M

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.

VOL. VII.
 ,

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S. CYRIL
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CATECHETICAL LECTURES.

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 CONTENTS OF VOLUME VII.

S. CYRIL, Archbishop of Jerusalem Catechetical Lectures

:
r

By Edward Hamilton Gifford, D.D., Formerly Archdeacon of London, and Canon

of S. Paul's.

S. GREGORY NAZIANZEN, Archbishop of Constantinople:

Select Orations 2Q ,
Letters . _

By Charles Gordon Browne, M.A., Rector of Lympstone, Devon and James Edward ;

Swallow, M.A., Chaplain of the House of Mercy, IIorbury.

Note.— S. Cyril is issued under the Editorial supervision of Dr. Wace, and S. Gregory Nazianzen under
that of the translators.
 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, 183S.
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 this 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,
and of texts of Scripture. E. H. G.

Oxford,
26 May, 1803.
 CONTENTS OF THE INTRODUCTION.

PACE
Chapter I. Life ok S. Cyrii i

Chatter II. Catechetical Instruction.

§ i. Cateehesis xi

J;
2. Cateehist xii

§ 3. Catechumens xiii

§ 4. Candidates for Baptism xv

§ 5. The name ^wt^oijuvoi X vii

Chapter III. Special Preparation for Baptism.

§ 1 . Penitence xviii

§ 2. Confession ib.

§ 3. Exorcism xix

Chapter IV. Ceremonies of Baptism and Chrism.

§ I. Renunciation xxi
§ 2. Profession of Faith ib.

§ 3. First Unction xxii

§ 4. Pap! ism xxiii

§ 5. 7) in Immersion
•
xxiv
§ 6. Chrism ib.

Chapter V. Eucharistic Rites.

§ 1. First Communion xxvi
§ 2. The Liturgy ib.

Chaptf.r VI. Effects of Baptism and Chrism.

§ 1. Baptism xxx
§2. Chrism xxxiii

Chaptf.r VII. Eucharistic Doctrine xxxv

Chapter VIII. Place of S. Cyril's Lectures , x li
Chapter IX. Time and Arrangement of S. Cyril's Lectures.
§ I. The Year >cliii

§ 2. The Days x li v
§ 3- Arrangement xlvi

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

§ 1. The Creeds of Jerusalem and Niava x j vj
§ 2. Doctrine of the Holy Trinity xlvii

Chapter XI. S. Cyril's Writings.

§ I. last of Works l i;i

§ 2. Authenticity of the lectures ib.

§3. Parly Testimony __ jj v
§ 4.Editions
^
§5. Manuscripts j vj
§ 6. Versions j vii
 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
Ananism in a.d. 318, lie lived to see its suppression by the Juliet 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 Id's
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 Creek Menaea, or monthly catalogues of

Saints, and in the Roman Martyrolo-y
for the iSth 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 Constantino."
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<» 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 Ccesarea 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 choose a Bishop from among the Clergy over whom
to
he was to preside,
a preference being given to such as were best known
to the people generally \
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 Constantino 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
« Bingham The Annuities of the Christian Church, Book II. c. ro, § 2. I
Cat. xii. 2 o. The wouj h,d been cleared
away about sixteen years before this Lecture was delivered.
32- Cat x"i
4 Cat. iv to; x. 19: xiii.4. Gregor. Nyss. Baptism 0/ Christ, p. 5,0, in this
Series:'-' The wood 'of' the Cross is of savin -
efficacy for all men, though tt ts, as I am informed, a piece of a poor tree, less
valuable than most trees are "
VOL. VII. ) }
 INTRODUCTION,
cut away for
rock itself, but now no longer to be seen, because the outer cave had been

the sake of the recent adornments

5.

c
year 326 a.d. and if Cyril
This work was undertaken by Constantine after the ;

seen, he could hardly have been less

spoke bom remembrance of what he bad himself
been born not later, perhaps a few years
lhan t en or twelve years old. and so must have

'Vhe tradition that Cyril had been a monk and an ascetic was probably founded upon
order
the passages in which he seems to speak as one who had himself belonged to the
We need not, however, suppose that the
„f Solitaries, and shared the -lory of chastity
7.

whom he speaks were either hermits living in remote and desert

-Solitaries" („or„c>r f s) of
monastery: they commonly lived in cities, only in separate
places, or monks secluded in a
ordinary Christians. To such a life
houses, and frequented the same Churches with
works of charity, Cyril may probably, in accord-
of perpetual chastity, strict asceticism, and
youth.
ance the custom of the age, have been devoted from early
witli
which relates to the time and circumstances of his
A more important question is that
with some of the chief troubles
ordination as Deacon, and as Priest, matters closely connected
(This later life.
who died in 334
That he was ordained Deacon by Macarius, Bishop of Jerusalem,
or 535, may be safely inferred from the unfriendly notice
of S. Jerome, Chron. ami. 349

a.d.): "'Cyril having been ordained Priest by Maximus,

and after his death permitted
( 35 o
be made Bishop on
by Acacius, Bishop of Crcsarea, and the other Arian Bishops, to
served the Church as a Deacon and
condition of repudiating his ordination by Maximus, in :

reward of the Episcopate {Sacerdotii),hQ by

after he had been paid for this impiety by the
whom Maximus when dying had substituted in his own
various plots harassed Heraclius,
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 Council of Tyre, assembled in that
in or before the year 335 ; for at the
of Jerusalem \
year to condemn Athanasius, Maximus sat as successor to Macarius in the Sec
This date is confirmed by the fact that after the accession of Maximus, a great assembly of
dedication of the Church of the Holy
Bishops was held at Jerusalem in the year 335, for the
Resurrection '.

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 ."
1
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 Thebaic!, 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
2 ."
Eusebius proceeds to describe

Cat. xiv. i).

c Eusebius, / 'Ha Const, iii. 29 IT. 7 Cat. xii. i, 33, 34. Compare iv. 2\, note 3
Hcf< le, History of Councils, ii. 17 ; Sozom. II. E. ii. .-3. 9 liuseb. Vila Const, iv. 43.
1
Robertson, Prolegomena to A thanasins, p. xxxix -'
Euscb, V.C- iv. 43.
 LIFE OF S. CYRIL
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 Church of Jerusalem would naturally have his place. It
of the
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 Lo communion in that august assembly
of Bishops "from every
province," with his own Bishop Maximus, and Eusebius of
Qesarea, 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
con-
demnation 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
Ins receptions; "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 Church and the Bishops 4 "
letter to the
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 Ccesarea, 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 s,
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 6 There appears .

to be no authority for the statement {Did. 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 7."

At the very time of delivering the lectures, Cyril was also in

the habit of preaching
to the generalcongregation on the Lord's day s when the candidates for
Baptism were
,

especially required to be presents In the Church of Jerusalem it was still the custom
for sermons to be preached by several Presbyters in
succession, the Bishop preaching last.
From Cyril's Homily on the Paralytic (§ 20) we learn that he preached immediately
before the
Bishop, and so must have held a distinguished position among
the Priests. This is also
implied in the fact, that within three or four years after delivering his Catechetical
Lectures
to the candidates for Baptism, he was chosen to succeed Maximus in the See of Jerusalem.
The date of his consecration is approximately determined by his own letter
to Constantius
concerning the appearance of a luminous cross in the sky
at Jerusalem. The letter was
written on the 7th ofMay, 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.

3 A/olog: contra .Ulan. §

57. .

cf Athan ///sf
. _ Ay an ;
% ^
5 Introductory note to Cyril's Letter to Constantius,
§ x. C On the exact elate of the Lecture, see below, ch. h
<
See more below on the office of " Catcchist," ch. i!. 8
J 2. Cat. .v. i.|. y Cat. i. C.
... INTRODUCTION".
the Arian Bishop
Socrates and the assertion that Acacias, Patrophilus
So/omen a^rcc in
But ac-
ejected Maximus and put Cyril in his place*.
of Srvthopolis and their adherents
/- Maximus, when dying, had net only
,,,.,;, l() tl u statement of ferome already quoted
.

the Clergy and people,

whirl, with the consent of
nominated Ileraclius to be his successor,
but had actually established him as Bishop in his stead (in suum locum
was no. unusual,
Touttee argues
suhtilmrat) The two accounts are irreconcilable, and both improbable.
which Jerome attributes to Maximus,
m)t wilhou , reason, that the consecration of Ileraclius,
Clergy to nominate then" own
right of the people and
would have been opposed to the
by
Metropolitan and other Bishops of the province
Uishop and to the authority of the
and the consecration performed, and that it had
whom the choice was to be confirmed of
before by the 23rd Canon of the Council
moreover been expressly forbidden seven years

^sTill more improbable is the charge that Cyril had renounced the priesthood conferred
bv
on him by Maximus, and after serving in the Church as a Deacon, had been rewarded
Ileraclius from Bishop to Priest. As a solution
the Episcopate and then himself degraded
Rcischbr that Cyril had been designated in the lifetime
of these difficulties, it is suggested by
decease bad been duly and canomcally consecrated,
of Maximus as his successor, and after his
the party opposed to Acacius and the Eusebians,
but had incurred the calumnious charges of
to them by accepting consecration at then-
because he was supposed to have bound
himself

hands. This view is in some measure confirmed by the fact that "in the great controversy
the Asiatic party, Jerome to that of Rome. In the Meletian
of the' day Cyril belonged to
opposite sides, Cyril supporting Meletius, Jerome being a warm
schism also they took
ordained Priest. It is also worthy
adherent of Paulinas \" by whom he had been recently
Eusebius was written at Con-
of that Jerome's continuation of the Chronicle of
notice
very time when the many injurious charges fabricated by
stantinople in 380—381, the
in popular rumour on the eve of
Cyril's bitter enemies were most industriously circulated

a judicial inquiry second general Council which met there in 3S1, under the presidency
by the
Nazianzum 2
Had Jerome written of Cyril a year or two
of Meletius, Cyril, and Gregory of .

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 - to Pope Damasus they wrote "And :

of the Church in Jerusalem, which is theMother of all the Churches, we notify that the most
reverend and godly Cyril is Bishop : who was long ago canomcally appointed by the Bishops
of the Province, and had many conflicts in various places against the Avians."
The beginning of Cyril's Episcopate was marked by the appearance of a bright Cross 111
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, Chris-

tians and Pagans, young and old, flocked to the Church, singing the praises of Christ, and
hailing the phenomenon 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 :

'reater devotion of the Son had won a more signal manifestation of Divine approval.

r. U.I-:, ii. jS ; Soz. iv. 20. The Bishops of Palestine, except two or three, had received Athanasius most cordially a few

years before (Athan. Hist. Arian. i 2 1. p. ii. » c Vol. 1. p. xli. note.

DUt. C/ir. Biogr. "Cyrillic," and for the Meletian Schism, sec " Meletius," " I'aulinus," " Vitalius."
'
p. r 1 :

1 1 fele, ii. 344.

; '1 heodoret, His!. Eccl. v. y.
 LIFE OF S. CYRIL.
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 ipooimov, 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! The letter
as a whole is certainly genuine, and the phenomenon is loo strongly attested by the historians
of the period to be called in question. we must reject Cyril's explanation,
While, therefore,
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 s."
The first {cw 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
6
peace ." 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.
lie 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 ',— 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 worn by an actress on the stage, and made it his business to inquire
as
whence she had it, and found that it had been sold to her by a merchant, and to the merchant
s ."
by the Bishop
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 Cajsarea, 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 Cajsarea, and higher rank than its
Bishop. It is not alleged, nor is it in any way probable, that Cyril claimed also the juris-

diction 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?, in
reference to a Synod concerning the time of Easter, says " There is still extant a writing of :

those who were then assembled whom Theophilus, Bishop

in Palestine (about 2co a.d.), over
of Cajsarea, and Narcissus, Bishop of Jerusalem, presided." one Synod only is here meant, If
it would appear that the Bishop of Cajsarea took precedence of the Bishop of
Jerusalem,
which would be the natural order in a Synod held at Cajsarea. Bishop Hefele, however, takes
a different view "According to the Synodicon, two Synods were held in Palestine on the
1
:

4 E/ist. ad Constantium — Monitum, § x. S Diet. C/ir. Eiogr. p. 761. Gwatkin, p. 74.

'
; I'.-lt.iv. p. 12
8 Sozom. II. E. iv. 25. 9 Hist. Eccl. v. 23. > History 0/ the Christian Councils, Book I. Sec. ii. c.
 INTRODUCTION.
Avian Bishop
S crates andSo/omen a-ree in the assertion that Acacius, Patrophilus the
Maximus and put Cyril in his placed But ac-
( ,f ^cvthopnlis ami their adherents ejected
of Jerome already quoted'/' Maximus,
when dying, had not only
t or< li,V. to the statement
.

Hcrarlius to be his successor, which, with the

consent of the Clergy and people,

wis not unusual, but had actually established

him as Bishop in his stead {in suum locum
Touttee argues
suhtitucrat) The two accounts are irreconcilable, and both improbable.
of Heraclius, which Jerome attributes to
Maximus,
m)t without reason, that the consecration
people and Clergy to nominate their own
would have been opposed to the right of the
and other ISishops of the province, by
Bishop the authority of the Metropolitan
and to
performed, and that it had
whom choice was to be confirmed and the consecration
the
year, before by the 23rd Canon of the Council of
over been expressly forbidden seven

"sul. more improbable is the charge that had renounced the priesthood conferred
Cyril

on him by Maximus, and after serving in the Church as a Deacon, had been rewarded by
Meraclius from Bishop to Priest. As a solution
the FpiM-opate, and then himself degraded
of these difficulties, it is suggested by Keischl
- that Cyril had been designated in the lifetime

had been duly and canonically consecrated,

of Maximus as his successor, and after his decease
but had incurred the calumnious charges of the party
opposed to Acacius and the Eusebians,
accepting consecration at their
because he was supposed to have bound himself to them by
This view is in some measure confirmed by the fact that "in the great controversy
hands.
Asiatic party, Jerome to that of Rome. In the Meletian
of the day Cyril belonged to the
sc hi sm also Cyril supporting Meletius, Jerome being a warm
they took opposite sides,
he had been recently ordained Priest. It is also worthy
whom
adherent of Paulinus
1 ,''
by
that Jerome's continuation of the Chronicle of Eusebius was written at Con-
of notice
in 380—381, the very time when the many injurious
charges fabricated by
stantinople
Cyril's bitter enemies were most industriously circulated in popular rumour on the eve of
judicial inquiry by the second general Council which met there in 381,
under the presidency
a

Meletius, Cyril, and Gregory of Xazianzum

2
Had Jerome written of Cyril a year or two
of .

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 3 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, Chris-
tians and Pagans, young and old, flocked to the Church, singing the praises of Christ, and
hailing the phenomenon 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 and in his extant letter described the sign as a proof of
of his Episcopate ;

Cod'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 t le :

greater devotion of the Son had won a more signal manifestation of Divine api >roval.

r.
,','
/. ii. 3 S 1/. iv. 20. The Bishops of Palestine, except t r three, had received Athanasius most cordially a l\

years before (Athan. Hist. Arian. % 25). p. ii. Vol. 1. p. .\li. note.
1 Dht. Chr. Iliogr. "C)ii!lu> '

p. 7' 1 : and f.. r the Meletian Schism, see " Meletius," "Paulinus," " Vitalius."
- Ilcfele, ii. 344.
:
' heodoret, /list. Ere/, v. 9.
 LIFE OF S. CYRIL.
The letter ends with a prayer that
God may grant to the Emperor Ion- to reign as the
protector of the Church and of the Empire, "ever glorifying the Holy and Consubstantial
Trinity, our true Cod." The word fyoovo-toj/, 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 nevertheless maintained by the Benedictine Editor 4.
is
The letter
as a whole is certainly genuine,
and the phenomenon is loo 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 minds excited by the struggle between the Christian Faith and a fast-declining
'-'to

heathenism to be a miraculous manifestation of the symbol of Redemption, intended to

establish the Faith and to confute its gainsayers V
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 o,
;
'

6
peace ." 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.
>

lie 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 ?,— 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 worn by an actress on the stage, and made it his business to inquire
as
whence she had it, and found that it had been sold to her by a merchant, and to the merchant
s ."
by the bishop
This was one of the charges brought against Cyril in the course of the disputes between
himself and Acacius, winch had commenced soon after he had been installed in the Bishopric
of Jerusalem. As Bishop of Cajsarea, 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 Cajsarea, and higher rank than its
Bishop. It is not alleged, nor
any way probable, that Cyril claimed also the juris-
is it in
diction over other Bishops. and privileges of his See had been clearly defined
'Hie rights
many years before by the 7th Canon of the Council of Nicaxi: "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?, in
reference to aSynod concerning the time of Faster, says: "There is still extant a writing of
those who were then assembled in Palestine (about 2co a.e>.), over whom Theophilus, Bishop
of Casarea, and Narcissus, Bishop of Jerusalem, presided." If one Synod only is here meant,
itwould appear that the Bishop of Ccesarea took precedence of the Bishop of Jerusalem,
which would be the natural order in a Synod held at Ccesarea. Bishop Hefele, however, takes
a different view "According to the Synodicon, two Synods were held in Palestine on the
1
:

4 E/ist. ad Constantium—lslouAum, § x. 5 Diet. C/ir. L'iogr. p. 761. 6 Gwatkin, p. 74. 7 K\ ist. iv. p. 12.
B Sozom. /I.E. iv. 25. 9 Hist. Eat. v. 23. 1 History 0/ the Christian Councils, Uook I. Sec. ii. c.
 INTRODUCTION.
over by Narcissus, and
.ubiect of the Ka.ter cntrovcrsy : the one at Jerusalem presided
twelve ..shops, and
fourteen bishops : and the other at C;esarca, comprising
of this view we may observe that
when
over by Theophilus." In confirmation
k,l
order, and names
next luisebius mentions Narcissus and Thcophilus, he reverses the previous
the bishop of Terusaletn first.

However this
an Arian was likely to have little respect
may have been. Acacius, who as
jurisdiction over
f0r the Council of Niccea,
seems to have claimed both precedence and
frequently summoned to submit to the
Cyril from Socrates we learn that Cyril was
'

refused to appear. He was therefore

jud-ment of Acacius, but for two whole years
Arian Bishops of Palestine on the charge of having
deposed by Acacius and the oilier
Socrates, who confesses that he
sold the property of the Church, as before mentioned.
he was afraid to meet the accu-
does not know for what Cyril was accused, yet suggests that
Acacius took advantage
iBut Theodora, a more impartial witness, says 4 that
..

Sozomens also describes the accu-

of some slight occasion (.tyop/uk) and deposed
him.
decreed, to forestall
sation as a pretext (.V. irpo$a«™. and the deposition as hastily
™?H
deposition was quickly followed
any countercharge of heresy by Cyril fofcim KaOik&v). The
Eutychius was appointed to succeed him .

by Cyril's expulsion from Jerusalem, and a certain

was without a bishop by the recent
Passing by Antioch, which at this time, 357-358,
left

Castratus?, Cyril took refuge in Tarsus with its Bishop

decease of the aged Arian Leontius
the " admirable Silvanus," "one of the Scmi-Arians,
who, as Athanasius testifies, agreed
at the expression 6/zoowio*,
almost entirely with the Nicene doctrine, only taking offence
8 ."
Cyril now sent to the Bishops who
because in their opinion it contained latent Sabellianism
r>ifoi» eWaAetn.ro
had deposed him a formal notice that he appealed to a higher Court
Emperor Constantly. Acacius, on learn-
StKavriipiov), and his appeal was approved by the
Silvanus announcing his deposition. But Silvanus
ing the place of Cyril's retreat, wrote to
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 lor his
" In this," he says, " he was the first and only one who acted contrary to the custom
appeal :

oi the Ecclesiastical Canon, by having recourse to appeals as in a civil court." The reproach
altogether undeserved. The question, as Touttee argues, is not
implied in this statement is

accord-
whether others had done the like before or after, but whether Cyril's appeal was in
ance with natural justice, and the custom of the Church. On the latter point he refers to the

various appeals of the Donatists, of Marcellus of Ancyra, and Asclepas of Caza, and to the
appealed
case of the notorious heretic Photinus, who after being condemned in many Councils

to the Emperor, and was allowed his presence with Basil the Great as his
to dispute in

opponent. Athanasius himself, in circumstances very similar to Cyril's, declined to appear

before Eusebius and a Synod of Arian Bishops at Crcsarea, by whom he was condemned
in person to Constantine. requesting either that a
lawful Council ot
a.d. 334, and appealed
Bishops might be assembled, or that the Emperor would himself receive his defence 1 ."
for him to
In justification of Cyril's appeal it is enough to say that it was impossible
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 juris-

.//.'.'.." 3 lb. lb. 26. communicated at Scleucia (Diet. Ch>: Biogr. F.utychius 13). llu
;. i;. 4J . 4 ii.

S a£ [ v 2 -, subject discussed at length by T. uttee (Diss. I. vii.).

is

7 See the account of his remarkable career

in the Diet. Chr.
<
There is much uncertainty and confusion in the names of ill
P.ishopswho succeeded Cyril on the three oc a .ns of his bcin i ;
Biogr. A than. DeSynodis,z. xii. Hefele, 11. 262.
:

sed. His successor in 357 is said by Jerome to have be rates, H.E. ii. 40.

ably the same who was afterwards ex '

Athan. contr. Arianos Apol. c 36: Ile'ele, ii. p. 27, note.

a ccrtaii 1
'
 LIFE OF S. CYRIL. VII

diction 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" (Hcfele), 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-Anan'." One of the charges brought against Cyril
in the Council of Constantinople
(360, a.J).) 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 banishments. This order of proceeding was discussed, and after
much controversy
adopted on the first day of meeting, the 27th of September 4. 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 s.»
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 6 ." 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 andmany 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.
not expressly stated whether any formal decision on the case of Cyril was adopted by
It is

the Council but as his name does not appear in the lists of those who were deposed or ex-
:

communicated, 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 re-
turned, like the others, to his diocese. But he was not to be left long in peace. Acacius and
some of had hastened to Constantinople, where they gained over to their cause the
his party
chief men attached to the palace, and through their influence secured the favour of Con-
stantius, 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 7."

Ten deputies who at the close of the Council of Seleucia had been appointed to report its

Robertson, Prokgowena ad Athanas. ii. § 8 (2) c. 3 Soz. iv, 17. 4 Socrat. ii. 39. 5 H.E. ii. 26.
6 Sozom. iv. 22. Theodoret, H.E. ii. 23.
 [NTRODUCTION.
Council
,,, .,,„, ..,, ,„,,,.„ il>dr ;l rriv,l^h7c^rt, the deputies of the
'
l
° ' After much controversy and
many
:;'.;;.;,, .artisans of Acacius'.
"' Al """"""' ''
which the ^,,i,n« oi
Creed „l„plcd atAriminum
'". ' '
.' • in
u „ us
,
:

N: '

»«»«)
condemned 9, was
„cc
'
or "subsistence"
;"' K"
(,.',d,d
""- """" " ,

the
"Alter having, on the las. day of
=""' ,, '"
,
„, "merer
U
'^'Z^SL^^^^m 1

far into the nighC, he

at kugth extorted

l^mu,, M», orlns c, An,,

:;,;,;;/,'••
Synod was held
lh in lids

^ at'
connexion that Jerome says
in .^
Constantinople,
n--e
in
>-,
which,
:/>°
:

*..>., .1.0,0,,, ««

among other Sum, -Arum bishops,

mumm, of

communion with bustathtns of Seba t

,
'
,
,

>vllh „.,e-e bishops during

.,;
, ,„..,,,

L,d Ceurge of ,,od,cea.

Ins residence a. Tarsus 5m
„„ .he charge of having held
Cyril, as
in 3
we have
at
seen, ^
winch tunc they were
'^^^ all tcalous

and his party, but differed widely in other respects,

:k mis of Acacius
c in morals, and an
Arian at heart, whose opposition
,.; (ir ,„ .,
a() licra „, s n 1)roflisttt
(
,
,
,

conviction
e, \ (;lc „„ and Kudoxius was prompted
by self-interest rather than by sincere
Alexander, Bishop of A exandna, both on ,l,e
lei, been deposed man the priesthood by
Athanns, is
;;„,„,, of f,,se doc.rinc, and of the
open and habitual irregularuies of his life

even by his own part)' for Ins grossly

styles
'
him of all the Allans, " reprobated
the most wicked
dissolute conduct
;
. . . ,,
r
powerful intellect,
IW.il <>f high moral character, great learning, and
\ncyra was a man of
and of every form of Arian
a consistent opponent both of the
Sabellianism of Marcellus,
discus, the M\c
and Vnomcean heresy, a chief among those of whom
Athanasius wrote 4,

mean what we mean, and dispute only about

matter with them as brothers with brothers, who
taitn
the word (<Voov<n«). Now such is basil who wrote from Ancyra concerning the
• • •

35S \.i>., the same year in which Cyril met him at Tarsus).
(

vacillating from party to party,

Kustathius is described as a man unstable in doctrine,
various tendency, yet commanding the respect even of Ins
subscribing rcadilv to Creeds of
benevolence was combined with
enemies by a life 'of extraordinary holiness, in which active
extreme austerity. says Mr. Gwatkin s, "too active to be ignored, too
"He was a man,"
unstable to be trusted, too famous for ascetic piety to be lightly made an open enemy."
travelling from place to place, to observe the highest forms
of
S. Basil the Great, when
Kustathius at Tarsus, and formed a lasting friendship with a man
ascetic life, had met with

whom he docribes as "exhibiting something above human excellence," and of

whom, after
later that great saint could say, that
the painful dissensions which embittered Basil's life,

age he (Kustathius) had watched over himself with the greatest

from childhood to extreme old
6
care, the result of his self-discipline being seen in his life and character .

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 ac-

knowledge the Metropolitan jurisdiction of the See of Cresarea. 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

V All. .11. d* .Vim. % 30, where this Crcc

is rriven in full. '.
S. Hilar, ii. Num. 7 .3. '

Piet.Chr. IUogr. * De Synodis, ? 41. 5 The Arian Controversy, p. 135.

i, 97 i. 1

C i .
C> mpare Newman, Pre/aee to Catechetical Lectures, p. iv.
; (
.
 LIFE OF S. CYRIL. ix

followed by the recall of all the exiled Bishops, orthodox and heretical, and the restoration

of their confiscated estates 7. 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
amiable motive imputed to him is mentioned by Sozomen " It is said that he issued
equally :

this order in their behalf not out of mercy, but that through contention among
themselves
8
the Church might be involved in fraternal strife ." 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 9."

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 this memorable contest, the honour of religion
in

would be vindicated by some signal miracle ." That such an expectation may have been
1

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

2
"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
laid upon
in the Gospels, persisted that it was impossible that one stone should ever there be

another by the Jews." This account of Cyril's expectation, though probable enough in itself,

seems to more than a conjecture founded on his statement {Cat. xv. 15), that
be little
" Antichrist willcome 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 3;
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 prolession
of the Nicene faith, though discredited by the looseness of his morals, gave an interval

7 S »•:. //.A', iii. 1. 8 Sozom. //./;. 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." 9 Theodoret, I I.E. in. 10.

i Gibbon, c. xxiii. - Hist. i.

37. 3 See Gibbon's remarks on the testimony of Ammianus, "a contemporary and

a Pagan, '
and on the explanation from natural causes suggested by Michaelis.
 INTRODUCTION.
of comparative In his reign Athanasius was recalled, and Acacius
re t to the Church.
and his Nirene Creed, with an explanation of the sense in which
friends subscribed the
ted the word ujtraCa-iov*.
:
As Cyril's name is not mentioned in any of the records
of lovian's short nun of seven months, we may infer that he dwelt in peace at Jerusalem.
fovi n died on the 17th of February, 364, and was succeeded by Valentinian, who in the

following March gave over the Kastern provinces of the Empire to his brother Valens.
During the two years of the new reign we hear nothing of Cyril
first 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 Cresarea, and appointed a certain Philumenus s. Whether this
assumption of authority was in accordance with the 7th Canon of Nicrea 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 6 ."
Kpiphanius relates 7 that "after these three had been set up, and could do nothing on
account of mutual contentions," Euzcius 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
8 ."
their sacerdotal offices under the Emperor Julian, should be ejected from their Churches
Of this third and longest banishment we have no particulars, but we may safely apply to it the
words of the Synod at Constantinople, 3S2, 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 378) brought a respite to the defenders of the Nicene doctrine.

(a.d. 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 9." Gratian associated Theodosius with himself in the Empire on the 19th of
January, 379; and "at tin's period,'' says So/omen "all the Churches of the East, with 7
,

the e\( eption of that of Jerusalem, were in the hands of the Arians." Cyril, therefore, had
been one of the first to return to his own Sec. 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 orthodox}-, 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 37S to
visit the Chun lies 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, adulter}-,
theft, idolatry, poisoning, quarrelling, murder, are rife." In a letter 2
written after his return

4:5 w. -
. .
4. ! ,
.

:
:. ..,;..-, //.,;-.;_;, f 37. ///,/. /;<,/. v. :,;/'/.</.., . i. iii.

7 /ftrn-s. l.wiii. § 37. S m. vi. 12. Cf. Tillemont, Mimoires, Tom. viii. p. 357 :
" A> Cyril was, no doubt, then per-
only on account of hi:, firmness in the true Faith, the title of Confessor cannot be refused to him."
— ""'• •• ' lb. 2. a Greg. Nyss. Efist.wW. in this Series.
 LIFE OF S. CYRIL.
to Cajsarea in Cappadocia he asks, "What means this opposing array of new Allans? Do we
announce another Jesus? Do we produce oilier 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 Cajsarea from the
Arian intruder Euzoius. Cyril is described by So/omen 3 as one of three recognised
leaders of the orthodox party, and, according to Bishop Hefele 4
, 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 6poov<jiov, having retracted his former opinion : and Sozomen says that he had at

this period renounced the tenets of the Macedonians which he previously held 5. 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 fullyand frequently asserted, though the term o/xoouo-to? 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 6
, we read as follows: "Of the
and in it

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 one whose prudence, modera-
at last to
tion, 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."

CHAPTER II.

Catechetical Instruction.
§ r. Catechesis. The term " Catechesis " in its widest sense includes instruction by word
of mouth on any subject sacred or profane ', but is especially applied to Christian teaching,

c II. E. v. 9.
3 11. E. vii. 7. 4 Councils, ii. 344. 5 S0cr.1t. v. S ; S 1. .in. vii. 7.

« Acts xviii. 25 ; xxi, 21, 24; Rom. ii. iS ; Gal. vi. 6. Cf. Clem. Alex. Fragm. § ^3 : ovk coti -itmiV'.u wcv KoTTjx»i<r€ioj.
Nii
INTRODUCTION.
new converts, or, as in the famous Catechetical
,,. of :U1 Llcni ,, t in kin.l appropriate to
of Holy Scripture, ana the
,] ()f Alexandria, extending to the higher interpretation
of ChriMian [.hilosophy.
I C arliesl example of a Catechetical work is the " Teaching of the T;oo!;o
k own
included in the Canon, but
..- which Athanasius names among the "books not
the Fathers to be read by those who are just recently coming to us, and
by
2 Ins
the word of godliness (Kar^x^rdat rl,v tJJs evcrepdas Myov) ." 1
wish to be instructed in

Didache for the instruction of recent converts from Paganism agrees with
u>e of the
the longer title, " Teaching of the Lord through the Twelve
ils original purpose as stated in
'< for the (,'cnti/cs." The first six chapters are evidently adapted for those who need
elementary instruction, more particularly Catechumens of Gentile descent, as distinct for

fn)m Jewish candidates for Baptism The remaining chapters of the Didache relate -•.

chieflv 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*. 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 live " Mystagogic " Lectures, so called as being explanations of the Sacra-
mental 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 Creek 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 Look 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 Creek 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 out-
line (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 Constitu-
tions the author be referring especially to the use of the Church of Jerusalem.
seems to
From this close affinity with earlier works we may be assured that in the Catecheses ot
Cyril we have trustworthy evidence of the great care which the Church had from the,
ining bestowed on the instruction and training of converts, before admitting them to the
privilege of Baptism ; but beyond this, Cyril's own work has a peculiar value as the earliest
extant example of a full, systematic, and continuous course of such instruction.
§ 2. Catechist. The duty of catechizing was not limited to a class of persons permanently
set apart for that purpose, but all orders of the Clergy were accustomed to take part in the
work. Even laymen were encouraged to teach children or new converts the first elements of
religion, as we learn from Cyril's exhortation " If thou hast a child according to the flesh, :

admonish him of this now; and if thou hast begotten one through catechizing, put him also on

I
in. Alex. Strom. \ . c. .\. f i ;. I'uA.t /i.i n Kj.T.i\^j.i oioret -puir>) yi'.V/> lyoi^jj poijdtjaerai.

, Oldest Chunk Manua'.. p. 15. 4 lb. p. 26.

 CATECHETICAL INSTRUCTION.
his guards." '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 lie 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,
6 ."
must then do battle, and preach the Gospel, if thou wilt
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 Origcn " 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?:" and S.Au-
gustine'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 bestmethod of instructing those who were brought to him to be taught the first elements
of the Christian Faith.
The final training of the QanConevoi, 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 (Cou/pete/ites) 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 /;/ traditione Symbol';, 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. '

/ 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 cexvi., "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 Can-
didates for Baptism are the Calecheses I., II., npos tovs /xeXWrdv (pa>Tt£eadcu, delivered at Antioch

by Chrysostom while a Presbyter.

S.

Another duty often undertaken by the Bishop was to hear each Candidate separately
8
recite the Creed, and then to expound to them all the Lord's Prayer .

§ 3. Catechumens.
The term Catechumen denoted a person who was receiving in-
struction 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 it was not compulsory nor invariable. " In many cases Christian
r
,

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
2
name to the interrogations of the baptismal rite ."

5 Cat. .w. 18. 6 Cat. iii. 13. 7 Euscb. II.E. vi. 3. = Diet. Antiq. " Raptism," § 101. Tcrtull. De Baptisms,
C/.'r.

a S. August. Serin, cexv.

lviii. et c. xviii. "And
so, according to the circumstances, and disposi-

1
Cf. lien. II. c. xxii. §4: " Omnes enim venit per semct tion, and even age of each individual, the delay of Raptism is

ipsum salvare ; omnes, inquam, qui per eum renascunturm 1 )eum, preferable; principally, however, in the case of little children.'
infantes, et parvulos, et pueros, et jnvenes,et seniores. Cf. Concil. Cf. Gregor. Naz. Oral. 40 De Biptisino, quoted by Bingham,

Carthag. iii. Epist. Synod. (Cypriani E/>. lix. vol lxiv. Routh. xi. c. 4. § 13.

A'. .V. iii. p. 98.)

 1

X V INTRODUCTION.

lL j.
,
any reference to ancient authors, that "the children
.,;... '..>
ui

,, .
,
iri ntSj a S they were
.

_.
baptized in infancy, were admitted Catechumens as soon as

vvcrc ,
;t j,;i!,lc (if learning." Though the title " Catechumen" was not usually applied to
.
,
!

}
baptized, it is probable that such children were admitted to the
j ,
,
.

.,,] ; 1V , ,] to ( 'ate. humens both in the earlier and later stage of their preparation :

,., ;,, \ )C ; m] ii, 1 in the passage quoted above from Cat. xv. i'S, 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
V: but lor the admission of new converts to the class of Catechumens nothing more
, ould be required than evidence of a sincere desire to understand, to believe, and ultimately

to be 1 iapti/.ed.

We know and Heathens were allowed in the Apostolic age to be that unbelievers, Jews,
in the lower
present at times in the Christian assemblies?; and in Cyril's days they stood
6
art of the Church (r«/A£) to hear the Psalms,
Lessons, and Sermon .

Any persons who by thus hearing the word, or by other means, were brought to believe in
the truth of Christianity, and to wish for further instruction, were strictly examined as to their
ter, belief, and sincerity of purpose.
i
The (are with which such examinations were con-
ducted is thus described by Origen : "The Christians, however, having previously, so far as

possible, tested the souls of those to become their hearers, and having previously
who wish
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 Such as were thus found worthy of admission were brought to the Bishop or
"."

Presbyter, and received by the sign of the Cross 8 with prayer and imposition of hands, to the ,

status of ( Catechumens.
We have a description by Eusebius 9 of some of these ceremonies in the case of Con-
stantino: When the Emperor felt his life to be drawing to a close, "he poured forth his

supplications and confessions to Cod, 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, is
mentioned by S. Augustine': " 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

Anti;. X. i.
? .(.
them be examined as to the cause?; wherefore they come to the
|

4 Ml ' ;
'
'' ;
- ' '
A :ts xvili - 3 - 5 ' Cor. xiv. 23. word of the Lord, and let those who brine; them inquire exactly
J

Constitutions, VIII. i. ? 5 :
" And after the reading about their character, and give them their testimony. Let their
'''<" Law and the Prophets, and our LpKties, and Acts, and manners and their life be inquired into, and whether they be slaves
in that is 01 laini ! . . . people the '

or free,' &c.
exh nation, and when he lias ended Ids discourse of 8 s. Aug. Dc SymMo, Seym, ad Catcchumcnos, § 1:
f
|
"Ye
,
all standing up, let the Doa. .11 ascend upon s .me high have not yet been born again by holy Baptism, but by the sign of
I
irers, let none of the un- the Cro^s ye have been already conceived in the womb of ycur
y: and silence being made, let bin. say, Ye Catc- mother the Church."
1 hl ""' '". 1^ 1
-1
'-
)'. •»" 1 all pray f »r them." 9 Vita Const,
I' iv. c. ( ,.

7 Contra Cilsum, iii. c. 51. U. Const. .1, c/. vii =

"Let » Jh- IWcafor.-im mentis,
. :

ii. 43
 CATECHETICAL INSTRUCTION 7
. xv

((v\oylai, pan is bencdictus), 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 •'
that S. Augustine here refers only to the symbolical use of salt, of winch he says in
his Confessions, I. \i., 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. Put if

he say, I am, you ask him further, Catechumen or Faithful ? If he answer, Catechumen, he
has been anointed, but not yet baptized 3 ." Augustine, like Tertullian, complains that among
heretics there was no sure distinction between the Catechumen and the Faithful* : ;i-Ad

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 breath-
ing on them on the face and on the ears ; and so we instruct them (kut^xov^i'), and make
them frequent the Church for a long time, and listen to the Holy Scriptures, and then we
baptize them."
Whether had been baptized is not very clear
Cyril calls his hearers Christians before they :

in Cat. x. § 16, them among those who are called by the ''new name;"
he seems to include
but in § 20 of the same Lecture he assumes that there may be present some one who " was
before a believer (ttkttos),'' and to him he says " Thou wert called a Christian be tender of ;

the name " and in Lect. xxi. 1, speaking to those who had now been baptized, he says,
;

" Having therefore become partakers of Christ, ye are properly called Christs. Now ye have
been made Christs by receiving the antitype of the Holy Ghost," that is, Chrism.
§ 4. Candidates for Haft
ism. 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 V
These were (1) the imperfect (((reXeWpoi), called also
hearers (<iKpooyi«i/oi, 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 Cate-
chumens said, and the blessing given to each by the Bishop in the words of the "prayer of
the imposition of hands
c ." After this the Deacon says, " Go out, ye Catechumens, in peace."

(2) After the Energumens also have been dismissed, the more perfect (reXeiuTepoi, c/^rC"'/'* 1"") remain
on their knees in prayer (yoviKklvovTts, ei'^V^oi). 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,

2 Antiq. X. ii. g i^. 3 S. August. In Jell. Evang. Tract, xliv. S 2.

4 Scrm. xlvi. de Pastorilws, c. 13: Tertull. de Pr(rscriJ>tionc Hicrct. c. 41 :

" Imprimis ciuis Cateclnimcnns, quis Fidclis, in

certain est." 5 Ant, X. ii. 1—5. The Council of Nicoea., Canon xiv., seems to speak only of two classes.
' ( 'oust, A post. viii. § 6.
 "

;
INTRODUCTION.
an 1 wishes to must be a Catechumen two years: then he maybe
become a Christian,
baptized After this 7." had been satisfactorily passed, the Catechumens were
probation
invited to give in their names as Candidates for Baptism. This invitation, described by

Cyril as a call to military service ( K \rj<ns (rrpareias)

s
appears to have been often repeated on ,

the approach of bent. Tims 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 forme it is night,

when 1 have not Thy command. No one yet has given his name with my voice :
I have cast

the net throughout Epiphany, and as yet have taken nothing."

I

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 Cod
"may enlist them in His service, and put on them the armour of righteousness The same V
f

metaphorical language in reference to the Christian warfare recurs in many passages

1
.

The next step for those who responded to the call was the registration of names
(:,vnnaToypa(\na)
2
. It appears from passages of Dionysius Pseudo-Areopagites, quoted by
Bingham 3, that the hand on each Catechumen's head, commanded
bishop, after laying his
his Presbyters and Deacons to register his name, together with that of his sponsor (chdboxos)
in the Diptychs of the living. This ceremony took place at Jerusalem at the beginning
of Lent, as we learn from Proeat. % 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
" competentes." But
reckoned among the Catechumens, being distinguished as awaiToivTes,
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 rcceivest a small thing: though a miserable man, thou receivest one of Cod's titles.

Hear S. Paul saying, God is faithful. But beware, lest thou have the title of 'faithful,' but
the will of the faithless'*." "Thou receivest a new name which thou hadst not before.

Heretofore thou wast a Catechumen, but now thou wilt be called a Believer (rharo's) 5."

Again, " blow 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
6 ."
faithful
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 7 •

and on this expression the Benedictine Editor observes that "Wax tapers" were perhaps
given to the Jlluminandi 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 s ."
( Hhers 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 9, and that here
Cyril means by the "bridal lamps," those motions of the Holy Chost, and spiritual instruc-
tions, which had lighted their way to Christ, and to the entrance to His Kingdom 10 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 IlluminandiYvsA just borne their part. The

7 Hefcle, Councils, i. p. 155. Crust, A post. viii. 32 :

" Let him that is to be instructed be a catechumen three years."
I'rocat. § 1.
r
J lb. § 17. ' See Cat. i. .; ; iii. 3, ij ; iv. 36 ; xvii. 36; xxi. 4. - Proeat. § 1. 3 Antig. X. ii. ? 6.

4 Procat. 5 Cat. 6 lb. v. Aa/x-a<5<r; i/u^u/jaywytas, Proeat. 8 Cat.

§ 6. i. 4. 1. 7 § 1. i. J 1.

bingham, Ant. X. ii. § 15. ' Diet. Chr. Antig. Vol. ii. p. 935, note.
 CATECHETICAL INSTRUCTION. xvii

lighted torches would be a significant symbol both of the marriage of the soul
with Christ
and of its enlightenment by faith.
'
'

§ 5. QariConevoi. In the first words of Introductory Lecture Cyril addresses his

his
hearers as ol <t>an(6iuvoi, "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 0»Wfo> 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 1
, being generally
applied to the light of spiritual truth, and to
Christ as its source \
In two passages of the Epistle to the Hebrews, the
Aorist {^rio-eivras) marks '-'the decisive
moment when the light was apprehended in its glory 3," 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, 61
c. 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 (0»T«r/i<fr), because they who learn these things are illuminated in their
under-
standing 4." 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 regenerates;"
and again: "For this reason the teaching, which
made manifest the hidden things, has been called illumination
(0 T«rp f ) ."
6 ffl

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 " that
of Baptism your soul :

being previously illuminated (npo^nCo^s) by the

word of doctrine, ye may in each particular
discover the greatness of the gifts bestowed on you by
Cod 7."
We
thus see that the Present Participle (0a>n£o>em) describes
a process of gradual illumi-
nation 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 ol </>coTt£J,uej>ot even before the course of instruction
has commenced, the quasi-
Future sense " follows necessarily from the context 8 ."
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 <f>u T i& and Qnrurtfs 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 fwl throughout the ^n^
Catechetical Lectures is another term for paTm&fiwot. and as a decisive proof of
this he refers :

to Cat. xvi. 26 /xe'XAei Se Ka\ «rl ae tui> ficmTi&}xtvov cjiddvetv

:
7 x«'pty, not observing that the grace
is come upon "the person being baptized" at a time still future. This meaning
to
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 ol cj.cort^poi 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, <f>a T ifa, fano-fios, and fano-pa were constantly used to denote baptism

1 Luke xi. 36 Apoc. xviii. i. * Joh. i. Cor. 2 Cor. iv.

;
9 ; , iv. 5 ;
4, 6 ; Eph. L 18 ; iii. a 2 Tim. i. ro Apoc. xxi. 23 xxii
3
W estCOtt, Hebrews, VI. 4 ! X. 32. 4 «i s )wrtfo at V<o,- r^v Swow rC v raOra » av0a v6vTU»>.
; ; ; 5.
_
,/
,
5 Strom V c 2 § 1 - •

to K a.Tr, XW <u re *cu ,/,am<7<u ivayevvrjvai At'ycrot. 6 Strom. V. c. x. § 65. Cf. V. c. viii. ? 49. 7 C. t xviii <j
', '

" Cf. \\ iner, Grammar of N. T. Greek, Sect xl. 2 r, note 3.

VOL. VII.
 :

INTRODUCTION.
„ illuminati0 „ by the grace of the
Holy Spirit then.given
i:

"In llaptism we are illuminated. 1 his

«o k is
V L of Aksamlti.i writes:
U
ClcmcM
;';
,,

; i ,^, ;;, 1 ed ,,acc. and

iltaminatio™
perfection and washing
«,^V™> :
.

V
beheld, that is, by which we see God
i
clearly
M,
'ntV.lv lighl of salvation is
chrism,
call it gift, grace baptism, "We
.: :, N iansen speaks' in the same way: precious -,
!,;;,;,,: uom'.earmcn, of incomipUon,
washing of regeneration, seal, all that ,

CHAPTER III.

Spf.ctal Preparation for Baptism.

Baptism, having been duly admitted
and registered, was
The candidate for
§ , Penitence.
instruction but also
the course of Catechetical
quired onl to be diligent in attending
uircd not only
I hose who are
devotion and penitential discipline.
to enter
t0
coming
nt once upon
pntor at u

»r
a course of strict

says Tertullian, "must be

to
constantly engaged

and watching, together with

confession of
m prayers, fastings, kneel-

all past faults

,- .
•

earnest, wise, and sympathetic: he seeks to lead to

uln-e ts Cyril's teaching
is
On th "e
of the
self-discipline as needful for the good
by entle persuasion, and pleads
for
,e P en anc
repentance for all past
Lecture devoted to the necessity of thorough
o One whole is
for the
offences 4: another to the sure efficacy of repentance
sins, and forgiveness of all

rC S

i f toS also of open confession.

by Cyril on the necessity not only of
'E^oAcV,-.
The words ^oXoycurftu, tfoMoXoy,™
Great stress is laid

sincere inward repentance, but

have a twofold meaning and a
'
wide application.
sense oft
very frequently, especially in the Psalms, in the
.,„,-.,
In the Septuagint they occur
(l )

« .rivin* thanks or praise" (Heb. nTH) «, a meaning which is also

found in the New Testa-
Ecclesiastical writer is in Hernias Mandat. X.
mcnt7° Perhaps the earliest instance in an
™
Gef I have not found any instance of this
meaning Cyril m
in 2 'elouoXoyo^e.o,
•

- 1 will give thanks unto Thee, Lord\ says,

V
'

Chrysostom, commenting on the words,

« There are two kinds of exomologesis : for it is either a condemnation of our own sins, or
two ideas seen in Joshua's exhortation
Tivin- of thanks to God."
a & The link between these is

Lord, the God of Israel, and make confession 9

to Achan, son, give, I pray thee, glory to the
My
unto Him. R. V. Margin. Or, give praise. _

In the sense of "confessing" sins, the

(2
Verb is not uncommon in the N. T. and in ,

)
exomologesis « the handmaid
the early Fathers- Tertullian adopts the Greek word, and calls
the heart, being a second
of repentance adding that it will extinguish the fire of Gehenna in
V
remedy for sin, after Baptism.
says » This act, which is more usually
A-ain speaking of the outward act of repentance, he :

expressed and commonly spoken of under a Greek name,

is whereby we confess our ^oX^tm,
them, but inasmuch as by confession
sins to the Lord, not indeed as if He were
ignorant of
born, and God appeared by repent-
satisfaction is appointed, and of confession repentance
is

man's prostration and humiliation, enjoining

ance \ccordin-ly exomologesis is a discipline for
With regard also to the very dress and food, it
a demeanour calculated to move mercy.
sackcloth and ashes ... to know no food and drink but such
commands (the penitent) to lie in

"J 6 Ps. xlii. xliii. (efo^oXoywofiai) and Ps. c.

4 (< v
9 Perdu?. I. vi. ? 25. (Syllb. 41). Orat. xl. 84. | 5 ; 4, 5 ^

" Let thy esVoAoy>}<™i). 7 Matt xl 25

;
Phl1, "' "'
feet haste to the Catechisings," § 10
''
-
>
Procat. % 9 :
:

" Abide thou in the Catechisings : though our discourse be lung, 8 Ps. ix. 1 : 'T^o^oXoyqcroiJ.a.C vol, Kvpte.

Cf. Cat. Joshua vii. Sept. efo^oAoyrjo-iv.

letnot thy mind be wearied out." i. 5. 9 19,

- Dc n.ifitismo, c. 20. Cf. Justin M. A pel. I. c. 61 ; Const. ' Matt. iii. 6 ;

Marl: i. 5 ; James iii. 16.

- Irenasus, I. xiii. § 5 III. iv. § 3 1

Clem. Alex. Protrcfit. 11.
AJ-ost. vii. 22. 1 ;

r'r,v aurwp.
3 Compare his teaching on Prayer, Procat. § 16 ; Cat. ix. 7 § 41 : efonoXoyoOyTou 0! Sai>oves iV ya.<TTpLixapyla.i>
and on Fasting Cat. iv. 27, 37 ; xviii. 17- 3 £>* Panitcntia, c. xii.

1 Cat. i. - Cat. ii.

 SPECIAL PREPARATION EOR BAPTISM. xix
as ,s plain -to
feed prayers on fastings, to groan, to weep
and roar {mu^ire) unto the I ,r 1

Clod 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 bis
behalf All this exomoloysis does, that it may
enhance repentance', Szc."
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' "'Pin'
present is the season of confession confess what thou hast done in word or in
deed by nDht :

or by day; confess in an acceptable time, and in

the day of salvation receive
the' heavenly
treasure V
« 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 foroavest the wickedness of my heart* » « Seest thou the
humility of the kin- ? Seest
thou his confusion ? The deed was quickly done, and straightway the
. . . .

Prophet appeared
aS aCCU Ser and the offcnder confessed his fault;
' and because he candidly
; confessed' he
received a most speedy cure 7."
"Ezckias prevailed to the cancelling of God's decree, and
cannot Jesus grant remission of
sins? I urn 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 lire power
to tame even lions s ." l '

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
t0 (;,, (1 a Kl not t0 man "
Havin S therefor e, brethren, many examples
'

' -
of those who have
sinned and repented and been saved, do ye also heartily
1

make confession unto the Lord 9 "

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 heart,
and krwwcth
the thoughts of men «.» He also limits the season of confession and repentance
to this ore
sent life « Therefore the just shall then offer praise
:
but they who have died in sins
;
have no
further season for confession 2 ."

§ 3. Exorcism. One of the earliest ceremonies, after the registration

of names was
Exorcism, winch seems to have been often repeated during
the Candidate's course of
prenar
ation. « Receive with earnestness the exorcisms whether thou be breathed upon :

L or ^uascci,
exorcised
theact is to thee salvations."
The power of casting out devils, promised by our Lord 4, and exercised by Apostles 3
by Philip the Deacon and Evangelist \ was long regarded lnd
in the early Church as a direct .iff
still bestowed by the .Holy Ghost, apart
from any human ordinance. Justin
Martyr 7 Ter
tulhans Ongens, 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 a gift of the spontaneous benevolence
it is
and grace of God throu4
Christ by visitation of the Holy Ghost.
For he who has received the gift of
declared by revelation from God, the grace which
healing
is in him being manifest
to all ' When
the extraordinary gift was found to have been
withdrawn, exorcists are mentioned
a'mon. the
inferior officers of the Church, after readers
and subdeacons ». From an early period
certain
set formulae, such as the Divine names, "The
God of Abraham, and God of Isaac, and God
<DePccnitentia,c.ix 5 Cat. i. § 5. « lb. f 6.
j
7 Apologia I. §§ 6, 8 ; Tryfih. Ixxxv.

S Acts v. ,6 ; xvi. ,3 ; xix . x , 6

Acts vii , , |

^t C ^ « '
S >"' *"«* '» L " Can. IO :
 INTRODUCTION.
.he king of Egypt and the
7 ,-..,,.,-, of Paul. -The Cod who drowned
,

;::,'' »™ m,, uy 10^, a^t *-. a„a «**» «*«.

ij;! in :;;
,';:;

r5 "" S " directed to give him the hook

was ordained the Ilishop was
'"-'
,. ,
,,, .„ .,, cx orci,t
A, '" n ,mJy « Reeeive thou these, and commit them
-
',,.,« iltcn with the words,
'" "'""" " K Encrgtmiens whether they e
'

;;;",',: ,h, 'V hay hands upon the

to
'» m ™°'>' '
Canon speaks only of exorcing
End-
onl)
'

u
(an- ,s
„,..'• Though this
bapi./cd or
»c lb,
assessed hv evil spirits, ive must remember
,, im cns. or such persons as
were suppo c i T„
to Ik posse
l,„

^
,

^.^ ^
1!
'|" '"
'rV'
f

TM. TZZ frtllmsn^jmlaism, and even the children of

• ilh «*
'?'
V™
"T*" "'.
I;:
S for
td
J
tii^s.aU
on have seen
TeJpSnt
this
f

the
A
cS
day, and as you know, even
little
£ candida.es for

X: "i
tiled m!d e'xorcid, thai the hostile power of the devil may e nven

;" W, Li, on you of hands being one of the

V ceremonies used
die imposition
Eeetuve, "When ye have come >n h
J on . From expressions in die Introductory
your exorcism has been done, until
Oi the
"he hourT of
and
lama ', i"*
exorcisms,
LUC exUlt v' again,-
",~o
when
Catechizing the
<

— J
•
•>
. . . .

who are to be exorcised have come

others ,-ho «
it seems that before each
their own
V
mndidat os wei e all exorcised, one by
ere
one », and that the earlier, after returning from
The catechizing was thus fre,,„emy
had to wait for those who came
later.
eoc n
often complains of the shortness of the tune left at
delved till late in the .lay, and
Cyril

his disposal 3. „. ._..„.

the Catechizing preceded the
Exorcism, as we learn from S. Chrjsostom.
\t \ntioeh
« \fter you have heard our instruction, they take off your sandals, and
unclothe you, and send
Cyril
only, to the utterances of the Exorcists
K
you on naked and barefoot, with your tunic
practised Jerusalem
mentions another ceremony as at :

says nothin" of this unclothing, but

,
Thv face has been veiled, that thy mind may henceforward be free, lest the eve by roving
veiled, thine ears are not hindered from
make the heart rove also. But when thine eyes are
veil may also have been a symbol of
the slavery
receiving the means of salvations." The
removal of the veil on the octave of Easter
and darkness of sin, as S. Augustine regards the
baptized 6
Of this meaning Cyril makes no express
as symbolising the spiritual liberty of the
.

mention. .

act of the Exorcist is thus described

In the Greek Euchologion, as quoted by Kleopas, the
:

"And the Priest breathes upon his mouth, his forehead, and his breast, saying. Drive forth
and unclean spirit, hidden and lurking in his heart, the spirit of error, the
from him every evil

spirit of wickedness 7, &c."

; .. produceremini." This, may p >sm1 ly refer only to the final ex-

.,.,, , ,

Vi ,
_
( p. , ,).

, 1 ,,.,!, c lUn , il .
'
an. 7 (AD. -
,8). m immediately before Baptism.

1 De S'uf-t.ttConcup. II. $ 53: de Peer. <>>-/;. § 43 contra ;

3 Cat. xiii. 8: xv. 33; xviii. 16, &c
nulian Pelag. VI. 811; 0/>. linger/, c. Julian. I. g 50; III. 4 Ad Illitmbiaiidos, '5 Procat. §9.
Cat. i. S 2.
r " Hodie octave dicuntur Infantium
Aug. Serin.
• 44.
Syml<oIo,%2. Cf. Cat. xx. (Myst. ii.) § 2. I
'
S. 376. ;

_, rcvelanda sunt capita eorum, quod est indicium libertatis. Hnt;et

7 Horn. iii. c
c. 73.
" exorcistarum manus impositione." enim libertatem iota spiritualis nativitas, propria; uutem carms
ir. in Josu. xxiv. § 1 : 1

9 rrocat. g 13.
' lb. § 14. nativitas servitutem."

AutJ. Senno de Symb. ii. ? 1 : " ut ex locis secretis singuli I 7 Procat. % 14.
 CEREMONIES OE BAPTISM AND CHRISM. xxi

Besides such invocations of the names of God, as we have mentioned above, the Exorcist
used sot 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 8 "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 9, 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 °." [

CHAPTER IV.

Ceremonies of Baptism and Chrism.

§ r. Renunciation, We have seen that Cyril's last Catechetical Lecture was delivered
in the early dawn of the Great Sabbath, Easter Eve.
instructions then The additional
promised ' concerning the behaviour of the Candidates were given on the same day, pro-
bably 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 i he
says, "Lit us now teach you these things exactly, that ye may know the significance of the
tilings 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 imme-

diately before entering the water

Cyril speaks of the latter occasion only. "First ye
111
.

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 2 ." For the formula of renunciation in the Apostolical Constitu-
tions, see note 2 on Afjstag. i. § 8 ; it corresponds closely with Cyril's, except that this is

addressed to Satan as if personally present: "I renounce thee, Satan 3

, and all thy works 4

and all thy pomp 5

,
and all thy worship ."

§ 2. Profession of Faith. After the renunciation of Satan the Candidate immediately turned
to the East and said, "And I associate myself (o-iwdo-cro/mi) 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?."
Then, still facing the blast, 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 8 ."
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
Redditio Symboli ") was in some faith ('OpoXoyia, "

Churches made on Holy Thursday, according to Canon 46 of the Synod of Eaodicea :

"Those to be baptized must learn the Creed by heart, and recite it to the Bishop or

8 Ajiologcl. c. 23. 9 Procai. % 9.

I0 Cat. xiii. 23 :
" Thou sccst this spot of Golgotha? Thou answerest with a shout of
praise, as if assenting." " Cat. xviii. § 32. Ia De Cor. Mil. c. 3.

- Myst. §2. 3 § 4. 4 5 § 6. c § S. 7 S 9, note

i. g 5. 3.

Compare xviii. 22 :
" One Baptism of repentance for the remission of sins."
XX II
INTRODUCTION.
the
.
-, , r |K , .,. , .1. '
n.,t in the Ahostolic Constitutions, c. xli.,

(™r„™,^«0 say :' And I aaaooate myself

ci tion 1c, him in his consociation
re
f
One Unbego.tcn Bang, the Only Frue God
s d believe and am baptised into
Jesus Chnst .... and I am baptued
nit' the rather of Christ, .... and into the f.ord the flesh, and tnto the remtssion of s ,„s,
in Tell ,V Ohost .... into the resurrection of And after tins vow,
"„,, i,uo the kingdom of heaven, and into the life
of the world to corned

with oil."
h L comes in order to the anointing
.

of the Eastern Churches in

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

Swainson, represents the matter somewhat differently: "When we come to the

Dr
profusion of his own personal faith which
was made at Jerusalem by the Candidate for
things
not only than the collection of 'necessary
was far briefer
Bintism we find that this
of Jerusalem;' Then after quoting the
(Cu but also than the Creed of the Church
iv')
in the Father, and in the Son,
and in the Holy
short form in Cyril, Myst. i. § 9, "I believe
Dr. Swainson adds: » The words are clear and
Ghost and in one baptism of repentance,"
question of which we read elsewhere, Did he
definite In these words each answered the
In this his reply the
the Son, and the Holy Spirit?'
believe 'in the name of the Father, and
"
confession.'
Candidate confessed what Cyril called the savin-
' '
'

the
evident that two separate parts of the baptismal Service are here confused:
It is
saving confession" of which Cyril speaks
question to which Dr. Swainson alludes, and "the
see, to a later stage of the ceremony.
i n Mvstctg. ii. $ 4, belong, as we shall presently
to the inner chamber of the Baptistery, the
§3. First Unction. On passing from
the outer
and profession barefoot and wearing his tunic
Candidate who had made his renunciation
as an emblem of putting off the old
Oreo,) only, now put off this inner garment also,
this unclothing ot the
man with his deeds 2 A further significance is ascribed by Cyril to
.

3 on the Cross, and by

His
Candidate, as being an imitation both of Christ, who hung naked
and " of the first-formed
nakedness put off from Himself the principalities and the powers,

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 of

your head to your feet -

;:i ." The consecration of the " exorcised oil " is thus described
4
:
" Now
for the remission of sins, and the first preparation for
this is blessed by the chief-priest
thus upon the Unbegotten Cod, the Father of Christ, the King of
all
baptism. For he calls

sensible and intelligent natures, that He would sanctify the oil in the name of the Ford Jesus,
grace and efficacious strength, the remission of sins, and the
first
and impart to it spiritual

preparation for the confession of Baptism, that so the Candidate for Baptism, when he^ is

of according
anointed may be freed from all ungodliness, and may become worthy initiation,

to the command of the Only-begotten."

Bingham's observation, that Cyril describes this first unction as used " between the re-

nunciation and the confession 5 " is not quite accurate: in fact it came between two con-
fessions, the one made, as we have seen, immediately after the renunciation in the outer

ness seems to be implied; for though w - wore

9 Creeds if ti < ..p. 17. I
i

undcr-tunic (xiTwwor), men had nothing beneath the tunic

'

iv.-n'o-]) Hi. a:,

i. j ... r(xnw), which is here said to he put off. According to

I ,...!:.,. 1 I iylact, on Matt. v. 40, the chiton was properly to Trap' qftfv

Mr. Ciller -it's picture, repre- kiyt'iijxvov un-o/cd/iuo-oe. Sec Dictionary of Biblical Antiquities,
St. UUabeth of llungar) .is kneeling naked before the " llaptism," § .p.
j

altar. The word "naked" (yr/aioi, nudus) is not in itself tie- S* lb. § .;. 4 Const, A/esf. \ii. C. 42.

:wve, but here in St. Cyril's account of Daptisin absolute naked- S Ant. XI c. 9, § 1,
 CEREMONIES OF BAPTISM AND CHRISM. xxm
chamber, the other at the very time of immersion. Chrysostom " clearly distinguishes two
Confessions, but places one before Baptism, and the other " What can be more
after 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 Respoiisiones 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 i ? "
And in the answer it is stated
that " We are anointed with the simple oil that
we may be made Christs (Xpiaroi), 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 " not only to
as to Exorcism itself,
burn and cleanse away the traces of sin, but also to chase away all the invisible powers of the
evil one s ."

According to the directions concerning this first unction in the Apostolical Constitutions <>,

the Bishop was first to anoint the head only, the anointing of the whole body being then
completed by the Deacon or Deaconess.
§4. Baptism. After this anointing the Candidates were " led by the hand to the
sacred
pool of Holy Baptism '.» This pool (KoXv^Opa) 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 both of men and women were baptized at the special seasons,

great multitudes
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 2 .

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 3."
In the prayer of consecration given in the Apostolic Constitutions the
Bishop is directed
firstto 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 to be baptized, according to the command
is 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 V
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 I loly Ghost, and of Christ, and of the Father s.»
< ;

While standing in the water the Candidate made what Cyril calls " the saving con-

6 Ef h '*• '• Hom -

'•
§ 3- 1 Quccstioiyj. .;/;...,,.,. ,i. §3. 9 Lib. iii. c. 15.
1
Mystai;. ii. § .(. 2 Dingham, Ant. VIII. c. 7, g 2 ; XI. c. 11, g 3. 3 Dc Eaftismo, c. iv.
4 VH -
c - 43' 5 Cat. iii. § 3. Sec also Introduction, ch. vi. § 2.
 INTRODUCTION.
(A:./."" d/) in the outer
, .,., ,, ,-,... horn- been ahcmy .cited
"".
|

form was now employed

contammg
fcssion

'";""','"
•

mmU
"
J o ^ J mmciation, a short
and in the Baptism of Repentance
::::. tl.ru on of faith in the Holy Trinity,
(inly tin.' no o> >o >
,i1-
" '

r
to have been made by
way of
""r7W«lr*». This short confession appears
a '" "'""" in God the

r^
Host thou believe

^
„.,.,,„,. „..
,,, st ask ed.
'
.

n^:th,;rCiZnt«J »:, :; :«„ «>, ** ±

Gross? hot,
Lord Jesus Ghost and in lbs 1
VU
" , r V |)oi thou believe in our
a so for
'

eds, thyself; therefore

thou wast buried with Christ
Ml ';VTbct
:

a 1 wast asked,
" '
.
, ,, Christ rises .. son with Christ.
third tune thou A
"- "'"; " time thou

T ;;:
,

cvt
fr
he
I behove, a third

mig h, abseve the m

J
I

l-^»
Ghost?

answers
Thou saidst,
^M!^
;,
• ,',„ Cyril of Alexandria, as
quoted by Bingham', "makes these
Trinity, but a triple confession
:;";.„;.' be the three Persons of the eo.ssion of
over.
hid, implies a repetition of the
Greed (the shortened form ?, three times
("usi.ata et eglt.ma verb
threefold interrogation
; which of these ways the fcach
at Jerusalem, is not qnite
eertam from Cyril's words :

tcrr0 2ms")
was made
the bather, and of the Son and
of the
lost thou believe in the name of
,'

d
and went down thrtee into the water..
h! Ghost and ye made that savin,
confession,
Persons of the Holy
Didaehe enjoins baptism simpb into the names of the Three
The '

Father and
few words only tojthe names "of God
^the^
dtv Justin Martyr 2 adds a few'
lustin Martyr-' .

Christ, and of the Holy Spirit^ and

our Saviour Jesus
ord of the universe, and of
Father, the Son, and
Tei s'olIn-rerdK^r-Whe^ever'there are three, that is, the
body of three." The trine immersion
the.
Holy Spirit, there is the Church, which is a
was also a symbol of the three days of our
had reference not only to the Trinity, but
strictly indispensable
Saviour's burial 4. The use of the three Holy Names was made more
thus the 49th Apostolic Canon, which, Hefele says, "must
as heresies were multiplied :

Church," orders that "If any Bishop

be reckoned among the most ancient Canons of
the
the Lord's command, into the lather, the Son,
or Presbyter does not baptize, according to
without beginning, or into three Sons, or three
and the Holy Ghost, but into three Beings
Comforters, he shall be deprived."
We power of administering Baptism was not restricted to the Bishop
see here that the
:

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
5."
cities, on them of low as on them of high degree, on bondsmen and on freemen
Tims the rule of Ignatius', that "it is not Lawful either to baptize or to hold a love-feast
understood to mean "without the
apart X a>pl« rov .Wkojtov)," must be
from the Bishop (

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 ?, no mention is made by Cyril.

* 6. Chrism. The custom of anointing the baptized with consecrated ointment is

regarded by Cyril as a sacramental act representing the anointing of Jesus by the Spirit
at "As the Holy Ghost in substance lighted on Him, like resting upon like,
His Baptism.
so, you had come up from the pool of the sacred waters, there was given to you an
after

unction the counterpart (to uvtItvitov) of that wherewith He was anointed, and this is the Holy
Ghost 8 ." As " He was anointed with a spiritual oil of gladness, that is with the Holy Ghost,

. ii. g 4 .
. . . ,/t
-
Sacra mentis, II. c. 7. b Ant. XI. c. 7, § 11. 9 Jfys.'ag. iii. § 4.
1
Cap. vii. '-'
Aj>olog. I. c. 1 Dc liaptismo, c. \i. a My?tag. ii. £ 4, note 3. 5 Cat. xvii. 35. 6 AdSmyrn. c. \ iii.

J Bingham, Ant. XII. c. 4, §§ 5, 0. 8 Mystag. iii. § I.

 CEREMONIES OF BAPTISM AND CHRISM. xxv

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 9." The ceremony was very ancient:
probably a reference to it in the words of Theophilus of Antioch
l
there is (c. a.d. 170) :

"We are called Christians, because we are anointed with the oil of Cod." Tertullian, a little

later, after speaking of Baptism, says :

" Immediately on coming out of the Laver we are
thoroughly anointed with a consecrated unction ;" and again, "After that, the hand is laid
2

upon us in benediction, invoking and inviting the Holy Chost3." In another passage »
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 is compared by Cyril to the consecration of the
ointment
Eucharist Holy Chost it is no longer simple or common ointment,
after the invocation of the

but a gift (Xapio-/xa) of Christ, and by the presence of the Holy Chost is able to impart
of His Divine Nature. And this ointment is symbolically applied to thy forehead, and thy
5 ."
other organs of sense
The ears, nostrils, and breast were each to be anointed, and Cyril explains the symbolical
6
meaning in each case by appropriate passages of Scripture .

The consecration of the chrism could be performed by none but the Bishop, and he
alone could anoint the forehead 7, Presbyters being allowed to anoint the breast, but only
with chrism received from the Bishop
8
The several ceremonies are thus explained in the .

Apostolical Constitutions'* : "This baptism is given into the death of Jesus: the water is

instead of the burial, and the oil instead of the Ploly Chost ; the seal instead of the Cross ;

1 ."
the ointment is the confirmation of the Confession
In like manner the chrism is explained again, "The ointment is the seal of the

covenants that is, both of God's promises, and of the Baptismal vows.
2 ,"

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 Signs," and "the Royal Seal to be borne upon the forehead of Christ's
soldiersV' ancl again, " Holy Ghost
The Seal of the fellowship of the V
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
;

(3S1), 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.'"

6
An additional prayer to be said by the Bishop is given in the Apostolical Constitutions :

"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 (^aTrrt^eVw), 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. name Confirmation is of later date, and
In the Latin Church the
indicates that greater importance was then attached to the "Laying on of Hands" with
prayer.

9 Mystag. iii. § 2. 1 Ad Autolycum,\. * De tiaj-t. c. 7. 3 lb. c. 8. 4 Dc Kcsiirr. Carnis, c. 8. 5 lb. § 3.

c Ulyst. iii. § 4. 7 AJ>ost. Const, iii. § 16 :
" Let the Bishop anoint those that are baptized with ointment (/xvpw)."
8 Bingham, Ant. Const. A/>ost. vii. c. 22. 2 lb. vii.
See the authorities in xii. c. 2, §§ 1, 2. 9 iii. 17. l c. 4.3.

6 vii. c.
Cf. Cat. iii. 17. 3 Cat. iv. § 14. 4 lb. xii. § 8. S lb. xviii. 33. 44.
XX vi INTRODUCTION.
Another ccrenionv, not alluded to by Cyril, was the saying of the Lord's Prayer by the
neoulntc, sla and faring towards the Last ?, after winch he was also to pray, " O
<;,, ( 1
icr of Thy Christ, Thine Only-begotten Son, give me a body undefiled,

a clean heart, a wat< hfnl mind, an unerring knowledge, the influence (im^oinpTiv) of the Holy

i;
|"
,) nd lull assurance of the truth, through Thy Christ, by whom be glory
to L'hee in the II >h Ghost for ever. Amen."

CHAPTER V.

Euciiakistic Rites. Liturgy.

; i. Firs/ Communion. When the rites of Baptism and Chrism were completed, the new-
made Christians, clothed in white robes (A/ysl. iv. 8), and bearing each a lighted taper in his

hand, passed in procession from the Baptistery into the great "Church of the Resurrection.''
The time was still night, as we gather from the allusion in Procat., § 15 " May Cod at length :

shew you that night, that darkness which shines like the day, concerning which it is said, 7'he

hall not be hidden and the night shall be light as the day" As the newly-
from thee,

baptized entered the church, they were welcomed in the words of the 32nd Psalm. "Even
now," savs Cyril (J'rocai., 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 ore covered; when like stars of the Church you shall enter in, bright in the
body and radiant in the sou!.'' 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 con-
'

temporary, Gregory Nazianzen, Oral. XL. ,§46 " The station in which presently after Baptism :

thou wilt stand before the great sanctuary prefigures the glory from yonder heaven ; the
psalmody, with which thou wilt be welcomed, is a prelude of those heavenly hymns; the
lamps, which thou wilt light, are a mystic sign of the procession of lights, with which bright
and virgin souls shall go forth to meet the bridegroom, with the lamps of faith burning
brightly."
Prom the Syriac " Treatise of Severus, formerly Patriarch of Alexandria (Antioch), con-
cerning the rites of Baptism and of Holy Communion (Synaxis) as received among the
Syrian Christians" (Resell, Agra/'ha, § 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 [Jr. eat., § 2 : Mystag., iv. 88) were worn until the Octave of Easter,
Low Sunday, Dominica in Albis (Bingham, NIL c. iv. § 3).

£ 2. The Liturgy. In Cyril's last Lecture, Mystagogic V., he reminds his hearers ol

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 (™ Upe'i) 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 cere-
mony which evidently had reference to the words of the Psalmist, "I will wash mine hands
in innocency; so will 1 compass Thine altar, O Lord 1 ." In some Churches, perhaps also at
Jerusalem, the words were actually chanted during the ablution 2
.

"Then the Deacon cries aloud, Receive ye one another: and let us salute (aoTrofw/u&i)
one another." In the Clementine Liturgy -;
the " Kiss of Peace "
precedes the " Ablution."

•»» ' .'/;,•/,«. v. § 2. 2 Did. C/tr. Ant. " Lavabo." 3 A/at. Cj;:s!. viii. c. it.
 EUCHARISTIC RITES. LITURGY. xxvii

Sometimes these two sentences are combined :

" .Salute ye one another with the holy-
kiss VIn 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 {ayan^aapav) one another with a holy kiss."
"After this the Priest (Upevs) cries aloud, Lift up your hearts. Then ye answer, We lift
them up unto the Lord 5 /'
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 c ."

Then follows a very brief summary of the Eucharistic Preface, and after that the Trisagion ?,

corresponding in part to the long Thanksgiving in the Apostolic Constitutions for all God's
8
mercies in creation, providence, and redemption .

It is important to observe how

and the following sections associates the
S. Cyril in this

people with the Priest, using throughout the Plural " We." That this is intentional and
we may
significant, learn from a passage of S. Chrysostom9 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 (6 upx6p.ivos),

and it was not lawful for the people to share in what the Priest partook of. It is not so now :

but one Pody is and one Cup. And in the prayers also one may see the laity-
set before all,
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 again we are to
floor, and all alike rise up. When
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 meet and right so to
got their answer, and they agreeing that 'It is

do,' he then begins the thanksgiving. And why wonder

sometimes speak that the people
with the Priest, when even with the very Cherubim and the Powers on high they send up
those sacred common. Now all this I have said in order that each of the common
hymns in

people (twi> may be vigilant, that we may learn that we are all one Pody,
dpxoixivav) also
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. Put
we cannot justly assume, from a mere omission in so brief a summary, that the Commem-
oration 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 Insti-
tution 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

4 Afost. Const. \\W. c. ii. Compare Justin M. A/>oli>&: I. c. 65. 5 Mystag. v. § 4. <"
? 5- ? i <$.
'

-
'/ •>'•<-' isi. viii. c. 12.

Sec the Eucharistic Preface of the Liturgy of S. James in note 4 on Mystag. v. § 0. '-' In /'/is/. 11. ad Cor. Homil. xviii. § 3.
 : ;

X Will
INTRODUCTION.
Paul's account of the
he had quoted
I
S.
lh01)1 , y
and said of
)f the Bread. This is Body, who shall dare doubt 1
My
then lie Himself has declared
since hc ha S Himself affirmed
and said, This is Blood, who shall ever My
my longer ?" he again ascribes to "the Lord's
lhat t s not Hi, Ulood
The like efficacy
i i
'

'--'
and the Wine, that 'they are « the Body and Blood of
on CU ncern'ing b'oUi the
Bread

C ir
an Eucharistic Service, there is neither
which gives the oldest elements of
'

|;| t
i
ie , )i(h che '

n or the Invocation, but only

two short and simple forms of Thanksgiving
llio n
3."
-for the Holy Vine of David,"
and "for the broken Bread
imply that the consecration is effected by the
Commemoration of
u -in Martyr seems
r
to
-
" We have been taught," he says, « that the food which
Institution
own words in the
rhr ; .Vs
:

is
word which conies from Him (t,> 8t' ei x ^ Uyov rov nap airov
blessed by the prayer of the
is the
iiva n*Tt,6«* a v rpo^v\ and bv
which our blood and flesh are by transmutation nourished,
Flesh and Blood of that Jesus who
was made Flesh." He gives no separate Invocation of the

supplied the "praise and glory" or in the ''prayers

Holy Ghost, but this may have been
in
" all through the name of the Son and ol the Holy
and thanksgivings" sent up to the Father of
(ihost 4."

Irenteus
as the immediate act of consecration
is
who represents the Invocation of the Holy (Ihost
apparently the earliest writer
"We make an oblation to God of the bread and :

for that He has commanded the earth to bring

forth
t h c CU p f blessing, giving Him thank,

And then, having completed the oblation, we call forth

these fruits for our nourishment.
both the bread the Body of
(eW,\cH>,) the Holy Spirit, that He may exhibit this sacrifice,
the Blood of Christ, in order that the partakers of these antitypes may
Christ, and the cup
5 ."
obtain the remission of sins and life eternal
the Oriental Churches an Invocation of the Holy
Spirit is
Mr. Hammond writes that, "By
consecration. In the three Oriental Families of Litur-
considered necessary to complete the
gies such is invariably found shortly
an Invocation after the Words of Institution V
the
It is in accordance with this statement that, we find Cyril so frequently declaring that
Invocation are simple bread and wine,, become after the
elements which before the
Invocation the Body and Blood of Christ ?. In the first of the passages referred to below

Holy Invocation of the Adorable Trinity," in the others of the Holy Spirit
" the only.
he speaks of
Spiritual Sacrifice, the bloodless
Cyril next describes the Invocation as "completing the
as made "over that
Service." and then gives a summary of the "Great Intercession"
The Intercession, as represented by Cyril, is not simply
Sacrifice of the Propitiation."

a prayer, but an offering of the Sacrifice

8
.,
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: on behalf of glorious Sion, the Mother of all the Churches,
especially
'."
and on behalf of Thy Holy Catholic and Apostolic Church throughoul the whole world
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 2 ."

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 -\" In others he follows the Liturgy of S.James,

v >
i C;i I. cc. ' 5-C7-
xviii. 6 Liturgies, p. 382. , .;/-. ,. * § ; iii. § 3 ; v. ? 7-

. v. § > : T i .
,- . Tfjr Quasar. 1 lamn: »:ii >-.;) o/S. Jai, '

[b. 1.. 115. 3 lb. p ..

 "

KUCHARISTIC RITES. LITURGY. xxix

as in the intercession for " every Christian soul afflicted and distressed, that stands in
need of Thy pity and succour +."

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 V 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
forthem as well as for ourselves 6 ." 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."

re is nothing here, nor in the Clementine Liturgy, nor in that of S. Mark, cor-

r< ondinw to the - which Cyril ascribes to the commemoration, "that at their

prayers and intercessions God would receive our petition." In the Anaphora of S. Chrysos-
tom contained in form of the Liturgy of Constantinople we find, apparently for
the later
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 ?.

8
From the commemoration of the departed Cyril passes at once to the Lord's Prayer ,

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 imova-ios, for which see the
footnote : he also explains tov novrjpov 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 '." Chrysostom explains this as

being both an invitation to the Faithful in general to communicate, and a warning to the
unholy " The Bishop, with loud voice and awednspiring cry, raising high his arm
to withdraw.
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 Who- :

soever is not holy, let him not draw near ." 1

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

of the people to the " Sancta Sanctis" is given by Cyril 3 in accordance with
The response
James and the Clementine " One is Holy, One is the Ford, Jesus Christ
:

the Liturgy of S. :

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 tasle and see that the Lord is good*. This

4 Hammond, Liturgy of S.James, p. .14- 5 g 9. ° g 10. 7 H<rres. Ixxv. § 7. Cf. Bingh. Ant. XV. c. .:,

g 16 ; Diet. Chr. Biog. "Aerius." ::

ATystag. V. § 11. 9 lb. § 19. « Horn. xvii. in Ilebr. These Homilies were
edited after Chrysostom's deruh " 1 Ucvie-n of the Doctrine oj the Eucharist, ex. 3 § 10. 4 § 20.
 INTRODUCTION.
agrees with the Clementine rubric :
'•
Let the 33rd l'salm be sung while all the rest are par-

takiiv." In the Liturgy of S. fames, while the Ifishop is breaking the Bread and dipping it

iii the Wine, the "A^nus 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 foot-

notes on the passages 5 .

His final injunction to remain for t lie 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 Ilim who hath counted us worthy to partake of His holy Mys-

teries " The thanksgiving, benediction, concluding prayers, and dismissal, vary much in the

different Liturgies.

CHAPTER VI.

Effects of Baptism and of Chrism.

§ r. Pa '//<!)!. When we try to ascertain the exact relation between Baptism and the

diction or Chrism which immediately followed, we find that Cyril's teaching on the subject
lias 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, you had come up from the pool of the sacred waters, there was
after

given an unction, a figure (uvtItvitov) of that with which Christ was anointed; and that is the
Holy (most '." " 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 imme-
diately upon ascending from the water, of which he speaks in this Lecture."
This opinion is by the Benedictine editor, Touttee, Dissertatio iii.
elaborately discussed
c. 7, who argues that the is a Sacrament distinct from Baptism,
Unction described by Cyril
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 dis-
cussed the teaching of Cyril and other Eastern Fathers, and gives the result of his investigation
in the following "Summary 2 :" "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
some others with chrism prepared by the
the Creeks and
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

'. 7?. i
Mystag. iii. g 1.
= A. J. Mason, D.D., The Relation of Confirmation to J!a/t/,;n, p. 3 S 9 . Though I find myself compelled to differ widely from
my friend Can ,n 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
 EFFECTS OF BAPTISM AND OF CHRISM. xxxi

a more or less conscious desire not to fall behind Western teachers in honouring the per-
fecting 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 " im-
mediately 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 J."
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 ad-
mitted 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 Laver: he was baptized, but was not enlightened; and though he dipped
to the
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 4."
is impossible here to regard "the Spirit" as referring to the grace of Unction: for
It

(t) Baptism was not accompanied by Unction in the time of the Apostles, and (2) we should
thus make a false antithesis between the outward part of the one rite ("he dipped his body in
water"), and the inward part of the other. Here, therefore, Cyril attributes enlightenment of
the heart by the Spirit to Baptism apart from Unction, and at the same time lays stress upon
the difference between the worthy and unworthy recipient of the outward form.
The importance of this difference is further enforced throughout the next two sections, and
at the close of § 4 the distinction between the outward sign and inward grace of Baptism,
strictly so called, is again asserted, " though the water will receive thee, the Spirit will not
accept thee."
" Some might suppose," it is said, " from these words that Cyril thought of water and the
Spirit as the sign and the thing signified in Baptism respectively, and a passage in a later

Lecture upon the subject of the Sacrament (of Baptism) at first confirms that impressions."
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. hi. §§ 3, 4, is too long to repeat here, but may be read in its proper place.

i Suiccr, Thesaurus, XpiV.ua. 4 Frocat, §2, S Mason, uli supr., p. 3^7.

 1

INTRODUCTION.
XXX 1

in the question before

sufficient to give the passu
r CS which are of chief importance
:t Wll be

of the Holy (.host one

alon with the wla" •
• "-he mere water, giving. he invocation
sanctity. For since man is a two-fold bein
, r acouires a power of
'•":': the incotpotca, fo, the
;,
, ; v the ,
^anle
Content also is ,wo-fo.d
° the body, but the Sum seas
Z^Crbod^hr^bod;'
bo ,," ,
lily for 'the
water cleanse,
body. Andthcwnt
And the
bod.es washed » „*
'

that;l IKlYlIl^
tha lm „«.«.
Ulll neuit..
, llg o,„- *,****
n -- »yy the SP i„., and -

soul, in order
onlLT .
.
;;;;;;;;;r
the
God. When, therefore, you are about to go down into the
raw ni.'h to

water do not pav auenucm t» t"<~ "«<-^ - - -

For without both it is impossible for thee to be perfected

option of the Holy Ghost.
between the outward sign and the clearly the distinction
No words could state more reference
necessity for both. There is no posssible
inward -race of Baptism, and the absolute
Ghost" in cleansing and sealing the soul is
to but "the operation of the Holy
Faction,
« the grace given with the water (,*«r« ro„ vJW),
unmistakably connected with baptism as
8*' Maro. o^aylSa), the latter P hrase Bhewin S that
and below as "the seal by water" (r,>
baptism by water is the signum efficax of the grace m question.

Except a man he horn of water and the Spirit

he
Cyril then quotes our Ford's words,
and explains them thus « On the one hand he who is
enter vuc
canno t ewer
cannot the uc/t^uu^
into //.< of w»,
kingdom .7 God, -.. 1
:

being baptized
the
(«-)
with the water, but
grace
has
in perfection: on the
not had the Spirit vouchsafed to

other hand, even if a -an be dis-

him

(.04.^), has not

not receive the seal bestowed by means
of water
tinguished for virtue in his deeds, but does
enter into the kingdom of heaven.
Canon Mason,
r } ; 8V Saaro. «j>payl9a), he shall not
,

reference both to Baptism and to Unction as

(

whose translation T have followed, finds here a

this interpretation gives a second
"the baptismal act and the second," and in support of
first
« He who is in course of being baptized with the water, but has
and more emphatic version :

the grace in perfection." Tms introduction

not yet had the Spirit vouchsafed to him, has not
« yet," in order to represent a distinction between two separate acts, is not
of the word
(Wfo/^os P) Kara^m
justified by the reading of the older editions (oibi r<S SSar,
either
Monac. Roc, Casaub. adopted by. Reischl (oft*
8e rov n,aVaroc\ nor by that of Codices
text (oCrc /Wt^i/os k.t.X.). The obvious
6 fcpavrur^vos k.t.X.), nor by the Benedictine
6

that " the man who in Baptism did not receive

meaning of the passage, with either reading, is

the Holy Spirit, has not the grace (of Baptism) complete."
The Benedictine Editor in his
sa, does not even refer to
elaborate argument for regarding Chrism as a distinct sacrament

this passage.
important in this connexion is found in Mystag. ii. § 6:
"Let no
A statement which is
only, or further of adoption,
one then suppose that Baptism is the grace of remission of sins
as the Baptism of John conferred only remission of
sins but as we know full well that ;

sins and procures a gift of the Holy Spirit, so also it is a counterpart

it cleanses from

(uvtItvttov)
I of
tlVTITVTTOV) Ul the
U1U sufferings
Ulll.
.a 1^ of Christ."
Ul ^lllldl,
1 1 1 .1

6
Here besides "the remission of sins, which no man receiveth without the
Holy Spirit ,"
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
Cyril here means
thinks) with the " gift of the Holy Ghost," it would by no means follow that
For the grace which beyond all others is exclusively attached
to include Unction in Baptism.
to Baptism, and not to Unction, is the new birth, and this is " the new birth into freedom

5« pissert. iii. c. S.
''
Hooker, E.P. V. lxvi. § 6.
 EFFECTS OF BAPTISM AND OF CHRISM. XXXlll

and adoption'." In fact Cyril's teaching on tin's point is in strict accordance with that
of St. Paul in Gal. iv. 4-6, that we first receive the adoption of sons (vlodeala,), and then
<•
because ye are sons, Cod sent forth the Spirit of fits Son into our hearts, crying Abba
Father." So again in Rom.
he says, « Ye received the Spirit of adoption 'whereby
viii. 15, T 6,
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 stiff um :

sequitur inhabitatio Spiritus Sancti, non banc 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. the witness of the indwelling Spirit of adoption is
111. 15): the special -race 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 Pie
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 s ."
"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 9 "
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 V
The benefits ascribed to Baptism in these several passages
without any allusion to Chrism, are brought together
with rhetorical effect in the Introductory
Lecture, 8 16 "Great is the Baptism that lies before you a ransom to captives
:

a remission ;

of offences, a death of sin, a new birth of the soul,

a garment of light, a holy' indissoluble
seal, a chariot to heaven, the delight of Paradise,
a welcome into the kingdom, the gift of
adoption."
From such language it is clear beyond question that in Cyril of Jerusalem, not to
speak
of other Oriental Fathers, the tendency is not " to consider Baptism by itself
as a bare
rite, benefiting the body alone,and dependent for its spiritual efficacy upon other
actions
after and before," but as depending on the power of the Holy Ghost, and
the sincerity
of repentance and faith in man.
If further
proof were needed, a glance at the Index under
the word "Baptism" will
shew the extraordinary richness, variety, and precision of
Cyril's teaching, as to the gifts
of the Holy Ghost conferred therein.

