful man, most strange
   paradox, in poverty is rich:  for knowing that we need only to have
   food and raiment, and being therewith content [762] , he has trodden
   riches under foot.

   3.  Nor is it only among us, who bear the name of Christ, that the
   dignity of faith is great [763] :  but likewise all things that are
   accomplished in the world, even by those who are aliens [764] from the
   Church, are accomplished by faith.

   By faith the laws of marriage yoke together those who have lived as
   strangers:  and because of the faith in marriage contracts a stranger
   is made partner of a stranger's person and possessions.  By faith
   husbandry also is sustained, for he who believes not that he shall
   receive a harvest endures not the toils.  By faith sea-faring men,
   trusting to the thinnest plank, exchange that most solid element, the
   land, for the restless motion of the waves, committing themselves to
   uncertain hopes, and carrying with them a faith more sure than any
   anchor.  By faith therefore most of men's affairs are held together:
   and not among us only has there been this belief, but also, as I have
   said, among those who are without [765] .  For if they receive not the
   Scriptures, but bring forward certain doctrines of their own, even
   these they accept by faith.

   4.  The lesson also which was read to-day invites you to the true
   faith, by setting before you the way in which you also must please
   God:  for it affirms that without faith it is impossible to please Him
   [766] .  For when will a man resolve to serve God, unless he believes
   that He is a giver of reward?  When will a young woman choose a virgin
   life, or a young man live soberly, if they believe not that for
   chastity there is a crown that fadeth not away [767] ?  Faith is an eye
   that enlightens every conscience, and imparts understanding; for the
   Prophet saith, And if ye believe not, ye shall not understand [768] .

   Faith stoppeth the mouths of lions [769] , as in Daniel's case:  for
   the Scripture saith concerning him, that Daniel was brought up out of
   the den, and no manner of hurt was found upon him, because he believed
   in his God [770] .  Is there anything more fearful than the devil?  Yet
   even against him we have no other shield than faith [771] , an
   impalpable buckler against an unseen foe.  For he sends forth divers
   arrows, and shoots down in the dark night [772] those that watch not;
   but, since the enemy is unseen, we have faith as our strong armour,
   according to the saying of the Apostle, In all things taking the shield
   of faith, wherewith ye shall be able to quench all the fiery darts of
   the wicked one [773] .  A fiery dart of desire of base indulgence is
   often cast forth from the devil:  but faith, suggesting a picture of
   the judgment, cools down the mind, and quenches the dart.

   5.  There is much to tell of faith, and the whole day would not be time
   sufficient for us to describe it fully.  At present let us be content
   with Abraham only, as one of the examples from the Old Testament,
   seeing that we have been made his sons through faith.  He was justified
   not only by works, but also by faith [774] :  for though he did many
   things well, yet he was never called the friend of God [775] , except
   when he believed.  Moreover, his every work was performed in faith.
   Through faith he left his parents; left country, and place, and home
   through faith [776] .  In like manner, therefore, as he was justified
   be thou justified also.  In his body he was already dead in regard to
   offspring, and Sarah his wife was now old, and there was no hope left
   of having children.  God promises the old man a child, and Abraham
   without being weakened in faith, though he considered his own body now
   as good as dead [777] , heeded not the weakness of his body, but the
   power of Him who promised, because he counted Him faithful who had
   promised [778] , and so beyond all expectation gained the child from
   bodies as it were already dead.  And when, after he had gained his son,
   he was commanded to offer him up, although he had heard the word, In
   Isaac shall thy seed be called [779] , he proceeded to offer up his
   son, his only son, to God, believing that God is able to raise up even
   from the dead [780] .  And having bound his son, and laid him on the
   wood, he did in purpose offer him, but by the goodness of God in
   delivering to him a lamb instead of his child, he received his son
   alive.  Being faithful in these things, he was sealed for
   righteousness, and received circumcision as a seal of the faith which
   he had while he was in uncircumcision [781] , having received a promise
   that he should be the father of many nations [782] .

   6.  Let us see, then, how Abraham is the father of many nations [783]
   .  Of Jews he is confessedly the father, through succession according
   to the flesh.  But if we hold to the succession according to the flesh,
   we shall be compelled to say that the oracle was false.  For according
   to the flesh he is no longer father of us all:  but the example of his
   faith makes us all sons of Abraham.  How? and in what manner?  With men
   it is incredible that one should rise from the dead; as in like manner
   it is incredible also that there should be offspring from aged persons
   as good as dead.  But when Christ is preached as having been crucified
   on the tree, and as having died and risen again, we believe it.  By the
   likeness therefore of our faith we are adopted into the sonship of
   Abraham.  And then, following upon our faith, we receive like him the
   spiritual seal, being circumcised by the Holy Spirit through Baptism,
   not in the foreskin of the body, but in the heart, according to
   Jeremiah, saying, And ye shall be circumcised unto God in the foreskin
   of your heart [784] :  and according to the Apostle, in the
   circumcision of Christ, having been buried with Him in baptism, and the
   rest [785] .

   7.  This faith if we keep we shall be free from condemnation, and shall
   be adorned with all kinds of virtues.  For so great is the strength of
   faith, as even to buoy men up in walking on the sea.  Peter was a man
   like ourselves, made up of flesh and blood, and living upon like food.
   But when Jesus said, Come [786] , he believed, and walked upon the
   waters, and found his faith safer upon the waters than any ground; and
   his heavy body was upheld by the buoyancy of his faith.  But though he
   had safe footing over the water as long as he believed, yet when he
   doubted, at once he began to sink:  for as his faith gradually relaxed,
   his body also was drawn down with it.  And when He saw his distress,
   Jesus who remedies the distresses of our souls, said, O thou of little
   faith, wherefore didst thou doubt [787] ?  And being nerved again by
   Him who grasped his right hand, he had no sooner recovered his faith,
   than, led by the hand of the Master, he resumed the same walking upon
   the waters:  for this the Gospel indirectly mentioned, saying, when
   they were gone up into the ship [788] .  For it says not that Peter
   swam across and went up, but gives us to understand that, after
   returning the same distance that he went to meet Jesus, he went up
   again into the ship.

   8.  Yea, so much power hath faith, that not the believer only is saved,
   but some have been saved by others believing.  The paralytic in
   Capernaum was not a believer, but they believed who brought him, and
   let him down through the tiles [789] :  for the sick man's soul shared
   the sickness of his body.  And think not that I accuse him without
   cause:  the Gospel itself says, when Jesus saw, not his faith, but
   their faith, He saith to the sick of the palsy, Arise [790] !  The
   bearers believed, and the sick of the palsy enjoyed the blessing of the
   cure.

   9.  Wouldest thou see yet more surely that some are saved by others'
   faith?  Lazarus died [791] :  one day had passed, and a second, and a
   third:  his sinews [792] were decayed, and corruption was preying
   already upon his body.  How could one four days dead believe, and
   entreat the Redeemer on his own behalf?  But what the dead man lacked
   was supplied by his true sisters.  For when the Lord was come, the
   sister fell down before Him, and when He said, Where have ye laid him?
   and she had made answer, Lord, by this time he stinketh; for he hath
   been four days dead, the Lord said, If thou believe, thou shalt see the
   glory of God; as much as saying, Supply thou the dead man's lack of
   faith:  and the sisters' faith had so much power, that it recalled the
   dead from the gates of hell.  Have then men by believing, the one on
   behalf of the other, been able to raise [793] the dead, and shalt not
   thou, if thou believe sincerely on thine own behalf, be much rather
   profited?  Nay, even if thou be faithless, or of little faith, the Lord
   is loving unto man; He condescends to thee on thy repentance:  only on
   thy part say with honest mind, Lord, I believe, help thou mine unbelief
   [794] .  But if thou thinkest that thou really art faithful, but hast
   not yet the fulness of faith, thou too hast need to say like the
   Apostles, Lord, increase our faith [795] :  for some part thou hast of
   thyself, but the greater part thou receivest from Him.

   10.  For the name of Faith is in the form of speech [796] one, but has
   two distinct senses.  For there is one kind of faith, the dogmatic,
   involving an assent of the soul on some particular point:  and it is
   profitable to the soul, as the Lord saith:  He that heareth My words,
   and believeth Him that sent Me, hath everlasting life, and cometh not
   into judgment [797] :  and again, He that believeth in the Son is not
   judged, but hath passed from death unto life [798] .  Oh the great
   loving-kindness of God!  For the righteous were many years in pleasing
   Him:  but what they succeeded in gaining by many years of well-pleasing
   [799] , this Jesus now bestows on thee in a single hour.  For if thou
   shalt believe that Jesus Christ is Lord, and that God raised Him from
   the dead, thou shalt be saved, and shalt be transported into Paradise
   by Him who brought in thither the robber.  And doubt not whether it is
   possible; for He who on this sacred Golgotha saved the robber after one
   single hour of belief, the same shall save thee also on thy believing
   [800] .

   11.  But there is a second kind of faith, which is bestowed by Christ
   as a gift of grace.  For to one is given through the Spirit the word of
   wisdom, and to another the word of knowledge according to the same
   Spirit:  to another faith, by the same Spirit, and to another gifts of
   healing [801] .  This faith then which is given of grace from the
   Spirit is not merely doctrinal, but also worketh things above man's
   power.  For whosoever hath this faith, shall say to this mountain,
   Remove hence to yonder place, and it shall remove [802] .  For whenever
   any one shall say this in faith, believing that it cometh to pass, and
   shall not doubt in his heart, then receiveth he the grace.

   And of this faith it is said, If ye have faith as a grain of mustard
   seed [803] .  For just as the grain of mustard seed is small in size,
   but fiery in its operation, and though sown in a small space has a
   circle of great branches, and when grown up is able even to shelter the
   fowls [804] ; so, likewise, faith in the swiftest moment works the
   greatest effects in the soul.  For, when enlightened by faith, the soul
   hath visions of God, and as far as is possible beholds God, and ranges
   round the bounds of the universe, and before the end of this world
   already beholds the Judgment, and the payment of the promised rewards.
   Have thou therefore that faith in Him which cometh from thine own self,
   that thou mayest also receive from Him that faith which worketh things
   above man [805] .

   12.  But in learning the Faith and in professing it, acquire and keep
   that only, which is now delivered [806] to thee by the Church, and
   which has been built up strongly out of all the Scriptures.  For since
   all cannot read the Scriptures, some being hindered as to the knowledge
   of them by want of learning, and others by a want of leisure, in order
   that the soul may not perish from ignorance, we comprise the whole
   doctrine of the Faith in a few lines.  This summary I wish you both to
   commit to memory when I recite it [807] , and to rehearse it with all
   diligence among yourselves, not writing it out on paper [808] , but
   engraving it by the memory upon your heart [809] , taking care while
   you rehearse it that no Catechumen chance to overhear the things which
   have been delivered to you.  I wish you also to keep this as a
   provision [810] through the whole course of your life, and beside this
   to receive no other, neither if we ourselves should change and
   contradict our present teaching, nor if an adverse angel, transformed
   into an angel of light [811] should wish to lead you astray.  For
   though we or an angel from heaven preach to you any other gospel than
   that ye have received, let him be to you anathema [812] .  So for the
   present listen while I simply say the Creed [813] , and commit it to
   memory; but at the proper season expect the confirmation out of Holy
   Scripture of each part of the contents.  For the articles of the Faith
   were not composed as seemed good to men; but the most important points
   collected out of all the Scripture make up one complete teaching of the
   Faith.  And just as the mustard seed in one small grain contains many
   branches, so also this Faith has embraced in few words all the
   knowledge of godliness in the Old and New Testaments.  Take heed then,
   brethren, and hold fast the traditions [814] which ye now receive, and
   write them an the table of your heart [815] .

   13.  Guard them with reverence, lest per chance the enemy despoil any
   who have grown slack; or lest some heretic pervert any of the truths
   delivered to you.  For faith is like putting money into the bank [816]
   , even as we have now done; but from you God requires the accounts of
   the deposit.  I charge you, as the Apostle saith, before God, who
   quickeneth all things, and Christ Jesus, who before Pontius Pilate
   witnessed the good confession, that ye keep this faith which is
   committed to you, without spot, until the appearing of our Lord Jesus
   Christ [817] .  A treasure of life has now been committed to thee, and
   the Master demandeth the deposit at His appearing, which in His own
   times He shall shew, Who is the blessed and only Potentate, the King of
   kings, and Lord of lords; Who only hath immortality, dwelling in light
   which no man can approach unto; Whom no man hath seen nor can see.  To
   Whom be glory, honour, and power [818] for ever and ever.  Amen.
     __________________________________________________________________

   [755] 1 Cor. i. 9.

   [756] See Procatechesis 6, and Index, Faithful.

   [757] Prov. xx. 6.

   [758] 1 Cor. iv. 3.  See Index, Confession.

   [759] Ps. vii. 9.

   [760] Ps. xciv. 11.

   [761] This sentence is a spurious addition to the text of the
   Septuagint, variously placed after Prov. xvii. 4, and xvii. 6.  The
   thought is there completed by the antithesis, but to the faithless not
   even an obol.  The origin of the interpolation is unknown.

   [762] 1 Tim. vi. 8.

   [763] It was a common objection of Pagan philosophers that the
   Christian religion was not founded upon reason but only on faith.
   Cyril's answer that faith is necessary in the ordinary affairs of life
   is the same which Origen had employed against Celsus (I. 11):  "Why
   should it not be more reasonable, since all human affairs are dependent
   upon faith, to believe God rather than men?  For who takes a voyage, or
   marries, or begets children, or casts seeds into the ground, without
   believing that better things will result, although the contrary might
   and sometimes does happen?"  See also Arnobius, adversus Gentes, II. 8;
   and Hooker's allusion to the scornful reproach of Julian the Apostate,
   "The highest point of your wisdom is believe" (Eccles. Pol. V. lxiii.
   1.).

   [764] By "aliens from the Church," and "those who are without," S.
   Cyril here means Pagans:  so Tertullian, de Idololatriâ, c. xiv.  But
   the latter term is applied to a Catechumen in Procatechesis. c. 12, and
   was also a common description of heretics:  see Tertullian, de
   Baptismo, c. xv.

   [765] By "aliens from the Church," and "those who are without," S.
   Cyril here means Pagans:  so Tertullian, de Idololatriâ, c. xiv.  But
   the latter term is applied to a Catechumen in Procatechesis. c. 12, and
   was also a common description of heretics:  see Tertullian, de
   Baptismo, c. xv.

   [766] Heb. xi. 6.

   [767] 1 Pet. v. 4.

   [768] Is. vii. 9, according to the Septuagint.  But A.V. and R.V. both
   render:  If ye will not believe, surely ye shall not be established.

   [769] Heb. xi. 34.

   [770] Dan. vi. 23.

   [771] 1 Pet. v. 9:  Whom resist, stedfast in the faith.

   [772] Ps. xi. 2, that they may shoot in darkness at the upright in
   heart (R.V.).  The Hebrew word lph', signifying deep darkness (Job iii.
   6; x. 22) is vigorously rendered by the Seventy skotomene, which is
   explained by the Scholiast on Homer (Od. xiv. 457:  Nux d' ar' epelthe
   kake skotomenios) to be the deep darkness of the night preceding the
   new moon.

   [773] Eph. vi. 16.

   [774] James ii. 21.  Casaubon omitted monon, which is found in every
   ms., thus making the meaning to be, "He was justified not by works but
   by faith," which directly contradicts the statement of S. James, and is
   inconsistent with the following context in S. Cyril.

   [775] James ii. 23; 2 Chron. xx. 7; Is. xli. 8; Gen. xv. 6.

   [776] Heb. xi. 8-10.

   [777] Rom. iv. 19.

   [778] Heb. xi. 11, 12.

   [779] Gen. xxi. 12; xxii. 2.

   [780] Heb. xi. 19.

   [781] Rom. iv. 11.

   [782] Gen. xvii. 5.

   [783] Rom. iv. 17, 18.

   [784] Jer. iv. 4:  Circumcise yourselves to the Lord, and take away the
   foreskins of your heart.  The Septuagint agrees closely with the
   Hebrew, but Cyril quotes freely from memory.

   [785] Col. ii. 11, 12.

   [786] Matt. xiv. 29.

   [787] Mark xiv. 31.

   [788] Ib. 32.

   [789] Mark ii. 4.

   [790] Matt. ix. 2, 6.

   [791] John xi. 14-44.

   [792] neura.  "Sinews" is the original meaning, the application to
   "nerves," as distinct organs of sensation, being later.

   [793] For anastenai, retained by the Benedictine Editor and Reischl,
   read anastesai, with Roe, Casaubon, and Alexandrides.

   [794] Mark ix. 24.

   [795] Luke xvii. 5.

   [796] kata ten prosegorian.  Compare Aristotle, Categories, V. 30:  to
   schemati tes prosegorias.  Cyril's description of faith as twofold, and
   of dogmatic faith as an assent (sunkatathesis) of the soul to something
   as credible, seems to be derived from Clement of Alexandria, Strom. II.
   c. 12.  Compare by all means Pearson on the Creed, Art. I. and his
   Notes a, b, c.

   [797] John v. 24.

   [798] Ib. iii. 18; v. 24.

   [799] euaresteseos , Bened. and Reischl, with best mss.  Milles and the
   earlier editions have ereuneseos, "searching."

   [800] Luke xxiii. 43; the argument is used again in Cat. xiii. 31.

   [801] 1 Cor. xii. 8, 9.

   [802] Mark xi. 23.

   [803] Matt. xvii. 20.

   [804] Matt. xiii. 32.

   [805] S. Chrysostom (Hom. xxix. in 1 Cor. xii. 9, 10) in like manner
   distinguishes dogmatic faith from the faith which is "the mother of
   miracles."  The former S. Cyril calls our own, not meaning that God's
   help is not needed for it, but because, as he has shewn in § 10, it
   consists in the mind's assent, and voluntary approval of the doctrines
   set before it:  but the latter is a pure gift of grace working in man
   without his own help.  Compare Apostolic Constitutions, VIII. c. 1.

   [806] This Lecture was to be immediately followed by a first recitation
   of the Creed.  See Index, Creed.

   [807] ep' autes tes lexeos. "in ipsâ lectione" (Milles):  "ipsis
   verbis" (Bened.):  "in the very phrase" (R.W.C.).  See below, note 4.

   [808] Compare S. August. Serm. ccxii., "At the delivery of the Creed,"
   and Index, Creed.

   [809] Compare Æschylus, Prometheus V. 789:  hen engraphou su mnemosin
   deltois phrenon.

   [810] ephodion, Viaticum, i.e. provision for a journey, and here for
   the journey through this life.  It is applied metaphorically by other
   Fathers (a) in this general sense, to the reading of Holy Scripture,
   Prayer, and Baptism, and (b) in a special sense to the Holy Eucharist
   when administered to the sick and dying, as a preparation for departure
   to the life after death.  Council of Nicæa (a.d. 325), Canon xiii.
   "With respect to the dying, the old rule of the Church should continue
   to be observed, which forbids that any one who is on the point of death
   should be deprived of the last and most necessary viaticum (ephodion)."

   [811] 2 Cor. xi. 14.

   [812] Gal. i. 8, 9.

   [813] ep' autes tes lexeos.  (Bened. Reischl. with best mss.).  tautes
   tes lexeos, "this my recitation," (Milles).

   [814] 2 Thess. ii. 15.  Compare Cat. xxiii. 23.

   [815] Prov. vii. 3.  Note 9, above.

   [816] Matt. xxv. 27; Luke xix. 23.  See note on Catech. vi. 36:  "Be
   thou a good banker."

   [817] 1 Tim. v. 21; vi. 13, 14.

   [818] 1 Tim. vi. 15, 16.
     __________________________________________________________________

   Lecture VI.

   Concerning the Unity of God [819] .  On the Article, I Believe in One
   God.  Also Concerning Heresies.

   Isaiah xlv. 16, 17. (Sept.)

   Sanctify yourselves unto Me, O islands.  Israel is saved by the Lord
   with an everlasting salvation; they shall not be ashamed, neither shall
   they be confounded for ever, &c.

   1.  Blessed be the God and Father of our Lord Jesus Christ [820] .
   Blessed also be His Only-begotten Son [821] .  For with the thought of
   God let the thought of Father at once be joined, that the ascription of
   glory to the Father and the Son may be made indivisible.  For the
   Father hath not one glory, and the Son another, but one and the same,
   since He is the Father's Only-begotten Son; and when the Father is
   glorified, the Son also shares the glory with Him, because the glory of
   the Son flows from His Father's honour:  and again, when the Son is
   glorified, the Father of so great a blessing is highly honoured.

   2.  Now though the mind is most rapid in its thoughts, yet the tongue
   needs words, and a long recital of intermediary speech.  For the eye
   embraces at once a multitude of the starry quire;' but when any one
   wishes to describe them one by one, which is the Morning-star, and
   which, the Evening-star, and which each one of them, he has need of
   many words.  In like manner again the mind in the briefest moment
   compasses earth and sea and all the bounds of the universe; but what it
   conceives in an instant, it uses many words to describe [822] .  Yet
   forcible as is the example I have mentioned, still it is after all weak
   and inadequate.  For of God we speak not all we ought (for that is
   known to Him only), but so much as the capacity of human nature has
   received, and so much as our weakness can bear.  For we explain not
   what God is but candidly confess that we have not exact knowledge
   concerning Him.  For in what concerns God to confess our ignorance is
   the best knowledge [823] .  Therefore magnify the Lord with me, and let
   us exalt His Name together [824] ,--all of us in common, for one alone
   is powerless; nay rather, even if we be all united together, we shall
   yet not do it as we ought.  I mean not you only who are here present,
   but even if all the nurslings of the whole Church throughout the world,
   both that which now is and that which shall be, should meet together,
   they would not be able worthily to sing the praises of their Shepherd.

   3.  A great and honourable man was Abraham, but only great in
   comparison with men; and when he came before God, then speaking the
   truth candidly he saith, I am earth and ashes [825] .  He did not say
   earth,' and then cease, lest he should call himself by the name of that
   great element; but he added and ashes,' that he might represent his
   perishable and frail nature.  Is there anything, he saith, smaller or
   lighter than ashes?  For take, saith he, the comparison of ashes to a
   house, of a house to a city, a city to a province, a province to the
   Roman Empire, and the Roman Empire to the whole earth and all its
   bounds, and the whole earth to the heaven in which it is
   embosomed;--the earth, which bears the same proportion to the heaven as
   the centre to the whole circumference of a wheel, for the earth is no
   more than this in comparison with the heaven [826] :  consider then
   that this first heaven which is seen is less than the second, and the
   second than the third, for so far Scripture has named them, not that
   they are only so many, but because it was expedient for us to know so
   many only.  And when in thought thou hast surveyed all the heavens, not
   yet will even the heavens be able to praise God as He is, nay, not if
   they should resound with a voice louder than thunder.  But if these
   great vaults of the heavens cannot worthily sing God's praise, when
   shall earth and ashes,' the smallest and least of things existing, be
   able to send up a worthy hymn of praise to God, or worthily to speak of
   God, that sitteth upon the circle of the earth, and holdeth the
   inhabitants thereof as grasshoppers [827] .

   4.  If any man attempt to speak of God, let him first describe the
   bounds of the earth.  Thou dwellest on the earth, and the limit of this
   earth which is thy dwelling thou knowest not:  how then shalt thou be
   able to form a worthy thought of its Creator?  Thou beholdest the
   stars, but their Maker thou beholdest not:  count these which are
   visible, and then describe Him who is invisible, Who telleth the number
   of the stars, and calleth them all by their names [828] .  Violent
   rains lately came pouring down upon us, and nearly destroyed us:
   number the drops in this city alone:  nay, I say not in the city, but
   number the drops on thine own house for one single hour, if thou
   canst:  but thou canst not.  Learn then thine own weakness; learn from
   this instance the mightiness of God:  for He hath numbered the drops of
   rain [829] , which have been poured down on all the earth, not only now
   but in all time.  The sun is a work of God, which, great though it be,
   is but a spot in comparison with the whole heaven; first gaze
   stedfastly upon the sun, and then curiously scan the Lord of the sun.
   Seek not the things that are too deep for thee, neither search out the
   things that are above thy strength:  what is commanded thee, think
   thereupon [830] .

   5.  But some one will say, If the Divine substance is incomprehensible,
   why then dost thou discourse of these things?  So then, because I
   cannot drink up all the river, am I not even to take in moderation what
   is expedient for me?  Because with eyes so constituted as mine I cannot
   take in all the sun, am I not even to look upon him enough to satisfy
   my wants?  Or again, because I have entered into a great garden, and
   cannot eat all the supply of fruits, wouldst thou have me go away
   altogether hungry?  I praise and glorify Him that made us; for it is a
   divine command which saith, Let every breath praise the Lord [831] .  I
   am attempting now to glorify the Lord, but not to describe Him, knowing
   nevertheless that I shall fall short of glorifying Him worthily, yet
   deeming it a work of piety even to attempt it at all.  For the Lord
   Jesus encourageth my weakness, by saying, No man hath seen God at any
   time [832] .

   6.  What then, some man will say, is it not written, The little ones'
   Angels do always behold the face of My Father which is in heaven [833]
   ?  Yes, but the Angels see God not as He is, but as far as they
   themselves are capable.  For it is Jesus Himself who saith, Not that
   any man hath seen the Father, save He which is of God, He hath seen the
   Father [834] .  The Angels therefore behold as much as they can bear,
   and Archangels as much as they are able; and Thrones and Dominions more
   than the former, but yet less than His worthiness:  for with the Son
   the Holy Ghost alone can rightly behold Him:  for He searcheth all
   things, and knoweth even the deep things of God [835] :  as indeed the
   Only-begotten Son also, with the Holy Ghost, knoweth the Father fully:
   For neither, saith He, knoweth any man the Father, save the Son, and he
   to whom the Son will reveal Him [836] .  For He fully beholdeth, and,
   according as each can bear, revealeth God through the Spirit:  since
   the Only-begotten Son together with the Holy Ghost is a partaker of the
   Father's Godhead.  He, who [837] was begotten knoweth Him who begat;
   and He Who begat knoweth Him who is begotten.  Since Angels then are
   ignorant (for to each according to his own capacity doth the
   Only-begotten reveal Him through the Holy Ghost, as we have said), let
   no man be ashamed to confess his ignorance.  I am speaking now, as all
   do on occasion:  but how we speak, we cannot tell:  how then can I
   declare Him who hath given us speech?  I who have a soul, and cannot
   tell its distinctive properties, how shall I be able to describe its
   Giver?

   7.  For devotion it suffices us simply to know that we have a God; a
   God who is One, a living [838] , an ever-living God; always like unto
   Himself [839] ; who has no Father, none mightier than Himself, no
   successor to thrust Him out from His kingdom:  Who in name is manifold,
   in power infinite, in substance uniform [840] .  For though He is
   called Good, and Just, and Almighty and Sabaoth [841] , He is not on
   that account diverse and various; but being one and the same, He sends
   forth countless operations of His Godhead, not exceeding here and
   deficient there, but being in all things like unto Himself.  Not great
   in loving-kindness only, and little in wisdom, but with wisdom and
   loving-kindness in equal power:  not seeing in part, and in part devoid
   of sight; but being all eye, and all ear, and all mind [842] :  not
   like us perceiving in part and in part not knowing; for such a
   statement were blasphemous, and unworthy of the Divine substance.  He
   foreknoweth the things that be; He is Holy, and Almighty, and excelleth
   all in goodness, and majesty, and wisdom:  of Whom we can declare
   neither beginning, nor form, nor shape.  For ye have neither heard His
   voice at any time, nor seen His shape [843] , saith Holy Scripture.
   Wherefore Moses saith also to the Israelites:  And take ye good heed to
   your own souls, for ye saw no similitude [844] .  For if it is wholly
   impossible to imagine His likeness, how shall thought come near His
   substance?

   8.  There have been many imaginations by many persons, and all have
   failed.  Some have thought that God is fire; others that He is, as it
   were, a man with wings, because of a true text ill understood, Thou
   shalt hide me under the shadow of Thy wings [845] .  They forgot that
   our Lord Jesus Christ, the Only-begotten, speaks in like manner
   concerning Himself to Jerusalem, How often would I have gathered thy
   children together even as a hen doth gather her chickens under her
   wings, and ye would not [846] .  For whereas God's protecting power was
   conceived as wings, they failing to understand this sank down to the
   level of things human, and supposed that the Unsearchable exists in the
   likeness of man.  Some again dared to say that He has seven eyes,
   because it is written, seven eyes of the Lord looking upon the whole
   earth [847] .  For if He has but seven eyes surrounding Him in part,
   His seeing is therefore partial and not perfect:  but to say this of
   God is blasphemous; for we must believe that God is in all things
   perfect, according to our Saviour's word, which saith, Your Father in
   heaven is perfect [848] :  perfect in sight, perfect in power, perfect
   in greatness, perfect in foreknowledge, perfect in goodness, perfect in
   justice, perfect in loving-kindness:  not circumscribed in any space,
   but the Creator of all space, existing in all, and circumscribed by
   none [849] .  Heaven is His throne, but higher is He that sitteth
   thereon:  and earth is His footstool [850] , but His power reacheth
   unto things under the earth.

   9.  One He is, everywhere present, beholding all things, perceiving all
   things, creating all things through Christ:  For all things were made
   by Him, and without Him was not anything made [851] .  A fountain of
   every good, abundant and unfailing, a river of blessings, an eternal
   light of never-failing splendour, an insuperable power condescending to
   our infirmities:  whose very Name we dare not hear [852] .  Wilt thou
   find a footstep of the Lord? saith Job, or hast thou attained unto the
   least things which the Almighty hath made [853] ?  If the least of His
   works are incomprehensible, shall He be comprehended who made them
   all?  Eye hath not seen, and ear hath not heard, neither have entered
   into the heart of man, the things which God hath prepared for them that
   love Him [854] .  If the things which God hath prepared are
   incomprehensible to our thoughts, how can we comprehend with our mind
   Himself who hath prepared them?  O the depth of the riches, and wisdom,
   and knowledge of God!  How unsearchable are His judgments, and His ways
   past finding out [855] ! saith the Apostle.  If His judgments and His
   ways are incomprehensible, can He Himself be comprehended?

   10.  God then being thus great, and yet greater, (for even were I to
   change my whole substance into tongue, I could not speak His
   excellence:  nay more, not even if all Angels should assemble, could
   they ever speak His worth), God being therefore so great in goodness
   and majesty, man hath yet dared to say to a stone that he hath graven,
   Thou art my God [856] !  O monstrous blindness, that from majesty so
   great came down so low!  The tree which was planted by God, and
   nourished by the rain, and afterwards burnt and turned into ashes by
   the fire,--this is addressed as God, and the true God is despised.  But
   the wickedness of idolatry grew yet more prodigal, and cat, and dog,
   and wolf [857] were worshipped instead of God:  the man-eating lion
   [858] also was worshipped instead of God, the most loving friend of
   man.  The snake and the serpent [859] , counterfeit of him who thrust
   us out of Paradise, were worshipped, and He who planted Paradise was
   despised.  And I am ashamed to say, and yet do say it, even onions
   [860] were worshipped among some.  Wine was given to make glad the
   heart of man [861] :  and Dionysus (Bacchus) was worshipped instead of
   God.  God made corn by saying, Let the earth bring forth grass,
   yielding seed after his kind and after his likeness [862] , that bread
   may strengthen man's heart [863] :  why then was Demeter (Ceres)
   worshipped?  Fire cometh forth from striking stones together even to
   this day:  how then was Hephæstus (Vulcan) the creator of fire?

   11.  Whence came the polytheistic error of the Greeks [864] ?  God has
   no body:  whence then the adulteries alleged among those who are by
   them called gods?  I say nothing of the transformations of Zeus into a
   swan:  I am ashamed to speak of his transformations into a bull:  for
   bellowings are unworthy of a god.  The god of the Greeks has been found
   an adulterer, yet are they not ashamed:  for if he is an adulterer let
   him not be called a god.  They tell also of deaths [865] , and falls
   [866] , and thunder-strokes [867] of their gods.  Seest thou from how
   great a height and how low they have fallen?  Was it without reason
   then that the Son of God came down from heaven? or was it that He might
   heal so great a wound?  Was it without reason that the Son came? or was
   it in order that the Father might be acknowledged?  Thou hast learned
   what moved the Only-begotten to come down from the throne at God's
   right hand.  The Father was despised, the Son must needs correct the
   error:  for He Through Whom All Things Were Made must bring them all as
   offerings to the Lord of all.  The wound must be healed:  for what
   could be worse than this disease, that a stone should be worshipped
   instead of God?

   Of Heresies.

   12.  And not among the heathen only did the devil make these assaults;
   for many of those who are falsely called Christians, and wrongfully
   addressed by the sweet name of Christ, have ere now impiously dared to
   banish God from His own creation.  I mean the brood of heretics, those
   most ungodly men of evil name, pretending to be friends of Christ but
   utterly hating Him.  For he who blasphemes the Father of the Christ is
   an enemy of the Son.  These men have dared to speak of two Godheads,
   one good and one evil [868] !  O monstrous blindness!  If a Godhead,
   then assuredly good.  But if not good, why called a Godhead?  For if
   goodness is an attribute of God; if loving-kindness, beneficence,
   almighty power, are proper to God, then of two things one, either in
   calling Him God let the name and operation be united; or if they would
   rob Him of His operations, let them not give Him the bare name.

   13.  Heretics have dared to say that there are two Gods, and of good
   and evil two sources, and these unbegotten.  If both are unbegotten it
   is certain that they are also equal, and both mighty.  How then doth
   the light destroy the darkness?  And do they ever exist together, or
   are they separated?  Together they cannot be; for what fellowship hath
   light with darkness? saith the Apostle [869] .  But if they are far
   from each other, it is certain that they hold also each his own place;
   and if they hold their own separate places, we are certainly in the
   realm of one God, and certainly worship one God.  For thus we must
   conclude, even if we assent to their folly, that we must worship one
   God.  Let us examine also what they say of the good God.  Hath He power
   or no power?  If He hath power, how did evil arise against His will?
   And how doth the evil substance intrude, if He be not willing?  For if
   He knows but cannot hinder it, they charge Him with want of power; but
   if He has the power, yet hinders not, they accuse Him of treachery.
   Mark too their want of sense.  At one time they say that the Evil One
   hath no communion with the good God in the creation of the world; but
   at another time they say that he hath the fourth part only.  Also they
   say that the good God is the Father of Christ; but Christ they call
   this sun.  If, therefore according to them, the world was made by the
   Evil One, and the sun is in the world, how is the Son of the Good an
   unwilling slave in the kingdom of the Evil?  We bemire ourselves in
   speaking of these things, but we do it lest any of those present should
   from ignorance fall into the mire of the heretics.  I know that I have
   defiled my own mouth and the ears of my listeners:  yet it is
   expedient.  For it is much better to hear absurdities charged against
   others, than to fall into them from ignorance:  far better that thou
   know the mire and hate it, than unawares fall into it.  For the godless
   system of the heresies is a road with many branches, and whenever a man
   has strayed from the one straight way, then he falls down precipices
   again and again.

   14.  The inventor of all heresy was Simon Magus [870] :  that Simon,
   who in the Acts of the Apostles thought to purchase with money the
   unsaleable grace of the Spirit, and heard the words, Thou hast neither
   part nor lot in this matter [871] , and the rest:  concerning whom also
   it is written, They went out from us, but they were not of us; for if
   they had been of us, they would have remained with us [872] .  This
   man, after he had been cast out by the Apostles, came to Rome, and
   gaining over one Helena a harlot [873] , was the first that dared with
   blasphemous mouth to say that it was himself who appeared on Mount
   Sinai as the Father, and afterwards appeared among the Jews, not in
   real flesh but in seeming [874] , as Christ Jesus, and afterwards as
   the Holy Spirit whom Christ promised to send as the Paraclete [875] .
   And he so deceived the City of Rome that Claudius set up his statue,
   and wrote beneath it, in the language of the Romans, "Simoni Deo
   Sancto," which being interpreted signifies, "To Simon the Holy God
   [876] ."

   15.  As the delusion was extending, Peter and Paul, a noble pair, chief
   rulers of the Church, arrived and set the error right [877] ; and when
   the supposed god Simon wished to shew himself off, they straightway
   shewed him as a corpse.  For Simon promised to rise aloft to heaven,
   and came riding in a dæmons' chariot on the air; but the servants of
   God fell on their knees, and having shewn that agreement of which Jesus
   spake, that If two of you shall agree concerning anything that they
   shall ask, it shall be done unto them [878] , they launched the weapon
   of their concord in prayer against Magus, and struck him down to the
   earth.  And marvellous though it was, yet no marvel.  For Peter was
   there, who carrieth the keys of heaven [879] :  and nothing wonderful,
   for Paul was there [880] , who was caught up to the third heaven, and
   into Paradise, and heard unspeakable words, which it is not lawful far
   a man to utter [881] .  These brought the supposed God down from the
   sky to earth, thence to be taken down to the regions below the earth.
   In this man first the serpent of wickedness appeared; but when one head
   had been cut off, the root of wickedness was found again with many
   heads.

   16.  For Cerinthus [882] made havoc of the Church, and Menander [883] ,
   and Carpocrates [884] , Ebionites [885] also, and Marcion [886] , that
   mouthpiece of ungodliness.  For he who proclaimed different gods, one
   the Good, the other the Just, contradicts the Son when He says, O
   righteous Father [887] .  And he who says again that the Father is one,
   and the maker of the world another, opposes the Son when He says, If
   then God so clothes the grass of the field which to-day is, and
   to-morrow is cast into the furnace of fire [888] ; and, Who maketh His
   sun to rise on the evil and on the good, and sendeth rain on the just
   and on the unjust [889] .  Here again is a second inventor of more
   mischief, this Marcion.  For being confuted by the testimonies from the
   Old Testament which are quoted in the New, he was the first who dared
   to cut those testimonies out [890] , and leave the preaching of the
   word of faith without witness, thus effacing the true God:  and sought
   to undermine the Church's faith, as if there were no heralds of it.

   17.  He again was succeeded by another, Basilides, of evil name, and
   dangerous character, a preacher of impurities [891] .  The contest of
   wickedness was aided also by Valentinus [892] , a preacher of thirty
   gods.  The Greeks tell of but few:  and the man who was called--but
   more truly was not--a Christian extended the delusion to full thirty.
   He says, too, that Bythus the Abyss (for it became him as being an
   abyss of wickedness to begin his teaching from the Abyss) begat
   Silence, and of Silence begat the Word.  This Bythus was worse than the
   Zeus of the Greeks, who was united to his sister:  for Silence was said
   to be the child of Bythus.  Dost thou see the absurdity invested with a
   show of Christianity?  Wait a little, and thou wilt be shocked at his
   impiety; for he asserts that of this Bythus were begotten eight Æons;
   and of them, ten; and of them, other twelve, male and female.  But
   whence is the proof of these things?  See their silliness from their
   fabrications.  Whence hast thou the proof of the thirty Æons?  Because,
   saith he, it is written, that Jesus was baptized, being thirty years
   old [893] .  But even if He was baptized when thirty years old, what
   sort of demonstration is this from the thirty years?  Are there then
   five gods, because He brake five loaves among five thousand?  Or
   because he had twelve Disciples, must there also be twelve gods?

   18.  And even this is still little compared with the impieties which
   follow.  For the last of the deities being, as he dares to speak, both
   male and female, this, he says, is Wisdom [894] .  What impiety!  For
   the Wisdom of God [895] is Christ His Only-begotten Son:  and he by his
   doctrine degraded the Wisdom of God into a female element, and one of
   thirty, and the last fabrication.  He also says that Wisdom attempted
   to behold the first God, and not bearing His brightness fell from
   heaven, and was cast out of her thirtieth place.  Then she groaned, and
   of her groans begat the Devil [896] , and as she wept over her fall
   made of her tears the sea.  Mark the impiety.  For of Wisdom how is the
   Devil begotten, and of prudence wickedness, or of light darkness?  He
   says too that the Devil begat others, some of whom created the world:
   and that the Christ came down in order to make mankind revolt from the
   Maker of the world.

   19.  But hear whom they say Christ Jesus to be, that thou mayest detest
   them yet more.  For they say that after Wisdom had been cast down, in
   order that the number of the thirty might not be incomplete, the nine
   and twenty Æons contributed each a little part, and formed the Christ
   [897] :  and they say that He also is both male and female [898] .  Can
   anything be more impious than this?  Anything more wretched?  I am
   describing their delusion to thee, in order that thou mayest hate them
   the more.  Shun, therefore, their impiety, and do not even give
   greeting to [899] a man of this kind, lest thou have fellowship with
   the unfruitful works of darkness [900] :  neither make curious
   inquiries, nor be willing to enter into conversation with them.

   20.  Hate all heretics, but especially him who is rightly named after
   mania [901] , who arose not long ago in the reign of Probus [902] .
   For the delusion began full seventy years ago [903] , and there are men
   still living who saw him with their very eyes.  But hate him not for
   this, that he lived a short time ago; but because of his impious
   doctrines hate thou the worker of wickedness, the receptacle of all
   filth, who gathered up the mire of every heresy [904] .  For aspiring
   to become pre-eminent among wicked men, he took the doctrines of all,
   and having combined them into one heresy filled with blasphemies and
   all iniquity, he makes havoc of the Church, or rather of those outside
   the Church, roaming about like a lion and devouring.  Heed not their
   fair speech, nor their supposed humility:  for they are serpents, a
   generation of vipers [905] .  Judas too said Hail! Master [906] , even
   while he was betraying Him.  Heed not their kisses, but beware of their
   venom.

   21.  Now, lest I seem to accuse him without reason, let me make a
   digression to tell who this Manes is, and in part what he teaches:  for
   all time would fail to describe adequately the whole of his foul
   teaching.  But for help in time of need [907] , store up in thy memory
   what I have said to former hearers, and will repeat to those now
   present, that they who know not may learn, and they who know may be
   reminded.  Manes is not of Christian origin, God forbid! nor was he
   like Simon cast out of the Church, neither himself nor the teachers who
   were before him.  For he steals other men's wickedness, and makes their
   wickedness his own:  but how and in what manner thou must hear.

   22.  There was in Egypt one Scythianus [908] , a Saracen [909] by
   birth, having nothing in common either with Judaism or with
   Christianity.  This man, who dwelt at Alexandria and imitated the life
   of Aristotle [910] , composed four books [911] , one called a Gospel
   which had not the acts of Christ, but the mere name only, and one other
   called the book of Chapters, and a third of Mysteries, and a fourth,
   which they circulate now, the Treasure [912] .  This man had a
   disciple, Terebinthus by name.  But when Scythianus purposed to come
   into Judæa, and make havoc of the land, the Lord smote him with a
   deadly disease, and stayed the pestilence [913] .

   23.  But Terebinthus, his disciple in this wicked error, inherited his
   money and books and heresy [914] , and came to Palestine, and becoming
   known and condemned in Judæa [915] he resolved to pass into Persia:
   but lest he should be recognised there also by his name he changed it
   and called himself Buddas [916] .  However, he found adversaries there
   also in the priests of Mithras [917] :  and being confuted in the
   discussion of many arguments and controversies, and at last hard
   pressed, he took refuge with a certain widow.  Then having gone up on
   the housetop, and summoned the dæmons of the air, whom the Manichees to
   this day invoke over their abominable ceremony of the fig [918] , he
   was smitten of God, and cast down from the housetop, and expired:  and
   so the second beast was cut off.

   24.  The books, however, which were the records of his impiety,
   remained; and both these and his money the widow inherited.  And having
   neither kinsman nor any other friend, she determined to buy with the
   money a boy named Cubricus [919] :  him she adopted and educated as a
   son in the learning of the Persians, and thus sharpened an evil weapon
   against mankind.  So Cubricus, the vile slave, grew up in the midst of
   philosophers, and on the death of the widow inherited both the books
   and the money.  Then, lest the name of slavery might be a reproach,
   instead of Cubricus he called himself Manes, which in the language of
   the Persians signifies discourse [920] .  For as he thought himself
   something of a disputant, he surnamed himself Manes, as it were an
   excellent master of discourse.  But though he contrived for himself an
   honourable title according to the language of the Persians, yet the
   providence of God caused him to become a self-accuser even against his
   will, that through thinking to honour himself in Persia, he might
   proclaim himself among the Greeks by name a maniac.

   25.  He dared too to say that he was the Paraclete, though it is
   written, But whosoever shall blaspheme against the Holy Ghost, hath no
   forgiveness [921] .  He committed blasphemy therefore by saying that he
   was the Holy Ghost:  let him that communicates with those heretics see
   with whom he is enrolling himself.  The slave shook the world, since by
   three things the earth is shaken, and the fourth it cannot bear,--if a
   slave became a king [922] .  Having come into public he now began to
   promise things above man's power.  The son of the King of the Persians
   was sick, and a multitude of physicians were in attendance:  but Manes
   promised, as if he were a godly man, to cure him by prayer.  With the
   departure of the physicians, the life of the child departed:  and the
   man's impiety was detected.  So the would-be philosopher was a
   prisoner, being cast into prison not for reproving the king in the
   cause of truth, not for destroying the idols, but for promising to save
   and lying, or rather, if the truth must be told, for committing
   murder.  For the child who might have been saved by medical treatment,
   was murdered by this man's driving away the physicians, and killing him
   by want of treatment.

   26.  Now as there are very many wicked things which I tell thee of him,
   remember first his blasphemy, secondly his slavery (not that slavery is
   a disgrace, but that his pretending to be free-born, when he was a
   slave, was wicked), thirdly, the falsehood of his promise, fourthly,
   the murder of the child, and fifthly, the disgrace of the
   imprisonment.  And there was not only the disgrace of the prison, but
   also the flight from prison.  For he who called himself the Paraclete
   and champion of the truth, ran away:  he was no successor of Jesus, who
   readily went to the Cross, but this man was the reverse, a runaway.
   Moreover, the King of the Persians ordered the keepers of the prison to
   be executed:  so Manes was the cause of the child's death through his
   vain boasting, and of the gaolers' death through his flight.  Ought
   then he, who shared the guilt of murder, to be worshipped?  Ought he
   not to have followed the example of Jesus, and said, If ye seek Me, let
   these go their way [923] ?  Ought he not to have said, like Jonas, Take
   me, and cast me into the sea:  for this storm is because of me [924] ?

   27.  He escapes from the prison, and comes into Mesopotamia:  but there
   Bishop Archelaus, a shield of righteousness, encounters him [925] :
   and having accused him before philosophers as judges, and having
   assembled an audience of Gentiles, lest if Christians gave judgment,
   the judges might be thought to shew favour,--Tell us what thou
   preachest, said Archelaus to Manes.  And he, whose mouth was as an open
   sepulchre [926] , began first with blasphemy against the Maker of all
   things, saying, The God of the Old Testament is the author of evils, as
   He says of Himself, I am a consuming fire [927] .  But the wise
   Archelaus undermined his blasphemous argument by saying, "If the God of
   the Old Testament, as thou sayest, calls Himself a fire, whose Son is
   He who saith, I came to send fire on the earth [928] ?  If thou findest
   fault with Him who saith, The Lord killeth, and maketh alive [929] ,
   why dost thou honour Peter, who raised up Tabitha, but struck Sapphira
   dead?  If again thou findest fault, because He prepared fire, wherefore
   dost thou not find fault with Him who saith, Depart from Me into
   everlasting fire [930] ?  If thou findest fault with Him who saith, I
   am God that make peace, and create evil [931] , explain how Jesus
   saith, I came not to send peace but a sword [932] .  Since both speak
   alike, of two things one, either both are good, because of their
   agreement, or if Jesus is blameless in so speaking. why blamest thou
   Him that saith the like in the Old Testament?"

   28.  Then Manes answers him:  "And what sort of God causes blindness?
   For it is Paul who saith, In whom the God of this world hath blinded
   the minds of them that believe not, lest the light of the Gospel should
   shine unto them [933] ."  But Archelaus made a good retort, saying,
   "Read a little before:  But if our Gospel is veiled, it is veiled in
   them that are perishing [934] .  Seest thou that in them that are
   perishing it is veiled?  For it is not right to give the things which
   are holy unto the dogs [935] .  Again, Is it only the God of the Old
   Testament that hath blinded the minds of them that believe not?  Hath
   not Jesus Himself said, For this cause speak I unto them in parables,
   that seeing they may not see [936] ?  Was it from hating them that He
   wished them not to see?  Or because of their unworthiness, since their
   eyes they had closed [937] .  For where there is wilful wickedness,
   there is also a withholding of grace:  for to him that hath shall be
   given; but from him that hath not shall be taken even that which he
   seemeth to have [938] .

   29.  "But if some are right in their interpretation, we must say as
   follows [939] (for it is no unworthy expression)--If indeed He blinded
   the thoughts of them that believe not he blinded them for a good
   purpose, that they might look with new sight on what is good.  For he
   said not, He blinded their soul, but, the thoughts of them that believe
   not [940] .  And the meaning is something of this kind:  Blind the lewd
   thoughts of the lewd, and the man is saved:  blind the grasping and
   rapacious thought of the robber, and the man is saved.'  But wilt thou
   not understand it thus?  Then there is yet another interpretation.  The
   sun also blinds those whose sight is dim:  and they whose eyes are
   diseased are hurt by the light and blinded.  Not that the sun's nature
   is to blind, but that the substance of the eyes is incapable of
   seeing.  In like manner unbelievers being diseased in their heart
   cannot look upon the radiance of the Godhead.  Nor hath he said, He
   hath blinded their thoughts, that they should not hear the Gospel:'
   but, that the light of the glory of the Gospel of our Lord Jesus Christ
   should not shine unto them.  For to hear the Gospel is permitted to
   all:  but the glory of the Gospel is reserved for Christ's true
   children only.  Therefore the Lord spoke in parables to those who could
   not hear [941] :  but to the Disciples he explained the parables in
   private [942] :  for the brightness of the glory is for those who have
   been enlightened, the blinding for them that believe not."  These
   mysteries, which the Church now explains to thee who art passing out of
   the class of Catechumens, it is not the custom to explain to heathen.
   For to a heathen we do not explain the mysteries concerning Father,
   Son, and Holy Ghost, nor before Catechumens do we speak plainly of the
   mysteries:  but many things we often speak in a veiled way, that the
   believers who know may understand, and they who know not may get no
   hurt [943] .

   30.  By such and many other arguments the serpent was overthrown:  thus
   did Archelaus wrestle with Manes and threw him.  Again, he who had fled
   from prison flees from this place also:  and having run away from his
   antagonist, he comes to a very poor village, like the serpent in
   Paradise when he left Adam and came to Eve.  But the good shepherd
   Archelaus taking forethought for his sheep, when he heard of his
   flight, straightway hastened with all speed in search of the wolf.  And
   when Manes suddenly saw his adversary, he rushed out and fled:  it was
   however his last flight.  For the officers of the King of Persia
   searched everywhere, and caught the fugitive:  and the sentence, which
   he ought to have received in the presence of Archelaus, is passed upon
   him by the king's officers.  This Manes, whom his own disciples
   worship, is arrested and brought before the king.  The king reproached
   him with his falsehood and his flight:  poured scorn upon his slavish
   condition, avenged the murder of his child, and condemned him also for
   the murder of the gaolers:  he commands him to be flayed after the
   Persian fashion.  And while the rest of his body was given over for
   food of wild beasts, his skin, the receptacle of his vile mind, was
   hung up before the gates like a sack [944] .  He that called himself
   the Paraclete and professed to know the future, knew not his own flight
   and capture.

   31.  This man has had three disciples, Thomas, and Baddas, and Hermas.
   Let none read the Gospel according to Thomas [945] :  for it is the
   work not of one of the twelve Apostles, but of one of the three wicked
   disciples of Manes.  Let none associate with the soul-destroying
   Manicheans, who by decoctions of chaff counterfeit the sad look of
   fasting, who speak evil of the Creator of meats, and greedily devour
   the daintiest, who teach that the man who plucks up this or that herb
   is changed into it.  For if he who crops herbs or any vegetable is
   changed into the same, into how many will husbandmen and the tribe of
   gardeners be changed [946] ?  The gardener, as we see, has used his
   sickle against so many:  into which then is he changed?  Verily their
   doctrines are ridiculous, and fraught with their own condemnation and
   shame!  The same man, being the shepherd of a flock, both sacrifices a
   sheep and kills a wolf.  Into what then is he changed?  Many men both
   net fishes and lime birds:  into which then are they transformed?

   32.  Let those children of sloth, the Manicheans, make answer; who
   without labouring themselves eat up the labourers' fruits:  who welcome
   with smiling faces those who bring them their food, and return curses
   instead of blessings.  For when a simple person brings them anything,
   "Stand outside a while," saith he, "and I will bless thee."  Then
   having taken the bread into his hands (as those who have repented and
   left them have confessed), "I did not make thee," says the Manichee to
   the bread:  and sends up curses against the Most High; and curses him
   that made it, and so eats what was made [947] .  If thou hatest the
   food, why didst thou look with smiling countenance on him that brought
   it to thee?  If thou art thankful to the bringer, why dost thou utter
   thy blasphemy to God, who created and made it?  So again he says, "I
   sowed thee not:  may he be sown who sowed thee!  I reaped thee not with
   a sickle:  may he be reaped who reaped thee!  I baked thee not with
   fire:  may he be baked who baked thee!"  A fine return for the
   kindness!

   33.  These are great faults, but still small in comparison with the
   rest.  Their Baptism I dare not describe before men and women [948] .
   I dare not say what they distribute to their wretched communicants
   [949] ....Truly we pollute our mouth in speaking of these things.  Are
   the heathen more detestable than these?  Are the Samaritans more
   wretched?  Are Jews more impious?  Are fornicators more impure [950] ?
   But the Manichee sets these offerings in the midst of the altar as he
   considers it [951] .  And dost thou, O man, receive instruction from
   such a mouth?  On meeting this man dost thou greet him at all with a
   kiss?  To say nothing of his other impiety, dost thou not flee from the
   defilement, and from men worse than profligates, more detestable than
   any prostitute?

   34.  Of these things the Church admonishes and teaches thee, and
   touches mire, that thou mayest not be bemired:  she tells of the
   wounds, that thou mayest not be wounded.  But for thee it is enough
   merely to know them:  abstain from learning by experience.  God
   thunders, and we all tremble; and they blaspheme.  God lightens, and we
   all bow down to the earth; and they have their blasphemous sayings
   about the heavens [952] .  These things are written in the books of the
   Manichees.  These things we ourselves have read, because we could not
   believe those who told of them:  yes, for the sake of your salvation we
   have closely inquired into their perdition.

   35.  But may the Lord deliver us from such delusion:  and may there be
   given to you a hatred against the serpent, that as they lie in wait for
   the heel, so you may trample on their head.  Remember ye what I say.
   What agreement can there be between our state and theirs?  What
   communion hath light with darkness [953] ?  What hath the majesty of
   the Church to do with the abomination of the Manichees?  Here is order,
   here is discipline [954] , here is majesty, here is purity:  here even
   to look upon a woman to lust after her [955] is condemnation.  Here is
   marriage with sanctity [956] , here steadfast continence, here
   virginity in honour like unto the Angels:  here partaking of food with
   thanksgiving, here gratitude to the Creator of the world.  Here the
   Father of Christ is worshipped:  here are taught fear and trembling
   before Him who sends the rain:  here we ascribe glory to Him who makes
   the thunder and the lightning.

   36.  Make thou thy fold with the sheep:  flee from the wolves:  depart
   not from the Church.  Hate those also who have ever been suspected in
   such matters:  and unless in time thou perceive their repentance, do
   not rashly trust thyself among them.  The truth of the Unity of God has
   been delivered to thee:  learn to distinguish the pastures of
   doctrine.  Be an approved banker [957] , holding fast that which is
   good, abstaining from every form of evil [958] .  Or if thou hast ever
   been such as they, recognise and hate thy delusion.  For there is a way
   of salvation, if thou reject the vomit, if thou from thy heart detest
   it, if thou depart from them, not with thy lips only, but with thy soul
   also:  if thou worship the Father of Christ, the God of the Law and the
   Prophets, if thou acknowledge the Good and the Just to be one and the
   same God. [959]   And may He preserve you all, guarding you from
   falling or stumbling, stablished in the Faith, in Christ Jesus our
   Lord, to Whom be glory for ever and ever.  Amen.
     __________________________________________________________________

   [819] Peri Theou Monarchias.  The word monarchia, as used by Plato
   (Polit. 291 C), Aristotle (Polit. III. xiv. 11.  eidos monarchias
   basilikes), Philo Judæus (de Circumcisione, § 2; de Monarchia, Titul.),
   means "sole government."  Compare Tertullian (adv. Praxean. c. iii.):
   "If I have gained any knowledge of either language, I am sure that
   Monarchia has no other meaning than single and individual rule.'"
   Athanasius (de Decretis Nicænæ Synodi, § 26) has preserved part of an
   Epistle of Dionysius, Bishop of Rome (259-269, a.d.), against the
   Sabellians:  "It will be natural for me now to speak against those who
   divide, and cut into pieces, and destroy that most sacred doctrine of
   the Church of God, the Monarchia, making it, as it were, three powers
   and divided hypostases, and three Godheads;" (ibid.):  "It is the
   doctrine of the presumptuous Marcion to sever and divide the Monarchia
   into three origins (archas)."  We see here the sense which Monarchia
   had acquired in  Christian Theology:  it meant the "Unity of God," as
   the one principle and origin of all things.  "By the Monarchy is meant
   the doctrine that the Second and Third Persons in the Ever-blessed
   Trinity are ever to be referred in our thoughts to the First, as the
   Fountain of Godhead" (Newman, Athanas. de Decretis Nic. Syn. § 26, note
   h).  Justin Martyr (Euseb. H.E. IV. 18), and Irenæus (ibid. V. 20), had
   each written a treatise peri Monarchias.  On the history of
   Monarchianism see, in this Series, Athanasius, Prolegomena, p. xxiii.
   sqq.

   [820] 2 Cor. i. 3.

   [821] This clause is omitted in some mss.  Various forms of the
   Doxology were adopted in Cyril's time by various parties in the
   Church.  Thus Theodoret (Hist. Eccles. II. c. 19) relates that
   Leontius, Bishop of Antioch, a.d. 348-357, observing that the Clergy
   and the Congregation were divided into two parties, the one using the
   form "and to the Son, and to the Holy Ghost," the other "through the
   Son, in the Holy Ghost," used to repeat the Doxology silently, so that
   those who were near could hear only "world without end." The form which
   was regarded as the most orthodox, and adopted in the Liturgies ran
   thus:  "Glory to the Father, and to the Son, and to the Holy Ghost, now
   and ever, and to the ages of the ages."  See Suicer's Thesaurus,
   Doxologia.

   [822] Irenæus II. xxviii. 4:  "But since God is all mind, all reason,
   all active Spirit, all light, and always exists as one and the same,
   such conditions and divisions (of operation) cannot fittingly be
   ascribed to Him.  For our tongue, as being made of flesh, is not able
   to minister to the rapidity of man's sense, because that is of a
   spiritual nature; for which reason our speech is restrained
   (suffocatur) within us, and is not at once expressed as it has been
   conceived in the mind but is uttered by successive efforts, just as the
   tongue is able to serve it."

   [823] Tertullian, Apologeticus, § 17:  "That which is infinite is known
   only to itself.  This it is which gives some notion of God, while yet
   beyond all our conceptions--our very incapacity of fully grasping Him
   affords us the idea of what He really is.  He is presented to our minds
   in His transcendent greatness, as at once known and unknown."  Cf.
   Phil. Jud. de Monarch. i. 4:  Hooker, Eccles. Pol. I. ii. 3:  "Whom
   although to know be life, and joy to make mention of His name; yet our
   soundest knowledge is to know that we know Him not as He is, neither
   can know Him."

   [824] Ps. xxxiv. 3.

   [825] Gen. xviii. 27.

   [826] The opinion of Aristarchus of Samos, as stated by Archimedes
   (Arenarius, p. 320, Oxon), was that the sphere of the fixed stars was
   so large, that it bore to the earth's orbit the same proportion as a
   sphere to its centre, or more correctly (as Archimedes explains) the
   same proportion as the earth's orbit round the sun to the earth
   itself.  Compare Cat. xv. 24.

   [827] Is. xl. 22.

   [828] Ps. cxlvii. 4.

   [829] Job xxxvi. 27:  arithmetai de auto stagones huetou.  R.V. For He
   draweth up the drops of water.

   [830] Ecclus. iii. 21, 22.

   [831] Ps. cl. 6.

   [832] John i. 18.  They are the Evangelist's own words.

   [833] Matt. xviii. 10.

   [834] John vi. 46.

   [835] 1 Cor. ii. 10.

   [836] Matt. xi. 27.

   [837] The Benedictine and earlier printed texts read ho gennetheis
   [apathos pro ton chronon aionion]:  but the words in brackets are not
   found in the best mss.  The false grammar betrays a spurious insertion,
   which also interrupts the sense.  On the meaning of the phrase ho
   gennetheis apathos, see note on vii. 5:  ou pathei pater genomenos.

   [838] Gr. onta, aei onta.

   [839] Iren. II. xiii. 3:  "He is altogether like and equal to Himself;
   since He is all sense, and all spirit, and all feeling, and all
   thought, and all reason, and all hearing, and all ear, and all eye, and
   all light, and all a fount of every good,--even as the religious and
   pious are wont to speak of God."

   [840] monoeide.  A Platonic word.  Phædo, 80 B:  to men theio kai
   athanato kai noeto kai monoeidei kai adialuto kai aei hosautos kata ta
   auta echonti heauto homoiotaton einai psuchen.  See Index,
   "Hypostasis."

   [841] Iren. II. xxxv. 3:  "If any object that in the Hebrew language
   different expressions occur, such as Sabaoth, Elöe, Adonai, and all
   other such terms, striving to prove from these that there are different
   powers and Gods, let them learn that all expressions of this kind are
   titles and announcements of one and the same Being."

   [842] See the passages of Irenæus quoted above, § 2 note 4, and § 7
   note 3.

   [843] John v. 37.

   [844] Deut. iv. 15.

   [845] Ps. xvii. 8.

   [846] Matt. xxiii. 37.

   [847] Zech. iv. 10.

   [848] Matt. v. 48.

   [849] Philo Judæus (Leg. Alleg. I. 14. p. 52).  Theou gar oude ho
   sumpas kosmos axion an eie chorion kai endiaitema, epei autos heauto
   tepos.  So Sir Isaac Newton, at the end of the Principia, asserts that
   God by His eternal and infinite existence constitutes Time and Space:
   "Non est duratio vel spatium, sed durat et adest, et existendo semper
   et ubique spatium et durationem constituit."

   [850] Is. lxvi. 1.

   [851] John i. 3.

   [852] The sacred name (hvhy) was not pronounced, but Adonai was
   substituted.

   [853] Job xi. 7 (R.V.):  Canst thou by searching find out God?  Canst
   thou find out the Almighty unto perfection?  Cyril seems to have
   understood ta eschata as "the least," not as "the utmost."

   [854] 1 Cor. ii. 9.

   [855] Rom. xi. 33.

   [856] Is. xliv. 17.

   [857] The cat was sacred to the goddess Pasht, called by the Greeks
   Bubastis, and identified by Herodotus (ii. 137) with Artemis or Diana.
   Cats were embalmed after death, and their mummies are found at various
   places, but especially at Bubastis (Herod. ii. 67). "The Dogs are
   interred in the cities to which they belong, in sacred burial-places"
   (Herod. ii. 67), but chiefly at Cynopolis ("City of Dogs") where the
   dog-headed deity Anubis was worshipped. Mummies of wolves are found in
   chambers excavated in the rocks at Lycopolis, where Osiris was
   worshipped under the symbol of a wolf.

   [858] The lion was held sacred at Leontopolis (Strabo, xvii. p. 812).

   [859] "In the neighbourhood of Thebes there are sacred serpents
   perfectly harmless to man.  These they bury in the temple of Zeus, the
   god to whom they are sacred."  (Herod. ii. 74.) At Epidaurus in Argolis
   the serpent was held sacred as the symbol of Æsculapius.  Clement of
   Alexandria (Exhort. c. ii.) gives a fuller list of animals worshipped
   by various nations.  Compare also Clement. Recogn. V. 20.

   [860] Juvenal Sat. xv. 7. Illic aeluros, hic piscem fluminis, illic
   Oppida tota canem venerantur, nemo Dianam. Possum et caepe nefas
   violare et frangere morsu.

   [861] Ps. civ. 15.

   [862] Gen. i. 11.

   [863] Ps. civ. 15.

   [864] The early Creeds of the Eastern Churches, like that which
   Eusebius of Cæsarea proposed at Nicæa, expressly declare the unity of
   God, in opposition both to the heathen Polytheism, and to the various
   heresies which introduced two or more Gods.  See below in this Lecture,
   §§ 12-18; and compare Athan. (contra Gentes, § 6, sqq.)

   [865] Clement of Alexandria (Exhort. cap. ii. § 37), quotes a passage
   from a hymn of Callimachus, implying the death of Zeus: "For even thy
   tomb, O king, The Cretans fashioned." Adonis, or "Thammuz yearly
   wounded," was said to live and die in alternate years.

   [866] By the word "falls" (apoptoseis) Cyril evidently refers to the
   story of Hephæstus, or Vulcan, to which Milton alludes (Paradise Lost,
   I. 740):-- "Men call'd him Mulciber, and how he fell From heaven they
   fabled, thrown by angry Jove Sheer o'er the crystal battlements:  from
   morn To noon he fell, from noon to dewy eve, A summer's day."

   [867] The "thunder-strokes" refer to "Titan heaven's first-born, With
   his enormous brood" (Par. Lost, I. 510).  Cf. Virgil, Æn. vi. 580:--
   "Hic genus antiquum Terræ, Titania pubes, Fulmine dejecti fundo
   volvuntur in imo." Ibid. v. 585:-- "Vidi et crudeles dantem Salmonea
   poenas, Dum flammas Jovis et sonitus imitatur Olympi." Clem. Alex.
   (Exhort. II. § 37):--"Æsculapius lies struck with lightning in the
   regions of Cynosuris."  Cf. Virg. Æn. vii. 770 ss.

   [868] The theory of two Gods, one good and the other evil, was held by
   Cerdo, and Marcion (Hippolytus, Refut. omnium Hær. VII. cap. 17:
   Irenæus, III. xxv. 3, quoted in note on Cat. iv. 4).  The Manichees
   also held that the Creator of the world was distinct from the Supreme
   God (Alexander Lycop. de Manichæorum Sententiis, cap. iii.).

   [869] 2 Cor. vi. 14.  Cyril's description applies especially to the
   heresy of Manes.  See § 36, note 3, at the end of this Lecture; also
   Cat. xi. 21. and Cat. xv. 3.

   [870] So Irenæus (I. xxiii. 2) says that "from this Simon of Samaria
   all kinds of heresies derive their origin."

   [871] Acts viii. 18-21.

   [872] 1 John ii. 19.

   [873] Irenæus (I. xxiii. 2):  "Having purchased from Tyre, a city of
   Phoenicia, a certain harlot named Helena, he used to carry her about
   with him, declaring that this woman was the first conception of his
   mind, the mother of all, by whom in the beginning he conceived in his
   mind the creation of Angels and Archangels."

   [874] Cf. Epiphan. (Hæres. p. 55, B):  "He said that he was the Son and
   had not really suffered, but only in appearance (dokesei)."

   [875] Irenæus (I. xxiii. 1):  "He taught that it was himself who
   appeared among the Jews as the Son, and descended in Samaria as the
   Father, but came to other nations as the Holy Spirit." Cyril here
   departs from his authority by substituting Mount Sinai for Samaria, and
   thereby falls into error.  Simon had first appeared in Samaria, being a
   native of Gitton:  moreover in claiming to be the Father he meant to
   set himself far above the inferior Deity who had given the Law on
   Sinai, saying that he was "the highest of all Powers, that is the
   Father who is over all."

   [876] "Justin Martyr in his first Apology, addressed to Antoninus Pius,
   writes thus (c. 26):  There was one Simon a Samaritan, of the village
   called Gitton, who in the reign of Claudius Cæsar, and in your royal
   city of Rome, did mighty feats of magic by the art of dæmons working in
   him.  He was considered a god, and as a god was honoured among you with
   a statue, which statue was set up in the river Tiber between the two
   bridges, and bears this inscription in Latin: Simoni Deo Sancto; which
   is, To Simon the holy God. "The substance of this story is repeated by
   Irenæus (adv. Hær. I. xxiii. 1), and by Tertullian (Apol. c. 13), who
   reproaches the Romans for installing Simon Magus in their Pantheon, and
   giving him a statue and the title Holy God.' "In a.d. 1574, a stone,
   which had formed the base of a statue, was dug up on the site described
   by Justin, the Island in the Tiber, bearing an inscription--Semoni
   Sanco Deo Fidio Sacrum, &c.'  Hence it has been supposed that Justin
   mistook a statue of the Sabine God, Semo Sancus,' for one of Simon
   Magus.  See the notes in Otto's Justin Martyr, and Stieren's Irenæus.
   "On the other hand Tillemont (Memoires, t. ii. p. 482) maintains that
   Justin in an Apology addressed to the emperor and written in Rome
   itself cannot reasonably be supposed to have fallen into so manifest an
   error.  Whichever view we take of Justin's accuracy concerning the
   inscription and the statue, there is nothing improbable in his
   statement that Simon Magus was at Rome in the reign of Claudius."
   (Extracted by permission from the Speaker's Commentary, Introduction to
   the Epistle to the Romans, p. 4.)

   [877] "Justin says not one word about St. Peter's alleged visit to
   Rome, and his encounter with Simon Magus."  But "Eusebius in his
   Ecclesiastical History (c. a.d. 325), quotes Justin Martyr's story
   about Simon Magus (E. H. ii. c. 13), and then, without referring to any
   authority, goes on to assert (c. 14) that immediately in the same reign
   of Claudius divine Providence led Peter the great Apostle to Rome to
   encounter this great destroyer of life,' and that he thus brought the
   light of the Gospel from the East to the West' (ibidem). Eusebius
   probably borrowed this story "from the strange fictions of the
   Clementine Recognitions and Homilies, and Apostolic Constitutions."
   See Recogn. III. 63-65; Hom. I. 15, III. 58; Apost. Constit. VI. 7, 8,
   9.  Cyril's account of Simon's death is taken from the same
   untrustworthy sources.

   [878] Matt. xviii. 19.

   [879] Ib. xvi. 19.

   [880] It is certain that S. Paul was not at Rome at this time.  This
   story of Simon Magus and his fiery car' is told, with variations, by
   Arnobius (adv. Gentes, II. 12), and in Apost. Constit. VI. 9.

   [881] 2 Cor. xii. 2, 4.

   [882] Cerinthus taught that the world was not made by the supreme God,
   but by a separate Power ignorant of Him.  See Irenæus, Hær. I. xxvi.,
   Euseb. E.H. iii. 28, with the notes in this Series.

   [883] Menander is first mentioned by Justin M. (Apolog. I. cap. 26):
   "Menander, also a Samaritan, of the town Capparetæa, a disciple of
   Simon, and inspired by devils, we know to have deceived many while he
   was in Antioch by his magical art.  He persuaded those who adhered to
   him that they should never die."  Irenæus (I. xxiii. 5) adds that
   Menander announced himself as the Saviour sent by the Invisibles, and
   taught that the world was created by Angels.  See also Tertullian (de
   Animâ, cap. 50.)

   [884] Carpocrates, a Platonic philosopher, who taught at Alexandria
   (125 a.d. circ.), held that the world and all things in it were made by
   Angels far inferior to the unbegotten (unknown) Father (Iren. I. xxv.
   1; Tertullian, Adv. Hær. cap. 3).

   [885] Irenæus, I. 26:  "Those who are called Ebionites agree that the
   world was made by God; but their opinions with respect to the Lord are
   like those of Cerinthus and Carpocrates."

   [886] On Marcion, see note 5, on Cat. iv. 4.

   [887] John xvii. 25.

   [888] Luke xii. 28.

   [889] Matt. v. 45.

   [890] Marcion accepted only St. Luke's Gospel, and mutilated that
   (Tertullian, Adv. Marcion. iv. 2).  He thus got rid of the testimony of
   the Apostles and eye-witnesses, Matthew and John, and represented the
   Law and the Gospel as contradictory revelations of two different Gods.
   For this Cyril calls him a second inventor of mischief,' Simon Magus (§
   14) being the first.

   [891] Basilides was earlier than Marcion, being the founder of a
   Gnostic sect at Alexandria in the reign of Hadrian (a.d. 117-138).  His
   doctrines are described by Irenæus (I. xxvii. 3-7), and very fully by
   Hippolytus (Refut. omn. Hær. VII. 2-15).  The charge of teaching
   licentiousness attaches rather to the later followers of Basilides than
   to himself or his son Isidorus (Clem. Alex. Stromat. III. cap. 1).
   Basilides wrote a Commentary on the Gospel in 24 books (Exegetica), of
   which the 23rd is quoted by Clement of Alexandria (Stromat. IV. cap.
   12), and against which Agrippa Castor wrote a refutation.  Origen (Hom.
   I. in Lucam.) says that Basilides wrote a Gospel bearing his own name.
   See Routh, Rell. Sacr. I. p. 85; V. p. 106:  Westcott, History of Canon
   of N.T. iv. § 3.

   [892] "The doctrines of Valentinus are described fully by Irenæus (I.
   cap. i.) from whom S. Cyril takes this account.  Valentinus, and
   Basilides, and Bardesanes, and Harmonious, and those of their company
   admit Christ's conception and birth of the Virgin, but say that God the
   Word received no addition from the Virgin, but made a sort of passage
   through her, as through a tube, and made use of a phantom in appearing
   to men."  (Theodoret, Epist. 145.)

   [893] Luke iii. 23.

   [894] Irenæus I. ii. 2.

   [895] 1 Cor. i. 24.

   [896] Irenæus, l. c., and Hippolytus, who gives an elaborate account of
   the doctrines of Valentinus (L. VI. capp. xvi.-xxxii.), both represent
   Sophia, "Wisdom," as giving birth not to Satan, but to a shapeless
   abortion, which was the origin of matter.  According to Irenæus (I. iv.
   2), Achamoth, the enthymesis of Sophia, gave birth to the Demiurge, and
   "from her tears all that is of a liquid nature was formed." In
   Tertullian's Treatise against the Valentinians chap. xxii., Achamoth is
   said as by Cyril to have given birth to Satan:  but in chap. xxiii.
   Satan seems to be identified (or interchanged) with the Demiurge.

   [897] The account in Irenæus (I. ii. 6) is rather different:  "The
   whole Pleroma of the Æons, with one design and desire, and with the
   concurrence of the Christ and the Holy Spirit, their Father also
   setting the seal of His approval on their conduct, brought together
   whatever each one had in himself of the greatest beauty and
   preciousness; and uniting all these contributions so as skilfully to
   blend the whole, they produced, to the honour and glory of Bythus, a
   being of most perfect beauty, the very star of the Pleroma, and its
   perfect fruit, namely Jesus." Tertullian, Against the Valentinians,
   chap. 12, gives a sarcastic description of this strange doctrine,
   deriving his facts (chap. 5) from Justin, Miltiades, "Irenæus, that
   very exact inquirer into all doctrines," and Proculus.

   [898] This statement does not agree with Irenæus (I. vii. 1), who says
   that the Valentinians represented the Saviour, that is Jesus, as
   becoming the bridegroom of Achamoth or Sophia.

   [899] 2 John 10, 11:  "Neither bid him God speed" (A.V.):  "give him no
   greeting" (R.V.).

   [900] Ephes. v. 11.

   [901] Eusebius in his brief notice of the Manichean heresy (Hist.
   Eccles. vii. 31) plays, like S. Cyril, upon the name Manes as well
   suited to a madman.

   [902] Marcus Aurelius Probus, Emperor a.d. 276-282, from being an
   obscure Illyrian soldier came to be universally esteemed the best and
   noblest of the Roman Emperors.

   [903] Routh (R.S. V. p. 12) comes to the conclusion that the famous
   disputation between Manes and Archelaus took place between July and
   December, a.d. 277.  Accordingly these Lectures, being "full 70 years"
   later, could not have been delivered before the Spring of a.d. 348.

   [904] Leo the Great (Serm. xv. cap. 4) speaks of the madness of the
   later Manichees as including all errors and impieties:  "all profanity
   of Paganism, all blindness of the carnal Jews, the illicit secrets of
   the magic art, the sacrilege and blasphemy of all heresies, flowed
   together in that sect as into a sort of cess-pool of all filth."  Leo
   summoned those whom they called the "elect," both men and women, before
   an assembly of Bishops and Presbyters, and obtained from these
   witnesses a full account of the execrable practices of the sect, in
   which, as he declares, "their law is lying, their religion the devil,
   their sacrifice obscenity."

   [905] Matt. iii. 7.

   [906] Ib. xxvi. 49.

   [907] Heb. iv. 16.

   [908] Cyril takes his account of Manes from the "Acta Archelai et
   Manetis Disputationis," of which Routh has edited the Latin translation
   together with the Fragments of the Greek preserved by Cyril in this
   Lecture and by Epiphanius.  There is an English translation of the
   whole in Clark's "Ante-Nicene Christian Library."

   [909] The Saracens are mentioned by both Pliny and Ptolemy.  See Dict.
   of Greek and Roman Geography.

   [910] There is no mention of Aristotle in the Acta Archelai, but
   Scythianus is stated (cap. li.) to have founded the sect in the time of
   the Apostles, and to have derived his duality of Gods from Pythagoras,
   and to have learned the wisdom of the Egyptians.

   [911] These four books are stated by Archelaus (Acta, cap. lii.), to
   have been written for Manes by his disciple Terebinthus.

   [912] In allusion to this name the history of the Disputation is called
   (Acta, cap. i.) "The true Treasure."

   [913] The true reading of this sentence, proairoumenon ton Skuthianon,
   instead of ton proeiremenon Sk., has been restored by Cleopas from the
   ms. in the Archiepiscopal library at Jerusalem.  This reading agrees
   with the statement in Acta Archel. cap. li.:  "Scythianus thought of
   making an excursion into Judæa, with the purpose of meeting all those
   who had a reputation there as teachers; but it came to pass that he
   suddenly departed this life, without having been able to make any
   progress."

   [914] This statement agrees with the reading of the Vatican ms. of the
   Acta Archelai, "omnibus quæcunque ejus fuerunt congregratis."

   [915] In the Acta there is no mention of Palestine, but only that he
   "set out for Babylonia, a province which is now held by the Persians."

   [916] Clem. Alex. (Strom. i. 15):  "Some also of the Indians obey the
   precepts of Boutta, and honour him as a god for his extraordinary
   sanctity."

   [917] Cf. Acta Arch. cap. lii.:  "A certain Parcus, however, a prophet,
   and Labdacus, son of Mithras, charged him with falsehood."  On the name
   Parcus and Labdacus, see Dict. Chr. Biogr., "Barcabbas," and on the
   Magian worship of the Sun-god Mithras, see Rawlinson (Herodot. Vol. I.
   p. 426).

   [918] See below, § 33.

   [919] Cf. Acta Arch. cap. liii. "A boy about seven years old, named
   Corbicius."

   [920] See a different account in Dict. Chr. Biogr., "Manes."

   [921] Mark iii. 29.

   [922] Prov. xxx. 21, 22.

   [923] John xviii. 8.

   [924] Jonah i. 12.

   [925] The account of the discussion in this and the two following
   chapters is not now found in the Latin Version of the "Disputation,"
   but is regarded by Dr. Routh as having been derived by Cyril from some
   different copies of the Greek.  The last paragraph of § 29, "These
   mysteries, &c.," is evidently a caution addressed to the hearers by
   Cyril himself (Routh, Rell. Sac. V. 199).

   [926] Ps. v. 9.

   [927] Deut. iv. 24.

   [928] Luke xii. 49.

   [929] 1 Sam. ii. 6.

   [930] Matt. xxv. 41.

   [931] Is. xlv. 7.

   [932] Matt. x. 34.

   [933] 2 Cor. iv. 4, noemata, "thoughts."

   [934] 2 Cor. iv. 3.

   [935] Matt. vii. 6.

   [936] Matt. xiii. 13.  Both A.V. and R.V. follow the better reading:
   "because seeing they see not, &c."

   [937] Matt. xiii. 15.

   [938] Ib. xxv. 29; Luke viii. 18.

   [939] Instead of the reading of the Benedictine and earlier editions,
   ei de dei kai hos tines exegountai touto eipein, the mss. Roe and
   Casaubon combine dei kai os into the one word dikaios, which is
   probably the right reading.  Something, however, is still wanted to
   complete the construction, and Petrus Siculus (circ. a.d. 870) who
   quotes the passage in his History of the Manichees, boldly conjectures
   esti kai houtos eipein.  A simpler emendation would be--ei de dikaios
   tines exegountai, dei touto eipein--which both completes the
   construction and explains the reading dei kai hos.

   [940] noemata, 2 Cor. iv. 4.

   [941] Matt. xiii. 13.

   [942] Mark iv. 34.

   [943] See the note at the end of Procatechesis.

   [944] Disput. § 55.  Compare the account of Manes in Socrates, Eccles.
   Hist. I. 22, in this series.

   [945] The Gospel of Thomas, an account of the Childhood of Jesus, is
   extant in three forms, two in Greek and one in Latin:  these are all
   translated in Clark's Ante-Nicene Library.  The work is wrongly
   attributed by Cyril to a disciple of Manes, being mentioned long before
   Hippolytus (Refutation of all Heresies, V. 2) and by Origen (Hom. I. in
   Lucam):  "There is extant also the Gospel according to Thomas."

   [946] In the Disputation, § 9, Turbo describes these transformations:
   "Reapers must be transformed into hay, or beans, or barley, or corn, or
   vegetables, that they may be reaped and cut.  Again if any one eats
   bread, he must become bread, and be eaten.  If one kills a chicken, he
   will be a chicken himself.  If one kills a mouse, he also will be a
   mouse."

   [947] See Turbo's confession, Disput. § 9:  "And when they are going to
   eat bread, they first pray, speaking thus to the bread:  I neither
   reaped thee, nor ground thee, nor kneaded thee, nor cast thee into the
   oven:  but another did these things and brought thee to me, and I am
   not to blame for eating thee.'  And when he has said this to himself,
   he says to the Catechumen, I have prayed for thee,' and so he goes
   away."

   [948] On the rites of Baptism and Eucharist employed by the Manichees,
   see Dict. Chr. Biogr., Manicheans.

   [949] The original runs:  Ou tolmo eipein, tini embaptontes ten
   ischada, didoasi tois athliois. dia sussemon de monon deloustho. andres
   gar ta en tois enupniasmois enthumeisthosin, kai gunaikes ta en
   aphedrois.  Miainomen alethas to stoma k.t.l.

   [950] O men gar porneusas, pros mian horan d epithumian telei ten
   praxin; kataginoskon de tes praxeos hos miantheis oide loutrou
   epideomenos, kai ginoskei tes praxeos to musaron.  O de Manichaios
   thusiasteriou meson, hou nomizei, tithesi tauta, kai miainei kai to
   stoma kai ten glottan. para toioutou stomatos, anthrope k.t.l.

   [951] hou nomizei.  The Manichees boasted of their superiority to the
   Pagans in not worshipping God with altars, temples, images, victims, or
   incense (August. contra Faustum XX. cap. 15).  Yet they used the names,
   as Augustine affirms (l. c. cap. 18):  "Nevertheless I wish you would
   tell me why you call all those things which you approve in your own
   case by these names, temple, altar, sacrifice."

   [952] Kakeinoi peri ouranon tas dusphemous echousi glossas. 'Iesous
   legei peri tou patros autou, Ostis ton helion autou anatellei epi
   dikaious kai adikous, kai brechei epi ponerous kai agathous. kakeinoi
   legousin, hoti hoi huetoi ex erotikes manias ginontai, kai tolmosi
   legein, hoti esti tis parthenos en ourano eueides meta neaniskou
   eueidous, kai kata ten ton kamelon e lukon kairon, tous tes aischras
   epithumias kairous echein, kai kata ten tou cheimonos kairon, maniodos
   auton epitrechein te partheno, kai ten men pheugein phasi, ton de
   epitrechein, eita epitrechonta hidroun, apo de ton hidroton autou einai
   ton hueton.  Tauta gegraptai en tois ton Manichaion bibliois; tauta
   hemeis anegnomen, k.t.l.

   [953] 2 Cor. vi. 14.

   [954] Gr. episteme.  See note on Introductory Lect. § 4.

   [955] Matt. v. 28.

   [956] semnotatos is the reading of the chief mss.  But the printed
   editions have semnotetos, comparing it with such phrases as stoma
   atheotetos (vi. 15), and metanoia tes soterias (xiv. 17).

   [957] This saying is quoted three times in the Clementine Homilies as
   spoken by our Lord.  See Hom. II. § 51; III. § 50; XVIII. § 20:  "Every
   man who wishes to be saved must become, as the Teacher said, a judge of
   the books written to try us.  For thus He spake:  Become experienced
   bankers.  Now the need of bankers arises from the circumstance that the
   spurious is mixed up with the genuine." On the same saying, quoted as
   Scripture in the Apostolic Constitutions (II. § 36), Cotelerius
   suggests that in oral tradition, or in some Apocryphal book, the
   proverb was said to come from the Old Testament, and was added by some
   transcriber as a gloss in the margin of Matt. xxv. 27, or Luke xix.
   23.  Dionysius of Alexandria, Epist. VII., speaks of "the Apostolic
   word, which thus urges all who are endowed with greater virtue, Be ye
   skillful money-changers,'" referring apparently as here to 1 Thess. v.
   21, 22, "try all things, &c."  (See Euseb. E.H. VII. ch. 6 in this
   series:  Suicer. Thesaurus, Trapezites:  and Resch. (Agrapha, pp.
   233-239.)

   [958] 1 Thess. v. 21, 22.

   [959] Compare § 13 of this Lecture, where Cyril seems to refer
   especially to the heresy of Manes, as described in the Disputatio
   Archelai, cap. 6:  "If you are desirous of being instructed in the
   faith of Manes, hear it briefly from me.  That man worships two gods,
   unbegotten, self-originate, eternal, opposed one to the other.  The one
   he represents as good, and the other as evil, naming the one Light, and
   the other Darkness."
     __________________________________________________________________

   Lecture VII.

   The Father.

   Ephesians iii. 14, 15

   For this cause I bow my knees unto the Father,...of whom all fatherhood
   in heaven and earth is named, &c.

   1.  Of God as the sole Principle we have said enough to you yesterday
   [960] :  by "enough" I mean, not what is worthy of the subject, (for to
   reach that is utterly impossible to mortal nature), but as much as was
   granted to our infirmity.  I traversed also the bye-paths of the
   manifold error of the godless heretics:  but now let us shake off their
   foul and soul-poisoning doctrine, and remembering what relates to them,
   not to our own hurt, but to our greater detestation of them, let us
   come back to ourselves, and receive the saving doctrines of the true
   Faith, connecting the dignity of Fatherhood with that of the Unity, and
   believing In One God the Father:  for we must not only believe in one
   God; but this also let us devoutly receive, that He is the Father of
   the Only-begotten, our Lord Jesus Christ.

   2.  For thus shall we raise our thoughts higher than the Jews [961] ,
   who admit indeed by their doctrines that there is One God, (for what if
   they often denied even this by their idolatries?); but that He is also
   the Father of our Lord Jesus Christ, they admit not; being of a
   contrary mind to their own Prophets, who in the Divine Scriptures
   affirm, The Lord said unto me, Thou art My Son, this day have I
   begotten thee [962] .  And to this day they rage and gather themselves
   together against the Lord, and against His Anointed [963] , thinking
   that it is possible to be made friends of the Father apart from
   devotion towards the Son, being ignorant that no man cometh unto the
   Father but by [964] the Son, who saith, I am the Door, and I am the Way
   [965] .  He therefore that refuseth the Way which leadeth to the
   Father, and he that denieth the Door, how shall he be deemed worthy of
   entrance unto God?  They contradict also what is written in the
   eighty-eighth Psalm, He shall call Me, Thou art my Father, my God, and
   the helper of my salvation.  And I will make him my first-born, high
   among the kings of the earth [966] .  For if they should insist that
   these things are said of David or Solomon or any of their successors,
   let them shew how the throne of him, who is in their judgment described
   in the prophecy, is as the days of heaven, and as the sun before God,
   and as the moon established for ever [967] .  And how is it also that
   they are not abashed at that which is written, From the womb before the
   morning-star have I begotten thee [968] :  also this, He shall endure
   with the sun, and before the moon, from generation to generation [969]
   .  To refer these passages to a man is a proof of utter and extreme
   insensibility.

   3.  Let the Jews, however, since they so will, suffer their usual
   disorder of unbelief, both in these and the like statements.  But let
   us adopt the godly doctrine of our Faith, worshipping one God the
   Father of the Christ, (for to deprive Him, who grants to all the gift
   of generation, of the like dignity would be impious):  and let us
   Believe in One God the Father, in order that, before we touch upon our
   teaching concerning Christ, the faith concerning the Only-begotten may
   be implanted in the soul of the hearers, without being at all
   interrupted by the intervening doctrines concerning the Father.

   4.  For the name of the Father, with the very utterance of the title,
   suggests the thought of the Son:  as in like manner one who names the
   Son thinks straightway of the Father also [970] .  For if a Father, He
   is certainly the Father of a Son; and if a Son, certainly the Son of a
   Father.  Lest therefore from our speaking thus, In One God, the Father
   Almighty, Maker of Heaven and Earth, and of All Things Visible and
   Invisible, and from our then adding this also, And in One Lord Jesus
   Christ, any one should irreverently suppose that the Only-begotten is
   second in rank to heaven and earth,--for this reason before naming them
   we named God the Father, that in thinking of the Father we might at the
   same time think also of the Son:  for between the Son and the Father no
   being whatever comes.

   5.  God then is in an improper sense [971] the Father of many, but by
   nature and in truth of One only, the Only-begotten Son, our Lord Jesus
   Christ; not having attained in course of time to being a Father, but
   being ever the Father of the Only-begotten [972] .  Not that being
   without a Son before, He has since by change of purpose become a
   Father:  but before every substance and every intelligence, before
   times and all ages, God hath the dignity of Father, magnifying Himself
   in this more than in His other dignities; and having become a Father,
   not by passion [973] , or union, not in ignorance, not by effluence
   [974] , not by diminution, not by alteration, for every good gift and
   every perfect gift is from above, coming down from the Father of
   lights, with whom can be no variation, neither shadow of turning [975]
   .  Perfect Father, He begat a perfect Son, and delivered all things to
   Him who is begotten:  (for all things, He saith, are delivered unto Me
   of My Father [976] :)  and is honoured by the Only-begotten:  for, I
   honour My Father [977] , saith the Son; and again, Even as I have kept
   My Father's commandments, and abide in His love [978] .  Therefore we
   also say like the Apostle, Blessed be the God and Father of our Lord
   Jesus Christ, the Father of mercies, and God of all consolation [979]
   :  and, We bow our knees unto the Father from whom all fatherhood in
   heaven and on earth is named [980] :  glorifying Him with the
   Only-begotten:  for he that denieth the Father, denieth the Son also
   [981] :  and again, He that confesseth the Son, hath the Father also
   [982] ; knowing that Jesus Christ is Lord to the glory of God the
   Father [983] .

   6.  We worship, therefore, as the Father of Christ, the Maker of heaven
   and earth, the God of Abraham, Isaac, and Jacob [984] ; to whose honour
   the former temple also, over against us here, was built.  For we shall
   not tolerate the heretics who sever the Old Testament from the New
   [985] , but shall believe Christ, who says concerning the temple, Wist
   ye not that I must be in My Father's house [986] ? and again, Take
   these things hence, and make not my Father's house a house of
   merchandise [987] , whereby He most clearly confessed that the former
   temple in Jerusalem was His own Father's house.  But if any one from
   unbelief wishes to receive yet more proofs as to the Father of Christ
   being the same as the Maker of the world, let him hear Him say again,
   Are not two sparrows sold for a farthing, and not one of them shall
   fall on the ground without My Father which is in heaven [988] ; this
   also, Behold the fowls of the heaven that they sow not, neither do they
   reap, nor gather into barns; and your heavenly Father feedeth them
   [989] ; and this, My Father worketh hitherto, and I work [990] .

   7.  But lest any one from simplicity or perverse ingenuity should
   suppose that Christ is but equal in honour to righteous men, from His
   saying, I ascend to My Father, and your [991] Father, it is well to
   make this distinction beforehand, that the name of the Father is one,
   but the power of His operation [992] manifold.  And Christ Himself
   knowing this has spoken unerringly, I go to My Father, and your
   Father:  not saying to our Father,' but distinguishing, and saying
   first what was proper to Himself, to My Father, which was by nature;
   then adding, and your Father, which was by adoption.  For however high
   the privilege we have received of saying in our prayers, Our Father,
   which art in heaven, yet the gift is of loving-kindness.  For we call
   Him Father, not as having been by nature begotten of Our Father which
   is in heaven; but having been transferred from servitude to sonship by
   the grace of the Father, through the Son and Holy Spirit, we are
   permitted so to speak by ineffable loving-kindness.

   8.  But if any one wishes to learn how we call God "Father," let him
   hear Moses, the excellent schoolmaster, saying, Did not this thy Father
   Himself buy thee, and make thee, and create thee [993] ?  Also Esaias
   the Prophet, And now, O Lord.  Thou art our Father:  and we all are
   clay, the works of Thine hands [994] .  For most clearly has the
   prophetic gift declared that not according to nature, but according to
   God's grace, and by adoption, we call Him Father.

   9.  And that thou mayest learn more exactly that in the Divine
   Scriptures it is not by any means the natural father only that is
   called father, hear what Paul says:--For though ye should have ten
   thousand tutors in Christ, yet have ye not many fathers:  for in Christ
   Jesus I begat you through the Gospel [995] .  For Paul was father of
   the Corinthians, not by having begotten them after the flesh, but by
   having taught and begotten them again after the Spirit.  Hear Job also
   saying, I was a father of the needy [996] :  for he called himself a
   father, not as having begotten them all, but as caring for them.  And
   God's Only-begotten Son Himself, when nailed in His flesh to the tree
   at the time of crucifixion, on seeing Mary, His own Mother according to
   the flesh, and John, the most beloved of His disciples, said to him,
   Behold! thy mother, and to her, Behold! thy Son [997] :  teaching her
   the parental affection due to him [998] , and indirectly explaining
   that which is said in Luke, and His father and His mother marvelled at
   Him [999] :  words which the tribe of heretics snatch up, saying that
   He was begotten of a man and a woman.  For like as Mary was called the
   mother of John, because of her parental affection, not from having
   given him birth, so Joseph also was called the father of Christ, not
   from having begotten Him (for he knew her not, as the Gospel says,
   until she had brought forth her first-born Son [1000] ), but because of
   the care bestowed on His nurture.

   10.  Thus much then at present, in the way of a digression, to put you
   in remembrance.  Let me, however, add yet another testimony in proof
   that God is called the Father of men in an improper sense.  For when in
   Esaias God is addressed thus, For Thou art our Father, though Abraham
   be ignorant of us [1001] , and Sarah travailed not with us [1002] ,
   need we inquire further on this point?  And if the Psalmist says, Let
   them be troubled from His countenance, the Father of the fatherless,
   and Judge of the widows [1003] , is it not manifest to all, that when
   God is called the Father of orphans who have lately lost their own
   fathers, He is so named not as begetting them of Himself, but as caring
   for them and shielding them.  But whereas God, as we have said, is in
   an improper sense the Father of men, of Christ alone He is the Father
   by nature, not by adoption:  and the Father of men in time, but of
   Christ before all time, as He saith, And now, O Father, glorify Thou Me
   with Thine own self, with the glory which I had with Thee before the
   world was [1004] .

   11.  We believe then In One God the Father the Unsearchable and
   Ineffable, Whom no man hath seen [1005] , but the Only-begotten alone
   hath declared Him [1006] .  For He which is of God, He hath seen God
   [1007] :  whose face the Angels do alway behold in heaven [1008] ,
   behold, however, each according to the measure of his own rank.  But
   the undimmed vision of the Father is reserved in its purity for the Son
   with the Holy Ghost.

   12.  Having reached this point of my discourse, and being reminded of
   the passages just before mentioned, in which God was addressed as the
   Father of men, I am greatly amazed at men's insensibility.  For God
   with unspeakable loving-kindness deigned to be called the Father of
   men,--He in heaven, they on earth,--and He the Maker of Eternity, they
   made in time,--He who holdeth the earth in the hollow of His hand, they
   upon the earth as grasshoppers [1009] .  Yet man forsook his heavenly
   Father, and said to the stock, Thou art my father, and to the stone,
   Thou hast begotten me [1010] .  And for this reason, methinks, the
   Psalmist says to mankind, Forget also thine own people, and thy
   father's house [1011] , whom thou hast chosen for a father, whom thou
   hast drawn upon thyself to thy destruction.

   13.  And not only stocks and stones, but even Satan himself, the
   destroyer of souls, have some ere now chosen for a father; to whom the
   Lord said as a rebuke, Ye do the deeds of your father [1012] , that is
   of the devil, he being the father of men not by nature, but by fraud.
   For like as Paul by his godly teaching came to be called the father of
   the Corinthians, so the devil is called the father of those who of
   their own will consent unto him [1013] .

   For we shall not tolerate those who give a wrong meaning to that
   saying, Hereby know we the children of God, and the children of the
   devil [1014] , as if there were by nature some men to be saved, and
   some to be lost.  Whereas we come into such holy sonship not of
   necessity but by choice:  nor was the traitor Judas by nature a son of
   the devil and of perdition; for certainly he would never have cast out
   devils at all in the name of Christ:  for Satan casteth not out Satan
   [1015] .  Nor on the other hand would Paul have turned from persecuting
   to preaching.  But the adoption is in our own power, as John saith, But
   as many as received Him, to them gave He power to become the children
   of God, even to them that believe in His name [1016] .  For not before
   their believing, but from their believing they were counted worthy to
   become of their own choice the children of God.

   14.  Knowing this, therefore, let us walk spiritually, that we may be
   counted worthy of God's adoption.  For as many as are led by the Spirit
   of God, they are the sons of God [1017] .  For it profiteth us nothing
   to have gained the title of Christians, unless the works also follow;
   lest to us also it be said, If ye were Abraham's children, ye would do
   the works of Abraham [1018] .  For if we call on Him as Father, who
   without respect of persons judgeth according to every man's work, let
   us pass the time of our sojourning here in fear [1019] , loving not the
   world, neither the things that are in the world:  for if any man love
   the world, the love of the Father is not in him [1020] .  Wherefore, my
   beloved children, let us by our works offer glory to our Father which
   is in heaven, that they may see our good works, and glorify our Father
   which is in heaven [1021] .  Let us cast all our care upon Him, for our
   Father knoweth what things we have need of [1022] .

   15.  But while honouring our heavenly Father let us honour also the
   fathers of our flesh [1023] :  since the Lord Himself hath evidently so
   appointed in the Law and the Prophets, saying, Honour thy father and
   thy mother, that it may be well with thee, and thy days shall be long
   in the land [1024] .  And let this commandment be especially observed
   by those here present who have fathers and mothers.  Children, obey
   your parents in all things:  for this is well pleasing to the Lord
   [1025] .  For the Lord said not, He that loveth father or mother is not
   worthy of Me, lest thou from ignorance shouldest perversely mistake
   what was rightly written, but He added, more than Me [1026] .  For when
   our fathers on earth are of a contrary mind to our Father in heaven,
   then we must obey Christ's word.  But when they put no obstacle to
   godliness in our way, if we are ever carried away by ingratitude, and,
   forgetting their benefits to us, hold them in contempt, then the oracle
   will have place which says, He that curseth father or mother, let him
   die the death [1027] .

   16.  The first virtue of godliness in Christians is to honour their
   parents, to requite the troubles of those who begat them [1028] , and
   with all their might to confer on them what tends to their comfort (for
   if we should repay them ever so much, yet we shall never be able to
   return their gift of life [1029] ), that they also may enjoy the
   comfort provided by us, and may confirm us in those blessings which
   Jacob the supplanter shrewdly seized; and that our Father in heaven may
   accept [1030] our good purpose, and judge us worthy to shine amid
   righteous as the sun in the kingdom of our Father [1031] :  To whom be
   the glory, with the Only-begotten our Saviour Jesus Christ, and with
   the Holy and Life-giving Spirit, now and ever, to all eternity.  Amen.
     __________________________________________________________________

   [960] See Lecture VI. 1, and 5.

   [961] "In Athanasius, Quæstio i. ad Antiochum, tom. II. p. 331,
   Monarchia is opposed to Polytheism:  If we worship One God, it is
   manifest that we agree with the Jews in believing in a Monarchia:  but
   if we worship three gods, it is evident that we follow the Greeks by
   introducing Polytheism, instead of piously worshipping One Only God.'"
   (Suicer, Thesaurus, Monarchia.)

   [962] Ps. ii. 7.

   [963] Ib. ii. 2.

   [964] John xiv. 6.

   [965] Ib. x. 9.

   [966] Ps. lxxxix. 26, 27.

   [967] vv. 29, 36, 37.

   [968] Ps. cx. 3:  "From the womb of the morning thou hast the dew of
   thy youth" (R.V.).

   [969] Ps. lxxii. 5.

   [970] Compare Athanasius (de Sententiâ Dionyssi, § 17):  "Each of the
   names I have mentioned is inseparable and indivisible from that next to
   it.  I spoke of the Father, and before bringing in the Son, I
   designated Him also in the Father.  I brought in the Son, and even if I
   had not previously mentioned the Father, in any wise He would have been
   presupposed in the Son."

   [971] katachrestikos.  A technical term in Grammar, applied to the use
   of a word in a derived or metaphorical sense.  See Aristotle's
   description of the various kinds of metaphor, Poet. § xxi. 7-16.  The
   opposite to katachrestikos is kurios, as used in a parallel passage by
   Athanasius, Oratio i. contra Arianos, § 21 fin.  "It belongs to the
   Godhead alone, that the Father is properly (kurios) Father, and the Son
   properly Son."

   [972] "And in Them, and Them only, does it hold, that the Father is
   ever Father, and the Son ever Son."  (Athan., as above.)

   [973] Compare vi. 6:  ho gennetheis apathos.  The importance attached
   to the assertion of a "passionless generation" arose from the
   objections offered by Eusebius of Nicomedia and others to the word
   homoousios when proposed by Constantine at Nicæa.  We learn from
   Eusebius of Cæsarea (Epist ad suæ paroeciæ homines, § 4) that the
   Emperor himself explained that the word was used "not in the sense of
   the affections (pathe) of bodies," because "the immaterial, and
   intellectual, and incorporeal nature could not be the subject of any
   corporeal affection."  Again, in § 7, Eusebius admits that "there are
   grounds for saying that the Son is one in essence' with the Father, not
   in the way of bodies, nor like mortal beings, for He is not such by
   division of essence, or by severance, no, nor by any affection, or
   alteration, or changing of the Father's essence and power."  (See the
   next note.)

   [974] Athanasius (Expos. Fidei, § 1):  "Word not pronounced nor mental,
   nor an effluence of the Perfect, nor a dividing of the passionless
   nature."  Also (de Decretis, § 11):  "God being without parts is Father
   of the Son without partition or passion; for there is neither effluence
   of the Immaterial, nor influx from without, as among men."

   [975] James i. 17.

   [976] Matt. xi. 27.

   [977] John viii. 49.

   [978] John xv. 10.

   [979] 2 Cor. i. 3.

   [980] Eph. iii. 14, 15.

   [981] 1 John ii. 22:  "This is the Antichrist, even he that denieth the
   Father and the Son" (R.V.).

   [982] v. 23, bracketed in the A.V. as spurious, but rightly restored in
   R.V.

   [983] Phil. ii. 11.

   [984] Ex. iii. 6.

   [985] Compare Lect. iv. 33.

   [986] Luke ii. 49.

   [987] John ii. 16.

   [988] Matt. x. 29.  S. Cyril instead of "your Father" writes "my Father
   which is in heaven:"  so Origen and Athanasius.

   [989] Matt. vi. 26.

   [990] John v. 17.

   [991] John xx. 17.  On this text, quoted again in Cat. xi. 19, see the
   three Sermons of Bishop Andrewes On the Resurrection.

   [992] energeia, meaning here, the operation of God, by nature in
   begetting His Son, by adoption in making many sons.

   [993] Deut. xxxii. 6.

   [994] Is. lxiv. 8.

   [995] 1 Cor. iv. 15.

   [996] Job xxix. 16.

   [997] John xix. 26, 27.

   [998] philostorgia might be applied to the mutual affection of mother
   and son, but the context shews that it refers here to parental love
   only; see Polybius, V. § 74, 5; Xenoph. Cyrop. I. § 3, 2.

   [999] Luke ii. 33.

   [1000] Matt. i. 25.

   [1001] Is. lxiii. 16.

   [1002] Ib. li. 2.

   [1003] Ps. lxviii. 5.  Cyril quotes as usual from the Septuagint (Ps.
   lxvii. 6), where the clause tarachthesontai apo prosopou autou,
   answering to nothing in the Hebrew, is evidently an interpolation, and
   may have crept in from a marginal quotation of Is. lxiv. 2.

   [1004] John xvii. 5.

   [1005] 1 Tim. ii. 16.

   [1006] John i. 18.

   [1007] John vi. 46:  He hath seen the Father.  The weight of authority
   is against the reading (ton theon) which Cyril follows.

   [1008] Matt. xviii. 10.

   [1009] Is. xl. 12 and 22.

   [1010] Jer. ii. 27.

   [1011] Ps. xlv. 10.

   [1012] John viii. 41.

   [1013] Ps. l. 18.

   [1014] 1 John iii. 10.

   [1015] Mark iii. 23.

   [1016] John i. 12.

   [1017] Rom. viii. 14.

   [1018] John viii. 39.

   [1019] 1 Pet. i. 17.

   [1020] 1 John ii. 15.

   [1021] Matt. v. 16.

   [1022] 1 Pet. v. 7; Matt. vi. 8.

   [1023] Heb. xii. 9.

   [1024] Deut. v. 16.

   [1025] Col. iii. 20.

   [1026] Matt. x. 37.

   [1027] Ex. xxi. 17; Lev. xx. 9; Matt. xv. 4.

   [1028] Compare for the thought Euripides, Medea, 1029-1035.

   [1029] antigennesai.  Jeremy Taylor (Ductor Dubitantium, Book III. cap.
   ii. §17) mentions several stories in which a parent is nourished from a
   daughter's breast, who thus saves the life she cannot give.'

   [1030] On the change of Moods, see Jelf, Greek Grammar, § 809.  The
   second verb (kataxioseien) expresses a wish and a consequence which
   might follow, if the first (sterixosin) wish be realized, as it
   probably may be.  Cf. Herod. ix. 51.

   [1031] Matt. xiii. 43.
     __________________________________________________________________

   Lecture VIII.

   Almighty.

   Jeremiah xxxix. 18, 19 (Septuagint).

   The Great, the strong God, Lord of great Counsel, and mighty in His
   works, the Great God, the Lord Almighty and of great name [1032] .

   1.  By believing In One God we cut off all misbelief in many gods,
   using this as a shield against Greeks; and every opposing power of
   heretics; and by adding, In One God the Father, we contend against
   those of the circumcision, who deny the Only-begotten Son of God.  For,
   as was said yesterday, even before explaining the truths concerning our
   Lord Jesus Christ, we made it manifest at once, by saying "The Father,"
   that He is the Father of a Son:  that as we understand that God is, so
   we may understand that He has a Son.  But to those titles we add that
   He is also "Almighty;" and this we affirm because of Greeks and Jews
   [1033] together, and all heretics.

   2.  For of the Greeks some have said that God is the soul of the world
   [1034] :  and others that His power reaches only to heaven, and not to
   earth as well.  Some also sharing their error and misusing the text
   which says, "And Thy truth unto the clouds [1035] ," have dared to
   circumscribe God's providence by the clouds and the heaven, and to
   alienate from God the things on earth; having forgotten the Psalm which
   says, If I go up into heaven, Thou art there, if I go down into hell,
   Thou art present [1036] .  For if there is nothing higher than heaven,
   and if hell is deeper than the earth, He who rules the lower regions
   reaches the earth also.

   3.  But heretics again, as I have said before, know not One Almighty
   God.  For He is Almighty who rules all things, who has power over all
   things.  But they who say that one God is Lord of the soul, and some
   other of the body, make neither of them perfect, because either is
   wanting to the other [1037] .  For how is he almighty, who has power
   over the soul, but not over the body?  And how is he almighty who has
   dominion over bodies, but no power over spirits?  But these men the
   Lord confutes, saying on the contrary, Rather fear ye Him which is able
   to destroy both soul and body in hell [1038] .  For unless the Father
   of our Lord Jesus Christ has the power over both, how does He subject
   both to punishment?  For how shall He be able to take the body which is
   another's and cast it into hell, except He first bind the strong man,
   and spoil his goods [1039] ?

   4.  But the Divine Scripture and the doctrines of the truth know but
   One God, who rules all things by His power, but endures many things of
   His will.  For He rules even over the idolaters, but endures them of
   His forbearance:  He rules also over the heretics who set Him at
   nought, but bears with them because of His long-suffering:  He rules
   even over the devil, but bears with him of His long-suffering, not from
   want of power; as if defeated.  For he is the beginning of the Lord's
   creation, made to be mocked [1040] , not by Himself, for that were
   unworthy of Him, but by the Angels whom He hath made.  But He suffered
   him to live, for two purposes, that he might disgrace himself the more
   in his defeat, and that mankind might be crowned with victory.  O all
   wise providence of God! which takes the wicked purpose for a groundwork
   of salvation for the faithful.  For as He took the unbrotherly purpose
   of Joseph's brethren for a groundwork of His own dispensation, and, by
   permitting them to sell their brother from hatred, took occasion to
   make him king whom He would; so he permitted the devil to wrestle, that
   the victors might be crowned; and that when victory was gained, he
   might be the more disgraced as being conquered by the weaker, and men
   be greatly honoured as having conquered him who was once an Archangel.

   5.  Nothing then is withdrawn from the power of God; for the Scripture
   says of Him, for all things are Thy servants [1041] .  All things alike
   are His servants, but from all these One, His only Son, and One, His
   Holy Spirit, are excepted; and all the things which are His servants
   serve the Lord through the One Son and in the Holy Spirit.  God then
   rules all, and of His long-suffering endures even murderers and robbers
   and fornicators, having appointed a set time for recompensing every
   one, that if they who have had long warning are still impenitent in
   heart, they may receive the greater condemnation.  They are kings of
   men, who reign upon earth, but not without the power from above:  and
   this Nebuchadnezzar once learned by experience, when he said; For His
   kingdom is an everlasting kingdom, and His power from generation to
   generation [1042] .

