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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 Menaea, 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 Caesarea 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
   Caesarea, 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 Caesarea, 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 Treves
   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 Caesarea,
   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 Touttee 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 (S: 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.  Touttee 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 phaenomenon 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
   Touttee 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
   Caesarea, 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
   Caesarea, 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 Nicaea:
   "As custom and ancient tradition shew that the Bishop of AElia 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 Caesarea, and
   Narcissus, Bishop of Jerusalem, presided."  If one Synod only is here
   meant, it would appear that the Bishop of Caesarea took precedence of
   the Bishop of Jerusalem, which would be the natural order in a Synod
   held at Caesarea.  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
   Caesarea, 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 Nicaea, 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 Touttee 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 Caesarea, 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 Aetius 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 Nicaea 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 Caesarea.  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 Caesarea, and appointed a certain
   Philumenus [62] .  Whether this assumption of authority was in
   accordance with the 7th Canon of Nicaea 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 Caesarea 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 Caesarea 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] .  Touttee 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,
   S: 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. S: 57.

   [13] Cf. Athan. Hist. Arian. S: 25.

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

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

   [16] See more below on the office of "Catechist," ch. ii. S: 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. S: 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, S: 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 Touttee (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. S: 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. S: 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, S: 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, Haer. 73, S: 37.

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

   [64] Haeres. lxxiii. S: 37.

   [65] Sozom. vi. 12.  Cf. Tillemont, Memoires, 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.

   S: 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 Didache 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 Didache, is given in "
   The oldest Church Manual " as Document V.

   A further development of the Didache, "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 Didache is embodied almost word for
   word, but with significant omissions, alterations, and additions, which
   betray a later age....The Didache 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 Didache, 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.

   S: 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] .

   S: 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. S: 16, he seems to include them
   among those who are called by the "new name;" but in S: 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.

   S: 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.
   S: 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.

   S: 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. S: 28:  ouk esti pisteusai aneu katecheseos.

   [74] Festal Epist. 39.  Compare Clem. Alex. Strom. V. c. x. S: 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. S: 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," S: 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, S: 13.

   [83] Antiq. X. i. S: 4.

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

   [85] 1 Cor. xiv. 23.

   [86] Apostolic Constitutions, VIII. i. S: 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, S: 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. S: 16.

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

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

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

   [95] Const. Apost. viii. S: 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. S: 1.

   [98] Ib. S: 17.

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

   [100] Procat. S: 1.

   [101] Antiq. X. ii. S: 6.

   [102] Procat. S: 6.

   [103] Cat. i. 4.

   [104] Ib. v. 1.

   [105] lampades numphagogias, Procat. S: 1.

   [106] Cat. i. S: 1.

   [107] Bingham, Ant. X. ii. S: 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, S: 15.

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

   [115] Cat. xviii. S: 32.

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

   [117] Paedag. I. vi. S: 25.  (Syllb. 41).

   [118] Orat. xl. S: 4.
     __________________________________________________________________

   Chapter III.--Special Preparation for Baptism.

   S: 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] .

   S: 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. H+D+W+uH+)
   [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] ."

   S: 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 formulae, 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. S: 9:  "Let thy feet haste to the Catechisings," S: 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. S: 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] Irenaeus, I. xiii. S: 5; III. iv. S: 3; Clem. Alex. Protrept. ii.
   S: 41:  exomologountai hoi daimones ten gastrimargian ten hauton.

   [130] De Poenitentia, c. xii.

   [131] De Poenitentia, c. ix.

   [132] Cat. i. S: 5.

   [133] Ib. S: 6.

   [134] Ib. S: 11.

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

   [136] Cat. ii. S: 20.

   [137] Ib. v. S: 2.

   [138] Ib. xviii. 14.

   [139] Procat. S: 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. S:S: 6, 8; Tryph. lxxxv.

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

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

   [146] Const. Apost. viii. 26.