§ 2. Chrism. When blessings so many and so great have

spiritual
been ascribed to
Baptism, in what light, may be
asked, does Cyril regard the Unction which
it
follows? Does
he treat it as being merely an additional ceremony subordinate
to Baptism, or as havin- for
its own proper grace some special gift of the Holy Ghost? We find no answer to this ques-
tion in the earlier course of Lectures \ But that Chrism was not regarded by Cyril as a mere
accessory to Baptism, as Milles thought 3, may be safely
inferred from the fact that in announc-
ing 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 4 " •

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 A mere additional V

en?"''
in Cat. xvi. I'
•'
*
§ 2 6, sec
8

below,
, ,
Ib XVH
'

p.
'
§ 36-
xxxiv.
-
9

3
Ib !V 37
-

Note on Mystag.
-

iii.
'

§
Ib
r.
-
!;i
' § I2
4
-
' V
Cat. xviii. § 33.
^ the s »I'i losea

5
Elusion
Mysia*- v §
to Chris,
1
VOL. VII,
jj
 INTRODUCTION.

n ^^7^M^ wl>l,h ^Tcchief importance in the question before

Holy Ghost, and

^^ ^m b^
,
(
" "'
,
* ,
•
V.
,ere water, receiving the
invocation of the
7"
'";;;: ,, ul1 ;,. acquires
; I' a power
' ««.«!* For
,»» ;, of sanctity.
a
* .nan i8

of Christ, and of the father,

-">'-'V " f :;':;,
„: J, th e cleans
-"
'""",'
an ng
^ g Aw,,,
also is two-fold, the

f t
...corporeal

"r
for the

body, but the Spirit seals

T^ d ckanstTthe
.

by the Spirit, and onr bodies washed

with
1

,„,, ,„ orde.
Orti ;,:::i^;;
.... I hav.n our mheart
e ,
m^d
thcrcfore yol arc about 10 go
down into the ,

water do not pay attention

,,„. without bolll it is impossible for thee to be perfected'
between the nntw.nl ..or
N„ more clearly the distinction
words could state
is no posssible reference
absolute necc ssity for both. There
inward -rare of Baptism, and the the soul
Holy Ghost » in cleansing and sealing
i

.notion, but "the operation of the

'

g.ven w.th -tcr ,™ r,,,,,,

aUv connected with Paptism as "the grace = (, ,
mini tailk ;
£V ^«y»«), the latter phrase shewing that M«™
below as "the seal by water" („>
the grace in question.
Baptism by water is the signum efficax of
*«*// « ««/* & *«, of water and the SP
int h
'cvril then quotes our Lord's words,

J them thus On the one hanc he who i

^
explains
the tomtom of God, and
:
1
cannot enter
Spirit vouchsafed to him
be
ft T
L b.pti.ed (;wc^o.) with the water,
has not he grace in perfection:
but has not had the
on the other hand, even if a man be
dis-

^ aw ^ayMa), he shall
-
but does not receive the seal
not enter into the kingdom
bestowed by
of heaven.
me-ans of
Canon Mason,
water

(T
8l
to L notion as
,)

reference both to Baptism and

.hose translation I have followed, finds here a
interpretation gives a second
in support of this
"the first baptismal act and the second," and bu has
« He who is in course of being baptized with the wa er
and more emphatic version :

introduction
perfection. 1 uis
has not the grace iu
not yet had the Spirit vouchsafed to him,
separate acts, is not
-yet- order to represent a distinction between two
of the word in

justified either by the reading of the older

editions (o^Se Mar. 0«™0M«o. Karats ™ w
Monac. Roe, Casaub. adopted by. Reisch (>™
8e to* n^aroO, nor by that of Codices
text (ofrc 6 /Wfo/^os k.t.X.). Hie obvious
6 B<8a„Tc<ru!vo S k.t.X.), nor by the Benedictine
«
meaning of the passage, with either reading, is that the
man who in Baptism did not receive
complete." The Benedictine Editor m his
the Holy Spirit, has not the grace (of Baptism)
sacrament *\ does not even refer to
elaborate argument for regarding Chrism as a distinct
this passage. ..
Let no
\ statement important in this connexion is found in Mystag. 11. § 6
which is
:

sins only, or further of adoption,

one then suppose that Baptism is the grace of remission of
of sins; but as we know full well that
as the Baptism of John conferred only remission
Holy Spirit, so also it is a counterpart
it cleanses from sins and procures a gift of the

(uvtItvitov) of the sufferings of Christ." _ .

Here besides "the remission of sins, which no man receiveth without the Holy Spirit ,

"a of the Holy Ghost," and the fellowship of Christ's

Passion distinctly attributed
we find gift

to Baptism.
If the
" adoption " beginning of this passage were identical (as Touttec
mentioned at the
follow that Cyril here means
thinks) with the "gift of the Holy Ghost," it would by no means
For the grace which beyond all others is exclusively attached
to include Unction in Baptism.
" the new birth into freedom
to baptism, and not to Unction, is the new birth, and
this is

5» Dissert, iii. c. .
'' Hooker, E.T. V. lxvi. § 6.
 EFFECTS OF BAPTISM AND OF CHRISM. xxxm
and adoption!." In fact Cyril's teaching on this point is in strict accordance with that
of St. Paul in Gal. iv. 4-6, that we receive
first the adoption of sons {vloBeviav), and then
' because ye are sons, Cod sent forth
Spirit of His Son into our hearts, crying Abba the
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.
"Prius adoptionem, deinde Spiritum adoptiouis accepimus;" 4 :

and on v. 6 " Filiorum sfa'wn :

sequitur inhabitatio Spiritus Sancti, non banc Me."

The adoption itself belongs to Baptism
strictly so called, in which we are made
children of God and joint heirs with Christ (cf.
Cat. in. the witness of the indwelling Spirit of adoption is
15) :
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 Pie
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 3 ."
"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 9 »
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 V
The benefits ascribed to Baptism in these several passages
without any allusion to Chrism, are brought together
with rhetorical effect in the Introductory
Lecture, 16 "Great is the Baptism that before you
§ :
a ransom to captives, a remission
lies ;

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 Rift of
adoption."
From such language it is clear beyond question that in Cyril of Jerusalem, not to speak
of other Oriental Fathers, the tendency is not " to consider Baptism by itself as
a bare
rite, benefiting the body alone,and dependent for its spiritual efficacy upon other
actions
after and before," but as depending on the power of the Holy Ghost, and
the sincerity
of repentance and faith in man.
If further
proof were needed, a glance at the Index under
the word "Baptism" will
shew the extraordinary richness, variety, and precision of
Cyril's teaching, as to the gifts
of the Holy Ghost conferred therein.

§ 2. Chrism. When
blessings so many and so great have
spiritual
been ascribed to
Baptism, m what light, may be
asked, does Cyril regard the Unction which
it
follows? Does
he treat it as being merely an additional ceremony subordinate
to Baptism, or as havin- for
its own proper grace some special gift of the
Holy Ghost? We find no answer to this ques-
tion in the earlier course of Lectures \ But that Chrism was not regarded by Cyril as
a mere
accessory to Baptism, as Milles thought 3, may be safely
inferred from the fact that in announc-
ing 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 4 " •

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 V A mere additional

at *• IK XVH % (" 9 Ib !v 37-

• ' , I'
'

,
". -

} - « lb. iii. § r2. * Upon the suppose,! allusion to Chrlsr

in Cat. xvi. § 26, sec below, xxxiv.
p. 3 Note on Mystag. iii. § r, 4 Cat. xviii. § 33. 5 Mysiag v § 1

VOL. VII,
d
XXXIV
INTRODUCTION. —
reiv;^
Wnments
,;^7m
n i

same rank with them.

and, as it
rolll a7o7lrnv
were, in the
been so independently placed between the two
great

"' that Cyril uses the

to Chrism is further shewn in the fact
^he importance thus attached Chrism, and of the
consecration of the ointment of

^ ml hn-nn-e in reference to
f n^ismrand
.
the

of the F.ucharistic elements.

, the Invocation of the Holy and

"The bread and wine of the Eucharist
Adorable Trinity are simple (X.ro'0 bread and wine, but

after the Invocation i ne

•ocation the bread'
jjieauuaum^ the
becomes ^^ and the- Wine the blood of Christ*.
i^ body v _

simple (Xit?) water, but rather regard the spiritual grace that is given
the Laver as
'sim^^watcr having received the Invocation of the
Holy Ghost, and
with die^vater r.» ''-The
of Christ, and of the bather,
acquires a new power of holiness V
" ointment. For as the bread of the
« But see thou suppose not this to be plain tyCK&v)
no longer simple (\lt6 s ) bread, but the
of the Holy Ghost is
Eucharist after the Invocation
no longer plain (>X<;,) ointment, nor, as one
holy ointment is
Body of Christ; so also this
Christ's gift of grace (x^icr/ia), and is made effectual
might common, after Invocation, but
Snj
ay, '

of His Godhead?.
own Godhead?."
to he Holy Ghost by the presence
impart the
'

which Cyril ascribes to the Unction are set forth in the same
Th« spiritual benefits
— spiritual
-~ a
v* — •<-, is
iivAjr thing
safeguard of the body, and salvation of the soul
T GCtUTC lino holy
"This i «--
. .

of sense " the body is anointed with the visible ointment,

(< i) it sanctifies all
•
•
the organs :

the Holy and Life-giving Spirit

»
(§ 3).
After being anointed the
d the soul is sanctified by
is clothed with the whole
that name in its fullest sense- he
Christian is now entitled to
he may stand against the power of the adversary he may say,
armour of the Holy Ghost, that
:

'"lean do all things in Christ

who strengthened me" (§ 4).
to the supposed identity of Chrism and Confirmation, it is important to notice
In regard
in the only passage where he men-
carefully Cyril speaks of the laying on of hands
"how
2
tions it .
. . ,
,

independence of human agency, by

He first illustrates the freedom of the Spirit, and His
elders, including Eldad and Medad he then refers to the
of prophecy to the seventy
:

the rift
by the laying on of Moses' hands 3, and adds, "Thou
rift of the spirit of wisdom
to Joshua
in the Old Testament, and in the New the same. In Moses
(t&to,)
seest everywhere the figure
laying on of hands (^poOtala), and Peter gives the Spirit by laving
time the Spirit was given by
on of hands 4 and upon thee also,
who art to be baptized, the grace is about to come; but
:

the time."
the manner Irb w)
I tell thee not, for I do not forestall _

it has been inferred (1)

that Cyril alludes to a gift of the Spirit by laying
passage
From this
and (2) that he refers this
on of hands immediate connexion with Baptism and Unction 5,
in
but to the laying on of hands, or to the Unction
gift of the Spirit not to Baptism itself,
6
as a figure that answers to it .
.

to the fact that Cyril neither

mentions the
(1) The first of these inferences is opposed
in Baptism or Unction, nor as
the analogous
laying on of hands as part of the actual ceremonial
that the symbol (ro ritfokov) of
rite in the old Testament, but on the contrary
expressly says 1

of Aaron to Priest, be High

thisholy Chrism in the Old Testament lies in the consecration
'anointed; evidently
when Moses, "after the washing in water anointed him, and he was
called

from unction (ruv xp^H- aT °s <5';X«5>7 rov tvttikov).

this figurative
" That the Spirit
(2) In support of the second inference the argument offered is as follows :

Baptism here again clearly stated; but that

was to come upon them in the course of their is

baptism itself would convey the gift is equally clear.

Cyril did not intend them to suppose that
well as in the words actually before us, Cyril has taught
Again and again in earlier Lectures, as
were to be the means of
them to expect the gift in Baptism if therefore the immersion itself ;

<.:/,.<.,,i.s ; Cat. iH. § 3. *lluh,n. 9Mysf«£ :in. 3 . » lb. iii. I i. * Cat. xvi. H 25, =«•
7 .

Mason, with note ' Mystag. 1.1. 0-

< Dciit. xxxiv. 9 •
Act. viil. ,7. 5 Touttee 6 p. 34*,
 EFFECTS OF BAPTISM AND OF CHRISM. XXXV
receiving it, he has already told them his secret. Yet now he says that lie will not tell them
how' they
I venture to consider
are to receive it. That remains for a future occasion V The mistake as
it, lies in the words which
have marked with I italics. For of 'the
mysteries which were to be concealed from the
unbaptized (d^ro.) the first was the manner
of administering Baptism itself, and the second, the unction
of preceding Chrism ; and in the
Lectures Cyril has no more told the secret of « Baptism
the one than of the other. the
Eucharist, and the oil of Chrism, were things
that the uninitiated (,!,»>„) were not
allowed
to look upon 9."

" We bless," says S. Basil «, "both the water

of Baptism and the oil of the Chrism
and
moreover the baptized {fiawn^vov) himself. From what
written commands? Is it not 'from
a secret (™™^V) 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 an-els from what
Scripture came they? Come they not from this unpublished and secret teaching' which
our
fathers guarded m 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 rRht
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 -ift 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 *, «
Though the ancients acquainted
the Catechumens with the doctrine of
Baptism so far as to make them understand the spiritual
nature and design of yet they never admitted
it,
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
fittedand prepared for the actual reception of it,"-or rather,
till they actually received
it
There ism 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
lo 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
mans parts" 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
beseech Thee, O Lord, with the Holy Ghost
we
the Comforter, and daily increase in them
manifold gifts of grace; the spirit of wisdom
Thy
and understanding; the spirit of counsel and
ghostly strength the spirit of knowledge and true godliness
;
; and fill them, Lord, with the
spirit of ihy holy fear, now
and for ever. Amen."

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

4I;
' naSl1 ' aJ"' d B!n = ham
X 5' § 4- ' De S/irztu S. c. xxvii. = Ant. X. v. S 4.
P,ingh. vn
T' XII "
m. § 3. Cf. Aj>ost.
Const. III. c 17.
- -

" This Baptism therefore is into the death of Jesus the water is
.
instead
or the bum and the oil instead of the Holy Ghost the seal
instead of the Cross
:

; the ointment is the confirmation of the Co::

;
Jisswn. VI, 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." '"'

rl ?.
 P )

INTRODUCTION.
longer
en, „~o -„„gcr
phunoimment, The ..read and the wine no
in,,,, water , the ol
n„, ihr r,odv and Blood of
i
Christ 3.
1*™ b,cn(1 nml UinC 1,U
i
° '
Transubstantiation has been founded by Bishop
nC nt -minst

r,1
"' *«*
L>»
™'
[

ltll
Ml
, ^;r Goode
: llV i), Puseys and Dean Uooue".
, ,
ZrZ:*Z
umvi.ioa.ij admitted
uemg universally
It being

unchanged, it is argued from U

*
. n ^
>e oin.nren. remains
-V-
that the substance
of th: ,r n TM to Cyril, no su a,„,a change M
, : vcl in each ease .ha,, aeeording
identity of the language followmg passage, of wh.ch the
!, ,L,
and Wine. Bishoo Cosin quotes the
Bishop
Wk0S <C 1
that this is a mere ointment on
'

,,o "Take heed thou dos, not think

0IIS " Ul ,"

^ ^^^^
c no longer ord.nary
of the Holy Ghost
fV, , Euch
For as the bread of he
, am
Fucharist f afte the invocation
after
._ a ^
.s

m
the body o CI ins so tin
bread, but ,s
iiis Divine an(,

anointed with the

1
er i,
body
fl
'rr;^ ! .'.I'., o/madlebtcaeious;
so that the is

Bishop Cosin proceeds

to .argue thus Can anj
^ ^
^x::i^::::^insstiu^
:=:;>:
and Blood of Christ.

Notwithstanding the great authority of

;:;; :;:;

Bishop bosn, and t

„,„„ nt of
a^e
^s s?J^ —
Theologians
nf 1 g of such #
and «*«* >,„ a, so .,« „,

admitted tha th g
opposite schools as Dr. Pusey
and Dean Goode it must be ,

The e„«y
pressed beyond its p,s t hnots. , „
a "gainst Transubstantiation,
is
mvo »t.o
the mode of consecra on
extends only to two points, (,) m ^
material clement m each cas .no Ion e
negatively stated, tha. the
,
,

^IXat-^n:"^ '^^'^nrrpower
« the spiritual grace given with the water
8
.
of sanctity, otherwise

^^^^^
described as

the
»r -=. "X=d rf

C
a

notaid
t

e'i;tity of language as wou,d justify the assertion that

.he
becomes the Body and

change
the

Th: rV!: ..ei

substance of the water
that because it leaves the
descT o th same nature in each ease,
Id
the Bread also must, according to
the substance of
and he ointm n. untouched, therefore must a so remembe, We
other arguments.
this must be proved by
Cv emai unc ranged :
conn
Z
il
used on the two ..dee o. a
of the language
t" s rgument based upon the identity
if
Cyril to which it maybe applied
He
is another passage in
:

arisen is trustworthy, there

changed the water into wine akin to blood
(cmo. mh a n ) ,
and
once in Cana of Galilee,
the water into wine was
ncre'dible that He changed wine into Wood?" The change of
Roman Church that the change
a cham-e of substance : are prepared to agree with the
wo then
a change of substance? Nay further, would the Roman Church itselt
of the "bread also is

that in fact Bishop Conn himself, when he

accept .he principle of the argument ? For observe
argument, and distinctly rejects it.
comes to deal with this passage, gives up his former

-. ,/,.,,„ .
in s 3
la,;.! .it ,;.,..,»s«,.»'i"«'"»w»™ i •h''°» mW-M
. ,

11
„„ ,

ly and Adorable lnnit>.

, ,„, ,.,« ,. „u ,o ro„o„ ,„. ..„,<,„ o, „,
z:;::
oWtjto* erep
,
.,.

r
*
.
)Tt-c ( .r
z :;lr
7
.
.

uu>,uero.a
«~- ~
S <-
fit
^ -V
iii
-
6
tjs M
4 The History of
;bstantia!ion,Q.V.v.% M-
On the translation see note on the passage.
5
., ,. , ,,
The Doctrine of the Real Presence,
„ , , 8l
i»i' win— 9' '")*'".>•
l/rv/.i-. iii. 1-
j

lb.
Xatitrc of Christ's Presence in the Eucharist, \>. 4$3- § 7.
» t.

A ;Vo ,aMb;-o.^, ^.u,o TU>.vpop^Ao,.et,a »

'

i
)
pyip l . W « On this reading, see .»/,„«*. .v. § 2.
_
note,.
 EUCHARISTIC DOCTRINE. XXXVll

" Protestants," he says, " do freely -rant and firmly believe

that the wine, in the sense already
often mentioned, is changed into the Wood of Christ but every change is not a transubstan- ;

tiation; 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 als o
change the wine sacranientally, will not be doubted by any 3." 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 (,)ylaarai «a\ ixeTa^(B\r]Tat) K" Here again, as in the passage quoted from Myst.
in.
§ 3, a sacramental change of some sort is asserted, but its specific character
is not defined.
There however, a pas-age which throws some light on Cyril's conception of the change in
is,

Myst. iv. § 3 " I n 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 (els ra ^erepa dvabidofievov
fieXr,)." Several
good MSS. read dvadedey/xevoi, 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 supported by another passage, Myst.

dva8i8ope'i>ov is v. § 15: "Our common
bread is not substantial (hiov<nos)
but this Holy Bread is substantial, that is, appointed for
:

the substance of the soul. 'Phis Bread goeth not into the belly and is not east out into the
draught, but is distributed (dvaStiorat) 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 ami 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 resur-
rection of the body
secured by the communion of the Body of Christ in the Eucharist.
is The
manner in which communion
is effected is described by Justin Martyr (Apolog. 1. § 66) in
this

language which shews clearly what Cyril meant " We do not receive these things as common:

bread and common but in the same way as Jesus Christ our Saviour was made flesh by
drink :

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 (tijv 81 eix^js Aoyou tov Trap uItov elx a n ^"rll^^ a av Tfj " (P']
l
'

1 '), from which (food) our blood and

flesh are by transmutation (kutu /*era/3o\7jj/) 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

3 Oj Tranndiiaiitiatisu, C... \i. § 14. 4 a/j^A.-^. v. $ 7.

 -m

xxxviii
1XTR0DUCTWN. _
_

r
:

^,)
~
7

to a
ro °t
1

n
, Vi
a :

our -e-bcrs, that

",„„i,.r"„in-

; 1 :^il^ ^ i,^
;

«
The unusual order of the words our
ana
i

by being subjected to the natural

is

blood and
drove •
in other words, the Eucharisdc

processes of digestion and

flesh" is not accidenta b ut
flc .h, by b^
Body and Blood
di,*^ <*
of
c y ,u

the blood,
the process of assimilation, in
which the digested food first nourishes
™wc«to
-d
b0ll
T^:
:
tt^o^th.s
:, so* that nothing remains :»
note, "that the divine food
passes awa y into our

and Dr. Pusey seen, to take the

same view
and flesh
s

aic
m
through our blood
transmutation
note on the words, "from which body 5
(food)

ourished :
» changed into the substance of the human
« /., the material parts are
body and Blood of Christ are
Thus then, according to Cyril, the Fucharistic
all our members; His Flesh
and Blood pass by a change into
our blood and fle£ and J«
« of the same body and the same blood with Hun * and this Bread does :

thereby become
draught hut wastes away as the body V
out into the
n „t pass into the belly, and is not cast
MHo^er much this view of the Sacramental mystery may differ from later thconcs it was

Irenreus, for example, in

addition to those
Bathers.
certainly held by many of the Creek
created bread
r ady mentioned, thus
writes "When therefore both the mingled cup and the
:

and fiom ties he

receive the Word of Cod, and the
Eucharist becomes the Body of Christ,
incapable of the
that the flesh is
stance of our flesh increased: and consisted, how say they
from the Bo y and boo
t o Cod which is eternal life,

the 1 ord, and is already (l^ovaa) a

that flesh which is nourished
member of Him?-even as the blessed
Paul saith, that
8 *."
of His Bones
we are members of His Body, of His Flesh, and passae
Cyril's contemporaries is clear from the famous
That this was also the teaching of
developed. It will be sufficien to
doctrine is fully
of Gregory of Nyssa, in which this
.

of the N me. Sine

here the latter part of the passage, in which Gregory is speaking
epiote
partook for its substance and support
of Is P .
then that God-containing flesh
manifested infused Him elf nto p ensl aU
nourishment also, and since the God who
was
same
humanity for this purpose, viz. that by this
communion with Deity mankind might at the
dispensation of His grace lie
H am elf d—rtes
time be deified, for this end it is that, by blend
whose substance comes from bread and *
in
in every believer through that flesh
that, by this union with the nnmoual, man too
Himself with the bodies of believers, to secure though
of the benediction
ra iy be a sharer in incorruption.
He gives these gilts by virtue
that immortal things.
these visible things to
which He transelements the natural quality of
eflect of conse-
remarkable passage' Cyril gives a further explanation of the
In another
and a Cup of salvation sanctifying
cration
<<
In the New Testament there is heavenly Bread
•

corresponds to the body, so also the

Bread
Word (o Aoyo, is
soul and body: for as the
may compare further what is said by
appropriate to the soul." With this language of Cyril we
quoted « Just then, as m the case of
Gregory of Nyssa in the context of the passage already
:

sees bread he also m a kind of

person
way
ourselves, as has been repeatedly said already, if a
becomes tins, so in that other case the body
looks on a human body, for by being within this it
of the nourishment of bread was
™ in
into winch Cod entered (rd 6^6 X ov M «), by partaking
changed into the
nourishment, as we have said, is
a certain sense the same with it, since that
also in the case of
nature of the body for that which is proper to all men is acknowledged
:

SAV.mv « M>. n See note 3, below, not thrown off like ordinary food, but that they
become blended
as the body wastes
§'§',
•'
Ih. v or assimilated to the body, and waste away
U-siv iv g 15.

IW-l^p. 151, "ote 3:

•"».' Gaisford, on my away.'
Xia^Oa, It
Mr. Field gives the same meaning."
9 Oraiio Catcchetka, c. xxxvn.
8. V. H. §3-

The whole chapter should

apply!,,,
to him, kindly answered me, <n,.,v. -
\

V.
read with the Rev. W. Moore's notes in this Scnes,\ol.
appears to me that this word can only be explained by a peri- be
me mean that the elements are pp. 504— 5° 6 ' Mystag. iv. § 5.
phra-is. The writer appears to to -
 EUCHARISTIC DOCTRINE. xxxix
That Flesh, namely, that That Body too was maintained by bread which body also by the ;

indwelling of Cod 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 (rfj twdpei) bread, bin 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 our redemption, His Divine Nature, the Word
for
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 (fruclus) of Eucharistic
:

eating consists in the union of our soul with the Word, by meditation on His mysteries and
words, and conformation thereto 2 ."
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 He supposes the after the same way.
elements to become Christ's body by receiving the word (Word). Fie 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 repre-
sentative 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
ot the bread's receiving the Logos, but should rather
have said it of the communicants them-
selves, as receiving the spiritual presence of Christ, in the worthy use of the sacred symbols V
Again, in c. vii., he says more explicitly of Irenaeus, what is equally true of Cyril ; " Least
ot 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 what sense he applies the terms "type" and "antitype" to the Eucharistic
in

elements. " The Sacrament

of the Idoly 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'."

2 -</,<o/« '. iv. nole 4. 3 Review of the Doctrine of the Eucharist, c. V. 4 Puscy, R. r. v .
94.
KXXVlll
INTRODUCTION. _ ._

'~ ~7" ,
" " , ,.
''
, rhnn-e- in odicr words, the Eucharistic Body and Blood of

to, our ,;,„l„-s that is by being

Snlutotion. The unusual order of the
subjected to the natural processes
word, « our blood and flesh' „
ol d,gcs„on and

not acc.dent.al, but

^T^XT^o^tus
» tta t nothing nen.ains .,
note, "that the divine food
and Dr. Posey
passes away into on,;

seen, to tabu the sa.ne v,

r
,
„ 01 ,L':\.nti,e,
*."
» changed into the substance of the
« /., the material parts are
human body
nouns bed :

Thus then, according to Cyril, me

,
Eucharistic ^uv
the r.ucnansuc body and Wood
our
of Chr.st
~
blood
are ds nbu eel
and
an iicsli, a
flesh, n uc
and
^ —~~ We
pass by a change into d
,b our members; His Flesh and Blood
1

t^ become "of the same body and

not pass into the belly, and is not cast
d the same blood with

out into the draught

Him-
Him'':" 'and
and this Bread does
"this
but wastes away as the body V
8
itselfwastes *as
mystery may differ from later hcoiies
i

1vever much this view of the Sacramental

lowe those
Irenreus, for example, in
addition to
Fathers.
certainly held by many of the Greek .bread
both the mingled cup and the create
a dv mentioned, thus writes "When therefore :

ties he
and fiom
receive the Word of God, and the
Eucharist becomes the Body of Christ
incapable of the
u "in
of God which
of our flesh inc eascth
is eternal
and consisted, how say they that the
life, that flesh which is nourished
from
Him?-even
M^Jodd
flesh is

as the blessed Paul smth,

that
the Ford, and is already (M PX o Vtra) a member of

members of His Body, of His Flesh, and of His

Bones 8a ."
we are
passage
is clear from the famous
That was also the teaching of Cyril's contemporaries
this
It will be .sufficient to
doctrine is fully developed.
of Gregory of Nyssa, in which this Since
speaking of the X inc.
which Gregory is
quote here the latter part of the passage, in
of this pa cub
God-containing flesh partook for its substance and support
ien that
was manifested infused Him self m to p
enshabk
nourishment also, and since the God who the same
humanity for tins purpose, viz. that by this
communion with Deity mankind might at

time be deified, for this end it is that, by

dispensation of His grace He *™™™**?^*
whose substance comes from bread and *
me blend m
in every believer through that flesh
that, by this union with the immonal, man too
Himself with the bodies of believers, to secure though
gifts by virtue of the benediction
nny be a sharer in incorruption. He gives these thing*.
visible things to that immortal
whJeh He transelements the natural quality of these
further explanation of the etiect
of conse-
remarkable passage Cyril gives a >
In another
and a Cup of salvation sanctifying
" In the New Testament there is heavenly Bread
•

cration
also the Word (o Aoyo, is
soul and body: for as the Bread corresponds to the body, so
further what is said by
appropriate to the soul." With this language of Cyril we may compare
quoted « Just then, as m the case
of
Gregory of Nyssa in the context of the passage already
:

if a person sees bread he

also in a kind of way
ourselves, as has been repeatedly said already,
looks on a human body, for by being within this it
becomes this, so in that other case the Bod)
partaking of the nourishment of bread
was in
into which God entered (ro 6 t oMX ov o-^«), by
changed into the
nourishment, as we have said, is
a certain sense the same with it, since that
nature of the body for that which is proper to all men is acknowledged
:
also t he case of m
not thrown off like ordinary fond, but that
they become Wended
Wow.
' Mf
5 Re il Pretense P Sec nolo S,

lb. v. § iv lor assimilated to the body,and waste away as the body wastes
6 l/"-0"-'iv ?§'i •

8. V. ii. § 3
"lit. Gaisford, on my away. Mr. Field gives the same meaning." -
1

V'.' p. isi. note

Pus'v'/a-. j:

me, It War K^.Oa,

9 Oratio Cateeketiea, c. xxxvii. The whole chapter should
applying to him, kindly answered
read with the Rev. W. Moore's notes in this
Senes, \ ol. V.
appears to me that this word can only be explained by a peri- be
me mean that the element, arc pp. 504—506. » Mystag. iv. § 5.
phriws. The writer appears to to
 "

EUCHARISTIC DOCTRINE. xxxix

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 (rf, Svi-dfiu) bread, bin 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 upon the Cross for our redemption, His Divine Nature, the Word is also
offered
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, sayin^ at
one time that the Divine Word, at another that the word and oracles of God nourish
our soul.
Both arc 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 (fnidus) of Eucharistic
:

eating consists in the union of our soul with the Word, by meditation on His
mysteries and
words, and conformation thereto 2 ." 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). Fie 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 repre-
sentative body of Christ; but they are same time, to worthy receivers, made the means
at the
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 them-
selves, as receiving the spiritual presence of Christ, in the worthy use
of the sacred symbols 3.
Again, in
c. vii., he says more explicitly of Irenaeus, what is equally true of Cyril ; " Feast
does he favour the figurists or memorialists ; for his doctrine runs directly counter to
ot all

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 /ft// 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 what sense he applies the terms "type" and "antitype" to the Eucharistic
in

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 Ford 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 t."

2 Mjsta*. nolo
iv. 4. 3 Review 0/ the Doctrine 0/ the Eucharist, c. V. * Puscy, R. R. p. 94.
xl
INTRODUCTION.
explained, the bread after the
'.Ud~to according to Cyril's doctrine as already
"this thai,
not only signifies but also is the body, and we see
invocation, without ceasing to be bread,
"His Body bore the figure of bread 5,^ and
how natural it was for him to say in one passage that
" in the figure of bread the body is given'." The body which "is given'
i„ another that
must be that Sacramental Body, of which Cyril
cannot be an absent body of our Lord, but
" distributed to our members." Thus the bread
f,
ocs on to say in the same sentence that it is
for us; and by virtue of its union with
hn.ken a type or figure of Christ's body as crucified
is

Word it becomes the life-giving body, which makes the faithful recipient to be, in
lllc Divine
Cyril's words " of the same body and same blood with Christ."
to the sacramental elements is
Another term applied by Cyril and other Greek Fathers
'

'•
antitype." . ,

In J/ystaf. ii. § 6, where Baptism is called "the counterpart (amWov) of Christ s sufler-

explained by the context: for in 5 the reality of Christ's

in.'s,"the meaning is clearly §
representation of the
sufferings emphatically and repeatedly contrasted with the figurative
is

same and this figurative representation no less emphatically

contrasted with the md and
;

pi>7<r«, iv dXrjOela tt y aavnipia, ha tjj

actual bestowal of the -race of salvation iv ei'ieon . . . .
: »/

KtpSqo-w/xee.
fji/u/ffct twv iru6r]fxdTav alrov xcnvmn'jaavTes, uXrjdela t,)v (ra>TT)piav
Christ's Death and Resurrec-
have thus a clear distinction of (1) the 'res sacramenti,'
We
sacramentum or 'sign,' the outward
' form of Baptism, 'and (3) the 'virtus sacra-
tion, (2) the
benefits of Christ's Passion, "a death unto sin, and a new
menti,' our real participation in the
Thus, as Cyril adds at the end of the section, baptism "has the
birth unto righteousness."
of Christ's true sufferings," it is the spiritual counterpart in us of
fellowship by representation
that which was actual in Him.
In My stag, speaking of the Chrism, Cyril says, "Now ye have been made Christs
iii. § 1,

(Xptcrot') by receiving the antitype of the Holy Ghost, and all

things have been wrought in you
you an
by imitation, because ye are images of Christ:" and again, "there was given to
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 11 is baptism, (2) the sacramental sign or figure, the anointing

of the baptized, and (3) the

spiritual benefit received in the gift of the Holy Ghost, for, as Cyril adds at the end of § 3,
"while Thy body is anointed with the visible ointment, thy soul is sanctified by the Holy and
Life-giving Spirit." In these passages we see a distinction between twos and uvtLtvttos. The
former is simply the outward sign or figure ; the latter includes with the sign the spiritual

counterpart in us of die thing signified, the benefits of Christ's Passion in the one case, the gift

of the Holy Ghost in the other.

It only remains to inquire whether there is the same distinction in the meaning of the words

as applied to the Holy Eucharist.

In Mystag. v. § 20, Cyril informs us that during the Administration the words, "O taste

and Lord is good," were sung and in reference to that passage he adds, " In
see that the :

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 6 .

5 Cat. \iii. § \ j '. 7u crCifia avrov Kara to evayy c'Aioy tvttov tf/nptr aprov. l
J/; >.'<.,
.
. iv. § 3 : lY tlttw yap dprov Sioqtcu cot 70 crw/xa,

7 1 Thess. v. 23, quoted at the end of Mystag* v. § 23.

 PLACE OF S. CYRIL'S LECTURES. xli

CHAPTER VIII.

Place of S. Cyril's Lectures.

We have seen in a passage already quoted 1

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
'
2
Holy Sepulchre, and consecrated, as we have seen, with great splendour in the year 335 .

In a passage 3 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 Church itself before the whole
* that it was delivered in the
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 5 ."

The Mystagogic Lectures were delivered not in the Church, but after the conclusion
"in the Holy Place of the Resurrection itself 6 ," that is, in the small
of the public Service
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 hud, 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 Lusebius, and the Bordeaux Pilgrim who visited Jerusalem in 2,33, Cyril is the
and most important witness as to the site of Constantine's Churches.
earliest
In Cat. xiv. § 5, he says, "It was a garden where He was crucified. For though it has
now been most highly adorned with royal gifts, yet formerly it was a garden, and the signs
and the remnants of this remain." From this it is evident that the traces of a garden close
to the Church were still visible both to Cyril and his hearers. Twice again in § n 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, Plonorary Secretary
of the Palestine "The Holy Sepulchre" in the
Exploration Fund, who, in an article on
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

1 Ch. II. § 2. -'

S^e above, Ch. I. p. 2. Cf. Cat. iv. 10; x. 19 ; xiii. 4, 22, 39 ; xiv. 9, 14, = 2, &c. 3 Cat. xvi. g
4 Procat. % 4. 5 Hicron. EJ>. 61 (al. 38). The passage is quoted more fully below on p. xliv. 6 Cat. xviii.
§ 53.
 INTRODUCTION.
\ (Mil. afterwards bishop of Jerusalem. One must not forget that he
I:

wlio speaks of these things; that though lie was a boy at the time of
is me lie in ;s

ie aiscovery, he lived in Jerusalem, and must have watched, step by step, the progress of
lie was ordained before the completion and dedication
that of the
l l u . ,,
IV:U ij'asilica;

not of his lectures were delivered in the Church of the

buildups, and that many, ii all,

Anasta as itself."
general
That CmiI's testimony concerning the Holy Places was in full accordance with the
so frequently points to the traditional
belief of his contemporaries is clear from the fact that lie

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 and sometimes as standing up above in their sight

8
In one place 7, .

" Scest thou this spot of Golgotha?" and the hearers answer with a shout of
he asks.
approval In other passages he speaks as if the Church itself was in or rather on Golgotha ',
-'.

the same Preposition (eV) being repeated when he mentions "Him who was
crucified

thereon."
In explanation of these different modes of speaking, the Benedictine Editor comments
: '-The Church of the Resurrection was built on part of the hillGolgotha {intra
m 6k): but on which our Lord was the actual rock crucified was not within the
limits of the namely about "a stone's throw/' as the author of the
Church, yet not far o\i,

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 3; Golgotha, on the contrary, stood up high 4 and moreover shewed a cleft ,

made there at Christ's deaths, which would either have been a hindrance to the paving
or covered up by it. \\\ addition to this, from the doors of the Basilica there seems to have

been a view of the Sacred Tomb 6 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
Maximums in 3m or 312 by Lucian the Martyr of Antioch 7 " If yet you believe not, I will :

also oiier you the testimony of the very spot on which the thing was done. The place itself
in ferusalcm 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 b\ any instru-
ment, 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 passages of the Life oj Constantine already referred to,
to Eusebius in the
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 th.e Eastern side."

.-•, 1 Imv oi' -.\.,'jior v .1 :.(!; ,ts -m,,i tr/j.< v. Cat. xiii. § 4, r.oto 1. 3 / it. Const, m. c 35.
x. j 1
j : 6 ]'. 6 ayios ouros 6 iijrtparicrTijKws ixapTvpei 'paivo- '
•! Cat. x, § 1,; ,\iii. £ 39. 5 xiii. § 39.

• <). ' Kus. 'it. C

/ <nst. iii. c. 3 .

'-
xiii. si : : 'Opos rov roAyofla tot rorroi' ; 'E7ri/3ods iiraii-w us !
7 The fragment is added by Rufinus to his Latin translatt 11

m| Kusebhis, Hist. Eal. ix. 0, and is al-o given in Ruulh, l\cl(.

1
iv. >
:
'. 1 ixupios 01 tos 1'. t'v c> vin> &lu. r'ov iv avroj Sair. iv. p. 0.

Cl. § 1
; : 6 iV Tto 1'. T0V7U) tJTUV I

.iii. § 22 : xvi. 4 ; if TiZ V tovtuj Kiyo/xtv.

 "

THE TIME AND ARRANGEMENT OF S. CYRIL'S LECTURES, xlii

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 Prcetorium of Pontius Pilate was :

here our Lord was tried before His Passion. On the left hand is the little hill {monliculiis)

of Golgotha, where the Lord was crucified. About a stone's throw from thence is a vault
{crypto) wherein body was laid, and rose again on the third day. There by command
1 Lis

of the Emperor Constantino has now been built a Basilica, that is to say, a Church oi
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, Aubrey Stewart says "The narrative .Mr. :

is clear and connected, and who knows the ground, to read

it is hardly possible, for any one
it without feeling that the Pilgrim from Bordeaux actually saw Constantine's buildings
3
standing on the site now occupied by the Church of the Holy Sepulchre ."
From these earlier testimonies, compared with the several passages already quoted from
Cyril, we may safely draw the following inferences, (i) The Anastasis properly so called,

or Church of the Holy Sepulchre, in which the five Mystagogic Lectures were delivered,
was built by Constantinc over the cave which, according to the evidence then existing, was
fully believed to be the Buriabplace of our Lord. (2) The Great Basilica, called also

the Church of the Holy Cross, in which the was

Catechetical Lectures were delivered,

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 Floly Calvary, or of Cranium) stood about a stone's throw on the North side
of Constantine's two Churches, and about equidistant from them.

CHAPTER IN.

Tin: Time and Arrangement of S. Cyril's Lectures.

§ 1. The Year. The incidental notes of time in the Catechetical Lectures are sufficient
to determine with considerable probability the exact year in which they were delivered.
In Cat. xiv. 14, Cyril speaks in the Plural of the Emperors then reigning (of vvv /3a<nAns)
as having completed the building (e^ipydaavro) and embellishment of the great Church
of the Resurrection. This can only apply to the sons of Constantinc, Constans and
Constantius; and as Constans died early in 350, the Lectures must have been delivered
before that year.
In Cat. xv. § 6, Cyril asks, " Is there at this time war between Persians and Romans,
or no?" thus indicated was apparently that of the campaign which ended in
The time
the disastrous defeat of Constantius at Singara, 348, the battle being soon followed by
1
a suspension of hostilities .

Editor tries to find another proof of the date of the Lectures in Cyril's
The Benedictine
description of the state of the Church in Cat. xv. § 7 "If thou hear that Bishops advance :

against Bishops, and clergy against clergy, and laity against laity, even unto blood, be not
troubled." Touttee refers which followed the Synod of
this account to the fierce dissensions

Sardica, where Athanasius and Marcellus were declared innocent and received into com-
munion, 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 3 14
2
and Cyril's description may unhappily be applied to
:

8 The Bordeaux Pilgrim, Introd. p. ix. • See Gibbon, c. xviii. vol. ii. p. 370. - Diet. Chr, Lio^r. " Athanasius,"

p. 190, not': ; Hefcle, Councils, §§ 58. 66, 67.

XllV INTRODUCTION.

the state of the Church at almost any time from the Council of Tyre, by which Athanasius
which can possibly be assigned to
had been deposed in 335, until long after any date
Cyril's 1 .eclures.
much more definite note of time in Cat. where speaking of Manes
vi. § 20,
There is a

says: "The delusion began full seventy years ago." we may assume that the
If
Cyril
outbreak of this heresy is be dated from
to the famous disputation between Archelaus

and Mane, in 2773, it follows that Cyril must have made this statement in 347 or 348.

Louth' correct in fixing the date of the Disputation between July

And further, if Dr. is

a lu l December 277, the Lent which the Lectures were delivered must have been, as
in
supposed.
Touttee decides, that of 34S, not of 347, as Tillemont had
It is expressly stated by Sozomen
s that "the interval called Quadra-
s ;. The days.
" whereas it comprised seven weeks
gesima" was made to consist of six weeks in Palestine,
in Constantinople and the neighbouring provinces."
i.-xviii. were all delivered in these six weeks,
being
It is certain the Catechetical Lectures
addressed the candidates before the whole
preceded by the Procatechesis, which was to

congregation at the public Service on Sunday (§ 4). In the same context Cyril says, ''Thou
and again in Cat. " Hast thou not forty days to be free
hast° forty days for repentance," i. 5, §

own soul's sake?" It thus appears probable that the first of the eighteen Cate-
for thine
days
chetical Lectures was delivered on the Monday of the first week of the Fast, the forty
is to say, the night of Good
being completed on the night preceding the Great Sabbath, that
Friday, when the fast was brought to an end at a late hour.
preliminary statement of
With regard to the date of Cat. iv., which contains a brief
from an incident recorded
ah the articles of the Creed, we may obtain some evidence
6
to Pammachius. John, who had then succeeded Cyril as bishop
in a letter of Jerome
discoursed on the Creed and all the doctrines
of Jerusalem, had on a certain occasion
Epiphanius and the whole congregation. Jerome, being
of die Church in the presence of

ignorant of the peculiar custom of the Church of Jerusalem,

rebukes the supposed pre-
the bishop, "that a man deficient in eloquence should in one discourse in
sumption of
the Crucifixion,
Church discuss all the doctrines concerning the Trinity, the Incarnation,
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
Jerusalem
Adorable Trinity to those who are to be baptized." This being the custom at
in Cyril's time, that Cat. iv., which corresponds closely to the descrip-
we may conjecture
tion of John's discourse, was delivered, like that, on a Sunday before the whole congregation :

and this is in fact suggested by Cyril's own words in § 3 " Let those here present,
whose :

habit of mind is mature, and who have their senses already exercised to discern
good and en/,
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 Quadra-
gesima," an expression which could not well have been used later than the second Sunday
in Lent.
iv. §32, Cyril speaks of having discoursed on Baptism
In Cat. " the day before yesterday,"

that on the Friday.

is,

In Cat. v. we have first a discourse on the nature of faith, and then towards the end,
between § 12 and § 13, the actual words of the Creed are for the first time recited by Cyril
to the candidates alone. In the next four Lectures there are no marks of time, except that

3 Cat. vi. §27. ; AY/7. 6'tfc. v. p. 12. 5 //;,/. EcJcs. vii. c. 19. <*
EJ>. 01 [al. 38). Cf. Ben. Ld. Praeloq. ad
C.it. iv. pp 4), 50.
 THE TIME AND ARRANGEMENT OF S. CYRIL'S LECTURES, xiv

vi., vii., viii., were delivered on successive days, as is proved by the word "yesterday"'
(rfi xOes r'u+epa) in vii. § i, and viii. § i. It thus appears probable that the five Lectures, v. — i\\,

belong to the five days, Monday to Friday inclusive, of the second or third week.
In Cat. x. § 14 Cyril reminds his hearers that he had preached on the words after the order
of Mclchizedek at the public Service on the Lord's day. As he does not here employ his
usual phrase "yesterday," we may infer that Cat. x. was delivered not earlier than the
Tuesday following the 4th Sunday in Lent, the Epistle for that Sunday in the Eastern
—
Church being Heb. vi. 13 20, which ends with the words on which Cyril had preached.
The next two Lectures followed Cat. x. immediately on successive days, Wednesday and
Thursday, the word "yesterday" recurring in xi. § 1, and xii. § 4.
Cat. xiii., which is occupied with the Crucifixion and Burial, seems to have followed them
immediately on the Friday: it certainly came a few days only before Cat. xiv. § r. 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 lodging 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. n— 14, referring to the

Ascension 724 Cyril says, "The grace oLGod so ordered it, that thou heardest
: and in §
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 ((hayrcoanuTcoi>) 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
m § 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 (Kara Kaipov) 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 and xvii., as "these present Lectures," distinguishing them from "our
Spirit, xvi.

previous discourses." In the same section he refers to "the fewness of the days," and in § 20
speaks of "the holy festival of the Passover" as being close at hand. We may therefore
probably assign xvi. and xvii. to two consecutive days in the earlier part of the week

before Easter.
Cat. xviii. contains many indications from which we may conclude with certainty that it

was delivered either on the night of Good Friday, or in the early hours of the morning of the
"Croat Sabbath." he speaks of "the weariness caused by the prolongation
Thus in § 17

(forepfc'waO of the fast of the Preparation (Friday), and the watching." In § 21 he calls upon

the Candidates to recite the Creed, which he had dictated to them, and which they would
be required to repeat more publicly immediately before their Baptism, as we learn from § 32 :

"Concerning the holy Apostolic Faith which has been delivered to you to profess {els irray-
ytklav), 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, what purpose each of the holy mysteries of Baptism is performed, and
for

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

7 Diet. C/ir. Anti:/. '• Lcctionary," p. 958 b.

xlvi
INTRODUCTION.
],,,',,- i
.

i
•:.,, to the was necessary that the Candidates should
uninitiated, and yet it

wholly unprepared to perform what would he required

of them. The full
not 'come
various ceremonies and oi the doctrines implied in them was re-
,;„ e Mystagogic Lectures, which were to be delivered on Easter Monday and
,
TVCl j t ii

[•
days, after the public Service, not in the great Basilica, but in the
thc
IIolv Se] ulchre itself.

, , The Lectures of S. Cyril have a peculiar value as being the first and
\\ r; ;.

complete example of the course of instruction given in the early centuries to Candidates
.ion to the full privileges of the Christian Church. "The Great Catechetical
teacher, in accordance
Oration" of Gregory of Nyssa is addressed not to the learner but to the
with the opening statement of the Prologue, that "The presiding ministers of the mystery of

have need of a system in their instructions, in order that the Church may be
s -,hi/ircss
<

replenished by the accession of such as should be saved, through the teaching of the
word of
brought home to the hearing of unbelievers." As an instruction to the Catechist
Faith being"
how he should refute the opponents of Christianity, it is an apologetic work rather than
a Catcchi -m. S. Augustine's treatise Dc catcchizandis rudibus is also addressed to the teacher,
had
being an answer to Deogratias, a Deacon of Carthage, who on being appointed Catechist
written to Augustine for advice as to the best method of discharging the office. S. Augustine's

Sermons Dc traditionc Symboli, and Dc redditione Symbol/, are not a connected series, but
addresses to Catechumens consisting of brief comments on a few chief articles of thc

Creed. Cyril's Lectures thus remain unique in character.

After the Procatechcsis, 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 (0wrt£o^eVcoi>) Avcre followed '
'

on Faster day by the administration of Baptism, Chrism, and Holy Communion: and on the
following days of Faster-week the ceremonies and doctrines proper to each of these Sacraments
were explained in the five Fcctures on the -Mysteries (Mwrra-yco-y/ai) to the newlydjaptized (7rp6s
tovs N€or/ja;ri'oTovr). These Mystagogic Lectures thus form a most important record of the
Sacramental Riles and Doctrines of the Eastern Church in the fourth Century, the most critical
period of Ecclesiastical History.

CHAPTER X.

The Creep of Jerusalem : Doctrine of The Holy Trinity.

§ r. Thc 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 Fectures, was
recited by him to the Catechumens at the end of the fifth Fecture, to be committed to memory,
but not to be written out on paper (ij 12). Accordingly it is not found in any of the MSS., but
instead of it the Nicenc Creed with the Anathema is there inserted in Codd. Roe, Casaub.
This could only have been added after Cyril's time, when thc motives for secrecy had ceased.
The Creed which and expounded may be gathered from various passages
Cyril really taught
in the Fectures themselves, and especially from the Titles prefixed to them.
With the Creed of Jerusalem thus ascertained, it will be instructive to compare the Nicene
furmula, and for this purpose we print them in parallel columns.
 ,

THE CREEDS OF JERUSALEM AND NIC/EA. xlvii

CREED OF S. CYRIL OF JERUSALEM. CREED OF NIC.EA.

From S. Atiianasius, F)e Decretis Fidei
Nic.-en.-k

x
nirrrevopev els era Qecw , UttTTevopev els era Qeov,
2 YlavroKpuTopa 3 IhlTe'pci TTUVTOKpUTOpCl,
Tlarepa ,

Hoit)ti)p olpavov kcu yr/s TTCIVTUIV opcnCov T€

'Oparcov re ndvTicv kcu dopuTCOV*' KCli dopClTCOV 7TOiyjTt]l> f

5
Kai els eva Kvpiov 'Itjctqvv XpicjTov , kcu els eva Kvpiov 'iticrovv KpicjTuu,

tov Ylov rod Qeov tov Ylov tov Qeov,

top 'Movoyev?], yevi'rjdepTO. eK tov Uarpos povoyeirj,
top (K tov Tlarpos yevi'TjdiPTa, TOVTUTTLV eK TOV YlCiTpOS,
T?jS OVCTLCtS

Qeov dXijdiiiv Qeov sk Qeov, (\)5>s eK (pciiTos, Ocor aXrjOivov ck Qeov

npo irdvTUiv tcov aiuvcov, dXrjuivov,

St' (iv rd ndvTa iyeveTO ,

yevprjOevTa ov Trou]6evTa, opioovariov tm Uarpl,
St ov Tct TTciVTa e^eveTO,
evavdp(OTrt]<ravTa 1
tov (rapKaQivTa K<ii ,
tc'i Te ev tco ovpava kcu tu er,\ rrjs y/f,
OTUVpLtiOtVTa kcu TcKpevTci ,
T<)v St' rjpas tovs dpopanrovs kcu 8tct ti]v rjperepaj'
kcu avao-TuVTCt eK vexpwv ti~j TpiTt] rjpepa,
o-<x>Tr]piav
I

Kid dvfhOdvTa els tovs ovpavovs, KciTe\66vTa Ka\ aapKeodtpra, h'avdpa>nt]0-aPTa, TraddvTa,
KCU KaOicTUVTCl eK Sf£tCOf TOV UciTpoS
'->

kcu dvacTTUVTa tTj TpiTtj tjpepa,

dveXOdvTa els ovpavois,

Kai irdXtv ipxopevov ev So'|>;
Ka\ e'p^dpevov
Kjuvcu £covTas kcu veKpovs,
TeXos *• Kplvai £a>i>Ta$ Kai veKpovs,
ov t?";s ftacriXeias ovk earai

Kai els ev ayiov Hvevpa

TOV IlctpClK.Xl]TOV, Kai els to dyiov Uvevpa.
2-
rb Xa\r)aap iv rots irpo(pf)Tais

upapriwv 3
kcu els ev (3diTTio-pa peravolas els ?i<pe<nv ,
ore ovk Kai trp\v
Tovs 8e Xeyovras- ?jv iroTe yi>,
kcu els p'uiv ayiav KaOoXiKijv eKKk^auiv, Kai on e£ ovk ovtcdv eyevero,
yevvrjdrjvcu ovk rjv,
KCU lis CTCipKOS dvuOTCKTlPf ovctuis (jidaKovras elvcu
r) e£ irepas vTroaTc'io ecus f)

kcu els £o>i)v alchviov 4 . TpeTTTOV CuXXolOlTOV TOV YlOV TOV 0EOI'.
l) KTICTTOV l) 7]

dvu0epaTi(ei i) Ka&n\iKi) (KKXrjdia.

i
Cat. %i. (it. " vii. tit. : § 4. 3 vin. tit. 4 ix. tit. ; § 4-
6 xi. tit. s xiii. tit.
x. tit. ; vii. 4. ; § 21. 7 xii. tit.
; xv.
-
x\ tit § 2. - xvi. tit. xviii. 3.
xi' , cf §27 ;

4 xviii. tit. § 22.

1 Cyril, Cat. iv. 9 ; xii. 3 ; Mystag. ii. 7.
xviii. 22. ;

described,
Doctrine of the Holy Trinity. The doctrinal position of S. Cyril is admirably
§ 2.
Preface to
and his orthodoxy vindicated by Cardinal Newman in the following passage of his

"There is something very remarkable and even

the Lectures in the Library of the Fathers.
perfect agreement,
startling to the reader of S. Cyril, to find in a divine of his school such a
those Fathers who in his age were
for instance as regards the doctrine of the Trinity, with
champions of it. Here is a writer, separated by whatsoever cause from what,
more famous as
may be called the Athanasian School, suspicious of its adherents, and
speaking historically,
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.
one of
Can we have a clearer proof that the difference of opinion between them was not
the Fathers at Nicasa
ecclesiastical and traditionary doctrine, but of practical judgment? that
was the only symbol
wisely considered that, under the circumstances, the word in question
it, while
which would secure the Church against the insidious heresy which was assailing
shrank from at least for a while,
S. Cyril, with Eusebius of Ciesarea, Meletius and others
it,
 INTRODUCTION.
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
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 Per-
sons," 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
2
the bather, nor by making a confusion believe in a Son-Fatherhood ." Again he says "Our :

hope is in Father, and Son. and Holy Ghost. We preach not three Cods; let the Marcionites

be silenced; but with the Holy Ghost through One Son wc preach One Cod. 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?.*' "He says not, I am the
father, but the Father is in Afe, and I am in the Father. And again He said not, I and the
Father am one, but, / and the Father are One, that we should neither separate them, nor make
a confusion of Son-Father 4 ."
In the sequel of this last passage Cyril proceeds to argue that this unity of the Father and
6
the Son lies in their Nature, "since Cod begat Cod," in their Kingdom 5
,
in their Will ,
and
in their joint Creation", thus at each step rejecting some prominent heretical tenet.
The upon his supposed oppo-
question, however, of Cyril's orthodoxy depends especially
sition to the Creed of Nicrea, of which no evidence is alleged except his attendance at the
Council of Seleucia, and the absence from his Lectures of the word 6/j.oovoiop.
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 8
. 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 and "altogether denied the Nicene formula and censured
ofioova-ios and 6/ioiovcrios

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 °." 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 ." It needed in fact the profound 1

insight of an Athanasius to foresee that in the

end all opposition, that word must triumph over
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 o/iooio-iov 2 ."

The first point to be noticed in the comparison is the use of the title " Son of Cod."

1
Preface, ]>. ix.
Cat. iv. § 8. -2
7 Hi. Or. iii. g 11, 3: "Such then being the Son, therefore
' Cat. xvi.Sec the notes on this and the preceding when the Son works, t
S 4.
Father is the Worker."
Cat. xi. §16.
•» c Cat. ,\v. 8 There is, I
believe, no extant list of signatures: "Whether
han. Contra Arian. Or. ii.
§ 31, 1: "For the Word of the few Homoiisians and Hilary were among those who
signed
Cod is Kramer and Maker, and He is the Father's Will. Cf. is not said "
(Hefele, Councils, II. p. 264).
< >r. iii IS
63 tin.
9 Athan. De Synod, e. 12. * lb. c. 41. - Preface, V 14. .
 ;

THE CREEDS OF JERUSALEM AND NICyEA. xlix

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 (ova las) 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 (dnaBts), and eternal, and becoming to God 3."

Cyril is here in full accord with Athanasius Creed he found "Son of God," and
: in his
in his exposition he states that the Father "by
nature and in truth Father of One only,
is

the Only-begotten Son 4 :

" "One they are because of the dignity pertaining to the Godhead
since God begat God s :
" " The Son then is Very God, having the Father in Himself, not
changed into the Father 6 /' When he says that the Son is in all things like (Sp.oios ii> naaiv)
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 (d-n-apdWaKroi) in the Son 7 "
he is using in all good faith the very words of the orthodox Bishops at Nicoea, " Sfxoiov n Ka\
ciTTapdWaKTOii avrov Kara Travra r<o Harpi ."

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 9."

The "passionless generation," to which so much importance was attached at Nica;a and
by Athanasius, is also when he says that God "became a Father not
asserted by Cyril
by passion (ol nddei narr/p yevopevos) \" 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 2 :" "Throughout His being («'£ ovnep ?/i>),
a being by eternal generation, He holds His royal dignity, and shares His Father's seat V
" Believe that of One God there isOne 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 V
The importance of such language is better understood when we remember that Marcellus,
"another head of the dragon, lately sprung up in Galatia 5 ," 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 him unimaginable. The Logos in His pre-existence was unbegotten, and could not
to
be called Son, but only the Logos invested with human nature was Son of God and be-
gotten 6 ." These heretical opinions of Marcellus had been condemned in several Councils
within a few years preceding Cyril's Lectures.
The next supposed proofof Cyril's opposition to the Nicene doctrine is that he has not
adopted Lectures the phrases "of the essence (oialat) of the Father," and "of one
in his

essence (opooiawv) 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 'Apdavtypav because he had addressed his letter to Constantius
as "'the most religious king," and never used the word opooCaiov in his Lectures.

3 Contra Arianos, Or. i. 28. 4 Cat. vii. § 5. 5 lb. xi. § 16. 6 lb. § 17. 7 lb. § 18. 8 Athan. De Dccretis, c. so.
9 Cat. xi. § 7. 1 lb. vii. 5 : see note there. 2 lb. iv. 7. 3 lb. 4 lb. iv. § 8. 5 lb. xv. § 27.
6 Zahn, Marcellus of Ancyra, as quoted by Hefele, Councils, II. p. 31. slightly abridged. See al o Hefele, p. 186.

VOL. VII. t'

 "

j
INTRODUCTION.
we consider first the
"to^im.tc'ihTiustico of these reproaches,
if
,1,1,
W^hall be better

, istor
";
I!: lonlsl:,, and W-,
and the reason, which Cyril may have had
for Baptism.
for not

them ininstruction of youthful Candidates

the
cmnlovin-
C
great controversy at Nuaca on
'I, seven hundred years before the
to find that
(heed, had been the war-cry of almost as fierce
Auction of the word ofo* into the
it
lhc
.,
c in ii; (;t between rival schools of philosophy. '

stranger, " to be a sort of war

say s Plato in the person of the Rleatic
"here app
between them because of the dispute concerning ohoia.
,f the^ants'going on
and from the invisible to earth, grasping rocks and
arc dn-in" t\\ ihingVdow,7fronrheaven
for of all such things they lay
hold, in obstinately maintaining that what
oaks nitheir hands ;

being (.W), because they define 'being

and body
, n p, touched and handled alone has
(
despise
being, they altogether
,'s
one else says that what is not a body has
one- and if any
Therefore their opponents cautiously defend
hear of nothing but body.
him am W ill . . .
l
certain in-
invisible world, mightily contending that
themselves from above out of some
?."
telligible and incorporeal ideas are
the true essence (oioiav) _ _

Plato that Aristotle refers in describing the ambiguity

ol
It is apparently to this passage of
bodies wherefore animals
thc wol ,i OL(r ;„ Now Ovoia seems to belong most manifestly
:
'< to :

as fire and water and earth and

and plants and their parts we say are ovouu, also natural bodies
parts of these, or products cither of parts or the whole, as the
all such things, and all either
whether these are the only oiaiai or there are
heaven and its parts, stars, moon, and sun. But
kind, a matter for inquiry. Some think
others also, or none of these but others of a different is

boundaries of bodies, as a surface, and a line and a point and a unit (jtovds), are oiaiai,
that the
even more so than body and solid. Further, one class of persons thinks that besides things

sensible there is no oivla, and another that there are many things, and these more enduring

(dtdia), as Plato thinks that the ideas («?fy) and the

mathematical elements are two kinds

of ovaia, and that the oiVi'a of sensible bodies is a third."

if not
In proceeding to define the term, Aristotle says that ovoia is used in four senses
more the essential nature (to ri >> that), the universal (to Ka66\oi>) the genus,
:
and a fourth

the subject (to iiroKtijitvov). Under this fourth sense he proceeds to discuss the application
of the term oiaia to thc 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 9 " We may look at a concrete term :

nature, and so
as denoting either this or that individual simply (rooe n), or as expressing
its

as common to more individuals than one. Now properly (n-pcoTas) ovo-i'a 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 oevrepai ovaiai, the wider class being less truly ovoiai than
the former.'' Perhaps the M. where he
earliest use of ovoia in Christian writings is in Justin
T
,

describes the Logos as "having been begotten from the bather, by His power and will,
but not by abscission (drroTofifjv), as if the o^w of thc Father were divided, as all other things
when divided and cut are no longer the same His example was fire, from which
as before."
other fires are kindled, while it remains undiminished and unchanged. According to
Dr. Newman 2
, ovo-ia here means " substance, or being."
In Clement of Alexandria ?, oloia means a "nature" common to many, for he speaks
of the Gnostic Demiurge as creating an irrational soul onoovo-iov with the soul of thc beasts ;

and again as implanting in man " something co-essential (o/xoovo-toi/) with himself, inasmuch
as he is invisible and incorporeal; his essence (ovoiav) he called "the breath of life," but
the thing formed (fw/xfiaSfv) became "a living soul,'' which in the prophetic Scriptures he

7 Plato, .V </>hist. § 246. " Thc pas.-.age is quoted by The doret, CY,< arum nffectionein Curat io, ii. p. 732." (Ileimlorf.)
8 Metaph, Proles- 2 Fragw,
vi. § 2. 9 Atlianasius, p. xxxi., in this Series. ' Trr/'i. c. 12S*. Arians, p. 1S6. 3 §50, Sylb. 341.
 THE CREEDS OF JERUSALEM AND NICEA. li

confesses himself to be. Again in * 42 of the same Fragment, according to tluTva^ninians

" the body of Jesus is co-essential (6P ootcrcop) with the Church."
H »'PP0b'tus
4
speaks of the Son Incarnate as being « at one
and the same time Infinite
n
Godf°and Man, having the nature (ovo-iav) of each in perfection:"
finite
and again "There
has been effected a certain inexpressible and
irrefragable union of the two (the Godhead
and
the Manhood) into one subsistence (v^oarao-iv)."
In Origen we find the
two words olaia (essence, or substance) and
lrr6aracn S (individual
subsistence) accurately distinguished.
Quoting the description of Wisdom, as being the
breath (dTfiis) oi the power of God, and pure effluence
{dnoppoia) from the glory of the
Almighty, and radiance (Anaiyatr^) of the Eternal bights,"
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
in effluence appears to be 6 oov<no S that is, of one
P 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 m subsistence (rfj foro«rr«<m) two 6 ." On this passage bishop Bull remarks :

'I he words wroVi-acns and ovaia in ancient times were variously used, at least by the
Christians. That is to say, sometimes hwdaraa-ts was taken by them for what we call ovaia,
and vice versa, Ma for what we call vrroarao-cs :sometimes the ancients even before the
Council of Nicoea used {motrratns for what we now
call 'person' or subsistence ?.' " 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 Fpistle addressed to Paul of
Samosata before his deposition, speaking
of the unity ol Christ's Person, says that "Fie is
one and the same in His ofcn'aV On this
passage Routh remarks that "The words oiala and
</uW are sometimes employed by the
ancients for a personal subsistence {persona subsistente),
as is plainly testified by Fhotius."
In the earlier part 9 f the same Epistle the Son is described
as "being before all 'ages
not in foreknowledge, but in essence and subsistence (h
olo-ia Ka \ torovrd™)"
The confusion arising from the uncertainty in the use of these two words is well illustrated
in the account which Athanasius
himself gives of this same Synod of Antioch *
"They who :

deposed the Samosatene, took Co-essential (Sfiooiacos) 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 (odaUu),
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
(6 P oov<no v ).» Athanasius then explains on
what grounds the Bishops at Xiaea " reasonably asserted on their
part, that the Son was Co-
essential » Athanasius himself states that, in giving this
explanation of the rejection of 6po -
ovauwby the Bishops who condemned the Samosatene, he had not their Epistle before him 2
;
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 3, "Male 6
P oov<rw 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 'o o 0l
M with the Father, then three subsistences
(Men) must be admitted-one first substance (the Father), and two
:

more recent (the Son and

W
J Dcr0n t "el Fr;S m ! 5 VVi * dom °f Solomon, vii. a3l quoted Ly On.cn, /„X„, EpUi. ad Hcbrceos, LommaUsch
V
V. n T'
p. 300.
-l ;
ContraCeUum, vm.
' "
...

p. 386. Dcf. Fid. Nic. II.

in
7 c. 9 , § „. « Routh, ReL. Sacr., III. p. , 99
'

9 lb. p. 290. . De Synodis, c. 45, P- 474, in this Series. * lb. c.

43 . I Liter de Syuodis $13
Hi
INTRODUCTION.
4 The
thTsniritV liu. is to
sa^t^^^Substance is separated into three parts »
they who
by Basil the Great s « Form truth
Ulet of Paul was better understood
:

ica distinct for

phrase, as not being
blither about Paul of Samosata found fault with the and of those derived from it ;

W- ha the word *^».

gave the idea of an Ma
subjects to winch it was
o tin he title assigned o^J
the aMa separately to the
of copper and the coins made
2 footed
1 and this notion has some reason in
the
Father, and
case
God the Son, there is no substance
om but in the case of God the
to say and to think this surpasses
to both: for
conceived to be antecedent and superior
aU
words had been the cause
^traZ^lg from the uncertainty in the use of these
Church for more than twenty years before
the date of Cyn Is
of strife throughout the Christum
the Council of Alexandria
(36a to be,bu t a con
Lectures; and though it was declared at fruitful can
troversy about words *, it had long been
and long afterwards continued to be a
were found to be in
of dissension between men who,
when forced to explain then" meaning,
into his elementary teaching
Lreement. That Cyril abstained from introducing
si b Unt
" dangerous controversy, is a reason for commendation, not for
censure.
rm rovocative of
to assert the essential
Godhead of
But alleged that he denied or doubted or failed
f it is
To the many passages already
the Son, the suspicion is unfounded
and easily refuted.
will be enough to add one single
quotedconcerning the eternal generation of the Son, it

of his orthodoxy. "The Only-begotten Son,

sentence which ought to dispel all doubt
the Godhead of the Father (p), &«^ro,
rrj S

toother with the Holy Ghost, is partaker of

Essence (*or,0
Uarp^s ko^V
The word chosen by Cyril to express the Divine
Persons of the Godhead is at least as appropriate as oiala.
common to the three
errors mentioned in the Anathema of
the Nicene
If we now look at the particular
is earnestly condemned by Cyril.
Council we shall find that every one of them
« Once He was not (*H„ nore Sre oZk ,». This famous Arian formula is expressly rejected
was not." The
in Cat xi § 17 "Neither let us say, There was a time when the Son
:

reference, for instance, to His generation 6

of the Son is asserted again and again,
in ,

eternity
8
His Priesthood 7, and His throne .

Compare with this Cyrils

"Before His generation He was not" (V» y«""?^<"
oi< fr).

eternally begotten, by an inscrutable and incom-

repeated assertions that "the Son is
9," "the Son of God before all ages, without beginning 1 ," that
prehensible generation
Son from the Father \»
« intervenes not in the generation of the
time
"He came to be from nothing" (i£ d* 6W iyiv.ro). Cyril's language is emphatic :
_
As
rod ovros) into
did not bring forth the Son from non-existence («
ut,
I have often said, He
Sonship 3."
being, nor take the non-existent into
Mpas liroarda^s oitrlas). It is certain
"That He is of other subsistence or essence" (e£ fj

condemned in this clause, but is

that Cyril has given no countenance to the error or errors
in entire agreement with the Council.
passage the same or different
On the question whether inoaraan and oiaia have in this

«, 3M (Ox/. Ed.). Athanasius expressly states

meanings, see Bull, Def Fid. Nic. II. 9, P-
"Subsistence essence (fonJcrraem) is (oi<rm), and means
that they are perfectly equivalent:
existence (&«,*«)•" Basil distinguishes
nothing else but very being, which Jeremiah
calls
controverted by Mr. Robertson
them followed by Bishop Bull, whose opinion is
and is
phrase, on 77 of his edition of Athanasius in this
in an Excursus on the meaning
of the p.

student who desires to pursue the s ubject

The may consult in addition to the works
Series.

A Councils, I. p. 124. 5 EPUU 300

n
(al. S»).
,
1«°t ed
,,
^ hM t>,,ii
>
Dn F N
'
v
T?-
'
;;
"'
t
T
'
8
§ tt
V"
S» Athan. Tomus ad Antioclicnos,
= S 7
'
S5. J
x , , 7-
9 Cat. xi. §4.
„ , 6r liv s, 7lb. x. 81b. xiv. §27.
§14.
«

apud Thcodaret, 4
" That the Son of God was not made from things winch are not, and that
:
•

3 8 I4 Cf S Alex Epist. §
Evangelist John sufficiently shews" (Ante-Nic. Library).
•
there was no time when He was not,' the
 S. CYRIL'S WRITINGS. li

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 ola-ia and

vTroarao-ts as used in the early Church

" Mr. Robertson's Prolegomena, ch. ii.
; $3 (2) (b) ; and
the Rev. II. A. Wilson's Prolegomena to Gregory of Nyssa, ch. iv., in this Series.

CHAPTER XI.

S. Cyril's Writings.

§ 1. List of Works. Besides the Catechetical and Mystagogic Lectures translated in this
volume, the extant works of S. Cyril include (1) the "Letter to the Emperor Constantius
concerning the appearance at Jerusalem of a luminous Cross in the sky " (2) " The
:

Homily on the Paralytic at the Pool of Bethesda

:
" and (3) Fragments of Sermons on
the Miracle of the water changed into wine, and on Joh. xvi. 28, "I go to My Lather."
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 'Y-rvcnravTrj. >}

The other Fragments and Letters mentioned in the Benedictine Edition have no claim to
be considered genuine.
§ 2. AutJienticity 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 hi the middle of the fourth century.
At that date Cyril was the only person living in Jerusalem who is mentioned by the Ecclesi-
astical Historians as an author of Catechetical Lectures and S. Jerome, a younger contem- :

porary 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 (Be Sacramento Eucharistue, 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 : MvtTTaycoyiKal Karri^'preis 7TfWe 'liouvvov

'Etvutkottov 'UpocToXvpcov, -rrepi ^anria paros, xP l

^lJLaT0S > crcoparos, kcu aiparos Xpiarov.

I do not find thisCodex Augustinus mentioned elsewhere by any of the Editors under
thatname but the : Augsburg MSS. were removed to Munich in 1806, and in the older
Munich MS. (Cod. Monac. 1), the title of the first Mystagogic Lecture is Mvaraytoyia np^
'Icouwou {TTia-Konov 'upocToXvpwu. Also in Codd. Monac. 2, Ottobon. there is added at the

end of the Title, roO avrov KvplXXov kcu 'lauwov i-rruTKUTTov. That John, Cyril's successor, did

we know from his own correspondence with Jerome and this

deliver Catechetical Lectures, :

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 (imfieriti Librarii acspitationes) 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 3S6.
Moreover it is quite impossible to assign the two sets of Lectures to different authors.
 —

1|V
INTRODUCTION.

In Cat. xviii. s' ^ 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
which description the Mystagogic
and describes the subject of each Lecture; to
t s e if;

Other promises of future explanations are given in

lectures correspond in all particulars.
Myst. and and iii. § 1. On the
c u Nii < I(> an x %i. ^ 26, and fulfilled in iv. ii. § 6,
.

j
1 g 3,

of Myst. after qu )ting the words, "I believe in the Lather, and
olher lun(1 L he author
9, i. S

S lM< an ,l in the Holy ('.host, and in one baptism of repentance," adds, " Of which

thinus 1 spoke to thee at length in the former Lectures."

P,y these and many oilier arguments drawn from internal evidence Toultee has shewn
convincing)' that all the Lectures must have had the same author, and that he could be

no other than Cyril.

Early Testimony. Under the title " Veterum Testimonia de S. Cyrillo Hierosolymi-
§ 3.
life ami
tano ejusque Scriptis," Milles collected a large number of passages bearing on the
which refer expressly to his
writhvs of S. Cyril, of which it will be sufficient to quote a few
Lectures.
S. Jerome,Booh of Illustrious Men, or Catalogue of Ecclesiastical Writers, composed
in his

at b.ethlehem about six years after Cyril's

death, writes in Chapter 112: "Cyril, Bishop of
afterwards in the reign of
Jerusalem, having been often driven out from the Church,
Thcodosius 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
"Testimony of Cyril, Bishop of Jerusalem, from his fourth Catechetical
in this Series) gives the

Oration concerning the ten dogmas. Of the birth from a virgin, "Believe thou this, e\:c."
Theophanes (575 arc.) Chronographia, p. 34, Ed. Paris, 1655, defends the orthodoxy of
Cyril, as follows: "It was right to avoid the word oixoovinos,
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 Nictea word for word, and
proclaiming Him Very Cod of Very Cod."
Gelasius, Pope 492, De duabus in Christo naturis, quotes as from Gregory Nazianzen the
words of Cyril, Cat. iv. § 9 : At-Xov? Tjv 6 Xdiotos, k.t.'X.

Leontius Byzantinus (610 arc), Contra Nestor, et Eutyclicm, Lib. I. quotes the same
passage expressly as taken "From the 4th Catechetical Oration of Cyril,
Bishop of Jerusalem."
Many other references to the Catechcses as the work of Cyril are given by Toultee,

pp. 306—315.
§ 4. Editions. 1. Our earliest information concerning the Greek text and translations of

S. Cyril's Lectures is derived from John Grodecq, Dean of Glogau in Bohemia.

From appears that Jacob Uchanski, Archbishop of Gnessen and Primate
his statement it

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 T560.
In that year Grodecq himself published at Vienna an edition of the Mystagogic
2.

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 Fabrieius, Milles, Touttee, and Reischl, all say :

that theyhave been unable to find amy trace of it. Uchanski about this time sent to
Grodecq his Slavonic and Polish versions, in order that they might be compared with the
 S. CYRTL'S WRITINGS. l v

Greek original. The result according to Grodccq 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 Ilier. Gatcehescs ad Illuminandos et Mystagogicre. Interpretatus est Joannes

Grodecius. Romre 1564. 8".
Grodccq 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 Myslagogic Lectures from a Greek MS. belonging to Cardinal Sirlet.
From this MS. Grodccq 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 Ilier. Catecheses, id est institutiones ad res sacras, Graece editre, ex
bibliotheca
Ilenrici Alemmii, cum versione Latina. Cura Guil. Morellii. Paris, G. Morel., i<6d.
4" min."
The Greek depending on de Mesme's one MS., and that mutilated and faulty, is
text
said by Touttee to many faults and omissions, but to have been nevertheless very useful
have
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 intcrpretatione loan. Grodccii nunc
primum editas, ex variis bibliothecis, praecipue Vaticana, studio et opera loan. 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 nota: " 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
emendations, but did not mention the number, age, nor various
useful
readings of the MSS. employed.
6. "S. Cyrilli Plier. Arch, opera quae supersunt omnia; quorum quaedam nunc primum

ex Codd. MSS. edidit, reliqua cum Codd. MSS. contulit, plurimis in locis emendavit, Notis-
que illustravit Tho. Milles S.T.B. ex JEde Christi, Oxoniae, e Theatro Sheldoniano, Impensis
Richardi Sare Bibliopol. Land, 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 Prevot, which, J.
as I he himself largely corrected and supplied from MSS. in the Vatican, and which
said,

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
firstCodex, written on parchment apparently six hundred years ago, I found among those
MSS. which Sir Tho. Roc, 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
 INTRODUCTION.
who collated the Catecheses and Epistle to Constants with
(liliu'cn.nee of Isaac Casaubon,
think, in some Library in France, and carefully noted
^MS which he chanced to find, I

Right Reverend
...Minus in the margin. This copy of Casaubon's the
;n thc various
of Norwich, very kindly lent to me out
of Ins well-furnished
F , thcr in rh ris. John Bishop shew the highest favour to
for learning did not disdain to
Library al ul of his great love
,

mv slight endeavours."
'

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

the same. e nA
ejus nomine circumferuntur, ad
.

~
"S Cyrilli Arch Hier. opera qure exstant omnia ct
et Notis illustrate,
MSS codices necnon ad superiores Editiones castigata, Dissertationibus
et copiosis indicibus. Cura et studio Domni Antonn-Augustmi
cum 'nova interpretations
et Monachi Bencdictini e Congregatione S. Maun. Pans. Iypis jac.
Touttei, Presbyteri
Vincent. 1720, fob (RecusaVenet. 1763)."
Editor says, "I have collated it as carefully as I could with
Of the Greek text the
Editions, and with MSS. to be found in this City.
Grodecq's translation, Morel's and Prevot's
by the help of friends those which
The various readings of the Roman MSS. I have obtained
:

have adopted for my own use."

Milles had collected from the English Codices
I

8 Cyrilli Hier. Arch. opp.

(i quae supersunt omnia ad libros MSS. et impressos
S.
commentariis indicibusque locupletissimis illustravit Gulielm. Car.
recensuit Notis criticis
Professor. Vol. I. Monac. mdcccxlviii."
Reischl S. Th. D. et Reg. Lycei Ambergensis
in his Preface that he has altered the Benedictine text only when the
The Editor says
weighty, and has then given all the various readings in the critical notes.
evidence was very
The exegetical was to be reserved for the 2nd Volume, but this Dr. Reischl did
commentary
not live to complete.
The Prolegomena contain (1) Touttee's inordinately long "Life of Cyril," (2) a Disser-
of the Catecheses, and (3) an "Apparatus
tation on the general character and authenticity
Litterarius," to which I have been indebted.
works, genuine and
Vol. ii.', containing Catecheses xii.— xviii., Myst. i.-v., and the other
spurious, attributed to Cyril, was published by J. Rupp at Munich, i860.

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 1S67, 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

successor Photius Alexandrides, "Archdeacon of the Apostolic and Patriarchal See

by his

of Jerusalem, and Principal of the Theological School."

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

§ 5.
Manuscripts. From the preceding account of the various Editions of S. Cyril we
may obtain the following list of authorities which have been hitherto used in revising the Text.
1. Codex known only by Grodecq's Latin version, Rome, 1564.
Sirletianus, Cf. § i. 3.

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

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

4. C. Roe, Bibl. Bodleian. Oxon. "Codex membranaceus in folio, ff. 223, sec. xi., binis

columnis bene exaratus;" [ol. 271].

5. C. Casaubon. On this and the preceding MS. see Milles as quoted above, § i. 6.
6. C. Ottobonianus (1) ol. Rom. iv. membran. sec. xi. " Continet Catecheses omnes
et Epist. ad Constantium. Multas habet insignes ab editis varietates."

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

These are the Roman MSS. mentioned by Touttee : see above, £ i. 7.

 S. CYRIL'S WRITINGS. h

7. C. Coislin. 227 (ol. 101). Membran. Srec. xi. circ. "From this came many
important emendations" (Toutte'e, Notitia Codicil m 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. bibliothecoe num. 2503.
bombycina charta
Scriptus est in an. 1231, quam anni notam apposuit calligraphus " (Touttee
Not. Codd. MSS.).
Reischl has no notice of a MS. at all answering to this description.
Cod. Reg. alter, " ol. 1260, nunc 1824, qui S. Basilii opera complectitur, sub ejus
9.

nomine Procatechesin continet " (Touttee, Not. Codd. MSS.): aliter, "Cod. Reg. ol. 260, nunc
1284, pag. 254, qui duodecimi circiter est sa:culi, in quo habetur Procatechcsis hcec 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, qua: est S. Cyrilli Hier. Procatechesis.
C. Reg. Touttei " (Reischl).
10. "Cod. Reg. 969 (ol. Mazarin.) Epistolarum S. Basilii. 4 . Sec. xiv. Exhibet sub n. 7
Basilii homiliam quo (sic) ostenditur Deuin esse incomprehensibilcm, qua; 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. 1 7 1 7, Sec. xiii. diversas Patrum homilias continet,
et Cat. xiii. exhibet sub nomine Cyrillianae in Crucem et Porasceven homilize" (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 inccrto seculo"
A full account is given by Rupp in the Preface to Vol. ii. It was collared by Joseph
Muller, 1848, and contains all Cyril's Lectures, except the Procatechesis.
15. Codex A, found by Kleopas in the Library of the Archbishop of Cyprus, and used
as the basis of his text, sometimes stands alone in preserving the true reading.

£ 6. Versions. Besides the Latin Translations published with the Greek text, as
mentioned above, Reischl mentions the first three of the followin<>- :

(a) Les catecheses de Sainct Cyrille. Traduit par Louis Ganey. Paris, 1564.
(b) Cyrill's Schriften iibersetzt und mit Anmerkungen versehen von
J. Mich. Feder.
Bamberg, 1786.
(e) Cyrilli Hier. Catecheses in Armen. Linguam versa?. Vienna?, 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, 1S38. See Preface.
VOL. VII. {"
lviii
INTRODUCTION.
(The five Mystagogic Lectures.) H. de Romestin.
(*) S. Cyril on the Mysteries.
Parker, Oxford, 1887.
Margaret Professor-of
and the Creed. C. A. Heurtley, D.D.,
(/) On Faith
Church, Oxford. Parker, 3rd Ed, 1889.
Divinity and Canon of Christ
Catechetical Lecture of S. Cyril.
Contains, with other Treatises, the Fourth

volume the translation given in the Oxford "Library of Fathers" has

In the present
has been found necessary to depart
from the
been carefully revised throughout. Where it
readings and critical notes of Milles, Reischl,
Benedictine text, the Editor has consulted the
and Anaxandndes.
and Run,., and the Jerusalem edition of Kleopas
Index of Subjects: the Indices of Greek
Words
A few additions have been made to the
winch
and carefully revised. For any errors
and of Scripture Texts have been much enlarged,
reader will not, it is hoped,
critical
may} have escaped observation the indulgence of the
E. ri. vr.
be asked in vain.
 —

the

CATECHETICAL LECTURES
OF

S. CYRIL,
ARCHBISHOP OF JERUSALEM.

CONTENTS.

PAGE
Procatechesis,
Or, Prologue to the Catechetical Lectures of our Holy Father, Cyril, Archbishop of Jerusaler I

First Catechetical Lecture :

To those who are to be enlightened : with a Reading from Isaiah i. 16

6
Lecture II.
On Repentance and Remission of Sins, and Concerning the Adversary : Ezekiel xviii. 20—23 8

Lecture III.
On Baptism : Romans vi. 3, 4 14
Lecture IV.
On the Ten points of Doctrine : Colossians ii. 8

Lecture V.
On Faith : Hebrews xi. 1, 2
29
Lecture VI.
Concerning the Unity of God. On the words, I believe in one God. Also concerning Heresies :

Isaiah xlv. 16, 17 (Sept.)

Lecture VII.
The Father: Ephesians iii. 14, 15

Lecture VIII.
Almighty : Jeremiah xxxix. 18, 19 (Sept.) .g

Lecture IX.
On the words, Maker of Heaven and Earth, and of all things visible and invisible :

Job
J xxxviii. 2, J
2
'
. T
1
5
Appendix to Lecture IX
5j
Lecture X.
On the Words, And in one Lord Jesus Christ: i Corinthians viii. 5, 6 57
Lecture XI.
On the words, The Only-Begotten Son of God, Begotten of the Father Very God before
all ages, By Whom all things were made Hebrews 1, 2 : i.
64
 —

l x CONTENTS,
TAGE
Lecture XTI.

On the words, Incarnate, and made Man: Isaiah vii. 10—14 72

Lecture XIII.
Crucified and Buried: Isaiahliii. 1—7 82
On the words,

Lecture XIV.
On the words, rose again from the dead on the third day, and ascended into the
And
Heavens, and sat on the right hand of the Father: i Corinthians xv. i 4 — 94

Lecture XV.
On the words, glory to judge the quick and the dead; of whose
And shall come in
kingdom there shall be no end: Daniel vii. 9 14 — 104

Lecture XVI.
On the words, And in one Holy Ghost, the Comforter, which spake in the Prophets :

1 Corinthians xii. 1 —4 115

Lecture XVII.
Continuation of the Discourse on the Holy Ghost : 1 Corinthians xii. 8 124

Lecture XVIII.
On the words, And in One Holy Catholic Church, And in the Resurrection of the Flesh,
And the Life Everlasting: Ezekiel xxxvii. 1 134

Five Catechetical Lectures to the Newly Baptized :

Lecture XIX.
First Lecture on the Mysteries. With a Lesson from the First General Epistle of Peter v. 8 — 14 144

Lecture XX.
On Baptism : Romans vi. 3 — 14 147

Lecture XXI.
On Chrism : I John ii. 20—28 149

Lecture XXII.
On the Body and Blood of Christ : 1 Corinthians xi. 23 151

Lecture XXIII.
On the Sacred Liturgy and Communion : 1 Peter ii. 1 153
Indices : — Subjects 161
Greek Words 175
Texts of Scripture 178
 PROCATECHESIS,
OR,

PROLOGUE TO THE CATECHETICAL LECTURES OE OUR HOLY FATHER,

CYRIL, ARCHBISHOP OE JERUSALEM.

i. Already there is an odour of blessedness body went down and came up, but his soul was
upon you, O ye who are soon to be enlight- not buried with Christ, nor raised with Him 9.
ened already ye are gathering the spiritual 2
1
: Now I mention the statements of (men's) falls, r

flowers, to weave heavenly crowns already the : that thou mayest not fall for these things :

fragrance of the Holy Spirit has breathed upon happened to them by way of example, and
you already ye have gathered round the
: they are written for the admonition - of those
vestibule of the Ring's palace 3 may ye be led •
who to this day draw near. Let none of you
in also by the Ring! For blossoms now have be found tempting His grace, lest any root of
appeared upon the trees*; may the fruit also be bitterness spring up and trouble you \ Let none
found perfect Thus far there has been an
! of you enter saying, Let us see what the faith-
inscription of your names 5 and a call to , ful 4 are doing let me go in and see, that I :

service, and torches 6 of the bridal train, and a may learn what is being done. Dost thou
longing for heavenly citizenship, and a good expect to see, and not expect to be seen ?
purpose, and hope attendant thereon. For And thinkest thou, that whilst thou art search-
he lieth not who than that love
said, that to ing out what is going on, God is not searching
God all things work
together for good. God thy heart ?
is lavish in beneficence, yet waits for each 3. He
certain A
man in the Gospels once pried
man's genuine the Apostle
will : therefore marriage feast 5 and took an unbe-
into the ,

added and said, to them that arc called ac- coming garment, and came in, sat down, and
cording to a purpose t. The honesty of purpose ate for the bridegroom permitted it.
: Put
makes thee called for if thy body be here :
when he saw them all clad in white 6 he ought ,

but not thy mind, it profiteth thee nothing.
2. Even Simon Magus once came to the
Laver 8 he was baptized, but was not enlight-
:
ened and though he dipped his body in water,
j The bridegroom, however, though bountiful,
he enlightened not his heart with the Spirit his
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.
was not undiscerning and in going round to
:
:

each of the guests and observing them (for his

1The "blessedness" is the grace of Baptism, the hope of care was not for their eating, but for their
which is as a fragrant odour already borne towards the Candi-
dates. These were called no longer Catechumens, but <pcoTi£d- seemly
behaviour), he saw a stranger not
(iiroi, as already on the way " to be enlightened." Compare xvi. having on a wedding garment, and said to him,
26, the last sentence, and see Index, " enlighten."
- rorjTcc. The word is much used by Plato to distinguish Friend, how earnest thou in hither? In what
things which can be discerned only by the mind from the objects With what a conscience! What
a colour?!
of sight and sense. Here "the spiritual (or, mental) flowers" arc
the Divine truths in which "the fragrance of tiie Holy Spirit" though the door-keeper forbade thee not, be-
breathes.
5By "the vestibule" is meant "the outer hall of the Bap- cause of the bountifulness of the entertainer ?
tistery" (xix. 2), and by "the King's Palace" the Baptistery what though thou wert ignorant in what fashion
itself, which Cyril calls "the inner chamber'' (xx. i), and "the
bride-chamber "(iii. 2 xxii. 2). See Index, " Baptistery." Here thou shouldest come in to the banquet?
the
;

local terms have also an allegorical sense, Baptism being

thou —
regarded as the marriage of the Soul to Christ.
4 Another allegory, from the season of Spring, when the Lec- Rom. vi. 4 ; Col. ii. 12.
tures were delivered. Greek, v Troy pa(j)r], meaning either an "indictment," or a d
5 bvOfiaToypa^ta. See Index. senj itive "sketch." For the former meaning, see Plato, J'/n;ti
6 That the Candidates on their first admission carried torches 172, E. VTTOypo.<\>i]v . . . y\v ayruj/xOfTtar KaAoi'trii'.
or lighted tapers in procession is a conjecture founded on this 1 Cor. x. n. i Heb. xii. 15.
passage and Lect. I. 1 "Ye who have just lighted the torches
: "The faithful" are those who have been already baptize
of faith, preserve them in your hands unquenched." But see instructed in those mysteries of the Christian faith whii
Index, " Lights." : reserved for the initiated. See Index, " Faithful."
7 Rom. viii. 28. In S. Paul's argument the "purpose" is Matt. xxii. 12. The same pa- sage is applied to Baptism

Cod's eternal purpose of salvation through Christ (Eph. i. 1 1 ;

iii. 2. <-
See Cat. and Index, " White."
xxii. 8,
iii. 11): but Cyril applies it here to sincerity of purpose in coming The Greek word (xpw;ua) is used by Ignatius in the begi
to Baptism. s Acts viii. 1 ;. of his Epistle to tin- Romans ot a discolouring stain.