   6.  Riches, and gold, and silver are not, as some think, the devil's
   [1043] :  for the whole world of riches is for the faithful man, but
   for the faithless not even a penny [1044] .  Now nothing is more
   faithless than the devil; and God says plainly by the Prophet, The gold
   is Mine, and the silver is Mine, and to whomsoever I will I give it
   [1045] .  Do thou but use it well, and there is no fault to be found
   with money: but whenever thou hast made a bad use of that which is
   good, then being unwilling to blame thine own management, thou
   impiously throwest back the blame upon the Creator.  A man may even be
   justified by money:  I was hungry, and ye gave Me meat [1046] :  that
   certainly was from money.  I was naked, and ye clothed Me:  that
   certainly was by money.  And wouldest thou learn that money may become
   a door of the kingdom of heaven?  Sell, saith He, that thou hast, and
   give to the poor, and thou shalt have treasure in heaven [1047] .

   7.  Now I have made these remarks because of those heretics who count
   possessions, and money, and men's bodies accursed [1048] .  For I
   neither wish thee to be a slave of money, nor to treat as enemies the
   things which God has given thee for use.  Never say then that riches
   are the devil's:  for though he say, All these will I give thee, for
   they are delivered unto me [1049] , one may indeed even reject his
   assertion; for we need not believe the liar:  and yet perhaps he spake
   the truth, being compelled by the power of His presence:  for he said
   not, All these will I give thee, for they are mine, but, for they are
   delivered unto me.  He grasped not the dominion of them, but confessed
   that he had been entrusted [1050] with them, and was for a time
   dispensing them.  But at a proper time interpreters should inquire
   whether his statement is false or true [1051] .

   8.  God then is One, the Father, the Almighty, whom the brood of
   heretics have dared to blaspheme.  Yea, they have dared to blaspheme
   the Lord of Sabaoth [1052] , who sitteth above the Cherubim [1053] :
   they have dared to blaspheme the Lord Adonai [1054] :  they have dared
   to blaspheme Him who is in the Prophets the Almighty God [1055] .  But
   worship thou One God the Almighty, the Father of our Lord Jesus
   Christ.  Flee from the error of many gods, flee also from every heresy,
   and say like Job, But I will call upon the Almighty Lord, which doeth
   great things and unsearchable, glorious things and marvellous without
   number [1056] , and, For all these things there is honour from the
   Almighty [1057] :  to Whom be the glory for ever and ever.  Amen.
     __________________________________________________________________

   [1032] The text is translated from the Septuagint, in which S. Cyril
   found the title Almighty (Pantokrator), one of the usual equivalents in
   the Septuagint for Lord of Hosts (Sabaoth).  In the English A.V. and
   R.V. the passage stands thus:  Jer. xxxii. 18, 19:  The Great, the
   Mighty God, the LORD of Hosts, is His name, Great in counsel, and
   mighty in work.

   [1033] "For even the Jewish nation had wicked heresies:  for of them
   were...the Pharisees, who ascribe the practice of sinners to fortune
   and fate; and the Basmotheans, who deny providence and say that the
   world is made by spontaneous motion" (Apost. Const. VI. 6).  Compare
   Euseb. (E.H. IV. 22.)

   [1034] Cicero, De Natura Deorum, Lib. I. 27:  "Pythagoras thought that
   God was the soul pervading all nature."  The doctrine was accepted both
   by Stoics and Platonists, and became very general.  Cf. Virg. Georg.
   iv. 221: Deum namque ire per omnis Terrasque, tractusque maris,
   cælumque profundum. and Æn. vi. 726: Spiritus intus alit, totamque
   infusa per artus Meus agitat molem, et magno se corpore miscet.

   [1035] Ps. xxxvi. 5.  Cyril appears to have borrowed this statement
   from Clement of Alexandria, who states (Stromat. V. xiv. § 91) that
   from this Psalm the thought occurred to Aristotle to let Providence
   come down as far as to the Moon.

   [1036] Ps. cxxxix. 8.

   [1037] See note on Lect. IV. 4.

   [1038] Matt. x. 28.

   [1039] Ib. xii. 29.

   [1040] Job xl. 14, tout' estin arche plasmatos Kuriou, pepoiemenon
   enkatapaizesthai hupo ton angelon autou.  In this description of
   Behemoth the Septuagint differs much from the Hebrew, which is thus
   rendered in our English Versions, xl. 19:  He is the chief of the ways
   of God:  he (only, R.V.) that made him can make his sword to approach
   unto him.  Compare Job xli. 5:  Wilt thou play with him as with a bird?
   and Ps. civ. 26:  There is that Leviathan whom thou hast formed to play
   therein (Sept. to take thy pastime with him).  See Baruch iii. 17, with
   the note in the Speaker's Commentary.

   [1041] Ps. cxix. 91.

   [1042] Dan. iv. 34.

   [1043] On this doctrine of the Manicheans see Archelaus (Disputatio,
   cap. 42), Epiphanius (Hæres. lxvi. § 81).  Compare Clement. Hom. xv.
   cap. 9:  "To all of us possessions are sins."  Plato (Laws, V. 743):
   "I can never agree with them that the rich man will be really happy,
   unless he is also good:  but for one who is eminently good to be also
   extremely rich is impossible."

   [1044] Prov. xvii. 6, according to the Septuagint.  See note on Cat. V.
   2, where the same passage is quoted.  Clement of Alexandria (Stromat.
   II. 5) refers to it in connexion with the passage of Plato quoted in
   the preceding note.  S. Augustine also quotes and explains it in Epist.
   153, § 26.

   [1045] The former clause is from Haggai ii. 8; the latter, taken from
   the words of the Tempter in Luke iv. 6, is quoted both by Cyril and by
   other Fathers as if from Haggai.  Chrysostom (Hom. xxxiv. § 5, in 1
   Cor. xiii.) treats the use which some made of the misquotation as
   ridiculous.

   [1046] Matt. xxv. 35, 36.

   [1047] Ib. xix. 21.

   [1048] The connexion of somata with money and possessions suggests the
   not uncommon meaning "slaves."  See Polyb. xviii. 18 § 6:  kai ten
   endouchian apedonto kai ta somata, kai sun toutois eti tinas ton
   kteseon, "household furniture, and slaves, and besides these some also
   of their lands."  See Dictionary of Christian Antiquities, "Slavery,"
   where it is shewn that Christians generally and even Bishops still
   possessed slaves throughout the 4th Century. But here it is perhaps
   more probable that Cyril refers, as before, Cat. iv. § 23, to the
   Manichean doctrine of the body as the root of sin.

   [1049] Matt. iv. 9; Luke iv. 6.

   [1050] For enkecheiresthai, the reading of all the printed Editions,
   which hardly yields a suitable sense, we should probably substitute
   enkecheiristhai.  A similar confusion of the two verbs occurs in
   Polybius (Hist. VIII. xviii. 6); the proper use of the latter is seen
   in Joh. Damasc. (De Fide Orthod. II. 4, quoted by Cleopas), who speaks
   of Satan as being "of these Angelic powers the chief of the earthly
   order, and entrusted by God with the guardianship of the earth" (tes
   ges ten phulaken encheiristheis para Theou).

   [1051] On this point compare Irenæus (Hær. V. xxi.-xxiv.), and Gregory
   of Nyssa (Orat. Catech. § 5).

   [1052] The reference is to Manes, of whom his disciple Turbo says
   (Archelai Disput. § 10), "the name Sabaoth, which is honourable and
   mighty with you, he declares to be the nature of man, and the parent of
   lust:  for which reason the simple, he says, worship lust, and think it
   to be a god."

   [1053] Ps. lxxx. 1.

   [1054] 'Adonai, Heb. ynd', "the Lord," an old form of the Plural of
   majesty, used of God only.

   [1055] pantokratora, Heb. yds l'", El-Shaddai, "God Almighty."

   [1056] Job v. 8, 9.  Cyril's quotation agrees with the Codex
   Alexandrinus of the Septuagint, which has pantokratora , "Almighty,"
   while the Vatican and other mss. read ton panton despoten.

   [1057] Job xxxvii. 23:  God hath upon Him terrible majesty (R.V.).  The
   Vatican and Alexandrine mss. of the Septuagint read epi toutois megale
   he doxa kai time pantokratoros.  (For these things great is the glory
   and honour of the Almighty.)  But Cyril's text is the same as the
   Aldine and Complutensian.
     __________________________________________________________________

   Lecture IX.

   On the Words, Maker of Heaven and Earth, and of All Things Visible and
   Invisible.

   Job xxxviii. 2-3

   Who is this that hideth counsel from Me, and keepeth words in his
   heart, and thinketh to hide them from Me [1058] ?

   1.  To look upon God with eyes of flesh is impossible:  for the
   incorporeal cannot be subject to bodily sight:  and the Only begotten
   Son of God Himself hath testified, saying, No man hath seen God at any
   time [1059] .  For if according to that which is written in Ezekiel any
   one should understand that Ezekiel saw Him, yet what saith the
   Scripture?  He saw the likeness of the glory of the Lord [1060] ; not
   the Lord Himself, but the likeness of His glory, not the glory itself,
   as it really is.  And when he saw merely the likeness of the glory, and
   not the glory itself, he fell to the earth from fear.  Now if the sight
   of the likeness of the glory brought fear and distress upon the
   prophets, any one who should attempt to behold God Himself would to a
   certainty lose his life, according to the saying, No man shall see My
   face and live [1061] .  For this cause God of His great loving-kindness
   spread out the heaven as a veil of His proper Godhead, that we should
   not perish.  The word is not mine, but the Prophet's.  If Thou shalt
   rend the heavens, trembling will take hold of the mountains at sight of
   Thee, and they will flow down [1062] .  And why dost thou wonder that
   Ezekiel fell down on seeing the likeness of the glory? when Daniel at
   the sight of Gabriel, though but a servant of God, straightway
   shuddered and fell on his face, and, prophet as he was, dared not
   answer him, until the Angel transformed himself into the likeness of a
   son of man [1063] .  Now if the appearing of Gabriel wrought trembling
   in the Prophets, had God Himself been seen as He is, would not all have
   perished?

   2.  The Divine Nature then it is impossible to see with eyes of flesh:
   but from the works, which are Divine, it is possible to attain to some
   conception of His power, according to Solomon, who says, For by the
   greatness and beauty of the creatures proportionably the Maker of them
   is seen [1064] .  He said not that from the creatures the Maker is
   seen, but added proportionably.  For God appears the greater to every
   man in proportion as he has grasped a larger survey of the creatures:
   and when his heart is uplifted by that larger survey, he gains withal a
   greater conception of God.

   3.  Wouldest thou learn that to comprehend the nature of God is
   impossible?  The Three Children in the furnace of fire, as they hymn
   the praises of God, say Blessed art thou that beholdest the depths, and
   sittest upon the Cherubim [1065] .  Tell me what is the nature of the
   Cherubim, and then look upon Him who sitteth upon them.  And yet
   Ezekiel the Prophet even made a description of them, as far as was
   possible, saying that every one has four faces, one of a man, another
   of a lion, another of an eagle, and another of a calf; and that each
   one had six wings [1066] , and they had eyes on all sides; and that
   under each one was a wheel of four sides.  Nevertheless though the
   Prophet makes the explanation, we cannot yet understand it even as we
   read.  But if we cannot understand the throne, which he has described,
   how shall we be able to comprehend Him who sitteth thereon, the
   Invisible and Ineffable God?  To scrutinise then the nature of God is
   impossible:  but it is in our power to send up praises of His glory for
   His works that are seen.

   4.  These things I say to you because of the following context of the
   Creed, and because we say, We Believe in One God, the Father Almighty,
   Maker of Heaven and Earth, and of All Things Visible and Invisible; in
   order that we may remember that the Father of our Lord Jesus Christ is
   the same as He that made the heaven and the earth [1067] , and that we
   may make ourselves safe against the wrong paths of the godless
   heretics, who have dared to speak evil of the All wise Artificer of all
   this world [1068] , men who see with eyes of flesh, but have the eyes
   of their understanding blinded.

   5.  For what fault have they to find with the vast creation of
   God?--they, who ought to have been struck with amazement on beholding
   the vaultings of the heavens:  they, who ought to have worshipped Him
   who reared the sky as a dome, who out of the fluid nature of the waters
   formed the stable substance of the heaven.  For God said, Let there be
   a firmament in the midst of the water [1069] .  God spake once for all,
   and it stands fast, and falls not.  The heaven is water, and the orbs
   therein, sun, moon, and stars are of fire:  and how do the orbs of fire
   run their course in the water?  But if any one disputes this because of
   the opposite natures of fire and water, let him remember the fire which
   in the time of Moses in Egypt flamed amid the hail, and observe the
   all-wise workmanship of God.  For since there was need of water,
   because the earth was to be tilled, He made the heaven above of water
   that when the region of the earth should need watering by showers, the
   heaven might from its nature be ready for this purpose.

   6.  But what?  Is there not cause to wonder when one looks at the
   constitution of the sun?  For being to the sight as it were a small
   body he contains a mighty power; appearing from the East, and sending
   forth his light unto the West:  whose rising at dawn the Psalmist
   described, saying:  And he cometh forth out of his chamber as a
   bridegroom [1070] .  He was describing the brightness and moderation of
   his state on first becoming visible unto men:  for when he rides at
   high noon, we often flee from his blaze:  but at his rising he is
   welcome to all as a bridegroom to look on.

   Observe also his arrangement (or rather not his, but the arrangement of
   Him who by an ordinance determined his course), how in summer he rises
   higher and makes the days longer, giving men good time for their
   works:  but in winter contracts his course, that the period of cold may
   be increased, and that the nights becoming longer may contribute to
   men's rest, and contribute also to the fruitfulness of the products of
   the earth [1071] .  See also how the days alternately respond each to
   other in due order, in summer increasing, and in winter diminishing;
   but in spring and autumn granting equal intervals one to another.  And
   the nights again complete the like courses; so that the Psalmist also
   says of them, Day unto day uttereth speech, and night unto night
   proclaimeth knowledge [1072] .  For to the heretics who have no ears,
   they all but cry aloud, and by their good order say, that there is none
   other God save the Creator who hath set them their bounds, and laid out
   the order of the Universe [1073] .

   7.  But let no one tolerate any who say that one is the Creator of the
   light, and another of darkness [1074] :  for let him remember how
   Isaiah says, I am the God who made the light, and created darkness
   [1075] .  Why, O man, art thou vexed thereat?  Why art thou offended at
   the time that is given thee for rest [1076] ?  A servant would have had
   no rest from his masters, had not the darkness necessarily brought a
   respite.  And often after wearying ourselves in the day, how are we
   refreshed in the night, and he who was yesterday worn with toils, rises
   vigorous in the morning because of the night's rest [1077] ?  And what
   more helpful to wisdom than the night [1078] ?  For herein oftentimes
   we set before our minds the things of God; and herein we read and
   contemplate the Divine Oracles.  And when is our mind most attuned to
   Psalmody and Prayer?  Is it not at night?  And when have we often
   called our own sins to remembrance?  Is not at night [1079] ?  Let us
   not then admit the evil thought, that another is the maker of
   darkness:  for experience shews that this also is good and useful.

   8.  They ought to have felt astonishment and admiration not only at the
   arrangement of sun and moon, but also at the well-ordered choirs of the
   stars, their unimpeded courses, and their risings in the seasons due to
   each:  and how some are signs of summer, and others of winter; and how
   some mark the season for sowing, and others shew the commencement of
   navigation [1080] .  And a man sitting in his ship, and sailing amid
   the boundless waves, steers his ship by looking at the stars.  For of
   these matters the Scripture says well, And let them be for signs, and
   for seasons, and for years [1081] , not for fables of astrology and
   nativities.  But observe how He has also graciously given us the light
   of day by gradual increase:  for we do not see the sun at once arise;
   but just a little light runs on before, in order that the pupil of the
   eye may be enabled by previous trial to look upon his stronger beam:
   see also how He has relieved the darkness of the night by rays of
   moonlight.

   9.  Who is the father of the rain?  And who hath begotten the drops of
   dew [1082] ?  Who condensed the air into clouds, and bade them carry
   the waters of the rain [1083] , now bringing golden-tinted clouds from
   the north [1084] , now changing these into one uniform appearance, and
   again transforming them into manifold circles and other shapes?  Who
   can number the clouds in wisdom [1085] ?  Whereof in Job it saith, And
   He knoweth the separations of the clouds [1086] , and hath bent down
   the heaven to the earth [1087] :  and, He who numbereth the clouds in
   wisdom:  and, the cloud is not rent under Him [1088] .  For so many
   measures of waters lie upon the clouds, yet they are not rent:  but
   come down with all good order upon the earth.  Who bringeth the winds
   out of their treasuries [1089] ?  And who, as we said before, is he
   that hath begotten the drops of dew?  And out of whose womb cometh the
   ice [1090] ?  For its substance is like water, and its strength like
   stone.  And at one time the water becomes snow like wool, at another it
   ministers to Him who scattereth the mist like ashes [1091] , and at
   another it is changed into a stony substance; since He governs the
   waters as He will [1092] .  Its nature is uniform, and its action
   manifold in force.  Water becomes in vines wine that maketh glad the
   heart of man:  and in olives oil that maketh man's face to shine:  and
   is transformed also into bread that strengtheneth man's heart [1093] ,
   and into fruits of all kinds which He hath created [1094] .

   10.  What should have been the effect of these wonders?  Should the
   Creator have been blasphemed?  Or worshipped rather?  And so far I have
   said noticing of the unseen works of His wisdom.  Observe, I pray you,
   the spring, and the flowers of every kind in all their likeness still
   diverse one from another; the deepest crimson of the rose, and the
   purest whiteness of the lily:  for these spring from the same rain and
   the same earth, and who makes them to differ?  Who fashions them?
   Observe, pray, the exact care:  from the one substance of the tree
   there is part for shelter, and part for divers fruits:  and the
   Artificer is One.  Of the same vine part is for burning [1095] , and
   part for shoots, and part for leaves, and part for tendrils, and part
   for clusters.

   Admire also the great thickness of the knots which run round the reed,
   as the Artificer hath made them.  From one and the same earth come
   forth creeping things, and wild beasts, and cattle, and trees, and
   food; and gold, and silver, and brass, and iron, and stone.  The nature
   of the waters is but one, yet from it comes the substance of fishes and
   of birds; whereby [1096] as the former swim in the waters, so the birds
   fly in the air.

   11.  This great and wide sea, therein are things creeping innumerable
   [1097] .  Who can describe the beauty of the fishes that are therein?
   Who can describe the greatness of the whales, and the nature [1098] of
   its amphibious animals, how they live both on dry land and in the
   waters?  Who can tell the depth and the breadth of the sea, or the
   force of its enormous waves?  Yet it stays at its bounds, because of
   Him who said, Hitherto shalt thou come, and no further, but within
   thyself shall thy waves be broken [1099] .  Which sea also clearly
   shews the word of the command imposed upon it, since after it has run
   up, it leaves upon the beach a visible line made by the waves, shewing,
   as it were, to those who see it, that it has not passed its appointed
   bounds.

   12.  Who can discern the nature of the birds of the air?  How some
   carry with them a voice of melody, and others are variegated with all
   manner of painting on their wings, and others fly up into mid air and
   float motionless, as the hawk:  for by the Divine command the hawk
   spreadeth out his wings and floateth motionless, looking towards the
   south [1100] .  What man can behold the eagle's lofty flight?  If then
   thou canst not discern the soaring of the most senseless of the birds,
   how wouldest thou understand the Maker of all?

   13.  Who among men knows even the names of all wild beasts?  Or who can
   accurately discern the physiology of each?  But if of the wild beasts
   we know not even the mere names, how shall we comprehend the Maker of
   them?  God's command was but one, which said, Let the earth bring forth
   wild beasts, and cattle, and creeping things, after their kinds [1101]
   and from one earth [1102] , by one command, have sprung diverse
   natures, the gentle sheep and the carnivorous lion, and various
   instincts [1103] of irrational animals, bearing resemblance to the
   various characters of men; the fox to manifest the craft that is in
   men, and the snake the venomous treachery of friends, and the neighing
   horse the wantonness of young men [1104] , and the laborious ant, to
   arouse the sluggish and the dull:  for when a man passes his youth in
   idleness, then he is instructed by the irrational animals, being
   reproved by the divine Scripture saying, Go to the ant, thou sluggard,
   see and emulate her ways, and become wiser than she [1105] .  For when
   thou seest her treasuring up her food in good season, imitate her, and
   treasure up for thyself fruits of good works for the world to come.
   And again, Go to the bee, and learn how industrious she is [1106] :
   how, hovering round all kinds of flowers, she collects her honey for
   thy benefit:  that thou also, by ranging over the Holy Scriptures,
   mayest lay hold of salvation for thyself, and being filled with them
   mayest say, How sweet are thy words unto my throat, yea sweeter than
   honey and the honeycomb unto my mouth [1107] .

   14.  Is not then the Artificer worthy the rather to be glorified?  For
   what?  If thou knowest not the nature of all things, do the things that
   have been made forthwith become useless?  Canst thou know the efficacy
   of all herbs?  Or canst thou learn all the benefit which proceeds from
   every animal?  Ere now even from venomous adders have come antidotes
   for the preservation of men [1108] .  But thou wilt say to me, "The
   snake is terrible."  Fear thou the Lord, and it shall not be able to
   hurt thee.  "A scorpion stings."  Fear the Lord, and it shall not sting
   thee.  "A lion is bloodthirsty."  Fear thou the Lord, and he shall lie
   down beside thee, as by Daniel.  But truly wonderful also is the action
   of the animals:  how some, as the scorpion, have the sharpness in a
   sting; and others have their power in their teeth; and others do battle
   with their claws; while the basilisk's power is his gaze [1109] .  So
   then from this varied workmanship understand the Creator's power.

   15.  But these things perhaps thou knowest not:  thou wouldest have
   nothing in common with the creatures which are without thee.  Enter now
   into thyself, and from thine own nature consider its Artificer.  What
   is there to find fault with in the framing of thy body?  Be master of
   thyself, and nothing evil shall proceed from any of thy members.  Adam
   was at first without clothing in Paradise with Eve, but it was not
   because of his members that he deserved to be cast out.  The members
   then are not the cause of sin, but they who use their members amiss;
   and the Maker thereof is wise.  Who prepared the recesses of the womb
   for child-bearing?  Who gave life to the lifeless thing within it?  Who
   knitted us with sinews and bones, and clothed us with skin and flesh
   [1110] , and, as soon as the child was born, brought streams of milk
   out of the breasts?  How grows the babe into a boy, and the boy into a
   youth, and then into a man; and, still the same, passes again into an
   old man, while no one notices the exact change from day to day?  Of the
   food, how is one part changed into blood, and another separated for
   excretion, and another part changed into flesh?  Who gives to the heart
   its unceasing motion?  Who wisely guarded the tenderness of the eyes
   with the fence of the eyelids [1111] ?  For as to the complicated and
   wonderful contrivance of the eyes, the voluminous books of the
   physicians hardly give us explanation.  Who distributes the one breath
   to the whole body?  Thou seest, O man, the Artificer, thou seest the
   wise Creator.

   16.  These points my discourse has now treated at large, having left
   out many, yea, ten thousand other things, and especially things
   incorporeal and invisible, that thou mayest abhor those who blaspheme
   the wise and good Artificer, and from what is spoken and read, and
   whatever thou canst thyself discover or conceive, from the greatness
   and beauty of the creatures mayest proportionably see the maker of them
   [1112] , and bending the knee with godly reverence to the Maker of the
   worlds, the worlds, I mean, of sense and thought, both visible and
   invisible, thou mayest with a grateful and holy tongue, with unwearied
   lips and heart, praise God and say, How wonderful are Thy works, O
   Lord; in wisdom hast Thou made them all [1113] .  For to Thee belongeth
   honour, and glory, and majesty, both now and throughout all ages.
   Amen.

   ------------------------

   Appendix to Lecture IX.

   Note.--In the manuscripts which contain this discourse under the name
   of "A Homily of S. Basil on God as Incomprehensible," some portions are
   changed to suit that subject:  but the conclusion especially is marked
   by great addition and variation, which it is well to reproduce here.
   Accordingly in place of the words in §15:  ti mempton, "What is there
   to find fault with?" and the following, the manuscripts before
   mentioned have it thus:

   "What is there to find fault with in the framing of the body?  Come
   forth into the midst and speak.  Control thine own will, and nothing
   evil shall proceed from any of thy members.  For every one of these has
   of necessity been made for our use.  Chasten thy reasoning unto piety,
   submit to God's commandments, and none of these members sin in working
   and serving in the uses for which they were made.  If thou be not
   willing, the eye sees not amiss, the ear hears nothing which it ought
   not, the hand is not stretched out for wicked greed, the foot walketh
   not towards injustice, thou hast no strange loves, committest no
   fornication, covetest not thy neighbour's wife.  Drive out wicked
   thoughts from thine heart, be as God made thee, and thou wilt rather
   give thanks to thy Creator.

   Adam at first was without clothing, faring daintily in Paradise:  and
   after he had received the commandment, but failed to keep it, and
   wickedly stretched forth his hand (not because the hand wished this,
   but because his will stretched forth his hand to that which was
   forbidden), because of his disobedience he lost also the good things he
   had received.  Thus the members are not the cause of sin to those who
   use them, but the wicked mind, as the Lord says, For out of the heart
   proceed evil thoughts, fornications, adulteries, envyings, and such
   like.  In what things thou choosest, therein thy limbs serve thee; they
   are excellently made for the service of the soul:  they are provided as
   servants to thy reason.  Guide them well by the motion of piety; bridle
   them by the fear of God; bring them into subjection to the desire of
   temperance and abstinence, and they will never rise up against thee to
   tyrannise over thee; but rather they will guard thee, and help thee
   more mightily in thy victory over the devil, while expecting also the
   incorruptible and everlasting crown of the victory.  Who openeth the
   chambers of the womb?  Who, &c."

   At the end of the same section, after the words "Wise Creator," this is
   found:  "Glorify Him in His unsearchable works, and concerning Him whom
   thou art not capable of knowing, inquire not curiously what His essence
   is.  It is better for thee to keep silence, and in faith adore,
   according to the divine Word, than daringly to search after things
   which neither thou canst reach, nor Holy Scripture hath delivered to
   thee.  These points my discourse has now treated at large, that thou
   mayest abhor those who blaspheme the wise and good Artificer, and
   rather mayest thyself also say, How wonderful are Thy works O Lord; in
   wisdom hast Thou made them all.  To Thee be the glory, and power, and
   worship, with the Holy Spirit, now and ever, and throughout all ages.
   Amen."
     __________________________________________________________________

   [1058] The Septuagint, from which Cyril quotes the text, differs much
   from the Hebrew, and from the English Versions:  Who is this that
   darkeneth counsel by words without knowledge?  Gird up now thy loins
   like a man:  for I will demand of thee, and answer thou Me.

   [1059] John i. 18.

   [1060] Ezekiel i. 28.

   [1061] Exod. xxxiii. 20.

   [1062] Is. lxiv. 1, Septuagint.  R.V. Oh that Thou wouldest rend the
   heavens, that Thou wouldest come down, that the mountains might flow
   down.

   [1063] Dan. x. 9, 16, 18.

   [1064] Wisdom xiii. 5.  Compare Theophilus of Antioch To Autolycus, I.
   5, 6:  "God cannot indeed be seen by human eyes, but is beheld and
   perceived through His providence and works....He is not visible to eyes
   of flesh, since He is incomprehensible."

   [1065] Song of the Three Children, 32.

   [1066] In Ezekiel i. 6-11, the four living creatures have each four
   wings, as also in x. 21 according to the Hebrew.  But in the latter
   passage, according to the Vatican text of the Septuagint, each has
   eight wings, as Codd. R. and Casaub. read here.  Cyril seems to have
   confused the number in Ezekiel with that in Is. vi. 2:  each one had
   six wings.  By "a wheel of four sides" Cyril explains Ez. i. 16:  a
   wheel in the midst of a wheel, as meaning two circles set at right
   angles to each other, like the equator and meridian on a globe.

   [1067] Compare Cat. iv. 4.  Irenæus (I. x. 1):  "The Church, though
   dispersed throughout the whole world, even to the ends of the earth,
   yet received from the Apostles and their disciples the Faith in One God
   the Father Almighty, Maker of heaven, and earth, and the sea and all
   that therein is."  Tertullian (de Præscriptione Hæret. cap. xiii.)
   "The rule of faith is that whereby we believe that there is One God
   only, and none other than the Creator of the world, who brought forth
   all things out of nothing through His own Word first of all sent
   forth."

   [1068] Compare Cat. vi. 13, 27.

   [1069] Gen. i. 6.

   [1070] Ps. xix. 5.

   [1071] The common reading hina me tou psuchous pleion genetai ho
   chronos, all' hina hai nuktes, k.t.l. gives a meaning contrary to the
   facts.  The translation follows the mss. Roe, Casaubon, which omit me
   and for alla read kai.  Compare Whewell's Astromony, p. 22:  "The
   length of the year is so determined as to be adapted to the
   constitution of most vegetables:  or the construction of vegetables is
   so adjusted as to be suited to the length which the year really has,
   and unsuited to a duration longer or shorter by any considerable
   portion.  The vegetable clock-work is so set as to go for a year."
   Ibid. p. 34:  "The terrestrial day, and consequently the length of the
   cycle of light and darkness, being what it is, we find various parts of
   the constitution both of animals and vegetables, which have a
   periodical character in their functions, corresponding to the diurnal
   succession of external conditions, and we find that the length of the
   period, as it exists in their constitution, coincides with the length
   of the natural day."

   [1072] Ps. xix. 2.  Compare a beautiful passage of Theophilus of
   Antioch (To Autolycus, vi.).

   [1073] Lucretius, V. 1182: "They saw the skies in constant order run,
   The varied seasons and the circling sun, Apparent rule, with unapparent
   cause, And thus they sought in gods the source of laws.

   [1074] See note 3 on Cat. iii. 33.

   [1075] Is. xlv. 7.  Compare the Homily of Chrysostom on this text.

   [1076] Whewell, Astromomy. p. 38:  "Animals also have a period in their
   functions and habits; as in the habits of waking, sleeping, eating,
   &c., and their well-being appears to depend on the coincidence of this
   period with the length of the natural day."

   [1077] Chrysostom, VI. p. 171:  "As the day brings man out to his work,
   so the night succeeding releases him from his countless toils and
   thoughts, and lulling his weary eyes to sleep, and closing their lids,
   prepares him to welcome the sunbeam again with his force in full
   vigour."

   [1078] Clement of Alexandria (Stromat. IV. 22, E. Tr.):  "And in this
   way they seem to have called the night Euphrone, since then the soul
   released from the perceptions of sense turns in on itself, and has a
   truer hold of intelligence (phronesis)."

   [1079] Chrysostom (Tom. II. p. 793):  "We usually take the reckoning of
   our money early in the morning, but of our actions, of all that we have
   said and done by day, let us demand of ourselves the account after
   supper, and even after nightfall, as we lie upon our bed, with none to
   trouble, none to disturb us.  And if we see anything done amiss, let us
   chastise our conscience, let us rebuke our mind, let us so vehemently
   impugn our account, that we may no more dare to rise up and bring
   ourselves to the same pit of sin, being mindful of the scourging at
   night."

   [1080] Clem. Alex. (Stromat. VI. 11):  "The same is true also of
   Astronomy, for being engaged in the investigation of the heavenly
   bodies, as to the form of the universe, and the revolution of the
   heaven, and the motion of the stars, it brings the soul nearer to the
   Creative Power, and teaches it to be quick in perceiving the seasons of
   the year, the changes of the atmosphere, and the risings of the stars;
   since navigation also and husbandry are full of benefit from this
   science."  Compare Lactantius (De Irâ Dei, cap. xiii.).

   [1081] Gen. i. 14.

   [1082] Job xxxviii. 28.

   [1083] Whewell, Astronomy, p. 88:  "Clouds are produced by aqueous
   vapour when it returns to the state of water."  p. 89:  "Clouds produce
   rain.  In the formation of a cloud the precipitation of moisture
   probably forms a fine watery powder, which remains suspended in the air
   in consequence of the minuteness of its particles:  but if from any
   cause the precipitation is collected in larger portions, and becomes
   drops, these descend by their weight and produce a shower."  Compare
   Aristotle, Meterologica, I. ix. 3; Ansted, Physical Geography, p. 210.

   [1084] Job xxxvii. 22:  "Out of the north cometh golden splendour"
   (R.V.).

   [1085] Job xxxviii. 37.

   [1086] Job xxxvii. 16:  "Dost thou know the balancings of the clouds?"
   In the Septuagint diakrisin nephon may mean "the separate path of the
   clouds" (Vulg. "semitas nubium,") or "the dissolving," as in Aristotle
   (Meteorol. I. vii. 10:  diakrinesthai kai dialuesthai to diatmizon
   hugron hupo tou plethous tes thermes anathumiaseos, hoste me
   sunistasthai rhadios eis hudor.  "The moist vapour is separated and
   dissolved by the great heat of the evaporation, so that it does not
   easily condense into water."  Cf. Plato, Sophistes 243 B:  diakriseis
   kai sunkriseis.

   [1087] Job xxxviii. 37 (according to the Septuagint):  "And who is he
   that numbereth the clouds by wisdom, and bent down the heaven to the
   earth?"  A.V., R.V.  "Or who can pour out the bottles of heaven?"

   [1088] Job xxvi. 8:  "He bindeth up the waters in His thick clouds; and
   the cloud is not rent under them."

   [1089] Ps. cxxxv. 7.

   [1090] Job xxxviii. 28.

   [1091] Ps. cxlvii. 16:  "He scattereth the hoar frost like ashes."  The
   Hebrew dvphk is rendered by pachne, "hoar frost," in Job xxxviii. 29,
   but here by omichle, "mist."

   [1092] Job xxxvii. 10:  "the breadth of the waters is straitened"
   (Marg. R.V. "congealed").  The word oiakizei in the Septuagint means to
   "steer," Lat. "gubernare" to "turn as by a helm."

   [1093] Ps. civ. 15.

   [1094] There is a similar passage on the various effects of water in
   Cat. xvi. 12.  Chrysostom (de Statuis, Hom. xii. 2), Epiphanius
   (Ancoratus, p. 69), and other Fathers, appear to reproduce both the
   thoughts and words of Cyril.

   [1095] For kausin, "burning," Morel and Milles, with Cod. Coisl., read
   kaustin, a rare word explained by Hesychius as the "growth" or
   "foliage" of the vine:  but this is fully expressed in what follows,
   and the reading kausin is confirmed by Virgil (Georg. ii. 408):
   "Primus devecta cremato sarmenta" (Reischl).

   [1096] For the construction of hina with the Indicative hiptantai, see
   Bernhardy, Syntax, p. 401.  Winer (Gram. N. T. III. sect. xli. c).

   [1097] Ps. civ. 25.

   [1098] Gr. hupostasin, literally "substance."

   [1099] Job xxxviii. 11.

   [1100] Ib. xxxix. 26.

   [1101] Gen. i. 24.

   [1102] Instead of phones (Milles), or peges (Bened. Roe, Casaub.) the
   recent Editors have restored tes ges with the Jerusalem and Munich
   mss., and Basil.

   [1103] Gr. kineseis "movements," "impulses."  Aristotle (Historia
   Animalium. IX. vii. 1) remarks that many imitations of man's mode of
   life may be observed in the habits of other animals.

   [1104] Jer. v. 8.

   [1105] Prov. vi. 6.  Instead of the epithet "laborious" (georgotatos )
   some mss. have "agile" or "restless" (gorgotatos).

   [1106] After the description of the ant, Prov. vi. 6-8, there follows
   in the Septuagint a similar reference to the bee:  "Or go to the bee,
   and learn how industrious she is, and how comely she makes her work,
   and the produce of her labours kings and commons adopt for health, and
   she is desired and esteemed by all, and though feeble in strength has
   been exalted by her regard for wisdom."  The interpolation is supposed
   to be of Greek origin, as containing "idiomatic Greek expressions which
   would not occur to a translator from the Hebrew" (Delitzsch).

   [1107] Ps. cxix. 103.

   [1108] Compare Bacon (Natural Hist. 965):  "I would have trial made of
   two other kinds of bracelets, for comforting the heart and spirits:
   one of the trochisch of vipers, made into little pieces of beads; for
   since they do great good inwards (especially for pestilent agues), it
   is like they will be effectual outwards, where they may be applied in
   greater quantity.  There would be trochisch likewise made of snakes;
   whose flesh dried is thought to have a very good opening and cordial
   virtue."  Ib. 969:  "The writers of natural magic commend the wearing
   of the spoil of a snake, for preserving of health."  Thomas Jackson (On
   the Creed, VIII. 8, § 4):  "The poisonous bitings of the scorpion are
   usually cured by the oil of scorpions."

   [1109] Shakespeare (Richard III. Act. i. Sc. ii.). Glo.  "Thine eyes,
   sweet lady, have infected mine." Anne.  "Would they were basilisks to
   strike thee dead." Compare Bacon (De Augmentis, VII. cap. ii):  "The
   fable goes of the basilisk, that if he see you first, you die for it,
   but if you see him first, he dies."  Bacon refers to Pliny (Nat. Hist.
   viii. 33).

   [1110] Job x. 11.

   [1111] Xenophon (Memor. Socratis. I. cap. iv):  "And moreover does not
   this also seem to thee like a work of providence, that, whereas the
   sight is weak, the Creator furnished it with eyelids for doors, which
   are opened whenever there is need to use the sight, but are closed in
   sleep."

   [1112] Wisdom xiii. 5.

   [1113] Ps. civ. 24.
     __________________________________________________________________

   Lecture X.

   On the Clause, and in One Lord Jesus Christ, with a Reading from the
   First Epistle to the Corinthians

   For though there be that are called gods, whether in heaven or on earth
   [1114] ; yet to us there is One God, the Father, of whom are all
   things, and we in Him; and One Lord Jesus Christ, through whom are all
   things, and we through Him.

   1.  They who have been taught to believe "In One God the Father
   Almighty," ought also to believe in His Only-begotten Son.  For he that
   denieth the Son, the same hath not the Father [1115] .  I am the Door
   [1116] , saith Jesus; no one cometh unto the Father but through Me
   [1117] .  For if thou deny the Door, the knowledge concerning the
   Father is shut off from thee.  No man knoweth the father, save the Son,
   and he to whomsoever the Son shall reveal Him [1118] .  For if thou
   deny Him who reveals, thou remainest in ignorance.  There is a sentence
   in the Gospels, saying, He that believeth not on the Son, shall not see
   life; but the wrath of God abideth on him. [1119]   For the Father hath
   indignation when the Only-begotten Son is set at nought.  For it is
   grievous to a king that merely his soldier should be dishonoured; and
   when one of his nobler officers or friends is dishonoured, then his
   anger is greatly increased:  but if any should do despite to the king's
   only-begotten son himself, who shall appease the father's indignation
   on behalf of his only-begotten son?

   2.  If, therefore, any one wishes to shew piety towards God, let him
   worship the Son, since otherwise the Father accepts not his service.
   The Father spake with a loud voice from heaven, saying, This is My
   beloved Son, in whom I am well pleased [1120] .  The Father was well
   pleased; unless thou also be well pleased in Him, thou hast not life.
   Be not thou carried away with the Jews when they craftily say, There is
   one God alone; but with the knowledge that God is One, know that there
   is also an Only-begotten Son of God.  I am not the first to say this,
   but the Psalmist in the person of the Son saith, The Lord said unto Me,
   Thou art My Son [1121] .  Heed not therefore what the Jews say, but
   what the Prophets say.  Dost thou wonder that they who stoned and slew
   the Prophets, set at nought the Prophets' words?

   3.  Believe thou In One Lord Jesus Christ, the Only-Begotten Son of
   God.  For we say "One Lord Jesus Christ," that His Sonship may be
   "Only-begotten:"  we say "One," that thou mayest not suppose another:
   we say "One," that thou mayest not profanely diffuse the many names
   [1122] of His action among many sons.  For He is called a Door [1123] ;
   but take not the name literally for a thing of wood, but a spiritual, a
   living Door, discriminating those who enter in.  He is called a Way
   [1124] , not one trodden by feet, but leading to the Father in heaven;
   He is called a Sheep [1125] , not an irrational one, but the one which
   through its precious blood cleanses the world from its sins, which is
   led before the shearers, and knows when to be silent.  This Sheep again
   is called a Shepherd, who says, I am the Good Shepherd [1126] :  a
   Sheep because of His manhood, a Shepherd because of the loving-kindness
   of His Godhead.  And wouldst thou know that there are rational sheep?
   the Saviour says to the Apostles, Behold, I send you as sheep in the
   midst of wolves [1127] .  Again, He is called a Lion [1128] , not as a
   devourer of men, but indicating as it were by the title His kingly, and
   stedfast, and confident nature:  a Lion He is also called in opposition
   to the lion our adversary, who roars and devours those who have been
   deceived [1129] .  For the Saviour came, not as having changed the
   gentleness of His own nature, but as the strong Lion of the tribe of
   Judah [1130] , saving them that believe, but treading down the
   adversary.  He is called a Stone, not a lifeless stone, cut out by
   men's hands, but a chief corner-stone [1131] , on whom whosoever
   believeth shall not be put to shame.

   4.  He is called Christ, not as having been anointed by men's hands,
   but eternally anointed by the Father to His High-Priesthood on behalf
   of men [1132] .  He is called Dead, not as having abode among the dead,
   as all in Hades, but as being alone free among the dead [1133] .  He is
   called Son of Man, not as having had His generation from earth, as each
   of us, but as coming upon the clouds To Judge Both Quick and Dead
   [1134] .  He is called Lord, not improperly as those who are so called
   among men, but as having a natural and eternal Lordship [1135] .  He is
   called Jesus by a fitting name, as having the appellation from His
   salutary healing.  He is called Son, not as advanced by adoption, but
   as naturally begotten.  And many are the titles of our Saviour; lest,
   therefore, His manifold appellations should make thee think of many
   sons, and because of the errors of the heretics, who say that Christ is
   one, and Jesus another, and the Door another, and so on [1136] , the
   Faith secures thee beforehand, saying well, In One Lord Jesus Christ:
   for though the titles are many, yet their subject is one.

   5.  But the Saviour comes in various forms to each man for his profit
   [1137] .  For to those who have need of gladness He becomes a Vine; and
   to those who want to enter in He stands as a Door; and to those who
   need to offer up their prayers He stands a mediating High Priest.
   Again, to those who have sins He becomes a Sheep, that He may be
   sacrificed for them.  He is made all things to all men [1138] ,
   remaining in His own nature what He is.  For so remaining, and holding
   the dignity of His Sonship in reality unchangeable, He adapts Himself
   to our infirmities, just as some excellent physician or compassionate
   teacher; though He is Very Lord, and received not the Lordship by
   advancement [1139] , but has the dignity of His Lordship from nature,
   and is not called Lord improperly [1140] , as we are, but is so in
   verity, since by the Father's bidding [1141] He is Lord of His own
   works.  For our lordship is over men of equal rights and like passions,
   nay often over our elders, and often a young master rules over aged
   servants.  But in the case of our Lord Jesus Christ the Lordship is not
   so:  but He is first Maker, then Lord [1142] :  first He made all
   things by the Father's will, then, He is Lord of the things which were
   made by Him.

   6.  Christ the Lord is He who was born in the city of David [1143] .
   And wouldest thou know that Christ is Lord with the Father even before
   His Incarnation [1144] , that thou mayest not only accept the statement
   by faith, but mayest also receive proof from the Old Testament?  Go to
   the first book, Genesis:  God saith, Let us make man, not in My image,'
   but, in Our image [1145] .  And after Adam was made, the sacred writer
   says, And God created man; in the image of God created He him [1146] .
   For he did not limit the dignity of the Godhead to the Father alone,
   but included the Son also:  that it might be shewn that man is not only
   the work of God, but also of our Lord Jesus Christ, who is Himself also
   Very God.  This Lord, who works together with the Father, wrought with
   Him also in the case of Sodom, according to the Scripture:  And the
   Lord rained upon Sodom and Gomorrah fire and brimstone from the Lord
   out of heaven [1147] .  This Lord is He who afterwards was seen of
   Moses, as much as he was able to see.  For the Lord is loving unto man,
   ever condescending to our infirmities.

   7.  Moreover, that you may be sure that this is He who was seen of
   Moses, hear Paul's testimony, when he says, For they all drank of a
   spiritual rock that followed them; and the rock was Christ [1148] .
   And again:  By faith Moses forsook Egypt [1149] , and shortly after he
   says, accounting the reproach of Christ greater riches than the
   treasures in Egypt [1150] .  This Moses says to Him, Shew me Thyself.
   Thou seest that the Prophets also in those times saw the Christ, that
   is, as far as each was able.  Shew me Thyself, that I may see Thee with
   understanding [1151] .  But He saith, There shall no man see My face,
   and live [1152] .  For this reason then, because no man could see the
   face of the Godhead and live, He took on Him the face of human nature,
   that we might see this and live.  And yet when He wished to shew even
   that with a little majesty, when His face did shine as the sun [1153] ,
   the disciples fell down affrighted.  If then His bodily countenance,
   shining not in the full power of Him that wrought, but according to the
   capacity of the Disciples, affrighted them, so that even thus they
   could not bear it, how could any man gaze upon the majesty of the
   Godhead?  A great thing,' saith the Lord, thou desirest, O Moses:  and
   I approve thine insatiable desire, and I will do this thing [1154] for
   thee, but according as thou art able.  Behold, I will put thee in the
   clift of the rock [1155] :  for as being little, thou shalt lodge in a
   little space.'

   8.  Now here I wish you to make safe what I am going to say, because of
   the Jews.  For our object is to prove that the Lord Jesus Christ was
   with the Father.  The Lord then says to Moses, I will pass by before
   thee with My glory, and will proclaim the name of the Lord before thee
   [1156] .  Being Himself the Lord, what Lord doth He proclaim?  Thou
   seest how He was covertly teaching the godly doctrine of the Father and
   the Son.  And again, in what follows it is written word for word:  And
   the Lord descended in the cloud, and stood with him there, and
   proclaimed the name of the Lord.  And the Lord passed by before him,
   and proclaimed, The Lord, the Lord God, merciful and gracious,
   long-suffering, and abundant in goodness and truth, both keeping
   righteousness and shewing mercy unto thousands, taking away iniquities,
   and transgressions, and sins [1157] .  Then in what follows, Moses
   bowed his head and worshipped [1158] before the Lord who proclaimed the
   Father, and said:  Go Thou then, O Lord, in the midst of us [1159] .

   9.  This is the first proof:  receive now a second plain one.  The Lord
   said unto my Lord, sit Thou on My right hand [1160] .  The Lord says
   this to the Lord, not to a servant, but to the Lord of all, and His own
   Son, to whom He put all things in subjection.  But when He saith that
   all things are put under Him, it is manifest that He is excepted, which
   did put all things under Him, and what follows; that God may be all in
   all [1161] .  The Only-begotten Son is Lord of all, but the obedient
   Son of the Father, for He grasped not the Lordship [1162] , but
   received it by nature of the Father's own will.  For neither did the
   Son grasp it, nor the Father grudge to impart it.  He it is who saith,
   All things are delivered unto Me of My Father [1163] ; "delivered unto
   Me, not as though I had them not before; and I keep them well, not
   robbing Him who hath given them."

   10.  The Son of God then is Lord:  He is Lord, who was born in
   Bethlehem of Judæa, according to the Angel who said to the shepherds, I
   bring you good tidings of great joy, that unto you is born this day in
   the city of David Christ the Lord [1164] :  of whom an Apostle says
   elsewhere, The word which God sent unto the children of Israel,
   preaching the gospel of peace by Jesus Christ:  He is Lord of all
   [1165] .  But when he says, of all, do thou except nothing from His
   Lordship:  for whether Angels, or Archangels, or principalities, or
   powers, or any created thing named by the Apostles, all are under the
   Lordship of the Son.  Of Angels He is Lord, as thou hast it in the
   Gospels, Then the Devil departed from Him, and the Angels came and
   ministered unto Him [1166] ; for the Scripture saith not, they
   succoured Him, but they ministered unto Him, that is, like servants.
   When He was about to be born of a Virgin, Gabriel was then His servant,
   having received His service as a peculiar dignity.  When He was about
   to go into Egypt, that He might overthrow the gods of Egypt made with
   hands [1167] , again an Angel appeareth to Joseph in a dream [1168] .
   After He had been crucified, and had risen again, an Angel brought the
   good tidings, and as a trustworthy servant said to the women, Go, tell
   His disciples that He is risen, and goeth before you into Galilee; lo,
   I have told you [1169] :  almost as if he had said, "I have not
   neglected my command, I protest that I have told you; that if ye
   disregard it, the blame may not be on me, but on those who disregard
   it."  This then is the One Lord Jesus Christ, of whom the lesson just
   now read speaks:  For though there be many that are called gods,
   whether in heaven or in earth, and so on, yet to us there is One God,
   the Father, of whom are all things, and we in Him; and One Lord, Jesus
   Christ, through whom are all things, and we through Him [1170] .

   11.  And He is called by two names, Jesus Christ; Jesus, because He
   saves,--Christ, because He is a Priest [1171] .  And knowing this the
   inspired Prophet Moses conferred these two titles on two men
   distinguished above all [1172] :  his own successor in the government,
   Auses [1173] , he renamed Jesus; and his own brother Aaron he surnamed
   Christ [1174] , that by two well-approved men he might represent at
   once both the High Priesthood, and the Kingship of the One Jesus Christ
   who was to come.  For Christ is a High Priest like Aaron; since He
   glorified not Himself to be made a High Priest, but He that spake unto
   Him, Thou art a Priest for ever after the order of Melchizedek [1175]
   .  And Jesus the son of Nave was in many things a type of Him.  For
   when he began to rule over the people, he began from Jordan [1176] ,
   whence Christ also, after He was baptized, began to preach the gospel.
   And the son of Nave appoints twelve to divide the inheritance [1177] ;
   and twelve Apostles Jesus sends forth, as heralds of the truth, into
   all the world.  The typical Jesus saved Rahab the harlot when she
   believed:  and the true Jesus says, Behold, the publicans and the
   harlots go before you into the kingdom of God [1178] .  With only a
   shout the walls of Jericho fell down in the time of the type:  and
   because Jesus said, There shall not be left here one stone upon another
   [1179] , the Temple of the Jews opposite to us is fallen, the cause of
   its fall not being the denunciation but the sin of the transgressors.

   12.  There is One Lord Jesus Christ, a wondrous name, indirectly
   announced beforehand by the Prophets.  For Esaias the Prophet says,
   Behold, thy Saviour cometh, having His own reward [1180] .  Now Jesus
   in Hebrew is by interpretation Saviour.  For the Prophetic gift,
   foreseeing the murderous spirit of the Jews against their Lord [1181] ,
   veiled His name, lest from knowing it plainly beforehand they might
   plot against Him readily.  But He was openly called Jesus not by men,
   but by an Angel, who came not by his own authority, but was sent by the
   power of God, and said to Joseph, Fear not to take unto thee Mary thy
   wife; for that which is conceivedin her is of the Holy Ghost.  And she
   shall bring forth a Son, and thou shalt call His name Jesus [1182] .
   And immediately he renders the reason of this name, saying, for He
   shall save His people from their sins.  Consider how He who was not yet
   born could have a people, unless He was in being before He was born
   [1183] .  This also the Prophet says in His person, From the bowels of
   my mother hath He made mention of My name [1184] ; because the Angel
   foretold that He should be called Jesus.  And again concerning Herod's
   plot again he says, And under the shadow of His hand hath He hid Me
   [1185] .

   13.  Jesus then means according to the Hebrew "Saviour," but in the
   Greek tongue "The Healer;" since He is physician of souls and bodies,
   curer of spirits, curing the blind in body [1186] , and leading minds
   into light, healing the visibly lame, and guiding sinners' steps to
   repentance, saying to the palsied, Sin no more, and, Take up thy bed
   and walk [1187] .  For since the body was palsied for the sin of the
   soul, He ministered first to the soul that He might extend the healing
   to the body.  If, therefore, any one is suffering in soul from sins,
   there is the Physician for him:  and if any one here is of little
   faith, let him say to Him, Help Thou mine unbelief [1188] .  If any is
   encompassed also with bodily ailments, let him not be faithless, but
   let him draw nigh; for to such diseases also Jesus ministers [1189] ,
   and let him learn that Jesus is the Christ.

   14.  For that He is Jesus the Jews allow, but not further that He is
   Christ.  Therefore saith the Apostle, Who is the liar, but he that
   denieth that Jesus is the Christ [1190] ?  But Christ is a High Priest,
   whose priesthood passes not to another [1191] , neither having begun
   His Priesthood in time [1192] , nor having any successor in His
   High-Priesthood:  as thou heardest on the Lord's day, when we were
   discoursing in the congregation [1193] on the phrase, After the Order
   of Melchizedek.  He received not the High-Priesthood from bodily
   succession, nor was He anointed with oil prepared by man [1194] , but
   before all ages by the Father; and He so far excels the others as with
   an oath He is made Priest:  For they are priests without an oath, but
   He with an oath by Him that said, The Lord sware, and will not repent
   [1195] .  The mere purpose of the Father was sufficient for surety:
   but the mode of assurance is twofold, namely that with the purpose
   there follows the oath also, that by two immutable things, in which it
   was impossible for God to lie, we might have strong encouragement
   [1196] for our faith, who receive Christ Jesus as the Son of God.

   15.  This Christ, when He was come, the Jews denied, but the devils
   confessed.  But His forefather David was not ignorant of Him, when he
   said, I have ordained a lamp for mine Anointed [1197] :  which lamp
   some have interpreted to be the brightness of Prophecy [1198] , others
   the flesh which He took upon Him from the Virgin, according to the
   Apostle's word, But we have this treasure in earthen vessels [1199] .
   The Prophet was not ignorant of Him, when He said, and announceth unto
   men His Christ [1200] .  Moses also knew Him, Isaiah knew Him, and
   Jeremiah; not one of the Prophets was ignorant of Him.  Even devils
   recognised Him, for He rebuked them, and the Scripture says, because
   they knew that He was Christ [1201] .  The Chief-priests knew Him not,
   and the devils confessed Him:  the Chief Priests knew Him not, and a
   woman of Samaria proclaimed Him, saying, Come, see a man which told me
   all things that ever I did.  Is not this the Christ [1202] ?

   16.  This is Jesus Christ who came a High-Priest of the good things to
   come [1203] ; who for the bountifulness of His Godhead imparted His own
   title to us all.  For kings among men have their royal style which
   others may not share:  but Jesus Christ being the Son of God gave us
   the dignity of being called Christians.  But some one will say, The
   name of "Christians" is new, and was not in use aforetime [1204] :  and
   new-fashioned phrases are often objected to on the score of strangeness
   [1205] .  The prophet made this point safe beforehand, saying, But upon
   My servants shall a new name be called, which shall be blessed upon the
   earth [1206] .  Let us question the Jews:  Are ye servants of the Lord,
   or not?  Shew then your new name.  For ye were called Jews and
   Israelites in the time of Moses, and the other prophets, and after the
   return from Babylon, and up to the present time:  where then is your
   new name?  But we, since we are servants of the Lord, have that new
   name:  new indeed, but the new name, which shall be blessed upon the
   earth.  This name caught the world in its grasp:  for Jews are only in
   a certain region, but Christians reach to the ends of the world:  for
   it is the name of the Only-begotten Son of God that is proclaimed.

   17.  But wouldest thou know that the Apostles knew and preached the
   name of Christ, or rather had Christ Himself within them?  Paul says to
   his hearers, Or seek ye a proof of Christ that speaketh in me [1207] ?
   Paul proclaims Christ, saying, For we preach not ourselves, but Christ
   Jesus as Lord, and ourselves your servants for Jesus' sake [1208] .
   Who then is this?  The former persecutor.  O mighty wonder!  The former
   persecutor himself preaches Christ.  But wherefore?  Was he bribed?
   Nay there was none to use this mode of persuasion.  But was it that he
   saw Him present on earth, and was abashed?  He had already been taken
   up into heaven.  He went forth to persecute, and after three days the
   persecutor is a preacher in Damascus.  By what power?  Others call
   friends as witnesses for friends but I have presented to you as a
   witness the former enemy:  and dost thou still doubt?  The testimony of
   Peter and John, though weighty, was yet of a kind open to suspicion:
   for they were His friends.  But of one who was formerly his enemy, and
   afterwards dies for His sake, who can any longer doubt the truth?

   18.  At this point of my discourse I am truly filled with wonder at the
   wise dispensation of the Holy Spirit; how He confined the Epistles of
   the rest to a small number, but to Paul the former persecutor gave the
   privilege of writing fourteen.  For it was not because Peter or John
   was less that He restrained the gift; God forbid!  But in order that
   the doctrine might be beyond question, He granted to the former enemy
   and persecutor the privilege of writing more, in order that we all
   might thus be made believers.  For all were amazed at Paul, and said,
   Is not this he that was formerly a persecutor [1209] ?  Did he not come
   hither, that he might lead us away bound to Jerusalem?  Be not amazed,
   said Paul, I know that it is hard for me to kick against the pricks:  I
   know that I am not worthy to be called an Apostle, because I persecuted
   the Church of God [1210] ; but I did it in ignorance [1211] :  for I
   thought that the preaching of Christ was destruction of the Law, and
   knew not that He came Himself to fulfil the Law and not to destroy it
   [1212] .  But the grace of God was exceeding abundant in me [1213] .

   19.  Many, my beloved, are the true testimonies concerning Christ.  The
   Father bears witness from heaven of His Son:  the Holy Ghost bears
   witness, descending bodily in likeness of a dove:  the Archangel
   Gabriel bears witness, bringing good tidings to Mary:  the Virgin
   Mother of God [1214] bears witness:  the blessed place of the manger
   bears witness.  Egypt bears witness, which received the Lord while yet
   young in the body [1215] :  Symeon bears witness, who received Him in
   his arms, and said, Now, Lord, lettest Thou Thy servant depart in
   peace, according to Thy word; for mine eyes have seen Thy salvation,
   which Thou hast prepared before the face of all people [1216] .  Anna
   also, the prophetess, a most devout widow, of austere life, bears
   witness of Him.  John the Baptist bears witness, the greatest among the
   Prophets, and leader of the New Covenant, who in a manner united both
   Covenants in Himself, the Old and the New.  Jordan is His witness among
   rivers; the sea of Tiberias among seas:  blind and lame bear witness,
   and dead men raised to life, and devils saying, What have we to do with
   Thee, Jesus? we know Thee, who Thou art, the Holy One of God [1217] .
   Winds bear witness, silenced at His bidding:  five loaves multiplied
   into five thousand bear Him witness.  The holy wood of the Cross bears
   witness, seen among us to this day, and from this place now almost
   filling the whole world, by means of those who in faith take portions
   from it [1218] .  The palm-tree [1219] on the ravine bears witness,
   having supplied the palm-branches to the children who then hailed Him.
   Gethsemane [1220] bears witness, still to the thoughtful almost shewing
   Judas.  Golgotha [1221] , the holy hill standing above us here, bears
   witness to our sight:  the Holy Sepulchre bears witness, and the stone
   which lies there [1222] to this day.  The sun now shining is His
   witness, which then at the time of His saving Passion was eclipsed
   [1223] :  the darkness is His witness, which was then from the sixth
   hour to the ninth:  the light bears witness, which shone forth from the
   ninth hour until evening.  The Mount of Olives bears witness, that holy
   mount from which He ascended to the Father:  the rain-bearing clouds
   are His witnesses, having received their Lord:  yea, and the gates of
   heaven bear witness [having received their Lord [1224] ], concerning
   which the Psalmist said, Lift up your doors, O ye Princes, and be ye
   lift up ye everlasting doors; and the King of Glory shall come in
   [1225] .  His former enemies bear witness, of whom the blessed Paul is
   one, having been a little while His enemy, but for a long time His
   servant:  the Twelve Apostles are His witnesses, having preached the
   truth not only in words, but also by their own torments and deaths:
   the shadow of Peter [1226] bears witness, having healed the sick in the
   name of Christ.  The handkerchiefs and aprons bear witness, as in like
   manner by Christ's power they wrought cures of old through Paul [1227]
   .  Persians [1228] and Goths [1229] , and all the Gentile converts bear
   witness, by dying for His sake, whom they never saw with eyes of
   flesh:  the devils, who to this day [1230] are driven out by the
   faithful, bear witness to Him.

   20.  So many and diverse, yea and more than these, are His witnesses:
   is then the Christ thus witnessed any longer disbelieved?  Nay rather
   if there is any one who formerly believed not, let him now believe:
   and if any was before a believer, let him receive a greater increase of
   faith, by believing in our Lord Jesus Christ, and let him understand
   whose name he bears.  Thou art called a Christian:  be tender of the
   name; let not our Lord Jesus Christ, the Son of God, be blasphemed
   through thee:  but rather let your good works shine before men [1231]
   that they who see them may in Christ Jesus our Lord glorify the Father
   which is in heaven:   To whom be the glory, both now and for ever and
   ever.  Amen.
     __________________________________________________________________

   [1114] 1 Cor. viii. 5, 6.  Cyril omits the clause:  as there be gods
   many and lords many.

   [1115] 1 John ii. 23.

   [1116] Ib. x. 9.

   [1117] Ib. xiv. 6.

   [1118] Matt. xi. 27.

   [1119] John iii. 36.

   [1120] Matt. iii. 17.

   [1121] Ps. ii. 7.

   [1122] to poluonumon, a word used by the Greek Poets of their gods, as
   by Homer (Hymn to Demeter, 18, 32) of Zeus, Kronou poluonumos huios.
   Cf. Soph. Ant. 1115; Æschyl. Prom. V. 210.

   [1123] John x. 7, 9.  Cyril calls Christ a "spiritual," or "rational"
   (logike) door, and applies the same term to His sheep, below.  Origen
   (In Evang. Joh. Tom. i. cap. 29):  Thura ho Soter anagegraptai, ibid.
   philanthropos de on...poimen ginetai.

   [1124] John xiv. 6.

   [1125] Ib. i. 29; Is. liii. 7, 8; Acts viii. 32.

   [1126] John x. 11.

   [1127] Matt. x. 10, 16.

   [1128] Gen. xlix. 9; Apoc. v. 5.

   [1129] 1 Pet. v. 8.

   [1130] Ps. cxviii. 22.

   [1131] Is. xxviii. 16; 1 Pet. ii. 4-6.

   [1132] The reading of the earlier Editions huper anthropon is free from
   all difficulty, and so the more likely to have been substituted for
   what is at first sight more difficult huper anthropon, the reading of
   Cod. Coislin. adopted by the Benedictine and subsequent Editors.  The
   idea of a super-human Priesthood to which the Son in His Divine nature
   was anointed by the Father from eternity is repeated by Cyril in § 14
   of this Lecture, and in Cat. xi. 1, 14.  See Index, "Priesthood," and
   the reference there given to a fuller consideration of the subject in
   the Introduction.

   [1133] Ps. lxxxviii. 5.

   [1134] John v. 27.  Comparing what Cyril says here with Cat. iv. 15,
   and xv. 10, we see that he means to explain why Christ is called the
   "Son of Man" when "He cometh again from heaven," and "no more from
   earth."  The preceding clause refers to His first coming in the flesh,
   as differing in the manner of His conception and birth from other men.

   [1135] Cf. Athanas. (c. Arian. II. xv. 14), "That very Word who was by
   nature Lord, and was then made man, hath by means of a servant's form
   been made Lord of all and Christ."

   [1136] Cf. Irenæus (III. xvi. 8):  "All therefore are outside the
   Dispensation, who under pretence of knowledge understand that Jesus was
   one, and Christ another, and the Only-begotten another (from whom again
   is the Word), and the Saviour another."  The Cerinthians, Ebionites,
   Ophites, and Valentinians are mentioned by Irenæus as thus separating
   the Christ from Jesus.

   [1137] Cf. Athanas. (Epist. X.):  "Since He is rich and manifold, He
   varies Himself according to the individual capacity of each soul."

   [1138] 1 Cor. ix. 22.

   [1139] ek prokopes.  We learn from Athanasius (c. Arian. i. 37, 38,
   40), that from St. Paul's language Philipp. ii. 9:  "Wherefore also God
   highly exalted Him, &c.," and from Ps. xlv. 7:  "Thou hast loved
   righteousness and hated iniquity:  therefore God, thy God, hath
   anointed thee with the oil of gladness above thy fellows," the Arians
   argued that Christ first received Divine honour as Son and Lord as the
   reward of His obedience as Man.  Athanasius replies (c. 40):  "He was
   not from a lower state promoted; but rather, existing as God, He took
   the form of a servant, and in taking it was not promoted but humbled
   Himself.  Where then is there here any reward of virtue, or what
   advancement (prokope) and promotion in humiliation?" The same doctrine
   had been previously held by the disciples of Paul of Samosata, who said
   that Christ was not originally God, but after His Incarnation was by
   advance (ek prokopes) made God, from being made by nature a mere man:
   see Athanas. (de Decretis, § 24, c. Arian. i. 38).  S. Cyril refers to
   the error and uses the same word, in xi. 1, 7, 13, 15, 17, and xiv. 27.

   [1140] katachrestikos, i.e. in a secondary or metaphorical sense.  Cf.
   vii. 5.

   [1141] neumati, "command" or "bidding," as expressed by nodding the
   head.

   [1142] Origen (De Principiis, I. ii. 10) had argued that "even God
   cannot be called omnipotent, unless there exist those over whom He may
   exercise His power," and therefore creation must have been eternal, or
   God could not have been eternally Omnipotent.  In other passages Origen
   declares it an impiety to hold that matter is co-eternal with God (De
   Princip. II. i. 4), and yet maintains that there were other worlds
   before this, and that there was never a time when there was no world
   existing. Methodius, in a fragment of his work On things Created,
   preserved by Photius, and quoted by Bishop Bull (Def. Fid. Nic. II.
   xiii. 9), argues against these theories of Origen, that in John i. 2
   the words "The same was in the beginning with God" indicate the
   authority (to exousiastikon) of the Word which He had with the Father
   before the world came into existence; since from all eternity God the
   Father, together with His Word, possessed the Almighty power whereby
   whenever He would He could create worlds to rule over. Dean Church
   remarks that "On the other hand Tertullian, contra Hermog. 3,
   considering the attributes in question to belong not to the Divine
   Nature, but Office, denies that God was Almighty (Lord?) from eternity;
   while the Greeks affirmed this (vid. Cyril Alex. in Joann. xvii. 8, p.
   963; Athan. Orat. ii. 12-14), as understanding by the term the inherent
   but latent attribute of doing what He had not yet done, to
   exousiastikon." Cleopas, the Jerusalem Editor, regards the passage as
   directed against Paul of Samosata, who asserted that Christ had become
   God, and received His kingdom and Lordship only after His Incarnation,
   and remarks:--"S. Cyril evidently regards the Lordship of Jesus Christ
   as twofold:  one that which from eternity belonged to Him as God, which
   he calls natural, according to which He was ever both Lord and King, as
   being by nature God' (Cyril Alex. in Johann. cap. xvii.); and the other
   the Lordship in time relative to the creatures, by which He exercises
   dominion over the works created by Him, as being their Maker."

   [1143] Luke ii. 11.

   [1144] Among those who denied the Divine præ-existence of Christ
   Cleopas enumerates Ebion, Carpocrates, Theodotus, Artemon, Paul of
   Samosata, Marcellus, and Photinus.

   [1145] Gen. i. 26.

   [1146] Ib. i. 27.

   [1147] Ib. xix. 24.

   [1148] 1 Cor. x. 4.

   [1149] Heb. xi. 27.

   [1150] Heb. xi. 26.  Quoting from memory Cyril mistakes the order of
   the two sentences.

   [1151] Ex. xxxiii. 13.  Cyril means that even before His Incarnation
   Christ was seen as far as was possible by Prophets such as Moses.  This
   view was held by many of the Fathers before Cyril.  See Justin M.
   (Tryph. § 56 ff.); Tertull. (adv. Praxean, § 16); Euseb. (Demonstr.
   Evang. V. 13-16).

   [1152] Ex. xxxiii. 20.

   [1153] Matt. xvii. 2.

   [1154] Ex. xxxiii. 17.  Gr. logon, "word," in imitation of the Hebrew
   idiom.

   [1155] Ex. xxxiii. 22.

   [1156] Ex. xxxiii. 19.  Literally "will call in the name of the Lord
   (Jehovah):"  compare Gen. iv. 26.

   [1157] Ex. xxxiv. 5-7.  For "keeping righteousness and shewing mercy,"
   the Hebrew has only "keeping mercy."

   [1158] Ex. xxxiv. 8.

   [1159] Ib. xxxiv. 9.

   [1160] Ps. cx. 1.  Heb. "An oracle of Jehovah unto my lord."  Cyril's
   argument is based upon the common mistake of supposing that Kurios
   represents the same Hebrew word in both parts of the sentence.

   [1161] 1 Cor. xv. 27, 28.

   [1162] Cyril evidently alludes to Philip. ii. 6, "Who being in the form
   of God thought it not a prize to be on an equality with God:"  for the
   right interpretation of which passage, see Dean Gwynn's notes in the
   Speaker's Commentary.

   [1163] Matt. xi. 27; Luke x. 22.  On this text Athanasius wrote a
   special treatise (In illud Omnia,' &c.), against the arguments of
   Arius, Eusebius, and their fellows, who said,--"If all things were
   delivered (meaning by all' the Lordship of Creation), there was once a
   time when He had them not.  But it He had them not, He is not of the
   Father, for if He were, He would on that account have had them always."
   Again (contr. Arian. Orat. III. cap. xxvii. § 36), Athanasius argues:
   "Lest a man, perceiving that the Son has all that the Father hath, from
   the exact likeness and identity of what He hath, should wander into the
   impiety of Sabellius, considering Him to be the Father, therefore He
   has said, Was given unto Me, and I received, and Were delivered to Me,
   only to shew that He is not the Father, but the Father's Word, and the
   Eternal Son, who, because of His likeness to the Father, has eternally
   what He has from Him, and because He is the Son, has from the Father
   what eternally He hath."

   [1164] Luke ii. 10, 11.

   [1165] Acts x. 36.

   [1166] Matt. iv. 11.

   [1167] Isa. xix. 1.  "Behold, the Lord rideth upon a swift cloud, and
   cometh unto Egypt:  and the idols of Egypt shall be moved at His
   presence."  The prophecy was supposed by many of the Fathers to have
   been fulfilled by the flight into Egypt.  Cf. Athanas. (Ep. LXI. ad
   Maximum, § 4):  "As a child He came down to Egypt, and brought to
   nought its idols made with hands:"  and (de Incarn. § 36):  "Which of
   the righteous men or kings went down into Egypt, so that at his coming
   the idols of Egypt fell?"  On the passage of Isaiah see Delitzsch, and
   Kay (Speaker's Commentary).

   [1168] Matt. ii. 13.

   [1169] Ib. xxviii. 7.

   [1170] 1 Cor. viii. 5, 6.

   [1171] Compare Eusebius (Eccl. Hist. I. cap. iii.), a passage which
   Cyril seems to have followed in his explanation of the names Jesus' and
   Christ.'

   [1172] For the common reading enkritois panton Cod. Mon. I. has
   ekkritois p. which is required both by the construction and the sense.
   The change may have been caused by the occurrence of enkriton just
   below.

   [1173] Eusebius (u.s):  "His successor, therefore, who had not hitherto
   borne the name Jesus, but had been called by another name, Auses, which
   had been given him by his parents, he now called Jesus, bestowing the
   name upon him as a gift of honour far greater than any kingly diadem."
   Auses is a common corruption of the name Oshea.  See the note on the
   passage of Eusebius in this series.

   [1174] Eusebius:  "He consecrated a man high-priest of God, in so far
   as that was possible, and him he called Christ."  Cf. Lev. iv. 5, 16;
   vi. 22:  ho hiereus ho Christos

   [1175] Heb. v. 4, 5, 6.  Cyril omits from his quotation the reference
   to Ps. ii. 7:  "Thou art My Son:  this day have I begotten Thee."

   [1176] Josh. iii. 1.

   [1177] Ib. xiv. 1.

   [1178] Matt. xxi. 31.

   [1179] Matt. xxiv. 2.

   [1180] Isa. lxii. 11:  "Behold, thy salvation cometh; behold, his
   reward is with him."

   [1181] to kurioktonon ton 'Ioudaion.

   [1182] Matt. i. 20.

   [1183] The Anathema appended to the Creed of Nicæa condemns those who
   said prin gennethenai ouk en.  On this Eusebius of Cæsarea (Epist. § 9)
   remarks:  "Moreover to anathematize Before His generation He was not,'
   did not seem preposterous, in that it is confessed by all, that the Son
   of God was before the generation according to the flesh."

   [1184] Isa. xlix. 1.

   [1185] Ib. xlix. 2.

   [1186] tuphlon aistheton.

   [1187] John v. 14, 8.

   [1188] Mark ix. 24.

   [1189] Compare the fragment of the Apology of Quadratus presented to
   Hadrian 127 a.d., preserved by Eusebius (H.E. IV. iii.):  "But the
   works of our Saviour were always present, for they were genuine:--those
   that were healed, and those that arose from the dead, who were seen not
   only when they were healed and when they were raised, but were also
   always present; and not merely while the Saviour was on earth, but also
   after His death they were alive for a long while, so that some of them
   survived even to our times."  See the notes on the passage of Eusebius,
   in this series.

   [1190] 1 John ii. 22.

   [1191] Heb. vii. 24.

   [1192] On the opinion that Christ was from all eternity the true High
   Priest of the Creation, see Index, Priesthood, and the reference there
   given to the Introduction.  Cf. x. 4:  xi. 1.  Athan (c. Arian. Or. ii.
   12, J. H. N.).

   [1193] The word synaxis' was used by the early Christians to
   distinguish their assemblies from the Jewish synagogue,' a word formed
   from the same root and more regularly.  Synaxis' came to be used more
   especially of a celebration of the Eucharist.  See Suicer, Thesaurus,
   Sunaxis.

   [1194] skeuasto, Ex. xxx. 22-25:  "a perfume compounded (murepsikon )
   after the art of the perfumer" (R.V.).

   [1195] Heb. vii. 21.

   [1196] Ib. vi. 18.

   [1197] Ps. cxxxii. 17.  The "lamp for the Anointed" was commonly
   applied by the Fathers to John the Baptist.  Compare John v. 35, and
   Bishop Westcott's note there.

   [1198] 2 Pet. i. 19.  The supposed reference in the Psalm to the lamp
   of prophecy is mentioned by Eusebius (Demonstr. Evang. IV. cap. 16).

   [1199] 2 Cor. iv. 7.  The reference of the lamp' to Christ's
   Incarnation is mentioned by Eusebius (u.s.) and other Fathers.

   [1200] Amos. iv. 13:  "and declareth unto man what is his thought."
   For v&x#o@"hm, what is his thought,' the LXX. read vchysm, His
   Anointed,' ton Christon autou.

   [1201] Luke iv. 41.

   [1202] John iv. 29.

   [1203] Heb. ix. 11.

   [1204] ouk epoliteueto, "was not in citizenship," "not naturalised."
   Cf. Sueton. Nero. cap. 16:  "Christiani, genus hominum superstitionis
   novae et maleficae."

   [1205] to xenon.

   [1206] Isa. lxv. 15, 16.  The LXX. here depart from the meaning of the
   Hebrew:  "He shall call His servants by another name:  so that he who
   blesseth himself in the earth shall bless himself in the God of truth"
   (R.V.).

   [1207] 2 Cor. xiii. 3.

   [1208] Ib. iv. 5.

   [1209] Acts ix. 21.

   [1210] 1 Cor. xv. 9.

   [1211] 1 Tim. i. 13.

   [1212] Matt. v. 17.

   [1213] 1 Tim. i. 14.

   [1214] he theotokos-- Deipara.  Gibbon (Chap. xlvii. 34) says, "It is
   not easy to fix the invention of this word, which La Croze
   (Christianisme des Indes, tom. i. p. 16) ascribes to Eusebius of
   Cæsarea and the Arians.  The orthodox testimonies are produced by Cyril
   (of Alexandria) and Petavius (Dogmat. Theolog. tom. v. L. v. cap. 15,
   p. 254, &c.), but the veracity of the Saint is questionable, and the
   epithet of theotokos so easily slides from the margin to the text of a
   Catholic ms."  This passage is justly described as "Gibbon's calumny"
   by Dr. Newman:  see his notes on the title theotokos (Athan. c. Arian.
   Or. ii. cap. 12, n.; Or. iii. capp. 14, 29, 33).  The word is certainly
   used by Origen (Deut. xxii. 13, Lommatzch. Tom. x. p. 378):  "She that
   is already betrothed is called a wife, as also in the case of Joseph
   and the Theotokos."  Cf. Archelaus (Disput. cum Mane, cap. xxxiv. "qui
   de Maria Dei Genetrice natus est"); Eusebius (de Vita Constantini, III.
   cap. 43:  "The pious Empress adorned with rare memorials the place of
   the travail of the Theotokos").  For other examples see Suicer's
   Thesaurus, theotokos, Pearson, Creed, Art. iii. notes l, m, n, o, and
   Routh, Reliq. Sacr. ii. p. 332.

   [1215] "Chrysostom describing the flourishing state of the Church in
   Egypt in those times, says:  Egypt welcomes and saves Him when a
   fugitive and plotted against, and receives a beginning as it were of
   its appropriation to Him, in order that when it shall hear Him
   proclaimed by the Apostles, it may in their day also be honoured as
   having been first to welcome Him'" (Cleopas).

   [1216] Luke ii. 29, 30.

   [1217] Mark i. 24.

   [1218] See Cat. iv. 10, note 7.

   [1219] The Bordeaux Pilgrim, who visited the Holy Places of Jerusalem,
   a.d. 333, c. speaks of this palm-tree as still existing.  The longevity
   of the palm was proverbial:  cf. Aristot. (De Longitudine Vitæ, c. iv.
   2).

   [1220] The same Pilgrim (as quoted by the Benedictine Editor) says,
   "There is also the rock where Judas Iscariot betrayed Christ."  Compare
   Cat. xiii. 38.

   [1221] See Index, Golgotha.

   [1222] See the passage of the Introduction referred to in Index,
   Sepulchre.

   [1223] See Cat. ii. 15, note 8, and xiii. 25, 34, 38.  On the
   supernatural character of the darkness mentioned in the Gospels see
   Meyer, Commentary, Matt. xxvii. 45.  An eclipse of the sun was of
   course impossible, as the moon was full.  Mr. J. R. Hind (Historical
   Eclipses, "Times," 19th July, 1872) states that the solar eclipse,
   mentioned by Phlegon the freedman of Hadrian, which occurred on Nov.
   24, a.d. 29, and was partial at Jerusalem, is "the only solar eclipse
   that could have been visible at Jerusalem during the period usually
   fixed for the ministry of Christ."  He adds, "The Moon was eclipsed on
   the generally received date of the Crucifixion, 3 April, a.d. 33.  I
   find she had emerged from the earth's dark shadow a quarter of an hour
   before she rose at Jerusalem (6:36 p.m.), but the penumbra continued
   upon her disc for an hour afterwards."  Thus the "darkness from the
   sixth hour unto the ninth" cannot be explained as the natural effect of
   an eclipse either solar or lunar.

   [1224] This clause is omitted in Codd. Mon. 1, 2, Roe, Casaub., and is
   probably repeated from the preceding line:  such repetitions, however,
   are not uncommon in Cyril's style.

   [1225] Ps. xxiv. 7.  The first clause is mistranslated by the LXX. from
   whom Cyril quotes.

   [1226] Acts v. 15.

   [1227] Ib. xix. 12.

   [1228] The persecution of the Christians in Persia by Sapor II. is
   described at length by Sozomen (E.H. II. cc. ix.-xv., in this Series).
   It commenced in a.d. 343, and was going on at the date of these
   Lectures and long after.  "During fifty years the Cross lay prostrate
   in blood and ashes" (Dict. Bib. Sassanidæ').  Compare Neander, Church
   History, Tom. III. p 148, Bohn.)

   [1229] The Goths here mentioned are the Gothi minores dwelling on the
   north of the Danube, where Ulfilas, "the Apostle of the Goths"
   (311-381), converted many of his countrymen to Christianity.  After
   suffering severe persecution, he was allowed by the Constantius to take
   refuge with his Arian converts in Moesia and Thrace.  This migration
   took place in 348 a.d., the same year in which Cyril's Lectures were
   delivered.

   [1230] See Index, Exorcism.

   [1231] Matt. v. 16.
     __________________________________________________________________

   Lecture XI.

   On the Words, the Only-Begotten Son of God, Begotten of the Father Very
   God Before All Ages, by Whom All Things Were Made.

   Hebrews i. 1

   God, who at sundry times and in divers manners spake in times past unto
   the Fathers by the Prophets, hath in these last days spoken unto us by
   His Son.

   1.  That we have hope in Jesus Christ has been sufficiently shewn,
   according to our ability, in what we delivered to you yesterday.  But
   we must not simply believe in Christ Jesus nor receive Him as one of
   the many who are improperly called Christs [1232] .  For they were
   figurative Christs, but He is the true Christ; not having risen by
   advancement [1233] from among men to the Priesthood, but ever having
   the dignity of the Priesthood from the Father [1234] .  And for this
   cause the Faith guarding us beforehand lest we should suppose Him to be
   one of the ordinary Christs, adds to the profession of the Faith, that
   we believe In One Lord Jesus Christ, the Only-Begotten Son of God.

   2.  And again on hearing of a "Son," think not of an adopted son but a
   Son by nature [1235] , an Only-begotten Son, having no brother.  For
   this is the reason why He is called "Only-begotten," because in the
   dignity of the Godhead, and His generation from the Father, He has no
   brother.  But we call Him the Son of God, not of ourselves, but because
   the Father Himself named Christ [1236] His Son [1237] :  and a true
   name is that which is set by fathers upon their children [1238] .

   3.  Our Lord Jesus Christ erewhile became Man, but by the many He was
   unknown.  Wishing, therefore, to teach that which was not known, He
   called together His disciples, and asked them, Whom do men say that I,
   the Son of Man, am [1239] ? --not from vain-glory, but wishing to shew
   them the truth, lest dwelling with God, the Only-begotten of God [1240]
   , they should think lightly of Him as if He were some mere man.  And
   when they answered that some said Elias, and some Jeremias, He said to
   them, They may be excused for not knowing, but ye, My Apostles, who in
   My name cleanse lepers, and cast out devils, and raise the dead, ought
   not to be ignorant of Him, through whom ye do these wondrous works.
   And when they all became silent (for the matter was too high for man to
   learn), Peter, the foremost of the Apostles and chief herald [1241] of
   the Church, neither aided by cunning invention, nor persuaded by human
   reasoning, but enlightened in his mind from the Father, says to Him,
   Thou art the Christ, not only so, but the Son of the living God.  And
   there follows a blessing upon his speech (for in truth it was above
   man), and as a seal upon what he had said, that it was the Father who
   had revealed it to him.  For the Saviour says, Blessed art thou, Simon
   Barjona, for flesh and blood hath not revealed it to thee, but My
   Father which is in heaven [1242] .  He therefore who acknowledges our
   Lord Jesus Christ the Son of God, partakes of this blessedness; but he
   who denies the Son of God is a poor and miserable man.

   4.  Again, I say, on hearing of a Son, understand it not merely in an
   improper sense, but as a Son in truth, a Son by nature, without
   beginning [1243] ; not as having come out of bondage into a higher
   state of adoption [1244] , but a Son eternally begotten by an
   inscrutable and incomprehensible generation.  And in like manner on
   hearing of the First-born [1245] , think not that this is after the
   manner of men; for the first-born among men have other brothers also.
   And it is somewhere written, Israel is My son, My first-born [1246] .
   But Israel is, as Reuben was, a first-born son rejected:  for Reuben
   went up to his father's couch; and Israel cast his Father's Son out of
   the vineyard, and crucified Him.

   To others also the Scripture says, Ye are the sons of the Lord your God
   [1247] :  and in another place, I have said, Ye are gods, and ye are
   all sons of the Most High [1248] .  I have said, not, "I have
   begotten."  They, when God so said, received the sonship, which before
   they had not:  but He was not begotten to be other than He was before;
   but was begotten from the beginning Son of the Father, being above all
   beginning and all ages, Son of the Father, in all things like [1249] to
   Him who begat Him, eternal of a Father eternal, Life of Life begotten,
   and Light of Light, and Truth of Truth, and Wisdom of the Wise, and
   King of King, and God of God, and Power of Power [1250] .

   5.  If then thou hear the Gospel saying, The book of the generation of
   Jesus Christ, the Son of David, the Son of Abraham [1251] , understand
   "according to the flesh."  For He is the Son of David at the end of the
   ages [1252] , but the Son of God Before All Ages, without beginning
   [1253] .  The one, which before He had not, He received; but the other,
   which He hath, He hath eternally as begotten of the Father.  Two
   fathers He hath:  one, David, according to the flesh, and one, God, His
   Father in a Divine manner [1254] .  As the Son of David, He is subject
   to time, and to handling, and to genealogical descent:  but as Son
   according to the Godhead [1255] , He is subject neither to time nor to
   place, nor to genealogical descent:  for His generation who shall
   declare [1256] ?  God is a Spirit [1257] ; He who is a Spirit hath
   spiritually begotten, as being incorporeal, an inscrutable and
   incomprehensible generation.  The Son Himself says of the Father, The
   Lord said unto Me, Thou art My Son, to-day have I begotten Thee [1258]
   .  Now this to-day is not recent, but eternal:  a timeless to-day,
   before all ages.  From the womb, before the morning star, have I
   begotten Thee [1259] .

   6.  Believe thou therefore on Jesus Christ, Son of the living God, and
   a Son Only-Begotten, according to the Gospel which says, For God so
   loved the world, that He gave His Only-begotten Son, that whosoever
   believeth on Him should not perish, but have everlasting life [1260] .
   And again,He that believeth on the Son is not judged, but hath passed
   out of death into life [1261] .  But he that believeth not the Son
   shall not see life, but the wrath of God abideth on him [1262] .  And
   John testified concerning Him, saying, And we beheld His glory, glory
   as of the only-begotten from the father,--full of grace and truth
   [1263] :  at whom the devils trembled and said, Ah! what have we to do
   with Thee, Jesus, Thou Son of the living God [1264] .

   7.  He is then the Son of God by nature and not by adoption [1265] ,
   begotten of the Father.  And he that loveth Him that begat, loveth Him
   also that is begotten of Him [1266] ; but he that despiseth Him that is
   begotten casts back the insult upon Him who begat.  And whenever thou
   hear of God begetting, sink not down in thought to bodily things, nor
   think of a corruptible generation, lest thou be guilty of impiety.  God
   is a Spirit [1267] , His generation is spiritual:  for bodies beget
   bodies, and for the generation of bodies time needs must intervene; but
   time intervenes not in the generation of the Son from the Father.  And
   in our case what is begotten is begotten imperfect:  but the Son of God
   was begotten perfect; for what He is now, that is He also from the
   beginning [1268] , begotten without beginning.  We are begotten so as
   to pass from infantile ignorance to a state of reason:  thy generation,
   O man, is imperfect, for thy growth is progressive.  But think not that
   it is thus in His case, nor impute infirmity to Him who hath begotten.
   For if that which He begot was imperfect, and acquired its perfection
   in time, thou art imputing infirmity to Him who hath begotten; if so
   be, the Father did not bestow from the beginning that which, as thou
   sayest, time bestowed afterwards [1269] .

   8.  Think not therefore that this generation is human, nor as Abraham
   begat Isaac.  For in begetting Isaac, Abraham begat not what he would,
   but what another granted.  But in God the Father's begetting there is
   neither ignorance nor intermediate deliberation [1270] .  For to say
   that He knew not what He was begetting is the greatest impiety; and it
   is no less impious to say, that after deliberation in time He then
   became a Father.  For God was not previously without a Son, and
   afterwards in time became a Father; but hath the Son eternally, having
   begotten Him not as men beget men, but as Himself only knoweth, who
   begat Him before all ages Very God.

   9.  For the Father being Very God begat the Son like unto Himself, Very
   God [1271] ; not as teachers beget disciples, not as Paul says to some,
   For in Christ Jesus I begat you through the Gospel [1272] .  For in
   this case he who was not a son by nature became a son by discipleship,
   but in the former case He was a Son by nature, a true Son.  Not as ye,
   who are to be illuminated, are now becoming sons of God:  for ye also
   become sons, but by adoption of grace, as it is written, But as many as
   received Him, to them gave He the right to become children of God, even
   to them that believe on His name:  which were begotten not of blood,
   nor of the will of the flesh, nor of the will of man, but of God [1273]
   .  And we indeed are begotten of water and of the Spirit, but not thus
   was Christ begotten of the Father.  For at the time of His Baptism
   addressing Him, and saying, This is My Son [1274] , He did not say,
   "This has now become My Son," but, This is My Son; that He might make
   manifest, that even before the operation of Baptism He was a Son.

   10.  The Father begat the Son, not as among men mind begets word.  For
   the mind is substantially existent in us; but the word when spoken is
   dispersed into the air and comes to an end [1275] .  But we know Christ
   to have been begotten not as a word pronounced [1276] , but as a Word
   substantially existing [1277] and living; not spoken by the lips, and
   dispersed, but begotten of the Father eternally and ineffably, in
   substance [1278] .  For, In the beginning was the Word, and the Word
   was with God, and the Word was God [1279] , sitting at God's right
   hand;--the Word understanding the Father's will, and creating all
   things at His bidding:  the Word, which came down and went up; for the
   word of utterance when spoken comes not down, nor goes up; the Word
   speaking and saying, The things which I have seen with My Father, these
   I speak [1280] :  the Word possessed of power, and reigning over all
   things:  for the Father hath committed all things unto the Son [1281] .

   11.  The Father then begat Him not in such wise as any man could
   understand, but as Himself only knoweth.  For we profess not to tell in
   what manner He begat Him, but we insist that it was not in this
   manner.  And not we only are ignorant of the generation of the Son from
   the Father, but so is every created nature.  Speak to the earth, if
   perchance it may teach thee [1282] :  and though thou inquire of all
   things which are upon the earth, they shall not be able to tell thee.
   For the earth cannot tell the substance of Him who is its own potter
   and fashioner.  Nor is the earth alone ignorant, but the sun also
   [1283] :  for the sun was created on the fourth day, without knowing
   what had been made in the three days before him; and he who knows not
   the things made in the three days before him, cannot tell forth the
   Maker Himself.  Heaven will not declare this:  for at the Father's
   bidding the heaven also was like smoke established [1284] by Christ.
   Nor shall the heaven of heavens declare this, nor the waters which are
   above the heavens [1285] .  Why then art thou cast down, O man, at
   being ignorant of that which even the heavens know not?  Nay, not only
   are the heavens ignorant of this generation, but also every angelic
   nature.  For if any one should ascend, were it possible, into the first
   heaven, and perceiving the ranks of the Angels there should approach
   and ask them how God begat His own Son, they would say perhaps, "We
   have above us beings greater and higher; ask them."  Go up to the
   second heaven and the third; attain, if thou canst, to Thrones, and
   Dominions, and Principalities, and Powers:  and even if any one should
   reach them, which is impossible, they also would decline the
   explanation, for they know it not.

   12.  For my part, I have ever wondered at the curiosity of the bold
   men, who by their imagined reverence fall into impiety.  For though
   they know nothing of Thrones, and Dominions, and Principalities, and
   Powers, the workmanship of Christ, they attempt to scrutinise their
   Creator Himself.  Tell me first, O most daring man, wherein does Throne
   differ from Dominion, and then scrutinise what pertains to Christ.
   Tell me what is a Principality, and what a Power, and what a Virtue,
   and what an Angel:  and then search out their Creator, for all things
   were made by Him [1286] .  But thou wilt not, or thou canst not ask
   Thrones or Dominions.  What else is there that knoweth the deep things
   of God [1287] , save only the Holy Ghost, who spake the Divine
   Scriptures?  But not even the Holy Ghost Himself has spoken in the
   Scriptures concerning the generation of the Son from the Father.  Why
   then dost thou busy thyself about things which not even the Holy Ghost
   has written in the Scriptures?  Thou that knowest not the things which
   are written, busiest thou thyself about the things which are not
   written?  There are many questions in the Divine Scriptures; what is
   written we comprehend not, why do we busy ourselves about what is not
   written?  It is sufficient for us to know that God hath begotten One
   Only Son.

   13.  Be not ashamed to confess thine ignorance, since thou sharest
   ignorance with Angels.  Only He who begat knoweth Him who was begotten,
   and He who is begotten of Him knoweth Him who begat.  He who begat
   knoweth what He begat:  and the Scriptures also testify that He who was
   begotten is God [1288] .  For as the Father hath life in Himself, so
   also hath He given to the Son to have life in Himself [1289] ; and,
   that all men should honour the Son, even as they honour the Father
   [1290] ; and, as the Father quickeneth whom He will, even so the Son
   quickeneth whom He will [1291] .  Neither He who begat suffered any
   loss, nor is anything lacking to Him who was begotten (I know that I
   have said these things many times, but it is for your safety that they
   are said so often):  neither has He who begat, a Father, nor He who was
   begotten, a brother.  Neither was He who begat changed into the Son
   [1292] , nor did He who was begotten become the Father [1293] .  Of One
   Only Father there is One Only-begotten Son:  neither two Unbegotten
   [1294] , nor two Only-begotten; but One Father, Unbegotten (for He is
   Unbegotten who hath no father); and One Son, eternally begotten of the
   Father; begotten not in time, but before all ages; not increased by
   advancement, but begotten that which He now is.

   14.  We believe then In the Only-Begotten Son of God, Who Was Begotten
   of the Father Very God.  For the True God begetteth not a false god, as
   we have said, nor did He deliberate and afterwards beget [1295] ; but
   He begat eternally, and much more swiftly than our words or thoughts:
   for we speaking in time, consume time; but in the case of the Divine
   Power, the generation is timeless.  And as I have often said, He did
   not bring forth the Son from non-existence into being, nor take the
   non-existent into sonship [1296] :  but the Father, being Eternal,
   eternally and ineffably begat One Only Son, who has no brother.  Nor
   are there two first principles; but the Father is the head of the Son
   [1297] ; the beginning is One.  For the Father begot the Son Very God,
   called Emmanuel; and Emmanuel being interpreted is, God with us [1298]
   .

   15.  And wouldest thou know that He who was begotten of the Father, and
   afterwards became man, is God?  Hear the Prophet saying, This is our
   God, none other shall be accounted of in comparison with Him. He hath
   found out every way of knowledge, and given it to Jacob His servant,
   and to Israel His beloved.  Afterwards He was seen on earth, and
   conversed among men [1299] .  Seest thou herein God become man, after
   the giving of the law by Moses?  Hear also a second testimony to
   Christ's Deity, that which has just now been read, Thy throne, O God,
   is for ever and ever [1300] .  For lest, because of His presence here
   in the flesh, He should be thought to have been advanced after this to
   the Godhead, the Scripture says plainly, Therefore God, even Thy God,
   hath anointed Thee with the oil of gladness above Thy fellows [1301] .
   Seest thou Christ as God anointed by God the Father?

   16.  Wouldest thou receive yet a third testimony to Christ's Godhead?
   Hear Esaias saying, Egypt hath laboured, and the merchandise of
   Ethiopia:  and soon after, In Thee shall they make supplication,
   because God is in Thee, and there is no God save Thee.  For Thou art
   God, and we knew it not, the God of Israel, the Saviour [1302] .  Thou
   seest that the Son is God, having in Himself God the Father:  saying
   almost the very same which He has said in the Gospels:  The Father is
   in Me, and I am in the Father [1303] .  He says not, I am the Father,
   but the Father is in Me, and I am in the Father.  And again He said
   not, I and the Father am [1304] one, but, I and the Father am one, that
   we should neither separate them, nor make a confusion of Son-Father
   [1305] .  One they are because of the dignity pertaining to the
   Godhead, since God begat God.  One in respect of their kingdom; for the
   Father reigns not over these, and the Son over those, lifting Himself
   up against His Father like Absalom:  but the kingdom of the Father is
   likewise the kingdom of the Son.  One they are, because there is no
   discord nor division between them:  for what things the Father willeth,
   the Son willeth the same.  One, because the creative works of Christ
   are no other than the Father's; for the creation of all things is one,
   the Father having made them through the Son:  For He spake, and they
   were made; He commanded, and they were created, saith the Psalmist
   [1306] .  For He who speaks, speaks to one who hears:  and He who
   commands, gives His commandment to one who is present with Him.

   17.  The Son then is Very God, having the Father in Himself, not
   changed into the Father; for the Father was not made man, but the Son.
   For let the truth be freely spoken [1307] .  The Father suffered not
   for us, but the Father sent Him who suffered.  Neither let us say,
   There was a time when the Son was not; nor let us admit a Son who is
   the Father [1308] :  but let us walk in the king's highway; let us turn
   aside neither on the left hand nor on the right.  Neither from thinking
   to honour the Son, let us call Him the Father; nor from thinking to
   honour the Father, imagine the Son to be some one of the creatures.
   But let One Father be worshipped through One Son, and let not their
   worship be separated.  Let One Son be proclaimed, sitting at the right
   hand of the Father before all ages:  sharing His throne not by
   advancement in time after His Passion, but by eternal possession.

   18.  He who hath seen the Son, hath seen the Father [1309] :  for in
   all things the Son is like to Him who begat Him [1310] ; begotten Life
   of Life and Light of Light, Power of Power, God of God; and the
   characteristics of the Godhead are unchangeable [1311] in the Son; and
   he who is counted worthy to behold Godhead in the Son, attains to the
   fruition of the Father.  This is not my word, but that of the
   Only-begotten:  Have I been so long time with you, and hast thou not
   known Me, Philip?  He that hath seen Me, hath seen the Father [1312] .
   And to be brief, let us neither separate them, nor make a confusion
   [1313] :  neither say thou ever that the Son is foreign to the Father,
   nor admit those who say that the Father is at one time Father, and at
   another Son:  for these are strange and impious statements, and not the
   doctrines of the Church.  But the Father having begotten the Son,
   remained the Father and is not changed.  He begat Wisdom, yet lost not
   wisdom Himself; and begat Power, yet became not weak:  He begat God,
   but lost not His own Godhead:  and neither did He lose anything Himself
   by diminution or change; nor has He who was begotten any thing
   wanting.  Perfect is He who begat, Perfect that which was begotten:
   God was He who begat, God He who was begotten; God of all Himself, yet
   entitling the Father His own God.  For He is not ashamed to say, I
   ascend unto My Father and your Father, and to My God and your God
   [1314] .

   19.  But lest thou shouldest think that He is in a like sense Father of
   the Son and of the creatures, Christ drew a distinction in what
   follows.  For He said not, "I ascend to our Father," lest the creatures
   should be made fellows of the Only-begotten; but He said, My Father and
   your Father; in one way Mine, by nature; in another yours, by
   adoption.  And again, to my God and your God, in one way Mine, as His
   true and Only-begotten Son, and in another way yours, as His
   workmanship [1315] .  The Son of God then is Very God, ineffably
   begotten before all ages (for I say the same things often to you, that
   it may be graven upon your mind).  This also believe, that God has a
   Son:  but about the manner be not curious, for by searching thou wilt
   not find.  Exalt not thyself, lest thou fall:  think upon those things
   only which have been commanded thee [1316] .  Tell me first what He is
   who begat, and then learn that which He begat; but if thou canst not
   conceive the nature of Him who hath begotten, search not curiously into
   the manner of that which is begotten.

   20.  For godliness it sufficeth thee to know, as we have said, that God
   hath One Only Son, One naturally begotten; who began not His being when
   He was born in Bethlehem, but Before All Ages.  For hear the Prophet
   Micah saying, And thou, Bethlehem, house of Ephrata, art little to be
   among the thousands of Judah.  Out of thee shall come forth unto Me a
   Ruler, who shall feed My people Israel:  and His goings forth are from
   the beginning, from days of eternity [1317] .  Think not then of Him
   who is now come forth out of Bethlehem [1318] , but worship Him who was
   eternally begotten of the Father.  Suffer none to speak of a beginning
   of the Son in time, but as a timeless Beginning acknowledge the
   Father.  For the Father is the Beginning of the Son, timeless,
   incomprehensible, without beginning [1319] .  The fountain of the river
   of righteousness, even of the Only-begotten, is the Father, who begat
   Him as Himself only knoweth.  And wouldest thou know that our Lord
   Jesus Christ is King Eternal?  Hear Him again saying, Your father
   Abraham rejoiced to see My day, and he saw it, and was glad [1320] .
   And then, when the Jews received this hardly, He says what to them was
   still harder, Before Abraham was, I am [1321] .  And again He saith to
   the Father, And now, Father, glorify Thou Me with Thine own self, with
   the glory which I had with Thee before the world was [1322] .  He says
   plainly, "before the world was, I had the glory which is with Thee."
   And again when He says, For Thou lovedst Me before the foundation of
   the world [1323] , He plainly declares, "The glory which I have with
   thee is from eternity."

   21.  We believe then In One Lord Jesus Christ, the Only-Begotten Son of
   God, Begotten of His Father Very God Before All Worlds, by Whom All
   Things Were Made.  For whether they be thrones, or dominions, or
   principalities, or powers, all things were made through Him [1324] ,
   and of things created none is exempted from His authority.  Silenced be
   every heresy which brings in different creators and makers of the
   world; silenced the tongue which blasphemes the Christ the Son of God;
   let them be silenced who say that the sun is the Christ, for He is the
   sun's Creator, not the sun which we see [1325] .  Silenced be they who
   say that the world is the workmanship of Angels [1326] , who wish to
   steal away the dignity of the Only-begotten.  For whether visible or
   invisible, whether thrones or dominions, or anything that is named, all
   things were made by Christ.  He reigns over the things which have been
   made by Him, not having seized another's spoils, but reigning over His
   own workmanship, even as the Evangelist John has said, All things were
   made by Him, and without Him was not anything made [1327] .  All things
   were made by Him, the Father working by the Son.

   22.  I wish to give also a certain illustration of what I am saying,
   but I know that it is feeble; for of things visible what can be an
   exact illustration of the Divine Power?  But nevertheless as feeble be
   it spoken by the feeble to the feeble.  For just as any king, whose son
   was a king, if he wished to form a city, might suggest to his son, his
   partner in the kingdom, the form of the city, and he having received
   the pattern, brings the design to completion; so, when the Father
   wished to form all things, the Son created all things at the Father's
   bidding, that the act of bidding might secure to the Father His
   absolute authority [1328] , and yet the Son in turn might have
   authority over His own workmanship, and neither the Father be separated
   from the lordship over His own works, nor the Son rule over things
   created by others, but by Himself.  For, as I have said, Angels did not
   create the world, but the Only-begotten Son, begotten, as I have said,
   before all ages, By Whom All Things Were Made, nothing having been
   excepted from His creation.  And let this suffice to have been spoken
   by us so far, by the grace of Christ.

   23.  But let us now recur to our profession of the Faith, and so for
   the present finish our discourse.  Christ made all things, whether thou
   speak of Angels, or Archangels, of Dominions, or Thrones.  Not that the
   Father wanted strength to create the works Himself, but because He
   willed that the Son should reign over His own workmanship, God Himself
   giving Him the design of the things to be made.  For honouring His own
   Father the Only-begotten saith, The Son can do nothing of Himself, but
   what He seeth the Father do; for what things soever He doeth, these
   also doeth the Son likewise [1329] .  And again, My Father worketh
   hitherto, and I work [1330] , there being no opposition in those who
   work.  For all Mine are Thine, and Thine are Mine, saith the Lord in
   the Gospels [1331] .  And this we may certainly know from the Old and
   New Testaments.  For He who said, Let us make man in our image and
   after our likeness [1332] , was certainly speaking to some one
   present.  But clearest of all are the Psalmist's words, He spake and
   they were made; He commanded, and they were created [1333] , as if the
   Father commanded and spake, and the Son made all things at the Father's
   bidding.  And this Job said mystically, Which alone spread out the
   heaven, and walketh upon the sea as on firm ground [1334] ; signifying
   to those who understand that He who when present here walked upon the
   sea is also He who aforetime made the heavens.  And again the Lord
   saith, Or didst Thou take earth, and fashion clay into a living being
   [1335] ? then afterwards, Are the gates of death opened to Thee through
   fear, and did the door-keepers of hell shudder at sight of Thee [1336]
   ? thus signifying that He who through loving-kindness descended into
   hell, also in the beginning made man out of clay.

   24.  Christ then is the Only-begotten Son of God, and Maker of the
   world.  For He was in the world, and the world was made by Him; and He
   came unto His own, as the Gospel teaches us [1337] .  And not only of
   the things which are seen, but also of the things which are not seen,
   is Christ the Maker at the Father's bidding.  For in Him, according to
   the Apostle, were all things created that are in the heavens, and that
   are upon the earth, things visible and invisible, whether thrones, or
   dominions, or principalities, or powers; all things have been created
   by Him and for Him; and He is before all, and in Him all things consist
   [1338] .  Even if thou speak of the worlds, of these also Jesus Christ
   is the Maker by the Father's bidding.  For in these last days God spake
   unto us by His Son, whom He appointed heir of all things, by whom also
   He made the worlds [1339] .  To whom be the glory, honour, might, now
   and ever, and world without end.  Amen.
     __________________________________________________________________

   [1232] Compare x. 11, 15; xvi. 13:  xxi. 1.

   [1233] ek prokopes.  See x. 5. note 8.

   [1234] Compare x. 14, note 9.

   [1235] theton.  Athanasius (de Sententiâ Dionysii, § 23), represents
   Arius as saying that the Word "is not by nature (kata phusin) and in
   truth Son of God, but is called Son, He too, by adoption (kata thesin),
   as a creature."  Again (c. Arian. Orat. iii. 19), he says, "This is the
   true God and the Life eternal, and we are made sons through Him by
   adoption and grace (thesei kai chariti)."  Cf. vii. 10, and § 4, below.

   [1236] The mss. all read auton Christon which might mean "Christ and no
   other."  But Christon is probably a gloss introduced from the margin.

   [1237] Compare the passages in which Cyril quotes Ps. ii. 7, as Cat.
   vii. 2; x. 2; xi. 5; xii. 18.

   [1238] "It was one of the especial rights of a father to choose the
   names for his children, and to alter them if he pleased" (Dict. Greek
   and Roman Antiq. "Nomen. 1 Greek.")  The right to the name given by the
   father is the subject of one of the Private Orations of Demosthenes
   (Pros Boioton peri tou onomatos).

   [1239] Matt. xiii. 16.

   [1240] Compare iv. 7:  "God of God begotten;" xiii. 3 and 13:  "God the
   Son of God."  Here however, the mss. vary, and the reading of Cod.
   Coisl. Huio Theou monogenei is approved by the Benedictine Editor,
   though not adopted.  The confusion of Huio and Theo is like that in
   John i. 18.

   [1241] ho protostates ton 'Apostolon kai tes 'Ekklesias koruphaios
   kerux.  Cf. ii. 19.

   [1242] Matt. xvi. 17.

   [1243] Athanasius (de Synodis, § 15) quotes a passage from the Thalia
   of Arius, in which he says:  "We praise Him as without beginning,
   because of Him who has a beginning:  and adore Him as eternal, because
   of Him who in time has come to be.  He who is without beginning made
   the Son a beginning of things created." It is important, therefore, to
   notice the sense in which Cyril here calls the Son anarchos.  The word
   has two meanings, which should be clearly distinguished, (i)
   unoriginate, (ii) without beginning in time.  The former referring to
   origin, or cause, can properly be applied to the One true God, or to
   God the Father only, as it is used by Clement of Alexandria (Protrept.
   cap. v. § 65:  ton panton poieten...agnoountes, ton anarchon Theon.
   [Strom. IV. cap. xxv. § 164:  ho Theos de anarchos arche ton holon
   panteles arches poietikos].  [Stromat. V. cap. xiv. § 142:  ex arches
   anarchou].  Methodius (ob. 312 a.d. circ.) in a fragment (On things
   created, § 8, English Trans. Clark's Ante-Nic. Libr.) comments thus on
   John i. 1-3:  "And so after the peculiar unbeginning beginning, who is
   the Father, He (the Word) is the beginning of other things, by whom all
   things are made.'" In this sense Cyril has said (iv. 4) that God alone
   is "unbegotten, unoriginate:"  and in xi. 20 he explains this more
   fully,--"Suffer none to speak of a beginning of the Son in time
   (chrhoniken archen), but as a timeless beginning acknowledge the
   Father.  For the Father is the beginning of the Son, timeless,
   incomprehensible, without beginning."  From a confusion of the two
   meanings the word came to be improperly applied in the sense of
   "unoriginate" to the Son, and to the Spirit; and this improper usage is
   condemned in the 49th Apostolic Canon, which Hefele regards as amongst
   the most ancient Canons, and taken from the Apostolic Constitutions,
   vi. 11:  "If any Bishop or Presbyter shall baptize not according to our
   Lord's ordinance into the Father, and Son, and Spirit, but into three
   Unoriginates, or three Sons, or three Paracletes let him be deposed."
   (ii.) Athanasius frequently calls the Son anarchos in the sense of
   timeless,' as being the co-eternal brightness (apaugasma) of the
   Eternal Light:  see de Sent. Dionys. §§ 15, 16, 22; "God is the Eternal
   Light, which never either began or shall cease:  accordingly the
   Brightness is ever before Him, and co-exists with Him, without
   beginning and ever-begotten (anarchon kai aeigenes)."

   [1244] eis prokopen huiothesias.  Cf. § 2, note 4.

   [1245] Prototokon.  The word occurs in Heb. i. 6, which had been read
   in the Lesson before this Lecture.  The exact dogmatic sense of the
   word is carefully explained by Athanasius (c. Arian. Or. ii. 62):  "The
   same cannot be both Only-begotten and Firstborn, except in different
   relations;--that is, Only-begotten, because of His generation from the
   father, as has been said; and First-born, because of His condescension
   to the creation, and His making the many His brethren."  See Mr.
   Robertson's discussion of the word prototokos (Athan. p. 344, in this
   series), and Bp. Bull (Def. Fid. Nic. iii. 5-8).

   [1246] Ex. iv. 22.

   [1247] Deut. xiv. 1.

   [1248] Ps. lxxxii. 6.

   [1249] en pasin homoios.  See the note on iv. 7.  That the phrase was
   not equivalent to homoousios, and did not adequately express the
   relation of the Son to the Father is clearly shewn by Athanasius (de
   Synodis, cap. iii. § 53).

   [1250] The additions which the Benedictine Editor has here made to the
   earlier text, as represented by Milles, may be conveniently shewn in
   brackets.  alla Huios [tou Patros]* ex arches egennethe, [huperano
   pases arches kai aionon tunchanon]*, Uios tou Patros [en pasin] homoios
   to gegennekoti;  [aidios ex aidiou Patros,]* zoe ek zoes gegennemenos.
   ...kai Theos ek Theou, [kai dunamis ek dunameos]?. * Codd. Coisl.
   Ottob. Mon. 2.  Coisl. Ottob. Roe, Casaub. Mon. 1, 2.  ? Coisl. Ottob.
   Mon. 1, 2.

   [1251] Matt. i. 1.

   [1252] Heb. ix. 26.

   [1253] See § 4, note 3.

   [1254] Theikos.

   [1255] to men kata ton Dabid....to de kata ten Theoteta.

   [1256] Isa. liii. 8.  Compare § 7, below.

   [1257] John iv. 24.

   [1258] Ps. ii. 7.