   [147] Euseb. H. E. vi. 43; Syn. Antioch. in Encaeniis, 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. S: 33:  de Pecc. Orig. S: 45; contra
   aulian Pelag. VI. S: 11; Op. Imperf. c. Julian. I. S: 50; III. S: 144,
   &c.

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

   [152] Hom. iii. c. 73.

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

   [154] Procat. S: 13.

   [155] Ib. S: 14.

   [156] Aug. Sermo de Symb. ii. S: 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. S: 2.

   [159] Procat. S: 9.

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

   [161] Procat. S: 14.

   [162] Apologet. c. 23.

   [163] Procat. S: 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.

   S: 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 S: 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. S: 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] ."

   S: 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. S: 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. S: 4, belong, as we
   shall presently see, to a later stage of the ceremony.

   S: 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.

   S: 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.

   S: 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 Didache [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.

   S: 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. S: 32,

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

   [167] Myst. i. S: 2.

   [168] S: 4.

   [169] S: 5.

   [170] S: 6.

   [171] S: 8.

   [172] S: 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. S: 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," S: 48.

   [178] Ib. S: 3.

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

   [180] Ant. XI. c. 9, S: 1.

   [181] Ephes. i. Hom. i. S: 3.

   [182] Quaestio 137.

   [183] Mystag. ii. S: 3.

   [184] Lib. iii. c. 15.

   [185] Mystag. ii. S: 4.

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

   [187] De Baptismo, c. iv.

   [188] VII. c. 43.

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

   [190] Mystag. ii. S: 4.

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

   [192] Ant. XI. c. 7, S: 11.

   [193] Mystag.  iii. S: 4.

   [194] Cap. vii.

   [195] Apolog. I. c.

   [196] De Baptismo, c. vi.

   [197] Mystag. ii. S: 4, note 3.

   [198] Cat. xvii. 35.

   [199] Ad Smyrn. c. viii.

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

   [201] Mystag. iii. S: 1.

   [202] Mystag. iii. S: 2.

   [203] Ad Autolycum, i.

   [204] De Bapt. c. 7.

   [205] Ib. c. 8.

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

   [207] Ib. S: 3.

   [208] Myst. iii. S: 4.

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

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

   [211] iii. 17.

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

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

   [214] Cat. iv. S: 14.

   [215] Ib. xii. S: 8.

   [216] Ib. xviii. 33.

   [217] vii. c. 44.

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

   Chapter V.--Eucharistic Rites.  Liturgy.

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

   S: 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 Didache, 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] ."

   Irenaeus 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 AErius, 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. S: 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. S: 4.

   [224] S: 5.

   [225] S: 6.

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

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

   [228] Mystag. iv. S: 1.

   [229] Ib. S: 6:  see also S: 7.

   [230] Capp. ix., x.

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

   [232] Frag. xxxviii.

   [233] Liturgies, p. 382.

   [234] Mystag. v. i. S: 7; iii. S: 3; v. S: 7.

   [235] Mystag. v. S: 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] S: 9.

   [241] S: 10.

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

   [243] Mystag. V. S: 11.

   [244] Ib. S: 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] S: 19.

   [248] S: 20.

   [249] S:S: 21, 22.
     __________________________________________________________________

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

   S: 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,
   Touttee, 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 S: 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. S:S: 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. S: 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. S: 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 Touttee 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, S: 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.

   S: 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" (S: 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" (S: 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" (S: 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. S: 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. S: 2.

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

   [255] Dissert. iii. c. 8.

   [256] Hooker, E.P.V. lxvi. S: 6.

   [257] Cat. i. 2.

   [258] Ib. xvii. S: 36.

   [259] Ib. iv. 37.

   [260] Ib. iii. S: 12.

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

   [262] Note on Mystag. iii. S: 1.

   [263] Cat. xviii. S: 33.

   [264] Mystag. v. S: 1.

   [265] Mystag. i. S: 7.

   [266] Cat. iii. S: 3.

   [267] Ibidem.

   [268] Mystag. iii. 3.