VOL. VII. I
 PROCATECHESIS.
him take the salve if any has fallen, let him
didst conic in, and didst see the glittering
;

fashions of the -nests shouldest thou not have : |

arise. Pet there be no Simon among you,
no hypocrisy, no idle curiosity about the
been taudit e\en by what was before thine
matter.
eyes? Shouldest thou not have retired in
good season, that thou mightest enter in good 5. Possibly too thou art come on another

but now thou hast come in pretext. It is possible that a man is wishing
season again?
unseasonably, to be unseasonably cast out. to pay court to a woman, and came hither

So he commands the servants. Bind his feet, on that account 3 The remark applies in .

which daringly intruded bind his hands, which : |

like manner to women
also in their turn. A
knew not how to put a bright garment around j
slave also perhaps wishes to please his master,
him and cast him into the outer darkness ; for
:
and a friend his friend. 1 accept this bait for
he is unworthy of the wedding torches
8 Thou .
the hook, and welcome thee, though thou
seest what happened to that man make thine :
earnest with an evil purpose, yet as one to be
own condition safe. saved by a good hope. Perhaps thou knewest
4. For we, the of Christ, have ministers not whither thou wert coming, nor in what kind
admitted every one, and occupying, as it of net thou art taken. Thou art come within
were, the place of doorkeepers we left the the Church's nets 9 be taken alive, flee not : :

door open and possibly thou didst enter

:
for Jesus is angling for thee, not in order to
kill, but by killing to make alive for thou
with thy soul bemired with sins, and with a
:

will defiled. Enter thou didst, and wast must die and rise again. For thou hast heard
allowed thy name was inscribed.
:
Tell me, the Apostle say, Dead indeed unto sin, hut living
dost thou behold this venerable constitution of unto righteousness \ Die to thy sins, and live to
the Church? Dost thou view her order and righteousness, live from this very day.
discipline the reading of Scriptures \ the pre-
'',
6. See, I pray thee, how great a dignity Jesus

sence of the ordained J the course of instruc- ,

bestows on thee. Thou wert called a Cate-
tion 3? Be abashed at the place, and be taught chumen, while the word echoed 2 round thee
by what thou seest \ Co out opportunely from without hearing of hope, and knowing
;

now, and enter most opportunely to-morrow. it not ; hearing mysteries, and not understand-

If the fashion of thy soul is avarice, put ing them ; hearing Scriptures, and not knowing
on another fashion and come in. Put off thy their depth. The echo is no longer around
former fashion, cloke it not up. Put off, I thee, but within thee for the indwelling Spirit* ;

pray thee, fornication and uncleanness, and henceforth makes thy mind a house of God.
put on the brightest robe of chastity. This When thou shalt have heard what is written
charge I give thee, before Jesus the Bridegroom concerning the mysteries, then wilt thou
of souls come in and see their fashions. understand things which thou knewest not. A
long notice 5 is allowed thee ; thou hast forty
6 And think not that thou receivest a small
days for repentance thou hast full oppor- thing though a miserable man, thou receivest
:
:

tunity both to put off, and wash, and to put one of God's titles. Hear St. Paul saying,
'

on and enter. But if thou persist in an evil God is faithful

4 Hear another Scripture say- .

purpose, the speaker is blameless, but thou ing, God is faithful and just Foreseeing this,
5 .

must not look for the grace for the water the Psalmist, because men are to receive a title
:

will receive, but the Spirit will not accept thee ?. of God, spake thus in the person of
God :

If any one is conscious of his wound, let I said, Ye are Gods, and are all sous of
the
Most High 6 But beware lest thou have the .

8 Compare § 1, note 6.
means "know- title of "faithful,"
which commonly
but the will of the faithless.
9 The Greek word (iiTi.crTriiJ.yf)

ledge" or "understanding," is applied here and in vi. 35 to the Thou hast entered into a contest, toil on
intelligence and skill displayed in the arrangement of the public
services of the Church. Compare Apostolic Constitutions, ii. 57, through the race another such opportunity :

where the Bishop is exhorted to have the assemblies arranged thou canst not have 7. Were it thy wedding-
ixtTa. »ra<T7)s tTiiarqjj.y]';.
1 In the same passage of the Apostolic Constitutions precise day before thee, wouldest thou not have dis-
directions are given for reading a Lesson from the Old Testament,
singing the Psalms, and reading the Epistle and Gospel.
regarded all else, and set about the prepara-
- By "the ordained" (icayovcKiui') are meant all whose names
tion for the feast? And on the eve of con-
were registered as bearing office in the Church, Priests, Deacons,
Deaconesses, Monks, Virgins, Widows, all having their appointed secrating thy soul to the heavenly Bridegroom,
places and proper duties. Apost. Canon. 70, el ti? tVicr/con-os". i) wilt thou not cease from carnal things, that
TrpecrjSiiTtpos, r) SiaKoi-os, tj ciAw? tov Kara\uyov Twy jcAijpiKwr,
K.r.A. thou mayest win spiritual ?
.! Compare Apost. Const, as above: "Let the Presbyters one
by one, not all together, exhort the people and the Bishop last, ;

8 S. Ambrose on the 119th Psalm, Serin, xx.

as being the commander." § 48, speaks
4 S. Aug. dc Civit. Dei, ii. 28 " Though some come to mock : of some who pretended to be Christians in order to marry one
at such admonitions, all their insolence is cither humbled by a whose parents wotdd not give her in marriage to a heathen.
sudden conversion (immutatio) or suppressed by fear or shame." 9 -Matt. xiii. 47. T
Rom. vi. n, 14.
5 Greek, irpoOtcr/J-ia. Compare Gal. iv. 2 " the time appointed : - S. Cyril plays upon the word " Catechumen," which has
of the father." At Athens it meant a "limitation," or fixed period the same root as " echo."
within which a debt must be claimed or paid, or an action com- J Rom. viii. 9, n. 4 1 Cor. i. 9. 5 1 John i. 9.
menced. ° Index," Lent." 7 Compare xvii. 36. 6 l's lxxxi. 6, 7 Compare xvii. 36.
 PROCATECHESIS.
7. We may Baptism twice or
not receive our sins,and impart to us good hopes of our
thrice ;
else it might be
Though 1 have said, estate, and grant us repentance that bringeth
tailed once, I shall set it right a second time: salvation. God hath called, and His call is
whereas it thou fail once, the thing cannot be to thee.
set right for there is one Lord, and one faith,
; \ 10. Attend closely to the catechising
v-hj". : iwi
'. me heretics
only the
for uni) iracuei uic
are ie-
.re- 1
and though
aim uiougn we snould
should proton:
prolong our discourse,'
baptized 9, because the former was no baptism. let not thy mind be wearied 011
J ut. For thou art
8. For God seeks nothing else from us, save receiving armour against the_ adverse power,
a good purpose. Say not, How are my sins |
armour against heresies, against lews, and
blotted out? I tell thee, By willing, by Samaritans s, and Gentiles. Thou hast many
believing What can be shorter than this ?
1
.
enemies take to thee many darts, for thou
;
but if, while thy lips declare thee willing, thy hast many to hurl them at: and thou hast
heart be silent, He knoweth the heart, who : need to learn how to strike down the Greek,
judgeth thee. Cease from this day from every how to contend against heretic, against lew
evil deed. Let not thy tongue speak unseemly ,
and Samaritan. And the armour is "ready, and
words, let thine eye abstain from sin, and from :

most ready the sword of the Spirit" ; but 'thou

roving-' after things unprofitable. also must stretch forth thy right hand with
0. Let thy feet hasten to the catechisings re- ; good resolution, that thou mayest war the Lord's
ceivewith earnestness the exorcisms 3 whether : warfare, and overcome adverse powers,
thou be breathed upon or exorcised, the act become invincible against every heretical
at-
is to thee salvation. Suppose thou hast gold tempt.
un wrought and alloyed, mixed with various it. Let me give thee tin's charge also. Study
substances, copper, and tin, anc and our teachings and keep them for ever. Think
,

lead: we seek to have the gold alone; can Hot that they are the ordinary homilies
?; for
gold be purified from the foreign substances though they also are good and trustworthy,
yet
without fire? Even so without exorcisms the if we should neglect them to-day we may study
soul cannot be purified and these exorcisms them to-morrow. But if the teaching concern-
;

are_ divine, having been collected out of the ing the laver of regeneration
delivered in a
divine Scriptures. Thy face has been veiled \ consecutive course be neglected to-day, when
that thy mind may henceforward be free, lest shall it be made right? Suppose it' is the
the eye by roving make the heart rove also. season for planting trees if we do not dig, '

and :

But when thine eyes are veiled, thine ears are dig dee]), when else can that be planted
not hindered from receiving the means of; rightly which has once been planted ill?
salvation. Lor in like manner as those who Suppose, pray, that the Catechising is a kind
are skilled in the goldsmith's craft throw in of building: if we do not bind the house
their breath upon the fire through certain together by regular bonds in the building,
delicate instruments, and blowing up the gold lest some gap be found, and the building-
which is hidden in the crucible stir the flame become unsound, even our former labour is of
which surrounds it, and so find what they are no use. But stone must follow stone by
seeking; even so when the exorcists inspire course, and corner match with corner, and by
terror by the Spirit of God, and set the soul, our smoothing off inequalities the building
as it were, on fire in the crucible of the must thus rise evenly. In like manner we are
body, the hostile demon flees away, and there bringing to thee stones, as it were, of know- !

abide salvation and the hope of eternal life, ledge. Thou must hear concerning the living
'

and the soul henceforth is cleansed from God, thou must hear of Judgment, must hear
its sins and hath salvation. Let us then, of Christ, and of the Resurrection. And many
:

brethren, abide in hope, and surrender our- things there are to be discussed in succession,
selves, and hope, in order that the God of which though now dropped one by one are
all may see our purpose, and cleanse us from afterwards to be presented in harmonious con-

nexion. But unless thou fit them together in

ph. iv. 5.
1
the one whole, and remember what is first, and
9 This sentence is omitted in one MS. (Paris, 1824), but pro-
what is second, the builder may build, but thou
bably only through the repetition of the word " baptism." On lie I

laws of the Church against the repetition of Baptism, and con- wilt find the building unsound.
cerning the re-bapti-m of heretics, see Tertull. de Bajttismo, c. xv.
.If >st. Const, xv. Bingham, xii. 5 Hefele, Councils,
: :
1 2.
Lib.
When, therefore, the ,ecture is delivered,
I. c. 2
:
I
:

Dictionary Christian Antiq. I. p. 167 a.

[
Rufinus, in the Exposition of the Creed, on the Re-
mission of sins : "The Pagans arc wont to say in derision of us, 5 Tile Samaritans are frequently mentioned by Epiphani :s and
that we deceive ourselves in thinking that crimes which have been Other writers of the 41)1 century among the chief adversaries
committed in deed can be washed out by words." of Christianity. "In their humble synagogue, at the foot of the
' The reading
in the Benedictine Edition, fji-qSe 6 roCs crou mountain (Gerizim), the Samaritans still worship, the oldest and
peixfiearOio, has little authority, and is quite unsuitable. See below,
the smallest sect in the world." (Stanley, Sinai ami Palestine,
to pKepna. peu^ofievov. 3 Index, " Exorcism." p. 240.)
4 Index, "Veiling" 6 Eph. vi. 17. 7 See above, § 4, note 3,

B
.1
PROCATECITESTS.

thee what the teachers have and his wife and his sons' wives. For though
if.,
('
a tC' -hitmen ask
sai nothing to him that is without'.
1, tell
For the ark was one, and the door was shut, yet
we (1 liver to thee a mystery, ami a hope of had things been suitably arranged. If the
the life to cane. Guard tin- mystery for Him Church is shut, and you are all inside, yet let
Let none ever say a separation, men with men, and there be
u 1() M-i V e.s the reward.
-]

to tie".-. What harm with women lest the pretext

to
of thee, it" I also know women T
:

ii ? So too the sick ask for wine but if it be salvation become an occasion of destruction. ;

<dven at a \vr< ng time it causes delirium,

and b.ven if there be a fair pretext for sitting near
the sick man dies, and the each other, let passions be put away. Fur-
two evils arise ;

nhvsii mi is blanu 1. Thus is it also with the ther, let the men when sitting have a useful
i

Catechumen, if he hear anything from the book and let one read, and another listen
;
:

|,elirver: both the Catechumen becomes and if there be no book, let one pray, and
el: lirious ddr he understands not what he
has another speak something useful. And again

heard, and the parly of young women sit together in

finds fault with the thing, and scoffs let

at what is said), and the believer is

condemned like manner, either singing or reading quietly,
as a traitor. but thou art now standing on so that their lips speak, but others' ears catch
take heed, pray, to tell nothing not the sound for 1 suffer not a woman
to
the bonier :
:
_

out not that the things spoken are not worthy speak in the Church
;
2
And let the married .

to be told, but because his ear is unworthy to woman also follow

the same example, and
receive. Thou wast once thyself a Catechu- pray and let her lips move, but her voice be ;

men, and I described not what lay before thee. unheard, that a Samuel- may come, and
thy 5

thou hast learned how barren soul give birth to the salvation of
When experience by
high are the matters of our teaching, then thou "Cod who hath heard thy prayer;" for this
wilt know that the Catechumens are not worthy is the interpretation of the name Samuel.
to hear them. 15. I shall observe each man's earnestness,
Ye who have been enrolled are become each woman's reverence. Let your mind be
13.
sons and daughters of one Mother. \\ hen ye refined as by fire unto reverence let your soul ;

have come in before the hour of the exorcisms, be forged as metal let the stubbornness of :

let each one of you speak things tending to unbelief be hammered out let the superfluous :

godliness and if any of your number be not :

scales of the iron drop off, and what is pure
present, seek for him. If thou vvert called toremain let the rust of the iron be rubbed off, ;

a banquet, wouldest thou not wait for thy and the true metal remain. May God some-
fellow guest ? If thou hadst a brother, wouldest time shew you that night, the darkness which
shines like the day, concerning which it is
j

thou not seek thy brother's good ?

Afterwards busy not thyself about unprofit- said, Tlie darkness shall not be hidden from thee,
able matters neither, what the city has done, and the night shall shine as the day 4
:
Then .

nor the village, nor the King'*, nor the Bishop, may the gate of Paradise be opened to every
nor the Presbyter. Look upward that is what ; man and every woman among you. Then may
thy present hour needeth. Be still
10
and know , you enjoy the Christ-bearing waters in their
tliat I am Cod. If thou seest the believers fragrance 5 Then may you receive the name
.

6
ministering, and shewing no care, they enjoy of Christ , and the power of things divine.
security, they know what they have received, Even now, I beseech you, lift up tlie eye oi the
they are in possession of grace. But thou
standest just now in the turn of the scale, ' Chrys. in Matt. Horn, lxxiv. ? 3: "You ought to have
to be received or not copy not those who : within you the wall that separates you from the women: but
since ye will not, our fathers have thought it necessary to separate
have freedom from anxiety, but cherish fear. you at least by these hoards for I have heard from my elders
;

14. And when the Exorcism lias been done, that there were not these walls in old times." These barriers had
not yet been introduced at Jerusalem, or Cyril's admonition would
until the others who are being exorcised have have been needless. Compare Apostolic Constitutions, II. 57.
come ", let men be with men, and women with 2 1 Cor. xiv.
34 1 Tim. ii. 12. ;

3 1 Sam. i. 13, 20. On the various interpretations of the name

women. For now need the example of
1 Samuel, see Diet. Bib. "Samuel," and Driver on the passage.
which were Noah and his sons, Cyril adopts the meaning "heard of God."
Noah's ark : in
4 Ps. exxxix. 12. On Raster live the Church was full of lights
which, were kept burning all night, and the newly-baptized carried
On the Diseiplina Areani, or rule against publishing tiic
H torches. Gregory of Nyssa, preaching on the Resurrection
Christian ("roc J and Mysteries t Catechumens and Gentiles, see > (1.1 rat. iv.), describes the scene: "This brilliant night, by ming-
Index, '" Mysteries." ling the flames of torches with the morning rays of the sun, has
The title " Kins; " (HiwiAik) is used in the Greek Liturgies
'j made one continuous day, not divided by the interposition of
and Fathers of the Roman Lmper >r, .isin the Clementine Liturgy : darkness."
vir'tp to)"' fJacriAe'uis, Kai tu».- >'r uT<po\f/. where it is taken from 5 Or, as the Benedictine Editor conjectures, "the waters
1 Tim. ii. 2. Compare Cat. ,\iv. 14, and 22: KurarapTirav toO which have a Christ-bearing (xpio"ro</>6poi') fragrance." On the
/3atriAt ujy.
r
epithet xptcrTo</)6po;, see Bishop Lightfoot's note on Ignat. ad
1 '
j's. xlvi. 10. Sept. crxoAarraTe, ''give attention freely." A'/'.', i? 1 and § 9. Its meaning, as well as that of 0eG<popo<r is
" IT. m
S. Augustine, tie Symbolo. i. (Mi ;ne T. vi. p. 030), 1 defined ill the answer of Ignatius to Trajan, 'O Xpicrroi' i\un-
we learn that the Candidates were brought in before the Con- iv o-7.>oi? 'Martyr. /;>/. Ant. § 2;.
.-legation one by one for exorcism; and so, as Cyril here shews, Cat. xxi. 1: "made partakers therefore of Ciiri t, ye are
'•

"
they had to wait outside till the others returned. rightly called Christs
 PROCATECIIESIS.

mind even now imagine the choirs of Angels,

:
these plots against thee. Attend not to the
and God the Lord of all there sitting, and His lips ot the talker, but to God who worketh in

Only-begotten Son sitting with Mini on His thee. Guard thine own soul, that thou be not
right hand, and the Spirit present with them ;
ensnared, to the end that abiding in hope thou
and Thrones and Dominions doing service, mayest become an heir of everlasting salvation.
and every man of you and every woman 17. We for our part as men charge and
receiving salvation. Even now let your ears teach you thus but make not ye our build-
:

ring, as were, with that glorious sound, when

it ing hay and stubble and chaff, lest we suffer
over your salvation the angels shall chant, loss, from our work being burnt up : but
Blessed are they whose iniquities are forgive//, make ye our work gold, and silver, and pre-
and whose sins are covered t : when like stars cious stones'* ! For it lies in me to speak, but
of the Church you shall enter in, bright in the in thee to set thy mind upon it, and in God to
*

bodv and radiant in the soul. make perfect. Let us nerve our minds, and
r6. is the Baptism
Great that lies before brace up our souls, and prepare our hearts.
you s
a ransom to captives; a remission of
:
The race is for our soul our hope is of things :

offences a death of sin

; a new-birth of the ;
eternal and God, who knoweth your hearts,
:

sotd; a garment of light; a holy indissoluble and observeth who is sincere, and who a
seal ; a chariot to heaven the delight ot ;
hypocrite, is able both to guard the sincere,
Paradise a welcome into the kingdom ; the
;
and to give faith to the hypocrite : for even to
gift of adoption Bat there is a serpent by
!
the unbeliever, if only he give his heart, God is
the wayside watching those who pass by: able to give faith. So may lie blot out the
beware lest he bite thee with unbelief. He handwriting that is against you and grant you •,

sees so many receiving salvation, and is seeking forgiveness of your former trespasses may He ;

whom lie may devour"). Thou art coming in plant you into His Church, and enlist you in
unto the Father of but thou art goingSpirits, His own service, and put on you the armour of
past that then mayest thou
serpent. How righteousness ° : may He fill you with the
pass him ? Have thy feet shod with the pre- heavenly things of the New Covenant, and
paration of the gospel of peace ; that even if he 1
give you the seal of the Holy Spirit indelible
bite, he may not hurt thee. Have faith in- throughout all ages, in Christ Jesus Our Lord :

dwelling, stedfast hope, a strong sandal, that to whom be the glory for ever and ever !

thou mayest pass the enemy, and enter the Amen.

presence of thy Lord. Prepare thine own [To the Reader '.)
heart for reception of doctrine, for fellowship
These Catechetical Lectures for those who
in holy mysteries. Pray more frequently, that
are to be enlightened thou mayest lend to
God may make thee worthy of the heavenly
candidates for Baptism, and to believers who
and immortal mysteries. Cease not day nor
are already baptized, to read, but give not at
night: but when sleep is banished from thine
all
8
neither to Catechumens, nor to any others
eyes, then let thy mind be free for prayer.
,

who are not Christians, as thou shalt answer to

And thou find any shameful thought rise up
if
the Lord. And if thou make a copy, write
in thy mind, turn to meditation upon Judgment
this in the beginning, as in the sight of the
to remind thee of Salvation. Give thy mind
Lord.
wholly to stud}', that it may forget base things.
[f thou find any one saying to thee, Art thou 3 1 Cor. iii. 12, 15.
then going in, to descend into the water? 4 Creek irpoaeiaOai, Sept. Dent. xiii. 4, "cleave unto Him."
Compare Josh, xxiii. 12; Ps. lxii. 10, "Set not your heart upon
Has the city just now no baths? take notice them." 5 Col. ii. 14. ° 2 Cor. vi. 7 Rom. vi. ;. ; 1

7 It is doubtful whether this caution preceded from Cyril him-

that it is the dragon of the sea'2 who is laying
self when issuing a written copy of his Lectures, or from some
later editor. Eusebius [E. II. v. 20) has preserved an adjuration
by Irenauis at the end of his treatise, (hi the Ogdoad: I adjure
7 1, which verse is still chanted in the Greek Chinch
Ps. xxxii. thee, who mayest transcribe this book, by Our Lord Jesus Christ,
Baptism
11 as the comi let' is, !. and by His glorious advent, when He cometh to judge the quick
:

S. IJasil has a passage in praise of Baptism almost the same, and the dead, to compare what thou hast written and correct it
word for word, with this. It is more likely to have been borrowed carefully by this copy, from which thou hast transcribed it this ;

from Cyril by Basil and other Fathers, than to be a later interpo- adjuration also thou shalt write in like manner, and set it in the
lation here.
9 1 Pet v. 3. I
Eph. vi. 15. 2 Is. xxvii. 1. » Or. to crvroXov. Plat. Leg. 654 1) ; Soph. 220 B.
 FIRST CATECHETICAL LECTURE

OUR HOLY FATHER CYRIL,

ARCHBISHOP OF JERUSALEM,
DELIVERED EXTEMPORE AT JERUSALEM, AS BE ENLIGHTENED,
To THOSE WHO ARK TO 1
come forward for Baptism
an Introductory Lecture to those who had
:

WITH A READING I ROM ISAIAH,

Wash you, make you dean ; put away your iniquities from your souls, from before
2
mine eyes, and the rest .

Discii'ifs of the New Testament and bondage of the

Lord, so may he be counted I

mysteries of Christ, as yet by worthy to inherit the kingdom of heaven

partakers of the I

confession ', the old man, which

cabin- onlv, but ere long by grace also, make Put off, by j

the lusts of deceit, that ye

you a new heart and a new spirit*, that there waxcth eorru.pt after \

may be gladness among the inhabitants of may //// on the new man, -which is renewed
heaven for // over one sinner that repenteth according to
knowledge of Htm that created ;

Get you the earnest of the Holy Spirit

-'

there is joy, according to the Gospel ^, how much him

-.

move through faith, that ye may be able to be

more shall the salvation of so many souls 1

the inhabitants of heaven to gladness. As ye received into the everlasting habitations '.

have entered upon a good and most glorious Come for the mystical Seal, that ye may be
path, run with reverence the race of godliness. easily recognised by the Master;
be ye num-
For the Only-begotten Son of God is present bered among the holy and spiritual Hock
of
Come Christ, to be set apart on His right hand, and
here most ready to redeem you, saying,
unto Me all that labour and are heavy laden, and inherit the life prepared for you. For they to
I will give you rest*. Ye that are clothed with whom the rough garments f their sins still

the rough garment'' of your offences, who are clings are found on the left hand,
1 because
/widen with the cords of your own sins, hear they came not to the grace of God which
the voice of the Prophet saying, Wash you, is given through Christ at the new birth of
make you clean, put away your iniquities from Baptism: new birth I mean not of bodies,
before eyes? : that the choir of Angels
Mine but the spiritual new birth of the soul. For
may (bant over you, Blessed are they -whose our bodies are begotten by parents who are
iniquities are forgiven, and whose sins arc seen, but our souls are begotten anew through
6
covered*. Y'c who have just lighted the torches faith: for the Spirit bloweth where it listeth :
of faith guard them carefully in your hands
'J, and then, if thou be found worthy, thou
unquenched that He, who erewhile on this;
mayest hear, Well done, good and faithful
all-holy Golgotha opened Paradise to the servant t. when thou art found to have no de-
robber on account of his faith, may grant filement of hypocrisy in thy conscience.
to you to sing the bridal song. 3. For if any of those who are present
any here is a slave of sin, let him
2. If should think to tempt God's grace, he de-
promptly prepare himself through faith for the ceives himself, and knows not its power,
new birth into freedom and adoption; and Keep thy soul free from hypocrisy, O man,
having put off the miserable bondage of his j
because of Him who searchcth hearts and
sins, and taken on him the most blessed ns°. For as those who are going to make
a levy for war examine the ages and the bodies
1 The title prefi 1 to thisLecture is given in full. In the
following Lectures the >rm will be abbieviated. Se
arayrojcri? and cj\thia.<7t)i
- Is. i. 16. > Sec Index, " C lession.
1 .. ;.. xviii. 1. 4 Luke xv. 7. Matt. - Eph. iv. 22 ; C iii. 10. 3 2 Cc i. 22. 4 Luke xvi. 9.
7 Is. i. 16. 8 j. C mparc xv. 2; 6 John iii. 8 7 Matt. xxv. 2i.
Procat. 15. 9 Procat. 1, note C.
• ;

Ps. v.i. 10.

 : ;

LECTURE I.

ol those wlio are taking service, so also the seal them up in the memory. Blot out from
Lord in enlisting souls examines their pur- thy mind all earthly care for thou art running
r
:

pose: and any has a secret hypocrisy, He for thy soul. Thou art utterly forsaking the
if

rejects the man as unfit for His true service things of the world little are the things which :

but if He finds one worthy, to him He readily thou art forsaking, great what the Lord is
gives llis grace. He gives not holy things to giving. Forsake tilings present, and put thy
the dogs'; but where He discerns the good trust in things to come. Hast thou run so
conscience, there He gives the Seal of salva- many circles of the years busied in vain about
tion, that wondrous Seal, which devils tremble the world, and hast thou not forty days to be
at. and Angels recognise that the one may free (for prayer 2 ), for thine own soul's sake?
;

be driven to flight, and the others may watch Be still'3, and know that I am God, saith the
around it as kindred to themselves. Those Scripture. Excuse thyself from talking many
therefore who receive this spiritual and saving idle words neither backbite, nor lend a willing :

Seal, have need also of the disposition akin car to backbiters; but rather be prompt to
to it. For as a writing-reed or a dart lias prayer. Shew in ascetic exercise that thy
need of one to use it, so grace also has need heart is nerved 1 Cleanse thy vessel, that thou
of believing minds. mayest receive grace more abundantly. For
4. Thou art receiving not a perishable but though remission of sins is given equally to
a spiritual shield. Henceforth thou art planted all, the communion of the Holy Ghost is
in the invisible Paradise. Thou receivest a bestowed in proportion to each man's faith.
l

new name, which thou hadst not before. Here- If thou hast laboured little, thou receivest
tofore thou wast a Catechumen, but now thou little ; but if thou hast wrought much, the
wilt be called a Believer. Thou art trans- reward is great. Thou art running for thyself,
planted henceforth among the spiritual 2 olive- see to thine own interest.
trees, being grafted from the wild into the 6. If thou hast aught against any man,
good olive-tree 3, from sins into righteousness, forgive it thou comest here to receive for- :

from pollutions into purity. Thou art made giveness of sins, and thou also must forgive
partaker of the Holy Vine 4. Well then, if him that hath sinned against thee. Else with
thou abide in the Vine, thou growest as a what face wilt thou say to the Lord, Forgive
fruitful branch; but if thou abide not, thou me my many sins, if thou hast not thyself
wilt be consumed by the fire. Let us therefore forgiven thy fellow-servant even his little sins.
bear fruit worthily. God forbid that in us Attend diligently the Church assemblies 5 not ;

should be done what befell that barren fig- only now when diligent attendance is required
tree 5 that Jesus come not even now and curse of thee by the Clergy, but also after thou hast
,

us for our barrenness. But may all be able to received the grace. For if, before thou hast
use that other saying, But I am like a fruitful received it, the practice is good, is it not also
olive-tree in the house of God : I have trusted good after the bestowal? If before thou be
in the mercy of God for ever 6 —
an olive-tree grafted in, it is a safe course to be watered
,

not to be perceived by sense, but by the mind 7 and tended, is it not far better after the ,

and full of light. As then it is His part to planting? Wrestle for thine own soul, espe-
plant and to water 8 so it is thine to bear fruit cially in such days as these,
, Nourish thy soul
if is God's to grant grace, but thine to receive with sacred readings for the Lord hath pre- ;

and guard it. Despise not the grace because pared for thee a spiritual table therefore say ;

it is freely given, but receive and treasure it thou also after the Psalmist, The Lord is my
devoutly. shepherd, and I shall lack nothing: a place m
5. The present is the season of confession of grass, there hath lie made me rest ; lie hath :

confess what thou hast done in word or in fed me beside the rcalers of comfort, lie hath
deed, by night or by day; confess in an converted my soul 6 :- that Angels also may —
acceptable time, and in the day of salvation 9 share your joy, and Christ Himself the great
receive the heavenly treasure. Devote thy High Priest, having accepted your resolve,
time to the Exorcisms be assiduous at the may present you all to the Lather, saying,
:

Catcchisings, and remember the things that Behold, I and the children whom God hath
shall be spoken, for they are spoken not for given Me 1 May He keep you all well-pleasing .

thine ears only, but that by faith thou mayest in His sight To whom be the glory, and !

the power unto the endless ages of eternity.

9 Matt. vii. 6.
Amen.
1
(jr. votyrov, i.e. the true Paradise, to be .-ecu by the mind,
nut by the eye Apoc. xii. 7, 17. J See preceding note. * Literally " human."
1 Roiii. xi. 24. 4 John xv. 1, 4, 5. 5 Matt. xxi. 19. 2 Some MSS. omit ir\ 7rpo<rti.\ >; after o-voA.it.'it?.
6 Ps. lii. 10. 7 i-or)Trj, .see note 1, above. 3 Ps. xlvi. 10 crxoA-airare. Compare Procat. 13.
:

8 1 Cor. iii. 6. When

Paul plants and Apollos waters, it is God 4 Compare Procat. 17: xviii. 1. S See Index, uvvft^ij.

Himself who works through His ministers. 9 2 Cor. vi. 2. 6 Ps. xxiii. 1 3. — 7 Is. viii. 18; Heb. ii. 13.
 LECTURE II.

On Rr.i'KNT.wvK and Remission Sins, and concerning the Adversary.

Ezi'.KIEE wiii. 2 — 2 3.

^// />"", *"<* M< wickedness of the wicked

y;v /-/..//towww ^////f n.-to//* */W//*
wicked will turn from all his sins, &>c.
\hall be upon him. But if the
which works
a demon? What is this
umt, thmg is sm, and the sorest dis- lis
it
, X ,,
transgression, secretly cut- O man ha
within us? It is not an enemy,
ease" of the oul is she ot
cause assails tl.ee from without, but an ev>
Sn- its sinews, and becoming also the
man's own choos- growing up out of thyself. Look right on with
o eternal fire an evil of a •

[keep thine
For that we sin oiUhine eyes', and there is no
lust,
n- an offspring of tire will «.

plainly in own, and"] seize not the things of ot hers and

our' own wiS the Prophet says
° robbery has ceased 9. Remember the Judg-
certain place: Yet d planted thee a fruitful
fornication, nor adultery,
liTwhollytrue: how art thou turned to bit- ment, and neither 1

tcniess (and in conn) the strange vine*? The nor murder, nor any transgression of the law
-shall prevail with thee But whenever thou
lanti/J was good, the fruit coming from the
blame- forgettest God, forthwith thou beginnest to
lis evil; and therefore the planter is

with fire, devise wickedness and to commit

iniquity,
less, but the vine shall be burnt
3. Yet thou art not the
sole author of the
since it was planted for good, and bore fruit
most wicked
unto evil of its own will. For God, according evil, but there is also another
to the Preacher, made man upright, and
they prompter, the devil. He indeed suggests, but

sought out many inventions 3. does not get the mastery by force over those
hare themselves
Therefore saith the
For we arc His workmanship, says the Apostle, who do
not consent.
Preacher, If the spirit of him that hath power
created unto good works, which God afore pre-
pared, that we should walk in them * So then rise up against thee, quit not thy place \ Shut
door, and put him far from thee, and lie
the Creator, being good, created for good thy
if thou indifferently
works; but the creature turned of its own shall not hurt thee. But
then as we admit the thought of lust, it strikes root in
free will to wickedness. Sin is,

hive said, a fearful evil, but not incurable thee by its suggestions, and enthrals thy mind, ;

fearful for him who clings to it, but easy of and drags thee down into a pit of evils.
cure for him who by repentance puts it from him. But perhaps thou sayest, I am a believer,
gain the ascendant over me,
For suppose that a man is holding fire in his and lust does not
hand; as long as he holds fast the live coal he is even if I think upon it frequently. Knowest
sure to be burned, but should he put away the thou not that
a root breaks even a rock by
coal, he would have cast away the flame also with long persistence? Admit not the seed, since
it. however any one thinks that he is not being it will rend thy faith asunder
If
tear out the :

burned when sinning, to him the Scripture evil by the root before it blossom, lest from
saith, Shall a man wrap up fire in his bosom, being careless at the
beginning thou have
and not burn his clothes 5 1 For sin burns the afterwards to seek for axes and fire. When
sinews of the soul, L ;ln <l breaks the spiritual thine eyes begin to be diseased, get them
bones of the mind, and darkens the light of cured in good time, lest thou become blind,
the heart ]. '
and then have to seek the physician.
2. But some one will say, What can sin 4. The devil then is the first author of sin,

be? Is it a livinc thincr? Is it an angel? and the father of the wicked and this is the :

Lord's saying, not mine, that the devil sinncth

Tor n Cyril J trine ol I'n •..'.', s c In '
•.

I
..;. v.. . t. I E( les. vii. 29.
I .
'

. ii. 10. 5 I'rov. \ i. 27. 25.

•''

Omitted I
y recent editors with the
'-
Mill -and tlic Benedictine Editor omit these clauses, but th best MSS. 9 Or. KCKot>i}rai, "has fallen asleep."
re recent editions of Kcischl and Alexandridcs insert thci: Eccles .|. Compare Eph. iv. 27 : " Neither give place to
the authority of the Munich, Jerusalem, and other good MSS. the devil."
 !

LECTURE II.

from the beginning- : none sinned before him. Lor it is a fearful thing not to believe in a hope
Hut he sinned, not as having received neces- of repentance. Lor he that looks not for sal-
sarily from nature the propensity to sin, since vation spares not to add evil to evil but to :

then the cause of sin is traced back again to him that hopes for cure, it is henceforth easy
Him that made him so; but having been to be careful over himself. The robber who
created good, he lias of his own free will looks not for pardon grows desperate but, ;

become a devil, and received that name from if he hopes for forgiveness, often comes to re-
his action. For being an Archangel he was -;
pentance. What
then, does the serpent cast
afterwards called a devil from his slandering : its slough?, and shall not we cast off our sin ?

from being a good servant of God he has be- Thorny ground also, if cultivated well, is
come rightly named Satan; for "Satan" is turned into fruitful and is salvation to us ir-
;

interpreted the adversary *. And this is not my recoverable ? Nay rather, our nature admits of
teaching, but that of the inspired prophet salvation, but the will also is required.
Ezekiel for he takes up a lamentation over
: 6. God loving to man, and loving in no
is

him and says, Thou wast a seal of likeness, and small measure. Lor say not, I have com-
a crown of beauty ; in the. Paradise of God wast mitted fornication and adultery I have done :

thou born 5 and soon after, Thou wast born

.• dreadful things, and not once only, but often :

blameless in thy days, from the day in 'which will He forgive? Will He grant pardon?
thou wast created, until thine iniquities were Hear what the Psalmist says Hotv great :

found in thee. Very rightly hath he said, were is the multitude of O Lord 5 /
Thy goodness,
found in thee ; for they were not brought in Thine accumulated offences surpass not the
from without, but thou didst thyself beget the multitude of God's mercies thy wounds sur- :

evil. The cause also he mentions forthwith : pass not the great Physician's skill. Only
Thine heart was lifted up because of thy beauty : give thyself up in faith tell the Physician :

for the multitude of thy sins wast thou wounded, thine ailment say thou also, like David
: L :

and I did cast thee to the ground. In agree- said, I will confess me my sin unto the Lord:
ment with this the Lord says again in the Gos- and the same shall be done in thy case, which
pels 1 beheld Satan as lightning fall from
: he says forthwith And thou forgavest the
:

heaven 6 Thou seest the harmony of the Old

. wickedness of my heart v.
Testament with the New. He when cast out 7. Wouldest thou see the loving-kindness of
drew many away with him. It is he that puts God, O thou that art lately come to the
lusts into them that listen to him from him : catechising? Wouldest thou see the loving-
come adultery, fornication, and every kind of kindness of God, and the abundance of His
evil. Through him our forefather Adam was long-suffering ? Hear about Adam. Adam,
cast out for disobedience, and exchanged a God's first-formed man, transgressed could :

Paradise bringing forth wondrous fruits of its He not at once have brought death upon
own accord for the ground which bringeth him? But see what the Lord does, in His
forth thorns. great love towards man. He casts him out
5. What then ? some one will say. We from Paradise, for because of sin he was
have been beguiled and are lost. Is there unworthy to live there but He puts him to ;

then no salvation left? We have fallen Is it dwell over against Paradise :

: that seeing *

not possible to rise again ? We have been
blinded May we not recover our sight ? We
: what a state he was brought down, he might
have become crippled Can we never walk up-
:
right? 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, () man, much more easily raise thee who
art alive ? He who shed His precious blood
for us, shall Himself deliver us from sin.
whence he had and from what and into
fallen,
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 con-
demned ? Groaning and trembling shall thou
Let be upon the earth 2 How great the offence, the
.

us not despair of ourselves, brethren let us sentence how light

;

not abandon ourselves to a hopeless condition. 8. Even this then was truly loving-kindness
in God, but little as yet in comparison with
2 John iii. 3 John viii. 44.
1
;
what follows. Lor consider what happened
3 On Cyril's doctrine of the Angels, sec Index, "Angels."
4 Kings v.
1 &c. 4,
in the days of Noe. The giants sinned, and
5 K/ek. xxviii. 12—17, an obscure passage, addressed to the
Prince of Tyre, and meaning that he was "the perfect pattern" 7 Literally, "its old age" (to yT/pas). Compaie iii. 7, and
ol earthly glory, set in a condition like that ofAdam in Paradise, Diet. Chr. Piogr., JMacarius, p. 770 a.
and, seemingly, blameless as Adam before his fall. Cyril seems B Ps. xxxi. 20. 9 Ps. xxxii. 5.
tu regard the Prince of Tyre as an embodiment of Satan, because 1
This is the reading of the Septuagint instead ol" " He placed —
he was deified as the object of national worship: v. 1, "Thou at the cast of the garden of Lden."
hast said, I am a Ood, I sit in the seat of God." - Gen. iv. 12 :
" Afugitive and a vagabond shah thou be upon
6 Luke x. 18. the earth.
IO CATKCHETICAL LFXTURKS.
much wickedness was spread over the prevail with God, and shall not Jesus, His
then
and because of
earth, Hood was to Only-begotten, prevail with God when He
this the
come upon them and in the five hundredth prays for us?
:
And if He did not hinder
y^ar God utters His threatening; but in the Aaron, because of his offence, from entering
six hundredth lie brought the flood upon the upon the High Priesthood, will He hinder
earth. Seest thou the breadth of Cod's loving- thee, who art come out from the Gentiles,
kindness extending to a hundred years? Could from entering into salvation? Only, O man,
He not have done immediately what He did repent thou also in like manner, and grace is
then alter the hundred years? but He ex- not forbidden thee. Render thy way of life
tended (the time) on purpose, granting a henceforth unblameable for God is truly ;

8 worthily
respite for repentance. Seest thou God's loving unto man, nor can all time
•400 Iness ? And if the men of that time had tell out His loving-kindness; nay, not if all
repented, they would not have missed the the tongues of men unite together will they be
loving-kindness of God. able even so to declare any considerable part
9. Come with me now to the other class, of His loving-kindness. Por we tell some
those who were saved by repentance. But part of what is written concerning His loving-
perhaps even among women some one will kindness to men, but how much He forgave
saw have committed fornication, and adul- the Angels we know not: for them also He
1

tery, have defiled my body by excesses of all forgives, since One alone is without sin, even
1

kinds: is there salvation for me ? Turn thine Jesus who purgeth our sins. And of them
eyes, () woman, upon Rahab, and look thou we have said enough.
also for salvation for if she who had been
;
1 1. But if concerning us men thou wilt have
openly and publicly a harlot was saved by other examples also set before thee ', come on
repentance, is not she who on some one to the blessed David, and take him for an ex-
occasion before receiving grace committed ample of repentance. Great as he was, he
fornication to be saved by repentance and fell after his sleep, walking in the eventide
:

fasting? for inquire how she was saved: this on the housetop, he cast a careless look, and
only she said: For your God is God in heaven felt a human passion. His sin was completed,
and upon earth 3. Your God ; for her own she but there died not with it his candour con-
did not dare to say, because of her wanton cerning the confession of his fault. Nathan
life. And if you wish to receive Scriptural the Prophet came, a swift accuser, and a
testimony of her having been saved, you have healer of the wound. The Lord is wroth, he
it written in the Psalms I will make mention says, and thou hast sinned
: So spake the sub- 1
.

of Rahab and Babylon among them that knoto ject to the reigning king. But 1 )avid the king 2
me O the greatness of God's loving-kindness,
'. was not indignant, for he regarded not the
making mention even of harlots in the Scrip- speaker, but God who had sent him. He was
tures nay, not simply T will make mention of
:
not puffed up 3 by the array of soldiers standing
Rahab and Babylon, but with the addition, round for he had seen in thought the angel-host :

among /hem that know me. There is then in of the Lord, and he trembled as seeing Him who
the case both of men and of women alike is invisible ; and to the messenger, or rather "•

the salvation which is ushered in by repent- by him in answer to Cod who sent him, he said,
ance. / have sinned against the Lord 5 Seest thou the .

10. Nay more, if a whole people sin, this humility of the king? Seest thou his confession?
surpasses not the loving-kindness of God. Por had he been convicted by any one? Were
The people made a calf, yet God ceased not many privy to the matter? The deed was
from His loving-kindness. Men denied God, quickly done, and straightway the Prophet
but Cod denied not IlimselC. These be thy appeared as accuser, and the offender con-
i^ods, () Israel 6 they said: yet again, as lie fesses the fault.
,
And because he candidly
was wont, the Cod of Israel became their confessed, he received a most speedy cure.
Saviour. And not only the people sinned, Por Nathan the Prophet who had uttered the
but also Aaron the High Priest. For it is threat, said immediately, The Lord also hath
Moses that says: And the anger of the Lord put away thy sin. Thou seest the swift re-
came upon Aaron : and I prayed for him, saith lenting of a merciful Cod. He says, however,
he, and God forgave him 7. What then, did Tiiou hast greatly provoked the enemies of the
Moses praying for a High L'riest that sinned
8 For "ali time," the reading of the best MSS., the Benedic-
3 sh. rr. tine tevt has "
.,11 mankind."
J ii.

1'-. " Rahab" is there poetical name f l',;\;l.

4 ! ...\\\ ii. .(. :i i

9 The Benedictine has, " But if thou wilt I will set before
ar.d U). nothing to do with kahab the harlot. 1 ho
'

thee other examples also of our st.U^? Come on to the blessed

I'ene rightly disregards S. Jerome's suggestion, that David." i 2 Sam.
xii.
i

Kahab is, like Egypt, a type of the Gentile Church. - Bened. "The king, the wearer of the purple."
5 2 Tim. ii. j. Ex. \x\ii. 4.
i 7 Dent. ix. 20.
'>
3 Bened. "blinded.' 4 Heb. xi. 27. 5 2 Sam. xii. 13.
 : 1

LECTURE II. 1

Lord. Though thou hadst many enemies season of repentance. For it is the part of a
because of thy righteousness, thy self-control righteous judge to give sentence according to
protected thee but now that thou hast surren-
;
each case that has occurred.
dered thy strongest armour, thine enemies are 14. Again, Jeroboam was standing at the
risen up, and stand ready against thee. altar sacrificing to the idols his hand became :

12. Thus then did the Prophet comfort him, withered, because he commanded the Prophet
but the blessed David, for all he heard it said, who reproved him to be seized but having :

The LORD hath put away thy sin, did not cease by experience learned the power of the man
from repentance, king though he was, but put before him, he says, Entreat the face of the
on sackcloth instead of purple, and instead of Lord thy God*; and because of this saying his
a golden throne, he sat, a king, in ashes on hand was restored again. If the Prophet
the ground nay, not only sat in ashes, but
;
healed Jeroboam, is Christ not able to heal
also had ashes for his food, even as he saith and deliver thee from thy sins ? Manasses
himself, / have eaten ashes as it were bread also was utterly wicked, who sawed Isaiah .

His lustful eye he wasted away with tears, asunder 4, and was defiled with all kinds of
saying, Every night will L wash my couch, a/id idolatries, and filled Jerusalem with innocent '

water my bed with my tears >. When his officers blood 5 ; but having been led captive to Babylon
besought him to eat bread he would not he used his experience of misfortune for a
listen. He unto seven healing course of repentance for the Scripture
prolonged his fast :

whole days. confession, saith that Manasses humbled himself before the
If a king thus made
oughtest not thou, a private person, to confess? Lord, and prayed, and the Lord heard him, and
Again, after Absalom's insurrection, though brought him back to his kingdom. If He who
there were many roads for him to escape, he sawed the Prophet asunder was saved by re-
chose to flee by the Mount of Olives, in pentance, shalt not thou then, having done no
thought, as it were, invoking the Redeemer such great wickedness, be saved ?
who was to go up thence into the heavens s 15. Take heed lest without reason thou .

And when Shimei cursed him bitterly, he said, mistrust the power of repentance. Wouldst
Let him alone, for he knew that "to him that thou know what power repentance has ?
forgiveth it shall be forgiven 9." Wouldst thou know the strong weapon of
13. Thou seest that it is good to make salvation, and learn what the force of
confes-
confession. Thou seest that there is salva- sion is ? Hezekiah by means of confession
tion for them that repent. Solomon also fell routed a hundred and fourscore and five
but what saith he? Afterwards L repented 10
.
thousand of his enemies. A great thing verily
Ahab, too, the King of Samaria, became a was this, but still small in comparison with
most wicked idolater, an outrageous man, the what remains to be told the same king by :

murderer of the Prophets a stranger to godli- l

,
repentance obtained the recall of a divine
ness, a coveter of other men's fields and vine- sentence which had already gone forth. For
yards. Yet when by Jezebel's means he had when he had fallen sick, Esaias said to him,
slain Naboth, and the Prophet Elias came and Set thine house in order; for thou shalt die, and
merely threatened him, he rent his garments, not live 6 What expectation remained, what
.

and put on sackcloth. And what saith the hope of recovery, when the Prophet said, for
merciful God to Elias? Hast thou seen how thou shalt die I Yet Hezekiah did not desist
Ahab pricked in the heart before Ale 2 ? as if
is from repentance; but remembering what is
almost He would persuade the fiery zeal of the written, When thou shalt turn and lament, then
Prophet to condescend to the penitent. For shalt thou be saved t, he turned to the wall, and
He saith, / will not bring the evil in his days. from his bed lifting his mind to heaven (for

And though after this forgiveness he was sure thickness of walls is no hindrance to prayers
not to depart from his wickedness, neverthe- sent up with devotion), he said, " Remember
less the forgiving God forgave him, not as me, Lord, for it is sufficient for my healing
being ignorant of the future, but as granting that Thou remember me. Thou art not sub-
a forgiveness corresponding to his present ject to times, but art Thyself the giver of the
law of life. For our life depends not on a
c Ps. rii. m, 7 I!', vii. 8 2 Sam. xvi. 10, n.
7.
9 Resell. (Agrafha, p. t 7) quotes various forms of this saying 3 1 Kings xiii. 6.
from early writers, and regards it as a fragment of an extra- 4 Ju>tiii Martyr, Dialogue with Tryf>ho, ? 120, charges the
canonical Gospel. But see Lightfoot, Clem. Rom. c. xiii. Jews with having cut out a passage referring to the death of
10 p r ov. xxiv. 32, Sept. Heb. "Set my heart." The passage Isaiah. Theophylact commenting on Heb. xi. 37, says: "They
has no reference to repentance it means, " I
: considered the were sawn asunder, as Isaiah by Manasses and they say that he :

field of the slothful." Hilary, l's. Hi. Ambrose, Apolog. t, Pro-

; was sawn with a wooden saw, that his punishment might be the
phctir. David, c. iii. and oilier Fathers affirm the repentance of more painful to him from being prolonged." Jerome on Is. i. 10,
Solomon. Augustine (c. /''aitstum. Lib. xxii. c. S8) maintains says that he was slain because of his calling the Jews " prince; 1

that Scripture says in, thing of his repentance or forgiveness. See Sodom and people of Gomorra," ami because he said, " I saw the
Dante, I'aradiso, Canton. 109. Lord sitting upon a throne, high and lifted up."
1 i kings xviii. 4.
2 lb. xxi. 29. 5 2 Citron, xxxiii. 12, 13. 6 2 Kings xx. 1. 7 Is. xxx. 15.
 CATECHETICAL LECTURES.
nativitv, con junction of stars, as some
nor on last thou not heard out of the Scriptures that
;i I

idly both of life and its duration, he was bloodthirsty, fierce ', lion-like in dis-
talk ; but
Thou art Thyself the Lawgiver according to position ? Hast thou not heard that he
Thy Will." And lie, who could not hope to brought out tiie bones of the kings from their
live because of the prophetic sentence, had graves into the light 2 ? Hast thou not heard J
fifteen years added to his life, and for the sign that he carried the people away captive?
the sun ran backward in his course Well Hast thou not heard that he put out the eyes
then, for K/ekias' sake the sun turned back, of the king, after he had already seen his
but for Christ the sun was eclipsed, not re- children slain 4 ? last thou not heard that he ,
1

tracing his steps, but suffering eclipse 8 and brake in pieces s the Cherubim? I do not ,

therefore shewing the difference between them, mean the invisible r beings - away with such a '

! mean between K/ekias and Jesus. The thought, O man 7 ,— but the sculptured images,
former prevailed to the cancelling of Cod's and the mercy-seat, in the midst of which God
decree, and cannot Jesus grant remission of spake with His voice". The veil of the Sanc-
sins ? Turn and bewail thyself, shut thy door, tuary 9 he trampled under foot: the altar of
and pray to be forgiven, pray that He may incense he took and carried away to an idol-
remove from thee the burning flames. For temple all the offerings he took away the
l
: :

confession has power to quench even lire, Temple he burned from the foundations-. How
power to tame even lions''. great punishments did he deserve, for slaying
16. but if thou disbelieve, consider what kings, for setting fire to the Sanctuary, for
befel Ananias and his companions. What taking the people captive, for setting the
streams did they pour out ? How many sacred vessels in the house of idols ? Did he 1

vessels of water could quench the flame that not deserve ten thousand deaths?
-'

rose up forty-nine cubits high ? Nay, but 18. Thou hast seen the greatness of his evil-'

where the flame mounted up a little-* too high, deeds come now to God's loving-kindness. :

faith was there poured out as a river, and there lie was turned into a wild beast j, he abode in
spake they the spell against all ills 5 Righteous the wilderness, he was scourged, that he might :

art Thou, O Lord, in all the things that Thou be saved. He had claws as a lion' for he was ;

hast done to as : for 7CC have sinned, and trans- a ravager of the Sanctuary. He had a lion's
gressed Thy /a70 6 And their repentance quelled mane for he was a ravening and a roaring
. :

thetlames". Ifthou believest notthatrepentance lion. He ate grass like an ox for a brute :

is able to quench the fire of hell, learn it from beast he was, not knowing Him who had given
what happened in regard to Ananias 8 But him the kingdom. His body was wet from the .

some keen hearer will say, Those men God dew because after seeing the fire quenched by ;

rescued justly in that case because they the dew he believed not*. And what happened 6 ?
:

refused to commit idolatry, God gave them After this, saith he, 7, Nabuchodonosor, lifted up
that power. And since this thought has
occurred, I come next to a different example R.C.
2 Jer. viii.
'most impious, and most fierce in temper."
1 Haruch ii. 25. : 3 " Knowest thou not ." . .
oi penitence K 4 2 kings
xxv. 7. 5 R. C. " carried off."
6 1'ovjra.
R. C. add "and heavenly."
17. What thinkest thou of Xabuchodonosor? 7 Omitted bv R. C.
° R, C. "lint 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
I '
ill xxxviii. 8.
Mercy-seat (Ex. xxxvii. 7 ff.), Solomon set "within the oracle"
': ' " :
''•'! 1' i"'t 'He MSS. differ so widely that the Rene- two Cherubim of olive wood overlaid with gold, ten feet high,
two c mplete recensions of the whole I with outstretched wings overshadowing the Ark(i Kin-s vi. 23—
The Codd. Coislin, Ottob. 2, and Grodec, with the editions of 26 vin. 6, 7). All these were either carried off or destroyed,
;
I'rcvot and Milles, forming as it were one family of MSS.,
con- when Nebuchadnezzar took away "all the treasures of the house
leceived text.
tlie On the other hand the older Munich of the I. ord," and "cut in pieces all the vessels of gold
Codex, with Codd. Roe and Casanbon, exhibit a recension of which
Solomon, King of Israel, had made in the Temple of the
the Lecture differing from the editions. Keischl wishing to retain
1

(2 Kings xxiv. 13: i Esdras i. 54; 2 Esdras x. 22). The Bene-

the received text unaltered, though preferring the other
in par- dictine editor is concerned because Cyril has paid no attend' :i
ticular passages, intended to append the other recension
complete to the strange fiction in 2 .Ma cal ees ii. .1, that fercmv the
Prophet
but having left Ins work half finished, failed to do so.
The chief 'commanded the Tabernacle and the Ark to go with 1dm" to
variations are given in the following tes. 1,
Mount Horcb, and there hid them, with the Altar of Incense
1
Roe and C isaubon (R. C.) acid " into the furnace of fire " :
in a hollow cave, to remain "unknown until the
= R. C. " What ineastne." time that Got!
Song of the Three Children !
gathers His ] eople again together."
v. .(. 4 R. (J. "Much."
9 The Greek word rendered "Sanctuary" n ayiuvvvn
R.C. " A great stream of repentance was poured forth, is
-

when literally " the holiness."

they said, lor hou art righteous," i\:c. I
1
2 Chron. xxxvi. 7.
' Song of the Three Children, v.
4. - R. C. "The veil of the Sanctuary he tore down,
7 R. C " Did then repentance quench the flames of the furnace, he overturned
the altar, and took all the vessels and carried them away
and dost thou disbelieve that it is able also to quench the file to an
idol temple. 'I he Temple itself he
burned."
of hell ''.''
3 R. C. Afterwards lie was turned into a wild beast:
1

,he Oospc! only -ays, "There was darkness over all the "he
who was like a wild least and most ciuel in disposition; but
land. An eclipse ot the sun was impossible at the time of the
'
he was turned into a wild beast, not that he might perish, but
I asehal lull nun m. tii >t
by repentance he might be saved."
9 R.C. "That the narrative is not appropriate to those
who 4 R. C. "of birds." See Dan. iv. 33.
are line present. or it was ec.iuse Ananias and his companions
5 R. C. "after the midst of the furnace had become to
1 1

refused to worship the idol, that Cod gave them that marvellous Ananias
and bis companions as the tinkling breath of rain, he saw m d
power. Adapting myself, therefore, to such a hearer, and lo in il '
believed not."
to the profusion 01 instances, I come next to
a different example of 6 R. C. •' Rut
afterwards he came to
nee. senses and
as he says himself."
 LECTURE IT. 13

mine eyes unto heaven, and I blessed t/ie Most not give thee the remission of sins, and the
High, and to Jrim that liveth for ever I gave kingdom of heaven, if thou live a worthy life ?
praise and glory i. When, therefore, he recog The Lord is loving unto man, and swift to
nised the Most High 8 and sent up these words
, pardon, but slow to punish. Let no man
of thankfulness to God, and repented himself for therefore despair of his own salvation. Peter,
what he had done, and recognised his own the chiefest and foremost of the Apostles,
weakness, then God gave back to him the denied the Lord thrice before a little maid :

honour of the kingdom. but he repented himself, and wept bitterly.

19. What then 9? When Nabuchodonosor, Now weeping shews the repentance of the
after having done such deeds, had made con- heart and therefore he not only received
:

fession, did God give him pardon and the forgiveness for his denial, but also held his
kingdom, and when thou repentest shall He Apostolic dignity unforfeited.
20. Having therefore, brethren, many ex-
amples of those who have sinned and repented
7 Dan. iv. 34.

I
R. C. " And after he had been scourged many years, he gave and been saved, do ye also heartily make con-
s

praise to Him that liveth for ever, and acknowledged Him that had
given liim the kingdom, and recognised the King of kings.
fession unto the Lord, that ye may both
And
though he had often sinned in deeds, on making confession only in receive the forgiveness of your former sins, and
words, he received the benefit of God's unspeakable loving-kindness.
He who was of all men most wicked, by the Divine judgment and be counted worthy of the heavenly gift, and
1iving-kindness of (Mod who chastised him, crowned himself again inherit the heavenly kingdom with all the
with the royal diadem, and recovered his imperial throne."
9 R. C. "If then there is present among you any from among the saints in Christ Jesus ; to Whom is the glory
Heathen who lias ever spoken evil against Christians, or in times
of persecution plotted against the Holy Churches, let him take
for ever and ever. Amen r
.

Nabuchodonosor as an example of salvation : let him confess in

like manner, that he may also find the like forgiveness. If any 1 R.C. "And be ye all of good hope, having regard to the loving-
has been defiled by lust and passions, let him take up the repent- kindness of God not that we may fall back into the same sins,
;

ance of the blessed David: if any has denied like Peter, let him but that having had the benefit of redemption, and lived in a
die like him for the sake of the Lord Jesus. For He who to manner worthy of His grace, we may be able to blot out the hand-
his tears begrudged not the Apostleship, will not refuse thee writing that is against us by good works in the power of the
;

the gospel mysteries. And for women let Rahab be a pattern Only begotten, the Son of God, and our Lord Jesus Christ, with
unto salvation, and for men the manifold examples mentioned whom be glory to the Father, with the Holy Ghost, both now and
of the men of old times. ever, and unto all the ages of eternity. Amen."
 LECTURE III.

On Baptism.

Romans vi. 3, 4.

Or knew ye not that all we 'who 'were baptized into Christ Jesus were baptized into His death]
7, 'ere buried therefore with Hiin by our baptism into death, &e.

1. Rejoice, ye heavens, and let the earth be glad\\ment7 1 But may you all hear, Well done, good
for those who arc to be sprinkled with hyssop, and faithful servant ; thou 70 1st faithful over
and cleansed with the spiritual 2 hyssop, th a fc70 things, J 7vill set thee over many things:
s
power of Mini to whom at His Passion drink enter thou into the joy of thy lord .

was offered on hyssop and a reed And while ;

.
For now meanwhile thou standest outside
the Heavenly Powers rejoice, let the souls that the door but Clod grant that you all may say,
:

.ire to he united to the spiritual Bridegroom 7'he King hath brought me into //is chamber J.
make themselves ready, for the voice is heard Let my soul rejoice in the Lord : for He hath
of one crying in the 'wilderness, Prepare ye the clothed me 7viih a garment of salvation, and
-way of the Lord*. For this is no light matter, a robe of gladness : He hath crowned me with
no ordinary and indiscriminate union accord- a garland as a bridegroom and decked me 'with T
,

ing to the flesh s, but the All-searching Spirit's ornaments as a bride : that the soul of every one
election according to faith, for the inter- of you may be found not having spot or wrinkle
marriages and contracts of the world are not or any such thing-'; I do not mean before you
made altogether with judgment but wherever :
have received the grace, for how could that be ?
there wealth or beauty, there the bridegroom
is since it is for remission of sins that ye have
pcedily approves but here it is not beauty of :
been called but that, when the grace is to be
;

person, but the souls clear conscience; not _iven,your conscience being found uncondemned
the condemned .Mammon, but the wealth of the may concur with the grace.
soul in godliness. 3. This is in truth a serious matter, brethren,

2. Listen then, O ye children of righteous- and you must approach it with good heed. Each
ness, to John's exhortation when he says, Make one of you is about to be presented to God be-
straight the 'way of the Lord. Take away all fore tens of thousands of the Angelic Hosts-.
obstacles and stumbling-blocks, that ye may the lolv Ghost is about to seal 3 your souls ye
1 :

walk straight onward to eternal life. Make are to be enrolled in the army of the Great
ready the vessels of the soul, cleansed by un- King. Therefore make you read}-, ami equip
feigned faith, for reception of the Holy Ghost. yourselves, by putting on I mean, not bright
Begin at once to wash your robes in repentance, apparel 4 but piety of soul with a p;ood
,

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
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 \
:
though simple in their nature, become defiled
by the invocation of the idols so contrariwise '',

in to the figurative marriage. () may none

of those whose names have now been en- 7 .Matt. xxii. 12. ;;
Matt. xxv. 12. 9 Cant. i. 4.
1
Is. lxi. 10. Compare Cant. iii. n Go forth, O ye daughters
:

rolled hear the words, Friend, liow earnest of /.ion, and behold King Solomon, ivith the avion wheretoith his
r hath crowned him in the day of his espousals. In the
thou in hither, not having a 'wedding gar- psssagc of Isaiah the bridcgi coin's crown is likened to the priestly
mitre. - Kph. v. 7.
ISee Index-, " Seal." 4 Index, " White."
' Ps. xc\ i. 1 1. 5 /3(onois used f heathen altars only, in Septuagint and N.T.
.

I piritual (ro»)7os) hj s- ip is the clea 11 my c liolh here and in xix. 7, Cyril speaks of things offered to
power the II ly Ghost in V,.\\ ism.
"1 Compare Ps. li. t idols just ns S. Paul in 1 Cor, x. ?.<. The IScnediction of the water
S Cyril here, and 'till more emphatically in .\iii. 30, dis-
i
of Paptism is found in the Apostolic Constitutions, vii. 43 "Look :

tinguishes the hyss p (John xix. so) from the ieed(.M; tt. xxVii. ,|' ), down loin heaven, and sanctify this water, and give it grace and
iug that the sponge filled with vinegar was hound round ]
ow er, that mi lie that i- to be baptized according to the command
inl tin lixi d on a reed.
11 Another opinl n is th: t of Thy Christ, may he rucilied with Him, and may die with Him,
(

the reed itself was that of hyssop. See Uictionary of the liiUc, and he buried with Him, and may rise with Him to the adoption
" My- |1." 4 Jy. >.l, 3. 5 o-w/iaTWl'. which is in Him, that he may he dead to sin and live to righteous-
S ) n ? t-.the -> 1 is regarded a' a vessel lor receiving grace.
 LECTURE III. 15

the simple water having' received the invoca- and Jordan the beginning of the Gospel tid-
tion of the Holy Ghost, and of Christ, and of ings for Israel deliverance from Pharaoh was
:

the father, acquires a new power of holiness. through the sea, and for the world deliverance
4. for since man is of twofold nature, from sins by the washing of"water with the word
soul and body, the purification also is two- of God. Where a covenant is made with any,
fold, the one incorporeal for the incorporeal there is water also. After the flood, a cove-
part, and the other bodily for the body the : nant was made with Noah a covenant for :

water cleanses the body, and the Spirit seals Israel from Mount Sinai, but with water, and
the soul ; that we may draw near unto God, scarlet woof and hyssopT. Elias is taken up,
having onr heart sprinkled by the Spirit, and our but not apart from water: for first he crosses
body washed with pure water t. When going- the Jordan, then in a chariot mounts the
down, therefore, into the water, think not of the heaven. Tie high-priest is first washed,
bare element, but look for salvation by the then offers incense; for Aaron first washed,
power of the Holy Ghost for without both
: then was made high-priest: for how could
thou canst not possibly be made perfect 8 It . one who had not yet been purified by water
is not 1 that say this, but the Lord Jesus pray for the rest? Also as a symbol of bap-
Christ, who has the power in this matter tism there was a laver set apart within the
:

for He saith, Except a man be born anew (and Tabernacle.

He adds the words) of water and of the Spirit, 6. baptism is the end of the Old Testament,
he cannot enter into the kingdom ofGod'K Neither and beginning of the New. For its author
doth he that is baptized with water, but not was John, than whom was none greater among
found worthy of the Spirit, receive the grace in them that are born of women. The end he was
perfection nor if a man be virtuous in his of the Prophets for all the Prophets and the
; :

deeds, but receive not the seal by water, shall law were until John 8 but of the Gospel history .-

he enter into the kingdom of heaven. A bold he was the first-fruit. For it saith, The begin-
saying, but not mine, for it is Jesus who hath ning of the Gospel of Jesus Christ, <S:c. :

declared it and here is the proof of the state-

:
John came baptizing in the wilderness 9, You
ment from Holy Scripture. Cornelius was may mention Elias the Tishbite who was taken
a just man, who was honoured with a vision of up into heaven, yet he is not greater than
Angels, and had set up his prayers and alms- John: Enoch was translated, but he is not
deeds as a good memorial z before God in greater than John Moses was a very great :

heaven. Peter came, and the Spirit was lawgiver, and all the Prophets were admirable,
poured out upon them that believed, and they but not greater than John. It is not I that
spake with other tongues, and prophesied and : dare to compare Prophets with Prophets but :

after the grace of the Spirit the Scripture saith
that Peter commanded them to be baptized in the
name of Jesus Christ 2 : in order that, the soul
having been born again by faith 3, the body
also might by the water partake of the grace.
their Master and ours, the Lord Jesus, declared
it :Among them that are bom of women there
hath not risen a greater than John 1 : He saith
not " among them that are born of virgins," but
of women 2 The comparison is between the
.

5. But if any one wishes to know why the great servant and his fellow-servants but the :

grace is given by water and not by a different
element, let him take up the Divine Scriptures
and he shall learn, b'or 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 4
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
:

the earth is the place of men, but the earth is his soul for heaven 3 feeding upon honey, and :

from the waters: and before the whole six; days'
formation of the things tiiat were made, the
Spirit of God moved upon the face of the 7oaier 5
The water was the beginning of the world,
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 Hoi)' Ghost while yet he was carried in his

7 Heb. x. 22.
mother's womb. Jeremiah was sanctified, but
8 See the note on " the twofold grace perfected by water and
the Spirit," at the end of this Lecture. 9 John iii. 3. ('
Ephes. v. 26. 7 Heb. ix. 19. Matt. xi. 13.
1 crnjA>/. Sept. A pillar of stone, bearing an inscription, was 9 Mark i. 1, 4. Matt. xi. 11.
a common form of memorial among the Israelites and other ancient 2 From the Clementine Recognitions, I. 54 and 60, we learn
nations. See Dictionary of the liible, " Pillar." that there were some who asserted that John was the Christ, and
- Acts x. 48. not Jesus, inasmuch as Jesus Himself declared that John was
3 S. Cyril considers that Cornelius and his friends were regene- greater than all men, and all Prophets. The answer is there given,
rated, as the Apostles were, apart from Baptism ; as August. that John was greater than all who are born of women, yet not
Serin. 261), u. 2, and Chrysost. in Act. Apost. Horn. 25, seem to greater than the Son of Man.
do. R. W. C. 3 The locust being winged suggests the idea of growing wing .

4 Compare ix. 5. 5 Gen. i. 2. for the soul. Is. xl. 31 mepo''>vq:yovuiv w? a^roi.
;
 6

1
CATECHETICAL LECTURES
worthy of bodily food? Seekest thou the
did not prophesy, in the womb': John alone
while carried in the womb leaped for joys, and great and impartest not of the small?
gifts,

though he saw not with the eyes of tlesh, knew Though thou be a publican, or a fornicator,
have hope of salvation the publicans and
his Master by the Spirit: for since the -rare
:

the harlots go into the kingdom of God before

of baptism was great, il required greatness in
\ou (
\ Paul saying, Neither
also is witness,
its founder also.
This man was baptizing in Jordan, and fornicators, nor adulterers, nor the rest, shall
7.

then- went out unto him all Jerusalem'', to enjoy inherit the kingdom of God. And such were
for in Jerusalem some of you but ye were washed, but ye
the fust-fruits of baptisms
:
:

But were Ie said not, such are some of

is the prerogative of all things good. sanctified^. 1

you, but such were some ofyou. Sin committed

learn, ye inhabitants of Jerusalem, how they
( I

that came out were baptized by him confess- :

in the state of ignorance is pardoned, but
ing their sins, it is said 7. first they shewed persistent wickedness is condemned.
their wounds, then he applied the remedies, y. Thou hast as the glory of Baptism the

and to them that believed gave redemption Son Himself, the Only-begotten of God. For
And if thou wilt be con- why should I speak any more of man ? John
fr >m eternal fire.
vinced of this very point, that the baptism of was great, but what is he to the Lord ? His
John is a redemption from the threat of the was a loud-sounding voice, but what in com-
lire, hear how he says, generation officers, parison with the Word ? Very noble was the
who hath warned you to flee from the wrath to herald, but what in comparison with the
cornealBe not then henceforth a viper, but as King ? Noble was he that baptized with
thou hast been formerly a viper's brood, put water, but what to Him that baptizeth with
off, saith he, the slough 9 of thy former sinful the Holy Ghost and with fire
8
The Saviour .

life. For every serpent creeps into a hole and baptized the Apostles with the Holy Ghost
casts its old .slough, and having rubbed off the and with fire, when suddenly there came a sound
old skin, grows young again in body. In like- from heaven, as of the rushing of a mighty wind,
manner enter thou also through the strait and and it filled all the house where they were
narrow gate : rub off thy former self by fasting,
' sitting. And there appeared unto them cloven
and drive out that which is destroying thee. tongues like as of fire : and it sat upon each one
J"ut off the old man with his doings
2
and quote , of them, and they were all filled with the Holy
that saying in the Canticles, I have put off my Ghost 9.

coat, how shall I put it on ? :>

10. If any man receive not Baptism, he hath
But there is perhaps among you some hypo- not salvation ; except only Martyrs, who even
crite, a man-pleaser, and one who makes a without the water receive the kingdom. For
pretence of piety, but believes not from the when the Saviour, in redeeming the world by
heart having the hypocrisy of Simon Magus
; ;
His Cross, was pierced in the side, He shed
one who has come hither not in order to forth blood and water that men, living in ;

receive of the grace, but to spy out what is times of peace, might be baptized in water,
given let him also learn from John
:
And : and, in times of persecution, in their own
now also the axe is laid unto the root of the trees, blood. For martyrdom also the Saviour is
/•'.very tree therefore that bringeth not forth good wont to call a baptism, saying, Can ye drink
is hewn down, and cast into the
fruit fire''. the cup which I drink, and be baptized with the
The Judge is inexorable; put away thine baptism that I am baptized with 1 Ami the 1

hypocrisy. Martyrs confess, by being made a spectacle unto

8. What then must you do ? And what are the -world, and to Angels, and to men -'; ami thou
'

the fruits of repentance 1 Let him that hath wilt soon confess :
—
but it is not yet the time
two coats give to him that hath none 5 : the for thee to hear of this.
teacher was worthy of credit, since he was also ii. Jesus sanctified Baptism by being Him-
the first to practise what he taught he was : self baptized. If the Son of God was baptized,
not ashamed to speak, for conscience hindered what godly man is he that despiseth Baptism ?
not his tongue and he that hath meat, let : But He was baptized not that Pie might
him do likewise. Wouldst thou enjoy the grace receive remission of sins, for He was sinless;
of the Holy Spirit, yet judgest the poor not but being sinless, He was baptized, that He
might give to them that are baptized a divine
'
|er. -. 5 Luke 6 Matt. iii.

7
i.

.\!.i!t. iii. l~<.

i. .;(.
I . iii. 7.
5.
and excellent grace. For since the children are
The (.nek word
9 used by Polybius (xxxiv. 0)
(i;7rocr7u(Ti5. is partakers of flesh and blood, He also Himself
fir the dcii isit of silver from crushed ore, and by Hippocrates for
any sediment or deposit. Here it means, as the context clearly likewise partook of the same*, that having been
shews, the old skill cast by a snake. Compare ii. 5.
1
Matt. vii. 1 ;, 14. - Col. iii. 9.

;
Cant. v. t. In the Sons, tn 5 saying is an excuse for not
'
c M \tt. xxi 31 - 7 i C >r. vi. 9, io. 8 M iti iii.

:a lied. S. Cyril applies it in a different way. 9 Acts ii > Ma k X. 2 I Co . l v. 9

•» .Matt. iii. 10. 5 Luke iii. 1 1. 3 H eb ii.
 LECTURE III. i?

made partakers of lis presence in the flesh, venture out of order?

I From that time Jesus
we might be made partakers also of His Divine began to preach^, when the Holy Spirit had de-
grace thus Jesus was baptized, that thereby
: scended upon Him iii a bodily shape, like a dove 6 ;
ive again by our participation might receive not that Jesus might see Him first, for He
b >th salvation and honour. According to knew Him even before He came in a bodily
Job, there was in the waters the dragon that shape, but that John, who was baptizing Him,
draioeth up Jordan into his mouth 4 Since, . might behold Him. For ./, saith he, knew
therefore, it was necessary to break the heads of Him but Jfe that sent me to baptize with
not ;

the dragon in pieces ', I le went down and bound watei He said unto me, Upon whomsoever thou
,

the strong one in the waters, that we might shall see the Spirit descending and abiding on
receive power to tread upon serpents and Him, that is He''. If thou too hast unfeigned
scorpions". The beast was great and terrible. piety, the Holy Ghost cometh down on thee
A To fishing-vessel 7vas able to carry one scale of also, and a Father's voice sounds over thee
his taili : ran before him 8 ravaging
destruction , from on high not, " This is — Sou," but, My
all that met him. The
Life encountered him, "This has now been made My son " for the ;

that the mouth of Death might henceforth be "is" belongs to Him alone, because In the
stopped, and all we that are saved might say, O beginning was the Word, and the Word tvas
death, zohere is thy sling ? O grave, where is thy with God, and the Word was God 8 To Him .

victory) / The sting of death is drawn by belongs the " is," since He is always the Son
baptism. of God but to thee " has now been made :"
:

12. For thou goest down the water,
bearing thy sins, but the invocation of grace ',
having sealed thy soul, suffered! thee not after-
wards 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 2 thou shalt also be deemed
, mayest receive; if thou art drawing nigh in
worthy of His Resurrection. For as Jesus
into 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 9; if,
indeed, thou art preparing thyself that thou
faith that thou mayest be made faithful if of ;

took upon Him the sins of the world, and died, set purpose thou art putting off the old man.
that by putting sin to death He might rise For all things whatsoever thou hast done shall
again in righteousness ; so thou by going be forgiven thee, whether it be fornication, or
down into the water, and being in a manner adultery, or any other such form of licentious-
buried in the waters, as He was in the rock, ness. What can be a greater sin than to
art raised again walking in newness of life *. crucify Christ ? Yet even of this Baptism can
13. Moreover, when thou hast been deemed purify. For so spake Peter to the three thou-
worth.y of the grace, He then giveth thee sand who came to him, to those who had
strength to wrestle against the adverse powers. crucified the Lord, when they asked him, say-
For as after His Baptism He was tempted forty ing, Men and brethren, what shall we do ? l

days (not that Fie was unable to gain the For the wound is ereat. Thou hast made us
victory before, but because He wished to do j
think of our fall, O Peter, by saying, Ye killed
all things in due order and succession), so the Prince of Life 2 What salve is there for so
.

thou likewise, though not daring before thy '

great a wound ? What cleansing for such
baptism to wrestle with the adversaries, yet foulness? What is the salvation for such per-
after thou hast received the grace and art dition ? Repent, saith he, and be baptized every
henceforth confident in the armour of righteous-\ one ofyou in the name ofJesus Christ our Lord,
ucss-i, must then do battle, and preach the fir the remission of sins, and ye shall receive the

Gospel, if thou wilt. _ \gift of the Holy Ghost--. O unspeakable

14. Jesus Christ was the Son of God, yet loving-kindness of God j
They have no hope !

lie preached not the Gospel before His Bap of being saved, and yet they are thought worthy
tism. If the Master Himself followed the right of the Holy Ghost. Thou seest the power of
time in due order, ought we, His servants, to Baptism If any of you has crucified the
!

Christ by blasphemous words if any of you ;

4 J ,b xl. 23. S Ps. Ixxiv. 14. e l -u kc 19. in ignorance has denied Him before men; if
.v.

job xl. 26,

j

the Sept. in place of xli. 7: Canst thou his

7 ill

s'-iin with barbed irons, or his head with fish spears? (A. V. and
any by wicked works has caused the doctrine
fill

R.V.) to be blasphemed let him repent and be of ;

8 Job xli. 13, Sept. but in R.V. xli. 22: And terror danceth
before him. 9 Cor. xv. 55.
1
good hope,|

for the same grace is present even

1
Compare III. 3, and see Index, " Baptism." - Rom. vi. 5.
now.
3 Rom. vi. 4. Instead of "might rise again" (Roe, Casanb. '

Mon.), the older Editions have *' might raise thee up," which I

is less appropriate in this part of the sentence, 5 Matt, i

<• Luke iii. 22. 7 John i. 8 lb. i. r.

•1 2 Cor. vi. 7. <

9 Rom. viii. Acts ii xi. - lb. iii. 1
5. lb. ii. 58.

VOL. VI I. p
t8 CATECHETICAL LECTURES.
is perfected of water and of the
Perusalein ; the that which
16 Be of "ihhf couraye, I

or that which is announced by the Old '///<' Spirit

'inttikirti'tix all 1hine iniquities >.
'>,
/„.. / ;

I i
-
".;''
W :
\ and and by the New Testament. And God grant
u fr a' iiy the filth of His sons
] ));, f x ifie Spirit ofjudgment, and that all
^ of you when you have finished the
),,.,/"' S'!irffof/'iimiii^\ Jle loill sprinkle elean course of the fast, may remember what I say,
fcrtii fruit in good works, may
A ./',.. ,r shall he cleansed'from all and bringing
'

\\,v C !s Vhall dance around you, and stand

blameless beside the Spiritual Bride-
A 1V )r/', /< ////, that eometh up in white array, groom, and obtain the remission of your sins
/,'.,;/,/„. /,/y// her beloved t t For the soul that from God; to whom with the Son and Holy
lave has now adopted her Spirit be the glory for ever.
Amen.
Master Himself as her kinsman: and He ac-
Unfeigned purpose will answer: 9 The Fathers sometimes speak as if Ilaptism was primarily the
lL UM .- the
CCPtilV lk
Sacrament of remission of sins, and upon that came the gilt ... the
l '

- .•-.
l 1 ' .. , ,

Heliold, thou ail fair, III)' tore ; I

t> w i,j c i, notwithstanding was but begun in
Ik.ptism ai
t'lvt- //'//' iiorh< of sheet) m,.^u,N,
lli'70 sllOriU pleted in Confirmation. Vid. Tertuliian. de Jiapt. 7. S. su/»: 1. 5.
/ ,/,.
JOll til) t/'i
•
,fv,< llAl
tLi.tH.au JIOLAS OJ SlUlJ >.^
:
HcncC) as in iIk: text, PKiptism may be said to be ma e up o!
(because of the COllte.SSlOn OI a good Con- sifts, Water, which is Christ's blood, and the Spirit.
'/:<-,> 1

-,/,;-/, /,,-., ',// ,f l;i in no real difference between this and the ordinary way of speaking
science: and funnel) lohnh lian all oj t/nm
r .1 ,.\ ,

nt ,_ \v a ter, which ™«™.,<s both gifts, is

.

t
. n

l-oillS
'"'
s
because of the twofold -race, mean I a />/< of one especially,— cwwys both remission of sins through
• '' _ _ Christ's blood and the grace of the Spirit, but is the type of one,
7./^. the blood of Christ, as the Oil in Confirmation is of the
other.
iv 1 k. xwvi. 23.
I

'..'','
(
11 of sins is a complete gift given at
oni
"'-Ui And :i i

'

1
' ,
" ' '
p

tificatioii an increasing one, (R. W. C) Sec Index, " Bapti-m.

 ; :

LECTURE IV
On the Ten 1
points of Doctrine.

Cor.ossTANs ii. 8.

Beware lest any man spoil you through philosophy and vain deceit, after the tradition of
men, after the rudiments of the -world, 6>Y.

i. Vice mimics and the

tares strive Cod accept the works which
virtue,
are not perfected
to be thought wheat, growing hke the wheat with pious
doctrines. For what profit is it
in appearance but being detected by good to know well the
doctrines concerning Cod'
j

judges from the taste. The devil also trans- and yet to be a vile fornicator?
figures kimsclf into an angel of light* ; not that what profit is
AndVain'
it, to be nobly temperate "and
reascend to where he was, for having an impious
blasphemer? A most precious
made his heart hard as an anvils, he lias possession therefore
is the knowledge of doc-
henceforth a will that cannot repent; but in trines also
there is need of a wakeful soul,
:

order that he may envelope those who are since there

are many that make spoil through
living an Angelic life in a mist of blindness,
philosophy and vain deceit 6 The Greeks on .

and,a pestilent condition of unbelief. Many the one hand draw

men away by their smooth
wolves are going about *"// skeeps' clothing *, tongue,
for honey droppetkfrom a harlot's lips i
their clothing being that of sheep, not so their whereas
they of the Circumcision deceive those
claws and teeth but clad in their soft skin, who come to them by means
:

of the Divine
and deceiving the innocent by their appear- Scriptures, which they
miserably misinterpret
ance, they shed upon them from their fangs though studying
ike m from ckildkoodio old age 8
the destructive poison of ungodliness. We and growing old in ignorance, but the chil- ,

have need therefore of divine grace, and of a dren of heretics, by

their good words and
sober mind, and of eyes that sec, lest from eat- smooth tongue, deceive
the kearts of Ike innocent?,
ing tares as wheat we suffer harm from ignor- disguising with the
name of Christ as it were
ance, and lest from taking the wolf to be with honey the poisoned
arrows 10 of their im-
a sheep we become his prey, and from suppos- pious doctrines concerning all of whom to- :

ing the destroying Devil to be a beneficent gether the Lord saith,

Take keed lest any
Angel we be devoured for, as the Scripture man mislead you \ This is the
:
reason for the
saith, he goeth about as a roaring- lion, seeking teaching of the
Creed and for expositions
whom he may devour*. This is the cause of upon it.
the Church's admonitions, the cause of the 3. but before delivering you over to the
present instructions, and of the lessons which Creed 2 I think it is well to make use
at present
,

are read. of a short summary of necessary doctrines

2. For the method of godliness consists of that the multitude of things
to be spoken, and
these two things, pious doctrines, and virtuous the long interval of the days of all this holy
practice and neither arc the doctrines accept- Lent, may not cause forgetfulness in the mind
:

able to Cod apart from good works, nor does of the more simple among you but that, ;

The number " ten" is confirmed by Theodoret, who quotes

'
having strewn some seeds now in a summary
the article on Christ's " Birth of the Virgin" as from Cyril's fourth way, we may not forget the same when after-
Catechetical Lecture "On the ten Doctrines." The MSS. vary
between "ten" and "eleven," and differ also in the special titles wards more widely tilled, .but let those here
and numeration of the separate Articles. present whose habit of
3 9. Cor. xi. i.(.
mind is mature, and
i Job Sept. xli. 15: rj KapSia avrov
\li. 24, ; e<TTr]K<;v wrnrep
. .

olkiximv These statements concerning the Devil seem to

cu»jAaT05.
becirected against Origen's opinion (De Principiis I. 2), that the 6 Col. ii. 8. 7 Prov. v. 3.
Angels " who have been removed from their primal state of blessed- 8 Is. xlvi. 3. Sept. rc-curieuo/Uei'Oi Ik 7rut<5ioi/ eios y>;paK.
ness have not been removed irrecoverably." The question is 9 Rom. xvi. 17. Cyril has evyAcorruxs in place of euAoyi'a?.
discussed, and the opinions of several fathers quoted, by Huet 10 Compare Ignatius, Trail, vi. Matt. xxiv. 4. J

Origeniana, II. c. 25. - Compare Rom. vi. 17: " that form 0/ teaching ivherennto
4 Matt. \ii. 15. The same text is applied to Heretics by were delivered'' The instruction of Catechumens in the Arti-
Ignatius, Pliiladelph, ii., and by Irenacus, L. I. c. §2. i :s of the Faith was commonly called the " Traditio Symboli,"
5 1 Pet. v. P. " Delivery of the Creed."
 CATECHETICAL LECTURES
equal to Him for lie who at first formed the
w have their senses alrcadycxcrciscd to discern :

v\
patiently to listen to sun must needs be incomparably greater and
„ ,,/ „ /7 ,/ ,-/.' endure •,

brighter. Ie foreknoweth the things that shall

'thiivs fitted rather tor
children, and to an in- I

were, of milk that at be, and is mightier than all. knowing all things
troductory course, as it
beingsubject to any
:

Ihe same time both those

who have need ol the and d( ing as'lle will not ;

sequence of events, nor to nativity,

instruction may be benefited,
and those who necessary
the remem- nor chance, nor fate; in all things perfect, and
hive the knowledge may rekindle 2
know. equally possessing everyabsolute form of virtue,
brance of things which they already nor increasing, but in mode
neither diminishing
I. Of Cod. and conditions ever the same; who hath
as a founda- prepared punishment for sinners,
and a crown
.,. First then let there be laid
doctrine concerning Cod; for the righteous.
tion in your soul the
6. Seeing then that many have gone
astray
is One, alone unbegotten,
Cod without be-
that
divers ways from the One Cod, some having
ginnincr,change, or variation*; neither begotten in
succeed Inn deifiedthe sun, that when the sun sets they
of another, nor having another to
I

in His life who neither began to live in time, may abide in the night season without Cod;
others the moon, to have no Cod by day 3
:

nor endeth ever and that Ie is both

good and : 1
;

that others the other parts of the world others the '

that if ever thou hear a heretic say,

;

just ; 6 others
another who arts-; others their various kinds of food ;
there is one Cod who is just, and
remember, their pleasures? while some, mad after women,
is good?, thou mayest
immediately ;

set up on high an image of a naked

wo-
and discern the poisoned arrow of heresy. For have 8 and worshipped
divide the One man, and called it Aphrodite
some have impiously dared to ,

a visible form; and others daz-

Cod in their teaching: and some have said their own lust in
Lord of the soul, zled by the brightness of gold have deified it and
that one is the Creator and
6
a doctrine at once the other kinds of matter;— whereas if one lay as
and another of the body :

doctrine of the
how can a man a first foundation in his heart the
1

absurd and impious. For

when unity 10
of Cod, and trust to Him. he roots out
become the one servant of two masters,
of idotetry,
whole crop of the evils
our Lord says in the Gospels, No man can at
once the "

One Only and of the error of the heretics lay thou, there-
serve two masters' 1 There is then :

this first doctrine of religion as a founda-

Cod, the Maker both of souls and bodies:; fore, ;

Creator of heaven and earth, the tion in thy soul by faith.

One' the
Maker of Angels and Archangels; of many Of Christ.
before
the Creator, but of One only the Father
7. Believe also in the
Son of Cod, One and
all ages,— of One only, His Only-begotten
He Onlv, our Lord Jesus Christ, Who was be- Whom
Son, °our Lord Jesus Christ, by
made all things visible and invisible 8 .

2 ISeav Cyril uses the word in the Platonic sense, as in the

5. This bather of our Lord Jesus Christ is
next sentence he adopts the formula,
which Plato commonly uses
uxravTais *y„:
nor is He less ribing the "idea:" dei Kara ra aura «a.
not circumscribed in any place
!

than the heaven but the heavens are the works "'Lb';') xxxi. 26, 27.
:
The worship of Sun and Moon under
is held in various names was almost universal.
of His fingers "', and the whole earth 4 Gaea or Tellus, the earth Zeus or Jupiter, the sky rivers, ; ;

Jlis crasp " : He is in all things and around all. fountains,

5 Music
&c. ...
Medicine, Hunting. War, Agriculture, Metallurgy,
. , ,.

Think not that the sun is brighter than He ', or &c, 'represented by Apollo, Aesculapius, Liana, Mars, Ceres,
"
C Herodotus, Look II. describes the Kgyptian worship of
,

3 Hen. v. t t. . ,
.
various birds, fishes, and quadrupeds.
Leeks and onions al 1

A than. /-/•'-'• Oeeirtis

4 Compare Hennas, Mandat. i. '."•
were held sacred Porruni et caepe nefas vi< .are, Juv. .W. xv. 9.
avrov
Xi Syn. xxii. ovtw kcu to 6.t P (tt-ov (cat uroAAoiwrov
:

. :
Compare Clement of Alexandria, Frotreft. c. 11. § 39. KloU.
flrat o-wfl-xreTai. So Aristotle {J/eta/hys. XI. c. IV. 13) de- 7 Lr. is, 1 )ionvsus. „, ,
scribes the First Cause as ara9« «ai ara.UoiwTOi'.
,

8 Clement of Alexandria {Protrept. c. iv. g 53 Klotz) states

5 Irena-us, I. c. xxvii. says that Cerdo
taught tnat the God as a model for Aphrodite.
lather of our Lord that the courtesan Pbrync was taken
of the Law and the Prophets was not the • Praxiteles when fashioning the statue of Aphrodite ot Cnidus
Jesus Christ for that He is known, but the other
unknown, and
Also
:

Ill.c. 25, §3: " Marcion

made it like the form of Cratine bis paramour." Ibid.
'the one is just, but the other good.
„
himself, therefore, by dividing God into two, and a,
good and the other judicial, on both sides puts an end to
ing the one
Leity .
.