   [1259] Ps. cx. 3.  "From the womb of the morning thou hast the dew of
   thy youth" (R.V.).  There is a remarkable various reading in Codd. Roe,
   Casaub.  To ei su, achronon kai aidion; to de semeron prosphaton, all'
   ouk aidion, oikeioumenou tou Patros kai ten kato gennesin.  Kai palin
   legei; 'Ek gastros pro heosphorou gegenneka se; touto monon tes
   Theotetos; Pisteuson, k.t.l   The words "Thou art My Son," are thus
   referred to the eternal generation, and "This day" to the birth in
   time:  whereas in the received text, followed in our translation,
   semeron refers to the timeless and eternal generation of the Son.  The
   former interpretation of Ps. ii. 7 is found in many Fathers, as for
   example in Tertullian (adv. Prax. vii. xi.), and Methodius (Conviv.
   Virg. VIII. cap. ix.):  "He says Thou art,' and not Thou hast become,'
   shewing that He had not recently attained to the position of Son....But
   the expression, This day have I begotten Thee,' signifies that He
   willed that existing already before the ages in heaven He should also
   be begotten for the world, that is that He who was before unknown
   should be made known.'  The same interpretation was held by many
   Fathers, some referring semeron to the Nativity, as Cyprian (adv.
   Judæos Testim. ii. 8), others to the Baptism (Justin M. Dialog. cap.
   lxxxviii.; Tertullian. adv. Marcion. iv. 22).  Athanasius (c. Arian.
   iv. § 27), has a long discussion on the question whether Ps. cx. 3, ek
   gastros pro heosphorou gegenneka se, refers to the eternal generation
   of the Son, or to His Nativity.

   [1260] John iii. 16.

   [1261] Ib. iii. 18; v. 24.

   [1262] Ib. iii. 36.

   [1263] Ib. i. 14.

   [1264] Luke iv. 34.

   [1265] phusei kai ou thesei.  Cf. § 2, note 4.

   [1266] 1 John v. 1.

   [1267] John iv. 24.  Cf. § 5.

   [1268] gegennemenos anarchos.  Cf. § 5, note 4.

   [1269] ho chronos.  Bened. c. Codd. Roe, Casaub. Coisl. ho chronois
   Ottob. Mon. 1, 2.  A.  With the latter reading, the meaning will
   be--"if He did not bestow from the beginning, as thou sayest, what He
   bestowed in after times."  Cyril does not here address his auditor, but
   an imaginary opponent,--"O man." Compare Athan. (de Synodis, § 26).

   [1270] The Arians appear to have made use of a dilemma:  If God begat
   with will and purpose, these preceded the begetting, and so en pote
   hote ouk en, there was a time when the Son was not:  if without will
   and purpose, then He begat in ignorance and of necessity.  The answer
   is fully given by Athanasius (c. Arian. iii. 58-67, pp. 425-431 in this
   Series).

   [1271] Athanasius (ad Episcopos Ægypti, § 13), referring to 1 John v.
   20, This is the true (halethinos) God, writes:  "But these men (the
   Arians), as if in contradiction to this, allege that Christ is not the
   true God, but that He is only called God, as are other creatures, in
   regard of His participation in the Divine nature."  Again (c. Arian.
   iii. 9), "He gave us to know that of the true Father He is the true
   Offspring (alethinon gennema).

   [1272] 1 Cor. iv. 15.

   [1273] John i. 12, 13.

   [1274] Matt. iii. 17.

   [1275] Compare Athanasius (de Sententiâ Dionysii, § 23):  "the mind
   creates the word, being manifested in it, and the word shews the mind,
   having originated therein."  Tertullian (adv. Prax. vii.):  "You will
   say what is a word but a voice and sound of the mouth, and (as the
   Grammarians teach) air when struck against, intelligible to the ear,
   but for the rest a sort of void, empty, and incorporeal thing."  Cf.
   Athan. (de Synodis, § 12):  anupostaton.

   [1276] prophorikon.  See Cat. iv. 8, note 9.

   [1277] enupostaton. ibid.  So the Spirit is described in Cat. xvii. 5
   "not uttered or breathed by the mouth and lips of the Father and the
   Son, nor dispersed into the air, but personally subsisting
   (enupostaton)."

   [1278] en hupostasei.

   [1279] John i. 1.

   [1280] John viii. 38.

   [1281] Matt. xi. 27; John v. 22.

   [1282] Job xii. 8.

   [1283] In saying that the earth, the sun, and the heavens know not
   their Maker, Cyril is simply using figurative language like that of the
   passage of Job just quoted.  There is no reason to suppose that he
   accepted Origen's theory (de Principiis, II. cap. 7), that the heavenly
   bodies are living and rational beings, capable of sin.

   [1284] Isa. li. 6:  the heavens shall vanish away like smoke.

   [1285] Ps. cxlviii. 4.

   [1286] John i. 3.

   [1287] 1 Cor. ii. 10, 11.

   [1288] I have followed the reading of Codd. Coisl. Roe, Casaub. Mon.
   A., which is approved though not adopted by the Benedictine Editor.
   The common text is manifestly interpolated:  "And the Holy Spirit of
   God testifies in the Scriptures, that He who was begotten without
   beginning is God.  For what man knoweth, &c."  This insertion of 1 Cor.
   ii. 11 interrupts the argument, and is a useless repetition of the
   allusion to the same passage in § 12.

   [1289] John v. 26.

   [1290] Ib. v. 23.

   [1291] Ib. v. 21.

   [1292] See iv. 8, note 8, on the Sabellian doctrine, and Athanas. (de
   Synodis, § 16, note 10 in this series).

   [1293] The doctrine of Sabellius might be expressed in two forms,
   either the Father became the Son, or the Son became the Father.  Both
   forms are here denied.  The Jerusalem Editor thinks there is an
   allusion to the Arian argument mentioned by Athanasius (c. Arian. Or.
   I. cap. vi. 22):  "If the Son is the Father's offspring and Image, and
   is like in all things to the Father, then it necessarily holds that as
   He is begotten so He begets, and He too becomes father of a son."  But
   the close connexion of the two clauses is in favour of the reference to
   the Sabellian huiopatoria.

   [1294] agennetoi.  The context shews that this, not agenetoi, is here
   the right form.  Athanasius seems to have used agennetos in both senses
   "Un-begotten," as here, and "unoriginate."  Thus (c. Arian. Or. i. cap.
   ix. § 30) he says of the Arians:  "Their further question whether the
   Unoriginate be one or two,' shews how false are their views."  Compare
   Bp. Lightfoot's Excursus on Ignatius, Ephes. § 7, and Mr. Robertson's
   notes on Athanasius in this Series.

   [1295] See above, § 8, note 3.

   [1296] Athan. (c. Arian. I. ix. 31) "speaking against the Lord, He is
   of nothing,' and He was not before His generation.'"

   [1297] 1 Cor. xi. 3.

   [1298] Matt. i. 23.

   [1299] Baruch iii. 35-37.  The last verse was understood by Cyril, as
   by many of the Greek and Latin Fathers, to be a prophecy of the
   Incarnation:  but in reality it refers to "knowledge" (episteme, v.
   36), and should be translated "she was seen upon earth."  See notes on
   the passage in the Speaker's Commentary.

   [1300] Heb. i. 8.

   [1301] Ib. i. 9.  See x. 14, note 9.

   [1302] Isa. xlv. 14, 15:  "They shall make supplication unto thee,
   saying, surely God is in thee."  The words are addressed to Jerusalem
   as the city of God.  Cyril applies them to the Son, misled by the
   Septuagint.

   [1303] John xiv. 11.

   [1304] Athanasius (c. Arian. Or. iv. § 9), arguing for the homoousion
   says:  "These are two, because there is Father and Son, that is the
   Word; and one, because one God.  For if this is not so, He would have
   said, I am the Father, or, I and the Father am."

   [1305] See iv. 8, notes 7 and 8.

   [1306] Psa. xxxiii. 9; cxlviii. 5.  S. Cyril explains the creative
   "Fiat" in Gen. i. as addressed by the Father to the Son.

   [1307] We learn from Socrates (Eccl. Hist. I. 24), that after the
   Nicene Council "those who objected to the word homoousios conceived
   that those who approved it favoured the opinion of Sabellius."
   Marcellus of Ancyra, who was deposed on a charge of Sabellianism, and
   who did not in fact make clear the distinct personality of the Son, had
   been warmly supported by the friends of Athanasius.  Cyril apparently
   fears to incur their censure, if he too strongly condemned the
   Sabellian view.

   [1308] Cyril here rejects both the opposite errors, Arianism, "There
   was a time when the Son was not," and Sabellianism, "a Son who is the
   Father."

   [1309] John xiv. 9.

   [1310] See above, § 4, note 9.

   [1311] aparallaktoi.  The word was used by the Orthodox Bishops at
   Nicæa, who said that "the Word must be described as the True power and
   Image of the Father, in all things like the Father and Himself
   incapable of change."  See the notes of Dr. Newman and Mr. Robertson on
   Athanasius (de Decretis, § 20).

   [1312] John xiv. 9.

   [1313] See iv. 8, note 8.

   [1314] John xx. 17.

   [1315] Compare Cat. vii. 7.  The Jerusalem Editor observes that the
   expression "My God" is understood by the Fathers generally as spoken by
   Christ in reference to His human nature, but Cyril applies this, as
   well as the other expression "My Father," to the Divine nature.  So
   Hilary (de Trinit. iv. 53):  "idcirco Deus ejus est, quia ex eo natus
   in Deum est."  Compare Epiphanius (Hær. lxix. 55).

   [1316] Ecclus. iii. 22.

   [1317] Micah v. 2; on the various readings olgiostos ei, me ol, ei ouk
   ol. ei, found in the mss. of Cyril, see the Commentaries on the
   quotation of the passage in Matt. ii. 6.

   [1318] Codd. Roe, Casaub. have a different reading--"Think not then of
   His having now been born in Bethlehem, and (nor) suppose Him as the Son
   of Man to be altogether recent, but worship, &c."  This is rightly
   regarded by the Benedictine and other Editors as an interpolation
   intended to avoid the apparent tendency of Cyril's language in the
   received text to separate the Virgin's Son from the Eternal Word.  Had
   Cyril so written after the Nestorian controversy arose, he would have
   appeared to favour the Nestorian formula that "Mary did not give birth
   to the Deity."  Compare Swainson (Nicene Creed, Ch. ix. § 7.)  What
   Cyril really means is that we are not to think of Christ simply as man,
   but to worship Him as God.

   [1319] Compare § 4, note 3.

   [1320] John viii. 56.

   [1321] Ib. viii. 58.

   [1322] Ib. xvii. 5.

   [1323] John xvii. 24.

   [1324] Col. i. 16.

   [1325] Compare Cat. vi. 13, and xv. 3:  "Here let converts from the
   Manichees gain instruction, and no longer make those lights their gods;
   nor impiously think that this sun which shall be darkened is Christ."

   [1326] The creation of the world was ascribed to Angels by the Gnostics
   generally, e.g. by Simon Magus (Irenæus, adv. Hæres. I. xxiii. § 2),
   Menander (ibid. § 5), Saturninus (ibid. xxiv. 1), Basilides (ibid. §
   3), Carpocrates (ibid. xxv. 1).

   [1327] John i. 3.

   [1328] On the doctrine of Creation by the Son as held by Cyril, see the
   reference to the Introduction in the Index, Creation.

   [1329] John v. 19.

   [1330] Ib. v. 17.

   [1331] Ib. xvii. 10.

   [1332] Gen. i. 26.

   [1333] Ps. cxlviii. 5.

   [1334] Job ix. 8.

   [1335] Ib. xxxviii. 14.

   [1336] Ib. xxxviii. 17.

   [1337] John i. 10, 11.

   [1338] Col. i. 16, 17.

   [1339] Heb. i. 2.
     __________________________________________________________________

   Lecture XII.

   On the words Incarnate, and Made Man.

   Isaiah vii. 10-14

   "And the Lord spoke again unto Ahaz, saying, Ask thee a sign, &c.:"
   and "Behold! a virgin shall conceive, and bear a son, and shall call
   His name Emmanuel, &c."

   1.  Nurslings of purity and disciples of chastity, raise we our hymn to
   the Virgin-born God [1340] with lips full of purity.  Deemed [1341]
   worthy to partake of the flesh of the Spiritual Lamb [1342] , let us
   take the head together with the feet [1343] , the Deity being
   understood as the head, and the Manhood taken as the feet.  Hearers of
   the Holy Gospels, let us listen to John the Divine [1344] .  For he who
   said, In the beginning was the Word, and the Word was with God, and the
   Word was God [1345] , went on to say, and the Word was made flesh
   [1346] .  For neither is it holy to worship the mere man, nor religious
   to say that He is God only without the Manhood.  For if Christ is God,
   as indeed He is, but took not human nature upon Him, we are strangers
   to salvation.  Let us then worship Him as God, but believe that He also
   was made Man.  For neither is there any profit in calling Him man
   without Godhead nor any salvation in refusing to confess the Manhood
   together with the Godhead.  Let us confess the presence of Him who is
   both King and Physician.  For Jesus the King when about to become our
   Physician, girded Himself with the linen of humanity [1347] , and
   healed that which was sick.  The perfect Teacher of babes [1348] became
   a babe among babes, that He might give wisdom to the foolish.  The
   Bread of heaven came down on earth [1349] that He might feed the
   hungry.

   2.  But the sons of the Jews by setting at nought Him that came, and
   looking for him who cometh in wickedness, rejected the true Messiah,
   and wait for the deceiver, themselves deceived; herein also the Saviour
   being found true, who said, I am come in My Father's name, and ye
   receive Me not:  but if another shall come in his own name, him ye will
   receive [1350] .  It is well also to put a question to the Jews.  Is
   the Prophet Esaias, who saith that Emmanuel shall be born of a virgin,
   true or false [1351] ?  For if they charge him with falsehood, no
   wonder:  for their custom is not only to charge with falsehood, but
   also to stone the Prophets.  But if the Prophet is true, point to the
   Emmanuel, and say, Whether is He who is to come, for whom ye are
   looking, to be born of a virgin or not?  For if He is not to be born of
   a virgin, ye accuse the Prophet of falsehood:  but if in Him that is to
   come ye expect this, why do ye reject that which has come to pass
   already?

   3.  Let the Jews, then, be led astray, since they so will:  but let the
   Church of God be glorified.  For we receive God the Word made Man in
   truth, not, as heretics say [1352] , of the will of man and woman, but
   of The Virgin and the Holy Ghost [1353] according to the Gospel, Made
   Man [1354] , not in seeming but in truth.  And that He was truly Man
   made of the Virgin, wait for the proper time of instruction in this
   Lecture, and thou shalt receive the proofs [1355] :  for the error of
   the heretics is manifold.  And some have said that He has not been born
   at all of a virgin [1356] :  others that He has been born, not of a
   virgin, but of a wife dwelling with a husband.  Others say that the
   Christ is not God made Man, but a man made God [1357] .  For they dared
   to say that not He--the pre-existent Word--was made Man; but a certain
   man was by advancement crowned.

   4.  But remember thou what was said yesterday concerning His Godhead.
   Believe that He the Only-begotten Son of God--He Himself was again
   begotten of a Virgin.  Believe the Evangelist John when he says, And
   the Word was made flesh, and dwelt among us [1358] .  For the Word is
   eternal, Begotten of the Father Before All Worlds:  but the flesh He
   took on Him recently for our sake.  Many contradict this, and say:
   "What cause was there so great, for God to come down into humanity?
   And, is it at all God's nature to hold intercourse with men?  And, is
   it possible for a virgin to bear, without man?"  Since then there is
   much controversy, and the battle has many forms, come, let us by the
   grace of Christ, and the prayers of those who are present, resolve each
   question.

   5.  And first let us inquire for what cause Jesus came down.  Now mind
   not my argumentations, for perhaps thou mayest be misled but unless
   thou receive testimony of the Prophets on each matter, believe not what
   I say:  unless thou learn from the Holy Scriptures concerning the
   Virgin, and the place, the time, and the manner, receive not testimony
   from man [1359] .  For one who at present thus teaches may possibly be
   suspected:  but what man of sense will suspect one that prophesied a
   thousand and more years beforehand?  If then thou seekest the cause of
   Christ's coming, go back to the first book of the Scriptures.  In six
   days God made the world:  but the world was for man.  The sun however
   resplendent with bright beams, yet was made to give light to man, yea,
   and all living creatures were formed to serve us:  herbs and trees were
   created for our enjoyment.  All the works of creation were good, but
   none of these was an image of God, save man only.  The sun was formed
   by a mere command, but man by God's hands:  Let us make man after our
   image, and after our likeness [1360] .  A wooden image of an earthly
   king is held in honour; how much more a rational image of God?

   But when this the greatest of the works of creation was disporting
   himself in Paradise, the envy of the Devil cast him out.  The enemy was
   rejoicing over the fall of him whom he had envied:  wouldest thou have
   had the enemy continue to rejoice?  Not daring to accost the man
   because of his strength, he accosted as being weaker the woman, still a
   virgin:  for it was after the expulsion from Paradise that Adam knew
   his wife [1361] .

   6.  Cain and Abel succeeded in the second generation of mankind:  and
   Cain was the first murderer.  Afterwards a deluge was poured abroad
   because of the great wickedness of men:  fire came down from heaven
   upon the people of Sodom because of their transgression.  After a time
   God chose out Israel:  but Israel also turned aside, and the chosen
   race was wounded.  For while Moses stood before God in the mount, the
   people were worshipping a calf instead of God.  In the lifetime of
   Moses, the law-giver who had said, Thou shalt not commit adultery, a
   man dared to enter a place of harlotry and transgress [1362] .  After
   Moses, Prophets were sent to cure Israel:  but in their healing office
   they lamented that they were not able to overcome the disease, so that
   one of them says, Woe is me! for the godly man is perished out of the
   earth, and there is none that doeth right among men [1363] :  and
   again, They are all gone out of the way, they are together became
   unprofitable; there is none that doeth good, no, not one [1364] :  and
   again, Cursing and stealing, and adultery, and murder are poured out
   upon the land [1365] .  Their sons and their daughters they sacrificed
   unto devils [1366] .  They used auguries, and enchantments, and
   divinations [1367] .  And again, they fastened their garments with
   cords, and made hangings attached to the altar [1368] .

   7.  Very great was the wound of man's nature; from the feet to the head
   there was no soundness in it; none could apply mollifying ointment,
   neither oil, nor bandages [1369] .  Then bewailing and wearying
   themselves, the Prophets said, Who shall give salvation out of Sion
   [1370] ?  And again, Let Thy hand be upon the man of Thy right hand,
   and upon the son of man whom Thou madest strong for Thyself:  so will
   not we go back from Thee [1371] .  And another of the Prophets
   entreated, saying, Bow the heavens, O Lord and come down [1372] .  The
   wounds of man's nature pass our healing.  They slew Thy Prophets, and
   cast down Thine altars [1373] .  The evil is irretrievable by us, and
   needs thee to retrieve it.

   8.  The Lord heard the prayer of the Prophets.  The Father disregarded
   not the perishing of our race; He sent forth His Son, the Lord from
   heaven, as healer:  and one of the Prophets saith, The Lord whom ye
   seek, cometh, and shall suddenly come [1374] .  Whither?  The Lord
   shall come to His own temple, where ye stoned Him.  Then another of the
   Prophets, on hearing this, saith to him:  In speaking of the salvation
   of God, speakest thou quietly?  In preaching the good tidings of God's
   coming for salvation, speakest thou in secret?  O thou that bringest
   good tidings to Zion, get thee up into the high mountain.  Speak to the
   cities of Judah.  What am I to speak?  Behold our God!  Behold! the
   Lord cometh with strength [1375] !  Again the Lord Himself saith,
   Behold! I come, and I will dwell in the midst of thee, saith the Lord.
   And many nations shall flee unto the Lord [1376] .  The Israelites
   rejected salvation through Me:  I come to gather all nations and
   tongues [1377] .  For He came to His own and His own received Him not
   [1378] .  Thou comest and what dost Thou bestow on the nations?  I come
   to gather all nations, and I will leave on them a sign [1379] .  For
   from My conflict upon the Cross I give to each of My soldiers a royal
   seal to bear upon his forehead.  Another also of the Prophets said, He
   bowed the heavens also, and came down; and darkness was under His feet
   [1380] .  For His coming down from heaven was not known by men.

   9.  Afterwards Solomon hearing his father David speak these things,
   built a wondrous house, and foreseeing Him who was to come into it,
   said in astonishment, Will God in very deed dwell with men on the earth
   [1381] ?  Yea, saith David by anticipation in the Psalm inscribed For
   Solomon, wherein is this, He shall come down like rain into a fleece
   [1382] :  rain, because of His heavenly nature, and into a fleece,
   because of His humanity.  For rain, coming down into a fleece, comes
   down noiselessly:  so that the Magi, not knowing the mystery of the
   Nativity, say, Where is He that is born King of the Jews [1383] ? and
   Herod being troubled inquired concerning Him who was born, and said,
   Where is the Christ to be born [1384] ?

   10.  But who is this that cometh down?  He says in what follows, And
   with the sun He endureth, and before the moon generations of
   generations [1385] .  And again another of the Prophets saith, Rejoice
   greatly, O daughter of Sion, shout, O daughter of Jerusalem.  Behold!
   thy King cometh unto thee, just and having salvation [1386] .  Kings
   are many; of which speakest thou, O Prophet?  Give us a sign which
   other Kings have not.  If thou say, A king clad in purple, the dignity
   of the apparel has been anticipated.  If thou say, Guarded by
   spear-men, and sitting in a golden chariot, this also has been
   anticipated by others.  Give us a sign peculiar to the King whose
   coming thou announcest.  And the Prophet maketh answer and saith,
   Behold! thy King cometh unto thee, just, and having salvation:  He is
   meek, and riding upon an ass and a young foal, not on a chariot.  Thou
   hast a unique sign of the King who came.  Jesus alone of kings sat upon
   an unyoked [1387] foal, entering into Jerusalem with acclamations as a
   king.  And when this King is come, what doth He?  Thou also by the
   blood of the covenant hast sent forth thy prisoners out of the pit
   wherein is no water [1388] .

   11.  But He might perchance even sit upon a foal:  give us rather a
   sign, where the King that entereth shall stand.  And give the sign not
   far from the city, that it may not be unknown to us:  and give us the
   sign plain before our eyes, that even when in the city we may behold
   the place.  And the Prophet again makes answer, saying:  And His feet
   shall stand in that day upon the Mount of Olives which is before
   Jerusalem on the east [1389] .  Does any one standing within the city
   fail to behold the place?

   12.  We have two signs, and we desire to learn a third.  Tell us what
   the Lord doth when He is come.  Another Prophet saith, Behold! our God,
   and afterwards, He will come and save us.  Then the eyes of the blind
   shall be opened, and the ears of the deaf shall hear:  then shall the
   lame man leap as an hart, and the tongue of the stammerers shall be
   distinct [1390] .  But let yet another testimony be told us.  Thou
   sayest, O Prophet, that the Lord cometh, and doeth signs such as never
   were:  what other clear sign tellest thou?  The Lord Himself entereth
   into judgment with the elders of His people, and with the princes
   thereof [1391] .  A notable sign!  The Master judged by His servants,
   the elders, and submitting to it.

   13.  These things the Jews read, but hear not:  for they have stopped
   the ears of their heart, that they may not hear.  But let us believe in
   Jesus Christ, as having come in the flesh and been made Man, because we
   could not receive Him otherwise.  For since we could not look upon or
   enjoy Him as He was, He became what we are, that so we might be
   permitted to enjoy Him.  For if we cannot look full on the sun, which
   was made on the fourth day, could we behold God its Creator [1392] ?
   The Lord came down in fire on Mount Sinai, and the people could not
   bear it, but said to Moses, Speak thou with us, and we will hear; and
   let not God speak to us, lest we die [1393] :  and again, For who is
   there of all flesh that hath heard the voice of the living God speaking
   out of the midst of the fire, and shall live [1394] ?  If to hear the
   voice of God speaking is a cause of death, how shall not the sight of
   God Himself bring death?  And what wonder?  Even Moses himself saith, I
   exceedingly fear and quake [1395] .

   14.  What wouldest thou then?  That He who came for our salvation
   should become a minister of destruction because men could not bear Him?
   or that He should suit His grace to our measure?  Daniel could not bear
   the vision of an Angel, and wert thou capable of the sight of the Lord
   of Angels?  Gabriel appeared, and Daniel fell down:  and of what nature
   or in what guise was he that appeared?  His countenance was like
   lightning [1396] ; not like the sun: and his eyes as lamps of fire, not
   as a furnace of fire:  and the voice of his words as the voice of a
   multitude, not as the voice of twelve legions of angels; nevertheless
   the Prophet fell down.  And the Angel cometh unto him, saying, Fear
   not, Daniel, stand upright:  be of good courage, thy words are heard
   [1397] .  And Daniel says, I stood up trembling [1398] :  and not even
   so did he make answer, until the likeness of a man's hand touched him.
   And when he that appeared was changed into the appearance of a man,
   then Daniel spoke:  and what saith he?  O my Lord, at the vision of
   Thee my inward parts were turned within me, and no strength remaineth
   in me, neither is there breath left in me [1399] .  If an Angel
   appearing took away the Prophet's voice and strength, would the
   appearance of God have allowed him to breathe?  And until there touched
   me as it were a vision of a man [1400] , saith the Scripture, Daniel
   took not courage.  So then after trial shewn of our weakness, the Lord
   assumed that which man required:  for since man required to hear from
   one of like countenance, the Saviour took on Him the nature of like
   affections, that men might be the more easily instructed.

   15.  Learn also another cause.  Christ came that He might be baptized,
   and might sanctify Baptism:  He came that He might work wonders,
   walking upon the waters of the sea.  Since then before His appearance
   in flesh, the sea saw Him and fled, and Jordan was turned back [1401] ,
   the Lord took to Himself His body, that the sea might endure the sight,
   and Jordan receive Him without fear.  This then is one cause; but there
   is also a second.  Through Eve yet virgin came death; through a virgin,
   or rather from a virgin, must the Life appear:  that as the serpent
   beguiled the one, so to the other Gabriel might bring good tidings
   [1402] .  Men forsook God, and made carved images of men.  Since
   therefore an image of man was falsely worshipped as God, God became
   truly Man, that the falsehood might be done away.  The Devil had used
   the flesh as an instrument against us; and Paul knowing this, saith,
   But I see another law in my members warring against the law of my mind,
   and bringing me into captivity [1403] , and the rest.  By the very same
   weapons, therefore, wherewith the Devil used to vanquish us, have we
   been saved.  The Lord took on Him from us our likeness, that He might
   save man's nature:  He took our likeness, that He might give greater
   grace to that which lacked; that sinful humanity might become partaker
   of God.  For where sin abounded, grace did much more abound [1404] .
   It behoved the Lord to suffer for us; but if the Devil had known Him,
   he would not have dared to approach Him.  For had they known it, they
   would not have crucified the Lord of Glory [1405] .  His body therefore
   was made a bait to death that the dragon [1406] , hoping to devour it,
   might disgorge those also who had been already devoured [1407] .  For
   Death prevailed and devoured; and again, God wiped away every tear from
   off every face [1408] .

   16.  Was it without reason that Christ was made Man?  Are our teachings
   ingenious phrases and human subtleties?  Are not the Holy Scriptures
   our salvation?  Are not the predictions of the Prophets?  Keep then, I
   pray thee, this deposit [1409] undisturbed, and let none remove thee:
   believe that God became Man.  But though it has been proved possible
   for Him to be made Man, yet if the Jews still disbelieve, let us hold
   this forth to them:  What strange thing do we announce in saying that
   God was made Man, when yourselves say that Abraham received the Lord as
   a guest [1410] ?  What strange thing do we announce, when Jacob says,
   For I have seen God face to face, and my life is preserved [1411] ?
   The Lord, who ate with Abraham, ate also with us.  What strange thing
   then do we announce?  Nay more, we produce two witnesses, those who
   stood before Lord on Mount Sinai:  Moses was in a clift of the rock
   [1412] , and Elias was once in a clift of the rock [1413] :  they being
   present with Him at His Transfiguration on Mount Tabor, spoke to the
   Disciples of His decease which fire should accomplish at Jerusalem
   [1414] .  But, as I said before, it has been proved possible for Him to
   be made man:  and the rest of the proofs may be left for the studious
   to collect.

   17.  My statement, however, promised to declare [1415] also the time of
   the Saviour's and the place:  and I must not go away convicted of
   falsehood, but rather send away the Church's novices [1416] well
   assured.  Let us therefore inquire the time when our Lord came:
   because His coming is recent, and is disputed:  and because Christ
   Jesus is the same yesterday, and to-day, and for ever [1417] .  Moses
   then, the prophet, saith, A Prophet shall the Lord your God raise up
   unto you of your brethren, like unto me [1418] :  but let that "like
   unto me" be reserved awhile to be examined in its proper place [1419]
   .  But when cometh this Prophet that is expected?  Recur, he says, to
   what has been written by me:  examine carefully Jacob's prophecy
   addressed to Judah:  Judah, thee may thy brethren praise, and
   afterwards, not to quote the whole, A prince shall not fail out of
   Judah, nor a ruler from his loins, until He come, for whom it is
   reserved; and He is the expectation, not of the Jews but of the
   Gentiles [1420] .  He gave, therefore, as a sign of Christ's advent the
   cessation of the Jewish rule.  If they are not now under the Romans,
   the Christ is not yet come:  if they still have a prince of the race of
   Judah and of David [1421] , he is not yet come that was expected.  For
   I am ashamed to tell of their recent doings concerning those who are
   now called Patriarchs [1422] among them, and what their descent is, and
   who their mother:  but I leave it to those who know.  But He that
   cometh as the expectation of the Gentiles, what further sign then hath
   He?  He says next, Binding his foal unto the vine [1423] .  Thou seest
   that foal which was clearly announced by Zachariah [1424] .

   18.  But again thou askest yet another testimony of the time.  The Lord
   said unto Me, Thou art My Son; this day have I begotten Thee:  and a
   few words further on, Thou shalt rule them with a rod of iron [1425] .
   I have said before that the kingdom of the Romans is clearly called a
   rod of iron; but what is wanting concerning this let us further call to
   mind out of Daniel.  For in relating and interpreting to Nebuchadnezzar
   the image of the statue, he tells also his whole vision concerning it:
   and that a stone cut out of a mountain without hands, that is, not set
   up by human contrivance, should overpower the whole world:  and he
   speaks most clearly thus; And in the days of those kingdoms the God of
   heaven shall set up a kingdom, which shall never be destroyed, and His
   kingdom shall not be left to another people [1426] .

   19.  But we seek still more clearly the proof of the time of His
   coming.  For man being hard to persuade, unless he gets the very years
   for a clear calculation, does not believe what is stated.  What then is
   the season, and what the manner of the time?  It is when, on the
   failure of the kings descended from Judah, Herod a foreigner succeeds
   to the kingdom?  The Angel, therefore, who converses with Daniel says,
   and do thou now mark the words, And thou shalt know and understand:
   From the going forth of the word for making answer [1427] , and for the
   building of Jerusalem, until Messiah the Prince are seven weeks and
   three score and two weeks [1428] .  Now three score and nine weeks of
   years contain four hundred and eighty-three years.  He said, therefore,
   that after the building of Jerusalem, four hundred and eighty-three
   years having passed, and the rulers having failed, then cometh a
   certain king of another race, in whose time the Christ is to be born.
   Now Darius the Mede [1429] built the city in the sixth year of his own
   reign, and first year of the 66th Olympiad according to the Greeks.
   Olympiad is the name among the Greeks of the games celebrated after
   four years, because of the day which in every four years of the sun's
   courses is made up of the three [1430] (supernumerary) hours in each
   year.  And Herod is king in the 186th Olympiad, in the 4th year
   thereof.  Now from the 66th to the 186th Olympiad there are 120
   Olympiads intervening, and a little over.  So then the 120 Olympiads
   make up 480 years:  for the other three years remaining are perhaps
   taken up in the interval between the first and fourth years.  And there
   thou hast the proof according to the Scripture which saith, From the
   going forth of the word that Jerusalem be restored and built until
   Messiah the Prince are seven weeks and sixty-two weeks.  Of the times,
   therefore, thou hast for the present this proof, although there are
   also other different interpretations concerning the aforesaid weeks of
   years in Daniel.

   20.  But now hear the place of the promise, as Micah says, And thou,
   Bethlehem, house of Ephrathah, art thou little to be among the
   thousands of Judah?  For out of thee shall come forth unto Me a ruler,
   to be governor in Israel:  and His goings forth are front the
   beginning, from the days of eternity [1431] .  But assuredly as to the
   places, thou being an inhabitant of Jerusalem, knowest also beforehand
   what is written in the hundred and thirty-first psalm.  Lo! we heard of
   it at Ephrathah, we found it in the plains of the wood [1432] .  For a
   few years ago the place was woody [1433] .  Again thou hast heard
   Habakkuk say to the Lord, When the years draw nigh, thou shalt be made
   known, when the time is come, thou shalt be shewn [1434] .  And what is
   the sign, O Prophet, of the Lord's coming?  And presently he saith, In
   the midst of two lives shalt thou be known [1435] , plainly saying this
   to the Lord, "Having come in the flesh thou livest and diest, and after
   rising from the dead thou livest again."  Further, from what part of
   the region round Jerusalem cometh He?  From east, or west, or north, or
   south?  Tell us exactly.  And he makes answer most plainly and says,
   God shall come from Teman [1436] (now Teman is by interpretation
   south') and the Holy One from Mount Paran [1437] , shady, woody:  what
   the Psalmist spake in like words, We found it in the plains of the
   wood.

   21.  We ask further, of whom cometh He and how?  And this Esaias tells
   us:  Behold! the virgin shall conceive in her womb, and shall bring
   forth a Son, and they shall call His name Emmanuel [1438] .  This the
   Jews contradict, for of old it is their wont wickedly to oppose the
   truth:  and they say that it is not written "the virgin," but "the
   damsel."  But though I assent to what they say, even so I find the
   truth.  For we must ask them, If a virgin be forced, when does she cry
   out and call for helpers, after or before the outrage?  If, therefore,
   the Scripture elsewhere says, The betrothed damsel cried, and there was
   none to save her [1439] , doth it not speak of a virgin?

   But that you may learn more plainly that even a virgin is called in
   Holy Scripture a "damsel," hear the Book of the Kings, speaking of
   Abishag the Shunamite, And the damsel was very fair [1440] :  for that
   as a virgin she was chosen and brought to David is admitted.

   22.  But the Jews say again, This was said to Ahaz in reference to
   Hezekiah.  Well, then, let us read the Scripture:  Ask thee a sign of
   the Lord thy God, in the depth or in the height [1441] .  And the sign
   certainly must be something astonishing.  For the water from the rock
   was a sign, the sea divided, the sun turning back, and the like.  But
   in what I am going to mention there is still more manifest refutation
   of the Jews.  (I know that I am speaking at much length, and that my
   hearers are wearied:  but bear with the fulness of my statements,
   because it is for Christ's sake these questions are moved, and they
   concern no ordinary matters.)  Now as Isaiah spoke this in the reign of
   Ahaz, and Ahaz reigned only sixteen years, and the prophecy was spoken
   to him within these years, the objection of the Jews is refuted by the
   fact that the succeeding king, Hezekiah, son of Ahaz, was twenty-five
   years old when he began to reign:  for as the prophecy is confined
   within sixteen years, he must have been begotten of Ahaz full nine
   years before the prophecy.  What need then was there to utter the
   prophecy concerning one who had been already begotten even before the
   reign of father Ahaz [1442] ?  For he said not, hath conceived, but
   "the virgin shall conceive," speaking as with foreknowledge [1443] .

   23.  We know then for certain that the Lord was to be born of a Virgin,
   but we have to shew of what family the Virgin was.  The Lord sware in
   truth unto David, and will not set it aside.  Of the fruit of body will
   I set upon thy throne [1444] :  and again, seed will I establish for
   ever, and his throne as the days of heaven [1445] .  And afterwards,
   Once have I sworn by My holiness that I will not lie unto David.  His
   seed shall endure for ever, and his throne as the sun before Me, and as
   the moon established for ever [1446] .  Thou seest that the discourse
   is of Christ, not of Solomon.  For Solomon's throne endured not as the
   sun.  But if any deny this, because Christ sat not on David's throne of
   wood, we will bring forward that saying, The Scribes and the Pharisees
   sit in Moses' seat [1447] :  for it signifies not his wooden seat, but
   the authority of his teaching.  In like manner then I would have you
   seek for David's throne not the throne of wood, but the kingdom
   itself.  Take, too, as my witnesses the children who cried
   aloud,Hosanna to the Son of David [1448] , blessed is the King of
   Israel [1449] .  And the blind men also say, Son of David, have mercy
   on us [1450] .  Gabriel too testifies plainly to Mary, saying, And the
   Lord God shall give unto Him the throne of His father David [1451] .
   Paul also saith, Remember Jesus Christ raised from the dead, of the
   seed of David, according to my Gospel [1452] :  and in the beginning of
   the Epistle to the Romans he saith, Which was made of the seed of David
   according to the flesh [1453] .  Receive thou therefore Him that was
   born of David, believing the prophecy which saith, And in that day
   there shall be a root of Jesse, and He that shall rise to rule over the
   Gentiles:  in Him shall the Gentiles trust [1454] .

   24.  But the Jews are much troubled at these things.  This also Isaiah
   foreknew, saying, And they shall wish that they had been burnt with
   fire:  for unto us a child is born (not unto them), unto us a Son is
   given [1455] .  Mark thou that at first He was the Son of God, then was
   given to us.  And a little after he says, And of His peace there is no
   bound [1456] .  The Romans have bounds:  of the kingdom of the Son of
   God there is no bound.  The Persians and the Medes have bounds, but the
   Son has no bound.  Then next, upon the throne of David, and upon his
   kingdom to order it.  The Holy Virgin, therefore, is from David.

   25.  For it became Him who is most pure, and a teacher of purity, to
   have come forth from a pure bride-chamber.  For if he who well fulfils
   the office of a priest of Jesus abstains from a wife, how should Jesus
   Himself be born of man and woman?  For thou, saith He in the Psalms,
   art He that took Me out of the womb [1457] .  Mark that carefully, He
   that took Me out of the womb, signifying that He was begotten without
   man, being taken from a virgin's womb and flesh.  For the manner is
   different with those who are begotten according to the course of
   marriage.

   26.  And from such members He is not ashamed to assume flesh, who is
   the framer of those very members.  But then who telleth us this?  The
   Lord saith unto Jeremiah:  Before I formed thee in the belly, I knew
   thee:  and before thou camest forth out of the womb, I sanctified thee
   [1458] .  If, then, in fashioning man He was not ashamed of the
   contact, was He ashamed in fashioning for His own sake the holy Flesh,
   the veil of His Godhead?  It is God who even now creates the children
   in the womb, as it is written in Job, Hast thou not poured me out as
   milk, and curdled me like cheese?  Thou hast clothed me with skin and
   flesh, and hast knit me together with bones and sinews [1459] .  There
   is nothing polluted in the human frame except a man defile this with
   fornication and adultery.  He who formed Adam formed Eve also, and male
   and female were formed by God's hands.  None of the members of the body
   as formed from the beginning is polluted.  Let the mouths of all
   heretics be stopped who slander their bodies, or rather Him who formed
   them.  But let us remember Paul's saying, Know ye not that your bodies
   are the temples of the Holy Ghost which is in you [1460] ?  And again
   the Prophet hath spoken before in the person of Jesus, My flesh is from
   them [1461] :  and in another place it is written, Therefore will He
   give them up, until the time that she bringeth forth [1462] .  And what
   is the sign?  He tells us in what follows, She shall bring forth, and
   the remnant of their brethren shall return.  And what are the nuptial
   pledges of the Virgin, the holy bride?  And I will betroth thee unto Me
   in faithfulness [1463] .  And Elizabeth, talking with Mary, speaks in
   like manner:  And blessed is she that believed; for there shall be a
   performance of those things which were told her from the Lord [1464] .

   27.  But both Greeks and Jews harass us and say that it was impossible
   for the Christ to be born of a virgin.  As for the Greeks we will stop
   their mouths from their own fables.  For ye who say that stones being
   thrown were changed into men [1465] , how say ye that it is impossible
   for a virgin to bring forth?  Ye who fable that a daughter was born
   from the brain [1466] , how say ye that it is impossible for a son to
   have been born from a virgin's womb?  Ye who falsely say that Dionysus
   was born from the thigh of your Zeus [1467] , how set ye at nought our
   truth?  I know that I am speaking of things unworthy of the present
   audience:  but in order that thou in due season mayest rebuke the
   Greeks, we have brought these things forward answering them from their
   own fables.

   28.  But those of the circumcision meet thou with this question:
   Whether is harder, for an aged woman, barren and past age, to bear, or
   for a virgin in the prime of youth to conceive?  Sarah was barren, and
   though it had ceased to be with her after the manner of women, yet,
   contrary to nature, she bore a child.  If, then, it is against nature
   for a barren woman to conceive, and also for a virgin, either,
   therefore, reject both, or accept both.  For it is the same God [1468]
   who both wrought the one and appointed the other.  For thou wilt not
   dare to say that it was possible for God in that former case, and
   impossible in this latter.  And again:  how is it natural for a man's
   hand to be changed in a single hour into a different appearance and
   restored again?  How then was the hand of Moses made white as snow, and
   at once restored again?  But thou sayest that God's will made the
   change.  In that case God's will has the power, and has it then no
   power in this case?  That moreover was a sign concerning the Egyptians
   only, but this was a sign given to the whole world.  But whether is the
   more difficult, O ye Jews?  For a virgin to bear, or for a rod to be
   quickened into a living creature?  Ye confess that in the case of Moses
   a perfectly straight rod became like a serpent, and was terrible to him
   who cast it down, and he who before held the rod fast, fled from it as
   from a serpent; for a serpent in truth it was:  but he fled not because
   he feared that which he held, but because he dreaded Him that had
   changed it.  A rod had teeth and eyes like a serpent:  do then seeing
   eyes grow out of a rod, and cannot a child be born of a virgin's womb,
   if God wills?  For I say nothing of the fact that Aaron's rod also
   produced in a single night what other trees produce in several years.
   For who knows not that a rod, after losing its bark, will never sprout,
   not even if it be planted in the midst of rivers?  But since God is not
   dependent on the nature of trees, but is the Creator of their natures,
   the unfruitful, and dry, and barkless rod budded, and blossomed, and
   bare almonds.  He, then, who for the sake of the typical high-priest
   gave fruit supernaturally to the rod, would He not for the sake of the
   true High-Priest grant to the Virgin to bear a child?

   29.  These are excellent suggestions of the narratives:  but the Jews
   still contradict, and do not yield to the statements concerning the
   rod, unless they may be persuaded by similar strange and supernatural
   births.  Question them, therefore, in this way:  of whom in the
   beginning was Eve begotten?  What mother conceived her the motherless?
   But the Scripture saith that she was born out of Adam's side.  Is Eve
   then born out of a man's side without a mother, and is a child not to
   be born without a father, of a virgin's womb?  This debt of gratitude
   was due to men from womankind:  for Eve was begotten of Adam, and not
   conceived of a mother, but as it were brought forth of man alone.
   Mary, therefore, paid the debt, of gratitude, when not by man but of
   herself alone in an immaculate way she conceived of the Holy Ghost by
   the power of God.

   30.  But let us take what is yet a greater wonder than this.  For that
   of bodies bodies should be conceived, even if wonderful, is
   nevertheless possible:  but that the dust of the earth should become a
   man, this is more wonderful.  That clay moulded together should assume
   the coats and splendours of the eyes, this is more wonderful.  That out
   of dust of uniform appearance should be produced both the firmness of
   bones, and the softness of lungs, and other different kinds of members,
   this is wonderful.  That clay should be animated and travel round the
   world self moved, and should build houses, this is wonderful.  That
   clay should teach, and talk, and act as carpenter, and as king, this is
   wonderful.  Whence, then, O ye most ignorant Jews, was Adam made?  Did
   not God take dust from the earth, and fashion this wonderful frame?  Is
   then clay changed into an eye, and cannot a virgin bear a son.  Does
   that which for men is more impossible take place, and is that which is
   possible never to occur?

   31.  Let us remember these things, brethren:  let us use these weapons
   in our defence.  Let us not endure those heretics who teach Christ's
   coming as a phantom.  Let us abhor those also who say that the
   Saviour's birth was of husband and wife; who have dared to say that He
   was the child of Joseph and Mary, because it is written, And he took
   unto him his wife [1469] .  For let us remember Jacob who before he
   received Rachel, said to Laban, Give me my wife [1470] .  For as she
   before the wedded state, merely because there was a promise, was called
   the wife of Jacob, so also Mary, because she had been betrothed, was
   called the wife of Joseph.  Mark also the accuracy of the Gospel,
   saying, And in the sixth month the Angel Gabriel was sent from God unto
   a city of Galilee, named Nazareth, to a virgin espoused to a man whose
   name was Joseph [1471] , and so forth.  And again when the census took
   place, and Joseph went up to enrol himself, what saith the Scripture?
   And Joseph also went up from Galilee, to enrol himself with Mary who
   was espoused to him, being great with child [1472] .  For though she
   was with child, yet it said not "with his wife," but with her who was
   espoused to him.  For God sent forth His Son, says Paul, not made of a
   man and a woman, but made of a woman [1473] only, that is of a virgin.
   For that the virgin also is called a woman, we shewed before [1474] .
   For He who makes souls virgin, was born of a Virgin.

   32.  But thou wonderest at the event:  even she herself who bare him
   wondered at this.  For she saith to Gabriel, How shall this be to me,
   since I know not a man?  But he says, The Holy Ghost shall came upon
   thee, and the power of the Highest shall overshadow thee:  wherefore
   also the holy thing which is to be born shall be called the Son of God
   [1475] .  Immaculate and undefiled was His generation:  for where the
   Holy Spirit breathes, there all pollution is taken away:  undefiled
   from the Virgin was the incarnate generation of the Only-begotten.  And
   if the heretics gainsay the truth, the Holy Ghost shall convict them:
   that overshadowing power of the Highest shall wax wroth:  Gabriel shall
   stand face to face against them in the day of judgment:  the place of
   the manger, which received the Lord, shall put them to shame.  The
   shepherds, who then received the good tidings, shall bear witness; and
   the host of the Angels who sang praises and hymns, and said, Glory to
   God in the highest, and on earth peace among men of His good pleasure
   [1476] :  the Temple into which He was then carried up on the fortieth
   day:  the pairs of turtle-doves, which were offered on His behalf
   [1477] :  and Symeon who then took Him up in his arms, and Anna the
   prophetess who was present.

   33.  Since God then beareth witness, and the Holy Ghost joins in the
   witness, and Christ says, Why do ye seek to kill me, a man who has told
   you the truth [1478] ? let the heretics be silenced who speak against
   His humanity, for they speak against Him, who saith, Handle me, and
   see; for a spirit hath not flesh and bones, as ye see me have [1479] .
   Adored be the Lord the Virgin-born, and let Virgins acknowledge the
   crown of their own state:  let the order also of Solitaries acknowledge
   the glory of chastity for we men are not deprived of the dignity of
   chastity.  In the Virgin's womb the Saviour's period of nine months was
   passed:  but the Lord was for thirty and three years a man:  so that if
   a virgin glories [1480] because of the nine months, much more we
   because of the many years.

   34.  But let us all by God's grace run the race of chastity, young men
   and maidens, old men and children [1481] ; not going after wantonness,
   but praising the name of Christ.  Let us not be ignorant of the glory
   of chastity:  for its crown is angelic, and its excellence above man.
   Let us be chary of our bodies which are to shine as the sun:  let us
   not for short pleasure defile so great, so noble a body:  for short and
   momentary is the sin, but the shame for many years and for ever.
   Angels walking upon earth are they who practise chastity:  the Virgins
   have their portion with Mary the Virgin.  Let all vain ornament be
   banished, and every hurtful glance, and all wanton gait, and every
   flowing robe, and perfume enticing to pleasure.  But in all for perfume
   let there be the prayer of sweet odour, and the practice [1482] of good
   works, and the sanctification of our bodies:  that the Virgin-born Lord
   may say even of us, both men who live in chastity and women who wear
   the crown, I will dwell in them; and walk in them, and I will be their
   God, and they shall be My people [1483] .  To whom be the glory for
   ever and ever.  Amen.
     __________________________________________________________________

   [1340] This passage supplies a complete answer to the suspicion of a
   quasi-Nestorian tendency referred to in note 6, on xi. 20.  See x. 19,
   note 2, on the title Theotokos.

   [1341] The Present Participle (kataxioumenoi) means that the Candidates
   for Baptism were already on the way to be admitted to Holy Communion.
   Compare Cat. i. 1, where the same Candidates are addressed as
   "partakers of the mysteries of Christ, as yet by calling only, but ere
   long by grace also."

   [1342] Aubertin remarks on this passage that "this spiritual Lamb,
   consisting of head and feet, can be received only by the spiritual
   mouth."  This explanation, however true in itself, cannot fairly be
   held to express fully the meaning of Cyril.  See the section of the
   Introduction referred to in the Index, "Eucharist."

   [1343] Ex. xii. 9:  the head with the feet.  The same figurative
   interpretation is given by Eusebius (Eccl. Hist. I. ii. § 1):  "In
   Christ there is a twofold nature; and the one--in so far as He is
   thought of as God--resembles the head of the body, while the other may
   be compared with the feet,--in so far as He, for the sake of our
   salvation, put on human nature with the same passions as our own."

   [1344] 'Ioanne to Theologo.  The title is given to Moses by Philo
   Judæus (Vita Mos. III. § 11), to Prophets by Eusebius (Demostr. Evang.
   ii. 9), to Apostles by Athanasius (de Incarn. § 10:  ton autou tou
   Soteros theologon andron), and especially to St. John, because the
   chief purpose of his Gospel was to set forth the Deity of Christ.  See
   note on Revel. i. 1, in Speaker's Commentary, and Suicer, Thesaurus,
   Theologos.

   [1345] John i. 1.

   [1346] Ib. i. 14.

   [1347] Ib. xiii. 4.

   [1348] Rom. ii. 20.

   [1349] John vi. 32, 33, 50.

   [1350] Ib. v. 43.  Cf. 2 John 7.

   [1351] Isa. vii. 14.

   [1352] Carpocrates, Cerinthus, the Ebionites, &c.  See Irenæus (Hær. I.
   xxv. § 1; xxvi. §§ 1, 2).

   [1353] Dr. Swainson (Creeds, Chap. vii. § 7), speaking of the Creed of
   Cyril of Jerusalem, says that "the words sarkothenta kai
   enanthropesanta are found in it, but no reference whatever is made to
   the birth from the Virgin."  The present passage, and that in Cat. iv.
   § 9, "begotten of the Holy Virgin and the Holy Ghost," seems to shew
   that such a clause formed part of the Creed which Cyril was
   expounding.  The genuineness of both passages is attested by all the
   mss. and Dr. Swainson was mistaken in charging the Editors of the
   Oxford Translation with having omitted to "mention that Touttée was
   himself doubtful as to the words within the brackets" [ek Parthenou kai
   Pneumatos Agiou].  The brackets are added by Dr. Swainson himself, and
   Touttée had no doubt of the genuineness of the words:  on the contrary
   he believed them to be part of the Creed itself.  His note is as
   follows:  "The words of the Virgin and Holy Ghost I have caused to be
   printed in larger letters as if taken from the Symbol:  although they
   are wanting in the Title of this Lecture and in § 13, where the third
   Article of the Creed is referred to.  But they are read in nearly all
   the Latin and Greek Symbols, and are referred to in Cat. iv. § 9."

   [1354] enanthropesanta.  The word occurs in the true Nicene formula,
   where, as Dr. Swainson thinks, it is "scarcely ambiguous," "it is
   defective."  Both the Verb and the Substantive enanthropesis are
   constantly used by Athanasius to denote the Incarnation in a perfectly
   general way, without any indication of ambiguity or defect.  In the
   Creed proposed by Eusebius of Cæsarea instead of enanthropesanta we
   find en anthropois politeusamenon; and in the Expositio Fidei ascribed
   to Athanasius, but of somewhat doubtful authenticity, the Incarnation
   is described thus ek tes achrantou parthenou Marias ton hemeteron
   aneilephen anthropon Christon 'Iesoun.  In the Apollinarian controversy
   the attempt was made to interpret enenthropesen as meaning not that "He
   became Man," but that "He assumed a man," i.e. that "the man was first
   formed and then assumed" (Gregory, Epist. ad Cledon, quoted by
   Swainson, p. 83), or else merely that "He dwelt among men."  But the
   context of the passages in which Cyril uses the word (iv. 9; xii. 3)
   clearly shews that he employed it in the perfectly orthodox sense which
   it has in the Nicene Formula and in Athanasius.

   [1355] See below, § 21 ff.  Cyril means that the direct proof cannot be
   given at once, because there are many errors to be set aside first.
   Compare the end of § 4.

   [1356] See Cat. iv. 9, notes 3, 4.

   [1357] Athanasius (contra Arian. Or. I. § 9) quotes as from Arius,
   Thalia, "Christ is not Very God, but He, as others, was made God
   (etheopoiethe ) by participation."  The Eusebians in the Confession of
   Faith called Macrostichos (a.d. 344) condemned this view as being held
   by the disciples of Paul of Samosata, "who say that after the
   incarnation He was by advance made God, from being made by nature a
   mere man."  The orthodox use of the word Theopoieisthai is seen in
   Athan. de Incarnat. § 54:  autos enenthropesen, hina hemeis
   theopoiethomen.

   [1358] John i. 14.

   [1359] John v. 34.

   [1360] Gen. i. 26.

   [1361] Ib. iv. 1.

   [1362] Numb. xxv. 6.

   [1363] Micah vii. 2.

   [1364] Ps. xiv. 3; Rom. iii. 12.

   [1365] Hosea iv. 2.

   [1366] Ps. cvi. 37.

   [1367] 2 Chron. xxxiii. 6.

   [1368] Amos ii. 8:  they lay themselves down beside every altar upon
   clothes taken in pledge (R.V.).

   [1369] Isa. i. 6.

   [1370] Ps. xiv. 7.

   [1371] Ib. lxxx. 17, 18.

   [1372] Ps. cxliv. 5.

   [1373] 1 Kings xix. 10.

   [1374] Mal. iii. 1.

   [1375] Isa. xl. 9, 10.

   [1376] Zech. ii. 10, 11.

   [1377] Isa. lxvi. 18.

   [1378] John i. 11.

   [1379] Isa. lxvi. 19, a passage interpreted by the Fathers of the sign
   of the Cross.  Eusebius (Demonstr. Evang. vi. 25):  "Who, on seeing
   that all who have believed in Christ use as a seal the symbol of
   salvation, would not reasonably be astonished at hearing the Lord's
   saying of old time, And they shall come, and see My glory, and I will
   leave a sign upon them?"  Cf. Cat. iv. 14; xiii. 36.

   [1380] Ps. xviii. 9.  The "feet," interpreted allegorically, mean the
   Humanity, and the "darkness" the mystery of the Incarnation.  See
   Euseb. Demonstr. Evang. vi. 1, § 2.

   [1381] 1 Kings viii. 27; 2 Chron. vi. 18.

   [1382] Ps. lxxii. Title, and v. 6.

   [1383] Matt. ii. 2.

   [1384] Ib. ii. 4.

   [1385] Ps. lxxii. 5.

   [1386] Zech. ix. 9.

   [1387] asage, a rare word, formed from sage, "harness."

   [1388] Zech. ix. 11.

   [1389] Zech. xiv. 4.  "There is an excellent view from the city of the
   Mount of Olives which stands up over against it, especially from the
   height of Golgotha where Cyril was delivering his Lectures" (Cleopas).

   [1390] Isa. xxxv. 4-6.

   [1391] Ib. iii. 14.

   [1392] Cf. Epist. Barnab. § 13:  "For had He not come in flesh, how
   could we men have been safe in beholding Him?  For in beholding the
   Sun, which being the work of His hands shall cease to be, men have no
   strength to fix their eyes upon him."

   [1393] Exod. xx. 19.

   [1394] Deut. v. 26.

   [1395] Heb. xii. 21.

   [1396] Dan. x. 6.

   [1397] Dan. x. 12.

   [1398] Ib. x. 11.

   [1399] Ib. x. 16, 17.

   [1400] Ib. x. 18.

   [1401] Ps. cxiv. 3.

   [1402] Justin M. (Tryph. § 100):  "Eve, when she was a virgin and
   undefiled, having conceived the word of the serpent, brought forth
   disobedience and death:  but the Virgin Mary received faith and joy,
   when the Angel Gabriel announced the good tidings to her."

   [1403] Rom. vii. 23.

   [1404] Ib. v. 20.

   [1405] 1 Cor. ii. 8.

   [1406] Death is here called "the dragon," as in xiv. 17 he is called
   "the invisible whale," in allusion to the case of Jonah.

   [1407] On Christ's descent into Hades compare iv. 11; xiv. 19; and
   Eusebius (Dem. Evang. x. 50), and Athanasius (c. Arian. Or. iii. 56):
   "The Lord, at Whom the keepers of hell's gates shuddered and set open
   hell.  The Lord, Whom death as a dragon flees."

   [1408] Isa. xxv. 8.  The first clause, He hath swallowed up death for
   ever (R.V.), is mistranslated in the Septuagint.

   [1409] tauten ten parakatatheken.  1 Tim. vi. 20; 2 Tim. i. 14.

   [1410] Gen. xviii. 1 ff.

   [1411] Ib. xxxii. 30.

   [1412] Ex. xxxiii. 22.

   [1413] 1 Kings xix. 8.

   [1414] Luke ix. 30, 31.  On the tradition that Mt. Tabor was the place
   of the Transfiguration, accepted by S. Jerome and other Fathers,
   compare Lightfoot (Hor. Hebr. in Marc. ix. 2).

   [1415] Cat. xii. 5.  For heurein the recent Editors with mss. A.R.C.
   and Grodecq. have erein.

   [1416] neeludas;

   [1417] Heb. xiii. 8.  Cyril is supposed to refer to two objections to
   the Incarnation, one founded on the lateness of Christ's coming, the
   other on the Divine immutability.  But the meaning of the passage is
   not clear, and the construction of the second sentence is incomplete.

   [1418] Deut. xviii. 15; Acts vii. 37.

   [1419] exetazomenon , a clear instance of the Gerundive, or
   quasi-Future, sense of the Present Participle, common in Cyril.  "This
   intention is not fulfilled in the sequel of these Lectures" (R.W.C.).

   [1420] Gen. xlix. 8, 10.

   [1421] According to Cyril (§ 19, below) and other Fathers, the
   continuance of Jewish rulers ceased on the accession of Herod an
   Idumean.  Compare Justin M. (Tryphon §§ 52, 120); Eusebius (Demonstr.
   Evang. VIII. 1).  On modern interpretations of the passage see
   Delitzsch (New Commentary on Genesis), Briggs (Messianic Prophecy, p.
   93), Cheyne (Isaiah, Vol. II. p. 189), Driver (Journal of Philology,
   No. 27, 1885).

   [1422] A full and interesting account of the Jewish Patriarchs of the
   West established at Tiberias from the time of Antoninus Pius till the
   close of the 4th century is contained in Dean Milman's History of the
   Jews, Vol. III.  Compare Epiphanius (Hæres. xxx. § 3 ff.).

   [1423] Gen. xlix. 11.

   [1424] Zech. ix. 9, quoted above, § 10.

   [1425] Ps. ii. 7, 9.  The passage is interpreted by Cyril (xi. 5) of
   the eternal generation of the Son:  here it refers to His Incarnation,
   or perhaps is meant only to identify the Son of God with him who "shall
   rule with a rod of iron."

   [1426] Dan. ii. 44.

   [1427] Sep. tou apokrithenai, a frequent meaning of the Hebrew vyshl,
   by which the Greek Translators understood the answer of Darius to the
   Letter of Tatnai and his companions.  Both A.V. and R.V. render the
   word "to restore."

   [1428] Dan. ix. 25.

   [1429] Darius the Mede (Dan. v. 31) succeeded Belshazzar as king in
   Babylon b.c. 538, the date assigned in Dan. ix. 1 to the prophecy of
   the 70 years.  But "Darius the king" in whose 6th year (b.c. 516) the
   Temple was finished (Ezra vi. 15) was Darius Hystaspis, king of Persia,
   whom Cyril here confounds with "Darius the Mede."  He also fails to
   distinguish the rebuilding of the Temple, b.c. 516, from the rebuilding
   of the City by permission of Artaxerxes Longimanus, b.c. 444 (Nehemiah,
   ii. 1).

   [1430] In speaking of three supernumeracy hours in the year instead of
   nearly six, Cyril seems to follow the division of the diurnal period
   into twelve parts, not twenty-four.  The Jews had derived this division
   either from the Egyptians, or more probably from the Babylonians:  see
   Herodotus, II. 109.

   [1431] Micah v. 2, quoted also in Cat. xi. 20, where see note.

   [1432] Ps. cxxxii. 6.  The Psalmist refers to the recovery of the Ark,
   but Cyril interprets the passage mystically of Christ, and the place of
   His Nativity.

   [1433] The Benedictine Editor thinks that in calling the place "woody"
   Cyril refers to a grove planted by Hadrian in honour of Adonis, which
   had been destroyed about sixteen years before, when Helena built the
   Church at Bethlehem:  see Eusebius, Life of Constantine, III. 43.  But
   Cyril evidently means that the wood of which the Psalmist speaks had
   remained till a few years before.  Ephrâthah is the ancient name of
   Bethlehem (Gen. xxxv. 19; xlviii. 7), and by "the fields of the wood"
   is probably meant Kirjath-Jearim, "the city of woods," where the Ark
   was found by David (2 Sam vi. 2; 1 Chron. xiii. 6).

   [1434] Hab. iii. 2:  (R.V.) O Lord, revive Thy work in the midst of the
   years, in the midst of the years make it known.  The Septuagint gives a
   different sense:  In the midst of two lives (or, living beings) shalt
   Thou be known:  when the years draw nigh Thou shalt be recognised:
   when the time is come, Thou shalt be shewn.  The two latter clauses
   seem to be different renderings of the same Hebrew words.

   [1435] hexes.  This clause comes before the preceding quotation:  Cyril
   misplaces them.  In the Vatican and other mss. of the Sept. and in some
   Fathers zoon ("living creatures") is found in place of zoon "lives;"
   but the latter reading is evidently required by the interpretation
   which follows in Cyril.  Origen (de Principiis, I. 4), who recognises
   both readings ("In medio vel duorum animalium, vel duarum vitarum,
   cognosceris,") interprets the "two living beings" of the Son and the
   Spirit.  Eusebius (Demonstr. Evang VI. 15) observes that zoon is to be
   read as perispomenon from the Singular zoe, and interprets it of
   Christ's life with God, and life on earth.  Theodoret says, in
   commenting on the passage, "To me it seems that the Prophet means not
   "living beings" (zoa) but "lives" (zoas), the present life, and that
   which is to come, between which is the appearance of the Righteous
   Judge."

   [1436] Hab. iii. 3.  Cyril interprets the word Thaiman (Heb. nmyt") as
   a common Noun meaning "South," and the Vulgate has here "ab Austro
   veniet."  The prophecy is thus referred to Bethlehem, as lying to the
   South of Jerusalem.  Eusebius (Dem. Evang. VI. 15) mentions this as the
   rendering of Theodotion in his Greek Version, about 180 a.d.  As a
   proper name Teman denotes a district and town in the southern part of
   Idumea, so called from a grandson of Esau (Gen. xxxvi. 11, 15, 42; Jer.
   xlix. 7, 20; Ezek. xxv. 13; Amos i. 12; Obad. 9).

   [1437] The following note is slightly abridged from the Edition of
   Alexandrides of Jerusalem.  "Previous Editions read ex orous pharan
   kataskiou daseos.  This reading is found in Cod. Vat. and other mss. of
   the Septuagint, but pharan is omitted in the Aldine and many other
   copies nor was it read in the mss. of the Sept. in Jerome's time, as is
   clear from his comments on the passage.  In the mss. of Cyril, Ottob.
   R.C.V. Monac. I. and II. it is wanting.  Paran is the name of the
   desert towards the S. of Palestine lying between it and Egypt (Gen.
   xxi. 21; Num. i. 12).  There was also a Mount Paran (Deut. xxxiii. 2).
   But since Cyril applies the prophecy to Bethlehem, and the "shady
   thickly-wooded mountain" of Habakkuk is identified with "the plains of
   the wood" of David, we may safely conclude that Cyril did not read
   pharan in his copies of the Septuagint, nor write it in his Lecture:
   but the reading crept in from the later copyists, accustomed to the
   reading pharan in the Septuagint."

   [1438] Isa. vii. 14.  The objection of the Jews that the Hebrew word
   "Almah" means "a young woman," whether married or not, is mentioned by
   Justin M. (Tryph. 43, 67, 71), and by Eusebius (Dem. Evang. VII. i.
   315).

   [1439] Deut. xxii. 27.

   [1440] 1 Kings i. 4.  Cyril's argument is fully justified by the actual
   usage of "Almah," which certainly refers to unmarried women in Gen.
   xxiv. 43; Ex. ii. 8; Cant. i. 3.  The same is probably the meaning in
   Ps. lxviii. 25:  "in the midst were the damsels playing with the
   timbrels."  There is no passage in which the word can be shewn to mean
   a married woman.

   [1441] Isa. vii. 11.

   [1442] Compare Justin M. (Tryph. § 77), Euseb. (Demonstr. Evang. L.
   VII. c. i. 317).

   [1443] In the Hebrew the word used is a Participle, and describes what
   Isaiah sees in a prophetic vision; "Behold, the damsel--with child."

   [1444] Ps. cxxxii. 11.

   [1445] Ib. lxxxix. 22.

   [1446] vv. 35-37.

   [1447] Matt. xxiii. 2.

   [1448] Ib. xxi. 9.

   [1449] John xii. 13.

   [1450] Matt. xx. 30.

   [1451] Luke i. 32.

   [1452] 2 Tim. ii. 8.

   [1453] Rom. i. 3.

   [1454] Is. xi. 10; Rom. xv. 12.

   [1455] Isa. ix. 5.

   [1456] v. 7.

   [1457] Ps. xxii. 9.

   [1458] Jer. i. 5.

   [1459] Job x. 10, 11.

   [1460] 1 Cor. vi. 19.

   [1461] Hos. ix. 12.  R.V. Woe also to them, when I depart from them.
   The Seventy mistook yrvsv, "at my departure," for yrsb, "my flesh."

   [1462] Mic. v. 3.

   [1463] Hos. ii. 20.

   [1464] Luke i. 45.

   [1465] See the story of Pyrrha and Deucalion in Pindar, Ol. ix. 60:
   ater d' eunas ktesasthan lithinon gonon, and in Ovid. Metam i. 260 ff.

   [1466] Athena was said to have sprung armed from the head of Zeus:
   Pindar, Ol. vii. 65:  koruphan kat' akran anorousais' alalaxen
   hupermakei boa.  Cf. Hes. Theog. 924.

   [1467] Eurip. Bacchae. 295; Ovid. Metam. iv. 11.

   [1468] Codd. Mon. i, A:  ho gar autos Theos.  Bened. ho gar Theos
   autos.

   [1469] Matt. i. 24.

   [1470] Gen. xxix. 21.

   [1471] Luke i. 26, 27.

   [1472] Ib. ii. 4, 5.

   [1473] Gal. iv. 4.

   [1474] See above, § 21.

   [1475] Luke i. 34, 35.

   [1476] Luke ii. 14.

   [1477] Ib. ii. 24.  In Lev. xii. 8 one pair only of turtles is
   prescribed, to be offered for the mother, not for the child.  But the
   reading ta zeuge in Cyril is confirmed by that in St. Luke, tou
   katharismou auton.  See the authorities in Tischendorf.

   [1478] John vii. 19; viii. 40.

   [1479] Luke xxiv. 39.

   [1480] semnunetai.  Rivet, misled by a double error in the old Latin
   version, "veneratur," accused Cyril of approving the worship of the
   Virgin Mary.

   [1481] Ps. cxlviii. 12.

   [1482] he ton agathon praxis, Cod. A.

   [1483] 2 Cor. vi. 16.
     __________________________________________________________________

   Lecture XIII.

   On the words, Crucified and Buried.

   Isaiah liii. 1, 7

   Who hath believed our report? and to whom is the arm of the Lord
   revealed?...He is brought as a lamb to the slaughter, &c.

   1.  Every deed of Christ is a cause of glorying to the Catholic Church,
   but her greatest of all glorying is in the Cross; and knowing this,
   Paul says, But God forbid that I should glory, save in the Cross of
   Christ [1484] .  For wondrous indeed it was, that one who was blind
   from his birth should receive sight in Siloam [1485] ; but what is this
   compared with the blind of the whole world?  A great thing it was, and
   passing nature, for Lazarus to rise again on the fourth day; but the
   grace extended to him alone, and what was it compared with the dead in
   sins throughout the world?  Marvellous it was, that five loaves should
   pour forth food for the five thousand; but what is that to those who
   are famishing in ignorance through all the world?  It was marvellous
   that she should have been loosed who had been bound by Satan eighteen
   years:  yet what is this to all of us, who were fast bound in the
   chains of our sins?  But the glory of the Cross led those who were
   blind through ignorance into light, loosed all who were held fast by
   sin, and ransomed the whole world of mankind.

   2.  And wonder not that the whole world was ransomed; for it was no
   mere man, but the only-begotten Son of God, who died on its behalf.
   Moreover one man's sin, even Adam's, had power to bring death to the
   world; but if by the trespass of the one death reigned over the world,
   how shall not life much rather reign by the righteousness of the One
   [1486] ?  And if because of the tree of food they were then cast out of
   paradise, shall not believers now more easily enter into paradise
   because of the Tree of Jesus?  If the first man formed out of the earth
   brought in universal death, shall not He who formed him out of the
   earth bring in eternal life, being Himself the Life?  If Phinees, when
   he waxed zealous and slew the evil-doer, staved the wrath of God, shall
   not Jesus, who slew not another, but gave up Himself for a ransom
   [1487] , put away the wrath which is against mankind?

   3.  Let us then not be ashamed of the Cross of our Saviour, but rather
   glory in it.  For the word of the Cross is unto Jews a stumbling-block,
   and unto Gentiles foolishness, but to us salvation:  and to them that
   are perishing it is foolishness, but unto us which are being saved it
   is the power of God [1488] .  For it was not a mere man who died for
   us, as I said before, but the Son of God, God made man.  Further; if
   the lamb under Moses drove the destroyer [1489] far away, did not much
   rather the Lamb of God, which taketh away the sin of the world [1490] ,
   deliver us from our sins?  The blood of a silly sheep gave salvation;
   and shall not the Blood of the Only-begotten much rather save?  If any
   disbelieve the power of the Crucified, let him ask the devils; if any
   believe not words, let him believe what he sees.  Many have been
   crucified throughout the world, but by none of these are the devils
   scared; but when they see even the Sign of the Cross of Christ, who was
   crucified for us, they shudder [1491] .  For those men died for their
   own sins, but Christ for the sins of others; for He did no sin, neither
   was guile found in His mouth [1492] .  It is not Peter who says this,
   for then we might suspect that he was partial to his Teacher; but it is
   Esaias who says it, who was not indeed present with Him in the flesh,
   but in the Spirit foresaw His coming in the flesh.  Yet why now bring
   the Prophet only as a witness? take for a witness Pilate himself, who
   gave sentence upon Him, saying, I find no fault in this Man [1493] :
   and when he gave Him up, and had washed his hands, he said, I am
   innocent of the blood of this just person [1494] .  There is yet
   another witness of the sinlessness of Jesus,--the robber, the first man
   admitted into Paradise; who rebuked his fellow, and said, "We receive
   the due reward of our deeds; but this man hath done nothing amiss
   [1495] ; for we were present, both thou and I, at His judgment."

   4.  Jesus then really suffered for all men; for the Cross was no
   illusion [1496] , otherwise our redemption is an illusion also.  His
   death was not a mere show [1497] , for then is our salvation also
   fabulous.  If His death was but a show, they were true who said, We
   remember that that deceiver said, while He was yet alive, After three
   days I rise again [1498] .  His Passion then was real:  for He was
   really crucified, and we are not ashamed thereat; He was crucified, and
   we deny it not, nay, I rather glory to speak of it.  For though I
   should now deny it, here is Golgotha to confute me, near which we are
   now assembled; the wood of the Cross confutes me, which was afterwards
   distributed piecemeal from hence to all the world [1499] .  I confess
   the Cross, because I know of the Resurrection; for if, after being
   crucified, He had remained as He was, I had not perchance confessed it,
   for I might have concealed both it and my Master; but now that the
   Resurrection has followed the Cross, I am not ashamed to declare it.

   5.  Being then in the flesh like others, He was crucified, but not for
   the like sins.  For He was not led to death for covetousness, since He
   was a Teacher of poverty; nor was He condemned for concupiscence, for
   He Himself says plainly, Whosoever shall look upon a woman to lust
   after her, hath committed adultery with her already [1500] ; not for
   smiting or striking hastily, for He turned the other cheek also to the
   smiter; not for despising the Law, for He was the fulfiller of the Law;
   not for reviling a prophet, for it was Himself who was proclaimed by
   the Prophets; not for defrauding any of their hire, for He ministered
   without reward and freely; not for sinning in words, or deeds, or
   thoughts, He who did no sin, neither was guile found in His mouth; who
   when He was reviled, reviled not again; when He suffered, threatened
   not [1501] ; who came to His passion, not unwillingly, but willing;
   yea, if any dissuading Him say even now, Be it far from Thee, Lord, He
   will say again, Get thee behind Me, Satan [1502] .

   6.  And wouldest thou be persuaded that He came to His passion
   willingly? others, who foreknow it not, die unwillingly; but He spoke
   before of His passion:  Behold, the Son of man is betrayed to be
   crucified [1503] .  But knowest thou wherefore this Friend of man
   shunned not death?  It was lest the whole world should perish in its
   sins.  Behold, we go up to Jerusalem, and the Son of man shall be
   betrayed, and shall be crucified [1504] ; and again, He stedfastly set
   His face to go to Jerusalem [1505] .  And wouldest thou know certainly,
   that the Cross is a glory to Jesus?  Hear His own words, not mine.
   Judas had become ungrateful to the Master of the house, and was about
   to betray Him.  Having but just now gone forth from the table, and
   drunk His cup of blessing, in return for that drought of salvation he
   sought to shed righteous blood.  He who did eat of His bread, was
   lifting up his heel against Him [1506] ; his hands were but lately
   receiving the blessed gifts [1507] , and presently for the wages of
   betrayal he was plotting His death.  And being reproved, and having
   heard that word, Thou hast said [1508] , he again went out:  then said
   Jesus, The hour is come, that the Son of man should be glorified [1509]
   .  Seest thou how He knew the Cross to be His proper glory?  What then,
   is Esaias not ashamed of being sawn asunder [1510] , and shall Christ
   be ashamed of dying for the world?  Now is the Son of man glorified
   [1511] .  Not that He was without glory before:  for He was glorified
   with the glory which was before the foundation of the world [1512] .
   He was ever glorified as God; but now He was to be glorified in wearing
   the Crown of His patience.  He gave not up His life by compulsion, nor
   was He put to death by murderous violence, but of His own accord.  Hear
   what He says:  I have power to lay down My life, and I have power to
   take it again [1513] :  I yield it of My own choice to My enemies; for
   unless I chose, this could not be.  He came therefore of His own set
   purpose to His passion, rejoicing in His noble deed, smiling at the
   crown, cheered by the salvation of mankind; not ashamed of the Cross,
   for it was to save the world.  For it was no common man who suffered,
   but God in man's nature, striving for the prize of His patience.

   7.  But the Jews contradict this [1514] , ever ready, as they are, to
   cavil, and backward to believe; so that for this cause the Prophet just
   now read says, Lord, who hath believed our report [1515] ?  Persians
   believe [1516] , and Hebrews believe not; they shall see, to whom He
   was not spoken of, and they that have not heard shall understand [1517]
   , while they who study these things shall set at nought what they
   study.  They speak against us, and say, "Does the Lord then suffer?
   What?  Had men's hands power over His sovereignty?"  Read the
   Lamentations; for in those Lamentations, Jeremias, lamenting you, wrote
   what is worthy of lamentations.  He saw your destruction, he beheld
   your downfall, he bewailed Jerusalem which then was; for that which now
   is [1518] shall not be bewailed; for that Jerusalem crucified the
   Christ, but that which now is worships Him.  Lamenting then he says,
   The breath of our countenance, Christ the Lord was taken in our
   corruptions [1519] .  Am I then stating views of my own?  Behold he
   testifies of the Lord Christ seized by men.  And what is to follow from
   this?  Tell me, O Prophet.  He says, Of whom we said, Under His shadow
   we shall live among the nations [1520] .  For he signifies that the
   grace of life is no longer to dwell in Israel, but among the Gentiles.

   8.  But since there has been much gainsaying by them, come, let me,
   with the help of your prayers, (as the shortness of the time may
   allow,) set forth by the grace of the Lord some few testimonies
   concerning the Passion.  For the things concerning Christ are all put
   into writing, and nothing is doubtful, for nothing is without a text.
   All are inscribed on the monuments of the Prophets; clearly written,
   not on tablets of stone, but by the Holy Ghost.  Since then thou hast
   heard the Gospel speaking concerning Judas, oughtest thou not to
   receive the testimony to it?  Thou hast heard that He was pierced in
   the side by a spear; oughtest thou not to see whether this also is
   written?  Thou hast heard that He was crucified in a garden; oughtest
   thou not to see whether this also is written?  Thou hast heard that He
   was sold for thirty pieces of silver; oughtest thou not to learn what
   prophet spake this?  Thou hast heard that He was given vinegar to
   drink; learn where this also is written.  Thou hast heard that His body
   was laid in a rock, and that a stone was set over it; oughtest thou not
   to receive this testimony also from the prophet?  Thou hast heard that
   He was crucified with robbers; oughtest thou not to see whether this
   also is written?  Thou hast heard that He was buried; oughtest thou not
   to see whether the circumstances of His burial are anywhere accurately
   written?  Thou hast heard that He rose again; oughtest thou not to see
   whether we mock thee in teaching these things?  For our speech and our
   preaching is not in persuasive words of man's wisdom [1521] .  We stir
   now no sophistical contrivances; for these become exposed; we do not
   conquer words with words [1522] , for these come to an end; but we
   preach Christ Crucified [1523] , who has already been preached
   aforetime by the Prophets.  But do thou, I pray, receive the
   testimonies, and seal them in thine heart.  And, since they are many,
   and the rest of our time is narrowed into a short space, listen now to
   a few of the more important as time permits; and having received these
   beginnings, be diligent and seek out the remainder.  Let not thine hand
   be only stretched out to receive, but let it be also ready to work
   [1524] .  God gives all things freely.  For if any of you lack wisdom,
   let him ask of God who giveth [1525] , and he shall receive.  May He
   through your prayer grant utterance to us who speak, and faith to you
   who hear.

   9.  Let us then seek the testimonies to the Passion of Christ:  for we
   are met together, not now to make a speculative exposition of the
   Scriptures, but rather to be certified of the things which we already
   believe.  Now thou hast received from me first the testimonies
   concerning the coming of Jesus; and concerning His walking on the sea,
   for it is written, Thy way is in the sea [1526] .  Also concerning
   divers cures thou hast on another occasion received testimony.  Now
   therefore I begin from whence the Passion began.  Judas was the
   traitor, and he came against Him, and stood, speaking words of peace,
   but plotting war.  Concerning him, therefore, the Psalmist says, My
   friends and My neighbours drew near against Me, and stood [1527] .  And
   again, Their words were softer than oil, yet be they spears [1528] .
   Hail, Master [1529] ; yet he was betraying his Master to death; he was
   not abashed at His warning, when He said, Judas, betrayest than the Son
   of Man with a kiss [1530] ? for what He said to him was just this,
   Recollect thine own name; Judas means confession [1531] ; thou hast
   covenanted, thou hast received the money, make confession quickly.  O
   God, pass not over My praise in silence; for the mouth of the wicked,
   and the mouth of the deceitful, are opened against Me; they have spoken
   against Me with a treacherous tongue, they have compassed Me about also
   with words of hatred [1532] .  But that some of the chief-priests also
   were present, and that He was put in bonds before the gates of the
   city, thou hast heard before, if thou rememberest the exposition of the
   Psalm, which has told the time and the place; how they returned at
   evening, and hungered like dogs, and encompassed the city [1533] .

   10.  Listen also for the thirty pieces of silver.  And I will say to
   them, If it be good in your sight, give me my price, or refuse [1534] ,
   and the rest.  One price is owing to Me from you for My healing the
   blind and lame, and I receive another; for thanksgiving, dishonour, and
   for worship, insult.  Seest thou how the Scripture foresaw these
   things?  And they weighed for My price thirty pieces of silver [1535]
   .  How exact the prophecy! how great and unerring the wisdom of the
   Holy Ghost!  For he said, not ten, nor twenty, but thirty, exactly as
   many as there were.  Tell also what becomes of this price, O Prophet!
   Does he who received it keep it? or does he give it back? and after he
   has given it back, what becomes of it?  The Prophet says then, And I
   took the thirty pieces of silver, and cast them into the house of the
   Lord, into the foundry [1536] .  Compare the Gospel with the Prophecy:
   Judas, it says, repented himself, and cast down the pieces of silver in
   the temple, and departed [1537] .

   11.  But now I have to seek the exact solution of this seeming
   discrepancy.  For they who make light of the prophets, allege that the
   Prophet says on the one hand, And I cast them into the house of the
   Lord, into the foundry, but the Gospel on the other hand, And they gave
   them for the potter's field [1538] .  Hear then how they are both
   true.  For those conscientious Jews forsooth, the high-priests of that
   time, when they saw that Judas repented and said, I have sinned, in
   that I have betrayed innocent blood, reply, What is that to us, see
   thou to that [1539] .  Is it then nothing to you, the crucifiers? but
   shall he who received and restored the price of murder see to it, and
   shall ye the murderers not see to it?  Then they say among themselves,
   It is not lawful to cast them into the treasury, because it is the
   price of blood [1540] .  Out of your own mouths is your condemnation;
   if the price is polluted, the deed is polluted also:  but if thou art
   fulfilling righteousness in crucifying Christ, why receivest thou not
   the price of it?  But the point of iniquity is this:  how is there no
   disagreement, if the Gospel says, the potter's field, and the Prophet,
   the foundry?  Nay, but not only people who are goldsmiths, or
   brass-founders, have a foundry, but potters also have foundries for
   their clay.  For they sift off the fine and rich and useful earth from
   the gravel, and separate from it the mass of the refuse matter, and
   temper the clay first with water, that they may work it with ease into
   the forms intended.  Why then wonderest thou that the Gospel says
   plainly the potter's field, whereas the Prophet spoke his prophecy like
   an enigma, since prophecy is in many places enigmatical?

   12.  They bound Jesus, and brought Him into the hall of the
   High-priest.  And wouldest thou learn and know that this also is
   written?  Esaias says, Woe unto their soul, for they have taken evil
   counsel against themselves, saying, Let us bind the Just, for He is
   troublesome to us [1541] .  And truly, Woe unto their soul!  Let us see
   how Esaias was sawn asunder, yet after this the people was restored.
   Jeremias was cast into the mire of the cistern, yet was the wound of
   the Jews healed; for the sin was less, since it was against man.  But
   when the Jews sinned, not against man, but against God in man's nature,
   Woe unto their soul!--Let us bind the Just; could He not then set
   Himself free, some one will say; He, who freed Lazarus from the bonds
   of death on the fourth day, and loosed Peter from the iron bands of a
   prison?  Angels stood ready at hand, saying, Let us burst their bands
   in sunder [1542] ; but they hold back, because their Lord willed to
   undergo it.  Again, He was led to the judgment-seat before the Elders;
   thou hast already the testimony to this, The Lord Himself will come
   into judgment with the ancients of His people, and with the princes
   thereof [1543] .

   13.  But the High-priest having questioned Him, and heard the truth, is
   wroth; and the wicked officer of wicked men smites Him; and the
   countenance, which had shone as the sun, endured to be smitten by
   lawless hands.  Others also come and spit on the face of Him, who by
   spittle had healed the man who was blind from his birth.  Do ye thus
   requite the Lord?  This people is foolish and unwise [1544] .  And the
   Prophet greatly wondering, says, Lord, who hath believed our report
   [1545] ? for the thing is incredible, that God, the Son of God, and the
   Arm of the Lord [1546] , should suffer such things.  But that they who
   are being saved may not disbelieve, the Holy Ghost writes before, in
   the person of Christ, who says, (for He who then spake these things,
   was afterward Himself an actor in them,) I gave My back to the
   scourges; (for Pilate, when he had scourged Him, delivered Him to be
   crucified [1547] ;) and My cheeks to smitings; and My face I turned not
   away from the shame of spittings; saying, as it were, "Though knowing
   before that they will smite Me, I did not even turn My cheek aside; for
   how should I have nerved My disciples against death for truth's sake,
   had I Myself dreaded this?"  I said. He that loveth his life shall lose
   it [1548] :  if I had loved My life, how was I to teach without
   practising what I taught?  First then, being Himself God, He endured to
   suffer these things at the hands of men; that after this, we men, when
   we suffer such things at the hands of men for His sake, might not be
   ashamed.  Thou seest that of these things also the prophets have
   clearly written beforehand.  Many, however, of the Scripture
   testimonies I pass by for want of time, as I said before; for if one
   should exactly search out all, not one of the things concerning Christ
   would be left without witness.

   14.  Having been bound, He came from Caiaphas to Pilate,--is this too
   written? yes; And having bound Him, they led Him away as a present to
   the king of Jarim [1549] .  But here some sharp hearer will object,
   "Pilate was not a king," (to leave for a while the main parts of the
   question,) "how then having bound Him, led they Him as a present to the
   king?"  But read thou the Gospel; When Pilate heard that He was of
   Galilee, he sent Him to Herod [1550] ; for Herod was then king, and was
   present at Jerusalem.  And now observe the exactness of the Prophet;
   for he says, that He was sent as a present; for the same day Pilate and
   Herod were made friends together, for before they were at enmity [1551]
   .  For it became Him who was on the eve of making peace between earth
   and heaven, to make the very men who condemned Him the first to be at
   peace; for the Lord Himself was there present, who reconciles [1552]
   the hearts of the princes of the earth.  Mark the exactness of the
   Prophets, and their true testimony.

   15.  Look with awe then at the Lord who was judged.  He suffered
   Himself to be led and carried by soldiers.  Pilate sat in judgment, and
   He who sitteth on the right hand of the Father, stood and was judged
   [1553] .  The people whom He had redeemed from the land of Egypt, and
   oftimes from other places, shouted against Him, Away with Him, away
   with Him, crucify Him [1554] .  Wherefore, O ye Jews? because He healed
   your blind? or because He made your lame to walk, and bestowed His
   other benefits?  So that the Prophet in amazement speaks of this too,
   Against whom have ye opened your mouth, and against whom have ye let
   loose your tongue [1555] ? and the Lord Himself says in the Prophets,
   Mine heritage became unto Me as a lion in the forest; it gave its voice
   against Me; therefore have I hated it [1556] .  I have not refused
   them, but they have refused Me; in consequence thereof I say, I have
   forsaken My house [1557] .

   16.  When He was judged, He held His peace; so that Pilate was moved
   for Him, and said, Hearest Thou not what these witness against Thee
   [1558] ?  Not that He knew Him who was judged, but he feared his own
   wife's dream which had been reported to him.  And Jesus held His
   peace.  The Psalmist says, And I became as a man that heareth not; and
   in whose mouth are no reproofs [1559] ; and again, But I was as a deaf
   man and heard not; and as a dumb man that openeth not his mouth [1560]
   .  Thou hast before heard concerning this [1561] , if thou rememberest.

   17.  But the soldiers who crowd around mock Him, and their Lord becomes
   a sport to them, and upon their Master they make jests.  When they
   looked on Me, they shaked their heads [1562] .  Yet the figure of
   kingly state appears; for though in mockery, yet they bend the knee.
   And the soldiers before they crucify Him, put on Him a purple robe, and
   set a crown on His head; for what though it be of thorns?  Every king
   is proclaimed by soldiers; and Jesus also must in a figure be crowned
   by soldiers; so that for this cause the Scripture says in the
   Canticles, Go forth, O ye daughters of Jerusalem, and look upon King
   Solomon in the crown wherewith His mother crowned Him [1563] .  And the
   crown itself was a mystery; for it was a remission of sins, a release
   from the curse.

   18.  Adam received the sentence, Cursed is the ground in thy labours;
   thorns and thistles shall it bring forth to thee [1564] .  For this
   cause Jesus assumes the thorns, that He may cancel the sentence; for
   this cause also was He buried in the earth, that the earth which had
   been cursed might receive the blessing instead of a curse.  At the time
   of the sin, they clothed themselves with fig-leaves; for this cause
   Jesus also made the fig-tree the last of His signs.  For when about to
   go to His passion, He curses the fig-tree, not every fig-tree, but that
   one alone, for the sake of the figure; saying, No more let any man eat
   fruit of thee [1565] ; let the doom be cancelled.  And because they
   aforetime clothed themselves with fig-leaves, He came at a season when
   food was not wont to be found on the fig-tree.  Who knows not that in
   winter-time the fig-tree bears no fruit, but is clothed with leaves
   only?  Was Jesus ignorant of this, which all knew?  No, but though He
   knew, yet He came as if seeking; not ignorant that He should not find,
   but shewing that the emblematical curse extended to the leaves only.

   19.  And since we have touched on things connected with Paradise, I am
   truly astonished at the truth of the types.  In Paradise was the Fall,
   and in a Garden was our Salvation.  From the Tree came sin, and until
   the Tree sin lasted.  In the evening, when the Lord walked in the
   Garden, they hid themselves [1566] ; and in the evening the robber is
   brought by the Lord into Paradise.  But some one will say to me, "Thou
   art inventing subtleties; shew me from some prophet the Wood of the
   Cross; except thou give me a testimony from a prophet, I will not be
   persuaded.  Hear then from Jeremias, and assure thyself; I was like a
   harmless lamb led to be slaughtered; did I not know it [1567] ? (for in
   this manner read it as a question, as I have read it; for He who said,
   Ye know that after two days comes the passover, and the Son of Man is
   betrayed to be crucified [1568] , did He not know?) I was like a
   harmless lamb led to be slaughtered; did I not know it? (but what sort
   of lamb? let John the Baptist interpret it, when he says, Behold the
   Lamb of God, that taketh away the sin of the world [1569] .)  They
   devised against Me a wicked device, saying [1570] --(He who knows the
   devices, knew He not the result of them?  And what said they?)--Come,
   and let us place a beam upon His bread [1571] --(and if the Lord reckon
   thee worthy, thou shalt hereafter learn, that His body according to the
   Gospel bore the figure of bread;)--Come then, and let us place a beam
   upon His bread, and cut Him off out of the land of the living;--(life
   is not cut off, why labour ye for nought?)--And His name shall be
   remembered no more.  Vain is your counsel; for before the sun His Name
   [1572] abideth in the Church.  And that it was Life, which hung on the
   Cross, Moses says, weeping, And thy life shall be hanging before thine
   eyes; and thou shalt be afraid day and night, and thou shalt not trust
   thy life [1573] .  And so too, what was just now read as the text,
   Lord, who hath believed our report?

   20.  This was the figure which Moses completed by fixing the serpent to
   a cross, that whoso had been bitten by the living serpent, and looked
   to the brasen serpent, might be saved by believing [1574] .  Does then
   the brazen serpent save when crucified, and shall not the Son of God
   incarnate save when crucified also?  On each occasion life comes by
   means of wood.  For in the time of Noe the preservation of life was by
   an ark of wood.  In the time of Moses the sea, on beholding the
   emblematical rod, was abashed at him who smote it; is then Moses' rod
   mighty, and is the Cross of the Saviour powerless?  But I pass by the
   greater part of the types, to keep within measure.  The wood in Moses'
   case sweetened the water; and from the side of Jesus the water flowed
   upon the wood.

   21.  The beginning of signs under Moses was blood and water; and the
   last of all Jesus' signs was the same.  First, Moses changed the river
   into blood; and Jesus at the last gave forth from His side water with
   blood.  This was perhaps on account of the two speeches, his who judged
   Him, and theirs who cried out against Him; or because of the believers
   and the unbelievers.  For Pilate said, I am innocent and washed his
   hands in water; they who cried out against Him said, His blood be upon
   us [1575] :  there came therefore these two out of His side; the water,
   perhaps, for him who judged Him; but for them that shouted against Him
   the blood.  And again it is to be understood in another way; the blood
   for the Jews, and the water for the Christians:  for upon them as
   plotters came the condemnation from the blood; but to thee who now
   believest, the salvation which is by water.  For nothing has been done
   without a meaning.  Our fathers who have written comments have given
   another reason of this matter.  For since in the Gospels the power of
   salutary Baptism is twofold, one which is granted by means of water to
   the illuminated, and a second to holy martyrs, in persecutions, through
   their own blood, there came out of that saving Side blood and water
   [1576] , to confirm the grace of the confession made for Christ,
   whether in baptism, or on occasions of martyrdom.  There is another
   reason also for mentioning the Side.  The woman, who was formed from
   the side, led the way to sin; but Jesus who came to bestow the grace of
   pardon on men and women alike, was pierced in the side for women, that
   He might undo the sin.

   22.  And whoever will inquire, will find other reasons also; but what
   has been said is enough, because of the shortness of the time, and that
   the attention of my hearers may not become sated.  And yet we never can
   be tired of hearing concerning the crowning of our Lord, and least of
   all in this most holy Golgotha.  For others only hear, but we both see
   and handle.  Let none be weary; take thine armour against the
   adversaries in the cause of the Cross itself; set up the faith of the
   Cross as a trophy against the gainsayers.  For when thou art going to
   dispute with unbelievers concerning the Cross of Christ, first make
   with thy hand the sign of Christ's Cross, and the gainsayer will be
   silenced.  Be not ashamed to confess the Cross; for Angels glory in it,
   saying, We know whom ye seek, Jesus the Crucified [1577] .  Mightest
   thou not say, O Angel, "I know whom ye seek, my Master?"  But, "I," he
   says with boldness, "I know the Crucified."  For the Cross is a Crown,
   not a dishonour.

   23.  Now let us recur to the proof out of the Prophets which I spoke
   of.  The Lord was crucified; thou hast received the testimonies.  Thou
   seest this spot of Golgotha!  Thou answerest with a shout of praise, as
   if assenting.  See that thou recant not in time of persecution.
   Rejoice not in the Cross in time of peace only, but hold fast the same
   faith in time of persecution also; be not in time of peace a friend of
   Jesus, and His foe in time of wars.  Thou receivest now remission of
   thy sins, and the gifts of the King's spiritual bounty; when war shall
   come, strive thou nobly for thy King.  Jesus, the Sinless, was
   crucified for thee; and wilt not thou be crucified for Him who was
   crucified for thee?  Thou art not bestowing a favour, for thou hast
   first received; but thou art returning a favour, repaying thy debt to
   Him who was crucified for thee in Golgotha.  Now Golgotha is
   interpreted, "the place of a skull."  Who were they then, who
   prophetically named this spot Golgotha, in which Christ the true Head
   endured the Cross?  As the Apostle says, Who is the Image of the
   Invisible God; and a little after, and He is the Head of the body, the
   Church [1578] .  And again, The Head of every man is Christ [1579] ;
   and again, Who is the Head of all principality and power [1580] .  The
   Head suffered in "the place of the skull."  O wondrous prophetic
   appellation!  The very name also reminds thee, saying, "Think not of
   the Crucified as of a mere man; He is the Head of all principality and
   power.  That Head which was crucified is the Head of all power, and has
   for His Head the Father; for the Head of the man is Christ, and the
   Head of Christ is God [1581] ."

   24.  Christ then was crucified for us, who was judged in the night,
   when it was cold, and therefore a fire of coals [1582] was laid.  He
   was crucified at the third hour; and from the sixth hour there was
   darkness until the ninth hour [1583] ; but from the ninth hour there
   was light again.  Are these things also written?  Let us inquire.  Now
   the Prophet Zacharias says, And it shall come to pass in that day, that
   there shall not be light, and there shall be cold and frost one day;
   (the cold on account of which Peter warmed himself;) And that day shall
   be known unto the Lord [1584] ; (what, knew He not the other days? days
   are many, but this is the day of the Lord's patience, which the Lord
   made [1585] ;)--And that day shall be known unto the Lord, not day, and
   not night:  what is this dark saying which the Prophet speaks?  That
   day is neither day nor night? what then shall we name it?  The Gospel
   interprets it, by relating the event.  It was not day; for the sun
   shone not uniformly from his rising to his setting, but from the sixth
   hour till the ninth hour, there was darkness at mid-day.  The darkness
   therefore was interposed; but God called the darkness night [1586] .
   Wherefore it was neither day nor night:  for neither was it all light,
   that it should be called day; nor was it all darkness, that it should
   be called night; but after the ninth hour the sun shone forth.  This
   also the Prophet foretels; for after saying, Not day, nor night, he
   added, And at evening time it shall be light [1587] .  Seest thou the
   exactness of the prophets?  Seest thou the truth of the things which
   were written aforetime?

   25.  But dost thou ask exactly at what hour the sun failed [1588] ? was
   it the fifth hour, or the eighth, or the tenth?  Tell, O Prophet, the
   exact time thereof to the Jews, who are unwilling to hear; when shall
   the sun go down?  The Prophet Amos answers, And it shall come to pass
   in that day, saith the Lord God, that the sun shall go down at noon
   (for there was darkness from the sixth hour;) and the light shall grow
   dark over the earth in the day [1589] ."  What sort of season is this,
   O Prophet, and what sort of day?  And I will turn your feasts into
   mourning; for this was done in the days of unleavened bread, and at the
   feast of the Passover:  then afterwards he says, And I will make Him as
   the mourning of an Only Son, and those with Him as a day of anguish
   [1590] ; for in the day of unleavened bread, and at the feast, their
   women were wailing and weeping, and the Apostles had hidden themselves
   and were in anguish.  Wonderful then is this prophecy.

   26.  But, some one will say, "Give me yet another sign; what other
   exact sign is there of that which has come to pass?  Jesus was
   crucified; and He wore but one coat, and one cloak:  now His cloak the
   soldiers shared among themselves, having rent it into four; but His
   coat was not rent, for when rent it would have been no longer of any
   use; so about this lots are cast by the soldiers; thus the one they
   divide, but for the other they cast lots.  Is then this also written?
   They know, the diligent chanters [1591] of the Church, who imitate the
   Angel hosts, and continually sing praises to God:  who are thought
   worthy to chant Psalms in this Golgotha, and to say, They parted My
   garments among them, and upon My vesture they did cast lots [1592] .
   The "lots" were what the soldiers cast [1593] .

   27.  Again, when He had been judged before Pilate, He was clothed in
   red; for there they put on Him a purple robe.  Is this also written?
   Esaias saith, Who is this that cometh from Edom? the redness of His
   garments is from Bosor [1594] ; (who is this who in dishonor weareth
   purple?  For Bosor has some such meaning in Hebrew [1595] .)  Why are
   Thy garments red, and Thy raiment as from a trodden wine-press?  But He
   answers and says, All day long have I stretched forth Mine hands unto a
   disobedient and gainsaying people [1596] .

   28.  He stretched out His hands on the Cross, that He might embrace the
   ends of the world; for this Golgotha is the very centre of the earth.
   It is not my word, but it is a prophet who hath said, Thou hast wrought
   salvation in the midst of the earth [1597] .  He stretched forth human
   hands, who by His spiritual hands had established the heaven; and they
   were fastened with nails, that His manhood, which here the sins of men,
   having been nailed to the tree, and having died, sin might die with it,
   and we might rise again in righteousness.  For since by one man came
   death, by One Man came also life [1598] ; by One Man, the Saviour,
   dying of His own accord:  for remember what He said, I have power to
   lay down My life, and I have power to take it again [1599] .

   29.  But though He endured these things, having come for the salvation
   of all, yet the people returned Him an evil recompense.  Jesus saith, I
   thirst [1600] ,--He who had brought forth the waters for them out of
   the craggy rock; and He asked fruit of the Vine which He had planted.
   But what does the Vine?  This Vine, which was by nature of the holy
   fathers, but of Sodom by purpose of heart;--(for their Vine is of
   Sodom, and their tendrils of Gomorrah [1601] ;)--this Vine, when the
   Lord was athirst, having filled a sponge and put it on a reed, offers
   Him vinegar.  They gave Me also gall for My meat, and in My thirst,
   they gave Me vinegar to drink [1602] .  Thou seest the clearness of the
   Prophets' description.  But what sort of gall put they into My mouth?
   They gave Him, it says, wine mingled with myrrh [1603] .  Now myrrh is
   in taste like gall, and very bitter.  Are these things what ye
   recompense unto the Lord?  Are these thy offerings, O Vine, unto thy
   Master?  Rightly did the Prophet Esaias aforetime bewail you, saying,
   My well-beloved had a vineyard in a hill in a fruitful place; and (not
   to recite the whole) I waited, he says, that it should bring forth
   grapes; I thirsted that it should give wine; but it brought forth
   thorns [1604] ; for thou seest the crown, wherewith I am adorned.  What
   then shall I now decree?  I will command the clouds that they rain no
   rain upon it [1605] .  For the clouds which are the Prophets were
   removed from them, and are for the future in the Church; as Paul says,
   Let the Prophets speak two or three, and let the others judge [1606] ;
   and again, God gave in the Church, some, Apostles, and some, Prophets
   [1607] .  Agabus, who bound his own feet and hands, was a prophet.

   30.  Concerning the robbers who were crucified with Him, it is written,
   And He was numbered with the transgressors [1608] .  Both of them were
   before this transgressors, but one was so no longer.  For the one was a
   transgressor to the end, stubborn against salvation; who, though his
   hands were fastened, smote with blasphemy by his tongue.  When the Jews
   passing by wagged their heads, mocking the Crucified, and fulfilling
   what was written, When they looked on Me, they shaked their heads
   [1609] , he also reviled with them.  But the other rebused the reviler;
   and it was to him the end of life and the beginning of restoration; the
   surrender of his soul a first share in salvation.  And after rebuking
   the other, he says, Lord, remember me [1610] ; for with Thee is my
   account.  Heed not this man, for the eyes of his understanding are
   blinded; but remember me.  I say not, remember my works, for of these I
   am afraid.  Every man has a feeling for his fellow-traveller; I am
   travelling with Thee towards death; remember me, Thy fellow-wayfarer.
   I say not, Remember me now, but, when Thou comest in Thy kingdom.

   31.  What power, O robber, led thee to the light?  Who taught thee to
   worship that despised Man, thy companion on the Cross?  O Light
   Eternal, which gives light to them that are in darkness!  Therefore
   also he justly heard the words, Be of good cheer [1611] ; not that thy
   deeds are worthy of good cheer; but that the King is here, dispensing
   favours.  The request reached unto a distant time; but the grace was
   very speedy.  Verily I say unto thee, This day shalt thou be with Me in
   Paradise; because to-day thou hast heard My voice, and hast not
   hardened thine heart [1612] .  Very speedily I passed sentence upon
   Adam, very speedily I pardon thee.  To him it was said, In the day
   wherein ye eat, ye shall surely die [1613] ; but thou to-day hast
   obeyed the faith, to-day is thy salvation.  Adam by the Tree fell away;
   thou by the Tree art brought into Paradise.  Fear not the serpent; he
   shall not cast thee out; for he is fallen from heaven [1614] .  And I
   say not unto thee, This day shalt thou depart, but, This day shalt thou
   be with Me.  Be of good courage:  thou shalt not be cast out.  Fear not
   the flaming sword; it shrinks from its Lord [1615] .  O mighty and
   ineffable grace!  The faithful Abraham had not yet entered, but the
   robber enters [1616] !  Moses and the Prophets had not yet entered, and
   the robber enters though a breaker of the law.  Paul also wondered at
   this before thee, saying, Where sin abounded, there grace did much more
   abound [1617] .  They who had borne the heat of the day had not yet
   entered; and he of the eleventh hour entered.  Let none murmur against
   the goodman of the house, for he says, Friend, I do thee no wrong; is
   it not lawful for Me to do what I will with Mine own [1618] ?  The
   robber has a will to work righteousness, but death prevents him; I wait
   not exclusively for the work, but faith also I accept.  I am come who
   feed My sheep among the lilies [1619] , I am come to feed them in the
   gardens.  I have found a sheep that was lost [1620] , but I lay it on
   My shoulders; for he believes, since he himself has said, I have gone
   astray like a lost sheep [1621] ; Lord, remember me when Thou comest in
   Thy kingdom.

   32.  Of this garden I sang of old to My spouse in the Canticles, and
   spoke to her thus.  I am come into My garden, My sister, My spouse
   [1622] ; (now in the place where He was crucified was a garden [1623]
   ;) and what takest Thou thence?  I have gathered My myrrh; having drunk
   wine mingled with myrrh, and vinegar, after receiving which, He said,
   It is finished [1624] .  For the mystery has been fulfilled; the things
   that are written have been accomplished; sins are forgiven.  For Christ
   being come an High-Priest of the good things to come, by the greater
   and more perfect tabernacle, not made with hands, that is to say, not
   of this creation, nor yet by the blood of goats and calves, but by His
   own blood, entered in once for all into the holy place, having obtained
   eternal redemption; for if the blood of bulls and of goats, and the
   ashes of an heifer, sprinkling the defiled, sanctifieth to the
   purifying of the flesh, how much more the blood of Christ [1625] ?  And
   again, Having therefore, brethren, boldness to enter into the holiest
   by the blood of Jesus, by a new and living way, which He hath
   consecrated for us, through the veil, that is to say, His flesh [1626]
   .  And because His flesh, this veil, was dishonoured, therefore the
   typical veil of the temple was rent asunder, as it is written, And,
   behold, the veil of the temple was rent in twain from the top to the
   bottom [1627] ; for not a particle of it was left; for since the Master
   said, Behold, your house is left unto you desolate [1628] , the house
   brake all in pieces.

   33.  These things the Saviour endured, and made peace through the Blood
   of His Cross, for things in heaven, and things in earth [1629] .  For
   we were enemies of God through sin, and God had appointed the sinner to
   die.  There must needs therefore have happened one of two things;
   either that God, in His truth, should destroy all men, or that in His
   loving-kindness He should cancel the sentence.  But behold the wisdom
   of God; He preserved both the truth of His sentence, and the exercise
   of His loving-kindness.  Christ took our sins in His body on the tree,
   that we by His death might die to sin, and live unto righteousness
   [1630] .  Of no small account was He who died for us; He was not a
   literal sheep; He was not a mere man; He was more than an Angel; He was
   God made man.  The transgression of sinners was not so great as the
   righteousness of Him who died for them; the sin which we committed was
   not so great as the righteousness which He wrought who laid down His
   life for us,--who laid it down when He pleased, and took it again when
   He pleased.  And wouldest thou know that He laid not down His life by
   violence, nor yielded up the ghost against His will?  He cried to the
   Father, saying, Father, into Thy hands I commend My spirit [1631] ; I
   commend it, that I may take it again.  And having said these things, He
   gave up the ghost [1632] ; but not for any long time, for He quickly
   rose again from the dead.

   34.  The Sun was darkened, because of the Sun of Righteousness [1633]
   .  Rocks were rent, because of the spiritual Rock.  Tombs were opened,
   and the dead arose, because of Him who was free among the dead [1634] ;
   He sent forth His prisoners out of the pit wherein is no water [1635]
   .  Be not then ashamed of the Crucified, but be thou also bold to say,
   He beareth our sins, and endureth grief for us, and with His stripes we
   are healed [1636] .  Let us not be unthankful to our Benefactor.  And
   again; for the transgression of my people was He led to death; and I
   will give the wicked for His burial, and the rich for His death [1637]
   .  Therefore Paul says plainly, that Christ died for our sins according
   to the Scriptures, and that He was buried, and that He hath risen again
   the third day according to the Scriptures [1638] .

   35.  But we seek to know clearly where He has been buried.  Is His tomb
   made with hands?  Is it, like the tombs of kings, raised above the
   ground?  Is the Sepulchre made of stones joined together?  And what is
   laid upon it?  Tell us, O Prophets, the exact truth concerning His tomb
   also, where He is laid, and where we shall seek Him?  And they say,
   Look into the solid rock which ye have hewn [1639] .  Look in and
   behold.  Thou hast in the Gospels In a sepulchre hewn in stone, which
   was hewn out of a rock [1640] .  And what happens next?  What kind of
   door has the sepulchre?  Again another Prophet says, They cut off My
   life in a dungeon [1641] , and cast a stone upon Me.  I, who am the
   Chief corner-stone, the elect, the precious [1642] , lie for a little
   time within a stone--I who am a stone of stumbling to the Jews, and of
   salvation to them who believe.  The Tree of life [1643] , therefore was
   planted in the earth, that the earth which had been cursed might enjoy
   the blessing, and that the dead might be released.

   36.  Let us not then be ashamed to confess the Crucified.  Be the Cross
   our seal made with boldness by our fingers on our brow, and on
   everything; over the bread we eat, and the cups we drink; in our
   comings in, and goings out; before our sleep, when we lie down and when
   we rise up; when we are in the way, and when we are still [1644] .
   Great is that preservative; it is without price, for the sake of the
   poor; without toil, for the sick; since also its grace is from God.  It
   is the Sign of the faithful, and the dread of devils:  for He triumphed
   over them in it, having made a shew of them openly [1645] ; for when
   they see the Cross they are reminded of the Crucified; they are afraid
   of Him, who bruised the heads of the dragon [1646] .  Despise not the
   Seal, because of the freeness of the gift; out for this the rather
   honour thy Benefactor.

   37.  And if thou ever fall into disputation and hast not the grounds of
   proof, yet let Faith remain firm in thee; or rather, become thou well
   learned, and then silence the Jews out of the prophets, and the Greeks
   out of their own fables.  They themselves worship men who have been
   thunderstricken [1647] :  but the thunder when it comes from heaven,
   comes not at random.  If they are not ashamed to worship men
   thunderstricken and abhorred of God, art thou ashamed to worship the
   beloved Son of God, who was crucified for thee?  I am ashamed to tell
   the tales about their so-called Gods, and I leave them because of time;
   let those who know, speak.  And let all heretics also be silenced.  If
   any say that the Cross is an illusion, turn away from him.  Abhor those
   who say that Christ was crucified to our fancy [1648] only; for if so,
   and if salvation is from the Cross, then is salvation a fancy also.  If
   the Cross is fancy, the Resurrection is fancy also; but if Christ be
   not risen, we are yet in our sins [1649] .  If the Cross is fancy, the
   Ascension also is fancy; and if the Ascension is fancy, then is the
   second coming also fancy, and everything is henceforth unsubstantial.