   [269] Ib. iii. S: 1.

   [270] Cat. xvi. S:S: 25, 26.

   [271] Deut. xxxiv. 9.

   [272] Acts viii. 17.

   [273] Touttee.

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

   [275] Mystag. iii. 6.

   [276] Mason, p. 341.

   [277] Basil, apud Bingham, X. 5, S: 4.

   [278] De Spiritu S. c. xxvii.

   [279] Ant. X. v. S: 4.

   [280] Bingh. XII. iii. S: 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. S: 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. S: 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. S: 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. S: 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.
   Irenaeus, 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 Irenaeus 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 Touttee, "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 Irenaeus, 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 Irenaeus
   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 Irenaeus, 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. S: 6, where Baptism is called "the counterpart
   (antitupon) of Christ's sufferings," the meaning is clearly explained
   by the context:  for in S: 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. S: 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 S: 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. S: 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. S: 3.

   [282] Mystag. iii. S: 3.

   [283] Mystag. iii. S: 3.  In the same Lecture, S: 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. S: 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. S: 7.

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

   [292] Of Transubstantiation, Ch. vi. S: 14.

   [293] Mystag. v. S: 7.

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

   [295] Mystag. iv. S:S: 1, 3.

   [296] Ib. v. S: 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. S: 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. S: 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. S: 19:  to soma autou kata to euangelion tupon epheren
   artou.

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

   [306] 1 Thess. v. 23, quoted at the end of Mystag. v. S: 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. S: 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 S: 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 Praetorium 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 Nabulus:  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. S: 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. S: 4.

   [310] Procat. S: 4.

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

   [312] Cat. xviii. S: 33.

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

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

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

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

   [317] Cat. xiii. S: 4, note 1.

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

   [319] Cat. x. S: 19; xiii. S: 39.

   [320] xiii. S: 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.

   S: 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. S: 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.
   S:7:  "If thou hear that Bishops advance against Bishops, and clergy
   against clergy, and laity against laity, even unto blood, be not
   troubled."  Touttee 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 Touttee 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. S: 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 Touttee decides, that of
   348, not of 347, as Tillemont had supposed.

   S: 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 (S: 4).  In the same context Cyril says, "Thou hast
   forty days for repentance," and again in Cat i. S: 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 S: 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. S: 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 S: 12 and S: 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. S: 1, and viii. S: 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. S: 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. S: 1, and xii. S: 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. S: 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 S: 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 S: 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 S: 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 S:
   17 he speaks of "the weariness caused by the prolongation
   (hupertheseos) of the fast of the Preparation (Friday), and the
   watching."  In S: 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
   S: 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.

   S: 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,
   S:S: 58, 66, 67.

   [326] Cat. vi. S: 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.

   S: 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 (S: 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 NICAEA.

   From S. Athanasius, De Decretis Fidei Nicaenae.

   ___________________

   ___________________

   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.

   S: 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 Nicaea 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 Caesarea,
   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 Nicaea, 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 Nicaea, "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 Nicaea 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 Nicaea 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 Nicaea 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
   S: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 Nicaea 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 Nicaea
   "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. S: 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. S: 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.; S: 4.

   [333] viii. tit.

   [334] ix. tit.; S: 4.

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

   [336] xi. tit.; S: 21.

   [337] xii. tit.

   [338] xiii. tit.

   [339] xiv. tit., cf. S: 27; xv. 3.

   [340] xv. tit.; S: 2.

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

   [342] xviii. 22.

   [343] xviii. tit.; S: 22.

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

   [345] Preface, p. ix.

   [346] Cat. iv. S: 8.

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

   [348] Cat. xi. S: 16.

   [349] Cat. xv. S: 27, note 3.

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

   [351] Ib. Or. iii. S: 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 Homouesians 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. S: 5.

   [358] Ib. xi. S: 16.

   [359] Ib. S: 17.

   [360] Ib. S: 18.

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

   [362] Cat. xi. S: 7.

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

   [364] Ib. iv. 7.