™
l'hitus.
n^apxCas toC Otov. See note on the title of Cat. \ I.
Praxeas made use of the term "Monarchy to exclude the Son
, .
, . ...

Compare Tertullian, c. Marcion. I. 2, and 6; Ongen, c. Lets., (and the Spirit) from the Godhead. 'I
ertnlhan 111 Ins treat, e
'" Vdnst Praxeas maintains the true doctrine that the Son is no
This tenet was held by the Manichrcans and other
heretics,
'

obstacle to the
" Monarchy," because He is of the substance of
traced hack to the Apostolic age by Bishop Pearson
{Ex-
and is
the bather, does nothing without the
bathers will, and has re-
C m ,ar.e Athanasius
ceived all power from the Father, to Whom He
Action of tli,- Creel, Art. p. 79. " ' c c >- i.
will in the end
J
^tlinarinm, I. 21 II. 8 Gentes, § 6 de Incamatione, oi Rome,
deliver up the kingdom. In this sense Dionysms, Bishop
, I
c. ; ; ;

in this series, and Augustine (r.

Faustina, xx. 15, 21, and most sacred doctrine ot
S 2, speaks of the Divine Monarchy as "that
xx i. f Decretis, hie. Syn
4). .

8 John 1. 3 ; Col. 1. 16.

r „ . , \ •
the Church of God." Compare Athanas. de
Matt vi 24; I .like xvi. 13. InOrat.w.c. Arian. p. 606
c vi § 3 and Lr. Newman's note.
7

\u •'. inl's. lxxv. 6 Si in aliquo loco essct, 11011 esset IJeus.

S 9
( i-). Athanasius derives the term from ap X \, >n the sense of
:

Hens habitando continet 11.11 continetur. Ongen,

'

••"•
Pernio ^-ottjtos icai ov Svo ap\ai. utfev
"'God i- of too excellent a nature for any place:
"bediming:" ovtws fit'a ap\V
of Monar-
c ( els vi, 34
by Kvpiw *ai Movapxia ^^'- See the f" U ducuss.on
He holds all thing, ill His power, and is Himself not confined
New- ch.anism Athanasius, p. xxiii. ff. in this series, and Newman s

anything whatever." Compare the quotation from Sir Laae

in

the note on at. vi. 8. ' I s. Mil. 3. Lit, ,..1110110,, 10 A than. Or. iv. , „
Prineipia, corruption.
'

<
i 11 's in
and note there. For </>opav
. (Bened.) many MSS. read <p0opa V ,

11 [ s . x\ , . 1
See Cat. xv. 3,
 ;

LKCTURE IV. r

gotten God of God, begotten Life of Life, he- of reason, the Wonl who heareth the father,
gotten Light of Light 2 Who is in all tilings like 3 , and Himself speaketh. Ami on these points,
to Him that begat. Who received not His be- should God permit, we will speak more at
ing in time, but was before all ages eternally j
large in clue season; for we do not forget our
and incomprehensibly begotten of the Father : present purpose to give a summary intro-
The Wisdom and the Lower of God, and His duciion to the Faith.
Righteousness personally subsisting 4 Who sit- :

teth on the right hand of the Father before all

ages.
Concerning His Birth of the Virgin.
for the throne at God's right hand He re- 9. Believe then that this Only-begotten Son
ceived not, as some have thought, because of of God for our sins came down from heaven
His patient endurance, being crowned as it upon earth, and took upon Him this human
were by God after His Passion but through- ;
nature of like passions-' with us, and was be-
out His being, —
a being by eternal genera- gotten of the Holy Virgin and of the Holy
tion 5, —
He holds His royal dignity, and shares Ghost, and was made Man, not in seeming
the bather's seat, being God and Wisdom and and mere show 3 but in truth nor yet by pas- , ;

bower, as hath been said reigning together sing through the Virgin as through a channel <
;

with the Father, and creating all things for the :

but was of her nKule trul >" flcslb [ a,ul tnil y
Father, yet lacking nothing in the dignity of ''

nourished with milk s], and did truly eat as

Godhead, and knowing Him that hath be- we clo and truly drink as we do. Lor if the
>

gotten Him, even as He is known of Him I

Incarnation was a phantom, salvation is a
that hath begotten and to speak briefly, re- ;
phantom also. The Christ was of two natures,
member thou what is written in the Gospels, Alan in what was seen, but God in what was
that none knoweth the Sou but the Father, neither not seen as Alan truly eating like us, for He
;

knoweth any the Father save the So/i ''.

had the like feeling of the flesh with us but ;

8. Further, do thou neither separate 7 the as God feeding the five thousand from five
Son from the Lather, nor by making a con- loaves ; as Man truly dying, but as God
fusion believe in a Son-Fatherhood s ; but raising him that had been dead four days ;

believe that of One God there is One Only- truly sleeping in the ship as Man, and walking
begotten Son, who is before all ages God the upon the waters as God.
Word not the uttered 9 word diffused into the
; I

air, nor to be likened to impersonal words

;!
1
Of the Cross.
but the Word the Son, Maker of all who partake
10. He was truly crucified for our sins,
for if thou wouldest deny it, the place refutes
9
3 T6™C^«oTA iI^ t<? yavnvam. On the meaning and tnee visibly, this bleSSC'd Golgotha ", ill which
history of this phrase, proposed by the Semi-Arians at the Council we ai'C 110W assembled for the sake of Him
of Ariminum as a substitute lor op.oovoaoi', see Athan. de Syn. 8 8, 1 - , ,

sqq, |
who was here crucified and the whole world
,

;
, , , , ,

4 Athan. c. Afollinar. I. 20, 21.

ri'Too-raroT. Cf. xi. 10
i ;

5 The MSS. vary much, but i have followed the Benedictine

has since been filled with pieces of the wood of
text. Malt. xi. 27; John x. 15
'

xvii. 25. ; the Cross 7 But He was crucified not for sins
.

7 This was a point earnestly maintained by the orthodox Bi-

shops at N'icea, that the Son begotten of the substance of the of His own, but that we might be delivered
Father is ever inseparably in the Father. Athan. de Occretis from our sins. And though as Man lie was
Syn. c. 'jo Tertullian c. Marc. IV. c. 6. Cf. Ign.it. ad Trail, vi.
;

(Long Recension): toi' jxlv yap Xpiarbi/ aWoTpiovai tov Ilarpds. at that time despised of men, and was buffeted,
ucoTruTopi'u.
''•
A term of derision applied to the doctrine of yet He was acknowledged by the Creation as
Sabellius. Compare Atl an is. Ex/ositio Fidci, c. 2: "neither
do we imagine a Son- Fattier, as the Sabellians." See Index, God: for when the sun saw his Lord dis-
YcoiraTcop.
Ariyos -po'/)opc/<os, the term used by Paul of Samosata, implied
'>
honoured, he grew dim and trembled, not
that the Word was impersonal, being conceived as a particular enduring the siirht.
activity of God. See bonier, Person 0/ Christ. [)iv. I. vol. ii.
p. 436 (English Tr.): and compare Athanasius, hxfositio I'idei,
C 1 v'ibv eic tov llarpos ai'apxo? kcu m^.ws ycvcrjap.o rov, Adyof
;
- Compare Acts xiv. 15 J as. v. 17.
bpLOLOTraBij. ;

Si 01/ TTpo<popiKou, cm irSid.6(Tov. Cardinal Newman (At/iati. 3 On

the origin of the Docetic heiesy, see vi. 14.
r. Arianos, I. 7, note) observes th it some Christian writers of the Valentinus the Gnostic taught that God produced a Son of
4

2nd century "can to speak of the Divine generation as taking an animal nature who "passed through Mary just as waler through
place immediately before the creation ol the world, that is, as a tube, and that on him the Saviour descended at his Baptism."
if not eternal, though at the same lime they teach that cur Lord Jreiueus, I. vii. 2.
existed before that generation. In other word, they -com to teach 5 The words which the Benedictine Editor introduce-, in
that He was the Word from eternity, and became the Son at the brackets are found in Theodoret, and adopted by recent Editors,
beginning of all things; some of hem expressly considering Him,
1 with Codd. M.A.
first as the Adyo; erSiafferos, or Reason, in the Father, or (as may " Eusebius, Life of Constantino, iii. 23.
be speciously represented) a mere attribute; next, as the Adyos 7 The discovery of the "True Cross'' is related with many

7rpo<^>opt/((J9, or Word." marvellous particulars by Socrates, Ecclcs. Hist. i. 17 and Sozo- ;

The terms Adyos tVSidOeTos, or '

word conceived
the mini!,' in en, E.1I. ii. I.
11 A portion was said to have been left by Helena
and Adyov -pocjopi/cds, or word expressed' (cmissuin, or frola-
' :: [erusalem, enclosed in a silver case and another portion sent ;

tivuni), '.cere in use among the Gnostics (Iron. 11. c. 12, § 5). o Constantinople, where Constantino privately enclosed it in Ins
As applied to the Son both terms, though sometimes used in \vn statue, to tie a safeguard to the city. Eusebius, Life of
a right sense, were condemned as inadequate. Compare xi. 10. istautine, iii- 25—30, gives a long account of the discovery
1
a.wTTO!TTu-Toi<i \6yoi<;. Annul. 0. Arianos Orat. iv. c. 8: f the Holy Sepulchre, but makes no mention of the Cross. Cyril
7raAt^ ol Ae'yoire? p.ovov dyo/xa. tirat vtoO, avovcriov 6"£ kcu ai'iuro- S' ems to liave been the first to record it, 25 years after. Cf. Greg.
OTaroy ttrcu top viov tov Otoe. k.t.?'. N\ss. Baft. Christ 7 (p. 519).
 .

CATIXIIETICAL LECTURES.
[tower extinguished with their life but Christ :

()[• His Pt'imi.. crucified is worshipped by the whole world.

n. He was truly lakl as Man in a tomb We proclaim The Crucified, and the devils
of ro socks were vent asunder by terror tremble now.
k ; I ai Many have been crucified at
because ol Him. He went down into the various limes but of what other who was ;

ivg <ms beiuadi the earth, that thence also crucified did the invocation ever drive the
;

1Ic ni _h: redeem the righteous \

;
For. tell devils awav ?
me, couldst tliou wish the living only to i-j. Let us, therefore, not be ashamed of
enjoy His grace, and that, though most of the Cross of Christ; but though another hide
them are unholy and not wish those who it, do thou openly seal it upon thy forehead,
;

from Adam had for a long while been im- that the devils may behold the royal sign and
prisoned to have now gained their liberty? llee trembling far away 2 . Make then this sign
Fsaias the Prophet proclaimed with loud at eatmg and drinking, at sitting, at lying
voice so many tilings concerning Him; dowai, at rising up, at speaking, at walking :

wouldst thou not wish that the King should in a word, at every act -\ For He who was
120 down and redeem His herald? David was here crucified is in heaven above. If after

there, an Samuel, and all the Prophets

1 John
himself also, who by his messengers said. Art
/'/ // He that should come, or look we for
another 10 ! Wouldst thou not wish that He
should des( end and redeem such as these 1
', being crucified and buried He had remained
in the tomb, we should have had cause to be
but, in fact, He who was crucified ashamed;
on Golgotha here, has ascended into heaven
from the Mount of Olives on the East. For
after having gone down hence into Hades, and

Of the Resurrection. come up again to us, He ascended again from I

us into heaven, His Father addressing Him,

12. But He who descended into the regions
and saying, Sit Thou on My right hand, until
beneath the earth came up again and Jesus, ;
1 make Thine enemies Thy footstool*. "

who was buried, truly rose again the third

daw And if the Jews ever worry thee, meet Of Judgment io come.
them at once by asking thus Did Jonah
15. This Jesus Christ who is gone up shall
:

come forth from the whale on the third come again, not from earth but from heaven :

day, and hath not Christ then risen from the and
say, " not from earth," because there I

earth on the third day Is a dead man raised

are many Antichrists to come at this time
I

to life on touching the bones of Flisha, and is

from earth. For already, as thou hast seen,
not much easier for the Maker of man-
it
many have begun to say, I am the Christ : and '->

kind to be raised by the power of the Father?

the abomination of desolation 6 is yet to come, I

Well then, He truly rose, and after He had assuming to himself the false title of Christ.
risen was seen again of the disciples: and
But look thou for the true Christ, the Only-
twelve disciples were witnesses of His Resur-
begotten Son of God, coming henceforth no
rection, who bare witness not in pleasing words,
more from earth, but from heaven, appearing to
but contended even unto torture and death
all more bright than any lightning and bril-
for the truth of the Resurrection. What then, liancy of light, with angel guards attended,
shall every word be established at the mouth of
that lie may judge both quick and dead,
two or three witnesses 1 according to the Scrip-
and reign in a heavenly, eternal kingdom,
,

ture, and, though twelve bear witness to the

which shall have no end. For on this point
Resurrection of Christ, art thou still incredu-
also, I pray thee, make thyself sure, since there
lous in regard to His Resurrection?
Kingdom are many who say that Christ's
Concerning the Ascension. hath an und 7 .

i
3. But when Jesus had finished His course
of patient enduram
and had redeemed man- e,
Justin M. Diatom- with Tryfho, 247 C We call Him :

kind from their sms, He ascended again into Iiel, er and Redeemer, the power ot whose Name even demons
do f, :.ir and at this day, when exorcised in the name of Jcstis
loud receiving Him up: and
;

the heavens, a *
t. crucified under Pontius Pilate, Governor of Jiukca, they
as lie went up Angels were beside Him, and
Tertullian, lie Corona, At every forward step and move- \ :

Apostles were beholding. Put if any man ment . every going in and out, when we put on our clothes and
at
shoes when we bathe, when we sit at table, when we _; h t the
speak, let him
1 i

elievi the words which :

I
,

s, cm c nidi, on seat, in all the ordinary actions of daily life,

believe the actual power oi' the things now irehcad the Shin,
: lffor these, and other sm a
. you insist upon haviiu positive Scripture injunction, you
seen. All kings when they die have their V, ill lind none. Tradition will be held forth to you as the ori-
jinat or of them, custom as their strengthened and faith as their
\ er.
I
on the Descent into U
\iv. 18, 19, I's. ex. 1. 5 Matt. xxiv. 5.
I Old Testament saints are nam.;.! in xiv.
.11111: 19, a: Matt. xxiv. 15. Compare Cat. xv. 9, is-
eined by Christ in Hades. '-> Matt.
xi. 3. Compare xv. 27, where the followers of Marcrllus of Ancyra
J 'ent. xix. 1 =..
I
',
i 1 1 ^ 1 1 1 i s op i 11 i 11
 ; :

LECTURE [V.

Of the Holy Ghost. further what thou thyselfart : that as man thou
Believe thou also in the Holy Ghost,
16. art of a two-fold nature, consisting of soul
and
and hold the same opinion concerning Him, : body; and that, as was said a short time ago,
the same God is the Creator both of soul and
1

which thou hast received to Jiold concerning the i

Father and the Son, and follow not those who
teach blasphemous things of Him 8 Rut learn
thou that this Holy Spirit is One, indivisible,
of manifold power having many operations,
;
yet not Himself divided; Who knoweth the
mysteries, Who searchcth all things, even the deep
body?. Know also that thou hast a soul self-
.
governed, the noblest work of God, made
after the image of its Creator-: immortal be-
cause of God that gives it immortality; a living
being, rational, imperishable, because of Him
that bestowed these gifts having free power :

things of God'o : Who descended upon the Lord to do what it willeth for it is not according
'.

Jesus Christ in form of a dove; Who wrought
in the Law and in the Prophets; Who now
also at the season of Baptism scaleth 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' : " Who
with the Father and the Son together 2 " is
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 \ Why dost thou shrink
from confessing thine own evil deeds, and
1 ascribe the blame to the innocent stars? Give
no more heed, pray, to astrologers for of ;

honoured with the glory of the Godhead of these the divine Scripture saith, Let the star-
:

Whom also thrones, and dominions, princi- gazers of the heaven stand up and save thee,
palities, and powers have needs. Lor there is and what follows Behold, they all shall he :

One God, the Lather of Christ; and One consumed as stubble on the fire', and shall not
Lord Jesus Christ, the Only-begotten Son of deliver their soul from the flame -.
the Only God; and One Holy Ghost, the 19. And learn this also, that the soul, before
sanctifier and deifier of all Who spake in the it came into this world, had committed no sin -g
-t,

Law and in the Prophets, in the
the Xew
Testament.
17. Have thou ever in thy mind this seals,
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.
Lor concerning the divine and holy mysteries
but having come in sinless, we now sin of our
Old and in
free-will. Listen not, I pray thee, to any one
perversely interpreting the words, But if 1 do
that which I would not* : 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. 5 and :

of the Faith, not even a casual statement must again, As ye presented your members as servants
be delivered without the Holy Scriptures: to uncleanness and to iniquity unto iniquity, even
nor must Ave be drawn aside by mere plausi- so now present your members as servants to
bility and
artifices of speech. righteousness unto sanetijication {\ Remembci
Even to me,
who thee these things, give not absolute
tell also the Scripture, which saith, Even as they
credence, unless thou receive the proof of the did not like to retain God in their knowledge 1 :
things which I announce from the Divine and, That which may he known of God is mani-
Scriptures. For this salvation which we believe
depends not on ingenious reasoning 6 but on ,

demonstration of the Holy Scriptures.

In the Clementine Homily xvi. ifi, the soul having come forth
'•

from God, clothed with His breath, is said to be of the same sub-
stance, and yet not God. In Tertull. c. Marcion. II. c. 9. the soul
Of the Soul. is the afflatus (-rovj not n-j/ev/xa) of God,
i.e. the image of the
Spirit, and inferior to it, though possessing the true lineaments
Next to the knowledge of this vener-
18.
ot divinity, immortality, freedom, its own mastery over itself.
able and glorious and all-holy Faith, learn 9 ertull. c. Marc. II. 0:
I
It was proper that lie who is the
image and likeness of God should be formed with a free will, and
a mastery of himself, so that litis very thing, namely freed. .111
8 In xvi. 6—10, Cyril gives a long of heresies concerning
list of will and self-command, might be reckoned as the image and
the I loly ( Jhost.
likent of lod in him.
- (

Cor. "• 10. 1 Matt. xii.

} 32. Compare Aug. dc Civ. Pel. v. 1. where he says that the
1

- This clause is not in the Creed of

Nicxa, hut is a 11 the astrologers (Mathematici) say, not merely such or such a positi 11
Creed of tantii >ple, ,\.i>.
I
1. ;
3 Col. i. of .Mars signifies that a man will be a murderer, but makes him
4 (ko-ou'.v
is omitted in Codd. Roe, Casaubon, and
A. a murderer. See Diet, of Christian Antiu.. " Astrot y."
5 'i he
Benedictine Editor argues from Cat. i. 5, "that thou ' Is.
i

xlvii. I ;.
rmiyest by faith seal up the things that are spoken ;" and
sealing up the Prayer by the Amen," that Cyril means
xxiii. ,s •
3 "The Orphic
poets were un'.er the impress! m that the s. 1 I

by "this is suffering the punishment of sin, and that the body is

an e: -
seal the firm belief of Christian doctrine. Compare John
iii 1 closure or prison in which the soul is incarcerated and kept
But Milles understands by the "seal" the Creed itself,
which (•'"'i'-f'i) as the name vuijxu. implies, until the penalty is paid."
agrees better with the following context.
I'iato, Cratyl. 400. Clement ot Alexandria (Strom. 111. iii. 17),
17 (roiTjipia yap avrrj rvjs -i'cttcw; i'i/iwi', which might he
ren- after referring to this passage of ['lato, quotes t'hilol, ills the Pytha-
dered, this our salvation by faith," or, with Milles, "this
'

safetv gorean, as saying ''The ancient theologians and soothsayers also

:

of our Faith.'' For the rendering in the text, compare Heb. iii.
r': testify that the soul Las been chained to the body for a' kind of
apxtepe'a ttjs byoKoyCas rjixwv. On eiipecriAo-yi'a, see Poly bins xviii. punishment, and is buried in it as in a tomb." 4 Rom. vii. 16.
29, § 3 Sia rij? 7rpos aAA>jAous eipetrtAovi'ay.
:
5 Is. i. 10, . I in vi. 1 .. 7 Rom. i. 28.
 -4
CATECHETICAL LECTURES.
their eyes they in its structure is not full of skill?
hare And what
fat in them
b
and agan
not to have observed the luminous
.

closed**. Also remember how God again ac- Ought they

'

Yet J planted thee construction of the eyes?

And how the cars
cuscth diem, and saith
„ />//////// r///«-, «'//<'//>' '«"•• '" Z"
7 //7, y being w
set obliquely receive the sound unhin-
''

how the smell is able to distin-

thou the strange vine / dered? And '

/,///,<•,/ /,> bitterness,

all souls are uish scents, and to perceive exhalations?
20. The soul is immortal, and

part ot the food to our substance, and

long: but what is more precious than salva-
separated a part for decent secretion, and hid
tion? Art thou not willing to take trouble in
away the unseemly members in more seemly
getting provisions for the way against the
And wilt thou not learn the bye- places? Who when the human race must
heretics?
have died out, rendered it by a simple inter-
paths of the road, lest from ignorance thou
If thy teachers think course perpetual ?
fall down a precipice?
23. Tell me not that the body is a cause
of
it no small gain for thee to
learn these things,
sin". For if the body is a cause of sin, why-
shouldest not thou the learner gladly receive
does not a dead body sin? Tut a sword in
the multitude of things told thee?
the right hand of one just dead, and no
21. The soul is self-governed: and though
murder takes place. Let beauties of every
the devil can suggest, he has not the power to
compel against the will. He pictures to thee kind pass before a youth just dead, and no
if thou wilt, thou impure
desire arises. Why ? because the
the thought of fornication :

body sins not of itself, but the soul through

acceptcst it; if thou wilt not, thou rejectest.
body. The body is an instrument, and, as
For if thou wert a fornicator by necessity, then the
it were, a garment and robe of
the soul and if
for what cause did God prepare hell ? If thou :

by this latter be given over to fornication, it

wert a doer of righteousness by nature and
it

becomes defiled: but if it dwell with a holy

not by will, wherefore did God prepare crowns
soul, it becomes a temple of the
Holy Ghost.
of ineffable glory? The sheep is gentle, but
that say this, but the Apostle Paul
never was it crowned for its gentleness since It is not I :

said, Know ye not, that your bodies are

the
its gentle quality belongs to it not from choice hath
the Holy Ghost which is in you ? lie-
i
but by nature. temple of
tender, therefore, of thy body as being a '

temple of the Holy Ghost. Pollute not thy

Of the Body. flesh in fornication defile not this thy fairest :

22. hast learned, beloved, the nature

Thou robe : and if ever thou hast defiled it, now
of the soul, as far as there is rime at present :
cleanse it by repentance get thyself washed, :

now do thy best to receive the doctrine of the while time permits.
let the
body also. Suffer none of those who say that 24. And to the doctrine of chastity
this body is no work of God 4 for they who : first to give heed be the order of Solitaries
8
and
believe that the body is independent of God, of Virgins, who maintain the angelic life in

and that the soul dwells in it as in a strange the world and let the rest of the Chunk's
:

vessel, readily abuse it to fornications. And people follow them. For you. brethren, a
yet what fault have they found in this wonder- great crown is laid up barter not away a great :

ful body? For what is lacking in comeliness? 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

Rom. 19. i. xiii. 1 .
--,.
Jcr. ii. 2i.'

- A]k the heretic,

lies, ,ited iht difference of sex to the
soul, \* existing
hi'.h bef Impressed
:
its sex upon it. }'
rtunatus, the Manichec, in August. Disfut. ii. 20, contra
Tertull. On the Soul, c. x> Fortunat. is represented as savin-. What we assert is tins, that
\ Irena-us 1. vii. 5' " They (the Valentinians) conceive of three the soul is compelled to sin by a substance of contrary nature.
kinds of men, spiritual, material, and animal. ...The-e three natures 7 1 Cor. vi. 19. .....
HOvdfrvTes. C< m] xvi. 2?. The origin of Monas-
are no longer found in one person, but constitute various kinds of c xii. 5!
:

. l

tii ism is usually traced to the time of the Decian persecute n, the
men. And again subdividing the animal souls themselves, they
Previously "there were no monks
. .

some are by nature good, and others by nature evil."

;
middle of the third century.
Origen on Romans, Lib. VIII. § 10: "1 know not how those who but only ascetics in the Church; from that time to the reign of
come from the School of Valentinus and i'.asilidrs . suppose . . Constanline, Monachism was confined to the anchorets living 111
that there .lie ouls of one nature which arc always safe and nc\er private cells in the wilderness but when Pachomius had erected
:

perish, and others which always perish, and are never saved." monasteries in Egypt, other countries presently followed the ex-
4 See iv. 18. ample. . Hilarion, who was scholar to Antonius, was the first
. .

5 On the impure practices of the Manichees, see vi. .:. .

3 |. monk that ever lived in Palestine or Syria." Bingham, VII. i. 4.
 LECTURE IV.

meat sold his own birthright ?. Enrolled hence-

forth in the Angelic books for thy profession Co NX ER N XG M EATS. I

of chastity, see that thou be not blotted out 27. And concerning food let these be your
again for thy practice of fornication. ordinances, since in regard to meats also many
25. Nor again, on the other hand, in stumble, for some deal indifferently with
maintaining thy chastity be thou puffed up things offered to idols 5, while others discipline
against those who walk in the humbler path of themselves, but condemn those that eat and :

matrimony. For as the Apostle saith, Let in different ways men's souls are defiled in the
marriage be had in honour among all, and let the matter of meats, from ignorance of the useful
bed be undefiled 1 Thou too who retainest thy
. reasons for eating and not eating. For we
chastity, wast thou not begotten of those who fast by abstaining from wine and flesh, not
had married? Because thou hast a posses- because we abhor them as abominations, but
sion of gold, do not on that account reprobate because we look for our reward that having ;

the silver. But let those also be of good scorned things sensible, we may enjoy a
cheer, who being married use marriage law- spiritual and intellectual feast ; and that
fully who make a marriage according to
; having now sown in tears we may reap in joy 6

Clod's ordinance, and not of wantonness for in the world to come. Despise not therefore
the sake of unbounded license ; who recog- them that eat, and because of the weakness of
nise seasons of abstinence, that they may give their bodies partake of food nor yet blame :

themselves unto prayer'-; who in our assem-
blies bring clean bodies as well as clean
garments into the Church who have en-
tered upon matrimony for the procreation of
those who use a little wine for their stomach's
sake and their often infirmities 7 : and neither
; condemn the men as sinners, nor abhor the flesh
as strange food for the Apostle knows some of
;

children, but not for indulgence. this sort, when he says forbidding to marry, :

26. Let those also who marry but once and commanding to abstain from meats, which
not reprobate those who have consented God created to be received with thanksgiving by
to a second marriage 3 for though con- : them that believe*. In abstaining then from
tinence is a noble and admirable thing, yet it these things, abstain not as from things
is also permissible to enter upon a second abominable 9, else thou hast no reward: but
marriage, that the weak may not fall into as being good things disregard them for the
fornication. For it is good for them, saith the sake of the better spiritual things set before
Apostle, if they abide even as L. But if they thee.
have not eontiueney, let them marry : for it is 28. Guard thy soul safely, lest at any time
better to marry than to burn \ But let all the thou eat of things offered to idols for con- :

other practices be banished afar, fornication,
adultery, and every kind of licentiousness
let the body be kept pure for the Lord, that
the Lord also may have respect unto the body.
cerning meats of this kind, not only I at
and : 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
:

And let the body be nourished with food, that Catholic epistle to all the Gentiles, that they
it may live, and serve without hindrance not, ; should abstain first from things offered to idols,
however, that it may be given up to luxuries. and then from blood also and from things
strangled For many men being of savage
1
.

9 Heb. xii. 16. _ ' Heb. xiii. 4. = 1 Cor. vii. 5. nature, and living like dogs, both lap up
3 The condemnation of a second marriage, which the Bene-
blood 2 in imitation of the manner of the
,
dictine Editor and others import into this passage, is not to be
found in tous Sevrepw ydji.ii> cru/x7reptei'6x0tVTas neither means
it.

"qui ad secundas nuptias ultro se dejecere," nor even "who 5 The Nicolaitans (A/ocal. ii. 14, 20) and the Valentinians,
;

have involved themselves" (R.W.C.), but simply "who have of whom tremens ( U. xiv. 5), says that they derived their opinion
consented to," — or, " consented together in a second mar- — as to the indifference of meats from the Cynics. See also heiueus
riage," without any intimation of censure. See V. 9; VI. 13; I. vi. 3 ;and xxvi. 3.
Ecclus. xxv. 1 yvv'q /cat ai-T/p tuuTot? aa>/j.7repi</)tpo/ifi'Oi) 6 I's. exxvi. 5. 7 1 Tim. v. 23. s 1 Tim. iv.
; ; ;.
2 Mace. ix. 27; Euseb. 11. E. ix.9, 7: <ij>cji/cd/cws Kai <jvp.p.i- 9 The various sects of Gnostics, and the Manichees,
rpcus <rvixi7epitj>epot.i>To avro'c; ; Zeno, a/>. Dlog. Laert. vii. 18; considered certain meats and drinks, as flesh and wine, to
to av/J.ir( pKJii peaOai. rots <|>t'Aots. Diog. Laert. vii. 13 eu- : be polluting. Vid. Iren. liter, i. 28. Clem. Peed. ii. 2. p. 186.
Polyb. IV. 35, § 7, and II. 17, § 12. The gentle-
avjxiT<ipi<l>opo<;. Epiph. liter, xlvi. 2, xlvii. 1, Sec. &c. August. liter. 46, vid.
,

ness 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 Hccrcsibus,
cc. 26, 38, reckons the condemnation of second marriage among
the heretical doctrines of the Montanists and Cathari. In the
treatise de ISono I 'iduitatis, 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 Con-
jugal/, c. 21 Sacramentum nuptiarum temporis nostri sic ad
:
unum virum et unam uxorem redactum est, ut Ecclesia; dispen-
satorem non liceat ordinare nisi unius uxoris virum. On the
practice of the Church at various times see Bingham, IV. v.
Canon. Apost. 43. "If any Bishop, &c, abstain from marriage,
flesh, and wine, not for discipline [Si der/crjenr) 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.
1
Acts xv. 20, 29. The prohibition of blood and things stran-
gled has continued to the present day in the Eastern Church,
though already disregarded by the 1. alius in the time of S. Augus-
tine (e. Faustum. xxxii. 13).
2 Tertullian 'Apologetieus, 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 " :

1
—4 ; Suicer, Tkesaur. Aiya/j.t'a. and contrasts the habits of Christians, who abstain trom things
4 1 Cor. vii. 8, 9. strangled, to avoid pollution by the blood.
 CATHC1IKTICAL FIXTURES.

fiercest beasts, greedily devour tilings the Choirs of Angels; but the sinners, that
strangled. I
thou, the
>ut servant of they may endure for ever the torment of their
Christ in eating observe to eat with rever- sins.
ence. And so enough concerning meats. Of I'M!'. I, AVER.
( )!• .\ I'l'ARK! . $2. For this cause the Lord, preventing us
according to His loving-kindness, has granted
20. ] Jut let thine apparel be plain, not for
repentance at Baptism 9, in order that we may
adornment, but for necessary covering: not
cast off the chief— nay rather the whole burden
to minister to thy vanity, but to keep thee
of our sins, and having received the seal
warm in winter, and to hide the unseem-
by the Holy Ghost, may be made heirs of
liness of the body lest under pretence of :

eternal life. But as we have spoken suffi-

hiding the unseemliness, thou fall into another
ciently concerning the haver the day before
kind of unseemliness by thy extravagant dress.
yesterday, let us now return to the remaining
Of the Resurrection. subjects ol our introductory teaching.

30. tender, I beseech thee, of this

lie
boilv, and understand that thou wilt be raised
Of the Divine Scriptures.
from the dead, to be judged with this 33. Xo\v these the divinely-inspired Scrip-
bo But if there steal into thy mind any
'.\'. tures of both the Old and the New T
thought of unbelief, as though the thing were lament teach us. For the Cod of the two
impossible, judge of the tilings unseen by what Testaments is One, Who in the Old Tes-
happens to thyself. For tell me; a hundred tament foretold the Christ Who appeared in
years ago or more, think where wast thou j
the New; Who by the Law and the Prophets
thyself: and from what a most minute and led us to Christ's school. For before faith came,
mean substance thou art come to so great 7ve were kept in ward under the law, and, the
a stature, and so much dignity of beauty 3 . la7a hath been our tutor to bring us unto
What then? Cannot He who brought the Christ 1 And if ever thou hear any of the
.

non-existent into being, raise up again that
which already exists and has decayed 4 ? 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 5 ?
Seest thou how the trees stand now for many
months without either fruit or leaves: but
speaking evil of the Law or the heretics
Prophets, answer in the sound of the Saviour's
voice, saying, Jesus came not to destroy the
—
Law, but to fulfil it-. Learn also diligently,
and from the Church, what are the books of
the Old Testament, and what those of the
Xew. And, pray, read none of the apocry-
phal writings for why dost thou, who knowest - 1
:

when the winter is past they spring up whole not those which are acknowledged among all,
into life again as if from the dead 6 shall not trouble thyself in vain about those which are
:

we much rather and more easily return to disputed? Read the Divine Scriptures, the
life? The rod of Moses was transformed twenty-two books of the Old Testament, these
by the will of Cod into the unfamiliar nature that have been translated by the Seventy-two
of a serpent and cannot a man, who has Interpreters 4
: .

fallen into death, be restored to himself

again ? ir. Aourpou jitTuroiar. Other reading are Avrpor /uerarot'af,
'j (

"redemption by repentance," and \ovrpbv ji-eTavoias "a lavcr

31. Heed not those who say that this hotly (baptism) of repentance."
is not raised for it is raised and l'.saias is
:
Gal. iii. 24. The UaiSaycoyds is described by Clem nt of
:
i

Alexandria (Paedag. i. 7) as one who both conducts a boy 1 1

witness, when he says : The dead sliall arise, . and helps to teach him, an usher: " under-master ''

= Matt. v.
a nd they that are in the tombs shall aivakei : (\\ 1 lift} [7.
3 rwr a.iroKpv<l>m: The sense in which Cyril uses this term
and according to Daniel, Jlfa/iv of them that may he learned from Rufinus / /-.'/' S'j'i/i V. § |S), who (

distinguishes three classes of boohs: (1) The Canonical l?ooks

s/eef> in the dust of the earth shall arise, some to of the Old and New Testaments, which alone are to be used
everlasting life, and some to everlasting shame*. in proof of doctrine: (2) Ecclesiastical, which may he read in
Churches, including Wisdom, Ecclesiasticus, Tol.it, Judith, and
But though to again is common to all the P.ooks of the Maccabees, in the Old Testament, and The
rise
men, yet the resurrection is not alike to all Shepherd of Hernias, and The Two Ways in the Xew Testament.
:

(; he ether writings they called "Apocryphal," which they 1

for the bodies received by us all are eternal, would not have read in Church' The distinction i^ useful, .

thong'', the second class is not complete.

bu'i not like bodies by all for the just receive 4 The original source of this account of the Septuagint version
:

them, that through eternity they may join is a letter purporting to have been written by Aristeas, or Aris-
txus, a mlidential minister of Ptolemy Philadelphia, to his1

brother Philocrati s. Though the letter is not regarded as genuine

its statements are in part admitted to be true, being confirmed
XVIII. g.
i by a fragment, preserved by Eusebius (Prip/>aratio Pvatigeliea,
4 Compare xviii. 6, y; Athenagoras, On the Kcsuriwtion of i\. ), "I work of Aristohulus, a Jewish philosopher who wrote in
( .1

the l\;ui. ;. , . the reign of Ptolemy Philometor, 181 146, n.c. Up 11 these —
5 XVIII. 6. Johnxii. 24; 1 Cor. xv. 36. 6 XVIII. 7. testimonies it is generally admitted that "the whole Law," i.e. the
7 I -. xxvi. ,. 1 1 >an. xv. 2. Pentateuch was translated into Greek at Alexandria in the rei u
 LKCTl IV.

3 |. for after the death of Alexander, the Church who handed down these books,
king of the Macedonians, and the division oi being therefore a Church, trench'' < hild of the
his kingdom into four principalities, into Babv- thou not upon its statutes. And of the Old
lonia, and Macedonia, and Asia, arid Egypt, Testament, as we have said, study the two
one oi those who reigned over Egypt, Ptolemy and twenty books, which, if thou art desirous
Philadelphia, being a king very fond of learn- ol learning, strive to remember by name, as
ing, while collecting the hooks that were in I recite them. for of the Paw the books ol
every place, heard from Demetrius Phalereus, .Moses are the first five, Genesis, Exoi
the curator of his library, of die Divine Scrip- Numbers, Deuteronomy.
Leviticus, And next,
tures of the Law and the Prophets, and judged Joshua the son of Nave 7, and the book of
it much nobler, not to get the books from the Judges, including Ruth, counted as seventh.
possessors by force against their will, but And of the other historical books, the first
rather to propitiate them by gifts and friend- and second books of the Kings 8 are among the
ship ;
and knowing that what is extorted is Hebrews one book; also the third and fourth
oiten adulterated, being given unwillingly, one book. And in like manner, the first and
while that which is willingly supplied is freely
second of Chronicles are with them one
given with all sincerity, he sent to Eleaxar, who book and the first and second of Esdras are ;

was then ligh Priest, a great many gifts for the counted one. Esther is the twelfth book: and
1

Temple here at Jerusalem, and caused him to these are the Historical writings. But those
semi him six interpreters from each of the which are written in verses are five, Job. and
twelve tribes of Israel for the translation \ the book of Psalms, and Proverbs, and Eccle-
Then, further, to make experiment whether siastes, and the Song of Songs, which is tiie
the books were Divine or not, he took precau- seventeenth book. And after these come the five
tion that those who had been sent should Prophetic books of the Twelve Prophets one :

not combine among themselves, by assign- book, of Isaiah one, of Jeremiah one, including
ing to each of the interpreters who had Baruch and Lamentations and tiie Epistle';
come his separate chamber in the island called then Ezekiel, and the Book of Daniel, the
Pharos, which lies over against Alexandria, twenty-second of the Old Testament.
and committed to each the whole Scriptures to 36. Then of the New Testament there are
translate. And when they had fulfilled the the four Gospels only, for the rest, have false
task in seventy-two days, he brought together titles and are mischievous. The Manichavuns 1

all their translations, which they had made in also wrote a Gospel according to Thomas,
different chambers without sending them one which being tinctured with the fragrance of
to another, and found that they agreed not the evangelic title corrupts the souls oi the
only in the sense but even in words. For the simple sort. Receive also the A< ts of the Twelve
process was no word-craft, nor contrivance of Apostles; and in addition to these the seven
human devices: but the translation of the J

Divine Scriptures, spoken by the Holy Ghost, !

The rendering '-trench not" (R.W.C.) agrees well with the

<>

was of the Holy Ghost accomplished. etymology of the verb (irctpa\apao-(T(o). Its more usual summa-
tion seems to be "counterfeit," "force." The sense required
35. Of these lead the two and twenty books, here, a pa.rt from any metaphor, is " transgress" (Heurth v).
but have nothing to do with the apocryphal 7 1 lie name " .Nun " is represented by " Xave " in the Septtia- :

gint, which Cyril used.

writings. Study earnestly these only which we a The two books of Samuel.

ic Kpistle of )eremv, which now appears in the A p. .ct-vpaa

read openly in the Church, .bar wiser and
i

as the last chapter of P.aruch. On the number and arrangement

more pious than thyself were the Apostles, and of the Hooks of the Old and New I'estameuts the indent's:.. mid
an interesting I'.ssay by Profess r Sanday S7 idia Hi/:'i .:.
the bishops of old lime, the presidents of the
:
(

vol. iii.i. who traces the introdtt. tion of a fixed order to the time
.vhen p pyrus iv/k ivcrc superseded by o...s. in which the
ski were fo ; i

cither df ['toll my Soter ( >,- . ;, n.i .), or of his •

Ptolemy change had commenced before the Diocletian p
I'his cuti n, .

Philadelphia (. ,
l.>47, n. .). under the dire tion ul Demetrius A.D. 3 ;, when among the sacred books taken fr mi the
-
hrOtians t

I
, brary. were much more numerous than c .Vs. On the contents
.<

' L'jj to ti.i p lint Cyril's ace .unl is based upon the statements ol the lewish Canon, -ee Dictionary of the la. Is. "la
of the l'semlo-Ari-teas. The fabulous incidents which follow, U.l'.W. " Joseph. ;s enumerates .1 ks which areju • '

conceiui iar;.;e cells, the completion of the whole version

1 to lie divine.' One of the earliest attempts hv a Christian t)
'

by each tr.in lator. the miraculous agreement in the very words, ascertain correctly the number and order of the looks ol the >.T. I I

proving a Divine inspiration, are found in i'iiilo Jud.eus, / was made by Melito, Ihshop ol Sardis. who travelled tor this
/l/r«c.v,ll. ;. Jo-epl.Us, Anti./uiius, XII. c. ii. .,. follow ,,,g ; i purpose to Palestine, in the latter part ol the ami Century. His
the letter ol An leas, gives Ion- descriptions of the magnificent list is as follows: -"Of Me., live (bo ks); Oen.-sis, Kxodus,
presents sent by Philadelphia to Jerusalem, and of his sj lendid Numbers, Leviticus, Deuteronomy, |csiis sun of Xave. lu.Vcs,
ho.spit, lit) to the translators, but makes no allusion to the separate Ruth, lour Hooks of Kings, two ol lin.uie] Psahns of )avid, t ., I

cells or mirai emeiit. On the Contrary he repre-ents Solomon's Proverbs, which is also called Wisdom, '.cclcsiastcs, I

the 72 inter])]' iters as meeting together for nsultati on, agreeing .

Song of S mgs, |ob, Prophets, ah, Icremi di, the weive [.• , I

on the text to be a. opted, and omploting their joint lai.. urs in <
in one Hook, Daniel, K/ekiel, lis, Iras.' (J m l.ro. //./;. Hi.
7.' clays. The slightest couiparhon of the Version with the cap. 10, note i. in this scries.) Cvril's 1 ist a . vols, thai of
original 1ebrew must convince any leas .liable person that the ea
1 i Athanasius {Frs.'a/ //;.,. 7 v."ic), e : : . . 1 . [.lace 1

ol 1ivine inspiration or supernatural assistance, borrowed by by Alii, after Canticles in, lea. ol bef re P 1

Justin Martyr, tremens, and other l-'athc. s, apparently from Philo, ir. one". 771- pa<*> i.
1
( Kor an a. lint ofiii m my A
is a mere invention of the imagination, disproved by the lacts. (u ispels, see the .11 tide by psiu .:: ;..". 1

C are the article " Scpttiagint " in .Murray's Dictionary of the Biography," Smith and \\ and the 1.....1. , Ii 1 dati-iis ui
Clark's Ante-Xieene Library.
23 CATECHETICAL LECTURES.
Catholic Fpistles of lames, Peter, John, and gluttony nor licentiousness, rising superior to
and as a seal "upon them all, and the
lulc; j
all covetousness and usury. Neither venture
|

last work ol the disciples, the fourteen Epistles thyself at heathen assemblies for public spec-
of Paul but let all the rest be put aside in
-'. tacles, nor ever use amulets in sicknesses;
a secondary rank, -And whatever books are shun also all the vulgarity of tavern-haunting,
not read in Churches, these read not even by Fall not away either into the sect of the
thyself, as thou hast heard me say. Thus Samaritans, or into Judaism: for Jesus Christ
much of these subjects. henceforth hath ransomed thee. Stand aloof
57.but shun thou every diabolical opera- from all observance of Sabbaths
4 and from ,

lion, and believe not the apostate Serpent, calling any indifferent meats common
or un-
who.-.e transformation from a good nature \clcan. But especially abhor all the assem-
was of his own free choice who can over- blies of wicked heretics ; and in every way
:

persuade the willing, but can compel no make thine own soul safe, by fastings, prayers,
one. Also give heed neither to observa- almsgivings, and reading the oracles ol Cod;
lions of the stars nor auguries, nor omens, that having lived the rest of thy life in the
nor to the fabulous divinations of the Greeks 3. flesh in soberness and godly doctrine, thou
Witchcraft, and enchantment, and the wicked mayest enjoy the one salvation which Hows
practices of necromancy, admit not even to from Baptism ; and thus enrolled in the armies
a hearing. from every kind of intemper- of heaven by God and the Father, mayest also
ance stand aloof, giving thyself neither to be deemed worthy of the heavenly crowns, in
;
—
Cyril includes in this list all the bonks which we receive, c
Christ Jesus our Ford, to
-. I

\
Amen.
be the glory
^
Whom
except 'the Ai .calyi.se. See lii.-hop Wcstcott's Article, " Canon," tOf CVCr and CVCr.
\

in the Dictionary of the /•ir/c, and Origcn's Catal ..sue n Luscb.

:
I

I/ist. vi. 25 Micelle and l'ost-Niccne Fathers, vol. i.). |

( ..
1
: lici
, . acts ol di\ inati. .11 are said 10
he service of the de\ii. 4 Compute Gal. iv. 10, " Ve jbseive day:,."
 LECTURE V.
Of Faith.

Hebrews xi. i, 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.

How
great a dignity the Ford bestows on
1. plished in the world, even by those who are
you you from the order of Cate-
in transferring aliens from the Church, are accomplished by
'

chumens to that of the Faithful, the Apostle faith.

Paul shews, when he affirms, God is faithful, By
marriage yoke together
faith the laws of
by Whom ye were called into the fellowship of those. who have lived as strangers
and because :

JIis Son Jesus Christ 1

. For since Cod is called of the faith in marriage contracts a stranger is
Faithful, thou also in receiving this title made partner of a stranger's person and
receivest a great dignity. For as Cod is possessions. By faith husbandry also is sus-
called Good, and Just, and Almighty, and tained, for he who believes not that he shall
Maker of the Universe, so is He also called receive a harvest endures not the toils. By
Faithful. Consider therefore to what a dignity faith sea-faring men, trusting to the thinnest
thou art rising, seeing thou art to become plank, exchange that most solid element, the
partaker of a title of God 2 . land, for the restless motion of the waves,
2. Here then it is further required, that committing themselves to uncertain hopes, and
each of you be found faithful in his con- carrying with them a faith more sure than any
science for a faithful man it is hard to
: anchor. By faith therefore most of men's
find 3 : not that thou shouldest shew thy affairs are held together and not among us :

conscience to me, for thou art not to be only has there been this belief, but also, as I
judged of man's judgment* ; but that thou have said, among those who are without r .

shew the sincerity of thy faith God, who

to For if they receive not the Scriptures, but
trieth the reins and hearts 5
, and knoweth the bring forward certain doctrines of their own,
thoughts of men 6
A
great thing is a faithful
. even these they accept by faith.
man, being richest of all rich men. For to 4. The lesson also which was read to-day
the faithful man belongs the whole world of invites you to the true faith, by setting before
wealth 7, in that he disdains and tramples on it. you the way in which you also must please God :

For they who in appearance are rich, and have for it affirms that withoutfaith it is impossible to
many possessions., are poor in soul : since the please Him 2 For when will a man resolve to
.

more they gather, the more they pine with serve God, unless he believes that He is
longing for what is still lacking. But the a giver of reward 1 When will a young woman
faithfulman, most strange paradox, in poverty choose a virgin life, or a young man live
is rich for knowing that we need only to have
:
soberly, if they believe not that for chastity
food and raiment, and being therewith content 8 ,
there is a crown thatfadeth not away 3 ? Faith is
he has trodden riches under foot. an eye that enlightens every conscience, and
3. is it only among us, who bear the
Nor
name of Christ, that the dignity of faith is
of life the same which Origen had employed against Celsus
is
great 9; but likewise all things that are accom- (I. n): "Why
should it not be more reasonable, since all human
affairs aredependent upon faith, to believe God rather than men'.'
For who takes a voyage, or marries, or begets children, or casts
1 1 Cor. i. 9. = See Pro ateche.is 6,and Index, Faithful. reeds into the ground, without believing that better things will
? Prov. x.v. 6. * i Cor. iv. 3. Sec Index, Confession. result, although the contrary might and sometimes does happen?"
5 Ps. vii. 9. 6 Ps. xciv. 11. See also Arnobius, adversus Gentes, II. 8; and Hooker's allusion
7 This sentence is a spurious addition to the text of the Septua- to the scornful reproach of Julian the Apostate, "The highest
gint, variously placed after Prov. xvii. 4, and xvii. 6. The thought point of your wisdom is believe" (Eccles. Pol. V. lxiii. i.).
is there completed by the antithesis, but to the faithless not even
1
By " aliens from the Church," and " those who are without,"
an obol. The origin of the interpolation is unknown. S. Cyril here means Pagans so Tertullian, de Idololatria, c. xiv.
:

« Tim. vi. 8.
1 But the latter term is applied to a Catechumen in Procatechesis,
9 was a common objection of Pagan philosophers that the
It c. 12, and was also a common description of heretics: see Ter-
Christian religion was not founded upon reason but only on faith. tullian, dc Baptismo, c. xv. - Heb. xi. 6.

Cyril's answer that faith is necessary in the ordinary affairs 3 i Pet. v. 4.

 ; '

30 CATl'XIIETICAL LKCTURKS.

imparts understanding ; for the Prophet saith, manded to offer him up, although he had
. /.'/,/ //' iv believe not, iv shall not understand'*. heard the word. In Isaac shall thy seed be called 6 ,

l-'aith stoppeth the mouths of lions'", as in he iroceeded to offer up his son, his only son, to
]

Daniel's rase for the Scripture saith concern- :

God, believing that God is able to raise up even
in : him, that Daniel roas brought up out of the from tht dead ^. And having bound his son, and
'
. and no manner of hurt was found upon him, laid him on the wood, he did in purpose offer
r
it- Yeved in his God \ Is there any- him, but by the goodness of God in delivering
thing than the devil? \'et even
more fearful to him a lamb instead of his child, he received
against him no other shield than faith 7 we ha\'e ,
his son alive. being faithful in these things,
an impalpable buckler against an unseen foe. he was sealed for righteousness, and received
lev he sends forth clivers arrrows, and shoots circumcision as a seal of the faith which he had
down in the dark night* those that watch not : wliih he was in uncircunicision 8 having received ,

but. m'iicc the unseen, we have faith enemy is a promise that he should be the father of many
as our strong armour, according to the saying nations^.
of the Apostle, /// all things taking the shield of 6. Let us see, then, how Abraham is the

faith, -wherewith iv shall he aide to quench all the father of many nations'. Of Jews he is con-
fiery darts of the wicked one 9. A fiery dart of fessed!)' the father, through succession accord-
desire of base indulgence is often cast forth ing to the flesh. But if we hold to the suc-
from the devil but faith, suggesting a picture cession according to the flesh, we shall be
:

of the judgment, cools down the mind, and compelled to say that the oracle was false.
quenches the dart. For according to the flesh he is no longer
5. There is much to tell of faith, and the father of us all but the example of his faith :

whole day would not be time sufficient for makes us all sons of Abraham. How? and
us to describe it fully. At present let us be in what manner? With men it is incredible
content with Abraham only, as one of the that one should rise from the dead as in like ;

examples from the Old Testament, seeing that manner it is incredible also that there should
we have been made his sons through faith, be offspring from aged persons as good as
lie was justified not only by works, but also dead. But when Christ is preached as having
by faith for though he did many things well, been crucified on the tree, and as having died
x
:

yet he was never called the friend of God

2
and risen again, we believe it. By the like- ,

except when he believed. Moreover, his every ness therefore of our faith we are adopted into
work was performed in faith. Through faith the sonship of Abraham. And then, following
he left his parents left country, and place, and upon our faith, we receive like him the spiritual:

home through faith 3. In like manner, there- seal, being circumcised by the Holy Spirit
fore, as he was justified be thou justified also. through Baptism, not in the foreskin of the
In his body he was already dead in regard to body, but in the heart, according to Jeremiah,
offspring, and Sarah his wife was now old. and saying, And ye shall be circumcised unto God in
there was no hope left of having children. the foreskin of your heart-: and according to
God promises the old man a child, and the Apostle, in the circumcision oj Christ,
Abraham without being weakened in faith, having been buried with J/im in baptism, and
though he considered his own body now as good the rest 3.

as dead'', heeded not the weakness of his body, 7. This faith if we keep we shall be free

but the power of Him who promised, because from condemnation, and shall be adorned with
he counted Him faithful who hadpromised", and all kinds of virtues. For so great is the
so beyond all expectation gained the child strength of faith, as even to buoy men up in
from bodies as it were already dead. And walking on the sea. Peter was a man like
when, after he had gained his son, he was com- ourselves, made up of flesh and blood, and
living But when Jesus said,
upon like food.
4 Is. vii. 9. according to the Septuagint. HutA.V. and R.V.both Come*, he believed, and walked upon the
'ill not h licz-e, sn r/y ye shall not be established.
.'/'
ye -• •

waters, and found his faith safer upon the

:

--
Hch. xi. ;. Dan. vi. 23. '

117. -n resist, ste.l/ast in the faith.

7 LY-t. v.
, . :

may sho : in darkness at the upright

waters than any ground; and his heavy body-
a i's. xi. 2, that tli '.'

in heart (K.V.). The Hebrew wor 1

75^, signifying deep dark- was upheld by the buoyancy of his faith.
vigorously rendered by the Seventy 22) is
But though he had safe footing over the
ness (Job 6; iii. x.
vkotomvi,, which is explained by the Scholiast on
Homer (Od. water as long as he believed, yet when he
xiv. 457 Niif &' a? eirijAtfe kukJ) aKOTOjurjuos) to be Hie deep dark-
:

ness of the night preceding the new moon.

doubted, at once he began to sink for as :

'
Kph. vi. 16.
9
fames ii. 21. Casaubon omitted (xoi'or, winch is foiling in
,.,..,.
every MS., thus making the meaning to be, "He was justified G :n. xxi. 12 xxii. 2. 7 Heb. xi. 19.
i
;

11 by w. rl:s but
,t v faith," whi. h directly contradicts the state-1
8 Rom. iv. 11. 9 Gen. xvii. 5. ' Rom. iv. 17, 18.

ment of S. James, and is inconsistent with the following context in - Cireuvieisc yourselves to the Lord, and take away
|er. iv. .) :

S. Cyri the foreskins ofyour heart. The Septuagint agrees closely with
-
Ian I! 2 CI on. xx. 7 ; Is. xh. Gen. xv. 6. th Hebrew, but Cyril quotes freely from memory.
lie! 4 Kulll. iv. Kj. H eb , x i . 11, 1 O 1. ii. 11, 1.'. 4 Matt. xiv. 29.
 LECTURE V.

his f aith gradually relaxed, his was ix-ally art faithful, hut hast not yet the fulness
body also
drawn down with it. And when saw of faith, thou too hast need to say like the
lie
his distress, Jesus wdio remedies the distresses Apostles, Lord, increase our faith 3 : for some '

of our souls, said, O thou of little frith, where- part thou hast of thyself, but the greater [tart
fore didst thou doubt 5/ And being nerved again thou receivest from Him.
by Him who grasped his right hand, he had for the name of faith is in the form of
10.
no sooner recovered his faith, than, led by the speech s one, but has
two distinct senses, for
hand of the Master, he resumed the same there is one kind of faith, the dogmatic, in-
walking upon the waters: for this the Gospel volving an assent of the soul on some particular
indirectly mentioned, saying, -,uhcn they were point: and it is profitable to the soul, as the
gone up into the ship", for it says not that Lord saith: He that heareth words, and My
Peter swam across and went up, but gives us that sent Me, hath everlasting life,
believcth Him
to understand that, after returning the same and cometh not into judgment : and again, He '•

distance that he went to meet Jesus, he went that believcth in the Son is not judged, ton hath
up again into the ship. passedfrom death unto lifei. Oh the great loving-
8. Yea, so much power hath faith, that not kindness of God! for the righteous were
the believer only is saved, but some have been many years in pleasing Him: but what they
saved by others believing. The paralytic succeeded in gaining by many years of well-
in Capernaum was not a believer, but they pleasing this Jesus now bestows on thee in 8
,

believed who brought him, and let him down a single hour, for if thou shalt believe that
through the tiles?: for the sick man's soul Jesus Christ is Lord, and that God raised Him
shared the sickness of his body. And think from the dead, thou shalt be saved, and shalt
not that I accuse him without cause the be transported into Paradise by Him who
:

Gospel itself says, when Jesus sarc, not his brought in thither the robber. And doubt not
faith, but their faith, He saith to the sick of the whether it is possible for He who on this ;

palsy, Arise 8 1 The bearers believed, and the sacred Golgotha saved the robber after one
sick of the palsy enjoyed the blessing of the single hour of belief, the same shall save
thee
cure. on thy believing o.
also
Wouldest thou see yet more surely that
().
But there is a second kind of faith,
ii.
some are saved by others' faith? Lazarus which is bestowed by Christ as a gift of grace.
died ^ one day had passed, and a second, and
:
For to one is given through the Spirit the word
a third his sinews
; were decayed, and cor-
T
of wisdom, and to another the word of know-
ruption was preying already upon his body. ledge according to the same Spirit: to another
How could one four days dead believe, and faith, by the same Spirit, and to another gifts
entreat the Redeemer on his own behalf? of healing This faith then which is given of
1
.

Put 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. //' thou believe, thou shall 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 1 the dead, and shalt'
grace from the Spirit is not merely doctrinal,
but also worketh tilings above man's power,
for whosoever hath this faith, shall say to
this mountain, Remove hence to yonder place,
and it shall remove -\ 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 seeds, 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,

not thou, if thou believe sincerely on thine and when grown up is able even to shelter
own behalf, be much rather profited? Nay, the fowls 4 so, likewise, faith in the swiftest
•

even if thou be faithless, or of little faith, the moment works the greatest effects in the
ford is loving unto man; He condescends
to thee on thy repentance: only on thy part 4 l.uke x\ ii. 5.
5 Kara Tijr npotTYjyopiay. Compare Aristotle, ( titt'gorics, V. 30
say with honest mind, Lord, /believe, help thou
:

7w rT\i')fxo.Ti Tjj? 77po<T7)-yopi'(;. Cyril's descripti -ii i 'f faith astwo-

mine unbelief \ Put if thou thinkest that thou fold, and
dogmatic faith as an assent (irvyKarddecn';) of the - ml
of
t something as credible, seems to be derived hum Clement of
>

Alexandria, .Strom. II. c. 12. Compare by all means Pearson

5 Marl: xiv. ji. '
11,. 32. on the Creed, Art. I. and his Notes a, b, c.
7 Mark ii.4. « Malt. ix. 2, f,. John xi. 14 44.
' 9 6 John v. 24. 7 lb. iii. iS v. 24. ;

1
veiipa. "Sinews'' is the original meaning, the application 8 tvapeo-TijaeuK;, Bened. ami Keischl, with best MSS. Milles
" nerves," as distinct organs of sensation, being later. and the earlier editions have epeui'ijoTws. " searching.''
1'or i\rttijTiiiai, retained by the
-'
Benedictine liditor and 9 Luke xxiii. 43 the argument is used again in Cat. xiii. _;r.
;

;is< hi, read ai/aorrjcrai, with Roe, Casattbon, and Alcxandrides. 1

1 Cor. xii. S. 9. - Mark xi. 2;. 3 Matt. xvii. 20.
! Mark ix. 24. 1 Matt. .xiii. 32,
 CATECHETICAL LECTURES.
2
soul. For, the soul adverse angel, transformed into an angel of light
when enlightened by faith, ,

lead you astray. For though

hath visions of Go d, and as far as is possible should wish to
God, and ranges round the bounds of we or an angel from heaven preach to you any
beholds
the universe, and belore the end of this
world other gospel than that ye hare received, let him
already beholds the Judgment, and the payment be to you
anathema^. So for the present listen
rewards. lave thou therefore while I simply say the Creed*, and commit it
of the promised 1

that faith in Iim which cometh from thine own to memory

1
but at the proper season expect ;

self, that thou mayest also receive

from Him the confirmation out of Holy Scripture of each
that faith which worketh
things above man 5. part of the contents. For the articles of the
as seemed good to
12. but in learning the Faith and in profess- Faith were not composed
which men but the most important points collected
ing it, acquire and keep that only, is ;

mm- delivered 6 to thee by the Church, and out of all the Scripture make up
one complete
which has been built up strongly out of all the teaching of the Faith.
And just as the mus-
small grain contains many
Scriptures. For since all cannot read the Scrip- tard seed in one
tures, some being hindered as to the knowledge branches, so
also this Faith has embraced in

of them by want of learning, and others by few words all

the knowledge of godliness in
Testaments. Take heedNew
a want of leisure, in order that the soul may the Old and
not perish from ignorance, we comprise the then, and hold fast the traditions s
brethren,
whole doctrine of the Faith in a few lines. which ye now receive, and write them on the
6
This summary I wish you both to commit to table of your heart .

Guard them with reverence, lest per

memory when I recite it ?, and to rehearse 13.

it with all diligence among yourselves, not chance the enemy despoil any who have
writing it out on paper
8
but engraving it by grown slack or lest some heretic pervert any
,
;

to you. For faith is

the memory upon your heart 9, taking care of the truths delivered
while you rehearse it that no Catechumen like putting money into the
bank 7, even_ as
chance' to overhear the things which have we have now done but from you
God requires ;

been delivered to you. I wish you also to the accounts of the deposit. / charge you, as
keep this as a provision
T
through the whole the Apostle saith, before God, who quickeneth
course of your life, and beside this to receive all things, and Christ Jesus,
who before Pontius
that ye keep
no other, neither if we ourselves should change Pilate witnessed the good confession,
our present teaching, nor an this faith which is committed to you, -without
and contradict if

spot, until the appearing of our Lord Jesus

Cor. xii. o, 10) m like
5 S. Chrysostom (Horn. xxix. in
manner distinguishes dogmatic faith from the faith which
i

is " the Christ*. A treasure of life has now been com-

mother of miracles." The former S.Cyril calls our own, not mitted to thee, and the Master demandeth the
meaning that God's help is not needed for but because, as he
deposit at His appearing, which in His own
it,

has shewn in § to, consists in the mind's assent, and voluntary

it

approval of the doctrines set before it but the latter is a pure

:
times He shall shew, 11 'ho is the blessed and only
gift of grace working in man without his own help. Compare
Apostolic Constitutions, VIII. c. i. Potentate, the of kings, and Lord of lords ;
King
6 This Lecture was to be immediately followed by a first reci-
tation of the Creed. See Index, Creed. Who only hath immortality, dwelling in light
which no man can approach unto: Whom no
_

7 <eV auTrj; T7)5 Ae'jetos. "in ipsa lectione " (Milles) ipsis :
'

" the very phrase" (R. W. C). See below,

man hath seen nor can see. 7o Whom be
verbis" (Bened.) : in
note 4.
%lory, honour, and power 9 for ever and ever.
8 Compare S.August. Serin, ccxii., "At the delivery of the
Creed," and Index, Creed.
9 Compare Aeschylus, Prometheus V. 789 : t\v tyypa<jmv av Amen.
6VAtoi5 c'lptruu'.
lx\'i)lxotjiv
1e^oSiov, Viaticum, i.e. provision for a journey, and here for
the journey through this life. It is applied metaphorically by
2 n C 3 oak S, 9.
other Fathers (a) in this general sense, to the reading of Holy xi Ti- i.
>r

4 in airVj? Tij? Aefewr. (Bened. Reischl. with best MSS.)

Scripture, Praver, and Baptism, and (b) in a special sense to the
Holy Eucharist when administered to the sick and dying, as ravins tt)5 Ae'jeus, ''this my recitation," (Milles).
Council of 5 2 Thess. ii. 15. Compare Cat. xxni. 23.
a preparation for departure to the life after death.
Xicaea (a.i>. 325), Canon xiii. "With ropect to the dying, the Brov. vii. 3. Note 9, above.
(•
.

7 Matt. xxv. 27 Luke xix. 23. See note on Catech. vi. 36 :

old rule of the Church should continue to be observed, which

;

" Be thou a good banker."

forbids that any one who is on the point of death should be lim
B Tim. v. 21 vi. 13, 14. 9 J V1 '5. l6 -

deprived of the last and most necessary viaticum (kfyo&iov)."

- -
1 ;
 LECTURE VI.
Concerning the Unity of God'. On the Article,
I Believe in One
Cod. Also concerning Heresies.

Isaiah xlv. 16, 17. (Sept.)

Sanctify yourselves unto Me, islands. Israel is saved by the Lord with an
everlasting
salvation ; tiny shall not be ashamed, neither shall
they be confoundedfor ever, c &^
I'ff'Sf'l^ quire;' but when any one wishes to
BIess ed also be H - Only-begot- describe them
(T<
ten Son
'

3.
,'

or with the thought of God let mg-star,

I<
1 1 1
one by one. which is the Morn
1

; 1
and which, the Evening-star, and
' -

the thought of Father at once

be joined, that which each one of them, he has need
tiie ascription of glory to
of many
the Father and the words. In like manner again the mind in the
Son may be made indivisible For the Father
briefest moment compasses earth and
hath not one glory, and the Son another, sea and
but all the bounds of the universe but what it
one and the same, since He is the Father's ;

conceives in an instant, it uses many words

Only-begotten Son; and when the Father is to
describe 4. Yet forcible as is the example I
glorified, the Son also shares
the glory with have mentioned, still it is after
all weak and
Hun, because the glory of the Son flows from
inadequate. For of Ood we speak not all we
His Father's honour and again, when the
:
Son ought (tor that is known to Him only),
is glorified, the but so
Father of so great a bless- much as the capacity
of human nature has
ing is highly honoured.
received, and so much as our weakness
2. Now though the mind is most
can
rapid in its bear. For we explain not what Ood is
thoughts, yet the tongue needs words, and
a but candidly confess that we have not
long recital of intermediary speech. exact-
For the knowledge concerning Him. For in what
eye embraces at once a multitude of
the concerns Ood to confess our ignorance is
the best knowledges. Therefore magnify the
„ \
pL M,°'."lp X; as l ,le word Wvapxia, as used by Plato Lord with me, and let us exalt His Name
—
-
1 , s

/WiAnajO, Philo Judan.s (de Circumchionc, %i;de Monarchia together 6 of us in common, for one alone is
,
all
litul.;, means sole government." powerless ; nay rather, even if we be all united
Compare Tertullian (adv
lraxean. c. in.): "If I have gained any knowledge
of either together, we shall yet not do it as we
language, I am sure that M 0TO ought.
p A ta has no other meaning than
single and individual rule.'" Athanasius (de Decretis Xiaeiia: I mean not you only who are
Synodi, % 26) has preserved part of an Epistle of Dionysius, here present,
Bishop
"' K,: ," u (259—269, A.D.), against the Sabellians :"It will be but even if all the nurslings of the whole
natural for me now to speak against those who
divide, and cut into
Pieces and destroy that most sacred doctrine of the Church
Church throughout the world, both that which
of Cod
the Monarchy, making it, as it were, three powers
and divided now is and
that which
shall be, should meet
hypostases, and.three Godheads :" (ibid.): " It is the
doctrineof the together,
presumptuous Marcion to sever and divide the Monarcliia
into
they would
not be able worthily to
three origins (opvas)." We
see here the sense which Moi-apyia sing the praises of their
Shepherd.
had acquired 111 Christian Theology: ii meant the " Unity
of God "
as the one principle and origin of all tilings. " By the Monarchy 3. A great and
honourable man was
Abra-
is meant the doctrine that the Second
and Third Persons in the
Kver-blessed 1 rinity are ever to he referred in our thoughts
to the 4 Irena us II. xxvm. 4 " But since lod is all mind,
hirst, as the I'ountain of Godhead" (Newman, : ( all reason
Athanas de De- all active Spirit, all light, and always
eretis -\n\ Syn. g 26, note h). exists as one and the same
Justin Martyr (Euseb. //.A'. IV such conditions and divisions (of operation) cannot fittingly
'8), and [renauis (ibid. V. 20), had each written a treatise be as-
Trepi cribed to 1 nn. For our tongue, as being made of flesh is not
Moi/apxias. )., the history of Monarchianisni see. in this
(
1

Series aide to minister to the rapidity of man's sense,

Athanasius, Prolegomena, p. xxiii. sqq. 2 Cor i 3
-' because that is
ot a spiritual nature; lor which reason
This c,ausc '* omitted in some MSS. Various
; our speech is restrained
. form's of the [suffocatur) within us, and is not at once expressed as it has
Doxology were adopted 111 Cyril's time by various parties been
in the conceived in the mind, but is uttered by successive efforts just
Church. bus Lheodoret [Hist. Eccles. II. c. i as
9 ) relates that the tongue is able to serve it."
Leontms, irshop of Antioch, a.d. 3*8-357, observing
that the 5 Tertullian, Apologeticus, § 17: "That which is infinite
Clergy and the ( oii K regatMii were divided into two is
parties the known only to itself. This it is which gives some notion of God,
one using the form -and to the S ,„, and to the
Holy Ghost " the while yet beyond all our conceptions— our very
oth. r' through the Son, in the Holy Ghost," incapacity of fully
used to repeat the grasping Him affords us
J 'oxoogy silently, so that those the idea of wdiat He ready is. He is
who were near could hear only presented to our
world without end. " J minds in His transcendent greatness", as at once
The form which was regarded as the most orthodox, and adopted known and unknown." Cf. Phil. Jud. de Monarch. I. 4 Hooker, ;
_

ill the Liturgies ran thus: "(dory to the Father, and to the
hcclcs. Pol. I. ii. 3 : "Whom
although to know be life, and joy
and to the Holy Ghost, now and ever, and to the ages Son to make mention of His name yet our soundest knowledge is to
:

of the aires " know that we know Him not as He is, neither
See Suicer s Thesaurus, AofoAoyi'a. can know Hun."

VOL. VII.
I)
 CATbXITETICAH LECTURES.
34

ham but only ureal in comparison with

men hath numbered the drops of rain", which have :

Cod, then speaking been poured down on all the earth, not only
and when he came before
am earth and now but in all time. The sun is a work of
the truth candidly he saith, /
which, great though it be, is but a spot
a ^/i <:. He did not sav 'earth' and then God,
by the name in comparison with the whole heaven first :

cc ase, 'leM he should call himself and then curiously

but he added and\ gaze stedfastly upon the sun, l

of' that ureal element;

sun. Seek not the things
his perishable scan the Lord of the
ashes,' that he might represent
that are too deep for thee, neither search out Hie
and trail nature, 'is there anything, he
saith,
above thy strength what is coi,
smaller or lighter than ashes? For take, saith tilings that are :

a house, of] inanded thee, think thereupon .

]K the comparison of ashes to
..
the Divine K
province, a pro- But some one will say,
a house to a city, a city to a
is incomprehensible, why then
dost
vince to the Roman Empire, and the Roman substance
bounds, thou discourse of these things? So then,
Empire to the whole earth and all its i

because I cannot drink up all the river, am

and the whole earth to the heaven in which it
'

I not even to take in moderation

what is
is embosomed the earth, which bears the ; — with eyes so
same proportion to the heaven as the centre- expedient for me? Because _

constituted as mine I cannot take m all

the
for the
to the whole circumference of a wheel, enough
with sun, am I not even to look upon him
earth is no more than tins in comparison
s
consider then that this first to satisfy my wants ? Or again, because I
the heaven :

entered' into a great garden, and cannot

heaven which is seen is less than the second, have
supply of fruits, wouldst thou have
and the second than the third, for so far eat all the I praise and
they are me go away altogether hungry?
Scripture has named them, not that
Him that made us; for it is a divine
only so many, but because it was expedient glorify praise
know in command which saith, Let every breath
so many only. And when
for us to
heavens, the Lord*. I am attempting now to glorify
thought thou hast surveyed all the
but not to describe Him, know-
not "yet will even the heavens be able to the Eord,
should nevertheless that 1 shall fall short of
praise God as He is, nay, not if they ling
yet deeming it a work
resound with a voice louder than thunder. glorifying Him
worthily,
can- even to attempt it at all. or the Eord
But if these great vaults of the heavens of piety I-

encourageth my weakness, by saying,

not worthily sing God's praise, when shall Jesus
ot No man hath seen God at any time
-\
'earth and ashes,' the smallest and least

things existing, be able to send up a worthy 6. What then, some man will say, is it
ones Angels do always
hymn of praise to God, or worthily to speak not written, Tlic tittle

of God. that sitteth upon the circle of the earth, behold the face of Father which is in heaven' / My
grass- Yes, but the Angels see God not as He is, but
and holdeth the inhabitants thereof as
as far as they themselves are capable, for it
hoppers?.
God, Jesus Himself who saith. Not that any man
4. If any man attempt
speak of let is to
him describe the bounds of the_ earth.
first hath seen the Father, save Jfe which is of God,
Thou dwellest on the earth, and the limit of die hath seen the Father '. The Angels therefore
this earth which is thy dwelling thou knowest behold as much as they can bear, and Arch-
not: how then shalt thou be able to form angels asmuch as they are able and Thrones ;

a worthy thought of its Creator? Thou be- and Dominions more than the former, but yet
less than Elis worthiness: for with the Son
holdest the stars, but their .Maker thou be-
holdest not count these which are visible,
:
the Holy Ghost alone can rightly behold Him :

and then describe Him who is invisible, Who for He searcheth all things, and knowcth even the
deep things of God : as indeed the Only-begotten
8
telleth the mini her of the stars, and calleth

them oil! by their names \ Violent rains lately Son also, with the Holy Ghost, knowcth the
came pouring down upon us, and nearly bather fully For neither, saith He, huowelh
:

destroyed us number the drops in this city

: any man the Father, save the Son, and he to
alone nay, I say not in the city, but number
:
whom the Son will reveal Him?. For He
fully beholdeth, and, according as each
can
the drops on thine own house for one single
revealeth God through the Spirit: since
hour, if thou canst: but thou canst not. bear,
beam then thine own weakness: learn from the Only-begotten Son together with the Holy
this instance the mightiness of God for lie : Ghost is a partaker of the Father's Godhead.

7 Gen. xviii. 27.

« The opinion of Aristarchus of Samos, as stated by Archimeck
= To'o xxxvi. 27 apifyirjTa'i 5e avrui trrayofes v< R.V. For
(Arcnaritts, p. 320, Oxon), was that the sphere of the fixed
stai :

llcdrawtth up //;< drops of water.

was so large, that it bore to the earth's orbit the same proportu. 2i, 22. 4 Ps. cl. 6.
as a sphere to its centre, or nunc correctly (as Archimedes 1
-
i Ecclr.s. iii.

5 John 18. They are the Evangelist's own words.

plains) the same proportion as the earth's orbit round the ... - t
i.

Matt, xviii. 10. 7 John vi. 46. "

1 Cor. 11. to
the -
arih itself. Compare Cat. xv. 2».
, 1 . xl. 22. ' P*. cxlvn. 4.
 LECTURE VI,

He, who was begotten knoweth Him who imagine His likeness, how shall thought
1

come I

begat; and He Who begat knoweth Him who near lis substance ? 1
I

is begotten. Since Angels then are ignorant S. There have been many imaginations by
(tor to each according to his own cap;n man\- persons, and all have failed. Some \

doth die Only-begotten reveal Him through have thought that God is
lire; others that He
the Holy Ghost, as we have said), let no is, as it were,
j

a man with wings, because of a ;

man be ashamed to confess his ignorance. true text ill understood, 7hou shall hide
me
I am speaking now, as all do on occasion: under
the shadi 7C of Thy icings 9. They forgot
but how we speak, we cannot tell: how then that our Ford
Jesus Christ, the Only-begotten,
can 1 declare Him who hath given ns speech? speaks in like manner
concerning Himself to
I who have a soul, and cannot tell its distinc-
Jerusalem, Plow often would f have gathered
tive properties, how shall I be able to de- thy
children together, even as a hen doth gather
scril e its Giver?
her chickens under her icings, and ye would
7. For devotion it suffices us simply to not ": For whereas God's protecting
power was
know that we have a God a God who is conceived as wings, they failing to understand
;

One, a living 2
an ever living God; always this sank down to the level of things human,
,

like unto Himself 3 who has no bather, none and supposed that the Unsearchable exists in
;

mightier than Himself, no successor to thrust the likeness of man.

Some again dared to say
Him out from His kingdom: Who in name that He has seven eyes, because it is written,
is manifold, in power infinite, in substance seven eyes
of the Lord looking upon the 70/iole
uniform*. p or though He is called Good, earth For if He has but seven eyes surround- '.

and Just, and Almighty and Sabaoth 5, He ing Him in part, His
seeing is therefore partial
is not on that account diverse
and various and not perfect but to say this of God is ; :

but being one and the same, He sends forth blasphemous;

for we must believe that God
countless operations of I lis Godhead, not is in all things
perfect, according to our
exceeding here and deficient there, but being Saviour's word, which
saith, Your Father in
in all things like unto Himself. Not great heaven is perfect perfect in sight, perfect in -'
.•

in loving-kindness only, and little in wisdom, power,

perfect in greatness, perfect in fore-
but with wisdom and loving-kindness in knowledge, perfect in
goodness, perfect in
equal power: not seeing in part, and in part justice, perfect in loving-kindness
not circum- :

devoid of sight but being all eye, and all scribed in any space, but the Creator of all
;

car, and all mind 6

not like us perceiving in space, existing in all, and circumscribed by
:

part and in part not knowing; for such a none K Heaven is I/is
throne, but higher is He
statement were blasphemous, and unworthy that sitteth thereon and earth is dPis
footstool \ :

of the Divine substance. He foreknoweth but His power reacheth unto things under the
the things that be; He is Holy, and Almighty, earth.
and excelleth all in goodness, and majesty,
9. One He is, everywhere present, beholding
and wisdom: of Whom we can declare neither all things, perceiving all things, creating
all
beginning, nor form, nor shape. For ye have things through Christ: For all things iccre
neither heard PPis voice at any time, nor seen made by Jdim, and
without Him 7cas not
J/is shape t, saith Holy Scripture. Wherefore anything u/adc 5 A fountain of every good, .

Moses saith also to the Israelites: Ami take abundant and unfailing, a river of blessings, an
ye good heed to your own souls, for ye saw no eternal light of never-failing splendour, an
similitude*. For if it is wholly impossible to insuperable power condescending to our in-
firmities whose very Name we dare not hear''. :

The Benedictine and earlier printed texts read o y\rr,;Ptls Wilt thou find a footstep of the Lord? saith
1

[an-aOws 7t,jo tuv XP°>'"<' aiwviW] but the words in brackets are :

not found in the bust MSS. The false grammar betrays a spurious Job, or hast thou attained unto the least things
insertion, which also interrupts the sense. On the meaning of the which the i Imighty hath made 7? If the least of
.
phrase 6 yci-i/rjOeis anaOi^-, see note on vii. 5: ov ndOn. narnp
yci'<-l.u y,..;. -2.
(;,-. ovtol, aei OVTO.. 1lis works arc incomprehensible, shall He be
" lie is altogether like and equal
Iren. II.
> xiii. 3 :
to Him-
self ; He
all sense, and all spirit, and all feeling, and all
since is
thought, and reason, and all hearing, and all ear, and all eye
all
and all light, and all a fount of every good, even as the religious '•'
Ps. xvii. 8. I0 Matt, xxiii. ;;.
and pi his are wont to speak of God." 1
/ech. iv. 10. - Matt. v. 48.
4 /xoi'oeiSrj. A Platonic word. Phtedo, 80 11 ju fx.\ v 0euu «ai : 3 Philo Jiubeus (Leg. Alleg. I. 14, p. 52). BtoO yap oWe
aOavari? «ei i'o;)tw Kai ixouociSel (tai aStaXvrw Ka'i aei axravTOJS crvfiiras kcOjU.0-,- lUaoj- iiv t irj \iapiov koX ei>SiaiTr)/ua, en-el axn
Kara tu aura €\oyTC tauTi ; ijxot.67a.TOV eiyat cVyvne, See Index
i
eavTu So Sir Isaac Newton, at the end of the Principi
TrJTrosx
" p istasis."
1
1
;.
asserts that God by His eternal and infinite existence constitut
lien. II. xxxv. j: "If any object that in the Hebrew lan- Time and Space: " Non est duratio vel spatium, sed durat
gu:e. e different expressions occur, such as Sabaoth, Eloc, Adonai adest, et exi.stcndo semper et ubiipie spatium el durationem co
and ill other such terms, striving to prove from these that there stituit." Is. Ixvi. r. 5 John i. 3.
-t

are (/afferent powers and Gods, let them learn that all expression.-, " The sacred name
(n*)7~P) was not pronounced, but Adon
of this kind are titles and announcements of one and the same was substituted.
Being." 7 Jobxi. 7 (R.V.): Canst thou by searching Jind out Co,
6 See the passages of Iremeus quoted above, S
2 note 4, and S 7 Canst thou Jind out the Almighty unto perfection Cyril seei '

note 7 John v. 37.

,;
3. Dent. iv. 15.' to have understood ri euya-ra as " the least," not as " the utmost

fi
 j

6 CAT IRTICAL LECTURES.

h re shipped hire cometh forth from striking stones

?
comprehended wh > made them nil? //.////

'" / //J r together even to this day: how then was

«W
'"
- '•' ;
' /; ' V/ '' (7 '

V ,7/'./ //
Hephaestus (Vulcan) the creator of fire?
.
t

h.artof man, the things which

|

l/iC
Whence came the polytheistic error of
for than that lore linn, [f 11.
( ;, J h -ih prepared
the Greeks ? God has no body: whence then
1

prepared are
the thin-s which Coil hath
the adulteries alleged among those who are by
incomprehensible to our thoughts, how can we
them (-ailed gods ? I say nothing of the trans-
comprehend with our mind Himself who hath
formations of Zeus into a swan I am ashamed
J

them ? O the depth oj the riches, and\

:

prepared for
uu-\ to speak of his transformations into a bull
wisdom, and knowledge of Cod! Jdo:o
:

His bellowings are unworthy of a god. The god

searchable are /lis judgments, ami 7<>ars\
adulterer, yet
If His of the Greeks has been found an
pas! finding out? ! saith the Apostle.
are they not ashamed for if he is an adul-
judgments and His ways are incomprehensible, :
:

terer let him not be called a god. They tell

can He Himself be comprehended? and fills and thunder-
deaths ',

io.God then being thus great, and yet al of 5,

Seest thou from how

strokes 2 of their gods.
greater, (for even were I to change my
whole
great a height and how low they have
fallen?
substance into tongue, I could not speak His
excellence: nay more, not even if all Angels
Was it without reason then that the Son of
should assemble, could they ever speak His
J

Cod came down from heaven? or was it

good that might heal so great a wound?
He
worth), Cod being therefore so great in I

Was without reason that the Son came?

ness and majesty, "man hath yet dared to say to
it

or was it in order that the bather

might
he hath graven, Thou art my Cod
'°.'
a stone that
() monstrous blindness, that from majesty
I

be acknowledged? Thou hast learned what

so meat came down so low The tree which moved the Only-begotten to come down
!

from the throne 'at Clod's right hand. The

was planted by Cod, and nourished by the
and afterwards burnt and turned into Lather was despised, the Son mast needs
rain,
the error: for He THROUGH
ashes by the fire,- -this is addressed as Cod,
correct
But the ALL THINGS WHOM WERE MADE
and the true Cod is despised.
them all as offerings to the Lord
wickedness of idolatry grew yet more prodigal, must bring
and cat, and dog, and wolf were worshipped of all.
The wound must be healed lor what '
:

die man-eating lion

2
also was could be worse than this disease, that a stone
instead of Cod
worshipped instead of God?
:

be
worshipped instead of God, the most loving- should
friend of man. The snake and the serpent 3,
Of Ht.rksies.
counterfeit of him who thrust us out ot
And not among the heathen only did
Paradise, were worshipped, and He who
12.
make these assaults for many of
planted Paradise was despised. And I am the devil ;

those who are falsely called Christians, and

ashamed to say, and yet do say it. even onions
*»

wrongfully addressed by the sweet name ot

were worshipped among some. Wine was given
Christ, have ere now impiously dared to
to ma he glad the heart of man* : and Dionysus mean
banish Cod from His own creation. 1
(Bacchus) was worshipped instead of God.
earth bring the brood of heretics, those most ungodly men
God made corn by saying, Let the
forth grass, yielding seed after his hind and after
3 The early Creeds of the Eastern Churches, like tnat
which
his likeness ", that bread may strengthen moils declare the
Eusebius of Cxsarea proposed at Nica,-a, expressly
heart 7: why then was Demeter (Ceres) wor- unity of God, in opposition both to the
heathen Polytheism and t >

or more Cods. S e
the various heresies which introduced two
Atlian. (contra
s cor. ii. g- R '•' n1 V I7 ' IC - below iii this Lecture, Ss 12—18; and compare
,v *H
-• ; - -
, , ,

cat was sacred to the goddess Pasht, called by the

The GC ' l
i
cap. ii. § 37 ) quotes a pas-
Herodotus with 9 Cleme'in 'of Alexandria (Exhort,
('.recks Bubastis, and identified by (n. 137) -M'" the death of Zeus.
temis or Diana. Cats were embalmed after death, and their sage from a hymn of Callimachus, implying
' For even thy tonic, (> lung,
mummies are fmnd at various places, but especially at Bubastis fashioned."
(Herod,
The Cretans
ii 67). . .

Adonis, or "Thammuz yearly wounded,

was said to live and
"The Dogs are interred in the cities to which they belong,
in sacred burial-places" (Herod, ii. 67), but chiefly at Cynopolis die in alternate years. . ,
By the word "falls" (iiroinwf is) < >nl evidently refers to
of Dors") where the dog-headed deity Anubis was wor-
1
("City which .Milton alludes
shipped. .
the story of Hephaestus, or Vulcan, to
Mummies of wolves are found in chambers excavated in the '"
where Osiris was worshipped under the syml ol "Men call'd him Mulciber, and how he fell
rocks at Lycopolis.
of a wolf.
'
from heaven they Cabled, thrown by angry Jove
„
Sheer o'er the crystal battlements from morn
•• s , :

2 The lion was held sacred at I.contopohs (htrabo, xvn. p. Si 2).

3 "In the neighbourhood of Thebes there arc sacred serpents
To noon he fell, from noon to dewy eve,
perfectly harmless to man. These they bury in the temple ol
A summer's day. '

"Titan heaven s firstborn,

/.11s the "< d to whom they are sacred." (Herod, ii. 74.) a The "thunder-strokes" refer to
With enormous brood" (Par. Lost, I. 510). Cf. \ irgil,
At Kpiuaurus in Arg ilis the serpent was held sacred as the
his
Clement of Alexandria (Exhort, r. 11.) Aen. vi. s 8o :—
symbol of Aesculapius. " Hie genus antiquum Terra:, '1 itania pubes,
. ,

a full r list of animals woishipped by various nations. Com-

pare also Clement. A'< ;«. V. 20. Fuhnine dejecti fundo volvuntur 111 imo.
Juvenal Sat. xv. 7.
•»
.... Ibid. v. 5SSO—
" Vidi et crudeles dantem Salmone.i p cnas,
aeluros, hie piscem flu minis, ilhc
_
llli ^
•( Ippida tot vcner.intur, nemo >ianam.
anem 1
Dum flammas Jovis et sonitus imitatur Olymj 1. _

"Aesculapius lies struck with

1 .

Possum et caepe nefas \iolare et frangere morsu. CI. .11.Alex. (Exhort. 11. § (7):

!'- civ. is. tuing in the regions f Cvnosuris." Cf. \ irg. Aen. vn. 770 ss.
5 Ps. civ. 1
-. 6 < len. i. u, " li •:
 LKCTURE VI.
37
of evil name,
pretending to he friends of ears of my listeners : yet it is expedient.
Christ hut hating Him.
utterly for lie who for much
it is belter to hear absurdities
blasphemes the Father of the Christ is an charged against others, than to fall into them
enemy of the Son. Tlie.se men have dared to from ignorance far better that thou know :

speak of two Godheads, one good and one the mire and hate it, than unawares fall into it.
evil 3 U monstrous blindness If a Godhead, For the godless system of the heresies is a
! !

then assuredly good. But if not good, why road with many branches, and whenever a man
railed a Godhead? For if goodness is an attri- has strayed from
the one straight way, then he
bute of God; if loving-kindness, beneficence, falls down precipices again
and again.
almighty power, are proper to God, then of 14. The inventor of all heresy was Simon
two things one, either in calling Him God let -Magus 5 that Simon,
who in the Acts of the :

the name and operation be united or if they Apostles thought to purchase with
;
money the
would rob Him of His operations, let them unsaleable grace of the
Spirit, and heard the
not give Him the bare name. words, Thou hast neither part nor lot in this
13. Heretics have dared to say that there matter 6 and the rest J

concerning whom also it , :

are two Gods, and of good and evil two is written, They
?vent out from us, but they ivcre
sources, and these unbegotten. If both are not of us; for if they had been
of us, tiiev would
unbegotten it is certain that they are also have remained -with us 7. This man, after he
equal, and both mighty. How then doth had been cast out by the Apostles, came to
the light destroy the darkness? And do Rome, and gaining over one Helena a harlot 8
,
tli.'y ever exist together, or are they separ- was the first that dared with
blasphemous
ated? Together they cannot be; for iohat\ mouth to say that it was himself
who appeared
fellowship hath light with darkness? saith on Mount Sinai as the
Father, and afterwards
the Apostle 4. But if they are far from each appeared among the Jews, not in
real flesh
other, it is certain that they hold also each his but in seeming?, as
Christ Jesus, and afterwards
own place and if they hold their own separate as the Holy Spirit whom Christ promised
;
to
!

places, we are certainly in the realm of one send as the Paraclete io

And he so deceived .