   38.  Take therefore first, as an indestructible foundation, the Cross,
   and build upon it the other articles of the faith.  Deny not the
   Crucified; for, if thou deny Him, thou hast many to arraign thee.
   Judas the traitor will arraign thee first; for he who betrayed Him
   knows that He was condemned to death by the chief-priests and elders.
   The thirty pieces of silver bear witness; Gethsemane bears witness,
   where the betrayal occurred; I speak not yet of the Mount of Olives, on
   which they were with Him at night, praying.  The moon in the night
   bears witness; the day bears witness, and the sun which was darkened;
   for it endured not to look on the crime of the conspirators.  The fire
   will arraign thee, by which Peter stood and warmed himself; if thou
   deny the Cross, the eternal fire awaits thee.  I speak hard words, that
   thou may not experience hard pains.  Remember the swords that came
   against Him in Gethsemane, that thou feel not the eternal sword.  The
   house of Caiaphas [1650] will arraign thee, shewing by its present
   desolation the power of Him who was erewhile judged there.  Yea,
   Caiaphas himself will rise up against thee in the day of judgment, the
   very servant will rise up against thee, who smote Jesus with the palm
   of his hand; they also who bound Him, and they who led Him away.  Even
   Herod shall rise up against thee; and Pilate; as if saying, Why deniest
   thou Him who was slandered before us by the Jews, and whom we knew to
   have done no wrong?  For I Pilate then washed my hands.  The false
   witnesses shall rise up against thee, and the soldiers who arrayed Him
   in the purple robe, and set on Him the crown of thorns, and crucified
   Him in Golgotha, and cast lots for His coat.  Simon the Cyrenian will
   cry out upon thee, who bore the Cross after Jesus.

   39.  From among the stars there will cry out upon thee, the darkened
   Sun; among the things upon earth, the Wine mingled with myrrh; among
   reeds, the Reed; among herbs, the Hyssop; among the things of the sea,
   the Sponge; among trees, the Wood of the Cross;--the soldiers, too, as
   I have said, who nailed Him, and cast lots for His vesture; the soldier
   who pierced His side with the spear; the women who then were present;
   the veil of the temple then rent asunder; the hall of Pilate, now laid
   waste by the power of Him who was then crucified; this holy Golgotha,
   which stands high above us, and shews itself to this day, and displays
   even yet how because of Christ the rocks were then riven [1651] ; the
   sepulchre nigh at hand where He was laid; and the stone which was laid
   on the door, which lies to this day by the tomb; the Angels who were
   then present; the women who worshipped Him after His resurrection;
   Peter and John, who ran to the sepulchre; and Thomas, who thrust his
   hand into His side, and his fingers into the prints of the nails.  For
   it was for our sakes that he so carefully handled Him; and what thou,
   who wert not there present, wouldest have sought, he being present, by
   God's Providence, did seek.

   40.  Thou hast Twelve Apostles, witnesses of the Cross; and the whole
   earth, and the world of men who believe on Him who hung thereon.  Let
   thy very presence here now persuade thee of the power of the
   Crucified.  For who now brought thee to this assembly? what soldiers?
   With what bonds wast thou constrained?  What sentence held thee fast
   here now?  Nay, it was the Trophy of salvation, the Cross of Jesus that
   brought you all together.  It was this that enslaved the Persians, and
   tamed the Scythians; this that gave to the Egyptians, for cats and dogs
   and their manifold errors, the knowledge of God; this, that to this day
   heals diseases; that to this day drives away devils, and overthrows the
   juggleries of drugs and charms.

   41.  This shall appear again with Jesus from heaven [1652] ; for the
   trophy shall precede the king:  that seeing Him whom they pierced
   [1653] , and knowing by the Cross Him who was dishonoured, the Jews may
   repent and mourn; (but they shall mourn tribe by tribe [1654] , for
   they shall repent, when there shall be no more time for repentance;)
   and that we may glory, exulting in the Cross, worshipping the Lord who
   was sent, and crucified for us, and worshipping also God His Father who
   sent Him, with the Holy Ghost:  To whom be glory for ever and ever.
   Amen.
     __________________________________________________________________

   [1484] Gal. vi. 14.

   [1485] Cf. Athanas. (de Incarn. § 18, 49).

   [1486] Rom. v. 17, 18.

   [1487] 1 Tim. ii. 6.

   [1488] 1 Cor. i. 18, 23.

   [1489] Ex. xii. 23.

   [1490] John i. 29.

   [1491] Cf. Cat. i. 3; xvii. 35, 36.

   [1492] 1 Pet. ii. 22, quoted from Isa. liii. 9.

   [1493] Luke xxiii. 14.

   [1494] Matt. xxvii. 24.

   [1495] Luke xxiii. 41.  Cf. Cat. xiii. 30, 31.  The Benedictine Editor
   remarks, "We know not whence Cyril took the notion that the two robbers
   were present at the trial of Jesus."  He may have inferred from the
   words en to auto krimati that the sentence of crucifixion was
   pronounced on them at the same time as on Jesus.

   [1496] dokesis.  Cf. Ignat. Smyrn. § 2:  "He suffered truly, as also He
   raised Himself truly:  not as certain unbelievers say, that He suffered
   in semblance (to dokein auton peponthenai)."  See § 37, below.

   [1497] phantasiodes.  Athanas. c. Apollinar. § 3:  "Supposing the
   exhibition and the endurance of the Passion to be a mere show
   (phantasian)."

   [1498] Matt. xxvii. 63.

   [1499] Cf. iv. 10; x. 19.

   [1500] Matt. v. 28.

   [1501] 1 Pet. ii. 22, 23.

   [1502] Matt. xvi. 22, 23.

   [1503] Ib. xxvi. 2.

   [1504] Ib. xx. 18.

   [1505] Luke ix. 5.

   [1506] Ps. xli. 9.

   [1507] "tas eulogias.  The word has this meaning in Chrysostom and
   Cyril of Alexandria also; afterwards it came to signify consecrated
   bread, distinct from that of the Eucharist.  Vid. Bingham, Antiq. xv.
   4, § 3."  (R.W.C.) The custom of sending the bread of the Eucharist was
   forbidden in the latter part of the 4th century by the Synod of
   Laodicea, Canon 14:  "At Easter the Host shall no more be sent into
   foreign dioceses as eulogiae."  Bp. Hefele (Councils II. p. 308)
   says--"It was a custom in the ancient Church, not indeed to consecrate,
   but to bless those of the several breads of the same form laid on the
   altar which were not needed for the Communion, and to employ them
   partly for the maintenance of the Clergy, and partly for distributing
   them to those of the faithful who did not communicate at the Mass."
   See Eusebius (Hist. Eccles. V. 24), with the note thereon in this
   Series.

   [1508] Matt. xxvi. 25.

   [1509] John xii. 23.

   [1510] See Cat. ii. 14, note 4.

   [1511] John xiii. 31.

   [1512] Ib. xvii. 5.

   [1513] Ib. x. 18.

   [1514] There is so close a resemblance between the remainder of this
   Lecture and the explanation of the same Article of the Creed by
   Rufinus, that "I have no doubt," says the Benedictine Editor, "that
   Rufinus drew from Cyril's fountains."  Cf. Rufin. de Symbolo, § 19,
   sqq.

   [1515] Isa. lii. 15.

   [1516] Cf. Acts ii. 9:  Parthians and Medes and Elamites.  These Jewish
   converts of the day of Pentecost would naturally be the first heralds
   of the Gospel in their respective countries.  On the dispersion of the
   Apostles, "Parthia, according to tradition, was allotted to Thomas as
   his field of labour" (Euseb. Hist. Eccl. III. 1; cf. I. 13).  An
   earlier notice of the tradition is found in the Clementine
   Recognitions, L. IX. c. 29, where the Pseudo-Clement professes to have
   received a letter from "Thomas, who is preaching the Gospel among
   them."

   [1517] Rom. xv. 21, quoted from Isaiah, u s.

   [1518] Gal. iv. 25.

   [1519] Lam. iv. 20:  The breath of our nostrils, the anointed of the
   Lord, was taken in their pits.

   [1520] Ibid.

   [1521] 1 Cor. ii. 4.  The simple style of the New Testament is defended
   by Origen, c. Celsum, iii. 68, and in many other passages.

   [1522] Cyril alludes to the same proverb in the Homily on the
   Paralytic, c. 14:  "Word resists word, but a deed is irresistible."
   The Jerusalem Editor refers to Gregory Nazianzen (Tom. II. p. 596):
   Dogo palaiei pas logos.

   [1523] 1 Cor. i. 23.

   [1524] Ecclus. iv. 31:  Let not thine hand be stretched out to receive,
   and shut when thou shouldest repay.  The passage is quoted in the
   Didaché, c. iv., Barnab. Epist. c. xix., and Constit. Apost. VII. 11.

   [1525] James i. 5.

   [1526] Ps. lxxvii. 19.  The Benedictine Editor, with no authority but
   the Latin version by Grodecq, inserts a quotation of Job ix. 8:  Who
   walketh on the sea, as on a pavement.  Cf. xi. 23.

   [1527] Ps. xxxviii. 11.

   [1528] Ib. lv. 21.

   [1529] Matt. xxvi. 49.

   [1530] Luke xxii. 48.

   [1531] Cf. Phil. Jud. de Plantatione Noë, II § 33:  "And his name was
   called Judah, which being interpreted is "confession to the Lord."  In
   Gen. xlix. 8 the name is differently interpreted:  "Judah, thou art he
   whom thy brethren shall praise."  The root has both senses "to
   confess," and "to praise," which are closely allied since to "confess"
   is to "give God the glory" (Josh. vii. 19).

   [1532] Ps. cix. 1-3.

   [1533] Ps. lix. 6.  The exposition was probably given in a sermon
   preached to the whole congregation, not in these Lectures.

   [1534] Zech. xi. 12.

   [1535] Ib.

   [1536] Ib. xi. 13.

   [1537] Matt. xxvii. 3, 5.

   [1538] Matt. xxvii. 3, 7.

   [1539] Ib. v. 4.

   [1540] Ib. v. 6.

   [1541] Isa. iii. 9:  (R.V.) they have rewarded evil unto themselves.
   Say ye of the righteous, that it shall be well with him/  In the
   Septuagint, from which Cyril quotes, there is an evident interpolation
   of Wisdom ii. 12:  Let us lie in wait for the righteous; because he is
   not for our turn (duschrestos, as in Cyril).

   [1542] Ps. ii. 3.

   [1543] Isa. iii. 14.

   [1544] Deut. xxxii. 6.

   [1545] Isa. liii. 1.

   [1546] Ibid.

   [1547] Isa. l. 6.; Matt. xxvii. 26.

   [1548] John xii. 25.

   [1549] Hosea x. 6:  (R.V.) It also shall be carried unto Assyria for a
   present to king Jareb.  This passage is applied in the same manner to
   Luke xxiii. 7 by Justin M. (Tryph. § 103), Tertullian (c. Marcion. iv.
   42), and Rufinus (de Symbolo, § 21), who adds,--"And rightly does the
   Prophet add the name Jarim,' which means a wild vine,' for Herod
   was...a wild vine, i.e. of an alien stock."  For the various
   interpretations of the name see the Commentaries on Hosea v. 13, and x.
   6; Schrader, Cuneijorm Inscriptions, II. § 439, Driver, Introduction to
   O. T. Literature, p. 283.

   [1550] Luke xxiii. 6, 7.

   [1551] Ibid. xxiii. 12.

   [1552] Job xii. 24:  (R.V.) He taketh away the heart of the chiefs of
   the people of the earth.  The rendering "who reconciles" (ho
   diallasson, Sept.) is forbidden by the context.

   [1553] Some mss. have enescheto or eneicheto, "He submitted to stand."

   [1554] Josh. xix. 15.

   [1555] Isa. lvii. 4.

   [1556] Jer. xii. 8.

   [1557] Ibid. v. 7.

   [1558] Matt. xxvii. 13.

   [1559] Ps. xxxviii. 14.

   [1560] Ibid. v. 13.

   [1561] "Perhaps in some Homily" (Ben. Ed.).

   [1562] Ps. cix. 25.

   [1563] Cant. iii. 11.

   [1564] Gen. iii. 17, 18.  By mistaking one letter in the Hebrew, the
   Seventy give the meaning "in thy labours" instead of "for thy sake."

   [1565] Mark xi. 1.

   [1566] Gen. iii. 8.

   [1567] Jer. xi. 19:  I was like a tame (R.V. gentle) lamb that is led
   to the slaughter; and I knew not that they had devised devices against
   me.  Cyril's interrogative rendering is not admissible.

   [1568] Matt. xxvi. 2.

   [1569] John i. 29.

   [1570] Jer. xi. 19.

   [1571] Ibid.  R.V. Let us destroy the tree with the fruit thereof.  The
   word rendered fruit is literally bread.  The phrase is evidently
   proverbial.  The Hebrew word which means "destroy" is misinterpreted by
   embalomen in the Greek.  Hence arose the fanciful application of the
   passage to the cross laid on the body of Christ to be borne by Him.
   Justin M. (Tryph. lxxii.) charges the Jews with having recently cut out
   the passage because of the supposed reference to Christ.  Tertullian
   (adv. Judæos, c. 10) writes:  "Of course on His body that wood' was
   put; for so Christ has revealed, calling His body bread.'"  He gives
   the same interpretation elsewhere (adv. Marcion. III. 19; IV. 40).  Cf.
   Cyprian (Testimonia ad Quirinum, Lib. II. 15); Athanas. (de Incarn. §
   33).

   [1572] Ps. lxxii. 17.

   [1573] Deut. xxviii. 66.

   [1574] Num. xxi. 9; John iii. 14.  The Jerusalem Editor asks, "How did
   Moses complete the figure by fixing the serpent to a cross?  First he
   set up the wood and fixed it in the earth as a post:  then by putting
   the brazen serpent athwart (plagios, he formed a figure of the Cross."
   Cf. Barnab. Epist. c. xii.; Justin M. (Apol. i. c. 60); Iren. (Hæres.
   IV. c. 2); Tertull. adv. Judæos, c. 10).

   [1575] Matt. xxvii. 24, 25.

   [1576] John xix. 34.  Cf. Cat. iii. 10.  Origen (In Lib. Judic. Hom.
   vii. § 2):  "It is the Baptism of blood alone that can render us purer
   than the Baptism of water has done."  Cf. Origen (in Ev. Matt. Tom.
   xvi. 6):  "If Baptism promises remission of sins, as we have received
   concerning Baptism in water and the Spirit, and if one who has endured
   the Baptism of Martyrdom receives remission of sins, then with good
   reason martyrdom may be called a Baptism."  For a summary of the
   "Patristic Interpretation" of the passage, see Bp. Westcott, Speaker's
   Commentary.)

   [1577] Matt. xxviii. 5.

   [1578] Col. i. 15, 18.

   [1579] 1 Cor. xi. 3.

   [1580] Col. ii. 10.

   [1581] 1 Cor. xi. 3.

   [1582] John xviii. 18.

   [1583] Matt. xxvii. 45.

   [1584] Zech. xiv. 6, 7.

   [1585] Ps. cxviii. 24.

   [1586] Gen. i. 5.

   [1587] Zech. xiv. 7.  Cf. Euseb. (Dem. Evang. x. 7):  "It was not day,
   because of the noon-tide darkness:  and again it was not night, because
   of the day which followed upon it, which he represented by a sign in
   saying, at evening time there shall be light.

   [1588] exelipen.  See Cat. x. 19, note 2.  Acta Pilati. c. xi.

   [1589] Amos viii. 9.  Cf. Euseb. (Dem. Ev. x. 6).

   [1590] Amos viii. 10.

   [1591] Synod of Laodicea, Can. xvi. 15:  "Besides the appointed
   singers, who mount the ambo and sing from the book, others shall not
   sing in the Church."  Hefele thinks that this was not intended to
   forbid the laity to take any part in the Church music, but only to
   forbid those who were not cantors to take the lead.  See Bingham,
   Antiquities, III. c. 7; XIV. c. 1.

   [1592] Ps. xxii. 18, quoted in John xix. 24.

   [1593] kleros de en ho lachmos.  Bishop Hall, Contemplations, Book IV.
   32, speaks of the soldiers' "barbarous sortitions."  The technical term
   is "sortilege."  Cf. Evang. Pet. § 4; Justin M. Dial. 97.

   [1594] Isa. lxiii. 1, 2.

   [1595] Bozrah means a "sheepfold," and is the name of a city in
   Idumea.  Cyril's interpretation rests on a false derivation.

   [1596] Isa. lxv. 2.  "It is a commonplace in patristic literature that
   the Crucifixion was prefigured by Isa. lxv. 2."  (Dr. C. Taylor, Hermas
   and the Four Gospels, p. 49.)  Cf. Barnab. Epist. c. xii.; Didache
   xvi.; Justin M. (Apolog. I. c. 35; Tryph. cc. 97, 114); Tertull.
   (contra Jud. xii); Irenæ. IV. xxxiii. 12.

   [1597] Ps. lxxiv. 12.  The passage does not refer to Palestine
   especially:  "in the midst of the earth" is equivalent to "in the sight
   of all nations."  Cf. Orac. Sibyll. viii. 302:  "He shall spread out
   His hands, and span the whole world," quoted by Dr. Taylor, "The
   Teaching," p. 103.

   [1598] Rom. v. 12, 17.

   [1599] John x. 18.

   [1600] Ib. ix. 28.

   [1601] Deut. xxxii. 32.

   [1602] Ps. lxix. 21.

   [1603] Mark xv. 23.

   [1604] Isa. v. 1, 2.

   [1605] Ib. v. 6.  Cf. Tertull. adv. Marcion. III. c. 23; contra Jud. c.
   13:  "The clouds being celestial benefits which were commanded not to
   be forthcoming to the house of Israel; for it had borne thorns,'
   whereof that house of Israel had wrought a crown for Christ."
   Constitt. Apost. VI. § 5:  "He has taken away from them the Holy Spirit
   and the prophetic rain, and has replenished His Church with spiritual
   grace."

   [1606] 1 Cor. xiv. 29.

   [1607] Eph. iv. 11.

   [1608] Isa. liii. 12.

   [1609] Ps. cix. 25.

   [1610] Luke xxiii. 40. ff.

   [1611] tharsei.  An addition to the text of Luke xxiii. 43 in Codex
   Bezae.

   [1612] Ps. xcv. 7, 8.

   [1613] Gen. ii. 17.

   [1614] Luke x. 18.

   [1615] Gen. iii. 24.  S. Ambrose (Ps. cxix. Serm. xx. § 12):  "All who
   desire to return to Paradise must be tried by fire:  for not in vain
   the Scripture saith that when Adam and Eve were driven out of their
   abode in Paradise, God placed at the gate of Eden a flaming sword which
   turned every way."

   [1616] Cf. Iren. V. c. 5, § 1; Athan. (Expos. Fid. c. i.):  "He shewed
   us....an entrance into Paradise from which Adam was cast out, and into
   which he entered again by means of the thief."  S. Leo (de Pass. Dom.
   Serm. II. c. 1):  "Excedit humanam conditionem ista promissio:  nec tam
   de ligno Crucis, quam de throno editur potestatis."

   [1617] Rom. v. 20.

   [1618] Matt. xx. 12 ff.

   [1619] Cant. vi. 3.

   [1620] Luke xv. 5, 6.

   [1621] Ps. cxix. 176.

   [1622] Cant. v. 1.

   [1623] John xix. 41.

   [1624] Ib. 30.

   [1625] Heb. ix. 11.

   [1626] Ib. x. 19.

   [1627] Matt. xxvii. 51.

   [1628] Ib. xxiii. 38.

   [1629] Col. i. 20.

   [1630] 1 Pet. ii. 24.

   [1631] Luke xxiii. 46.

   [1632] Matt. xxvii. 50.

   [1633] Mal. iv. 2.

   [1634] Ps. lxxxviii. 5.

   [1635] Zech. ix. 11.

   [1636] Isa. liii. 4, 5.

   [1637] Ib. vv. 8, 9.

   [1638] 1 Cor. xv. 3, 4.

   [1639] Isa. li. 1.

   [1640] Matt. xxvii. 60; Mark xv. 46; Luke xxiii. 50.

   [1641] Lam. iii. 53:  en lakko, "in a pit," or "well."  Cf. Jer.
   xxxvii. 16.

   [1642] 1 Pet. ii. 6.

   [1643] Gen. ii. 9; iii. 22.  Methodius (Sympos. ix. c. 3):  "He that
   hath not believed in Christ, nor hath understood that He is the first
   principle and the Tree of Life, &c."

   [1644] Cf. Cat. iv. 14, note 3; Euseb. (Dem. Ev. ix. 14).

   [1645] Col. ii. 15.

   [1646] Ps. lxxiv. 13.

   [1647] See Cat. vi. 11, note 2.

   [1648] kata phantasian.  Cf. Ignat. Trall. 9, 10; Cat. iv. 9; xiii. 4.

   [1649] 1 Cor. xv. 17.

   [1650] The house of Caiaphas and Pilate's Prætorium (§ 41), and Mount
   Zion itself (Cat. xvi. 18), on which they both stood are described by
   Cyril as being in his time ruined and desolate.  Eusebius (Dem. Ev.
   VIII. 406), referring to the prophecy of Micah (iii. 12), repeated by
   Jeremiah (xxvi. 18), that Zion shall be plowed as a field, and
   Jerusalem shall become heaps, testifies that he had seen with his own
   eyes the place being ploughed and sown by strangers, and adds that in
   his own time the stones for both public and private buildings were
   taken from the ruins.  The Bordeaux Pilgrim (333 a.d.) says, "It is
   evident where the house of Caiaphas the Priest was; and there is still
   the pillar at which Christ was scourged:"  this pillar is described by
   Jerome (Ep. 86) as supporting the portico of the Church which by his
   time had been built on the spot.  Prudentius circ. 400 a.d.):-- "Impia
   blasphemi cecidit domus alta Caiphae.... Vinctus in his Dominus stetit
   ædibus atque columnae Annexus tergum dedit ut servile flagellis.
   Perstat adhuc, templumque gerit veneranda columna." (Benedictine
   Editor.)

   [1651] Cf. Lucian. Antioch. ap. Rufin. Hist. Eccl. ix. c. 6; "Golothana
   rupes sub patibuli onere disrupta."

   [1652] Cf. Cat. xv. 22.

   [1653] Zech. xii. 10.

   [1654] Ib. v. 12.
     __________________________________________________________________

   Lecture XIV.

   On the Words, And Rose Again from the Dead on the Third Day, and
   Ascended into the Heavens, and Sat on the Right Hand of the Father.

   1 Cor. xv. 1-4

   Now I make known unto you, brethren, the gospel which I preached unto
   you....that He hath been raised on the third day according to the
   Scriptures, &c.

   Rejoice, O Jerusalem, and keep high festival, all ye that love Jesus;
   for He is risen.  Rejoice, all ye that mourned before [1655] , when ye
   heard of the daring and wicked deeds of the Jews:  for He who was
   spitefully entreated of them in this place is risen again.  And as the
   discourse concerning the Cross was a sorrowful one, so let the good
   tidings of the Resurrection bring joy to the hearers.  Let mourning be
   turned into gladness, and lamentation to joy:  and let our mouth be
   filled with joy and gladness, because of Him, who after His
   resurrection, said Rejoice [1656] .  For I know the sorrow of Christ's
   friends in these past days; because, as our discourse stopped short at
   the Death and the Burial, and did not tell the good tidings of the
   Resurrection, your mind was in suspense, to hear what you were longing
   for.

   Now, therefore, the Dead is risen, He who was free among the dead
   [1657] , and the deliverer of the dead.  He who in dishonour wore
   patiently the crown of thorns, even He arose, and crowned Himself with
   the diadem of His victory over death.

   2.  As then we set forth the testimonies concerning His Cross, so come
   let us now verify the proofs of His Resurrection also:  since the
   Apostle before us [1658] affirms, He was buried, and has been raised on
   the third day according to the Scriptures.  As an Apostle, therefore,
   has sent us back to the testimonies of the Scriptures, it is good that
   we should get full knowledge of the hope of our salvation; and that we
   should learn first whether the divine Scriptures tell us the season of
   His resurrection, whether it comes in summer or in autumn, or after
   winter; and from what kind of place the Saviour has risen, and what has
   been announced in the admirable Prophets as the name of the place of
   the Resurrection, and whether the women, who sought and found Him not,
   afterwards rejoice at finding Him; in order that when the Gospels are
   read, the narratives of these holy Scriptures may not be thought fables
   nor rhapsodies.

   3.  That the Saviour then was buried, ye have heard distinctly in the
   preceding discourse, as Isaiah saith, His burial shall be in peace
   [1659] :  for in His burial He made peace between heaven and earth,
   bringing sinners unto God:  and, that the righteous is taken out of the
   way of unrighteousness [1660] :  and, His burial shall be in peace:
   and, I will give the wicked for His burial [1661] .  There is also the
   prophecy of Jacob saying in the Scriptures, He lay down and couched as
   a lion, and as a lion's whelp:  who shall rouse Him up [1662] ?  And
   the similar passage in Numbers, He couched, He lay down as a lion, and
   as a lion's whelp [1663] .  The Psalm also ye have often heard, which
   says, And Thou hast brought me down into the dust of death [1664] .
   Moreover we took note of the spot, when we quoted the words, Look unto
   the rock, which ye have hewn [1665] .  But now let the testimonies
   concerning His resurrection itself go with us on our way.

   4.  First, then, in the 11th Psalm He says, For the misery of the poor,
   and the sighing of the needy, now will I arise, saith the Lord [1666]
   .  But this passage still remains doubtful with some:  for He often
   rises up also in anger [1667] , to take vengeance upon His enemies.

   Come then to the 15th Psalm, which says distinctly:  Preserve Me, O
   Lord, for in Thee have I put my trust [1668] :  and after this, their
   assemblies of blood will I not join, nor make mention of their names
   between my lips [1669] ; since they have refused me, and chosen Cæsar
   as their king [1670] :  and also the next words, I foresaw the Lord
   alway before Me, because He is at My right hand, that I may not be
   moved [1671] :  and soon after Yea and even until night my reins
   chastened me [1672] .  And after this He says most plainly, For Thou
   wilt not leave My soul in hell [1673] ; neither wilt Thou suffer Thine
   Holy One to see corruption.  He said not, neither wilt Thou suffer
   Thine Holy One to see death, since then He would not have died; but
   corruption, saith He, I see not, and shall not abide in death.  Thou
   hast made known to Me the ways of life [1674] .  Behold here is plainly
   preached a life after death.  Come also to the 29th Psalm, I will extol
   Thee, O Lord, for Thou hast lifted Me up, and hast not made My foes to
   rejoice over Me [1675] .  What is it that took place?  Wert thou
   rescued from enemies, or wert thou released when about to be smitten?
   He says himself most plainly, O Lord, Thou hast brought up My soul from
   hell [1676] .  There he says, Thou wilt not leave, prophetically:  and
   here he speaks of that which is to take place as having taken place,
   Thou hast brought up.  Thou hast saved Me from them that go down into
   the pit [1677] .  At what time shall the event occur?  Weeping shall
   continue for the evening, and joy cometh in the morning [1678] :  for
   in the evening was the sorrow of the disciplines, and in the morning
   the joy of the resurrection.

   5.  But wouldst thou know the place also?  Again He saith in Canticles,
   I went down into the garden of nuts [1679] ; for it was a garden where
   He was crucified [1680] .  For though it has now been most highly
   adorned with royal gifts, yet formerly it was a garden, and the signs
   and the remnants of this remain.  A garden enclosed, a fountain sealed
   [1681] , by the Jews who said, We remember that that deceiver said
   while He was yet alive, After three days, I will rise:  command,
   therefore, that the sepulchre be made sure; and further on, So they
   went, and made the sepulchre sure, sealing the stone with the guard
   [1682] .  And aiming well at these, one saith, and in rest Thou shalt
   judge them [1683] .  But who is the fountain that is sealed, or who is
   interpreted as being a well-spring of living water [1684] ?  It is the
   Saviour Himself, concerning whom it is written, For with Thee is the
   fountain of life [1685] .

   6.  But what says Zephaniah in the person of Christ to the disciples?
   Prepare thyself, be rising at the dawn:  all their gleaning is
   destroyed [1686] :  the gleaning, that is, of the Jews, with whom there
   is not a cluster, nay not even a gleaning of salvation left; for their
   vine is cut down.  See how He says to the disciples, Prepare thyself,
   rise up at dawn:  at dawn expect the Resurrection.

   And farther on in the same context of Scripture He says, Therefore wait
   thou for Me, saith the Lord, until the day of My Resurrection at the
   Testimony [1687] .  Thou seest that the Prophet foresaw the place also
   of the Resurrection, which was to be surnamed "the Testimony."  For
   what is the reason that this spot of Golgotha and of the Resurrection
   is not called, like the rest of the Churches, a Church, but a
   Testimony?  Why, perhaps, it was because of the Prophet, who had said,
   until the day of My Resurrection at the Testimony.

   7.  And who then is this, and what is the sign of Him that rises?  In
   the words of the Prophet that follow in the same context, He says
   plainly, For then will I turn to the peoples a language [1688] :
   since, after the Resurrection, when the Holy Ghost was sent forth the
   gift of tongues was granted, that they might serve the Lord under one
   yoke [1689] .  And what other token is set forth in the same Prophet,
   that they should serve the Lord under one yoke?  From beyond the rivers
   of Ethiopia they shall bring me offerings [1690] .  Thou knowest what
   is written in the Acts, when the Ethiopian eunuch came from beyond the
   rivers of Ethiopia [1691] .  When therefore the Scriptures tell both
   the time and the peculiarity of the place, when they tell also the
   signs which followed the Resurrection, have thou henceforward a firm
   faith in the Resurrection, and let no one stir thee from confessing
   Christ risen from the dead [1692] .

   8.  Now take also another testimony in the 87th Psalm, where Christ
   speaks in the Prophets, (for He who then spoke came afterwards among
   us):  O Lord, God of My salvation, I have cried day and night before
   Thee, and a little, farther on, I became as it were a man without help,
   free among the dead [1693] .  He said not, I became a man without help;
   but, as it were a man without help.  For indeed He was crucified not
   from weakness, but willingly and His Death was not from involuntary
   weakness.  I was counted with them that go down into the pit [1694] .
   And what is the token?  Thou hast put away Mine acquaintance far from
   Me [1695] (for the disciples have fled).  Wilt Thou shew wonders to the
   dead [1696] ?  Then a little while afterwards:  And unto Thee have I
   cried, O Lord; and in the morning shall my prayer come before Thee
   [1697] .  Seest thou how they shew the exact point of the Hour, and of
   the Passion and of the Resurrection?

   9.  And whence hath the Saviour risen?  He says in the Song of Songs:
   Rise up, come, My neighbour [1698] :  and in what follows, in a cave of
   the rock [1699] !  A cave of the rock He called the cave which was
   erewhile before the door of the Saviour's sepulchre, and had been hewn
   out of the rock itself, as is wont to be done here in front of the
   sepulchres.  For now it is not to be seen, since the outer cave was cut
   away at that time for the sake of the present adornment.  For before
   the decoration of the sepulchre by the royal munificence, there was a
   cave in the front of the rock [1700] .  But where is the rock that had
   in it the cave?  Does it lie near the middle of the city, or near the
   walls and the outskirts?  And whether is it within the ancient walls,
   or within the outer walls which were built afterwards?  He says then in
   the Canticles:  in a cave of the rock, close to the outer wall [1701] .

   10.  At what season does the Saviour rise?  Is it the season of summer,
   or some other?  In the same Canticles immediately before the words
   quoted He says, The winter is past, the rain is past and gone [1702] ;
   the flowers appear on the earth; the time of the pruning is come [1703]
   .  Is not then the earth full of flowers now, and are they not pruning
   the vines?  Thou seest how he said also that the winter is now past.
   For when this month Xanthicus [1704] is come, it is already spring.
   And this is the season, the first month with the Hebrews, in which
   occurs the festival of the Passover, the typical formerly, but now the
   true.  This is the season of the creation of the world:  for then God
   said, Let the earth bring forth herbage of grass, yielding seed after
   his kind and after his likeness [1705] .  And now, as thou seest,
   already every herb is yielding seed.  And as at that time God made the
   sun and moon and gave them courses of equal day (and night), so also a
   few days since was the season of the equinox.

   At that time God said, let us make man after our image and after our
   likeness [1706] .  And the image he received, but the likeness through
   his disobedience he obscured.  At the same season then in which he lost
   this the restoration also took place.  At the same season as the
   created man through disobedience was cast out of Paradise, he who
   believed was through obedience brought in.  Our Salvation then took
   place at the same season as the Fall:  when the flowers appeared, and
   the pruning was come.

   11.  A garden was the place of His Burial, and a vine that which was
   planted there:  and He hath said, I am the vine [1707] !  He was
   planted therefore in the earth in order that the curse which came
   because of Adam might be rooted out.  The earth was condemned to thorns
   and thistles:  the true Vine sprang up out of the earth, that the
   saying might be fulfilled, Truth sprang up out of the earth, and
   righteousness looked down from heaven [1708] .  And what will He that
   is buried in the garden say?  I have gathered My myrrh with My spices:
   and again, Myrrh and aloes, with all chief spices [1709] .  Now these
   are the symbols of the burying; and in the Gospels it is said, The
   women came unto the sepulchre bringing the spices which they had
   prepared [1710] :  Nicodemus also bringing a mixture of myrrh and aloes
   [1711] .  And farther on it is written, I did eat My bread with My
   honey [1712] :  the bitter before the Passion, and the sweet after the
   Resurrection.  Then after He had risen He entered through closed
   doors:  but they believed not that it was He:  for they supposed that
   they beheld a spirit [1713] .  But He said, Handle Me and see.  Put
   your fingers into the print of the nails, as Thomas required.  And
   while they yet believed not for joy, and wondered, He said unto them,
   Have ye here anything to eat?  And they gave Him a piece of a broiled
   fish and honeycomb [1714] .  Seest thou how that is fulfilled, I did
   eat My bread with My honey.

   12.  But before He entered through the closed doors, the Bridegroom and
   Suitor [1715] of souls was sought by those noble and brave women.  They
   came, those blessed ones, to the sepulchre, and sought Him Who had been
   raised, and the tears were still dropping from their eyes, when they
   ought rather to have been dancing with joy for Him that had risen.
   Mary came seeking Him, according to the Gospel, and found Him not:  and
   presently she heard from the Angels, and afterwards saw the Christ.
   Are then these things also written?  He says in the Song of Songs, On
   my bed I sought Him whom my soul loved.  At what season?  By night on
   my bed I sought Him Whom my soul loved:  Mary, it says, came while it
   was yet dark.  On my bed I sought Him by night, I sought Him, and I
   found Him not [1716] .  And in the Gospels Mary says, They have taken
   away my Lord, and I know not where they have laid Him [1717] .  But the
   Angels being then present cure their want of knowledge; for they said,
   Why seek ye the living among the dead [1718] ?  He not only rose, but
   had also the dead with Him when He rose [1719] .  But she knew not, and
   in her person the Song of Songs said to the Angels, Saw ye Him Whom my
   soul loved?  It was but a little that I passed from them (that is, from
   the two Angels), until I found Him Whom my soul loved.  I held Him, and
   would not let Him go [1720] .

   13.  For after the vision of the Angels, Jesus came as His own Herald;
   and the Gospel says, And behold Jesus met them, saying, All hail! and
   they came and took hold of His feet [1721] .  They took hold of Him,
   that it might be fulfilled, I will hold Him, and will not let Him go.
   Though the woman was weak in body, her spirit was manful.  Many waters
   quench not love, neither do rivers drown it [1722] ; He was dead whom
   they sought, yet was not the hope of the Resurrection quenched.  And
   the Angel says to them again, Fear not ye; I say not to the soldiers,
   fear not, but to you [1723] ; as for them, let them be afraid, that,
   taught by experience, they may bear witness and say, Truly this was the
   Son of God [1724] ; but you ought not to be afraid, for perfect love
   casteth out fear [1725] .  Go, tell His disciples that He is risen
   [1726] ; and the rest.  And they depart with joy, yet full of fear; is
   this also written? yes, the second Psalm, which relates the Passion of
   Christ, says, Serve the Lord with fear, and rejoice unto Him with
   trembling [1727] ;--rejoice, because of the risen Lord; but with
   trembling, because of the earthquake, and the Angel who appeared as
   lightning.

   14.  Though, therefore, Chief Priests and Pharisees through Pilate's
   means sealed the tomb; yet the women beheld Him who was risen.  And
   Esaias knowing the feebleness of the Chief Priests, and the women's
   strength of faith, says, Ye women, who come from beholding, come hither
   [1728] ; for the people hath no understanding;--the Chief Priests want
   understanding, while women are eye-witnesses.  And when the soldiers
   came into the city to them, and told them all that had come to pass,
   they said to them, Say ye, His disciples came by night, and stole Him
   away while we slept [1729] ?  Well therefore did Esaias foretell this
   also, as in their persons, But tell us, and relate to us another deceit
   [1730] .  He who rose again, is up, and for a gift of money they
   persuade the soldiers; but they persuade not the kings of our time.
   The soldiers then surrendered the truth for silver; but the kings of
   this day have, in their piety, built this holy Church of the
   Resurrection of God our Saviour, inlaid with silver and wrought with
   gold, in which we are assembled [1731] ; and embellished it with the
   treasures of silver and gold and precious stones.  And if this come to
   the governor's ears, they say, we will persuade him [1732] .  Yea,
   though ye persuade the soldiers, yet ye will not persuade the world;
   for why, as Peter's guards were condemned when he escaped out of the
   prison, were not they also who watched Jesus Christ condemned?  Upon
   the former, sentence was pronounced by Herod, for they were ignorant
   and had nothing to say for themselves; while the latter, who had seen
   the truth, and concealed it for money, were protected by the Chief
   Priests.  Nevertheless, though but a few of the Jews were persuaded at
   the time, the world became obedient.  They who hid the truth were
   themselves hidden; but they who received it were made manifest by the
   power of the Saviour, who not only rose from the dead, but also raised
   the dead with Himself.  And in the person of these the Prophet Osee
   says plainly, After two days will He revive us, and in the third day we
   shall rise again, and shall live in His sight [1733] .

   15.  But since the disobedient Jews will not be persuaded by the Divine
   Scriptures, but forgetting all that is written gainsay the Resurrection
   of Jesus, it were good to answer them thus:  On what ground, while you
   say that Eliseus and Elias raised the dead, do you gainsay the
   Resurrection of our Saviour?  Is it that we have no living witnesses
   now out of that generation to what we say?  Well, do you also bring
   forward witnesses of the history of that time.  But that is
   written;--so is this also written:  why then do ye receive the one, and
   reject the other?  They were Hebrews who wrote that history; so were
   all the Apostles Hebrews:  why then do ye disbelieve the Jews [1734] ?
   Matthew who wrote the Gospel wrote it in the Hebrew tongue [1735] ; and
   Paul the preacher was a Hebrew of the Hebrews; and the twelve Apostles
   were all of Hebrew race:  then fifteen Bishops of Jerusalem were
   appointed in succession from among the Hebrews [1736] .  What then is
   your reason for allowing your own accounts, and rejecting ours, though
   these also are written by Hebrews from among yourselves.

   16.  But it is impossible, some one will say, that the dead should
   rise; and yet Eliseus twice raised the dead,--when he was alive, and
   also when dead.  Do we then believe, that when Eliseus was dead, a dead
   man who was cast upon him and touched him, arose and is Christ not
   risen?  But in that case, the dead man who touched Eliseus, arose, yet
   he who raised him continued nevertheless dead:  but in this case both
   the Dead of whom we speak Himself arose, and many dead were raised
   without having even touched Him.  For many bodies of the Saints which
   slept arose, and they came out of the graves after His Resurrection,
   and went into the Holy City [1737] , (evidently this city, in which we
   now are [1738] ,) and appeared unto many.  Eliseus then raised a dead
   man, but he conquered not the world; Elias raised a dead man, but
   devils are not driven away in the name of Elias.  We are not speaking
   evil of the Prophets, but we are celebrating their Master more highly;
   for we do not exalt our own wonders by disparaging theirs; for theirs
   also are ours; but by what happened among them, we win credence for our
   own.

   17.  But again they say, "A corpse then lately dead was raised by the
   living; but shew us that one three days dead can possibly arise, and
   that a man should be buried, and rise after three days."  If we seek
   for Scripture testimony in proof of such facts, the Lord Jesus Christ
   Himself supplies it in the Gospels, saying, For as Jonas was three days
   and three nights in the whale's belly; so shall the Son of man be three
   days and three nights in the heart of the earth [1739] .  And when we
   examine the story of Jonas, great is the force [1740] of the
   resemblance.  Jesus was sent to preach repentance; Jonas also was
   sent:  but whereas the one fled, not knowing what should come to pass;
   the other came willingly, to give repentance unto salvation.  Jonas was
   asleep in the ship, and snoring amidst the stormy sea; while Jesus also
   slept, the sea, according to God's providence [1741] , began to rise,
   to shew in the sequel the might of Him who slept.  To the one they
   said, Why art thou snoring?  Arise, call upon thy God, that God may
   save us [1742] ; but in the other case they say unto the Master, Lord,
   save us [1743] .  Then they said, Call upon thy God; here they say,
   save Thou.  But the one says, Take me, and cast me into the sea; so
   shall the sea be calm unto you [1744] ; the other, Himself rebuked the
   winds and the sea, and there was a great calm [1745] .  The one was
   cast into a whale's belly:  but the other of His own accord went down
   thither, where the invisible whale of death is.  And He went down of
   His own accord, that death might cast up those whom he had devoured,
   according to that which is written, I will ransom them from the power
   of the grave; and from the hand of death I will redeem them [1746] .

   18.  At this point of our discourse, let us consider whether is harder,
   for a man after having been buried to rise again from the earth, or for
   a man in the belly of a whale, having come into the great heat of a
   living creature, to escape corruption.  For what man knows not, that
   the heat of the belly is so great, that even bones which have been
   swallowed moulder away?  How then did Jonas, who was three days and
   three nights in the whale's belly, escape corruption?  And, seeing that
   the nature of all men is such that we cannot live without breathing, as
   we do, in air, how did he live without a breath of this air for three
   days?  But the Jews make answer and say, The power of God descended
   with Jonas when he was tossed about in hell.  Does then the Lord grant
   life to His own servant, by sending His power with him, and can He not
   grant it to Himself as well?  If that is credible, this is credible
   also; if this is incredible, that also is incredible.  For to me both
   are alike worthy of credence.  I believe that Jonas was preserved, for
   all things are possible with God [1747] ; I believe that Christ also
   was raised from the dead; for I have many testimonies of this, both
   from the Divine Scriptures, and from the operative power even at this
   day [1748] of Him who arose,--who descended into hell alone, but
   ascended thence with a great company; for He went down to death, and
   many bodies of the saints which slept arose [1749] through Him.

   19.  Death was struck with dismay on beholding a new visitant descend
   into Hades, not bound by the chains of that place.  Wherefore, O
   porters of Hades, were ye scared at sight of Him?  What was the
   unwonted fear that possessed you?  Death fled, and his flight betrayed
   his cowardice.  The holy prophets ran unto Him, and Moses the Lawgiver,
   and Abraham, and Isaac, and Jacob; David also, and Samuel, and Esaias,
   and John the Baptist, who bore witness when he asked, Art Thou He that
   should come, or look we for another [1750] ?  All the Just were
   ransomed, whom death had swallowed; for it behoved the King whom they
   had proclaimed, to become the redeemer of His noble heralds.  Then each
   of the Just said, O death, where is thy victory?  O grave, where is thy
   sting [1751] ?  For the Conqueror hath redeemed us.

   20.  Of this our Saviour the Prophet Jonas formed the type, when he
   prayed out of the belly of the whale, and said, I cried in my
   affliction, and so on; out of the belly of hell [1752] , and yet he was
   in the whale; but though in the whale, he says that he is in Hades; for
   he was a type of Christ, who was to descend into Hades.  And after a
   few words, he says, in the person of Christ, prophesying most clearly,
   My head went down to the chasms of the mountains [1753] ; and yet he
   was in the belly of the whale.  What mountains then encompass thee?  I
   know, he says, that I am a type of Him, who is to be laid in the
   Sepulchre hewn out of the rock.  And though he was in the sea, Jonas
   says, I went down to the earth, since he was a type of Christ, who went
   down into the heart of the earth.  And foreseeing the deeds of the Jews
   who persuaded the soldiers to lie, and told them, Say that they stole
   Him away, he says, By regarding lying vanities they forsook their own
   mercy [1754] .  For He who had mercy on them came, and was crucified,
   and rose again, giving His own precious blood both for Jews and
   Gentiles; yet say they, Say that they stole Him away, having regard to
   lying vanities [1755] .  But concerning His Resurrection, Esaias also
   says, He who brought up from the earth the great Shepherd of the sheep
   [1756] ; he added the word, great, lest He should be thought on a level
   with the shepherds who had gone before Him.

   21.  Since then we have the prophecies, let faith abide with us.  Let
   them fall who fall through unbelief, since they so will; but thou hast
   taken thy stand on the rock of the faith in the Resurrection.  Let no
   heretic ever persuade thee to speak evil of the Resurrection.  For to
   this day the Manichees say, that, the resurrection of the Saviour was
   phantom-wise, and not real, not heeding Paul who says, Who was made of
   the seed of David according to the flesh; and again, By the
   resurrection of Jesus Christ our Lord from the dead [1757] .  And again
   he aims at them, and speaks thus, Say not in thine heart, who shall
   ascend into heaven; or who shall descend into the deep? that is, to
   bring up Christ from the dead [1758] ; and in like manner warning as he
   has elsewhere written again, Remember Jesus Christ raised from the dead
   [1759] ; and again, And if Christ be not risen, then is our preaching
   vain, and your faith also vain.  Yea, and we are found false witnesses
   of God; because we testified of God that He raised up Christ, whom He
   raised not up [1760] .  But in what follows he says, But now is Christ
   risen from the dead, the first fruits of them that are asleep [1761]
   ;--And He was seen of Cephas, then of the twelve; (for if thou believe
   not the one witness, thou hast twelve witnesses;) then He was seen of
   above five hundred brethren at once [1762] ; (if they disbelieve the
   twelve, let them admit the five hundred;) after that He was seen of
   James [1763] , His own brother, and first Bishop of this diocese.
   Seeing then that such a Bishop originally [1764] saw Christ Jesus when
   risen, do not thou, his disciple, disbelieve him.  But thou sayest that
   His brother James was a partial witness; afterwards He was seen also of
   me [1765] Paul, His enemy; and what testimony is doubted, when an enemy
   proclaims it?  "I, who was before a persecutor [1766] , now preach the
   glad tidings of the Resurrection."

   22.  Many witnesses there are of the Saviour's resurrection.--The
   night, and the light of the full moon; (for that night was the
   sixteenth [1767] ;) the rock of the sepulchre which received Him; the
   stone also shall rise up against the face of the Jews, for it saw the
   Lord; even the stone which was then rolled away [1768] , itself bears
   witness to the Resurrection, lying there to this day.  Angels of God
   who were present testified of the Resurrection of the Only-begotten:
   Peter and John, and Thomas, and all the rest of the Apostles; some of
   whom ran to the sepulchre, and saw the burial-clothes, in which He was
   wrapped before, lying there after the Resurrection; and others handled
   His hands and His feet, and beheld the prints of the nails; and all
   enjoyed together that Breath of the Saviour, and were counted worthy to
   forgive sins in the power of the Holy Ghost.  Women too were witnesses,
   who took hold of His feet, and who beheld the mighty earthquake, and
   the radiance of the Angel who stood by:  the linen clothes also which
   were wrapped about Him, and which He left when He rose;--the soldiers,
   and the money given to them; the spot itself also, yet to be seen;--and
   this house of the holy Church, which out of the loving affection to
   Christ of the Emperor Constantine of blessed memory, was both built and
   beautified as thou seest.

   23.  A witness to the resurrection of Jesus is Tabitha also, who was in
   His name raised from the dead [1769] ; for how shall we disbelieve that
   Christ is risen, when even His Name raised the dead?  The sea also
   bears witness to the resurrection of Jesus, as thou hast heard before
   [1770] .  The drought of fishes also testifies, and the fire of coals
   there, and the fish laid thereon.  Peter also bears witness, who had
   erst denied Him thrice, and who then thrice confessed Him; and was
   commanded to feed His spiritual [1771] sheep.  To this day stands Mount
   Olivet, still to the eyes of the faithful all but displaying Him Who
   ascended on a cloud, and the heavenly gate of His ascension.  For from
   heaven He descended to Bethlehem, but to heaven He ascended from the
   Mount of Olives [1772] ; at the former place beginning His conflicts
   among men, but in the latter, crowned after them.  Thou hast therefore
   many witnesses; thou hast this very place of the Resurrection; thou
   hast also the place of the Ascension towards the east; thou hast also
   for witnesses the Angels which there bore testimony; and the cloud on
   which He went up, and the disciples who came down from that place.

   24.  The course of instruction in the Faith would lead me to speak of
   the Ascension also; but the grace of God so ordered [1773] it, that
   thou heardest most fully concerning it, as far as our weakness allowed,
   yesterday, on the Lord's day; since, by the providence of divine grace,
   the course of the Lessons [1774] in Church included the account of our
   Saviour's going up into the heavens [1775] ; and what was then said was
   spoken principally for the sake of all, and for the assembled body of
   the faithful, yet especially for thy sake [1776] .  But the question
   is, didst thou attend to what was said?  For thou knowest that the
   words which come next in the Creed teach thee to believe in Him "Who
   rose again the third day, and ascended into Heaven, and sat down on the
   right hand of the Father."  I suppose then certainly that thou
   rememberest the exposition; yet I will now again cursorily put thee in
   mind of what was then said.  Remember what is distinctly written in the
   Psalms, God is gone up with a shout [1777] ; remember that the divine
   powers also said to one another, Lift up your gates, ye Princes [1778]
   , and the rest; remember also the Psalm which says, He ascended on
   high, He led captivity captive [1779] ; remember the Prophet who said,
   Who buildeth His ascension unto heaven [1780] ; and all the other
   particulars mentioned yesterday because of the gainsaying of the Jews.

   25.  For when they speak against the ascension of the Saviour, as being
   impossible, remember the account of the carrying away of Habakkuk:  for
   if Habakkuk was transported by an Angel, being carried by the hair of
   his head [1781] , much rather was the Lord of both Prophets and Angels,
   able by His own power to make His ascent into the Heavens on a cloud
   from the Mount of Olives.  Wonders like this thou mayest call to mind,
   but reserve the preeminence for the Lord, the Worker of wonders; for
   the others were borne up, but He bears up all things.  Remember that
   Enoch was translated [1782] ; but Jesus ascended:  remember what was
   said yesterday concerning Elias, that Elias was taken up in a chariot
   of fire [1783] ; but that the chariots of Christ are ten thousand-fold
   even thousands upon thousands [1784] :  and that Elias was taken up,
   towards the east of Jordan; but that Christ ascended at the east of the
   brook Cedron:  and that Elias went as into heaven [1785] ; but Jesus,
   into heaven:  and that Elias said that a double portion in the Holy
   Spirit should be given to his holy disciple; but that Christ granted to
   His own disciples so great enjoyment of the grace of the Holy Ghost, as
   not only to have It in themselves, but also, by the laying on of their
   hands, to impart the fellowship of It to them who believed.

   26.  And when thou hast thus wrestled against the Jews,--when thou hast
   worsted them by parallel instances, then come further to the
   pre-eminence of the Saviour's glory; namely, that they were the
   servants, but He the Son of God.  And thus thou wilt be reminded of His
   pre-eminence, by the thought that a servant of Christ was caught up to
   the third heaven.  For if Elias attained as far as the first heaven,
   but Paul as far as the third, the latter, therefore, has obtained a
   more honourable dignity.  Be not ashamed of thine Apostles; they are
   not inferior to Moses, nor second to the Prophets; but they are noble
   among the noble, yea, nobler still.  For Elias truly was taken up into
   heaven; but Peter has the keys of the kingdom of heaven, having
   received the words, Whatsoever thou shalt loose on earth shall be
   loosed in heaven [1786] .  Elias was taken up only to heaven; but Paul
   both into heaven, and into paradise [1787] (for it behoved the
   disciples of Jesus to receive more manifold grace), and heard
   unspeakable words, which it is not lawful for man to utter.  But Paul
   came down again from above, not because he was unworthy to abide in the
   third heaven, but in order that after having enjoyed things above man's
   reach, and descended in honour, and having preached Christ, and died
   for His sake, he might receive also the crown of martyrdom.  But I pass
   over the other parts of this argument, of which I spoke yesterday in
   the Lord's-day congregation; for with understanding hearers, a mere
   reminder is sufficient for instruction.

   27.  But remember also what I have often said [1788] concerning the
   Son's sitting at the right hand of the Father; because of the next
   sentence in the Creed, which says, "and ascended into Heaven, and sat
   down at the right hand of the Father."  Let us not curiously pry into
   what is properly meant by the throne; for it is incomprehensible:  but
   neither let us endure those who falsely say, that it was after His
   Cross and Resurrection and Ascension into heaven, that the Son began to
   sit on the right hand of the Father.  For the Son gained not His throne
   by advancement [1789] ; but throughout His being (and His being is by
   an eternal generation [1790] ) He also sitteth together with the
   Father.  And this throne the Prophet Esaias having beheld before the
   incarnate coming of the Saviour, says, I saw the Lord sitting on a
   throne, high and lifted up [1791] , and the rest.  For the Father no
   man hath seen at any time [1792] , and He who then appeared to the
   Prophet was the Son.  The Psalmist also says, Thy throne is prepared of
   old; Thou art from everlasting [1793] .  Though then the testimonies on
   this point are many, yet because of the lateness of the time, we will
   content ourselves even with these.

   28.  But now I must remind you of a few things out of many which are
   spoken concerning the Son's sitting at the right hand of the Father.
   For the hundred and ninth Psalm says plainly, The Lord said unto my
   Lord, Sit Thou on My right hand, until I make Thine enemies Thy
   footstool [1794] .  And the Saviour, confirming this saying in the
   Gospels, says that David spoke not these things of himself, but from
   the inspiration of the Holy Ghost, saying, How then doth David in the
   Spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on
   My right hand [1795] ? and the rest.  And in the Acts of the Apostles,
   Peter on the day of Pentecost standing with the Eleven [1796] , and
   discoursing to the Israelites, has in very words cited this testimony
   from the hundred and ninth Psalm.

   29.  But I must remind you also of a few other testimonies in like
   manner concerning the Son's sitting at the right hand of the Father.
   For in the Gospel according to Matthew it is written, Nevertheless, I
   say unto you, Henceforth ye shall see the Son of Man sitting on the
   right hand of power [1797] , and the rest:  in accordance with which
   the Apostle Peter also writes, By the Resurrection of Jesus Christ, who
   is on the right hand of God, having gone into heaven [1798] .  And the
   Apostle Paul, writing to the Romans, says, It is Christ that died, yea
   rather, that is risen again, who is even at the right hand of God
   [1799] .  And charging the Ephesians, he thus speaks, According to the
   working of His mighty power, which He wrought in Christ when He raised
   Him from the dead, and set Him at His own right hand [1800] ; and the
   rest.  And the Colossians he taught thus, If ye then be risen with
   Christ, seek the things above, where Christ is seated at the right hand
   of God [1801] .  And in the Epistle to the Hebrews he says, When He had
   made purification of our sins, He sat down on the right hand of the
   Majesty on high [1802] .  And again, But unto which of the Angels hath
   He said at any time, Sit thou at My right hand, until I make thine
   enemies thy footstool [1803] ?  And again, But He, when He had offered
   one sacrifice for all men, for ever sat down on the right hand of God;
   from henceforth expecting till His enemies be made His footstool [1804]
   .  And again, Looking unto Jesus, the author and perfecter of our
   faith; Who for the joy that was set before Him endured the Cross,
   despising shame, and is set down on the right hand of the throne of God
   [1805] .

   30.  And though there are many other texts concerning the session of
   the Only-begotten on the right hand of God, yet these may suffice us at
   present; with a repetition of my remark, that it was not after His
   coming in the flesh [1806] that He obtained the dignity of this seat;
   no, for even before all ages, the Only-begotten Son of God, our Lord
   Jesus Christ, ever possesses the throne on the right hand of the
   Father.  Now may He Himself, the God of all, who is Father of the
   Christ, and our Lord Jesus Christ, who came down, and ascended, and
   sitteth together with the Father, watch over your souls; keep unshaken
   and unchanged your hope in Him who rose again; raise you together with
   Him from your dead sins unto His heavenly gift; count you worthy to be
   caught up in the clouds, to meet the Lord in the air [1807] , in His
   fitting time; and, until that time arrive of His glorious second
   advent, write all your names in the Book of the living, and having
   written them, never blot them out (for the names of many, who fall
   away, are blotted out); and may He grant to all of you to believe on
   Him who rose again, and to look for Him who is gone up, and is to come
   again, (to come, but not from the earth; for be on your guard, O man,
   because of the deceivers who are to come;) Who sitteth on high, and is
   here present together with us, beholding the order of each, and the
   steadfastness of his faith [1808] .  For think not that because He is
   now absent in the flesh, He is therefore absent also in the Spirit.  He
   is here present in the midst of us, listening to what is said of Him,
   and beholding thine inward thoughts, and trying the reins and hearts
   [1809] ;--who also is now ready to present those who are coming to
   baptism, and all of you, in the Holy Ghost to the Father, and to say,
   Behold, I and the children whom God hath given Me [1810] :--To whom be
   glory for ever.  Amen.
     __________________________________________________________________

   [1655] Is. lxvi. 10.

   [1656] Matt. xxviii. 9, "All hail."  The usual greeting, Chairete,
   "Rejoice."

   [1657] Ps. lxxxviii. 5:  Cast off among the dead (R.V.); Cast away
   (Margin).

   [1658] ho paron. i.e. in the text.  1 Cor. xv. 4.

   [1659] Is. lvii. 2:  He entereth into peace (R.V.).

   [1660] Is. lvii. 1:  that the righteous is taken away from the evil to
   come (R.V.).

   [1661] Is. liii. 9:  they made His grave with the wicked (R.V.).

   [1662] Gen. xlix. 9.

   [1663] Num. xxiv. 9.

   [1664] Ps. xxii. 15.

   [1665] epesemeiosametha, "noted for ourselves;" Middle Voice. Is. li.
   1:  quoted in Cat. xiii. 35.

   [1666] Ps. xii. 5.

   [1667] Ib. vii. 6:  "Arise, O Lord, in Thine anger.

   [1668] Ps. xvi. 1.

   [1669] Ib. xvi. 4:  "their drink-offerings of blood will I not offer."
   The Psalmist abhors the bloody rites, and the very names of the false
   gods.

   [1670] John xix 15.  Cyril applies to the Jews what the Psalmist says
   concerning those that hasten after another god.

   [1671] Ps. xvi. 8.

   [1672] Ib. 7.  Quoting from memory, Cyril transposes these sentences.

   [1673] Ib. 10.  R.V. in Sheol, Sept. in Hades.

   [1674] Ib. 11.

   [1675] Ib. xxx. 1.

   [1676] Ib. 3.  R.V. from Sheol, Sept. from Hades.

   [1677] Ib. 3.

   [1678] Ib. 5.

   [1679] Cant. iv. 11.

   [1680] John xix. 41.  See Index, Golgotha.

   [1681] Cant. iv. 12.

   [1682] Matt. xxvii. 63, 65.

   [1683] Job vii. 18:....try him every moment.  Heb. gr "a wink," as in
   Job xxi. 13, misinterpreted in both passages by the LXX. as meaning
   "rest."

   [1684] Cant. iv. 15.

   [1685] Ps. xxxvi. 9.

   [1686] Zeph. iii. 7:  they rose early and corrupted all their doings.
   The passage is wholly is understood by the Seventy, whom S. Cyril
   follows.

   [1687] Zeph. iii. 8:  until the day that I rise up to the prey.  For
   dl, to the prey, the LXX. seem to have read d"l, to the testimony.
   About ten years before these Lectures were delivered, Eusebius (Life of
   Constantine, III. c. xxviii.), speaking of the discovery of the Holy
   Sepulchre, a.d. 326, calls it "a testimony to the Resurrection of the
   Saviour clearer than any voice could give."

   [1688] Zeph. iii. 9:  a pure language.

   [1689] Ib. to serve him with one consent (Marg. shoulder).

   [1690] Ib. v. 10.

   [1691] Acts viii. 27.

   [1692] 2 Tim. ii. 8.

   [1693] Ps. lxxxviii. 1, 4, 5.

   [1694] Ib. v. 4.

   [1695] Ib. v. 8.

   [1696] Ib. v. 10.

   [1697] Ib. v. 13.

   [1698] Cant. ii. 10:  Rise up, my love, my fair one, and come away.

   [1699] v. 14:  in the clefts of the rock.

   [1700] See Index, Sepulchre.

   [1701] Cant. ii. 14:  in the clefts of the rock, in the secret places
   of the stairs.  The Revised Version reads, in the covert of the steep
   place.

   [1702] Cant. ii. 11.  In parelthen, eporeuthe heauto the LXX. have
   imitated the pleonastic use of nl after verbs of motion, corresponding
   to our idiom "Go away with you," and to the Dativus Ethicus in Greek
   and Latin.  See Gesenius Lexicon on this use of l, and Ewald,
   Introductory Grammar, § 217, l. 2.

   [1703] Cant. ii. 12:  the singing of birds.  The Hebrew word (rymz
   means either "cutting," as in the LXX. tomes, Symmachus kladeuseos ,
   and R.V. Marg. "pruning," or as in A.V. "singing."

   [1704] Xanthicus is the name of the sixth month in the Macedonian
   Calendar, corresponding nearly to the Jewish Nisan (Josephus, Antiq.
   II. xiv. 6), and to the latter part of Lent and Easter.  On the
   tradition that the Creation took place at this season, see S. Ambrose,
   Hexæmeron, I. c. 4, § 13.

   [1705] Gen. i. 11:  grass, the herb yielding seed. The LXX. give an
   irregular construction, Botanen chortou speiron sperma.

   [1706] Gen. i. 26.  "The ancient Church very accurately distinguished
   between eikon (image) and homoiosis (likeness), and the Greek Church
   does the same in its Confession.  The latter phrase expresses man's
   destination, which is not to be regarded as carried out at the moment
   of creation.  (Dorner, System of Christian Doctrine, E. Tr. II. p.
   78).  The image lies in the permanent capacities of man's nature (Gen.
   ix. 6; 1 Cor. xi. 7; Jas. iii. 9), the likeness in their realisation in
   moral conformity with God (homoetheian Theou, Ignatius, Magnes vi).
   "The image of God is a comprehensive thing....To this belongs man's
   intellective power, his liberty of will, his dominion over the other
   creatures flowing from the two former.  These make up the to ousiodes,
   that part of that divine image which is natural and essential to man,
   and consequently can never be wholly blotted out, defaced, or
   extinguished, but still remains even in man fallen.  But beside these
   the Church of God hath ever acknowledged, in the first man, certain
   additional ornaments, and as it were complements of the divine image,
   such as immortality, grace, holiness, righteousness, whereby man
   approached more nearly to the similitude and likeness of God.  These
   were (if I may so speak) the lively colours wherein the grace, the
   beauty, and lustre of the divine image principally consisted; these
   colours faded, yea, were defaced and blotted out by man's
   transgression.  (Bull, The State of Man before the Fall, Vol. ii. p.
   114, Ox.).  Cf. Iren. (V. vi. § 1; xvi. § 2); Tertullian (de Baptismo,
   c. 5); Clem. Alex. (Exhort. c. 12); Origen (c. Cels. IV. 30).

   [1707] John xv. 1.  The Benedictine Editor has a different
   punctuation:  "and the vine which was planted there hath said, And I am
   the Vine."

   [1708] Ps. lxxxv. 11.

   [1709] Cant. v. 1; iv. 14.  Compare Cat. xiii. 32.

   [1710] Luke xxiv. 1.

   [1711] John xix. 39.

   [1712] Cant. vi. 1:  my honeycomb with my honey.

   [1713] Luke xxiv. 37.

   [1714] Ib. v. 41.

   [1715] ho therapeutes.  In connexion with "Bridegroom," and "Him whom
   my soul loveth" the meaning "Suitor" is more appropriate than
   "Physician."

   [1716] Cant. iii. 1; John xx. 1.

   [1717] John xx. 13.

   [1718] Luke xxiv. 5.

   [1719] Matt. xxvii. 52.

   [1720] Cant. iii. 3, 4.

   [1721] Matt. xxviii. 9.

   [1722] Cant. viii. 7.

   [1723] Matt. xxviii. 5.  The emphatic humeis is rightly interpreted by
   Cyril as distinguishing the women from the frightened sentinels.

   [1724] Matt. xxvii. 54.

   [1725] 1 John iv. 18.

   [1726] Matt. xxviii. 7.

   [1727] Ps. ii. 11.

   [1728] Isa. xxvii. 11:  The women shall come, and set them on fire.

   [1729] Matt. xxviii. 13.

   [1730] Isa. xxx. 10.

   [1731] Cf. Euseb. (Life of Const. III. 36.).

   [1732] Matt. xxxviii. 14.

   [1733] Hos. vi. 2.

   [1734] Instead of tois 'Ioudaiois the Jerusalem Editor adopts from Cod.
   A. tois idiois, "Your own countrymen," a better reading in this place,
   if it had more support from mss.  The Latin in Milles has only "Cur
   igitur non creditis?"

   [1735] The statements of Papias, Irenæus, Origen, Eusebius, Epiphanius,
   and Jerome, concerning a Hebrew Gospel of S. Matthew are ably discussed
   by Dr. Salmon (Introduction to N.T. Lect. X.), who comes to the
   conclusion that the Canonical Gospel was not translated from Hebrew
   (Aramaic), but originally written in Greek.

   [1736] This statement may have been derived either from Eusebius (Hist.
   Eccl.. IV. c. 5), or from the "written records" (engraphon), from which
   he had learned that "until the siege of the Jews which took place under
   Adrian (135 a.d.), there were fifteen bishops in succession there, all
   of whom are said to have been of Hebrew descent."  See the list of
   names, and the notes on the passage in this Series.

   [1737] Matt. xxvii. 52, 53.

   [1738] The Archdeacon of Jerusalem, Photius Alexandrides, observes that
   "by this parenthetic explanation Cyril perhaps wished to refute the
   opinion which some favoured that these saints which slept and were
   raised entered into the heavenly Jerusalem."  See Euseb. Dem. Evang.
   IV. 12.

   [1739] Matt. xii. 40.

   [1740] "energeia [Forte enargeia, Edit.]."  This conjecture of the
   Benedictine Editor is recommended by the very appropriate sense
   "distinctness of the resemblance," but seems to have no ms. authority.

   [1741] kat' oikonomian.

   [1742] Jonah i. 6.

   [1743] Matt. viii. 25, 26.

   [1744] Jonah i. 12.

   [1745] Matt. viii. 25, 26.

   [1746] Hosea xiii. 14.

   [1747] Matt. xix. 26.

   [1748] Cf. Cat. iv. 13; xiii. 3.

   [1749] Matt. xxvii. 52.

   [1750] Ib. xi. 3.

   [1751] 1 Cor. xv. 55.  On the opinion that the Patriarchs, Prophets,
   and Righteous men were redeemed by Christ in Hades, compare Irenæus
   (Hær. I. xxvii. § 3; IV. xxvii. §2), Clem. Alex. (Stromat. vi. c. 6),
   Origen (In Genes. Hom. xv. § 5).

   [1752] Jonah ii. 2.

   [1753] Ib. v. 6:  (R.V.) I went down to the bottoms of the mountains:
   the earth with her bars closed upon me for ever.

   [1754] v. 8.

   [1755] By lying vanities are meant in the original "vain idols."

   [1756] Isa. lxiii. 11; (R.V.), Where is He that brought them up out of
   the sea with the shepherds (Marg. shepherd) of His flock?  Cyril's
   reading, ek tes ges instead of ek tes thalasses is found in the
   Alexandrine ms. of the Septuagint.  Athanasius (Ad Serapion, Ep. i. 12)
   has the same reading and interpretation as Cyril.  By "the shepherds"
   are probably meant Moses and Aaron:  cf. Ps. lxxvii. 20:  Who leddest
   Thy people like sheep by the hand of Moses and Aaron. Heb. xiii. 20:
   Now the God of peace, that brought again from the dead our Lord Jesus,
   that great Shepherd of the sheep, &c.  The word "great" is added by the
   Author of the Epistle to the Hebrews not by Isaiah.

   [1757] Rom. i. 3, 4.  Cyril in his incomplete quotation of v. 4 makes
   'Iesou Christou tou K. hem. depend on anastaseos.  The right order and
   construction is given in R.V. who was declared to be the Son of
   God....by the resurrection of the dead; even Jesus Christ our Lord.

   [1758] Rom. x. 6, 7.

   [1759] 2 Tim. ii. 8.

   [1760] 1 Cor. xv. 14, 15.

   [1761] Ib. v. 20.

   [1762] Ib. 5, 6.

   [1763] Ib. 7.  This appearance of Christ to James is not mentioned in
   the Gospels.  Jerome (Catalog. Script. Eccles. p. 170 D) mentions a
   tradition that James had taken an oath that he would eat no bread from
   the hour in which he had drunk the Cup of the Lord, until he should see
   Him rising from the dead.  Wherefore the Saviour immediately after He
   had risen appeared to James and commanded him to eat.

   [1764] For toioutou toinun episkopou prototupos idontos Codd. Roe,
   Casaub. have tou toinun prototupou episkopou idontos, which gives the
   better sense--"since therefore the primary Bishop saw, &c."  On the
   meaning of paroikia, and the extent of a primitive Diocese, see
   Bingham. IX. c. 2.

   [1765] 1 Cor. xv. 8.

   [1766] 1 Tim. i. 13.

   [1767] If the Crucifixion took place on the 14th of Nisan, the
   following night would begin the 15th, and the next night the 16th.

   [1768] Cf. Cat. xiii. 39.

   [1769] Acts ix. 41.

   [1770] See § 17, above.

   [1771] noeta.

   [1772] St. Luke (xxiv. 50) describes the Ascension as taking place at
   Bethany, but the tradition, which Cyril follows, had long since fixed
   the scene on the summit of the Mount of Olives, a mile nearer to
   Jerusalem; and here the Empress Helena had built the Church of the
   Ascension (Eusebius, Life of Constantine, III. 43; Demonstr. Evang. VI.
   xviii. 26).  There is nothing in Cyril's language to warrant the
   Benedictine Editor's suggestion that he alludes to the legend,
   according to which the marks of Christ's feet were indelibly impressed
   on the spot from which He ascended.  In the next generation St.
   Augustine seems to countenance the miraculous story (In Joh. Evang.
   Tract xlvii.):  "There are His footsteps, now adored, where last He
   stood, and whence He ascended into heaven."  The supposed trace of one
   foot is still shewn on Mount Olivet; "the other having been removed by
   the Turks is now to be found in the Chapel of S. Thecla, which is in
   the Patriarch's Palace" (Jerusalem Ed.).  Compare Stanley, Sinai and
   Palestine, c. xiv.; Dictionary of Bible, Olives Mount of.

   [1773] okonomese.  In this word, as also in the phrase below, kat'
   oikonomian tes Theias charitos, Cyril refers to the order of reading
   the Scriptures as part of a dispensation established by Divine grace.

   [1774] anagnosmaton a term including the portions of Scripture
   (perikopai) appointed for the Epistle and Gospel as well as the daily
   lessons from the Old and New Testaments.

   [1775] The section Luke xxiv. 36-53, which in the Eastern Church is the
   Gospel for Ascension Day, is also one of the "eleven morning Gospels of
   the Resurrection (euangelia anastasima heothina), which were read in
   turn, one every Sunday at Matins."  Dictionary of Chr. Antiq.
   "Lectionary."  This Lecture being delivered on Monday, the Section in
   question had been read on the preceding day.

   [1776] malista men...exairetos de.

   [1777] Ps. xlvii. 5.

   [1778] Ps. xxiv. 7:  Lift up, O gates, your heads.  The order of the
   Hebrew words misled the Greek Translators.

   [1779] Ps. lxviii. 18.  On the reading anebe, found in a few mss. of
   the Septuagint, see Tischendorf's note on Eph. iv. 8.

   [1780] Amos ix. 6:  (R.V.) It is He that buildeth His chambers in the
   heaven.  (A.V.) His stories.  Marg. ascensions, or spheres.  Sept. ten
   anabasin autou.

   [1781] Bel and the Dragon, v. 33:  Compare Ezek. viii. 3.

   [1782] Heb. xi. 5.

   [1783] 2 Kings ii. 11.

   [1784] Ps. lxviii. 17:  chiliades euthenounton.  The Hebrew means
   literally "thousands of repetition," i.e. many thousands:  euthenein,
   "to abound."

   [1785] Sept. hos eis ton ouranon.  In 1 Macc. ii. 58 the mss. vary
   between heos and hos, but the latter (says Fritzsche) "is an alteration
   made to agree with 2 Kings ii. 11.  But there the reference is to the
   intended exaltation of Elijah into heaven, and therefore hos is rightly
   used (Kühner, Gramm. § 604, note; Jelf, § 626, Obs. 1), while here the
   thing is referred to as an accomplished historical fact."  The
   distinction here drawn by Cyril is therefore hypercritical, as is seen
   below in § 26, where he writes, 'Elias men gar anelephthe eis ouranon.

   [1786] Matt. xvi. 19.

   [1787] 2 Cor. xii. 2, 4.

   [1788] See Cat. iv. 7; xi. 17.  The clause, kai kathisanta ek dexion
   tou Patros, does not occur in the original form of the Nicene Creed,
   but is found in the Confession of Faith contained in Const. Apost. c.
   41, in the four Eusebian Confessions of Antioch (341, 2 a.d.), and in
   the Macrostichos (344 a.d.).  An equivalent clause is found in the
   brief Confession of Hippolytus (circ. 220 a.d.) Contra Hæres. Noeti, c.
   1:  "kai onta en dexia tou Patros," and in Tertullian, De Virgin.
   Veland. c. 1:  "Regula quidem Fidei una omnino est, sola immobilis et
   irreformabilis,....sedentem nunc ad dextram Patris:"  de Præscriptione,
   c 13:  "Regula est autem fidei....sedisse ad dexteram Patris:"
   adversus Praxean, c. 2:  "sedere ad dexteram Patris."

   [1789] ek prokopes.  Cf. Cat. x. 5, note 8.

   [1790] aph' houper estin, (esti de aei gennetheis).  In both clauses
   estin is emphatic.

   [1791] Is. vi. 1.

   [1792] John i. 18.

   [1793] Ps. xciii. 2.

   [1794] Ps. cx. 1.

   [1795] Matt. xxii. 43.

   [1796] Acts ii. 34.

   [1797] Matt. xxvi. 64.

   [1798] 1 Pet. iii. 22.

   [1799] Rom. viii. 34.

   [1800] Eph. i. 19, 20.

   [1801] Col. iii. 1.

   [1802] Heb. i. 3.

   [1803] Ib. v. 13.

   [1804] Ib. x. 12.

   [1805] Ib. xii. 2.  On Cyril's omission of Mark xvi. 19. see Westcott
   and Hort.

   [1806] ten ensarkon parousian.  Cf. § 27.

   [1807] 1 Thess. iv. 17.

   [1808] Col. ii. 5.

   [1809] Ps. vii. 9.

   [1810] Isa. viii. 18; Heb. ii. 13.
     __________________________________________________________________

   Lecture XV.

   On the Clause, And Shall Come in Glory to Judge the Quick and the Dead;
   Of Whose Kingdom There Shall Be No End.

   Daniel vii. 9-14

   I beheld till thrones were placed, and one that was ancient of days did
   sit, and then, I saw in a vision of the night, and behold one like unto
   the Son of Man came with the clouds of heaven, &c.

   1.  We preach not one advent only of Christ, but a second also, far
   more glorious than the former.  For the former gave a view of His
   patience; but the latter brings with it the crown of a divine kingdom.
   For all things, for the most part, are twofold in our Lord Jesus
   Christ:  a twofold generation; one, of God, before the ages; and one,
   of a Virgin, at the close of the ages:  His descents twofold; one, the
   unobserved, like rain on a fleece [1811] ; and a second His open
   coming, which is to be.  In His former advent, He was wrapped in
   swaddling clothes in the manger; in His second, He covereth Himself
   with light as with a garment [1812] .  In His first coming, He endured
   the Cross, despising shame [1813] ; in His second, He comes attended by
   a host of Angels, receiving glory [1814] .  We rest not then upon His
   first advent only, but look also for His second.  And as at His first
   coming we said, Blessed is He that cometh in the Name of the Lord
   [1815] , so will we repeat the same at His second coming; that when
   with Angels we meet our Master, we may worship Him and say, Blessed is
   He that cometh in the Name of the Lord.  The Saviour comes, not to be
   judged again, but to judge them who judged Him; He who before held His
   peace when judged [1816] , shall remind the transgressors who did those
   daring deeds at the Cross, and shall say, These things hast thou done,
   and I kept silence [1817] .  Then, He came because of a divine
   dispensation, teaching men with persuasion; but this time they will of
   necessity have Him for their King, even though they wish it not.

   2. And concerning these two comings, Malachi the Prophet says, And the
   Lord whom ye seek shall suddenly come to His temple [1818] ; behold one
   coming.  And again of the second coming he says, And the Messenger of
   the covenant whom ye delight in.  Behold, He cometh, saith [1819] the
   Lord Almighty.  But who shall abide the day of His coming? or who shall
   stand when He appeareth?  Because He cometh in like a refiner's fire,
   and like fullers' herb; and He shall sit as a refiner and purifier.
   And immediately after the Saviour Himself says, And I will draw near to
   you in judgment; and I will be a swift witness against the sorcerers,
   and against the adulteresses, and against those who swear falsely in My
   Name [1820] , and the rest.  For this cause Paul warning us beforehand
   says, If any man buildeth on the foundation gold, and silver, and
   precious stones, wood, hay, stubble; every man's work shall be made
   manifest; for the day shall declare it, because it shall be revealed in
   fire [1821] .  Paul also knew these two comings, when writing to Titus
   and saying, The grace of God hath appeared which bringeth salvation
   unto all men, instructing us that, denying ungodliness and worldly
   lusts, we should live soberly, and godly, and righteously in this
   present world; looking for the blessed hope, and appearing of the glory
   of the great God and our Saviour Jesus Christ [1822] .  Thou seest how
   he spoke of a first, for which he gives thanks; and of a second, to
   which we look forward.  Therefore the words also of the Faith which we
   are announcing were just now delivered thus [1823] ; that we believe in
   Him, who also ascended into the heavens, and sat down on the right hand
   of the Father, and shall come in glory to judge quick and dead; whose
   kingdom shall have no end.

   3.  Our Lord Jesus Christ, then, comes from heaven; and He comes with
   glory at the end of this world, in the last day.  For of this world
   there is to be an end, and this created world is to be re-made anew
   [1824] .  For since corruption, and theft, and adultery, and every sort
   of sins have been poured forth over the earth, and blood has been
   mingled with blood [1825] in the world, therefore, that this wondrous
   dwelling-place may not remain filled with iniquity, this world passeth
   away, that the fairer world may be made manifest.  And wouldest thou
   receive the proof of this out of the words of Scripture?  Listen to
   Esaias, saying, And the heaven shall be rolled together as a scroll;
   and all the stars shall fall, as leaves from a vine, and as leaves fall
   from a fig-tree [1826] .  The Gospel also says, The sun shall be
   darkened, and the moon shall not give her light, and the stars shall
   fall from heaven [1827] .  Let us not sorrow, as if we alone died; the
   stars also shall die; but perhaps rise again.  And the Lord rolleth up
   the heavens, not that He may destroy them, but that He may raise them
   up again more beautiful.  Hear David the Prophet saying, Thou, Lord, in
   the beginning didst lay the foundations of the earth, and the heavens
   are the work of Thy hands; they shall perish, but Thou remainest [1828]
   .  But some one will say, Behold, he says plainly that they shall
   perish.  Hear in what sense he says, they shall perish; it is plain
   from what follows; And they all shall wax old as doth a garment; and as
   a vesture shalt Thou fold them up, and they shall be changed.  For as a
   man is said to "perish," according to that which is written, Behold,
   how the righteous perisheth, and no man layeth it to heart [1829] , and
   this, though the resurrection is looked for; so we look for a
   resurrection, as it were, of the heavens also.  The sun shall be turned
   into darkness, and the moon into blood [1830] .  Here let converts from
   the Manichees gain instruction, and no longer make those lights their
   gods; nor impiously think, that this sun which shall be darkened is
   Christ [1831] .  And again hear the Lord saying, Heaven and earth shall
   pass away, but My words shall not pass away [1832] ; for the creatures
   are not as precious as the Master's words.

   4.  The things then which are seen shall pass away, and there shall
   come the things which are looked for, things fairer than the present;
   but as to the time let no one be curious.  For it is not for you, He
   says, to know times or seasons, which the Father hath put in His own
   power [1833] .  And venture not thou to declare when these things shall
   be, nor on the other hand supinely slumber.  For he saith, Watch, for
   in such an hour as ye expect not the Son of Man cometh [1834] .  But
   since it was needful for us to know the signs of the end, and since we
   are looking for Christ, therefore, that we may not die deceived and be
   led astray by that false Antichrist, the Apostles, moved by the divine
   will, address themselves by a providential arrangement to the True
   Teacher, and say, Tell us, when shall these things be, and what shall
   be the sign of Thy coming, and of the end of the world [1835] ?  We
   look for Thee to come again, but Satan transforms himself into an Angel
   of light; put us therefore on our guard, that we may not worship
   another instead of Thee.  And He, opening His divine and blessed mouth,
   says, Take heed that no man mislead you.  Do you also, my hearers, as
   seeing Him now with the eyes of your mind, hear Him saying the same
   things to you; Take heed that no man mislead you.  And this word
   exhorts you all to give heed to what is spoken; for it is not a history
   of things gone by, but a prophecy of things future, and which will
   surely come.  Not that we prophesy, for we are unworthy; but that the
   things which are written will be set before you, and the signs
   declared.  Observe thou, which of them have already come to pass, and
   which yet remain; and make thyself safe.

   5.  Take heed that no man mislead you:  for many shall come in My name,
   saying, I am Christ, and shall mislead many.  This has happened in
   part:  for already Simon Magus has said this, and Menander [1836] , and
   some others of the godless leaders of heresy; and others will say it in
   our days, or after us.

   6.  A second sign.  And ye shall hear of wars and rumours of wars
   [1837] .  Is there then at this time war between Persians and Romans
   for Mesopotamia, or no?  Does nation rise up against nation and kingdom
   against kingdom, or no?  And there shall be famines and pestilences and
   earthquakes in divers places.  These things have already come to pass;
   and again, And fearful sights from heaven, and mighty storms [1838] .
   Watch therefore, He says; for ye know not at what hour your Lord doth
   come [1839] .

   7.  But we seek our own sign of His coming; we Churchmen seek a sign
   proper to the Church [1840] .  And the Saviour says, And then shall
   many be offended, and shall betray one another, and shall hate one
   another [1841] .  If thou hear that bishops advance against bishops,
   and clergy against clergy, and laity against laity even unto blood, be
   not troubled [1842] ; for it has been written before.  Heed not the
   things now happening, but the things which are written; and even though
   I who teach thee perish, thou shalt not also perish with me; nay, even
   a hearer may become better than his teacher, and he who came last may
   be first, since even those about the eleventh hour the Master
   receives.  If among Apostles there was found treason, dost thou wonder
   that hatred of brethren is found among bishops?  But the sign concerns
   not only rulers, but the people also; for He says, And because iniquity
   shall abound, the love of the many shall wax cold [1843] .  Will any
   then among those present boast that he entertains friendship unfeigned
   towards his neighbour?  Do not the lips often kiss, and the countenance
   smile, and the eyes brighten forsooth, while the heart is planning
   guile, and the man is plotting mischief with words of peace?

   8.  Thou hast this sign also:  And this Gospel of the kingdom shall be
   preached in all the world for a witness unto all nations, and then
   shall the end come [1844] .  And as we see, nearly the whole world is
   now filled with the doctrine of Christ.

   9.  And what comes to pass after this?  He says next, When therefore ye
   see the abomination of desolation, which was spoken of by Daniel the
   Prophet, standing in the Holy Place, let him that readeth understand
   [1845] .  And again, Then if any man shall say unto you, Lo, here is
   the Christ, or, Lo, there; believe it not [1846] .  Hatred of the
   brethren makes room next for Antichrist; for the devil prepares
   beforehand the divisions among the people, that he who is to come may
   be acceptable to them.  But God forbid that any of Christ's servants
   here, or elsewhere, should run over to the enemy!  Writing concerning
   this matter, the Apostle Paul gave a manifest sign, saying, For that
   day shall not come, except there came first the falling away, and the
   man of sin be revealed, the son of perdition, who opposeth and exalteth
   himself against all that is called God, or that is worshipped; so that
   he sitteth in the temple of God, shewing himself that he is God.
   Remember ye not that when I was yet with you, I told you these things?
   And now ye know that which restraineth, to the end that he may be
   revealed in his own season.  For the mystery of iniquity doth already
   work, only there is one that restraineth now, until he be taken out of
   the way.  And then shall the lawless one be revealed, whom the Lord
   Jesus shall slay with the breath of His mouth, and shall destroy with
   the brightness of His coming.  Even him, whose coming is after the
   working of Satan, with all power and signs and lying wonders, and with
   all deceit of unrighteousness for them that are perishing [1847] .
   Thus wrote Paul, and now is the falling away.  For men have fallen away
   from the right faith [1848] ; and some preach the identity of the Son
   with the Father [1849] , and others dare to say that Christ was brought
   into being out of nothing [1850] .  And formerly the heretics were
   manifest; but now the Church is filled with heretics in disguise [1851]
   .  For men have fallen away from the truth, and have itching ears
   [1852] .  Is it a plausible discourse? all listen to it gladly.  Is it
   a word of correction? all turn away from it.  Most have departed from
   right words, and rather choose the evil, than desire the good [1853] .
   This therefore is the falling away, and the enemy is soon to be looked
   for:  and meanwhile he has in part begun to send forth his own
   forerunners [1854] , that he may then come prepared upon the prey.
   Look therefore to thyself, O man, and make safe thy soul.  The Church
   now charges thee before the Living God; she declares to thee the things
   concerning Antichrist before they arrive.  Whether they will happen in
   thy time we know not, or whether they will happen after thee we know
   not; but it is well that, knowing these things, thou shouldest make
   thyself secure beforehand.

   10.  The true Christ, the Only-begotten Son of God, comes no more from
   the earth.  If any come making false shows [1855] in the wilderness, go
   not forth; if they say, Lo, here is the Christ, Lo, there, believe it
   not [1856] .  Look no longer downwards and to the earth; for the Lord
   descends from heaven; not alone as before, but with many, escorted by
   tens of thousands of Angels; nor secretly as the dew on the fleece
   [1857] ; but shining forth openly as the lightning.  For He hath said
   Himself, As the lightning cometh out of the east, and shineth even unto
   the west, so shall also the coming of the Son of Man be [1858] ; and
   again, And they shall see the Son of Man coming upon the clouds with
   power and great glory, and He shall send forth His Angels with a great
   trumpet [1859] ; and the rest.

   11.  But as, when formerly He was to take man's nature, and God was
   expected to be born of a Virgin, the devil created prejudice against
   this, by craftily preparing among idol-worshippers [1860] fables of
   false gods, begetting and begotten of women, that, the falsehood having
   come first, the truth, as he supposed, might be disbelieved; so now,
   since the true Christ is to come a second time, the adversary, taking
   occasion by [1861] the expectation of the simple, and especially of
   them of the circumcision, brings in a certain man who is a magician
   [1862] , and most expert in sorceries and enchantments of beguiling
   craftiness; who shall seize for himself the power of the Roman empire,
   and shall falsely style himself Christ; by this name of Christ
   deceiving the Jews, who are looking for the Anointed [1863] , and
   seducing those of the Gentiles by his magical illusions.

   12.  But this aforesaid Antichrist is to come when the times of the
   Roman empire shall have been fulfilled, and the end of the world is now
   drawing near [1864] .  There shall rise up together ten kings of the
   Romans, reigning in different parts perhaps, but all about the same
   time; and after these an eleventh, the Antichrist, who by his magical
   craft shall seize upon the Roman power; and of the kings who reigned
   before him, three he shall humble [1865] , and the remaining seven he
   shall keep in subjection to himself.  At first indeed he will put on a
   show of mildness (as though he were a learned and discreet person), and
   of soberness and benevolence [1866] :  and by the lying signs and
   wonders of his magical deceit [1867] having beguiled the Jews, as
   though he were the expected Christ, he shall afterwards be
   characterized by all kinds of crimes of inhumanity and lawlessness, so
   as to outdo all unrighteous and ungodly men who have gone before him;
   displaying against all men, but especially against us Christians, a
   spirit murderous and most cruel, merciless and crafty [1868] .  And
   after perpetrating such things for three years and six months only, he
   shall be destroyed by the glorious second advent from heaven of the
   only-begotten Son of God, our Lord and Saviour Jesus, the true Christ,
   who shall slay Antichrist with the breath of His mouth [1869] , and
   shall deliver him over to the fire of hell.

   13.  Now these things we teach, not of our own invention, but having
   learned them out of the divine Scriptures used in the Church [1870] ,
   and chiefly from the prophecy of Daniel just now read; as Gabriel also
   the Archangel interpreted it, speaking thus:  The fourth beast shall be
   a fourth kingdom upon earth, which shall surpass all kingdoms [1871] .
   And that this kingdom is that of the Romans, has been the tradition of
   the Church's interpreters.  For as the first kingdom which became
   renowned was that of the Assyrians, and the second, that of the Medes
   and Persians together, and after these, that of the Macedonians was the
   third, so the fourth kingdom now is that of the Romans [1872] .  Then
   Gabriel goes on to interpret, saying, His ten horns are ten kings that
   shall arise; and another king shall rise up after them, who shall
   surpass in wickedness all who were before him [1873] ; (he says, not
   only the ten, but also all who have been before him;) and he shall
   subdue three kings; manifestly out of the ten former kings:  but it is
   plain that by subduing three of these ten, he will become the eighth
   king; and he shall speak words against the Most High [1874] .  A
   blasphemer the man is and lawless, not having received the kingdom from
   his fathers, but having usurped the power by means of sorcery.

   14.  And who is this, and from what sort of working?  Interpret to us,
   O Paul.  Whose coming, he says, is after the working of Satan, with all
   power and signs and lying wonders [1875] ; implying, that Satan has
   used him as an instrument, working in his own person through him; for
   knowing that his judgment shall now no longer have respite, he wages
   war no more by his ministers, as is his wont, but henceforth by himself
   more openly [1876] .  And with all signs and lying wonders; for the
   father of falsehood will make a show [1877] of the works of falsehood,
   that the multitudes may think that they see a dead man raised, who is
   not raised, and lame men walking, and blind men seeing, when the cure
   has not been wrought.

   15.  And again he says, Who opposeth and exalteth himself against all
   that is called God, or that is worshipped; (against every God;
   Antichrist forsooth will abhor the idols,) so that he seateth himself
   in the temple of God [1878] .  What temple then?  He means, the Temple
   of the Jews which has been destroyed.  For God forbid that it should be
   the one in which we are!  Why say we this?  That we may not be supposed
   to favour ourselves.  For if he comes to the Jews as Christ, and
   desires to be worshipped by the Jews, he will make great account of the
   Temple, that he may more completely beguile them; making it supposed
   that he is the man of the race of David, who shall build up the Temple
   which was erected by Solomon [1879] .  And Antichrist will come at the
   time when there shall not be left one stone upon another in the Temple
   of the Jews, according to the doom pronounced by our Saviour [1880] ;
   for when, either decay of time, or demolition ensuing on pretence of
   new buildings, or from any other causes, shall have overthrown all the
   stones, I mean not merely of the outer circuit, but of the inner shrine
   also, where the Cherubim were, then shall he come with all signs and
   lying wonders, exalting himself against all idols; at first indeed
   making a pretence of benevolence, but afterwards displaying his
   relentless temper, and that chiefly against the Saints of God.  For he
   says, I beheld, and the same horn made war with the saints [1881] ; and
   again elsewhere, there shall be a time of trouble, such as never was
   since there was a nation upon earth, even to that same time [1882] .
   Dreadful is that beast, a mighty dragon, unconquerable by man, ready to
   devour; concerning whom though we have more things to speak out of the
   divine Scriptures, yet we will content ourselves at present with thus
   much, in order to keep within compass.

   16.  For this cause the Lord knowing the greatness of the adversary
   grants indulgence to the godly, saying, Then let them which be in Judæa
   flee to the mountains [1883] .  But if any man is conscious that he is
   very stout-hearted, to encounter Satan, let him stand (for I do not
   despair of the Church's nerves), and let him say, Who shall separate us
   from the love of Christ and the rest [1884] ?  But, let those of us who
   are fearful provide for our own safety; and those who are of a good
   courage, stand fast: for then shall be great tribulation, such as hath
   not been from the beginning of the world until now, no, nor ever shall
   be [1885] .  But thanks be to God who hath confined the greatness of
   that tribulation to a few days; for He says, But for the elect's sake
   those days shall be shortened [1886] ; and Antichrist shall reign for
   three years and a half only.  We speak not from apocryphal books, but
   from Daniel; for he says, And they shall be given into his hand until a
   time and times and half a time [1887] .  A time is the one year in
   which his coming shall for a while have increase; and the times are the
   remaining two years of iniquity, making up the sum of the three years;
   and the half a time is the six months.  And again in another place
   Daniel says the same thing, And he sware by Him that liveth for ever
   that it shall be for a time, and times, and half a time [1888] .  And
   some peradventure have referred what follows also to this; namely, a
   thousand two hundred and ninety days [1889] ; and this, Blessed is he
   that endureth and cometh to the thousand three hundred and five and
   thirty days [1890] .  For this cause we must hide ourselves and flee;
   for perhaps we shall not have gone over the cities of Israel, till the
   Son of Man be come [1891] .

   17.  Who then is the blessed man, that shall at that time devoutly
   witness for Christ?  For I say that the Martyrs of that time excel all
   martyrs.  For the Martyrs hitherto have wrestled with men only; but in
   the time of Antichrist they shall do battle with Satan in his own
   person [1892] .  And former persecuting kings only put to death; they
   did not pretend to raise the dead, nor did they make false shows [1893]
   of signs and wonders.  But in his time there shall be the evil
   inducement both of fear and of deceit, so that if it be possible the
   very elect shall be deceived [1894] .  Let it never enter into the
   heart of any then alive to ask, "What did Christ more?  For by what
   power does this man work these things?  Were it not God's will, He
   would not have allowed them."  The Apostle warns thee, and says
   beforehand, And for this cause God shall send them a working of error;
   (send, that is, shall allow to happen;) not that they might make
   excuse, but that they might be condemned [1895] .  Wherefore?  They, he
   says, who believed not the truth, that is, the true Christ, but had
   pleasure in unrighteousness, that is, in Antichrist.  But as in the
   persecutions which happen from time to time, so also then God will
   permit these things, not because He wants power to hinder them, but
   because according to His wont He will through patience crown His own
   champions like as He did His Prophets and Apostles; to the end that
   having toiled for a little while they may inherit the eternal kingdom
   of heaven, according to that which Daniel says, And at that time thy
   people shall be delivered, every one that shall be found written in the
   book (manifestly, the book of life); and many of them that sleep in the
   dust of the earth shall awake, some to everlasting life, and same to
   shame and everlasting contempt; and they that be wise shall shine as
   the brightness of the firmament; and of the many righteous [1896] , as
   the stars for ever and ever.

   18.  Guard thyself then, O man; thou hast the signs of Antichrist; and
   remember them not only thyself, but impart them also freely to all.  If
   thou hast a child according to the flesh, admonish him of this now; if
   thou hast begotten one through catechizing [1897] , put him also on his
   guard, lest he receive the false one as the True.  For the mystery of
   iniquity doth already work [1898] .  I fear these wars of the nations
   [1899] ; I fear the schisms of the Churches; I fear the mutual hatred
   of the brethren.  But enough on this subject; only God forbid that it
   should be fulfilled in our days; nevertheless, let us be on our guard.
   And thus much concerning Antichrist.

   19.  But let us wait and look for the Lord's coming upon the clouds
   from heaven.  Then shall Angelic trumpets sound; the dead in Christ
   shall rise first [1900] ,--the godly persons who are alive shall be
   caught up in the clouds, receiving as the reward of their labours more
   than human honour, inasmuch as theirs was a more than human strife;
   according as the Apostle Paul writes, saying, For the Lord Himself
   shall descend from heaven with a shout, with the voice of the
   Archangel, and with the trump of God:  and the dead in Christ shall
   rise first.  Then we which are alive and remain shall be caught up
   together with them in the clouds, to meet the Lord in the air; and so
   shall we ever be with the Lord [1901] .

   20.  This coming of the Lord, and the end of the world, were known to
   the Preacher; who says, Rejoice, O young man, in thy youth, and the
   rest [1902] ; Therefore remove anger [1903] from thy heart, and put
   away evil from thy flesh;...and remember thy Creator...or ever the evil
   days come [1904] ,....or ever the sun, and the light, and the moon, and
   the stars be darkened [1905] ,....and they that look out of the windows
   be darkened [1906] ; (signifying the faculty of sight;) or ever the
   silver cord be loosed; (meaning the assemblage of the stars, for their
   appearance is like silver;) and the flower of gold be broken [1907] ;
   (thus veiling the mention of the golden sun; for the camomile is a
   well-known plant, having many ray-like leaves shooting out round it;)
   and they shall rise up at the voice of the sparrow, yea, they shall
   look away from the height, and terrors shall be in the way [1908] .
   What shall they see?  Then shall they see the Son of man coming on the
   clouds of heaven; and they shall mourn tribe by tribe [1909] .  And
   what shall come to pass when the Lord is come?  The almond tree shall
   blossom, and the grasshopper shall grow heavy, and the caper-berry
   shall be scattered abroad [1910] .  And as the interpreters say, the
   blossoming almond signifies the departure of winter; and our bodies
   shall then after the winter blossom with a heavenly flower [1911] .
   And the grasshopper shall grow in substance (that means the winged soul
   clothing itself with the body [1912] ,) and the caper-berry shall be
   scattered abroad (that is, the transgressors who are like thorns shall
   be scattered [1913] ).

   21.  Thou seest how they all foretell the coming of the Lord.  Thou
   seest how they know the voice of the sparrow.  Let us know what sort of
   voice this is.  For the Lord Himself shall descend from heaven with a
   shout, with the voice of the Archangel, and with the trump of God
   [1914] .  The Archangel shall make proclamation and say to all, Arise
   to meet the Lord [1915] .  And fearful will be that descent of our
   Master.  David says, God shall manifestly come, even our God, and shall
   not keep silence; a fire shall burn before Him, and a fierce tempest
   round about Him, and the rest [1916] .  The Son of Man shall come to
   the Father, according to the Scripture which was just now read, on the
   clouds of heaven, drawn by a stream of fire [1917] , which is to make
   trial of men.  Then if any man's works are of gold, he shall be made
   brighter; if any man's course of life be like stubble, and
   unsubstantial, it shall be burnt up by the fire [1918] .  And the
   Father shall sit, having His garment white as snow, and the hair of His
   head like pure wool [1919] .  But this is spoken after the manner of
   men; wherefore?  Because He is the King of those who have not been
   defiled with sins; for, He says, I will make your sins white as snow,
   and as wool [1920] , which is an emblem of forgiveness of sins, or of
   sinlessness itself.  But the Lord who shall come from heaven on the
   clouds, is He who ascended on the clouds; for He Himself hath said, And
   they shall see the Son of Man coming on the clouds of heaven, with
   power and great glory [1921] .

   22.  But what is the sign of His coming? lest a hostile power dare to
   counterfeit it.  And then shall appear, He says, the sign of the Son of
   Man in heaven [1922] .  Now Christ's own true sign is the Cross; a sign
   of a luminous Cross shall go before the King [1923] , plainly declaring
   Him who was formerly crucified:  that the Jews who before pierced Him
   and plotted against Him, when they see it, may mourn tribe by tribe
   [1924] , saying, "This is He who was buffeted, this is He whose face
   they spat on, this is He whom they bound with chains, this is He whom
   of old they crucified, and set at nought [1925] .  Whither, they will
   say, shall we flee from the face of Thy wrath?"  But the Angel hosts
   shall encompass them, so that they shall not be able to flee anywhere.
   The sign of the Cross shall be a terror to His foes; but joy to His
   friends who have believed in Him, or preached Him, or suffered for His
   sake.  Who then is the happy man, who shall then be found a friend of
   Christ?  That King, so great and glorious, attended by the
   Angel-guards, the partner of the Father's throne, will not despise His
   own servants.  For that His Elect may not be confused with His foes, He
   shall send forth His Angels with a great trumpet, and they shall gather
   together His elect from the four winds [1926] .  He despised not Lot,
   who was but one; how then shall He despise many righteous?  Come, ye
   blessed of My Father [1927] , will He say to them who shall then ride
   on chariots of clouds, and be assembled by Angels.

   23.  But some one present will say, "I am a poor man," or again, "I
   shall perhaps be found at that time sick in bed;" or, "I am but a
   woman, and I shall be taken at the mill:  shall we then be despised?"
   Be of good courage, O man; the Judge is no respecter of persons; He
   will not judge according to a man's appearance, nor reprove according
   to his speech [1928] .  He honours not the learned before the simple,
   nor the rich before the needy.  Though thou be in the field, the Angels
   shall take thee; think not that He will take the landowners, and leave
   thee the husbandman.  Though thou be a slave, though thou be poor, be
   not any whit distressed; He who took the form of a servant [1929]
   despises not servants.  Though thou be lying sick in bed, yet it is
   written, Then shall two be in one bed; the one shall be taken, and the
   other left [1930] .  Though thou be of compulsion put to grind, whether
   thou be man or woman [1931] ; though thou be in fetters [1932] , and
   sit beside the mill, yet He who by His might bringeth out them that are
   bound [1933] , will not overlook thee.  He who brought forth Joseph out
   of slavery and prison to a kingdom, shall redeem thee also from thy
   afflictions into the kingdom of heaven.  Only be of good cheer, only
   work, only strive earnestly; for nothing shall be lost.  Every prayer
   of thine, every Psalm thou singest is recorded; every alms-deed, every
   fast is recorded; every marriage duly observed is recorded; continence
   [1934] kept for God's sake is recorded; but the first crowns in the
   records are those of virginity and purity; and thou shalt shine as an
   Angel.  But as thou hast gladly listened to the good things, so listen
   again without shrinking to the contrary.  Every covetous deed of thine
   is recorded; thine every act of fornication is recorded, thine every
   false oath is recorded, every blasphemy, and sorcery, and theft, and
   murder.  All these things are henceforth to be recorded, if thou do the
   same now after having been baptized; for thy former deeds are blotted
   out.

   24.  When the Son of Man, He says, shall come in His glory, and all the
   Angels with Him [1935] .  Behold, O man, before what multitudes thou
   shalt come to judgment.  Every race of mankind will then be present.
   Reckon, therefore, how many are the Roman nation; reckon how many the
   barbarian tribes now living, and how many have died within the last
   hundred years; reckon how many nations have been buried during the last
   thousand years; reckon all from Adam to this day.  Great indeed is the
   multitude; but yet it is little, for the Angels are many more.  They
   are the ninety and nine sheep, but mankind is the single one [1936] .
   For according to the extent of universal space, must we reckon the
   number of its inhabitants.  The whole earth is but as a point in the
   midst of the one heaven, and yet contains so great a multitude; what a
   multitude must the heaven which encircles it contain?  And must not the
   heaven of heavens contain unimaginable numbers [1937] ?  And it is
   written, Thousand thousands ministered unto Him, and ten thousand times
   ten thousand stood before Him [1938] ; not that the multitude is only
   so great, but because the Prophet could not express more than these.
   So there will be present at the judgment in that day, God, the Father
   of all, Jesus Christ being seated with Him, and the Holy Ghost present
   with Them; and an angel's trumpet shall summon us all to bring our
   deeds with us.  Ought we not then from this time forth to be sore
   troubled?  Think it not a slight doom, O man, even apart from
   punishment, to be condemned in the presence of so many.  Shall we not
   choose rather to die many deaths, than be condemned by friends?

   25.  Let us dread then, brethren, lest God condemn us; who needs not
   examination or proofs, to condemn.  Say not, In the night I committed
   fornication, or wrought sorcery, or did any other thing, and there was
   no man by.  Out of thine own conscience shalt thou be judged, thy
   thoughts the meanwhile accusing or else excusing, in the day when God
   shall judge the secrets of men [1939] .  The terrible countenance of
   the Judge will force thee to speak the truth; or rather, even though
   thou speak not, it will convict thee.  For thou shalt rise clothed with
   thine own sins, or else with thy righteous deeds.  And this has the
   Judge Himself declared--for it is Christ who judges--for neither doth
   the Father judge any man, but he hath given all judgment unto the Son
   [1940] , not divesting Himself of His power, but judging through the
   Son; the Son therefore judgeth by the will [1941] of the Father; for
   the wills of the Father and of the Son are not different, but one and
   the same.  What then says the Judge, as to whether thou shalt bear thy
   works, or no?  And before Him shall they gather all nations [1942] :
   (for in the presence of Christ every knee must bow, of things in
   heaven, and things in earth, and things under the earth [1943] :)  and
   He shall separate them one from another, as the shepherd divideth his
   sheep from the goats.  How does the shepherd make the separation?  Does
   he examine out of a book which is a sheep and which a goat? or does he
   distinguish by their evident marks?  Does not the wool show the sheep,
   and the hairy and rough skin the goat?  In like manner, if thou hast
   been just now cleansed from thy sins, thy deeds shall be henceforth as
   pure wool; and thy robe shall remain unstained, and thou shalt ever
   say, I have put off my coat, how shall I put it on [1944] ?  By thy
   vesture shalt thou be known for a sheep.  But if thou be found hairy,
   like Esau, who was rough with hair, and wicked in mind, who for food
   lost his birthright and sold his privilege, thou shalt be one of those
   on the left hand.  But God forbid that any here present should be cast
   out from grace, or for evil deeds be found among the ranks of the
   sinners on the left hand!

   26.  Terrible in good truth is the judgment, and terrible the things
   announced.  The kingdom of heaven is set before us, and everlasting
   fire is prepared.  How then, some one will say, are we to escape the
   fire?  And how to enter into the kingdom?  I was an hungered, He says,
   and ye gave Me meat.  Learn hence the way; there is here no need of
   allegory, but to fulfil what is said.  I was an hungered, and ye gave
   Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye
   took Me in; naked, and ye clothed Me; I was sick, and ye visited Me; I
   was in prison, and ye came unto Me [1945] .  These things if thou do,
   thou shalt reign together with Him; but if thou do them not, thou shalt
   be condemned.  At once then begin to do these works, and abide in the
   faith; lest, like the foolish virgins, tarrying to buy oil, thou be
   shut out.  Be not confident because thou merely possessest the lamp,
   but constantly keep it burning.  Let the light of thy good works shine
   before men [1946] , and let not Christ be blasphemed on thy account.
   Wear thou a garment of incorruption [1947] , resplendent in good works;
   and whatever matter thou receivest from God to administer as a steward,
   administer profitably.  Hast thou been put in trust with riches?
   Dispense them well.  Hast thou been entrusted with the word of
   teaching?  Be a good steward thereof.  Canst thou attach the souls of
   the hearers [1948] ?  Do this diligently.  There are many doors of good
   stewardship.  Only let none of us be condemned and cast out; that we
   may with boldness meet Christ the Everlasting King, who reigns for
   ever.  For He doth reign for ever, who shall be judge of quick and
   dead, because for quick and dead He died.  And as Paul says, For to
   this end Christ both died and lived again, that He might be Lord both
   of the dead and living [1949] .

   27.  And shouldest thou ever hear any say that the kingdom of Christ
   shall have an end, abhor the heresy; it is another head of the dragon,
   lately sprung up in .  A certain one has dared to affirm, that after
   the end of the world Christ shall reign no longer [1950] ; he has also
   dared to say, that the Word having come forth from the Father shall be
   again absorbed into the Father, and shall be no more [1951] ; uttering
   such blasphemies to his own perdition.  For he has not listened to the
   Lord, saying, The Son abideth for ever [1952] .  He has not listened to
   Gabriel, saying, And He shall reign over the house of Jacob for ever,
   and of His kingdom there shall be no end [1953] .  Consider this text.
   Heretics of this day teach in disparagement of Christ, while Gabriel
   the Archangel taught the eternal abiding of the Saviour; whom then wilt
   thou rather believe? wilt thou not rather give credence to Gabriel?
   Listen to the testimony of Daniel in the text [1954] ; I saw in a
   vision of the night, and behold, one like the Son of Man came with the
   clouds of heaven, and came to the Ancient of days.....And to Him was
   given the honour, and the dominion, and the kingdom:  and all peoples,
   tribes, and languages shall serve Him; His dominion is an everlasting
   dominion, which shall not pass away, and His kingdom shall not be
   destroyed [1955] .  These things rather hold fast, these things
   believe, and cast away from thee the words of heresy; for thou hast
   heard most plainly of the endless kingdom of Christ.

   28.  The like doctrine thou has also in the interpretation of the
   Stone, which was cut out of a mountain without hands, which is Christ
   according to the flesh [1956] ; And His kingdom shall not be left to
   another people.  David also says in one place, Thy throne, O God, is
   for ever and ever [1957] ; and in another place, Thou, Lord, in the
   beginning hast laid the foundations of the earth, &c., they shall
   perish, but Thou remainest, &c.; but Thou art the same, and Thy years
   shall not fail [1958] :  words which Paul has interpreted of the Son
   [1959] .

   29.  And wouldest thou know how they who teach the contrary ran into
   such madness?  They read wrongly that good word of the Apostle, For He
   must reign, till He hath put all enemies under His feet [1960] ; and
   they say, when His enemies shall have been put under His feet, He shall
   cease to reign, wrongly and foolishly alleging this.  For He who is
   king before He has subdued His enemies, how shall He not the rather be
   king, after He has gotten the mastery over them.

   30.  They have also dared to say that the Scripture, When all things
   shall be subjected unto Him, then shall the Son also Himself be
   subjected unto Him that subjected all things unto Him [1961] ,--that
   this Scripture shews that the Son also shall be absorbed into the
   Father.  Shall ye then, O most impious of all men, ye the creatures of
   Christ, continue? and shall Christ perish, by whom both you and all
   things were made?  Such a word is blasphemous.  But further, how shall
   all things be made subject unto Him?  By perishing, or by abiding?
   Shall then the other things, when subject to the Son abide, and shall
   the Son, when subject to the Father, not abide?  For He shall be
   subjected, not because He shall then begin to do the Father's will (for
   from eternity He doth always those things that please Him [1962] ), but
   because, then as before, He obeys the Father, yielding, not a forced
   obedience, but a self-chosen accordance; for He is not a servant, that
   He should be subjected by force, but a Son, that He should comply of
   His free choice and natural love.