   [365] Ib.

   [366] Ib. iv. S: 8.

   [367] Ib. xv. S: 27.

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

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

   [370] Metaph. vi. S: 2.

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

   [372] Tryph. c. 128*.

   [373] Arians, p. 186.

   [374] Fragm. S: 50, Sylb. 341.

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

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

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

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

   [386] Athan. Tomus ad Antiochenos, S:S: 5, 6.

   [387] Cat. iv. S: 7.

   [388] Ib. x. S: 14.

   [389] Ib. xiv. S: 27.

   [390] Cat. xi. S: 4.

   [391] S: 5.

   [392] S: 7.

   [393] S: 14.  Cf. S. Alex. Epist. apud Theodoret, S: 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.

   S: 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.

   S: 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 Eucharistiae, 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 caespitationes) 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. S: 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. S: 19, and xvi. S: 26,
   and fulfilled in Myst. iv. S: 3, and ii. S: 6, and iii. S: i.  On the
   other hand the author of Myst. i. S: 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 Touttee
   has shewn convincingly that all the Lectures must have had the same
   author, and that he could be no other than Cyril.

   S: 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 Nicaea 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. S: 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 Touttee, pp. 306-315.

   S: 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, Touttee, 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 Mystagogicae.
   Interpretatus est Joannes Grodecius.  Romae 1564.  8DEG.

   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 Touttee 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,
   Graece editae, ex bibliotheca Henrici Memmii, cum versione Latina.
   Cura Guil. Morellii.  Paris.  G. Morel., 1564.  4DEG min."

   The Greek text depending on de Mesme's one MS., and that mutilated and
   faulty, is said by Touttee 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 Touttee 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 Touttee from the Library of S. Genevieve (Genovef.).

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

   5.  "S. Cyrilli H. Catecheses Graece et Latine ex interpretatione Joan.
   Grodecii nunc primum editae, ex variis bibliothecis, praecipue
   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 notae" 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 Touttee, many
   useful emendations, but did not mention the number, age, nor various
   readings of the MSS. employed.

   6.  "S. Cyrilli Hier. Arch. opera quae supersunt omnia; quorum quaedam
   nunc primum ex Codd. MSS. edidit, reliqua cum Codd. MSS. contulit,
   plurimis in locis emendavit, Notisque illustravit Tho. Milles S.T.B. ex
   AEde Christi Oxoniae, 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."

   Touttee 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 quae 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 Touttei, 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. quae 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) Touttee'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.

   S: 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. S: 1. 3.

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

   3.  Vatican MSS. used by Prevot. 1608, but not identified.  Cf. S: 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, S: 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 Touttee:  see above, S: i. 7.

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

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

   8.  "Catecheses xii., xiii., xiv., xv., comparavi cum Codice Reg.
   bibliothecae num. 2503.  Scriptus est in bombycina charta an. 1231,
   quam anni notam apposuit calligraphus" (Touttee, 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 " (Touttee, Not.
   Codd. MSS.):  aliter, "Cod. Reg. ol. 260, nunc 1284, pag. 254, qui
   duodecimi circiter est saeculi, in quo habetur Procatechesis haec sub
   nomine S. Basilii" (Id. Monit. in Procatechesin).

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

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

   This description agrees in substance with Touttee'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" (Touttee,
   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 Cyrillianae
   in Crucem et Porasceven homiliae" (Touttee, 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
   saeculo."

   A full account is given by Rupp in the Preface to Vol. ii.  It was
   collated by Joseph Mueller, 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.

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

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

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

   Bamberg, 1786.

   (c)  Cyrilli Hier. Catecheses in Armen. Linguam versae.  Viennae 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 S: 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. S: 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, S: 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. S: 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. S: 1 and
   S: 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. S: 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 Irenaeus
   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, Prophetae 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, S: 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 S: 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 Manichaeans 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 Irenaeus, L. I. c. i. S: 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] Irenaeus, 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, S: 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 Manichaeans 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, S: 6; de Incarnatione, S: 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, AEsculapius, 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. S: 39, Klotz.