God, and certainly worship one God. For the City of Rome that Claudius set up his
thus we must conclude, even if we assent statue, and wrote beneath I
it, in the language
to their folly, that we must worship one of the Romans, "
Simon i Deo Sancto," which
Cod. Let us examine also what they say being interpreted signifies, " I

To Simon the
of the good God. Hath He power or no Holy God V
power ? Jf He how did
hath power, evil arise
against His will? And how cloth the evil S So Iren.Tus (I. xxiii. 2) say.-, that " from this Simon of Samaria
kinds of heresies derive their origin."
substance intrude, if He be not willing?
till
For " Acts viii. 18—21. 7 1 John ii. 19.
if He knows but cannot hinder it, they charge « Iremeus (I. xxiii. 2): " Having purchased
from Tyre, a city
<>f Phoenicia, a certain harlot named
Helena, he used to carry her
Him with want of power ; but if He has the ah iut with him, declaring that this woman was the first conception
oi his mind, the mother of ail, by whom in
power, yet hinders not, they accuse Him of the beginning he
conceived in his mind the creation of Angels and Archan 'els "
treachery. Mark too their want of sense. At 9 Cf. Epiphan. (Uteres, p. 55, li " He said that lie was the :

Son, and had not really suffered, but only in appearance (So/cwei)."
one time they say that the Evil One hath no " Irenaeus (I. xxiii. 1): "He taught that it was himself who
ommunion with the good Cod in the creation
(
appeared among the Jews as the Son, and descended in Samaria
as the I'ather, but came to other nations as the Holy
Spirit."
of the world but at another time they say
•
.CyHl here departs from hi, authority by substituting .Mount
that he hath the fourth part only. Smai for Samaria, and thereby falls into error. Simon had first
Also they appeared in Samaria, being a native of Gitton moreover in claim- :

say that the good God is the Father of Christ ing to be the Father he meant to set himself far above the
inferior
;
Oeity who had given the Law on Sinai, saving that he was "the
but Christ they call this sun. It) therefore, highest of all Towers, that is the Father who is over all."
according to them, the world was made by the 1
"Justin Martyr in his first Apology, addressed to Antoninus
Pius, writes thus (c. 26): 'There was one Simon a Samaritan
Fvil One, and the sun is in the world, how is -1 lie village called Gitton. who in the reign of
I
Claudius C;£sar,
and in your royal city of Rome, did mighty feats of magic by the
the Son of the Good an unwilling skua; in the art of daemons working in him. He was considered a god, and
kingdom of the Evil? We bemire ourselves 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
in speaking of these things, but we do it lest this inscription in Latin :

any of those present should from ignorance Simoni Deo Sancto;

which is,
fall into the mire of the heretics. I know To Simon the holy (,'
>d.

that 1 have defiled my own mouth and the "The

substance of this story is repeated by tremens (adv.
liter. I. xxiii. 1), and by Tertullian -//,>/. 0. 1 ;), I who reproaches
the Romans for installing Simon Magus in their Pantheon, and
giving him a statue and the title Holy God.' '

i '1 ho
the >ry of two Gods, one good and the other evil was
held by Cerdo, and Marcion (Hippulytus, liefut. omnium 'liar.
VII. cap. i 7 : Iren.-eus, III. xxv. 3, quoted in note on Cat. iv.
4).
'I'll..- Manichees also held that the Creator of the world was dis-
tin. t from the Supreme God (Alexander Lycop. </o Man-' '..
Sententiis, cap. Hi.).
4 2 Cur. vi. 14. Cyril's description applies especially to the
heresy of Manes. Sec § 36, note 3, at the cud of this Lecture
" In a.d. 1574, a stone, which had formed the base of a statu :,
was dug up on the site described by Justin, the Island in the Tiber,
bearing an inscription— 'Semoni Sanco Deo I'idio Sacrum. &c.'
lience it has been supposed that Justin mistook a statue of the
Sabine God, 'Semo Sanctis,' for one of Simon Magus. See the
notes in Otto's Justin Martyr, and Stieren's Irenmus.
''
On the other hand Tillemont (Mcmoires, t. ii. p. 4S2) maintains
^

that Justin in an Apology addressed to the emperor and written

;

also Cat. xi. 21. and Cat. xv. 3. in Rome itself cannot reasonably be supposed to have fallen into
 7

3*
CATHCIIETICAL LFXTURKS.
was extending, Peter m Aval he who says again that the
5< As the dehi
Father is one, and the maker of the world
1

and 'an!, a 'bit pair, chief ruh rs oi thei.

2
and another, es the Son when He says, //
Chun h, arrived an< ,d the error right
i
;

apposed god Simon wished to shew then Cod so clothes the grass of the field which
lo-dav is, and to-morrow is cast into 1 lie furnace
himself oil", they straightway shewed him as
a
rise on
for Sim >n promised to rise aloft to of fire ^ : and, Who maketh Ills sun to
corpse.
i

demons' chariot the evil and on the good, and sendeth rain on the
heaven, and came riding in a
ere again is a second
on the air; but the servants of God fell on just and on
the unjust \ 1 1

their knees, and having shewn that

agreement inventor of more mi hief, this Marcion. -;<

shall For being confuted by the testimonies from

of which Jesus spake, that If two if you \

concerning anything that they shall ash. the Old Testament which are quoted in the
a
it shall be done unto I hem -\ they
launched the New, he was the first who dared to cut those
weapon of their concord in prayer against testimonies out
6 and leave the preaching of ,

Magus, and struck him down to the earth, die word of faith without witness, thus effacing
j

God: and sought to undermine the

And marvellous though it was, yet no marvel. I the true
Church's there were no heralds
for l'eter was there, who carrieth the keys ol ;
faith, as if

heaven 4 and nothing wonderful, for Paul was

:
of it.

there % who was caught up to the third heaven. 17. again was succeeded by another,
lie
and into Paradise, and heard unspeakable words, Basilides, of evil name, and dangerous cha-
which it is not lawful for a man to utter''. racter, a preacher of impurities 7. The contest
|

of wickedness was aided also by Valentinus a

These brought the supposed God down from ,

the sky to earth, thence to be taken down to j

preacher of thirty gods. The Greeks tell of but
the regions below the earth. In this man first
'

few: and the man who was called, -but more

the serpent of wickedness appeared; but when truly was not —a
Christian extended the delu-
one head had been cut ott, the root of wicked- sion to full thirty. Fie says, too, that Bythus the
ness was found again with many heads. Abyss (for it became him as being an abyss of
16. For Cerinthus" made havoc of the Church, wickedness to begin his teaching from the
and Menander 8 and Carpocrates 9, Fbionites ,
1
Abyss) begat Silence, and of Silence begat
also, and Marcion
2
that mouthpiece of ungod- ,
the Word. This Bythus was worse than the
liness. For he who proclaimed different Zeus of the Greeks, who was united to his
gods, one the Good, the other the Just, sister for Silence was said to be the child of
:

contradicts the Son when lie says, righteous Bythus. Do.it thou see the absurdity invested
with a show of Christianity? Wait a little,
so manifest an error. Whichever view we take of Justin's accuracy and thou wilt be shocked at his impiety for ;

concerning the inscription and the statue, there is nothing im-

probable in his statement that Simon Magus was at Rome the m he asserts that of this Bythus were begotten
reign ol Claudius." (Extracted by permission from the Speaker's eight Aeons and of them, ten and of them,
; :

Commentary, Introduction to the Epistle to the Romans, p. 4.)

- " says not one word about St. Peter's alleged visit
|usti':i
_

other twelve, male and female. But whence

Rome, and his encounter with Simon Magus." Hut " Eusebius See their silli-
;is the proof of these things?
to
s

story about Simon Magus (E.li. ii. c. 13), and then, without re- n e.SS from their fabrications. Whence llast
ferring to any authority, goes on to assert (c. 14) that immedi- '

ately in the same reign of Claudius divine Providence led Peter the thou the proof of the thirty Aeons ? J5ecau.se,
great Apostle to Rome to encounter this great destroyer of life,' saitli he, it is written, that Jesus was baptized,
an that he thus brought the light of the Gospel from the East to
I

the West " (ibidem).

Eusebius probably borrowed this story " from the strange fictions
of the Clementine Recognitions and Homilies, and Apostolic Con-
3 John xvii. 25. -l Tube xii. 28. 5 Matt. v. 4 = .

stitutions." See Recogn. 111. 63—65; Horn. I. 15; III. 5S ;

6 "Marcion accepted only St. Luke's Gospel, and mutilated that

Apost. Constit. VI. 7, S, 9. Cyril's a. count of Simon's death
the same untrustworthy sources. (Tertullian, Adv. Marcion. iv. 2 He tin:, got rid of the testi-
.

is taken from
3 Matt, xviii. 19. » lb. xvi. 19.
_

mony of the Apostles and eye-witnesses, Matthew and John, and

5 It is certain that S. Paul was not at Rome at this time. This represented the Law and the Gospel as contradict >ry revelations
story of Simon Magus and his fiery car' is told, with variations, ' of two different Cods, l'or this Cyril calls him 'a second inventor
by Amobius (adv. G'entes, II. 12), and in Apost. Com/it. VI. 9. of mischief',' Simon Magus (j) 14) being the first.
7 Pasilides was earlier than Marcion, being the founder of
^ 2 for. xii. .'. 4.
Cerinthus taught that the world was not made by the supreme
7 a Gnostic sect at Alexandria in the reign of Hadrian (a.d. "7—
Ood, but by a separate Power ignorant of Him. See Iremcus, 1;-). His doctrines are described by Irenajus 1. xxvii. 3
1
— ,

liar. I. xxvi., Euseh. /C.J/, iii. 28, with the notes in this Series. and very fully by HippoKuis (Re/tit. omn. I/<er.\\\. 2—15).
8 Menander is first mentioned by Justin M. (Apolog. I. cap. 26): The charge of teaching licentiousness attaches rather to the later
followers of Basilides than l.'.n- f r his s.n Isidorus (Clem.
"Menander, also a Samaritan, of the town Capparettea, a disciple t 1 ,

Pasilides wrote a Commentary on

of Simon, and inspiied by devils, we know to have deceived many Alex. Strotuat. III. cap. 1).
He persuaded those the Gospel in 24 books (A'.r geli 0, f which the 23rd is quoted
while he was in Antioch by his magical art.
c

by Clement of Alexandria (AV; v.v IV. cap. 12), and against

who adhered to him that they should never die." Irenams
.-.'.

which Agrippa Castor wrote a refutation. Origen (Horn. in

(I. xxiii. 5) adds that Menander announced himself as the Saviour
i.

sent by the Invisibles, and taught that the world was created by Liuam.) says that Pasilides wrote a Gospel bearing his own
A gels. See also Tertullian {lie Anima, cap. 50.) name. See Routh, Re/l. Sao: I. p. 85; V. p. 106 Westcott, :

9 Carpocrates, a Platonic philosopher, who taught at Alexandria

History oj Canon 0/ A'. iv. U '/'.
;.

B "The cb ctrines of Valentinus are described fully y Tremens

(125 A. i>. lire), held that the world and all things in it were ntade
1

(1. cap. i.). from whom S. Cyril takes this account.

'"
V; lentinus,
by Angels far inferior to the unbegotten (unknown) Father (Iren.
I. xxv. 1 Tertullian, Adv. Ha-r. cap. 3).
;
and Pasilides, and Pardesanes, and Harmonius, and those of their
Ircnaius, I. 26
1 "Those who are called Ebionites agree that
:
company admit Christ's conception and birth of the Virgin, but
the world was made by God; but their opinions with respect say that God the Word received no addition from the Virgin, but
to the Lord are like those of Cerinthus and Carpocrates."
made a sort of passage through her, as through a tube, and made
- On Marcion, sec note 5, on Cat. iv. 4. use of a phantom in appearing to men." (Theodoret, Epist. 145.)
 !

LECTURE \
39
being thirty years old', But even if Jle was lest thou have fellowship with the
unfruitful
baptized when thirty years old, what sort of works of darkness t : neither make curious in-
demonstration is this from the thirty years? quiries, nor be willing to enter into conversa-
Are there then live gods, because He brake tion with them.
five loaves among five thousand ? Or because 20. Hate all heretics, but especially him
he had twelve Disciples, must there also be who is rightly
mania', who arose named after
twelve gods ? not long ago in the reign of Probus 9. For the
8. And even this is still little compared with
i
delusion began full seven!)- years ago and 1
,
the impieties which follow. For the last of the there are men still living who saw him
with
denies being, as he dares to speak, both male "
very eyes.
t 1 11
But hate him not for this,
'

and female, this, he says, is Wisdom \ What J

that he lived a short time ago but because of ;

impiety Vox the Wisdom of God 2 is Christ His

!
his impious doctrines hate thou
the worker
Only-begotten Son and he by his doctrine de- of wickedness, the receptacle of all tilth,
graded the Wisdom of God into a female ele-
:

who
gathered up the mire of every heresy 2 For .
ment, and one of thirty, and the last fabrication. aspiring to become pre-eminent anions wicked
He also says that Wisdom attempted to behold men, he took the doctrines of all, and having
the first God, and not bearing His brightness combined them into one heresy filled with blas°-
fell from heaven, and was cast out of her
thirtieth phemies and all iniquity, he makes havoc of
place. Then she groaned, and of her groans the Church, or rather of those outside the
begat the Devil and as she wept over her fall
-!
, Church, roaming about like a lion and devour-
made of her tears the sea. Mark the impiety. ing. Heed not their fair speech, nor their
For of Wisdom how is the Devil begotten, and supposed humility: for
they are serpents,
of prudence wickedness, or of light darkness? a generation
of vipers 3. Judas' too said JIail
He says too that the Devil begat others, some Master*, even while he was betraying
Mini.
of whom created the world and that the Heed not their kisses, but beware of their
:

Christ came down in order to make mankind venom.

revolt from the Maker of the world. 21. Now, lest I seem to accuse him without
but hear whom they say Christ Jesus to
19. reason, let me make
a digression to tell who
be, that thou mayest detest them yet more. this Manes is, and in part what he teaches
for :

For they say that after Wisdom had been cast all time would fail to describe adequately
the
down, in order that the number of the thirty whole of his foul teaching. But for help in
might, not be incomplete, the nine and twenty time of need~=, store up in thy memory what I
Aeons contributed each a little part, and have said to former hearers, and will repeat to
formed the Christ * and they say that He also those now
:
present, that they who know not
is both male and female 5 Can anything be .
they who may learn, and know may be
more impious than this? Anything more is not of Christian origin, reminded. Manes
wretched? I am describing their delusion to (hxl forbid nor was he like Simon cast out of !

thee, in order that thou mayest hate them the the Church, neither himself nor the teachers
more Shun, therefore, their impiety, and do who were before him.
For he steals other
not even give greeting to r a man of this kind, men's wickedness,
>
and makes their wickedness
his own but how and in what manner thou :

9 I. nkc iii. 23. frenajus

3
'

c, and Hippolytus, who gives an cl.ti

i-.jii.-us,
I. ii. 2. ->
j fj. r. i. 24 must hear.
-."a -
1 i.
n'l ,

count ol the doctrines of V.ilcntinus (L. VI. capp. xvi.

xxxii ) 22. There was in Egypt one Scythianus 6
a
both represent Sophia, " Wisdom," as giving birth not to ,
Satan' '
hut to a shapeless abortion, which was the origin of
matter
According to Irenams (I. iv. 2), Achamoth, the eiithymcsis I'llhrs. V. II.
of 7
Sophia, save birth to the Demiurge, and "from her tears all
that ll <- 1
I'-'t I'' ins ri-.f i! -„t •{ (]... M'.-.n
I
he n O r -. (// ;'
::
:
is of a lupin! nature was formed." ;

Eccles. vn. 31) plays, like S. Cyril, upon the name

In Tertullian's Treatise against the Valcniinians chap, .Manes" as weli
xxii suited to a madman.
Achamoth is said as by Cyril to have given birth to Satan but •
I
"Marcus Aurelius Probus, Kmperor a.i>. 276— 282, from being
111 chap. xxiu. Satan seem,, to be identified
(or interchanged) with an obscure Illynan soldier came to be universally esteemed
the Demiurge. the
best and noblest of the Roman FCmpcrors.
4 The account in Irenams (I. ii. 6) is rather different
"The :
Kouth (A\ .V. V. p. 12) comes to 'the conclusion that the
whole Pleroma of the Aeons, with one design and desire, and with famous disputation between .Manes and Archelaus took place
the concurrence of the Christ and the Holy Spirit, their
Father between July and December, a.d. 277. Accordingly these Lec-
also setting the seal of His approval on their conduct,
brought tures, being "full 70 years" later, could not have
been delivered
together whatever each one had in himself of the greatest beauty before the Spring of a.d. 348.
and preciousncss; and uniting all these contributions so as skil- - Leo the Oreat (Serin, xv. cap. 4) speaks of the madness of
fully to blend the whole, they pr. duced, to the honour and
the later Manichees as unhiding all errors and impieties:
l; '-. a being of most perfect beauty, the very starglory of
of the
"all
profanity ol Paganism, all blindness of the carnal Jews, the illicit
Pleroma, and its erfect fruit, namely Jesus."
]
secrets of the magic art, the sacrilege and blasphemy of all
Tertullian, Against the I'aleutinians, chap. 12. gives heresies, Mowed together in that sect as into a sort of ces^ pool
a sar-
castic description of this strange doctrine, deriving his' facts of all filth." Leo summoned those whom they called the " elect,"
(chap. 5) from Justin, Miltiades, " Irenauis, that "very
exacl both men and women, before an assembly of Ih'sho] s and Pres-
inquirer into all doctrine-," and Proculus.
byters, and obtained from these witnesses a full account of the
5 This statement does not agree with Irenams (I.
vii. 1), who execrable practices of the sect, in which, as he declares, " their law
says that the Valentiniaus represented the Saviour, that is
Jesu is lying, their religion the devil, their sacrifice obscenity."
as becoming the bridegroom of Achamoth or So] Ida.
3 Matt. iii. 7. 4 lb. xxvi. 49. 5 Heb. iv. 16.
6
2 John 10, u: "Neither bid him God speed "(A. V.): " cive 6 Cyril takes his account of Manes
from the "Acta Archelai
him no greeting "(R.V). et Manetis Disputatiunis," of which R< uth has edited the Latin
40
CATHCHKT1CAL LECTURES.
" having nothing in common friend, she determined to buy with the money
Sara< en by birth,
This a boy named Cubricus
3
him she adopted :

cither with Judaism or with Christianity.

'dwelt at Alexandria and imitated and educated as a son in the learning
man, who
s composed four books ", of the Persians, and thus sharpened an evil
the life of Aristotle ,

which had not the acts of weapon against mankind. So Cubricus. the
one -ailed a Gospel
one other vile slaw, grew up in the midst of philo-
Christ, but the mere name only, and
bonk of Chapters, and a third of sophers, and on the death of the widow-
cal'cd the
inherited both the books and the money.
Mysteries, and a fourth, which they circulate
his man had a disciple, Then, lest the name of slavery might be a
now. the Treasure
but when Scythianus reproach, instead of Cubricus he called him-
Terebinthus by name,
self Manes, which in the language of the
purposed to come into Juda a. and make havoc
deadly Persians signifies discourse For as he thought '.

of the land, the Lord smote him with a

himself something of a disputant, he surnamed
disease, and stayed the pestilence
--'.

but Terebinthus, his disciple in this himself Manes, as it were an excellent master
23.
of discourse. But though he contrived for
wicked error, inherited his money and books
himself an honourable title according to the
and heresy and came to Palestine, and be-
;

coming known and condemned in Jinkea he
resolved to pass into Persia: but lest he
should be recognised there also by his name,
he changed it and called himself Puddas-\
However, he found adversaries there also in
the priests of Mithras" and being confuted in
• language of the Persians, yet the providence of
Cod 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 Creeks by name a maniac
he was the
25. He dared too to say that
:

con- Paraclete, though it is written, But whoso-

the discussion of many arguments and
ever shall blaspheme against the Holy Ghost,
troversies, and at last hard pressed, he took
certain widow. Then having hath no forgiveness He committed blas- 1
.

refuge with a
summoned the phemy therefore by saying that he was the
gone up on the housetop, and
him that communicates
daemons of the air, whom the Manichees to Holy Ghost:
let

abominable cere- with' those heretics see with whom lie is en-
this day invoke over their
slave shook the world,
mony of the fig 7 he was smitten of Cod, and rolling himself. The
three things the earth is shaken, ami
,

and expired since by

cast down from the housetop,
and so the second beast was cut off. the fourth it eannot bear, if a slave beeome a
:

—
however, which were the kin* , laving come into public he now began
24. The books, I

records of his impiety, remained and both to promise things above man's power. he-
:
I

the King 'of the Persians was sick, and

these and his money the widow inherited. son of
were in attendance
And having neither kinsman nor any other a multitude of physicians
:

but Manes promi as 11 he were a gouty

preserved man, to cure

• ts of the Greek
him by prayer. With the de-
translali >n, with t -getl er : 1 1

by Cvril Lecture and by lipiphanms.

in thi. parture of the physicians, the life of the child
here is an Lnghsn 1

whole Clark " Ante-Nicene Christian Lt-

departed: and the man's impiety was detected.
translation of the in s

7 The Saracens are mentioned by both Pliny and Ptolemy. So the would-be philosopher was a prisoner,
See Diet, of Greek and K oman Gco£ra/>hy.
8 There is no mention of Aristotle in the Acta Archelai, but being cast into prison not for reproving die
Scythianus is stated (cap. li.) to have founded the sect mtlie
time of the Apostles, and to have derived his duality
tie king in the cause of truth, not for destroying -

from Pythagoras, and to have learned the wisdom of the Egyp- the idols, but for promising to save
and. lying,

or rather, if the truth must lie told, for com-

9 These four books are slated by Aivhc!..;.- (Acta, cap.
'
Hi.),

to have been written for Manes by his disciple Terebinthus. _

mittingmurder. For the child who might
In allusion to this name the history ot the Disputation
is

have been saved by medical treatment, was

1

called (Acta, cap. i. ) " The true Treasure." ,

- The true reading of this sentence, Ttpoa.ipov[S.e.vov rov Xkv-

Giavov, instead of rhv irpdeipruxiiov 2.K., has been restored by

murdered by this man's driving away the
i from the MS. in the Archicpiseopal library at Jerusalem. physicians, ami killing him by want ol treat-
This reading agrees with the statement in Acta A>c/trl. cap. li. :
"Scythianus tin light of making an excursion into Jiukea, with ment.
the purpose of meeting all those who had a reputation there as 26. there are very many wicked
Xow as
teachers but it came to pass that he suddenly departed this life,
thee of him, remember first
;

without having been able to make any progress." _ things which 1 tell
This statement agrees with the leading of the \ atican Ms.
his blasphemy, secondly his slavery (not that
i

of the Acta Arclulai, " omnibus qiuecunque ejus fuerunt congre-

nly that
slavery is a disgrace, but that his preten ling
4 In the Acta there is no mention of Palestine, but
'

be free-born, when he was a slave, was

(

he "set out for Uabylonia, a province which is now held by the to

Persians."
" Some also of the huiians obey
witked), thirdly, the falsehood of his promise,
5 Clem. Alex. (Strom, i. 15):
the precepts of lioutta, and honour him as a god lor his extra- fourthly, the murder of the child, and fifthly,
ordinary sanctity." .

<-
Cf -icta Irch. cap. certain Parens, however, Hi.: "A
a prophet, and I.abdacus, Mithras, (barged him with son of
Parcus and I.abdacus, ee />
8 Cf. ta Arch. cap. IT. "A b y ab
falsehood." On the 11 ones
I
'
. .

d Corbii ius."
Wo?r., " Parcabbas," and on the Magian worship ol 11. c
s :,:•

Chr. Manes."
a different account in Diet.
/>'.

Mithras, see Kaw linson (llerodot. Vol. 1. p. '

».
<j See
;

i Marl: iii. 29. - Prov. x

7 See below, £ jj.
 LECTUKK VI. 4i

tli" disgrace of the imprisonment. And there sort of God causes blindness? For it is Paid
was not only the disgrace of the prison, but who saith. In idiom the God of this world hath
also the flight from prison. For he who called blinded the minds of them that believe nor, lest
himself the Paraclete and champion of the the light of the Gospel should shine unto than
+."

truth, ran away he was no successor of Jesus, Put Archelaus made a good retort, saying.
:

who readily went to the Cross, but this man "Read a little before: Hut if our Gospel is
was the reverse, a runaway. Moreover, the veiled, it is veiled in them that are perishing*.
King of the Persians ordered the keepers of Seest thou that in them that are perishing it
the prison to be executed so Manes was the is veiled? For it is not right to give the things
:

cause of the child's death through his vain which are holy unto the dogs''. Again, Is it
boasting, and of the gaolers' death through his only the God of the Old Testament that hath
flight. Ought then he, who shared the guilt blinded the minds of them that believe not?
of murder, to be worshipped? Ought he not Hath not Jesus Himself said, For this cause
to have followed the example of Jesus, and speak I unto them in parables, that seeing
said. If ye seek Me, let these go their way = l they max not see 7 ? Was it from hating them
Ought he not to have said, like Jonas, Take that He wished them not to see? Or because
me, and cast me into the sea : for this storm is of their unworthiness, since their eyes they had
because of me* ? closed 8 For where there is wilful wickedness,
.

27. escapes from the prison, and comes

He there is also a withholding of grace: for to him
into Mesopotamia but there Bishop Archelaus, : that hath shall be given ; but from him that
a shield of righteousness, encounters him 5 : hath not shall be taken even that which he
and having accused him before philosophers as seemcth to have 9.

judges, and having assembled an audience 29. " But if some are right in their interpre-
of Gentiles, lest if Christians gave judgment, tation, we must say as follows (for it is no 1

the judges might be thought to shew favour, unworthy expression) If indeed He blinded — —
Tell us what thou preachest, said Archelaus the thoughts of them that believe not, he
to Manes. And he, whose mouth was as an blinded them for a good purpose, that they
open sepulchre'', began first with blasphemy might look with new sight on what is good.
against the Maker of all things, saying, The God For he said not, He blinded their soul, but,
of the Old Testament is the author of evils, the thoughts of them that believe not--. And the
as -He says of Himself, lam
a consuming fireT. meaning is something of this kind Blind the :
'

But the wise Archelaus undermined his blas- lewd thoughts of the lewd, and the man is
phemous argument by saying, i£ the God of saved W
blind the grasping and rapacious :

the Old Testament, as thou sayest, calls Him- thought of the robber, and the man is saved.'
self a lire, whose Son is He who saith, I came But wilt thou not understand it thus? Then
to send fire on the earth 8 / If thou findcst fault there is yet another interpretation. The sun
with Him who saith, The Lord killeth, and also blinds those whose sight is dim and they :

maketh alive 9, why dost thou honour Peter, who whose eyes are diseased are hurt by the light
raised up Tabitha, but struck Sapphira dead? and blinded. Not that the sun's nature is to
If again thou lindest fault, because He pre- blind, but that the substance of the eyes is
pared lire, wherefore dost thou not find fault of seeing. In like manner un- incapable
with Him who believers being diseased in their heart cannot
saith, Depart from Me into
everlastingfire 1 ? If thou lindest fault with Him look upon the radiance of the Godhead. Nor
who saith, / am God that make peace, and create hath he said, He hath blinded their thoughts, '

evil 2 explain how Jesus saith, / came not to that they should not hear the Gospel
,
but, '

send peace but a sword 3. Since both speak that the light of the glory of the Gospel of our
alike, of two things one, either both are good, Lord Jesus Christ should not shine unto them.
because of their agreement, or if Jesus is For to hear the Gospel is permitted to all but :

'blameless in so speaking, why blamest thou the glory of the Gospel is reserved for Christ's
Him that saith the like in the Old Testa-
" " thoughts. 5 2 Cor. iv. .;.
ment
'

? 4 Cor. iv. 4, I'cij/xaTu,

2
b
Matt. vii. 6.
28. Then Manes answers him :
" And what 7 Matt. xiii. 13.
..

Both A.V. and R.V. follow the better reading

, ,
.

" because seeing they see not, kc."

Matt. xiii. 15- 9 "'. xxv ' '' ukc vn1,
-

3 Min xviii. 8. ' Jonah i. 12.

<i -
-
,-
'
:

r
editions,
•

The account of the discussion and the two following in tins

1 Instead of the reading of the lienedictine and earlier
5
Kal is Tires fijyoOt'Tcu to-jto uttui', the MSS. Koe and
chapters is not now found in the Latin Version of the " Dis- el 6e 8«I t
which
Set k<h <os into the one Word Siicaiws,
is
putation," but is regarded by Dr. Routh as having been derived Casaubon combine
still wanted
by Cyril from some different copies of the Greek. The last para- probably the right reading. Something, however, is
Sicultis (01 n: a.i>- 870J
to complete the construction, and 1'etrus
graph of S 29, "These mysteries, &c," is evidently a caution Mamchces, bold y
addressed to the hearers by Cyril himself (Routh, AY//. Sac. V. wh quotes the passage in his History of the
A simpler emendation wou J
.

c,njectures «"<m ««c ovr^ e£ir«r.

be— e£ Se SiKoiws this efrjyofWai, 851
rovro eurtir -- \n men ootn
" [>s. v. 9. 7 lout. iv. 24. - Luke mi. 49.
the reading del ic<u cos.
I

Is. xlv. 7. completes the construction and explains

9 1 Sam. ii. C. ' Malt. xxv. 41. -
vo-q^ara, 2 Cor. iv. 4.
-'
3 Matt. x. 34.
 :

CATKCIIKTICAL LFXTURES.
t;ue children only. Therefore the Lord spake of one of the three wicked disciples of Manes.
in parables to those who could not hear but ;

: Pet none associate with the soul destroving

to the Disriples he explained the parables in M micheans, who by decoctions of chaff coun-
private for the brightness of the glory is for
'
: terfeit thesad look of fasting, who speak evil
those who have been enlightened, the blin ling of the ( reator of meats, and greedily devour
for them that believe not." These mysteries, the daintiest, who teach that the man who
which the Church now explains to thee who plucks up this or that herb is changed into it.
art passing out of the class of Catechumens, it for if he who crops herbs or any vegetable is
is not the custom to explain to heathen, for changed into the same, into how many will
tu a heathen we do not explain the mysteries husbandmen and the tribe of gardeners be
concerning lather. Son. and Holy Chost, nor change ? The gardener, as we see, has used
I

before Catechumens do we speak plainly of Ins sickle against so many: into which then is
the mysteries but main- tilings we often speak
: he changed ? Verily their doctrines are
in a veiled way, that the believers who kn >\v ridiculous, and fraught with their own con-
may understand, and they who know not may demnation and shame! The same man, being
get no hurt \ the shepherd of a (lock, both sacrifices a sheep
30. By such and many other arguments the and kills a wolf. Into what then is he
serpent was overthrown: thus did Archelaus changed? Many men both net fishes and
wrestle with Manes and threw him. Again, lime birds: into which then are they trans-
he who had tied from prison flees from this formed ?
place also and having run away from his
: 3a. Let those children of sloth, the Mani-
antagonist, he comes to a very poor village. eheans, make answci who without labouring :

like the serj ent in Paradise when lie left Adam themselves eat up the labourers' fruits who :

and came to Kve. But the good shepherd welcome with smiling faces those who bring
Archelaus taking forethought for his sheep, them their food, and return curses instead of
when heard of his flight, straightway hast-
lie blessings. For when a simple person brings
ened with all speed in search of the wolf. them anything, "Stand outside a while," saith
And when .Manes suddenly saw his adversary, he, "and I will bless thee." Then having
he rushed oat and lied it was however his :
taken the bread into his hands (as those who
last (light. For the officers of the King of have repented and left them have confessed\
Persia searched everywhere, and caught the •'
I did not make thee," says the Manichee-to
fugitive and the sentence, which he ought to
:
the bread and sends up curses against the
:

have received in the presence of Archelaus. Most High and curses him that made it, and ;

is passed upon him by the king's officers. This so eats what was made 9. If thou hatest the
Manes, whom his own disciples worship, is ar- food, why didst thou look with smiling
rested and brought before the king. The king countenance on him that brought it to thee ?
reproached him with his falsehood and his flight If thou art thankful to the b ringer, why dost
poured scorn upon his slavish condition, thou utter thy blasphemy to God, who created
avenged the murder of his child, and con- and made it ? So again he says, " I sowed
demned him also for the murder of the thee not may he be sown who sowed thee
: !

gaolers: he commands him to be flayed after I reaped thee not with a sickle: may he be
the Persian fashion. And while the rest reaped who reaped thee I baked thee not !

of his holy was given over for food of wild with fire may he be baked who baked thee!"
:

beasts, lus skin, the receptacle of his vile A fine return for the kindness 1

muni, was hung up before the gates like a

33. These are great faults, but still small in
sack 6 Me that called himself the Paraclete
.
comparison with the rest. Their Baptism I
and professed to know the future, knew not his dare not describe before men and women \
own (light and capture. I dare not say what they distribute to their
31. This man has had three disciples, wretched communicants Truly we pollute . . . .

Thomas, and Baddas, anil Hernias. Pet 1101

•

read the Gospel according to Thomas 7 for it is ;

In I ita ::.
1 .
f .. I'i.- ribes these transforma-
:
'

tions: "Reapers must be transformed into hay, or beans, or

the work not of one of the twelve Apostles, but 1arley, or corn, or vegetables, that they may be reaped and cut.
Again if any one eats bread, lie must become bread, and be eaten.
If one kills a chicken, be will be a chicken himself. If one kills
:, lie also will be a mouse."
5 S :
the nole at the end of the Procate " See Tin: fs life n, Disput. go: "And when they are
i i

Disptit. 55. jiCompare the account i I Manes in S crates, hig lo eat bread, they first pray, speaking thus to the bread:
•

Eccles. Hist. I. 22, in this series. '

I nether reaped thee, nor ground thee, nor kneaded thee, 11 r
7 The (J -pel of Thomas, an account of the Childh< od of J< is, east thee into the oven but another did these things, and br
:

1- exl int in three f rms, two in Gleek and one in Latin these are thee to me, and 1 am 11
:
to blame for eating thee.' 1And when i.e
all translated in Clark's Ant -Nil Library. The woik is.
has said this to himself, he says to ttie Catechumen, '1 have
wrongly attrihuted by Cyril to a disciple of M. lies, being men- rayed for thec,' an , - 1 he goes away."
i

k before by Hippolytus(/wy'«/W/^ ofah llcrcsn-i, V. .)

:
.11 1
On the riles of Baptism and Eucharist employed by the
ami by Origen (Ifciii. i. in /.mam): " There is extant also the see Diet. Cl.r. Biogr., Manichcans.
es,
Gospel according to Thomas." - The original runs: Ov roA/xii eirrtir, tin i\x$6.Tnovn<i Trjv
 "

LECTURK VI
43
our mouth in speaking of these things. Are Manichees? Here is order, here is discipline ?,
the heathen more detestable than these ? Arc here is majesty, here is purity: here even to look
the Samaritans more wretched ? Arc Jews upon a woman to lust after her* is condem-
more impious ? Arc fornicators more impure '? nation. Here is marriage with sanctity'-', here
Hut the Manichee sets these offerings in the stedfast continence, here virginity in honour
midst of the altar as he considers it 4 And . like unto the Angels: here partaking of food
(.lost thou, O man, receive instruction from with thanksgiving, here gratitude to the Creator
such a mouth? On meeting this man dost thou of the world. Here the bather of Christ is
greet him at all with a kiss? To say nothing worshipped here are taught fear and trem-
:

of his other impiety, dost thou not lice from bling before Him who sends the rain here we :

the defilement, and from men worse than pro- ascribe glory to Him who makes the thunder
fligates, more detestable than any prostitute? and the lightning.
34. Of these things the Church admonishes 36. Make thou thy fold with the sheep flee :

ami teaches thee, and touches mire, that thou from the wolves depart nol from the Church. :

mayest not be bemired she tells of the : Hate those also who have ever been suspected
wounds, that thou mayest not be wounded. in such matters and unless in time thou :

But for thee it is enough merely to know perceive their repentance, do not rashly trust
them abstain from learning by experience.
:
thyself among them. The truth of the Unity
God thunders, and we all tremble and they ; of God has been delivered to thee learn :

blaspheme. God lightens, and we all bow- to distinguish the pastures of doctrine. Be an
down to the earth and they have their ; approved banker , holding fast that which is 1

blasphemous sayings about the heavens -\ good, abstaining from every form of evil*. Or if
These things are written in the books of the thou hast ever been such as they, recognise
Manichees. These things we ourselves have and hate thy delusion. For there is a way of
read, because we could not believe those who salvation, if thou reject the vomit, if thou from
told of them yes, for the sake of your salvation
: thy heart detest it, if thou depart from them,
we have closely inquired into their perdition. not with thy lips only, but with thy soul also :

But may the Lord deliver us from such

35. if thou worship the bather of Christ, the God
delusion and may there be given to you a
: of the Law and the Prophets, if thou acknow-
hatred against the serpent, that as they lie in ledge the Good and the Just to be one and the
wait for the heel, so you may trample on their same God 3. And may He preserve you all,
head. Remember ye what I say. What guarding you from falling or stumbling, stab-
agreement can there be between our state lished in the Faith, in Christ Jesus our Lord,
and theirs? What communion hath light with to Whom
be glory for ever and ever. Amen.
darkness'' ? What hath the majesty of the
Church to do with the abomination of the
7 Gr. iTroTTJi/n;. See note on Introductory I.ect. § 4.
8 Matt. v. :.\-.

the reading of the chief MSS.

9 o-t/ii<oraTos is l<ut the printed
ivx&Sa., SiSoacri toTs a#Ai'oi?. 61a av<T<TrjlJL(av Se ixovov S^\ova-Bu>. editions have o-tp-i'OTijTO?, comparing it with such phrases as UTO/xa
ai>c5pes yap Tati' reus ei'urniao-p.oi', ifOvnniaOioutv, Kal yveaiKes Ta a6t0Tr)T05 (vi. 15), and ixerdvoia T7j? cramjpi'as (xiv. 17).
tV acpeopow. Miau-ofiee aAvj^s to crro/xa k.t.A. 1
This saying is quoted three times in the Clementine Homilies
3 'O fievyap Tropycvcras, 7rpbs pa'ar iopai/ &' iwiBv/xiav TeAei Trji/ as spoken by our Lord. Sec Horn. II. § 51 XVIII.
1 § 50 ; 1 1 . ;

irpa£i.y- Kajayt.yCi<jKo>v hk Trj; jrpafews ws /uai'0eij o'5e Aourpou

S 20 " Every man who wishes to be saved must become, as the
:

tVioeo/iti'O!, Kal yij/wo-icei TJj; rrpajews to p.vcrap6i'. 'O 6e Mai'i- Teacher said, a judge of the books written to try us. For thus He
Xatos OvaLaurqpiQV p.icroy, ov j'Ofii£ei, tC6i}<ti Taura, Kal paaliti spake Become experienced /ankers. Now the need of hankers
:

Kal to o-Top.a Kal ttji' yAwrTai/. Trapa toioutou 0-Top.aTOS, aVOpeorrc
K.T.A.
4 oS ro/ii^i. 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 (i.e. cap. 18): ••Never-
theless I wish you would tell me why you call all those things
which you approve in your own case by the.se names, temple, altar,
saeritii e.
arises from the circumstance that the spurious is mixed up with
the genuine."
On the same saying, quoted as Scripture in the Apostolic Con-
stitutions (II. § 36), C'otelerius 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 \ix. 23. Dionysius of
Alexandria, Epist. VII., speaks of "the Apostolic word, which
thus urges all who are endowed with create]' virtue, lie ye skill ul '

5 Kaxeicoi rrepl oupaiwi/ to.; 6Wt/»;'uous t\ovcrL vAwo-o-a?. money-changers,'" referring apparently as here to 1 Thess. v. ;i,
IjjctoOs Atyci rrtpl too 7T"aTp6s auTOu, 'Oo"ns Toy <;Aioj' aurou 22, "try all things, ice." (See Euseb. E.ll. VII. ch. 6 in this
araTtAAti ioti SiKaioys Kal ueocou?, Kal ftWxei 6 "'' Jroi-rjpovs icai series Suicer. Thesaurus, Tparre£iTT)s
: and Resch. (Agraflia, :

ayaOovs. K<iKelroi Acyoucru', oti oi i/cTol t'j ep<oriKrJ9 /aat't'a? yl- . 239-)
i

loi'-at, Kai ToApojcri Atyfti', on earl tis wapOiros er oi'pai/aj ein - l'hess. v. 21, 22.
ions 1

p.i T<i rtarlo-Kou ivuSovs, Kal Kara Trji' rai> «rn/j>;Awr

\vkuj!> Kaipbv
r\ 5 Compare S 13 of this Lecture, where Cyril seems to refer
tous TTj? aio-;\pui t;7i0upois Kaipou? t,vt''', Kal «a;i t>;i/ tou \h//w- especially to the heresy of Manes, as described in the Disputatio
vos Kaipov, (ianuou; airw t'-irpt',\tHi' nj KapOivta, kul rr\v per Arehe/ai, cap. 6: "If you are desirous of being instructed in the
^.euyeic <pao-i, T 'uy &t e-iTpt^eu;, tha t7HTpe orTa iopoOi-, a»rb faith of Manes, hear it riefly from me. That man worshi] s two
A !

oi_tujv iSpwTwy aiirov eirai t'ui> iieroV. TaOra ytypa-rat iv tois~ gods, unbegotten, self-originate, eternal, opposed one to the
tuv Mai i\al(,jj/ /3i/3At'ots" ravTa )'jp.ci5 aveyvuiixev, k.t.A. The one he represents a go id, and the other as evil, naming the
;

' 2 Cur. vi. 14.

one Light, and the other Darkness."
 LECTURE VII.
The Father
Ephesians iii. 14, 15.

For this cause I A •y knees unto the Father, . . .

of whom all fatherhood in heaven and
earth is named, o>y".

Of God as the sole Principle we have worthy of entrance unto God? They con tra-
r. !

y\v\ enough to you yesterday by ''enough diet also what is written in the eighty-eighth
'
:

I mean, not what is worthy of the subject, (for Psalm, He shall call Me, Thou art my Father,
to reach that my God, and the heifer of my salvation. And
is utterly impossible to mortal
nature), but as as was granted to our I will make him my first-born, high among- the
much
infirmity. 1 traversed also the bye-paths of kings of the earth ?. For if they should insist
the manifold error of the godless heretics that these things are said of David or Solomon :

but now let us shake off their foul and soul- or any of their successors, let them shew how
poisoning doctrine, ami remembering what the throne of him, who is in their judgment
relates to them, not to our own hurt, but to described in the prophecy, is as the days of
our greater detestation of them, let us come heaven, and as the sun before God, and as the
back to ourselves, and receive the saving doc- moon established for ever*. And how is it also
trines of the true Faith, connecting the dignity that they are not abashed at that which is
of fatherhood with that of the Unity, and be- written. From the womb before the morning-star
lieving ix One God the Father: for we must have I begotten thee 9 also this, He shall endure .•

not only believe in one God but this also let with the sun, and before the moon, from genera-
;

us devoutly receive, that He is the Father tion to generation \ To refer these passages to
of the Only-begotten, our Lord Jesus Christ. a man is a proof of utter and extreme insen-
2. for thus shall we raise our thoughts sibility.
higher than the Jews 2 who admit indeed by 3. bet the Jews, however, since they so
,

their doctrines that there is One God, (for will, suffer their usual disorder of unbelief, both
what if the\- often denied even tins by their in these and the like statements. Hut let us
idolatries?) but that He is also the Father of adopt the godly doctrine of our Faith, worship-
;

our Ford Jesus Christ, they admit not; being ping one God the Father of the Christ, (for to
of a contrary mind to their own Prophets, who deprive Him, who grants to all the gift of gene-
in the Divine Scriptures affirm, Tlie Lord said ration, of the like dignity would be impious) :

unto nu\ Thou art My Son, this day hare 1 bc- and let us relieve in One God the Fatiikk,
go/ieu t/:ee'\ And to this day they rage and in order that, before we touch upon our teach-
gather themselves together against the Lord, ing concerning Christ, the faith concerning the
and against //is Anointed K thinking that it is Only-begotten may be implanted in the soul
possible to be made friends of the Father of the hearers, without being at all interrupted
apart from devotion towards the Son, being ig- by the intervening doctrines concerning the
norant that no man cometh unto the Father but Father
by'= tin .Son, who saith, / am the Door, and 4. For the name of the Father, with the ;

/ am Hay". He therefore that refuseth very utterance of the title, suggests the
/ '

the Vvk; which leadeth to the bather, and he thought of the Son: as in like manner one
tiiat cie h die Door, how shall he be deemed who names the Son thinks straightway of the ;

Father also 2 For if a Father, He is certainly .

1
See I.'j: tint: VI. 1. and ;.
- "In Athnnasius, <,',.„::. i. ad AntMutm.K in. II. p.
Monorchia in o]v' sed I" 1\>1\ theism Ii we wiship One O I, :
'

1. manifest that we agree with the Jews in believing in

a Mon y i's. ex. 3: ''From the womb morning thou hast the
arohia but if w;e wor.-hip three gods, it is evident that we follov dew
:
youth" (R. V.).
of thy Ps. lxxii. 5. "

' '
Greeks by introducing Polytheism, instead of piously wor - Compare Athanasius (tic ScntentiA Dionysii, S 17) " Each :

One Only Clod.'" (Saiicer, Thesaurus, Moropxta.) ofthe names I have mentioned is inseparable and indivisible from
-1 '-- " 7- 4 lb. ii. 2. 5 John xiv. 6. ° lb. x. o that next to it. I spoke of the Father, and before bringing in the
 $

LECTURE VI

the Father of a Son ; and if a Son, certainly abide in /lis love '. Therefore we also say like
the Son of a Father. Lest therefore from our the Apostle, JUessed be the Cod and Father of
speaking thus, in One God, the Father Al- lour Lord Jesus Christ, the Father of mercies, and
mighty, Maker of heaven and earth, and '

Cod of all consolation'-' : and, Wc boia our knees

OF ALL THINGS VISIBLE AND INVISI lil.E, aild flOlll \unto the Father, from whom all fatherhood in
our then adding this also, and in One Ford heaven and on earth is named*: glorifying Him
Jesus Christ, anyone should irreverently sup- with the Only-begotten: for lie that deuie/h the
pose that the Only -begotten is second in raid; leather, denieth the Son also*: and again, lie
to heaven and earth, — for this reason before that confesseih the Son, hath the Father also ? ;
naming them we named Goo the Father, knowing that Jesus Christ is Lord to the glory
that in thinking of the Father we might at the of God the Father 6 .

same time think also of the Son for between : 6. We worship, therefore, as the Father of
the Son and the Father no being whatever Christ, the Maker of heaven and earth, the
comes. God of Abraham, Isaac, andJacob 7 to whose .-

5. God then the honour the former temple also, over against us
is in an improper sense 3

Father of many, but by nature and in truth here, was built. For we shall not tolerate the
of One only, the Only-begotten Son, our Lord heretics who sever the Old Testament from
Jesus Christ; not having attained in course the New 8 but shall believe Christ, who says ,

of time to being a Father, but being ever the concerning the temple, Wist ye not that J must
Father of the Only-begotten 4 Not that being be in Id titers house t and again. Take
. My 'J

without a Son before, He has sir.ee by change these things hence, and make not my lather's
of purpose become a Father but before every house a house of merchandise' : whereby Fie most
:

substance and every intelligence, before times clearly confessed that the former temple in
and all ages, God hath the dignity of Father, Jerusalem was Flis own Father's house. But
magnifying Himself in this more than in His any one from unbelief wishes to receive yet if
other dignitiesand having become a Father,
; more proofs as to the Father of Christ being
not by passion
5 or union, not in ignorance, not
, the same as the Maker of the world, let him
by effluence not by diminution, not by altera
fi
, hear Him say again, Are not two sparrows sold
tion, for every good gift and every perfect gift is
for a farthing, and not one of them shall fall on
from above, coming- down from the Father of the ground without My Father -which is in
lights, with whom can be no variation, neither heaven- ; this also, Behold the fowls of the heaven
shadow of'turning'' Perfect Father, He begat that they sow not, neither do they reap, nor
'.

a perfect Son, and delivered all things to Him gather into barns ; and year heavenly Father
who is begotten (for all things, He saith, are feedeth them*; and this, My Father worketh
:

delivered unto Me of My Father* :) and is hitherto, and I work K

honoured by the Only-begotten: for, I honour 7. But lest any one from simplicity or per-
My Father 9, saith the Son and again, Even as verse ingenuity should suppose that Christ is
;

J have kept My Father's commandments, and but equal in honour to righteous men, from
His saying, /ascend to My Fa/her, and your
Son, I designated Him also in the Father. I brought in the Son, Father, it is well to make this distinction
and even it' I had not previously mentioned the Father, in any beforehand, that the name of the Father is one,
'.vise He would have been presupposed in the Son."
3 KaTaYpvjaTiKuis. A technical term in Grammar, applied to but the power of His operation'' manifold.
the use of a word in a derived or metaphorical sense. See Aris-
totle's description of the various kinds of metaphor, Poet. S xxi.
And Christ Himself knowing this has spoken
7 -16. The opposite to KaraxpijcrTi/cws is itvpiios, as used in
a parallel passage by Athanasius, Oratio'i. contra Arianos, § :;i
unerringly, I go to My
Father, and your Father :
fin. " It belongs to the Godhead alone, that the Father is properly not saying 'to our Father,' but distinguishing,
(icvpiu><;) father, and the Son properly Son."
"And in Them, and Them only, does it hold, that the
•t
and saying first what was proper to Himself, to
Father is ever Father, and the Son ever Son." (Athan., asaiwz'e.) My Father, which was by nature then adding,
;

5 Compare vi. 6: 6 yevm\3eii arraOw';. The importance at-

tached to the assertion of a " passionless generation'' arose from
and your Father, which was by adoption.
t ol je 11 ins offered by Eusebius of Nicomedia and others to For however high the privilege we have re-
the word 6/xooucrios when proposed by Constantine at Nica»a.
We learn from Eusebius of Cajsarea Epist. ad stu? panecia- ceived of saying in our prayers, Our Father,
huuiites, 4) that the Emperor himself explained that the word
S'

was used "not ill the sense of the affections IttoJIi]) of bodies,"
e " the immaterial, and intellectual, and incorporeal nature John xv. 10. - 2 Cor. Ej h. iii. |. 15.
;

i .
:
1 3. i 1

c lid not be the subject of any corporeal affection."

1 Again, in 4 "1 John ii. 22 " This is the Antichrist, even he tli.it denieth :

S 7, Eusebius admits that

" there are grounds for saving that the the Father and the Son" (R V. |.

S >ii is 'one in essence' with the Father, not in the way of bo lies, 5 r\ 23, bracketed in the A.V. as spurious, but rightly restored
nor like mortal beings, for He is not such by division of essence, in R.V.
or by severance, no, nor by any affection, or alteiation, or chang- PI il. ii. n. 7 Ex. iii. 6. C mpare Lect. iv. 33.
1

ing of the Father's essence and power." (See the next note.) 9 Luke ii. 49. ' John ii. 16.
6 Athanasius [Expos. l-'idei, 1): ''Won! not pronounced nor "i .Malt. x. 20. S, Cyril instead of " your Father -• writes " my
mental, nor an ctilucnce of the Perfect, nor a dividing of the Father which is in heaven " so Origen and Athanasius. :

passionless nature." Also (de Decretis, § 11): "God being 3 Matt. vi. 26. 4 John v. 17.
without parts is Father of the Son without partition or passion 5 John xx. 17. On this text, quoted again in Cat. xi. 10. see
;

lor there is neither effluence of the Immaterial, nor influx from the three Sermons of Bishop Andrewes C hi //;<• Resi:r>vctwn.
without, as among men." ceepyci'n., meaning here, the operation of God, by nature ill
7 James i. 17. 8 Matt. xi. 27. 9 John viii. 4q. begetting His Son, by adoption in making many sons.
 — !

46
CATECHETICAL LECTURES.
which art in heaven, yet the gift is of loving- is addressed thus, For Thou art our Father,
kindness. For we call Him Father, not as having though Abraham be ignorant of us 6 and Sarah ,

been I)V nature begotten of Our lather which travailed not with usi, need we impure further
is in heaven but having been transferred from
;
on this point ? And if the Psalmist says, Let
servitude to sonship l>y the gra.ee of the bather. them be troubledfrom I lis countenance, the Father
through the Son and foly Spirit, we are permit- I of the fatherless, and Judge of the widows*, is it
ted so to speak, by ineffable loving-kindness. not manifest to all, that when Cod is called
8. but if any one wishes to how we bam the Father of orphans who have lately lost
call (lod '"Father," let him hear Moses, the their own fathers, He is so named not as
excellent schoolmaster, saying, Did not tins begetting them of Himself, but as caring for
thr Father Himself buy thee, and make thee, and them and shielding them. But whereas God,
create thee?? Also Esaias the Prophet, And as we have said, is in an improper sense the
now, herd, Thou art our Father: and we bather of men, of Christ alone Ie is the Father 1

all are clay, the works of Thine hands \ For by nature, not by adoption and the Father :

most clearly has the prophetic gift declared of men in time, but of Christ before all time,
that not according to nature, but according to as He saith, And now, O Father, glorify Thou
Cod's grace, and by adoption, we call Him Me with Thine own self with the glory which
bather. d had with Thee before the world was**.
9. And that thou mayest learn more exactly n. We believe then ix one God the Fa-
that in the Divine Scriptures it is not by any ther the Unsearchable and Ineffable, 1 Thorn no
means the natural father only that is called fa- man hath seen hut the Only-begotten alone hath
l
,

ther, hear what baul says: For though ye should declared Him 2 For He 'which is of God, Jfe
.

have tiii thousand tutors in Christ, yet have ye hath seen God 3 : whose face the Angels do
not many fathers : for in Christ Jesus I begat alway behold in heaven 4 behold, however, ,

you through the Gospel**, For Paul was father
of the Corinthians, not by having begotten
them after the flesh, but by having taught and
begotten them again after the Spirit. Hear
Job also saying, / was a father of the needy :
for he called himself a father, not as having
begotten them all, but as caring for them.
And God's Only-begotten Son Himself, when
nailed in His flesh to the tree at the time of
crucifixion, on seeing Mary, Flis own Mother
according to the flesh, and John, the most
beloved of His disciples, said to him, Behold
thy mother, and to her, Behold! thy Son-: made in time,
teaching her the parental affection due to him 3 in the hollow of ddis hand, they upon the
each according to the measure of his own rank.
But the undimmed vision of the Father is
reserved in its purity for the Son with the
Holy Ghost.
x
12. Having reached this point of my dis-
course, and being reminded of the passages
just before mentioned, in which God was ad-
dressed as the Father of men, I am greatly
amazed at men's insensibility. For God with
unspeakable loving-kindness deigned to be
called the Father of men, He in heaven, they —
—
on earth, and He the Maker of Eternity, they
He who holaeth the earth —
,

and indirectly explaining that which is said in earth as grasshoppers s Yet man forsook '

Luke, and His father and Jlis mother marvel- his heavenly Father, and said to the stock,
led at Him* : words which the tribe of heretics Thou art my father, and to the stone, Thou hast
snatch up, saying that lie was begotten of a begotten me 6 And for this reason, methinks, .

man and a woman. For like as Mary was the Psalmist says to mankind, Forget also thine
called the mother of John, because of her 070/1 people, and thy father's house i whom thou ',

parental affection, not from having given him hast chosen for a father, whom thou hast
birth, so Joseph also was called the father of drawn upon thyself to thy destruction.
Christ, not from having begotten Him (for he 13. And not only stocks and stones, but even
knew her not, as the Gospel says, until she had Satan himself, the destroyer of souls, have
brought forth her first-born Son =), but because some ere now chosen for a father to whom ;

oi the care bestowed on His nurture. the Lord said as a rebuke, Ye do the deeds of
10 Tims much then at present, in the way your father 8 that is of the devil, he being the ,

of a digression, to put you in remembrance. father of men not by nature, but by fraud.
Let me, however, add yet another testimony in
proof that Cod is called the Father of men in
6 Is. lxiii. 16.
an improper sense. For when in Esaias Coil I's. lxviii. 5.
7 lb. 2.
Cyril quotes as usual from the Septungint
Ii.

( I's. where the clause Tapa\P>;<roi'Tai unb irpocnairov oSitov,

lxyii. 6),
answering to nothing in the Hebrew, is evidently an interpolation,
7 Pent, xxxii. 6. 8 ls. ]xiv. 3, 9 , (j or ; v IS _ and may have crept in from a marginal quotation of Is. lxiv. 2.
1
Jot) xxi.x. 16. - John xix. 26, 27. John xvii. 5.
•J 1 1 Tim. ii. 16. - John i. 18.
3 <j>i\oiTTopyia might
applied to the mutual affection of
1 c 3 John vi. 46: lie hath seen the Father. The weight of
mother and son, but the context shews that it refers here to authority is against the reading (toi/ Ocovi which Cyril follows.
parental love only; see Polybius, V. §74.5; Xenoph. Cyrop.l. Matt, xviii. 10.
•t
5 Is. xl. 12 and 22. ° Jer. ii. -
' '
4 I. u).e ii. 1 :. 5 Matt i. 2 .
7 I's. xlv. m. John viii. 41.
''
 LKCTURK VII. \7

For like as Paul by his godly teaching came to 15. Put while honouring our heavenly
be railed the father of the Corinthians, so the us honour also the fathers of our Father let
devil is called the father of those who of their flesh ; since the Lord Himself hath evidently 1

own will consent unto him 0. so appointed in the Paw and the Prophets, i

for we shall not tolerate those who give a saying, Honour thy father and thy mother, that
wrong meaning to that saying, Hereby know it may be welt with thee, and thy days shall be
we the chiuircn oj God, and the children of the long in the land-. And let this commandment
devil 1 as if there were by nature some men to be especially observed by those here present
,

be saved, and some to be lost. Whereas we who have fathers and mothers. Children, obey
come into such holy sons-hip not of necessity .your parents in all things: for this is well
but by choice nor was the traitor Judas pleasing to the Lord
: For the Lord said not, '•.

by nature a son of the devil and of perdition Lie that lovelh father or mother is not worthy ;

for certainly he would never have cast out devils \of Me, lest thou from ignorance shouldest
at all in the name of Christ: for Satan castcth not perversely mistake what was rightly written,
out Satan '. Nor on the other hand would Paul but lie added, more than Me For when our '.

have turned from persecuting to preaching. fathers on earth are of a contrary mind to our
Put the adoption is in our own power, as Father in heaven, then we must obey Christ's
fohn saith, But as many as received JInn, to Word. Put when they put no obstacle to god-
them gave He power to become the. children of liness in our way, if we are ever carried away
God, even to them that believe in His name 3 by ingratitude, and, forgetting their benefits to .

for not before their believing, but from their us, hold them in contempt, then the oracle
believing they were counted worthy to become will have place which says, He that curseth |

of their own choice the children of Cod. father or mother, let him die the death s.
14. Knowing this, therefore, let us walk 16. The first virtue of godliness in Chris-
spiritually, that we may be counted worthy of tians is to honour their parents, to requite tin;
Cod's adoption. For as many as are led by troubles of those who begat them 6 and with all ,

the Spirit of God, they are the sons of God*. their might to confer on them what tends to I

For it profiteth us nothing to have gained the their comfort (for if we should repay them ;

title of Christians, unless the works also fol- ever so much, yet we shall never be able to i

low lest to us also it be said, If ye were .Abra- return their gift of life 7), that they also may
;

ham' s children, ye would do the works of Abra- enjoy the comfort provided by us, and may
ham 5 dor if we call on Him as Father, who confirm us in those blessings which Jacob the
.

without respect of poisons judgeth according to supplanter shrewdly seized ; and that our
every ma/i's work, let us pass the time of our lather in heaven may accept our good pur-
8
;

sojourning here in fear 6 loving not the world, pose, and judge us worth}- to shine amid the
,

neither the things that are in the world: for if righteous as the sun in the kingdom of our
any man love the world, the love of the Father is Father 9; To whom be the glory, with the \

not in him 7 Wherefore, my beloved children, Only-begotten our Saviour Jesus Christ, and
.

let us by our works offer glory to our Father with, the Holy and Life-giving Spirit, now and
which is in heaven, that they may see our good ever, to all eternity. Amen.
works, and glorify our Father which is in
Let us cast all our care upon Him, lie!', xii. 9. Dent. v. 16. 3 Col. iii. 20. -'

heaven '.
Matt. xv.
Ma',:, x. 37. ? K.\. x.xi. 17 Lev. xx. 9 ; ; .(.

/or our Father knoweth what things we have Compare lor the thought Kuripides, Mciira, 1029— 1033.
ai'nyti'i'rjcrou. Jeremy Taylor {Ductor Dubitantimn, Hook
need of 9. cap. ii.S 17) mentions several stories in which a parent i^
risiied from a daughter's breast, who thus saves the life she
'

,iot give.'
Ps. 1. 18. l i John iii. 10. Murk iii. :: ;. On the change of Moods, see Jelf, Creek Grammar, § 809.
I jo'in i. ,:. 4 Rom. viii. ,
(
. Joh 11 viii. second verb (ica-roif twereiei>) expresses a wish and 10 nsequence
G ',
I', t. i. .7. 7 I John ii. f
: Matt. v. 16. 1 h misfit follow, if the first (a-rijpi'jioa-u-) wish be realized,
9 1 LVt. v. 7 ;
.Matt. vi. «. : probably may be. Cf. Herod, ix. 51. 9 Matt. xiii. 43.
 LECTURE VIII.
ALMIGHTY.

Jeremiah xxxix. i<S, 19 (Septuagint).

The Great, the strong God, Lord of great Conn set, and /nighty in His works, the Great God.
the Lord Almighty and of great name '.

1. By believing in One God we cut off all there is nothing higher than heaven, and if j

misbelief in many gods, using this as a shield hell is deeper than the earth, lie who rules |

against Greeks, and every opposing power of the lower regions reaches the earth also.
heretics; and by adding, in One God the 3. but heretics again, as I have said before,

Fathkr, we contend against those of the cir- know not One Almighty God. For He is
cumcision, who deny the Only-begotten Sop. Almighty who rules all things, who has power
of God. for. as was said yesterday, even over all things. But they who say that one
before explaining the truths concerning our Cod is Ford of the soul, and some other of
Lord Jesus Christ, we made it manifest at the body, make neither of them perfect, be-
once, by saying " The bather," that He is the cause either is wanting to the other', for how
Father of a Sun that as we understand that is he almighty, who has power over the soul,
:

God is, so we may understand that He has but not over the body? And how is he al-
a Son. But to those titles we add that He is mighty who has dominion over bodies, but no
also "Almighty and this we affirm because power over spirits? But these men the Ford
; "'

of Greeks and Jews - together, and all heretics. confutes, saying on the contrary, Rattier fear
2. for of the Greeks some have said that ye Him which is aide to destroy both soul and
Cod is the soul of the world 3 and others that body in hell'. For unless the Father of our
:

His power reaches only to heaven, and not to Lord Jesus Christ has the power over both,
earth as well. Some also sharing their error, how does He subject both to punishment?
and misusing the text which says, "And Thy For how shall He be able to take the body
truth unto the clouds*" have dared to circum- which is another's and cast it into hell, except
scribe God's providence by the clouds and the Ide first bind the strong man, and spoil his
s
heaven, and to alienate from God the things goods ?
on earth ; having forgotten the Psalm which 4. But the Divine Scripture and the doc-

says, If J go up into heaven, Tiiou art there : trines of the truth know but One God, who
if d go down into hell, Thou art present 5 For if rules all things by His power, but endures .

many things of His will. For He rules even

over the idolaters, but endures them of His
1
The translated from the Septuagint, in which S. Cyril
text is
found the Almigh
iv IlarTOKpa-riup), one of the usual equiva-
title (
forbearance : He rules also over the heretics
lents in the Lord of Hosts (Sabaoth). In the
Septuagint for
English A.V. and R.V. the passage stands thus: [er. xxxii. i :
who set Him at nought, but bears with them
He rules even
.

The Great, the Mighty God, the of 'Hosts, is His LORD because of His long-suffering :

flame, Great in counsel, and mighty in work.

- " For even the Je.ei^h nation had wicked heresies: for of
over the devil, but bears with him of His
them were the Piiarisees, who ascrihe tin- practice of sinners
. . .
long-suffering, not from want of power, as if
t" fortune and fate and the Hasmotheans, who deny providence
:

le hv spontaneous motion " (Aposf. defeated. For he is the beginning of the Lot it's
C n t.VI. 6). Compare Kuseb. (A.//. IV. 22.) creation, made lo be moched", not by Himself,
i Cicero, De .Xatitra Deotum, Lib. 1. 27: "Pythagoras
thought that God was the soul pervading all nature." The doc-
trine was accepted both by Stoics and Platonists, and became very 6 See note on Led. IV. 4. Matt. x. 2S
general. Cf. Virg. Georg. iv. 221 :
29.
Dcum namquc
per omnis ire 9 Jobxl. 14, tout' eariv ap\>) 7rAa<rju.a7-iK Kvpiov, rr < -o.;) ai \>ov
Tevrasque, tractusque maris, cadumque profundum. tyKaTa7raiC,(<T0ai vtto run' ayye'Acor avroP. In this description of
and .lo >i. vi. 726: Behemoth the Septuagint differs much from the Hebrew, which
Spirit us intus alit, totamquc infusa per artus is thus rendered ill our English Versions, xl. 19 : //V is the 1 hi: J
Metis agitat molem, et niagno se corpore miscct. of the ways of God: he (only, R.V.) that made him ecu make
* xxxvi. 5
1'-. Cyril appears to have borrowed this stati /.is sword to approach unto him. Compare Job xli. 5 // ill thou :

from Clement of Alexandria, who states (Stromal. V. .\i\. S ) f.'ay with him as with a bird? and l's. civ. 26 I'/ierc is th it :

that fr m
this I'saim the thought occurred to totle to let A Lcnatlian whom t/iou hast formed to flay therein (Sept. to take
>nic down as far as to the Moon.
1'
en 1
thy pastime with him). See llaruch iii. 17, with the note in the
I'-, exxxix. 8. Spea! er's Commentary.
 :

LECTURE VIII.
49
for were unworthy of Him, but by the hast made a bad use of that which is good,
(ha!
Angels whom He
hath made. But He suffered then being unwilling to blame thine own
him to live, for two purposes, that he might management, thou impiously throwest back
j

disgrace hunselfthe more in his defeat, and the blame upon the Creator. A man may
that mankind might be crowned with victory, even be justified by money: /
oil „;.-^ ,,,.^,.,M.,.,o„ „r/'„ .11
l\ all ._i .7 J was\ hun«rv
J ' )
wise providence of God! ._.!_• i
i. .-,

takes and ye gave Me meats.- that certainly was

_
which
.

()
the wicked purpose for a groundwork of sal from money. I was naked, and
ye clothed Me
vation for the faithful. For as He took the that certainly was by money. And wouldest
unbrothcrly purpose of Joseph's brethren for thou learn that money may become
a door
a groundwork of His own dispensation, and, of the kingdom of heaven?
Sell, saith He
by permitting them to sell their brother from What thou, has/, and give to the poor, and
thou
hatred, took occasion to make him kin shall have treasure in heaven G .

whom He would;, so he permitted the

---- devil
..~... Now I uu,v
,. ^.^,, have made
lucivj^. these remarks because
Lin_st; icuuiiKs
- 7. 1
oecause *.

to wrestle, that the victors might be crowned; of those heretics who

count possessions, and
and that when victory was gained, he might money, and men's bodies
accursed 7. For'lnei-
more disgraced as being conquered ther wish thee to be a slave of money,
nor to
by the weaker, and men be greatly honoured treat as enemies the things which
God has given
as having conquered him who was once an thee for use.
Never say then that riches are
Archangel. the devil's for though he say, All these will f :

5. Nothing then is withdrawn from the power give thee, for they are delivered
unto me 8 one ,
of God; for the Scripture says of Him, for may indeed even
reject his assertion ; for we
all things are Thy servants io All things alike need not believe the liar: and yet perhaps.

are His servants, but from all these One, His he spake the
truth, being compelled" by the
v Si n, and One, His Holy Spirit, arc en- power of His
presence for he said not, All :

e-i and all the things which are His these will Igive thee, for they are
;
mine, but, for \

servants serve the Lord through the One Son \they are delivered
unto me. He grasped'not
and m the Holy Spirit. God then rules all, the dominion of them,
but confessed that he j

oi His long-suffering endures even mur- had

1
been entrusted 9 with them, and was for
derers and robbers and fornicators, having a time
dispensing them, but at a proper time
appointed a set time for recompensing every interpreters should inquire
whether his state-
one, that if they who have had long warning ment is false
or true J .

are still impenitent in heart, they may re-

8. God then is One, the Father, the Almighty,
ceive the greater condemnation. They are whom the brood of heretics have dared to
kings of men. who reign upon earth, but not blaspheme.
Yea, they have dared to blaspheme
without the power from above: and this the Lord
of Sabaoth 2 who sitteth above the ,
Nebuchadnezzar once learned by experience, Cherubim*: they have dared
to blaspheme the
when he said; For IIis kingdom is an ever- LordAdonaH: they have dared
to blaspheme
lasting kingdom, and His power from generation Him
who is in the Prophets the Almighty & 3
to generation 1
.

6. Riches, and gold, and silver are not, as

^
s Matt. xxv. 35, 36. 'e
ib. x;v . „.
Some think, the devil's 2 for the Whole World of :
7 lne connexion of o-co/uara with money and
possessions sti"--
,.-./,,•. /",.-//., r 'jJ r J Rests the not uncommon ineanine "slaves." Sec IVlvS wiii -."
ue/u, n fo) the faithful man, but for thefaithless
not even a fenny*. Now nothing is more
/ 7 , /- ,- .

K 6: ,«,
U
^
v i vS ov X c av r& Ka i,
U"/ "rjo-™.., "household furniture, and slaves,
AwWiai X.^, %
»"<»"•»- 'aim
faith ,'" .T '"V and
l .i "1 -i
to 1
besides these some also of their lands." See Dictionary if
lC'SS Ulan the (levil; and God Christian Antiquities, "Slavery," where
Says plainly by
^" ^^ ^
it is shewn that Christ
the Prophet, The gold is Mine, and the silver is '""^^ SlaVM throushout

and
l&VS'X.^ —
.Mine, to Whomsoever I will I oive it*.\ B » here l
* ""
»' is
...
. P«haps
t ..,.., more
.. ...... ^ prohahle
i ,.
....,..,.. that
uj.u Cyril
to the Mamchean doctrine of the body as
>->iii refers,
eiei s, as before,
v,
oeior i

Do thou but use it well, and there is no fault I

£' lv * the root
3 Luke
to be found with money but whenever thou :
Matt. iv. o ; iv. 6.
9 for cyKextipiju-fcu, the reading of all the printed
Editions
which hardly yields a suitable sense, we should probably sub-
1
Ps. cxix. 91. i
Dan. iv. 34.
stitute eyKt-Y(ar>io-0cu. A similar confusion of the two verbs occurs
On this doctrine
Polybius (Hist. VIII. xviii. 6); the proper use of the latter
in
=>
of the Manicheans see Archelaus (Dis-
seen in Job. Damasc. (Dc l-'ide Ort/iod. II.
is
fiutaiw cap.
Lpiphanuis (Uteres. Ixvi. § Si).
42), 4, quoted by
Compare Cleopas), who speaks of Satan as eing "of these Angelic powers
-.... Horr,. xv. cap
9: "To all of us possessions arc sins."
1

the hief of the earthly order, and entrusted by God with

1
the
J " l
\
V 74:): .' 1 can never agree with them that the
-
guardianship of the earth" (n}s y-fjs tV <pu/W-,j>7 eyveipureeis
yg ,,a " «"»M " all V h»PPy .unless he is also good but for "one
,

r ;

:•

Who is eminently g< od to he also extremely rich is :

-ana. &eov).
impossible On this point compare Irenretts (//„-;-. V. xxi.— x.xiv ) and
'
Prov. xvii. 6 according to the Septuagint.
See note on Gregory of Nyssa (Orat. Catcch. % 5).
Ca \ 2, where the same passage is quoted.
.

Clement of Alex- 2 The reference is

to .Manes, of whom his disciple Turbo says
andna(.S/>w>W. II. 5) refers to it in connexion with
the passage (Archelai Disfnt. § 10), " The name Sabaoth. which is h
ol lat -.noted n the preceding note. urab'le
S. Augustine also quotes
,

and mighty with you, he declares to be the nature of man, and the
and explains it in h/,ist. 153, § 26. '

form er parent of lust for which reason the simple, he says, worship
,
l

y,
1,c
.
c ' al s «=
'
':
'"'•<"" Haggai ii. S; the latter, token lust, and think it to be a god."
:

[rem ,

words of the iempter in Luke iv. 6, is quoted

the
by both 3 Ps. Ixxx. I.
( and by other fathers as if horn Haggai.
yril
Chryst stom
K' om. xxxiv. § 5, in 1 Cor. xiii.) treats the use
which some made 4 'Acwccu, Heb. >3lS, " the Lord," an old form of the
ot the misquotation as ridiculous.
Plural of majesty, used of (jod only,
VOL. VII.
50 CATECHETICAL LEC1 URES.
God But worship thou One God the Al- marvellous without number*, and. For all these
5.

miuhtV, the Father of our Lord Jesus Christ, things there is honour from the Almighty! :
to

Flee irom the cuor of many gods, flee also Whom be the glory for ever and
ever. Amen.

from evi.'W heresy, and say like Job, But I will

Cvlil s Quotation agrees with the Codex Alex-
'

, ,
f> b of
\'U 'the AlmiJltV Lord, which (tooth great andrinus
v 8 "• -

the Septuagint, which has iroi-TOKparopa,

, ,
>

Almighty,
tilings and UUSeanhabie, gloriOUS tilings a/Ul while the Vatican and other iMSS. read tov itavTtov ^airorriv.
7 [ob xxxvii. 23 : lina /inl/i uf>on Jinn terrible majesty(R.V'.)
The Vatican and Alexandrine MSS. of the Septuagint read en-i
'
-m-u-ia-ooa Hel) *«»»$ U *<. El-Shaddai, "G')d Al- Tovrots nf-yiAr) ij (For these things
&S!: a Kui njiT) TravTOKpaiopo-;.
' '
•_>-".. great is the glory and honour of the Almighty.') But Cyril b text
ii
'
iv. i-, the same as the Aldine and CoinpIuteiiMan.
 LECTURE IX.
On the words, Maker of heaven and ear I'M, AND OE ALL THINGS VISIBLE
AND INVISIBLE.
Job xxxviii. 2 — 3.

Who is this that hideth counsel from Me, and keepeth 'cords in his heart,
and thinketh to hide them front Me l
?

I. To look upon God with eves of flesh is which are Divine, it is possib
- to attain to
impossib] e for the incorporeal
: cannot be some conception of His power, according
to
subject lo bodily sight and the Only begotten Solomon,
:
who says, For by the greatness and
Son of God Himself hath testified, saying. No beauty
of the creatures proportionally the Maker
man hath seen God at any time-. For if accord- op them is seen i.
ing to that which is written in Ezekiel any one the
He said not" that from
creatures the Maker is seen, but added
should understand that Ezekiel saw Him, yet proportionally.
For God appears the greater
what saith the Scripture ? He saw the likeness of to every man
in proportion as he has grasped
the glory of the Lord 1 ; not the Lord Himself, a
larger survey of the creatures and when his :

but the likeness of His glory, not the glory heart is

uplifted by that larger survey, lie gains
itself, as it really is. And when he saw merely withal a greater conception of God.
the likeness of the glory, and not the glory
3. Wouldest thou learn that to comprehend
itself, he fell to the earth from fear.
Now the nature of God is impossible? The Three
if the sight of the likeness of the glory Children in
the furnace of fire, as they hymn the
brought fear and distress upon the prophets, praises of God,
say Blessed art thou that beJwld-
any one who should attempt to behold God est the depths,
and sitiesl upon the Cherubim 8 .
Himself would to a certainty lose his life, Tell me what is
the nature of the Cherubim,
according to the saying, No man shall see My
and then look upon Him who sitteth upon
face and live*. For this cause God of His them. And yet Fzekiel the Prophet even made
great loving-kindness spread out the heaven a description
of them, as far as was possible,
as a veil of His proper Godhead, that we saying that
every one has four faces, one of
should not perish. The word is not mine, but a man, another of a lion, another of an eagle,
the Prophet's If Thou shall rend the heavens, and another of a calf; and that each one had
•

trembling will take hold of the mountains at six wings

and they had eyes on all sides and
<>,
;

sight of Thee, and they will

flow down=. that under each one was a wheel of four sides.
And why dost thou wonder that Ezekiel fell Nevertheless though the Prophet makes the
ex-
down on seeing the likeness of the glory ? planation, we cannot yet understand it even
as
when Daniel at the sight of Gabriel, though weread. Put if we cannotunderstand the throne,
but a servant of God, straightway shuddered which he has described,
how shall we be able
and fell on his face, and, prophet as he to comprehend Him wi sitteth thereon, the )

was, dared not answer him, until the Angel Invisible and Ineffable
God? To scrutinise
transformed himself into the likeness of a son then the nature of God is impossible
but it is :

of man 6 . Now if the appearing of Gabriel in our power to send up praises of Flis glory
wrought trembling in the Prophets, had God for His works that are seen.
Himself been seen as He is, would not all have 4. These things I say to you because of the
perished ?
2. The Divine Nature then it is impossible 7 Wisdom xiii. 5. Compare Thcophihis of Antioch To Auto-
to see with eyes of flesh lysis, I. 5, 6 " Cod cannot indeed he seen by human eyes, but is
: but from the works, :

beheld and perceived through His providence and works. ... lie
is not visible to eyes of flesh, since lie is incomprehensible."
8 Song of_the Three Children,
32.
1
The Septuagint, from which Cyril quotes the text, differs much 9 In Ezekiel i. 6 -it, the four living creatures have each_/i>tt>-
from the Hebrew, ami from the English Versions: Who is _

this wings, as also in x. 21 according to the Hebrew. But in the latter

that darkeneth counsel by -words without knowledge*
Gird u/> passage, according to the Vatican text of the Septuagint. each
now thy loins like a man: for I will demand of 'thee, and an- has eight wings, as Codd. R. and Casaub. read here. Cyril seems
swer thou Me. to have confused the number in Ezekiel with that in Is. vi. 2 :
- John i. iS. 3 Ezekiel i. 28. 4 Exod. xxxiii. zo. each one had six wings. By "a wheel of four sides" Cyril ex
5 1s. lxiv. 1, Septuagint. R.V. Oh that Thou wouldest rend plains Ez. i. 16 a wheel in the midst of a wheel, as meaning two
:

the heavens, that Thou wouldest come down, that the

mountains circles set at right angles to each other, like the equator and
might flow down. r Dan.
>
x. o 16 18. meridian on a globe.

E 2
 CATECHETICAL LECTURES.
in n text of the Creed, and bemuse \vc but in winter contracts his course, that the
\\ i i;i i ii. vr. in ( Ink Ooi>, hi. I'm hi
i i: period of cold may be increased, and that the
Ai'.miohtv, Makkk of iik.wen and kakiii, nights becoming longer may contribute to
AN!) (IF \!I. THINGS VISII1I.K AND NVISI I'.I.E I
;
men's rest, and contribute also to the fruitful-
in order that we may remember that the Father ness of the products of the earth 5 See also .

of our Lord Jesus Christ is the same as lie how the days alternately respond each to other
that made the heaven and the earth ', and that in due order, in summer increasing, and in

we may make ourselves safe against the wrong winter diminishing but in spring and autumn
:

paths of the godless heretics, who have dared granting equal intervals one to another. And
to speak evil of the Allwise Artificer of all the nights again complete the like courses so ;

this world ', men who see with eyes of flesh, but that the Psalmist also says of them, Day unto
have the eyes of their understanding blinded, day ut/erefh s/eeeh, and night unto night fro-
i

5. for what fault have they to find with the claimeth knorciedg 6 For to the heretics who .

vast creation of Cod?- they, who ought to have no ears, they all but cry aloud, and by
have been struck with amazement on beholding their good order say, that tliere is none other
the vaultings of the heavens they, who ought Cod save the Creator who hath set them their
:

to have worshipped Him who reared the sky! bounds, and laid out the order of the Universe
7 .

as a dome, who out of the fluid nature of the 7. But let no one tolerate an}- who say that

waters formed the stable substance of the one is the Creator of the light, and another ol
heaven. For God said, Let tliere be a firtna- darkness 8
: for let him remember how Laiah
vi cut in the midst of (lie water . Cod spake once says, / am the God 7, 'ho made the tight, and

for all, and it stands fast, and falls not. The created darkness?. Why, O man, art thou vexed
heaven is water, and the orbs therein, sun, Why art thou offended at the time
thereat I

moon, and stairs are of fire and how do the : given thee for rest ? A servant wouldthat is
1

orbs of fire run their course in the water have had no rest from his masters, had not the
But I

if anyone disputes this because of the opposite darkness necessarily brought a respite. And
natures of lire and water, let him remember the often after wearying ourselves in the day, how
fire which in the time of Moses in Egypt are we refreshed in the night, and he who
flamed amid the hail, and observe the all-wise was yesterday worn with toils, rises vigorous in
workmanship of Cod. For since there was the morning because of the night's rest 2 ? And
need of water, because the earth was to be what more helpful to wisdom than the night ? -!

tilled, He made the heaven above of water, For herein oftentimes we set before our minds
that when the region of the earth should need the things of Cod and herein we read and ;

watering by showers, the heaven might from its contemplate the Divine Oracles. And when
nature be ready for this purpose. is our mind most attuned to Psalmody and
6. But what ? Is there not cause to wonder
5 The common reading ira ^i; toC i^vyoi'S -Aci'tor yeVr/rai o
when one looks at the constitution of the sun ? Xpoi'os'. dAA' ua ci exre?. k.t.K. gives a meaning contrary to i

For being to the sight as it were a small body which omit The
the facts.
/u)j
translation follows the MSS. Roe, Casaubon,
and for aAAd read km'. Compare Whewell's
he contains a mighty power ; appearing from Astronomy, p. 22: "The length of the year is so determined
as to be adapted to the constitution of most vegetables: or
the East, and sending forth his light unto the the construction of vegetables is so adjusted as to be suited
West whose rising at dawn the Psalmist de- to the length which the year really has. and unsuited to a
:

longer or shorter by any considerable portion. The

scribed, saying And lie cometh forth out of duration
:
vegetable clock-work is so set as to go for a year." Ibid. p. 34 :

" The terrestrial day, and consequently the length of the cycle
his chamber as a bridegroom*. Fie was de-
of iigbt and darkness, being what it is, we find various parts of
scribing the brightness and moderation of his the constitution b >th of animals and vegetables, which have a
periodical character in their functions, corresponding to the diurnal
state on first becoming visible unto men : for succession of external conditions, and we find that the length
when he high noon, we often flee
rides at of the period, as it exists in their constitution, coincides with the
length of the natural day."
from his blaze but at his rising he is wel-
: 6 IN. xix. 2. Compare a beautiful passage of Theojiliilus of An-

come to all as a bridegroom to look on. tioch (To Autolycits, vi.).

7 Lucretius, V. 1182 :

Observe also his arrangement (or rather not " They saw the skies in constant order run,
The varied seasons and the circling sun,
his, but the arrangement of Him who by an
Apparent rule, with unapparent cause,
ordinance determined his course), how in And thus they sought in gods the source of laws."
8 See note
3 on Cat. iii. 33.
summer he rises higher and makes the days 9 Is. xlv. 7. Compare the Homily of Chrysostom on this t xt.
longer, giving men good time for their works 1 Whewell, Astronomy, p. 38: "Animals also have a perio in '.

their functions and habits; as in the habits of waking, sleeping,

eating, &c, and their well-being appears to depend on the coin-
1
Compare Cat. iv. 4. Irena-us (I. x. 1): " The Church, cidence of this period with the length of the natural day."
th nigh dispersed throughout the whole world, even to the ends - Chrysostom, VI. p. 171 "As the day brings man out to his
:

<.fthe earth, yet received from the Apostles and their disciples work, so the night succeeding releases him from his countless toils
the Faith in One God the Father Almighty, Maker of heaven, and and thoughts, and lulling bis weary eyes to sleep, and closing their
earth, and the sea and all that therein is." Tertullian (</< Pre?- lids, ine; ares him to welcome the sunbeam again with his force
i riptione J /a ret. cap. xiii.) "The rule of faith is that whereby in full vigour."
we believe that there is One God only, and none other than the 3 Clement of Alexandria (Stromat. IV. 22, E. Tr.) :
" And in
Creator of the world, who brought forth all things out cf nothing this way they seem to have called the night Euphrone, since then
through His own Word fust of all sent forth." the sou! released from the perceptions of sense turns in on itself,
"
C mpare Cat. vi. j, 27. 1 Gen. i. 6. i 4 Ps. xix. 5. and has a truer hold of intelligence ((ftpoi'»;cri<r)
 "

LECTURE IX. 53
'

l Yi ?
:
I* il not at night ?
;
And when have bent down tlie heaven to the earth 3 and. He who .-

we often called our own sins to remembrance ? numbcreth the clouds in wisdom and, the cloud .-

Is n not at night 4? Let us not then admit is not rent under Him*. For so many measures
the evil thought, that another is the maker of of waters lie upon the clouds,
yet they are not
darkness: tor experience shews that this also
with all good order upon |
rent but
: come down
is good and useful.
Who bringeth the winds out of their the earth.
a. They ought to have felt astonishment treasuries 5 ; And who, as we said before, is he |

and admiration not only at the arrangement that hath begotten the drops
of dew! And
ot sun and moon, but also at the well-ordered \out
of -whose womb cometh the' iced' I For its
<li,,|is of the stars, their unimpeded
courses, substance is like water, and its strength like
and their risings in the seasons due to each stone. And at one time the water becomes :

and how some are signs of summer, and \snow like wool, at another it ministers
to Him
others of winter; and how some mark the \who scattercth the mist like
ashes 7, and at
season for sowing, and others shew the com- another it is changed into
a stony substance
mencement of navigation 5. And a man sitting since die governs the waters as die will\ Its;
in his ship, and sailing amid the boundless nature is uniform,
and its action manifold in
waves,- steers his ship by looking at the stars, force. Water becomes in vines wine that
For of these matters the Scripture says well, maketh glad the heart
of man : and in olives
And let them be Jor signs, and for seasons, and oil that maketh man's 'face to shine: and is
for years 6 not for fables of astrology and , transformed also into bread that strengthened
nativities. Hut observe how He has also \ man's heart 9, and into fruits of all kinds which
gracaously given us the light of day by gradual :
He hath created '.
increase: for we do nut see the sun at once 10. What should have been the effect of
arise but just a little light runs on before, in
; |
these wonders? Should the Creator have been
order that the pupil of the eye may be enabled \
blasphemed? Or worshipped rather? And
by previous trial to look upon his stronger so far I have said nothing of the unseen works
beam see also how He has relieved the dark-
: of His wisdom. Observe, I pray you, the
ness of the night by rays of moonlight. -spring, and the flowers of every kind in all
rain ? And who :

their likeness still diverse one from another

;
hath begotten the drops of dew i i Who con- the deepest crimson of the rose, and the purest
dense the air into clouds, and bade them
1
whiteness of the lily for these spring from the
:

carry the waters of the rain 8 now bringing , same rain and the same earth, and who makes
golden-tinted clouds from the norths, now chang- them to differ? Who fashions them ? Observe,
ing these into one uniform appearance, and pray, the exact care from the one substance
:

again transforming them into manifold circles of the tree there is part for shelter, and par t
and other shapes? Who can number the clouds for divers fruits: and the Artificer is One ne.
in zvisdom 1 ? Whereof in Job it saith, And He .
Of the same vine part is for burning and part :;

knoweth the separations of the clouds'1 and hath , for shoots, and part for leaves, and part for ten-

j
drils, and part for clusters.