   31.  But let us examine them; what is the meaning of "until" or "as
   long as?"  For with the very phrase will I close with them, and try to
   overthrow their error.  Since they have dared to say that the words,
   till He hath put His enemies under His feet, shew that He Himself shall
   have an end, and have presumed to set bounds to the eternal kingdom of
   Christ, and to bring to an end, as far as words go, His never-ending
   sovereignty, come then, let us read the like expressions in the
   Apostle:  Nevertheless, death reigned from Adam till Moses [1963] .
   Did men then die up to that time, and did none die any more after
   Moses, or after the Law has there been no more death among men?  Well
   then, thou seest that the word "unto" is not to limit time; but that
   Paul rather signified this,--"And yet, though Moses was a righteous and
   wonderful man, nevertheless the doom of death, which was uttered
   against Adam, reached even unto him, and them that came after him; and
   this, though they had not committed the like sins as Adam, by his
   disobedience in eating of the tree."

   32.  Take again another similar text.  For until this day...when Moses
   is read, a vail lieth upon their heart [1964] .  Does until this day
   mean only "until Paul?"  Is it not until this day present, and even to
   the end?  And if Paul say to the Corinthians, For we came even as far
   as unto you in preaching the Gospel of Christ, having hope when your
   faith increases to preach the Gospel in the regions beyond you [1965] ,
   thou seest manifestly that as far as implies not the end, but has
   something following it.  In what sense then shouldest thou remember
   that Scripture, till He hath put all enemies under His feet [1966] ?
   According as Paul says in another place, And exhort each other daily,
   while it is called to-day [1967] ; meaning, "continually."  For as we
   may not speak of the "beginning of the days" of Christ, so neither
   suffer thou that any should ever speak of the end of His kingdom.  For
   it is written, His kingdom is an everlasting kingdom [1968] .

   33.  And though I have many more testimonies out of the divine
   Scriptures, concerning the kingdom of Christ which has no end for ever,
   I will be content at present with those above mentioned, because the
   day is far spent.  But thou, O hearer, worship only Him as thy King,
   and flee all heretical error.  And if the grace of God permit us, the
   remaining Articles also of the Faith shall be in good time declared to
   you.  And may the God of the whole world keep you all in safety,
   bearing in mind the signs of the end, and remaining unsubdued by
   Antichrist.  Thou hast received the tokens of the Deceiver who is to
   come; thou hast received the proofs of the true Christ, who shall
   openly come down from heaven.  Flee therefore the one, the False one;
   and look for the other, the True.  Thou hast learnt the way, how in the
   judgment thou mayest be found among those on the right hand; guard that
   which is committed to thee [1969] concerning Christ, and be conspicuous
   in good works, that thou mayest stand with a good confidence before the
   Judge, and inherit the kingdom of heaven:--Through whom, and with whom,
   be glory to God with the Holy Ghost, for ever and ever.  Amen.
     __________________________________________________________________

   [1811] Ps. lxxii. 6.  See xii. 9; and § 10, below.

   [1812] Ps. civ. 2.

   [1813] Heb. xii. 2.

   [1814] Cyril's contrast of the two Advents seems to be partly borrowed
   from Justin M. (Apol. i. 52; Tryph. 110).  See also Tertullian (Adv.
   Judæos, c. 14); Hippolytus (De Antichristo, 44).

   [1815] Matt. xxi. 9; xxiii. 39.

   [1816] Ib. xxvi. 63.

   [1817] Ps. l. 21.

   [1818] Mal. iii. 1-3.

   [1819] The Benedictine Editor by omitting legei, obtains the sense, He
   cometh, even the Lord Almighty.  But legei is supported by the mss. of
   Cyril, as well as by the Septuagint and Hebrew.

   [1820] Mal. iii. 5.

   [1821] 1 Cor. iii. 12.

   [1822] Titus ii. 11.  The Benedictine Editor adopts tou Soteros instead
   of he soterios against the authority of the best mss. of Cyril.

   [1823] nun paredothe.  Cyril means that at the beginning of this
   present Lecture he had delivered to the Catechumens those articles of
   the Creed which he was going to explain.  Compare Cat. xviii. 21, where
   we see that Cyril first announces (epangello) the words which the
   learners repeat after him (apangello). The clause, Whose Kingdom shall
   have no end, was not contained in the original form of the Creed of
   Nicæa, a.d. 325, but its substance is found in many earlier writings.
   Compare Justin M. (Tryph. § 46:  kai autou estin he aionios basileia);
   Const. Apost. vii. 41; the Eusebian Confessions 1st and 4th Antioch,
   and the Macrostich, a.d. 341, 342, 344.  Bp. Bull asserts that the
   Creed of Jerusalem, containing this clause, was no other than the
   ancient Eastern Creed, first directed against the Gnostics of the
   Sub-Apostolic age (Judicium Eccl. Cathol. vi. 16).

   [1824] The Benedictine Editor suggests that Cyril "is refuting those
   who said that the Universe was to perish utterly, an opinion which
   seems to be somehow imputed to Origen by Methodius, or Proclus, in
   Epiphanius (Hæres. lxiv. 31, 32)."  On Origen's much controverted
   opinions concerning the beginning and end of the world, see Huet.
   Origeniana, II. 4-6: and Bp. Westcott, Dictionary of Christian
   Biography, "Origen," pp. 137, 138.

   [1825] Hos. iv. 2.

   [1826] Is. xxxiv. 4.

   [1827] Matt. xxiv. 29.

   [1828] Ps. cii. 25, 26; Heb. i. 10-12.

   [1829] Is. lvii. 1.

   [1830] Joel ii. 31.

   [1831] Cat. vi. 13; xi. 21.

   [1832] Matt. xxiv. 35.

   [1833] Acts i. 7.

   [1834] Matt. xxiv. 42, 44; Ib. v. 3.

   [1835] Ib. vv. 3 and 4.

   [1836] Cat. vi. 14, 16.

   [1837] Matt. xxiv. 6.  The war with Sapor II., King of Persia, which
   broke out immediately on the death of Constantine, and continued
   throughout the reign of Constantius, was raging fiercely at the date of
   these Lectures, the great battle of Singara being fought in the year
   348 a.d.

   [1838] Luke xxi. 11.  Jerome in the Chronicon mentions a great
   earthquake in 346 a.d., by which Dyrrachium was destroyed, and Rome and
   other cities of Italy greatly injured (Ben. Ed.). Cyril substitutes
   cheimones for semeia, the better reading in Luke xxi. 11.

   [1839] Matt. xxiv. 42.

   [1840] hekklesiastikos, when applied to persons, means either, as here,
   an orthodox member of the Church in contrast to a heretic, pagan, or
   Jew (Origen, in Job xx. 6), or more particularly a Cleric as opposed to
   a layman (Cat. xvii. 10).

   [1841] Matt. xxiv. 10.

   [1842] "S. Cyril here describes the state of the Church, when orthodoxy
   was for a while trodden under foot, its maintainers persecuted, and the
   varieties of Arianism, which took its place, were quarreling for the
   ascendancy.  Gibbon quotes two passages, one from a pagan historian of
   the day, another from a Father of the Church, which fully bear out S.
   Cyril's words.  What made the state of things still more deplorable,
   was the defection of some of the orthodox party, as Marcellus, into
   opposite errors:  while the subsequent secessions of Apollinaris and
   Lucifer show what lurking disorders there were within it at the time
   when S. Cyril wrote.  (Vid. infr. 9.)  The passages referred to are as
   follows:  The Christian Religion,' says Ammianus, in itself plain and
   simple, he (Constantius) confounded by the dotage of superstition.
   Instead of reconciling the parties by the weight of his authority, he
   cherished and propagated, by vain disputes, the differences which his
   vain curiosity had excited.  The highways were covered with troops of
   Bishops, galloping from every side to the assemblies, which they called
   synods; and while they laboured to reduce the whole sect to their own
   particular opinions, the public establishment of the posts was almost
   ruined by their hasty and repeated journeys.'  Hist. xxi. 16.  S.
   Hilary of Poictiers thus speaks of Asia Minor, the chief seat of the
   Arian troubles:  It is a thing equally deplorable and dangerous, that
   there are as many creeds as opinions among men, as many doctrines as
   inclinations, and as many sources of blasphemy as there are faults
   among us; because we make creeds arbitrarily, and explain them as
   arbitrarily.  The Homoousion is rejected and received and explained
   away by successive synods.  The partial or total resemblance of the
   Father and of the Son is a subject of dispute for these unhappy
   divines.  Every year, nay, every moon, we make new creeds to describe
   invisible mysteries.  We repent of what we have done, we defend those
   who repent, we anathematize those whom we defended.  We condemn either
   the doctrine of others in ourselves, or our own in that of others; and
   reciprocally tearing one another to pieces, we have been the cause of
   each other's ruin,' ad Constant. ii. 4, 5.  Gibbon's translations are
   used, which, though diffuse, are faithful in their matter.  What a
   contrast do these descriptions present to Athanasius' uniform
   declaration, that the whole question was really settled at Nicæa, and
   no other synod or debate was necessary!"--(R.W.C.).  Compare, for
   example, the account of the seditions in Antioch and in Constantinople,
   in Socrates, Eccles. Hist. i. 24; i., 12-14, and Athanas. Hist.
   Arianorum, passim.

   [1843] Matt. xxiv. 12.

   [1844] Matt. xxiv. 14.

   [1845] Ib. v. 15.

   [1846] Ib. v. 23.

   [1847] 2 Thess. ii. 3-10.

   [1848] The prediction was supposed by earlier Fathers to refer to a
   personal Antichrist whom they expected to come speedily.  See Justin M.
   (Tryph. § 110:  ho tes apostasias anthropos; ib. § 32:  "He who is to
   speak blasphemous and daring things against the Most High is already at
   the doors."  Iren. Hær. V. 25.  Cyril in this passage regards the
   heresies of his time as the apostasy in general, but looks also for a
   personal Antichrist:  (§§ 11, 12).

   [1849] huiopatoria .  On this contemptuous name for Sabellianism, see
   Cat. iv. 8; xi. 16.  The Third (Eusebian) Confession, or Third of
   Antioch, a.d. 341, anathematizes any who hold the doctrines of
   Marcellus of Ancyra or Sabellius, or Paul of Samosata (Athan. de
   Synodis, § 24 note 10, p. 462, in this Series, and Mr. Robertson's
   Prolegomena, p. xliv.).  In the Ecthesis, or Statement of Faith, § 2,
   Athanasius writes:  "Neither do we hold a Son-Father, as do the
   Sabellians, calling Him of one but (a sole and?) not the same essence,
   and thus destroying the existence of the Son."  As to Marcellus, see
   Athanasius, Hist. Arian. § 6 (p. 271), and the letter of Julius in the
   Apologia c. Arian. § 32 (p. 116):  also notes 3, 4 on § 27 below.

   [1850] See Athanasius, De Synod. § 15:  "Arius and those with him
   thought and professed thus:  God made the Son out of nothing, and
   called Him His Son:'"  and Expos. Fidei, § 2:  "We do not regard as a
   creature, or thing made, or as made out of nothing, God the Creator of
   all, the Son of God, the true Being from the true Being, the Alone from
   the Alone, inasmuch as the like glory and power was eternally and
   conjointly begotten of the Father."  The 4th (Eusebian) Confession, or
   4th of Antioch, a.d. 342, ends thus:  "Those who say that the Son was
   from nothing,....the Catholic Church regards as aliens."

   [1851] Athan. Adversus Arianos, Or. i. 1:  "One heresy and that the
   last which has now risen as forerunner of Antichrist, the Arian as it
   is called, considering that other heresies, her elder sisters, have
   been openly proscribed, in her craft and cunning affects to array
   herself in Scripture language, like her father the devil, and is
   forcing her way back into the Church's paradise, &c."  The supposed
   date of this Oration is 8 or 10 years later than that of Cyril's
   Lectures.

   [1852] 2 Tim. iv. 3.

   [1853] A reading supported by the best mss. and approved by the
   Benedictine Editor gives a different sense, "and rather choose to seem
   than resolve to be," inverting the proverb "esse quam videri."

   [1854] In the passage quoted above in note 5 the Arian heresy is called
   a "forerunner" (prodromos) of Antichrist.

   [1855] phantasiokopon, a rare word, rendered "frantic" in Ecclus. iv.
   30:  its more precise meaning seems to be "making a false show," which
   is here applied to a false Christ, and again in § 14 to the father of
   lies who makes a vain show of false miracles.

   [1856] Matt. xxiv. 23.

   [1857] Ps. lxxii. 6.  Cf. § 1, note 1.

   [1858] Matt. xxiv. 27.

   [1859] Matt. xxiv. v. 30.

   [1860] en eidololatreia may mean either "in idol-worship," or "among
   idolaters," the abstract being used for the concrete, as in Rom. iii.
   30:  dikaiosei peritomen.

   [1861] ephodion, "provision for a journey," is here equivalent in
   meaning to aphorme, "a starting point," or "favourable occasion."

   [1862] Antichrist is described by Hippolytus (De Christo et
   Antichristo, § 57, as "a son of the devil, and a vessel of Satan," who
   will rule and govern "after the manner of the law of Augustus, by whom
   the Roman empire was established, sanctioning everything thereby."  Cf.
   Iren. Hær. V. 30, § 3; Dictionary of Christian Biography, Antichrist:
   "The sharp precision with which St. Paul had pointed to the man of
   sin,' the lawless one,' the adversary,' the son of perdition,' led men
   to dwell on that thought rather than on the many pseudochristoi of whom
   Christ Himself had spoken."

   [1863] ton 'Eleimuenon, Aquila's rendering of chysm, adopted by the
   Jews in preference to ton Christon, from hatred of the name Christ or
   Christian.  Hippolytus, ubi supra, § 6:  "The Saviour came into the
   world in the Circumcision, and he (Antichrist) will come in the same
   manner:"  ib. § 14:  "As Christ springs from the tribe of Judah, so
   Antichrist is to spring from the tribe of Dan."  This expectation was
   grounded by Hippolytus on Gen. xlix. 17.

   [1864] The fourth kingdom in the prophecy of Daniel (vii. 7, 23) was
   generally understood by early Christian writers to be the Roman Empire;
   and its dissolution was to be speedily followed by the end of the
   world.  See § 13 below; Irenæus, V. 26; and Hippolytus, ubi supra, §§
   19, 28.

   [1865] Dan. vii. 24:  and he shall put down three kings (R.V.).

   [1866] The Jerusalem Editor quotes as from Hippolytus a similar
   description of Antichrist (§ 23):  "In his first steps he will be
   gentle, loveable, quiet, pious, pacific, hating injustice, detesting
   gifts, not allowing idolatry, &c."  But the treatise is a forgery of
   unknown date, apparently much later than Cyril.

   [1867] Iren. V. 28, § 2:  "Since the demons and apostate spirits are at
   his service, he through their means performs wonders, by which he leads
   the inhabitants of the earth astray."

   [1868] Iren. V. 25, § 4:  "He shall remove his kingdom into that city
   (Jerusalem), and shall sit in the Temple of God, leading astray those
   who worship him as if he were Christ." According to the genuine
   treatise of Hippolytus Antichrist was to restore the kingdom of the
   Jews (De Antichristo, § 25), to collect the Jews out of every country
   of the Dispersion, making them his own, as though they were his own
   children, and promising to restore their country, and establish again
   their kingdom and nation, in order that he may be worshipped by them as
   God (§ 54), and he will lead them on to persecute the saints, i.e. the
   Christians (§ 56).  Compare the elaborate description of Antichrist and
   his cruelty in Lactantius, Div. Inst. vii. 17; Epit. § 71.

   [1869] 2 Thess ii. 8.  Cf. Iren. V. 25, § 3:  Hippol. § 64.

   [1870] ekklesiazomenon.  Cf. Cat. iv. 35, 36, where Cyril distinguishes
   the Scriptures has kai en 'Ekklesia meta parresias anaginoskomen from
   hosa en 'Ekklesiais me anaginosketai.

   [1871] Dan. vii. 23:  (R.V.) shall be diverse from all the kingdoms.

   [1872] Irenæus (V. 26) identifies the fourth kingdom with "the empire
   which now rules."  Hippolytus, de Antichristo, § 25:  "A fourth beast
   dreadful and terrible:  it had iron teeth and claws of brass.  And who
   are these but the Romans?"

   [1873] Dan. vii. 24.

   [1874] Dan. v. 25.  Dean Church compares Rev. xvii. 11:  And the beast
   that was, and is not, even he is the eighth, and is of the seven, and
   goeth into perdition.  See also Iren. V. 26, § 1.

   [1875] 2 Thess. ii. 9.  Lactantius (a.d. 300 circ.), Div. Inst. vii.
   17:  "that king....will also be a prophet of lies; and he will
   constitute and call himself God, and will order himself to be
   worshipped as the Son of God; and power will be given him to do signs
   and wonders, by the sight of which he may entice men to adore him."
   Cf. Epitome, lxxi.

   [1876] "Vid. Iren. Hær V. 26, 2" (R.W.C.).  The passage is quoted by
   Eusebius (Eccl. Hist. iv. 18), from a lost work of Justin M. Against
   Marcion:  "Justin well said that before the coming of the Lord Satan
   never dared to blaspheme God, as not yet knowing his own condemnation,
   because it was started by the prophets in parables and allegories.  But
   after our Lord's advent having learnt plainly from His words and those
   of the Apostles that everlasting fire is prepared for him,....he by
   means of such men as these blasphemes the Lord who brings the judgment
   upon him, as being already condemned." S. Cyril seems to expect that
   Antichrist will be an incarnation of Satan, as did Hippolytus (de
   Antichr. § 6):  "The Saviour appeared in the form of man, and he too
   will come in the form of a man."

   [1877] phantasiokopei.  See above, § 10, note 9, and the equivalent
   phrase in § 17:  semeion kai teraton phantasias edeiknuon.

   [1878] 2 Thess. ii. 4.

   [1879] See § 12, notes 3, 4, and Hippolytus, ubi supra:  "The Saviour
   raised up and shewed His holy flesh like a temple; and he will raise a
   temple of stone in Jerusalem."  "Cyril wrote this before Julian's
   attempt to rebuild the Jewish Temple" (R.W.C.).

   [1880] Matt. xxiv. 2.  Cyril refers the whole prophecy to the time of
   Christ's second coming at the end of the world, not regarding the
   destruction of Jerusalem and its Temple by Titus as fulfilling any part
   of the prediction.

   [1881] Dan. vii. 21.  Here again Cyril follows Hippolytus, § 25:  "And
   under this (horn) was signified none other than Antichrist.

   [1882] Ib. xii. 1.

   [1883] Matt. xxiv. 16.

   [1884] Rom. viii. 35.

   [1885] Matt. xxiv. 21.

   [1886] Ib. v. 22.

   [1887] Dan. vii. 25.  By "apocryphal" books Cyril probably means all
   such as were not allowed to be read in the public service of the
   Church:  see Cat. iv. 33, note 3; and Bp. Westcott's note on the
   various meanings of the word apokruphos, Hist. of the Canon, P. III. c.
   1.  That the Apocalypse of St. John is included under this term by
   Cyril, appears probable from the following reasons suggested by the
   Benedictine Editor.  (1) It is not mentioned in the list of the
   Canonical Scriptures in iv. 36.  (2) The earlier writers whom Cyril
   follows in this Lecture, Irenæus, Hær. V., 26, § 1, and Hippolytus, De
   Antichristo, § 34, combine the testimony of the Apocalypse with that of
   Daniel.  The omission in Cyril therefore cannot have been accidental.

   [1888] Dan. xii. 7.

   [1889] Ib. v. 11.

   [1890] Ib. v. 12.

   [1891] Matt. x. 23.

   [1892] autoprosopos .  See above, § 14, note 2.  Some mss. read
   antiprosopos, "face to face," as in xii. 32, antiprosopos.

   [1893] See above, § 14, note 3.

   [1894] Matt. xxiv. 24.

   [1895] 2 Thess. ii. 11, 12:  (R.V.) That they all might be judged.
   Cyril has katakrithosi

   [1896] Dan. xii. 1, 2:  (R.V.) they that turn many to righteousness.
   Cyril follows the rendering of the Septuagint, apo ton dikaion ton
   pollon, which gives no proper construction.

   [1897] Compare 1 Cor. iv. 15:  I begat you through the gospel.  Clem.
   Alex. Strom. iii. c. 15:  to dia tes alethous katecheseos gennesanti
   keitai tis misthos.

   [1898] 2 Thess. ii. 7.

   [1899] See above, §§ 6, 7.

   [1900] 1 Thes. iv. 16.

   [1901] Ib. vv. 16, 17.

   [1902] Eccles. xi. 9.  The Preacher's description of old age and death
   is interpreted by Cyril of the end of the world, as it had been a
   century before by Gregory Thaumaturgus, in his paraphrase of the book.

   [1903] Ib. v. 10:  (R.V.) sorrow.  Marg. Or, vexation, Or, provocation.

   [1904] Ib. xii. 1.

   [1905] Ib. v. 2.

   [1906] Ib. v. 3.

   [1907] Ib. v. 6.  According to the usual interpretation death is here
   represented by the breaking of a chain and the lamp which hangs from
   it.  Cf. Delitzsch, and Speaker's Commentary, in loc. for other
   interpretations. to anthemion tou chrusiou (Sept.), by which Cyril
   understood camomile (anthemis), more probably meant a pattern of
   flowers embossed on the vessel of gold:  vid. Xenoph. Anab. V. 4, §
   32:  estigmenous anthemia, "damasked with flowers."

   [1908] Eccles. xii. 5.  Cyril means rightly that the aged shrink from a
   giddy height, and from imaginary dangers of the road.  For the voice of
   the sparrow, see below, § 21, note 4.

   [1909] Matt. xxiv. 30; Zech. xii. 12.

   [1910] Eccles. xii. 5.

   [1911] "Dr. Thomson (The Land and the Book, p. 319) says of the almond
   tree, "It is the type of old age, whose hair is white" (Speaker's
   Commentary).

   [1912] The step, once as active as a grasshopper, or locust, shall grow
   heavy and slow.  For other interpretations see Delitzsch.

   [1913] The caper-berry (kapparis) shall fail, i.e. no longer stimulate
   appetite.  But diaschedasthesetai (Sept. Cyril) means that the old man
   shall be like a caper-berry which when fully ripe bursts it husks and
   scatters its seeds:  so R.V. (Margin); The caper-berry shall burst.
   Greg. Thaumat. Metaphr. Eccles.  "The transgressors are cast out of the
   way, like a black and despicable caper-plant."

   [1914] 1 Thes. ii. 16.

   [1915] Compare the spurious Apocalypse of John:  "And at the voice of
   the bird every plant shall arise; that is, At the voice of the
   Archangel all the human race shall arise" (English Trs. Ante-Nic. Libr.
   p. 496).  According to the Talmud the meaning is, "Even a bird awakes
   him" (Delitzsch).

   [1916] Ps. l. 3.

   [1917] Dan. vii. 13, 10.

   [1918] 1 Cor. iii. 12, 13.  On anupostaton, see Index.  On
   dokimastikon, compare The Teaching of the Apostles, § 16:  "Then all
   created mankind shall come to the fire of testing (dokimasias), and
   many shall be offended and perish."

   [1919] Dan. vii. 9.

   [1920] Is. i. 18.

   [1921] Matt. xxiv. 30.

   [1922] Ib.

   [1923] Cat. xiii. 4.  In the letter to Constantius, three or four years
   later than this Lecture, Cyril treats the appearance at that time of a
   luminous Cross in the sky as a fulfilment of Matt. xxiv. 30:  but he
   there adds (Ep. ad Constantium, § 6) that our Lord's prediction "was
   both fulfilled at that present time, and shall again be fulfilled more
   largely."  On the opinion that "the sign of the Son of Man in heaven"
   should be the Cross, see Suicer, Thesaurus, Stauros.  It is not
   improbable that the earliest trace of this interpretation is found in
   The Teaching of the Apostles, § 16:  "Then shall appear the signs of
   the Truth:  the first the sign of a (cross) spreading out (ekpetaseos)
   in heaven."

   [1924] Zech. xii. 12.

   [1925] Cf. Barnab. Epist. c. vii.:  "For they shall see Him in that day
   wearing the long scarlet robes about His flesh, and shall say, Is not
   this He, whom once we crucified, and set at nought, and spat upon (al.
   and pierced, and mocked)?"

   [1926] Matt. xxiv. 31.

   [1927] Ib. xxv. 34.

   [1928] Is. xi. 3:  (R.V.) He shall not judge after the sight of his
   eyes, nor reprove after the hearing of his ears.

   [1929] Phil. ii. 7.

   [1930] Luke xvii. 34.

   [1931] Ib. v. 35.

   [1932] The Jerusalem ms. (A) alone has the true reading pedas, which is
   confirmed by pepedemenous in the quotation following, instead of
   paidas, which is quite inappropriate, and evidently an itacism.

   [1933] Ex. xi. 5.

   [1934] 'Enkrateia.  "Id est viduitas" (Ben. Ed.).  This special
   reference of the word to widowhood is to some extent confirmed by 1
   Cor. vii. 9:  ei de ouk enkrateuontai, and is rendered highly probable
   by Cyril's separate mention of marriage and virginity.

   [1935] Matt. xxv. 31.

   [1936] Matt. xviii. 12; Luke xv. 4.  Ambrose, Expos. in Luc. VII. 210:
   "Rich is that shepherd of whose flock we are but the one hundredth
   part.  Of Angels and Archangels, of Dominions, Powers, Thrones, and
   others He hath countless flocks, whom He hath left upon the
   mountains."  Cf. Gregor, Nyss. Contra Eunom. Or. xii.

   [1937] There is much variation in the reading and punctuation of this
   passage.  I have followed the text adopted by the Jerusalem Editor with
   Codd. A. Roe. Casaub. and Grodecq, in preference to the Benedictine
   text, with which the Editor himself is dissatisfied.

   [1938] Dan. vii. 10.

   [1939] Rom. ii. 15, 16.

   [1940] John v. 22.

   [1941] neumati.  Cat. xi. 22.

   [1942] Matt. xxv. 32.

   [1943] Phil. ii. 10.

   [1944] Cant. V. 3.  Compare Cat. iii. 7; xx. (Mystag. ii.) 2.

   [1945] Matt. xxv. 35.

   [1946] Matt. v. 16.

   [1947] The prayer for the Catechumens in the Apostolic Constitutions,
   viii. 6, contains a petition that God would "vouchsafe to them the
   laver of regeneration, and the garment of incorruption, which is the
   true life."

   [1948] prostheinai.  Cf. Acts ii. 41:  prosetethesan .  According to
   some mss. the sentence would run thus:  "Hast thou been entrusted with
   the word of teaching?  Be a good steward of thy hearers' souls.  Hast
   thou power to rule (prostenai)?  Do this diligently."

   [1949] Rom. xiv. 9.

   [1950] Marcellus, Bishop of Ancyra, and his pupil Photinus, are
   anathematized in the Creed called Makrostichos as holding that Christ
   first became "Son of God when He took our flesh from the Virgin....For
   they will have it that then Christ began His Kingdom, and that it will
   have an end after the consummation of all and the judgment.  Such are
   the disciples of Marcellus and Scotinus of Galatian Ancyra, &c."  See
   Newman on Athanasius, de Synodis, § 26, (5), notes a and b.  Compare
   the description of Marcellus in the Letter of the Oriental Bishops who
   had withdrawn from the Council of Sardica to Philippopolis (a.d. 344).
   "There has arisen in our days a certain Marcellus of Galatia, the most
   execrable pest of all heretics, who with sacrilegious mind, and impious
   mouth, and wicked argument seeks to set bounds to the perpetual,
   eternal, and timeless kingdom of our Lord Christ, saying that He began
   to reign four hundred years since, and shall end at the dissolution of
   the present world" (Hilar. Pictav. Ex Opere Hist. Fragm. iii.).

   [1951] "The person meant by Cyril, though he withholds the name, is
   Marcellus of Ancyra; who having written a book against the Arian
   Sophist Asterius to explain the Apostle's statement concerning the
   subjection of the Son to the Father, was thought to be renewing the
   heresy of Paul of Samosata.  On this account he was reproved by the
   Bishops at the Council of Jerusalem, a.d. 335, for holding false
   opinions, and being ordered to recant his opinions promised to burn his
   book.  Afterwards he applied to Constantine, by whom he was remitted to
   the Council of Constantinople, a.d. 336, and deposed by the Bishops.
   As however he was acquitted by the Councils of Rome, a.d. 342, and of
   Sardica, a.d. 347, it became a matter of dispute whether he was really
   heretical....From the fragments of his books transcribed by Eusebius,
   you may possibly acquit him of the Sabellian heresy and the confusion
   of the Father and the Son, but certainly not of the heresy concerning
   the end of Christ's kingdom, and the abandonment by the Word of the
   human nature which He assumed for our sake; so express are his words
   recorded by Eusebius in the beginning of the 2nd Book Contra Marcellum,
   pp. 50, 51."  (Ben. Ed.)  Cf. Dict. Chr. Biogr. "Eusebius of Cæsarea,"
   p. 341; and note 3 on § 9 above.

   [1952] John viii. 25.

   [1953] Luke i. 33.

   [1954] ten parousan.

   [1955] Dan. vii. 13, 14.

   [1956] Ib. ii. 45; Rom. ix. 5.

   [1957] Ps. xlv. 6.

   [1958] Ib. cii. 25-27.

   [1959] Heb. i. 10-12.

   [1960] 1 Cor. xv. 25.

   [1961] 1 Cor. xv. 28.  Theodoret Comment. in Epist. i. ad Cor. xv. 28:
   "This passage the followers of Arius and Eunomius carry continually on
   their tongue, thinking in this way to disparage the dignity of the
   Only-begotten."

   [1962] John viii. 29.

   [1963] Rom. v. 14.  "achri from akros, as mechri from mekos, makros"
   (L. and Sc.).  It is not always possible to mark this distinction in
   translation:  cf. Lobeck, Phrynichus, p. 14; Viger, De Idiot. Gr. p.
   419.

   [1964] 2 Cor. iii. 14, 15.

   [1965] Ib. x. 14, 15, 16.

   [1966] 1 Cor. xv. 25.

   [1967] Heb. iii. 13.

   [1968] Dan. vii. 14, 27.

   [1969] 1 Tim. vi. 20.
     __________________________________________________________________

   Lecture XVI.

   On the Article, And in One Holy Ghost, the Comforter, Which Spake in
   the Prophets.

   1 Corinthians xii. 1, 4

   Now concerning spiritual gifts, brethren, I would not have you
   ignorant....Now there are diversities of gifts, but the same Spirit,
   &c.

   1.  Spiritual in truth is the grace we need, in order to discourse
   concerning the Holy Spirit; not that we may speak what is worthy of
   Him, for this is impossible, but that by speaking the words of the
   divine Scriptures, we may run our course without danger.  For a truly
   fearful thing is written in the Gospels, where Christ has plainly said,
   Whosoever shall speak a word against the Holy Ghost, it shall not be
   forgiven him, neither in this world, nor in that which is to come
   [1970] .  And there is often fear, lest a man should receive this
   condemnation, through speaking what he ought not concerning Him, either
   from ignorance, or from supposed reverence.  The Judge of quick and
   dead, Jesus Christ, declared that he hath no forgiveness; if therefore
   any man offend, what hope has he?

   2.  It must therefore belong to Jesus Christ's grace itself to grant
   both to us to speak without deficiency, and to you to hear with
   discretion; for discretion is needful not to them only who speak, but
   also to them that hear, lest they hear one thing, and misconceive
   another in their mind.  Let us then speak concerning the Holy Ghost
   nothing but what is written; and whatsoever is not written, let us not
   busy ourselves about it.  The Holy Ghost Himself spoke the Scriptures;
   He has also spoken concerning Himself as much as He pleased, or as much
   as we could receive.  Let us therefore speak those things which He has
   said; for whatsoever He has not said, we dare not say.

   3.  There is One Only Holy Ghost, the Comforter; and as there is One
   God the Father, and no second Father;--and as there is One
   Only-begotten Son and Word of God, who hath no brother;--so is there
   One Only Holy Ghost, and no second spirit equal in-honour to Him.  Now
   the Holy Ghost is a Power most mighty, a Being divine and unsearchable;
   for He is living and intelligent, a sanctifying principle of all things
   made by God through Christ.  He it is who illuminates the souls of the
   just; He was in the Prophets, He was also in the Apostles in the New
   Testament.  Abhorred be they who dare to separate the operation of the
   Holy Ghost!  There is One God, the Father, Lord of the Old and of the
   New Testament:  and One Lord, Jesus Christ, who was prophesied of in
   the Old Testament, and came in the New; and One Holy Ghost, who through
   the Prophets preached of Christ, and when Christ was come, descended,
   and manifested Him [1971] .

   4.  Let no one therefore separate the Old from the New Testament [1972]
   ; let no one say that the Spirit in the former is one, and in the
   latter another; since thus he offends against the Holy Ghost Himself,
   who with the Father and the Son together is honoured, and at the time
   of Holy Baptism is included with them in the Holy Trinity.  For the
   Only-begotten Son of God said plainly to the Apostles, Go ye, and make
   disciples of all the nations, baptizing them into the name of the
   Father, and of the Son, and of the Holy Ghost [1973] .  Our hope is in
   Father, and Son, and Holy Ghost.  We preach not three Gods [1974] ; let
   the Marcionites be silenced; but with the Holy Ghost through One Son,
   we preach One God.  The Faith is indivisible; the worship inseparable.
   We neither separate the Holy Trinity, like some; nor do we as Sabellius
   work confusion. [1975]   But we know according to godliness One Father,
   who sent His Son to be our Saviour; we know One Son, who promised that
   He would send the Comforter from the Father; we know the Holy Ghost,
   who spake in the Prophets, and who on the day of Pentecost descended on
   the Apostles in the form of fiery tongues, here, in Jerusalem, in the
   Upper Church of the Apostles [1976] ; for in all things the choicest
   privileges are with us.  Here Christ came down from heaven; here the
   Holy Ghost came down from heaven.  And in truth it were most fitting,
   that as we discourse concerning Christ and Golgotha here in Golgotha,
   so also we should speak concerning the Holy Ghost in the Upper Church;
   yet since He who descended there jointly partakes of the glory of Him
   who was crucified here, we here speak concerning Him also who descended
   there:  for their worship is indivisible.

   5.  We would now say somewhat concerning the Holy Ghost; not to declare
   His substance with exactness, for this were impossible; but to speak of
   the diverse mistakes of some concerning him, lest from ignorance we
   should fall into them; and to block up the paths of error, that we may
   journey on the King's one highway.  And if we now for caution's sake
   repeat any statement of the heretics, let it recoil on their heads, and
   may we be guiltless, both we who speak, and ye who hear.

   6.  For the heretics, who are most profane in all things, have
   sharpened their tongue [1977] against the Holy Ghost also, and have
   dared to utter impious things; as Irenæus the interpreter has written
   in his injunctions against heresies [1978] .  For some of them have
   dared to say that they were themselves the Holy Ghost;--of whom the
   first was Simon [1979] , the sorcerer spoken of in the Acts of the
   Apostles; for when he was cast out, he presumed to teach such
   doctrines:  and they who are called Gnostics, impious men, have spoken
   other things against the Spirit [1980] , and the wicked Valentinians
   [1981] again something else; and the profane Manes dared to call
   himself the Paraclete sent by Christ [1982] .  Others again have taught
   that the Spirit is different in the Prophets and in the New Testament.
   [1983]   Yea, and great is their error, or rather their blasphemy.
   Such therefore abhor, and flee from them who blaspheme the Holy Ghost,
   and have no forgiveness.  For what fellowship hast thou with the
   desperate, thou, who art now to be baptized, into the Holy Ghost also
   [1984] ?  If he who attaches himself to a thief, and consenteth with
   him, is subject to punishment, what hope shall he have, who offends
   against the Holy Ghost?

   7.  Let the Marcionists also be abhorred, who tear away from the New
   Testament the sayings of the Old [1985] .  For Marcion first, that most
   impious of men, who first asserted three Gods [1986] , knowing that in
   the New Testament are contained testimonies of the Prophets concerning
   Christ, cut out the testimonies taken from the Old Testament, that the
   King might be left without witness.  Abhor those above-mentioned
   Gnostics, men of knowledge by name, but fraught with ignorance; who
   have dared to say such things of the Holy Ghost as I dare not repeat.

   8.  Let the Cataphrygians [1987] also be thy abhorrence, and Montanus,
   their ringleader in evil, and his two so-called prophetesses, Maximilla
   and Priscilla.  For this Montanus, who was out of his mind and really
   mad (for he would not have said such things, had he not been mad),
   dared to say that he was himself the Holy Ghost,--he, miserable man,
   and filled with all uncleanness and lasciviousness; for it suffices but
   to hint at this, out of respect for the women who are present.  And
   having taken possession of Pepuza, a very small hamlet of Phrygia, he
   falsely named it Jerusalem; and cutting the throats of wretched little
   children, and chopping them up into unholy food, for the purpose of
   their so-called mysteries [1988] ,--(wherefore till but lately in the
   time of persecution we were suspected of doing this, because these
   Montanists were called, falsely indeed, by the common name of
   Christians;)--yet he dared to call himself the Holy Ghost, filled as he
   was with all impiety and inhuman cruelty, and condemned by an
   irrevocable sentence.

   9.  And he was seconded, as was said before, by that most impious Manes
   also, who combined what was bad in every heresy [1989] ; who being the
   very lowest pit of destruction, collected the doctrines of all the
   heretics, and wrought out and taught a yet more novel error, and dared
   to say that he himself was the Comforter, whom Christ promised to
   send.  But the Saviour when He promised Him, said to the Apostles, But
   tarry ye in the city of Jerusalem, until ye be endued with power from
   on high [1990] .  What then? did the Apostles who had been dead two
   hundred years, wait for Manes, until they should be endued with the
   power; and will any dare to say, that they were not forthwith full of
   the Holy Ghost?  Moreover it is written, Then they laid their hands on
   and they received the Holy Ghost [1991] ; was not this before Manes,
   yea, many years before, when the Holy Ghost descended on the day of
   Pentecost?

   10.  Wherefore was Simon the sorcerer condemned?  Was it not that he
   came to the Apostles, and said, Give me also this power, that on
   whomsoever I lay hands, he may receive the Holy Ghost?  For he said
   not, "Give me also the fellowship of the Holy Ghost," but "Give me the
   power;" that he might sell to others that which could not be sold, and
   which he did not himself possess.  He offered money also to them who
   had no possessions [1992] ; and this, though he saw men bringing the
   prices of the things sold, and laying them at the Apostles' feet.  And
   he considered not that they who trod under foot the wealth which was
   brought for the maintenance of the poor, were not likely to give the
   power of the Holy Ghost for a bribe.  But what say they to Simon?  Thy
   money perish with thee, because thou hast thought to purchase the gift
   of God with money [1993] ; for thou art a second Judas, for expecting
   to buy the grace of the Spirit with money.  If then Simon, for wishing
   to get this power for a price, is to perish, how great is the impiety
   of Manes, who said that he was the Holy Ghost?  Let us hate them who
   are worthy of hatred; let us turn away from them from whom God turns
   away; let us also ourselves say unto God with all boldness concerning
   all heretics, Do not I hate them, O Lord, that hate Thee, and am not I
   grieved with Thine enemies [1994] ?  For there is also an enmity which
   is right, according as it is written, I will put enmity between thee
   and her seed [1995] ; for friendship with the serpent works enmity with
   God, and death.

   11.  Let then thus much suffice concerning those outcasts; and now let
   us return to the divine Scriptures, and let us drink waters out of our
   own cisterns [that is, the holy Fathers [1996] ], and out of our own
   springing wells [1997] .  Drink we of living water, springing up into
   everlasting life [1998] ; but this spake the Saviour of the Spirit,
   which they that believe on Him should receive [1999] .  For observe
   what He says, He that believeth on Me (not simply this, but), as the
   Scripture hath said (thus He hath sent thee back to the Old Testament),
   out of his belly shall flow rivers of living water, not rivers
   perceived by sense, and merely watering the earth with its thorns and
   trees, but bringing souls to the light.  And in another place He says,
   But the water that I shall give him, shall be in him a well of living
   water springing up into everlasting life,--a new kind of water living
   and springing up, springing up unto them who are worthy.

   12.  And why did He call the grace of the Spirit water?  Because by
   water all things subsist; because water brings forth grass and living
   things; because the water of the showers comes down from heaven;
   because it comes down one in form, but works in many forms.  For one
   fountain watereth the whole of Paradise, and one and the same rain
   comes down upon all the world, yet it becomes white in the lily, and
   red in the rose, and purple in violets and hyacinths, and different and
   varied in each several kind:  so it is one in the palm-tree, and
   another in the vine, and all in all things; and yet is one in nature,
   not diverse from itself; for the rain does not change itself, and come
   down first as one thing, then as another, but adapting itself to the
   constitution of each thing which receives it, it becomes to each what
   is suitable [2000] .  Thus also the Holy Ghost, being one, and of one
   nature, and indivisible, divides to each His grace, according as He
   will [2001] :  and as the dry tree, after partaking of water, puts
   forth shoots, so also the soul in sin, when it has been through
   repentance made worthy of the Holy Ghost, brings forth clusters of
   righteousness.  And though He is One in nature, yet many are the
   virtues which by the will of God and in the Name of Christ He works.
   For He employs the tongue of one man for wisdom; the soul of another He
   enlightens by Prophecy; to another He gives power to drive away devils;
   to another He gives to interpret the divine Scriptures.  He strengthens
   one man's self-command; He teaches another the way to give alms;
   another He teaches to fast and discipline himself; another He teaches
   to despise the things of the body; another He trains for martyrdom:
   diverse in different men, yet not diverse from Himself, as it is
   written, But the manifestation of the Spirit is given to every man to
   profit withal.  For to one is given through the Spirit the word of
   wisdom; and to another the word of knowledge according to the same
   Spirit; to another faith, in the same Spirit; and to another gifts of
   healing, in the same Spirit; and to another workings of miracles; and
   to another prophecy; and to another discernings of spirits; and to
   another divers kinds of tongues; and to another the interpretation of
   tongues:  but all these worketh that one and the same Spirit, dividing
   to every man severally as He will [2002] .

   13.  But since concerning spirit in general many diverse things are
   written in the divine Scriptures, and there is fear lest some out of
   ignorance fall into confusion, not knowing to what sort of spirit the
   writing refers; it will be well now to certify you, of what kind the
   Scripture declares the Holy Spirit to be.  For as Aaron is called
   Christ, and David and Saul and others are called Christs [2003] , but
   there is only one true Christ, so likewise since the name of spirit is
   given to different things, it is right to see what is that which is
   distinctively called the Holy Spirit.  For many things are called
   spirits.  Thus an Angel is called spirit, our soul is called spirit,
   and this wind which is blowing is called spirit; great virtue also is
   spoken of as spirit; and impure practice is called spirit; and a devil
   our adversary is called spirit.  Beware therefore when thou hearest
   these things, lest from their having a common name thou mistake one for
   another.  For concerning our soul the Scripture says, His spirit shall
   go forth, and he shall return to his earth [2004] :  and of the same
   soul it says again, Which formeth the spirit of man within him [2005]
   .  And of the Angels it is said in the Psalms, Who maketh His Angels
   spirits, and His ministers a flame of fire [2006] .  And of the wind it
   saith, Thou shalt break the ships of Tarshish with a violent spirit
   [2007] ; and, As the tree in the wood is shaken by the spirit [2008] ;
   and, Fire, hail, snow, ice, spirit of storm [2009] .  And of good
   doctrine the Lord Himself says, The words that I have spoken unto you,
   they are spirit [2010] , and they are life; instead of, "are
   spiritual."  But the Holy Spirit is not pronounced by the tongue; but
   He is a Living Spirit, who gives wisdom of speech, Himself speaking and
   discoursing.

   14.  And wouldest thou know that He discourses and speaks?  Philip by
   revelation of an Angel went down to the way which leads to Gaza, when
   the Eunuch was coming; and the Spirit said to Philip, Go near, and join
   thyself to this chariot [2011] .  Seest thou the Spirit talking to one
   who hears Him?  Ezekiel also speaks thus, The Spirit of the Lord came
   upon me, and said unto me, Thus saith the Lord [2012] .  And again, The
   Holy Ghost said [2013] , unto the Apostles who were in Antioch,
   Separate me now Barnabas and Saul for the work whereunto I have called
   them.  Beholdest thou the Spirit living, separating, calling, and with
   authority sending forth?  Paul also said, Save that the Holy Ghost
   witnesseth in every city, saying that bonds and afflictions await me
   [2014] .  For this good Sanctifier of the Church, and her Helper, and
   Teacher, the Holy Ghost, the Comforter, of whom the Saviour said, He
   shall teach you all things (and He said not only, He shall teach, but
   also, He shall bring to your remembrance whatever I have said unto you
   [2015] ; for the teachings of Christ and of the Holy Ghost are not
   different, but the same)--He, I say, testified before to Paul what
   things should befall him, that he might be the more stout-hearted, from
   knowing them beforehand.  Now I have spoken these things unto you
   because of the text, The words which I have spoken unto you, they are
   spirit; that thou mayest understand this, not of the utterance of the
   lips [2016] , but of the good doctrine in this passage.

   15.  But sin also is called spirit, as I have already said; only in
   another and opposite sense, as when it is said, The spirit of whoredom
   caused them to err [2017] .  The name "spirit" is given also to the
   unclean spirit, the devil; but with the addition of, "the unclean;" for
   to each is joined its distinguishing name, to mark its proper nature.
   If the Scripture speak of the soul of man, it says the spirit with the
   addition, of the man; if it mean the wind, it says, spirit of storm; if
   sin, it says, spirit of whoredom; if the devil, it says, an unclean
   spirit:  that we may know which particular thing is spoken of, and thou
   mayest not suppose that it means the Holy Ghost; God forbid!  For this
   name of spirit is common to many things; and every thing which has not
   a solid body is in a general way called spirit [2018] .  Since,
   therefore, the devils have not such bodies, they are called spirits:
   but there is a great difference; for the unclean devil, when he comes
   upon a man's soul (may the Lord deliver from him every soul of those
   who hear me, and of those who are not present), he comes like a wolf
   upon a sheep, ravening for blood, and ready to devour.  His coming is
   most fierce; the sense of it most oppressive; the mind becomes
   darkened; his attack is an injustice also, and so is his usurpation of
   another's possession.  For he makes forcible use of another's body, and
   another's instruments, as if they were his own; he throws down him who
   stands upright (for he is akin to him who fell from heaven [2019] ); he
   twists the tongue and distorts the lips; foam comes instead of words;
   the man is filled with darkness; his eye is open, yet the soul sees not
   through it; and the miserable man gasps convulsively at the point of
   death.  The devils are verily foes of men, using them foully and
   mercilessly.

   16.  Such is not the Holy Ghost; God forbid!  For His doings tend the
   contrary way, towards what is good and salutary.  First, His coming is
   gentle; the perception of Him is fragrant; His burden most light; beams
   of light and knowledge gleam forth before His coming [2020] .  He comes
   with the bowels of a true guardian:  for He comes to save, and to heal,
   to teach, to admonish, to strengthen, to exhort, to enlighten the mind,
   first of him who receives Him, and afterwards of others also, through
   him.  And as a man, who being previously in darkness then suddenly
   beholds the sun, is enlightened in his bodily sight, and sees plainly
   things which he saw not, so likewise he to whom the Holy Ghost is
   vouchsafed, is enlightened in his soul, and sees things beyond man's
   sight, which he knew not; his body is on earth, yet his soul mirrors
   forth the heavens.  He sees, like Esaias, the Lord sitting upon a
   throne high and lifted up [2021] ; he sees, like Ezekiel, Him who is
   above the Cherubim [2022] ; he sees like Daniel, ten thousand times ten
   thousand, and thousands of thousands [2023] ; and the man, who is so
   little, beholds the beginning of the world, and knows the end of the
   world, and the times intervening, and the successions of kings,--things
   which he never learned:  for the True Enlightener is present with him.
   The man is within the walls of a house; yet the power of his knowledge
   reaches far and wide, and he sees even what other men are doing.

   17.  Peter was not with Ananias and Sapphira when they sold their
   possessions, but he was present by the Spirit; Why, he says, hath Satan
   filled thine heart to lie to the Holy Ghost [2024] ?  There was no
   accuser; there was no witness; whence knew he what had happened?
   Whiles it remained was it not thine own? and after it was sold, was it
   not in thine own power? why hast thou conceived this thing in thine
   heart [2025] ?  The unlettered [2026] Peter, through the grace of the
   Spirit, learnt what not even the wise men of the Greeks had known.
   Thou hast the like in the case also of Elisseus.  For when he had
   freely healed the leprosy of Naaman, Gehazi received the reward, the
   reward of another's achievement; and he took the money from Naaman, and
   bestowed it in a dark place.  But the darkness is not hidden from the
   Saints [2027] .  And when he came, Elisseus asked him; and like Peter,
   when he said, Tell me whether ye sold the land for so much [2028] ? he
   also enquires, Whence comest thou, Gehazi [2029] ?  Not in ignorance,
   but in sorrow ask I whence comest thou?  From darkness art thou come,
   and to darkness shalt thou go; thou hast sold the cure of the leper,
   and the leprosy is thy heritage.  I, he says, have fulfilled the
   bidding of Him who said to me, Freely ye have received, freely give
   [2030] ; but thou hast sold this grace; receive now the condition of
   the sale.  But what says Elisseus to him?  Went not mine heart with
   thee?  I was here shut in by the body, but the spirit which has been
   given me of God saw even the things afar off, and shewed me plainly
   what was doing elsewhere.  Seest thou how the Holy Ghost not only rids
   of ignorance, but invests with knowledge?  Seest thou how He enlightens
   men's souls?

   18.  Esaias lived nearly a thousand years ago; and he beheld Zion as a
   booth.  The city was still standing, and beautified with public places,
   and robed in majesty; yet he says, Zion shall be ploughed as a field
   [2031] , foretelling what is now fulfilled in our days [2032] .  And
   observe the exactness of the prophecy; for he said, And the daughter of
   Zion shall be left as a booth in a vineyard, as a lodge in a garden of
   cucumbers [2033] .  And now the place is filled with gardens of
   cucumbers.  Seest thou how the Holy Spirit enlightens the saints?  Be
   not therefore carried away to other things, by the force of a common
   term, but keep fast the exact meaning.

   19.  And if ever, while thou hast been sitting here, a thought
   concerning chastity or virginity has come into thy mind, it has been
   His teaching.  Has not often a maiden, already at the bridal threshold
   [2034] , fled away, He teaching her the doctrine of virginity?  Has not
   often a man distinguished at court [2035] , scorned wealth and rank,
   under the teaching of the Holy Ghost?  Has not often a young man, at
   the sight of beauty, closed his eyes, and fled from the sight, and
   escaped the defilement?  Askest thou whence this has come to pass?  The
   Holy Ghost taught the soul of the young man.  Many ways of covetousness
   are there in the world; yet Christians refuse possessions:  wherefore?
   because of the teaching of the Holy Ghost.  Worthy of honour is in
   truth that Spirit, holy and good; and fittingly are we baptized into
   Father, Son, and Holy Ghost.  A man, still clothed with a body,
   wrestles with many fiercest demons; and often the demon, whom many men
   could not master with iron bands, has been mastered by the man himself
   with words of prayer, through the power which is in him of the Holy
   Ghost; and the mere breathing of the Exorcist [2036] becomes as fire to
   that unseen foe.  A mighty ally and protector, therefore, have we from
   God; a great Teacher of the Church, a mighty Champion on our behalf.
   Let us not be afraid of the demons, nor of the devil; for mightier is
   He who fighteth for us.  Only let us open to Him our doors; for He
   goeth about seeking such as are worthy [2037] and searching on whom He
   may confer His gifts.

   20.  And He is called the Comforter, because He comforts and encourages
   us, and helpeth our infirmities; for we know not what we should pray
   for as we ought; but the Spirit Himself maketh intercession for us,
   with groanings which cannot be uttered [2038] , that is, makes
   intercession to God.  Oftentimes a man for Christ's sake has been
   outraged and dishonoured unjustly; martyrdom is at hand; tortures on
   every side, and fire, and sword, and savage beasts, and the pit.  But
   the Holy Ghost softly whispers to him, "Wait thou on the Lord [2039] ,
   O man; what is now befalling thee is a small matter, the reward will be
   great.  Suffer a little while, and thou shalt be with Angels for ever.
   The sufferings of this present time art not worthy to be compared with
   the glory which shall be revealed in us [2040] ."  He portrays to the
   man the kingdom of heaven; He gives him a glimpse of the paradise of
   delight; and the martyrs, whose bodily countenances are of necessity
   turned to their judges, but who in spirit are already in Paradise,
   despise those hardships which are seen.

   21.  And wouldest thou be sure that by the power of the Holy Ghost the
   Martyrs bear their witness?  The Saviour says to His disciples, And
   when they bring you unto the synagogues, and the magistrates, and
   authorities, be not anxious how ye shall answer, or what ye shall say;
   for the Holy Ghost shall teach you in that very hour, what ye ought to
   say [2041] .  For it is impossible to testify as a martyr for Christ's
   sake, except a man testify by the Holy Ghost; for if no man can say
   that Jesus Christ is the Lord, but by the Holy Ghost [2042] , how shall
   any man give his own life for Jesus' sake, but by the Holy Ghost?

   22.  Great indeed, and all-powerful in gifts, and wonderful, is the
   Holy Ghost.  Consider, how many of you are now sitting here, how many
   souls of us are present.  He is working suitably for each, and being
   present in the midst, beholds the temper of each, beholds also his
   reasoning and his conscience, and what we say, and think, and believe
   [2043] .  Great indeed is what I have now said, and yet is it small.
   For consider, I pray, with mind enlightened by Him, how many Christians
   there are in all this diocese, and how many in the whole province
   [2044] of Palestine, and carry forward thy mind from this province, to
   the whole Roman Empire; and after this, consider the whole world; races
   of Persians, and nations of Indians, Garbs and Sarmatians, Gauls and
   Spaniards, and Moors, Libyans and Ethiopians, and the rest for whom we
   have no names; for of many of the nations not even the names have
   reached us.  Consider, I pray, of each nation, Bishops, Presbyters,
   Deacons, Solitaries, Virgins, and laity besides; and then behold their
   great Protector, and the Dispenser of their gifts;--how throughout the
   world He gives to one chastity, to another perpetual virginity, to
   another almsgiving, to another voluntary poverty, to another power of
   repelling hostile spirits.  And as the light, with one touch of its
   radiance sheds brightness on all things, so also the Holy Ghost
   enlightens those who have eyes; for if any from blindness is not
   vouchsafed His grace, let him not blame the Spirit, but his own
   unbelief.

   23.  Thou hast seen His power, which is in all the world; tarry now no
   longer upon earth, but ascend on high.  Ascend, I say, in imagination
   even unto the first heaven, and behold there so many countless myriads
   of Angels.  Mount up in thy thoughts, if thou canst, yet higher;
   consider, I pray thee, the Archangels, consider also the Spirits;
   consider the Virtues, consider the Principalities, consider the Powers,
   consider the Thrones, consider the Dominions [2045] ;--of all these the
   Comforter is the Ruler from God, and the Teacher, and the Sanctifier.
   Of Him Elias has need, and Elisseus, and Esaias, among men; of Him
   Michael and Gabriel have need among Angels.  Naught of things created
   is equal in honour to Him:  for the families of the Angels, and all
   their hosts assembled together, have no equality with the Holy Ghost.
   All these the all-excellent power of the Comforter overshadows.  And
   they indeed are sent forth to minister [2046] , but He searches even
   the deep things of God, according as the Apostle says, For the Spirit
   searcheth all things, yea, the deep things of God.  For what man
   knoweth the thing of a man, save the spirit of the man which is in him?
   even so the things of God knoweth no man, but the Spirit of God [2047]
   .

   24.  He preached concerning Christ in the Prophets; He wrought in the
   Apostles; He to this day seals the souls in Baptism.  And the Father
   indeed gives to the Son; and the Son shares with the Holy Ghost.  For
   it is Jesus Himself, not I, who says, All things are delivered unto Me
   of My Father [2048] ; and of the Holy Ghost He says, When He, the
   Spirit of Truth, shall come, and the rest....He shall glorify Me; for
   He shall receive of Mine, and shall shew it unto you [2049] .  The
   Father through the Son, with the Holy Ghost, is the giver of all grace;
   the gifts of the Father are none other than those of the Son, and those
   of the Holy Ghost; for there is one Salvation, one Power, one Faith;
   One God, the Father; One Lord, His only-begotten Son; One Holy Ghost,
   the Comforter.  And it is enough for us to know these things; but
   inquire not curiously into His nature or substance [2050] :  for had it
   been written, we would have spoken of it; what is not written, let us
   not venture on; it is sufficient for our salvation to know, that there
   is Father, and Son, and Holy Ghost.

   25.  This Spirit descended upon the seventy Elders in the days of
   Moses.  (Now let not the length of the discourse, beloved, produce
   weariness in you:  but may He the very subject of our discourse grant
   strength to every one, both to us who speak, and to you who listen!)
   This Spirit, as I was saying, came down upon the seventy Elders in the
   time of Moses; and this I say to thee, that I may now prove, that He
   knoweth all things, and worketh as He will [2051] .   The seventy
   Elders were chosen; And the Lord came down in a cloud, and took of the
   Spirit that was upon Moses, and put it upon the seventy Elders [2052] ;
   not that the Spirit was divided, but that His grace was distributed in
   proportion to the vessels, and the capacity of the recipients.  Now
   there were present sixty and eight, and they prophesied; but Eldad and
   Modad were not present:  therefore that it might be shewn that it was
   not Moses who bestowed the gift, but the Spirit who wrought, Eldad and
   Modad, who though called, had not as yet presented themselves, did also
   prophesy [2053] .

   26.  Jesus the Son of Nun, the successor of Moses, was amazed; and came
   to him and said, "Hast thou heard that Eldad and Modad are
   prophesying?  They were called, and they came not; my lord Moses,
   forbid them [2054] ."  "I cannot forbid them," he says, "for this grace
   is from Heaven; nay, so far am I from forbidding them, that I myself am
   thankful for it.  I think not, however, that thou hast said this in
   envy; art thou jealous for my sake, because that they prophesy, and
   thou prophesiest not yet?  Wait for the proper season; and oh that all
   the Lord's people may be prophets, whenever the Lord shall give His
   Spirit upon them [2055] !" saying this also prophetically, whenever the
   Lord shall give; "For as yet then He has not given it; so thou hast it
   not yet."--Had not then Abraham this, and Isaac, and Jacob, and
   Joseph?  And they of old, had they it not?  Nay, but the words,
   "whenever the Lord shall give" evidently mean "give it upon all; as yet
   indeed the grace is partial, then it shall be given lavishly."  And he
   secretly alluded to what was to happen among us on the day of
   Pentecost; for He Himself came down among us.  He had however also come
   down upon many before.  For it is written, And Jesus the son of Nun was
   filled with a spirit of wisdom; for Moses had laid his hands upon him
   [2056] .  Thou seest the figure everywhere the same in the Old and New
   Testament;--in the days of Moses, the Spirit was given by laying on of
   hands; and by laying on of hands Peter [2057] also gives the Spirit.
   And on thee also, who art about to be baptized, shall His grace come;
   yet in what manner I say not, for I will not anticipate the proper
   season.

   27.  He also came down upon all righteous men and Prophets; Enos, I
   mean, and Enoch, and Noah, and the rest; upon Abraham, Isaac, and
   Jacob; for as regards Joseph, even Pharaoh perceived that he had the
   Spirit of God within him [2058] .  As to Moses, and the wonderful works
   wrought by the Spirit in his days, thou hast heard often:  This Spirit
   Job also had, that most enduring man, and all the saints, though we
   repeat not all their names.  He also was sent forth when the Tabernacle
   was in making, and filled with wisdom the wise-hearted men who were
   with Bezaleel [2059] .

   28.  In the might of this Spirit, as we have it in the Book of Judges,
   Othniel judged [2060] ; Gideon [2061] waxed strong; Jephtha conquered
   [2062] ; Deborah, a woman, waged war; and Samson, so long as he did
   righteously, and grieved Him not, wrought deeds above man's power.  And
   as for Samuel and David, we have it plainly in the Books of the
   Kingdoms, how by the Holy Ghost they prophesied themselves, and were
   rulers of the prophets;--and Samuel was called the Seer [2063] ; and
   David says distinctly, The Spirit of the Lord spake by me [2064] , and
   in the Psalms, And take not thy Holy Spirit from me [2065] , and again,
   Thy good Spirit shall lead me in the land of righteousness [2066] .
   And as we have it in Chronicles, Azariah [2067] , in the time of King
   Asa, and Jahaziel [2068] in the time of King Jehoshaphat, partook of
   the Holy Ghost; and again, another Azariah, he who was stoned [2069] .
   And Ezra says, Thou gavest also Thy good Spirit to instruct them [2070]
   .  But as touching Elias who was taken up, and Elisseus, those inspired
   [2071] and wonder-working men, it is manifest, without our saying so,
   that they were full of the Holy Ghost.

   29.  And if further a man peruse all the books of the Prophets, both of
   the Twelve, and of the others, he will find many testimonies
   concerning. the Holy Ghost; as when Micah says in the person of God,
   surely I will perfect power by the Spirit the Lord [2072] ; and Joel
   cries, And it shall come to pass afterwards, saith God, that I will
   pour out My Spirit upon all flesh [2073] , and the rest; and Haggai,
   Because I am with you, saith the Lord of Hosts [2074] ; and My Spirit
   remaineth in the midst of you [2075] ; and in like manner Zechariah,
   But receive My words and My statutes which I command by My Spirit, to
   My servants the Prophets [2076] ; and other passages.

   30.  Esaias too, with his majestic voice, says, And the Spirit of God
   shall rest upon Him, the spirit of wisdom and understanding, the spirit
   of counsel and might, the spirit of knowledge and godliness; and the
   Spirit of the fear of God shall fill Him [2077] ; signifying that the
   Spirit is one and undivided, but His operations various.  So again,
   Jacob My servant,.....I have put My Spirit upon Him [2078] .  And
   again, I will pour My Spirit upon thy seed [2079] ; and again, And now
   the Lord Almighty and His Spirit hath sent Me [2080] ; and again, This
   is My covenant with them, saith the Lord, My Spirit which is upon thee
   [2081] ; and again, The Spirit of the Lord is upon Me, because He hath
   anointed Me [2082] , and the rest; and again in his charge against the
   Jews, But they rebelled and vexed His Holy Spirit [2083] , and Where is
   He that put His Holy Spirit within them [2084] ?  Also thou hast in
   Ezekiel (if thou be not now weary of listening), what has already been
   quoted, And the Spirit fell upon me, and said unto me, Speak; Thus
   saith the Lord [2085] .  But the words, fell upon me we must understand
   in a good sense, that is "lovingly;" and as Jacob, when he had found
   Joseph, fell upon his neck; as also in the Gospels, the loving father,
   on seeing his son who had returned from his wandering, had compassion,
   and ran and fell on his neck, and kissed him [2086] .  And again in
   Ezekiel, And he brought me in a vision by the Spirit of God into
   Chaldæa, to them of the captivity [2087] .  And other texts thou
   heardest before, in what was said about Baptism; Then will I sprinkle
   clean water upon you [2088] , and the rest; a new heart also will I
   give you, and a new spirit will I put within you [2089] ; and then
   immediately, And I will put My Spirit within you [2090] .  And again,
   The hand of the Lord was upon me, and carried me out in the Spirit of
   the Lord [2091] .

   31.  He endued with wisdom the soul of Daniel, that young as he was he
   should become a judge of Elders.  The chaste Susanna was condemned as a
   wanton; there was none to plead her cause; for who was to deliver her
   from the rulers?  She was led away to death, she was now in the hands
   of the executioners.  But her Helper was at hand, the Comforter, the
   Spirit who sanctifies every rational nature.  Come hither to me, He
   says to Daniel; young though thou be, convict old men infected with the
   sins of youth; for it is written, God raised up the Holy Spirit upon a
   young stripling [2092] ; and nevertheless, (to pass on quickly,) by the
   sentence of Daniel that chaste lady was saved.  We bring this forward
   as a testimony; for this is not the season for expounding.
   Nebuchadnezzar also knew that the Holy Spirit was in Daniel; for he
   says to him, O Belteshazzar, master of the magicians, of whom I know,
   that the Holy Spirit of God is in thee [2093] .  One thing he said
   truly, and one falsely; for that he had the Holy Spirit was true, but
   he was not the master of the magicians, for he was no magician, but was
   wise through the Holy Ghost.  And before this also, he interpreted to
   him the vision of the Image, which he who had seen it himself knew not;
   for he says, Tell me the vision, which I who saw it know not [2094] .
   Thou seest the power of the Holy Ghost; that which they who saw it,
   know not, they who saw it not, know and interpret.

   32.  And indeed it were easy to collect very many texts out of the Old
   Testament, and to discourse more largely concerning the Holy Ghost.
   But the time is short; and we must be careful of the proper length of
   the lecture.  Wherefore, being for the present content awhile with
   passages from the Old Testament, we will, if it be God's pleasure,
   proceed in the next Lecture to the remaining texts out of the New
   Testament.  And may the God of peace, through our Lord Jesus Christ,
   and through the love of the Spirit, count all of you worthy of His
   spiritual and heavenly gifts:--To whom be glory and power for ever and
   ever.  Amen.
     __________________________________________________________________

   [1970] Matt. xii. 32.

   [1971] At the end of this section there follows in the Coislin ms. a
   long interpolation consisting of two parts.  The former is an extract
   taken word for word from Gregory of Nyssa, Oratio Catechetica, ii. c,
   which may be read in this series:  'All' hos Theou Logon akousantes
   ....sundromon echousan te boulesei ten dunamin.  Of the second passage
   the Benedictine Editor says:  "I have not been able to discover who is
   the author.  No one can assign it to our Cyril, although the doctrine
   it contains is in full agreement with his:  but he explains all the
   same points more at large in his two Lectures (xvi. xvii.).  The
   passage is very ancient and undoubtedly older than the eleventh
   century, which is the date of the Cod. Coislin.  Therefore in the
   controversy of the Latins against the Greeks concerning the Procession
   of the Holy Ghost it is important to notice what is taught in this
   passage, and also brought forward as a testimony by S. Thomas
   (Aquinas), that "The Holy Ghost is of the Godhead of the Father and the
   Son (ex Patris et Filii divinitate existere)."  To me indeed these
   words seem to savour altogether not of the later but of the more
   ancient theology of the Greeks, and to be earlier than the
   controversies of the Greeks against the Latins." This second passage is
   as follows:-- "For the Spirit of God is good.  And Thy good Spirit,
   says David, shall lead me in the land of righteousness.  This then is
   the Spirit of God in which we believe:  the blessed Spirit, the
   eternal, immutable, unchangeable, ineffable:  which rules and reigns
   over all productive being, both visible and invisible natures:  which
   is Lord both of Angels and Archangels, Powers, Principalities,
   Dominions, Thrones:  the Creator of all being, enthroned with the glory
   of the Father and the Son, reigning without beginning and without end
   with the Father and the Son, before the created substances:  Who
   sanctifies the ministering spirits sent forth for the sake of those who
   are to inherit salvation:  Who came down upon the holy and blessed
   Virgin Mary, of whom was born Christ according to the flesh; came down
   also upon the Lord Himself in bodily form of a dove in the river
   Jordan:  Who came upon the Apostles on the day of Pentecost in form of
   fiery tongues; Who gives and supplies all spiritual gifts in the
   Church, Who Proceedeth from the Father:  Who is of the Godhead of the
   Father and the Son; Who is of one substance with the Father and the
   Son, inseparable and indivisible."

   [1972] Cf. Cat. iv. 33; vii. 6.  Irenæus, Hæres. III. xxi. 4; IV. ix.
   1.  In Eusebius, E.H. V. 13, Rhodon says that Apelles attributed the
   prophecies to an adverse spirit and rejected them as false and
   self-contradictory.  Similar blasphemies against the holy Prophets are
   imputed to Manes by Epiphanius (Hæres. lxvi. 30).

   [1973] Matt. xxviii. 19.  The same text is used with much force by S.
   Basil (De Spir. S. cap. xxiv.).

   [1974] Cat. xi. 4, note 3.  See Newman's notes on Athanasius, Contra
   Arian. Or. I. viii. 1; Ib. Or. III. xxv. 9; Ib. xxvii. 3.  Marcion's
   doctrine of three first principles (trion archon logos) is discussed by
   Epiphanius (Hæres. xlii. 6, 7).  See also Tertull. Contra Marcion. I.
   15; Euseb. Hist. Eccles. V. 13.

   [1975] sunaloiphen, iv. 8; xi. 16; xv. 9.

   [1976] Cat. xvii. 13.  Epiphanius (De Mensuris et Ponder. c. 14):  "And
   he (Hadrian) found the city all levelled to the ground, except a few
   houses, and the Church of God which was small:  where the Disciples, on
   their return after the Saviour was taken up from the Mount of Olives,
   went up into the upper chamber:  for there it had been built, that is
   on Sion."  Cf. Stanley, Sinai and Palestine, c. xiv. 3:  "Within the
   precincts of that Mosque (of the Tomb of David) is a vaulted Gothic
   chamber, which contains within its four walls a greater confluence of
   traditions than any other place of like dimensions in Palestine.  It is
   startling to hear that this is the scene of the Last Supper, of the
   meeting after the Resurrection, of the miracle of Pentecost, of the
   residence and death of the Virgin, of the burial of Stephen."

   [1977] Ps. cxl. 3.

   [1978] Irenæus is called "the interpreter" in the same general sense as
   other ecclesiastical authors (Cat. xiii. 21; xv. 20), on account of his
   frequent comments upon the Scriptures.  The full title of his work was
   A Refutation and Subversion of Knowledge falsely so called (Euseb.
   Hist. Eccles. V. c. 7).  Cyril's expression (en tois prostagmasi) is
   sufficiently appropriate to the hortatory purpose professed by Irenæus
   in his preface.  But the Benedictine Editor thinks that the word
   prostagmasi may be an interpolation arising from the following words
   pros tas....The meaning would then be "in his writings Against
   Heresies," the usual short title of the work.

   [1979] Cat. vi. 14, note 10.

   [1980] Irenæus (I. xxix § 4; xxx. § 1).

   [1981] Ib. I. ii. §§ 5, 6.

   [1982] Cat. vi. 25.

   [1983] Cat. iv. 33.  See § 3, note 3, above.

   [1984] i.e. as well as into the Father and the Son.

   [1985] See Dict. Christ. Biography, Marcion, p. 283; and Tertullian
   (Adv. Marcion. IV. 6):  "His whole aim centres in this that he may
   establish a diversity between the Old and New Testaments, so that his
   own Christ may be separate from the Creator, as belonging to the rival
   god, and as alien from the Law and the Prophets.

   [1986] Cf. § 4, note 5, above.

   [1987] Phrygians, or Cataphrygians (hoi kata phrugas) was the name
   given to the followers of the Phrygian Montanus.  See the account of
   Montanism in Eusebius, Hist. Eccl. V. xvi., and the note there in this
   Series.

   [1988] The charges of lust and cruelty brought against the Montanists
   by Cyril and Epiphanius (Hær 48) seem to rest on no trustworthy
   evidence, and are not mentioned by Eusebius, a bitter foe to the sect.

   [1989] On Manes, see Cat. vi. 20. ff.

   [1990] Luke xxiv. 49.

   [1991] Acts viii. 17.

   [1992] Acts viii. 19.  aktemosi.  Cf. § 19:  aktemonousi, and § 22:
   aktemosunen.

   [1993] Ib. v. 20.

   [1994] Ps. cxxxix. 21.

   [1995] Gen. iii. 15.

   [1996] The words hagion pateron are not found in the mss. Mon. 1. Mon.
   2. Vind. Roe. Casaub. nor in Grodecq.  Whether meant to refer, as the
   Benedictine Editor thinks, to the writers of the Old Testament, or to
   Christian authors, they are an evident gloss.

   [1997] Prov. v. 15.

   [1998] John iv. 14, quoted more fully at the end of the section.

   [1999] Ib. vii. 38, 39.

   [2000] Compare a similar passage on rain in Cat. ix. 9, 10.

   [2001] 1 Cor. xii. 11.

   [2002] Ib. vv. 7-11.

   [2003] See Cat. x. 11; xi. 1.

   [2004] Ps. cxlvi. 4.

   [2005] Zech. xii. 1.

   [2006] Ps. civ. 4.

   [2007] Ps. xlviii. 7.

   [2008] Is. vii. 2.

   [2009] Ps. cxlviii. 8.

   [2010] John vi. 63.

   [2011] Acts viii. 29.

   [2012] Ezek. xi. 5.

   [2013] Acts xiii. 2.

   [2014] Ib. xx. 23.

   [2015] John xiv. 26.

   [2016] Ib. vi. 63.  The Holy Spirit is more than words pronounced by
   the tongue, even than our Lord's own words, which he called spirit.

   [2017] Hosea iv. 12.

   [2018] Origen, de Principiis, i. § 2:  "It is the custom of Holy
   Scripture, when it would designate anything contrary to this more dense
   and solid body, to call it spirit."

   [2019] Luke x. 18.

   [2020] In this contrast between the evil spirit and the Spirit of God
   Cyril's language rises to true eloquence, far surpassing a somewhat
   similar description, which may have been known to him, in Euseb. Dem.
   Evang. V. 132.

   [2021] Is. vi. 1.

   [2022] Ezek. x. 1.

   [2023] Dan. vii. 10.

   [2024] Acts v. 3.

   [2025] Ib. v. 4.

   [2026] Ib. iv. 13.

   [2027] Ps. cxxxix. 12.

   [2028] Acts v. 8.

   [2029] 2 Kings v. 25.

   [2030] Matt. x. 8.

   [2031] Micah iii. 12; ascribed by Cyril to Isaiah.

   [2032] Cf. Euseb. Dem. Evang. vi. 13:  "In our own time we have seen
   with our eyes the Sion of old renown being ploughed by Romans with
   yokes of oxen, and Jerusalem in a state of utter desolation as the
   oracle itself says, like a lodge in a garden of cucumbers.  As Cyril at
   that time saw the Prophet's prediction fulfilled, so we also to the
   present day see most plainly the fulfilment of the divine oracle, and
   Sion ploughed before our eyes:  for except the Church of the Apostles,
   with the houses lying around it, and the house of Caiaphas and the
   cemeteries, all the remaining space of this hill, lying without the
   city, is under plough." (Jerusalem Editor).

   [2033] Isa. i. 8.  oporophulakion is the hut of the watchman who
   guarded the crop when ripening for harvest.  Sikuelaton is explained by
   Basil in his comment on the passage of Isaiah as "A place that produces
   quick-growing and perishable fruits."  This agrees with the
   etymological sense of the word as "a forcing-bed for cucumbers"
   (Hippocrates apud Fritzsche, "Der Brief des Jeremia," v. 70).  On the
   form sikuerato, see the notes on the Epistle of Jeremy in the Speaker's
   Commentary.

   [2034] pastadas.  On the meaning of pastas see the notes on Herodotus,
   II. 148, 169 in Bähr, and Rawlinson.  Here it appears to mean the
   cloister or colonnade which gave access to the bridal chamber,
   thalamos.

   [2035] en palatiois.

   [2036] Compare Procat. § 9; Cat. xx. 3.

   [2037] Wisdom vi. 16.  Compare the saying in Clem. Alex. Quis dives
   salvetur? § 31:  auton zetein tous eu peisomenous axious te ontas tou
   Soteros mathetas.  The Jerusalem Editor quotes from Origen (Prolog. in
   Cantic.) a passage which may have been known to Cyril:  "This Comforter
   therefore goeth about seeking if He may discover any worthy and
   receptive souls to whom He may reveal the greatness of the love which
   is in God."

   [2038] Rom. viii. 26.

   [2039] Ps. xxviii. 14; xxxvii. 34.

   [2040] Rom. viii. 18.

   [2041] Luke xii. 11, 12.

   [2042] 1 Cor. xii. 3.  Marturesai, "to bear witness by death."

   [2043] Codd. Monac. Vind. Roe. Casaub. add kai ti pisteuomen.

   [2044] The terms paroikia, the See of a Bishop, and eparchia, the
   Province of a Metropolitan, were both adopted from the corresponding
   divisions of the Roman Empire.  See Bingham, Antt. Book IX. i. §§ 2-6.

   [2045] S. Basil (De Spiritu S. c. xvi. § 38), after quoting the same
   passage, Col. i. 16, proceeds--eite kuriotetes, kai ei tines eisin
   heterai logikai phuseis hakatonomastoi.  The last word shews that Basil
   had in mind this passage of Cyril, who after the names of nations in §
   22, adds kai tous loipous akatonomastous hemin.

   [2046] Heb. i. 14.

   [2047] 1 Cor. ii. 10, 11.

   [2048] Matt. xi. 27.

   [2049] John xvi. 13, 14.

   [2050] In regard to the caution with which St. Cyril here speaks, we
   must remember that the heresy of Macedonius had not yet given occasion
   to the formal discussion and determination of the "nature and
   substance" of the Holy Ghost.

   [2051] 1 Cor. xii. 11.

   [2052] Num. xi. 24, 25.  "Modad" is the form of the name in the LXX.

   [2053] The apocryphal book of Eldad and Modad is mentioned by Hermas,
   Shepherd, Vis. ii. § 3.  S. Basil, Liber de Spir. S. cap. 61, referring
   to Num. xi. 26, says that the Spirit rested permanently only upon Eldad
   and Modad.

   [2054] Num. xi. 28.

   [2055] Num. xi. 29.

   [2056] Deut. xxxiv. 9.

   [2057] Acts viii. 18.  On this passage of Cyril, see the section on
   "Chrism" in the Introduction.

   [2058] Gen. xli. 38.

   [2059] Ex. xxxi. 1-6; xxxvi. 1.

   [2060] Judges iii. 10.

   [2061] Ib. vi. 34.

   [2062] Ib. xi. 29.

   [2063] 1 Sam. ix. 9.

   [2064] 2 Sam. xxiii. 2.

   [2065] Ps. li. 11.

   [2066] Ps. cxliii. 10.

   [2067] 2 Chron. xv. 1.

   [2068] Ib. xx. 14.

   [2069] Ib. xxiv. 20, 21.

   [2070] Neh. ix. 20.  Ezra and Nehemiah form one book "Ezra" in the
   Hebrew Canon.

   [2071] pneumatophoron, used only twice in the Sept. (Hosea ix. 7; Zeph.
   iii. 4), and in an unfavourable sense.  With Cyril's use of it compare
   Theophilus, Ad Autolyc. ii. 9:  Theou anthropous pneumatophorous
   Pneumatos hagiou.

   [2072] Mic. iii. 8.

   [2073] Joel ii. 28.

   [2074] Haggai ii. 4.

   [2075] Ib. v. 5.

   [2076] Zech. i. 6.

   [2077] Is. xi. 2.

   [2078] Ib. xliv. 1; xlii. 1.

   [2079] Ib. xliv. 3.

   [2080] Ib. xlviii. 16.

   [2081] Is. lix. 21.

   [2082] Is. lxi. 1.

   [2083] Ib. lxiii. 10.

   [2084] v. 11.

   [2085] Ezek. xi. 5.

   [2086] Gen. xlvi. 29; Luke xv. 20.

   [2087] Ezek. xi. 24.

   [2088] Ib. xxxvi. 25; Cat. iii. 16.

   [2089] Ib. v. 26.

   [2090] Ib. v. 27.

   [2091] Ezek. xxxvii. 1.

   [2092] Susanna, v. 45.

   [2093] Dan. iv. 9.

   [2094] Ib. ii. 26, 31.
     __________________________________________________________________

   Lecture XVII.

   Continuation of the Discourse on the Holy Ghost.

   1 Corinthians xii. 8

   For to one is given by the Spirit the word of wisdom, &c.

   1.  In the preceding Lecture, according to our ability we set before
   you, our beloved hearers [2095] , some small portion of the testimonies
   concerning the Holy Ghost; and on the present occasion, we will, if it
   be God's pleasure, proceed to treat, as far as may be, of those which
   remain out of the New Testament:  and as then to keep within due limit
   of your attention we restrained our eagerness (for there is no satiety
   in discoursing concerning the Holy Ghost), so now again we must say but
   a small part of what remains.  For now, as well as then, we candidly
   own that our weakness is overwhelmed by the multitude of things
   written.  Neither to-day will we use the subtleties of men, for that is
   unprofitable; but merely call to mind what comes from the divine
   Scriptures; for this is the safest course, according to the blessed
   Apostle Paul, who says, Which things also we speak, not in words which
   man's wisdom teacheth, but which the Holy Ghost teacheth, comparing
   spiritual things with spiritual [2096] .  Thus we act like travellers
   or voyagers, who having one goal to a very long journey, though
   hastening on with eagerness, yet by reason of human weakness are wont
   to touch in their way at divers cities or harbours.

   2.  Therefore though our discourses concerning the Holy Ghost are
   divided, yet He Himself is undivided, being one and the same.  For as
   in speaking concerning the Father, at one time we taught how He is the
   one only Cause [2097] ; and at another, how He is called Father [2098]
   , or Almighty [2099] ; and at another, how He is the Creator [2100] of
   the universe; and yet the division of the Lectures made no division of
   the Faith, in that He, the Object of devotion, both was and is
   One;--and again, as in discoursing concerning the Only-begotten Son of
   God we taught at one time concerning His Godhead [2101] , and at
   another concerning His Manhood [2102] , dividing into many discourses
   the doctrines concerning our Lord Jesus Christ, yet preaching undivided
   faith towards Him;--so now also though the Lectures concerning the Holy
   Spirit are divided, yet we preach faith undivided towards Him.  For it
   is one and the Self-same Spirit who divides His gifts to every man
   severally as He will [2103] , Himself the while remaining undivided.
   For the Comforter is not different from the Holy Ghost, but one and the
   self-same, called by various names; who lives and subsists, and speaks,
   and works; and of all rational natures made by God through Christ, both
   of Angels and of men, He is the Sanctifier [2104] .

   3.  But lest any from lack of learning, should suppose from the
   different titles of the Holy Ghost that these are divers spirits, and
   not one and the self-same, which alone there is, therefore the Catholic
   Church guarding thee beforehand hath delivered to thee in the
   profession of the faith, that thou "believe in one Holy Ghost the
   Comforter, who spake by the Prophets;" that thou mightest know, that
   though His names be many, the Holy Spirit is but one;--of which names,
   we will now rehearse to you a few out of many.

   4.  He is called the Spirit, according to the Scripture just now read,
   For to one is given by the Spirit the word of wisdom [2105] .  He is
   called the Spirit of Truth, as the Saviour says, When He, the Spirit of
   Truth, is come [2106] .  He is called also the Comforter, as He said,
   For if I go not away, the Comforter will not come unto you [2107] .
   But that He is one and the same, though called by different titles, is
   shewn plainly from the following.  For that the Holy Spirit and the
   Comforter are the same, is declared in those words, But the Comforter,
   which is the Holy Ghost [2108] ; and that the Comforter is the same as
   the Spirit of Truth, is declared, when it is said, And I will give you
   another Comforter, that He may abide with you for ever, even the Spirit
   of Truth [2109] ; and again, But when the Comforter is come whom I will
   send unto you from the Father, even the Spirit of Truth [2110] .  And
   He is called the Spirit of God, according as it is written, And I saw
   the Spirit of God descending [2111] ; and again, For as many as are led
   by the Spirit of God, they are the sons of God [2112] .  He is called
   also the Spirit of the Father, as the Saviour says, For it is not ye
   that speak, but the Spirit of your Father which speaketh in you [2113]
   ; and again Paul saith, For this cause I bow my knees unto the Father,
   and the rest;...that He would grant you to be strengthened by His
   Spirit [2114] .  He is also called the Spirit of the Lord, according to
   that which Peter spake, Why is it that ye have agreed together to tempt
   the Spirit of the Lord [2115] ?  He is called also the Spirit of God
   and Christ, as Paul writes, But ye are not in the flesh, but in the
   Spirit, if so be that the Spirit of God dwell in you.  But if any man
   have not the Spirit of Christ, he is none of His [2116] .  He is called
   also the Spirit of the Son of God, as it is said, And because ye are
   sons, God hath sent forth the Spirit of His Son [2117] .  He is called
   also the Spirit of Christ, as it is written, Searching what or what
   manner of time the Spirit of Christ which was in them did signify
   [2118] ; and again, Through your prayer, and the supply of the Spirit
   of Jesus Christ [2119] .

   5.  Thou wilt find many other titles of the Holy Ghost besides.  Thus
   He is called the Spirit of Holiness, as it is written, According to the
   Spirit of Holiness [2120] .  He is also called the Spirit of adoption,
   as Paul saith, For ye received not the spirit of bondage again unto
   fear, but ye received the Spirit of adoption, whereby we cry, Abba,
   Father [2121] .  He is also called the Spirit of revelation, as it is
   written, May give you the Spirit of wisdom and revelation in the
   knowledge of Him [2122] .  He is also called the Spirit of promise, as
   the same Paul says, In whom ye also after that ye believed, were sealed
   with the Holy Spirit of promise [2123] .  He is also called the Spirit
   of grace, as when he says again, And hath done despite to the Spirit of
   grace [2124] .  And by many other such-like titles is He named.  And
   thou heardest plainly in the foregoing Lecture, that in the Psalms He
   is called at one time the good Spirit [2125] , and at another the
   princely Spirit [2126] ; and in Esaias He was styled the Spirit of
   wisdom and understanding, of counsel, and might, of knowledge, and of
   godliness, and of the fear of God [2127] .  By all which Scriptures
   both those before and those now alleged, it is established, that though
   the titles of the Holy Ghost be different, He is one and the same;
   living and subsisting, and always present together with the Father and
   the Son [2128] ; not uttered or breathed from the mouth and lips of the
   Father or the Son, nor dispersed into the air, but having a real
   substance [2129] , Himself speaking, and working, and dispensing, and
   sanctifying; even as the Economy of salvation which is to usward from
   the Father and the Son and the Holy Ghost, is inseparable and
   harmonious and one, as we have also said before.  For I wish you to
   keep in mind those things which were lately spoken, and to know clearly
   that there is not one Spirit in the Law and the Prophets, and another
   in the Gospels and Apostles; but that it is One and the Self-same Holy
   Spirit, which both in the Old and in the New Testament, spoke the
   divine Scriptures [2130] .

   6.  This is the Holy Ghost, who came upon the Holy Virgin Mary; for
   since He who was conceived was Christ the Only-begotten, the power of
   the Highest overshadowed her, and the Holy Ghost came upon her [2131] ,
   and sanctified her, that she might be able to receive Him, by whom all
   things were made [2132] .  But I have no need of many words to teach
   thee that generation was without defilement or taint, for thou hast
   learned it.  It is Gabriel who says to her, I am the herald of what
   shall be done, but have no part in the work.  Though an Archangel, I
   know my place; and though I joyfully bid thee All hail, yet how thou
   shalt bring forth, is not of any grace of mine.  The Holy Ghost shall
   come upon thee, and the power of the Highest shall overshadow thee;
   therefore also that Holy Thing which shall be born of thee shall be
   called the Son of God [2133] .

   7.  This Holy Spirit wrought in Elisabeth; for He recognises not
   virgins only, but matrons also, so that their marriage be lawful.  And
   Elisabeth was filled with the Holy Ghost [2134] , and prophesied; and
   that noble hand-maiden says of her own Lord, And whence is this to me,
   that the Mother of my Lord should come to me [2135] ?  For Elisabeth
   counted herself blessed.  Filled with this Holy Spirit, Zacharias also,
   the father of John, prophesied [2136] , telling how many good things
   the Only-begotten should procure, and that John should be His harbinger
   [2137] through baptism.  By this Holy Ghost also it was revealed to
   just Symeon, that he should not see death, till he had seen the Lord's
   Christ [2138] ; and he received Him in his arms, and bore clear
   testimony in the Temple concerning Him.

   8.  And John also, who had been filled with the Holy Ghost from his
   mother's womb [2139] , was for this cause sanctified, that he might
   baptize the Lord; not giving the Spirit himself, but preaching glad
   tidings of Him who gives the Spirit.  For he says, I indeed baptize you
   with water unto repentance, but He that cometh after me, and the rest;
   He shall baptize you with the Holy Ghost and with fire [2140] .  But
   wherefore with fire?  Because the descent of the Holy Ghost was in
   fiery tongues; concerning which the Lord says joyfully, I am come to
   send fire on the earth; and what will I, if it be already kindled
   [2141] ?

   9.  This Holy Ghost came down when the Lord was baptized, that the
   dignity of Him who was baptized might not be hidden; as John says, But
   He which sent me to baptize with water, the same said unto me, Upon
   whomsoever thou shalt see the Spirit descending and remaining upon Him,
   the same is He which baptizeth with the Holy Ghost [2142] .  But see
   what saith the Gospel; the heavens were opened; they were opened
   because of the dignity of Him who descended; for, lo, he says, the
   heavens were opened, and he saw the Spirit of God descending as a dove,
   and lighting upon Him [2143] :  that is, with voluntary motion in His
   descent.  For it was fit, as some have interpreted, that the primacy
   and first-fruits [2144] of the Holy Spirit promised to the baptized
   should be conferred upon the manhood of the Saviour, who is the giver
   of such grace.  But perhaps He came down in the form of a dove, as some
   say, to exhibit a figure of that dove who is pure and innocent and
   undefiled, and also helps the prayers for the children she has
   begotten, and for forgiveness of sins [2145] ; even as it was
   emblematically foretold that Christ should be thus manifested in the
   appearance of His eyes; for in the Canticles she cries concerning the
   Bridegroom, and says, Thine eyes are as doves by the rivers of water
   [2146] .

   10.  Of this dove, the dove of Noe, according to some, was in part a
   figure [2147] .  For as in his time by means of wood and of water there
   came salvation to themselves, and the beginning of a new generation,
   and the dove returned to him towards evening with an olive branch;
   thus, say they, the Holy Ghost also descended upon the true Noe, the
   Author of the second birth, who draws together into one the wills of
   all nations, of whom the various dispositions of the animals in the ark
   were a figure:--Him at whose coming the spiritual wolves feed with the
   lambs, in whose Church the calf, and the lion, and the ox, feed in the
   same pasture, as we behold to this day the rulers of the world guided
   and taught by Churchmen.  The spiritual dove therefore, as some
   interpret, came down at the season of His baptism, that He might shew
   that it is He who by the wood of the Cross saves them who believe, He
   who at eventide should grant salvation through His death.

   11.  And these things perhaps should be otherwise explained; but now
   again we must hear the words of the Saviour Himself concerning the Holy
   Ghost.  For He says, Except a man be born of water and of the Spirit,
   he cannot enter into the kingdom of God [2148] .  And that this grace
   is from the Father, He thus states, How much more shall your heavenly
   Father give the Holy Spirit to them that ask him [2149] .  And that we
   ought to worship God in the Spirit, He shews thus, But the hour cometh
   and now is, when the true worshippers shall worship the Father in
   Spirit and in truth; for the Father also seeketh such to worship Him.
   God is a Spirit; and they that worship Him must worship Him in spirit
   and in truth [2150] .  And again, But if I by the Spirit of God cast
   out devils [2151] ; and immediately afterwards, Therefore I say unto
   you, All manner of sin and blasphemy shall be forgiven unto men; but
   the blasphemy against the Holy Ghost shall not be forgiven.  And
   whosoever shall speak a word against the Son of man, it shall be
   forgiven him; but whosoever shall speak a word against the Holy Ghost,
   it shall not be forgiven him, neither in this world, neither in the
   world to come [2152] .  And again He says, And I will pray the Father,
   and He shall give you another Comforter, that He may be with you for
   ever, the Spirit of Truth; whom the world cannot receive, because it
   seeth Him not, neither knoweth Him; but ye know Him, for He abideth
   with you, and shall be in you [2153] .  And again He says, These things
   have I spoken unto you being yet present with you.  But the Comforter,
   which is the Holy Ghost, whom the Father will send in My name, He shall
   teach you all things, and bring to your remembrance all things that I
   said unto you [2154] .  And again He says, But when the Comforter is
   come, whom I will send unto you from the Father, even the Spirit of
   Truth, which proceedeth from the Father, He shall testify of Me [2155]
   .  And again the Saviour says, For if I go not away, the Comforter will
   not come unto you [2156] .....And when He is come, He will convince the
   world of sin, of righteousness, and of judgment [2157] ; and afterwards
   again, I have yet many things to say unto you, but ye cannot bear them
   now.  Howbeit, when He the Spirit of Truth is come, He will declare
   unto you all the truth; for He shall not speak from Himself; but
   whatsoever He shall hear that shall He speak, and He shall announce
   unto you the things to come.  He shall glorify Me, for He shall take of
   Mine, and shall announce it unto you.  All things that the Father hath
   are mine; therefore said I, That He shall take of Mine, and shall
   announce it unto you [2158] .  I have read to thee now the utterances
   of the Only-begotten Himself, that thou mayest not give heed to men's
   words.

   12.  The fellowship of this Holy Spirit He bestowed on the Apostles;
   for it is written, And when He had said this, He breathed on them, and
   saith unto them, Receive ye the Holy Ghost:  whose soever sins ye
   remit, they are remitted unto them; and whose soever sins ye retain,
   they are retained [2159] .  This was the second time He breathed on man
   (His first breath [2160] having been stifled through wilful sins); that
   the Scripture might be fulfilled, He went up breathing upon thy face,
   and delivering thee from affliction [2161] .  But whence went He up?
   From Hades; for thus the Gospel relates, that then after His
   resurrection He breathed on them.  But though He bestowed His grace
   then, He was to lavish it yet more bountifully; and He says to them, "I
   am ready to give it even now, but the vessel cannot yet hold it; for a
   while therefore receive ye as much grace as ye can bear; and look
   forward for yet more; but tarry ye in the city of Jerusalem, until ye
   be clothed with power from on high [2162] .  Receive it in part now;
   then, ye shall wear it in its fulness.  For he who receives, often
   possesses the gift but in part; but he who is clothed, is completely
   enfolded by his robe.  "Fear not," He says, "the weapons and darts of
   the devil; for ye shall bear with you the power of the Holy Ghost."
   But remember what was lately said, that the Holy Ghost is not divided,
   but only the grace which is given by Him.

   13.  Jesus therefore went up into heaven, and fulfilled the promise.
   For He said to them, I will pray the Father, and He shall give you
   another Comforter [2163] .  So they were sitting, looking for the
   coming of the Holy Ghost; and when the day of Pentecost was fully come,
   here, in this city of Jerusalem,--(for this honour also belongs to us
   [2164] ; and we speak not of the good things which have happened among
   others, but of those which have been vouchsafed among ourselves,)--on
   the day of Pentecost, I say, they were sitting, and the Comforter came
   down from heaven, the Guardian and Sanctifier of the Church, the Ruler
   of souls, the Pilot of the tempest-tossed, who leads the wanderers to
   the light, and presides over the combatants, and crowns the victors.

   14.  But He came down to clothe the Apostles with power, and to baptize
   them; for the Lord says, ye shall be baptized with the Holy Ghost not
   many days hence [2165] .  This grace was not in part, but His power was
   in full perfection; for as he who plunges into the waters and is
   baptized is encompassed on all sides by the waters, so were they also
   baptized completely by the Holy Ghost.  The water however flows round
   the outside only, but the Spirit baptizes also the soul within, and
   that completely.  And wherefore wonderest thou?  Take an example from
   matter; poor indeed and common, yet useful for the simpler sort.  If
   the fire passing in through the mass of the iron makes the whole of it
   fire, so that what was cold becomes burning and what was black is made
   bright,--if fire which is a body thus penetrates and works without
   hindrance in iron which is also a body, why wonder that the Holy Ghost
   enters into the very inmost recesses of the soul?

   15.  And lest men should be ignorant of the greatness of the mighty
   gift coming down to them, there sounded as it were a heavenly trumpet,
   For suddenly there came from heaven a sound as of the rushing of a
   mighty wind [2166] , signifying the presence of Him who was to grant
   power unto men to seize with violence the kingdom of God; that both
   their eyes might see the fiery tongues, and their ears hear the sound.
   And it filled all the house where they were sitting; for the house
   became the vessel of the spiritual water; as the disciples sat within,
   the whole house was filled.  Thus they were entirely baptized according
   to the promise, and invested soul and body with a divine garment of
   salvation.  And there appeared unto them cloven tongues like as of
   fire, and it sat upon each of them; and they were all filled with the
   Holy Ghost.  They partook of fire, not of burning but of saving fire;
   of fire which consumes the thorns of sins, but gives lustre to the
   soul.  This is now coming upon you also, and that to strip away and
   consume your sins which are like thorns, and to brighten yet more that
   precious possession of your souls, and to give you grace; for He gave
   it then to the Apostles.  And He sat upon them in the form of fiery
   tongues, that they might crown themselves with new and spiritual
   diadems by fiery tongues upon their heads.  A fiery sword barred of old
   the gates of Paradise; a fiery tongue which brought salvation restored
   the gift.

   16.  And they began to speak with other tongues as the Spirit gave them
   utterance [2167] .  The Galilean Peter or Andrew spoke Persian or
   Median.  John and the rest of the Apostles spoke every tongue to those
   of Gentile extraction; for not in our time have multitudes of strangers
   first begun to assemble here from all quarters, but they have done so
   since that time.  What teacher can be found so great as to teach men
   all at once things which they have not learned?  So many years are they
   in learning by grammar and other arts to speak only Greek well; nor yet
   do all speak this equally well; the Rhetorician perhaps succeeds in
   speaking well, and the Grammarian sometimes not well, and the skilful
   Grammarian is ignorant of the subjects of philosophy.  But the Holy
   Spirit taught them many languages at once, languages which in all their
   life they never knew.  This is in truth vast wisdom, this is power
   divine.  What a contrast of their long ignorance in time past to their
   sudden, complete and varied and unaccustomed exercise of these
   languages!

   17.  The multitude of the hearers was confounded;--it was a second
   confusion, in the room of that first evil one at Babylon.  For in that
   confusion of tongues there was division of purpose, because their
   thought was at enmity with God; but here minds were restored and
   united, because the object of interest was godly.  The means of falling
   were the means of recovery.  Wherefore they marvelled, saying [2168] ,
   How hear we them speaking?  No marvel if ye be ignorant; for even
   Nicodemus was ignorant of the coming of the Spirit, and to him it was
   said, The Spirit breatheth where it listeth, and thou hearest the voice
   thereof, but canst not tell whence it cometh, and whither it goeth
   [2169] ; but if, even though I hear His voice, I know not whence he
   cometh, how can I explain, what He is Himself in substance?

   18.  But others mocking said, They are full of new wine [2170] , and
   they spoke truly though in mockery.  For in truth the wine was new,
   even the grace of the New Testament; but this new wine was from a
   spiritual Vine, which had oftentimes ere this borne fruit in Prophets,
   and had budded in the New Testament.  For as in things sensible, the
   vine ever remains the same, but bears new fruits in its seasons, so
   also the self-same Spirit continuing what He is, as He had often
   wrought in Prophets, now manifested a new and marvellous work.  For
   though His grace had come before to the Fathers also, yet here it came
   exuberantly; for formerly men only partook of the Holy Ghost, but now
   they were baptized completely.

   19.  But Peter who had the Holy Ghost, and who knew what he possessed,
   says, "Men of Israel, ye who preach Joel, but know not the things which
   are written, these men are not drunken as ye suppose [2171] .  Drunken
   they are, not however as ye suppose, but according to that which is
   written, They shall be drunken with the fatness of thy house; and thou
   shalt make them drink of the torrents of thy pleasure [2172] .  They
   are drunken, with a sober drunkenness, deadly to sin and life-giving to
   the heart, a drunkenness contrary to that of the body; for this last
   causes forgetfulness even of what was known, but that bestows the
   knowledge even of what was not known.  They are drunken, for they have
   drunk the wine of the spiritual vine, which says, I am the vine and ye
   are the branches [2173] .  But if ye are not persuaded by me,
   understand what I tell you from the very time of the day; for it is the
   third hour of the day [2174] .  For He who, as Mark relates, was
   crucified at the third hour, now at the third hour sent down His
   grace.  For His grace is not other than the Spirit's grace, but He who
   was then crucified, who also gave the promise, made good that which He
   promised.  And if ye would receive a testimony also, Listen, he says:
   "But this is that which was spoken by the prophet Joel; And it shall
   come to pass after this, saith God, I will pour forth of My Spirit
   [2175] --(and this word, I will pour forth, implied a rich gift; for
   God giveth not the Spirit by measure, for the Father loveth the Son,
   and hath given all things into His hand [2176] ; and He has given Him
   the power also of bestowing the grace of the All-holy Spirit on
   whomsoever He will);--I will pour forth of My Spirit unto all flesh,
   and your sons and your daughters shall prophesy; and afterwards, Yea,
   and on My servants and on My handmaidens I will pour out in those days
   of My Spirit, and they shall prophesy [2177] ."  The Holy Ghost is no
   respecter of persons; for He seeks not dignities, but piety of soul.
   Let neither the rich be puffed up, nor the poor dejected, but only let
   each prepare himself for reception of the Heavenly gift.

   20.  We have said much to-day, and perchance you are weary of
   listening; yet more still remains.  And in truth for the doctrine of
   the Holy Ghost there were need of a third lecture; and of many
   besides.  But we must have your indulgence on both points.  For as the
   Holy Festival of Easter is now at hand we have this day lengthened our
   discourse and yet we had not room to bring before you all the
   testimonies from the New Testament which we ought.  For many passages
   are still to come from the Acts of the Apostles in which the grace of
   the Holy Ghost wrought mightily in Peter and in all the Apostles
   together; many also from the Catholic Epistles, and the fourteen
   Epistles of Paul; out of all which we will now endeavour to gather a
   few, like flowers from a large meadow, merely by way of remembrance.

   21.  For in the power of the Holy Ghost, by the will of Father and Son,
   Peter stood with the Eleven, and lifting up his voice, (according to
   the text, Lift up thy voice with strength, thou that bringest good
   tidings to Jerusalem [2178] ), captured in the spiritual net of his
   words, about three thousand souls.  So great was the grace which
   wrought in all the Apostles together, that, out of the Jews, those
   crucifiers of Christ, this great number believed, and were baptized in
   the Name of Christ, and continued steadfastly in the Apostles' doctrine
   and in the prayers [2179] .  And again in the same power of the Holy
   Ghost, Peter and John went up into the Temple at the hour of prayer,
   which was the ninth hour [2180] , and in the Name of Jesus healed the
   man at the Beautiful gate, who had been lame from his mother's womb for
   forty years; that it might be fulfilled which was spoken, Then shall
   the lame man leap as an hart [2181] .  And thus, as they captured in
   the spiritual net of their doctrine five thousand believers at once, so
   they confuted the misguided rulers of the people and chief priests, and
   that, not through their own wisdom, for they were unlearned and
   ignorant men [2182] , but through the mighty power of the Holy Ghost;
   for it is written, Then Peter filled with the Holy Ghost said to them
   [2183] .  So great also was the grace of the Holy Ghost, which wrought
   by means of the Twelve Apostles in them who believed, that they were of
   one heart and of one soul [2184] , and their enjoyment of their goods
   was common, the possessors piously offering the prices of their
   possessions, and no one among them wanting aught; while Ananias and
   Sapphira, who attempted to lie to the Holy Ghost, underwent their
   befitting punishment.

   22.  And by the hands of the Apostles were many signs and wonders
   wrought among the people [2185] .  And so great was the spiritual grace
   shed around the Apostles, that gentle as they were, they were the
   objects of dread; for of the rest durst no man join himself to them;
   but the people magnified them; and multitudes were added of those who
   believed on the Lord, both of men and women; and the streets were
   filled with the sick on their beds and couches, that as Peter passed
   by, at least his shadow might overshadow some of them.  And the
   multitude also of the cities round about came unto this holy Jerusalem,
   bringing sick folk, and them that were vexed with unclean spirits, and
   they were healed every one in this power of the Holy Ghost [2186] .

   23.  Again, after the Twelve Apostles had been cast into prison by the
   chief priests for preaching Christ, and had been marvellously delivered
   from it at night by an Angel, and were brought before them in the
   judgment hall from the Temple, they fearlessly rebuked them in their
   discourse to them concerning Christ, and added this, that God hath also
   given His Holy Spirit to them that obey Him [2187] .  And when they had
   been scourged, they went their way rejoicing, and ceased not to teach
   and preach Jesus as the Christ [2188] .

   24.  And it was not in the Twelve Apostles only that the grace of the
   Holy Spirit wrought, but also in the first-born children of this once
   barren Church, I mean the seven Deacons; for these also were chosen, as
   it is written, being full of the Holy Ghost and of wisdom [2189] .  Of
   whom Stephen, rightly so named [2190] , the first fruits of the
   Martyrs, a man full of faith and of the Holy Ghost, wrought great
   wonders and miracles among the people, and vanquished those who
   disputed with him; for they were not able to resist the wisdom and the
   Spirit by which he spake [2191] .  But when he was maliciously accused
   and brought to the judgment hall, he was radiant with angelic
   brightness; for all they who sat in the council, looking steadfastly on
   him, saw his face, as it had been the face of an Angel [2192] .  And
   having by his wise defence confuted the Jews, those stiffnecked men,
   uncircumcised in heart and ears, ever resisting the Holy Ghost [2193] ,
   he beheld the heavens opened, and saw the Son of Man standing on the
   right hand of God.  He saw Him, not by his own power, but, as the
   Divine Scripture says, being full of the Holy Ghost, he looked up
   steadfastly into heaven, and saw the glory of God, and Jesus standing
   on the right hand of God [2194] .

   25.  In this power of the Holy Ghost, Philip also in the Name of Christ
   at one time in the city of Samaria drove away the unclean spirits,
   crying out with a loud voice; and healed the palsied and the lame, and
   brought to Christ great multitudes of them that believe.  To whom Peter
   and John came down, and with prayer, and the laying on of hands,
   imparted the fellowship of the Holy Ghost, from which Simon Magus alone
   was declared an alien, and that justly.  And at another time Philip was
   called by the Angel of the Lord in the way, for the sake of that most
   godly Ethiopian, the Eunuch, and heard distinctly the Spirit Himself
   saying, Go near, and join thyself to this chariot [2195] .  He
   instructed the Eunuch, and baptized him, and so having sent into
   Ethiopia a herald of Christ, according as it is written, Ethiopia shall
   soon stretch out her hand unto God [2196] , he was caught away by the
   Angel, and preached the Gospel in the cities in succession.

   26.  With this Holy Spirit Paul also had been filled after his calling
   by our Lord Jesus Christ.  Let godly Ananias come as a witness to what
   we say, he who in Damascus said to him, The Lord, even Jesus who
   appeared to thee in the way which thou camest, hath sent me, that thou
   mayest receive thy sight, and be filled with the Holy Ghost [2197] .
   And straightway the Spirit's mighty working changed the blindness of
   Paul's eyes into newness of sight; and having vouchsafed His seal unto
   his soul, made him a chosen vessel to bear the Name of the Lord who had
   appeared to him, before kings and the children of Israel, and rendered
   the former persecutor an ambassador and good servant,--one, who from
   Jerusalem, and even unto Illyricum, fully preached the Gospel [2198] ,
   and instructed even imperial Rome, and carried the earnestness of his
   preaching as far as Spain, undergoing conflicts innumerable, and
   performing signs and wonders.  Of him for the present enough.

   27.  In the power of the same Holy Spirit Peter also, the chief of the
   Apostles and the bearer of the keys [2199] of the kingdom of heaven,
   healed Æneas the paralytic in the Name of Christ at Lydda, which is now
   Diospolis, and at Joppa raised from the dead Tabitha rich in good
   works.  And being on the housetop in a trance, he saw heaven opened,
   and by means of the vessel let down as it were a sheet full of beasts
   of every shape and sort, he learnt plainly to call no man common or
   unclean, though he should be of the Greeks [2200] .  And when he was
   sent for by Cornelius, he heard clearly the Holy Ghost Himself saying,
   Behold, men seek thee; but arise and get thee down, and go with them,
   nothing doubting; for I have sent them [2201] .  And that it might be
   plainly shewn that those of the Gentiles also who believe are made
   partakers of the grace of the Holy Ghost, when Peter was come to
   Cesarea, and was teaching the things concerning Christ, the Scripture
   says concerning Cornelius and them who were with him; While Peter yet
   spake these words, the Holy Ghost fell on all them which heard the
   word; so that they of the circumcision also which came with Peter were
   astonished, and when they understood it said that on the Gentiles also
   was poured out the gift of the Holy Ghost [2202] .

   28.  And in Antioch also, a most renowned city of Syria, when the
   preaching of Christ took effect, Barnabas was sent hence as far as
   Antioch to help on the good work, being a good man, and full of the
   Holy Ghost, and of faith [2203] ; who seeing a great harvest of
   believers in Christ, brought Paul from Tarsus to Antioch, as his
   fellow-combatant.  And when crowds had been instructed by them and
   assembled in the Church, it came to pass that the disciples were called
   Christians first in Antioch [2204] ; the Holy Ghost, methinks,
   bestowing on the believers that new Name, which had been promised
   before by the Lord.  And the grace of the Spirit being shed forth by
   God more abundantly in Antioch, there were there prophets and teachers
   of whom Agabus was one [2205] .  And as they ministered to the Lord and
   fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work
   whereunto I have called them.  And after hands had been laid on them,
   they were sent forth by the Holy Ghost [2206] .  Now it is manifest,
   that the Spirit which speaks and sends, is a living Spirit, subsisting,
   and operating, as we have said.

   29.  This Holy Spirit, who in unison with Father and Son has
   established the New Covenant in the Church Catholic, has set us free
   from the burdens of the law grievous to be borne,--those I mean,
   concerning things common and unclean, and meats, and sabbaths, and new
   moons, and circumcision, and sprinklings, and sacrifices; which were
   given for a season, and had a shadow of the good things to come [2207]
   , but which, when the truth had come, were rightly withdrawn.  For when
   Paul and Barnabas were sent to the Apostles, because of the question
   moved at Antioch by them who said that it was necessary to be
   circumcised and to keep the customs of Moses, the Apostles who were
   here at Jerusalem by a written injunction set free the whole world from
   all the legal and typical observances; yet they attributed not to
   themselves the full authority in so great a matter, but send an
   injunction in writing, and acknowledge this:  For it hath seemed good
   unto the Holy Ghost and to us, to lay upon you no greater burden than
   these necessary things; that ye abstain from things sacrificed to
   idols, and from blood, and from things strangled, and from fornication
   [2208] ; shewing evidently by what they wrote, that though the writing
   was by the hands of human Apostles, yet the decree is universal from
   the Holy Ghost:  which decree Paul and Barnabas took and confirmed unto
   all the world.