   [665] Eros, Dionysus.

   [666] Clement of Alexandria (Protrept. c. iv. S: 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. S: 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. S: 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
   Nicaea, 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, S: 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."  Irenaeus, 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 Judaea, they are overcome.

   [690] Tertullian, de Corona, 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 Nicaea, 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, S: 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] Irenaeus 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. S: 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, S: 7, and II. 17, S: 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 Haeresibus, 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
   Ecclesiae 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 Irenaeus (II. xiv. 5), says that they derived their opinion as to
   the indifference of meats from the Cynics.  See also Irenaeus 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. Haer. i. 28.  Clem. Paed. ii. 2. p. 186.  Epiph. Haer. xlvi. 2,
   xlvii. 1, &c., &c.  August. Haer. 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, S: 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 Aristaeus, 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 (Praeparatio 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 Judaeus, 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, Irenaeus, 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 Idololatria, 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 Idololatria, 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 L+P+#, 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 S: 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 ipsa 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 AEschylus, 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 Nicaea (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 Hephaestus (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 daemons' 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 AEons;
   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 AEons?
   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 AEons 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 Judaea, 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 Judaea [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 daemons 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 Judaeus (de Circumcisione, S: 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 Nicaenae Synodi, S: 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. S: 26, note h).  Justin Martyr (Euseb. H.E. IV. 18), and Irenaeus
   (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] Irenaeus 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, S: 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.  Phaedo, 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, Eloee, 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 Irenaeus quoted above, S: 2 note 4, and S: 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 Judaeus (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 (H+W+H+J+) 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 AEsculapius.  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 Caesarea proposed at Nicaea, 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,
   S:S: 12-18; and compare Athan. (contra Gentes, S: 6, sqq.)

   [865] Clement of Alexandria (Exhort. cap. ii. S: 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 Hephaestus, 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, AEn. vi. 580:--
   "Hic genus antiquum Terrae, 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. S: 37):--"AEsculapius lies struck with lightning in the
   regions of Cynosuris."  Cf. Virg. AEn. vii. 770 ss.

   [868] The theory of two Gods, one good and the other evil, was held by
   Cerdo, and Marcion (Hippolytus, Refut. omnium Haer. VII. cap. 17:
   Irenaeus, 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 Manichaeorum Sententiis, cap. iii.).

   [869] 2 Cor. vi. 14.  Cyril's description applies especially to the
   heresy of Manes.  See S: 36, note 3, at the end of this Lecture; also
   Cat. xi. 21. and Cat. xv. 3.

   [870] So Irenaeus (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] Irenaeus (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. (Haeres. p. 55, B):  "He said that he was the Son
   and had not really suffered, but only in appearance (dokesei)."

   [875] Irenaeus (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 Caesar, and in your royal
   city of Rome, did mighty feats of magic by the art of daemons 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 Irenaeus (adv. Haer. 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 Irenaeus. "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 Irenaeus, Haer. 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 Capparetaea, 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."  Irenaeus (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
   Anima, 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. Haer. cap. 3).

   [885] Irenaeus, 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
   (S: 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 Irenaeus (I. xxvii. 3-7), and very fully by
   Hippolytus (Refut. omn. Haer. 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. S: 3.

   [892] "The doctrines of Valentinus are described fully by Irenaeus (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] Irenaeus I. ii. 2.

   [895] 1 Cor. i. 24.

   [896] Irenaeus, 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
   Irenaeus (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 Irenaeus (I. ii. 6) is rather different:  "The
   whole Pleroma of the AEons, 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, "Irenaeus, that
   very exact inquirer into all doctrines," and Proculus.

   [898] This statement does not agree with Irenaeus (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 Judaea, 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 quaecunque 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, S: 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 S: 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. S: 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, S: 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. S: 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. S: 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. S: 51; III. S: 50; XVIII. S: 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. S:
   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 S: 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