_
4 ( hrysostom (Tom.
II. p. 793) "We
usually take the reckon-
: Admire also the great thickness of the knots
" 3 "'• our money
early in the morning, but of our actions, of all
t! at we have said and done by day,
let us demand of ourselves the
which run round the reed, as the Artificer hath
account after supper, and even after nightfall, as we lie upon oip-
bed, with none to trouble, none to disturb us. And if see SiaXvco-ffcu to Siarfugov vypbv vrrb tov ir\rjdov$ Tv/i
9epni}<; avaOu-
anything done amiss, let us chastise our conscience, let us rebuke ^uatrews, oicrre " The moi.-,t
/.(./; cruno-rao-tfat pacSt'co? eis vSuip.
our mind, let us so vehemently impugn oar acc< tint that we may vapour ,
is separated and dissolved by the great heat of the evapor-
no more dare to rie up and bring oursel o the name pit of sin, ation. so that it does not easily condense into water."
1

Cf. Plato,
being mindful of the scourging at night." Sophistes 243 a cScafcpio-tis xal avyKpCa-eLS. :

Clem. Alex. (Stromal. VI. 11): "The same is true also of 3 Job xxxviii. 37 (according to the Septuagint): "And who is
A' tri 11 iiny, for being engaged in the investigation of the heavenly
he that numbereth the clouds by wisdom, and bent down the
as to the form of tile universe, and the revolution of the heaven
to the earth?" A.V., R.V. "Or who can pour out the
!
.

heaven, and the motion of the stars, it brings the soul nearer bottles of heaven ?"
to the Creative Power, and teaches it to be quick in perceiving
the seasons of the year, the changes of the a tin .sphere, and the
4 Job xxvi. 8: "He
bindeth up the waters in His thick clouds :

and the cloud is not rent under them."

risings of the stars; since navigation also and husbandry are full
5 Ps. exxxv. 7. 6 Job xxxviii. 2S.
of benefit from this science." Compare Lactantius (De Ira Dei.
cap. xiii.). 6 Gen. i. 14.
7 Ps. cxlvii. 16: "He
scattereth tiie hoar frost like allies.
7 Job xxxviii. 28.
Whewell, Astronomy, p. 83: ''Clouds are produced by The Hebrew "p^
i^ rendered by ndx^n, "hoar frost," in
Job
aqueous vapour when it returns to the state of water." p. So xxxviii. :>(), but here by ojluvAtj, " mist."
:

"Clouds produce rain. In the formation of a cloud the pre- bib xxxvii. 10: "the breadth of the waters is straitened"
1

cipitation of moisture probably forms a fine watery powder, which (Marg. R.V. "congealed"). The
word o<W£et in the Septuagint
remain-, suspended in the air in consequence of the minuteness means to " steer," Lat. " gubernare " to " turn as by a helm."
of it> particles but if from any cause the precipitation is col
:
9 Ps. civ. 15.
in larger portions, and becomes drops, these descend by their There is a similar passage on the various effects of water in
1

weight and produce a shower." Compare Aristotle, Meteorolojrica, Cat. xvi. 12. Chrysostom (de Statin's, Horn. xii.
2), Epiphanius
I. ix. Ansted, Physical Geography, p. 210.
1, ;
(/Incoratus, p. 69), and other Fathers, a]. pear to reproduce both
^
3 Job xxxvii. 22 " Out of the north cometh golden splendour" the thoughts and words of Cyril.
:

(R.V.). 1 Job xxxviii. 2 For Kaiiaiv, "burning," Morel and Mill..-., with
37. Cod. Coisl.,
Job
xxxvii. 16: "Dost thou know the balancings of the read ko-vutiv, a rare word explained by esychius as the " growth " 1 1

clouds?" In the Septuagint SiaKpimv reeW may mean "the or "foliage" of the vine: but tins is fully expressed ill wiiat
separate path of the clouds" (Vulg. " semitas nubium,") or " the follows, and the reading xavo-iv is confirmed by Virgil
(Georg. ii.
dissolving," as in Aristotle (Meteorol. I. vii. 10: 6iaKp»-eo-0a<. xai 400): " Primus devecta cremato sarmenta " (Reischl).
54
CATECHETICAL LECTURES.
of young
made them, r rom one am the same earth the neighing horse the wantonness
to arouse the
come forth creeping things, and wild beasts, men g and the laborious ant,
for when a man passes
and cattle, and trees, and tood and gold, and sluggish and the dull
:
:

silver, and brass, an iron, an stone. The his youth in idleness, then he is instructed by
1 1

nature of the waters is but one, yet from it
'•omes the substance of fishes and of bird
whereby as the former swim
:
the waters,
so the birds fly in the air.
ii. This great and wide sea, therein are
things creeping innumerable*. Who can describe
the irrationa animals, being reproved by the
j Scripture saying, Go to the ant, thou
m i sluggard, see and emulate her ways, and become
wiser than she For when thou seest her
I treasuring up her food in good season, imitate
her, and treasure up for thyself fruits of good

the beauty of the fishes that are therein ? works for the world to come. And again, Go
to the bee, and learn how industrious she is
.-

Who can describe th greatness of the whales,

•*
.

and the nature s of its amphibious animals, how how, hovering round all kinds of flowers, she
thev live both on dry land and in the waters? collects her honey for thy benefit: that thou
Who can tell the depth and the breadth of the I
also, by ranging over the Holy Scriptures,
sea. or the force of its mayest lay hold of salvation for thyself, and
enormous waves ? Vet
it slays at bounds, Oecau.se of Ilim wiio being filled with them mayest say, How sweet
its

said, J hitherto shall thou come, and no further, are thy words unto my throat, yea
sweeter tlian
honey and the honeycomb unto my mouth
'=.

but within thyself shall thy -wares be broken

1

'.

Which sea also clearly shews the word oi the T4. Is not then the Artificer worthy the
command imposed upon it, since after it has rather to be glorified? For what? If thou j

run up, it leaves upon the beach a visible knowest not the nature of all things, do the
line made by the waves, shewing, as it were, things that have been made forthwith become
to those who see it, that it has not passed useless? Canst thou know the efficacy of all
its appointed bounds. herbs? Or canst thou learn all the benefit
i2. Who can discern the nature of the which proceeds from every animal? Erenow
birds of the air? How some carry with them even from venomous adders have come anti- :

a voice of melody, and others are variegated dotes for the preservation of men
6
But thou .

with all manner of painting on their wings, and wilt say to me, " The snake is terrible."
:
Fear
others fly up into mid air and float motion- thou the Lord, and it shall not be able to
less, as the hawk: for by the Divine com- hurt thee. scorpion stings.'' Fear the "A
mand the hawh spreadeth out his wings and' Lord, and it shall not sting thee. "A lion is
floateth motionless, looking towards the south ?. bloodthirsty." Fear thou the Lord, and he
What man can behold the eagle's lofty flight? shall lie down beside thee, as by Daniel. But
If then thou canst not discern the soaring' of truly wonderful also is die action of the
the most senseless of the birds, how wouldest animals how some, as the scorpion, have the
!

thou understand the .Maker of all ? [sharpness in a sting: and others have their
13. Who among men knows even the names power in their teeth; and others do battle
of all wild beasts? Or who can accurately with their claws while the basilisk's power is ;

discern the physiology of each But if his gaze 7. So then from this varied work-
of the wild beasts we know not even the manship understand the Creator's power.
mere names, how shall we comprehend the
Maker of them? God's command was but
Instead of the epithet "laborious" (yfwpyd-
one, which said, Let the earth bring forth wild l'r.iv. vi. 6.
or " restless"
;

some MSS. have "agile" tc'.toc)(yopyoraTos).

beasts, and cattle, and creeping things, after their After the description ol the ant, 1'rov. vi. 6 t, there follows
4
the Septuagint a similar reference to the bee: "Or go to t';.e
hinds : and from one earth 9, by one command,
s in
bee, and learn how industrious she is, and how comely siie makes
have Sprung diverse natures, the gentle sheep her work, and the produce of her labours kings and commons
'

.1 i- • .„ , adopt for health, and she is desired and esteemed by all, and
and the CariUVorOU.s lion, and VariOUS mstmCtS
t i

j£ £gh feebk iu strength has been exalted by her regard for

of irrational animal.-;, bearing resemblance tO wisdom." The interpolation is supposed to be of Greek origin, as
[

containing "idiomatic (.reek expressions which would not occur

the various characters of ; men
the fox to to a translator from the Hebrew" (Delitzsch).
I's. cxix. ii •
manifest the craft that is in men, and
the
Compare Bacon (Xalural Hist. 965): "I would have trial
Sliake the Venomous treachery Of friends, and
madeof two other kinds of bracelets, for comforting the heart and
spirits: one of the trochisch of vipers, made into little pieces of
beads for since they do great good inwards (especially for
;

t For the construction of tra with the [1 pestilent agues), it is like they will be effectual outwards, where
see Bernhardy, Sjnlax, p. 1. Wmor (dam. X. 1 111.
.1 they may be applied in greater quantity. There would be trochisch
xli. c). I'--, civ. 25.
- :
likewise made of snakes; wlv se flesh dried is thought to have
5 Or. u77o<rTO(T(i', literally "substance." a veiy good opening and cordial virtue." lb. 969 " The writers :

6 Job xxxviii. 11. 7 lb. xxxix. 26. n. i. i.\ of natural magic commend the wearing of the spoil of a snake,
'j
Instead of r'-wn], (Mille-), or iriryijs (Hened. Roe, ('. aub.1 for preserving of health." Thomas Jackson (On the Creed, VIII
thec recent Kditors have restored rrj? -y^s with the Jerusalem and
:
8, § 4): "The poisonous bitings of the scorpion are usually cure<
,

Munich MSS., and Basil. by the oil of scorpions."

1
Gr. Kiirjuais " movements, " "impulses." Aristotle (llis'01 7 Shakespeare {Richard III. Act. I. Sc. ii.) .

AnhiialhtHi. IX. vii. 1) remarks that many imitations of mai (do. " Thine eyes, sweet lady, have infected mine."
mode of life may be observed in the habits of other animals. Anne. " 'Would they were basilisks to strike thee dead."
 LECTURE. IX.
55
15. 1! Lit these things perhaps thou knowest the fence
of the eyelids ? ? for as to the com-
not: thou wouklest have nothing in common plicated
and wonderful contrivance of the eyes,
with the creatures which are without thee. En- the voluminous books of the physicians
ter now into thyself, and from thine own nature
hardly
give us explanation. Who distributes the
consider its Artificer. What is there to find fault one breath
to the whole body? Thou seest,
with in the framing of thy body ? Be master of man, the Artificer, thou seest the wise
thyself, and nothing evil shall proceed from
Creator.
any of thy members. Adam was at first with-
16. These points my discourse has now
out clothing in Paradise with Eve, but it was
treated at large, having left out many,
not because of his members that he deserved yea, ten
thousand other things, and especially things
to be cast out. The members then are not incorporeal and invisible,
that thou mayest
the cause of sin, but they who use their mem-
abhor those who blaspheme the wise and
bers amiss; and the Maker thereof is wise.
'good Artificer, and from what is spoken and
Who prepared the recesses of the womb for read, and whatever
thou canst
child-bearing? Who gave life to the lifeless or conceive, from the greatnessthyself discover
beauty of
thing within it? Who knitted us with sinews the creatures mayest proportionality'andsec the maker
and bones, and clothed us with skin and flesh*,
\of them
1
and bending the knee with godly ,
and, as soon as the child was born, brought
reverence to the .Maker of the world./, the
streams of milk out of the breasts? low- worlds, I mean, of sense 1
and thought, both
grows the babe into a boy, and the boy into
visible and invisible, thou mayest with a
a youth, and then into a man and, still the grateful and holy tongue,
;
with unwearied lips
same, passes again into an old man, while no
and heart, praise Cod and say, How wonderful
one notices the exact change from day to day ?
are Thy -works, O Lord; in -wisdom hast Thou
Ol the food, how is one part changed into
made them all2 Eor to Thee belongeth honour, .
blood, and another separated for excretion,
and glory, and majesty, both now and through-
and another part changed into flesh? Who
out all ages. Amen.
gives to the heart its unceasing motion? Who
wisely guarded the tenderness of the eyes with
9 Xenophon (Manor. Socratis, I. cap. iv.): "And moreover
docs not this also seem to thee like a work of providence
( 1
mpare Bacon (De A n° mentis, VII. cap. ii.): "The fablegoes whereas the sight is weak, the Creator furnished it with
tha<
of the basilisk, that if he bee you first, you die for it, but if'
eyelids
you for doors, which are opened whenever there
is need to use the
.see him first, lie dies." Bacon refers to Pliny [Nat. Hht. viii. i ;)• Sight, but are closed in sleep."
8
Job .\. 11. 1
Wisdom xiii. 5, 2 ps , CJ V , 2 ,

APPENDIX TO LECTURE IX.

Note. — In
the manuscripts which contain strange loves, committestno
fornication, covetest
this discourse under the name of "A
Homily not thy neighbour's wife. Drive out wicked
of S. Basil on God as Incomprehensible," some thoughts from
thine heart, be as God made
portions are changed to suit that subject but thee, and thou wilt rather give thanks to thy
:

the (onclusion especially is marked by great Creator.

addition and variation, which it is well to re- Adam at first was without clothing, faring
produce here. Accordingly in place of the daintily in Paradise and after
he had received :

words in §15 W ^inr-roV, '"What is there to the commandment, but failed to keep it, and
:

find fault with?" and the following, the manu- wickedly

stretched forth his hand (not because
scripts before mentioned have it thus the hand wished this, but because his will
:

" What is there to find fault with in the fram- stretched

forth his hand to that which was for-
ing of tiie body? Come forth into the midst bidden), because of his disobedience he lost
and speak. Control thine own will, and nothing also the good things he had
received. Thus
evil shall proceed from any of thy members. the
members are not the cause of sin to those
Eor every one of these has of necessity been who use them, but the wicked
mind, as the
made lor our use. Chasten thy reasoning unto I ,ord says, For out ofthe heart proceed evilthoughis, '

piety, submit
God's commandments, and
to fornications, adulteries, envyings, and such like.
none ot these members sin in working and serv- In what things thou choosest, therein thy limbs
ing in the uses for which they were 'made. serve thee
Ifl they are excellently made tor the
;

thou be not willing, the eye sees not amiss, the service of the soul they are provided as ser-
:

ear hears nothing which it ought not, the hand !

vants to thy reason. Guide them well by the

is not stretched out for wicked greed, the
foot motion of piety; bridle them by the fear of
walketh not towards injustice, thou hast no I
God ; bring them into subjection to the desire
 CATECHETICAL LECTURES.
is better for thee to keep silence, ancUn faith
of temperance and abstinence, and they will
never rise up a-ainst thee to tyrannise over adore, according to the divine \\ ord, tnan dar-
•
but rather hey will -mml thee, and help ingly to search alter tilings which neither thou
thee l*

thee 'more mightily in thy victory over the canst reach, nor Holy Scripture hath delivered
devil while eNiTcctin^ also the incorruptible and!
to thee. These points my discourse has now
everlastiiv crown of 'the victory. Who openeth treated at large, that thou mayest abhor those
'

the chambers of the womb ? Who, &c." who blaspheme the wise and good Artilicer,
At the end of the same section, alter the and rather mayest thyself also say, IJow ivon-
words " Wise Creator/' this is found "Glorify
: derful arc Thy ivorks O Lord ; in wisdom ha t
Him in His unsearchable works, and concerning Thou made them all. To Thee be the glory,
Ilim whom
w thou art not capable of knowing ,
and power, and worship, with the Holy Spirit,
11HIUU e not curiously what His essence is. It now and ever, and throughout adages. Amen."
 :

LECTURE X.
On the Clause, And in one Loud Jesus Christ, with a reading from
the First Epistle to the Corinthians.

Fot though there be that are called gods, whether in heaven or on earth r
/ yet to us there is One
God, the Father, of are all things, and we in Him; and One Lord Jesus Christ,

through wlioni are all things, and we through Him.

i. They who have been taught to believe Me, Thou art My Son 3 Heed not therefore .

'
ix One God the Father Almighty," ought what the Jews say, but what the
Prophets say.
also to believe in Mis Only-begotten Son. Dost thou wonder that they who stoned and
For he that denieth the Sou, the same hath not slew the Prophets, set at nought the Prophets'
the Father 2 lam the Door*, saith Jesus; no one words ?
.

cometh unto the Father but through AheK For 3. Believe thou in One Lord Jesus Christ,
if thou deny the Door, the knowledge concern- the Only-begotten Son of God. For we
ing the Father is shut off from thee. No man say "One Lord Jesus Christ," that Flis Son-
hnoweth the Fa/her, sure the Sou, and he to ship may be " Only-begotten :" we say " One/'
whomsoever the Son shall reveal Him 5 For if that thou mayest not suppose another
. we :

thou deny Him who reveals, thou remainest in say "One," that thou mayest not profanely
ignorance. There is a sentence in the diffuse the many names 9 of His action among
Gospels, saying, He that believeth not on the many sons. For fie is called a Door but 1
;

Sou, shall not see life; but the wrath of God take not the name literally for a thing of wood,
abideth on him 6 For the Father hath indig- but a spiritual, a living Door, discriminating
nation when the Only-begotten Son is set at those who enter in. Fie is called a Way 2 not ,

nought. For it is grievous to a king that one trodden by feet, but leading to the Father
merely his soldier should be dishonoured; and in heaven He is called a Sheep 3 not an irra- ; ,

when one of his nobler officers or friends is tional one, but the one which through its
dishonoured, then his anger is greatly increased precious blood cleanses the world from its
but if any should do despite to the king's only- sins, which is led before the shearers, and
gotten son himself, who shall appease the knows when to be silent. This Sheep again is
father's indignation on behalf of his only- called a Shepherd, who says, / am the Good
begotten son ? Shepherd'*: a Sheep because of His manhood, ,

2. It', therefore, a ny one wishes to shew a Shepherd because of the loving-kindness of

piety towards God, et him worship the Son, His Godhead.
1
And wouldst thou know that
since otherwise the Father accepts not his there are rational sheep ? the Saviour says to
service. The Father spake with a loud voice the Apostles, Behold, 1 send you as sheep in the j

from heaven saying, This is Afy beloved Son, in midst of wolves 5 Again, He is called a Lion ",
I .

Horn J am well /> 'cosed o

-71,/,
he Father was not as a devourer of men. but indicating as it
'J '

well pleased unless thou also be well pleased were by the title His kingly, and stedfast,
;

in Him, thou hast not life. Pe not thou and confident nature a Lion He is also :

carried away with the Jews when they craftily called in opposition to the lion our adver-
say, There is one God alone but with the ;

knowledge that God is One, know that there 8 Ps. ii.

7.
is also an Only begotten Son of God. I am not 9 to noKvCn-vfiov, a word used by the Greek Poets oftheirgod
ashy Homer Dcmcter, iS, 32) of Zens, Kpovov rroAt.
(lly,::n to
the first to say this, but the Psalmist in the i'u/ios inos- Soph. Ant. 1115; Aeschyl. Pro,:!. Y. 210.
CI".

person of the Son saith, The Lord said unto 1

John Cyril calls Christ a "spiritual," or "ration;
x. 7, 9.
(AoyiKi)) door,' and applies the same term to His sheep, bulov
Origen (In Evang. Joh. Tom. i. cap. 29): Qiipa 6 iwr.jp cua- ;
<

1 1 G r. viii. 5, 6. Cyril omits the cla ypairrai, ibid. (JuAactf pwn-o? & : wv . . . itoijuoji/ yn-erai.
lany and lords many. - 1 John ii. l»j - John xiv. 6. 3 lb. i. 29 ; Is. iiii. 7, 8 ; Acts viii. 32.
4 lb. ,\u\ 6. 5 Matt. xi. 27. 4 John x. n 5 Matt. x. 10, 16. 6 Gen. xiix.
7 Matt. in. 17. Ap c. v. =;•
 ;S CATECHETICAL LECTURES.
arc. wlio roars and devours those who have Priest. Again, to those who have sins He
been deceived 7 lor the Saviour came, not as . becomes a Sheep, that He may be sacrificed
having changed the gentleness of His own for them. He is made all things to all mem,
nature, but as the strong I. ion of the tribe of remaining nature what He is.
in For
1 1 is own
fndah ', saving them that believe, but treading so remaining, and holding the dignity of His
down the adversary. lie is called a Stone, Sonship in reality unchangeable, He adapts
not a lifeless stone, cut out by men's hands, Himself to our infirmities, just as some ex-
but a ilii J comer-stone'), on whom whosoever cellent physician or compassionate teacher;
'// shall not be put /<> shame.
though He is Very Lord, and received not the
a. lie is called Christ, not as having been Lordship by advancement \ but has the dignity
anointed by men's hands, but eternally an- of His Lordship from nature, and is not called
ointed by the bather to His High-Priesthood Lord improperly as we are, but is so in verity, '-',

on lehalf of men He is called Head, not 1

. since by the Father's bidding He is Lord of II is 1

as having abode among the dead, as all in own works. For our lordship is over men of
bales, but as being alone free among the dead 2
I
. equal rights and like passions, nay often over
He is called Son of Man. not as having had our elders, and often a young master rules over
His generation from earth, as each of us, aged servants. But in the case of our Ford
but as coming upon the clouds to judge Jesus Christ the Lordship is not so but He is ;

1:0111 Quick and Dead \ He is called first Maker, then Lord 2 first He made all :

Lord, not improperly as tliose who are so things by the Father's will, then, He is Lord of
called among men, but as having a natural the things which were made by Him.
and eternal Lordship-*. He is called Jesus by 6. Christ the Lord is He who was bom in
a fitting name, as having the appellation from the city of David :\ And wouldest thou know
His salutary healing. He is called Sox, not as
advanced by adoption, but as naturally be- 7 1 Cor. ix. 22.
• ;

ex irpoKoirrjs. We learn from Athanasius (e. Avian, i. 7.

gotten. And many
of our .-,'). that from St. Paul's language Philipp. ii. 9:
are the
W": titles '

Saviour; lest, therefore, His manifold appel- ah- God highly exalted Him, 6cc.," and from Ps. xlv. 7: "Thou 1

hast loved righteousness and hated iniquity: therefore God, thy

lations should make thee think of many sons, Cod, hath anointed thee with the oil of gladness above thy
fellows," Arians argued tint Christ first received Disine
and because of the errors of the heretics, who honour as theSon and Li rd as the reward of His obedience as .Man.
say that Christ is one, and Jesus another, and Athanasius replies (c. 40): "He was not from a lower state pro-
moted but rather, existing as Cud, He took the form of a ser- ;

the Door another, and so on 5, the Faith secures vant, and in taking it was not promoted but humbled Himself.
thee beforehand, saying well, Ix One Lord Where then is there here any reward of virtue, or what advance- ment (npoKo-n-q) and promotion in humiliation?"
Jesus Christ: for though the titles are many, The same doctrine had been previously held by the disciples
of Paul of Samosata, who said that Christ was not origii illy Gi I,
yet their subject is one. but after His Incarnation was by advance (<'* -poKo-i";;) made
Hut the Saviour comes in various forms
5.
Cod, from being made by nature a mere man see Athanas. :

((/,• Decretis, S 24, c. Arian.^ i. 30). S. Cyril refers to the error,

to each man for his profit 6 For to those who
have need of gladness He becomes a Vine; Cf. vii.
and to those who want to enter in He stands
. and uses the same wort', in xi. 1, 7, 13, 15. 17. and xiv. 27.
9 K-uTaxprjcrriKiis, i.e. in a secondary or metaphorical sense.
5.
1'erp.aTi, "command" or "bidding," as expressed by nodding 1

the head.
as a Door; and to those who need to offer - Origen (De Prineipiis, I. 10) had argued that "even ii.

up their prayers He stands a mediating High Cod cannot be called Omnipotent, unless there exist those over
whom He may exercise His power," and therefore creation must
have been eternal, or Cod could not have been eternally Omni-
potent. In other |;^>',,;^ Origen declares it an impiety to hold
".
7 1 Pet. v. 1
IV. 9 Is. xxviii. r :
that matter is co-eteinal with Cod (De Priucip. II. i. 4), and yet
1 Pet. ii. maintain-- that there were other worlds before tins, and that there
reading of the earlier Editions vrrip ai'0pw7rtoi' is free
1
I'lic was ne\ er a time when there was no world exi:
so the m re likely to have been substitut*
i Meth idius, in a fragment of hi-- work On tilings Created, pre-
tor tth.it at first sight more difficult i'-tp avOpwirov, the reading
is served by Photius, and quoted by Bishop Pull (,/V/. lid. Sic. II.
I. C Min. adapted by the Benedictine and subsequent
1
xiii. 9). argues against these the lies of Origen. that in John i. 2
Editors. '1 he
idea of a super-human Priesthood to which the the words " The same was in the beginning with Co d "indicate
Son in His Divine nature was anointed by the father from the authority (to efoucriaoTiKoi') of the Word which He had with
eternity is n peated by Cyril in $ 14 of this Lecture, and in Cat. xi. the bather before the world came into existence; since from all
1, 14. See Index, "Priesthood," and the reference there given to eternity Cod the Father, together with His Word, possessed the
.1 fuller c >nsideration of the subject in the Introduction. Almighty power whereby whenever He would He could create
- Ps. Ixxxviii. 5. worlds to rule over.
;
John v. 27. Comparing what Cyril says here with Cat. iv. is. Dean Church remarks that "On the other hand Tertullian,
and xv. 10, we ! he i.s to cxph in why Christ 1- calh d contra Hermes;. .;. considering the attributes in question to be-
the "Son ol Man when " He comet'n again from heaven," and long not to the Divine Nature, but Office, denies that God was
" no 111 re from earth.' The preei ling chaise refers to His first Almighty (Lord?) from eternity; while the Greeks affirmed this
in the •-'.. as difTeiing in
fl the manner of His conception (vid. \ ril Alex, in Joann. xvii. S. p.
I
363 Ath.m. h\it. ii. 12—14), ; (

and birth from other

men. as understanding y the term the inherent but latent attribute
i

4 Avian. II. xv. 14), " That very Word who

Cf Athanas. (V. of d ling what He had not yet done, to efovo-KKTTiicdi'."
was by nature Lord, and was then made man, hath by mean-. Cleopas, the Jerusalem Editor, regards the' passage as directed
of a servant's form lieen made Lord of all and Christ." again. t Paul of Samosata, who asserted that Christ had become
_5 Cf. Irciiams (III. xvi. S) "All therefore are outside the : Cod, and received His kingdom and Lordship only after His In-
1 'iisation, who under pretence of knowledge understand that
'i
I
carnation, and remarks ;— " S. Cyril evidently regards the Lordship
i .vas one, and Christ an ther, and the Only-begotten another
i.s of Jesus Christ as twofold: one that which from eternity be-
whom again is the Worn), and the Saviour another." The longed to Him as Cod. which he calls natural, according to which
Ccrinthians, Eoionites, Ophites, and Valcntinians are mentioned '
lie was ever both Lord and King, as being by nature God'
by tremens as thus se; araliug the Christ Irom Jesu •. (Cynl Alex •;* JuH-xuh. c~.p. xvn ) v,vj cie ;t!e.rtbe Lor-. slip 1

Cf. Athanas. (/-'fist. X.): "Since He i- rich and manifold,

'
in time relative to the creatures, by which He exercises domi-
lie varies Himself according to the individual capacity of each nion over the works created by Him, as being their Maker."
3 Luke ii. 1 1.
 LECTURE X. 59

that Christ is Lord with the Father even before this things for thee, but according as thou
art
His Incarnation*, that thou mayest not only able. Behold, I'will put thceinthecliftofthc
accept the statement by faith, but mayest also rock : for as being little, thou shalt lodge in a
receive proof from the Old Testament? Go little space.'
to the first book. Genesis God saith, Let us 8. Now here I wish you to make safe what
:

make man, not in My image,' but, /// Our I am going to say, because of the Jews. For
'

images. And after Adam was made, the sacred our object is to prove that the Lord
Jesus Christ
writer says, And God created man; in the was with the Father. The Lord then says to
image of Cod created He him ". For he did not Moses, L will pass by before thee with My glory,
limit the dignity of the Godhead to the Father and -will proclaim the name
of the Lord before
alone, but included the Son also that it might thee 7. being Himself the Lord, what Lord
:

be shewn that man is not only the work of doth He proclaim ? Thou seest how He was co-
God, but also of our Lord Jesus Christ, who is vertly teaching the godly doctrine of the Father
Himself also Very God. This Lord, who and the Son. And again, in what follows it is
works together with the Father, wrought with written word for word And the Lord descended :

Him also in the case of Sodom, according in the cloud, and stood with him there, and pro-
to the Scripture And the Lord rained upon claimed the name of the Lord. And the Lord
:

Sodom and Gomorrah fire and brimstone from passed by before him, and proclaimed, The Lord,
the Lord out of heaven ?. This Lord is Lie who the Lord God, merciful and gracious, long-
afterwards was seen of Moses, as much as he suffering, and abundant in goodness and truth,
was able to see. For the Lord is loving unto both keeping righteousness and shewing mercy
man, ever condescending to our infirmities. unto thousands, taking away iniquities, and
7. Moreover, that you may be sure that this transgressions, and sins s Then in what follows, .

is Lie who was seen of Moses, hear Paul's testi- Moses bowed his head and
worshipped^ before
mony, when he says, Fot they all drank of a the Lord who proclaimed the Father, and said :

spiritual rock that followed them ; and the rock Go Thou then, O Lord, in the midst l
of us .

was Christ 8 And again By faith Mosesforsook

.
9. 'Phis is the first proof:
:
receive now a
Egypt 9, and shortly after he says, accounting second plain one. The Lord said unto my
the reproach of Christ greater riches than the Lord, sit Thou on right hand 2 The Lord My .

treasures in Egypt*. This Moses says to Him, says this to the Lord, not to a servant, but to
Shew me Thyself. Thou seest that the the Lord of all, and Llis own Son, to whom
Prophets also in those times saw the Christ, put all things in subjection. But when LLe He
that is, as far as each was able. Shew me Thy- saith that all things are put under Him, it is
self that L may
Thee 'with understanding 2
see . manifest that Lie which did put all
is excepted,
Put He saith, There shall no man see My face, things under LLi'u, and what follows that God ;

and live*. For this reason then, because no may be all in all 3. The Only-begotten Son is
man could sec the face of the Godhead and Lord of all, but the obedient Son of the
live, He took on Him the face of human Father, for He grasped not the Lordship 4,
nature, that we might see this and live. And but received it by nature of the bather's
yet when He wished to shew even that with a own will. For neither did the Son grasp it,
little majesty, when His face did shine as the nor the Father grudge to impart it. Lie it is
sun*, the disciples fell down affrighted. If who saith, All things are delivered unto Me of My
then His bodily countenance, shining not in Lather s ; "delivered unto Me, not as though
the full power of Him that wrought, but
5 Ex. xxxiii. 17. Or. Aovoi\ " word." in imitation 01 the
according to the capacity of the Disciples,
Hebrew idiom.
affrighted them, so that even thus they could Ex. xxxiii. 22.
Ex. xxxiii. 19. Literally " will call in the name of the Lord
not bear it, how could any man gaze upon the (Jehovah): compare
7

Gen. i\. 21 .

majesty of the Godhead? 'A great thing,' Ex. xxxiv. 5 — 7. For " keeping righteousness and shewing
t;

mercy," the Hebrew has only " keeping mercy."

saith the Lord, thou desirest, O Moses and I
'
9 Ex. xxxiv. 8. lb. xxxiv. 9.
: '

approve thine insatiable desire, and L will do 2 Ps. ex. 1. Heb. "An oracle of Jehovah unto my lord."
Cyril's argument is based upon the common mistake of stippi sing
that Kiipios represents the same Hebrew word in botli parts
of the sentence. Cor. xv. 27, 2S. 1

4 Cyril evidently alludes to 1'liilipp. ii. 6, " Who being in the

4 Ala >ng those who denied the Divine pra>existence of Christ form of Cod thought itnot a prize to be on an equality with
Cleopas enumerates Ebion, Carpocrates, Theodotus, Artemon, God:" for the right interpretation of which passage, see Dean
Paul ofSamosata, Marcelh.s, and Photinus. Gwynn's notes in the .S'/r.i/.vr'.v Commentary.
5 Gen. i. 26. & lb. i. 27. 7 lb. xix. 24. 5 Matt. xi. 27; Luke x. 22. On this text Athanasius wrote
8 Cor.
1 x. 4. 9 Ileb. xi. 27. a special treatise (In Mud' Omnia,' &=c), against the arguments
1 Heb. xi. 26. Quoting from memory Cyril mistakes the order of Arius, Fusebius, and their fellows, who said, — " If all things
of the two sentences. were delivered (meaning by all the Lordship of Creation), there
' '

- Ex. xxxiii. 13. Cyril means that even before His Incarna- was once a time when He bad them not. Rut ii He had them
tion Christ was s. en as far as was possible by Prophets such as not, He is not of the Father, for i: He were, He would on that
Moses. This view was held by many of the Fathers before Cyril. account have had them always."
Sec Justin M. (Vrj//,. § 56 if.) Tcrtull. (adv. Praxean, § 16);
; Again (contr. Arian. Orat. ML cap. xxvii. §36), Athanasius
Euseb. (Demonstr.Evang. V. 13— 16). argues: "Lest a man, perceiving that the Son lias all that the
3 Ex. xxxiii. 20. 4 Matt. xvii. 2. Father hath, from the exact likeness and identity of what He
Co CATECHETICAL LECTURKS.
1 had them in ;
ami I keep them well, e lie is And knowing this the in-
a Priest*.
not robbing Him who hath given them." sj ired I'rophet Moses conferred these two titles
10. The Son of God then is Lord: lie is oil two nun distinguished above all 5 his own :

Lord, Pethlehem of Judrca,

who was lorn successor in the government, Auses °, he re-
in
>rding to the Angel who said to the named Jesus and his own brother Aaron he ;

shepherds, / briny; you good tidings of great joy,surnamed Christ ?, that by two well-approved
that unto you is born this day in the city oj men he might represent at once both the High
Da-aid Chris/ the Lord'' : of whom an Apostle Priesthood, and the Kingship of the One Jesus
says elsewhere. The word which God sent unto Christ who was to come. Eor Christ is a High
the children of Israel, preaching the gospel oj Priest like Aaron since He glorified not Him- ;

peace by Jesus Christ : lie is Lord of all 7. But self to be made a Jhigh Priest, but He that spake
he says, of all. do thou except nothing unto LJim, Thou art a Priest for ever after the
i

from His Lordship: for whether Angels, or order of Meiehizalch''-. And Jesus the son of
Archangels, or principalities, or powers, or Nave was in many things a type of Him. Eor
any created thing named by the Apostles, when he began to rule over the people, he
all are under the Lordship of the Son. Of began from Jordan ", whence Christ also, after
Angels lie is Lord, as thou hast it in the He was baptized, began to preach the gospel.
Gospels, Then the Devil departed from Him, And the son of Nave appoints twelve to divide
and the Angels came and ministered unto Him s the inheritance and twelve Apostles Jesus ,•
1
;

for the Scripture saith not, they succoured sends forth, as heralds of the truth, into all the
Him, but they ministered unto Him, that is, world. The typical Jesus saved Rahab the
like servants. When He was about to be harlot when she believed: and the true Jesus
born of a Virgin, Gabriel was then His servant, says, Behold, the publicans and the harlots go
having received His service as a peculiar before you into the kingdom of God With only
2
.

dignity. When He was about to go into a shout the walls of Jericho fell down in tiie
Egypt, that He might overthrow the gods of time of the type and because Jesus said, There :

Egypt made with hands-', again an Angel shall not be left here one stone upon another--, the
appeareth to Joseph in a dream \ After le had Temple of the Jews opposite to us is fallen, the I

been crucified, and had risen again, an Angel cause of its fall not being the denunciation
brought the good tidings, and as a trustworthy but the sin of the transgressors.
servant said to the women, Go, tell'His disciples 12. There is One Lord Jesus Christ, a won-
that Lie is risen, and goeth before you into Gali- drous name, indirectly announced beforehand
lee; to, I hare told you 2 : almost as if he had by the Prophets. Eor Esaias the Prophet says,
I have not neglected my command, I Behold, thy Saviour cometh, having Ldis own re-
' ;

said,
protest that I have told you that if ye dis- ward ~K Now Jesus in 1 ebrew is by interprets
; 1

regard it. the blame may not be on me, but on tion Saviour. Eor the Prophetic gift, foreseeing
tho:>e who disregard it." This then is the One the murderous spirit of the Jews against their
Lord Jesus Christ, of whom the lesson just Lord 5 veiled His name, lest from knowing it ,

now read speaks For though there be many plainly beforehand they might plot against
:

that are called gods, whether in heaven or in Him readily. But lie was openly called Jesus
earth, and so on, yet to us there is One God, the not by men, but by an Angel, who came not
Father, oj'whom are all things, and we in Him ; by his own authority, but was sent by the power
and Chic Lord, Jesus Christ, through whom are of God, and said to Joseph, Fear not to take
all things, and we through Him -\ unto thee Mary thy wije ; for that which is con-
i. And He is called by two names, Jesus
i

Christ; Jesus, because He saves, Christ, be- —

4 C mij-nre Eu ebius {Keel. /list. I. cap. iii.). a a-sage which \

Cyril seems to have followed in his explanation of the names

'
Jesus and Christ.'
' '

5 For the common reading eyicpiTOis vavTtnv Cod. Mon. I. has

l.ath, should wander in'o the \-..y' Iv (if Sa' >. bins, considering eKKpiTOis :r. which is required both by the construction and the
Him to be the Father, therefore lie has sail], Was give, i unto Me, sense. The change may have been caused by the occurrence
and / received, and Were delivered to Me, only to shew that He of ey/cpiTojv just below.
is not the Father, but the fathers Word, and the Eternal Son, Eusebius (i/.s.): "His successor, therefore, who had not
wli because of His likeness to the Father, has eternally what
i, hitherto borne the name Jesus, but had been called by another
He lias from llim. and, because lie is the Son, lias from the name, Auses, which had. been given him by his parents, he now
Father what eternally He hath." called Jesus, bestowing the name upo.11 him as a gift of h< ir

Luke ii. to, ii. 7 Acts x. 36. Matt. iv. n. '"

far greater than any kingly diadem." Auses is a common cor-
9 La. xix. 1. " lie-hold, the l.o:;i> rideth upon a swift cloud, ruption of the name Oshea. See the note on the passage of
an ometh unto Kgyi
i < and the idols of ig\ pt shall be mo\ d
t : I •
Eusebius in this series.
at lis piescnce." The prophecy wa-, -v,\\> sed by many of the 7 Eusebius: "He consecrated a man high-priest of God, in
1 rs to have been fulfilled by the [light into u' pt. Cf. !', so far as tiiat was possible, and him he called Christ." Cf. Lev. iv.
Athanas. (/•'/. LXI. ad Maximum, S 4): "As a child lie came 5, r ; vi. 22: 6 ieptus 6 Xpio"ros.
"
down to Kgypt, and broughl n night its id- 'Is made with hands
1 1 :
1-1
Heb. v. 4, 5, 6. Cyril omits from his quotation the reference
and (de lucarit. j / " \\ h of the ri ;hteous men or kings
: to Ps. ii. 7 :
" Thou art My
Son this day have I begotten Thee.'
:

ini into Kgypt, so that at his coming the idols ol I 9 Josh. iii. 1. 1 lb. xiv. 1. ~ Matt. xxi. 31.
fell'/" On the pas: age of Isaiah see Delitzsch, and Kay {Speaker's i Matt. xxiv. 2.
Commentary). • 1
;
. Ixii.11 " Behold, thy salvation cometh; behold, his
:

1
Matt. ii. 13. 2 lb. xxviii. 7. ) 1 Cor. viii. 5, 6. reward is with him." 5 to kvpioktovov jwv TovSut'ur.
 : 1

LECTURE 6

Holy Ghost. And she shall

ccived in her is of the the phrase, After the Order of Melchizedek. Me
bring forth a Son, and thou shall eall His name received not the High-Priesthood from bodily
Jesus". And immediately he renders the reason succession, nor was lie anointed with oil
of this name, saying, for He shall save His prepared by man but before all ages by the
1

people Consider how He who

from their sins. Father; and He so far excels the others as
was not yet born could have a people, unless with an oath He is made Priest: For they are
He was in being before He was born <. This \
priests without an oath, but Jfe with an oath by
also the Prophet says in His person, From the' JPirn that said, The Lord swetre, and will not
bowels of my mother hath He made mention of\ repent The mere purpose of the bather was
1
.

My name 8 ; because the Angel foretold that He sufficient for surety: but the mode of assur
should be called Jesus. And again concerning ance is twofold, namely that with the purpose
Herod's plot again he says, And under the there follows the oath also, that by two immu-
shadow of His hand hath He hid APc?. ;
table things, in which il was impossible for (led
13. Jesus then means according to the to tie, we might have strong encouragement'1 for our
lebrew " Saviour," but in the Greek tongue th, who receive Christ Jesus as the Sun of
faitl

'The Healer;" since He is physician of Co(

souls and bodies, curer of spirits, curing the 15. This Christ, when He was come, the
blind in body and leading minds into light, Jews denied, but the devils confessed,
1
, but
healing the visibly lame, and guiding sinners' His forefather David was not ignorant of Him,
steps to repentance, saying to the palsied, Sin when he said, / have ordained a lamp for
no more, and, Take up thy bed and walk 1 For mine Anointed 3 : which lamp some have inter- .

since the body was palsied for the sin of preted to be the brightness of Prophecy *, others
the soul, He ministered first to the soul that the flesh which He took upon Him from the
He might extend the healing to the body. If, Virgin, according to the Apostle's word, But
therefore, anyone is suffering in soul from sins, we have this treasure in earthen vessels s The .

there is the Physician for him and if any one Prophet was not ignorant of Him, when He
:

here is of little faith, let him say to Him, said, and announceth unto men His Christ' .

Help Thou mine unbelief 3 If any is encom- Moses also knew Him, Isaiah knew Him, and
.

passed also with bodily ailments, let him not be Jeremiah not one of the Prophets was ig- ;

faithless, but let him draw nigh; for to such norant of Him. Even devils recognised Him,
diseases also Jesus ministers 4 and let him learn for He rebuked them, and the Scripture says,
,

that Jesus is the Christ. because they knew that He was Christ'7. The
14. For that He is Jesus the Jews allow, but Chief-priests knew Him not, and the devils
not further that He is Christ. Therefore saith confessed Him the Chief Priests knew Him :

the Apostle, Who is the liar, but lie that denieth not, and a woman of Samaria proclaimed Him,
that Jesus is the Christ $ ? But Christ is a High saying, Come, see a man which told me. all things
Priest, whose priesthood passes not to another that ever I did. Ts not this the Christ 8 ? 10

neither having begun His Priesthood in time 7 t6. This is Jesus Christ who came a High- ,

nor having any successor in His High-Priest- Priest of the good things to come 9/ who for the
hood as thou heardest on the Lord's dav, when bountifulness of His Godhead imparted His
:

we were discoursing in the congregation'' on own title to us all. For kings among men \

have their royal style which others may not

(
Matt. 20. i.
but Jesus Christ being the Son of Cod
'

he Anathema appended to the Creed o Nicrea condemn.-, share

1
r
.
:

npiv yeviTjfl^at ovk qi'- On this Eusebius of

1
gave us the dignity of being called Christians.
Cresarea (Epist. § 9) remarks: "Moreover to anathematize 1!
'

fore His generation He was not,' did not seem preposterous, in But some one will say, The name of "Chris-
that it is confessed by all, that the Son of God was befor thc tians " is new, and was not in use aforetime 1
:
generation according to the flesh."
s
•
Isa. xlix. 1. 9 lb. xlix. 2. '
rv<S>\~OV CUfffhjTWI' and new-fashioned phrases are often objected to
2
John v. 14. 8. 3 Mar!; ix. 24.
4 Compare the fragment of the Apology of Quadrattls pre-
sented to Hadrian 127 A. n., preserved by Eusebius (//. E. IV. iii.)
" Hut the works of our Saviour were always present, for they were
j

9 crKenacrTaj, Ex*, xxx. 22 — 25: "'a perfume compounded (/uvpe-

xI/ikov) alter the art of the perfumer " (R.V.).
genuine — those that were healed, and those that arose from the
: 1 leb. vii. 21. 2 lb. vi.
dead, who were seen not only when they were healed and when l's. exxxii. 17.
i The "limp for the Anointed" was commonly
they were raised, but were also always present; and not merely applied by the fathers to John the Baptist. Compare John v. [5,
while the Saviour was on earth, but also after His death they and Bishop Westcott's note there.
were alive f r a >ng while, so that some of them survived even to
1
|
4 2 Pet. i. 19. The supp ised reference in the Tsalm to the
our times." See the notes on the passage of Eusebius, in this 1
lamp of prophecy is mentioned by Eusebius (Dcmonstr. Evaitg.
IV. cap. 1.1).
5 1 John ii. Heb. vii. 24.
22. ('
5 2 Cor. iv. 7. The reference of the lamp' to Christ's Incarna- '

7 On the opinion that Christ was from ail eternity the true tion is mentioned by Eusebius (it.s.) and other bathers.
High Priest of the Creation, see Index, Priesthood, and the Amos. iv. 13 "and declareth unto man what is his thought."
:

relerence there given to the Introduction. Cf. x. 4: xi. 1. Athan XX. read s
for --jniynD' 'what is his thought,' the I.
"-Jn tL??2>
(c. Arian. Or. ii. 12, J.H.X.).
8 The word
'synaxis' was used by the early Christians to '
His Anointed,' tov XptcrroM avroi".
distinguish their assemblies from the Jewish 'synagogue,' a word 7 Luke iv. 41. s John iv. 29. _
9 Heb. ix. 11.
formed from the same root and more regularly. 'Synaxis' came 1ovk eVoAiTeueTO, "was not in citizenship," "not natural; el."
to be used more especially of a celebration of the Eucharist. See Cf. Sueton. Xcro. cap. 10: '- Christiani, genus hominum supcr-
Suicer, Thesaurus, iui'afic. stitionis novae et malchcae."
 n2 ( ATECIIETICAL LECTURES.
on the score of strangeness 2 . The prophet made that we all might thus be made believers. For
point safe beforehand, saying, But upon
this all were amazed at Paul, and said Is not this he
My servants shall a new name be called, rah/eh that was formerly a persecutor 6 ? Did he not
shall be blessed upon the earth \ Let us question come hither, that he might lead us away bound
the |e\vs Are ye servants of the Lord, or
: to Jerusalem? Be not amazed, sand Paul. I
not ? Shew then your new name. For ye know that it is hard for me to kick against the
were calle lews and Israelites in the lime of
I pricks: J know that I am not worthy to be called
Mo>es, and the other prophets, and alter the an .apostle, because I persecuted the Church of
return from Babylon, and up to the present God~i : but 1 did it/// ignorance 8 : for I thought
time: where then is your new name? But that the preaching of Christ was destruction of
we, since we are servants of the Lord, have the Paw, and knew not that He came Himself
that new name new indeed, but the new
: to fulfil the Law and not to destroy it 9. But the
name, w/iieh shall be blessed upon the earth. grace of God was exceeding abundant in me '.

This name caught the world in its grasp for :

19. Many, mybeloved, are the true testimonies
lews are only in a certain region, but Chris- concerning Christ. The Father bears witness
tians reach to the ends of the world for it is : from heaven of His Son: the Holy Ghost
the name of the Only-begotten Son of Cod bears witness, descending bodily in likeness
that is proclaimed. of a dove: the Archangel Gabriel bears wit-
17. but wouldest thou know that the ness, bringing good tidings to Mary the :

Apostles knew and preached the name of Virgin Mother of God 2 bears witness: the
Christ, or rather had Christ Himself within blessed place of the manger bears witness.
them ? Paul says to his hearers, Or seek ye a Egypt bears witness, which received the Lord
proof of Christ that speaheth in me 4 ? Paul pro- while yet young in the body 3 Symeon bears ;

claims Christ, saying, For we preach not our-
selves, but Christ Jesus as Lord, and ourselves
your servantsfor Jesus' sake Who then is this ?
-".
The former persecutor. O mighty wonder
The former persecutor himself preaches Christ.
witness, who received Him in his arms, and
said, Now, Lord, Idlest Thou Thy servant de-
part in peace, according to Thy word ; for mine
1 eyes have seen Thy salvation, which Thou hast
prepared before the face of all people Anna **.

But wherefore? Was he bribed? Nay there also, the prophetess, a most devout widow, of
was none to use this mode of persuasion. austere life, bears witness of Him. John
But was it that he saw Him present on earth, the Baptist bears witness, the greatest among
and was abashed ? He had already been the Prophets, and leader of the New Cove-
taken up into heaven. He went forth to per- nant, who in a manner united both Cove-
secute, and after three days the persecutor is a nants in Himself, the Old and the New,
preacher in Damascus. By what power? Jordan is His witness among rivers the sea ;

( )thers call friends

witnesses for friends
as : of Tiberias among seas blind and lame bear
:

but I have presented to you as a witness the witness, and dead men raised to life, and
former enemy: and dost thou still doubt? devils saying, What have we to do with Thee,
The testimony of Peter and John, though Jesus ? we know Thee, who Thou art, the Holy
weighty, was yet of a kind open to suspicion : One of Gods. Winds bear witness, silenced at
for they were His friends. But of one who His bidding five loaves multiplied into five
:

was formerly his enemy, and afterwards dies

for His sake, who can any longer doubt the 6 8 i Tim. i. 13.
Acts ix. 21. 7 i Cor. xv. o.
truth? Matt. v. 17.
9 l 1 Tim. i. 14.
2 OeoTOKos— Deipara. Gibbon (Chap, xlvii. 34) says, " It is
point of my discourse I am
t;
iS. At this not easy to fix the invention of this word, which La Croze {Chris-
truly with wonder at the wise dispen-
filled tianisme des Indes, torn. i. p. 16) ascribes to Eusebius of Ca'sarea
and the Arians. The orthodox testimonies are produced by Cyril
sation of the Holy Spirit; how He confined (of Alexandria) and Petavius {Dog-mat. Tlicolog. torn. v. I., v.
the Epistles of the rest to a small number, but cap. 15, p. 254, &c), but the veracity of the Saint is questionable,
and the epithet of Oso-okos so easily slides from the margin to
to Paul the former persecutor gave the pri- the text of a Catholic MS." This passage is justly described
"Gibbon's calumny'' by Dr. Newman: see his notes on the
vilege of writing fourteen. For it was not as
title Scotokos {Athan. c. Arian. Or. cap. 12, n. Or. iii. ii. ;

because Peter or John was less that He re- capp. 14, 29, 33). The word is certainly used by Origen {Dent.
xxii. 13, Lommatzsch. Tom. x. p. 37S): "She that is already
strained the gift; God forbid! But in order betrothed is called a wife, as also in the case of Joseph and
that the doctrine might be beyond question, the Thcotokos." Cf. Archelaus {Dis/ut. cum Mane, ca'
"qui de Maria Dei Genetric
netrice natus est") Eusebius {de I'ita
He granted to the former enemy and per- 43: ''The pious Empress adorned with
;

secutor the privilege of writing more, in order

3 Isa. lxv. 15, 16. The T.XX. here depart from the meaning
of the Hebrew :" //,• shall call I/is servants by another name : it were 01 its appropriation to Him. in order mat when it shall
that he -who blcsselh himself in the earth shall bless himself in hear Him proclaimed by the Apostles, it may in their day also
i 0/ truth" (R.V.).
be honoured as having been first to welcome Him' " (Cleopas).
4 2 Cor. xiii. 3. 5 lb iv. 5. 4 Luke ii. 20, 30. 5 Mark i. 24.
 LECTURE X. C

thousand Lear Him witness. The holy wood
ol the Cross bears witness, seen among us to
this day, and from this place now almost
filling the whole world, by means of those who
in faith take portions from it". The palm-tree 7
on the ravine bears witness, having supplied
the palm brandies to the children who then
hailed Him. Ciethsemane 8 bears witness, still
ye lift up, ye everlasting doors : and the K>'n« of
Glory shall come in*. His former enemies bear
witness, of whom the blessed Paul is one,
having been a little while His enemy, but for
a long time His servant: the Twelve Apostles
are His witnesses, having preached the truth
not only in words, but also by their own
torments and deaths the shadow of Peter
:
~>

to the thoughtful almost shewing Judas. Gol- bears witness, having healed the sick in the
gotha the holy hill standing above us here,
'->, name of Christ. The handkerchiefs and aprons
bears witness to our sight the Holy Sepulchre
: bear witness, as in like manner by Christ's
bears witness, and the stone which lies there 1
power they wrought cures of old through Paul 6 .

to this day. The sun now shining is His Persians 7 and Goths 8 and all the Gentile con-
,

witness, which then at the time of His saving verts bear witness, by dying for His sake,
Passion was eclipsed 2 the darkness is His
:
whom they never saw with eyes of flesh the :

witness, which was then from the sixth hour devils, who to this day 9 are driven out by the
to the ninth: the light bears witness, which faithful, bear witness to Him.
shone forth from the ninth hour until evening. 20. So many and diverse, yea and more
The Mount of Olives bears witness, that holy than these, are His witnesses is then the :

mount from which He ascended to the Father :

Christ thus witnessed any longer disbelieved?
the rain-bearing clouds are His witnesses, Nay rather if there is any one who formerly
having received their Lord yea, and the : believed not, let him now believe and if any :

gates of heaven bear witness [having received was before a believer, let him receive a greater
their Lords], concerning winch the Psalmist increase of faith, by believing in our Lord
said, Lift up your doors, O ye Princes, and be Jesus Christ, and let him understand whose
name he bears. Thou art called a Christian :

6 See Cat. iv.

10, note 7.
be tender of the name; let not our Lord Jesus
1 The Bordeaux Pilgrim, who visited the Holy Places of
Jeru- Christ, the Son of God, be blasphemed through
salem, A. D. 33 j,c. speaks of this palm-tree as still existing. The
longevity of the palm was proverbial :cf. Aristot. (Do Longitu- thee but rather let your good works shine be-
:

d'ntc 'itae, c. iv. 2).

I

a The same_ Pilgrim

(as quoted by the Benedictine Editor)
fore men that they who see them may in Christ
'

says, "There is also the rock where Judas Iscariot betrayed Jesus our Lord glorify the Father which is in
Christ." Compare Cat. xiii. 38. 9 See Index, Golgotha.
1
See the passage of the Introduction referred to in Index, heaven To whom be the glory, both now and
:

Sepulchre,
for ever and ever. Amen.
- See Cat. ii.15, note 8, and xiii. 25, 34, 38. On the super-
natural character of the darkness mentioned In the Gospels see
Meyer, Commentary, Matt, xxvii. 45. An eclipse of the sun 4 Ps. xxiv. 7. The first clause is mistranslated by the LXX.
was of course impossible, as the moon was full. Mr. J. R. Hind from whom Cyril quotes.
{Historical Eclipses, "Times," 19th July, 1872) states that the Acts 6
5 v. 15. _ lb. x ; x I2 , .

solar echpse, mentioned by Pidegon the frecdman of Hadrian, 7 The persecution of the Christians in Persia by Sapor IT.
which occurred on Nov. 24, A.D. 29, and was partial at Jerusalem,
is ''the only s.jlar eclipse that could have ecu visible at Jerusalem
is described at length by Sozomen (E.H. II. cc. ix. —
xv., in this
1 Series). It commenced in a.d, 313, and was going on at the date
during the period usually fixed for the ministry of Christ." He of these Lectures and long after. "During fifty years the Cross
adds, "The .Moon was eclipsed on the generally received date lay prostrate in blood and ashes" (Diet. Bib. Sassanidae '). Com-
'

of the Crucifixion, 3 April, a.d. 33. I find she had emerged from
die earth's dark shadow a quarter of an hour before she rose at
Jerusalem (6.36 p.m.), but the penumbra continued upon her disc
lor an hour afterwards." Thus the "darkness from the sixth hour
unto the ninth" cannot be explained as the natural effect of an
eclipse either solar or lunar.
3 This clause is omitted in Codd. Mon. 1, 2, Roe, Casaub., and
is probably repeated from the preceding line:
such repetitions,
however, are not uncommon in Cyril's style.
pare Xeander. Church History, Tom. III. p. 148, Bohn.)
8 The Goths here mentioned are
the Gothi minores dwelling
on the north of the Danube, where Ulfilas, "the Apostle of the
—
Goths" (311 381), converted many of his countrymen to Chris-
tianity. After suffering severe persecution, he was allowed by
Constantius to take refuge with his Arian converts in Mcesia and
Thrace. This migration took place in 348 a.d., the same year
in which Cyril's Lectures were delivered.
9 See Index, Exorcism. Matt. v. 16.
 LECTURE XI.
On tiii: words, The Only-Begotten Son of God, Bf.gottex of the Father Very
God before are ages. By Whom are things were made.
Hebrews i. t.

Fathers
God. who at sundry times and in divers manners spake in times past unto the
by the Prophets, hath in these last days spoken unto us by His Son.

That we have hope has .Man, but by the many He was unknown. in Jesus Christ _

been sufficiently our Wishing, therefore, to teach that which was not
shewn, according to
disciples, and
ability, in what we delivered to you yesterday. known,' He called together Ills
But we must not simply believe in Christ asked them, J J 'horn do men say that I, the Son of
lesus nor receive Him as one of the many \Man, am ?— not from vain-glory, but
8 wishing
who are improperly called Christs For they to shew them the truth, lest dwelling with 1
.

were figurative Christs, but He is the true God, the Only-begotten of God?, they should
Christ; not having risen by advancement from think lightly of Him as if He were some mere
;:

among men to the Priesthood, but ever having man. And when they answered that some
the dignity of the Priesthood from the Father 3 said Flias, and some Jeremias, He said to .

And for this cause the Faith, guarding us be- them, They may be excused for not knowing.
forehand lest we should suppose Him to be but ye, My Apostles, who in My name cleanse
one of the ordinary Christs, adds to the pro lepers, and cast out devils, and raise the
fession of the Faith, that we believe In One dead, ought not to be ignorant of Him,
Lord Jesus Christ, The Only-Begotten through whom ye do these wondrous works.
Son of God. And when they all became silent (for the
And
again on hearing of a "Son," think
2. matter was too high for man to learn), Peter,
|

the foremost of the Apostles and chief herald

'
not of an adopted son but a Son by nature-*,
an Only-begotten Son, having no brother, of the Church, neither aided by cunning in-
For this is" the reason why 'He is called vention, nor persuaded by human reasoning,
"Only-begotten," because in the dignity of but enlightened in his mind from the Father,
the Godhead, and His generation from the says to Him, Thou art the Christ, not only so,
J

Father, He has no brother. But we call Him but the Son of the living God.
j
And there fol-
tlie Son of God, not of ourselves, but because lows a blessing upon his speech (for in truth
the bather Himself named Christs His Son 6 :it was above man), and as a seal upon what

and a true name is that which is set by he had said, that it was the Father who had
|

fathers upon their children 7. revealed it to him.

I For the Saviour says,
Our Lord Jesus Christ erewhile became
;-;. Blessed art thou, Simon Barjo na, for flesh and
- blood hath not revealed it to thee, but My Father
'

-
(
'ompare
is -,ioKu-iis.
x. 11, 15
So
x\ i. 1 ; :

te 8.
xxi. which is in heaven 2 H e therefore who acknow- .

Compare x. 14, no ledges our Lord Jesus Christ the Son of God,
Athanasim but he who de-
'

t Otrov. ntcniia Dionyi ? 23), represents ,

partakes of this blessedness ;

UatUre (ki\T(L t',V'SLV

an in truth S in ol
; «!. but is called Son, He to by adopti n
l ',
>,
nies the Son of God is a poor and miserable
(Kara 9tW), as a creature." Again (c. .Irian. Orat. iii. 19I
be ays, L his is the true
'
God and the Life eternal, and we arc man.
made sons through Him by adoption and grace {fiian ku.\ vapn-i)." 4. Again, I say, on hearing of a Son, under-
(
'!. vii. 10, and tj 4. hi
5 The MSS. ; read airov XpioToi/ which might mean "Christ
II

and n other." . liut Xpiarov is probably a gloss introduced fr

mi
the margin.
6
:;
Matt. xiii. 16.
Compare the passages in which Cyril quotes Ps. as Compare " ( d of
ii. 7, 9 iv. 7 : d begotten " xiii. 3, and
', «
'
. 13 :
Cat. vii. 2 x. 2 X
xi. X1U
- ,.",;'
;

U';' :
'
;

';V 5 ; xii. 18. "•

, •, r r ,
"God
'God S m of God." Here, however, the MSS. vary, and
the Son tie
the
tUC L s ,cc al
'

S h, of » f? ther tn choose th
names V
„„
'
Ti
r
for Ins children, and to alter them ,
i,
'

,
r,

.f
,

he pleased" {Did.
: reading of Cod. Coisl. Yi<3 &eot ,ioroy.rcl is appr ,vt
Benedictine Editor, though not adopted. The confusion of
by I the
Yi«3
UiceK and Roman Ant, q. Nomen. 1 Greek ) fhe right to the '
and ©ey is like that in John i. 18.
n
n^J '7l> ,1
fathe r ,S t]
fDemnthenes (IIpo* i?
/ TT
SUbjCCt ° f ° ne °.f the Private
Iiotwxoi' Trepc tov A,. p.„ T0 ,).
. .
!

I
' ° ^pcoToo-Tar,,.
(Hjpvf. Cf. ii. 10
riv 'An-oariAa,,. Ka\ rrji T.-ccA^ay
= Matt xvi 17
KopvcWo*
 ?

LFXTURK

eternally begotten by an inscrutable and 5. If then thou hear the Gospel saying, The
incomprehensible generation. And in like book of the generation of Jesus C/uist, the Sou
of
manner on hearing of the First-borns, think David, the Son of Abraham-,
understand ac-
not that this is after the for manner of men
to the fl i." Tor Me is the Son of
;

the first-born among men have other brothers David at the cud
of the ages 3, but the Son of
also. And it is somewhere written, Israel is God before all ages, without
beginning 4.
My son, Myfirst-born 6 . But Israel as Reuben The one, which
is,
before He
had not, He re-
was, a first-born son rejected for Reuben went ceived but the other, which He hath,
up
:

;
He
to his father's couch and
eternally as begotten of the Father.
; Israel cast his hath
Father's Son out of the vinevard, and crucified Two fathers lie hath:
one, David, according
Him. to the flesh, and one, God, His Father in
I o others also the Scripture says, Ye are the a Divine manner-. As the Son of David
sous of the Lord your God' : and in another He is subject to time,
and to handling
place, I have said, Ye are gods, and ye are all and to genealogical
descent: but as Son ac-
sons of the Most High 8 / have said, not, " I cording to the Godhead 6 He is subject neither
. ,

have begotten." They, when God so said. to time nor to place, nor to
genealogical
received the sonship, which before they had descent for His generation who shall declare! :

not but He was not begotten to be other God is a Spirit z ; Fie who is a
Spirit hath
:

than He was before; but was begotten from spiritually begotten, as being
incorporeal, an
the beginning Son of the Father, being above inscrutable and incomprehensible
generation.
all beginning and all ages, Son of the Father, The
Son Himself says of the Father, The Lora
in all things like 9 to Him who betrnt Him, said unto Me,
Thou art Sou, to-day have 1 My
begotten Thee?. Now this to-day is not recent,
3 Athanasius (tie Synodis, § 15) quotes a pas' from the Dut
Thalia of Alius, in which he says " We praise Him c t C rnal
:
a timeless to-day, before all aires. :

beginning, because of Him who lias a beginning: and adore Him Trout the womb, before the morning star,
as eternal, because of Him who in time has come to be.
have
He who
is without beginning made the Son a beginning of things created."
r
I begotten Thee .

Itis important, therefore, to notice the sense in which Cyril

Believe thou therefore on Jesus Christ,
6.
here calls the Son arap^-o?. The word has two meanings, which
should be clearly distinguished, (i) unoriginate, (\\)ivithout begin- Son of the living God, and a Son Only-
ning in time. The former referring to origin, or cause, can
properly be applied to the One true God, or to God the Father Begotten, according to the Gospel which
only, as it is used by Clement of Alexandria (Protrept. cap. v.
§ 65 TOf Tru.v7wv TTOiy\-\\v
: ayeooWTey, toc avapxov Wedr.
. . . the relation of the Son to the Father is clearly shewn by Athana-
[Strom. IV. cap. XXV. S 164 6 ©eb? Se avapxps apxh t£>v v\o>v
: sius (de Synodis, cap. iii. § 53).
7rai-TeA7)5 apx>is rroirjTt/cbi]. [Stromal. V. cap. xiv. § 142 t'f dpxrjs :
1 The
additions which the Benedictine Editor has here made
ardpxov]. Methodius (<>/'. 312 a.d. tire) in a fragment ((hi to the earlier text, as represented by Milles, may be conveniently
things created, § 8, English Trans. Clark's Ante-Nic. Libr.) com- shewn in brackets. oAAa Yid? [tov Harpo?] ef apx*)s iyevvrfit),
ments thus on Job. i. 1 3 —
" And so after the peculiar unbegin-
: [viTipavu, 7Ta<7r)s ap^rj? (cat atuutoi/ Tvyxarwi'] ', Yibs toO UaTpi;?
riing beginning, who is the Father, He (the Word) is the beginning [eV 7raem']J bjuoto? rij yeyei'fJJKOTi * [aoSio? ef dtSiov IlaTpbc,]
of other things, by whom all things are made.' "
'
£wt) (K £a>»}s yeyei'i'Tj/aeVos ....
Kai Webs e« Oeov, [ko.1 Svya/j.^
In this sense Cyril has said (iv. 4) that God alone is " unbegotten, ex fiwa/aetos] J.
unoriginate:" and in xi. 20 he explains this more fully, "Suffer — * Codd. Coisl. Ottob. Mon.
none to speak of a beginning of the Son in time (xpoi'iktjj/ apx>jr). 2. f Coisl. Ottob. Roe, Casaub
but as a timeless beginning acknowledge the Father. For the Mon. 1, 2. I Coisl. Ottob. Mon. 1, 2.

Father is the beginning of the Son, timeless, incomprehensible. 2 Matt. i. 1. 3 Heb. ix. 26. 4 See § 4, note
without beginning.'' From a confusion of the two meanings the S Oei'Kw;.
word came to be improperly applied in the sense of " unoriginate " 76 ju.ee Kara Tor AajSi'5... to fie Kara
. Tr]V QeorrjTa.
to the Son, and to the Spirit and this improper usage is con-
; 7 Isa. liii. S. Compare § 7, below. 8 John iv. 24.
demned in the 49th Apostolic Canon, which Ilefele regards as 9 Ps. ii. 7.
amongst the most ancient Canons, and taken from the Apostolic 1 " From the womb of the morning thou hast the
Ps. ex. 3.
Constitutions, vi. 11 "If any Bishop or Presbyter shall baptize
: dew of thy youth" (R.V.). There is a remarkable various reading
nol according to our Ford's ordinance into the Father, and Son, in Codd. Roe, Casaub. To el cru, axpoi'oi' ko.1 aiSiov' to tie cr>/-
and Spirit, but into three L'noriginatcs, or three Sons, or three /aepoi' TrpdcrtpaTOi', dAA' oinc atfiioc, oi/eetou/ueVou tou naTpb? xal
Paracletes, let him be deposed." (ii.) Athanasius frequently calls Tr)i- kcitu) yivvr\uiv. Kat ttol\w Ae'yer 'Ex yacrTpb? 7rpb ea>cn/>bpou
the S in urap^os in the sense of' timeless,' as being the co-eternal yeyeVi»7)xa ere- tovto fiovov Trjs OedrrjTO?- IlCa'Tevcrov, k.t.A. The
brightness (a7rauyao-/xa) of the Eternal Fight see de Sent. Dionys. : words " Thou art My
Son," are thus referred to the eternal
§§ 15. 16,22; " God is the Eternal Light, which never either began generation, and " This day" to the birth in time whereas in the :

or shall cease: accordingly the Brightness is ever before Him received text, followed in our translation, cnj/xepoi' refers to the
and coexists with Him, without beginning and ever-begotten timeless and eternal generation of the Son. The former inter-
[afapxov Kai aeiyere?)." pretation of Ps. ii. 7 is found in many Fathers, as for example
_
4 ti? 77p0K07ri)i' vioBetriat;. Cf. § 2, note 4. in Tcrtullian (adv. Prax. vii. xi.), and Methodius (Conviv.
5 IIpcuj-oroKOi'. The word occurs in Heb. i. 6, which had been lirg. VIII. cap. ix.) " He says Thou art,' ami not Thou hast
:
'
'

read in the Lesson before this Lecture. The exact dogmatic become,' shewing that He had not recently attained to the position
sense of the word is carefully explained by Athanasius (c. Arian. of Son. But the expression, 'This day have I begotten Thee,'
. . .

Or. ii. 62): " The same cannot be both Only-begotten and First-
born, except in different relations that is, Only-begotten, be-
; —
cause of Flis generation from the Father, as has been said; and
First-born, because of His condescension to the creation, and
His making the many His brethren." See Mr. Robertson's dis-
cussion of the word nponoTOKo^ (.4 than, p. 344, in this series) and
signifies that He willed that existing already before the ages
ill heaven He should also be begotten for the world, that is that
He who was before unknown should be made known." The same
interpretation was held by many Fathers, some referring aiifjtepov
to the Nativity, as Cyprian (adv. J uthcos Testim. ii. 8), others to
the Baptism (Justin M. Diatog. cap. lxxxviii. Tertullian, adz: ;

P.p. Bull (De/. Fid. Sic. iii. 5—8). Marcion. iv. 22). Athanasius (c. Arian. iv. § 27), has a long
6 Ex. iv. 22. 7 IJeut. xiv. 1. 8 Ps. lxxxii. 6. _ discussion on the question whether Ps. ex. 3, ex yao-rpbs 7rpu
9 ei> -naaiv op.oios. See the note on iv. 7. That the phrase ttoo-tpbpoi; ytye'ri/rj/ca ere, refers to the eternal generation of the
was not equivalent to b/xoov'crio?, and did not adequately express Son, or to His Nativity.
VOL. VII. 1
66 CATFXIIETICAL LFXTURES,

/; > G to say that He knew not what He was be-world, that lie gave
P ; n ?j -
,/ so loved the
and it is no
'}/// (h;/\ whosoever belicveth\ getting is the greatest impiety
So//, Hurt ;

have cverlas/imA less impious to say, that after deliberation in

on Him'sli 'illJ no! perish, but
For Cod
{,,[. And a._ tin, He that belleveih on the Son time He then became a Father.
but hath passed out of death Into was not previously without a Son, and after-
iitdgd,
Hl\ /,'/// he that believe/ h not the Sou shall not
:.
"
wards in time became a Father but bath the ;

begotten Him not as

\

'/'<, tut the wrath of God abldeth on him*, Son eternally, having
|ohn testified concerning Him, saying, men beget men. but as Himself only knoweth, j

\n i

And we beheld Ills glory, glory as of the only-\ who begat Him before all ages Very God.
Irgo/len from the Father,—full of grace and o. For the Father being Very Cod begat \

Himself, Very Cod * not as

(Path >.• at whom the devils trembled and said, the Son like unto
;

we with Jesus, Thou teachers beget disciples, not as Paul says to

Ah! what have to do thee,
Son of th living God
6 • some, For in Christ Jesus I begat you through
.

-.'
He is then the Son of Cod by nature the Gos/el-\ For in this case he who was not
pnd not by adoption 7, begotten of the Father. a son by nature became a
son by discipleship,
And he that loveth Him that begat, loveth Him but in the former case He was a Son by
also that Is begotten of Jlim ; but he that nature, a
z true Son. Not as ye, who are to be
sons of Cod
despiseth Him that is begotten easts bark the illuminated, are now becoming
:

insult upon Him who begat. And whenever for ye also become sons, but by adoption of
thou hear of Cod begetting, sink not down in grace, as it is written, But as many as received

thought to bodily things, nor think of a cor- Hiin. them gave He the right to become
to

ruptible generation, lest thou be guilty of children of God, even to them that believe on
impiety.
"
God Is a Spirits, His generation is His name: which were begotten not of blood,
spiritual for bodies beget bodies, and for the
:
nor of the will of the flesh, nor of the will of
generation of bodies time needs must inter- man, but of God 6 And we indeed are begotten
.

vene but time intervenes not in the genera-

;
of water and of the Spirit, but not thus was
tion of the Son from the bather. And in our Christ begotten of the Father. For at the
case what is begotten is begotten imperfect : time of His Baptism addressing Him, and
but the Son of Cod was begotten perfect ; for saying, This My Son He did not say, " This
is ?,

what lie is now, that is He also from the has now become My Son," but, This is My
beginning begotten without beginning. We l
,
Son ; that He might make manifest, that even
are begotten so as to pass from infantine before the operation of Baptism Fie was a
ignorance to a state of reason thy generation, :
Son.
(J man, is imperfect, for thy growth is pro- 10. the Son, not as among
The Father begat
gressive. But think not that it is thus in His men mind begets word. For the mind is sub-
case, nor impute infirmity to Him who hath stantially existent in us but the word when ;

begotten. For if that which He begat was spoken is dispersed into the air and comes to
imperfect, and acquired its perfection in time, an end 8 But we know Christ to have been
.

thou art imputing infirmity to Him who hath begotten not as a word pronounced 9, but as a
begotten if so be, the Father did not bestow ;
Word substantially existing and living not ' ;

from the beginning that which, as thou sayest, spoken by the lips, and dispersed, but be-
time bestowed afterwards 2 .
gotten of the Father eternally and ineffably, in
8. Think not therefore that this generation substance 2 For, In the beginning was the
.

is human, nor as Abraham begat Isaac. For J lord, and the J lord was with God, and
in begetting Isaac, Abraham begat not what the Word was God*, sitting at Cod's right
he would, but what another granted. But in
4 Athanasius (ad Episcopos .-F.gypti. % 13), referring to 1 John
Cod the Father's begetting there is neither
v. 20, This is the true (oArifoeos) God, writes: " But these men
ignorance nor intermediate deliberation 3 F"or . (the Arians), as if in contradiction to this, allege that Christ is not
the true God, but that He is only called God, as are other
creatures, in regard of His participation in the Divine nature."
2 [1 liii iii. iC 3 [] 4 lb. Again Y. Arian. iii. 9), He gave us to know that of the true
;
'

5 lb. i. 14. " Luke is. 34. Father He is the true Offspring (a.ki\Qi.vov ytyvrifia.).
7 (j)\j(Tct KOI C cru. C'f. § 2, note 4. 5 1 Cor. iv. 15. John i. 12, 13. 7 Matt. iii. 17.
8 1 John v. 1. 9 John iv. 24. Cf. $ 5. 8 Compare Athanasius (de ScntentiCi Dionysii, § 23): ''the
1
y.yiir.j.u... OS 01 dpx Cf. § 5, note 4. mind creates the word, being manifested in it. and the word
2 o
xooros. 15cn Roe, Casaub. C I .
shews the mind, having originated therein." Tertullian (adv.
Ott il>. M m. 1. 2. A. With the hitter reading, the mean Pra.r. \ii.) " You will say what is a word but a voice and sound
—
he ''if lie did n >t bestow from the beginning, as thou sayest,
:

of the mouth, and (as the Grammarians teach) air when struck
what lie bestowed in after times.'' Cyril does not here address against, intelligible to the ear, but for the rest a sort of void,
liis auditor, nt an imaginary opponent, 1 man." — "O empty, and incorporeal thing." Cf. Athan. (dc Synodis, §12):
Co u( are Athan. (de Synodis, § . ). aVVTTOtTTdTOV.
3 hue Arians appear to have made use of a dilemma: If God 9 npcxpopiicor. See Cat. iv. S. note 9.
1 egat with will and purpose, the-,e preceded the begetting and so ,
1 evvnoo-TaTor. ibid. So the Spirit is described in Cat. xvii. 5
i)v n-OTf lire ovk Tjr, there was a time when the Son was not if :
" not uttered or breathed by the mouth and lips of the Father and
without will and purpose, then He begat in ignorance and of the Son, nor dispersed into the air, but personally subsisting
necc -shy. 'hue answer is fully given by Athanasius (Y. At ian. iii. (tru-ocr-OTOi';."
- —'.-. p|
•
42 ; -ii in thi^ Series).
. - iv vTrooTuuet. 3 John i. I.
 LECTURE XI,
<>7

hand ;— the Word understanding the Father's scrutinise their Creator Himself.
and creating all things at His bidding:
Tell me first,
\yill,
O most daring man, wherein does Throne'
tiie Word, which came down and went up; differ from Dominion, and then
scrutinise what
for the word of utterance when spoken comes pertains
to Christ. Tell me what is a Prin-
not down, nor goes up; the Word speaking and what a Power, and what a Virtue, cipality,
and saying, The things which I have scat with
and what an Angel and then search out their
My Father, these I speak 4-: the Word possessed
Creator, for all things were made by JJim
:

of power, and reigning over all things Put '.

thou wilt not, or thou canst not ask

for the :

Father hath committed all things unto the Son "\ Thrones
or J fominions. What else is there
that knoweth
ii. The Father then begat Him not in such the
deep things of God 2 save only
the Holy
_
,
wise as any man could understand, but as Ghost,
who spake the Divine Scriptures? Put
Himself only knoweth. For we profess not to not even the
Holy Ghost Himself has spoken
tell in what manner He begat Him,
but we m the Scriptures concerning the generation
insist that it was not in this manner.
of i

And not the Son from the Father. Why then dost thou
we only are ignorant of the generation of the busy thyself about things which
not even the i

Son from the Father, but so is every created Holy Ghost

|

has written in the Scriptures?

nature. Speak to the earth, if perchance it max Thou that knowest
j

not the things which are

teach thee 6 and though thou inquire of all written, busiest thou
.-
I

thyself about the things I

things which are upon the earth, they shall which

j
:

are not written ? There are many

not be able to tell thee. For the earth cannot questions
j

in the Divine Scriptures; what is

tell the substance of Him who is its own I
written we comprehend not, why do we busy
potter and fashioner.
Nor is the earth alone ourselves about what is not written ?
It is
ignorant, but the sun also 7 for the sun was sufficient for us to know
:
that God hath be-
created on the fourth day, without knowing gotten
One Only Son.
what had been made in the three days before
13. Be not ashamed to confess thine ig-
him and he who knows not the things made norance,
;
since thou sharest ignorance with
in the three days before him, cannot
tell forth Angels. Only He who begat 'knoweth Him
the Maker Himself. Heaven will not declare who was begotten, and He who is
this: for at the Father's bidding
begotten of
the heaven Him knoweth Him who
also was like smoke established* by Christ.
begat. He who
Nor begat knoweth what He begat and the :
shall the heaven of heavens declare this,
nor the Scriptures also testify that He who was be-
waters which are above the heavens 9. Why then gotten is God 3. lfo r as t/ie Father hath
life in
art thou cast down, O man, at being
ignorant Himself, so also hath He given to the Son to
of that which even the heavens know have life in Himself*; and,' that all men should
not?
Nay, not only are the heavens ignorant of this honour the Son. even as they honour the Father s
generation, but also every angelic nature. For ;
and, as the Father quickeneth whom He will^
if any one should ascend, were
it possible, into even so the Son quickeneth whom He -will 6
.
the first heaven, and perceiving the ranks Neither He who begat suffered any loss, nor
of
the Angels there should approach and ask is anything lacking to
them how God begat His own Son, they would
Him who was begotten
(I know that I have said these things
say perhaps, "We have above us beings greater
many
times, but it is for your safety that
they are
and higher; ask them." Go up to the second said so often) neither has He who begat, :

heaven and the third attain, if thou canst, to ; a Father, nor He who was begotten, a brother.
Thrones, and Dominions, and Principalities, Neither was He who begat changed into the
and Powers: and even if anyone should reach Son 7, nor did He who was begotten become
them, which is impossible, they also would the Father 3 Of One Only Father there is One
.

decline the explanation, for they know it not.

12. For my part, I have ever wondered at J '" 1 ' 3- = 1 Cor. ii. io, ir.
3 1 have followed the reading of C'odd. Coisl. Roe,
the curiosity of the bold men, who by their Casaub.
•Mon. A., winch is approved though
not adopted by the llene-
imagined reverence fall into impiety. For
ciictme Editor. The common text is manifestly interpolated
And the Holy Spirit of God testifies in the Scriptures, that lie :

though they know nothing of Thrones, and who was begotten without beginning is God. For what man
Dominions, and Principalities, and Powers, knoweth, &>c" This insertion of Cor. n interrupts the
argument, and is a useless repetition of the allusion to the same
1 ii.

the workmanship of Christ, they attempt to passage in § 12.

4 John v. 26. 5 lb. v. 2^. <<
lb. v. 21.
See iv. 8, note 8, on the Sabellian doctrine, and Athanas.
7
4 John viii. 38. 5 Matt. xi. 27 ; John v. 22. [<le Synodis, § 16, note 10 in this series).
6 Job xii. 8." 8 The
doctrine of Sabellius might be expressed in two forms,
In saying that the earth, the sun, and the heavens know
7
_

either the Father became the Son, or the Son became the Father.
not
theirMaker, Cyril is simply using figurative language like that Loth forms are here denied. The Jerusalem Editor thinks there
of
the passage of Job just quoted. There is no reason to
suppose is an allusion to the Arian argument mentioned
that he accepted Ongen's theory (tie Princiftiis, II. cap. by Athanasius
7 ), that (c. /Irian. Or. I. cap. vi. 2.-): " If the Son is the Father's off-
the heavenly bodies are living and rational beings, spring and Image, and is like in all things to the Father, then
capable of *
sin.
it necessarily holds that as He is begotten so He
8 Isa. egets, and He 1

Ii. 6 : the heavens shall vanish away like smoke. too becomes father of a son." But tiie close connexion of the two
9 Ps. cxlviii. 4, clauses is in favour of the reference to the Sabellian v'towaTopta.
r.s
CATECHETICAL LECTURES.
laboured, and the merchan-
Only neither two I'nbcgolten ?, saying, Egypt both .
Son :

soon after, In Thee shall

1

but One Fattier, I n- dise of Ethiopia : and

nor two (>nl\ begotten ;

tliev 'make supplication, because God

is 7/1 Thee,
beiro'.len (i He is Fnbegottcn who hath •

begotten and there is' no God save Thee. For Then art
no fatln r): an >ne S m, eternally I <

f the Father; begotten not in time, but God. and we it not, the God of load, the Tow
not increased by advance- Saviour*. Thou seest that the Son is Gcd,
re all ages:
Himself God the Father: saying
ment, but cgotlen that which lie now is. 1
having in

believe then In Tin: ( )ni.y Beg -

i.i. We almost the very same which He has said in
Son of (loo. who was iiegottfn of the the Gospels The Father is in Me, and I am :

tt'.n
says not, I am the Father,
Father Very Coo. For the True Cod bc- in the Father'). He
we have said, nor but the Father is in Me, and I am in the Father.
getteth not a false god, as
but And again He said not, and the father am 1

deliberate and afterwards beget

I
did He '
;

we
one, but, / and the Father are one, that
Me begat eternally, and much more swiftly
than our words or thoughts for we speaking :
should neither separate them, nor make a con-
fusion of Son Father ( )nc they are becau. e
in time, consume time but in the case of the :
.

Divine Power, the generation is timeless. And of the dignity pertaining to the Godhead,
as have often said, He did not bring forth
I
since God begat Cod. One in respect of their
the Son from non existence into being, nor kingdom for the Father reigns not over these,
;

take the non-existent into sonship

2
but the :
and" the Son over those, lifting Himself up
Father, being Eternal, eternally and ineffably against His Father like Absalom: but the
begat One Only Son, who has no brother. of the Father is likewise the kingdom
kingdom
Nor are there two first principles ; but the of the Son. One they are, because there is
\ Lthcr the Son / the beginning is
i
'
;
no discord nor division between them for :

One. For the Father begat the Son Very what things the Father willelh. the Son willeth
j

God, called Emmanuel; and Emmanuel bcing\ the same.' One, because the creative works of
Christ are no other than the Father's for the
interpreted God with us 4 is, .
;

And worthiest thou know that lie who

'

creation of all one, the Father having

things is
[5.
was begotten Father, and afterwards made them of the through the Son For die spake, :

blear the Prophet land they were made ; He commanded,

and they Cod?
became man, is
the Psalmist 3. For He
saying, This is our God, none other shall be \were created, saith
Him. J hath 'who speaks, speaks to one who hears: and
accounted of in comparison with he
commandment
found out every tvay of knowledge, and given it to He who commands, gives His
His servant, and to Israel His beloved. to one who is present with Him.
Jacob
Afterwards He was seen on earth, and conversed The Son then is Very Goo, having the
among men'-. Seest thou herein God become Father in Himself, not changed into the
man,
man, after the giving of the law by Moses ? Father for the Father was not matte ;

Hear also a second testimony to Christ's Deity, but the Son. For let the truth be freely
that which has just now been read, Thy throne, spoken
t. The Father suffered not for us, but
God. is for ever and ever 6 For lest, because . the Father sent Him who suffered. Neither
of His presence lure in the flesh, He should let us say, There was a time when the Son

be thought to have been advanced after this to was not nor let us admit a Son who is the
:

the Godhead, the Scripture says plainly, There- Father s but let us walk in the king's highway
:
;

fore God, even 'Thy God. hath anointed Thee let us turn aside neither on the left hand nor

with the oil of gladness above Thy fcllowsi. on the right. Neither from thinking to honour
See:-: thou Christ as Cod anointed by God the Son, let us call Him the Father ;
nor from
the Father?
unto tl.ee,
16. Wouldest thou receive yet a third tes- S I 14, 15:
-a. xlv. Thi v shall 111 en; p!i iti '. :i

iving. surely God i^ .. i„ thee. J he wouis are addressed to

'

timony to Christ's Godhead? Hear Esaias lem as the city ol (bod. Cyril applies them to the Son,
misled by the Septuagint. 9 John xiv. 11. _

Athanasius
" (r. Arian. Or. iv. g 9), arguing for the e/xooecrior
! text she t nol 071 i'ijto says: "There are two, because there is Father and Son, that
here tin : . At!i 11: -in- - .-in-, to li 'the Word
is an <o\c, because one God.
: .1Eor if this is 11 it s >,

'
til ::• n," as li .-. : ll(l riginate '1 1ms He w mid have said.. am the Father, or, and the Father am."
1 I

(, A, Ian. Or. i rue ix. j> ,) he ay, of t! I heir - See iv. 8, notes 7 and b\
further question whether ,,... O
,..,^...^, the . ... filiate
......
. be ,.,». 01.,,.
. ... ,.,.., hew e
...,,.,,,, 3 l'ss. xxxiii. 0; cxlviii. 5. S. Cyril explains the ere. live

li v.v fal . 1
til h .1 ." Compare Up. Euhtfoot's Excursus on " Fiat" in as addressed bv the Father to the S 11.
Gen. i.

1 .
§7, and Mr. kol ert V 4 We from Socrates (A',
learn Hist. 1. 24), that after .'.

1
s e above. S , i: te •
the Niccnc C mncil "those who objected to the word o^opiicnos
- Athan. (,-. Arian. I. ix. ji) " sp the Lord, t conceived that those who approved it favoured the opinion of
'
He i- of u. -thin-, 'and 'He was not before His generation."' Sahellius." Marccllus of Ancyra, who was deposed on a 1

I ( ir. m. -i Matt. i. 23. of Sabellianism, and who did not in fact make clear the distinct
:

Haiti hi;;. ;— -,7. The last ver c v. unders!