   30.  And now, having proceeded thus far in my discourse, I ask
   indulgence from your love [2209] , or rather from the Spirit who dwelt
   in Paul, if I should not be able to rehearse everything, by reason of
   my own weakness, and your weariness who listen.  For when shall I in
   terms worthy of Himself declare the marvellous deeds wrought by the
   operation of the Holy Ghost in the Name of Christ?  Those wrought in
   Cyprus upon Elymas the sorcerer, and in Lystra at the healing of the
   cripple, and in Cilicia and Phrygia and Galatia and Mysia and
   Macedonia? or those at Philippi (the preaching, I mean, and the driving
   out of the spirit of divination in the Name of Christ; and the
   salvation by baptism of the jailer with his whole house at night after
   the earthquake); or the events at Thessalonica; and the address at
   Areopagus in the midst of the Athenians; or the instructions at
   Corinth, and in all Achaia?  How shall I worthily recount the mighty
   deeds which were wrought at Ephesus through Paul, by the Holy Ghost
   [2210] ?  Whom they of that City knew not before, but came to know Him
   by the doctrine of Paul; and when Paul had laid his hands on them, and
   the Holy Ghost had come upon them, they spake with tongues, and
   prophesied.  And so great spiritual grace was upon him, that not only
   his touch wrought cures, but even the handkerchiefs and napkins [2211]
   , brought from his body, healed diseases, and scared away the evil
   spirits; and at last they also who practised curious arts brought their
   books together, and burned them before all men [2212] .

   31.  I pass by the work wrought at Troas on Eutychus, who being borne
   down by his sleep fell down from the third loft, and was taken up dead;
   yet was saved alive by Paul [2213] .  I also pass by the prophecies
   addressed to the Elders of Ephesus whom he called to him in Miletus, to
   whom he openly said, That the Holy Ghost witnesseth in every city,
   saying [2214] --and the rest; for by saying, in every city, Paul made
   manifest that the marvellous works done by him in each city, were from
   the operative power of the Holy Ghost, by the will of God, and in the
   Name of Christ who spoke in him.  By the power of this Holy Ghost, the
   same Paul was hastening to this holy city Jerusalem, and this, though
   Agabus by the Spirit foretold what should befall him; and yet he spoke
   to the people with confidence, declaring the things concerning Christ.
   And when brought to Cesarea, and set amid tribunals of justice, at one
   time before Felix, and at another before Festus the governor and King
   Agrippa, Paul obtained of the Holy Ghost grace so great, and triumphant
   in wisdom, that at last Agrippa himself the king of the Jews said,
   Almost thou persuadest me to be a Christian [2215] .  This Holy Spirit
   granted to Paul, when he was in the island of Melita also, to receive
   no harm when bitten by the viper, and to effect divers cures on the
   diseased.  This Holy Spirit guided him, the persecutor of old, as a
   herald of Christ, even as far as imperial Rome, and there he persuaded
   many of the Jews to believe in Christ, and to them who gainsaid he said
   plainly, Well spake the Holy Ghost by Esaias the Prophet, saying unto
   your fathers, and the rest [2216] .

   32.  And that Paul was full of the Holy Ghost, and all his fellow
   Apostles, and they who after them believed in Father, Son, and Holy
   Ghost, hear from himself as he writes plainly in his Epistles; And my
   speech, he says, and my preaching was not in persuasive words of man's
   wisdom, but in demonstration of the Spirit and of power [2217] .  And
   again, But He who sealed us for this very purpose is God, who gave us
   the earnest of the Spirit [2218] .  And again, He that raised up Jesus
   from the dead shall also quicken your mortal bodies by His Spirit which
   dwelleth in you [2219] .  And again, writing to Timothy, That good
   thing which was committed to thee guard through the Holy Ghost which
   was given to us [2220] .

   33.  And that the Holy Ghost subsists, and lives, and speaks, and
   foretells, I have often said in what goes before, and Paul writes it
   plainly to Timothy:  Now the Spirit speaketh expressly, that in later
   times some shall depart from the faith [2221] ,--which we see in the
   divisions not only of former times but also of our own; so motley and
   diversified are the errors of the heretics.  And again the same Paul
   says, Which in other generations was not made known unto the sons of
   men, as it hath now been revealed unto His Holy Apostles and Prophets
   in the Spirit [2222] .  And again, Wherefore, as saith the Holy Ghost
   [2223] ; and again, The Holy Ghost also witnesseth to us [2224] .  And
   again he calls unto the soldiers of righteousness, saying, And take the
   helmet of salvation, and the sword of the Spirit, which is the Word of
   God, with all prayer and supplication [2225] .  And again, Be not drunk
   with wine, wherein is excess; but be filled with the Spirit, speaking
   to yourselves in psalms, and hymns, and spiritual songs [2226] .  And
   again, The grace of the Lord Jesus, and the love of God, and the
   communion of the Holy Ghost be with you all [2227] .

   34.  By all these proofs, and by more which have been passed over, is
   the personal, and sanctifying, and effectual power of the Holy Ghost
   established for those who can understand; for the time would fail me in
   my discourse if I wished to quote what yet remains concerning the Holy
   Ghost from the fourteen Epistles of Paul, wherein he has taught with
   such variety, completeness, and reverence.  And to the power of the
   Holy Ghost Himself it must belong, to grant to us forgiveness for what
   we have omitted because the days are few, and upon you the hearers to
   impress more perfectly the knowledge of what yet remains; while from
   the frequent reading of the sacred Scriptures those of you who are
   diligent come to understand these things, and by this time, both from
   these present Lectures, and from what has before been told you, hold
   more steadfastly the Faith in "One God the Father Almighty; and in our
   Lord Jesus Christ, His Only-Begotten Son; and in the Holy Ghost the
   Comforter."  Though the word itself and title of Spirit is applied to
   Them in common in the sacred Scriptures,--for it is said of the Father,
   God is a Spirit [2228] , as it is written in the Gospel according to
   John; and of the Son, A Spirit before our face, Christ the Lord [2229]
   , as Jeremias the prophet says; and of the Holy Ghost, the Comforter,
   the Holy Ghost [2230] , as was said;--yet the arrangement of articles
   in the Faith, if religiously understood, disproves the error of
   Sabellius also [2231] .  Return we therefore in our discourse to the
   point which now presses and is profitable to you.

   35.  Beware lest ever like Simon thou come to the dispensers of Baptism
   in hypocrisy, thy heart the while not seeking the truth.  It is ours to
   protest, but it is thine to secure thyself.  If thou standest in faith
   [2232] , blessed art thou; if thou hast fallen in unbelief, from this
   day forward cast away thine unbelief, and receive full assurance.  For,
   at the season of baptism, when thou art come before the Bishops, or
   Presbyters, or Deacons [2233] ,--(for its grace is everywhere, in
   villages and in cities, on them of low as on them of high degree, on
   bondsmen and on freemen, for this grace is not of men, but the gift is
   from God through men,)--approach the Minister of Baptism, but
   approaching, think not of the face of him thou seest, but remember this
   Holy Ghost of whom we are now speaking.  For He is present in readiness
   to seal thy soul, and He shall give thee that Seal at which evil
   spirits tremble, a heavenly and sacred seal, as also it is written, In
   whom also ye believed, and were sealed with the Holy Spirit of promise
   [2234] .

   36.  Yet He tries the soul. He casts not His pearls before swine; if
   thou play the hypocrite, though men baptize thee now, the Holy Spirit
   will not baptize thee [2235] .  But if thou approach with faith, though
   men minister in what is seen, the Holy Ghost bestows that which is
   unseen.  Thou art coming to a great trial, to a great muster [2236] ,
   in that one hour, which if thou throw away, thy disaster is
   irretrievable; but if thou be counted worthy of the grace, thy soul
   will be enlightened, thou wilt receive a power which thou hadst not,
   thou wilt receive weapons terrible to the evil spirits; and if thou
   cast not away thine arms, but keep the Seal upon thy soul, no evil
   spirit will approach thee; for he will be cowed; for verily by the
   Spirit of God are the evil spirits cast out.

   37.  If thou believe, thou shalt not only receive remission of sins,
   but also do things which pass man's power [2237] .  And mayest thou be
   worthy of the gift of prophecy also!  For thou shalt receive grace
   according to the measure of thy capacity and not of my words; for I may
   possibly speak of but small things, yet thou mayest receive greater;
   since faith is a large affair [2238] .  All thy life long will thy
   guardian the Comforter abide with thee; He will care for thee, as for
   his own soldier; for thy goings out, and thy comings in, and thy
   plotting foes.  And He will give thee gifts of grace of every kind, if
   thou grieve Him not by sin; for it is written, And grieve not the Holy
   Spirit of God, whereby ye were sealed unto the day of redemption [2239]
   .  What then, beloved, is it to preserve grace?  Be ye ready to receive
   grace, and when ye have received it, cast it not away.

   38.  And may the very God of All, who spake by the Holy Ghost through
   the prophets, who sent Him forth upon the Apostles on the day of
   Pentecost in this place, Himself send Him forth at this time also upon
   you; and by Him keep us also, imparting His benefit in common to us
   all, that we may ever render up the fruits of the Holy Ghost, love,
   joy, peace, long-suffering, gentleness, goodness, faith, meekness,
   temperance [2240] , in Christ Jesus our Lord:--By whom and with whom,
   together with the Holy Ghost, be glory to the Father, both now, and
   ever, and for ever and ever.  Amen.
     __________________________________________________________________

   [2095] tais tes humeteras agapes akoais.  Compare § 30, below:
   sungomen aito para tes humeteras agapes.  Ignat. Philadelph. c. iv.
   (Long recension):  tharron grapho te axiotheo agape humon.  "Caritas"
   is constantly used in the same manner.

   [2096] 1 Cor. ii. 13.

   [2097] Cat. vi.

   [2098] Ib. vii.

   [2099] Ib. viii.

   [2100] Ib. ix.

   [2101] Cat. x. xi.

   [2102] Ib. xii. xv.

   [2103] 1 Cor. xii. 11.

   [2104] Compare Basil. de Sp. Sancto, c. 38:  "By the Father's will the
   ministering spirits subsist, and by the operation of the Son they are
   brought into existence, and by the presence of the Holy Ghost are
   perfected:  and the perfection of Angels is sanctification and
   continuance therein."

   [2105] 1 Cor. xii. 8.

   [2106] John xvi. 13.

   [2107] Ib. v. 7.

   [2108] John xiv. 26.

   [2109] Ib. vv. 16, 17.

   [2110] Ib. xv. 26.

   [2111] John i. 32.

   [2112] Rom. viii. 14.

   [2113] Matt. x. 20.

   [2114] Eph. iii. 14-16.

   [2115] Acts v. 9.

   [2116] Rom. viii. 9.

   [2117] Gal. iv. 6.

   [2118] 1 Pet. i. 11.

   [2119] Phil. i. 19.

   [2120] Rom. i. 4.

   [2121] Ib. viii. 15.

   [2122] Eph. i. 17.

   [2123] Ib. v. 13.

   [2124] Heb. x. 29.

   [2125] Cat. xvi. 28; Ps. cxliii. 10.

   [2126] hegemoniko, Sept. Ps. li. 12:  R.V. Uphold me with a free
   spirit.

   [2127] Is. xi. 2.

   [2128] Origen, in the Catena on St. John iii. 8:  "This also shews that
   the Spirit is a Being (ousian):  for He is not, as some suppose, an
   energy of God, having according to them no individuality of
   subsistence.  And the Apostle also, after enumerating the gifts of the
   Spirit, immediately added, But all these worketh the one and the same
   Spirit, dividing to each one severally as He will.  Now if He willeth
   and worketh and divideth, He is surely an energizing Being, but not an
   energy" (Suicer, Thesaurus, Pneuma).

   [2129] enupostaton.  Cf. Cat. xi. 10; xvi. 13, note 5.

   [2130] Cat. iv. 16; xvi. 4.

   [2131] Luke i. 35.

   [2132] John i. 3.

   [2133] Luke i. 35.

   [2134] Luke i. 41.

   [2135] Ib. v. 43.

   [2136] Ib. v. 67.

   [2137] Ib. v. 76.

   [2138] Luke ii. 26-35.

   [2139] Cat. iii. 6.

   [2140] Matt. iii. 11.

   [2141] Luke xii. 49.

   [2142] John i. 33.

   [2143] Matt. iii. 16.

   [2144] tas aparchas kai ta proteia.  The order is inverted in the
   translation.  Cf. Hermas, Sim. viii. 7 echontes zelon tina en allelois
   peri proteion.

   [2145] The Benedictine Editor adds the two last words tupon paradeloun
   from mss. Roe. Casaub. as necessary to the construction, and adds the
   following note.  "The text thus emended is capable of two senses.  The
   first, that the Holy Spirit came down in the form of a dove, a pure and
   harmless bird, to shew that He is Himself as it were a mystic dove in
   His simplicity and love of children, for whose new birth and remission
   of sins at Baptism He unites His prayers with Christ's, as Cyril
   teaches in Cat. xvi. 20:  and that Christ was for the like cause
   mystically foreshown in Canticles as having eyes like a dove's.  The
   other sense is, that the Spirit descended in the form of a dove on
   Christ's Humanity in order to shew this to be as it were a dove in
   innocence, holiness, love of children, and concurrence with the Holy
   Spirit in their regeneration....Either sense is admissible, and
   maintained by many of the Fathers:  but I prefer the former."  This
   interpretation is confirmed by Tertullian (de Baptismo, c. viii.), who
   says that the Holy Spirit glided down on the Lord "in the shape of a
   dove" in order that the nature of the Holy Spirit might be declared by
   means of a creature of simplicity and innocence."

   [2146] Cant. v. 12.  epi pleromata hudaton (Sept.).  The usual meaning
   of ophthalmophanos is "manifestly to the eyes," Esther viii. 13.

   [2147] Tertullian, ibid.  "Just as after the waters of the deluge, by
   which the old iniquity was purged--after the baptism, so to say, of the
   world--a dove was the herald which announced to the earth the
   assuagement of celestial wrath,....so to our flesh, as it emerges from
   the font after its old sins, flies the dove of the Holy Spirit,
   bringing us the peace of God, sent out from heaven where the Church is,
   the typified ark."  Compare also Hippolytus, The Holy Theophany, §§ 8,
   9, a treatise with which Cyril has much in common.

   [2148] John iii. 5.

   [2149] Luke xi. 13.

   [2150] John iv. 23.

   [2151] Matt. xii. 28.

   [2152] Ib. v. 31.

   [2153] John xiv. 16.

   [2154] Ib. v. 25.

   [2155] Ib. xv. 26.

   [2156] Ib. xvi. 7.

   [2157] Ib. v. 8.

   [2158] Ib. v. 12-15.

   [2159] John xx. 22.

   [2160] Gen. ii. 7:  and breathed into his nostrils the breath of life.
   Compare Cat. xiv. 10.

   [2161] Nahum ii. 1.  The Septuagint, followed by Cyril, differs widely
   from the Hebrew:  (R.V.) He that dasheth in pieces is come up before
   thy face.

   [2162] Luke xxiv. 39.

   [2163] John xiv. 16.

   [2164] Cat. iii. 7; xvi. 5.  Bp. Pearson (Lectiones in Acta Apost. I. §
   18):  "Rightly said Cyril, Bishop of Jerusalem, All prerogatives are
   with us.'  And the Emperor Justin called her Mother of the Christian
   name.'  Jerome also (Ep. 17, 3), said:  The whole mystery of our Faith
   is native of that province and city."

   [2165] Acts i. 5.

   [2166] Acts ii. 2.

   [2167] Ib. v. 4.

   [2168] Acts ii. 8.

   [2169] John iii. 8:  (R.V.) The wind bloweth:  (Marg.) Or, The Spirit
   breatheth.  It is impossible to preserve the double meaning in English.

   [2170] Acts ii. 13.

   [2171] Ib. v. 15.

   [2172] Ps. xxxvi. 8.

   [2173] John xv. 5.

   [2174] Acts ii. 25, and 15.

   [2175] Joel ii. 28.

   [2176] John iii. 34, 35.

   [2177] Joel ii. 29.

   [2178] Is. xl. 9.

   [2179] Acts ii. 42.

   [2180] Ib. iii. 1.

   [2181] Is. xxxv. 6.

   [2182] Acts iv. 13.

   [2183] Ib. v. 8.

   [2184] Ib. v. 32.

   [2185] Acts v. 12.

   [2186] Ib. vv. 13-16.

   [2187] Ib. v. 32.

   [2188] Acts v. 42.

   [2189] Ib. vi. 3.

   [2190] Ib. v. 8.  Stephanos, "a crown."

   [2191] Ib. v. 10.

   [2192] Ib. v. 15.

   [2193] Ib. vii. 51.

   [2194] Ib. v. 55.

   [2195] Ib. viii. 5.

   [2196] Ps. lxviii. 31.

   [2197] Acts ix. 17.

   [2198] Rom. xv. 19.

   [2199] kleidouchos.  Cf. Matt. xvi. 19; Cat. ii. 19; xi. 3.

   [2200] Acts x. 11-16.

   [2201] Ib. v. 19.

   [2202] Ib. v. 44.

   [2203] Ib. xi. 24.

   [2204] Ib. v. 26.  Cf. Is. lxv. 15.

   [2205] Acts xi. 28.

   [2206] Ib. xiii. 2-4.

   [2207] Heb. x. 1.

   [2208] Acts xv. 28, 29.  epistole means a message or injunction whether
   verbal or written.

   [2209] See note 1 on § 1, above.

   [2210] Acts xix. 1-6.

   [2211] Ib. v. 12.

   [2212] Ib. v. 19.

   [2213] Ib. xx. 9-12.

   [2214] Ib. v. 23.

   [2215] Ib. xxvi. 28.  Cyril evidently understood en oligo to mean
   "almost" (A.V.):  but the more correct rendering is, "In brief thou
   wouldest persuade me to become a Christian."

   [2216] Ib. xxviii. 25.

   [2217] 1 Cor. ii. 4.

   [2218] 2 Cor. i. 22.

   [2219] Rom. viii. 11.

   [2220] 2 Tim. i. 14:  (R.V.) by the Holy Ghost which dwelleth in us.

   [2221] 1 Tim. iv. 1.

   [2222] Eph. iii. 5.

   [2223] Heb. iii. 7.

   [2224] Ib. x. 15.

   [2225] Eph. vi. 17.

   [2226] Ib. v. 18, 19.

   [2227] 2 Cor. xiii. 14.

   [2228] John iv. 24.

   [2229] Lam. iv. 20.  The breath of our nostrils, the anointed of the
   Lord:  referring to the captive king.

   [2230] John xiv. 25.

   [2231] The distinct mention in the Creed of three Persons excludes the
   error of Sabellius in confusing them.  Cf. Cat. iv. 8; xvi. 14.

   [2232] Rom. xi. 20.

   [2233] Cf. Bingham, Antiquities, II. xx. 9.  "When Cyril directs his
   Catechumens how they should behave themselves at the time of Baptism,
   when they came either before a bishop, or presbyter, or deacon, in city
   or village,--this may be presumed a fair intimation that then deacons
   were ordinarily allowed to minister Baptism in country places."  See
   further Of the power granted anciently to deacons to baptize,' Bingham,
   Lay Baptism, I. i. 5.

   [2234] Eph. i. 13.  Cf. Cat. i. 2, 3.

   [2235] Cf. Procat. § 4:  "The water will receive, but the Spirit will
   not accept thee."

   [2236] stratologia.  Cf. Cat. iii. 3, mellete stratologeisthai.

   [2237] The same twofold grace is ascribed to Baptism in Cat. xiii. 23:
   "Thou receivest now remission of thy sins, and the gifts of the King's
   spiritual bounty."

   [2238] pragmateia.  Cf. 2 Tim. ii. 4; and Luke xix. 13:  Trade
   (pragmateueothe) till I come.

   [2239] Eph. iv. 30.

   [2240] Gal. v. 22, 23.
     __________________________________________________________________

   Lecture XVIII.

   On the Words, And in One Holy Catholic Church, and in the Resurrection
   of the Flesh, and the Life Everlasting.

   Ezekiel xxxvii. 1

   The hand of the Lord was upon me, and carried me out in the Spirit of
   the Lord, and set me down in the midst of the valley which was full of
   bones.

   1.  The root of all good works is the hope of the Resurrection; for the
   expectation of the recompense nerves the soul to good works.  For every
   labourer is ready to endure the toils, if he sees their reward in
   prospect; but when men weary themselves for nought, their heart soon
   sinks as well as their body.  A soldier who expects a prize is ready
   for war, but no one is forward to die for a king who is indifferent
   about those who serve under him, and bestows no honours on their
   toils.  In like manner every soul believing in a Resurrection is
   naturally careful of itself; but, disbelieving it, abandons itself to
   perdition.  He who believes that his body shall remain to rise again,
   is careful of his robe, and defiles it not with fornication; but he who
   disbelieves the Resurrection, gives himself to fornication, and misuses
   his own body, as though it were not his own.  Faith therefore in the
   Resurrection of the dead, is a great commandment and doctrine of the
   Holy Catholic Church; great and most necessary, though gainsaid by
   many, yet surely warranted by the truth.  Greeks contradict it [2241] ,
   Samaritans [2242] disbelieve it, heretics [2243] mutilate it; the
   contradiction is manifold, but the truth is uniform.

   2.  Now Greeks and Samaritans together argue against us thus.  The dead
   man has fallen, and mouldered away, and is all turned into worms; and
   the worms have died also; such is the decay and destruction which has
   overtaken the body; how then is it to be raised?  The shipwrecked have
   been devoured by fishes, which are themselves devoured.  Of them who
   fight with wild beasts the very bones are ground to powder, and
   consumed by bears and lions.  Vultures and ravens feed on the flesh of
   the unburied dead, and then fly away over all the world; whence then is
   the body to be collected?  For of the fowls who have devoured it some
   may chance to die in India, some in Persia, some in the land of the
   Goths.  Other men again are consumed by fire, and their very ashes
   scattered by rain or wind; whence is the body to be brought together
   again [2244] ?

   3.  To thee, poor little feeble man, India is far from the land of the
   Goths, and Spain from Persia; but to God, who holds the whole earth in
   the hollow of His hand [2245] , all things are near at hand.  Impute
   not then weakness to God, from a comparison of thy feebleness, but
   rather dwell on His power [2246] .  Does then the sun, a small work of
   God, by one glance of his beams give warmth to the whole world; does
   the atmosphere, which God has made, encompass all things in the world;
   and is God, who is the Creator both of the sun, and of the atmosphere,
   far off from the world?  Imagine a mixture of seeds of different plants
   (for as thou art weak concerning the faith, the examples which I allege
   are weak also), and that these different seeds are contained in thy
   single hand; is it then to thee, who art a man, a difficult or an easy
   matter to separate what is in thine hand, and to collect each seed
   according to its nature, and restore it to its own kind?  Canst thou
   then separate the things in thine hand, and cannot God separate the
   things contained in His hand, and restore them to their proper place?
   Consider what I say, whether it is not impious to deny it?

   4.  But further, attend, I pray, to the very principle of justice, and
   come to thine own case.  Thou hast different sorts of servants:  and
   some are good and some bad; thou honourest therefore the good, and
   smitest the bad.  And if thou art a judge, to the good thou awardest
   praise, and to the transgressors, punishment.  Is then justice observed
   by thee a mortal man; and with God, the ever changeless King of all, is
   there no retributive justice [2247] ?  Nay, to deny it is impious.  For
   consider what I say.  Many murderers have died in their beds
   unpunished; where then is the righteousness of God?  Yea, ofttimes a
   murderer guilty of fifty murders is beheaded once; where then shall he
   suffer punishment for the forty and nine?  Unless there is a judgment
   and a retribution after this world, thou chargest God with
   unrighteousness.  Marvel not, however, because of the delay of the
   judgment; no combatant is crowned or disgraced, till the contest is
   over; and no president of the games ever crowns men while yet striving,
   but he waits till all the combatants are finished, that then deciding
   between them he may dispense the prizes and the chaplets [2248] .  Even
   thus God also, so long as the strife in this world lasts, succours the
   just but partially, but afterwards He renders to them their rewards
   fully.

   5.  But if according to thee there is no resurrection of the dead,
   wherefore condemnest thou the robbers of graves?  For if the body
   perishes, and there is no resurrection to be hoped for, why does the
   violator of the tomb undergo punishment?  Thou seest that though thou
   deny it with thy lips, there yet abides with thee an indestructible
   instinct of the resurrection.

   6.  Further, does a tree after it has been cut down blossom again, and
   shall man after being cut down blossom no more?  And does the corn sown
   and reaped remain for the threshing floor, and shall man when reaped
   from this world not remain for the threshing?  And do shoots of vine or
   other trees, when clean cut off and transplanted, come to life and bear
   fruit; and shall man, for whose sake all these exist, fall into the
   earth and not rise again?  Comparing efforts, which is greater, to
   mould from the beginning a statue which did not exist, or to recast in
   the same shape that which had fallen?  Is God then, who created us out
   of nothing, unable to raise again those who exist and are fallen [2249]
   ?  But thou believest not what is written of the resurrection, being a
   Greek:  then from the analogy of nature consider these matters, and
   understand them from what is seen to this day.  Wheat, it may be, or
   some other kind of grain, is sown; and when the seed has fallen, it
   dies and rots, and is henceforth useless for food.  But that which has
   rotted, springs up in verdure; and though small when sown, springs up
   most beautiful.  Now wheat was made for us; for wheat and all seeds
   were created not for themselves, but for our use; are then the things
   which were made for us quickened when they die, and do we for whom they
   were made, not rise again after our death [2250] ?

   7.  The season is winter [2251] , as thou seest; the trees now stand as
   if they were dead:  for where are the leaves of the fig-tree? where are
   the clusters of the vine?  These in winter time are dead, but green in
   spring; and when the season is come, there is restored to them a
   quickening as it were from a state of death.  For God, knowing thine
   unbelief, works a resurrection year by year in these visible things;
   that, beholding what happens to things inanimate, thou mayest believe
   concerning things animate and rational.  Further, flies and bees are
   often drowned in water, yet after a while revive [2252] ; and species
   of dormice [2253] , after remaining motionless during the winter, are
   restored in the summer (for to thy slight thoughts like examples are
   offered); and shall He who to irrational and despised creatures grants
   life supernaturally, not bestow it upon us, for whose sake He made
   them?

   8.  But the Greeks ask for a resurrection of the dead still manifest;
   and say that, even if these creatures are raised, yet they had not
   utterly mouldered away; and they require to see distinctly some
   creature rise again after complete decay.  God knew men's unbelief, and
   provided for this purpose a bird, called a Phoenix [2254] .  This bird,
   as Clement writes, and as many more relate, being the only one of its
   kind [2255] , arrives in the land of the Egyptians at periods of five
   hundred years, shewing forth the resurrection, not in desert places,
   lest the occurrence of the mystery should remain unknown, but appearing
   in a notable city [2256] , that men might even handle what would
   otherwise be disbelieved.  For it makes itself a coffin [2257] of
   frankincense and myrrh and other spices, and entering into this when
   its years are fulfilled, it evidently dies and moulders away.  Then
   from the decayed flesh of the dead bird a worm is engendered, and this
   worm when grown large is transformed into a bird;--and do not
   disbelieve this, for thou seest the offspring of bees also fashioned
   thus out of worms [2258] , and from eggs which are quite fluid thou
   hast seen wings and bones and sinews of birds issue.  Afterwards the
   aforesaid Phoenix, becoming fledged and a full-grown Phoenix, like the
   former one, soars up into the air such as it had died, shewing forth to
   men a most evident resurrection of the dead.  The Phoenix indeed is a
   wondrous bird, yet it is irrational, nor ever sang praise to God; it
   flies abroad through the sky, but it knows not who is the Only-begotten
   Son of God.  Has then a resurrection from the dead been given to this
   irrational creature which knows not its Maker, and to us who ascribe
   glory to God and keep His commandments, shall there no resurrection be
   granted?

   9.  But since the sign of the Phoenix is remote and uncommon, and men
   still disbelieve our resurrection, take again the proof of this from
   what thou seest every day.  A hundred or two hundred years ago, we all,
   speakers and hearers, where were we?  Know we not the groundwork of the
   substance of our bodies?  Knowest thou not how from weak and shapeless
   and simple [2259] elements we are engendered, and out of what is simple
   and weak a living man is formed? and how that weak element being made
   flesh is changed into strong sinews, and bright eyes, and sensitive
   nose, and hearing ears, and speaking tongue, and beating heart, and
   busy hands, and swift feet, and into members of all kinds [2260] ? and
   how that once weak element becomes a shipwright, and a builder, and an
   architect, and a craftsman of various arts, and a soldier, and a ruler,
   and a lawgiver, and a king?  Cannot God then, who has made us out of
   imperfect materials, raise us up when we have fallen into decay?  He
   who thus flames a body out of what is vile, cannot He raise the fallen
   body again?  And He who fashions that which is not, shall He not raise
   up that which is and is fallen?

   10.  Take further a manifest proof of the resurrection of the dead,
   witnessed month by month in the sky and its luminaries [2261] .  The
   body of the moon vanishes completely, so that no part of it is any more
   seen, yet it fills again, and is restored to its former state [2262] ;
   and for the perfect demonstration of the matter, the moon at certain
   revolutions of years suffering eclipse and becoming manifestly changed
   into blood, yet recovers its luminous body:  God having provided this,
   that thou also, the man who art formed of blood, mightest not refuse
   credence to the resurrection of the dead, but mightest believe
   concerning thyself also what thou seest in respect of the moon.  These
   therefore use thou as arguments against the Greeks; for with them who
   receive not what is written fight thou with unwritten weapons, by
   reasonings only and demonstrations; for these men know not who Moses
   is, nor Esaias, nor the Gospels, nor Paul.

   11.  Turn now to the Samaritans, who, receiving the Law only, allow not
   the Prophets.  To them the text just now read from Ezekiel appears of
   no force, for, as I said, they admit no Prophets; whence then shall we
   persuade the Samaritans also?  Let us go to the writings of the Law.
   Now God says to Moses, I am the God of Abraham, and of Isaac, and of
   Jacob [2263] ; this must mean of those who have being and subsistence.
   For if Abraham has come to an end, and Isaac and Jacob, then He is the
   God of those who have no being.  When did a king ever say, I am the
   king of soldiers, whom he had not?  When did any display wealth which
   he possessed not?  Therefore Abraham and Isaac and Jacob must subsist,
   that God may be the God of those who have being; for He said not, "I
   was their God," but I am.  And that there is a judgment, Abraham shews
   in saying to the Lord, He who judgeth all the earth, shall He not
   execute judgment [2264] ?

   12.  But to this the foolish Samaritans object again, and say that the
   souls possibly of Abraham and Isaac and Jacob continue, but that their
   bodies cannot possibly rise again.  Was it then possible that the rod
   of righteous Moses should become a serpent, and is it impossible that
   the bodies of the righteous should live and rise again?  And was that
   done contrary to nature, and shall they not be restored according to
   nature?  Again, the rod of Aaron, though cut off and dead, budded,
   without the scent of waters [2265] , and though under a roof, sprouted
   forth into blossoms as in the fields; and though set in dry places,
   yielded in one night the flowers and fruit of plants watered for many
   years.  Did Aaron's rod rise, as it were, from the dead, and shall not
   Aaron himself be raised?  And did God work wonders in wood, to secure
   to him the high-priesthood, and will He not vouchsafe a resurrection to
   Aaron himself?  A woman also was made salt contrary to nature; and
   flesh was turned into salt; and shall not flesh be restored to flesh?
   Was Lot's wife made a pillar of salt, and shall not Abraham's wife be
   raised again?  By what power was Moses' hand changed, which even within
   one hour became as snow, and was restored again?  Certainly by God's
   command.  Was then His command of force then, and has it no force now?

   13.  And whence in the beginning came man into being at all, O ye
   Samaritans, most senseless of all men?  Go to the first book of the
   Scripture, which even you receive; And God formed man of the dust of
   the ground [2266] .  Is dust transformed into flesh, and shall not
   flesh be again restored to flesh?  You must be asked too, whence the
   heavens had their being, and earth, and seas?  Whence sun, and moon,
   and stars?  How from the waters were made the things which fly and
   swim?  And how from earth all its living things?  Were so many myriads
   brought from nothing into being, and shall we men, who bear God's
   image, not be raised up?  Truly this course is full of unbelief, and
   the unbelievers are much to be condemned; when Abraham addresses the
   Lord as the Judge of all the earth, and the learners of the Law
   disbelieve; when it is written that man is of the earth, and the
   readers disbelieve it [2267] .

   14.  These questions, therefore, are for them, the unbelievers:  but
   the words of the Prophets are for us who believe.  But since some who
   have also used the Prophets believe not what is written, and allege
   against us that passage, The ungodly shall not rise up in judgment
   [2268] , and, For if man go down to the grave he shall come up no more
   [2269] , and, The dead shall not praise Thee, O Lord [2270] ,--for of
   what is well written, they have made ill use--it will be well in a
   cursory manner, and as far as is now possible, to meet them.  For if it
   is said, that the ungodly shall not rise up in judgment, this shews
   that they shall rise, not in judgment, but in condemnation; for God
   needs not long scrutiny, but close on the resurrection of the ungodly
   follows also their punishment.  And if it is said, The dead shall not
   praise Thee, O Lord, this shews, that since in this life only is the
   appointed time for repentance and pardon, for which they who enjoy it
   shall praise the Lord, it remains not after death for them who have
   died in sins to give praise as the receivers of a blessing, but to
   bewail themselves; for praise belongs to them who give thanks, but to
   them who are under the scourge, lamentation.  Therefore the just then
   offer praise; but they who have died in sins have no further season for
   confession [2271] .

   15.  And respecting that passage, If a man go down to the grave, he
   shall come up no more, observe what follows, for it is written, He
   shall come up no more, neither shall he return to his own house.  For
   since the whole world shall pass away, and every house shall be
   destroyed, how shall he return to his own house, there being henceforth
   a new and different earth?  But they ought to have heard Job, saying,
   For there is hope of a tree; for if it be cut down, it will sprout
   again, and the tender branch thereof will not cease.  For though the
   root thereof wax old in the earth, and the stock thereof die in the
   rocky ground; yet from the scent of water it will bud, and bring forth
   a crop like a new plant.  But man when he dies, is gone; and when
   mortal man falls, is he no more [2272] ?  As it were remonstrating and
   reproving (for thus ought we to read the words is no more with an
   interrogation [2273] ); he says since a tree falls and revives, shall
   not man, for whom all trees were made, himself revive?  And that thou
   mayest not suppose that I am forcing the words, read what follows; for
   after saying by way of question, When mortal man falls, is he no more?
   he says, For if a man die, he shall live again [2274] ; and immediately
   he adds, I will wait till I be made again [2275] ; and again elsewhere,
   Who shall raise up on the earth my skin, which endures these things
   [2276] .  And Esaias the Prophet says, The dead men shall rise again,
   and they that are in the tombs shall awake [2277] .  And the Prophet
   Ezekiel now before us, says most plainly, Behold I will open your
   graves, and bring you up out of your graves [2278] .  And Daniel says,
   Many of them that sleep in the dust of the earth shall arise, some to
   everlasting life, and some to everlasting shame [2279] .

   16.  And many Scriptures there are which testify of the Resurrection of
   the dead; for there are many other sayings on this matter.  But now, by
   way of remembrance only, we will make a passing mention of the raising
   of Lazarus on the fourth day; and just allude, because of the shortness
   of the time, to the widow's son also who was raised, and merely for the
   sake of reminding you, let me mention the ruler of the synagogue's
   daughter, and the rending of the rocks, and how there arose many bodies
   of the saints which slept [2280] , their graves having been opened.
   But specially be it remembered that Christ has been raised from the
   dead [2281] .  I speak but in passing of Elias, and the widow's son
   whom he raised; of Elisseus also, who raised the dead twice; once in
   his lifetime, and once after his death.  For when alive he wrought the
   resurrection by means of his own soul [2282] ; but that not the souls
   only of the just might be honoured, but that it might be believed that
   in the bodies also of the just there lies a power, the corpse which was
   cast into the sepulchre of Elisseus, when it touched the dead body of
   the prophet, was quickened, and the dead body of the prophet did the
   work of the soul, and that which was dead and buried gave life to the
   dead, and though it gave life, yet continued itself among the dead.
   Wherefore?  Lest if Elisseus should rise again, the work should be
   ascribed to his soul alone; and to shew, that even though the soul is
   not present, a virtue resides in the body of the saints, because of the
   righteous soul which has for so many years dwelt in it, and used it as
   its minister [2283] .  And let us not foolishly disbelieve, as though
   this thing had not happened:  for if handkerchiefs and aprons, which
   are from without, touching the bodies of the diseased, raised up the
   sick, how much more should the very body of the Prophet raise the dead?

   17.  And with respect to these instances we might say much, rehearsing
   in detail the marvellous circumstances of each event:  but as you have
   been already wearied both by the superposed fast of the Preparation
   [2284] , and by the watchings [2285] , let what has been cursorily
   spoken concerning them suffice for a while; these words having been as
   it were sown thinly, that you, receiving the seed like richest ground,
   may in bearing fruit increase them.  But be it remembered, that the
   Apostles also raised the dead; Peter raised Tabitha in Joppa, and Paul
   raised Eutychus in Troas; and thus did all the other Apostles, even
   though the wonders wrought by each have not all been written.  Further,
   remember all the sayings in the first Epistle to the Corinthians, which
   Paul wrote against them who said, How are the dead raised, and with
   what manner of body do they come [2286] ?  And how he says, For if the
   dead rise not, then is not Christ raised [2287] ; and how he called
   them fools [2288] , who believed not; and remember the whole of his
   teaching there concerning the resurrection of the dead, and how he
   wrote to the Thessalonians, But we would not have you to be ignorant,
   brethren, concerning them which are asleep, that ye sorrow not, even as
   the rest which have no hope [2289] , and all that follows:  but chiefly
   that, And the dead in Christ shall rise first [2290] .

   18.  But especially mark this, how very pointedly [2291] Paul says, For
   this corruptible must put on incorruption, and this mortal must put on
   immortality [2292] .  For this body shall be raised not remaining weak
   as now; but raised the very same body, though by putting on
   incorruption it shall be fashioned anew [2293] ,--as iron blending with
   fire becomes fire, or rather as He knows how, the Lord who raises us.
   This body therefore shall be raised, but it shall abide not such as it
   now is, but an eternal body; no longer needing for its life such
   nourishment as now, nor stairs for its ascent, for it shall be made
   spiritual, a marvellous thing, such as we cannot worthily speak of.
   Then, it is said, shall the righteous shine forth as the sun [2294] ,
   and the moon, and as the brightness of the firmament [2295] .  And God,
   fore-knowing men's unbelief, has given to little worms in the summer to
   dart beams of light from their body [2296] , that from what is seen,
   that which is looked for might be believed; for He who gives in part is
   able to give the whole also, and He who made the worm radiant with
   light, will much more illuminate a righteous man.

   19.  We shall be raised therefore, all with our bodies eternal, but not
   all with bodies alike:  for if a man is righteous, he will receive a
   heavenly body, that he may be able worthily to hold converse with
   Angels; but if a man is a sinner, he shall receive an eternal body,
   fitted to endure the penalties of sins, that he may burn eternally in
   fire, nor ever be consumed [2297] .  And righteously will God assign
   this portion to either company; for we do nothing without the body.  We
   blaspheme with the mouth, and with the mouth we pray.  With the body we
   commit fornication, and with the body we keep chastity.  With the hand
   we rob, and by the hand we bestow alms; and the rest in like manner.
   Since then the body has been our minister in all things, it shall also
   share with us in the future the fruits of the past [2298] .

   20.  Therefore, brethren, let us be careful of our bodies, nor misuse
   them as though not our own.  Let us not say like the heretics, that
   this vesture of the body belongs not to us, but let us be careful of it
   as our own; for we must give account to the Lord of all things done
   through the body.  Say not, none seeth me; think not, that there is no
   witness of the deed.  Human witness oftentimes there is not; but He who
   fashioned us, an unerring witness, abides faithful in heaven [2299] ,
   and beholds what thou doest.  And the stains of sin also remain in the
   body; for as when a wound has gone deep into the body, even if there
   has been a healing, the scar remains, so sin wounds soul and body, and
   the marks of its scars remain in all; and they are removed only from
   those who receive the washing of Baptism.  The past wounds therefore of
   soul and body God heals by Baptism; against future ones let us one and
   all jointly guard ourselves, that we may keep this vestment of the body
   pure, and may not for practising fornication and sensual indulgence or
   any other sin for a short season, lose the salvation of heaven, but may
   inherit the eternal kingdom of God; of which may God, of His own grace,
   deem all of you worthy.

   21.  Thus much in proof of the Resurrection of the dead; and now, let
   me again recite to you the profession of the faith, and do you with all
   diligence pronounce it while I speak [2300] , and remember it.

   ______________________

   22.  The Faith which we rehearse contains in order the following, "And
   in one Baptism of repentance for the remission of sins; and in one Holy
   Catholic Church; and in the resurrection of the flesh; and in eternal
   life."  Now of Baptism and repentance I have spoken in the earliest
   Lectures; and my present remarks concerning the resurrection of the
   dead have been made with reference to the Article "In the resurrection
   of the flesh."  Now then let me finish what still remains to be said
   for the Article, "In one Holy Catholic Church," on which, though one
   might say many things, we will speak but briefly.

   23.  It is called Catholic then because it extends over all the world,
   from one end of the earth to the other; and because it teaches
   universally and completely one and all the doctrines which ought to
   come to men's knowledge, concerning things both visible and invisible,
   heavenly and earthly [2301] ; and because it brings into subjection to
   godliness the whole race of mankind, governors and governed, learned
   and unlearned; and because it universally treats and heals the whole
   class of sins, which are committed by soul or body, and possesses in
   itself every form of virtue which is named, both in deeds and words,
   and in every kind of spiritual gifts.

   24.  And it is rightly named (Ecclesia) because it calls forth [2302]
   and assembles together all men; according as the Lord says in
   Leviticus, And make an assembly for all the congregation at the door of
   the tabernacle of witness [2303] .  And it is to be noted, that the
   word assemble, is used for the first time in the Scriptures here, at
   the time when the Lord puts Aaron into the High-priesthood.  And in
   Deuteronomy also the Lord says to Moses, Assemble the people unto Me,
   and let them hear My words, that they may learn to fear Me [2304] .
   And he again mentions the name of the Church, when he says concerning
   the Tables, And on them were written all the words which the Lord spake
   with you in the mount out of the midst of the fire in the day of the
   Assembly [2305] ; as if he had said more plainly, in the day in which
   ye were called and gathered together by God.  The Psalmist also says, I
   will give thanks unto Thee, O Lord, in the great Congregation; I will
   praise Thee among much people [2306] .

   25.  Of old the Psalmist sang, Bless ye God in the congregations, even
   the Lord, (ye that are) from the fountains of Israel [2307] .  But
   after the Jews for the plots which they made against the Saviour were
   cast away from His grace, the Saviour built out of the Gentiles a
   second Holy Church, the Church of us Christians, concerning which he
   said to Peter, And upon this rock I will build My Church, and the gates
   of hell shall not prevail against it [2308] .  And David prophesying of
   both these, said plainly of the first which was rejected, I have hated
   the Congregation of evil doers [2309] ; but of the second which is
   built up he says in the same Psalm, Lord, I have loved the beauty of
   Thine house [2310] ; and immediately afterwards, In the Congregations
   will I bless thee, O Lord [2311] .  For now that the one Church in
   Judæa is cast off, the Churches of Christ are increased over all the
   world; and of them it is said in the Psalms, Sing unto the Lord a new
   song, His praise in the Congregation of Saints [2312] .  Agreeably to
   which the prophet also said to the Jews, I have no pleasure in you,
   saith the Lord Almighty [2313] ; and immediately afterwards, For from
   the rising of the sun even unto the going down of the same, My name is
   glorified among the Gentiles [2314] .  Concerning this Holy Catholic
   Church Paul writes to Timothy, That thou mayest know how thou oughtest
   to behave thyself in the House of God, which is the Church of the
   Living God, the pillar and ground of the truth [2315] .

   26.  But since the word Ecclesia is applied to different things (as
   also it is written of the multitude in the theatre of the Ephesians,
   And when he had thus spoken, he dismissed the Assembly [2316] ), and
   since one might properly and truly say that there is a Church of evil
   doers, I mean the meetings of the heretics, the Marcionists and
   Manichees, and the rest, for this cause the Faith has securely
   delivered to thee now the Article, "And in one Holy Catholic Church;"
   that thou mayest avoid their wretched meetings, and ever abide with the
   Holy Church Catholic in which thou wast regenerated.  And if ever thou
   art sojourning in cities, inquire not simply where the Lord's House is
   (for the other sects of the profane also attempt to call their own dens
   houses of the Lord), nor merely where the Church is, but where is the
   Catholic Church.  For this is the peculiar name of this Holy Church,
   the mother of us all, which is the spouse of our Lord Jesus Christ, the
   Only-begotten Son of God (for it is written, As Christ also loved the
   Church and gave Himself for it [2317] , and all the rest,) and is a
   figure and copy of Jerusalem which is above, which is free, and the
   mother of us all [2318] ; which before was barren, but now has many
   children.

   27.  For when the first Church was cast off, in the second, which is
   the Catholic Church, God hath set, as Paul says, first Apostles,
   secondly Prophets, thirdly teachers, then miracles, then gifts of
   healings, helps, governments, divers kinds of tongues [2319] , and
   every sort of virtue, I mean wisdom and understanding, temperance and
   justice, mercy and loving-kindness, and patience unconquerable in
   persecutions.  She, by the armour of righteousness on the right hand
   and on the left, by honour and dishonour [2320] , in former days amid
   persecutions and tribulations crowned the holy martyrs with the varied
   and blooming chaplets of patience, and now in times of peace by God's
   grace receives her due honours from kings and those who are in high
   place [2321] , and from every sort and kindred of men.  And while the
   kings of particular nations have bounds set to their authority, the
   Holy Church Catholic alone extends her power without limit over the
   whole world; for God, as it is written, hath made her border peace
   [2322] .  But I should need many more hours for my discourse, if I
   wished to speak of all things which concern her.

   ______________________

   28.  In this Holy Catholic Church receiving instruction and behaving
   ourselves virtuously, we shall attain the kingdom of heaven, and
   inherit eternal life; for which also we endure all toils, that we may
   be made partakers thereof from the Lord.  For ours is no trifling aim,
   but our endeavour is for eternal life.  Wherefore in the profession of
   the Faith, after the words, "And in the resurrection of the flesh,"
   that is, of the dead (of which we have discoursed), we are taught to
   believe also "in the life eternal," for which as Christians we are
   striving.

   29.  The real and true life then is the Father, who through the Son in
   the Holy Spirit pours forth as from a fountain His heavenly gifts to
   all; and through His love to man, the blessings of the life eternal are
   promised without fail to us men also.  We must not disbelieve the
   possibility of this, but having an eye not to our own weakness but to
   His power, we must believe; for with God all things are possible.  And
   that this is possible, and that we may look for eternal life, Daniel
   declares, And of the many righteous shall they shine as the stars for
   ever and ever [2323] .  And Paul says, And so shall we be ever with the
   Lord [2324] :  for the being for ever with the Lord implies the life
   eternal.  But most plainly of all the Saviour Himself says in the
   Gospel, And these shall go away into eternal punishment, but the
   righteous into life eternal [2325] .

   30.  And many are the proofs concerning the life eternal.  And when we
   desire to gain this eternal life, the sacred Scriptures suggest to us
   the ways of gaining it; of which, because of the length of our
   discourse, the texts we now set before you shall be but few, the rest
   being left to the search of the diligent.  They declare at one time
   that it is by faith; for it is written, He that believeth on the Son
   hath eternal life [2326] , and what follows; and again He says Himself,
   Verily, verily, I say unto you, He that heareth My word, and believeth
   Him that sent Me, hath eternal life [2327] , and the rest.  At another
   time, it is by the preaching of the Gospel; for He says, that He that
   reapeth receiveth wages, and gathereth fruit unto life eternal [2328]
   .  At another time, by martyrdom and confession in Christ's name; for
   He says, And he that hateth his life in this world, shall keep it unto
   life eternal [2329] .  And again, by preferring Christ to riches or
   kindred; And every one that hath forsaken brethren, or sisters [2330] ,
   and the rest, shall inherit eternal life.  Moreover it is by keeping
   the commandments, Thou shalt not commit adultery, Thou shalt not kill
   [2331] , and the rest which follow; as He answered to him that came to
   Him, and said, Good Master, what shall I do that I may have eternal
   life [2332] ?  But further, it is by departing from evil works, and
   henceforth serving God; for Paul says, But now being made free from
   sin, and become servants to God, ye have your fruit unto
   sanctification, and the end eternal life [2333] .

   31.  And the ways of finding eternal life are many, though I have
   passed over them by reason of their number.  For the Lord in His
   loving-kindness has opened, not one or two only, but many doors, by
   which to enter into the life eternal, that, as far as lay in Him, all
   might enjoy it without hindrance.  Thus much have we for the present
   spoken within compass concerning the life eternal, which is the last
   doctrine of those professed in the Faith, and its termination; which
   life may we all, both teachers and hearers, by God's grace enjoy!

   ______________________

   32.  And now, brethren beloved, the word of instruction exhorts you
   all, to prepare your souls for the reception of the heavenly gifts.  As
   regards the Holy and Apostolic Faith delivered to you to profess, we
   have spoken through the grace of the Lord as many Lectures, as was
   possible, in these past days of Lent; not that this is all we ought to
   have said, for many are the points omitted; and these perchance are
   thought out better by more excellent teachers.  But now the holy day of
   the Passover is at hand, and ye, beloved [2334] in Christ, are to be
   enlightened by the Laver of regeneration.  Ye shall therefore again be
   taught what is requisite, if God so will; with how great devotion and
   order you must enter in when summoned, for what purpose each of the
   holy mysteries of Baptism is performed, and with what reverence and
   order you must go from Baptism to the Holy Altar of God, and enjoy its
   spiritual and heavenly mysteries; that your souls being previously
   enlightened by the word of doctrine, ye may discover in each particular
   the greatness of the gifts bestowed on you by God.

   33.  And after Easter's Holy Day of salvation, ye shall come on each
   successive day, beginning from the second day of the week, after the
   assembly into the Holy Place of the Resurrection [2335] , and there, if
   God permit, ye shall hear other Lectures; in which ye shall again be
   taught the reasons of every thing which has been done, and shall
   receive the proofs thereof from the Old and New Testaments,--first, of
   the things done just before Baptism,--next, how ye were cleansed from
   your sins by the Lord, by the washing of water with the word [2336]
   ,--and how like Priests ye have become partakers of the Name of
   Christ,--and how the Seal of the fellowship of the Holy Ghost was given
   to you,--and concerning the mysteries at the Altar of the New
   Testament, which have taken their beginning from this place, both what
   the Divine Scriptures have delivered to us, and what is the power of
   these mysteries, and how ye must approach them, and when and how
   receive them;--and at the end of all, how for the time to come ye must
   behave yourselves worthily of this grace both in words and deeds, that
   you may all be enabled to enjoy the life everlasting.  And these things
   shall be spoken, if it be God's pleasure.

   34.  Finally, my brethren, rejoice in the Lord alway; again I will say,
   Rejoice:  for your redemption hath drawn nigh [2337] , and the heavenly
   host of the Angels is waiting for your salvation.  And there is now the
   voice of one crying in the wilderness, Prepare ye the way of the Lord
   [2338] ; and the Prophet cries, Ho, ye that thirst, come ye to the
   water [2339] ; and immediately afterwards, Hearken unto me, and ye
   shall eat that which is good, and your soul shall delight itself in
   good things [2340] .  And within a little while ye shall hear that
   excellent lesson which says, Shine, shine, O thou new Jerusalem; for
   thy light is come [2341] .  Of this Jerusalem the prophet hath said,
   And afterwards thou shalt be called the city of righteousness, Zion,
   the faithful mother of cities [2342] ; because of the law which went
   forth out of Zion, and the word of the Lord from Jerusalem [2343] ,
   which word has from hence been showered forth on the whole world.  To
   her the Prophet also says concerning you, Lift up thine eyes round
   about, and behold thy children gathered together [2344] ; and she
   answers, saying, Who are these that fly as a cloud, and as doves with
   their young ones to me [2345] ? (clouds because of their spiritual
   nature, and doves, from their purity).  And again, she says, Who
   knoweth such things? or who hath seen it thus? did ever a land bring
   forth in one day? or was ever a nation born all at once? for as soon as
   Zion travailed, she brought forth her children [2346] .  And all things
   shall be filled with joy unspeakable because of the Lord who said,
   Behold, I create Jerusalem a rejoicing, and her people a joy [2347] .

   35.  And may these words be spoken now again over you also, Sing, O
   heavens, and be joyful, O earth; and then; for the Lord hath had mercy
   on His people, and comforted the lowly of His people [2348] .  And this
   shall come to pass through the loving-kindness of God, who says to you,
   Behold, I will blot out as a cloud thy transgressions, and as a thick
   cloud thy sins [2349] .  But ye who have been counted worthy of the
   name of Faithful (of whom it is written, Upon My servants shall be
   called a new name which shall be blessed on the earth [2350] ,) ye
   shall say with gladness, Blessed be the God and Father of our Lord
   Jesus Christ, who hath blessed us with every spiritual blessing in the
   heavenly places in Christ [2351] :  in whom we have our redemption
   through His blood, the forgiveness of our sins, according to the riches
   of His grace, wherein He abounded towards us [2352] , and what follows;
   and again, But God being rich in mercy, for His great love wherewith He
   loved us, when we were dead through our trespasses, quickened us
   together with Christ [2353] , and the rest.  And again in like manner
   praise ye the Lord of all good things, saying, But when the kindness of
   God our Saviour, and His love towards man appeared, not by works of
   righteousness which we had done, but according to His mercy He saved
   us, through the washing of regeneration, and the renewing of the Holy
   Ghost, which He shed on us abundantly through Jesus Christ our Saviour,
   that being justified by His grace, we might be made heirs, according to
   hope, of eternal life [2354] .  And may God Himself the Father of our
   Lord Jesus Christ, the Father of glory, give unto you a spirit of
   wisdom and revelation in the knowledge of Himself, the eyes of your
   understanding being enlightened [2355] , and may He ever keep you in
   good works, and words, and thoughts; to Whom be glory, honour, and
   power, through our Lord Jesus Christ, with the Holy Ghost, now and
   ever, and unto all the endless ages of eternity.  Amen [2356] .
     __________________________________________________________________

   [2241] Acts xvii. 32; xxvi. 24.

   [2242] Cf. § 12, below.

   [2243] Tertull. De Resurr. carnis, cap. 2:  "They acknowledge a
   half-resurrection, to wit of the soul only."  Compare Iren. I. xxiii.
   5, on Menander's assertion that his disciples attain to the
   resurrection by being baptized into him, and can die no more, but
   retain immortal youth:  ib. xxiv. 5.  Basilides taught that "salvation
   belongs to the soul alone."  On the other forms of heresy concerning
   the Resurrection, see Suicer, Thesaurus, 'Anastasis.

   [2244] The objections noticed in § 2 are discussed by Athenagoras, De
   Resurr. capp. ii., iv.--viii.; Tatian. Or. ad Græcos, cap. vi.,
   Tertull. De Resurr. Carn. cap. 63.

   [2245] Is. xl. 12.

   [2246] On the argument from God's power compare Athenagoras, De Resurr.
   c. ix; Justin. M. De Resurr. c. v; Theophil. ad Autolyc. c. xiii.;
   Iren. V. iii. 2.

   [2247] The argument from God's justice is treated by Athenagor. De
   Resurr. c. x. and xx.-xxiii.; Justin M. De Resurr. c. viii.

   [2248] ten stephanephorian.  Roe. Cas. A.  Cf. Pind. Ol. viii. 13;
   Eurip. Electr. 862.

   [2249] Athenag. De Resurr. c. iii.:  "If, when they did not exist, He
   made at their first formation the bodies of men, and their original
   elements, He will, when they are dissolved, in whatever manner that may
   take place, raise them again with equal ease."  Lactant. Institt. VII.
   23 fin.:  Apost. Const. V. 7.

   [2250] An eloquent statement of the argument for the resurrection from
   the analogies of nature occurs in Tertull. De Resurr. c. xii.  That it
   was not unknown to Cyril, seems probable from the concluding sentence:
   "And surely if all things rise again for man, for whom they have been
   provided--but not for man unless for his flesh also--how can the flesh
   itself perish utterly, for the sake and service of which nothing is
   allowed to perish."  Tertullian himself was probably indebted, as Bp.
   Lightfoot suggests, to Clemens. Rom. Epist. ad Corinth. xxiv.  Cf.
   Lactant. Div. Inst. vii. 4.

   [2251] Cf. Cat. iv. 30.  These passages shew that the Lectures were
   delivered in a year when Easter fell early, as was the case in 348 a.d.

   [2252] In such cases there is, of course, no actual death.

   [2253] The muoxos is supposed by the Benedictine Editor to be the toad
   ("Inventusque cavis bufo," Virg. Georg. i. 185), by others the marmot
   (mus Alpinus).  More probably it is the dormouse (myoxis glis), which
   stores up provisions for the winter, though it sleeps through much of
   that season.

   [2254] The story of the Phoenix as told by Herodotus, II. 73, is as
   follows:  "They have also another sacred bird called the Phoenix, which
   I myself have never seen, except in pictures.  Indeed it is a great
   rarity even in Egypt, only coming there (according to the accounts of
   the people of Heliopolis) once in five hundred years, when the old
   phoenix dies....They tell a story of what this bird does, which does
   not seem to me to be credible; that he comes all the way from Arabia,
   and brings the parent bird, all plastered over with myrrh, to the
   temple of the Sun, and there buries the body." The many variations and
   fabulous accretions of the story are detailed by Suicer, Thesaurus,
   Phoinix, and by Bp. Lightfoot in a long and interesting note on Clemens
   Rom. Epist. ad Cor. xxv.  Cyril borrows the story from Clement almost
   verbally, yet not without some variations, which will be noticed
   below.  The legend with all its miraculous features is told by Ovid,
   Metamorph. xv. 392, by Claudian, Phoenix, and by the Pseudo-Lactantius
   in an Elegiac poem, Phoenix, included in Weber's Corpus Poetarum
   Latinorum, and literally translated in Clark's Ante-Nicene Library.
   See also Tertull. De Resurr. Carn. c. xiii.

   [2255] monogenes huparchon, Clem. Rom. ubi supra.  Cf. Origen, contra
   Celsum, iv. 98:  Apost. Const. V. 7:  "a bird single in its kind, which
   they say is without a mate, and the only one in the creation."
   Pseudo-Lactant. v. 30. "Hoc nemus hos lucos avis incolit unica,
   phoenix, Unica, sed vivit morte refecta suâ"

   [2256] "By day, in the sight of all" (Clem. R.)  The city was
   Heliopolis, according to Herodotus and the other ancient authors.  But
   Milton, Paradise Lost, V. 272-- A phoenix gaz'd by all, as that sole
   bird, When to enshrine his reliques in the Sun's Bright temple to
   Ægyptian Thebes he flies.' Why does Milton despatch his bird to Thebes
   rather than Heliopolis?" (Lightfoot).

   [2257] Ovid, Met. xv. 405:  "Fertque pius cunasque suas patriumque
   sepulcrum."  See the Commentaries on Job xxix. 18:  I shall die in my
   nest, and I shall multiply my days as the sand.  Margin R.V. Or, the
   phoenix.

   [2258] The mode of reproduction in bees was regarded by Aristotle as
   mysterious, having in it something supernatural (theion):  De
   Generatione Animal. III. 10. 1, 27.  In the story of the phoenix
   Herodotus makes no mention of the "worm."

   [2259] monoeides.

   [2260] For a similar argument, see Lactant. De Resurr. c xvii.

   [2261] Clem. Rom. Epist. ad Cor. xxiv:  "Day and night shew unto us the
   resurrection.  The night falleth asleep, and day ariseth; the day
   departeth, and night cometh on."

   [2262] Tertull. de Resurr. Carnis, xii.:  "Readorned also are the
   mirrors of the moon, which her monthly course had worn away."..."The
   whole of this revolving order of things bears witness to the
   resurrection of the dead."

   [2263] Ex. iii. 6.  Cf. Matt. xxii. 32:  "He is not the God of the
   dead, but of the living."

   [2264] Gen. xviii. 25.

   [2265] Job xiv. 9.

   [2266] Gen. ii. 7.

   [2267] The anomalous construction hotan gegraptai ....kai apistosin may
   be explained by the consideration, that the uncertainty expressed in
   hotan attaches only to the latter Verb.  See Winer's Grammar of N.T.
   Greek, P. III. sect. xlii. 5.

   [2268] Ps. i. 5:  The wicked shall not stand in the judgment (R.V.).

   [2269] Job vii. 9.

   [2270] Ps. cxv. 17.

   [2271] As to the bearing of this passage on the doctrine of Purgatory
   and prayer for the dead see note on xxiii. 10.

   [2272] Job xiv. 7-10.

   [2273] There is no indication of a question in the Septuagint version
   of the passage, which means in the Hebrew, and where is he? (A.V. and
   R.V.):  Vulg. ubi, quæso, est?

   [2274] Job xiv. 14:  For if a man die, shall he live again? (A.V. and
   R.V.).  By omitting the interrogation here, and inserting it above in
   v. 10, Cyril exactly inverts the meaning.

   [2275] Ib. v. 14:  (A.V.) All the days of my appointed time (R.V. of my
   warfare) will I wait, till my change (R.V. release) come.

   [2276] Job xix. 26:  (R.V.) and that he shall stand up at the last upon
   the earth:  and after my skin hath been thus destroyed, &c.  Cyril, as
   usual, follows the Septuagint.

   [2277] Is. xxvi. 19.

   [2278] Ezek. xxxvii. 12.

   [2279] Dan. xii. 2.

   [2280] Matt. xxvii. 52.

   [2281] 1 Cor. xv. 20.

   [2282] 2 Kings iv. 34.

   [2283] "The worship of relics, and the belief in them as remedies and a
   protection against evil, originated in the 4th century.  They first (?)
   appear in writings, none of which are earlier than the year 370:  but
   they prevailed rapidly when they had once taken root" (Scudamore, Dict.
   Chr. Antiq. "Relics," p. 1770).  Bingham (Ant. xxiii. 4, § 7) quotes a
   law of Theodosius, "that no one should remove any dead body that was
   buried, from one place to another; that no one should sell or buy the
   relics of Martyrs:  but if any one was minded to build over the grave
   where a martyr was buried, a church to be called a martyrium, in
   respect to him, he should have liberty to do it."  The law wholly
   failed to suppress a superstition which was sanctioned by such men as
   Cyril, Basil, Chrysostom, Ambrose, and Augustine.

   [2284] ek tes hupertheseos tes nesteias tes paraskeues, Ed. Bened.
   "The ecclesiastical term tes hupertheseos we have rendered, according
   to the interpretation received among the Latins, by the word
   superpositio.'  The ancients meant by it a fast continued for two or
   three days without food.  Moreover, since the great week was observed
   with severer fastings, there were many who passed either the whole week
   or four, three, or two days, namely the Preparation and the Holy
   Sabbath (Easter Eve), entirely fasting as is testified by S. Irenæus
   (Euseb. Hist. V. 24) and others.  The continuance of the fast
   throughout the Friday and Saturday was highly approved, as may be seen
   from the Apostolical Constitutions, V. 18."  The passage referred to is
   as follows:  "Do you therefore fast on the days of the Passover,
   beginning from the second day of the week until the Preparation and the
   Sabbath, six days, making use only of bread, and salt, and herbs, and
   water for your drink:  but abstain on these days from wine and flesh,
   for they are days of lamentation and not of fasting.  Do ye who are
   able fast throughout the Preparation and the Sabbath entirely, tasting
   nothing till the cockcrowing at night; but if any one is not able to
   combine them both, let the Sabbath at least be observed."

   [2285] The fast of the Great Sabbath was to be continued through the
   night, as prescribed in the Apost. Const. V. 19:  "Continue until
   cock-crowing and break off your fast at dawn of the first day of the
   week, which is the Lord's day, keeping awake from evening until
   cock-crowing:  and assembling together in the Church, watch and pray
   and beseech God, in your night-long vigil, reading the Law, the
   Prophets, and the Psalms, until the crowing of the cocks:  and after
   baptizing your Catechumens, and reading the Gospel in fear and
   trembling, and speaking to the people the things pertaining to
   salvation, so cease from your mourning."  A chief reason for the
   watching was that Christ was expected to return at the same hour in
   which He rose.  On the meaning of "superposition" see Routh's note on
   the Synodical Epistle of Irenæus to Victor of Rome (Rell. Sac. ii. p.
   45, ss.), and the passage of Dionysius of Alexandria there quoted.

   [2286] 1 Cor. xv. 35.

   [2287] Ib. v. 16.

   [2288] Ib. v. 36.

   [2289] 1 Thess. iv. 13.

   [2290] Ib. v. 16.

   [2291] mononouchi daktulodeikton.

   [2292] 1 Cor. xv. 53.

   [2293] metapoieitai.  The meaning of this word as applied to the
   Eucharistic elements is fully discussed, and illustrated from its use
   by Cyril and other Fathers, by Dr. Pusey (Real Presence, p. 189).

   [2294] Matt. xiii. 43.

   [2295] Dan. xii. 3.

   [2296] Cyril refers to the glow-worm (pugolampis, Aristot. Hist.
   Animal. V. 19, 14), or some other species of Lampyris (Arist. de
   Partilus Animal. I. 3. 3).

   [2297] Cf. Cat. iv. 31.

   [2298] ton genomenon.  With the reading ginomenon (Codd. Monn. Vind.),
   the meaning will be--"share with us in the future what shall happen to
   us then."  On the argument of this section compare the passages quoted
   on § 4, note 7.

   [2299] Ps. lxxxix. 37.

   [2300] Cat. V. 12, notes 7 and 4.  Cf. Plat. Theaet. 204 C:  eph'
   hekastes lexeos, "each time we speak."

   [2301] Bishop Lightfoot (Ignatius, ad Smyrnæos, viii.) traces the
   original and later senses of the word "Catholic" very fully.  "In its
   earliest usages, therefore, as a fluctuating epithet of ekklesia,
   catholic' means universal,' as opposed to individual,' particular.'  In
   its later sense, as a fixed attribute, it implies orthodoxy as opposed
   to heresy, conformity as opposed to dissent."  Commenting on this
   passage of Cyril, the Bishop adds that "these two latter reasons, that
   it (the Church) is comprehensive in doctrine, and that it is universal
   in application, can only be regarded as secondary glosses."

   [2302] ekkaleisthai.  Cf. Heb. xii. 23.

   [2303] Lev. viii. 3:  ekklesiason.

   [2304] Deut. iv. 10.

   [2305] Ib. ix. 10:  ekklesias.

   [2306] Ps. xxxv. 18; Heb. ii. 12.

   [2307] Ps. lxviii. 26:  en ekklesiais.

   [2308] Matt. xvi. 18.

   [2309] Ps. xxvi. 5.

   [2310] Ps. xxvi. 8:  Sept. euprepeian .  R.V. and A.V. "habitation."

   [2311] Ib. v. 12.

   [2312] Ps. cxlix. 1.

   [2313] Mal. i. 10.

   [2314] Ib. v. 11.

   [2315] 1 Tim. iii. 15.

   [2316] Acts xix. 14.

   [2317] Eph. v. 25.

   [2318] Gal. iv. 26.

   [2319] 1 Cor. xii. 28.

   [2320] 2 Cor. vi. 7, 8.

   [2321] 1 Tim. ii. 2.

   [2322] Ps. cxlvii. 14.

   [2323] Dan. xii. 3, Sept.

   [2324] 1 Thess. iv. 17.

   [2325] Matt. xxv. 46.

   [2326] John iii. 36.

   [2327] Ib. v. 24.

   [2328] Ib. iv. 36.

   [2329] Ib. xii. 25.

   [2330] Matt. xix. 29.

   [2331] Ib. vv. 16-18.

   [2332] Mark. x. 17.

   [2333] Rom. vi. 22.

   [2334] tes humeteras en Christo agapes.  Cf. Cat. xvii. 1, note 1.
   Athan. Epist. ad Epict. § 2:  para te se theosebeia. ad Serap. iv. 1:
   para tes ses eulabeias.

   [2335] The place meant is not the Church of the Resurrection in which
   the Service had been held, but the Anastasis or actual cave of the
   Resurrection, which Constantine had so enlarged by additional works
   that a discourse to the people could be held there:  for Jerome (Epist.
   61) relates that Epiphanius had preached in that place in front of the
   Lord's sepulchre to clergy and people in the hearing of John the Bishop
   (Ben. Ed.).

   [2336] Eph. v. 26.

   [2337] Phil. iii. 1; and iv. 4; Luke xxi. 28.

   [2338] Is. xl. 3.

   [2339] Ib. lv. 1.

   [2340] Ib. v. 2.

   [2341] Is. lx. 1.

   [2342] Ib. i. 26.

   [2343] Ib. ii. 3.

   [2344] Ib. xlix. 18.

   [2345] Ib. lx. 8.

   [2346] Ib. lxvi. 8.

   [2347] Ib. lxv. 18.

   [2348] Ib. xlix. 13.

   [2349] Is. xliv. 22.

   [2350] Ib. lxv. 15.

   [2351] Eph. i. 3.

   [2352] Ib. v. 7.

   [2353] Ib. ii. 4.

   [2354] Tit. iii. 4.

   [2355] Eph. i. 17, 18.

   [2356] "At the end of this Lecture in the older of the Munich mss.
   there is the following addition:  Many other Lectures were delivered
   year by year, both before Baptism and after the neophytes had been
   baptized.  But these alone were taken down when spoken and written by
   some of the earnest students in the year 352 of the advent of our Lord
   and Saviour Jesus Christ.  And in these you will find partly
   discussions of all the necessary doctrines of the Faith which ought to
   be known to men, and answers to the Greeks, and to those of the
   Circumcision, and to the Heresies, and the moral precepts of Christians
   of all kinds, by the grace of God.  The year 352 according to the
   computation of the Greeks is the year 360 of the Christian era" (Rupp).
   The date at which the Lectures were delivered cannot possibly be so
   late as is here stated.  See the section of the Introduction on the
   "Date."
     __________________________________________________________________

   fIVE Catechetical Lectures

   of

   THE saME aUTHOR,

   TO THE nEWLY bAPTIZED [2357] .

   ------------------------

   Lecture XIX.

   First Lecture on the Mysteries.

   With a Lesson from the First General Epistle of Peter, beginning at Be
   sober, be vigilant, to the end of the Epistle.

   1.  I have long been wishing, O true-born and dearly beloved children
   of the Church, to discourse to you concerning these spiritual and
   heavenly Mysteries; but since I well knew that seeing is far more
   persuasive than hearing, I waited for the present season; that finding
   you more open to the influence of my words from your present
   experience, I might lead you by the hand into the brighter and more
   fragrant meadow of the Paradise before us; especially as ye have been
   made fit to receive the more sacred Mysteries, after having been found
   worthy of divine and life-giving Baptism [2358] .  Since therefore it
   remains to set before you a table of the more perfect instructions, let
   us now teach you these things exactly, that ye may know the effect
   [2359] wrought upon you on that evening of your baptism.

   2.  First ye entered into the vestibule [2360] of the Baptistery, and
   there facing towards the West ye listened to the command to stretch
   forth your hand, and as in the presence of Satan ye renounced him.  Now
   ye must know that this figure is found in ancient history.  For when
   Pharaoh, that most bitter and cruel tyrant, was oppressing the free and
   high-born people of the Hebrews, God sent Moses to bring them out of
   the evil bondage of the Egyptians.  Then the door posts were anointed
   with the blood of a lamb, that the destroyer might flee from the houses
   which had the sign of the blood; and the Hebrew people was marvellously
   delivered.  The enemy, however, after their rescue, pursued after them
   [2361] , and saw the sea wondrously parted for them; nevertheless he
   went on, following close in their footsteps, and was all at once
   overwhelmed and engulphed in the Red Sea.

   3.  Now turn from the old to the new, from the figure to the reality.
   There we have Moses sent from God to Egypt; here, Christ, sent forth
   from His Father into the world:  there, that Moses might lead forth an
   afflicted people out of Egypt; here, that Christ might rescue those who
   are oppressed in the world under sin:  there, the blood of a lamb was
   the spell against [2362] the destroyer; here, the blood of the Lamb
   without blemish Jesus Christ is made the charm to scare [2363] evil
   spirits:  there, the tyrant was pursuing that ancient people even to
   the sea; and here the daring and shameless spirit, the author of evil,
   was following thee even to the very streams of salvation.  The tyrant
   of old was drowned in the sea; and this present one disappears in the
   water of salvation.

   4.  But nevertheless thou art bidden to say, with arm outstretched
   towards him as though he were present, "I renounce thee, Satan."  I
   wish also to say wherefore ye stand facing to the West; for it is
   necessary.  Since the West is the region of sensible darkness, and he
   being darkness has his dominion also in darkness, therefore, looking
   with a symbolical meaning towards the West, ye renounce that dark and
   gloomy potentate.  What then did each of you stand up and say?  "I
   renounce thee, Satan,"--thou wicked and most cruel tyrant! meaning, "I
   fear thy might no longer; for that Christ hath overthrown, having
   partaken with me of flesh and blood, that through these He might by
   death destroy death [2364] , that I might not be made subject to
   bondage for ever."  "I renounce thee,"--thou crafty and most subtle
   serpent.  "I renounce thee,"--plotter as thou art, who under the guise
   of friendship didst contrive all disobedience, and work apostasy in our
   first parents.  "I renounce thee, Satan,"--the artificer and abettor of
   all wickedness.

   5.  Then in a second sentence thou art taught to say, "and all thy
   works."  Now the works of Satan are all sin, which also thou must
   renounce;--just as one who has escaped a tyrant has surely escaped his
   weapons also.  All sin therefore, of every kind, is included in the
   works of the devil.  Only know this; that all that thou sayest,
   especially at that most thrilling hour, is written in God's books; when
   therefore thou doest any thing contrary to these promises, thou shalt
   be judged as a transgressor [2365] .  Thou renouncest therefore the
   works of Satan; I mean, all deeds and thoughts which are contrary to
   reason.

   6.  Then thou sayest, "And all his pomp [2366] ."  Now the pomp of the
   devil is the madness of theatres [2367] , and horse-races, and hunting,
   and all such vanity:  from which that holy man praying to be delivered
   says unto God, Turn away mine eyes from beholding vanity [2368] .  Be
   not interested in the madness of the theatre, where thou wilt behold
   the wanton gestures of the players [2369] , carried on with mockeries
   and all unseemliness, and the frantic dancing of effeminate men [2370]
   ;--nor in the madness of them who in hunts [2371] expose themselves to
   wild beasts, that they may pamper their miserable appetite; who, to
   serve their belly with meats, become themselves in reality meat for the
   belly of untamed beasts; and to speak justly, for the sake of their own
   god, their belly, they cast away their life headlong in single combats
   [2372] .  Shun also horse-races, that frantic and soul-subverting
   spectacle [2373] .  For all these are the pomp of the devil.

   7.  Moreover, the things which are hung up at idol festivals [2374] ,
   either meat or bread, or other such things polluted by the invocation
   of the unclean spirits, are reckoned in the pomp of the devil.  For as
   the Bread and Wine of the Eucharist before the invocation of the Holy
   and Adorable Trinity were simple bread and wine, while after the
   invocation the Bread becomes the Body of Christ, and the Wine the Blood
   of Christ [2375] , so in like manner such meats belonging to the pomp
   of Satan, though in their own nature simple, become profane by the
   invocation of the evil spirit.

   8.  After this thou sayest, "and all thy service [2376] ."  Now the
   service of the devil is prayer in idol temples; things done in honour
   of lifeless idols; the lighting of lamps [2377] , or burning of incense
   by fountains or rivers [2378] , as some persons cheated by dreams or by
   evil spirits do [resort to this [2379] ], thinking to find a cure even
   for their bodily ailments.  Go not after such things.  The watching of
   birds, divination, omens, or amulets, or charms written on leaves,
   sorceries, or other evil arts [2380] , and all such things, are
   services of the devil; therefore shun them.  For if after renouncing
   Satan and associating thyself with Christ [2381] , thou fall under
   their influence, thou shalt find [2382] the tyrant more bitter;
   perchance, because he treated thee of old as his own, and relieved thee
   from his hard bondage, but has now been greatly exasperated by thee; so
   thou wilt be bereaved of Christ, and have experience of the other.
   Hast thou not heard the old history which tells us of Lot and his
   daughters?  Was not he himself saved with his daughters, when he had
   gained the mountain, while his wife became a pillar of salt, set up as
   a monument for ever, in remembrance of her depraved will and her
   turning back.  Take heed therefore to thyself, and turn not again to
   what is behind [2383] , having put thine hand to the plough, and then
   turning back to the salt savour of this life's doings; but escape to
   the mountain, to Jesus Christ, that stone hewn without hands [2384] ,
   which has filled the world.

   9.  When therefore thou renouncest Satan, utterly breaking all thy
   covenant with him, that ancient league with hell [2385] , there is
   opened to thee the paradise of God, which He planted towards the East,
   whence for his transgression our first father was banished; and a
   symbol of this was thy turning from West to East, the place of light
   [2386] .  Then thou wert told to say, "I believe in the Father, and in
   the Son, and in the Holy Ghost, and in one Baptism of repentance [2387]
   ."  Of which things we spoke to thee at length in the former Lectures,
   as God's grace allowed us.

   10.  Guarded therefore by these discourses, be sober.  For our
   adversary the devil, as was just now read, as a roaring lion, walketh
   about, seeking whom he may devour [2388] .  But though in former times
   death was mighty and devoured, at the holy Laver of regeneration God
   has wiped away every tear from off all faces [2389] .  For thou shalt
   no more mourn, now that thou hast put off the old man; but thou shalt
   keep holy-day [2390] , clothed in the garment of salvation [2391] ,
   even Jesus Christ.

   11.  And these things were done in the outer chamber.  But if God will,
   when in the succeeding lectures on the Mysteries we have entered into
   the Holy of Holies [2392] , we shall there know the symbolical meaning
   of the things which are there performed.  Now to God the Father, with
   the Son and the Holy Ghost, be glory, and power, and majesty, forever
   and ever.  Amen.
     __________________________________________________________________

   [2357] This general title of the five following Lectures is omitted in
   many mss.  "In Cod. Ottob. at the end of the special title of this
   first Mystagogic Lecture, after the words "to the end of the Epistle,"
   there follows the statement "Of the same author Cyril, and of John the
   Bishop" (Bened. Ed.).  See Index, Authenticity.

   [2358] This Lecture was delivered on the Monday after Easter in the
   Holy Sepulchre:  see Cat. xviii. 33.

   [2359] ten emphasin ten....gegenemenen , is found in all the mss.
   "Nevertheless it would seem that we ought to read ton....gegenemenon,
   which Grodecq either read or substituted" (Ben. Ed.).  With the
   proposed reading the meaning would be--"the significance of the things
   done to you," which agrees better with the meaning of emphasis.

   [2360] thon proaulion, called below in § 11 "the outer chamber."  Cf.
   Procat. § 1, note 3.  It appears from Tertullian, De Corona, § 3, that
   the renunciation was made first in the Church, and afterwards in the
   Baptistery:  "When we are going to enter the water, at that moment as
   well as just before in the Church under the hand of the President, we
   solemnly profess that we disown the devil, and his pomp, and his
   angels."

   [2361] Ex. xiv. 9, 23.

   [2362] apotropaion

   [2363] phugadeuterion, the word commonly used in the Septuagint for "a
   city of refuge."  But the Verb phugadeuo is Transitive in 2 Macc. ix.
   4, as well as in Xenophon and Demosthenes.  The application of the
   blood of Christ in Baptism is represented by marking the sign of the
   Cross on the forehead.  Compare the lines of Prudentius quoted by the
   Benedictine Editor: "Passio quæ nostram defendit sanguine frontem,
   Corporeamque domum signato collinit ore."

   [2364] Heb. ii. 14, 15.

   [2365] Gal. ii. 18.

   [2366] Herod. II. 58:  "The Egyptians were the first to introduce
   solemn assemblies (paneguris) and processions (pompas)."  At Rome the
   term "pompa" was applied especially to the procession with which the
   Ludi Circenses were opened and also to any grand ceremony or pageant.

   [2367] theatromaniai.  Cf. Tertull. Apologet. 38; "We renounce all your
   spectacles....Among us nothing is ever said, or seen, or heard, which
   has anything in common with the madness of the Circus, the immodesty of
   the theatre, the atrocities of the arena, the useless exercises of the
   wrestling-ground."  He calls the theatre "that citadel of all
   impurities," De Spectaculis, c. 10, "immodesty's peculiar abode," c.
   17, and gives a vivid description of the rage and fury of the Circus in
   c. 16.

   [2368] Ps. cxix. 37.

   [2369] mimon, the name either of a species of low comedy, "consisting
   more of gestures and mimicry than of spoken dialogue," or of the
   persons who acted in them.  Cyril's description of the coarse and
   indecent character of the mimes is more than justified by the impartial
   testimony of Ovid, Trist. ii. 497: "Quid si scripsissem mimos obscoena
   jocantes, Qui semper vetiti crimen amoris habent; In quibus assidue
   cultus procedit adulter, Verbaque dat stulto callida nupta viro.
   Nubilis hos virgo, matronaque, virque, puerque Spectat, et e magna
   parte Senatus adest. Nec satis incestis temerari vocibus aures;
   Assuescunt oculi multa pudenda pati." A theatre is mentioned as one of
   the buildings erected by Hadrian in his new City Aelia Capitolina built
   on the site of Jerusalem; and that theatrical performances were
   continued in the time of Cyril we know from the accusation that in a
   time of famine he had sold one of the Church vestments, which was
   afterwards used upon the stage.

   [2370] Lactantius, Epitome, § 63:  "Histrionici etiam impudici gestus,
   quibus infames foeminas imitantur, libidines, quæ saltando exprimunt,
   docent."

   [2371] kunegesiais, the so-called "venationes" of the Circus in which
   the "bestiarii" fought with wild beasts.

   [2372] The "bestiarii" were feasted in public on the day before their
   encounter with the beasts.  See Tertull. Apologet. § 42:  "I do not
   recline in public at the feast of Bacchus, after the manner of the
   beast-fighters at their last banquet."  Ib. § 9:  "Those also who dine
   on the flesh of wild beasts from the arena, who have keen appetites for
   bear and stag."  These latter, however, were chiefly the poor, to whom
   flesh was a rarity:  Apuleius Metam. iv. 14, quoted by Oehler.

   [2373] psuchas ektrachelizon, an allusion to the risk of a broken neck
   in the chariot-race.  Tertull. de Spectaculis, § 9:  "Equestrianism was
   formerly practised in a simple way on horseback, and certainly its
   ordinary use was innocent:  but when it was dragged into the games, it
   passed from a gift of God into the service of demons."  The presiding
   deity of the chariot-race was Poseidon (Hom. Il. xxiii, 307; Pind. Ol.
   i. 63; Pyth. vi. 50; Soph. OEdip. Col. 712), and both this and the
   other shows of the Circus, and of the theatre, were connected with the
   worship of the gods of Greece and Rome, and therefore forbidden as
   idolatrous:  "What high religious rites, what sacrifices precede,
   intervene, and follow, how many guilds, how many priesthoods, how many
   services are set astir" (Tert. de Spect. § 7).

   [2374] paneguresi.  The Panegyris was strictly a religious festival,
   but was commonly accompanied by a great fair or market, in which were
   sold not only such things as the worshippers might need for their
   offerings, e.g. frankincense, but also the flesh of the animals which
   had been sacrificed.  Cf. Dictionary of Greek and Rom. Antiq.
   "Panegyris."  Tertull. Apolog. § 42:  "We do not go to your
   spectacles:  yet the articles that are sold there, if I need them, I
   shall obtain more readily at their proper places.  We certainly buy no
   frankincense."

   [2375] Compare St. Paul's argument against meats offered to idols, 1
   Cor. x. 14-21:  and on Cyril's Eucharistic doctrine, see notes on Cat.
   xxii.

   [2376] The form of renunciation before Baptism is given in the
   Apostolic Constitutions, VII. 41:  "I renounce Satan, and his works,
   and his pomps, and his services, and his angels, and his inventions,
   and all things that are under him."  Cf. Tertull. De Spectaculis, § 4:
   "When on entering the water, we make profession of the Christian faith
   in the words of its rule, we bear public testimony that we have
   renounced the devil, his pomp, and his angels."

   [2377] Herod. ii. 62:  "At Sais, when the assembly takes place for the
   sacrifices (to Minerva, or Neith), there is one night on which the
   inhabitants all burn a multitude of lights in the open air round their
   houses....These burn the whole night, and give to the festival the name
   of the Feast of Lamps (Luchnokaie)."

   [2378] Fountains and rivers had each its own deity or nymph, to whom
   sacrifices were offered, and incense burned.

   [2379] es touto diebesan.  These words are omitted in many mss., and
   regarded by the Benedictine Editor as a spurious addition made to
   complete the construction.  The words e toiauta at the end of the
   sentence are better omitted, as in several good mss.

   [2380] Cat. iv. 37; Apost. Const. vi.:  "Be not a diviner, for that
   leads to idolatry....Thou shalt not use enchantments or purgations for
   thy child.  Thou shalt not be a soothsayer nor a diviner by great or
   little birds.  Nor shalt thou learn wicked arts; for all these things
   has the Law forbidden."  Deut. xviii. 10, 11.

   [2381] Apost. Const. vii. 41:  "And after his renunciation let him in
   his association (suntassomenos) say, I associate myself with Christ."

   [2382] peirathese (Cod. Mon. 1) is a better reading than peirasthese.
   Cf. Plat. Laches, 188 E:  ton ergon epeirathen.

   [2383] Phil. iii. 13.  On the pillar of salt, see Wisd. x. 7:  "Of
   whose wickedness even to this day the waste land that smoketh is a
   testimony,...and a standing pillar of salt is a monument of an
   unbelieving soul."  Joseph. Ant. I. xi. 4:  "Moreover I have seen it,
   for it remains even unto this day."  Bp. Lightfoot, Clem. Rom. Ep. ad
   Cor. xi. remarks that the region abounds in pillars of salt, and
   "Mediæval and even modern travellers have delighted to identify one or
   other of these with Lot's wife."

   [2384] Dan. ii. 35, 45.

   [2385] Is. xxviii. 15.

   [2386] Cf. S. Ambros. De Mysteriis, c. ii. 7:  "Ad orientem
   converteris; qui enim renunciat diabolo ad Christum convertitur:"
   "Where he plainly intimates....that turning to the East was a symbol of
   their aversion from Satan and conversion unto Christ, that is, from
   darkness to light, from serving idols, to serve Him, who is the Sun of
   Righteousness and Fountain of Light" (Bingh. Ant. xi. vii. 7).

   [2387] Cf. Didaché, vii. 1; Justin M. Apolog. I. c. 61 A; Swainson,
   Creeds, c. iii. on the short Baptismal Professions.  "The writings of
   S. Cyprian distinctly tell us, that in his day the form of
   interrogation at Baptism was fixed and definite.  He speaks of the
   "usitata et legitima verba interrogationis,"--and we know as distinctly
   that the interrogation included the words, "Dost thou believe in God
   the Father, in His Son Christ, in the Holy Spirit?  Dost thou believe
   in remission of sins and eternal life through the Church?"

   [2388] 1 Pet. v. 9.

   [2389] Is. xxv. 8; Rev. vii. 17.

   [2390] paneguriseis

   [2391] Is. lxi. 10.

   [2392] These words seem to imply that the Lectures on the Eucharist
   were to be delivered in the Holy Sepulchre, though the Mysteries
   themselves may be called metaphorically "the Holy of Holies."
     __________________________________________________________________

   Lecture XX.

   (On the Mysteries. II.)

   Of Baptism.

   Romans vi. 3-14

   Know ye not, that so many of us as were baptized into Jesus Christ,
   were baptized into His death? &c.....for ye are not under the Law, but
   under grace.

   1.  These daily introductions into the Mysteries [2393] , and new
   instructions, which are the announcements of new truths, are profitable
   to us; and most of all to you, who have been renewed from an old state
   to a new.  Therefore, I shall necessarily lay before you the sequel of
   yesterday's Lecture, that ye may learn of what those things, which were
   done by you in the inner chamber [2394] , were symbolical.

   2.  As soon, then, as ye entered, ye put off your tunic; and this was
   an image of putting off the old man with his deeds [2395] .  Having
   stripped yourselves, ye were naked; in this also imitating Christ, who
   was stripped naked on the Cross, and by His nakedness put off from
   Himself the principalities and powers, and openly triumphed over them
   on the tree [2396] .  For since the adverse powers made their lair in
   your members, ye may no longer wear that old garment; I do not at all
   mean this visible one, but the old man, which waxeth corrupt in the
   lusts of deceit [2397] .  May the soul which has once put him off,
   never again put him on, but say with the Spouse of Christ in the Song
   of Songs, I have put off my garment, how shall I put it on [2398] ?  O
   wondrous thing! ye were naked in the sight of all, and were not ashamed
   [2399] ; for truly ye bore the likeness of the first-formed Adam, who
   was naked in the garden, and was not ashamed.

   3.  Then, when ye were stripped, ye were anointed with exorcised oil
   [2400] , from the very hairs of your head to your feet, and were made
   partakers of the good olive-tree, Jesus Christ.  For ye were cut off
   from the wild olive-tree [2401] , and grafted into the good one, and
   were made to share the fatness of the true olive-tree.  The exorcised
   oil therefore was a symbol of the participation of the fatness of
   Christ, being a charm to drive away every trace of hostile influence.
   For as the breathing of the saints, and the invocation of the Name of
   God, like fiercest flame, scorch and drive out evil spirits [2402] , so
   also this exorcised oil receives such virtue by the invocation of God
   and by prayer, as not only to burn and cleanse away the traces of sins,
   but also to chase away all the invisible powers of the evil one.

   4.  After these things, ye were led to the holy pool [2403] of Divine
   Baptism, as Christ was carried from the Cross to the Sepulchre which is
   before our eyes.  And each of you was asked, whether he believed in the
   name of the Father, and of the Son, and of the Holy Ghost, and ye made
   that saving confession, and descended three times into the water, and
   ascended again; here also hinting by a symbol at the three days burial
   of Christ [2404] .  For as our Saviour passed three days and three
   nights in the heart of the earth, so you also in your first ascent out
   of the water, represented the first day of Christ in the earth, and by
   your descent, the night; for as he who is in the night, no longer sees,
   but he who is in the day, remains in the light, so in the descent, as
   in the night, ye saw nothing, but in ascending again ye were as in the
   day.  And at the self-same moment ye were both dying and being born;
   and that Water of salvation was at once your grave and your mother.
   And what Solomon spoke of others will suit you also; for he said, in
   that case, There is a time to bear and a time to die [2405] ; but to
   you, in the reverse order, there was a time to die and a time to be
   born; and one and the same time effected both of these, and your birth
   went hand in hand with your death.

   5.  O strange and inconceivable thing! we did not really die, we were
   not really buried, we were not really crucified and raised again; but
   our imitation was in a figure, and our salvation in reality.  Christ
   was actually crucified, and actually buried, and truly rose again; and
   all these things He has freely bestowed upon us, that we, sharing His
   sufferings by imitation, might gain salvation in reality.  O surpassing
   loving-kindness!  Christ received nails in His undefiled hands and
   feet, and suffered anguish; while on me without pain or toil by the
   fellowship of His suffering He freely bestows salvation.

   6.  Let no one then suppose that Baptism is merely the grace of
   remission of sins, or further, that of adoption; as John's was a
   baptism [2406] conferring only remission of sins:  whereas we know full
   well, that as it purges our sins, and ministers [2407] to us the gift
   of the Holy Ghost, so also it is the counterpart [2408] of the
   sufferings of Christ.  For this cause Paul just now cried aloud and
   said, Or are ye ignorant that all we who were baptized into Christ
   Jesus, were baptized into His death?  We were buried therefore with Him
   by baptism into His death [2409] .  These words he spoke to some who
   were disposed to think that Baptism ministers to us the remission of
   sins, and adoption, but has not further the fellowship also, by
   representation, of Christ's true sufferings.

   7.  In order therefore that we might learn, that whatsoever things
   Christ endured, for us and for our salvation [2410] He suffered them in
   reality and not in appearance, and that we also are made partakers of
   His sufferings, Paul cried with all exactness of truth, For if we have
   been planted together with the likeness of His death, we shall be also
   with the likeness of His resurrection.  Well has he said, planted
   together [2411] .  For since the true Vine was planted in this place,
   we also by partaking in the Baptism of death have been planted together
   with Him.  And fix thy mind with much attention on the words of the
   Apostle.  He said not, "For if we have been planted together with His
   death," but, with the likeness of His death.  For in Christ's case
   there was death in reality, for His soul was really separated from His
   body, and real burial, for His holy body was wrapt in pure linen; and
   everything happened really to Him; but in your case there was only a
   likeness of death and sufferings, whereas of salvation there was not a
   likeness but a reality.

   8.  Having been sufficiently instructed in these things, keep them, I
   beseech you, in your remembrance; that I also, unworthy though I be,
   may say of you, Now I love you [2412] , because ye always remember me,
   and hold fast the traditions, which I delivered unto you.  And God, who
   has presented you as it were alive from the dead [2413] , is able to
   grant unto you to walk in newness of life [2414] :  because His is the
   glory and the power, now and for ever.  Amen.
     __________________________________________________________________

   [2393] mustagogiai.

   [2394] The renunciation and the profession of faith were made in the
   outer chamber or vestibule of the Baptistery.

   [2395] Col. iii. 9.

   [2396] Ib. ii. 15.  Cyril's use of this passage agrees best with the
   interpretation that Christ, having been clothed with the likeness of
   sinful flesh during His life on earth, submitted therein to the
   assaults of the powers of evil, but on the Cross threw off from Himself
   both it and them.

   [2397] Eph. iv. 22.

   [2398] Cant. v. 3.

   [2399] See Dict. Christ. Antiq. "Baptism," § 48:  The Unclothing of the
   Catechumens:  Bingh. Ant. XI. xi. 1:  All "persons were baptized naked,
   either in imitation of Adam in Paradise, or our Saviour upon the Cross,
   or to signify their putting off the body of sin, and the old man with
   his deeds."

   [2400] Apost. Const. vii. 22:  "But thou shalt beforehand anoint the
   person with holy oil (elaio), and afterward baptize him with water, and
   in the conclusion shalt seal him with the ointment (muro), that the
   anointing (chrisma) may be a participation of the Holy Spirit, and the
   water a symbol of the death, and the ointment the seal of the
   Covenants.  But if there be neither oil nor ointment, water suffices
   both for anointing, and for a seal, and for a confession of Him who
   died, or indeed is dying with us."  The previous anointing "with oil
   sanctified by prayer" is mentioned in the Clementine Recognitions, III.
   c. 67, and in the Pseudo-Justin, Quæstiones ad Orthodoxos, Qu. 137.  It
   was not however universal, and seems to have been unknown in Africa,
   not being mentioned by Clement of Alexandria (Pæd. II. c. viii. On the
   use of ointments), nor Tertullian, nor Augustine.

   [2401] On the significance of the wild olive-tree, see Irenæus, V. 10.

   [2402] See Index, "Exorcism."

   [2403] kolumbethran.  The pool or piscina was deep enough for total
   immersion, and large enough for many to be baptized at once.  Cf.
   Bingh. Ant. VIII. vii. 2; XI. xi. 2, 3.  For engravings of the very
   ancient Baptisteries at Aquileia and Ravenna, shewing the form of the
   font or piscina, see Dict. Christian Ant. "Baptistery."

   [2404] The same significance is attributed to the trine immersion by
   many Fathers, but a different explanation is given by Tertullian (Adv.
   Praxean, c. xxvi.):  "Not once only, but three times, we are immersed
   into the several Persons at the mention of their several names."
   Gregory of Nyssa (On the Baptism of Christ, p. 520 in this Series)
   joins both reasons together:  "By doing this thrice we represent for
   ourselves that grace of the Resurrection which was wrought in three
   days:  and this we do, not receiving the Sacrament in silence, but
   while there are spoken over us the Names of the Three Sacred Persons on
   whom we believed, &c."  Compare p. 529.  Cf. Apost. Const VIII. § 47,
   Can. 50:  "If any Bishop or Presbyter does not perform the three
   immersions of one initiation, but one immersion made into the death of
   Christ, let him be deprived." Milles in his note on this passage
   mentions that "this form of Baptism is still used in the Greek Church.
   See Eucholog. p. 355.  Ed. Jac. Goar. and his notes p. 365."

   [2405] Eccles. iii. 2.

   [2406] Tertullian (De Baptismo, c. 10) denies that John's Baptism
   availed for the remission of sins:  "If repentance is a thing human,
   its baptism must necessarily be of the same nature:  else if it had
   been celestial, it would have given both the Holy Spirit and the
   remission of sins."  Cyril's doctrine is more in accordance with the
   language of the Fathers generally, and of St. Mark i. 4; Luke iii. 3.

   [2407] proxenon.

   [2408] antitupon.  The "Antitype" is here the sign or memorial of that
   which is past, and no longer actually present:  See note 6 on xxi. 1.
   Cf. Heb. ix. 24.

   [2409] Rom. vi. 3.  In the following sentence several mss. have a
   different reading:  "These things perhaps he said to some who were
   disposed to think that Baptism ministers remission of sins only, and
   not adoption, and that further it has not the fellowship, &c."  Against
   this reading, approve by Milles, the Benedictine Editor argues that in
   Rom. vi. 3, 4, there is no reference to adoption, but only to the
   fellowship of Christ's Passion, and that Cyril quotes the passage only
   to prove the latter, the gift of adoption being generally admitted, and
   therefore not in question.

   [2410] This clause is contained in the Nicene Creed, and in that which
   was offered to the Council by Eusebius as the ancient Creed of
   Cæsarea.  It probably formed part of the Creed of Jerusalem, though it
   is not found in the titles of the Lectures, nor specially explained.

   [2411] Ib. vi. 5.  Cyril gives the phrase "planted together" a special
   application to those who had been baptized in the same place where
   Christ had been buried.

   [2412] 1 Cor. xi. 2:  Now I praise you, &c.

   [2413] Rom. vi. 13.

   [2414] Ib. v. 4.
     __________________________________________________________________

   Lecture XXI.

   (On the Mysteries. III.)

   On Chrism.

   1 John ii. 20-28

   But ye have an unction from the Holy One, &c.....that, when He shall
   appear, we may have confidence, and not be ashamed before Him at His
   coming.

   1.  Having been baptized into Christ, and put on Christ [2415] , ye
   have been made conformable to the Son of God; for God having
   foreordained us unto adoption as sons [2416] , made us to be conformed
   to the body of Christ's glory [2417] .  Having therefore become
   partakers of Christ [2418] , ye are properly called Christs, and of you
   God said, Touch not My Christs [2419] , or anointed.  Now ye have been
   made Christs, by receiving the antitype [2420] of the Holy Ghost; and
   all things have been wrought in you by imitation [2421] , because ye
   are images of Christ.  He washed in the river Jordan, and having
   imparted of the fragrance [2422] of His Godhead to the waters, He came
   up from them; and the Holy Ghost in the fulness of His being [2423]
   lighted on Him, like resting upon like [2424] .  And to you in like
   manner, after you had come up from the pool of the sacred streams,
   there was given an Unction [2425] , the anti-type of that wherewith
   Christ was anointed; and this is the Holy Ghost; of whom also the
   blessed Esaias, in his prophecy respecting Him, said in the person of
   the Lord, The Spirit of the Lord is upon Me, because He hath anointed
   Me:  He hath sent Me to preach glad tidings to the poor [2426] .

   2.  For Christ was not anointed by men with oil or material ointment,
   but the Father having before appointed Him to be the Saviour of the
   whole world, anointed Him with the Holy Ghost, as Peter says, Jesus of
   Nazareth, whom God anointed with the Holy Ghost [2427] .  David also
   the Prophet cried, saying, Thy throne, O God, is for ever and ever; a
   sceptre of righteousness is the sceptre of Thy kingdom; Thou hast loved
   righteousness and hated iniquity; therefore God even Thy God hath
   anointed Thee with the oil of gladness above Thy fellows [2428] .  And
   as Christ was in reality crucified, and buried, and raised, and you are
   in Baptism accounted worthy of being crucified, buried, and raised
   together with Him in a likeness, so is it with the unction also.  As He
   was anointed with an ideal [2429] oil of gladness, that is, with the
   Holy Ghost, called oil of gladness, because He is the author of
   spiritual gladness, so ye were anointed with ointment, having been made
   partakers and fellows of Christ.

   3.  But beware of supposing this to be plain ointment.  For as the
   Bread of the Eucharist, after the invocation of the Holy Ghost, is mere
   bread no longer [2430] , but the Body of Christ, so also this holy
   ointment is no more simple ointment, nor (so to say) common, after
   invocation, but it is Christ's gift of grace, and, by the advent of the
   Holy Ghost, is made fit to impart His Divine Nature [2431] .  Which
   ointment is symbolically applied to thy forehead and thy other senses
   [2432] ; and while thy body is anointed with the visible ointment, thy
   soul is sanctified by the Holy and life-giving Spirit.

   4.  And ye were first anointed on the forehead, that ye might be
   delivered from the shame, which the first man who transgressed bore
   about with him everywhere; and that with unveiled face ye might reflect
   as a mirror the glory of the Lord [2433] .  Then on your ears; that ye
   might receive the ears which are quick to hear the Divine Mysteries, of
   which Esaias said, The Lord gave me also an ear to hear [2434] ; and
   the Lord Jesus in the Gospel, He that hath ears to hear let him hear
   [2435] .  Then on the nostrils; that receiving the sacred ointment ye
   may say, We are to God a sweet savour of Christ, in them that are saved
   [2436] .  Afterwards on your breast; that having put on the
   breast-plate of righteousness, ye may stand against the wiles of the
   devil [2437] .  For as Christ after His Baptism, and the visitation of
   the Holy Ghost, went forth and vanquished the adversary, so likewise
   ye, after Holy Baptism and the Mystical Chrism, having put on the whole
   armour of the Holy Ghost, are to stand against the power of the
   adversary, and vanquish it, saying, I can do all things through Christ
   which strengtheneth me [2438] .

   5.  Having been counted worthy of this Holy Chrism, ye are called
   Christians, verifying the name also by your new birth.  For before you
   were deemed worthy of this grace, ye had properly no right to this
   title, but were advancing on your way towards being Christians.

   6.  Moreover, you should know that in the old Scripture there lies the
   symbol of this Chrism.  For what time Moses imparted to his brother the
   command of God, and made him High-priest, after bathing in water, he
   anointed him; and Aaron was called Christ or Anointed, evidently from
   the typical Chrism.  So also the High-priest, in advancing Solomon to
   the kingdom, anointed him after he had bathed in Gihon [2439] .  To
   them however these things happened in a figure, but to you not in a
   figure, but in truth; because ye were truly anointed by the Holy
   Ghost.  Christ is the beginning of your salvation; for He is truly the
   First-fruit, and ye the mass [2440] ; but if the First-fruit be holy,
   it is manifest that Its holiness will pass to the mass also.

   7.  Keep This unspotted:  for it shall teach you all things, if it
   abide in you, as you have just heard declared by the blessed John,
   discoursing much concerning this Unction [2441] .  For this holy thing
   is a spiritual safeguard of the body, and salvation of the soul.  Of
   this the blessed Esaias prophesying of old time said, And on this
   mountain,--(now he calls the Church a mountain elsewhere also, as when
   he says, In the last days the mountain of the Lord's house shall be
   manifest [2442] ;)--on this mountain shall the Lord make unto all
   nations a feast; they shall drink wine, they shall drink gladness, they
   shall anoint themselves with ointment [2443] .  And that he may make
   thee sure, hear what he says of this ointment as being mystical;
   Deliver all these things to the nations, for the counsel of the Lord is
   unto all nations [2444] .  Having been anointed, therefore, with this
   holy ointment, keep it unspotted and unblemished in you, pressing
   forward by good works, and being made well-pleasing to the Captain of
   your salvation, Christ Jesus, to whom be glory for ever and ever.
   Amen.
     __________________________________________________________________

   [2415] Gal. iii. 27.

   [2416] Eph. i. 5.

   [2417] Phil. iii. 21.

   [2418] Heb. iii. 14.

   [2419] Ps. cv. 15.

   [2420] antitupon.  Cat. xx. 6; xxiii. 20.  Twice in this section as in
   Heb. ix. 24 (antitupa ton alethinon), antitupon is the copy or figure
   representing the original pattern (tupos, cf. Acts vii. 44).  Otherwise
   (as in Cat. x. 11; xiii. 19; xxii. 3) tupos is the figure to be
   subsequently realised in the antitype.

   [2421] eikonikos ....eikones tou Christou.

   [2422] chroton, literally "tinctures."  The Ben. Ed. writes:  "For
   photon we have written chroton with Codd. Coisl. Ottob. Roe, Casaub.,
   &c...But we must write chroton from chrota, not chroton from chrotes.
   Authors use the word chrota to signify the effluence of an odour.  So
   Gregory of Nyssa takes it in his 3rd Homily on the Song of Songs, p.
   512; and S. Maximus in Question 37 on Scripture:  chrota we say is the
   godliness (eusebeian) whereby S. Paul was to the one a savour of life
   unto life.'...In the Procatechesis, § 15, Cyril calls the waters of
   Baptism hudaton christophoron echonton euodian.  If however any one
   prefers the reading photon, he may defend himself by the authority of
   Epiphanius, who in the Exposition of the Faith, c. 15, says that Christ
   descending into the water gave rather than received,....illuminating
   them, and empowering them for a type of what was to be accomplished in
   Him."  According to the Ebionite Gospel of St. Matthew in Epiphanius
   (Hær. xxx. Ebionitæ. c. 13), when Jesus came up out of the water a
   great light shone around the place:  a tradition to which the
   Benedictine Editor thinks the reading photon may refer.  Justin M.
   (Dialog. c. lxxxviii.):  "When Jesus had stepped into the water, a fire
   was kindled in the Jordan."  Otto quotes the legend, as found in Orac.
   Sibyll. vii. 81-83:-- Os se Logon gennese Pater Pneum' ornin apheken,
   'Oxun apangeltera logon, Logon hudasin hagnois Rainon, son Baptisma di'
   hou puros exephaanthes .

   [2423] ousiodes epiphoiesis egeneto.  The Benedictine Editor
   understands this phrase as an allusion to the descent of the Holy Ghost
   on Jesus in a substantial bodily form.  So Gregory Nazianzen (Orat
   xliv. 17), says that the Holy Ghost descended on the Apostles ousiodos
   kai somatikos.  But Anastasius Sinaita interprets ousiodos in this
   latter passage as meaning "in the essence and reality of His (Divine )
   Person:"  and this latter sense agreeing with the frequent use of
   ousiodes by Athanasius is well rendered by Canon Mason (The Relation of
   Confirmation to Baptism, p. 343, "in the fulness of His being."

   [2424] Cf. Greg. Naz. Orat. xxxix:  "The Sprit also bears witness to
   His Godhead, for he comes to that which is like Himself."

   [2425] Cf. Tertullian, De Baptismo, c. 7:  "Exinde egressi de lavacro
   perungimur benedictâ unctione."  It is clear that the Unction mentioned
   in these passages was conferred at the same time and place as Baptism.
   Whether it formed part of that Sacrament, or was regarded by Cyril as a
   separate and independent rite, has been made a matter of controversy.
   See Index, "Chrism."

   [2426] Is. lxi. 1.

   [2427] Acts x. 38.

   [2428] Ps. xlv. 6, 7.

   [2429] noeto cannot here be translated "spiritual" because of
   pneumatikes immediately following.  Cf. i. 4, note.

   [2430] Compare xix. 7; xxiii. 7, 19; and the section on "Eucharist" in
   the Introduction.

   [2431] Christou charisma kai Pneumatos hagiou parousia tes autou
   Theotetos energetikon ginomenon.  The meaning of this passage seems to
   have been obscured by divergent views of the order and construction of
   the words.  In the Oxford translation, followed by Dr. Pusey (Real
   Presence, p. 357), the Chrism is "the gift of Christ, and by the
   presence of His godhead it causes in us the Holy Ghost."  The order of
   the operations proper to the two Divine Persons seems thus to be
   inverted. According to the Benedictine Editor, and Canon Mason
   (Relation of Confirmation to Baptism, p. 344), it is "Christ's gracious
   gift, and is made effectual to convey the Holy Ghost by the presence of
   His own Godhead,"--i.e. apparently, the Godhead of the Holy Ghost
   conveys the Holy Ghost. But according to the context "the presence"
   must be that of the Divine Person who has been invoked, namely the Holy
   Ghost:  and this is clearly expressed in the order of the words
   Pneumatos hagiou parousia tes autou theotetos energetikon.  The
   connexion of the words Pn. hag. parousia is put beyond doubt by the
   Invocation in the Liturgy of S. James quoted in Myst. V. 7, note 8.
   The true meaning thus seems to be that the Chrism is Christ's gift of
   grace, and imparts His Divine nature by the presence of the Holy Ghost
   after the Invocation.  This meaning is confirmed by the formula given
   in Apost. Const. vii. 44, for the consecration of the Chrism:  "Grant
   also now that this ointment may be made effectual in the baptized, that
   the sweet savour of Thy Christ may remain firm and stable in him, and
   that, having died with Him, he may rise again and live with Him."  The
   Chrism is thus regarded as "the Seal" which confirms the proper
   benefits of Baptism.

   [2432] epi metopou kai ton allon sou aistheterion.  The forehead may be
   regarded as representing the sense of touch; or we may translate,
   according to the idiomatic use of allos, "thy forehead and thine organs
   of sense besides."  See Winer, Grammar of N.T. Greek, P. III. Sect.
   lix. 7:  Riddell, Digest of Platonic Idioms, § 46.

   [2433] 2 Cor. iii. 18.

   [2434] Is. l. 4.

   [2435] Matt. xi. 15.

   [2436] 2 Cor. ii. 15.

   [2437] Eph. vi. 14, and 11.

   [2438] Phil. iv. 13.

   [2439] 1 Kings i. 39.

   [2440] Rom. xi. 16.

   [2441] 1 John ii. 20:  But ye have an unction (chrisma) from the Holy
   One.

   [2442] Is. ii. 2.

   [2443] Ib. xxv. 6.  The Septuagint differs much from the Hebrew, both
   here and in the following verse.  R.V. "And in this mountain shall the
   Lord of host make unto all people a feast of fat things, a feast of
   wines on the lees, of fat things full of marrow, of wines on the lees
   well refined."

   [2444] Ib. v. 7.  R.V. "And He will destroy in this mountain the face
   of the covering that is cast over all peoples, and the veil that is
   spread over all nations."
     __________________________________________________________________

   Lecture XXII.

   (On the Mysteries. IV.)

   On the Body and Blood of Christ.

   1 Cor. xi. 23

   I received of the Lord that which also I delivered unto you, how that
   the Lord Jesus, in the night in which He was betrayed, took bread, &c.

   1.  Even of itself [2445] the teaching of the Blessed Paul is
   sufficient to give you a full assurance concerning those Divine
   Mysteries, of which having been deemed worthy, ye are become of the
   same body [2446] and blood with Christ.  For you have just heard him
   say distinctly, That our Lord Jesus Christ in the night in which He was
   betrayed, took bread, and when He had given thanks He brake it, and
   gave to His disciples, saying, Take, eat, this is My Body:  and having
   taken the cup and given thanks, He said, Take, drink, this is My Blood
   [2447] .  Since then He Himself declared and said of the Bread, This is
   My Body, who shall dare to doubt any longer?  And since He has Himself
   affirmed and said, This is My Blood, who shall ever hesitate, saying,
   that it is not His blood?