,-. 1 by Cyril, personality f the Son, had been warmly supported by the Iriends
1

1 ;. e' : an 1 Latin I athcrs, to be a pi of Athanasius. Cyril apparently fears to incur their censure, if
nl lb luearnati n: but in reality it refers to "knowledge" he too strongly condemned the Sabcllian view.
(.' r o ;. ". . ,", I, and he translated "she was seen
• itild 5 Cyril here rejects oth the opposite errors, Arianism, "There
1

See n >te- on the pa-sage in the Speaker's Commentary. was a time when the Son was not," and Sabellianism, "a Son
II 7 lb. i. o. See .\. 14, note y. who is the Father."
 LECTURE XI. 69

thinking to lionour the Father, imagine the ineffably begotten before all ages (for I say
Sonto be some one of the creatures. But let the same things often to you, that it may be
One Father be worshipped through One Sun, graven upon your mind). 'Phis also believe,
and let not their worship be separated. Let that God has a Son but about the manner be :

One .Son be proclaimed, silling at the right J.hou wilt not not curious, for by searching
hand of the Father before all ages sharing Fxalt not thyself, lest "thou fall: think
: find
His throne not by advancement in time after upon those things only -which have been com-
His Passion, but by eternal possession. manded. ihee-K Tell me first what Me is who
1 8. He who hath seen the Son, hath seen the
begat, and then learn that which Me begat;
Father''': for in all things the Son is like to but if thou canst not
conceive the nature of
Him who begat Mini 7; begotten Life of Life, I Inn who hath begotten, search not curiously
and Light of Light, Power" of Power, Cod of into the manner of that which is begotten.
Cod and the characteristics of the Godhead
; 20. Lor godliness it sufficeth thee to know, as
are unchangeable 8 in the Son and he who is we have said, that God hath One Only Son, One
;

counted worthy to behold

in the Godhead naturally begotten who began not His being
;

Son, attains to the fruition of the Father. when Me was born Bethlehem, but Before
in
'Phis is not my word, but that of the Only- Am, Ages. For hear the Prophet Micah
begotten: Have I been so long time with yon, saying, And thou,
Bethlehem, house of Ephrata,
and hast thou not huown Me, Philip 1 lie that art the thousands of Judah.
little to be among
hath seen Me, hath seen the Father 9. And to Out oj thee shall come forth unto Me a Ruler,
be brief, let us neither separate them, nor who shall feed people Israel: and Ills goingsMy
make a confusion neither say thou ever that '
:
forth are from the beginning, from days of
the Son is foreign to the Father, nor admit eternity?. Think not then of Him who is now-
those who say that the Father is at one time come forth out ot Bethlehem 6 but worship ,

Father, and at another Son for these are :

Him who was eternally begotten of the Father.
strange and impious statements, and not the Suffer none to speak of a beginning of the Son
doctrines of the Church. But the Father, in time, but as a timeless Beginning acknow-
having begotten the Son, remained the Father, ledge the Father. For the Father is the Be-
and is not changed. lie begat Wisdom, yet ginning of the Son, timeless, incomprehensible,
lost not wisdom Himself; and begat Power, without beginning 7. The fountain of the river
yet became not weak He begat God, but :
of righteousness, even of the Only-begotten, is
lost not His own Godhead and neither did :
the Father, who begat Him as Himself only
He lose anything Himself by diminution or knoweth. And wouldest thou know that our
change nor has He who was begotten any
; Lord Jesus Christ is King Eternal? Hear
tiling wanting. Perfect is He who begat. Per- Him again saying, Your father Abraham rejoiced
fect that which was begotten God was lie :
to see My
day, and he saw it, and was glad 5 .

who begat, God Fie who was begotten God of ; And then, when the Jews received this hardly,
all Himself, yet entitling- the bather PL's own
He says what to them was still harder, Before
God. For He is not ashamed to say, I ascend Abraham
And again He saith to was, I ain't.
unto My Father and your Father, and to My now, Father, glorify Thou Me
the Father, And
Cod and your God 2 with Thine own self with the glory -which I had
.

jo. But lest thou shouldest think that lie with Mice before the world was
He says l
.

is in a like ser.se Father of the Son and of the

plainly, "before the world was, I had the
creatures, Christ drew a distinction in what glory which is with Thee.'' And again when
fellows. For Pie said not, " 1 ascend to our
Father," lest the creatures should be made
the expression " My God is understood by the Fathers generally
''

fellows of the Only-begotten ; but lie said, as spoken by Christ in reference to His hum-in nature, but Cyril
My Father and your Father ; in one way applies this, as well as the other expression " My Father," to the
Divine nature. So Hilary Trhiit. iv. 53): " idcirco Dens (,/<•
Mine, by nature; in another yours, by adop- ejus est, quia ex eo natus in Deum est.'' Compare Epiphanius
4 Kcclus iii. 22.
tion. And again, to my God and you/- God, in (//«•;-. lxix. 55).
5 Micah v. 2 on the various readings oA-yioo-ro? ti, oA, eT, ; /jS;

one way .Mine, as Mis true and Only-begotten ovk oA. ei, found in the MSS. of Cyril, see the Commentaries oil the
quotation of the passage in Matt. 6. ii.

different leading — "Think not

Son, and in another way yours, as His work- 6 Codd. Roe, Casaub. have r.

manship The Son of God then is Very God, then of is leaving now been horn in Bethlehem, and (nor) suppose
5
.
."
1 1

Son
1 1 i in as the altogether lecent, but woismp, ,y.
of .Man to lie
This is lightly- regarded by the Benedictine: and other Edit r,
as an interpolation intended to avoid the apparent tendency of
£ John xiv. 9. 7 Sec above, § 4, note o. Cyril's language in the received text to separate the Virgin's Son
:
"
The word was used by the Orthodox Bishops
a7rapaAAa<croi. from the Eternal Word. Had Cyril so written after the Nestorian
at Nicsca, who
said that "the Word must he described as the controversy arose, he would have appeared to favour the Nestorian
True power and Image of the Father, in all things like the Father formula that " Mary did not give birth to the Deity." Compare
and Himself incapable of change." See the notes of Dr. New- Svvainson (Xiccne Creed, Ch. iv. S 7.) What Cyril really means is
man and Mr. Robertson on Athanasius (tie Decretis, § 20). that we are not to think o. Christ simply as man, but to worship
9 John xiv. 9. 1 See iv. 3, note 8. Him as God.
- John xx. 17. 7 Compare g .j, note 3.
a John % iii. 56. 9 lb. viii. ;".
3 Compare Cat. vii. 7. The Jeni-alem Editor observes that ' lb. :.v ii. 5.
 ;

u CATIXIIKTICAL LlXTl'RKS.
Me Ab'/r the founda- nixes wkri'. made, nothing having been
He s.iys. for iovedst 1

And let this

tb>U oj I .0 nly declares, " The
1 Ie j.l.i: excepted from His creation.
suffice to have been spoken by us so far, by
:

ulol'V '.' have w uli thec is from eternity.

j i. W'c U lieve then In ( Ink Ford Jt'.si's the grace of Christ.
( r. i ill'. ( >ni.\ |!Ki;..riTr.N S.>N OF Gol>, 23. But let us now recur to our profession
of the Faith, and so for the present finish our
j

Br.ool i i N "i 1 Lis Y.\ 1 1 1 1 . u Very Cud i;ei ore

.. luu.s. i:y w iiom \i.i. i niNd.s week made. discourse. Christ made all things, whether
> they be thrones, or dominions, or thou speak of Angels, or Archangels, of Do-
p or wl \

; ,. , r powers, all things were made minions, or Thrones. Not that the Father
:

Him ;
and of things created none is wanted strength to create the works Himself,
ji ,

exempted from His authority. Silenced be but because' He willed that the Son should
every heresy which brings in different creators reign over
His own workmanship, God Him-
world silenced the tongue self giving Him the design of the things to be
and makers' of the ;

honouring His own Father the

which blasphemes the Christ the Son of God; made. For
silenced who say that the sun is Only-begotten saith, The Son can do nothing of
let them be
the Christ, for is the sun's Creator, not the Himself, but what lie seeth the Father do : for
He
the
sun which we see *. Silenced be they who say what things soever He doeth, these also doeth
that the world is the workmanship of Angels 5
Son likewise*. And again, My Father worketh ,

opposition
who wish to steal away the dignity of the Only- hitherto, andfwork?, there being no
for whether visible or invisible, in those who work. For ail Mine are Thine,
begotten,
Ford in the
whether thrones or dominions, or anything and Thine are Mine, saith the
that is named, Gospels And this we may certainly know
all tilings were made by Christ, 1
.

lie reigns over the things which have been from the Old and New Testaments. For He I

made by Him, not having seized another's who said, Let us make man in our image and
spoils, but reigning over His own workman- after our likeness
2
was certainly speaking to ,

ship, even as the Evangelist John has said, some one present. But clearest of all are the
./// things were made by Him, and without Him Psalmist's words, He spake and they were made
li the
was not anything made °. All things were made JFe commanded, and they were created f as
by Him, the bather working by the Son. Father commanded and spake, and the Son
22.wish to give also a certain illustration made all things at the Father's bidding.
1
And
of what 1 am saying, but I know that it is this Job said" mystically, Which alone spread
on
feeMe; for of things visible what can be out the heaven, and walkcth upon the sea as
an exact illustration of the Divine Power? firm ground''; signifying to those who under-
walked
but nevertheless as feeble be it spoken by the stand that He who when present here
feeble to the feeble. For just as any king, upon the sea is also He who aforetime made
whose son was a king, if he wished to form the heavens. And again the Ford saith, Or
a citv, might suggest to his son. his partner in didst Thou take earth, and fashion
clay into

the kingdom, the form of the city, and he a living being 5 1 then afterwards, Arc the
gates

having received the pattern, brings the design of death opened to Thee through fear, and did the
6
to completion so, when the bather wished to door-keepers of hell shudder at sight of Thee !
;

form all things, the Son created all things at thus signifying that He who through loving-

the father's bidding, that the act of bidding kindness descended into hell, also in the begin-
might secure to the bather His absolute ning made man out of clay.
authority?, and yet the Son in turn might have 24. Christ then is the Only-begotten Son of
authority over His own workmanship, and God, and Maker of the world. For He was in
neither the Father be separated from the the world, and the world was made by Him :
lordship over His own works, nor the Son rule and He came unto His own, as the Gospel
over things created by others, but by Himself. teaches us ". And not only of the things which I

For, as have said, Angels did not create the are seen, but also of the things which are not
I

world, but the Only-begotten Son, begotten, as seen, is Christ the Maker at the Father's bid-
I have said, before all ages, By whom all ding. For in Him, according to the Apostle, j

were all things created that are in the heavens,

and that are upon the earth, things visible and
O' 16.
-
J ,hn x\ii. .
[. I. i.
or dominions, or prin-
4 Compare Cat. vi. ;. and xv. 3:
" Here let converts from the I
invisible, -whether thrones,
Manichees gain instruction, and no lunger make those lights their cipalities, or powers ; ail things have been created
nor impiously think that this .-tin which shall he darkened
Him and for Him and He and
:

is Chiist." by ; is before all,

5 The creation of the world was ascrihed to Angels hy the
C.nosi Simon Magus (Irenauis, ad~\ //«' >vi. I. \

xxiii. S 2), Menandcr (ibid. S 5), Saturninus (ibid. xxiv. 1), Basi-
6 John i. 3. Tolm 9 Ib.v. 17.
1 Hi. xvii. 10.
liics (ibid. § (), Carpocrates (ioid. xxv. 1). v. 10.
7 On the doctrine of Creation by the -Son as held by Cyril, see - Cen. i. 26. l's. cxlviii. 5. 4 Job ix. 8.
lb. xxxviii. 14. 6 lb. xxxviii. i,. 7 John i. 10, ii<
the reference to the Introduction in the Index, Creatisn, 5
 LFXTURE XI.

in Ilim all things consist*. Even if thou speak lie appointed heirof all things, by ivhom also
of the worlds, of these also Jesus Christ is the He made To whom be the glory,
the loorlds'K
Maker by the Father's bidding. For in these honour, might, now and ever, and world with-
last days God spake unto us by Ills Sou, whom out end. Amen.

B Col. 16
i. 17.
9 Heb. i. 2.
 m

LECTURE XII.
Isaiah
words ;ncarxati:, and mam- Max.
vii. 14.
On tiik
Behold!
Ask thee a sign, &c.r and
•
[n d the Lord spake again unto Aha,, saying
and shall call His name En,
virgin shall conceive, and bear a
son,
a
babe among babes,
XuR^LiNcsofpuriLyancldisciplesofchas-lof bah
,
give wisdom to the foolish.
raise we our hymn to the
Virgm-born God that '

down on earth
'

l'he Bread of heaven came

titv

at
the feet \ thle But the sons of the Jew-, by setting
us take the head together with and looking for him
head, and the nought Him that came,
)eity being understood as the wickedness, rejected the true
I
who cometh in
Manhood taken as the feet. Hearers of the Messiah, and wait for the deceiver, themselves
let us listen to John the
Divine?.
HolyG ».spels,
deceived herein also the Saviour being
found
was the
For he who said, hi th: beginning
;

said. / am come in My
Lathers
and the true who
Word, and Ihe Word was with God, another
name, and ye receive Me not: but If
Word was God 6 went on to say. and the ,

shall come in his own name, him ye

will receive
2
.

Word was made jlcslw. For neither is it to the Jews.

It is well also to put a question
nor religious
holy to worship the mere man, Prophet Esaias, who saith that ham the
without the Is
to say that He is God only
manuel be born of a virgin, true or false shall
' i

Manhood. For if Christ is God, as indeed charge him with falsehood, no

Hun, for if they
He is, but took not human nature upon wonder for their custom is not only to charge
then
we are strangers to salvation. Let us
:

Prophets.
believe that He with falsehood, but also to stone the
worship Him as Clod, but
But if the Prophet is true, point to the
Em-
Lor neither there any
also was made Man. is
is He who is to
Godhead, manuel, and sav, Whether
profit in calling Him m an without whom ye are looking, to be born ot
-onfess
conies* the come, for
nor any salvation ,n refusing For if He is not to be born of
i

>

^^ ^^
a v>r
Manhood together with the Godh ad. Let us
confess the presence of Him *ho is both
,

^ .
of ^
expect ^
.

Jesus tie Kan

? g
King and Physician. 1 01
which has come to pass
gndtd wny uo C
when about to become our Physician, )

with the linen of humanity

s
and healed •

Himself , |

Let the Jews. then, be led astray,

since
which was sick. The perfect Teachei
that
thev so will: "but let the Church of God be
to the suspicion for we receive God the Word made
This passage supplies a complete answer glorified,
lency reieri :d to 111 note 6, on xi.
20.
of a qua-i-N Man in truth, not. as heretics say 4, of the will
See \ 10 note 2, on the title ©eoroKOS.
[ROix
man and woman, but OF the
I

" means tin,, the Can- \

-The Present Participle («aTaf,ovue«.0
'
01f

S?i^^reiTj:Sr^:^
y

the h»» costs „„*«

mysteries of Christ, as yet
are addressed as "partakers of the
calling only, but ere lon.tr by grace also. lb. v. 43-
=
by Jolmvi. ;2,
this spiritual Lamb
«
R< •

Aubertin remarks on tins passage that

'
i
^f- 2 John •
1 -a. vn. 14-
only by the spirt, a 7-
Ircnxus
consisting of head and feet, can be received Ca. pocral Cerinthus, the Ebionites lee
however true in itself, cam.o

^
i
1.
mouth."- This explanation,
beheld to express fully the meaning of Cyril. See the
section ("'« speaking of the Creed
of the
4 Kx
Introduction
xii. „:
1
- .
referred
•
to

i.-,,
in the Index,
«;««./«
huchanst
^' /«•«•/.' The sanic^gurative
,i,;,,s (•/•''/ Hist
i .
1 § i): In i 1
I of Cyril of
J-

tow-iwarra are
,n

Jerusalem's
<u„iu.
110111 the Virgin."
(Creeds, Chap.

me
^^^^^Z^e
totinu in it. out iu> icicie.ie-
••- present
* he
pas,
vii. g ?)•

'ami the^e-in 'so far as He is t£ tlie oirin from

,he birth '1 [- ,
.•
,,
to
Cr^Mhr^s'af^old^aturl; -

Cat.
iv. 9,
'•
begotten ol the Holy \ irgin and the "oh (.host
in «
Creed w Inch C> til
He, ft the
-in so far o> seem to shew that such a clause formed part of the
passages is attested
>

other may be compared with the feet

nature with the same paeons was expounding. The genuineness of botn
sake of our salvation, put on human bv all the MSS., and Dr. Swainson was
mistaken in charging the
'
°"£ x* ©eoAdvco. The title is given to Moses
by Phil-
W
Kditors of the Oxford Translation with having
tion that Touttee was himself doubtful
omitted to men-
as to the worc.s w, bin the
l,uleus(;VY«J/^. III. § n), to Prophets by
l'.usebius(/V;;, /_r.
hmckU- are
1 he
(de mean. >io: tup brackets " \U IlapfltVou *ai lU-ev^aroi Aviovh
Fvane. ii. 9), to Apostles by Athanasius had no Uubt ot th
and especially to St. John. added by Dr. Swainson himself, and louttee hem be
r „; o i 2W,po S LoAoyo,, Artpii..). believed to
was to set forth the Deity genuineness of the words on the contrary lie :

because the chief purpose of his Gospel Loiumeinary, part of the Creed itself. His note is as follows: the woius,
See note on Revel, i. 1, in Speakers caused to be printed in
of Christ. of the Virgin and Holy Ghost 1 have
and Suiccr, Thesaurus, OeoAoyos. larger letters as if taken from the
Symbol: although they are
6 Fohni.i. 7 lb. i. .4.
d lb. Mil. 4-
 LECTURE XII.

Gospel, made Man 6 not , in seeming but unless thou learn from the Holy Scriptures
in truth. And that He was truly Man made concerning the Virgin, and the place, the time,
of the Virgin, wait for the proper time of and the manner, receive not testimony jrom man'.
instruction in this Lecture, and thou shalt For one who at present thus teaches may
receive the proofs": for the error of the possibly be suspected but what man of :

heretics is manifold. And some have said sense will suspect one that prophesied a thou-
8
that He has not been born at all of a virgin : sand and mure years beforehand? If then

others that He has been born, not of a virgin, thou seekest the cause of Christ's coming, go
but of a wife dwelling with a husband. Others back to the first book of t'.ie Scriptures. \n
say that the Christ is not God made Alan, six days God made the world but the world :

but a man made God°. For they dared to say was for man. The sun however resplendent
that not I le — the pre-existent Word — was made with bright beams, yet was made to give light
Alan but a certain man was by advancement
:
to man, yea, and all living creatures were
crowned. formed to serve us herbs and trees were :

4. but remember thou what was said yester- created for our enjoyment. All the works of
day concerning His Godhead. believe that creation were good, but none of these was
He the Onlyd)egotten Son of God— He Him- an image of God, save man only. The sun
self was again begotten of a Virgin. Believe was formed by a mere comma ml, but man
the Evangelist John when he says, And the by God's hands Let ns make man after our :

J 1 ord was madeflesh, and dwelt among us

1
For . image, and after our likeness 3 A wooden image .

the Word is eternal, begotten ok the Father of an earthly king is held in honour; how
before all worlds but the flesh He took on :
much more a rational image of God ?
Him recently for our sake. Many contradict But when this the greatest of the works of
this, and say " What cause was there so great,
:
creation was disporting himself in Paradise,
for God to come down into humanity? And, the envy of the Devil cast him out. The
is it at all God's nature to hold intercourse enemy was rejoicing over the fall of him whom
with men? And, is it possible for a virgin to he had envied wouldest thou have had the :

bear, without man ?" Since then there is much enemy continue to rejoice? Not daring to
controversy, and the battle has many forms, accost the man because of his strength, he
come, let us by the grace of Christ, and the accosted as being weaker the woman, still
prayers of those who are present, resolve each a virgin for it was after the expulsion from
:

question. Paradise that Adam knew Eve his ioife^.

6. Cain and Abel succeeded in the second
5. And first let us inquire for what cause
Jesus came down. Now mind not my argu- generation of mankind and Cain was the first :

mentations, for perhaps thou mayest be misled : murderer. Afterwards a deluge was poured
but unless thou receive testimony of the Pro- abroad because of the great wickedness of
phets on each matter, believe not what I say : men fire came down from heaven upon the
:

people of Sodom because of their transgression.

wanting Title of this Lecture and in § 13, where the third
in tin: After a time God chose out Israel but Israel :

.\ni le of the Creed is referred to. But they are read in nearly all
t'.ie Latin and Greek Symbols, and are referred to in Cat.
iv. £ 9." also turned aside, and the chosen race was
G £vav9ptonri<r*vTa. The word occurs in the true Nicene for- wounded. For while Moses stood before God
mula, where, as Dr. Swainson thinks, it i> " scarcely ambiguous,"
"it is defective." Loth the Verb and the Substantive ivaiSpgo- in the mount, the people were worshipping
7n;cris are constantly used by Athanasius to denote the Incarnation
in a perfectly general way, without any indication of ambiguity or
a calf instead of God. In the lifetime of
defect. In the Creed proposed by Eusebius of Ca:sarea instead Moses, the law-giver who had said, Thou shalt
of lvavQpioTn)<ravTa we find tV arOpiowois TroAiTtnaa^t-roi' and in ;

the Kxfiosilio Fidci ascribed to Athanasius, hut of somewhat not commit adultery, a man dared to enter
doubtful authenticity, the Incarnation is described thus i< t^s- a place of harlotry and transgress \ After
u\pavTOV 7rap0t'iou Mapi'as Tor rj/iiTtpoi' arttAtjcWi' avOpui-or
Xpio-Tor 'Irjcroir. In the Apollinarian controversy the attempt Moses, Prophets were sent to cure Israel:
was made to interpret ivr]v9p<*>Tn\<rev as meaning not that "He
1 aim- Man," hut that
-: He assumed a man," i.e. that " the man
' : but in their healing office they lamented that
was first formed and then assumed" (Gregory, Epist. ad Clidon. they were not able to overcome the disease, so
quoted by Swainson, p. S3), or else merely that " He dwelt among
men." But the context of the passages in which Cyril uses the that one of them says, Woe is me ! for the godly
word (iv. q; xii. -;) clearly shews that he employed it in the man is perished out of the earth, and there is
perfectly orthodox sense which it has in the Nicene Formula and
in Athanasius. none that doetli right among men ': and again, 1

7 See below, ? 2 r ff Cyril means that the direct proof cannot

.

be given at once, because there are many errors to be set aside They are all gone out of the ivay, they are together
first. Compare the end of § \.
become unprofitable ; there is none that doeth
See Cat. iv. 9, notes 3, 4.
'•-

Athanasius (contra Ariau. Of. I. § 0) quotes as from Alius, good, no, not one': ami again, Cursing and steal-
Thalia, "Christ is not Very God, but He, as others, was made and murder are poured out
('• d («deo7rotr)flr)) by participation." The Kusebians in the Con-
ing, and adultery,
'.'
ssion of Faith called Macrostichos (a.i>. 344) condemned this upon the laud 3
. Their sons and their daughters
view as being held by the disciples of Paul of Samosata, " who
say that after the incarnation lie was by advance made God,
from being made by nature a mere man." The orthodox use of - J<> 111 \ 3 Gen. i. 6. 4 lb iv. 1

t'ae word Wtoiroittcrtfai is seen in Athan. dc Incaruat. % 54 auros : 5 Nl mil . x.w .6. 6 Micah vii. 7 L . XIV.
tVi)i'9puJT>)o'ei', iya ij/xtls 0con-(H>)#it'/j.ti'. '
John i. 14. Rom. ii 1. .
- 11 isea IV. 2.
 CATIXIIETICAL LFXTURES.
they sacrificed unto devils ". They used auguries, fee/"-. For His coming down from heaven was
and enchantments, and divinations '. And again, not known by men.
they fastened their garments with cords, and 9. Afterwards Solomon hearing his lather
made hangings attached to the altar -. David speak these things, built a wondrous
7. Very great was the wound of man's house, and foreseeing Him who was to come
nature from the feet to the head there <vas no
:
into it, said in astonishment, Will God in very
soundness in it: none could apply mollifying deed dwell -with men on the earth / Yea, saith '

ointment, neither oil, nor bandages Then be- -;

.
David by anticipation in the Psalm inscribed
wailing and wearying themselves, the Prophets For Solomon, wherein is this, fie shall come
said, Who shall give salvation out of Sion*? 'down like rain into a fleece? : rain, because of
And again, Let Thy hand he upon the man His heavenly nature, and into a fleece, because
of Thy right hand, and upon the son of man of His humanity. For rain, coming down into
whom Thou madest strong for Thyself: so will a fleece, comes down noiselessly so that the :

not wc go had; from Thee \ And another of tire Magi, not knowing the mystery of the Nativity,
Prophets entreated, saying, Bmv the heavens. say, Where is fie that is born King of the Jews !
Lord, and come down The wounds of man's ''. ami Herod being troubled inquired concerning
nature pass our healing. They slew Thy Pro- Him who was born, and said, Where is the
phets, and east down Thine altars V The evil Christ to be born -
!

is irretrievable by us, and needs thee to re- Put who is this that cometh down ? lie
10.

trieve it. says in what follows, And with the sun ffe en-
The Lord heard
8. the prayer of the Pro- dureth, and before the moon generations of gene-
phets. The Father disregarded not the rations'. And again another of the Prophets
perishing of our race; He sent forth His saith, Rejoice greatly, O daughter of Sion, shout,
Son, the Lord from heaven, as healer: and O daughter of Jerusalem. Behold! thy Ting
2
one of the Prophets saith, The Lord whom ye cometh unto thee, just and having salvation .

seek, cometh, and shall suddenly come*. Whither ? Kings are many of which speakest thou, O :

The L>>rd shall come to Lfis own temple, where Prophet? Give us a sign which other Kings
ye stoned Him. Then another of the Pro- have not. If thou say, A king clad in purple,
phets, on hearing this, saith to him In :
the dignity of the apparel has been anticipated.
speaking of the salvation of God, speakest If thou say, Guarded by spear-men, and sitting
thou quietly? In preaching the good tidings of jin a golden chariot, this also has been anti-

God's coming for salvation, speakest thou in cipated by others. Give us a sign peculiar to
secret O
thou that bringest good tidings to
? the King whose coming thou announcest. Ami
Zion, get thee up into the high mountain. Speak the Prophet maketh answer and saith, Behold!
to the cities of Judah. What am I to speak ? thy King cometh unto thee, just, and having
Behold our God! Behold ! the Lord cometh salvation : ffe is meek, and riding upon an ass
with strength ) ! Again the Lord Himself saith,
1 •

and a young foal, not on a chariot. Thou hast

Behold ! I come, and I will dwell in the midst a unique sign of the King who came. Jesus
of thee, saith the Lord. And many nations alone of kings sat upon an unyoked- foal, 3

shall flee unto the Lord \ The Israelites rejected entering into Jerusalem witli acclamations as
salvation through Me : / come to gather all a king. And when this King is come, what
nations and tongues For LLc came to Lfis own,
-'. doth He? Lliou also by the blood of the covenant
and ffis own received Him not*. Thou comest, hast sent forth thy prisoners out of the pit
and what dost Thou bestow on the nations ? wherein is no water*.
/ come to gather all nations, and 1 7vill leave on 11. Put He might perchance even sit upon a

them a sign*. For from My conflict upon the foal: give us rather a sign, where the King
Cross give to each of My soldiers a royal
I that entereth shall stand. And give the sign
seal to bear upon his forehead. Another also city, that it may not be not far from the
of the Prophets said. He bowed the heavens also, and give us the sign plain unknown to us :

and came down ; and darkness was under His before our eyes, that even when in the city we
may behold the place. And the Prophet
9 Ps. c\i. 37. ' 2 Cliron. xxxiii. 6. again makes answer, saying And ffis feet shall :

2 Ames ii. 8 they lay themsckxs down beside eery allay

:
stand in that day upon the Mount of Olives
7// 'it clothes taken in pledge (R.V.).
3 Isa. i. 6. 4 Ps. xiv. 7. 5 lb. lxxx. 17, 18. which is before Jerusalem on the east 5 Does .

6 Ps. cxliv. 5. "1 Kings xix. 10. Mai. iii. 1.

Isa. xl. 9, to, l
Zech. c Isa. lxvi. 18.
9 ii. 10, 11.
3 John i. 11. 5 Ps. xviii. o. The -'feet, '

interpreted allegorically, mean the

passage interpreted by the Fathers of the sign
4 Isa. lxvi. iq, a Humanity, and the "darkness" the mystery of the Incarnation.
of the Cross, tusehius (Demoiisir. Evaug. vi. 25): "Who, on See Kuseb. Dentonstr. JSvanq'. vi. I, § 2.
seeing that all who have believed in Christ use as a seal the 6 1 Kings viii. 27 ; 2 Chron. vi 18. 7 Ps. lxxii. Title,
symbol of salvation, would not reasonably lie astonished at hearing and v. 6. 8 Matt. ii. 2. 9 lb. ii. 4. ' Ps. lxxii. 5.
the Lord's saying of old time, And they shall come, ami see My - Zech. ix. 9. 3 a<rayri, a rare word, formed from o-ciy>),

glory, and I will leave a si^n u/>ou them .'" Cf. Cat iv. 14 ;
"harness." 4 Zech. ix. 11.
xiii.36. 5 Zech. xiv. 4. " There is an excellent view from the city
 LKCTURE XII. /3

any one standing within the city fail to behold legions of angels nevertheless the Prophet ;

the place ? fell down. And

the Angel cometh unto him,
12. We
have two signs, and we desire to saying, Tear nut, Daniel, stand upright ; be of
loam aTell us what the Lord doth
third. good coinage, thy words are heard'•*. And Daniel
when He is come. Another Prophet saith, says, / stood up trembling 5 : and not even so
Behold! our God, and afterwards, He will come did he make answer, until the likeness of a
and sore us. Then the eyes of the blind shall be man's hand touched him. And when he that
opened, and the ears of the deaf shall hear : then appeared was changed into the appearance of
shall the lame man leap as an hart, and the a man, then Daniel spake and what saith he? :

tongue of the stammerers shall be distinct". But O my Lord, at the vision of Thee my inward
let yet another testimony be told us. Thou parts were turned within me, and no strength
sayest, () Prophet, that the Lord cometh, and remaineih in me, neither is there breath left
doeth signs such as never were what other : in me'\ If an Angel appearing took away the
clear sign tellest thou ? The Lord JJimselj Prophet's voice and strength, would the ap-
entereth into judgment with the elders of His pearance of Cod have allowed him to breathe ?
people, and with the princes thereof X A notable And until there touched me as it were a vision
sign The Master judged by His servants,
!
of a man'', saith the Scripture, Daniel took
the elders, and submitting to it. not courage. So then after trial shewn of our
13. These things the Jews read, but hear weakness, the Lord assumed that which man
not for they have stopped the ears of their
: required for since man required to hear from
:

heart, that they may not hear. But let us believe one of like countenance, the Saviour took on
in Jesus Christ, as having come in the flesh and Him the nature of like affections, that men
been made Man, because we could not receive might be the more easily instructed.
Him otherwise. Lor since we could not look 15. Learn also another cause. Christ came
upon or enjoy Him as He was, He became what that He might be baptized, and might sanctify
we are, that so we might be permitted to enjoy Baptism He came that He might work won-
:

Him. Lor if we cannot look full on the sun, ders, walking upon the waters of the sea.
which was made on the fourth day, could we Since then before His appearance in llesh, the
behold God its Creator s ? The Lord came sea sail) Him and fled, and Jordan was turned
down in fire on Mount Sinai, and the people back 8 the Lord took to Himself His body, that
,

could not bear it, but said to Moses, Speah the sea might endure the sight, and Jordan re-
thou with us, and we will hear ; and let not ceive Him without fear. This then is one cause ;

God speak to us, lest we die : and again, For but there is also a second. Through Eve yet
c
->

who is there of all flesh that hath heard the voice virgin came death through a virgin, or rather ;

of the living God speaking out of the midst of from a virgin, must the Life appear that as :

the fre, and shall live I

If to hear the voice of the serpent beguiled the one, so to the other
?

Cod speaking is a cause of death, how shall not Gabriel might bring good tidings 9. Men for-
the sight of Cod Himself
bring death ? And sook Coil, and made carved images of men.
what wonder? Even Moses himself saith, / Since therefore an image of man was falsely
exceedingly fear and quake'2 worshipped as God, Cod became truly Man,
.

14. What wouldest thou then? That He that the falsehood might be done away. The
who came for our salvation should become a Devil had used the llesh as an instrument
minister of destruction because men could not against us and Paul knowing this, saith, But ;

bear Him ? or that He should suit His grace L see another law in my members warring against
to our measure? Daniel could not bear the the law of my mind, and bringing me into captiv-
vision of an Angel, and wert thou capable of ity and the rest. By the very same weapons, r
,

the sight of the Lord of Angels? Gabriel therefore, wherewith the Devil used to van-
appeared, and Daniel fell down and of what quish us, have we been saved.
: The Lord
nature or in what guise was he that appeared ? took on Him from us our likeness, that He
His countenance was like lightnings; not like might save man's nature He took our like- :

the sun and his eyes as lamps of pire, not as a

: ness, that He might give greater grace to
furnace of fire and the voice of his xvords as the
: that which lacked that sinful humanity ;

voice of a multitude, not as the voice of twelve might become partaker of Cod. For where
sin abounded, grace did much more abound i It .

of the Mount of Olives which stands up over against it, especially

from the height of Golgotha where Cyril was delivering his Lec-
tures" (Cleopas). ° Isa. xxxv. 4— 6. 7 lb. iii. 14. 4 Dan. x. 12. 5 lb. x. n.
8 Cf. Hpist. Barnab.
§ 13: "For had lie not come in flesh, 6 II). x. 16, 17. 7 lb. x. 18. s V>. cxiv. 3.
how could we men have been safe in beholding Him'.' For in Justin M. (TryJ>h. § too) " Eve, when she was a virgin and
:

beholding the Sun, which being the work of Mis hands shall cca.-e undeliled, having conceived the word of the serpent, brought forth
to be, men have no strength to fix their eyes upon him.'' disobedience and death but the Virgin Mary received taith and
:
''
9 Exod. xx. 79. 1 Deut. v. 26. * Heb. xii. 21. joy, when the Angel Gabriel announced the good tidings to her.
3 Dan. x. 6. 1 Rom- vii. 23. 2 lb. v. 20.
yo CATTCCIIETICAL LECTURKS.

1- hoved the Lord to suffer for us; but the il prophet, saith, A Prophet shall the Lord your
had known Him, he would not have Cod up unto you of your brethren, like
raise
Devil
unfa me' : but let that " like unfa me" be re-
dared to approach Him. For had'they known it,
served awhile to be examined in its proper
tlrx would not have crucified the Lora'of Glory \
place 8 But when cometh this Prophet that is
His body therefore was made a bait to death, .

expected? Recur, he says, to what has been

that the' dragon-*, hoping to devour it, might
pp.., ivv those also who had been already written by me examine carefully Jacob's pro-
:

devoured \ For Death prevailed and devoured : phecy addressed to Judah Judah, thee may thy :

brethren praise, and afterwards, not to quote

and again, Cod w fed away rvery tear from off
every face''. the whole, A prince shall not fail out ofJudah,

i6. Was it without reason that Christ was nor a ruler from his loins, until He come, /or
made .Man? Are our teachings ingenious -whom if is reserved : and d/e is the expectation,
phrases and human subtleties? Are not the not of the Jews but of the Gentiles He gave, >.

Holy Scriptures our salvation? Are not the therefore, as a sign of Christ's advent the ces-
Keep then. sation of the Jewish rule. If they are not now
predictions of the Prophets? 1

pray thee, this deposit ? undisturbed, and let under the Romans, the Christ is not yet come :

if they still have a prince of the race of Judah

none remove thee: believe that Cod became
Man. But though it has been proved possible and of David 1 he is not yet come that was ,

for Him to be made -Man. yet if the Jews still

expected, for I am ashamed to tell of their
disbelieve, let us hold this foith to them:
recent doings concerning those who are now
What strange thing do we announce in saying called Patriarchs" among them, and what their

that Cod was made Man, when yourselves say

descent is, and who their mother but I leave :

8 it to those who know. But He that cometh

that Abraham received the Lord as a guest ?
as the expectation of the Gentiles, what further
What strange thing do we announce, when Jacob
says, For I have seen Cod free to face, and my
sign then hath He? He says next, Binding
life is preserved v? The Lord, who ate with his foal unto the vine 3. Thou seest that foal
Abraham, ate also with us.What strange thing which was clearly announced by Zachariah*.
Nay more, we produce 18. But again thou askest yet another testi-
then do we announce ?
two witnesses, those who stood before the mony of the time. The Lord said unto Me,
this day have I begotten
Lord on Mount Sinai Moses was of Thou art My Son ; : in a cliff
the rock'1 and Elias was once in a Thee: and a few words further on, Thou shaft (lift of the
,

rule them with a rod of iron 3 I have said before

rock-': they being present with Him at His
.

Transfiguration on Mount Tabor, spake to the that the kingdom of the Romans is clearly

iron : but what is wanting con-

Disciples of Jfis decease -which He should ac- called a rod of
further call to mind out of
complish at ferusalem \ But, as I said before, it cerning this let us
relating and interpreting to Ne-
has been proved possible for Him to be made Daniel. For in
the statue, he tells
man : of the proofs may be left buchadnezzar the image of
and the rest
also his whole vision concerning it : and that
for the studious to collect.
statement, however, promised to de- a stone cut out of a
My mountain without hands,
17.
clare 4 also the time of the Saviour's advent,
that is, not set up by human contrivance,
and he
and the place and I must not <do away con- should overpower the whole world
!

rather send away the speaks most clearly thus ; And in the days of
victed of falsehood, but
Church's novices? well assured. Let us there-
fore inquire the time when our Lord came: to the Incarnation, one founded on the lateness of Christ's coming,
the other on the Divine immutability. But the mcani
because His coming is recent, and is disputed
1 I :

the second sentence passage is not clear, and the construction of

and because Christ Jesus is the same yesterday, is incomplete.
Dent, xviii. 15 Acts vii. 37.
and to-day, and far ever 6 . Moses then, the 7 :

8 egerafrnevof, a clear instance of the Gerundive, or 'V{[-}-

Future, sense of the Present Participle, mmon in Cyril. " This
1

intention is not fulfilled in the sequel of these Lectures'' (R.W.C.).

* 1
(' r. ii. S.
• (', 'ii. xlix. ?. 10.
4 De.ilh is here called " the dragon,' as i:i xiv. 17 died 1 According to Cyril ($ 19, below) and other Father-, the
' the invisible whale," in allusion to the case of Jonah. continuance of Jewish rulers ceased i~n the accession ol Hei 1

On Christ's descent into Hades compare iv. 11 xiv. 19; and ; an Idttmean. Compare Justin ~S\.(Tryphon. §§52, 120): Ktisebius
Ktisebius (Dent. Evans;, x. I. and Athanashis (e. .In' in. Or. iii.- i Demonstr. Evang. VIII. 1). On modern interpretations o! the
••): '-The Loid, at Whom the keepers of hell's gates shuddered passage see Delitzsch (Xew Commentary on tiniesh), Iiriggs
and set open hell. The Lord, Whom death as a dragon llees." (Messianic Prophecy, p. 93), Cheyne {Isaiah, Vol. II. p. >), 1

[sa. xxv. '.

c- The first clause, lie hath swallowed n/> death Driver ( Journal of Philology, No. 27, 1SS5).
= A full and interesting account of the Jewish Patriarchs of
r ever K V.), :- mistranslated in the Septuagint.
,'

7 Tavr-qv T>)r 7rapaxaTa0i;K7ji'. i Tim. vi. 20; 2 Tim. i. 14. the West established at Tiberias from the time of Antoninus Pius
. x\ iii. 1 tT. lb. xxxii. 30. till the close of the 4th centurv is contained in Dean Milman's
1
l.\. xxxiii. 22. - 1 Kings xix. 8. History of the Jews, Vol. III. Compare Epiphanius (Hares, xx.x.
:
Luke i.\. jo, _' On
the tradith n that Mt. Tabor was the £ ; ff.). i Gen. xlix. 11.

f the Transfigurati m, accepted by S. Jerome and other 4 Zechar. ix. 9, quoted above, S 10.

i athers, compare Lightfo >t llor. Heir, in Mare. ix. 2). 5 Ps. ii. 7, 0. The pas-age is interpreted by Cyril (xi. 5}
4 at. xii. 5.
( For evpelv the recent Editors with MSS. A.R.C. , fthe eternal generation of the Son: here it refers to His In r-

and Gro e q. have epetie 5 ro/,\u5as

-
nation, or perhaps is meant only to identify the Son of God with
ile'j. xiii. S. Cyril is supposed to refer to tivo objections him who " shall rule with a rod of iron."
 :

LFXTURE XII. 77

those kingdoms the Cod of heaven shall set up pretations concerning the aforesaid weeks of
a kingdom, which shall never be destroyed, and years in Daniel.
J lis kingdom shall not be left to another people 6 20. but now hear the place of the promise,
.

19. But we seek still more clearly the proof as Micah says, And thou, Bethlehem, house of
of the time of lis coming. For man being
1 Ephrathah, art thou little to be among the thou-
hard to persuade, unless he gets the very sands of Judah ? For out of tine shall come
years for a clear calculation, does not be- forth unto Me a ruler, to be governor in Israel
lieve what is stated. What then is the season, and His goings forth are from the beginning,
and what the manner of the time? It is from the days of eternity -. but assuredly as to
when, on the failure of the kings descended the places, thou being an inhabitant of Jeru-
from Judah, Herod a foreigner succeeds to salem, knowest also beforehand what is written
the kingdom ? The Angel, therefore, who in the hundred and thirty-first psalm. Lot
converses with Daniel say?, and do thou now we heard of it at Fphrathah, we found it in the
mark the words, And thou shall know and un- plains of the wood~\ For a few years ago the
derstand : From the going forth of the word for place was woody 4 Again thou hast heard .

making answer^, and for the building of Jerusa- I Iabakkuk say to the Lord, When the years draw

lem, until Messiah the Prince are seven weeks nigh, thou shall be made known, when the time
and three score and two weeks 8 Now three is come, thou shall be shezvn 5
. And what is the .

score and nine weeks of years contain four sign, O Prophet, of the Lord's coming? And
hundred and eighty-three years. He said, presently he saith, In the midst of two lives shall
therefore, that after the building of Jerusalem, thou be hnown \ plainly saying this to the Lord,
(

four hundred and eighty-three years having " Having
passed, and the rulers having failed, then
cometh a certain king of another race, in whose
time the Christ is to be born. Now Darius
the Mede? built the city in the sixth year of
his own reign, and first year of the 66th Olym-
piad according to the Greeks. Olympiad is
the name among the Greeks of the games cele-
brated after four years, because of the day
which in every four years of the sun's courses
is made upof the three (supernumerary) hours
in each year. And Herod is king in the 186th
Olympiad, in the 4th year thereof. Now from
the 66th to the 186th Olympiad there are 120
Olympiads intervening, and a little over. So
then the 120 Olympiads make up 480 years:
for the other three years remaining are perhaps
taken up in the interval between the first and
fourth years. And there thou hast the proof
come in the flesh thou livest and
diest, after rising from the dead thou livest
and
again." Further, from what part of the region
round Jerusalem cometh He? From east, or
west, or north, or south ? Tell us exactly.
And he makes answer most plainly and says,
Cod shall come from Teman 7 (now Teman is by
interpretation 'south') and the Holy One from
Mount Paran 8 , shady, woody : what the Psalmist
1 - Micah v. 2, quoted also in Cat. xi. 20, where see note.
3 Ps. exxxii. 6. The Psalmist refers to the recovery of the
Ark, but Cyril interprets the passage mystically of Christ, and the
place of His Nativity.
4 The Benedictine Editor thinks that in calling the place
" woody" Cyril refers to a grove planted by Hadrian in honour of
Adonis, which had been destroyed about sixteen years before, when
Helena built the Church at Bethlehem: see Eusebius, Life of
Constantino, III. 43. But Cyril evidently means that the wood
of which the Psalmist speaks had remained till a few years before.
Ephrathah is the ancient name of Bethlehem (Gen. xx.vv. 19;
xlviii. 7), and by " the fields of the wood " is probably meant
Kirjath-Jcarim, " the city of woods," where the Ark was found by
David (2 Sam. vi. 2 1 Chron. xiii. 6).
;

5 Hab. iii. 2: (R.V.) O Lord, revive Thy work in the midst

according to the Scripture which saith, from
the going forth of the word that Jerusalem be
restored and built until Messiah the Prince are
seven weeks and sixty-two weeks. Of the times,
therefore, thou hast for the present this proof,
of the rears, in the midst of the years make it known. The
Septuagint gives a different sense: In the midst of two lives
(or, living beings) shalt Thou he known : when the years draw
nigh Thou shalt be recognised: when the time is come, 'Thou
shalt be shewn. The two latter clauses seem to be different
renderings of the same Hebrew word-.
6 efrjs. This clause comes before the preceding quotation
:

Cyril misplaces them. In the Vatican and other MSS. of the

although there are also other different inter- Sept. and in some Fathers fwtor ("living creatures") is found in
place of cTcuwi/ " lives ;" but the latter reading i^ evidently required
by the interpretation which follows in Cyril. Origen (ite Prin-
cipiis, I. 4), who recognises both readings ('' In medio vel duo-
(• Pan. ii. 44.
7 Sept. to'u (L7TOKpi0i)vai, a frequent meaning of the Hebrew
rum animalium, vel duarum vitarum, cognosce! is,") interprets the
''two living beings" of the Son and the Spirit. Eusebius
^ti^rTb) ''>' which t lie Greek Translators understood the answer {Demonstr. Evang. VI. is) observes that £wa>i< is to be read
as perispomenon from the Singular Con), and interprets it of Christ's
of Darius to the letter of Tatnai and his companions. Both A.V. life with God, and life on earth. Theodoret says, in commenting
and R.V. render the word " to restore." on the passage, "To me it seems that the Prophet means not
8Dan. ix. 25. "living beings" (fwa) but "lives" (^uias), the present life, and
9 Darius the Mede (Dan. v. 31) succeeded Belshazzar as that which is to come, between which is the appearance o: the
hint; in Babylon n.C. 538, the date assigned in 'an. ix. 1 to the I
Righteous Judge."
prophecy of the 70 years. lint "Darius tile king" in whose 7 Hab. iii. 3. Cyril interprets the word ©aijuai* (Heb. "j^f^)
6th year (li.c. 516) the Temple was finished (Ezra vi. 15) was 1
T
Darius Hystaspis, hint,' of Persia, whom Cyril here confounds with as a common Noun meaning " South," and the Vulgate has here
'•
Darius the Mede." He also fails to distinguish the rebuilding " ab Austro veniet." The prophecy is thus referred to Bethlehem,
of the Temple, n.c. 516, from the rebuilding of the City by per- as lying to the South of Jerusalem. Eusebius (/>im. Evang. VI.
mission of Artaxerxts Longimanus, [i.e. 444 (Xehemiah, ii. 1). is) mentions this as the rendering of Theodotion in his Creek
1 In speaking of three supernumerary hours in the year instead Version, about 180 a.d. As a proper name Teman denotes a dis-
of nearly six, Cyril seems to follow the division of the diurnal ti let and town in the southern part of Idumea, so called from
period into twelve parts, not twenty-four. The Jews had derived a grandson of Esau (('.en. xxxvi. n, 15, 42; Jer. xlix. 7, 20;
this division cither from the jyptians, or more probably from the
I
'.
Ezek. xxv. 13; Amos i. 12; Obad. o\
Babylonians: ^ee Herodotus, II. 109. K The following note is slightly abridged from the Edition
 .

78 CATECHETICAL LECTURES.
spake in like words, We found it of Ahaz, was twenty-five years old when he
in the plains

of the w od. began to reign for as the prophecy is con- :

21. We ask furtlicr, of whom cometh lie fined within sixteen years, he must have been

and how? And this Fsaias tells us: Behold! begotten of Aha/ full nine years before the
the virgin shall conceive in her womb, and shall prophecy. What need then was there to utter
bring forth a Son, and they shall call /lis name the prophecy concerning one who had been
Emmanuel''. This the Jews contradict, for of already begotten even before the reign of his
old it is their wont wickedly to oppose the father Ahaz ? For he said not, hath conceived, •»

truth :and they say that it is not written " the but " the virgin shall conceive," speaking as with
virgin," but the damsel."
''
But though I as- foreknowledge \
sent to what the}- say, even so I find the truth. 23. We know then for certain that the
For we must ask them. If a virgin be forced, Lord was to be born of a Virgin, but we
when does she cry out and call for helpers, have to shew of what family the Virgin
after or before the outrage? If, therefore, the was. The Lord sware in truth unto David,
Scripture elsewhere says, The betrothed damsel and 'will not set it aside. Of the fruit of thy
cried, and there was none to save her cloth it body will T set it/on thy throne''' : and again. His
1
,

not speak of a virgin? seed will I establish for ever, and his throne as
But that you may learn more plainly that the days of heaven And afterwards, Once have ~<

'.

even a virgin is called in Holy Scripture a I sworn by My holiness that I will not lie unto
'"damsel," hear the book of the Kings, speak- David. JLis seed shall endure for ever, and his
ing of Abishag the Shunamite. And the damsel throne as the sun before Me, and as the moon
was very fair : for that as a virgin she was established for erer 8
'
Thou secst that the dis- .

chosen and brought to David is admitted. course is of Christ, not of Solomon. For Solo-
22. but the Jews say again, This was said mon's throne endured not as the sun. But if any
to Aim in reference to Hezekiah. Well, then, deny this, because Christ sat not on David's
let us read the Scripture Ask thee a sign of the throne of wood, we will bring forward that say-
:

Lord thy God, in the depth or in the height 3. An ing, The Scribes and the Pharisees sit in Moses'
:1

the sign certainly must be something astonishing. seat 9.- for it signifies not his wooden seat, but
For the water from the rock was a sign, the sea the authority of his teaching. In like manner
divided, the sun turning back, and the like. then I would have you seek for David's throne
but in what I am going to mention there is not the throne of wood, but the kingdom itself.
still more manifest refutation of the Jews. Take, too, as my witnesses the children who
(I know that I am speaking at much length, cried aloud, ILosanna to the Son of David ',
and that my hearers are wearied but bear blessed is the King of Israel 2
: And the blind .

with the fulness of my statements, because it men also say, Son of David, have mercy on us 3 .

is for Christ's sake these questions are moved, Gabriel too testifies plainly to Mary, saying,

and they concern no ordinary matters.) Now And the Lord God shall give unto Jlim the
as Isaiah spake this in the reign of Ahaz, and throne of His father Davids Paul also saith,
Ahaz reigned only sixteen years, and the pro- Remember Jesus Christ raised from the dead, of
phecy was spoken to him within these years, the seed of David, according to my Gospel*: and
the objection of the Jews is refuted by the in the beginning of the Epistle to the Romans
fact that the succeeding king, Hezekiah, son he saith, Which was made of the seed of David
according to the flesh 6 Receive thou therefore .

of Alcxandrides of Jerusalem. "Previous Editions read ef opovt

Him that was born of David, believing the
'Vapav KaraTKiov 6acre'os. This reading is found in Cod. Vat. prophecy which saith, And in that day there
and other MSS. of the Septuagint, but >\>apav is omitted in the
Aldine and many other copies, nor was it read in the MSS. of the shall be a root of Jesse, and LLe that shall rise
Sept. in Jerome's time, as is clear from his comments on the
to rule over the Gentiles : in Jlim shall the Gen-
passage. In the MSS. of Cyril, Otto!). R.C.V. Monad, and II.
it is wanting. Paran is the name of the desert towards the S. tiles trusfi
of Palestine lying between it and Egypt (Gen. x\i. 21 Num. i. 12).
There was also a Mount Paran ;L>eut. xxxiii. 2). But since
;

24. But the Jews are much troubled at

Cyril applies the prophecy to Bethlehem, and the " shady thickly- these things. This also Isaiah foreknew, say-
wooded mountain" of Habakkuk is identified with " the plains
of thewood" of David, we may safely conclude that Cyril did not ing, And they shall wish that they had been
read <l>apai' in his copies of the Septuagint, nor write it in his
Lecture but the reading crept in from the later copyists, accus-
;
burnt with fire : for unto us a child is born (not
tomed to the reading 4'apor in the Septuagint. '

unto them), unto us a Son is given 8 Mark thou .

9 La. vii. 14. The Jews that the Hebrew

objection of the
word "Almah" means "a young woman," whether married or
not, is mentioned by Justin M. (Tryfih. 43, 67, 71), and by Eusc- 4 Compare Justin M. (T/y/"'i. § 77), Euseb. {Demonsir. Evang.
bi us (Dem. Evang. VII. 315). i.
' Dent. xxii. 27. L. VII. c. i. 317).
2 1 Kings i. 4. Cyril's argument is fully justified by the 5 In the Hebrew the word used is a Participle, and describes
actual usage of "Almah," which certainly refers to unmarried what Isaiah sees in a prophetic vision; " Behold, the damsel —
women in Gen. xxiv. 4;; Ex. ii. 8; Cant. i. 3. The same is with chilli."
ly the meaning in Ps. Ixviii. 2=5 "in the midst were the
:

damsels playing with the timbrels." There is no passage in which

Ps. exxxii. 11. 7 lb. lxxxix. 23, 8 r.". 35 — 37.
9 Matt, xxiii. 2. ' lb. xxi. 9. 2 Jnh xii. 13.
the word ran be shewn to mean a married woman. 3 Matt. xx. 30. 4 Luke i. 32. 5 2 Tim. ii. 8.
Na. sii. 1 1. - Rom. i. 3. 7 Is. xi. 10; Rom. xv. u. 8 Isa. ix. 5,
 LECTURE XII. 79

that at first He was the Son of God, then was brethren shall return. And what are the nup-
given to us. And a little after lie savs, And tialpledges of the Virgin, the holy bride ? And
of His peace there is no bounds, The Romans Twill betroth thee unto Me in faithfulness''. And
have bounds of the kin 'om of the Son of
: Elizabeth, talking with Mary, speaks in like
God there is no bound, 'ihe Persians and manner : And blessed is she that believed ; for
the Medes have bounds, but the Son lias no there shall be a performance of those things which
bound. Then next, upon the throne of David, were told her from the Lord 8 .

and itfon his kingdom to order it. The Holy Put both Greeks and Jews harass us 27.
Virgin, therefore, is from David. that it was impossible for the Christ and say
25. J or it became Him who is most pure, to be born of a virgin.
;
As for the Greeks we
and a teacher of purity, to have come forth will stop their mouths from their own fables.
from a pure bride-chamber. For if he who For ye who say that stones being thrown were
well fulfils the office of a priest of |esus ab- changed into men?, how say ye that it is im-
stains from a wife, how should Jesus Himself posssible for a virgin to bring forth ? Ye who
be born of man and woman? For thou, saith fable that a daughter was born from the brain ',
11 e in the Psalms, art J he that took Me out of the how say ye that it is impossible for a son to
womb \ .Mark that carefully, He that took Me out have been born from a virgin's womb ? Ye
of the womb, signifying that He was begotten who falsely say that Dionysus was born from
without man, being taken from a virgin's womb the thigh of your Zeus 2 how set ye at nought ,

and flesh. For the manner is different with our truth ? I know that I am speaking of
those who are begotten according to the course things unworthy of the present audience but :

of marriage. in order that thou in due season mavest rebuke

26. And from such members He is not the Greeks, we have brought these things
ashamed to assume flesh, who is the framer forward answering them from their own fables.
of those very members. Put then who telleth 28. Put those of the circumcision meet thou
us this? The Lord saith unto Jeremiah Be- with this question Whether is harder, for an : :

fore Iformed thee in the belly, I knew thee : and aged woman, barren and past age, to bear,
before thou earnest forth out of the womb, I sanc- or for a virgin in the prime of youth to con-
tified thee ~. If, then, in fashioning man He was ceive ? Sarah was barren, and though it had
not ashamed of the contact, was He ashamed ceased to be with her after the manner of
in fashioning for His own sake the holy Flesh, women, yet, contrary to nature, she bore a
the veil of His Godhead ? It is God who child. If, then, it is against nature for a barren
even now creates the children in the womb, woman to conceive, and also for a virgin,
as it is written in Job, Hast thou not poured either, therefore, reject both, or accept both.
me out as milk, and curdled me like cheese? For it is the same God 3 who both wrought the
Thou hast clothed me with shin and flesh, and one and appointed the other. For thou wilt
hast knit me together with bones and sinews 3 not dare to say that it was possible for God in .

There is nothing polluted in the human frame, that former case, and impossible in this latter.
except a man defile this with fornication and And again how is it natural for a man's hand :

adultery. He who formed Adam formed Eve to be changed in a single hour into a different
also, and male and female were formed by appearance and restored again ? Flow then
God's hands. None of the members of the was the hand of Moses made white as snow,
body as formed from the beginning is polluted. and at once restored again? Put thou sayest
Let the mouths of all heretics be stopped who that God's will made the change. In that
slander their bodies, or rather Him who case God's will has the power, and has it then
formed them. Put let us remember Paul's say- no power in this case ? That moreover was a
ing, Know ye not that your bodies arc the temples sign concerning the Egyptians only, but this
of the Holy Ghost which is in you 4 ? And again was a sign given to the whole world. Put
the Prophet hath spoken before in the person whether is the more difficult, O ye Jews ? For
of Jesus, My flesh is from them s and in another a virgin to bear, or for a rod to be quickened
.•

place it is written, Therefore will He give them into a living creature? Ye confess that in the
up, until the time that she bringeth forth 6
. And case of Moses a perfectly straight rod became
what the sign ?
is He tells us in what follows,
She shall bring forth, and the remnant of their 8 Luke i.
Hos. ii. 20.
7 45.
See the story of Pyrrha and Deucalion in Pindar, 01. ix. 6g_:
9
arep 5' tucd; KTijcruVtW KiQu'Qv yovov, and in Ovid. Metam. i.
5 ?'. 7- ' Ps. -\.\ii. 9. -'
Jer. i.
260 ff.
5.
3 Job .v. m, 11. 4 1
^
Cor. vi. 19.
1 Athena was said to have sprung armed from the head of
Hos. R.V. Woe also Zeus: Pindar, 01. vii. 65 Kopv<j>av ko.t' d/cpay dj-opovaoucr' aAa-
5 ix. 1... to them, when I depart from :

AaAr v-ipiuiKu ftott. If. Irs. Theog, 924.

I

them. The Seventy mistook Y"1!)J£?2li "at my departure," for - Eurip. Bacchae. 295 Ovid, Metam. iv, it.
;

"my flush.' ° Mic v. 3

3 Codd. Mon. i. A: 6 yap auros ©to?, liened, 6 yap Oto?
"nitf:-:.
avro?.
So CATECHETICAL LECTURES.
like a serpent, and was terrible to him who into an eye, and cannot a virgin bear a son.
cast itdown, and lie who before held the rod Does that which for men is more impossible
fast, fled from it as from a serpent for a ser- take place, and is that which is possible never
;

pent in truth it was: hut he tied not because to occur ?

lie feared that which he held, but because he 3 r. Let us remember these things, brethren :

(headed Him that had changed it. A rod had let us use these weapons in our defence. Let
teeth and eyes like a serpent do then seeing us not endure those heretics who teach Christ's
:

eyes grow out of a rod, and cannot a child be coming as a phantom. Let us abhor those
b an of a virgin's womb, if God wills? For I also who say that the Saviour's birth was of
say nothing of the fact that Aaron's rod also husband and wife who have dared to say ;

produced in a single night what other trees that He was the child of Joseph and Mary,
produce in several years. For who knows not because it is written, And lie took unto him his
that a rod, after losing its bark, will never wife*. For let us remember Jacob, who before
sprout, not even if it be planted in the midst he received Rachel, said to Laban, Give vie
of rivers ? But since Cod is not dependent on my wife 5 For as she before the wedded state,
.

the nature of trees, but is the Creator of their merely because there was a promise, was called
natures, the unfruitful, and dry, and barkless the wife of Jacob, so also Mary, because she
rod budded, and blossomed, and bare almonds. had been betrothed, was called the wife of
He. then, who for the sake of the typical high- Joseph. Mark also the accuracy of the Gospel,
priest gave fruit supernaturally to the rod, saying, And in Die sixth mouth the Angel
would He not for the sake of the true High- Gabriel was sent from God unto a city of Galilee,
Priest grant to the Virgin to bear a child? named Nazareth, to a virgin espoused to a man
29. These are excellent suggestions of the whose name ivas Joseph *, and so forth.
1
And
narratives :but the Jews still contradict, and again when the census took place, and Joseph
do not yield to the statements concerning the went up to enrol himself, what saith the Scrip-
rod, unless they may be persuaded by similar ture? And Joseph also went up from Galilee,
strange and supernatural births. Question them, toenrol himself with Mary who was espoused
therefore, in this way of whom in the begin-
: to him, being great with child''. For though she
ning was Eve begotten? What mother con- was with child, yet it said not " with his wife,"
ceived her the motherless ? But the Scripture but with her ivho was espoused to him. For God
saith that she was born out of Adam's side. sent forth I/is Son, says Paul, not made of
Is Eve then born out of a man's side without a a man and a woman, but made of a woman z
mother, and is a child not to be born without only, that is of a virgin. For that the virgin
a father, of a virgin's womb? This debt of also is called a woman, we shewed before?.
gratitude was due to men from womankind for :
For He who makes souls virgin, was born
Eve was begotten of Adam, and not conceived of a Virgin.
of a mother, but as it were brought forth of man 32. But thou wonderest at the event: even
alone. Mary, therefore, paid the debt of grati- she herself who bare him wondered at this.
tude, when not by man but of herself alone in For she saith to Gabriel, How shall this be to
an immaculate way she conceived of the Holy me, since I kuoiv not a man ? But he says,
Ghost by the power of God. The Holy Ghost shall come upon thee, and the
30. But let us take what is yet a greater poiver of the JUgliest shall overshadow thee :
wonder than this. For that of bodies bodies wherefore also the holy thing which is to be born
should be conceived, even if wonderful, is never- shall be called the Sou of God Immaculate 1
.

theless possible but that the dust of the and undefiled was His generation for where
:
:

earth should become a man, this is more won- the Holy Spirit breathes, there all pollution is
derful. That clay moulded together should taken away undefiled from the Virgin was the
:

assume the coats and splendours of the eyes, incarnate generation of the Only-begotten. And
this is more wonderful. That out of dust of if the heretics gainsay the truth, the Holy Ghost
uniform appearance should be produced both shall convict them that overshadowing power
:

the firmness of bones, and the softness of lungs, of the Highest shall wax wroth Gabriel shall :

and other different kinds of members, this is stand face to face against them in the day of
wonderful. That clay should be animated and judgment the place of the manger, which
:

travel round the world self-moved, and should received the Lord, shall put them to shame.
build houses, this is wonderful. That clay The shepherds, who then received the good
should teach, and talk, and act as carpenter, tidings, shall bear witness ; and the host of the
and as king, this is wonderful. Whence, then, Angels who sang praises and hymns, anel said,
O ye most ignorant Jews, was Adam made? I )id
not God take dust from the earth, and fashion 4 M; tt. i. 24 5 G en wix. 21. 6 1 ke i. 26, 27.
this wonderful frame?
7 lh. 11. 5- ii
t al. IV. 4. 9 btt a JO\ c S 21.
Is then clay changed 1
La :e
t.

•
34, 35-
 1

LECTURE XII, 8

Glory to God in the highest, and on earth peace nine months, much more we because of the
a lining men of His good pleasure* : the Temple many years.
into which He was then carried up on the 34. But let us all by God's grace run the
fortieth day: the pairs of turtle-doves, which race of chastity, young men and maidens, old
were offered on His behalf > and Symeon who men and children ' / not going after wantonness,
:

tlu-n took Him up in his arms, and Anna the but praising the name
of Christ. Let us not
prophetess who was present. be ignorant of the glory of chastity: for its
33. Since God then beareth witness, and crown is angelic, and its excellence above man.
the Holy Ghost joins in the witness, and bet us be chary of our bodies which
are to
Christ says, Why do ye seek to kill me, a man shine as the sun: let us not for short
pleasure
who has told you the truths I let the heretics defile so great, so noble a body for short and :

be silenced who speak against His humanity, momentary is the sin, but the shame for many
for they speak against Him, who saith, Handle years and for ever. Angels walking
upon earth
me, and see ; for a spirit hath notflesh and bones, are they who practise chastity the Virgins
have :

as ye see mc have 5 Adored be the Lord the their portion with Mary the Virgin. Let all
.

Virgin-bom, and let Virgins acknowledge the vain ornament be banished, and every hurtful
crown of their own state let the order also : glance, and all wanton gait, and every flowing
of Solitaries acknowledge the glory of chastity ;
robe, and perfume enticing to pleasure. But in
for we men are not deprived of the dignity of perfume let there be the prayer of sweet
all for
chastity. In the Virgin's womb the Saviour's odour, and the practice 8 of good works, and
period of nine months was passed but the the sanctification of our bodies: that the Virgin-
:

Lord was for thirty and three years a man: born Lord may say even of us, both men who
so that if a virgin glories 6 because of the live in chastity and women who wear the
crown,
/ will dwell in them ; and walk in them, and
- ukc
I.

In Lev. xii. 8 one pair only of turtles is pre- I will be their God, and they shall be
14.ii.

3 lb. 24.
ii. people $. My
scribed, to be offered for the mother, not for the child. But the To whom be the glory for ever and ever.
reading to. ievyy in Cyril is confirmed by that in St. Luke, tow
KixOapia-ixov avrwv. See the authorities in Tischendorf. Amen.
4 John vii. 19 ; viii. 40. 5 Luke x.viv. 39.
6 a-eiJrvvera.L. Rivet, misled by a double error in the old Latin
version, " veneratur,'' accused Cyril of approving the worship 7 Ps. CMVIU, 12. uya6W -pu^is, Cod. A.
of the Virgin Mary.
9 2 Cor. vi. 16.

VOL. VII.
 LECTURE XIII.
On the Words, Crucified and Buried.

Isaiah liii. i, 7.

Who hath believed our report ? and to whom is the arm of the Lord revealed 1 . . . lie is

brought as a iamb to the slaughter, e-v.

1. Every deed of Christ is a cause of I Phinees, when he waxed zealous and slew the
glorying to the Catholic Church, but her evil-doer, stayed the wrath of Cod, shall not
greatest of all glorying is in the Cross; and Jesus, who slew not another, but gave up
knowing this, Paul says,///// God forbid that\ Himself for a ransom ', put away the wrath
I should glory, save in the Cross of Christ 1 , which is against mankind ?
For wondrous indeed it was, that one who' 3. Let us then not be ashamed of the Cross
was blind from his birth should receive of our Saviour, but rather glory in it. For the
sight in but what is this compared
Siloam 2
; word of the Cross is unto Jews a stumbling-block,
with the blind of the whole world? A great and unto Gentiles foolishness, but to us salva-
thing it was, and passing nature, for Lazarus them that are perishing it is fool-j
tion : and to
to rise again on the fourth day; but the grace which are being saved it is , ishness, but unto us
extended to him alone, and what was it com- the power of God'-. For it was not a mere man \

pared with the dead in sins throughout the
world? Marvellous it was, that five loaves
should pour forth food for the five thou-
sand ;but what is that to those who are
famishing in ignorance through all the world ?
It was marvellous that she should have been
loosed who had been bound by Satan eighteen
who died for us, as I said before, but die Son
of God, God made man. Further; if the
lamb under Moses drove the destroyer far
away, did not much rather the Lamb of God,
which taketh away the sin of the world', deliver
us from our sins? The blood of a silly sheep
gave salvation and shall not the Blood of the ;

years yet what is this to all of us, who were

: Only-begotten much rather save? any dis- H
fast bound in the chains of our sins? But thebelieve the power of the Crucified, let him ask
glory of the Cross led those who were blind the devils; if any believe not words, let him
through ignorance into light, loosed all who believe what he sees. Many have been cru-
were held fast by sin, and ransomed the whole cified throughout the world, but by none of
world of mankind. these are the devils scared but when they see ;

2. And wonder not that the whole world even the Sign of the Cross of Christ, who was
was ransomed for it was no mere man, but
; crucified for us, they shudder 3 For those men .

the old)- begotten Son of God, who died on its died for their own sins, but Christ for the sins
behalf. Moreover one man's sin, even Adam's, of others for He did no sin, neither was guile ;

had power to bring death to the world but if found in Jlis mouth'?. It is not Peter who says
;

by the trespass of the one death reigned over thethis, for then we might suspect that he was
world, how shall not life much rather reign by partial to his Teacher but it is Esaias who ;

the righteousness of the One 3 ? And if because says it, who was not indeed present with Him
of the tree of food they were then cast out of in the flesh, but in the Spirit foresaw His
paradise, shall not believers now more easily coming in the flesh. Yet why now bring the
enter into paradise because of the Tree of Prophet only as a witness ? take for a wit-
Jesus? If the first man formed out of the ness Pilate himself, who gave sentence upon
earth brought in universal death, shall not He 1 lim, saying, Ifind no fault in this Man : and l

who formed him out of the earth bring in when he gave Him up, and had washed his
eternal life, being Himself the Life? If

4 t Tim. ii. 6. 5 1 Cor. i. iS, <> Ex. xii.

Gal. 2 Of. Atiunas. Incarn. a Of. Cat. i.
(i/e § 10, 49). 7 John i. 29. ;-, 36.
1 Rum. v. i7- 1 i. y 1 Pet. ii- --, (juoteil from Isa. liii. Luke x.\iii
 LECTURE Xlir.
S

hands, he said, T am innocent of the blood

of this Jered, threatened not*; who came to ilis
just person-. There is yet anotlicr witness of sion, not unwillingly, pas-
'

the sinlessness of Jesus, —

the robber, the first any dissuading Him
but willingly; yea
say even now, Be lYfar
if

man admitted into Paradise; who rebuked his 'Jrom Thee,

i

Lord, He will say again, Get 'thee

fellow, and said, " We receive the due reward
of behind Me, Solan r .
our deeds; but this man hath done nothing
6. And wouldest thou be
amiss'; for we were present, both thou and lie persuaded that
came to His passion willingly? others
His judgment."
J, at
who foreknow it not, die unwillingly; but lie
Jesus then really suffered for all men:
4- spake before of His passion: Behold
for the Cross was no illusion*, /he Son
otherwise our oj man betrayed to be cruelto d
is
Jut 'knowest '.

redemption is an illusion also. His death was thou wherefore this Friend of man
I

not a mere show?, for then is our shunned

salvation not death ? It was lest the whole world
also fabulous. If Mis death was but a show,
should
perish in its sins. Behold, we go up to Jeru-
they were true who said, We remember
that salem, and the Sou of man shall be
that deceiver said, white Jde betrayed,
was jet alive, After and shall be crucified^; and again,
three days I 6
He stedfastly
again
His Passion then set IBs face to go to Jerusalem \
rise
was real: for lie was really crucified, and we thou
.
And wouldest
know certainly, that the Cross is a glory
are n °t ashamed thereat; He was
crucified, to Jesus? Hear His own words, not mine.
and we deny it not, nay, I rather glory to Judas had
become ungrateful to the Master of
speak of it. Per though I should now deny the house, and was
about to betray Him.
h, here is Golgotha to confute me, near Having
but just now gone forth from the
^'hich we are now assembled; the
wood of table, and drunk His cup of blessing, in return
the Cross confutes me, which was
afterwards for that draught of salvation he sought
to shed
distributed piecemeal from hence to all
world 7
the righteous blood. IB who did eat of IBs bread,
l confess the Cross, because
-
I know was Ifling up his heel against Him s
> his hands .•

of the Resurrection-; for if, after being

cruci- were but lately receiving the blessed gifts 6
fied, He had remained as and ,

He was, I had not presently for the wages of betrayal he was

perchance confessed it, for I might have con- plotting His
cealed both it and my Master/ but now
death. And being reproved, and
that having heard that word, Thou hast saidi,
the Resurrection has followed the Cross, he
I am again went out then said Jesus, The hour :

not ashamed to declare it. is come, that the Sou

of man should be glori-
5- Being then in the flesh like others
He fed 5 Secst thou how Pie knew the Cross to .

was crucified, but not for the like sins. '

For be His proper glory?

He was not led to death for covetousness, not ashamed of being What then, is Fsaias
sawn asunder 9, and
since He was a Teacher of poverty;
nor was shall Christ be ashamed of dying for the
Pie condemned for concupiscence,
for He world ? J\ Tow is the Sou of man glorified Not 1

Himself says plainly, Whosoever shall look .

upon that Pie was without glory before for He was

a woman to lust after her, hath
:

committed^ glorified with the glory which was before the

adultery with her already \- not for
smiting or foundation of the world'. He was ever glorified
striking hastily, for He turned
the other cheek as God but now He was to be glorified in ;
also to the smiter; not for despising
the Law wearing the Crown of Ilis patience. He gave
for He was the fulfiller of
the Paw; not for not up His life by compulsion, nor was
Pie
reviling a prophet, for it was Himself
who was put to death by murderous violence, but of
proclaimed by the Prophets not for defrauding IPs own accord.
Hear what He says I have
;
:

any of their hire, for He ministered

without power to lay down My life, and I have power to
reward and freely; not for sinning in words
or take it again 3.- I yield it of My own choice to
deeds, or thoughts, He who did no
sin, neither My enemies ; for unless I chose, this could
was guile found in 7Iis mouth ; who when Jde
was reviled, reviled not again; when He
suf 9 i Pet. 22, 23. ' Matt. ii. xv!. 22, 23. * lb. xxvi. 2.
b xx -, lS 4 Luke ix. 5.
I f, \ -
S Ps. xli. ...

T ^ e a The word has this meaning in

Chrysost. m
- Matt, x.xvii. 2 <.
andiV "i* l")°y'-
Cyril of Alexandria ,
also; afterwards it came to sisnify con-
3 Luke xxiii. <r
secrated bread, distinct from that of the Eucharist.
Cf. Cat. xiii. 30, 3r The Vid Bin",
UC kn ° W n0t Wh ence C vH1 t00k Benedictine ham, Antiq. xv. 4, § 3." (R. W. C.)
.

h'-Mh
hat
,:i

T
the two robbers
?', u
were present at the trial of fesus."
have inferred Iron, the words i v r<3 avrC, Kp^em
the no on
He imv
-
The custom of sending tiie bread of the Eucharist was for-
bidden m
the latter part of the 41I, century by the Synod of
that the sentence Laodicea, Canon 14: "At Easter the Host shall no more 1.
Oi uicihxion was pronounced on them at the set t
1
same time as on into foreign dioceses as eulo iae."
:

S lip. Hefele (Councils U.

4 6p<r t? Cf Ignat. Smyrn. §2: "He suffered truly, p. 30S) says— "It was a custom in the ancient Church, not indeed
. .
a, to consecrate, but to bless those of the several
A He raiscc '.limself truly not as certain unbelievers breads of the same
f"
that le suffered
'

m
;

semblance (rb SoKe^ av T b v Trea-o^eVat)/'

sav form laid on the altar which were not needed for the Communion,
S 37, below. ' See and to employ them partly for the maintenance of the Clergy
5 <!,av T arne,V h-, Athanas. c. Afiollinar. §3: " SuDposine the
and partly tor distributing them to those of the faithful who did
exhibition and the endurance of the Passion not communicate at the .Mass." See Eusebius (Hist.
to be a mere show Juries. V.
(ipai/Tocriai'). 24), with the note thereon in this Series.
Matt, xxvii. 7 Matt. xxvi. 25. 8 John xii. 23. 9 See Cat. ii. r,,
63. 7 Cf. iv. to ; x. tq. 8 Matt. v. ,3 110104. 1 John xiii. 31. = lb, xvii. 3 lb.
;. x -
 , .

S4 CAT! CC 1 1 ET C A L LE C T U R E S
I

therefore of His own set receive the testimony to it ? Thou hast heard
not be. He came
noble that lie was pierced in the side by a spear;
purpose to His passion, rejoicing in is 1 1

oughtest thou not to see whether this also is

deed, smiling at the crown, cheered by the
salvation of mankind not ashamed ot the written?
;
Thou hast heard that He was cruci-
for it fied in a garden oughtest thou not to see
Cross, for it was to save the world.
;

no common man who suffered, but God in whether this also is written ? Thou hast heard
was
man's nature, striving for the prize oi His that He was sold for thirty pieces of silver;

patience. oughtest thou not to learn what prophet spake

7. But the Jews contradict this*,
ever ready, this? Thou hast heard that He was given
believe; vinegar to drink ; learn where this also is
as they are, to cavil, and backward to
so that for this cause the Prophet just now- written. Thou hast heard that His body was
our report 5 ? laid in a rock, and that a stone was set over
read says, Lord, who hath believed
Persians believe 6 and Hebrews believe not; it
,
oughtest thou not to receive this testimony
;

whom lie was not spoken of, also from the prophet ? Thou hast heard that
they shall see, to
understand i Pie was crucified with robbers oughtest thou
and they that have not heard shall ;

this also is written? Thou

while they who study these things shall set at not to see whether
nought what they study. They speak against hast heard that He was buried oughtest thou ;

us, and say, " Does the Lord then suffer ?

not to see whether the circumstances of His
written ? Thou
What ? Had men's hands power over His sove- burial are anywhere accurately
hast heard that He rose again oughtest thou
reignty ?" Read the Lamentations for in ;
;

those Lamentations, Jeremias, lamenting you, not to see whether we

mock thee in teaching
speech and our preaching
wrote what is worthy of lamentations. He saw these things ? For our
words of mates wisdom
2
We
your destruction, he beheld your downfall, he is not in persuasive
.

stir now no sophistical contrivances for these

bewailed Jerusalem which then was; for that ;

which now is z shall not be bewailed for that become exposed we ;

do not conquer words ;

which with words 3, for these come to an end

but we
Jerusalem crucified the Christ, but that :

he preach Christ Crucified*, who has already been

'now is worships Him. Lamenting then
preached aforetime by the Prophets, but do
says, The breath of our countenance, Christ the
Am
I then thou, I pray, receive the testimonies,
and seal
Lord iv as taken in our corruptions'*.
them in thine heart. And, since they are
stating views of my own ? behold he testifies
by men. And what many, and the rest of our time is narrowed
of the Lord Christ seized
Tell me, O Prophet. into a short space, listen now to a
few ot the
is to follow from this ?
and having
He says, Of whom we said. Under His shadozv more important as time permits ;

we shall live among the nations Lor he signi- received these beginnings, be diligent and seek
1
.

out the remainder. Let not thine hand be

fies that the grace of life is no longer to dwell
in Israel, but among the Gentiles. only stretched out to receive, but let it be also
8. But since there has been much gainsaying
ready to work 5. God gives all things freely.
lock wisdom, let him ask of
by them, come, let me, with the help of your For if any of you
prayers, (as the shortness of the time may God whogiveth^), and he shall receive. May
Lord some He through your prayer giant utterance to us
allow,) set forth by the grace of the
few testimonies concerning the Passion. For who speak, and faith to you who hear.
9. Let us then seek the testimonies
to the
the things concerning Christ are all put into
Passion of Christ for we are met together,
writing, and nothing is doubtful, for nothing-
:

All are inscribed on the not now to make a

speculative exposition of
is without a text.
written, the Scriptures, but rather to be certified of the
monuments of the Prophets clearly ;

not on tablets of stone, but by the Holy Ghost. things which we

already believe. Now thou
Since then thou hast heard the Gospel speak- hast received from me first the testimonies

of Jesus; and concern-

ing concerning Judas, oughtest thou not to concerning the coming
ing liis walking on the sea, for it is written,
4 resemblance between the remainder of Tin- way is in the
There is so close a
sea °. Also concerning divers
this Lecture and the explanation of the same Article of the Creed
by Rufinus, that " I have no doubt," says the Benedictine Editor,
'
that Rufinus drew from Cyril's fountains." Cf. Rutin, de Sym- New Testament is
2 1 Cor. ii. 4. The simple style of the
bclo, § 19, sqq. 5 Isa. Hi. 15.
defended by Origen, Celsum, 68, and in many other pas-
Cf. Acts ii. 9 Parthians and Medes and Elamites. These
:
c. iii.

Jewish converts of the day of Pentecost would naturally be the Sag S

the Homily on the
On the 3 Cyril alludes to the same proverb in
first heralds of the Gospel in their respective countries.
dispersion of the Apostles, " Parthia, according to tradition, was Paralytic, c. 14 "Word resists word, but a deed is irresistible.
:

to Gregory Nazianzen (lorn. 11.

allotted to Thomas" as his field of labour" (Euseb. Hist. Eccl. The Jerusalem Editor refers

III. 1 ;cf. I. 13). An earlier notice of the tradition found in is p. 590) : Aoyw 7raAatti jris Aoyoi.
the Clementine Recognitions. L. IX. c. 29, where the Pseudo-
Clement professes to have received a letter from " Thomas, who is 5 l'cdus!' ivV 31 Let not thine hand he stretched out to
:

receive and shut when thou shouldest repay.

The passage is
preaching the Gospel among them." and Const, t.
7 Rom. xv. 21, quoted from Isaiah, u.s.
8 Gal. iv. 25. quoted in the Didache, c. iv., Barnab. E/>ist. c. xix.,
9 Lam. iv. 20: The breath 0/ our nostrils, the anointed 0/ the Afiost.VU. 11. K b ") J.ames ': 5-

Ps lxxvii. 19. The Benedictine Editor, with no authority

Lord, was taken in their pits. l Ibid.
 LICCTURK XIII.

cures thou hast on another occasion received 11. Put now I have to seek the exact solu-
testimony. Now therefore 1 begin from whence tion of this seeming discrepancy. For they
the Passion began. Judas was the traitor, who make light of the prophets, allege that the
and lie came against Him, and stood, speaking Prophet says on the one hand, And I cast them
words of peace, but plotting Avar. Concerning into the house of the Lord, into the foundry, but
him, therefore, the Psalmist says, My friends the Gospel on the other hand, And they gave
and My
-neighbours drew near against Me, and them for the potter s fields. Hear then how
they
stood". And again, Their words were softer than are both true. For those conscientious Tews
5
oil, yet be they spears Hail, Master" ; yet he forsooth, the high -priests of that time, when
.

was betraying his Master to death ; he was not they saw that Judas repented and said, I have,
abashed at His warning, when He said, Judas, sinned, in that I have betrayed innocent blood,
belraye.st thou the Sou of Man with a kiss for reply, What is that to us, see thou to thai 1
'!
1
Is .

what He said to him was just this, Recollect it then nothing to you, the crucifiers? but
thine own name: Judas means confession 7
-; thou shall he who received and restored the price
hast covenanted, thou hast received the money, of murder see to it, and shall ye the
murderers
make confession quickly. O God, /ass not not see to it? Then they say among them-
over My
/raise in silence ; for the mouth of the selves, // is not lawful to cast them into the
wicked, and the mouth of the deceit/}//, are treasury, because it is tlie price
of blood'2 Out .

opened against Me ; they /tare spoken against of your own mouths is your condemnation
Me 70 itli a treacherous tongue, they have com- if the price is polluted, the deed is polluted;
passed Me about a/so with words of hatred \ also but if thou art fulfilling righteousness in ;

Cut that some of the chief-priests also were crucifying Christ, why receivest thou not the
present, and that He was put in bonds before price of it? But the point of inquiry is this:
the gates of the city, thou hast heard before, how is there no disagreement, if the Gospel
if thou rememberest the exposition of the says, the potters field, and the Prophet, the
Psalm, which has told the time and the place ; foundry? Nay, but not only people who are
how they returned at evening and hungered tike goldsmiths, or brass-founders, have a foundry,
dogs, and encompassed the
city*. but potters also have foundries for their clay.
10. Listen the thirty pieces of For they sift off the fine and rich and useful earth
also for
silver. And I will say to them, If it be good from the gravel, and separate from it the mass
in your sight, give me my price, or refuse*, and of the refuse matter, and temper the clay
first
the rest. One price is owing to Me from you with water, that they may work it with ease
for My healing the blind and lame, and I into the forms intended. Why then wonderest
receive another ; for thanksgiving, dishonour, thou that the Gospel says plainly the potter s
and for worship, insult. Seest thou how the field, whereas the Prophet spoke his prophecy
Scripture foresaw these things? And they like an enigma, since prophecy is in many
weighed for My price thirty pieces of silver 6 places enigmatical ? .

How exact the prophecy how great and un- 12. They bound Jesus, and brought Him
!

erring the wisdom of the Holy Ghost For into the hall of the High-priest. And wouldest
!

he said, not ten, nor twenty, but thirty, exactly thou learn and know that this also is written ?
as many as there were. Tell also what be- Fsaias says, Woe unto their soul, for they have
comes of this price, O Prophet Does he who taken evil counsel against themselves, saying, Let
!

received it keep it? or does he give it back? us bind the Just, for LLe is troublesome to us 3.
and after he has given it back, what becomes And truly, Woe unto their soul ! Let us see
of it? The Prophet says then, And I took how. Fsaias was sawn asunder, yet after
the thirty pieces of silver, and cast them into the this the people was restored. Jeremias was
house of the Lord, into the foundry Compare cast into the mire of the cistern, yet was
"'
'.

the Gospel with the Prophecy Judas, it says, the wound of the Jews healed :
for the sin :

repented himself, and cast down the pieces of silver was less, since it was against man. Put
in the temple, and departed 8
'

when the Jews sinned, not against man, but

.

against God in man's nature, Woe unto their

hut the Latin version by Gi lecq, inserts a quotation of Jab ix. S
Who walketh on tin- sea, a m a pavement. Cf. xi. 23.
7 Ps. xxx\ I. iii. I 8 lb. lv. 21.
soul! Let us bind the Just ; could Pie not
:

—
9 Matt. wvi. 4 Luke xxii
,.
then set Himself free, some one will say ;

- Cf. Phil. Jud. tic riantatione Noc, II § 33: "And his He, who freed Lazarus from the bonds of
name was called Juc'ah, which being interpreted is "conic, si' 11

to the Lord." n leu. xlix. 8 the name is differently interpreted

I ( death on the fourth day, and loosed Peter :

"Judah, thou art lie whom thy brethren shall praise." The root
has both senses "to confess," and " to praise," which are closely
allied, since to "confess" is to "give God the glory" (Josh, 9 Matt, xxvii. 3, 7. lb. v. 4.' - lb. v. 6.
vii. 19). ; Ps. cix. 1
— 3. 3 Isa. iii. 9 (R.V.) ihiy have rewarded evil unto themselves.
:

4 Ps. lix. 6. The exposition

a sermon was probably given in Say ye of the righteous, that it shall be well with him. In the
preached to the whole congregation, not in these Lectures. Septuagint, from which Cyril quotes, there is an evident inter-
5 Zech. xi. T2. 6 lb. 7 lb. xi. 13. polation of Wisdom ii. 12 : Let its lie in ivait for the righteous',
8 Matt, .xxvii.
3, 5. because he is not for our turn (6ii<rxp>)a'T0S| as in Cyril).
 H ; —

rr-, CATECHETICAL LECTURES.

l)-, n .:ls of a prison? Angels sharp hearer will object," Pilate was not a king,"
from th.' i

hand, saving, Let us burst their

re. t
(lo leave for a while the main parts of the
'
,;,/ ;•;!.• hut thev hold back, because question,) "how then having bound Him, led
b, v

\\ wilh to undergo it. Again, le 1

I they Him as a present to the king?'' Put
wa le
; to the i
judgment-seat before the read hou the Gospel t When Pilate heard that ;

KMcrs thou hast already the testimony to

:
He was of Galilee, he sent Him to Herod* ; for
this, T/r. Lord Himself will come into judgment
Herod was then king, and was present at Jeru-
with the ancients of J lis people, and with the salem. And now observe the exactness ot the
eslhen Prophet for he says, that lie was sent as
:

J .

for the same day Pilate and Herod

But the High-priest having questioned a present;
Him, and heard the truth, is wroth; and the, were made friends together, for before they were
For it became im who was on the
wicked officer of wicked men smites Him: at enmity K 1 1

an the countenance, which had shone as

1
eve of making peace between earth and heaven,
the sun, endured to be smitten by lawless to make the very men who condemned Him
Others also come and spit on the the first to be at peace; for the Lord Himself
hands.
face of Him, who by spittle had healed the was there present, who reconciles* the hearts of

man who was blind from his birth. Do ye the princes of the earth. Mark the exactness
thus Lord's This people is foolish
requite the of the Prophets, and their true testimony.
and uuwise b And the Prophet greatly won- .
i 5. with awe then at the Lord who was
Took
dering, says, Lord, who hath believed our judged, lie suffered Himself to be led and Car-
>,/'? for the thing is incredible, that God, rie 1 by soldiers. Pilate sat in judgment, and

th Son of God, and the Arm of the Lord . He who sitteth on the right hand of the bather,
:is uld suffer such things. But that they who stood and was judged Phc people whom He
are being saved may not disbelieve, the Holy had redeemed from the land of Egypt, and
Ghost writes before, in the person of Christ, ofttimes from other places, shouted against
who says, (for He who then spake these things, ll\\x\,Away with Him, away with JJim, crucify
was afterward Himself an actor in them.) L J Pun. Wherefore, O ye Jews ? because lie
gave My Inch to the scourges : (for Pilate, when healed your blind ? or because He made your
he had scour red Him, delivered Him to be lame to walk, and bestowed His other benefits?
crucified*:) and My cheeks to smiliugs ; and My -I So that the Prophet in amazement spea of
away from the shame of\ this too, Against whom have ye opened ur
face L turned not
spittings ; saying, as it were, "Though knowing mouth, and against whom have ye let loose your
before that they will smite Me, I did not even tongue*? and the Lord Himself says in the
turn My cheek aside ; for how should I have Prophets, Mine heritage became unto Me as
nerved My disciples against death for truth's a lion in the forest : it gave its voice against
sake, had I Myself dreaded this?" I said. Me; therefore have L hated it*. I have not

He that loveth his life shall lose it 1 : if I had refused them, but they have refused Me; in
loved My life, how was I to teach without consequence thereof I say, I have forsaken My
practising what I taught? First then, being house \
Himself God, He endured to suffer these 16. When He was judged, He held His
things at the hands of was moved for Him,
men; that after this, peace : so that Pilate
we men, when we Thou not what these witness
suffer such things at the and said, ITearest
hands of men for His sake, mieht not be against Thee-? Not that lie knew Him who
ashamed. Thou seest that of these things was judged, but he feared his own wife's dream !

also the prophets have clearly written before- which had been reported to him. And 1 .

hand. Many, however, of tiie Scripture testi icld His e. The Psalmist says, And L
monies I pass by for want of time, as 1 said became as a man that heareih not : and in
before: for if one should exactly search out all, \whose mouth are no reproofs-: and again, But I

not one of the things concerning Christ would / was as a deaf man and heard not: and as
be left without witness. a dumb man that openeth not his mouth*. Thou '

14. Having been bound, lie came from

CaiapliaS tO Pilate, is this tOO written ? yes ; means wild vine,' for Herod was ... a wild vine, i.e. of an
'.1

For the various interpretations of the name

And having bound Him, they led Him away as j on Hosea v. 13, and x. 6; Schrader, Cuneiform
a present to the king ofJan m'1 Put here Some Inscriptions, II. § 439, Driver, Introduction to O.T. Literature,
p. 283.
3 l,nl:e xxiii. 6, 7. 4 Ibid. xxin. 12.
la. iii. 14. (• Dent. 5 Job (R.V.) He takcth away the hew! of the chiefs
xii. 24 :

7 Is fc
I: 3 Is 1. C ; Matt. rf the people of the earth. The rendering "who reconciles"
{•> SiaAAacrcrwi'. Sept.) is forbidden by the context.

11 (R. V.) /.' also

1
x. :
.< ill ried tint > . Issy: '

S me MSS. have vji'tcr^tro er'?'ji'ti\<.ro, "lie submitted to

r a present to kin? Jarcb. This \
lpplicd in the sa
I
M. (1'ryph. S 103), Tertnllian
iii. 7 by Justin 7 Josh. xi\. 15. 8 ] 3ll . 1\H. i.

(c. Marcion. iv. 42), and Rufinus (tie Symlolo, § 21)! who adds, 9 Jcr. xii. 8. 1 Ibid. v. 7. - Matt, xxvii. 13.