   2.  He once in Cana of Galilee, turned the water into wine, akin to
   blood [2448] , and is it incredible that He should have turned wine
   into blood?  When called to a bodily marriage, He miraculously wrought
   [2449] that wonderful work; and on the children of the bride-chamber
   [2450] , shall He not much rather be acknowledged to have bestowed the
   fruition of His Body and Blood [2451] ?

   3.  Wherefore with full assurance let us partake as of the Body and
   Blood of Christ:  for in the figure [2452] of Bread is given to thee
   His Body, and in the figure of Wine His Blood; that thou by partaking
   of the Body and Blood of Christ, mayest be made of the same body and
   the same blood with Him.  For thus we come to bear Christ [2453] in us,
   because His Body and Blood are distributed [2454] through our members;
   thus it is that, according to the blessed Peter, we become partakers of
   the divine nature [2455] .

   4.  Christ on a certain occasion discoursing with the Jews said, Except
   ye eat My flesh and drink My blood, ye have no life in you [2456] .
   They not having heard His saying in a spiritual sense were offended,
   and went back, supposing that He was inviting them to eat flesh.

   5.  In the Old Testament also there was shew-bread; but this, as it
   belonged to the Old Testament, has come to an end; but in the New
   Testament there is Bread of heaven, and a Cup of salvation, sanctifying
   soul and body; for as the Bread corresponds to our body, so is the Word
   [2457] appropriate to our soul.

   6.  Consider therefore the Bread and the Wine not as bare elements, for
   they are, according to the Lord's declaration, the Body and Blood of
   Christ; for even though sense suggests this to thee, yet let faith
   establish thee.  Judge not the matter from the taste, but from faith be
   fully assured without misgiving, that the Body and Blood of Christ have
   been vouchsafed to thee.

   7.  Also the blessed David shall advise thee the meaning of this,
   saying, Thou hast prepared a table before me in the presence of them
   that afflict me [2458] .  What he says, is to this effect:  Before Thy
   coming, the evil spirits prepared a table for men [2459] , polluted and
   defiled and full of devilish influence [2460] ; but since Thy coming. O
   Lord, Thou hast prepared a table before me.  When the man says to God,
   Thou hast prepared before me a table, what other does he indicate but
   that mystical and spiritual Table, which God hath prepared for us over
   against, that is, contrary and in opposition to the evil spirits?  And
   very truly; for that had communion with devils, but this, with God.
   Thou hast anointed my head with oil [2461] .  With oil He anointed
   thine head upon thy forehead, for the seal which thou hast of God; that
   thou mayest be made the engraving of the signet, Holiness unto God
   [2462] .  And thy cup intoxicateth me, as very strong [2463] .  Thou
   seest that cup here spoken of, which Jesus took in His hands, and gave
   thanks, and said, This is My blood, which is shed for many for the
   remission of sins [2464] .

   8.  Therefore Solomon also, hinting at this grace, says in
   Ecclesiastes, Come hither, eat thy bread with joy (that is, the
   spiritual bread; Come hither, he calls with the call to salvation and
   blessing), and drink thy wine with a merry heart (that is, the
   spiritual wine); and let oil be poured out upon thy head (thou seest he
   alludes even to the mystic Chrism); and let thy garments be always
   white, for the Lord is well pleased with thy works [2465] ; for before
   thou camest to Baptism, thy works were vanity of vanities [2466] .  But
   now, having put off thy old garments, and put on those which are
   spiritually white, thou must be continually robed in white:  of course
   we mean not this, that thou art always to wear white raiment; but thou
   must be clad in the garments that are truly white and shining and
   spiritual, that thou mayest say with the blessed Esaias, My soul shall
   be joyful in my God; for He hath clothed me with a garment of
   salvation, and put a robe of gladness around me [2467] .

   9.  Having learnt these things, and been fully assured that the seeming
   bread is not bread, though sensible to taste, but the Body of Christ;
   and that the seeming wine is not wine, though the taste will have it
   so, but the Blood of Christ [2468] ; and that of this David sung of
   old, saying, And bread strengtheneth man's heart, to make his face to
   shine with oil [2469] , "strengthen thou thine heart," by partaking
   thereof as spiritual, and "make the face of thy soul to shine."  And so
   having it unveiled with a pure conscience, mayest thou reflect as a
   mirror the glory of the Lord [2470] , and proceed from glory to glory,
   in Christ Jesus our Lord:--To whom be honour, and might, and glory, for
   ever and ever.  Amen.
     __________________________________________________________________

   [2445] aute found in all mss. is changed for the worse into haute by
   the Benedictine Editor.

   [2446] Introduction, "Eucharist."  The word sussomoi has a different
   sense in Eph. iii. 6, where it is applied to the Gentiles as having
   been made members of Christ's body the Church.

   [2447] 1 Cor. xi. 23.  The clause "and gave to His disciples" is an
   addition taken from Matt. xxvi. 26.  The part relating to the cup does
   not correspond exactly either with St. Paul's language or with the
   Evangelists'.

   [2448] oikeion haimati.  Cod. Scirlet. (Grodecq), Mesm. (Morel),
   Vindob.; Ben. Ed. oikeio neumati, Codd. Monac. 1, 2, Genovef. Vatt.
   (Prevot.). Rupp.  The whole passage is omitted in Codd. Coisl. R.
   Casaub. owing to the repetition of haima The reading oikeio neumati,
   "by His own will," introduces a superfluous thought, and destroys the
   very point of Cyril's argument, in which the previous change of water
   into an element so different as wine is regarded as giving an a
   fortiori probability to the change of that which is already "akin to
   blood" into blood itself. If Cyril thus seems to teach a physical
   change of the wine, it must be remembered that we are not bound to
   accept his view, but only to state it accurately.  See however the
   section of the Introduction on his Eucharistic doctrine.

   [2449] ethaumatourgese ten paradoxopoiian.  Cf. Chrysost. Epist. I. ad
   Olympiad. de Deo, § 1, c.:  tote thaumatourgei kai paradoxopoiei.

   [2450] Matt. ix. 15.

   [2451] Ben. Ed.:  "That the force of Cyril's argument may be the better
   understood, we must observe that in Baptism is celebrated the marriage
   of Christ with the Christian soul; and that the consummation of this
   marriage is perfected through the union of bodies in the mystery of the
   Eucharist.  Read Chrysostom's Hom. xx. in Ephes."  Chrysostom's words
   are:  "In like manner therefore we become one flesh with Christ by
   participation (metousias)."  But the participation expressed by
   metousia does not necessarily refer to the Eucharist.  From the use of
   the word in Cat. xxiii. 11, and in Athanasius (Contra Arianos, Or. i.;
   de Synodis. 19, 22, 25) the meaning rather seems to be that we are one
   flesh with Christ not by nature but by His gift.

   [2452] See Index, Tupos, and the references there, and Waterland, On
   the Eucharist, c. vii.

   [2453] Christophoroi ginometha.  Procat. 15.

   [2454] Ben. Ed.:  "'Anadidomenou.  The Codices Coisl. Roe, Casaub.
   Scirlet. Ottob. 2.  Genovef. have anadedegmenoi, which does not agree
   well with the Genitives tou somatos and tou haimatos.  It is evident
   that it was an ill-contrived emendation of anadidomenou, the
   transcribers being offended at the distribution of Christ's Body among
   our members.  But Cyril uses even the same word in Cat. xxiii. 9:
   Houtos ho artos....eis pasan sou ten sustasin anadidotai, eis opheleian
   somatos kai psuches, This Bread is distributed into thy whole system,
   to the benefit of body and soul.'"  'Anadidomenou is the reading of
   Milles and Rupp.  For similar language see Justin M. Apol. i. 66; Iren.
   V. ii. 2.

   [2455] 2 Pet. i. 4.

   [2456] John vi. 53.

   [2457] Ben. Ed.:  "Here we are to understand (by ho Logos) the Divine
   Word, not the bare discourse of God, but the second Person of the Holy
   Trinity, Christ Himself, the Bread of Heaven, as He testifies of
   Himself, John vi. 51:  Him Cyril contrasts with the earthly shew-bread
   in the O.T.; otherwise he could not rightly from this sentence infer,
   by the particle oun, "therefore," that the Eucharist is truly the Body
   and Blood of Christ.  And since he says, in Cat. xxiii. 15, that the
   Eucharistic food is "appointed for the substance of the soul," for its
   benefit, that cannot be said of Christ's body or of His soul, but only
   of the Word which is conjoined with both.  Moreover that the Divine
   Word is the food of Angels and of the soul, is a common mode of
   speaking with all the Fathers.  They often play on the ambiguity of
   this word (logos), saying sometimes that the Divine Word, sometimes the
   word and oracles of God, are the food of our souls:  both statements
   are true.  For the whole life-giving power of the Eucharist is derived
   from the Word of God united to the flesh which He assumed:  and the
   whole benefit of Eucharistic eating consists in the union of our soul
   with the Word, in meditation on His mysteries and sayings, and
   conformity thereto."

   [2458] Ps. xxiii. 5.

   [2459] elisgemenen, a good restoration by Milles, with Codd. Roe,
   Casaub. Coislin.  The earlier printed texts had elugismenen,
   "overshadowed."  Cf. Mal. i. 7:  artous elisgemenous ,....Trapeza
   Kuriou elisgemene estin

   [2460] Cyril refers to the idolatrous feasts, which St. Paul calls "the
   table of devils," 1 Cor. x. 21.

   [2461] Ps. xxiii. 5.

   [2462] Ex. xxviii. 36; Ecclus. xlv. 12.  The plate of pure gold on the
   forefront of Aaron's mitre was engraved with the motto, Holy unto the
   Lord.  This symbolism Cyril transfers to the sacramental Chrism, in
   which the forehead is signed with ointment, and the soul with the seal
   of God.

   [2463] Ps. xxiii. 5:  My cup runneth over.  Eusebius (Dem. Evang. I. c.
   10, § 28) applies the Psalm, as Cyril does, to the Eucharist.

   [2464] Matt. xxvi. 28.

   [2465] Eccles. ix. 7, 8.

   [2466] For proselthes (Bened.) we must read proselthes, or, with Monac.
   1, proselthein.

   [2467] Is. lxi. 10.

   [2468] On this passage see the section of the Introduction referred to
   in the Index, "Eucharist."

   [2469] Ps. civ. 15.

   [2470] 2 Cor. iii. 18.
     __________________________________________________________________

   Lecture XXIII.

   (On the Mysteries. V.)

   On the Sacred Liturgy and Communion [2471] .

   1 Pet. ii. 1

   Wherefore putting away all filthiness, and all guile, and evil speaking
   [2472] , &c.

   1.  By the loving-kindness of God ye have heard sufficiently at our
   former meetings concerning Baptism, and Chrism, and partaking of the
   Body and Blood of Christ; and now it is necessary to pass on to what is
   next in order, meaning to-day to set the crown on the spiritual
   building of your edification.

   2.  Ye have seen then the Deacon who gives to the Priest water to wash
   [2473] , and to the Presbyters who stand round God's altar.  He gave it
   not at all because of bodily defilement; it is not that; for we did not
   enter the Church at first [2474] with defiled bodies.  But the washing
   of hands is a symbol that ye ought to be pure from all sinful and
   unlawful deeds; for since the hands are a symbol of action, by washing
   [2475] them, it is evident, we represent the purity and blamelessness
   of our conduct.  Didst thou not hear the blessed David opening this
   very mystery, and saying, I will wash my hands in innocency, and so
   will compass Thine Altar, O Lord [2476] ?  The washing therefore of
   hands is a symbol of immunity [2477] from sin.

   3.  Then the Deacon cries aloud, "Receive ye one another; and let us
   kiss one another [2478] ."  Think not that this kiss is of the same
   character with those given in public by common friends.  It is not
   such:  but this kiss blends souls one with another, and courts entire
   forgiveness for them.  The kiss therefore is the sign that our souls
   are mingled together, and banish all remembrance of wrongs.  For this
   cause Christ said, If thou art offering thy gift at the altar, and
   there rememberest that thy brother hath aught against time, leave there
   thy gift upon the altar, and go thy way; first be reconciled to thy
   brother, and then come and offer thy gift [2479] .  The kiss therefore
   is reconciliation, and for this reason holy:  as the blessed Paul
   somewhere cried, saying, Greet ye one another with a holy kiss [2480] ;
   and Peter, with a kiss of charity [2481] .

   4.  After this the Priest cries aloud, "Lift up your hearts [2482] ."
   For truly ought we in that most awful hour to have our heart on high
   with God, and not below, thinking of earth and earthly things.  In
   effect therefore the Priest bids all in that hour to dismiss all cares
   of this life, or household anxieties, and to have their heart in heaven
   with the merciful God.  Then ye answer, "We lift them up unto the
   Lord:"  assenting to it, by your avowal.  But let no one come here, who
   could say with his mouth, "We lift up our hearts unto the Lord," but in
   his thoughts have his mind concerned with the cares of this life.  At
   all times, rather, God should be in our memory but if this is
   impossible by reason of human infirmity, in that hour above all this
   should be our earnest endeavour.

   5.  Then the Priest says, "Let us give thanks unto the Lord."  For
   verily we are bound to give thanks, that He called us, unworthy as we
   were, to so great grace; that He reconciled us when we were His foes;
   that He vouchsafed to us the Spirit of adoption.  Then ye say, "It is
   meet and right:"  for in giving thanks we do a meet thing and a right;
   but He did not right, but more than right, in doing us good, and
   counting us meet for such great benefits.

   6.  After this, we make mention of heaven, and earth, and sea [2483] ;
   of sun and moon; of stars and all the creation, rational and
   irrational, visible and invisible; of Angels, Archangels, Virtues,
   Dominions, Principalities, Powers, Thrones; of the Cherubim with many
   faces:  in effect repeating that call of David's Magnify the Lord with
   me [2484] .  We make mention also of the Seraphim, whom Esaias in the
   Holy Spirit saw standing around the throne of God, and with two of
   their wings veiling their face, and with twain their feet, while with
   twain they did fly, crying Holy, Holy, Holy, is the Lord of Sabaoth
   [2485] .  For the reason of our reciting this confession of God [2486]
   , delivered down to us from the Seraphim, is this, that so we may be
   partakers with the hosts of the world above in their Hymn of praise.

   7.  Then having sanctified ourselves by these spiritual Hymns, we
   beseech the merciful God to send forth His Holy Spirit upon the gifts
   lying before Him; that He may make the Bread the Body of Christ, and
   the Wine the Blood of Christ [2487] ; for whatsoever the Holy Ghost has
   touched, is surely sanctified and changed.

   8.  Then, after the spiritual sacrifice, the bloodless service, is
   completed, over that sacrifice of propitiation [2488] we entreat God
   for the common peace of the Churches, for the welfare of the world
   [2489] ; for kings; for soldiers and allies; for the sick; for the
   afflicted; and, in a word, for all who stand in need of succour we all
   pray and offer this sacrifice.

   9.  Then we commemorate also those who have fallen asleep before us,
   first Patriarchs, Prophets, Apostles, Martyrs, that at their prayers
   and intercessions God would receive our petition [2490] .  Then on
   behalf also of the Holy Fathers and Bishops who have fallen asleep
   before us, and in a word of all who in past years have fallen asleep
   among us, believing that it will be a very great benefit to the souls
   [2491] , for whom the supplication is put up, while that holy and most
   awful sacrifice is set forth.

   10.  And I wish to persuade you by an illustration.  For I know that
   many say, what is a soul profited, which departs from this world either
   with sins, or without sins, if it be commemorated in the prayer?  For
   if a king were to banish certain who had given him offence, and then
   those who belong to them [2492] should weave a crown and offer it to
   him on behalf of those under punishment, would he not grant a remission
   of their penalties?  In the same way we, when we offer to Him our
   supplications for those who have fallen asleep, though they be sinners,
   weave no crown, but offer up Christ sacrificed for our sins [2493] ,
   propitiating our merciful God for them as well as for ourselves.

   11.  Then, after these things, we say that Prayer which the Saviour
   delivered to His own disciples, with a pure conscience entitling God
   our Father, and saying, Our Father, which art in heaven.  O most
   surpassing loving-kindness of God!  On them who revolted from Him and
   were in the very extreme of misery has He bestowed such a complete
   forgiveness of evil deeds, and so great participation of grace, as that
   they should even call Him Father.  Our Father, which art in heaven; and
   they also are a heaven who bear the image of the heavenly [2494] , in
   whom is God, dwelling and walking in them [2495] .

   12.  Hallowed be Thy Name.  The Name of God is in its nature holy,
   whether we say so or not; but since it is sometimes profaned among
   sinners, according to the words, Through you My Name is continually
   blasphemed among the Gentiles [2496] , we pray that in us God's Name
   may be hallowed; not that it comes to be holy from not being holy, but
   because it becomes holy in us, when we are made holy, and do things
   worthy of holiness.

   13.  Thy kingdom come.  A pure soul can say with boldness, Thy kingdom
   come; for he who has heard Paul saying, Let not therefore sin reign in
   your mortal body [2497] , and has cleansed himself in deed, and
   thought, and word, will say to God, Thy kingdom come.

   14.  Thy will be done as in heaven so on earth.  God's divine and
   blessed Angels do the will of God, as David said in the Psalm, Bless
   the Lord, all ye Angels of His, mighty in strength, that do His
   pleasure [2498] .  So then in effect thou meanest this by thy prayer,
   "as in the Angels Thy will is done, so likewise be it done on earth in
   me, O Lord."

   15.  Give us this day our substantial bread.  This common bread is not
   substantial bread, but this Holy Bread is substantial, that is,
   appointed for the substance of the soul [2499] .  For this Bread goeth
   not into the belly and is cast out into the draught [2500] , but is
   distributed into thy whole system for the benefit of body and soul
   [2501] .  But by this day, he means, "each day," as also Paul said,
   While it is called to-day [2502] .

   16.  And forgive us our debts as we also forgive our debtors.  For we
   have many sins.  For we offend both in word and in thought, and very
   many things we do worthy of condemnation; and if we say that we have no
   sin, we lie, as John says [2503] .  And we make a covenant with God,
   entreating Him to forgive us our sins, as we also forgive our
   neighbours their debts.  Considering then what we receive and in return
   for what, let us not put off nor delay to forgive one another.  The
   offences committed against us are slight and trivial, and easily
   settled; but those which we have committed against God are great, and
   need such mercy as His only is.  Take heed therefore, lest for the
   slight and trivial sins against thee thou shut out for thyself
   forgiveness from God for thy very grievous sins.

   17.  And lead us not into temptation, O Lord.  Is this then what the
   Lord teaches us to pray, that we may not be tempted at all?  How then
   is it said elsewhere, "a man untempted, is a man unproved [2504] ;" and
   again, My brethren, count it all joy when ye fall into divers
   temptations [2505] ?  But does perchance the entering into temptation
   mean the being overwhelmed by the temptation?  For temptation is, as it
   were, like a winter torrent difficult to cross.  Those therefore who
   are not overwhelmed in temptations, pass through, shewing themselves
   excellent swimmers, and not being swept away by them at all; while
   those who are not such, enter into them and are overwhelmed.  As for
   example, Judas having entered into the temptation of the love of money,
   swam not through it, but was overwhelmed and was strangled [2506] both
   in body and spirit.  Peter entered into the temptation of the denial;
   but having entered, he was not overwhelmed by it, but manfully swam
   through it, and was delivered from the temptation [2507] .  Listen
   again, in another place, to a company of unscathed saints, giving
   thanks for deliverance from temptation, Thou, O God hast proved us;
   Thou hast tried us by fire like as silver is tried.  Thou broughtest us
   into the net; Thou layedst afflictions upon our loins.  Thou hast
   caused men to ride over our heads; we went through fire and water; and
   thou broughtest us out into a place of rest [2508] .  Thou seest them
   speaking boldly in regard to their having passed through and not been
   pierced [2509] .  But Thou broughtest us out into a place of rest; now
   their coming into a place of rest is their being delivered from
   temptation.

   18.  But deliver us from the evil.  If Lead us not into temptation
   implied the not being tempted at all, He would not have said, But
   deliver us from the evil.  Now evil is our adversary the devil, from
   whom we pray to be delivered [2510] .  Then after completing the prayer
   thou sayest, Amen [2511] ; by this Amen, which means "So be it,"
   setting thy seal to the petitions of the divinely-taught prayer.

   19.  After this the Priest says, "Holy things to holy men."  Holy are
   the gifts presented, having received the visitation of the Holy Ghost;
   holy are ye also, having been deemed worthy of the Holy Ghost; the holy
   things therefore correspond to the holy persons [2512] .  Then ye say,
   "One is Holy, One is the Lord, Jesus Christ [2513] ."  For One is truly
   holy, by nature holy; we too are holy, but not by nature, only by
   participation, and discipline, and prayer.

   20.  After this ye hear the chanter inviting you with a sacred melody
   to the communion of the Holy Mysteries, and saying, O taste and see
   that the Lord is good [2514] .  Trust not the judgment to thy bodily
   palate [2515] no, but to faith unfaltering; for they who taste are
   bidden to taste, not bread and wine, but the anti-typical [2516] Body
   and Blood of Christ.

   21.  In approaching [2517] therefore, come not with thy wrists
   extended, or thy fingers spread; but make thy left hand a throne for
   the right, as for that which is to receive a King [2518] .  And having
   hollowed thy palm, receive the Body of Christ, saying over it, Amen.
   So then after having carefully hallowed thine eyes by the touch of the
   Holy Body, partake of it; giving heed lest thou lose any portion
   thereof [2519] ; for whatever thou losest, is evidently a loss to thee
   as it were from one of thine own members.  For tell me, if any one gave
   thee grains of gold, wouldest thou not hold them with all carefulness,
   being on thy guard against losing any of them, and suffering loss?
   Wilt thou not then much more carefully keep watch, that not a crumb
   fall from thee of what is more precious than gold and precious stones?

   22.  Then after thou hast partaken of the Body of Christ, draw near
   also to the Cup of His Blood; not stretching forth thine hands, but
   bending [2520] , and saying with an air of worship and reverence, Amen
   [2521] , hallow thyself by partaking also of the Blood of Christ.  And
   while the moisture is still upon thy lips, touch it with thine hands,
   and hallow thine eyes and brow and the other organs of sense [2522] .
   Then wait for the prayer, and give thanks unto God, who hath accounted
   thee worthy of so great mysteries [2523] .

   23.  Hold fast these traditions undefiled and, keep yourselves free
   from offence.  Sever not yourselves from the Communion; deprive not
   yourselves, through the pollution of sins, of these Holy and Spiritual
   Mysteries.  And the God of peace sanctify you wholly; and may your
   spirit, and soul, and body be preserved entire without blame at the
   coming of our Lord Jesus Christ [2524] :--To whom be glory and honour
   and might, with the Father and the Holy Spirit, now and ever, and world
   without end.  Amen.
     __________________________________________________________________

   [2471] This title is added by the Benedictine Editor.  There is nothing
   corresponding to it in the Greek.

   [2472] The text is made up from memory of James i. 21:  dio apothemenoi
   pasan rhuparian, and 1 Pet. ii. 1:  apothemenoi oun pasan kakian kai
   panta dolon kai hupokriseis kai pasas katalalias.

   [2473] In the Apostolic Constitutions, VIII. xi, this duty is assigned
   to a sub-deacon:  "Let one of the sub-deacons bring water to wash the
   hands of the priests, which is a symbol of the purity of those souls
   that are devoted to God."  See Dictionary of Christian Antiquities,
   "Lavabo."  The Priest who celebrates the Eucharist is here
   distinguished by the title hiereus from the other Presbyters who stood
   round the altar.

   [2474] Cyril evidently refers to the custom of placing vessels of water
   outside the entrance of the Church.  Bingham, Antiquities, VIII. iii.
   6.  Chrysost. In Johannem Hom. lxxiii. 3:  "Do we then wash our hands
   when going into Church, and shall we not wash our hearts also?"  That
   the same custom was observed in heathen Temples appears from Herod. I.
   51:  perirrhanteria duo anetheke (See Bähr's note).  Compare also
   Joseph. Ant. Jud. III. vi. 2.

   [2475] [to] nipsasthai.  Rupp:  "To ex conjectura addidi."  Possibly
   the original reading was nipsamenoi, which would easily become altered
   through the presence of nipsasthai in the preceding line.  This washing
   is not mentioned in the Liturgy of St. James.

   [2476] Ps. xxvi. 6.  In the Liturgy of Constantinople this Psalm was
   chanted by the Priest and Deacon while washing their hands at the
   Prothesis or Credence.

   [2477] anupeuthunos.

   [2478] These two directions by the Deacon are separated in the Liturgy
   of St. James:  after the dismissal of the Catechumens, the Deacon says,
   "Take note one of another;" and after the Incense, Cherubic hymn,
   Oblation, Creed, and a short prayer "that we may be united one to
   another in the bond of peace and charity," the Deacon says, "Let us
   salute (agapomen) one another with a holy kiss."  In the Apostolic
   Constitutions, VIII. 11, there is but one such direction, and this
   comes before the washing of hands and the dismissal of the Catechumens,
   "Salute (aspasasthe) ye one another with a holy kiss."

   [2479] Matt. v. 23.  From Cyril's reference to this passage "it may be
   inferred that the kiss of peace had been given before the gifts were
   brought to the altar, according to ancient custom attested by Justin M.
   Apolog. i. c. 65:  Having ended the prayers' (for the newly baptized)
   we salute one another with a kiss.  Then there is brought to the
   President of the brethren bread, and a cup of wine mixed with water'"
   (Ben. Ed.).  There is the same order in the Apost. Const. VIII. 12, and
   in the 19th Canon of the Synod of Laodicea; but in the Liturgy of S.
   James the gifts are offered before the kiss of peace.

   [2480] 1 Cor. xvi. 20.

   [2481] 1 Pet. iii. 15.

   [2482] The words are slightly varied in the Liturgies:  thus in the
   Liturgy of St. James, "Let us lift up our mind and hearts;" in the
   Apost. Const. viii. 12, "Lift up your mind."

   [2483] Compare the noble Eucharistic Preface in the Liturgy of St.
   James:  "It is verily meet, right, becoming, and our bounden duty to
   praise Thee, to sing of Thee, to bless Thee, to worship Thee, to
   glorify Thee, to give thanks to Thee the Maker of every creature,
   visible and invisible, the Treasure of eternal blessings; the Fount of
   life and immortality, the God and Lord of all, whom the heavens of
   heavens do praise, and all the powers thereof, sun and moon and all the
   choir of the stars, earth, sea, and all that in them is, Jerusalem the
   heavenly assembly, Church of the firstborn that are written in the
   heavens, spirits of righteous men and prophets, souls of martyrs and
   Apostles.  Angels, Archangels, Thrones, Dominions, Principalities,
   Authorities, and Powers dread, also the many-eyed Cherubim, and the
   six-winged Seraphim, which with twain of their wings cover their faces,
   and with twain their feet, and with twain do fly, crying one to another
   with unresting lips, in unceasing praises, singing with loud voice the
   triumphant hymn of Thy majestic glory, shouting, and glorifying, and
   crying aloud, and saying,--Holy, Holy, Holy, O Lord of Hosts, heaven
   and earth are full of Thy glory.  Hosanna in the highest; blessed is He
   that cometh in the name of the Lord; Hosanna in the highest."

   [2484] Ps. xxxiv. 3.

   [2485] Is. vi. 2, 3.

   [2486] theologian, "the doctrine of the Godhead," either of the Son in
   particular, or, as here, of the whole Trinity:  cf. Athanas. Contra
   Arianos, Or. i. § 18:  nun en triadi he theologia teleia estin.

   [2487] In the Liturgy of St. James the Triumphal Hymn is followed by
   the Recital of the work of Redemption,' and of the Institution,' by the
   Great Olbation,' and then by the Invocation,' as follows:  "Have mercy
   upon us, O God, after Thy great mercy, and send forth on us, and on
   these gifts here set before Thee, Thine all-holy Spirit,....that He may
   come, and by His holy, good, and glorious advent (parousia) may
   sanctify this Bread and make it the holy Body of Thy Christ (Amen), and
   this Cup the precious Blood of Thy Christ" (Amen).  In Cat. xix. 7,
   Cyril calls this prayer "the holy Invocation of the Adorable Trinity,"
   and in xxi. 3, "the Invocation of the Holy Ghost."

   [2488] See Index, "Sacrifice," and the reference there to the
   Introduction.  Compare Athenagoras (Apol. c. xiii.):  "What have I to
   do with burnt-offerings, of which God has no need?  Though indeed it
   behoves us to bring a bloodless sacrifice, and the reasonable service."

   [2489] Cyril here gives a brief summary of the "Great Intercession," in
   which, according to the common text of the Liturgy of St. James, there
   is a suffrage "for the peace and welfare (eustatheia) of the whole
   world, and of the holy Churches of God."  Mr. Hammond thinks that it
   has been taken from the Deacon's Litany, and repeated by mistake in the
   Great Intercession.  But from Chrysostom's language (In Ep. ad Phil.
   Hom. iii. p. 218; Guame, T. xi. p. 251), we must infer that the prayer
   huper eirenes kai eustatheias tou kosmou formed part of the Great
   Intercession' in his Liturgy, as it does in the Clementine (Apost.
   Constit. VIII. § 10).

   [2490] In the Liturgies of St. James and St. Mark, and in the
   Clementine, there are similar commemorations of departed saints,
   especially "patriarchs, prophets, apostles, martyrs," but nothing
   corresponding to the words, "that at their prayers and intercessions
   God would receive our petition."  See Index, Prayer and Intercession.

   [2491] So Chrysostom (In 1 Cor. Hom. 41, p. 457 A):  "Not in vain was
   this rule ordained by the Apostles, that in the dread Mysteries
   remembrance should be made of the departed:  for they knew that it is a
   great gain to them, and a great benefit."

   [2492] hoi toutois diapherontes.  "Hesychius, Diapherei, anekei.  Ubi
   Kusterus ait, anekei, id est. "pertinet," vel "attinet" Routh,
   Scriptor. Eccles. Opuscula, p. 441).  Dr. Routh's note refers to Nicæni
   Conc. Can. xvi.:  hupharpasai ton to hetero diapheronta.  Cf. Synodi
   Nic. ad Alexandrinos Epist.:  diapheronta te Aigupto kai te hagiotate
   'Alexandreon ekklesia.

   [2493] According to the Ben. Ed. the meaning is not "We offer Christ,
   who was sacrificed for our sins," but "We offer for our sins Christ
   sacrificed," i.e. "Christ lying on the altar as a victim sacrificed,"
   in allusion to Apoc. V. 6, 12.  See Index, "Sacrifice."

   [2494] 1 Cor. xv. 49.

   [2495] 2 Cor. vi. 16.

   [2496] Is. lii. 5; Rom. ii. 24.

   [2497] Rom. vi. 12.

   [2498] Ps. ciii. 20.

   [2499] "It is manifest that the author derives the word epiousios from
   the two words epi and ousia, as do many others:  although the
   explanation which derives it from epiouse hemera is more probable.  We
   render it "substantial" in accordance with Cyril's meaning, with which
   the word "super-substantial does not agree" (Ben. Ed.).

   [2500] Matt. xv. 17.

   [2501] Cat. xxii. § 3, note 1.  Ben. Ed. "We are not to think that
   Cyril supposed the Body of Christ to be distributed and digested into
   our body; but in the usual way of speaking he attributes to the Holy
   Body that which belongs only to the species under which It is hidden.
   Nor does he deny that those species pass into the draught, but only the
   Body of Christ."  Cf. Iren. V. ii. 2, 3, and "Eucharistic Doctrine" in
   the Introduction.

   [2502] Heb. iii. 15.

   [2503] 1 John i. 8.  We deceive ourselves.

   [2504] Tertull. De Bapt. c. 20:  "For the word had gone before that no
   one untempted should attain to the celestial kingdoms.'"  Apost. Const.
   II. viii.:  "The Scripture says, A man that is a reprobate (adokimos)
   is not tried (apeirastos) by God.'"  Resch, Agrapha, Logion 26, p. 188,
   quotes allusions to the saying in Jas. i. 12, 13; 2 Cor. xiii. 5, 6, 7,
   and concludes that it was recorded as a saying of our Lord in one of
   the un-canonical gospels (Luke i. 1), where it occurred in the context
   of the incident narrated in Matt. xxvi. 41, Mark xiv. 38.

   [2505] Jas. i. 2.

   [2506] apepnige.  Matt. xxvii. 5:  apenxato.

   [2507] Compare the description of Peter's repentance in Cat. ii. 19.

   [2508] Ps. lxvi. 10-12.

   [2509] For emparenai the Ben. Ed. conjectures empagenai "to have been
   stuck fast."

   [2510] Cyril is here a clear witness for the reference of tou ponerou
   to "the wicked one."

   [2511] From § 14, euchomenos touto legeis, it seems probable that the
   whole Prayer was said by the people as well as by the Priest.  See
   Introduction, "Eucharistic Rites."

   [2512] Compare Waterland on this passage, c. X. p 688.

   [2513] Apost. Const. VIII. c. xiii:  "Let the Bishop speak thus to the
   people:  Holy things for holy persons.  And let the people answer:
   There is One that is holy; there is one Lord, one Jesus Christ, blessed
   for ever, to the glory of God the Father."  The Liturgies of St. James
   and of Constantinople have nearly the same words:  in the Liturgy of
   St. Mark the answer of the people is:  One Father holy, one Son holy,
   one Spirit holy, in the unity of the Holy Spirit.

   [2514] Ps. xxxiv. 9.  In the Apostolic Constitutions the "Sancta
   Sanctis" and its response are immediately followed by the "Gloria in
   excelsis," and the "Hosanna."  Then the Clergy partake, and there
   follows a direction that this Psalm xxxiv. is to be said while all the
   rest are partaking.  In the Liturgy of Constantinople there is the
   direction:  "The Choir sings the communion antiphon (to koinonikon) of
   the day or the saint."

   [2515] For me epitrepete, probably an itacism, we should read me
   epitrepetai, as a question, the propriety of the change being indicated
   by the answer ouchi.  "Is the judgment of this entrusted to the bodily
   palate?  No, but, &c."

   [2516] antitupou somatos, "the antitypical Body," not "the antitype of
   the Body," which would require tou somatos.  Cf. Cat. xxi. § 1, note 6.

   [2517] Cat. xviii. 32:  "with what reverence and order you must go from
   Baptism to the Holy Altar of God."

   [2518] Cyril appears to be the earliest authority for thus placing the
   hands in the form of a Cross.  A similar direction is given in the
   101st Canon of the Trullan Council (692), and by Joh. Damasc. (De Fid.
   Orthod. iv. 14).  Dict. Chr. Ant. "Communion."  That the communicant
   was to receive the Bread in his own hands is clear from the language of
   Cyril and other Fathers.  Cf. Clem. Alex. Strom. I. c. i. § 5:  "Some
   after dividing the Eucharist according to custom allow each of the
   laity himself to take his part."  See the passage of Origen quoted in
   the next note, and Tertull. Cor. Mil. c. iii.  "The Sacrament of the
   Eucharist, which the Lord commanded both (to be taken) at meal-times
   and by all, we take even in assemblies before dawn, and from the hand
   of none but the presidents."

   [2519] Origen. Hom. xiii. in Exod. § 3:  "I wish to admonish you by
   examples from your own religion:  ye, who have been accustomed to
   attend the Sacred Mysteries, know how, when you receive the Body of the
   Lord, you guard it with all care and reverence, that no little part of
   it fall down, no portion of the consecrated gift slip away.  For you
   believe yourselves guilty, and rightly so believe, if any part thereof
   fall through carelessness."

   [2520] kupton, not kneeling, but standing in a bowing posture.  Cf.
   Bingham, XV. c. 5, § 3.

   [2521] Apost. Const. VIII. c. 13:  "Let the Bishop give the Oblation
   (prosphoran) saying, The Body of Christ.  And let him that receiveth
   say, Amen.  And let the Deacon hold the Cup, and when he delivers it
   say, The Blood of Christ, the Cup of Life.  And let him that drinketh
   say, Amen."

   [2522] Cat. xxi. 3, note 8.

   [2523] In the Liturgy of St. James, after all have communicated, "The
   Deacons and the People say:  Fill our mouths with Thy praise, O Lord,
   and fill our lips with joy, that we may sing of Thy glory, of Thy
   greatness, all the day.  And again:  We render thanks to Thee, Christ
   our God, that Thou hast accounted us worthy to partake of Thy Body and
   Blood, &c."

   [2524] 1 Thess. v. 23.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

   Select Orations

   of

   Saint Gregory Nazianzen,

   Sometime Archbishop of Constantinople.

   Translated by

   Charles Gordon Browne, M.A.,

   Rector of Lympstone, Devon;

   and

   James Edward Swallow, M.A.,

   Chaplain of the House of Mercy, Horbury.
     __________________________________________________________________
     __________________________________________________________________

   Prolegomena.

   ------------------------

   Section I.--The Life.

   S. Gregory Nazianzen, called by the Ecumenical Council of Ephesus "The
   Great," and universally known as "The Theologian" or "The Divine," a
   title which he shares with S. John the Evangelist alone among the
   Fathers of the Church, was, like the great Basil of Cæsarea and his
   brother Gregory, Bishop of Nyssa, by birth a Cappadocian.  He was born
   at Arianzus, a country estate belonging to his father, in the
   neighbourhood of Nazianzus.

   This latter, sometimes called Nazianzum, is a place quite unknown to
   early writers, and derives all its importance from its connection with
   our Saint.  The Romans seem to have called it Diocæsarea.  This would
   place it in the south-western portion of the district called Cappadocia
   Secunda, a sub-division of the Province, which had previously included
   the whole country of Cappadocia under the Prefect of Cæsarea.  The
   Emperor Valens made the division for financial purposes about a.d. 371,
   and assigned Tyana as its civil Metropolis, and, as we shall see,
   thereby caused an ecclesiastical quarrel which had considerable effect
   on the life of S. Gregory.  Tyana was situated at no great distance
   south and east of Nazianzus, which place is usually identified with
   some interesting ruins about eighteen miles south-east of Ak Serai, on
   a rocky platform at the foot of the mountains called Hassan Dagh.
   Amongst other ruined buildings here are the remains of three Byzantine
   churches of great age, but more recent than the rest of the town.

   His father, who bore the same name with himself, had originally
   belonged to an obscure sect called Hypsistarians or Hypsistians, of
   whom we know little except what we learn from Gregory of Nazianzus and
   his namesake of Nyssa.  They seem to have held a sort of syncretist
   doctrine, containing elements derived from heathen, Christian, and
   Jewish sources.  They were very strict monotheists, rejecting both
   polytheism and the doctrine of the Trinity, and worshipping the One
   Supreme Being under the names of The Most High and The Almighty, and
   the emblems of Fire and Light, but with no external cultus; for they
   rejected sacrifice and every outward form of worship, holding adoration
   to be an exclusively interior and spiritual act.  With singular
   inconsistency, however, they adopted the observance of the Jewish
   Sabbath, and the Levitical prohibition of certain kinds of food.  They
   were but few in number, and their influence was insignificant even in
   Cappadocia, which was the headquarters of sect. [2525]   From this form
   of error the elder Gregory was converted by the influence of his wife,
   Nonna; and soon after his conversion was consecrated to the bishopric
   of Nazianzus.

   Nonna, the mother of our Saint, was the daughter of Christian parents,
   and had been very carefully brought up.  Like S. John Chrysostom and S.
   Augustine, Gregory had the inestimable advantage of being reared at the
   knee of a mother of conspicuous holiness.  There were three children of
   the marriage--a sister, Gorgonia, probably somewhat older than Gregory,
   who was devotedly fond of her, and a brother, Cæsarius, perhaps
   younger, who was a distinguished physician, and occupied a post of
   confidence at the Court of Constantinople.  Gregory was certainly born
   at a late period of the life of his mother.  He tells us that, like so
   many other holy men of whom we read both in the Bible and outside its
   pages, he was consecrated to God by his mother even before his birth.
   The precise date is uncertain.  There are two lines in his poem on his
   own life which seem to indicate clearly that it took place after his
   father's elevation to the Episcopate, or at any rate after his
   ordination to the Priesthood.  Speaking of the great desire of the
   elder Gregory to see his son ordained to the Priesthood, in order that
   he might have him as a coadjutor and aid to his own declining years and
   failing strength, he gives the arguments by which the old man sought to
   persuade him to take upon himself a burden which he dreaded; and among
   them we find the father saying to the son: [2526]   "You have not been
   yet so long in life as I have spent in sacrifice."  And though the
   Roman Catholic writers on the subject strain every nerve to get rid of
   the obvious meaning, by ingenious manipulation of the text or by
   far-fetched interpretations, yet the conclusion remains unshaken, and
   is supported also by another passage, to be cited presently, that he
   was at any rate born during the Priesthood of his father.  He tells us
   that he left Athens in or about his thirtieth year, [2527] and also
   that the Emperor Julian was his contemporary there.  Now Julian was at
   Athens in 355; so that we must place Gregory's birth not earlier than
   325; and if we give its natural meaning to the first passage quoted,
   not earlier than 330, the latest date available for his father's
   consecration as Bishop.  This is not inconsistent with the Athenian
   chronology of his life, as he certainly spent many years there, and
   probably did not leave the place till 357.

   As soon as the children's age permitted, Gregory and his brother
   Cæsarius were sent to school at Cæsarea, under the care of a good man
   named Carterius, who as long as he lived retained a great influence
   over the mind of his elder pupil.  This is perhaps the same Carterius
   who afterwards presided over the monasteries of Antioch in Syria, and
   was one of the instructors of S. John Chrysostom.  The following is a
   free rendering of one of four funeral epigrams written in later years
   by our Saint in honour of his old friend and tutor:

   "Whither, Carterius, best beloved of friends,

   O whither hast thou gone, and left me here

   Alone amid the many toils of earth?

   Thou who didst hold the rudder of my youth,

   When in another land I learned to weigh

   The words and stories of a learned age;

   Thou who didst bind me to the uncarnal life.

   Truly the Christ, whom thou possessest now,

   Took thee unto Himself, the King thou lov'st.

   O thou bright lightning of most glorious Christ,

   Thou best protection of my early days,

   Thou charioteer of all my younger life,

   Remember now the Gregory whom erst

   Thou trainedst in the ways of virtuous life,

   Carterius, master of the life of grace."

   It was probably at Cæsarea that the acquaintance between Gregory and S.
   Basil the Great began, which was afterwards to ripen into a lifelong
   friendship.  But their association did not last long at this period,
   for Basil soon went to Constantinople to continue his education, while
   Gregory and his brother removed to the Palestinian Cæsarea; probably as
   much for the sake of making a pilgrimage to the Holy Sepulchre, as for
   the advantage of the schools of that learned resort.  Cæsarius soon
   went on to Alexandria; but Gregory was tempted by the flourishing
   Palestinian school of rhetoric to remain a while and study that art.
   One of his fellow-students here was Euzoius, the future heresiarch.
   From Palestine he too went on to Alexandria, where he found his brother
   enjoying an excellent character, and highly distinguished among the
   students of the University.  S. Athanasius was at this time the Bishop,
   and Didymus head of the famous Catechetical School; but as Gregory,
   though one of his orations is a panegyric on S. Athanasius, does not
   mention having ever met either of these two great men, we must suppose
   that the former was at this time suffering one of his many periods of
   exile--his second banishment lasted from 340 to 347.  Gregory does not
   seem to have remained very long at Alexandria; the fascination
   exercised on his mind by a yet more famous seat of
   learning--Athens--soon drew him thither.  He could not even wait for a
   favourable time of year, but must start at once.  He took passage in
   the month of November in a ship bound for Ægina, with some of whose
   crew he was acquainted.  They had a prosperous voyage until they were
   in sight of Cyprus, when they were assailed by a tremendous storm, and
   the ship, swept by the heavy seas, became waterlogged, and would not
   answer her helm.  At the same time the violence of the sea burst the
   water-tanks, and the ship's company were left in dire distress.
   Gregory, who was not yet baptized, was thrown into terrible distress at
   thus finding himself in peril of death while yet outside the Covenant
   of God.  In earnest prayer he renewed his self-dedication, and vowed to
   give himself wholly to the service of God, if his life might be spared
   to receive Holy Baptism.  He tells the story at some length and with
   great graphic power in his long poem on his own life, from which we
   subjoin a cento, [2528] and also in his oration spoken at his father's
   funeral (Orat. XVIII, c. 31, p. 352 Ed. Ben.).  It is, however,
   uncertain whether he was baptized immediately after this deliverance,
   or whether he waited till his return to Nazianzus.  At any rate he
   reached Athens in safety, and shortly afterwards was joined there by
   Basil; when the early acquaintance which was now renewed soon deepened
   into an intimacy of brotherly affection, which, though often sorely
   tried, never grew cold in Gregory's heart.  In the funeral oration
   which he pronounced over his friend, Gregory has left us a most
   interesting account of University life in the middle of the fourth
   century, of which we give a summary here, referring the reader for
   details to the oration itself, which will be found in the present
   volume.  Basil's reputation, he says, preceded him to Athens, where he
   was received with much enthusiasm.  Many of the silliest students there
   are mad upon Sophists, and are divided upon the respective merits of
   their teachers with as much excitement as is shown by the partisans of
   the various chariots in the Hippodromes.  And so a new-comer is laid
   hold of by them in this fashion.  First of all, he is entertained by
   the first who can get hold of him--either a relation or a friend or a
   fellow-countryman, or a leading Sophister, who is in favour with his
   master, and touts for him.  There he is unmercifully chaffed, and with
   more or less of rough horseplay, by everybody, to take down his pride;
   and is then escorted processionally through the streets to the Baths;
   after which process he is regarded as free of the students' guild.
   Basil, however, through the good offices of his friend Gregory, was
   spared this trial of his nerves, out of respect for his great
   attainments; and this kind action was the beginning of their long and
   affectionate intimacy.  Among the students, however, were a number of
   young Armenians, some of whom had been at school with Basil, and were
   very jealous of him.  These young men, with the object of destroying
   his reputation if possible, were continually harassing him with
   disputations upon hard and sophistical questions.  Basil was quite able
   to hold his own against them, but Gregory, jealous for the honour of
   his University, and not at first perceiving the malice of these young
   men, sided with them and made the conflict more equal.  As soon,
   however, as he began to see their real purpose, he forsook them and
   took his stand by his friend, whose victory was thus made not only
   assured but easy.  The young gentlemen naturally did not like this, and
   Gregory became, much to Basil's distress, very unpopular among them, as
   they chose to regard his conduct in the matter as treason against his
   University, and especially against the students of his own year.

   The city of Athens at this time was full of dangerous distractions for
   young men; feasts, theatres, assemblies, wine parties, etc.  Gregory
   and his friend resolved to renounce all these, and to allow themselves
   to know only two roads--one, that which led to the Church and its holy
   teachers; the other, that which took them to their University
   lectures.  Amongst other famous students of Gregory's day was Prince
   Julian, afterwards the Emperor who apostatized and endeavoured to
   restore the ancient heathenism, and galvanize it into something like a
   new life.  Gregory claims even at this early period to have foreseen
   and dreaded the result of Julian's accession.  "I had long foreseen,"
   he says, "how matters would be, from the time that I was with him at
   Athens.  He had come there shortly after the violent measures against
   his brother, having asked permission of the Emperor to do so.  He had
   two reasons for this sojourn--the one more honest, namely, to visit
   Greece and its schools, the other more secret and known only to a few
   persons, namely, to consult with the heathen priests and charlatans
   about his plans, because his wickedness was not as yet declared.  Even
   then I made no bad guess about the man, although I am not one of those
   skilled in such matters; but I was made a prophet by the unevenness of
   his disposition and the very unsettled condition of his mind.  I used
   these very words about him:  What an evil the Roman State is
   nourishing,'  though I prefaced them with a wish that I might prove a
   false prophet." (Orat. V. 23, 24.)  Gregory must have been a long time
   at Athens.  He seems to have gone there at about the age of eighteen,
   and not to have left till he was past thirty.  Basil left before him
   and returned to Cappadocia, and as soon as he could follow he went to
   Constantinople, where he met his brother, who had just come there to
   practice as a Court Physician, but resolved to throw up his practice
   and return with his brother to Nazianzus.  They found their parents
   still living and their father occupying the Episcopal Throne.  From
   this time onward Gregory divided his time between his parents and his
   friend, living partly at Arianzus, and partly with Basil in Pontus, in
   monastic seclusion.  At his Baptism, which it seems most probable took
   place at this period, he made a solemn vow never to swear, and to
   devote his whole energies and powers solely to the glory of God, and
   the defence and spreading of the faith.  Cæsarius did not remain long
   in the retirement of home, but soon returned to the Capital, where a
   brilliant career seemed opening before him.  Gregory, whose mind was
   strongly impressed with the dangers and temptations of a life at Court,
   did not altogether approve of this step, yet he does not very severely
   blame it.  He himself, however, felt very strongly drawn to the
   monastic life; but as retirement from the world did not seem to him to
   be his vocation, he resolved to continue to live in the world, and to
   be a help and support to his now aged parents, and especially to his
   father in the duties of his Episcopate, but at the same time to live
   under the strictest ascetic rule.  He had, however, always a secret
   hankering after the Solitary life, which he had once (Ep. i.) promised
   Basil to share with him; and he did find himself able for some years to
   spend part of his time with his friend in his retirement in the wilds
   of Pontus.  They portioned out their days very carefully between
   prayer, meditation and study, and manual labour, on the principles laid
   down by Basil in a letter to his friend, which afterwards were
   developed into the celebrated Rule still observed by the entire body of
   the Religious of the Eastern Church.  Retirement, he says, does not
   consist in the act of removal from the world in bodily presence, but in
   this, that we tear away the soul from those bodily influences which
   stir up the passions; that we give up our parental city and our
   father's house, our possessions and goods, friendship and wedlock,
   business and profession, art and science, and everything, and are quite
   ready to take into our hearts nothing but the impressions of the divine
   teaching.

   In solitude, Basil thinks, it is possible altogether to tame the
   passions, like wild beasts, by gentle treatment; to lull them to sleep,
   to disarm them.  By turning away the soul from the enticements of
   sense, and withdrawing into one's self for the contemplation of God and
   of Eternal Beauty, it is possible to raise man to a forgetfulness of
   natural wants, and to a spiritual freedom from care.  The means to this
   spiritual elevation are in his view the reading of Holy Scripture,
   which sets before us rules of life--but especially the pictures of the
   lives of godly men; Prayer which draws down the Godhead to us, and
   makes our mind a pure abode for It; and an earnest silence, more
   inclined to learn than to teach, but by no means morose or unfriendly.
   At the same time Basil desires that the outward appearance of one who
   thus practises solitude shall be in keeping with his inner life; with
   humble downcast eye, and dishevelled hair, in dirty untidy clothes he
   must go about, neither lazily loitering nor passionately quick, but
   quietly.  His garment, girt upon his loins with a belt, is to be
   coarse, not of a bright colour, suited for both summer and winter,
   close enough to keep the body warm without additional clothing; and his
   shoes adapted to their purpose, but without ornament.  For food, let
   him use only the most necessary, chiefly vegetables; for drink,
   water--at least in health.  For mealtime, which begins and ends with
   prayer, one hour is to be fixed.  Sleep is to be short, light, and
   never so dead as to let the soul be open to the impressions of
   corrupting dreams.

   They gave themselves especially to the study of Holy Scripture, and to
   the practice of devotional exercises.  In their study their great
   principle was to interpret the holy writings not by their own
   individual judgment, but on the lines laid down for them by the
   authority of ancient interpreters.  Of uninspired commentators they had
   the greatest respect for Origen, whose errors, however, they happily
   avoided.  From his exegetical writings they compiled a book of
   Extracts, which they published in twenty-seven books, to which they
   gave the name of Philocalia, i.e., what in modern language is called a
   Christology.  This is happily still extant, and is valuable as
   preserving for us many passages otherwise lost, or existing only in a
   Latin translation.  Gregory sent a copy of this work to his friend and
   subsequent companion at Constantinople, Theodore, Bishop of Tyana, as
   an Easter gift many years afterwards, and accompanied it with a letter,
   in which he speaks of the work as a memorial of himself and Basil, and
   as intended for an aid to scholars; and begs that his friend will give
   a proof of its usefulness, with the help of diligence and the Holy
   Spirit.  Socrates says that this careful study of Origen was of the
   greatest service to the two friends in their subsequent controversies
   with the Arians; for these heretics quoted him in support of their
   errors, but the two Fathers were enabled to confute them readily, by
   shewing that they were completely ignorant of the meaning of Origen's
   argument.

   But Gregory does not appear to have stayed long in Basil's
   Monastery;--although Rufinus speaks of a sojourn of thirteen years.
   This cannot for chronological reasons have been a continuous stay,
   although it is true that Basil's monastic life in Pontus, and Gregory's
   various visits to him there extended over a period of about that
   length, from his first retirement in 357 to his consecration to the
   Episcopate in 370.  It was after about three years that Gregory
   returned to Nazianzus (360), possibly, as Ullmann suggests, because of
   circumstances which had arisen at his home, which seemed to call
   imperatively for his presence in the interests of the peace of the
   Diocese, and for the assistance which he might, though a layman, be
   able to give to his aged Father, who had got into trouble through a
   piece of imprudent conduct.

   The Emperor Constantius, who was an Arian, had in 359 assembled at
   Ariminum (the modern Rimini) a Council of 400 Western Bishops, and
   these, partly duped, partly compelled by the Imperial Officers, had put
   out a Creed, which, while acknowledging the proper Deity of the Son,
   and confessing Him to be Like the Father, omitted to say Like In All
   Points, and refused the word Consubstantial; thus, while condemning the
   extreme followers of Arius, favouring the views of the Semi-Arian
   party.  At the same time another Synod, of 150 Eastern Bishops, was
   assembled under Court influence at Seleucia, and promulgated a similar
   formula.  The Bishop of Nazianzus, though still as always a staunch
   upholder of Nicene orthodoxy, was in some way induced to attach his
   signature to this compromising Creed; and this action led to most
   important consequences.  The Monks of his Diocese took the matter up
   with the usual earnestness of Religious, and, with several also of the
   Bishops, withdrew from Communion with their own Bishop.  This may have
   been the reason for his son's return.  He induced his Father to
   apologize for his involuntary error and to put out an orthodox
   Confession, and so he healed the schism.  To this period belongs his
   first Oration on Peace; in which, after an eloquent encomium on the
   Religious life, he sets forth the blessings of peace and concord, and
   contrasts them with the misery of discord; begging the people to be
   very slow indeed on this account to sever themselves from the Communion
   of those whom they think to be erring brethren; and thanking God for
   the restoration of peace.  He concludes the whole with a splendid
   setting forth of the Catholic doctrine concerning the Trinity, in the
   following terms:--

   "Would to God that none of us may perish, but that we may all abide in
   one spirit, with one soul labouring together for the faith of the
   Gospel, of one mind, minding the same thing, armed with the shield of
   faith, girt about the loins with truth, knowing only the one war
   against the Evil One, and those who fight under his orders, not fearing
   them that kill the body but cannot lay hold of the soul; but fearing
   Him Who is the Lord both of soul and body; guarding the good deposit
   which we have received from our fathers, adoring Father, Son, and Holy
   Ghost, knowing the Father in the Son, and the Son in the Holy
   Ghost--into which Names we were baptized, in Which we have believed,
   under Whose banner we have been enlisted ; dividing Them before we
   combine Them, and combining before we divide; not receiving the Three
   as one Person (for They are not impersonal, or names of one Person, as
   though our wealth lay in Names alone and not in facts), but the Three
   as one Thing.  For They are One, not in Person, but in Godhead, Unity
   adored in Trinity, and Trinity summed up in Unity; all adorable, all
   royal, of one throne and one glory; above the world, above time,
   uncreated, invisible, impalpable, uncircumscript; in Its relation to
   Itself known only to Itself; but to us equally venerable and adorable;
   Alone dwelling in the Holiest, and leaving all creatures outside and
   shut off, partly by the First Veil, and partly also by the Second;--by
   the first, the heavenly and angelic host, parted from Godhead; and by
   the second, we men, severed from the Angels.  This let us do; let this
   be our mind, Brethren; and those that are otherwise minded let us look
   upon as diseased in regard to the truth, and as far as may be, let us
   take and cure them; but if they be incurable let us withdraw from them,
   lest we share their disease before we impart to them our own health.
   And the God of Peace that passeth all understanding shall be with you
   in Christ Jesus our Lord.  Amen."

   Gregory the Elder was now aged and infirm, and began to feel his need
   of a Coadjutor in his pastoral duties.  So, by the great desire of the
   people of Nazianzus, he ordained his son to the Priesthood, much
   against the will of the said son.  This Ordination took place at some
   great Festival, probably at Christmas of the year 361.  Gregory the
   Younger was much aggrieved at this gentle violence, which even in after
   years he describes as an act of tyranny, and says he cannot bring
   himself to speak of it in other terms, though he asks pardon of the
   Holy Spirit for his language.  Immediately after his Ordination he made
   his escape to Pontus, apparently reaching Basil about Epiphany, 362.
   Here he had time for reflection on the obedience he now owed to his
   father, not only as son to father, but as Priest to Bishop; and with a
   truer view of his duty he returned to Nazianzus, where he was present
   in the Church on Easter day 362, and preached his first Sermon as a
   Priest, in apology for his reluctance.  Strange to say, though it was
   so great a Festival, and though the preacher was so well known and so
   much beloved in Nazianzus, the congregation was very small;--probably
   many refrained from going to Church in order to mark their feeling
   about Gregory's flight to Pontus.  Anyhow he felt the discourtesy
   keenly, and in his next sermon took occasion to reprove them severely
   for their inconsistency in receiving him so badly after having
   compelled him for their sakes to finally renounce the solitude he loved
   so well.  Of this discourse the Abbé Benoît speaks as follows:--

   "It is not very long, and it seems to us a model of the tact and art
   which a Minister of the Gospel ought to use in his speech when just
   grievances compel him to address deserved reproaches to the faithful.
   It would be impossible to blame with greater force, to complain with
   more frankness, and yet to do it in a way less offensive to the
   hearers.  Praise, indeed, is so mingled with blame in this discourse,
   and there is in its tone something so earnest and affectionate, that
   the audience, though sharply reprimanded, not only could not take
   offence, but was compelled to conceive a yet greater affection and
   admiration for him who so reproved them."

   Gregory took the opportunity to write another very long Oration as his
   apology for his flight.  In it he sets forth at great length his
   conception of the nature and responsibilities of the Priestly Office,
   and justifies himself both for having shrunk from such a charge, and
   for having so soon returned to take it up.  It is very improbable that
   this Oration, numbered II. in the Benedictine Edition, was ever
   delivered vivâ voce; but it was published, and is a complete Treatise
   on the Priesthood, used both by S. John Chrysostom as the foundation of
   his Six Books on the Priesthood, and by S. Gregory the Great as the
   basis of his Treatise on the Pastoral Rule.  It has also furnished
   material to many of the best Ecclesiastical writers of all ages.

   Julian had now succeeded to the Empire, and had entered Constantinople
   in 361.  He had by this time completely broken with the Church, and
   renounced even the outward semblance of Christianity.  He persuaded
   Cæsarius, however, to retain his position at Court, hoping perhaps that
   he might succeed in perverting him.  This was a matter of deep regret
   to his father and brother, and they felt, the latter says, obliged to
   keep the fact from the knowledge of his mother.  Gregory wrote his
   brother a letter of most affectionate though earnest remonstrance; with
   the result that Cæsarius soon made up his mind to retire, and put his
   resolution in practice on the opportunity afforded by the departure of
   the Emperor from Constantinople to assume the direction of his campaign
   against the Persians.  Nazianzus was not allowed to remain without
   attempts being made against its Christianity, for the Prefect of the
   Province was sent with an armed escort of considerable strength to
   demand possession of the Church.  But the aged Bishop, supported by his
   son and by his people, boldly refused to comply with the Imperial
   commands, and there seemed such a probability of powerful resistance
   that the Prefect felt compelled to withdraw his force, and never came
   to Nazianzus again on such an errand.  The Gregorys, father and son,
   frequently came into collision with Julian during his stay in
   Cappadocia on his way to Persia; and indeed it is not too much to say
   that the firm stand which they made on behalf of the right was, under
   God, the means of diverting the Emperor from his purpose of making a
   vehement assault upon the faith and rights of the Church in that
   Province.  As the Abbé Benoît remarks, Julian saw that he must be
   careful in dealing with a province where Christian faith was such a
   living power, and where a simple village Bishop could dare to make so
   stout a stand against Imperial Authority; but he declared his intention
   of avenging himself upon his opponents on his return from his
   expedition.  The Providence of God, however, interfered, and he never
   did return, but was defeated and killed.

   In 363 or 364 Basil, like Gregory, was ordained Priest much against his
   will.  The Bishop of Cæsarea, Metropolitan of Cappadocia, was
   Eusebius.  He had been elected in 362 by a popular clamour, while yet
   only a Catechumen, and was very unwillingly consecrated by the Bishops
   of the Province.  He felt it necessary to have at hand a Priest who by
   his skill in Theology would be a help to him in the controversies of
   the times, and he selected Basil.  But for some unknown reason,
   possibly no more than a certain jealousy of Basil's superior reputation
   and influence, within a very short time Eusebius quarrelled with him,
   and endeavoured to deprive him.  This might easily have led to a
   serious schism, had Basil been a self-seeking man, but as it was, he
   quietly retired to his Community in Pontus, accompanied by his friend
   Gregory, who, however, was not able to remain long in that congenial
   society, as his presence was still much needed by his father.  On the
   succession of Valens, an Arian, to the Throne of the Empire, Eusebius
   wrote to Gregory, entreating him to come to Cæsarea and give him the
   benefit of his advice.  Gregory, however, respectfully declined the
   invitation on the grounds of his sense of the wrong which his friend
   had suffered, and after some correspondence he succeeded in effecting a
   reconciliation between the latter and his Metropolitan, in the year
   365.

   Cæsarius meantime had returned to the Court and had received from
   Valens a valuable piece of preferment in Bithynia; but in the end of
   368 or beginning of 369, having been terrified by a great earthquake,
   during which he had been in considerable danger, he was arranging
   matters for his final retirement, when he was seized with illness, and
   very soon died, leaving all his property, which must have amounted to a
   considerable sum, to his brother in trust for the poor.  He was buried
   at Nazianzus, and on the occasion of his funeral his brother preached
   the Sermon which is numbered VIII. in the Benedictine Edition.  About
   the same time, but a little later, Gorgonia also departed, and he
   preached a funeral sermon on her too.  Eusebius of Cæsarea died in 370,
   and Basil at once wrote an urgent letter to Gregory, begging him to
   come to Cæsarea, probably in order to get him elected Archbishop.
   Gregory, however, declined to go, and he and his father exerted
   themselves to the utmost of their power to procure the election of
   Basil; the elder Gregory writing through his son two letters, one
   addressed to the people of Cæsarea, the other to the Provincial Synod,
   urging Basil's claims very strongly.  Though ill at the time, he
   managed to convey himself to the Metropolis in time for the meeting of
   the Synod; and Basil was elected and consecrated.  Gregory wrote him a
   letter of congratulation; not, however, a very warm one; but when
   troubles began to arise he spoke out with all the fervour of their
   early friendship in support of the Archbishop.  About this time Valens
   divided the civil Province of Cappadocia into two, one of which had
   Cæsarea, the other Tyana, for its Metropolis.  Anthimus, Bishop of the
   latter See, thereupon claimed to be ipso facto Metropolitan of the new
   Province, a claim which Basil strenuously resisted, as savouring of
   what we call Erastianism.  A long dispute followed, in the course of
   which Basil, to assert his rights as Metropolitan, and to strengthen
   his own hands, erected several new Bishoprics in the disputed Province;
   and to one of these, Sasima, a miserable little village he consecrated
   his friend Gregory, almost by force.  Gregory was, not unnaturally,
   indignant at this treatment; while Basil, whose great object had been
   to strengthen himself against Anthimus, took it as unkind of Gregory to
   be so reluctant to comply with his friend's wishes.  So the two were
   for a long time in very strained relations to one another.  Although,
   however, Gregory ultimately yielded to the earnest wish of his father,
   and submitted to the authority of the Archbishop, yet he did not
   disguise his reluctance, and in the Sermons which he preached on the
   occasion (Or. ix. x.) he spoke very strongly on the point.  Anthimus,
   however, occupied the village of Sasima with troops, and prevented
   Gregory from taking peaceable possession of his See, which it is
   probable he never actually administered, for his father begged him to
   remain at Nazianzus and continue his services as coadjutor Bishop.  The
   contest about the Metropolitanate of Tyana went on for some time, but
   in the end, mainly by Gregory's mediation, it was amicably settled.  In
   374 Gregory the elder died, and his wife also, and thus our Saint was
   set free from the charge of the diocese.  He spoke a panegyric at his
   father's funeral, and wrote a number of little "In Memoriam" poems to
   his mother's memory; and out of respect for his father continued to
   administer the See of Nazianzus for about a year, making great efforts
   meanwhile to secure the appointment of a Bishop.  But, perceiving that
   his efforts would be fruitless, because of the devotion of the people
   to himself, he at length withdrew, after a very serious illness, to
   Seleucia in Isauria (375,) where he lived three or four years, attached
   to the famous Church of S. Thecla.  Very little is known of his life
   there; but it must have been at this period that he heard of the death
   of Basil, upon whom two years later in the Cathedral of Cæsarea he
   pronounced a splendid panegyric.

   In 379 the Church at Constantinople, which for forty years had been
   oppressed by a succession of Arian Archbishops, and was well nigh
   crushed out of existence by the multitude of other heresies, Eunomian,
   Macedonian, Novatian, Apollinarian, etc., which Arian rule had
   fostered, besought the great Theologian to come to their aid.
   Theodosius the new Emperor, who was a fervent Catholic, backed their
   entreaty, as did also numerous Bishops.  Gregory resisted the call for
   a long time; but at last he came to see that it was the will of God
   that he should accept the Mission, and he consented to go and fill the
   gap, until such time as the Catholics of the Capital might be able to
   elect an Archbishop.

   The following account of the religious condition of Constantinople at
   this time is condensed from Ullmann:--

   "Religious feeling like everything else had become to the idle and
   empty mind a subject of joke and amusement.  What belonged to the
   theatre was brought into the Church, and what belonged to the Church
   into the theatre.  The better Christian feelings were not seldom held
   up in comedies to the sneer of the multitude.  Everything was so
   changed by the Constantinopolitans into light jesting, that earnestness
   was stripped of its worth by wit, and that which is holy became a
   subject for banter and scoffing in the refined conversation of worldly
   people.  Yet worse was it that the unbridled delight of these men in
   dissipating enjoyments threatened to turn the Church into a theatre,
   and the Preacher into a play actor.  If he would please the multitude,
   he must adapt himself to their taste, and entertain them amusingly in
   the Church.  They demanded also in the preaching something that should
   please the ear, glittering declamation with theatrical gesticulation;
   and they clapped with the same pleasure the comedian in the holy place
   and him on the stage.  And alas there were found at that period too
   many preachers who preferred the applause of men to their souls'
   health.  At this period the objects of the faith excited, particularly
   in Constantinople, a very universal and lively interest, which was
   entertained from the Court downwards, though not always in the most
   creditable manner; but it was in great part not the interest of the
   heart, but that of a hypercritical and disputatious intellect, where it
   was not something far lower, to which the dispute about matters of
   faith served only as a pretext for attaining the exterior aims of
   avarice or ambition.  While the sanctifying and beatifying doctrines of
   the Gospel, which are directed to the conversion of the whole inner man
   were let lie quiet, everyone from the Emperor to the beggar busied
   himself with incredible interest about a few questions concerning which
   the Gospel communicates only just so much as is beneficial to the human
   spirit and necessary to salvation, and whose fuller expression at any
   rate belongs rather to the school than to practical life.  But the more
   violently these doctrinal disputes were kindled, disturbing and
   dividing States, cities, and families, so much the more people lost
   sight of the practical essentials of Christianity; it seemed more
   important to maintain the Tri-unity of God than to love God with all
   the heart; to acknowledge the Consubstantiality of the Son, than to
   follow Him in humility and self-denial; to defend the Personality of
   the Holy Spirit, than to bring forth the fruits of the Spirit, love,
   peace, righteousness....In addition to these religious disputes came
   also political struggles, namely, the hard-fought wars of the Roman
   Empire with the Goths; so that the Empire at large presented the
   picture of a sea, tossed by violent storms.  But the unhappy schisms
   which at this time were severing Christians everywhere, shewed
   themselves in a particularly discouraging form in the Capital.  Under
   the late reigns several parties had been favoured; but especially those
   which, though again divided among themselves by differences of opinion,
   yet agreed in this that they all rejected the Nicene system of
   doctrine.  Constantius had bestowed his favour on the Arians; Julian
   during his short reign on all parties, at least in appearance,--to
   crush them all.  After Jovian's early death Valens succeeded to power
   in the East, and with him, even more than with Constantius, Arianism,
   which he not only protected, but also sought to make predominant by
   horrible atrocities against the friends of the Nicene Decrees.  These
   had now been forbidden the use of all Churches and Church property, and
   the Arians had been put in possession of them.  But Constantinople
   still remained the scene of ecclesiastical strifes and partizanships.
   Here where with a little good so much evil flowed from all three parts
   of the world, all opinions had their adherents; but the following
   parties in particular shewed themselves:--The Eunomians, professing an
   intellectual theology, which claimed to be able completely to explore
   the Being of God by logical definitions, and maintained in strict Arian
   fashion the Unlikeness of the Son to the Father, were very numerous in
   Constantinople (as is shewn by the fact that most of Gregory's
   polemical utterances were directed against them), and injured earnest
   religious thought principally by this, that they used the doctrines of
   the faith exclusively as subjects for an argumentative dialectic.  The
   Macedonians, addicted to the Semi-Arian dogma of the Like Substance,
   and thereby somewhat more nearly approaching the Orthodox, and
   distinguished besides by an estimable earnestness of demeanour, and a
   monk-like strictness of manner, were indeed themselves excluded by the
   pure Arians from the property of the Church, but were ever being
   abundantly multiplied, partly in Constantinople itself, partly in the
   neighbouring regions of the Hellespont, Thrace, Bithynia, and Phrygia.
   The Novatians, who even overstepped the Macedonians in the strictness
   of their practical principles, had somewhat earlier been on the point
   of uniting themselves with the Orthodox, from whom they did not differ
   on the chief doctrine in dispute, and with whom they found themselves
   under like oppression from the Arians; but the malevolent disposition
   of a few of the party leaders had stood in the way, and so they
   remained separate, and swelled the number of the opponents of
   Orthodoxy.  Lastly the Apollinarians too began to establish themselves
   there.  Their teaching was opposed to the acknowledgment of true and
   perfect Manhood in Jesus (for true Manhood lies in the reason
   especially); and there was at that time, as Gregory informs us, a
   report that an assembly of Apollinarian bishops was to be held at
   Constantinople, with a view of raising their teaching as to Christ into
   general notice, and forcing it upon the Churches.

   In such a crisis Gregory came most unwillingly to the Capital.  At
   first he lodged in the house of a relation of his own, part of which he
   arranged as a Chapel, and dedicated under the title Anastasia, as the
   place where the Catholic faith was to rise again.  There he began at
   once to carry out the rule of the Church as to daily service, to which
   he added his own splendid preaching.

   His constant theme was the worship of the Trinity.  After two Sermons
   in deprecation of religious contentiousness, he preached those famous
   Five Orations which have won for him the title of the Theologian.  To
   analyse these belongs to another portion of this work; it will be
   enough in this place to say, that after warning his audience against
   the frivolity with which the Arians were dragging religious subjects of
   the most solemn kind into the most unsuitable places and occasions, he
   proceeds in four magnificent discourses to set forth the Catholic
   doctrine of the Trinity, shewing carefully the difference between
   Sabellian confusion of Persons and Tritheistic division of Substance.
   The Arians, however, persecuted him bitterly; even, on one occasion at
   least, hiring an assassin to murder him; and their persecution was all
   the more bitter because of the wonderful success which attended
   Gregory's preaching.  S. Jerome, who came to Constantinople at this
   time, has left on record the pleasure with which he listened to and
   conversed with the great Defender of the Faith.

   Unfortunately Gregory now let himself be taken in by a plausible
   adventurer named Maximus, who had come to Constantinople in the hope of
   obtaining the Bishopric for himself.  He attached himself to Gregory
   and won his confidence, the latter even going so far as to deliver a
   panegyric upon him as a sufferer for the Faith.  After a short time,
   however, Maximus managed to procure his own consecration secretly from
   some Egyptian Bishops, who during an illness of Gregory enthroned him
   at night in the Church.  In the morning, when the people discovered
   what had been done, they were very indignant, and Maximus and his
   friends were driven out of the Church and forced to leave the City.
   Meanwhile the rank and fashion of Constantinople began to dislike
   Gregory, who would not condescend to the arts of the popular preacher,
   and whose simple retiring life and gentle demeanour were made matter of
   reproach to him.  Gregory was quite willing to retire, and was only
   prevented from doing so by the earnest remonstrances of his friends,
   who solemnly assured him that if he went away the Faith would depart
   with him; so he consented to remain till a fitter man could be found.
   Late in 380 Theodosius came to Constantinople, where almost his first
   act was to deprive the Arians of the Churches, and to put Gregory in
   possession of the Cathedral of S. Sophia.  The next year the great
   Council of Eastern Bishops, which ranks as the Second Ecumenical
   Council, met at the Capital, under the presidency of Meletius of
   Antioch.  Its first care was to sanction the translation of Gregory
   from the See of Sasima to that of the Metropolis of the Empire, and to
   enthrone him in S. Sophia, and thus he became the recognised Archbishop
   of the Imperial City.  Meletius shortly afterwards died, and Gregory
   assumed the Presidency of the Council.  He failed in his endeavours to
   heal the schism which was troubling the Church of Antioch, and when the
   Egyptian Bishops on their arrival shewed a disposition to take up the
   case of Maximus, and were determined at any rate to oust Gregory from
   the Patriarchal Throne on the ground of a Nicene canon forbidding
   translations, which had virtually been rescinded by the act of the
   Council, he made up his mind to resign.  He obtained a reluctant assent
   to this course from the Emperor, and then took leave of the Synod in
   one of the most magnificent of all his Orations, in which he gives a
   graphic account of his work in the Metropolis.  Nectarius, Prefect of
   the City, who was only a catechumen, was elected in his place, and
   Gregory went home to Nazianzus.  He administered the affairs of the
   Church there for a little while, and then, having procured the election
   of Eulalius as Bishop, he retired to Arianzus, where he passed the few
   remaining years of his life in seclusion, but still continued to take
   an active interest in the affairs of the Church.  His own city was
   greatly disturbed by Apollinarian teachers, whose efforts to establish
   themselves within the Church were very persevering.  Apollinarius, or
   as he is frequently called in the West, Apollinaris, was a Bishop of
   Laodicea in the latter half of the Fourth Century, and was at one time
   greatly respected for his learning and orthodoxy by S. Athanasius and
   S. Basil.  He was even an instructor of S. Jerome in 374, but he
   seceded from the Church in the next year, owing to views which he had
   come to hold about the nature of our Lord; these really prepared the
   way for various forms of the Monophysite heresy.  He fell into the
   error of a partial denial of our Lord's true Humanity, attributing to
   Christ a human body and a human soul, but not a reasoning spirit, whose
   place, according to him, was supplied by the Divine Logos.  This view
   had first appeared in 362, when it came before a Council at
   Alexandria.  Those who were accused of holding it denied it, and
   expressed their sense of the absurdity of such a view, pointing out
   that our Lord could not be said to be really incarnate if He had no
   human mind; but about 369 it assumed a definite form (though even then
   it was not known to be the teaching of Apollinarius).  Arguing from the
   Divinity of Christ that He cannot have had a human mind, for if He had
   He would have had sinful inclinations, and the one Christ would have
   been two persons, Apollinarius and his followers went on to maintain
   that the Incarnation only meant a certain converse between God and Man;
   and that Christ's Body was not really born of Mary, but was a part of
   the Godhead converted into flesh.  S. Athanasius wrote two Books
   against these two propositions, but did not name Apollinarius, most
   probably because he did not believe him to be committed to them.  The
   fundamental error of the system was the idea that the Incarnation was,
   not the Union of the two Natures, but only a blending so close, that in
   the mind of these teachers all the Divine Attributes were transferred
   to the human nature, and all the human ones to the Divine, and the two
   were merged in one compound being.

   In 377 a Roman Synod excommunicated Apollinarius and his adherents, and
   S. Damasus wrote a letter containing twenty-five anathemas, which he
   sent to Paulinus of Antioch and others.  This condemnation is in almost
   the identical words used by S. Gregory in the first of two letters on
   the question which he wrote to Cledonius, a Priest of Nazianzus, and
   which were adopted as symbolic at the Councils of Ephesus and
   Chalcedon.  Of these letters Canon Bright says that they belong to that
   class of documents of the Fourth Century which refuted by anticipation
   the heresies of the Fifth.  Gregory affirmed True Godhead and True
   Manhood to be combined in the One Person of the Crucified, Who was the
   adorable Son, Whose Mother was the Mother of God, and Who assumed, in
   order to redeem it, the entire nature that fell in Adam.  In his
   seclusion, says Mr. Crake, his sole luxuries were a garden and a
   fountain.  He spent his last days in continual devotion.  His knees
   were worn with kneeling, and his whole thoughts and aspirations had
   gone before to the long home to which he was hastening.  After the
   manner of the Saints, he was very rigorous in his self-denial.  His bed
   was of straw with a covering of sackcloth, and a single tunic was all
   the outward clothing of him who had been Bishop of Constantinople.  Yet
   his glory was only in the Lord.  "As a fish cannot swim without water,
   and a bird cannot fly without air, he said, so a Christian cannot
   advance a single step without Christ."  He died in 391, and in the same
   year that he passed from the roll of the earthly episcopate Augustine
   was ordained Priest at Hippo Regius in Africa.

   Ullmann gives the following description of his character and personal
   appearance:

   "Gregory was of middle height and somewhat pale; but his pallor became
   him.  His hair was thick and blanched by age, his short beard and
   conspicuous eyebrows were thicker.  On his right eye he had a scar.
   His manner was friendly and attractive; his conduct simple.  The
   keynote of his inner being was piety; his soul was full of fiery
   strength of faith, turned to God and Christ; a lofty zeal for divine
   things led him all his life.  This zeal manifested itself above all in
   a steadfast adherence to and defence of certain dogmas which that age
   held to be specially important; as well as in lively conflicts, not
   always free from partisanship, with opposing convictions; but not less
   in a hearty and living apprehension of practical Christianity, the
   establishment and enlargement of which in men's minds was to him all
   important.  His asceticism was overdone; it injured his health; yet it
   did not degenerate into hypocrisy; it was to him the means for
   elevating and liberating the mind, but not in and for its own sake a
   higher virtue.  An inborn and inbred love of solitude hindered him from
   turning all his powers to a publicly useful activity.  His seclusion
   did not allow him to become familiar with the knowledge of men and of
   the world; lacking in knowledge of men, carelessly confident, sometimes
   distrustful and bitter in his judgment of others, he demanded from
   others much, but from himself most.  Susceptible of great resolves, and
   full of fiery zeal for all good, he was not always steadfast and
   persevering in carrying them out.  In endurance and conflict he was
   noble and high-minded; in victory moderate; in prosperity humble; never
   flattering the great, but an ever ready helper to the oppressed and
   persecuted, and to the poor a loving father.  The most excellent
   qualities were in Gregory mingled with faults; he was not quite free
   from vanity, he was very irritable and sensitive, but also readily
   forgave and cherished no grudges.  He was a man feeling after holiness,
   and striving after the highest good, but not perfect, as no man upon
   earth is."

   Before leaving Constantinople he made his will, in which he bequeathed
   all his property to the Deacon Gregory for life, with reversion to the
   poor of Nazianzus.
     __________________________________________________________________

   [2525] ek duoin enantiotatoin sunkekramenes, hellenikes te kai nomikes
   terateias; hon amphoteron ta mere phugon, ek meron sunetethe.  Tes men
   gar ta eidola kai tas thusias apopempomenoi, timosi to pur kai ta
   luchna; tes de to sabbaton aidoumenoi kai ta peri ta bromata estin ha
   mikrologian, ten peritomen atimazousin.--Or. xviii. 5.

   [2526] Carm. de vita sua, 511.

   [2527] Ib. 339.

   [2528] What time I parted from Egyptian shores, Whence I had somewhat
   culled of ancient lore, We weighed, and under Cyprus cut the waves In a
   straight course for Hellas, when there rose A mighty strife of winds,
   and shook the ship; And all was night; earth, seas, and darkened skies;
   And thunders echoed to the lightning's shock. Whistled the rigging of
   the swelling sails, And bent the mast; the helm had lost its power, For
   none could hold it in the raging seas. The ship was filled with
   overwhelming waves; Mingled the shout of sailor, and the cries Of
   helmsman, captain, and of passenger, And those who till that fearful
   hour had been Unconscious of a God; for fear can teach. And, worst of
   all our dread impending woes, No water had we, for the ship began To
   labour, and the beakers soon were broke Which held our treasure of
   sweet water scant; And famine fought with surging and with storm To
   slay us.  But God sent a swift release. For Punic sailors suddenly
   appeared, Who in their own sore terror soon perceived By our sad cries
   our danger, and with oars (For they were strong) came up and saved our
   barque And us, who now all but sea-corpses were; Like fish forsaken of
   their native wave, Or lamp that dies for want of nourishment. But while
   we all were fearing sudden death, Mine was a worse, because a secret,
   fear. The cleansing waters ne'er had passed on me, That slay our foe
   and join us to our God. This was my lamentation, this my dread. For
   this I stretched my hands and cried to God, And cried above the noise
   of surging waves, And rent my clothes, and lay in misery. But, though
   ye scarce believe it, yet tis true, All those on whom our common danger
   pressed Forgot themselves, and came and prayed with me. And Thou wast
   then, O Christ, my great defence, Who now deliverest from the storm of
   life. For when no good hope dawned upon our eyes, Nor isle, nor
   continent, nor mountain top, Nor torch, nor star to light the mariners,
   Nor small nor great of earthly things appeared, What port was left for
   troubled sailor-folk? Despairing of all else, I look to thee; Life,
   breath, salvation, light, and strength to men, Who frightest, smitest,
   smilest, healest all, And ever weavest good from human ill. I call to
   mind Thy wonders of old time, By which we recognize Thy mighty hand;
   The sea divided--Israel's host brought through-- Their foes defeated by
   Thy lifted hand-- And Egypt crushed by scourges, chiefs and all--
   Nature subdued, and walls thrown down by shout. And, adding mine to
   those old famous acts, Thine own, I said, am I, both erst and now;
   Twice shalt Thou take me for Thine own, a gift Of earth and sea, a
   doubly hallowed gift, By prayers of mother and by fateful sea. To Thee
   I live, if I escape the waves, And gain baptismal dews; and Thou wilt
   lose A faithful servant if Thou cast me off, E'en now Thine own
   disciple, in the deep; Shake off for me Thy slumber, and arise, And
   stay my fear.  So prayed I--and the noise Of winds grew still, the
   surges ceased, the ship Held straight upon her course; my prayer was
   heard.
     __________________________________________________________________

   Division II.--The Writings.

   I.  The Orations.--These--forty-five in number--raise him to equality
   with the best Orators of antiquity.

   a.  The Five Theological Orations.--These won him the title of The
   Theologian.  They were delivered in Constantinople, in defence of the
   Church's faith in the Trinity, against Eunomians and Macedonians.  In
   the First and Second he treats of the existence, nature, being, and
   attributes of God, so far as man's finite intellect can comprehend
   them.  In the Third and Fourth the subject is the Godhead of the Son,
   which he establishes by exposition of Scripture, and by refutation of
   the specious arguments brought forward by the heretics.  In the Fifth
   he similarly maintains the Deity, and Personality of the Holy Ghost.

   b.  The Two Invectives against Julian.--These were delivered at
   Nazianzus after the death of the Emperor, and present us with a very
   dark picture of his character.  The orator dwells upon his attempt to
   rebuild the Temple at Jerusalem, and its failure, and his overthrow in
   the campaign against Persia.  From these facts he demonstrates the
   power of God's Justice, and sets forth the Christian doctrine of the
   Divine Providence inculcating a lesson of trust in God.

   c.  Moral Orations.--(1)  The Apology for his flight.  As was said
   above, it is most probable that this discourse was never actually
   spoken; if it was, it certainly must have been considerably enlarged
   afterwards.  In it Gregory dwells on the motive of his flight and his
   return after his forced ordination; he speaks of his love of
   retirement, but most of all lays stress upon the difficulty of the
   Priestly Office, its heavy responsibilities and grave dangers, and upon
   his own sense of unworthiness.  His return, he says, was prompted by
   respect for his hearers and by care for his aged parents; by the fear
   of losing his father's blessing; and by the recollection of what befel
   the Prophet Jonas on account of his resistance to the will of God.  The
   remainder of the Oration is practically a treatise on the Priesthood,
   and was made use of by S. Chrysostom and S. Gregory the Great in their
   books on the subject.

   (2)  The Farewell Oration at Constantinople, containing an account of
   his work there.

   (3)  On Love of the Poor.

   (4)  On the Indissolubility of Marriage, the only Sermon of S. Gregory
   on a definite text which has come down to us.

   (5)  Three Orations on Peace.

   (6)  One on Moderation in theological discussion.

   d.  The Festal Orations.--On Christmas, Epiphany (on the Baptism of
   Christ in the river Jordan, followed up next day by a long one on Holy
   Baptism), two on Easter (one of these his first sermon, the other
   almost if not quite his last).  On Low Sunday, and on Pentecost.

   e.  Panegyrics on Saints.--The Maccabee Brothers and their Mother; S.
   Cyprian of Carthage (in which there is evidence of the cultus of the
   Blessed Virgin Mary and of the practice of invocation of the Saints);
   and on S. Athanasius.

   f.  Funeral Orations on Eminent People.--On his Father, preached before
   his Mother and S. Basil.  On Cæsarius, in presence of his parents,
   consoling them by the picture of his brother's virtue, especially in
   having withstood Julian's efforts to pervert him, and in resigning his
   post at Court and leaving the Capital.  On Gorgonia, whom he praises as
   a model Christian Matron, and whose wonderful cure before the Altar he
   relates.  On S. Basil.

   g.  Occasional Orations, of which we mention three:  (1)  On a plague
   of hail.  (2)  On the consecration of Eulalius of Doara.  (3)  On his
   own consecration to Sasima.

   II.  The Letters, of which two hundred and forty-three are extant, are
   characterised by a clear, concise, and pleasant style and spirit.  Some
   of them treat of the theological questions of the day, as for example
   the two to Cledonius, and one to Nectarius his Successor in the See of
   Constantinople; these deal with the Apollinarian errors.  Most of them
   however are letters to private friends; sometimes of condolence or
   congratulation, sometimes of recommendation, sometimes on mere general
   subjects of interest.  To this section must be ascribed his Will, which
   is probably genuine.

   III.  The Poems, five hundred and seven in number, are in various
   metres.  While leaving much to be desired, these verses shew much real
   poetic feeling, and at times rise to genuine beauty.  Thirty-eight are
   dogmatic, on the Trinity, on the works of God in Creation, on
   Providence, on Angels and Men, on the Fall, on the Decalogue, on the
   Prophets Elias and Elissæus, on the Incarnation, the Miracles and
   Parables of our Lord, and the canonical Books of the Bible.  Forty are
   Moral; two hundred and six Historical and Autobiographical; one hundred
   and twenty-nine are Epitaphs, or rather funeral Epigrams; ninety-four
   are Epigrams.

   There is also a long Tragedy, called Christus Patiens which is the
   first known attempt at a Christian drama; the parts are sustained by
   Christ, The Blessed Virgin, S. Joseph, S. Mary Magdalene, Nicodemus,
   Pontius Pilate, Theologus, Nuntius, and others.  The Benedictine
   Editors however doubt the genuineness of this Tragedy and Caillau, who
   published the second volume of this Edition after the troubles of the
   French Revolution, thinks it is to be ascribed to another Gregory,
   Bishop of Antioch in the Sixth Century, and relegates it to an
   Appendix.  None of The Theologian's Odes or Hymns have, however, found
   a place in the liturgical poetry of the Church.
     __________________________________________________________________

   Division III.--Literature.

   There are perhaps more MSS. of the works of Gregory than of any other
   Father.  The great Benedictine Edition of his works contains long lists
   of MSS., and of Versions, and previous Editions.  The most famous of
   these is that of the Abbat Jacobus Billius in 1589, which was
   accompanied by the Scholia of Nicetas, etc.  In 1571 Leuvenklavius
   published an edition at Basle containing the Scholia of Elias Cretensis
   and others.  In 1778 appeared the first volume of the great Edition of
   the Benedictine Fathers of the Abbey of S. Maur near Paris, which had
   been in preparation ever since 1708.  But the Monks were driven away by
   the French Revolution, and the second volume did not appear till 1842.
   It has been reprinted in Migne's "Patrologia Græca," vols. 35-38.  Of
   modern works on the life and writings of our Saint, the best are those
   of Dr. Ullmann, and that of the Abbé Benoît.  A valuable comparison of
   Gregory and Basil is to be found in Newman's "Church of the Fathers,"
   and last, but not least in value, may be mentioned the long
   biographical article by Professor Watkins in Smith's "Dictionary of
   Christian Biography," and a useful short summary in Schaff's Church
   History (311-600, vol. ii.).
     __________________________________________________________________
     __________________________________________________________________

   Gregory Nazianzen.

   Oration I.

   On Easter and His Reluctance.

   I.  It is the Day of the Resurrection, and my Beginning has good
   auspices.  Let us then keep the Festival with splendour, [2529] and let
   us embrace one another.  Let us say Brethren, even to those who hate
   us; much more to those who have done or suffered aught out of love for
   us.  Let us forgive all offences for the Resurrection's sake:  let us
   give one another pardon, I for the noble tyranny which I have suffered
   (for I can now call it noble); and you who exercised it, if you had
   cause to blame my tardiness; for perhaps this tardiness may be more
   precious in God's sight than the haste of others.  For it is a good
   thing even to hold back from God for a little while, as did the great
   Moses of old, [2530] and Jeremiah [2531] later on; and then to run
   readily to Him when He calls, as did Aaron [2532] and Isaiah, [2533] so
   only both be done in a dutiful spirit;--the former because of his own
   want of strength; the latter because of the Might of Him That calleth.

   II.  A Mystery [2534] anointed me; I withdrew a little while at a
   Mystery, as much as was needful to examine myself; now I come in with a
   Mystery, bringing with me the Day as a good defender of my cowardice
   and weakness; that He Who to-day rose again from the dead may renew me
   also by His Spirit; and, clothing me with the new Man, may give me to
   His New Creation, to those who are begotten after God, as a good
   modeller and teacher for Christ, willingly both dying with Him and
   rising again with Him.

   III.  Yesterday the Lamb was slain and the door-posts were anointed,
   [2535] and Egypt bewailed her Firstborn, and the Destroyer passed us
   over, and the Seal was dreadful and reverend, and we were walled in
   with the Precious Blood.  To-day we have clean escaped from Egypt and
   from Pharaoh; and there is none to hinder us from keeping a Feast to
   the Lord our God--the Feast of our Departure; or from celebrating that
   Feast, not in the old leaven of malice and wickedness, but in the
   unleavened bread of sincerity and truth, [2536] carrying with us
   nothing of ungodly and Egyptian leaven.

   IV.  Yesterday I was crucified with Him; today I am glorified with Him;
   yesterday I died with Him; to-day I am quickened with Him; yesterday I
   was buried with Him; to-day I rise with Him.  But let us offer to Him
   Who suffered and rose again for us--you will think perhaps that I am
   going to say gold, or silver, or woven work or transparent and costly
   stones, the mere passing material of earth, that remains here below,
   and is for the most part always possessed by bad men, slaves of the
   world and of the Prince of the world.  Let us offer ourselves, the
   possession most precious to God, and most fitting; let us give back to
   the Image what is made after the Image.  Let us recognize our Dignity;
   let us honour our Archetype; let us know the power of the Mystery, and
   for what Christ died.

   V.  Let us become like Christ, since Christ became like us.  Let us
   become God's for His sake, since He for ours became Man.  He assumed
   the worse that He might give us the better; He became poor that we
   through His poverty might be rich; [2537] He took upon Him the form of
   a servant that we might receive back our liberty; He came down that we
   might be exalted; He was tempted that we might conquer; He was
   dishonoured that He might glorify us; He died that He might save us; He
   ascended that He might draw to Himself us, who were lying low in the
   Fall of sin.  Let us give all, offer all, to Him Who gave Himself a
   Ransom and a Reconciliation for us.  But one can give nothing like
   oneself, understanding the Mystery, and becoming for His sake all that
   He became for ours.

   VI.  As you see, He offers you a Shepherd; for this is what your Good
   Shepherd, [2538] who lays down his life for his sheep, is hoping and
   praying for, and he asks from you his subjects; and he gives you
   himself double instead of single, and makes the staff of his old age a
   staff for your spirit.  And he adds to the inanimate temple a living
   one; to that exceedingly beautiful and heavenly shrine, this poor and
   small one, [2539] yet to him of great value, and built too with much
   sweat and many labours.  Would that I could say it is worthy of his
   labours.  And he places at your disposal all that belongs to him (O
   great generosity!--or it would be truer to say, O fatherly love!) his
   hoar hairs, his youth, the temple, the high priest, the testator, the
   heir, the discourses which you were longing for; and of these not such
   as are vain and poured out into the air, and which reach no further
   than the outward ear; but those which the Spirit writes and engraves on
   tables of stone, or of flesh, not merely superficially graven, nor
   easily to be rubbed off, but marked very deep, not with ink, but with
   grace.

   VII.  These are the gifts given you by this august Abraham, this
   honourable and reverend Head, this Patriarch, this Restingplace of all
   good, this Standard of virtue, this Perfection of the Priesthood, who
   to-day is bringing to the Lord his willing Sacrifice, his only Son,
   [2540] him of the promise.  Do you on your side offer to God and to us
   obedience to your Pastors, dwelling in a place of herbage, and being
   fed by water of refreshment; [2541] knowing your Shepherd well, and
   being known by him; [2542] and following when he calls you as a
   Shepherd frankly through the door; but not following a stranger
   climbing up into the fold like a robber and a traitor; nor listening to
   a strange voice when such would take you away by stealth and scatter
   you from the truth on mountains, [2543] and in deserts, and pitfalls,
   and places which the Lord does not visit; and would lead you away from
   the sound Faith in the Father, the Son, and the Holy Ghost, the One
   Power and Godhead, Whose Voice my sheep always heard (and may they
   always hear it), but with deceitful and corrupt words would tear them
   from their true Shepherd.  From which may we all be kept, Shepherd and
   flock, as from a poisoned and deadly pasture; guiding and being guided
   far away from it, that we may all be one in Christ Jesus our Lord, now
   and unto the heavenly rest.  To Whom be the glory and the might for
   ever and ever.  Amen.
     __________________________________________________________________

   [2529] Isa. lxvi. 5.

   [2530] Ex. iv. 10.

   [2531] Jer. i. 6.

   [2532] Ex. iv. 27.

   [2533] Isa. i. 6.

   [2534] Mystery, according to Nicetas, is frequently used by S. Gregory
   in the sense of Festival.  He also explains the Anointing as meaning
   the Imposition of hands at Ordination.

   [2535] Ex. xii.  A fine piece of mystical interpretation.

   [2536] 1 Cor. v. 8.

   [2537] 2 Cor. viii. 9.

   [2538] Nicetas says that this refers to S. Gregory's Father, who had
   ordained him Priest, to assist him in the Cure of Souls, and whose one
   desire was that his Son might succeed him in the Bishopric.

   [2539] S. Gregory's father had, according to the same authority,
   rebuilt the Church at Nazianus with great splendour.  He thinks that
   the expression "heavenly" may refer to the great dome.  The "living
   temple" is of course S. Gregory himself.

   [2540] S. Gregory had an elder sister Gorgonia, and a younger brother
   Cæsarius, so that this expression must not be taken too literally, but
   is rather to be read in connection with the "promise," his Mother
   having looked upon his birth as a special answer to prayer, and having
   dedicated him to God from his infancy.

   [2541] Ps. xxiii. 2.

   [2542] John x. 14.

   [2543] Ezek. xxxiv. 6.
     __________________________________________________________________

   Introduction to Oration II.

   It is generally agreed that this oration was not intended for oral
   delivery.  Its object was to explain and defend S. Gregory's recent
   conduct, which had been severely criticised by his friends at
   Nazianzus.  He had been recalled by his father probably during the year
   a.d. 361 from Pontus, where he had spent several years in monastic
   seclusion with his friend S. Basil.  His father, not content with his
   son's presence at home as a support for his declining years, and
   feeling assured of his fitness for the sacred office, had proceeded,
   with the loudly expressed approval of the congregation, in spite of
   Gregory's reluctance, to ordain him to the priesthood on Christmas Day
   a.d. 361.  S. Gregory, even after the lapse of many years, speaks of
   his ordination as an act of tyranny, and at the time, stung almost to
   madness, as an ox by a gadfly, rushed away again to Pontus, to bury in
   its congenial solitude, consoled by an intimate friend's deep sympathy,
   his wounded feelings.  Before long the sense of duty reasserted itself,
   and he returned to his post at his father's side before Easter a.d.
   362.  On Easter day he delivered his first Oration before a
   congregation whose scantiness marked the displeasure with which the
   people of Nazianzus had viewed his conduct.  Accordingly he set himself
   to supply them in this Oration with a full explanation of the motives
   which had led to his retirement.  At the same time, as the secondary
   title of the Oration shows, he has supplied an exposition of the
   obligations and dignity of the Priestly Office which has been drawn
   upon by all later writers on the subject.  S. Chrysostom in his
   well-known treatise, S. Gregory the Great in his Pastoral Care, and
   Bossuet in his panegyric on S. Paul, have done little more than
   summarise the material or develop the considerations contained in this
   eloquent and elaborate dissertation.

   Oration II.

   In Defence of His Flight to Pontus, and His Return, After His
   Ordination to the Priesthood, with an Exposition of the Character of
   the Priestly Office.

   1.  I have been defeated, and own my defeat.  I subjected myself to the
   Lord, and prayed unto Him. [2544]   Let the most blessed David supply
   my exordium, or rather let Him Who spoke in David, and even now yet
   speaks through him.  For indeed the very best order of beginning every
   speech and action, is to begin from God, [2545] and to end in God.  As
   to the cause, either of my original revolt and cowardice, in which I
   got me away far off, and remained [2546] away from you for a time,
   which perhaps seemed long to those who missed me; or of the present
   gentleness and change of mind, in which I have given myself up again to
   you, men may think and speak in different ways, according to the hatred
   or love they bear me, on the one side refusing to acquit me of the
   charges alleged, on the other giving me a hearty welcome.  For nothing
   is so pleasant to men as talking of other people's business, especially
   under the influence of affection or hatred, which often almost entirely
   blinds us to the truth.  I will, however, myself, unabashed, set forth
   the truth, and arbitrate with justice between the two parties, which
   accuse or gallantly defend us, by, on the one side, accusing myself, on
   the other, undertaking my own defence.

   2.  Accordingly, that my speech may proceed in due order, I apply
   myself to the question which arose first, that of cowardice.  For I
   cannot endure that any of those who watch with interest the success, or
   the contrary, of my efforts, should be put to confusion on my account,
   since it has pleased God that our affairs should be of some consequence
   to Christians, so I will by my defence relieve, if there be any such,
   those who have already suffered; for it is well, as far as possible,
   and as reason allows, to shrink from causing, through our sin or
   suspicion, any offence or stumbling-block to the community:  inasmuch
   as we know how inevitably even those who offend one of the little ones
   [2547] will incur the severest punishment at the hands of Him who
   cannot lie.

   3.  For my present position is due, my good people, not to inexperience
   and ignorance, nay indeed, that I may boast myself a little, [2548]
   neither is it due to contempt for the divine laws and ordinances.  Now,
   just as in the body there is [2549] one member [2550] which rules and,
   so to say, presides, while another is ruled over and subject; so too in
   the churches, God has ordained, according either to a law of equality,
   which admits of an order of merit, or to one of providence, by which He
   has knit all together, that those for whom such treatment is
   beneficial, should be subject to pastoral care and rule, and be guided
   by word and deed in the path of duty; while others should be pastors
   and teachers, [2551] for the perfecting of the church, those, I mean,
   who surpass the majority in virtue and nearness to God, performing the
   functions of the soul in the body, and of the intellect in the soul; in
   order that both may be so united and compacted together, that, although
   one is lacking and another is pre-eminent, they may, like the members
   of our bodies, be so combined and knit together by the harmony of the
   Spirit, as to form one perfect body, [2552] really worthy of Christ
   Himself, our Head. [2553]

   4.  I am aware then that anarchy [2554] and disorder cannot be more
   advantageous than order and rule, either to other creatures or to men;
   nay, this is true of men in the highest possible degree, because the
   interests at stake in their case are greater; since it is a great thing
   [2555] for them, even if they fail of their highest purpose--to be free
   from sin--to attain at least to that which is second best, restoration
   from sin.  Since this seems right and just, it is, I take it, equally
   wrong and disorderly that all should wish to rule, and that no one
   should accept [2556] it.  For if all men were to shirk this office,
   whether it must be called a ministry or a leadership, the fair fulness
   [2557] of the Church would be halting in the highest degree, and in
   fact cease to be fair.  And further, where, and by whom would God be
   worshipped among us in those mystic and elevating rites which are our
   greatest and most precious privilege, if there were neither king, nor
   governor, nor priesthood, nor sacrifice, [2558] nor all those highest
   offices to the loss of which, for their great sins, men were of old
   condemned in consequence of their disobedience?

   5.  Nor indeed is it strange or inconsistent for the majority of those
   who are devoted to the study of divine things, to ascend to rule from
   being ruled, nor does it overstep the limits laid down by philosophy,
   [2559] or involve disgrace; any more than for an excellent sailor to
   become a lookout-man, and for a lookout-man, who has successfully kept
   watch over the winds, to be entrusted with the helm; or, if you will,
   for a brave soldier to be made a captain, and a good captain to become
   a general, and have committed to him the conduct of the whole
   campaign.  Nor again, as perhaps some of those absurd and tiresome
   people may suppose, who judge of others' feelings by their own, was I
   ashamed of the rank of this grade from my desire for a higher.  I was
   not so ignorant either of its divine greatness or human low estate, as
   to think it no great thing for a created nature, to approach in however
   slight degree to God, Who alone is most glorious and illustrious, and
   surpasses in purity every nature, material and immaterial alike.

   6.  What then were my feelings, and what was the reason of my
   disobedience?  For to most men I did not at the time seem consistent
   with myself, or to be such as they had known me, but to have undergone
   some deterioration, and to exhibit greater resistance and self-will
   than was right.  And the causes of this you have long been desirous to
   hear.  First, and most important, I was astounded at the unexpectedness
   of what had occurred, as people are terrified by sudden noises; and,
   losing the control of my reasoning faculties, my self-respect, which
   had hitherto controlled me, gave way.  In the next place, there came
   over me an eager longing [2560] for the blessings of calm and
   retirement, of which I had from the first been enamoured to a higher
   degree, I imagine, than any other student of letters, and which amidst
   the greatest and most threatening dangers I had promised to God, and of
   which I had also had so much experience, that I was then upon its
   threshold, my longing having in consequence been greatly kindled, so
   that I could not submit to be thrust into the midst of a life of
   turmoil by an arbitrary act of oppression, and to be torn away by force
   from the holy sanctuary of such a life as this.

   7.  For nothing seemed to me so desirable as to close the doors of my
   senses, and, escaping from the flesh and the world, collected within
   myself, having no further connection than was absolutely necessary with
   human affairs, and speaking to myself and to God, [2561] to live
   superior to visible things, ever preserving in myself the divine
   impressions pure and unmixed with the erring tokens of this lower
   world, and both being, and constantly growing more and more to be, a
   real unspotted mirror of God and divine things, as light is added to
   light, and what was still dark grew clearer, enjoying already by hope
   the blessings of the world to come, roaming about with the angels, even
   now being above the earth by having forsaken it, and stationed on high
   by the Spirit.  If any of you has been possessed by this longing, he
   knows what I mean and will sympathise with my feelings at that time.
   For, perhaps, I ought not to expect to persuade most people by what I
   say, since they are unhappily disposed to laugh at such things, either
   from their own thoughtlessness, or from the influence of men unworthy
   of the promise, who have bestowed upon that which is good an evil name,
   calling philosophy nonsense, aided by envy and the evil tendencies of
   the mob, who are ever inclined to grow worse:  so that they are
   constantly occupied with one of two sins, either the commission of
   evil, or the discrediting of good.

   8.  I was influenced besides by another feeling, whether base or noble
   I do not know, but I will speak out to you all my secrets.  I was
   ashamed of all those others, who, without being better than ordinary
   people, nay, it is a great thing if they be not worse, with unwashen
   hands, [2562] as the saying runs, and uninitiated souls, intrude into
   the most sacred offices; and, before becoming worthy to approach the
   temples, they lay claim to the sanctuary, [2563] and they push and
   thrust around the holy table, as if they thought this order to be a
   means of livelihood, instead of a pattern of virtue, or an absolute
   authority, instead of a ministry of which we must give account.  In
   fact they are almost more in number than those whom they govern;
   pitiable as regards piety, [2564] and unfortunate in their dignity; so
   that, it seems to me, they will not, as time and this evil alike
   progress, have any one left to rule, when all are teachers, instead of,
   as the promise says, taught of God, [2565] and all prophesy, [2566] so
   that even "Saul is among the prophets," [2567] according to the ancient
   history and proverb.  For at no time, either now or in former days,
   amid the rise and fall of various developments, has there ever been
   such an abundance, as now exists among Christians, of disgrace and
   abuses of this kind.  And, if to stay this current is beyond our
   powers, at any rate it is not the least important duty of religion to
   testify the hatred and shame we feel for it.

   9.  Lastly, there is a matter more serious than any which I have
   mentioned, for I am now coming to the finale [2568] of the question:
   and I will not deceive you; for that would not be lawful in regard to
   topics of such moment.  I did not, nor do I now, think myself qualified
   to rule a flock or herd, or to have authority over the souls of men.
   For in their case it is sufficient to render the herd or flock as stout
   and fat as possible; and with this object the neatherd and shepherd
   will look for well watered and rich pastures, and will drive his charge
   from pasture to pasture, and allow them to rest, or arouse, or recall
   them, sometimes with his staff, most often with his pipe; and with the
   exception of occasional struggles with wolves, or attention to the
   sickly, most of his time will be devoted to the oak and the shade and
   his pipes, while he reclines on the beautiful grass, and beside the
   cool water, and shakes down his couch in a breezy spot, and ever and
   anon sings a love ditty, with his cup by his side, and talks to his
   bullocks or his flock, the fattest of which supply his banquets or his
   pay.  But no one ever has thought of the virtue of flocks or herds; for
   indeed of what virtue are they capable?  Or who has regarded their
   advantage as more important than his own pleasure?

   10.  But in the case of man, hard as it is for him to learn how to
   submit to rule, it seems far harder to know how to rule over men, and
   hardest of all, with this rule of ours, which leads them by the divine
   law, and to God, for its risk is, in the eyes of a thoughtful man,
   proportionate to its height and dignity.  For, first of all, he must,
   like silver or gold, though in general circulation in all kinds of
   seasons and affairs, never ring false or alloyed, or give token of any
   inferior matter, needing further refinement in the fire; [2569] or
   else, the wider his rule, the greater evil he will be.  Since the
   injury which extends to many is greater than that which is confined to
   a single individual.

   11.  For it is not so easy to dye deeply a piece of cloth, or to
   impregnate with odours, foul or the reverse, whatever comes near to
   them; nor is it so easy for the fatal vapour, which is rightly called a
   pestilence, to infect the air, and through the air to gain access to
   living being, as it is for the vice of a superior to take most speedy
   possession of his subjects, and that with far greater facility than
   virtue its opposite.  For it is in this that wickedness especially has
   the advantage over goodness, and most distressing it is to me to
   perceive it, that vice is something attractive and ready at hand, and
   that nothing is so easy as to become evil, even without any one to lead
   us on to it; while the attainment of virtue is rare and difficult, even
   where there is much to attract and encourage us.  And it is this, I
   think, which the most blessed Haggai had before his eyes, in his
   wonderful and most true figure: [2570] --"Ask the priests concerning
   the law, saying:  If holy flesh borne in a garment touch meat or drink
   or vessel, will it sanctify what is in contact with it?  And when they
   said No; ask again if any of these things touch what is unclean, does
   it not at once partake of the pollution?  For they will surely tell you
   that it does partake of it, and does not continue clean in spite of the
   contact."

   12.  What does he mean by this?  As I take it, that goodness can with
   difficulty gain a hold upon human nature, like fire upon green wood;
   while most men are ready and disposed to join in evil, like stubble,
   [2571] I mean, ready for a spark and a wind, which is easily kindled
   and consumed from its dryness.  For more quickly would any one take
   part in evil with slight inducement to its full extent, than in good
   which is fully set before him to a slight degree.  For indeed a little
   wormwood most quickly imparts its bitterness to honey; while not even
   double the quantity of honey can impart its sweetness to wormwood:  and
   the withdrawal of a small pebble would draw headlong a whole river,
   though it would be difficult for the strongest dam to restrain or stay
   its course.

   13.  This then is the first point in what we have said, which it is
   right for us to guard against, viz.:  being found to be bad painters
   [2572] of the charms of virtue, and still more, if not, perhaps, models
   for poor painters, poor models for the people, or barely escaping the
   proverb, that we undertake to heal others [2573] while ourselves are
   full of sores.

   14.  In the second place, although a man has kept himself pure from
   sin, even in a very high degree; I do not know that even this is
   sufficient for one who is to instruct others in virtue.  For he who has
   received this charge, not only needs to be free from evil, for evil is,
   in the eyes of most of those under his care, most disgraceful, but also
   to be eminent in good, according to the command, "Depart from evil and
   do good." [2574]   And he must not only wipe out the traces of vice
   from his soul, but also inscribe better ones, so as to outstrip men
   further in virtue than he is superior to them in dignity.  He should
   know no limits in goodness or spiritual progress, and should dwell upon
   the loss of what is still beyond him, rather than the gain of what he
   has attained, and consider that which is beneath his feet a step to
   that which comes next:  and not think it a great gain to excel ordinary
   people, but a loss to fall short of what we ought to be:  and to
   measure his success by the commandment and not by his neighbours,
   whether they be evil, or to some extent proficient in virtue:  and to
   weigh virtue in no small scales, inasmuch as it is due to the Most
   High, "from Whom are all things, and to Whom are all things." [2575]

   15.  Nor must he suppose that the same things are suitable to all, just
   as all have not the same stature, nor are the features of the face, nor
   the nature of animals, nor the qualities of soil, nor the beauty and
   size of the stars, in all cases the same:  but he must consider base
   conduct a fault in a private individual, and deserving of chastisement
   under the hard rule of the law; while in the case of a ruler or leader
   it is a fault not to attain to the highest possible excellence, and
   always make progress in goodness, if indeed he is, by his high degree
   of virtue, to draw his people to an ordinary degree, not by the force
   of authority, but by the influence of persuasion.  For what is
   involuntary apart from its being the result of oppression, is neither
   meritorious nor durable.  For what is forced, like a plant [2576]
   violently drawn aside by our hands, when set free, returns to what it
   was before, but that which is the result of choice is both most
   legitimate and enduring, for it is preserved by the bond of good will.
   And so our law and our lawgiver enjoin upon us most strictly that we
   should "tend the flock not by constraint but willingly." [2577]

   16.  But granted that a man is free from vice, and has reached the
   greatest heights of virtue:  I do not see what knowledge or power would
   justify him in venturing upon this office.  For the guiding of man, the
   most variable and manifold of creatures, seems to me in very deed to be
   the art of arts [2578] and science of sciences.  Any one may recognize
   this, by comparing the work of the physician of souls with the
   treatment of the body; and noticing that, laborious as the latter is,
   ours is more laborious, and of more consequence, from the nature of its
   subject matter, the power of its science, and the object of its
   exercise.  The one labours about bodies, and perishable failing matter,
   which absolutely must be dissolved and undergo its fate, [2579] even if
   upon this occasion by the aid of art it can surmount the disturbance
   within itself, being dissolved by disease or time in submission to the
   law of nature, since it cannot rise above its own limitations.

   17.  The other is concerned with the soul, which comes from God and is
   divine, and partakes of the heavenly nobility, and presses on to it,
   even if it be bound to an inferior nature.  Perhaps indeed there are
   other reasons also for this, which only God, Who bound them together,
   and those who are instructed by God in such mysteries, can know, but as
   far as I, and men like myself can perceive, there are two:  one, that
   it may inherit the glory above by means of a struggle and wrestling
   [2580] with things below, being tried as gold in the fire [2581] by
   things here, and gain the objects of our hope as a prize of virtue, and
   not merely as the gift of God.  This, indeed, was the will of Supreme
   Goodness, to make the good even our own, not only because sown in our
   nature, but because cultivated by our own choice, and by the motions of
   our will, [2582] free to act in either direction.  The second reason
   is, that it may draw to itself and raise to heaven the lower nature, by
   gradually freeing it from its grossness, in order that the soul may be
   to the body what God is to the soul, itself leading on the matter which
   ministers to it, and uniting it, as its fellow-servant, to God.

   18.  Place and time and age and season and the like are the subjects of
   a physician's scrutiny; he will prescribe medicines and diet, and guard
   against things injurious, that the desires of the sick may not be a
   hindrance to his art.  Sometimes, and in certain cases, he will make
   use of the cautery or the knife or the severer remedies; but none of
   these, laborious and hard as they may seem, is so difficult as the
   diagnosis and cure of our habits, passions, lives, wills, and whatever
   else is within us, by banishing from our compound nature everything
   brutal and fierce, and introducing and establishing in their stead what
   is gentle and dear to God, and arbitrating fairly between soul and
   body; not allowing the superior to be overpowered by the inferior,
   which would be the greatest injustice; but subjecting to the ruling and
   leading power that which naturally takes the second place:  as indeed
   the divine law enjoins, which is most excellently imposed on His whole
   creation, whether visible or beyond our ken.

   19.  This further point does not escape me, that the nature of all
   these objects of the watchfulness of the physician remains the same,
   and does not evolve out of itself any crafty opposition, or contrivance
   hostile to the appliances of his art, nay, it is rather the treatment
   which modifies its subject matter, [2583] except where some slight
   insubordination occurs on the part of the patient, which it is not
   difficult to prevent or restrain.  But in our case, human prudence and
   selfishness, and the want of training and inclination to yield ready
   submission are a very great obstacle to advance in virtue, amounting
   almost to an armed resistance to those who are wishful to help us.  And
   the very eagerness with which we should lay bare our sickness to our
   spiritual physicians, we employ in avoiding this treatment, [2584] and
   shew our bravery by struggling against what is for our own interest,
   our skill in shunning what is for our health.

   20.  For we either hide away our sin, cloaking it over in the depth of
   our soul, like some festering and malignant disease, as if by escaping
   the notice of men we could escape the mighty eye of God and justice.
   Or else we allege excuses in our sins, [2585] by devising pleas in
   defence of our falls, or tightly closing our ears, like the deaf adder
   that stoppeth her ears, we are obstinate in refusing to hear the voice
   of the charmer, and be treated with the medicines of wisdom, [2586] by
   which spiritual sickness is healed.  Or, lastly, those of us who are
   most daring and self-willed shamelessly brazen out our sin before those
   who would heal it, marching with bared head, as the saying is, into all
   kinds of transgression.  O what madness, if there be no term more
   fitting for this state of mind!  Those whom we ought to love as our
   benefactors we keep off, as if they were our enemies, hating those who
   reprove in the gates, and abhorring the righteous word; [2587] and we
   think that we shall succeed in the war that we are waging against those
   who are well disposed to us by doing ourselves all the harm we can,
   like men who imagine they are consuming the flesh of others when they
   are really fastening upon their own.

   21.  For these reasons I allege that our office as physicians far
   exceeds in toilsomeness, and consequently in worth, that which is
   confined to the body; and further, because the latter is mainly
   concerned with the surface, and only in a slight degree investigates
   the causes which are deeply hidden.  But the whole of our treatment and
   exertion is concerned with the hidden man of the heart, [2588] and our
   warfare is directed against that adversary and foe within us, who uses
   ourselves as his weapons against ourselves, and, most fearful of all,
   hands us over to the death of sin.  In opposition then, to these foes
   we are in need of great and perfect faith, and of still greater
   co-operation on the part of God, and, as I am persuaded, of no slight
   countermanoeuvring on our own part, which must manifest itself both in
   word and deed, if ourselves, the most precious possession we have, are
   to be duly tended and cleansed and made as deserving as possible.

   22.  To turn however to the ends in view in each of these forms of
   healing, for this point is still left to be considered, the one
   preserves, if it already exists, the health and good habit of the
   flesh, or if absent, recalls it; though it is not yet clear whether or
   not these will be for the advantage of those who possess them, since
   their opposites very often confer a greater benefit on those who have
   them, just as poverty and wealth, renown or disgrace, a low or
   brilliant position, and all other circumstances, which are naturally
   indifferent, and do not incline in one direction more than in another,
   produce a good or bad effect according to the will of, and the manner
   in which they are used by the persons who experience them.  But the
   scope of our art is to provide the soul with wings, to rescue it from
   the world and give it to God, and to watch over that which is in His
   image, [2589] if it abides, to take it by the hand, if it is in danger,
   or restore it, if ruined, to make Christ to dwell in the heart [2590]
   by the Spirit:  and, in short, to deify, and bestow heavenly bliss
   upon, one who belongs to the heavenly host.

   23.  This is the wish of our schoolmaster [2591] the law, of the
   prophets who intervened between Christ and the law, of Christ who is
   the fulfiller and end [2592] of the spiritual law; of the emptied
   Godhead, [2593] of the assumed flesh, [2594] of the novel union between
   God and man, one consisting [2595] of two, and both in one.  This is
   why God was united [2596] to the flesh by means of the soul, [2597] and
   natures so separate were knit together by the affinity to each of the
   element which mediated between them:  so all became one for the sake of
   all, and for the sake of one, our progenitor, the soul because of the
   soul which was disobedient, the flesh because of the flesh which
   co-operated with it and shared in its condemnation, Christ, Who was
   superior to, and beyond the reach of, sin, because of Adam, who became
   subject to sin.

   24.  This is why the new was substituted for the old, [2598] why He Who
   suffered was for suffering recalled to life, why each property of His,
   Who was above us, was interchanged with each of ours, why the new
   mystery took place of the dispensation, due to loving kindness which
   deals with him who fell through disobedience.  This is the reason for
   the generation and the virgin, for the manger and Bethlehem; the
   generation on behalf of the creation, [2599] the virgin on behalf of
   the woman, [2600] Bethlehem [2601] because of Eden, the manger because
   of the garden, small and visible things on behalf of great and hidden
   things.  This is why the angels [2602] glorified first the heavenly,
   then the earthly, [2603] why the shepherds saw the glory over the Lamb
   and the Shepherd, why the star led the Magi to worship and offer gifts,
   [2604] in order that idolatry might be destroyed.  This is why Jesus
   was baptized, [2605] and received testimony from above, and fasted,
   [2606] and was tempted, and overcame him who had overcome.  This is why
   devils were cast out, [2607] and diseases healed, and the mighty
   preaching was entrusted to, and successfully proclaimed by men of low
   estate.

   25.  This is why the heathen rage and the peoples imagine vain things;
   [2608] why tree [2609] is set over against tree, [2610] hands against
   hand, the one stretched out in self indulgence, [2611] the others in
   generosity; the one unrestrained, the others fixed by nails, [2612] the
   one expelling Adam, the other reconciling the ends of the earth.  This
   is the reason of the lifting up to atone for the fall, and of the gall
   for the tasting, and of the thorny crown for the dominion of evil, and
   of death for death, and of darkness for the sake of light, and of
   burial for the return to the ground, and of resurrection for the sake
   of resurrection. [2613]   All these are a training from God for us, and
   a healing for our weakness, restoring the old Adam to the place whence
   he fell, and conducting us to the tree of life, [2614] from which the
   tree of knowledge estranged us, when partaken of unseasonably, and
   improperly.

   26.  Of this healing we, who are set over others, are the ministers and
   fellow-labourers; [2615] for whom it is a great thing to recognise and
   heal their own passions and sicknesses:  or rather, not really a great
   thing, only the viciousness of most of those who belong to this order
   has made me say so:  but a much greater thing is the power to heal and
   skilfully cleanse those of others, to the advantage both of those who
   are in want of healing and of those whose charge it is to heal.

   27.  Again, the healers of our bodies will have their labours and
   vigils and cares, of which we are aware; and will reap a harvest of
   pain for themselves from the distresses of others, as one of their wise
   men [2616] said; and will provide for the use of those who need them,
   both the results of their own labours and investigations, and what they
   have been able to borrow from others:  and they consider none, even of
   the minutest details, which they discover, or which elude their search,
   as having other than an important influence upon health or danger.  And
   what is the object of all this?  That a man may live some days longer
   on the earth, though he is possibly not a good man, but one of the most
   depraved, for whom it had perhaps been better, because of his badness,
   to have died long ago, in order to be set free from vice, the most
   serious of sicknesses.  But, suppose he is a good man, how long will he
   be able to live?  Forever?  Or what will he gain from life here, from
   which it is the greatest of blessings, if a man be sane and sensible,
   to seek to be set free?

   28.  But we, upon whose efforts is staked the salvation of a soul, a
   being blessed and immortal, and destined for undying chastisement or
   praise, for its vice or virtue,--what a struggle ought ours to be, and
   how great skill do we require to treat, or get men treated properly,
   and to change their life, and give up the clay to the spirit.  For men
   and women, young and old, rich and poor, the sanguine and despondent,
   the sick and whole, rulers and ruled, the wise and ignorant, the
   cowardly and courageous, the wrathful and meek, the successful and
   failing, do not require the same instruction and encouragement.

   29.  And if you examine more closely, how great is the distinction
   between the married and the unmarried, and among the latter between
   hermits and those who [2617] live together in community, between those
   who are proficient and advanced in contemplation and those who barely
   hold on the straight course, between townsfolk again and rustics,
   between the simple and the designing, between men of business and men
   of leisure, between those who have met with reverses and those who are
   prosperous and ignorant of misfortune.  For these classes differ
   sometimes more widely from each other in their desires and passion than
   in their physical characteristics; or, if you will, in the mixtures and
   blendings of the elements of which we are composed, and, therefore, to
   regulate them is no easy task.

   30.  As then the same medicine and the same food are not in every case
   administered to men's bodies, but a difference is made according to
   their degree of health or infirmity; so also are souls treated with
   varying instruction and guidance.  To this treatment witness is borne
   by those who have had experience of it.  Some are led by doctrine,
   others trained by example; some need the spur, others the curb; some
   are sluggish and hard to rouse to the good, and must be stirred up by
   being smitten with the word; others are immoderately fervent in spirit,
   with impulses difficult to restrain, like thoroughbred colts, who run
   wide of the turning post, and to improve them the word must have a
   restraining and checking influence.

   31.  Some are benefited by praise, others by blame, both being applied
   in season; while if out of season, or unreasonable, they are injurious;
   some are set right by encouragement, others by rebuke; some, when taken
   to task in public, others, when privately corrected.  For some are wont
   to despise private admonitions, but are recalled to their senses by the
   condemnation of a number of people, while others, who would grow
   reckless under reproof openly given, accept rebuke because it is in
   secret, and yield obedience in return for sympathy.

   32.  Upon some it is needful to keep a close watch, even in the
   minutest details, because if they think they are unperceived (as they
   would contrive to be), they are puffed up with the idea of their own
   wisdom.  Of others it is better to take no notice, but seeing not to
   see, and hearing not to hear them, according to the proverb, that we
   may not drive them to despair, under the depressing influence of
   repeated reproofs, and at last to utter recklessness, when they have
   lost the sense of self-respect, the source of persuasiveness. [2618]
   In some cases we must even be angry, without feeling angry, or treat
   them with a disdain we do not feel, or manifest despair, though we do
   not really despair of them, according to the needs of their nature.
   Others again we must treat with condescension [2619] and lowliness,
   aiding them readily to conceive a hope of better things.  Some it is
   often more advantageous to conquer--by others to be overcome, and to
   praise or deprecate, in one case wealth and power, in another poverty
   and failure.

   33.  For our treatment does not correspond with virtue and vice, one of
   which is most excellent and beneficial at all times and in all cases,
   and the other most evil and harmful; and, instead of one and the same
   of our medicines invariably proving either most wholesome or most
   dangerous in the same cases--be it severity or gentleness, or any of
   the others which we have enumerated--in some cases it proves good and
   useful, in others again it has the contrary effect, according, I
   suppose, as time and circumstance and the disposition of the patient
   admit.  Now to set before you the distinction between all these things,
   and give you a perfectly exact view of them, so that you may in brief
   comprehend the medical art, is quite impossible, even for one in the
   highest degree qualified by care and skill:  but actual experience and
   practice are requisite to form [2620] a medical system and a medical
   man.

   34.  This, however, I take to be generally admitted--that just as it is
   not safe for those who walk on a lofty tight rope to lean to either
   side, for even though the inclination seems slight, it has no slight
   consequences, but their safety depends upon their perfect balance:  so
   in the case of one of us, if he leans to either side, whether from vice
   or ignorance, no slight danger of a fall into sin is incurred, both for
   himself and those who are led by him.  But we must really walk in the
   King's highway, [2621] and take care not to turn aside from it either
   to the right hand or to the left, [2622] as the Proverbs say.  For such
   is the case with our passions, and such in this matter is the task of
   the good shepherd, if he is to know properly the souls of his flock,
   and to guide them according to the methods of a pastoral care which is
   right and just, and worthy of our true Shepherd.

   35.  In regard to the distribution of the word, to mention last the
   first of our duties, of that divine and exalted word, which everyone
   now is ready to discourse upon; if anyone else boldly undertakes it and
   supposes it within the power of every man's intellect, I am amazed at
   his intelligence, not to say his folly.  To me indeed it seems no
   slight task, and one requiring no little spiritual power, to give in
   due season [2623] to each his portion of the word, and to regulate with
   judgment the truth of our opinions, which are concerned with such
   subjects as the world or worlds, [2624] matter, soul, mind, intelligent
   natures, better or worse, providence which holds together and guides
   the universe, and seems in our experience of it to be governed
   according to some principle, but one which is at variance with those of
   earth and of men.

   36.  Again, they are concerned with our original constitution, and
   final restoration, the types of the truth, the covenants, the first and
   second coming of Christ, His incarnation, sufferings and dissolution,
   [2625] with the resurrection, the last day, the judgment and
   recompense, whether sad or glorious; I, to crown all, with what we are
   to think of the original [2626] and blessed Trinity.  Now this involves
   a very great risk to those who are charged with the illumination [2627]
   of others, if they are to avoid contracting [2628] their doctrine to a
   single Person, from fear of polytheism, and so leave us empty terms, if
   we suppose the Father and the Son and the Holy Spirit to be one and the
   same Person only:  or, on the other hand, severing It into three,
   either foreign and diverse, or disordered and unprincipled, and, so to
   say, opposed divinities, thus falling from the opposite side into an
   equally dangerous error:  like some distorted plant if bent far back in
   the opposite direction.

   37.  For, amid the three infirmities in regard to theology, atheism,
   Judaism, and polytheism, one of which is patronised by Sabellius the
   Libyan, another by Arius of Alexandria, and the third by some of the
   ultra-orthodox among us, what is my position, can I avoid whatever in
   these three is noxious, and remain within the limits of piety; neither
   being led astray by the new analysis and synthesis into the atheism
   [2629] of Sabellius, to assert not so much that all are one as that
   each is nothing, for things which are transferred and pass into each
   other cease to be that which each one of them is, of that we have an
   unnaturally compound deity, like those mythical creatures, the subject
   of a picturesque imagination:  nor again, by alleging a plurality of
   severed natures, according to the well named madness [2630] of Arius,
   becoming involved in a Jewish poverty, and introducing envy into the
   divine nature, by limiting the Godhead to the Unbegotten One alone, as
   if afraid that our God would perish, if He were the Father of a real
   God of equal nature:  nor again, by arraying three principles in
   opposition to, or in alliance with, each other, introducing the Gentile
   plurality of principles from which we have escaped?

   38.  It is necessary neither to be so devoted to the Father, as to rob
   Him of His Fatherhood, for whose Father would He be, if the Son were
   separated and estranged from Him, by being ranked with the creation,
   (for an alien being, or one which is combined and confounded with his
   father, and, for the sense is the same, throws him into confusion, is
   not a son); nor to be so devoted to Christ, as to neglect to preserve
   both His Sonship, (for whose son would He be, if His origin were not
   referred to the Father?) and the rank of the Father as origin, inasmuch
   as He is the Father and Generator; for He would be the origin of petty
   and unworthy beings, or rather the term would be used in a petty and
   unworthy sense, if He were not the origin of Godhead and goodness,
   which are contemplated in the Son and the Spirit:  the former being the
   Son and the Word, the latter the proceeding and indissoluble Spirit.
   For both the Unity of the Godhead must be preserved, and the Trinity of
   Persons confessed, each with His own property.

   39.  A suitable and worthy comprehension and exposition of this subject
   demands a discussion of greater length than the present occasion, or
   even our life, as I suppose, allows, and, what is more, both now and at
   all times, the aid of the Spirit, by Whom alone we are able to
   perceive, to expound, or to embrace, the truth in regard to God.  For
   the pure alone can grasp Him Who is pure and of the same disposition as
   himself; and I have now briefly dwelt upon the subject, to show how
   difficult it is to discuss such important questions, especially before
   a large audience, composed of every age and condition, and needing like
   an instrument of many strings, to be played upon in various ways; or to
   find any form of words able to edify them all, and illuminate them with
   the light of knowledge.  For it is not only that there are three
   sources from which danger springs, understanding, speech, and hearing,
   so that failure in one, if not in all, is infallibly certain; for
   either the mind is not illuminated, or the language is feeble, or the
   hearing, not having been cleansed, fails to comprehend, and
   accordingly, in one or all respects, the truth must be maimed:  but
   further, what makes the instruction of those who profess to teach any
   other subject so easy and acceptable--viz. the piety [2631] of the
   audience--on this subject involves difficulty and danger.

   40.  For having undertaken to contend on behalf of God, the Supreme
   Being, and of salvation, and of the primary hope [2632] of us all, the
   more fervent they are in the faith, the more hostile are they to what
   is said, supposing that a submissive spirit indicates, not piety, but
   treason to the truth, and therefore they would sacrifice anything
   rather than their private convictions, and the accustomed doctrines in
   which they have been educated.  I am now referring to those who are
   moderate and not utterly depraved in disposition, who, if they have
   erred in regard to the truth, have erred from piety, who have zeal,
   though not according to knowledge, [2633] who will possibly be of the
   number of those not excessively condemned, and not beaten with many
   stripes, [2634] because it is not through vice or depravity that they
   have failed to do the will of their Lord; and these perchance would be
   persuaded and forsake the pious opinion which is the cause of their
   hostility, if some reason either from their own minds, or from others,
   were to take hold of them, and at a critical moment, like iron from
   flint, strike fire from a mind which is pregnant and worthy of the
   light, for thus a little spark would quickly kindle the torch of truth
   within it.

   41.  But what is to be said of those who, from vain glory or arrogance,
   speak unrighteousness against the most High, [2635] arming themselves
   with the insolence of Jannes and Jambres, [2636] not against Moses, but
   against the truth, and rising in opposition to sound doctrine?  Or of
   the third class, who through ignorance and, its consequence, temerity,
   rush headlong against every form of doctrine in swinish fashion, and
   trample under foot the fair pearls [2637] of the truth?

   42.  What again of those who come with no private idea, or form of
   words, better or worse, in regard to God, but listen to all kinds of
   doctrines and teachers, with the intention of selecting from all what
   is best and safest, in reliance upon no better judges of the truth than
   themselves?  They are, in consequence, borne and turned about hither
   and thither by one plausible idea after another, and, after being
   deluged and trodden down by all kinds of doctrine, [2638] and having
   rung the changes on a long succession of teachers and formulæ, which
   they throw to the winds as readily as dust, their ears and minds at
   last are wearied out, and, O what folly! they become equally disgusted
   with all forms of doctrine, and assume the wretched character of
   deriding and despising our faith as unstable and unsound; passing in
   their ignorance from the teachers to the doctrine:  as if anyone whose
   eyes were diseased, or whose ears had been injured, were to complain of
   the sun for being dim and not shining, or of sounds for being
   inharmonious and feeble.

   43.  Accordingly, to impress the truth upon a soul when it is still
   fresh, like wax not yet subjected to the seal, is an easier task than
   inscribing pious doctrine on the top of inscriptions--I mean wrong
   doctrines and dogmas [2639] --with the result that the former are
   confused and thrown into disorder by the latter.  It is better indeed
   to tread a road which is smooth and well trodden than one which is
   untrodden and rough, or to plough land which has often been cleft and
   broken up by the plough:  but a soul to be written upon should be free
   from the inscription of harmful doctrines, or the deeply cut marks of
   vice:  otherwise the pious inscriber would have a twofold task, the
   erasure of the former impressions and the substitution of others which
   are more excellent, and more worthy to abide.  So numerous are they
   whose wickedness is shown, not only by yielding to their passions, but
   even by their utterances, and so numerous the forms and characters of
   wickedness, and so considerable the task of one who has been intrusted
   with this office of educating and taking charge of souls.  Indeed I
   have omitted the majority of the details, lest my speech should be
   unnecessarily burdensome.

   44.  If anyone were to undertake to tame and train an animal of many
   forms and shapes, compounded of many animals of various sizes and
   degrees of tameness and wildness, his principal task, involving a
   considerable struggle, would be the government of so extraordinary and
   heterogeneous a nature, since each of the animals of which it is
   compounded would, according to its nature or habit, be differently
   affected with joy, pleasure or dislike, by the same words, or food, or
   stroking with the hand, or whistling, or other modes of treatment.  And
   what must the master of such an animal do, but show himself manifold
   and various in his knowledge, and apply to each a treatment suitable
   for it, so as successfully to lead and preserve the beast?  And since
   the common body of the church is composed of many different characters
   and minds, like a single animal compounded of discordant parts, it is
   absolutely necessary that its ruler should be at once simple in his
   uprightness in all respects, and as far as possible manifold and varied
   in his treatment of individuals, and in dealing with all in an
   appropriate and suitable manner.

   45.  For some need to be fed with the milk [2640] of the most simple
   and elementary doctrines, viz., those who are in habit babes and, so to
   say, new-made, and unable to bear the manly food of the word:  nay, if
   it were presented to them beyond their strength, they would probably be
   overwhelmed and oppressed, owing to the inability of their mind, as is
   the case with our material bodies, [2641] to digest and appropriate
   what is offered to it, and so would lose even their original power.
   Others require the wisdom which is spoken among the perfect, [2642] and
   the higher and more solid food, since their senses have been
   sufficiently exercised to discern [2643] truth and falsehood, and if
   they were made to drink milk, and fed on the vegetable diet of
   invalids, [2644] they would be annoyed.  And with good reason, for they
   would not be strengthened [2645] according to Christ, nor make that
   laudable increase, which the Word produces in one who is rightly fed,
   by making him a perfect man, and bringing him to the measure of
   spiritual stature. [2646]

   46.  And who is sufficient for these things?  For we are not as the
   many, able to corrupt [2647] the word of truth, and mix the wine,
   [2648] which maketh glad the heart of man, [2649] with water, mix, that
   is, our doctrine with what is common and cheap, and debased, and stale,
   and tasteless, in order to turn the adulteration to our profit, and
   accommodate ourselves to those who meet us, and curry favor with
   everyone, becoming ventriloquists [2650] and chatterers, who serve
   their own pleasures by words uttered from the earth, and sinking into
   the earth, and, to gain the special good will of the multitude,
   injuring in the highest degree, nay, ruining ourselves, and shedding
   the innocent blood of simpler souls, which will be required at our
   hands. [2651]

   47.  Besides, we are aware that it is better to offer our own reins to
   others more skilful than ourselves, than, while inexperienced, to guide
   the course of others, and rather to give a kindly hearing than stir an
   untrained tongue; and after a discussion of these points with advisers
   who are, I fancy, of no mean worth, and, at any rate, wish us well, we
   preferred to learn those canons of speech and action which we did not
   know, rather than undertake to teach them in our ignorance.  For it is
   delightful to have the reasoning [2652] of the aged come to one even
   until the depth of old age, able, as it is, to aid a soul new to
   piety.  Accordingly, to undertake the training of others before being
   sufficiently trained oneself, and to learn, as men say, the potter's
   art on a wine-jar, that is, to practise ourselves in piety at the
   expense of others' souls seems to me to be excessive folly or excessive
   rashness--folly, if we are not even aware of our own ignorance;
   rashness, if in spite of this knowledge we venture on the task.

   48.  Nay, the wiser of the Hebrews tell us that there was of old among
   the Hebrews a most excellent and praiseworthy law, [2653] that every
   age was not entrusted with the whole of Scripture, inasmuch as this
   would not be the more profitable course, since the whole of it is not
   at once intelligible to everyone, and its more recondite parts would,
   by their apparent meaning, do a very great injury to most people.  Some
   portions therefore, whose exterior [2654] is unexceptionable, are from
   the first permitted and common to all; while others are only entrusted
   to those who have attained their twenty-fifth year, viz., such as hide
   their mystical beauty under a mean-looking cloak, to be the reward of
   diligence and an illustrious life; flashing forth and presenting itself
   only to those whose mind has been purified, on the ground that this age
   alone [2655] can be superior to the body, and properly rise from the
   letter to the spirit.

   49.  Among us, however, there is no boundary line between giving and
   receiving instruction, like the stones of old between the tribes within
   and beyond the Jordan:  nor is a certain part entrusted to some,
   another to others; nor any rule for degrees [2656] of experience; but
   the matter has been so disturbed and thrown into confusion, that most
   of us, not to say all, almost before we have lost our childish curls
   and lisp, before we have entered the house of God, before we know even
   the names of the Sacred Books, before we have learnt the character and
   authors of the Old and New Testaments:  (for my present point is not
   our want of cleansing from the mire and marks of spiritual shame which
   our viciousness has contracted) if, I say, we have furnished ourselves
   with two or three expressions of pious authors, and that by hearsay,
   not by study; if we have had a brief experience of David, or clad
   ourselves properly in a cloaklet, or are wearing at least a
   philosopher's girdle, or have girt about us some form and appearance of
   piety--phew! how we take the chair and show our spirit!  Samuel was
   holy even in his swaddling-clothes: [2657]   we are at once wise
   teachers, of high estimation in Divine things, the first of scribes and
   lawyers; we ordain ourselves men of heaven and seek to be called Rabbi
   by men; [2658] the letter is nowhere, everything is to be understood
   spiritually, and our dreams are utter drivel, and we should be annoyed
   if we were not lauded to excess.  This is the case with the better and
   more simple of us:  what of those who are more spiritual and noble?
   [2659]   After frequently condemning us, as men of no account, they
   have forsaken us, and abhor fellowship with impious people such as we
   are.

   50.  Now, if we were to speak gently to one of them, advancing, as
   follows, step by step in argument:  "Tell me, my good sir, do you call
   dancing anything, and flute-playing?" "Certainly," they would say.
   "What then of wisdom and being wise, which we venture to define as a
   knowledge of things divine and human?"  This also they will admit.
   "Are then these accomplishments better than and superior to wisdom, or
   wisdom by far better than these?"  "Better even than all things," I
   know well that they will say.  Up to this point they are judicious.
   "Well, dancing and flute-playing require to be taught and learnt, a
   process which takes time, and much toil in the sweat of the brow, and
   sometimes the payment of fees, and entreaties for initiation, and long
   absence from home, and all else which must be done and borne for the
   acquisition of experience:  but as for wisdom, which is chief of all
   things, and holds in her embrace everything which is good, so that even
   God himself prefers this title to all the names which He is called; are
   we to suppose that it is a matter of such slight consequence, and so
   accessible, that we need but wish, and we would be wise?"  "It would be
   utter folly to do so."  If we, or any learned and prudent man, were to
   say this to them, and try by degrees to cleanse them from their error,
   it would be sowing upon rocks, [2660] and speaking to ears of men who
   will not hear: [2661]   so far are they from being even wise enough to
   perceive their own ignorance.  And we may rightly, in my opinion, apply
   to them the saying of Solomon:  There is an evil which I have seen
   under the sun, [2662] a man wise in his own conceit; [2663] and a still
   greater evil is to charge with the instruction of others a man who is
   not even aware of his own ignorance.

   51.  This is a state of mind which demands, in special degree, our
   tears and groans, and has often stirred my pity, from the conviction
   that imagination robs us in great measure of reality, and that vain
   glory is a great hindrance to men's attainment of virtue.  To heal and
   stay this disease needs a Peter or Paul, those great disciples of
   Christ, who in addition to guidance in word and deed, received their
   grace, [2664] and became all things to all men, that they might gain
   all. [2665]   But for other men like ourselves, it is a great thing to
   be rightly guided and led by those who have been charged with the
   correction and setting right of things such as these.

   52.  Since, however, I have mentioned Paul, and men like him, I will,
   with your permission, pass by all others who have been foremost as
   lawgivers, prophets, or leaders, or in any similar office--for
   instance, Moses, Aaron, Joshua, Elijah, Elisha, the Judges, Samuel,
   David, the company of Prophets, John, the Twelve Apostles, and their
   successors, who with many toils and labors exercised their authority,
   each in his own time; all these I pass by, to set forth Paul as the
   witness to my assertions, and for us to consider by his example how
   important a matter is the care of souls, and whether it requires slight
   attention and little judgment.  But that we may recognize and perceive
   this, let us hear what Paul himself says of Paul.

   53.  I say nothing of his labours, his watchings, his sufferings in
   hunger and thirst, in cold and nakedness, his assailants from without,
   his adversaries within. [2666]   I pass over the persecutions,
   councils, prisons, bonds, accusers, tribunals, the daily and hourly
   deaths, the basket, the stonings, beatings with rods, the travelling
   about, the perils by land and sea, the deep, the shipwrecks, the perils
   of rivers, perils of robbers, perils from his countrymen, perils among
   false brethren, the living by his own hands, the gospel without charge,
   [2667] the being a spectacle to both angels and men, [2668] set in the
   midst between God and men to champion His cause, [2669] and to unite
   them to Him, and make them His own peculiar people, [2670] beside those
   things that are without. [2671]   For who could worthily detail these
   matters, the daily pressure, [2672] the individual solicitude, the care
   of all the churches, the universal sympathy, and brotherly love?  Did
   anyone stumble, Paul also was weak; did another suffer scandal, it was
   Paul who was on fire.

   54.  What of the laboriousness of his teaching?  The manifold character
   of his ministry?  His loving kindness?  And on the other hand his
   strictness?  And the combination and blending of the two; in such wise
   that his gentleness should not enervate, nor his severity exasperate?
   He gives laws for slaves and masters, [2673] rulers and ruled, [2674]
   husbands and wives, [2675] parents and children, [2676] marriage and
   celibacy, [2677] self-discipline and indulgence, [2678] wisdom and
   ignorance, [2679] circumcision and uncircumcision, [2680] Christ and
   the world, the flesh and the spirit. [2681]   On behalf of some he
   gives thanks, others he upbraids.  Some he names his joy and crown,
   [2682] others he charges with folly. [2683]   Some who hold a straight
   course he accompanies, sharing in their zeal; others he checks, who are
   going wrong.  At one time he excommunicates, [2684] at another he
   confirms his love; [2685] at one time he grieves, at another rejoices;
   at one time he feeds with milk, at another he handles mysteries; [2686]
   at one time he condescends, at another he raises to his own level; at
   one time he threatens a rod, [2687] at another he offers the spirit of
   meekness; at one time he is haughty toward the lofty, at another lowly
   toward the lowly.  Now he is least of the apostles, [2688] now he
   offers a proof of Christ speaking in him; [2689] now he longs for
   departure and is being poured forth as a libation, [2690] now he thinks
   it more necessary for their sakes to abide in the flesh.  For he seeks
   not his own interests, but those of his children, [2691] whom he has
   begotten in Christ by the gospel. [2692]   This is the aim of all his
   spiritual authority, in everything to neglect his own in comparison
   with the advantage of others.

   55.  He glories in his infirmities and distresses.  He takes pleasure
   in the dying of Jesus, [2693] as if it were a kind of ornament.  He is
   lofty in carnal things, [2694] he rejoices in things spiritual; he is
   not rude in knowledge, [2695] and claims to see in a mirror, darkly.
   [2696]   He is bold in spirit, and buffets his body, [2697] throwing it
   as an antagonist.  What is the lesson and instruction he would thus
   impress upon us?  Not to be proud of earthly things, or puffed up by
   knowledge, or excite the flesh against the spirit.  He fights for all,
   prays for all, is jealous for all, is kindled on behalf of all, whether
   without law, or under the law; a preacher of the Gentiles, [2698] a
   patron of the Jews.  He even was exceedingly bold on behalf of his
   brethren according to the flesh, [2699] if I may myself be bold enough
   to say so, in his loving prayer that they might in his stead be brought
   to Christ.  What magnanimity! what fervor of spirit!  He imitates
   Christ, who became a curse for us, [2700] who took our infirmities and
   bore our sicknesses; [2701] or, to use more measured terms, he is
   ready, next to Christ, to suffer anything, even as one of the ungodly,
   for them, if only they be saved.

   56.  Why should I enter into detail?  He lived not to himself, but to
   Christ and his preaching.  He crucified the world to himself, [2702]
   and being crucified to the world and the things which are seen, he
   thought all things little, [2703] and too small to be desired; even
   though from Jerusalem and round about unto Illyricum [2704] he had
   fully preached the Gospel, even though he had been prematurely caught
   up to the third heaven, and had a vision of Paradise, and had heard
   unspeakable words. [2705]   Such was Paul, and everyone of like spirit
   with him.  But we fear that, in comparison with them, we may be foolish
   princes of Zoan, [2706] or extortioners, who exact the fruits of the
   ground, or falsely bless the people: [2707]   and further make
   themselves happy, and confuse the way of your feet, [2708] or mockers
   ruling over you, or children in authority, [2709] immature in mind, not
   even having bread and clothing enough to be rulers over any; [2710] or
   prophets teaching lies, [2711] or rebellious princes, [2712] deserving
   to share the reproach of their elders for the straitness of the famine,
   [2713] or priests very far from speaking comfortably [2714] to
   Jerusalem, according to the reproaches and protests urged by Isaiah,
   who was purged by the Seraphim with a live coal. [2715]

   57.  Is the undertaking then so serious and laborious to a sensitive
   and sad heart--a very rottenness to the bones [2716] of a sensible
   man:  while the danger is slight, and a fall not worth consideration?
   Nay the blessed Hosea inspires me with serious alarm, where he says
   that to us priests and rulers pertaineth the judgment, [2717] because
   we have been a snare to the watchtower; and as a net spread upon Tabor,
   which has been firmly fixed by the hunters of men's souls, and he
   threatens to cut off the wicked prophets, [2718] and devour their
   judges with fire, and to cease for a while from anointing a king and
   princes, [2719] because they ruled for themselves, and not by Him.
   [2720]

   58.  Hence again the divine Micah, unable to brook the building of Zion
   with blood, however you interpret the phrase, and of Jerusalem with
   iniquity, while the heads thereof judge for reward, and the priests
   teach for hire, and the prophets divine for money--what does he say
   will be the result of this?  Zion shall be plowed as a field, and
   Jerusalem be as a lodge in a garden, and the mountain of the house be
   reckoned as a glade in a thicket. [2721]   He bewails also the scarcity
   of the upright, there being scarcely a stalk or a gleaning grape left,
   since both the prince asketh, and the judge curries favour, [2722] so
   that his language is almost the same as the mighty David's:  Save me, O
   Lord, for the godly man ceaseth: [2723]   and says that therefore their
   blessings shall fail them, as if wasted by the moth.

   59.  Joel again summons us to wailing, and will have the ministers of
   the altar lament under the presence of famine:  so far is he from
   allowing us to revel in the misfortunes of others:  and, after
   sanctifying a fast, calling a solemn assembly, and gathering the old
   men, the children, and those of tender age, [2724] we ourselves must
   further haunt the temple in sackcloth and ashes, [2725] prostrated
   right humbly on the ground, because the field is wasted, and the
   meat-offering and the drink-offering is cut off from the house of the
   Lord, till we draw down mercy by our humiliation.

   60.  What of Habakkuk?  He utters more heated words, and is impatient
   with God Himself, and cries down, as it were our good Lord, because of
   the injustice of the judges.  O Lord, how long shall I cry and Thou
   wilt not hear?  Shall I cry out unto Thee of violence, and Thou wilt
   not save?  Why dost Thou show me toil and labour, causing me to look
   upon perverseness and impiety?  Judgment has been given against me, and
   the judge is a spoiler.  Therefore the law is slacked, and judgment
   doth never go forth.  Then comes the denunciation, and what follows
   upon it.  Behold, ye despisers, and regard, and wonder marvellously,
   and vanish away, for I work a work. [2726]   But why need I quote the
   whole of the denunciation?  A little further on, however, for I think
   it best to add this to what has been said, after upbraiding and
   lamenting many of those who are in some respect unjust or depraved, he
   upbraids the leaders and teachers of wickedness, stigmatising vice as a
   foul disorder, and an intoxication and aberration of mind; charging
   them with giving their neighbours drink in order to look upon the
   darkness of their soul, [2727] and the dens of creeping things and wild
   beasts, viz.:  the dwelling places of wicked thoughts.  Such indeed
   they are, and such teachings do they discuss with us.

   61.  How can it be right to pass by Malachi, who at one time brings
   bitter charges against the priests, and reproaches them with despising
   the name of the Lord, [2728] and explains wherein they did this, by
   offering polluted bread upon the altar, and meat which is not
   firstfruits, which they would not have offered to one of their
   governors, or, if they had offered it, they would have been
   dishonoured; yet offering these in fulfilment of a vow to the King of
   the universe, to wit, the lame and the sick, and the deformed, which
   are utterly profane and loathsome. [2729]   Again he reminds them of
   the covenant of God, a covenant of life and peace, with the sons of
   Levi, and that they should serve Him in fear, and stand in awe of the
   manifestation of His Name.  The law of truth, he says, was in his
   mouth, and unrighteousness was not found in his lips; he walked with me
   uprightly in peace, and turned away many from iniquity:  for the
   priest's lips shall keep knowledge, and they shall seek the law at his
   mouth.  And how honourable and at the same time how fearful is the
   cause! for he is the messenger of the Lord Almighty. [2730]   Although
   I pass over the following imprecations, as strongly worded, [2731] yet
   I am afraid of their truth.  This however may be cited without offence,
   to our profit.  Is it right, he says, to regard your sacrifice, and
   receive it with good will at your hands, [2732] as if he were most
   highly incensed, and rejecting their ministrations owing to their
   wickedness.

   62.  Whenever I remember Zechariah, I shudder at the reaping-hook,
   [2733] and likewise at his testimony against the priests, his hints in
   reference to the celebrated Joshua, the high priest, whom he represents
   as stripped of filthy and unbecoming garments and then clothed in rich
   priestly apparel. [2734]   As for the words and charges to Joshua which
   he puts into the angel's mouth, let them be treated with silent
   respect, as referring perhaps to a greater [2735] and higher object
   than those who are many priests: [2736]   but even at his right hand
   stood the devil, to resist him.  A fact, in my eyes, of no slight
   significance, and demanding no slight fear and watchfulness.

   63.  Who is so bold and adamantine of soul as not to tremble and be
   abashed at the charges and reproaches deliberately urged against the
   rest of the shepherds.  A voice, he says, of the howling of the
   shepherds, for their glory is spoiled.  A voice of the roaring of
   lions, [2737] for this hath befallen them.  Does he not all but hear
   the wailing as if close at hand, and himself wail with the afflicted.
   A little further is a more striking and impassioned strain.  Feed, he
   says, the flock of slaughter, whose possessors slay them without
   repentance, and they that sell them say, "Blessed be the Lord, for we
   are rich:"  and their own shepherds are without feeling for them.
   Therefore, I will no more pity the inhabitants of the land, saith the
   Lord Almighty. [2738]   And again:  Awake, O sword, against the
   shepherds, and smite the shepherds, and scatter the sheep, and I will
   turn My Hand upon the shepherds; [2739] and, Mine anger is kindled
   against the shepherds, and I will visit the lambs: [2740]   adding to
   the threat those who rule over the people.  So industriously does he
   apply himself to his task that he cannot easily free himself from
   denunciations, and I am afraid that, did I refer to the whole series, I
   should exhaust your patience.  This must then suffice for Zechariah.

   64.  Passing by the elders in the book of Daniel; [2741] for it is
   better to pass them by, together with the Lord's righteous sentence and
   declaration concerning them, that wickedness came from Babylon from
   ancient judges, who seemed to govern the people; how are we affected by
   Ezekiel, the beholder and expositor of the mighty mysteries and
   visions?  By his injunction to the watchmen [2742] not to keep silence
   concerning vice and the sword impending over it, a course which would
   profit neither themselves nor the sinners; but rather to keep watch and
   forewarn, and thus benefit, at any rate those who gave warning, if not
   both those who spoke and those who heard?

   65.  What of his further invective against the shepherds, Woe shall
   come upon woe, and rumour upon rumour, then shall they seek a vision of
   the prophet, but the law shall perish from the priest, and counsel from
   the ancients, [2743] and again, in these terms, Son of man, say unto
   her, thou art a land that is not watered, nor hath rain come upon thee
   in the day of indignation:  whose princes in the midst of her are like
   roaring lions, ravening the prey, devouring souls in their might.
   [2744]   And a little further on:  Her priests have violated My laws
   and profaned My holy things, they have put no difference between the
   holy and profane, but all things were alike to them, and they hid their
   eyes from My Sabbaths, and I was profaned among them. [2745]   He
   threatens that He will consume both the wall and them that daubed it,
   [2746] that is, those who sin and those who throw a cloak over them; as
   the evil rulers and priests have done, who caused the house of Israel
   to err according to their own hearts which are estranged in their
   lusts. [2747]

   66.  I also refrain from entering into his discussion of those who feed
   themselves, devour the milk, clothe themselves with the wool, kill them
   that are fat, but feed not the flock, strengthen not the diseased, nor
   bind up that which is broken, nor bring again that which is driven
   away, nor seek that which is lost, nor keep watch over that which is
   strong, but oppress them with rigour, and destroy them with their
   pressure; [2748] so that, because there was no shepherd, the sheep were
   scattered over every plain and mountain, and became meat for all the
   fowls and beasts, [2749] because there was no one to seek for them and
   bring them back.  What is the consequence?  As I live, saith the Lord,
   because these things are so, and My flock became a prey, [2750] behold
   I am against the shepherds, and I will require My flock at their hands,
   and will gather them and make them My own:  but the shepherds shall
   suffer such and such things, as bad shepherds ought.

   67.  However, to avoid unreasonably prolonging my discourse, by an
   enumeration of all the prophets, and of the words of them all, I will
   mention but one more, who was known before he was formed, and
   sanctified from the womb, [2751] Jeremiah:  and will pass over the
   rest.  He longs for water over his head, and a fountain of tears for
   his eyes, that he may adequately weep for Israel; [2752] and no less
   does he bewail the depravity of its rulers.

   68.  God speaks to him in reproof of the priests:  The priests said
   not, Where is the Lord, and they that handled the law knew Me not; the
   pastors also transgressed against Me. [2753]   Again He says to him:
   The pastors are become brutish, and have not sought the Lord, and
   therefore all their flock did not understand, and was scattered. [2754]
     Again, Many pastors have destroyed My vineyard, and have polluted My
   pleasant portion, till it was reduced to a trackless wilderness. [2755]
     He further inveighs against the pastors again:  Woe be to the pastors
   that destroy and scatter the sheep of My pasture!  Therefore thus saith
   the Lord against them that feed My people:  Ye have scattered My flock,
   and driven them away, and have not visited them:  behold I will visit
   upon you the evil of your doings. [2756]   Moreover he bids the
   shepherds to howl, and the rams of the flock to lament, because the
   days of their slaughter are accomplished. [2757]

   69.  Why need I speak of the things of ancient days?  Who can test
   himself by the rules and standards which Paul laid down for bishops and
   presbyters, that they are to be temperate, soberminded, not given to
   wine, no strikers, apt to teach, blameless in all things, and beyond
   the reach of the wicked, [2758] without finding considerable deflection
   from the straight line of the rules?  What of the regulations of Jesus
   for his disciples, when He sends them to preach? [2759]   The main
   object of these is--not to enter into particulars--that they should be
   of such virtue, so simple and modest, and in a word, so heavenly, that
   the gospel should make its way, no less by their character than by
   their preaching.

   70.  I am alarmed by the reproaches of the Pharisees, the conviction of
   the Scribes.  For it is disgraceful for us, who ought greatly surpass
   them, as we are bidden, if we desire the kingdom of heaven, to be found
   more deeply sunk in vice:  so that we deserve to be called serpents, a
   generation of vipers, and blind guides, who strain out a gnat and
   swallow a camel, or sepulchres foul within, in spite of our external
   comeliness, or platters outwardly clean, and everything else, which
   they are, or which is laid to their charge. [2760]

   71.  With these thoughts I am occupied night and day:  they waste my
   marrow, and feed upon my flesh, and will not allow me to be confident
   or to look up.  They depress my soul, and abase my mind, and fetter my
   tongue, and make me consider, not the position of a prelate, or the
   guidance and direction of others, which is far beyond my powers; but
   how I myself am to escape the wrath to come, and to scrape off from
   myself somewhat of the rust of vice.  A man must himself be cleansed,
   before cleansing others:  himself become wise, that he may make others
   wise; become light, and then give light:  draw near to God, and so
   bring others near; be hallowed, then hallow them; be possessed of hands
   to lead others by the hand, of wisdom to give advice.

   72.  When will this be, say they who are swift but not sure in every
   thing, readily building up, readily throwing down.  When will the lamp
   be upon its stand, [2761] and where is the talent? [2762]   For so they
   call the grace. [2763]   Those who speak thus are more fervent in
   friendship than in reverence.  You ask me, you men of exceeding
   courage, when these things shall be, and what account I give of them?
   Not even extreme old age would be too long a limit to assign.  For
   hoary hairs combined with prudence are better than inexperienced youth,
   well-reasoned hesitation than inconsiderate haste, and a brief reign
   than a long tyranny:  just as a small portion honourably won is better
   than considerable possessions which are dishonourable and uncertain, a
   little gold than a great weight of lead, a little light than much
   darkness.

   73.  But this speed, in its untrustworthiness and excessive haste, is
   in danger of being like the seeds which fell upon the rock, [2764] and,
   because they had no depth of earth, [2765] sprang up at once, but could
   not bear even the first heat of the sun; or like the foundation laid
   upon the sand, [2766] which could not even make a slight resistance to
   the rain and the winds.  Woe to thee, O city, whose king is a child,
   [2767] says Solomon.  Be not hasty of speech, [2768] says Solomon
   again, asserting that hastiness of speech is less serious than heated
   action.  And who, in spite of all this, demands haste rather than
   security and utility?  Who can mould, as clay-figures are modelled in a
   single day, the defender of the truth, who is to take his stand with
   Angels, and give glory with Archangels, and cause the sacrifice to
   ascend to the altar on high, and share the priesthood of Christ, and
   renew the creature, and set forth the image, and create inhabitants for
   the world above, aye and, greatest of all, be God, and make others to
   be God?

   74.  I know Whose ministers we are, and where we are placed, and
   whither we are guides.  I know the height of God, and the weakness of
   man, and, on the contrary, his power.  Heaven is high, and the earth
   deep; [2769] and who of those who have been cast down by sin shall
   ascend? [2770]   Who that is as yet surrounded by the gloom here below,
   and by the grossness of the flesh can purely gaze with his whole mind
   upon that whole mind, and amid unstable and visible things hold
   intercourse with the stable and invisible?  For hardly may one of those
   who have been most specially purged, behold here even an image of the
   Good, as men see the sun in the water.  Who hath measured the water
   with his hand, and the heaven with a span, and the whole earth in a
   measure?  Who hath weighed the mountains in scales, and the hills in a
   balance? [2771]   What is the place of his rest? [2772] and to whom
   shall he be likened? [2773]

   75.  Who is it, Who made all things by His Word, [2774] and formed man
   by His Wisdom, and gathered into one things scattered abroad, and
   mingled dust with spirit, and compounded an animal visible and
   invisible, temporal and immortal, earthly and heavenly, able to attain
   to God but not to comprehend Him, drawing near and yet afar off.  I
   said, I will be wise, says Solomon, but she (i.e. Wisdom) was far from
   me beyond what is: [2775]   and, Verily, he that increaseth knowledge
   increaseth sorrow. [2776]   For the joy of what we have discovered is
   no greater than the pain of what escapes us; a pain, I imagine, like
   that felt by those who are dragged, while yet thirsty, from the water,
   or are unable to retain what they think they hold, or are suddenly left
   in the dark by a flash of lightning.

   76.  This depressed and kept me humble, and persuaded me that it was
   better to hear the voice of praise [2777] than to be an expounder of
   truths beyond my power; the majesty, and the height, and the dignity,
   and the pure natures scarce able to contain the brightness of God, Whom
   the deep covers, Whose secret place is darkness, [2778] since He is the
   purest light, [2779] which most men cannot approach unto; Who is in all
   this universe, and again is beyond the universe; Who is all goodness,
   [2780] and beyond all goodness; Who enlightens the mind, and escapes
   the quickness and height of the mind, ever retiring as much as He is
   apprehended, and by His flight and stealing away when grasped,
   withdrawing to the things above one who is enamoured of Him.

   77.  Such and so great is the object of our longing zeal, and such a
   man should he be, who prepares and conducts souls to their espousals.
   For myself, I feared to be cast, bound hand and foot, [2781] from the
   bride-chamber, for not having on a wedding-garment, and for having
   rashly intruded among those who there sit at meat.  And yet I had been
   invited from my youth, if I may speak of what most men know not, and
   had been cast upon Him from the womb, [2782] and presented by the
   promise of my mother, afterwards confirmed in the hour of danger:  and
   my longing grew up with it, and my reason agreed to it, and I gave as
   an offering my all to Him Who had won me and saved me, my property, my
   fame, my health, my very words, from which I only gained the advantage
   of being able to despise them, and of having something in comparison of
   which I preferred Christ.  And the words of God were made sweet as
   honeycombs [2783] to me, and I cried after knowledge and lifted up my
   voice for wisdom. [2784]   There was moreover the moderation of anger,
   the curbing of the tongue, the restraint of the eyes, the discipline of
   the belly, and the trampling under foot of the glory which clings to
   the earth.  I speak foolishly, [2785] but it shall be said, in these
   pursuits I was perhaps not inferior to many.

   78.  One branch of philosophy is, however, too high for me, the
   commission to guide and govern souls--and before I have rightly learned
   to submit to a shepherd, or have had my soul duly cleansed, the charge
   of caring for a flock:  especially in times like these, when a man,
   seeing everyone else rushing hither and thither in confusion, is
   content to flee from the melee and escape, in sheltered retirement,
   from the storm and gloom of the wicked one:  when the members are at
   war with one another, and the slight remains of love, which once
   existed, have departed, and priest is a mere empty name, since, as it
   is said, contempt [2786] has been poured upon princes. [2787]

   79.  Would that it were merely empty!  And now may their blasphemy fall
   upon the head of the ungodly!  All fear has been banished from souls,
   shamelessness has taken its place, and knowledge [2788] and the deep
   things of the Spirit [2789] are at the disposal of anyone who will; and
   we all become pious by simply condemning the impiety of others; and we
   claim the services of ungodly judges, [2790] and fling that which is
   holy to the dogs, and cast pearls before swine, [2791] by publishing
   divine things in the hearing of profane souls, and, wretches that we
   are, carefully fulfil the prayers of our enemies, and are not ashamed
   to go a whoring with our own inventions. [2792]   Moabites and
   Ammonites, who were not permitted even to enter the Church of the Lord,
   [2793] frequent our most holy rites.  We have opened to all not the
   gates of righteousness, [2794] but, doors of railing and partizan
   arrogance; and the first place among us is given, not to one who in the
   fear of God refrains from even an idle word, but to him who can revile
   his neighbour most fluently, whether explicitly, or by covert allusion;
   who rolls beneath his tongue mischief and iniquity, or to speak more
   accurately, the poison of asps. [2795]

   80.  We observe each other's sins, not to bewail them, but to make them
   subjects of reproach, not to heal them, but to aggravate them, and
   excuse our own evil deeds by the wounds of our neighbours.  Bad and
   good men are distinguished not according to personal character, but by
   their disagreement or friendship with ourselves.  We praise one day
   what we revile the next, denunciation at the hands of others is a
   passport to our admiration; so magnanimous are we in our viciousness,
   that everything is frankly forgiven to impiety.

   81.  Everything has reverted to the original state of things [2796]
   before the world, with its present fair order and form, came into
   being.  The general confusion and irregularity cry for some organising
   hand and power.  Or, if you will, it is like a battle at night by the
   faint light of the moon, when none can discern the faces of friends or
   foes; or like a sea fight on the surge, with the driving winds, and
   boiling foam, and dashing waves, and crashing vessels, with the thrusts
   of poles, the pipes of boatswains, the groans of the fallen, while we
   make our voices heard above the din, and not knowing what to do, and
   having, alas! no opportunity for showing our valour, assail one
   another, and fall by one another's hands.

   82.  Nor indeed is there any distinction between the state of the
   people and that of the priesthood:  but it seems to me to be a simple
   fulfilment of the ancient curse, "As with the people so with the
   priest." [2797]   Nor again are the great and eminent men affected
   otherwise than the majority; nay, they are openly at war with the
   priests, and their piety is an aid to their powers of persuasion.  And
   indeed, provided that it be on behalf of the faith, and of the highest
   and most important questions, let them be thus disposed, and I blame
   them not; nay, to say the truth, I go so far as to praise and
   congratulate them.  Yea! would that I were one of those who contend and
   incur hatred for the truth's sake:  or rather, I can boast of being one
   of them.  For better is a laudable war than a peace which severs a man
   from God:  and therefore it is that the Spirit arms the gentle warrior,
   as one who is able to wage war in a good cause.

   83.  But at the present time there are some who go to war even about
   small matters and to no purpose, and, with great ignorance and
   audacity, accept, as an associate in their ill-doing, anyone whoever he
   may be.  Then everyone makes the faith his pretext, and this venerable
   name is dragged into their private quarrels.  Consequently, as was
   probable, we are hated, even among the Gentiles, and, what is harder
   still, we cannot say that this is without just cause.  Nay, even the
   best of our own people are scandalized, while this result is not
   surprising in the case of the multitude, who are ill-disposed to accept
   anything that is good.

   84.  Sinners are planning upon our backs; [2798] and what we devise
   against each other, they turn against us all:  and we have become a new
   spectacle, not to angels and men, [2799] as says Paul, that bravest of
   athletes, in his contest with principalities and powers, [2800] but to
   almost all wicked men, and at every time and place, in the public
   squares, at carousals, at festivities, and times of sorrow.  Nay, we
   have already--I can scarcely speak of it without tears--been
   represented on the stage, amid the laughter of the most licentious, and
   the most popular of all dialogues and scenes is the caricature of a
   Christian.

   85.  These are the results of our intestine warfare, and our extreme
   readiness to strive about goodness and gentleness, and our inexpedient
   excess of love for God.  Wrestling, or any other athletic contest, is
   only permitted according to fixed laws, and the man will be shouted
   down and disgraced, and lose the victory, who breaks the laws of
   wrestling, or acts unfairly in any other contest, contrary to the rules
   laid down for the contest, however able and skilful he may be; and
   shall anyone contend for Christ in an unchristlike manner, and yet be
   pleasing to peace for having fought unlawfully in her name.

   86.  Yea, even now, when Christ is invoked, the devils tremble, [2801]
   and not even by our ill-doing has the power of this Name been
   extinguished, while we are not ashamed to insult a cause and name so
   venerable; shouting it, and having it shouted in return, almost in
   public, and every day; for My Name is blasphemed among the Gentiles
   because of you. [2802]

   87.  Of external warfare I am not afraid, nor of that wild beast, and
   fulness of evil, who has now arisen against the churches, though he may
   threaten fire, sword, wild beasts, precipices, chasms; though he may
   show himself more inhuman than all previous madmen, and discover fresh
   tortures of greater severity.  I have one remedy for them all, one road
   to victory; I will glory in Christ [2803] namely, death for Christ's
   sake.

   88.  For my own warfare, however, I am at a loss what course to pursue,
   what alliance, what word of wisdom, what grace to devise, with what
   panoply to arm myself, against the wiles of the wicked one. [2804]
   What Moses is to conquer him by stretching out his hands upon the
   mount, [2805] in order that the cross, thus typified and prefigured,
   may prevail?  What Joshua, as his successor, arrayed alongside the
   Captain of the Lord's hosts? [2806]   What David, either by harping, or
   fighting with his sling, [2807] and girded by God with strength unto
   the battle, [2808] and with his fingers trained to war? [2809]   What
   Samuel, praying [2810] and sacrificing for the people, and anointing as
   king one who can gain the victory?  What Jeremiah, by writing
   lamentations for Israel, is fitly to lament these things?

   89.  Who will cry aloud, Spare Thy People, O Lord, and give not Thine
   heritage to reproach, that the nations should rule over them? [2811]
   What Noah, and Job, [2812] and Daniel, who are reckoned together as men
   of prayer, will pray for us, that we may have a slight respite from
   warfare, and recover ourselves, and recognize one another for a while,
   and no longer, instead of united Israel, be Judah [2813] and Israel,
   Rehoboam and Jeroboam, Jerusalem and Samaria, in turn delivered up
   because of our sins, and in turn lamented.

   90.  For I own that I am too weak for this warfare, and therefore
   turned my back, hiding my face in the rout, and sat solitary, [2814]
   because I was filled with bitterness [2815] and sought to be silent,
   understanding that it is an evil time, [2816] that the beloved had
   kicked, [2817] that we were become backsliding children, [2818] who are
   the luxuriant vine, [2819] the true vine, all fruitful, all beautiful,
   [2820] springing up splendidly with showers from on high. [2821]   For
   the diadem of beauty, [2822] the signet of glory, [2823] the crown of
   magnificence [2824] has been changed for me into shame; and if anyone,
   in face of these things, is daring and courageous, he has my blessing
   on his daring and courage.

   91.  I have said nothing yet of the internal warfare within ourselves,
   and in our passions, in which we are engaged night and day against the
   body of our humiliation, [2825] either secretly or openly, and against
   the tide which tosses and whirls us hither and thither, by the aid of
   our senses and other sources of the pleasures of this life; and against
   the miry clay [2826] in which we have been fixed; and against the law
   of sin, [2827] which wars against the law of the spirit, and strives to
   destroy the royal image in us, and all the divine emanation which has
   been bestowed upon us; so that it is difficult for anyone, either by a
   long course of philosophic training, and gradual separation of the
   noble and enlightened part of the soul from that which is debased and
   yoked with darkness, or by the mercy of God, or by both together, and
   by a constant practice of looking upward, to overcome the depressing
   power of matter.  And before a man has, as far as possible, gained this
   superiority, and sufficiently purified his mind, and far surpassed his
   fellows in nearness to God, I do not think it safe for him to be
   entrusted with the rule over souls, or the office of mediator (for
   such, I take it, a priest is) between God and man.

   92.  What is it that has induced this fear in me, that, instead of
   supposing me to be needlessly afraid, you may highly commend my
   foresight?  I hear from Moses himself, when God spake to him, that,
   although many were bidden to come to the mount, one of whom was even
   Aaron, with his two sons who were priests, and seventy elders of the
   senate, the rest were ordered to worship afar off, and Moses alone to
   draw near, and the people were not to go up with him. [2828]   For it
   is not everyone who may draw near to God, but only one who, like Moses,
   can bear the glory of God.  Moreover, before this, when the law was
   first given, the trumpet-blasts, and lightnings, and thunders, and
   darkness, and the smoke of the whole mountain, [2829] and the terrible
   threats that if even a beast touched the mountain it should be stoned,
   [2830] and other like alarms, kept back the rest of the people, for
   whom it was a great privilege, after careful purification, merely to
   hear the voice of God.  But Moses actually went up and entered into the
   cloud, [2831] and was charged with the law, and received the tables,
   which belong, for the multitude, to the letter, but, for those who are
   above the multitude, to the spirit. [2832]

   93.  I hear again that Nadab and Abihu, for having merely offered
   incense with strange fire, were with strange fire destroyed, [2833] the
   instrument of their impiety being used for their punishment, and their
   destruction following at the very time and place of their sacrilege;
   and not even their father Aaron, who was next to Moses in the favor of
   God, could save them.  I know also of Eli the priest, and a little
   later of Uzzah, the former made to pay the penalty for his sons'
   transgression, in daring to violate the sacrifices by an untimely
   exaction of the first fruits of the cauldrons, although he did not
   condone their impiety, but frequently rebuked them; [2834] the other,
   because he only touched the ark, which was being thrown off the cart by
   the ox, [2835] and though he saved it, was himself destroyed, in God's
   jealousy for the reverence due to the ark.

   94.  I know also that not even bodily blemishes in either priests
   [2836] or victims [2837] passed without notice, but that it was
   required by the law that perfect sacrifices must be offered by perfect
   men--a symbol, I take it, of integrity of soul.  It was not lawful for
   everyone to touch the priestly vesture, or any of the holy vessels; nor
   might the sacrifices themselves be consumed except by the proper
   persons, and at the proper time and place; [2838] nor might the
   anointing oil nor the compounded incense [2839] be imitated; nor might
   anyone enter the temple who was not in the most minute particular pure
   in both soul and body; so far was the Holy of holies removed from
   presumptuous access, that it might be entered by one man only once a
   year; [2840] so far were the veil, and the mercy-seat, and the ark, and
   the Cherubim, from the general gaze and touch.

   95.  Since then I knew these things, and that no one is worthy of the
   mightiness of God, and the sacrifice, and priesthood, who has not first
   presented himself to God, a living, holy sacrifice, and set forth the
   reasonable, well-pleasing service, [2841] and sacrificed to God the
   sacrifice of praise and the contrite spirit, [2842] which is the only
   sacrifice required of us by the Giver of all; how could I dare to offer
   to Him the external sacrifice, the antitype of the great mysteries,
   [2843] or clothe myself with the garb and name of priest, before my
   hands had been consecrated by holy works; before my eyes had been
   accustomed to gaze safely upon created things, with wonder only for the
   Creator, and without injury to the creature; before my ear had been
   sufficiently opened to the instruction of the Lord, and He had opened
   mine ear to hear [2844] without heaviness, and had set a golden earring
   with precious sardius, that is, a wise man's word in an obedient ear;
   [2845] before my mouth had been opened to draw in the Spirit, [2846]
   and opened wide to be filled [2847] with the spirit of speaking
   mysteries and doctrines; [2848] and my lips bound, [2849] to use the
   words of wisdom, by divine knowledge, and, as I would add, loosed in
   due season:  before my tongue had been filled with exultation, and
   become an instrument of Divine melody, awaking with glory, awaking
   right early, [2850] and laboring till it cleave to my jaws: [2851]
   before my feet had been set upon the rock, [2852] made like hart's
   feet, and my footsteps directed in a godly fashion so that they should
   not well-nigh slip, [2853] nor slip at all; before all my members had
   become instruments of righteousness, [2854] and all mortality had been
   put off, and swallowed up of life, [2855] and had yielded to the
   Spirit?

   96.  Who is the man, whose heart has never been made to burn, [2856] as
   the Scriptures have been opened to him, with the pure words of God
   which have been tried in a furnace; [2857] who has not, by a triple
   [2858] inscription [2859] of them upon the breadth of his heart,
   attained the mind of Christ; [2860] nor been admitted to the treasures
   which to most men remain hidden, secret, and dark, to gaze upon the
   riches therein? [2861] and become able to enrich others, comparing
   spiritual things with spiritual. [2862]

   97.  Who is the man who has never beheld, as our duty is to behold it,
   the fair beauty of the Lord, nor has visited His temple, [2863] or
   rather, become the temple of God, [2864] and the habitation of Christ
   in the Spirit? [2865]   Who is the man who has never recognized the
   correlation and distinction between figures and the truth, so that by
   withdrawing from the former and cleaving to the latter, and by thus
   escaping from the oldness of the letter and serving the newness of the
   spirit, [2866] he may clean pass over to grace from the law, which
   finds its spiritual fulfilment in the dissolution of the body. [2867]

   98.  Who is the man who has never, by experience and contemplation,
   traversed the entire series of the titles [2868] and powers of Christ,
   both those more lofty ones which originally were His, and those more
   lowly ones which He later assumed for our sake--viz.:  God, the Son,
   the Image, the Word, the Wisdom, the Truth, the Light, the Life, the
   Power, the Vapour, the Emanation, the Effulgence, the Maker, the King,
   the Head, the Law, the Way, the Door, the Foundation, the Rock, the
   Pearl, the Peace, the Righteousness, the Sanctification, the
   Redemption, the Man, the Servant, the Shepherd, the Lamb, the High
   Priest, the Victim, the Firstborn before creation, the Firstborn from
   the dead, the Resurrection:  who is the man who hearkens, but pays no
   heed, to these names so pregnant with reality, and has never yet held
   communion with, nor been made partaker of, the Word, in any of the real
   relations signified by each of these names which He bears?

   99.  Who, in fine, is the man who, although he has never applied
   himself to, nor learnt to speak, the hidden wisdom of God in a mystery,
   [2869] although he is still a babe, still fed with milk, [2870] still
   of those who are not numbered in Israel, [2871] nor enrolled in the
   army of God, although he is not yet able to take up the Cross of Christ
   like a man, although he is possibly not yet one of the more honorable
   members, yet will joyfully and eagerly accept his appointment as head
   of the fulness of Christ? [2872]   No one, if he will listen to my
   judgment and accept my advice!  This is of all things most to be
   feared, this is the extremest of dangers in the eyes of everyone who
   understands the magnitude of success, the utter ruin of failure.

   100.  Let others sail for merchandise, I used to say, and cross the
   wide oceans, and constantly contend with winds and waves, to gain great
   wealth, if so it should chance, and run great risks in their eagerness
   for sailing and merchandise; but, for my part, I greatly prefer to stay
   ashore and plough a short but pleasant furrow, saluting at a respectful
   distance the sea and its gains, to live as best I can upon a poor and
   scanty store of barley-bread, and drag my life along in safety and
   calm, rather than expose myself to so long and great a risk for the
   sake of great gains.

   101.  For one in high estate, if he fail to make further progress and
   to disseminate virtue still more widely, and contents himself with
   slight results, incurs punishment, as having spent a great light upon
   the illumination of a little house, or girt round the limbs of a boy
   the full armor of a man.  On the contrary, a man of low estate may with
   safety assume a light burden, and escape the risk of the ridicule and
   increased danger which would attend him if he attempted a task beyond
   his powers.  For, as we have heard, it is not seemly for a man to build
   a tower, unless he has sufficient to finish it. [2873]

   102.  Such is the defence which I have been able to make, perhaps at
   immoderate length, for my flight.  Such are the reasons which, to my
   pain and possibly to yours, carried me away from you, my friends and
   brothers; yet, as it seemed to me at the time, with irresistible
   force.  My longing after you, and the sense of your longing for me,
   have, more than anything else, led to my return, for nothing inclines
   us so strongly to love as mutual affection.

   103.  In the next place there was my care, my duty, the hoar hairs and
   weakness of my holy parents, who were more greatly distressed on my
   account than by their advanced age--of this Patriarch Abraham whose
   person is honored by me, and numbered among the angels, and of Sarah,
   who travailed in my spiritual birth by instructing me in the truth.
   Now, I had specially pledged myself to become the stay of their old age
   and the support of their weakness, a pledge which, to the best of my
   power, I have fulfilled, even at the expense of philosophy itself, the
   most precious of possessions and titles to me; or, to speak more truly,
   although I made it the first object of my philosophy to appear to be no
   philosopher, I could not bear that my labor in consequence of a single
   purpose should be wasted, nor yet that blessing should be lost, which
   one of the saints of old is said to have stolen from his father, whom
   he deceived by the food which he offered to him, and the hairy
   appearance he assumed, thus attaining a good object by disgraceful
   trickery. [2874]   These are the two causes of my submission and
   tractability.  Nor is it, perchance, unreasonable that my arguments
   should yield and submit to them both, for there is a time to be
   conquered, as I also think there is for every purpose, [2875] and it is
   better to be honorably overcome than to win a dangerous and lawless
   victory.

   104.  There is a third reason of the highest importance which I will
   further mention, and then dismiss the rest.  I remembered the days of
   old, [2876] and, recurring to one of the ancient histories, drew
   counsel for myself therefrom as to my present conduct; for let us not
   suppose these events to have been recorded without a purpose, nor that
   they are a mere assemblage of words and deeds gathered together for the
   pastime of those who listen to them, as a kind of bait for the ears,
   for the sole purpose of giving pleasure.  Let us leave such jesting to
   the legends and the Greeks, who think but little of the truth, and
   enchant ear and mind by the charm of their fictions and the daintiness
   of their style.

   105.  We however, who extend the accuracy of the Spirit to the merest
   stroke and tittle, [2877] will never admit the impious assertion that
   even the smallest matters were dealt with haphazard by those who have
   recorded them, and have thus been borne in mind down to the present
   day:  on the contrary, their purpose has been to supply memorials and
   instructions for our consideration under similar circumstances, should
   such befall us, and that the examples of the past might serve as rules
   and models, for our warning and imitation.

   106.  What then is the story, and wherein lies its application?  For,
   perhaps, it would not be amiss to relate it, for the general security.
   Jonah also was fleeing from the face of God, [2878] or rather, thought
   that he was fleeing:  but he was overtaken by the sea, and the storm,
   and the lot, and the whale's belly, and the three days' entombment, the
   type of a greater mystery.  He fled from having to announce the dread
   and awful message to the Ninevites, and from being subsequently, if the
   city was saved by repentance, convicted of falsehood:  not that he was
   displeased at the salvation of the wicked, but he was ashamed of being
   made an instrument of falsehood, and exceedingly zealous for the credit
   of prophecy, which was in danger of being destroyed in his person,
   since most men are unable to penetrate the depth of the Divine
   dispensation in such cases.

   107.  But, as I have learned from a man [2879] skilled in these
   subjects, and able to grasp the depth of the prophet, by means of a
   reasonable explanation of what seems unreasonable in the history, it
   was not this which caused Jonah to flee, and carried him to Joppa and
   again from Joppa to Tarshish, when he entrusted his stolen self to the
   sea: [2880]   for it was not likely that such a prophet should be
   ignorant of the design of God, viz., to bring about, by means of the
   threat, the escape of the Ninevites from the threatened doom, according
   to His great wisdom, and unsearchable judgments, and according to His
   ways which are beyond our tracing and finding out; [2881] nor that, if
   he knew this he would refuse to co-operate with God in the use of the
   means which He designed for their salvation.  Besides, to imagine that
   Jonah hoped to hide himself at sea, and escape by his flight the great
   eye of God, is surely utterly absurd and stupid, and unworthy of
   credit, not only in the case of a prophet, but even in the case of any
   sensible man, who has only a slight perception of God, Whose power is
   over all.

   108.  On the contrary, as my instructor said, and as I am myself
   convinced, Jonah knew better than any one the purpose of his message to
   the Ninevites, and that, in planning his flight, although he changed
   his place, he did not escape from God.  Nor is this possible for any
   one else, either by concealing himself in the bosom of the earth, or in
   the depths of the sea, or by soaring on wings, if there be any means of
   doing so, and rising into the air, or by abiding in the lowest depths
   of hell, [2882] or by enveloping himself in a thick cloud, or by any
   other of the many devices for ensuring escape.  For God alone of all
   things cannot be escaped from or contended with; if He wills to seize
   and bring them under His hand, He outstrips the swift, He outwits the
   wise, He overthrows the strong, He abases the lofty, He subdues
   rashness, He represses power.

   109.  Jonah then was not ignorant of the mighty hand of God, with which
   he threatened other men, nor did he imagine that he could utterly
   escape the Divine power; this we are not to believe:  but when he saw
   the falling away of Israel, and perceived the passing over of the grace
   of prophecy to the Gentiles--this was the cause of his retirement from
   preaching and of his delay in fulfilling the command; accordingly he
   left the watchtower of joy, for this is the meaning of Joppa in Hebrew,
   I mean his former dignity and reputation, and flung himself into the
   deep of sorrow:  and hence he is tempest-tossed, and falls asleep, and
   is wrecked, and aroused from sleep, and taken by lot, and confesses his
   flight, and is cast into sea, and swallowed, but not destroyed, by the
   whale; but there he calls upon God, and, marvellous as it is, on the
   third day he, like Christ, is delivered:  but my treatment of this
   topic must stand over, and shall shortly, if God permit, be more
   deliberately worked out. [2883]

   110.  Now however, to return to my original point, the thought and
   question occurred to me, that although he might possibly meet with some
   indulgence, if reluctant to prophesy, for the cause which I
   mentioned--yet, in my own case, what could be said, what defence could
   be made, if I longer remained restive, and rejected the yoke of
   ministry, which, though I know not whether to call it light or heavy,
   had at any rate been laid upon me.

   111.  For if it be granted, and this alone can be strongly asserted in
   such matters, that we are far too low to perform the priest's office
   before God, and that we can only be worthy of the sanctuary after we
   have become worthy of the Church, [2884] and worthy of the post of
   president, after being worthy of the sanctuary, yet some one else may
   perhaps refuse to acquit us on the charge of disobedience.  Now
   terrible are the threatenings against disobedience, and terrible are
   the penalties which ensue upon it; as indeed are those on the other
   side, if, instead of being reluctant, and shrinking back, and
   concealing ourselves as Saul did among his father's stuff [2885]
   --although called to rule but for a short time--if, I say, we come
   forward readily, as though to a slight and most easy task, whereas it
   is not safe even to resign it, nor to amend by second thoughts our
   first.

   112.  On this account I had much toilsome consideration to discover my
   duty, being set in the midst betwixt two fears, of which the one held
   me back, the other urged me on.  For a long while I was at a loss
   between them, and after wavering from side to side, and, like a current
   driven by inconstant winds, inclining first in this direction, then in
   that, I at last yielded to the stronger, and the fear of disobedience
   overcame me, and has carried me off.  Pray, mark how accurately and
   justly I hold the balance between the fears, neither desiring an office
   not given to me, nor rejecting it when given.  The one course marks the
   rash, the other the disobedient, both the undisciplined.  My position
   lies between those who are too bold, or too timid; more timid than
   those who rush at every position, more bold than those who avoid them
   all.  This is my judgment on the matter.

   113.  Moreover, to distinguish still more clearly between them, we
   have, against the fear of office, a possible help in the law of
   obedience, inasmuch as God in His goodness rewards our faith, and makes
   a perfect ruler of the man who has confidence in Him, and places all
   his hopes in Him; but against the danger of disobedience I know of
   nothing which can help us, and of no ground to encourage our
   confidence.  For it is to be feared that we shall have to hear these
   words concerning those who have been entrusted to us:  I will require
   their souls at your hands; [2886] and, Because ye have rejected me, and
   not been leaders and rulers of my people, I also will reject you, that
   I should not be king over you; [2887] and, As ye refused to hearken to
   My voice, and turned a stubborn back, and were disobedient, so shall it
   be when ye call upon Me, and I will not regard nor give ear to your
   prayer. [2888]   God forbid that these words should come to us from the
   just Judge, for when we sing of His mercy we must also by all means
   sing of His judgment. [2889]

   114.  I resort once again to history, and on considering the men of
   best repute in ancient days, who were ever preferred by grace to the
   office of ruler or prophet, I discover that some readily complied with
   the call, others deprecated the gift, and that neither those who drew
   back were blamed for timidity, nor those who came forward for
   eagerness.  The former stood in awe of the greatness of the ministry,
   the latter trustfully obeyed Him Who called them.  Aaron was eager, but
   Moses resisted, [2890] Isaiah readily submitted, but Jeremiah was
   afraid of his youth, [2891] and did not venture to prophesy until he
   had received from God a promise and power beyond his years. [2892]

   115.  By these arguments I charmed myself, and by degrees my soul
   relaxed and became ductile, like iron, and time came to the aid of my
   arguments, and the testimonies of God, to which I had entrusted my
   whole life, were my counsellors. [2893]   Therefore I was not
   rebellious, neither turned away back, [2894] saith my Lord, when,
   instead of being called to rule, He was led, as a sheep to the
   slaughter; [2895] but I fell down and humbled myself under the mighty
   hand of God, [2896] and asked pardon for my former idleness and
   disobedience, if this is at all laid to my charge.  I held my peace,
   [2897] but I will not hold my peace for ever:  I withdrew for a little
   while, [2898] till I had considered myself and consoled my grief:  but
   now I am commissioned to exalt Him in the congregation of the people,
   and praise Him in the seat of the elders. [2899]   If my former conduct
   deserved blame, my present action merits pardon.

   116.  What further need is there of words.  Here am I, my pastors and
   fellow-pastors, here am I, thou holy flock, worthy of Christ, the Chief
   Shepherd, [2900] here am I, my father, utterly vanquished, and your
   subject according to the laws of Christ rather than according to those
   of the land: [2901]   here is my obedience, reward it with your
   blessing.  Lead me with your prayers, guide me with your words,
   establish me with your spirit.  The blessing of the father establisheth
   the houses of children, [2902] and would that both I and this spiritual
   house may be established, the house which I have longed for, which I
   pray may be my rest for ever, [2903] when I have been passed on from
   the church here to the church yonder, the general assembly of the
   firstborn, who are written in heaven. [2904]

   117.  Such is my defence:  its reasonableness I have set forth:  and
   may the God of peace, [2905] Who made both one, [2906] and has restored
   us to each other, Who setteth kings upon thrones, and raiseth up the
   poor out of the dust and lifteth up the beggar from the dunghill,
   [2907] Who chose David His servant and took him away from the
   sheepfolds, [2908] though he was the least and youngest of the sons of
   Jesse, [2909] Who gave the word [2910] to those who preach the gospel
   with great power for the perfection of the gospel,--may He Himself hold
   me by my right hand, and guide me with His counsel, and receive me with
   glory, [2911] Who is a Shepherd [2912] to shepherds and a Guide to
   guides:  that we may feed His flock with knowledge, [2913] not with the
   instruments of a foolish shepherd, [2914] according to the blessing,
   and not according to the curse pronounced against the men of former
   days:  may He give strength and power unto his people, [2915] and
   Himself present to Himself [2916] His flock resplendent and spotless
   and worthy of the fold on high, in the habitation of them that rejoice,
   [2917] in the splendour of the saints, [2918] so that in His temple
   everyone, both flock and shepherds together may say, Glory, [2919] in
   Christ Jesus our Lord, to Whom be all glory for ever and ever.  Amen.
     __________________________________________________________________

   [2544] Ps. xxxvii. 7 (LXX).

   [2545] Begin from God.  Possibly an adaptation of the exordium of
   Theocr. Idyll, xvii. 1.  ek Dios archomestha, kai eis Dia legete,
   moisai.  "Let Zeus inspire our opening strain, And Muses, end your song
   in Zeus again."  Cf. Demosth. Epist. 1.

   [2546] Ps. lv. 7.

   [2547] S. Matt. xviii. 6.

   [2548] 2 Cor. xi. 16.

   [2549] One member.  The Ben. editors object to this translation (which
   is that of Rufinus, Billius and Gabriel) as inconsistent with the
   following allusion to the relation of the soul to the body.  It seems,
   however, more in harmony with the figure of S. Paul, who compares the
   arrangement of the members of the body to the hierarchy of the Church.

   [2550] Rom. xii. 4; 1 Cor. xii. 12.

   [2551] Eph. iv. 11.

   [2552] 1 Cor. xii. 20; Eph. iv. 15.

   [2553] Eph. iv. 15.

   [2554] Anarchy, &c.  Comp. Plato Legg. XII. 2.

   [2555] A great thing.  The Ben. editors note the obscurity of the
   original here.

   [2556] Accept, dechesthai.  Many mss have harchesthai, preserving the
   play upon the word archein.  The latter reading, the Ben. editors
   suggest, may have an active sense, as Hom. Il. II. 345.

   [2557] Eph. i. 23.

   [2558] Hos. iii. 4.

   [2559] Philosophy.  philosophia is used by S. Greg. and other Fathers
   in various senses, not always clearly distinguishable.  Sometimes it
   refers to the ancient philosophical teachers and schools:  sometimes to
   the Christian philosophy, which inculcates Divine truth, and teaches
   the principles of a good and holy life:  sometimes to the practice of
   these principles, either in regard to some special virtue, e.g.
   patience, or, in general, in the lives of individual Christians, and
   further, as involving the most careful and extensive reduction of these
   principles to practice--the discipline of the monastic life.  Cf.
   Suicer, in verb.

   [2560] Eager longing.  Nearly all mss. read "pity"--which would have to
   be understood in the sense of "regretful affection."

   [2561] 1 Cor. xiv. 28.

   [2562] S. Mark vii. 5.

   [2563] The sanctuary.  i.e. That which gave the right to a place in the
   sanctuary,--the priesthood.  Billius wrongly takes it of the
   episcopate.

   [2564] Piety--for it is a mere external pretence, deceiving themselves
   as well as others.  eisebaia here has the double sense of piety and
   orthodoxy--the former being the more prominent.

   [2565] Is. liv. 13; S. John vi. 45.

   [2566] Numb. xi. 29; 1 Cor. xiv. 24.

   [2567] 1 Sam. x. 11; xix. 24.

   [2568] The finale of the question, or "the main conclusion of my
   subject," lit. "the colophon of my reason."  logos cannot here mean "of
   my speech," for it has only just begun.

   [2569] Cf. 1 Cor. iii. 12.

   [2570] Hagg. ii. 12 et seq.

   [2571] Job xxi. 18; Ps. lxxxiii. 13; Isai. v. 24; Joel ii. 5.

   [2572] Painters, i.e. in our discourses; models by our lives and
   examples.

   [2573] S. Luke iv. 23.

   [2574] Ps. xxxvii. 27.

   [2575] Rom. xi. 35.

   [2576] A plant.  Cf. Orat. vi. 8, xxiii. 1.  A favourite figure of S.
   Gregory.

   [2577] 1 Pet. v. 2.

   [2578] The art of arts.  This is the original of the frequently quoted
   commonplace, which in S. Gregory the Great's Pastoral Care, i. 1, takes
   the form "ars artium est regimen animarum."

   [2579] Gen. iii. 19.

   [2580] Eph. vi. 12.

   [2581] 1 Pet. i. 7.

   [2582] Our will.  Clémencet compares S. Bernard, de Gratia et Libero
   Arbitrio, xiv. 47 (tom. i. 1397, Gaume).  Petavius, de Incarn., tom.
   v., p. 416, lib. IX., iii., 11, comments on this passage in treating of
   free will.

   [2583] Its subject matter, i.e. the affection of the sick body, which
   it is the object of medicine to change to its opposite.  So Combefis.

   [2584] This treatment:  the treatment of the spiritual physician.

   [2585] Ps. cxli. 4 (LXX.).

   [2586] Ps. lviii. 5, 6 (LXX.).

   [2587] Amos v. 10.

   [2588] 1 Pet. iii. 4.

   [2589] Gen. i. 26.

   [2590] Eph. iii. 17.

   [2591] Gal. iii. 24.

   [2592] Heb. xii. 2.

   [2593] Phil. ii. 7.

   [2594] Heb. ii. 14.

   [2595] One consisting, &c.  "These words," says Gabriel, "are indeed a
   two-edged sword against the heretics, for one clause mortally wounds
   Nestorius who separates the Divine from the Human Nature--the other
   Eutyches, who empties the human into the Divine."

   [2596] Was united, anekrathe, lit., "was blended"--cf. Orat. xxxviii.
   13.  This and similar terms used by Gregory and his contemporaries in
   an orthodox sense were laid aside by later Fathers, in consequence of
   their having been perverted in favor of the Eutychian heresy.

   [2597] By means of the soul, Cf. Orat. xxix. 19; xxxviii. 13; Epist.
   101 (tom. 2, p. 90 A.):  Poem. Dogmat., x., 55-61 (tom. 2, p. 256);
   Petavius de Incarn. IV. xiii. 2.

   [2598] Heb. viii. 8-13.

   [2599] Lit. "of the formation"--the substantive here corresponds to the
   verb in Gen. ii. 7 (LXX.).

   [2600] Gen. ii. 7.

   [2601] S. Luke ii. 7.

   [2602] S. Luke ii. 14.

   [2603] 1 Cor. xv. 49.

   [2604] S. Matt. ii. 9, 11.

   [2605] S. Matt. iii. 13, 17.

   [2606] S. Matt. iv. 2.

   [2607] S. Matt. x. 7, 8.

   [2608] Ps. ii. 1.

   [2609] Gen. iii. 3.  Why tree, &c.  A striking contrast of the means of
   Redemption by the Cross of Christ with the circumstances of the Fall.

   [2610] S. John xix. 17.

   [2611] Gen. iii. 6-23.

   [2612] S. Matt. xxvii. 35.

   [2613] For the sake of resurrection.  One translator carries on the
   contrast, and renders "to atone for the insurrection," sc. of Adam.
   The preposition huper seems decisive against this.

   [2614] Rev. ii. 7; xxii. 14.

   [2615] 1 Cor. iii. 9; iv. 1; 2 Cor. vi. 1.

   [2616] One of their wise men, the author of the treatise peri phuson,
   ascribed to Hippocrates.

   [2617] Those who, &c. migadas, cf. xxi., 10, where monadikoi and hoi
   tes ereuias are distinguished from migades and hoi tes epimixias.
   Clémencet here holds that hoi tes eremias are hermits as distinguished
   from coenobites, but does not hint at any further subdivision between
   the koinonikoi and the migades.  Cf. also xliii. 62; xxi. 19.  Montaut,
   "Revue Critique, &c." (pp. 48-52) attempts to distinguish between the
   migades and the koinonikoi.  But although he confirms the overthrow by
   Clémencet of the views of previous translators, he leaves Clémencet's
   own position really unweakened.  S. Gregory uses the two terms as
   practically convertible.  In xxi., § 19, (which Montaut misinterprets)
   he explains that the life of the coenobite is a hermit-life in its
   relation to the world which he has forsaken, while it has opportunities
   in community-life for the growth of those virtues which are required by
   the relation of man to man.  Cf. Bened. edition (Clémencet), Præf.
   Gener., Pars. II., § iii. sub finem.

   [2618] The source of persuasiveness, lit., "the medicine of
   persuasion."

   [2619] condescension, lit., equity,' dealing gently with their
   weakness, not exacting the literal fulfilment of the law.

   [2620] Are requisite to form, lit., by actual...they become clear to.'

   [2621] Numb. xx. 17.

   [2622] Prov. iv. 27.

   [2623] S. Luke xii. 42.

   [2624] Worlds, i.e. the invisible and visible, of which S. Greg. held
   that the former was created before the latter. cf. Orat. xviii. 3;
   xxvii. 10; xxviii. 31; xxxviii. 10; xl. 45.

   [2625] Dissolution; some translate return'--i.e. of the Ascension;
   referring the resurrection, &c.' to mankind in general.

   [2626] Original.  Perhaps better supreme.'

   [2627] Illumination.  Some apply this to Holy Baptism, with its
   preliminary instruction.

   [2628] Contracting, i.e. by the Sabellian heresy.  A parallel passage
   in almost identical terms is Orat. xx. 6.

   [2629] Atheism.  This term is used of Sabellianism xviii. 16. xx. 6.
   xxi. 13. xliii. 30, in the sense in which it is here explained.  Cf.
   Petav. de Trin. I. vi. 3, sqq.

   [2630] Madness of Arianism, xxi. 13. xxxiv. 8. xliii. 30.  This term is
   applied in a letter of Constantine after the Council of Nicæa.  It is
   called Judaism also Orat. xx. 6 as frequently by S. Athanasius.  Cf.
   Petav. de Trin. I. ix. 8.

   [2631] Piety, eulabeia. i.e. The pious readily and attentively receive
   instruction in morality or generally received truth, but are more
   suspicious and intolerant than ordinary people, if, at a time when any
   theological question is hotly debated, a preacher touches upon any
   point connected with it, and so stirs party feeling or personal
   prejudice.

   [2632] The primary hope.  This term is used of the full knowledge and
   confession of the doctrine of the Holy Trinity, Orat. xxxii. 23; where
   its necessary connection with Christianity and the life of the soul is
   insisted on.  For its vital importance cf. Liddon, Bamp. Lect. pp. 435,
   6, and its bearing on the Mediatorial Work of Christ, and so on our
   salvation.  Ibid. Lect. VIII. esp. pp. 472-9 (5th ed.).  S. Cyr. Hier.
   Catech. 13. 2.  S. Cyr. Alex. de S. Trin. dial. 4. tom v. pp. 508,
   509.  S. Proclus Hom. in Incarn. 5. 6. 9.  Bright. Hist. of the Church.
   p. 149.

   [2633] Rom. x. 2.

   [2634] Luke xii. 47.

   [2635] Ps. lxxiii. 8. (LXX.).

   [2636] 2 Tim. iii. 8.

   [2637] S. Matt. vii. 6; viii. 32.

   [2638] Eph. iv. 14.

   [2639] Doctrines and dogmas.  Elias takes the former to refer to
   morality and the latter to belief.

   [2640] 1 Cor. iii. 1, 2; Heb. v. 12-14.

   [2641] Our material bodies, lit., "matter."  This, together with
   "dust," "mire" or "clay" and other similar terms, is often used by S.
   Gregory as a synonym of "the body."

   [2642] 1 Cor. ii. 6.

   [2643] Heb. v. 14.

   [2644] Rom. xiv. 2.

   [2645] Col. i. 11, 16, 17.

   [2646] Eph. iv. 13.

   [2647] 2 Cor. ii. 16, 17.

   [2648] Isai. i. 22.

   [2649] Ps. civ. 15.

   [2650] Ventriloquists.  Isai. viii. 19, "Wizards."

   [2651] Ezek. iii. 20; xxxiii. 8.

   [2652] I.e., venerable for wisdom due to experience.

   [2653] Law.  Not definitely enacted, but a custom constantly observed.
   It applied to the earlier and later chapters of Ezekiel and the Song of
   Solomon.

   [2654] Exterior, Origen, Hom. 5, in Levit., speaks of the body, soul,
   and spirit of Scripture.'

   [2655] Alone.  If, as many mss. we read molis, "with difficulty."  This
   is preferred by the Bened. note.

   [2656] Degrees, etc.  Heb. v. 14 V. "use" (in the singular), the sense
   is "any rule for confining the use of difficult passages of Holy
   Scripture to those whose experience is a guarantee against their
   abuse."

   [2657] 1 Sam. ii. 11.

   [2658] S. Matt. xxiii. 7.

   [2659] "More spiritual and noble."--This is ironical.

   [2660] S. Luke viii. 6.

   [2661] Ecclus. xxv. 9.

   [2662] Eccles. x. 5.

   [2663] Prov. xxvi. 12.

   [2664] Their grace, to charisma.  Elias takes this of the power to heal
   diseases.  Tillemont of miracles in general.  Perhaps better of the
   special position as Apostles to the Jews and to the Gentiles (Gal. ii.
   8, 9) where the term is charis.

   [2665] 1 Cor. ix. 22.

   [2666] 2 Cor. xi. 23 et seq.

   [2667] 1 Cor. iv. 12; ix. 18.

   [2668] Ib. iv. 9.

   [2669] His cause reading tou:  v. 1. ton.

   [2670] Tit. ii. 14.

   [2671] 2 Cor. xi. 28, 29.

   [2672] Pressure epistasian, 2 Cor. xi. 28, epistasin.

   [2673] Eph. vi. 5, 9.

   [2674] Rom. xiii. 1-3.

   [2675] Eph. v. 25, 22.

   [2676] Eph. vi. 1-4.

   [2677] 1 Cor. vii. 3, 8, 25, 31.

   [2678] Rom. xiv. 3, 6.

   [2679] 1 Cor. i. 27; iii. 18.

   [2680] Rom. ii. 25, 29.

   [2681] Gal. v. 16.

   [2682] Phil. iv. 1.

   [2683] Gal. iii. 1.

   [2684] 1 Cor. v. 5.

   [2685] 2 Cor. ii. 8.

   [2686] 1 Cor. ii. 7; iii. 2.

   [2687] Ib. iv. 21.

   [2688] Ib. xv. 9.

   [2689] 2 Cor. xiii. 3.

   [2690] Phil. i. 23; ii. 17.

   [2691] 1 Cor. x. 33.

   [2692] Ib. iv. 15.

   [2693] 2 Cor. iv. 10; xii. 9, 10.

   [2694] Rom. v. 3; Phil. iii. 4.

   [2695] 2 Cor. xi. 6.

   [2696] 1 Cor. xiii. 12.

   [2697] Ib. ix. 27.

   [2698] 2 Tim. i. 11.

   [2699] Rom. ix. 3.

   [2700] Gal. iii. 13.

   [2701] S. Matt. viii. 17.

   [2702] Gal. vi. 14.

   [2703] Phil. iii. 8.

   [2704] Rom. xv. 19.

   [2705] 2 Cor. xii. 2, 4.

   [2706] Isa. xix. 11.

   [2707] Ib. ix. 16.

   [2708] Ib. iii. 12.

   [2709] Ib. iii. 4.

   [2710] Ib. iii. 7.

   [2711] Ib. ix. 15.

   [2712] Ib. i. 23.

   [2713] Ib. viii. 21.

   [2714] Ib. xl. 2.

   [2715] Ib. vi. 6, 7.

   [2716] Prov. xiv. 30.

   [2717] Hos. v. 1, 2.

   [2718] Ib. vi. 5.

   [2719] Ib. vii. 7.

   [2720] Ib. viii. 4.

   [2721] Mic. iii. 10-12.

   [2722] Ib. vii. 1-4.

   [2723] Ps. xii. 1.

   [2724] Joel i. 13, seq.

   [2725] Isa. lviii. 5.

   [2726] Hab. i. 2 et seq.

   [2727] Ib. ii. 15.

   [2728] Mal. i. 6.

   [2729] Ib. i. 13.

   [2730] Ib. ii. 5-7.

   [2731] Strongly worded, blasphemon, perh. "ill omened."

   [2732] Ib. ii. 13.

   [2733] Zech. v. 1 (LXX.).

   [2734] Ib. iii. 1 et seq.

   [2735] A greater, &c. i.e. they refer to the Person of Jesus Christ
   Himself.

   [2736] Heb. vii. 23.

   [2737] Zech. xi. 3.

   [2738] Zech. xi. 5, 6.

   [2739] Ib. xiii. 7.

   [2740] Ib. x. 3.

   [2741] Hist. Susann., 5.

   [2742] Ezek. xxxiii. 2.

   [2743] Ib. vii. 26.

   [2744] Ib. xxii. 24 seq.

   [2745] Ib. xxii. 26.

   [2746] Ib. xiii. 14.

   [2747] Ezek. xiv. 5.

   [2748] Ib. xxxiv. 2 et seq.

   [2749] Ib. xxxix. 17.

   [2750] Ib. xxxiv. 8.

   [2751] Jer. i. 5.

   [2752] Ib. ix. 1.

   [2753] Ib. ii. 8.

   [2754] Ib. x. 21.

   [2755] Ib. xii. 10.

   [2756] Ib. xxiii. 1, 2.

   [2757] Ib. xxv. 34.

   [2758] 1 Tim. iii. 2. 3; Tit. i. 7.

   [2759] S. Matt. x. 9; S. Luke ix. 3.

   [2760] S. Matt. xxiii. 13 et seq.

   [2761] Ib. v. 15.

   [2762] Ib. xxv. 15.

   [2763] "The grace" i.e. the grace of the priesthood.

   [2764] S. Luke viii. 6.

   [2765] S. Matt. xiii. 5.

   [2766] Ib. vii. 26.

   [2767] Eccles. x. 16.

   [2768] Prov. xxix. 20.

   [2769] Ib. xxv. 3.

   [2770] Ps. xxiv. 3.

   [2771] Isai. xl. 12.

   [2772] Ib. lxvi. 1.

   [2773] Ib. xl. 18, 25.

   [2774] Ps. xxxiii. 6.

   [2775] Eccles. vii. 24.

   [2776] Ib. i. 18.

   [2777] Ps. xxvi. 7 (LXX.).

   [2778] Ib. xviii. 12; civ. 6.

   [2779] 1 Tim. vi. 16.

   [2780] Exod. xxxiii. 19.

   [2781] S. Matt. xxii. 13.

   [2782] Ps. xxii. 11.

   [2783] Ib. xix. 10; cxix. 103.

   [2784] Prov. ii. 3.

   [2785] 2 Cor. xi. 23.

   [2786] Ps. cvii. 40.

   [2787] Princes, archontas.  i.e. The office of the priesthood, which is
   one of dignity, has been brought into contempt by the unworthiness of
   those ordained to it, who have, by their want of the virtues requisite
   for their office, made it an empty name--and, not only so, but have
   been actively vicious.

   [2788] Knowledge, &c.  cf. the ironical passage, §§ 49, 50.

   [2789] 1 Cor. ii. 10.

   [2790] Ib. vi. 1, 7.

   [2791] S. Matt. vii. 6.

   [2792] Ps. cvi. 39.

   [2793] Deut. xxiii. 3.

   [2794] Ps. cxviii. 19.

   [2795] Ib. x. 7; cxl. 3.

   [2796] Gen. i. 2.

   [2797] Isai. xxiv. 2; Hos. iv. 9.

   [2798] Ps. cxxix. 3 (LXX.).

   [2799] 1 Cor. iv. 9.

   [2800] Eph. vi. 12.

   [2801] S. James ii. 19.

   [2802] Isai. lii. 5; Rom. ii. 24.

   [2803] Phil. iii. 3.

   [2804] Eph. vi. 11.

   [2805] Exod. xvii. 11.

   [2806] Josh. v. 14.

   [2807] 1 Sam. xvi. 16; xvii. 49.

   [2808] Ps. xviii. 39.

   [2809] Ib. cxliv. 1.

   [2810] 1 Sam. vii. 5.

   [2811] Joel ii. 17.

   [2812] Ezek. xiv. 14, 20.

   [2813] Judah, etc., cf. Orat. vi. 7; xxxii. 4.

   [2814] Lam. iii. 28.

   [2815] Ib. iii. 19.

   [2816] Mic. ii. 3.

   [2817] Deut. xxxii. 15.

   [2818] Jer. iii. 14.

   [2819] Hos. x. 1.

   [2820] Jer. ii. 21; x. 16.

   [2821] Ps. lxv. 10.

   [2822] Isai. lxii. 3.

   [2823] Ezek. xxviii. 12.

   [2824] Ib. xxiii. 42.

   [2825] Phil. iii. 21.

   [2826] Ps. xl. 2; lxix. 2.

   [2827] Rom. vii. 23.

   [2828] Exod. xxiv. 1, 2.

   [2829] Ib. xix. 16.

   [2830] Heb. xii. 18.

   [2831] Exod. xxiv. 15, 18.

   [2832] 2 Cor. iii. 6, 7.

   [2833] Lev. x. 1.

   [2834] 1 Sam. ii. 12, 15, 23.

   [2835] 2 Sam. vi. 6.

   [2836] Lev. xxi. 17.

   [2837] Ib. xxii. 19.

   [2838] Ib. viii. 31.

   [2839] Exod. xxx. 33, 38.

   [2840] Lev. xvi. 34; Heb. ix. 7.

   [2841] Rom. xii. 1.

   [2842] Ps. l. 14.

   [2843] The great mysteries, i.e., the Sacrificial Death of Christ upon
   the Cross.

   [2844] Isai. l. 4; vi. 10.

   [2845] Prov. xxv. 12.

   [2846] Ps. cxix. 131.

   [2847] Ib. lxxxi. 10.

   [2848] 1 Cor. xiv. 2.

   [2849] Prov. xv. 7 (LXX.).

   [2850] Ps. lvii. 9.

   [2851] Ib. cxxxvii. 6.

   [2852] Ib. xviii. 33; xl. 3.

   [2853] Ib. lxxiii. 2.

   [2854] Rom. vi. 13.

   [2855] 2 Cor. v. 4.

   [2856] S. Luke xxiv. 32.

   [2857] Ps. xii. 7.

   [2858] Triple, a quotation from Prov. xxii. 20.  The meaning of the
   Hebrew is doubtful.  Clémencet, not noticing this, suggests that the
   allusion is to the law being twice inscribed on tables of stone, once
   on the heart by the Spirit.

   [2859] Prov. xxii. 20 (LXX.).

   [2860] 1 Cor. ii. 16.

   [2861] Isai. xlv. 3.

   [2862] 1 Cor. ii. 13.

   [2863] Ps. xxvii. 4.

   [2864] 2 Cor. vi. 16.

   [2865] Eph. ii. 22.

   [2866] Ib. vii. 6.

   [2867] Rom. vi. 6.

   [2868] Titles.  These are more fully dealt with Orat. xxx. 17-21.

   [2869] 1 Cor. ii. 17.

   [2870] Ib. iii. 2.

   [2871] Numb. i. 3.

   [2872] Eph. i. 23.

   [2873] S. Luke xiv. 28.

   [2874] Gen. xxvii. 21, sq.

   [2875] Eccles. iii. 1.

   [2876] Ps. cxliii. 5.

   [2877] S. Matt. v. 18.

   [2878] Jonah i. 3.

   [2879] A man.  A Greek scholiast says that this was Origen (ob. a.d.
   235), who gives this interpretation in his commentary on the prophecy
   of Jonah.  Elias says that he had read it in the commentary of
   Methodius (fl. a.d. 300), who usually combats Origen's
   interpretations.  We know that Origen did comment on the book of Job,
   and that Methodius wrote on one at least of the Minor Prophets:  but
   both these works have been lost, so that we cannot absolutely decide
   the question, though the assurance with which both the notes are
   written makes us hesitate to consider either of them merely a happy
   guess.  Combefis thinks that S. Greg. alludes to one of his own
   instructors:  the gen. with akouo (cf. Plato, Gorg., 503, c.) favours
   this view, but the interpretation may well have been derived from one
   of the earlier writers.

   [2880] Jonah i. 3.

   [2881] Rom. xi. 33.

   [2882] Ps. cxxxix. 8 et seq.

   [2883] Shall be worked out.  This promise, as Elias tells us, was
   fulfilled by S. Gregory in his History of Ezekiel the Prophet, a work
   no longer extant.

   [2884] Of the Church.  S. Gregory seems to describe a series of three
   steps, (1) the Church, of which all should be worthy members, (2) the
   Sanctuary, reserved for the Priests, (3) the Throne of the Bishop.
   Clémencet refers both 1 and 2 to the ministry.  If we suppose S.
   Gregory's own position to be referred to, the third would be applicable
   to his office under his father, which is held by Thomassin to have been
   that of Vicar-General (Disc. Eccles., I., ii., 7 §§ 2, 3).  A similar
   post was offered to him by S. Basil (Orat., xliii., 39).

   [2885] 1 Sam. x. 22.

   [2886] Ezek. iii. 18.

   [2887] 1 Sam. xv. 26; cf. Hos. iv. 6.

   [2888] Zech. vii. 11, 13.

   [2889] Ps. ci. 1.

   [2890] Exod. iv. 10, 13, 27.

   [2891] Isai. vi. 8.

   [2892] Jer. i. 6.

   [2893] Ps. cxix. 24.

   [2894] Isai. l. 6.

   [2895] Ib. liii. 7.

   [2896] 1 Pet. v. 6.

   [2897] Isai. xlii. 14.

   [2898] Ib. xxvi. 20.

   [2899] Ps. cvii. 32.

   [2900] 1 Pet. v. 4.

   [2901] Of the land, lit., "external," i.e. the Roman laws, which gave
   absolute power to a father over his children.

   [2902] Ecclus. iii. 9.

   [2903] Ps. cxxxii. 13, 14.

   [2904] Heb. xii. 23.

   [2905] Heb. xiii. 20.

   [2906] Eph. ii. 14.

   [2907] 1 Sam. ii. 8; Ps. cxiii. 7.

   [2908] Ps. lxxviii. 70.

   [2909] 1 Sam. xvii. 14.

   [2910] Ps. lxviii. 11.

   [2911] Ps. lxxiii. 23, 24.

   [2912] Ezek. xxxiv. 12.

   [2913] Jer. iii. 15.

   [2914] Zech. xi. 15.

   [2915] Ps. lxviii. 35.

   [2916] Eph. v. 27.

   [2917] Ps. lxxxvii. 7 (LXX.).

   [2918] Ps. cx. 3 (LXX.).

   [2919] Ps. xxix. 9.
     __________________________________________________________________

   Oration III.

   To Those Who Had Invited Him, and Not Come to Receive Him.

   (About Easter a.d. 362.)

   I.  How slow you are, my friends and brethren, to come to listen to my
   words, though you were so swift in tyrannizing over me, and tearing me
   from my Citadel Solitude, which I had embraced in preference to
   everything else, and as coadjutress and mother of the divine ascent,
   and as deifying man, [2920] I had especially admired, and had set
   before me as the guide of my whole life. [2921]   How is it that, now
   you have got it, you thus despise what you so greatly desired to
   obtain, and seem to be better able to desire the absent than to enjoy
   the present; as though you preferred to possess my teaching rather than
   to profit by it?  Yes, I may even say this to you:  "I became a surfeit
   unto you before you tasted of me, or gave me a trial" [2922] --which is
   most strange.

   II.  And neither did you entertain me as a guest, nor, if I may make a
   remark of a more compassionate kind, did you allow yourselves to be
   entertained by me, reverencing this command if nothing else; nor did
   you take me by the hand, as beginning a new task; nor encourage me in
   my timidity, nor console me for the violence I had suffered; but--I
   shrink from saying it, though say it I must--you made my festival no
   festival, and received me with no happy introduction; and you mingled
   the solemn festival with sorrow, because it lacked that which most of
   all would have contributed to its happiness, the presence of you my
   conquerors, for it would not be true to call you people who love me.
   So easily is anything despised which is easily conquered, and the proud
   receives attention, while he who is humble before God is slighted.

   III.  What will ye?  Shall I be judged by you, or shall I be your
   judge?  Shall I pass a verdict, or receive one, for I hope to be
   acquitted if I be judged, and if I give sentence, to give it against
   you justly?  The charge against you is that you do not answer my love
   with equal measure, nor do you repay my obedience with honour, nor do
   you pledge the future to me by your present alacrity--though even if
   you had, I could hardly have believed it.  But each of you has
   something which he prefers to both the old and the new Pastor, neither
   reverencing the grey hairs of the one, nor calling out the youthful
   spirit of the other.

   IV.  There is a Banquet in the Gospels, [2923] and a hospitable Host
   and friends; and the Banquet is most pleasant, for it is the marriage
   of His Son.  He calleth them, but they come not:  He is angry, and--I
   pass over the interval for fear of bad omen--but, to speak gently, He
   filleth the Banquet with others.  God forbid that this should be your
   case; but yet you have treated me (how shall I put it gently?) with as
   much haughtiness or boldness as they who after being called to a feast
   rise up against it, and insult their host; for you, though you are not
   of the number of those who are without, or are invited to the marriage,
   but are yourselves those who invited me, and bound me to the Holy
   Table, and shewed me the glory of the Bridal Chamber, then deserted me
   (this is the most splendid thing about you)--one to his field, another
   to his newly bought yoke of oxen, another to his just-married wife,
   another to some other trifling matter; you were all scattered and
   dispersed, caring little for the Bridechamber and the Bridegroom.
   [2924]

   V.  On this account I was filled with despondency and perplexity--for I
   will not keep silence about what I have suffered--and I was very near
   withholding the discourse which I was minded to bestow as a
   Marriage-gift, the most beautiful and precious of all I had; and I very
   nearly let it loose upon you, whom, now that the violence had once been
   done to me, I greatly longed for:  for I thought I could get from this
   a splendid theme, and because my love sharpened my tongue--love which
   is very hot and ready for accusation when it is stirred to jealousy by
   grief which it conceives from some unexpected neglect.  If any of you
   has been pierced with love's sting, and has felt himself neglected, he
   knows the feeling, and will pardon one who so suffers, because he
   himself has been near the same frenzy.

   VI.  But it is not permitted to me at the present time to say to you
   anything upbraiding; and God forbid I ever should.  And even now
   perhaps I have reproached you more than in due measure, the Sacred
   Flock, the praise-worthy nurselings of Christ, the Divine inheritance;
   by which, O God, Thou art rich, even wert Thou poor in all other
   respects.  To Thee, I think, are fitting those words, "The lot is
   fallen unto Thee in a fair ground:  yea Thou hast the goodliest
   heritage." [2925]   Nor will I allow that the most populous cities or
   the broadest flocks have any advantage over us, the little ones of the
   smallest of all the tribes of Israel, of the least of the thousands of
   Judah, [2926] of the little Bethlehem among cities, [2927] where Christ
   was born and is from the beginning well-known and worshipped; amongst
   those whom the Father is exalted, and the Son is held to be equal to
   Him, and the Holy Ghost is glorified with Them:  we who are of one
   soul, who mind the same thing, who in nothing injure the Trinity,
   neither by preferring One Person above another, nor by cutting off
   any:  as those bad umpires and measurers of the Godhead do, who by
   magnifying One Person more than is fit, diminish and insult the whole.

   VII.  But do ye also, if you bear me any good will--ye who are my
   husbandry, my vineyard, my own bowels, or rather His Who is our common
   Father, for in Christ he hath begotten you through the Gospels [2928]
   --shew to us also some respect.  It is only fair