"And rightly does the Prophet add ihe name 'jarim,' which 3 I's. xx.wiii. 14. * Ibid. r. 13.
 LECTURE XIII.
f
hast before hjard concerning this 5
, if thou re- shew me from some prophet the Wood of the
I

membcrest. Cross except thou give me a testimony from

;
I

17. Put the soldiers who crowd around I

a prophet, 1 will not be persuaded. Hear then
mock Mini, and their Lord becomes a from Jeremias, and assure thyself; I was like
sport them, and upon their Master they
to a harm less lamb led to be slaughtered ; did 1 not
make jests. When they looked on Me, they know it 2 ? (for in this manner read it as a ques-
shaked their heads 6 Yet the figure of kingly
. tion, as I have read it; for He who said,
Ye
state appears; for though in mockery, yet they know that after two days comes the passovcr,
bend the knee. And the soldiers before they and the Son of Man is betrayed to be crucified
crucify Him, put on Mini a purple robe, and \
did fe not know ?) J -was like a harmless lamb
I

set a crown on His head; for what though led to be slaughtered ; did I not know it ?
(but
it lie of thorns? Every king is proclaimed by what sort of lamb? let John the baptist inter-
soldiers; and Jesus also must in a figure be pret it, when he says, Behold
the Lamb of God,
crowned by soldiers so that for this cause that tahcth away the sin of the world
;
K) They
the Scripture says in the Canticles, Go forth, devised against Me a wicked
device, saying*,
O ye daughters of Jerusalem and look upon (lie who knows the devices, knew He not the
',

King Solomon in the crown wherewith His result of them? And what said
they?)
mother crowned Him ?. And the crown itself Come, and let us place a beam upon
His bread 6
was a mystery for it was a remission of sins, (and if the Lord reckon th.ee
;
worthy, thou
a release from the curse. shalt hereafter learn, that His body according
18. Adam received the sentence, Cursed is to the Gospel bore the figure
of bread ;)—
the ground in thy labours ; thorns and thistles Come then, and let us
place a beam upon His
shall it bring forth to thee 3 for this cause bread, and cut Him off out of the land of the
,

Jesus assumes the thorns, that He may cancel tiring /—(life is not cut off, why labour
ye for
the sentence; for this cause also was He nought?)—And His name shall
be remembered
buried in the earth, that the earth which had no more. Vain is your counsel for before the ;

been cursed might receive the blessing instead sun His Name- abideth in the Church.
And
of a curse. At the lime of the sin, they that it was Life, which hung on the Cross,
clothed themselves with fig-leaves for this -Moses says, weeping, And thy life shall be
;

cause Jesus also made the fig-tree the last of hanging before thine eyes; and thou
shalt be
His signs. Tor when about to go to His afraid day and night, and thou shall not
trust
passion, He curses the fig-tree, not every fig- thy life*. And so too, what was
just now read
tree, but that one alone, for the sake of the as the text, Lord, who
hath believed our report ?
figure saying, Ah more let any man eat fruit of
:
20. This was the figure which Moses com-
theeO; let the doom be cancelled. And because pleted by fixing the serpent
to a cross, that
they aforetime clothed themselves with fig- whoso had been bitten by the living
ser-
leaves, He came at a season when food was pent, and looked to the brasen serpent,
not wont to be found on the fig-tree. Who might be saved by believing"'. Does then
knows not that in wintertime the fig-tree bears the brazen serpent save when crucified, and
no fruit, but is clothed with leaves only? Was shall not the Son of God incarnate
save
Jesus ignorant of this, which all knew? No, when crucified also? On each occasion life
but though He knew, yet He came as if seek- comes by means of wood. Lor in the time
ing; not ignorant that He should not find,
but >lie\\ing that the emblematical curse ex-
tended to the leaves only. = Jer. xi. 19 / was like a tame (R.V. gentle) lamb that is :

ted to the slaughter; and i knew not that they had devised
19. And since we have touched on things de-axes against me. Cyril's interrogative rendering is not ad-
connected with Paradise, I am truly astonished Matt. xxvi. 2.
:
4 John i. 29. 5 fcr. xi. 19.

at the truth of the types. Ibid.

<J
K.\ Let us destroy the tree with the fruit thereof.
In Paradise was '1 he
.

word rendered fruit is literally bread. The phrase is evi-

the ball, and in a Garden was our Salvation. dently proverbial. The Hebrew word which means " destroy" is
misinterpreted by e/i.SaAw/te,/ in the Greek. Hence arose the
l'Vom the Tree came sin, and until the Tree fanciful application oi the passag the Cross lai
I 1
11 the b ly of
1 .
1

sin lasted. Jn
evening, when the Lord
the Christ to be borne by Him. Justin M. (/'rvfh. Ixxii. charges
the Jews with having recently cut out the passage because of die
70 a Iked in the CI a /den, they hid themselves'' supposed reference to Christ. Tertullian (adv. Judceos, c. 10)
;
writes: "Of course on His body that 'wood' was put
and in the evening the robber is brought by Christ has revealed, calling His body 'bread.'"
for so ;

He gives the
the Lord into Paradise. But some one will same interpretation elsewhere (adv. Mareion. III. 19; IV. 40).
CI'. Cyprian. (Testimonia ad iOuiriuuiu, Lib. II.
say to me, " Thou art inventing subtleties 15); Athanas.
; {de Inearn. S 33).
Ps. Ixxii. 17.
7 8 uL xxviii. 66.
1 )

9 Num.
xxi. 9; John iii. 74. The Jerusalem Kditor a.ks,
•
"How did_ Moses complete the figure by fixing the serpent to
i- .
Homily" (lien, bd.). 6 ps . a cross? First he set no (lie w 10U and fixed it in tin; earth rs
iii. n.
" Cant. a post: then by putting t!ie brazen serpent athwart (ttAiyiV,
G^n. iii. 17. 18. Ily mistaking one letter in the Hebrew, the he formed a figure of the Ci oss." Cf. li: rnab. l-'.fist. c xii
'''

P'veniy give the meaning ''in thy labours" instead oi "for thy Justin M. (Apd. i. c. 60); Ireu. (Uteres. IV. c.
2); Tertull. (ah.
suk.." 9 Mark ,\i. i ' Gen. iii. „. Judues, c. 10;.
>\s
CATECHETICAL LECTURES.
the preservation of life was by
an ark and least of all in this most holy Golgotha.
of Noc
In the time of Moses the sea, on For others only hear, but we both see and
of wood.
abashed ,et none be weary take thine armour
beholding the emblematical rod, was
at handle. 1 ;

who' smote then Moses' rod mighty, against the adversaries in the cause ot the Cross
him it is :

powerless? itself; set up the faith of the Cross as a trophy

and is the Cross of the Saviour
types, to against the gainsayers. For when thou art
But I pass by the greater part of the
measure. The wood in Moses' going to dispute with unbelievers concerning
keep within
side the Cross of Christ, first make with thy hand
case sweetened the water: and from the
the water (lowed upon the wood. the sign of Christ's Cross, and the gainsayer
of lesus
'Hie beginning of sign.- under Moses will be silenced. Be not ashamed to confess
2T.
Angels glory in it, saying, We
was blood and water and the last of ail Jesus' the Cross; for
;
Might-
signs was the same. First, Moses changed the know whom ye seek, Jesus the Crucified*.
gave cst thou not say, O Angel, " I know whom ye
river into blood; and Jesus at the last

forth from His side water with blood.

This seek, my Master?'' But, " I," he says with
the two speeches, boldness, "I know the Crucified." For the
was perhaps on account of
his who judged Him, and theirs who cried out Cross is a Crown, not a dishonour.
against Him or because of the believers and
;
23. Now let us recur to the proof out of
for Pilate said, lam innocent, the Prophets which I spoke of. The Ford
the unbelievers,
they who was crucified thou hast received the testi-
and washed his hands in water ;
;

cried out against Him said, His blood be upon

monies. Thou seest this spot of Golgotha! \

there came therefore these two out of His Thou answerest with a shout of praise, as if
ns ' .•

side; the water, perhaps, for him who judged assenting. Sec that thou recant not in time
Him but for them that shouted against Him, of persecution. Rejoice not in the Cross
in
;

And again it is to be understood time of peace only, but hold fast the same
j

the blood.
faith in time of persecution also ; be not in
in another way; the blood for the Jews, and
the water for the Christians for upon them as time of peace a friend of Jesus, and His foe in
:

plotters came the condemnation from the blood time of wars. Thou receivest now remission ;

but to thee who now believest, the salvation of thy sins, and the gifts of the King's spiritual
which is by water. For nothing has been done bounty when war shall come, strive thou ;

without a meaning. Our fathers who have nobly' for thy King- Jesus, the Sinless, was
wilt not thou be crucified
written comments have given another reason crucified for thee and
'<

of tiiis matter. For since in the Gospels the for Him wdio was crucified for thee? Thou
hast first
power of salutary Baptism is twofold, one art not bestowing a favour, for thou
favour, re-
which is granted by means of water to the received but thou art returning a ;

illuminated, and a second to holy martyrs, in paying thy debt to Him who
was crucified for
persecutions, through their own blood, there thee in ( iolgotha. Now Golgotha is interpreted,

came out of that saving Side blood and water 2

••
the place of a skull." Who were they then,
,

to confirm the grace of the confession made who prophetically named

this spot Golgotha,

for Christ, baptism, or on occasions in which Christ 'the true Head endured the
whether in
of martyrdom. is another reason also Cross?
There As the Apostle says, Who is the Image
for mentioning the Side. The woman, who of the Invisible God ; and a little after, and lie is
wa.s formed from the side, led the way to sin the Head of the body, the Church K And again, ;

but Jesus who came to bestow the grace of The Head of every man is Christ* ; and
again,
6
pardon on men and women alike, was pierced Who is the Head of all principality and power .

in the side for women, that Fie might undo The Head suffered in "the place of the skull."

tiie sin. O wondrous prophetic appellation The very !

22. And whoever will inquire, will find other name also reminds thee, saying,
"Think not
reasons also but what has been said is enough,
;
of the Crucified as of a mere man He is the ;

because of the shortness of the time, and that Head of all principality and power. That 1 ead 1

the attention of my hearers may not become which 'was crucified is the Head of all power,
sated. And yet we nc\ev can be tired of and has for His Head the Father for the Head ;

hearing concerning the crowning of our Ford, of the man is Christ, and the Head of Christ is
Cody."
24. Christ then was crucified for us, who
1 Matt. xwii. 2^. 2-.
a Join .xix. H. Cf. Cat. iii. io. Origcn (/;;Lib. Judic. was judged in the night, when it was cold, and
" It >ne that can render
I Tom. \ii. § ): is the Bapti- n
- f >od ...
us purer than the Baptism of water has clone."
i ! 1

Cf. Origen {in therefore a fire of coals 8 was laid. He was

Ev. Matt. Tom. xvi. 6): " If Baptism promises remission of sins, crucified at the third hour; and from the sixth
as we have received concerning Baptism in water and the Spirit,
and if one who lias endured the Baptism of Martyrdom receives
remission of sins, then with good reason martyrdom may be called
a Baptism " For a summary of the " Patristic Interpretation" 3 Matt, xxviii. 4 Col. i. 5 1 Cor. xi. 3.

cf the passage, see Bp. Westcott, Speaker's Commentary.') 6 Col. ii. 10. Cor. .\i. John xviii. iS.
 :

LECTURK XIII. '')

hour there 7cas darkness until the ninth, hour') ; what other exact sign is there another sign ;

but from the ninth hour there was light again. of that which has come to pass ? Jesus was
crucified; and He wore but one coat, and one
Arc these tilings also written ? Let us inquire.
Now the Prophet Zacharias says, And it shall cloak; now I lis cloak the soldiers shared
among themselves, having rent it into four;
conic to pass in that day, that there shall not be
but llis coat was not rent, for when rent it
ileal, and there shall he cold and frost one day ;
(the cold on account of which Peter warmed would have been no longer of any use; so
himself;) And that day shall be known unto the about this lots are cast by the soldiers thus ;

Lord' ; (what, knew He not the other days? the one they divide, but for the other they
days are many, but this is the day of the Lord's
cast lots, is then this also written? They
patience, which the Lord made' :) —
And that know, the diligent chanter:, of the Ghurch, '

dav shall be known unto the Lord, not day, and who imitate the Angel hosts, and continually
not night : what is this dark saying which the sing praises to God who are thought worthy :

Prophet speaks? That day is neither day nor to chant Psalms in this Golgotha, and to say,
night? what then shall we name it? The They parted garments among I he in, and upon My
Gospel interprets it, by relating the event. My vesture they did cast lots 9 The "lots" were .

It was not day for the sun shone not uni- what the soldiers cast \
;

formly from his rising to his setting, but from 27. Again, when He had been judged before
the sixth hour till the ninth hour, there was Pilate, He was clothed in red for there they ;

darkness at mid-day. The darkness therefore put on Him a purple robe. Is this also
was interposed but God called the darkness written ? Esaias saith, Who Is this thai comcth
;

night*. Wherefore it was neither day nor night from Edom ? the redness of Llis garments is
for neither was it all light, that it should be from Bosor ; (who is this who in dishonour
2

called day nor was it all darkness, that it weareth purple ? Por Bosor lias some such
;

should be called night but after the ninth meaning in Hebrews.) Why are Thy garments
;

hour the sun shone forth. This also the red, and Thy raiment as pro m a trodden wine-
Prophet foretels for after saying. Not day, nor press ? But He answers and says, All day long
;

night, he added. And at evening time it shall be have L stretched forth Mine hands unto a dis-
llghlK Scest thou the exactness of the prophets? obedient and gainsaying people 4 .

Seest thou the truth of the things which were 2S. He His hands on the
stretched out
written aforetime ? Cross, that He might embrace the ends of
25. But dost thou ask exactly at what hour the world for this Golgotha is the very centre
;

the sun failed 5? was it the fifth hour, or of the earth. It is not my word, but it is

the eighth, or the tenth? Tell, O Prophet, a prophet who hath said, Thou hast wrought
the exact time thereof to the Jews, who are salvation in the midst of the earth 5. Pie
unwilling to hear when shall the sun go down ?
; stretched forth human hands, who by His
The Prophet Amos answers, And it shall come spiritual hands had established the heaven;
to pass in that day, saith the Lord God, that and they were fastened with nails, that His
the sun shall go doian at noon (for there was manhood, which bore the sins of men, having
darkness from the sixth hour ;) and the light been nailed to the tree, and having died, sin
shall gro7V dark over the earth in the clay ". might die with it, and we might rise again in
What sort of season is this, O Prophet, and righteousness. For since by one man came
what sort of day ? And L will turn your feasts death, by One Man came also life 6 by One ;

into mourning ; for this was done in the days Man, the Saviour, dying of His own accord:
of unleavened bread, and at the feast of the for remember what He said, / have power to
Passover then afterwards lie says, And L will
:
8 Synod of Laodicca, Can. xvi. 15: " Resides the appointed
make Him as the mourning of an Only Sou, a/id singers, who mount the ambo and sing from (lie book, others shall
not sing in the Church." Hefele thinks that this was not intended
those 'with Him as a day of anguish ; for in the >
to forbid the laity to take any part in the Church music, but only
day of unleavened bread, and at the feast, to forbid those who were not cantors to take the lead. See Bing-
ham, Antiquities, III. c. XIV. c. 1.
their women were wailing and weeping, and
7 ;

9 Ps. xxii. 18, quoted in John xix. 24.

the Apostles had hidden themselves ami were 1
Bishop Hall, Contemplations, IV k
/cAijpos Se Jjv 6 Aa\/u6s.
IV. 32, speaks of the soldiers' " barbarous sortitions." The tech-
in anguish. Wonderful then is this pro- nical term is " sortilege." Cf. Evang. Pel. § 4 Justin M. Dial. 97. ;
'-'
Isa. lxiii. 1, 2.
phecy.
3 I! izrah means a " sheepfold," name of a city in
and is the
26. Put, some one will say, "Give me yet Idumea. Cyril's interpretation rest.-* on a false derivation.
4 Isa. Ixv.
2. "It is a commonplace in patristic literature
that the Crucifixion was prefigured by Isa. Ixv. 2." (\ >r. C. 'I a\ lor,
9 Matt, xxvii. 45. Zech. xiv. 6, 7. Ps. cxviii. 24. Hennas and the Four Gospels, p. 49.) Cf. Barnab. /'./•is/, c. xi i. ;
3 Gen. i. 5. Didaelie xvi. ; Justin M. (Afolog. I. c. 35 'J'ryfh. cc. 97, 114); :

4 /cell. xiv. 7. Cf. F.'.iseb. " It was not

{Pan. Evang. x. 7' : Tertull. (contra /lid. xii.): Ircna;. IV. xxxiii. 12.
clay, because of the nuon-tiile darkness: and again it was not 5 Ps. l.xxiv. 12. The pas age does not refer to Palestine espe-
night, because of the clay which followed upon it, which he repre- cially "in the midst of the eai th " is equivalent to " in the sight
:

sented by a sign in saying, at evening time there shall be light. ol all nations." Cf. Orac. Sih t. viii. 302 " He shall spread out :

5 ieiKiTxtv. See Cat. \. it), note 2. Acta Pilati. c. xi. His hands, and span the whole world," quoted by Dr. Taylor,
1 Amos viii. 9. Cf lfuseb. (Don. Ev. x. 6). 7 Amos viii. 10. " The Teaching," p. ioj.
6 Rom. v. 12, 17.
 CATECHETICAL LECTURES.
lay d My 1'fe. and 1 In farcer lo take ii other rebuked the rcviler and it was aim ; t -

|
the end of life and the beginning of restoration
;
I!. ndured the.se things, |
the surrender of his soul a first share in salva-
fur l vaiion i f all, yet the tion. And after rebuking the other, he says,
peopk 1 1 in evilrecompense, \f.ord, remember me'); for with Thee is my
j, a Ic who had brought count. Heed not this man, for the eves of
waters for them out of the era gy
tii his un re blinded but re mt ml r :
:

I'oi k : and lie asked fruit of the Vine wliich me. T say not, remember my works, for of
d planted. But what does the Vine? these T am afraid. Lverv man has a feek'nf
This Vine, which was by nature of the holy for his fellow-traveller; I am travelling with
nit of by purpose of heart ;- death ; remember me, Thy hoc towards '

for their J ire is of Sodom, and their tendrils of\ fellow-wayfarer.

(
I say not, Remember
'\ '"'''''•) tins Vine, when the Lord was now, but, when Thou earnest
in Thy kin don
';'

a thirst, having Idled a sp inge and put it on

31. What power, robber, led thee to the
a reed, offers Him vinegar. light? Who taught thee to worship that de-
also -all for M\ i
vi d in My thine!, th ised Man, thy companion on the Cro ;

ran elru Thou seest the (.) Light Eternal, which gives light to them
, >

clearness of the Prophets' description. But that are in darkness Therefore also he ju-tly !

what sort of ,- l!1 Put they into My mouth ? heard the words, Be
of -nod cheer'; not that I

/: '- hare Him, it says, rcine mingled with thy ileehe are worthy of good cheer; but tl it
: '

f Now myrrh is in taste like gall, and the King is here, dispensing favours. '1 he
myrrh
|

very bitter. Are these things what ye recom- request readied unto a distant time; but the
pense unto the Lord? Are these thy offerin race was very speedy. Verily I say unto thee,
x ine »"lo thy Master? Rightly did the This day shall thou be with Me in Paradise;
,

Prophet Lsaias aforetime bewail you, saying, because to-day thou hast heard My
voice, and
My wclbbelovcd had a vineyard in a hill in a hast not hardened thine heart-'. Verv spi .

n(1 (not to recite the whole) I passed sentence upon

J'"'" ;;
-

Adam, very speedily

/ wailed, he says, that it should brims forth I pardon thee. To him it was said, In the day
grapes; I thirsted that it should give wine; wherein ye eat, ye shall surely die*; but
thou
but it brought forth thorns*; for thou seest the to-day hast obeyed the faith,
to-day is thy
crown, wherewith I am adorned. What then salvation. Adam by the Tree ic away thou :

shall 1 now decree? I will command the clouds by the Tree art brought
into Paradise'. Fear
that they rain no rain ufon it*, for the clouds not the serpent; he shall not cast thee out;
which are the Prophets were removed from for he is fallen from heaven*. And I
say not
diem, and are for the future in the Church as unto thee, This day shalt thou
depart, but, ;

Paul says, Let the Prophets sfeak two or three. This day 'shall thou
be with Mc. Be of gi id '

and let the others fudge ; and again, Clod gave courage thou shalt not be cast out. Lear
-s

not :

in the Church, some. Apostles, and some, Pro- the llaming

sword; it shrinks from its Lord
'

phets 6 Agabus, who bound his own feet and O mighty and ineffable grace! The faithf
.
I

hands, was a prophet Abraham had not yet entered, but the robber
30. Concerning the robbers who were cru enters Moses and the Prophets had not yet !

cified with Him, it is written, And He was entered, and

the robber enters though a breaker
numbered with the transgressors 7. Both of them of the law. Paul also wondered at this before
were before this transgressors, but one was so thee, saying, Where sin abounded, there
grace
no longer. For the one was a transgressor to did much more abound 7. They who had borne
the end, stubborn against salvation who, the heat of the day had not yet entered and ;
;

though his hands were fastened, smote with he of the eleventh hour entered.
Let none
blasphemy by his tongue. When the Tews murmur against the iodman ol the horn lor
1
Kissing by wagged their heads, mockin he says, Prieud, I do Hue m ; is it not
the Crucified, and fulfilling what was written,
When they looked on Me, they sliahcd their win. 40 11 .

heads'6 , he also reviled with them. But the per t. An addition t, th, text of Lu!;e xxii Codex
lie
"'
''• *' ''•
7- 3- 3 I7 ukc X. lo.
( ; ii. ii. 17-
. I
]

5 c n. 111. 24. S. Ambrose (/>.

Hi
cxix. S rm. xx. § 12) "All . :

• '•
'->
Deut. xxxii. 32. who desire to return to Paradise must be tried by tire for not in :
S. lxi.V. 21. = Ml 3 Isa. V. I, 2. vain the Scripture saiili, that when Adam and Eve were driven
7'...r,. Cf. Tertull. ^
'on. 111. c. 2,;: contr out of their abode in Paradise, God placed at the gate of Eden
Jitd. O
" The el : Icslial benefits which were com- a fl lining sw< id which turned
every way."
manded not to be forthcoming to the house of Israel for it had '
6 Cf. lien. V. c. 5, § 1
;
Athan. (F.r/os. Fid. c. i.) " He
borne t/iorns,'S, whereof that house of Israel had wrought
; :

ChnstT" t onstUt.
01 Chri' •// cT. U
"VHe has taken away
A/os \ I. g 5 :_"
*
"vT< 7?"*™ T™ shcwcd us an entr;,nce i,lt0 Paradise from whi,
" Adam was
' " 1,

^t^^^^ ^^'^^ ^^^

fo, "

from
.
>
cast out, and
into which he entered again by means of the tlrcf "

feamr
Mi.sMiurcIiuith spiritual prace
1 1 S.Leo(^/W. Do,,, Sen,,. II. c. ,) *» Excedit humanam :

_
cnndiUonem ista promissio nee tarn dc ligno Crucis, quaui dc :
5 C 1. m\. 29. 6 Lph. iv. 11. 7 Isa. I111. 1a. llirono editur potcstatis."
B I's. C1X. 15, 7
7
I.,,.,,
Kom. „ 2c
v.
, .
 ;

LECTURE XIII. 9i

/ do what I will with Mine own z

r^fulfor Ve . to die to sin, and live unto righteousness '. Of no '!

The robber a will to work righteousness, small account was He who died for us; He
lias
but death prevents him I wait not exclusively was not a literal sheep; He was not a mere
;

for the work, but faith also I accept. 1 am man: He was more than an Angel; He was
come who/tYv/ My sheep anion™ the lilies'), lam God made man. The transgression of sinners
come to feed them in the gardens. 1 have was not so great as the righteousness of Him
found a sheep that was lost "', but I lay it on My who died for them the sin which we commit- I

shoulders; for he believes, since he himself ted was not so great as tin; righteousness
which
lias said, I have gone astray like a lost sheep 1 He wrought who laid down' His life for us,— -

Lord, remember me when Thou comest in Thy who laid it down when He pleased,
and took it
kingdom. again when He pleased. And wouldest thou
32. Of this garden I sang of old to My spouse know that lie laid not down His life by
in thcCanticles. and spake to her thus. I am violence, nor yielded up the -host against His I

come into garden,My My

sister, My spouse 2 ; will? He cried to the Father, saying, Father,
{now in 1lie place where He -was crucified was a \into Thy ha nibs I commend My spirit"; I com-
garden-:) and what takest Thou thence ? I have mend it, that I may take it again. 1

And having
gathered My
myrrh; having drunk wine mingled said these things, He gave up the ghost i; but
with myrrh, and vinegar, after receiving which, not for any long time, for He
quickly rose
He said, // is finished*.
For the mystery has again from the dead.
been fulfilled the things that arc written have
; 34. The Sun was darkened, because of the
been accomplished sins are forgiven. For Sun of Righteousness*. Rocks were rent, be-
;

Christ being come an High-Priest of the good cause of the spiritual Rock. Tombs were
things to come, by the greater and more perfect opened, and the dead arose, because
of Him
tabernacle, not made -with hands, that is to say, who was free among the dead*
; He sentforth P/is
not of this creation, nor yet by the blood
of goats prisoners out of the pit wherein is no -water 6 Be .

and calves, but by His own blood, entered in once not then ashamed of the Crucified, but be thou
Jor all into the lady place, having obtained eternalalso bold to say, ITc beareth our sins, and endmeth
redemption ; for if the blood of bulls and ofgoats, gfieffor us, and -with Jdis stripes we are healed 7.
and the ashes of an heifer, sprinkling the defiled, bet us not be unthankful to our Benefactor.
sanclifieth to the purifying of the flesh, hoiv much And again for the transgression of my people
;

more the blood of Christ* ? And again, Having was Pie led to death ; and I -will give the wicked
therefore, boldness to enter into the for His burial, and the rich for JJis death s
brethren, .

holiest by the blood ofJesus, by a new and living Therefore Paul says plainly, thai Christ died
way, which He hath consecrated for us, through for our sins according to the Scriptures, and that
the veil, that is to say, His flesh r\ And because PPe was buried, and that He hath rise//
again the
His flesh, this veil, was dishonoured, there- third day according to the Scriptures?.
fore the typical veil of the temple was rent seek to know clearly where
D> But
asunder, as it is written, And, behold, the veil He has been buried. Is His tomb made
of the temple -was rent in twain from the lop to with hands? Is it, like the tombs of kings,
the bottom 7 ; for not a particle of it was left for raised above the ground ? Is the Sepulchre
;

since the Master said, Behold, your house is made of stones joined together? And what is
left unto you desolate*, the house brake all in laid upon it? Tell us, () Prophets, the exact
truth
pieces. concerning His tomb also, where He is laid,
33. These things the Saviour endured, and and where we shall seek And the}- say,
made peace through the Pi food of His Cross, for Look into the solid rock which ye have hewn
things in heaven, and things in earth For we Look in and behold. Thou hast in the Gospels
'-'.

were enemies of God through sin, and God In a sepulchre hewn in stone, which was hewn
had appointed the sinner to die. There must out <fa rock 2 And what happens next ? What .

needs therefore have happened one of two kind of door lias the sepulchre 1 Again another
things; either that God, in His truth, should Pro] diet says, They cut off My life in a dungeon
\
destroy all men, or that in His lovingddndness and cast a stone upon Me. I, who am the Chip
He should cancel the sentence, liut behold corner-stone, the elect, the precious*, lie for a little
the wisdom of God ; He preserved both the time within a stone I who am a stone of —
truth of His sentence, and the exercise of His stumbling to the Jews, and of salvation to
loving kindness. Christ took our sins in His
body on the tree, that -we by Jlis death
mifiit 1
I Pet. ii. 24. xxiii. |6.
3 Matt, xxvii. 50. 4 Mai. iv. 2. 5 IV. Ixxxviii. '

6 Zech. ix. 11. 7 Isa. liii. 4, 5-

8 lb. vv.
s Matt. xx. 12 8, u.
ff. 9 Cant. vi. ' Luke xv. 5, 6.
1 '
r|
1 Cor. xv. 3, 4. Isa. Ii. 1.
l's. cxix. 176. Cant. v. 3 J..I111 xix. 41. -'
Matt, xxvii. Co Uark xv. 46 Cuke xxiii.
; 50.
4 H>. 3"- 5 Hcb. ix. 11. 6 lb. x. in.
Lam.
;

7 Matt, xxvii. v
3 iii. 53 : ti Xixkkio, "in a pit," or '• well." C. f
51. IL,. X xni. ? Col. 20. xxxvii. 16.
i. 4 1 Pet. ii. 6.
 ; —

02 CATECHETICAL LECTURES.
them who believe. The Tree of life % there- many to arraign thee. Judas the traitor will
fore. was planted in the earth, that the
earth arraign thee first; for he who betrayed Him
which had been cursed might enjoy the bless- knows that lie was condemned to death by the
]i;", and that the dead might be
released. chief-priests and elders. The thirty pieces of
ji), Let us not then be ashamed io confess silver bear witness Cethsemane bears witness, ;

the Crucified, lie the Cross our seal made where the betrayal occurred; I speak not yet
with boldness by our fingers on our brow, and of the Mount of Olives, on which they were
on everything; over the bread we eat, and with Him at night, praying. The moon in the
cups we drink in our comings in, and night bears witness
; the clay bears witness, ;

goings out; before our sleep, when we lie and the sun which was darkened for it en- ;

down and when we rise up when we are in dured not to look on the crime of the con-
:

the way, and when we are still ". Great is that spirators. The fire will arraign thee, by which
preservative; it is without price, for the sake Peter stood and warmed himself; if thou deny
of the poor without toil, for the sick
;
since the Cross, the eternal fire awaits thee.
: I speak

also its grace is from Cod. It is the Sign of hard words, that thou may not experience

the faithful, and the dread of devils: for He hard pains. Remember the swords that came
triumphed over iliem in it, having made a shew against Him in Cethsemane, that thou feel not
of them openly t ; for when they see the Cross, the eternal sword. The house of Caiaphas 3
they are reminded of the Crucified they are will arraign thee, shewing by its present deso-
;

afraid of Him, who bruised the heads of the lation the power of Him who was erewhile
dragon 3 Despise not the Seal, because of the judged there. Yea, Caiaphas himself will rise up
.

freencss of the gift but for this the rather against thee in the day of judgment
; the very ;

honour thy Benefactor. servant will rise up against thee, who smote
37. And if thou ever fall into disputation, Jesus with the palm of his hand they also ;

and hast not the grounds of proof, yet let Faith who bound Him, and they who led Him away.
remain firm in thee or rather, become thou Even Herod shall rise up against thee
; ;

well learned, and then silence the jews out of and Pilate as if saying, Why deniest thou ;

the prophets, and the Creeks out of their own Him who was slandered before us by the Jews,
fables. They themselves worship men who have and whom we knew to have done no wrong?
been thunderstricken" but the thunder when For I Pilate then washed my hands. The false
:

it comes from heaven, comes not at random. witnesses shall rise up against thee, and the
If they are not ashamed to worship men thun- soldiers who arrayed Him in the purple robe,
derstricken and abhorred of Cod, art thou and set on Him the crown of thorns, and cruci-
ashamed to worship the beloved Son of Cod, fied Him in Golgotha, and cast lots for His
who was crucified for thee ? I am ashamed to coat. Simon the Cyrenian will cry out upon
tell the tales about their so-called Cloths, and I thee, who bore the Cross after Jesus.
lease them because of time let those who 39. From among the stars there will cry out
;

know, speak. And let all heretics also be upon thee, the darkened Sun among the ;

silenced. If any say that the Cross is an illu- things upon earth, the Wine mingled with
sion, turn away from him. Abhor those who myrrh among reeds, the Reed among herbs, ; ;

say that Christ was crucified to our fancy only the Hyssop among the things of the sea, the
'
;

for if so, and if salvation is from the Cross, Sponge among trees, the Wood of the Cross ; ;

then is salvation a fancy also. If the Cross is the soldiers, too, as I have said, who nailed —
fancy, the Resurrection is fancy also but if Him, and cast lots for His vesture the soldier
; :

Christ be not risen, 7ce are yet in our sins ~. If who pierced His side with the spear the ;

the Cross is fancy, the Ascension also is fancy; women who then were present the veil of the ;

and if the Ascension is fancy, then is the

second coming also fancy, and everything is
henceforth unsubstantial. 3 The house of Caiaphas and Pilate's Praotorium
'
§ 41;, and
Mount /ion itself (Cat. xvi. iS), on which they hoth stood, are
38. Take
therefore first, as an indestructible ('escribed by Cyril as being in his time ruined and desolate.
foundation, the Cross, and build upon it the I'.uscbius (Vein. Ev. VIII. 400), referring to the prophecy of
Micah(iii. 12), repeated by Jeremiah (xxvi. 18), that /.ion shall
other articles of the faith. Deny not the be plowed as a field, and Jerusalem shall become heaps, testifies
Crucified ; for, if thou deny Him, thou hast that he had seen with his own eyes the place being ploughed and
-own by strangers, and adds that in his own time the stones for
hoth public and private buildings were taken from the ruin-.
The Bordeaux Pilgrim (333 a.u.) says, "It is evident where the
house of Caiaphas the Priest was ; and there is still the pillar at
which Christ was scourged: " this pillar is described by Jerome
that hath not relieved in Christ, n >r hath understood that tie is (/-.'/. 86) as supporting the portico of the Church which by his

the first principle and the Tree ol Life, >Vc." time had been built on the spot. Prudent ius cirt 400 a.i>.
. )
:

c Cf. Cat. iv.

14, note 3; Knseb. [Pan. Ev. i.v. 14).
" lmpia blasphemi cecidit domtts alta Caiphae ....
'
Col. ii. 15. 8 I's. lxxiv. 13. 9 Sec Cat. vi. it, Vinctus in Ins Dominus stetit .xdiluis, atque columnae
n -.2. Annexus tergum detlit tit servile Ilagcllis.
1
koto. <f>ai'T<xcriai'. Cf. Ignat. Trail. 9, 10 ; Cat. iv. 9; xiii. 4. Pcrstat adhuc, templumque gcrit veneranda columna."
-'
1 Cor. xv. 17. (Benedictine Editor.)
 LECTURE XIII. 93

temple then rent asunder; the hall of Pilate, who now brought thee to this assembly? what
now laid waste by the power of Him who was soldiers? With what bonds wast thou con-
then crucified this holy Golgotha, which
; strained? What sentence held thee fast here
stands high above us, and shews itself to this now ? Nay, it was the Trophy of salvation,
day, and displays even yet how because of the Cross of Jesus that brought you all
Christ the rocks were then riven 4 the sepulchre
; together. It was this that enslaved the Per-
nigh at hand where lie was laid; and the sians, and tamed the Scythians this that gave ;

stone which was laid on the door, which lies to to the Egyptians, for cats and dogs and their
this day by the tomb the Angels who were
; manifold errors, the knowledge of God this, ;

then present the women who worshipped

; that to this day heals diseases that to this ;

Him after His resurrection; Peter and John, day drives away devils, and overthrows the jug-
who ran to the sepulchre and Thomas, who
; gleries of drugs and charms.
thrust his hand into His side, and his fingers 41. This shall appear again with Jesus from
into the prints of the nails. Lor it was for our heaven s for the trophy shall precede the king
; :

sakes that he so carefully handled Him and ; that seeing///;// whom t hey pierced and knowing ',

what thou, who wert not there present, wouldest by the Cross Him who was dishonoured, the Jews
have sought, he being present, by God's Provi- may repent and mourn ;
(but they shall mourn
dence, did seek. they shall repent, when there-
tribe by tribe t , for
40. Thou hast Twelve Apostles, witnesses shall be no more time for repentance:) and
of the Cross and the whole earth, and the
; that we may glory, exulting in the Cross, wor-
world of men who believe on Him who hung shipping the Lord who was sent, and crucified
thereon. Let thy very presence here now per- for us, and worshipping also God His Father
suade thee of the power of the Crucified, For who sent Him, with the Holy Ghost : To whom
be glory for ever and ever. Amen.
4 Cf. Lucian. Antioch. ap. Rufin. Hist, Eccl. ix. c. 6 ;
" Gol-
gothaua rupes sub putibuii onere disrupta." 5 Cf. Cat. xv. 22. 6 Zcch. xii. to.
 LECTURE XIV.
On" the words, And rose again from the dead the third day, and ascended on*

into the Heavens, and sat on the right hand of the Father.

i Cor. xv. i — 4.

<v I make known unto you, brethren, the gospel which I preached unto you .... that
He hath been raised on the third day according to the Scriptures, &>c.
O Jerusalem, and keep high festival, Saviour has risen, and what has been an-
Rejoice,
all ye that lure Jesus; for He is risen. Re- nounced in the admirable Prophets as the
ioice, all ye that mourned before' when ye name of the place of the Resurrection, and
1
, ;

heard of the daring and wicked deeds of whether the women, who sought and found
the Jews: for He who was spitefully en- Him not, afterwards rejoice at finding Him;
treated of them in this place is risen again, in order that when the Gospels are read, the
Ami as the discourse concerning the Cross narratives of these holy Scriptures may not be
was a sorrowful one, so let the good tid- thought fables nor rhapsodies.
ings of the Resurrection bring joy to the 3. That the Saviour then was buried, ye
hearers. Let mourning be turned into glad- have heard distinctly in the preceding dis-
ness, and lamentation to joy: and let our course, as Isaiah saith, His burial shall be in
mouth be filled with joy and gladness, because peace 5 : for in His burial He made peace be-
of Him, who after His resurrection, said tween heaven and earth, bringing sinners unto |

Rejoice 2 1'or I know the sorrow of Christ's God

. and, that the righteous is taken out of the '
: \

friends in these past days; because, as our way of unrighteousness 6 : and. His burial shall
discourse stopped short at the Death and the be in peace : and, I will give the wicked for JJis
Burial, and did not tell the good tidings of the burial?. There is also the prophecy of Jacob
Resurrection, your mind was in suspense, to saying in the Scriptures, He lay down and '

hear what you were longing for. couched as a lion, and as a lion's whelp : who shall
Now, therefore, the Dead is risen, He who rouse Him up s ? And the similar passage in \

was free among the dead?, and the deliverer of Numbers, He couched, Jde lay down as a lion, l

the dead. He who in dishonour wore patiently and as a lion's whelp?. The Psalm also ye have
the crown of thorns, even lie arose, and often heard, which says, And Thou hast brought |

crowned Himself with the diadem of His me doivn into the dust of death 1 Moreover we -.

victory over death. took note of the spot, when we quoted the
2. As th.cn we set forth the testimonies con- words, Look unto the rock, which ye have hewn '-.

cerning His Cross, so come let us now verify But now let the testimonies concerning His
the proofs of His Resurrection also since the resurrection itself go with us on our way.
:
!

Apostle before us> affirms, He was buried, and 4. first, then, in the nth Psalm He says,
has been raised on the third day according to the For the misery of the poor, and the sighing of the
Scriptures. As an Apostle, therefore, has sent needy, now will I arise, saith the Lord?. But
us back to the testimonies of the Scriptures, this passage still remains doubtful with some :

it is good that we should get full knowledge for He often rises up also in anger*, to take
of the hope of our salvation and that we vengeance upon His enemies.
;

should learn first whether the divine Scriptures Come then to the 15th Psalm, which say;
tell us the season of lis resurrection, whether distinctly: Preserve Me, O Lord, for in T/ict
I

it comes in summer or in autumn, or after

_ j

winter; and from what kind of place the

5 Is. lvii. 2 : He entcrcth into fence (R.V.).
6 Is. lvii. 1 : that the righteous is taken axuay/rom the evil to
1 Is. lxvi. 10. come (R.V.).
2
Matt, xxviii. 9, 'All Tli .U'tMl Xoi,pC7C, 7 Is. liii. 9 : they made His grave with the wicked (R. V.).
"Rejoi e.' ;"
Gen. xlix. 9. 9 Num. xxiv. 9. l
Ps. xxii. 15.
i Ps. Ixxxviii. 5: Cast off anions' tin- dead (R.V.) ; Cast aivav 2 t'n-f cr/;/.(a(ocr<9ic' a. l " noted for ourselves ;
" Middle Voice. Is.
(Margin). li. 1 quoted in Cat. xiii.
:
35.
ion', i.e. in the text. 1 Cor xv. 4. 3 Rs. xii. 5. 4 lb. vii. 6 :
" Arise, O Loud, in Thine anger.
 . :

LECTURE XIV. 9:

have 1 put my trust $ : and after this, their as is the fountain that is scaled, or who is inter-
sen:! lies of Hood -will 1 not join, nor make men- preted as being a well-spring of living water i
?
tion oj their names he/ween my Iif* . since they It is the Saviour Himself, concerning whom '

have refused me, and chosen Caesar as their it is written, For with Thee is the fountain of
king? and also the next words, I foresaw the
:

Lord alway before Me, because He is at My right'; 6. But what says Zcphaniah in the person
w
hand, that F may not be moved s : and soon after, of Christ to the disciples? Prepare thyself be
Yea anaI even until night my reins chastened me'). rising at the dawn: all their glean in is de- \ '»

And after this I le says most plainly, For Thou strayed^ : the gleaning, that is, of the Jews, with
,

will not leave Jfy soul in hell 1 ; neither wilt Thou whom there is not a cluster, nay not even
suffer Thine Jholy One to see corruption. He a gleaning of salvation left; for their vine is
paid not, neither wilt Thou suffer 'thine Holy cut down. See how He says to the
\
disciples.
One to see death, since then He would not Prepare thyself rise up at dawn:
\
at dawn
have died but corruption, saith lie, I see not, expect the Resurrection.
;
j

and shall not abide in death. Thou hast madel And farther on in the same context of Scrip-
known to Me the -ways of life-. Behold here is ture ie says, Therefore wait thou for Me, saith I

plainly preached a life after death. Come \the Lord, until the day of My Resurrection at
al o to the 29th Psalm, L will extol TheeAthe Testimony 6 Thou seest that the Prophet .

O Lord, for Thou hast lifted AFe up, and hast foresaw the place also of the Resurrection,
not made My foes to rejoice over Me?. What is which was to be surnamed "the Testimony."
it that took place? Wert thou rescued from For what is the reason that this spot of Gol-
enemies, or wert thou released when about gotha and of the Resurrection is not called
to be smitten? II e savs h mself most plainly,
pi like the rest of the Churches, a Church, but
Lord, Thou hast brought up My soul from a Testimony? Why, perhaps, it was because
hell K There he says, Thou wilt not leave, pro- of the Prophet, who had said, until the day of
'

phetically and here he speaks of that which is My Resurrection at the Testimony.

:

to take place as having taken place, Thou hast 7. And who then is this, and what is the
brought up. Thou hast saved Me from them sign of Him that rises? In the words of the
that go down into the pit*. At what time shall Prophet that follow in the same context, He !

the event occur? Weeping shall continue fori says plainly, For then will F turn to the peoples
the evening, and joy cometh in the morning 6 : for a language 7 since, after the Resurrection, |
.•

in the evening was the sorrow of the disciples, when the Holy Ghost was sent forth the gift
and in the morning the joy of the resurrection, of tongues was granted, that they might serve j

5. But wouldst thou know the place also? the Lord under one yoke s And wliat other I .

Again He saith in Canticles, I went doivn into token is set forth in the same Prophet, that
the garden of nuts t ; for it was a garden where they should serve the Lor/) under one yoke?
He was crucified 8 for though it has now From beyond the rivers of Ethiopia they shall
,

been most highly adorned with royal gifts, bring me offerings'*. Thou knowest what is
yet formerly it was a garden, and the signs written in the Acts, when the Ethiopian
and the remnants of this remain. A garden eunuch came from beyond the rivers of Etbio-
r/9, by the jews who pia*. When therefore the Scriptures tell both
said, // e remember that that deceiver said -while the time and the peculiarity of the place, when
die was yet alive, After three days, I -will rise they tell also the signs which followed the
command, therefore, that the sepulchre be made Resurrection, have thou henceforward a firm
sure ; and further on, So they wen', and made faith in the Resurrection, and let no one stir
the sepulchre sure, sealing the stone with the thee from confessing Christ risen from the
guard And aiming well at these, one saith, dead -.
1
.

and in rest Thou shall jiubee them -. But who 8. Now take also another testimony in the

5 Ps. xvi. 1. wink," as in Job xxi. 13. misinterpreted in both passages by the
[b. xvi. 4: "their drink-offerings of blood will I not offer."
6 LXX. as meaning " rest.
Tl ePsalmist abhors the 'bloody riles, and the very names of the 3 Cant. iv. 15. 4 Ps. xxxvi. 9.
f. Iscgods. 5 Zeph. iii. 7: they rose early and eo?ru/>ted all their doings.
7 John xix. 15. Cyril applies to the Jews what the Psalmist The passage is wholly misunderstood by the Seventy, whom
=ays incerning those that hasten after another god.
1 .
S. Cyril follows.
L
Ps. .-.;. . Zeph. iii. 8 : until the day that I rise
u/> to the /rey. For
9 II). 7. Quoting from memory, Cyril transposes these sen- to the prey, the LXX. seem
have read "f^^i to the to
tences.
*H? b,
1 lb. 10. R.V. /// Sheol, Sept. in J fades. testimony. About ten years before these Lectures were de-
- Il>. 1 1. 3 lb. xxx. 1 livered, Iiusebius {Life of Constantino, III. c. xxviii.), .'-
4 lb. 3. R.V. from Shcol, Sept. font Hades. ing of the discovery of the Holy Sepulchre, a.d. 326, calls it
5 lb. 3. lb. 5. 7 Cant. vi. it. •' " a testimony to the Resurrection of the Saviour clearer than any
_
;l
John six. ,)t. See Index, Golgotha. Cant. iv. in. 'j voice could give."
1
Matt, xxvii. 63, 65. 7 Zeph. iii. 9: a f>nre language.
6 lb. to save him ioitl
'

2 T<>bvii. i3: try him every moment. Heb. ^y~), "a

. . . . nt (Marg. boulder).
9 lb. v. 10. '
Acts % iii. .7. - e I'im. ii S
96 CATECHETICAL LECTURES.
S7U1 Psalm, where Christ speaks in the Pro- not pruning the vines? Thou seest how he
phets, (for lie who then s] akecamc afterwards said also that the winter is now past. For
come, it is
anions us): O Loan, God of My salvation, 1 when this month Xanthicuss s j

have 'eric! Jay and night before Thee, and a little already spring. And this is the season, the
farther on. / became as it were a man without first month with the Hebrews, in
which occurs
help, free among the dead*. He said not, ] the festival of the Passover, the typical formerly,
became a man without help; but, as it were but now the true. This is the season of the
a man without heir. For indeed lie was creation of the world: for then Cod said, Let
crucified from weakness, but willingly:
not the earth bring forth herbage of grass, yielding
and I was not from involuntary
lis Death seed after his hindand after his likeness 6 And .

weakness. / wets counted with them that go now. as thou seest, already even- herb is yield-

down into the pit And what is the token ? '. ing seed. And as time Cod made the at that

Thou h 1st put a7oa v Mine acquaintance far from sun and moon and
gave them courses of equal
JA'5(for the disciples have fled). Wilt Thou day (and night), so also a few days since was
shew wonders to (he dead 6 ! Then a little while the season of the equinox.
afterwards: And unto Thee have I cried, O At that time Cod said, Let us make man
Lord; and in the morning shall my prayer come after our image and after our likeness 1 And .

before Thee'. Seest thou how they shew the the image he received, but the likeness through
exact point of the Hour, and of the Passion, his disobedience he obscured. At the same
and of the Resurrection? season then in which he lost this the restor-
9. And whence hath the Saviour risen? He
ation also took place. At the same season as
says in the Song of Songs Rise up, come, : My the created man through disobedience was
neighbour 3 : and in what follows, in a cave of the cast out of Paradise, he who believed was
roek'K' A cave of the rock lie called the cave through obedience brought in. Our Salvation
which was erewhile before the door of the then took place at the same season as the Fall :

Saviour's sepulchre, and had been hewn out when the /lowers appeared, and the pruning was
of the rock to be done here come.
itself, as is wont
in front of the sepulchres. For now it is not 11. A garden was the place of His Burial,

to be seen, since the outer cave was cut away and a vine that which was planted there: and
that time for the sake of the present adorn- He hath said, I am the vine ! He was planted
8
at
ment. For before the decoration of the sepul- therefore in the earth in order that the curse
chre by the royal munificence, there was a cave which came because of Adam might be rooted
in the front of the rock \ But where is the out. The earth was condemned to thorns and
rock that had in it the cave? Does it lie near thistles: the true Vine sprang up out of the

the middle of the city, or near the walls and earth, that the saying might be fulfilled, Truth
the outskirts? And whether is it within the sprang up out of the earth, and righteousness
ancient walls, or within the outer walls which
5 Xanthicus is the name of the sixth month in the Macedonian
were built afterwards? He says then in the Calendar, corresponding nearly to lie Jewish Nisan (Josephus,
t

Canticles in a cave of the rock, close to the outer

:
Antiq. II. xiv. 6), and to the latter part of Lent an Easter. 1

On the tradition that the Creation took place at this season, see
wall 2 . S. Ambrose, Hexienseron, I. c. 4. § 13.

10. At what season does the Saviour rise? Gen. i. 11 grass, the herb yielding seed.
:

The l.XX. give an irregular construction,

Is it the season of summer, or some other? UoTorijr \6pT0v rr-eipoi- o-rripixa.
7 Gen. i. 26. "The ancient Church very accurately distin-
In the same Canticles immediately before the guished between (Ikioc {image) and op.oiu>m<; (likeness), and the
words quoted He says, The winter is past, the ( ireek Church does the same in its Confession. The latter phrase
expresses man's destination, which is not to be regarded as carried
rain is past and gone * ; the flowers appear on the out at the moment of creation. (Porner, System of Christian
Doctrine, E.'/'r. II. p. 7S). The /mace lies in the permanent
earth: the time of the pruning is come*. Is not capacities of man'.-, nature (Gen. ix. 6 1 Cor. xi. 7: Jas. iii. 0),
:

then the earth full of flowers now, and are the}' the likeness in their realisation in moral conformity with God
(6fxoi]0Kiav &eov, Ignatius, Afagnes vi). "The image- of God is a
comprehensive thing. To this belongs man's intellective power,
. . .

his liberty of will, his dominion over the other creatures flowing
3 I's. lxxxviii. 1. 4, 5. 4 lb. r>. 5 lb. v. 3. from the two former. These make up the to ov<riw6es, that part
6 lb. 7: 10. 7 I!,, v. 13.
of that divine image which is natural and essential to man, and
8 Cant,
10 Rise up, my
ii. my
: and come away.
love, fair one, consequently can never be wholly blotted out, defaced, or ex-
9 v. 14: inthe clefts of the rock. See Index, Sepulchre. tinguished, but still remains even in man fallen. Rut beside these
2 Cant.
14 in the clefts oj the rock, in the secret places
ii. :
the Church of God hath ever acknowledged, in the first man,
of the stairs. The Revised Version reads, in the covert of the certain additional ornaments, and as it were complements of the
steep place. _ divine image, such as immortality, grace, holiness, righteousness,
3 Cant. ii. it. In nap-qKOeu, eiropeuflrj iavrw the I. XX. have whereby man approached mure nearly to the similitude and like-
imitated use of 'yy after verbs of motion, cor-
the pleonastic ness of God. These were (if I may so speak) the lively colours
responding to (
0:1 r idiom "
'>o away with you," and to the Dativus wherein the grace, the beauty, and lustre of the divine image
Etiiicusm Creek and Latin. See Gesenius Lexicon on this use principally consisted these colours faded, yea, were defaced
;

and blotted out by mans transgression. (Bull, The Stat,' of

of *}, and Ewald, Introductory Grammar, % 217, 1. 2.
Man before the Fall, Vol. ii. p. 114, Ox.). Cf. Iren. (V. vi. § 1 ;
4 Cant. ii. 12 ///.
: singing of birds. The Hebrew word xvi. § 2); Tertullian (de /laptismo, c. 5): Clem. Alex. (Exhort.
means either cutting," as in the I. XX. tojxtj?, Sym- c. 12) Origen (e. Cols. IV. 30).
;
(*^J2?) ;

John xv. 1. The Benedictine Editor has a different punc-

machus xA-iStiicrcwj, and R.V. "I or as in A.V tuation: "and the vine which was planted there bath said,
And I am he I'ine."
 .

LFXTURE XIV.
^oked down from heaven*. And what will Ho came as His own Herald; and the Gospel
that buried in the garden say? I have gathered savs, And behold
is
fesus met /hem ruviv- -III
My myrrh with My spices: and again, Myrrh hail! and thev came and
took 'told of HiTPeel *
ami aloes, with all chief sjiees\ Now these arc They took hold of Ilim,
that it mi-lit bc'ful-
the symbols oi the burying; and in the Gospels filled,
I will hold Ilim. and will not let lli~-
it is said, The women come unto the sepulehn hough the woman was weak 'I
1

bringing the spices which they hod prepared pirit was manful. Many Toaicrs gucu'eh net
Atcodemus also briugiue a mixture of myrrh and lore, neither do rivers
a!°. c
drown i;
And farthcr on jt is written, 'l did eat whom thev sought, vet was not the hope
c was de 5 •

H
-

of the
My }
bread with My
honey*: the bitter before die Resurrection quenched. And the \n-el says
lassion, and the sweet after the Resurrection, to them
again, Fear not ye: say not" to the 1

I hen after He had risen lie entered through soldiers,

fear not, but to you f as 'for them lei - •

closed doors but they believed not that it was them

be afraid, that, taught
He lor they supposed that they beheld a spirit \ they may bear witness and' sav bvTruly experience
:

'

tlPs was
But He said, Handle Me and see. Put your the Son of GoJi : but you ou-'ht not to be
lingers into the print of the nails, as Thomas
afraid,/;/- perfect love easteth ouifear" do tell
required. And while thev yet believed not for His disciples' that Pie is risen and the re t

S<0'> and wondered, He said unto them. Have ye And they depart with joy, yet full of ear ! :

here anvil. to eat? And they gore Ilim this also written: yes, thi' second salm,
a piece of a broiled fish and honeycomb 6 Secst which relates the Passion of Christ says Ser
.

thou how that is fulfilled, / did eat My

bread the Lord with fay, and rejoice unto IJim wi'h
with My honey. trembling '

\— rejoice, because of the risen Lord

before He entered through the but with trembling because of
but ;

12.
the earthquake
closed doors, the Bridegroom and Suitor 7 of and the Angel
who appeared as lightning
souls was sought by those noble and brave
14. Though, therefore, Chief Priests and
women. hey came, those blessed ones, to Pharisees through Pilate's means
I
sealed the
the sepulchre, and sought Him Who had been tomb
yet the women ; beheld Him who was
raised, and the
were still dropping from tears And
Esaias knowing the feebleness of
risen.
then-eyes, when they ought rather to have been the Chief Priests, and the women's strength of
!

dancing with joy for I Inn that had risen. Mary faith, says, Ye -women, who come from beholding
came seeking Him, according to the Gospel, \come hither V for the people hath no understaiid-
and found Him not: and presently she heard ///-.•—the Chief Priests want understanding
from the Angels, and afterwards saw the Christ, while women are eye-witnesses. And when
Are then these things also written ? He says the soldiers came into the city to them and
in theSong ol Songs, On my bed I sought Him told them all that had come
they said to' pass,
whom my soul loved. At what season ? eame bv nitfit By to them, Say ye, His disciples
night on my bed I sought Ilim Whom my soul and stole Him away
while we slept ! Wei
'

loved: Mary, it says, came while it was vet therefore did Esaias
foretell this also, as in
dark. On my bed I sought Him by night, J their persons, Hut tell us, and relate to us \

sought Him, and Ifound Him not 8 And' in the 'not her deceit*. He who rose again, is up, and
.

Gospels .Mary says, They have taken away my for a gift of money they persuade the
soldiers ;
Lord, and I know not where they have laid Him but they persuade not the kings of our time. ~>.

lint the Angels being then present cure their The soldiers
then surrendered the truth for
want of knowledge; for they said, Why seek silver but the kincs of this day have, in ;
their
ye the living among
dead I He not only piety, built this holy Church of the Kest
the 1

rose, but had also the dead with Him when tion of God our Saviour,
inlaid with silver and
He rose 2 But she knew not, and in her person wrought with gold, in which we are assem-
.

the Song of Songs said to the Angels, Saw ye bled 5 ; and embellished it with the
treasures of
////// Whom my soul loved'? It was but a little silver and gold ami precious stones. And if
that J passed from them (that is, from the two {this come to the governor's ears, thev sav we will
Angels), until I found JJim Whom my soul persuade him 6 Yea, though ye persuade the .

loved. J held Ilim, and would not let Him go \ soldiers, yet ye will not persuade the world
;

13. For after the vision of the Angels, jesus why, as Peter's guards were condemned
for
when he escaped out of the prison, were not
9 Ps. Ixxxv. ir.
1
Cant. v. 1 ; iv. 14. Compare Cat. xiii. 32.
2 Luke xxiv. 1. John xix. 39. •! Matt. iii- '
9- < 'ant. \ '.r. 7.
4 Cant. v. 1 : my honeycomb with my honey. " Matt, The emphatic i>,u'">' 1^ rightly interpreted
5 I, like xxiv. 37. 6 U,. by Cyril as
7 ,# 4 ,_ distin shing the women from the frightened sen-
7 In connexion with " Bridegroom," and
6 eepawevTi'/i. '
Him tinels. 7 Matt, xxvii. 54.
whom my soul loveth " the meaning " Suitor" is more appn pi .
tc ;;
1 John iv. iS. Matt, xxviii. 7. l's. ii. '
j.
than " Physician." 8 Cant. iii. 1
1

9 John xx. 13.

[oh. xx : 3 Isa. xxvii. n : Tin •omen shall com iiaO set them on Ji,
1 Luke xxiv, 5. 2 Matt, xxvii.
^2. 3 Matt, xxviii. 1:
3 Cant. iii. 3, 4.
5 Cf. Euseh. {fJj -/Const. III. :). Matt, xxxviii. it.

VOL. VII.
 . ;

93 CATECHETICAL LECTURES.
they also con- and is Christ not risen?
who watched Jesus Christ But in that case,
demned? was the dead man who touched Eliseus, arose, yet
Upon the former, sentence
pronounced by Herod, for they were ignorant he who raised him continued nevertheless
and had nothing to say for themselves; while dead but in this case both the Dead of whom :

the latter, who had seen the truth, and con- we speak Himself arose, and many
dead were
ccaled it for money, were protected by the raised without having even touched Him.
for
Chief Priests. Nevertheless, though but a few many bodies of the Saints whicli slept arose, and
of the lews were persuaded at the lime, the they tame out of the graves after His Resurrec-
world became obedient. They who hid the tion, and went
into the Holy City-, (evidently

truth were themselves hidden; but they who which we now arc 3 ,) and appeared
this city, in

received it were made manifest by the power unto many. Eliseus then raised a dead man,
of the Saviour, who not only rose from the but he conquered not the world Elias raised ;

dead, but also raised the dead with Himself. a dead man, bat devils are not driven away in
And in the person of these the Prophet Osee |
the name of Elias. We are not speaking evil
says plainly, After two days will He revive us, of the Prophets, but we are celebrating their
cod in the third day we shall rise again, and .Master more highly for we do not exalt our ;

shall live in His sight! own wonders by disparaging theirs for theirs ;

15. But since the disobedient Jews will not also are ours; but by what happened among
be persuaded by the Divine Scriptures, but them, we win credence for our own.
forgetting all that is written gainsay the Resur- 17. But again they say, "A corpse then
rection of Jesus, it were good to answer them lately dead was raised by the living but shew :

thus: On what ground, while you say that us that one three days dead can possibly arise,
Eliseus and Elias raised the dead, do you and that a man should be buried, and rise after
gainsay the Resurrection of our Saviour? Is three days." If we seek for Scripture testi-
it that we have no living witnesses now out of mony proof of such facts, the Eord Jesus
in'

that generation to what we say ? Well, do you Christ Himself supplies it in the Gospels,
also bring forward witnesses of the history of saying, For as Jonas was three days and three
that time. But that is written ; — so is this also nights in the, whale's belly ; so shall the Son
written why then do ye receive the one, and
:
of man be three days and three nights in the
reject the other? They were Hebrews who heart 0/ the earth*. And when we examine the
wrote that history so were all the Apostles ;
story of Jonas, great is the force 5 of the resem-
Hebrews: why then do ye disbelieve the blance. Jesus was sent to preach repentance ;

Jews 8 ? Matthew who wrote the Gospel wrote Jonas also was sent but whereas the one lied, :

it in the. Hebrew tongue 9; and Paul the not knowing what should come to pass the ;

preacher was a Hebrew of the Hebrews; and other came willingly, to give repentance unto
the twelve Apostles were all of Hebrew race : salvation. Jonas was asleep in the ship, and
then fifteen Bishops of Jerusalem were ap- snoring amidst the stormy sea while Jesus ;

pointed in succession from among the He- also slept, the sea, according to God's provi-
brews What then is your reason for allowing
'. dence 6 began to rise, to shew in the sequel the
,

your own accounts, and rejecting ours, though might of Him who slept. To the one they
these also are written by Hebrews from among said, Why art thou snoring? Arise, call upon
yourselves. thy God, that God may save usT ; but in the
But it is impossible, some one will say,
16. other case they say unto the Master, J.ord, save
that the dead should rise and yet Eliseus ; us 8 Then they said, Call upon thy God ; here
.

twice raised the dead, when he was alive, — they say, save Th'ou. But the one says, Pa he
and also when dead. Do we then believe, me, and cast me into the sea ; so shall the sea be
that when Eliseus was dead, a dead man who calm unto you 9 ; the other, Himself rebuked the
s
was cast upon him and touched him, arose winds and the sea, and there was a great ealm .

The one was cast into a whale's belly but the :

7 Hos. vi. 2. other of His own accord went down thither,

Instead of toi? 'IovSac'ois the Jerusalem Editor adopts from
K

Co A. toI; ijio'.f, " Vour own countrymen," a better reading in

'.. where the invisible whale of death is. And
this place, if it had more support from MSS. The Latin in
Milles has only *' Cur igitur non crcditis?"
He went down of His own accord, that death
The statements of Papias, Ircnanis, Origen, Euscbius, Epi-
phanius, and Jerome, concerning a Hebrew (lospcl of S. Matthew-
" Matt, x.wii. 52, 53.
3 The Archdeacon of Jerusalem, Photius Alexandndes, ob-
...
are ably discussed by )r. Salmon(/«/?W»c/w« to X. '/'. I.eet. X.),
1

wlio comes to the conclusion that the Canonical (lospel was "" ;
serves that " by this parenthetic explanation Cyril perhaps wished
translated from Hebrew (Aramaic), but originally written in to refute the opinion which some favoured that these saints which
slept and were raised entered into the heavenly Jerusalem. See '

(beck.
Euscb. Dcm. Evans;. IV. 12. * Matt. mi. 40.
This statement may have been derived either from Eusebius
1

" written records " (t yypa<£ ov), !

5 "ei>e'pyeia [forte iixipyeia, Edit.]." This conjecture of the
(Hist, /u cl. IV. 5), or from the
1 .

from which he had learned that "until the siege of the Jews Benedictine Editor is recommended by the very appropriate sense
''distinctness of the resemblance," but seems to have no MS.
which took place under Adrian (135 A.D.), there were fifteen
bishops in succession there, all of whom are said to have been authority. . .

k kolt' oiKoi'Oniav. Jonah 6. 8 Matt. Mil. 25, 26.

1 Hebrew descent." See the list of names, and the notes on the
I
7 i.

in tliis Series. 9 Jonah i. 12.

 LECTURE XIV. D.

might east up those whom he had devoured, 20. Of tin's our Saviour the Prophet Jonas
|

according to that which is written, J will\ formed the type, when he prayed out of the belly
ransom them from the power of the grave ; andl of the whale, and said, / cried in my affliction,
from the hand of death I will redeem them \ and so on out of the belly of helif and yet he
j ;

rS. At this point of our discourse, let us con- was in the whale but though in the whale, he ;

sider whether is harder, for a man after having says that he is in Hades for he was a type
;
'

been buried to rise again from the earth, or for of Christ, who was to descend into Hades,
a man in the belly of a whale, having come And after a few words, lie says, in
the person of
into the great heat of a living creature, to Christ, prophesying most clearly, Mv head
ivcnt
escape corruption. For what man knows not, down to the chasms of the mountains'6 ; and
:

that the heat of the belly is so great, that even yet he was in the belly of the whale.
,
"What
bones which have been swallowed moulder mountains then encompass thee ? 1 know, he
away? How then did Jonas, who was three says, that I am a type of Him, who is to
days and three nights in the whale's belly, be laid in the Sepulchre hewn out of the rock.
escape corruption? And, seeing that the And though he was in the sea, Jonas says, /
nature of all men is such that we cannot went down to the earth, since he was a type of
live without breathing, as we do, in air, how Christ, who went down into the heart of
the
did he live without a breath of this air for earth. And foreseeing the deeds of the Jews
Hi But the Jews make answer and I who persuaded the soldiers to lie, and "told
say,The power of Cod descended with Jonas them, Say that they stole Him away, he says, By
when he was tossed about in hell. Does then I
regarding lying vanities they forsook their own
the Ford grant life to His own servant, by mercy 9. For He who had mercy on them came,
sending His power with him, and can He
not and was crucified, and rose again, giving His
grant it to Himself as well? own precious blood both for Jews and Gen-
If that is credible,
this is credible also; if this is incredible, that tiles ; yet say they, Say that they stole
Him
also is incredible. For to me both are alike \away, having regard to lying vanities But 1
.

worthy of credence. I believe that Jonas concerning His Resurrection, Esaias also says,
was preserved, for all things are possible with He who brought up from the earth the great
God 2 ; I believe that Christ also was raised Shepherd of the sheep-; he added the word,
\

from the dead for I have many testimonies great, lest He should be thought on a level
;

of this, both from the Divine Scriptures, and with the shepherds who had gone before Him.
from the operative power even at this day 3 of 21. Since then we have the prophecies, let
—
Him who arose, who descended into hell faith abide with us. Let them fall who fall
alone, but ascended thence with a great through unbelief, since they so will but thou ;

company for He went down to death, and, hast taken thy stand on the rock of the faith in
;

many bodies of the saints which slept arose * the Resurrection. Let no heretic ever per-
through Him. suade thee to speak evil of the Resurrection.
19. )eath was struck with dismay on behold
1 For to this day the Manichees say, that the
mg a new visitant descend into Hades, notbound resurrection of the Saviour was phantom-wise,
by the chains of that place. Wherefore, O por- and not real, not heeding Paul who says, Who
ters of I Fades, were ye scared at sight of Him? -was made of the seed of David according to the
What was the unwonted fear that possessed flesh; and again, By the resurrection of Jesus
you ? Death lied, and his flight betrayed his Christ our Lord from the dead'3. And again he
cowardice. The holy prophets ran unto Him, aims at them, and speaks thus, Say not in
and Moses the Lawgiver, and Abraham, and
Fsaac, and Jacob; David also, and Samuel, Irenaeus (Htrr. I. xxvii. § IV. :xvii. Clem. Alex. (Stromal. j;
•.

vi. c. 6), Origen (In Genes n

and Fsaias, and John the Baptist, who bore 7 Jonah 2. ii.
8 lb. v. 6: (R.V.)/ went down to the bottoi 'S of the mouu-
witness when he asked, Art Thou. He that tains the earth with her bars closed upon me fo. :

should come, or look we for another $? All the 9 V. 8.

My lying vanities are meant in the original " vain idols."
1

Just were ransomed, whom death had swal- 2 Isa. lxiii. 11

(R.V .),ll'here is He that brought them up out of ;

sea with the shepherds Marg. shepherd) ofHisJlock ? Cyril's

lowed for
;
it behoved the King whom they reading, ix
the (

r>js vj? instead of e* t>)s flaAacrcrqy is found in the

had proclaimed, to become the redeemer of Alexandrine MS. of the Septuagint. Athanasins [Ad Sera/ion,
His noble heralds. Then each of the Just "Ep.the shepherds
12) has the same reading and interpretation as Cyril.
" are probably meant Moses
i.

and Aaron cf. Ps.

Uy
:

said, O death, where is thy victory 1 O grave, lxxvii. 20: Who leddest Thy people like sheep by the hand of
6
Moses and Aaron.
where is thy sting ? For the Conqueror hath Heb. xiii. 20 A'ow the God of peace, that brought again
:

redeemed us from the dead our Lord Jesus, that great Shepherd of the sheep,
tVc. The word " great " is added by the Author of the Epistle to
the Hebrews not by Isaiah.
3 Rom. i. 3, 4. Cyril in his incomplete quotation of T. 4
1 Hosea xiii. 14. Matt. xix. 26.
-'
3 Cf. Cat. iv. 13
;
makes 'ItjctoC Xpicrrov toO K. i;/i. depend on ou<a<TTa<rew?. The
xiii. 3. Matt, xxvii. 52.
4 5 lb. xi. 3. right order and construction is given in R.V., who was declared
61 Cor. xv. 55. On the opinion that the Patriarchs, Prophets, to be the Son of God ... by the resurrection of the dead; even
.

and Righteous men were redeemed by Christ in Hades, compare Jesus Christ our Lord.
II
 n

100 CATECHETICAL LECTURES.

thine lent, shall ascend info heaven; or,
who too were witnesses, who took hold oi His fee
who shall descend into the deep'! that is, fa ami who beheld the mighty earthquake, and
briii-' ith Christ from the dead*; and the radiance of the Angel who stood by
in like the ;

maimer warning as he has elscwlm-rc written linen clothes also which were wrapped about
;>gain, Remember Jesus Christ raised from tin Him, and which lie left when He rose; ti e
\

ami again, And if Christ be no! risen, soldiers, and the money given to them: the
•

then is our preaching vain, and your faith is spot itself also, yet to be seen ;
and tms —
also vain. Yea, and we are found false wit-\ house of the holy Church, which out ol the
vesses of Cod ; because wc testified of God //m/i loving to Christ of the Emperor
affection
He raised up Christ, whom He raised not itfi'\ Constantino blessed memory, was both
of
but in what follows he says, But now is Christ l )U j]t and beautified as thou sccst.
risen from the dead, the first fruits of them that 23. A witness to the resurrection
of Jems

are asleef ;—And Ife was seen of Cephas, then js Tabitha also, who was in His name raised
of the twelve: (for if thou believe not the one from the dead 6 for how shall we disbelieve
;

lis Name
witness, thou hast twelve witnesses ; ) then He that Christ is risen, when even I

8 witness
was of above five hundred brethren at once y r; ,ised the dead? The sea also bears
seen
them admit hast heard
(if thev disbelieve the twelve, let lo t K resurrection of Jesus, as thou ]
.

the five hundred;) after that He was seen '/(before?. The draught of fishes also testifies,
bishop f coals there, and the
His own brother, and first of! fish laid
fames", an(j t he fire
"this diocese. Seeing then that such a Bishop thereon. Peter also bears witness, who had
originally' saw Christ Jesus when risen, do not erst denied Him thrice, and who then thrice
thou, his disciple, disbelieve him. But thou confessed Him; and was commanded to feed
sayest that His brother James was a partial p^; s spiritual s sheep. To this day stands Mount
witness; afterwards Jle was seen also of me" Olivet, still to the eyes of the faithful all but
haul, His enemy; and what testimony is displaying Him Who ascended on a (loud,
doubted, when an enemy proclaims it? "I, am | the heavenly gate of His ascension. For
who was before a persecutor now preach the c heaven He' descended to Bethlehem, but
-!
,
wm
glad tidings of the Resurrection.' t0 heaven He ascended from the
Mount of
1

22. Many witnesses there are of the Saviour's olives?; at the former place beginning His
resurrection. —
The night, and the light of the (;0 iiflicts among men, but in the latter, crowned
full moon (for that night was the sixteenth 4 ;) Lfter them.
; Thou hast therefore many wit-
the rock of the sepulchre which received Him nesses t hou hast this
very place of the Resur- : .

the stone also shall rise up against the face of rcct n thou hast also the place of the As- ; ;

tir: Jews, for it saw the Lord; even the stone cens on towards the east; thou hast also for
'
i

which was then rolled away 5 itself bears witness w tncsSes the Angels which there bore tes-
,
j

to the Resurrection, lying there to this day. tml0n y an d the cloud on which He went up, |

;
.

Angels of God who were present testified of am j t p e disciples wdio came down from that
the' Resurrection of the Only-begotten Peter :
place. . ,

and fohn, and Thomas, and all the rest of the 24. The course of instruction in
the Faith
Apostles some of whom ran to
;
the sepulchre,
would lead me to speak of the Ascension also;
and saw the burial-clothes, in which He was but the grace of God so ordered it, that '_

wrapped before, lying there after the Resur- thou heardest most fully concerning it, as far
rection and others handled His hands and as our weakness allowed, yesterday, on the
;

His feet, and beheld the prints of the nails;

and all enjoyed together that Breath of the
Saviour, and were counted worthy to forgive See § 17, above. ro f]TO 7
describes Ac Ascent n as
sins in the power of the Holy Ghost. Women 9 SuLukc (xxiv. 50)
the tradition, winch Cyril follows, had .ng sin. e
t

at Bethany but
1

of the Mount of Olives a mile

fixed the scene on the summit
nearer to Jerusalem ami here the ;
Empress Hel :na had built the
oj Constantme, III. 43.;
4 Rom. x. 6, 7. 5 2 im. 8. 6 1 Cor. xv. 14, 15 Church of the Asccnsi .n (Eusebius, Life
'I ii.
lucre is nothing 111 Cyrils
7 11). V. 20. a lb. 5, (y Demonstr Evan*: VI. xviu. 26).
M^^tbOc
SK
Editor/
language to warrant the Benedictine
s
9 lb. 7. This appeara Christ to James i t men- I

mentions a tradition that James had taken an oath that he

To V>
would
'

^^^^^^^^"taie^ottom
„C1C indelibly imprt... . w^ch He
seems to countenance the
at n bread from the hour in which he had drunk the Cup of the In the next generation St. Augustine
1 1

here are His

miraculous story {hi J oh. Evang. Tract xlvii ):
'

Lord, until he should see Him rising from the dead. Wherefore He stood, and whence He
now adored, where last
the Saviour immediately after He had risen appeared to James footsteps,
one
inanded him to eat. ascended into heaven." The supposed trace of foot IS still
Mount Olivet " the other having been removed by the
For TotovTOv Toivvv trnuKOTTOv Trpwrorurru)? tfiofTOS Codd.
1 shewn on ;

Turks is now to be found in the Chapel of S. l.e .a, v. :.:

I is ,

Roe, Casaub. have tol) roivvv TrpunojCnrov i-i<fi:iijou iSoi'-ro;, Ed.). Compare Stanley,
which gives the better sense— " since therefore the primary in the Patriarch's Palace " (Jerusalem
Dictionary of Bible, Cures,
Bishop saw, ,\:c." On the meaning of irapoiKi'a, and the extent Sinai and Palestine, c. xiv. ;

el a primitive Diocese, see Bingham, IX. c. 2. Mount of. . , , ,

2 1 Cor. xv. S. I 1 Tim. i. 13. wKoiourio-e. I" this word, as also in the phrase clow, x I

to the order of reading

•i took place on the 14th of Nisan, the follow-
If the Crucifixion o'tKovoixiav tVjs ©etas \dpiros, Cyril refers
the Scriptures as part of a dispensation established
by Divine
ing night would begin the 15th, and the next night the iCth.
5 Cf. Cat. xiii. 39.
 LECTURE XIV. TOl

Lortls ca >'^ since h >' thc providence of divine that Christ

> ascended at the cast of the brook
j

grace the course of the Lessons 2 in Church Cedron

and that Flias went as into heaven 4 : •

included the account of our Saviour's going up but (esus,

into heaven: and that Klias said
into the heavens 3; and what was then said was that a
double portion in the Holy Spirit should
spoken principally for the sake of all, and for the be given to his holy J

disciple: but that Christ

assembled body of the faithful, yet especially granted to His own
disciples so great enjov-
lor thy sake 4. But the question is, didst thou ment of the -race of the
Holy Ghost as not
attend to what was said ? For thou knowest that only to
have Jt in themselves, but also, by the
the words which come next in the Creed leach laying
on of their hands, to impart the fellow-
thee to believe in Him '-Who rose again ship of It
to them who believed.
THE THIRD DAY, AND ASCENDED INTO HEAVEN, 26. And when thou hast thus wrestled against
AND SAT DOWN ON Til!-: EIGHT HANI) OF THE the Jews, when thou hast
Fatiifr." I suppose then certainly that thou parallel instances,
worsted them by —
then come farther to the
remembcrest the exposition yet I will now pre-eminence of the Saviour's
;
glory namely, ;

again cursorily put thee in mind of what was that they were the
servants, but He the Son of
then said. Remember what is distinctly God. And thus thou wilt be reminded of His
written in the Psalms, God is gone up with pre-eminence,
by the thought that a servant of
a shout > ; remember that the divine powers Christ was caught '
up to the third heaven For
also said to one another, Lift up your gates, ye if Elias '

attained as far as the first heaven, but

6
Princes and the rest remember also the Psalm Paul as far as the third,
, ;
the latter, therefore,
which says, lie ascended on high, Lie led cap- has obtained a more
honourable dignity. Be
i:: captive 7 ; remember the Prophet who said, not ashamed of thine
'f' Apostles, they are not
Who buildeth His ascension unto heaven 8 ; and inferior to Moses, nor second to the
Prophets ;
all the other particulars mentioned
yesterday but they are noble among the noble, yea,
because of the gainsaying of the Jews. nobler still. Por Elias truly was taken up
25. For when they speak against the ascension into heaven but Peter has the keys of the ;

of the Saviour, as being impossible, remember kingdom of heaven, having

received the words,
the account of the carrying away of Habakkuk Whatsoever thou shait loose on earth shall
:

for if Habakkuk was transported by an Angel, be loosed in

heaven*. Pdias was taken up only
being carried by the hair of his head much to heaven but Paul both into heaven, and
<>,
;

rather was the Ford of both Prophets and into paradise''' (for it
behoved the disciples
Angels, able by His own power to make His; of Jesus to receive more
manifold grace), and
ascent into the Heavens on a cloud from the heard unspeakable words, -which
it is not lawful
|

Mount of Olives. Wonders like this thou {for man to utter. But Paul came down again
mayest call to mind, but reserve the pre-emi- from above, not because he was unworthy
to
nence for the Ford, the Worker of wonders abide in the third heaven, but in
; order that
for the others were borne up, but He bears after having
enjoyed things above man's reach,
'

up all things. Remember that Enoch was and descended in honour, and having preached
translated '; but Jesus ascended: remember Christ, and died for PFs
sake, he might re-
what was said yesterday concerning Elias, that ceive also the crown of martyrdom.
j But I
I luis was taken up in a chariot of fire 2
/
but pass over the other parts of this argument,
; I

tnat th chariots of Chri.it are ten thousand-fold of which I spoke yesterday

f
'

in the Lord's-day
even thousands upon thousands f- and that Elias congregation for with understanding h.earers,
| ;

taken up, towards the east of Jordan but a mere reminder is sufficient for instruction.
;

27. But remember also what I have often

avo.yroxriJ.dTuv, a term including the portions of Scripture
-' said 7 concerning the Son's sitting at the riidit
(-cpLKoirai) appointed fur the Epistle and Gospel as well as
the
dady lessons trom the Old and New Testaments.
The section Luke xxiv. 36—53, which in the Eastern Church
!
4 Sept. ws eis rhv ovpavev. In 1 Mace. ii. 58 the .MSS. vary
is the Gospel for Ascension Day, is also one of the "eleven between ews and
109, but the latter (says Frit/schc) "is an altera-
inornmg Gospels of the Resurrection (trayyt'Ata dva<TTacnfj.d tion made to agree with 2 Kings
ii. n. Rut there the leference is
euOivd), which were read in turn, one every Sunday at .Matins." to the intended exaltation of Elijah into heaven, and therefore
10s
Dictionary of Chr. Antiq. " Eectionary." This Lecture being is rightly used (Kiihncr,
Grannu. S 604, note Jelf, S 626, Obs. 1),
<-'--• '"cd on .Monday, the Section in question ;

had been read on while here the thing is referred to as an accomplished historical
the preceding day. fact." The distinction here drawn by Cyril is therefore hyper-
4 ii.cMiTTu.ij.tv cfaipe'rw; or.
. . . 5 l's. xlvii. 5. critical, as is seen below in g 26, where he writes, 'WKia.% p,kv yap
6 l's. xxiv.
7: Lift up, O gates, vour heads. The order of the dl'eXy'i<l>Or] el; ovpavov.
Hebrew word, mi Ed the Greek Translators. 5 Matt. xvi. 19. 6 2 Cor. xii. 2, 4.
7 1'^. lxviii. 18. On the reading <uifi, h found in a few MSS.
of the Scptuagiut, see Tischendorf's note on Eph. iv. 8. J See Cat. iv. 7 xi. 17. The clause, Kal KaOicrai'Ta i< Se.Ci.wv
;

roi> Ilarpds, does not occur in the original form of the Nicene
« Amos ix. 6 (R.V.) // is lie that buildeth 1 1 is cha/urcrs in Creed, but is found in the Confession of Faith contained in Const.
:
'

thc heaven. (A.V.) His stories. Marg. ascensions, mslheics. Aposl. c. 47, in the four Fusebian Confessions of Antioch
(341, 2
Sept. Tip. di<[[i,iotc ai,TOv. A.u.), and in the Macrostichos (344 a.d.).' An equivalent clause
j FcOuid thc Dragon, re 33: Compare Ez
vm. 3- is found in the brief Confession of Hippolytus (circ. 220 a.u.)
1
eh. xi. 5.
1 1 2 2 Kings ii. n.
Contra /lares. A'oeli, c. 1 " ko.1 ovtu. iv fieft'a tov llaTpo;," and
:

iPs. lxviii. 17: \1\1dSes cv6rj\'ovVTiov. The Hel in Tertullian, De Virgin. 1'cland. c. 1 " Regula quidem Fidei:

lite ally " thousands of repetition," i.e. many thousand-

una omnino est, sola immobilis ct irreformabilis, .... sedentem
" to abound."
nunc ad dextram Patris " de i'rascriptione, c. ij : " Regula c.~t :
It).. CATECHETICAL LECTURES.
hand of the Father; because of the next sen- And the Apostle Paul, writing to the Romans,
u'neo in tiie Creed, which says, "And as- says, // is Christ that died, yea rather, that
ei:si)i:i) lis risen again, who is even at the right hand of
i.vm Hkavi n. anij sat down at thk
richi' hand oi' Let us not (;></', And charging the Fphesians, he
thk h ati i
us
i.K. " I

i/uguty
curiously pry into what is properly meant by speaks, According to the working of l/is
throne;' for it is incomprehensible: but poiver, which lie wrought in Christ when
Ike
tl K
.

r let u.> endure those who falsely say, raised Him from the dead, and set Hint at I lis
that it was after llis Cross and Resurrection own right hand ; and the rent.
And the |
1

heaven, the Son began Colossians he taught thus, If ye then be risen

and Ascension into that
to sii on the right hand of the Father. VorUvith Christ, seek the things above, where Christ
the Son gained not Histhroncbyadvancement is sealed at the right hand of God-. And in the ;

but throughout His being (and His being is by Papistic to the Hebrews he says, II 'hen He
an eternal generation 9 ) le also sitteth together had made purification of our sins, lis sat down
1 i

with the Father. And this throne the Prophet \on the right hand of the Majesty on high'-.
Fsaias having beheld before the incarnate And again, But unto which of the Angels hath
coming of the Saviour, says. I saw the Lord\ He said at any lime, Sit Hunt at My right hand,
sitting on a throne, high and lifted up ', and the //;//// / make thine enemies thy footstool* And '!

rest. For the Father no man hath seen at any again, Jhtt He, when He had offered one sacrifice
time 2 and He who then appeared to the Prophet for all men, for ever sat down on the right hand
,

was the Son. The Psalmist also says, Thy of God ; fro/n henceforth expecting till JLis cne
throne is prepared of old : 'Thou art from eve/ //lies be made His footstools And again, Looking

lasting \ Though then the testimonies on tins unto Jesus, the author and perfectcr of our faith :
point are many, yet because of the lateness of Who for the joy that was set before LLim endured
the time, we will content ourselves even with the Cross, despising shame, and is set down on
these. throne of God 6 the right hand of the .

28. But now I must remind you of a lew 30.' And though there are many other texts
things out of many which are spoken concern- concerning the session of the Only-begotten
ing the Son's sitting at the right hand of the on the right hand of God, yet these may suffice
lather. For the hundred and ninth Psalm us at present; with a repetition of my remark,
says plainly, The Lord said unto my Lord, Sit that it was not after His coming in the flesh?
Thou on My
right hand, until I make Thine that He obtained the dignity of this seat; no,
enemies Thy footstool*. And the Saviour, con- for all ages, the Only-begotten
even before
firming this saying in the Gospels, says that Son of God, our Lord Jesus Christ, ever
David spake not these things of himself, but possesses the throne on the right hand of the
from the inspiration of the Holy Ghost, saying, Father. Now may He Himself, the God of
How then doth .David in the Spirit call Him all. who is Father of the Christ, and
our Lord
Lord, saying, 'The Lord said unto my Lord, Sit 'esus Christ, who came down, and ascended,
Thou on My right hands? a nd the rest. And alK| sitteth together with the Father, watch
in the Acts of the Apostles, Peter on the day over your souls; keep unshaken and unchanged
of Pentecost standing with the Eleven
6
and your hope in Him who rose again; raise you ,

discoursing to the Israelites, has in very words together with Him from your dead sins unto in- 1

cited this testimony from the hundred and javenly gift; count you worthy to be caught
ninth Psalm. up in the clouds, to meet the Lord in the air .

29. Put 1 must remind you also of a few- in His fitting time; and, until that time arrive
other testimonies in like manner concerning of His glorious second advent, write all your
the Son's sitting at the right hand of the Fa names the Book of the living, and having
in
ihcr. For in the Gospel according to Matthew written them, never blot them out (for the
it is written. Nevertheless, L say unto you, Hence- names of many, who fall away, are blotted out);
forth ye shall see the Sou of Man sitting on the and may He grant to all of you to believe
right
,
s /i,hand of
,,,,,... powcri
.J J .V and the rest:
. ~w. in accord
..... ^> . . , ,
, ...... v.. .. .
OH Him who
in 111111 rose UglUlJ,
H11U 1U.T~ and to
again, «"U '« look for Him
'""" *~*
ance with which the Apostle Peter also writes, w ho is gone up, and is to come again, (to
J>y the Resurrection of Jesus Christ, who is on come but not from the earth; for be on your
,

the right hand of God, having gone into heaven*, cuard, O man, because of the deceivers who
are to come:) Who sitteth on high, and is
here present together with us, beholding the
autem fidei .... sedissc ad dextcram Patris a,k;
j. 1 :
" scderc a dexcram Patris.
i

;:
ik 7rpoKu— -rj?. Ct. Cat. x. 5, note S.
2 Col.
oSn-tp Corti', (tori Si aei yn'rijOti's). In both clause 9 K 111.
1
F.ph. 1. 19, 20. iii. 1.
•J a<,')' 34
lleh. 4 V. ij. 5 lb. x. !.
is emphatic. 1 i. ;
1 .
1

> Is. vi. 1. - Job. i. 18. 1 Ps. xci '•

lb. xii. -j. On Cyril's omission of Mark xvi. 19. see West-
4 I's. ex. i. Matt. ,\.\ii. 43. ° Acts ii, colt and Hurt.
, M at. xxvi. 64. 1 Pet. iii. 22. 7 Try.' trijap\'Oi' napov&ia-i Ct. § -7. - 1 Thess. iv. 17,
 LECTURE XIV. 10

order of each, and the steadfastness of his faith '\ hearts /—who also is now ready to present
'

For think not that because He is now absent those who are coming to baptism, and all of
in the flesh, tie is therefore absent also in the you, in the Holy Ghost to the bather, and to
Spirit. He is here present in the midst of us, say, Behold, 1 and the children whom God hath
listening to what is said of Him, and beholding given Ale 2 .-
—
To whom be glory for ever.
thine inward thoughts, and trying the reins and Amen.

Col. 1 l's. vii. u. I:. i. \ iii. i3 llcb.

•J ii. 5- ; ii. 13.
 LECTURE XV
ON li!i. clause, And shall come in glory to judge the quick and the dead; OF

WHOSE KINGDOM THERE SHALL UK NO END.

i )ani ii. vii. 9 -i 4.

1 beheld till thrones were placed, and one that was ancient of days did sit, and then, I saw in a vision
of the night, and behold one lihe unto the Son of Man came -with the clouds of heaven, e>v.

1. preach not one advent only of Christ, coming he says, And the Messenger of the
We
hut second also, far more glorious than \\\c\ covenant whom ye delight in. Behold, Ifc cometh,
a

former. For the former gave a view of His' sai/h the Lord Almighty. But who shall abide 1

patience; but the latter brings with it the the day of His coming? or who shall stand -when
crown of a divine kingdom, for all things, \lle appeareth ? Because He co/neth in lihe a re-
for the most part, are twofold in our I.ori] \fiuer's fire, and lihe fullers' herb ; and JYe shall
lesus Christ: a twofold generation; one, of sit as a refiner and purifier. And immediately ,

God, before the ages; and one, of a Virgin, after the Saviour limself says, And I will
at the close of the ages His descents two- draw near to you in judgment ; and I will be a
:

fold : the unobserved, lihe rain on a s'wift witness against the sorcerers, and against
one.
fleece ; and a second His open coming, which \the adulteresses, and against those who swear
1

is to be. In is former advent, He was falsely in My Name \ and the rest.

1 1
Lor this \

wrapped in swaddling clothes in the man- cause Paul warning us beforehand says, If any
ger; in His second, He eovereth Himself man luildeth on the foundation gold, and silver,
with light as with a garment-. In His first and precious stones, 7VOod, hay, stubble; every
coming, //<• endured the Cross, despising shame'' ; ma/is work shall be made manifest : for the day
in His second, He comes attended by a host shall deciare it, because it shall be revealed in fire-.
of Angels, receiving glory*. We rest not then Paul also knew these two comings, when writing
upon His first advent only, but look also for to Titus and saying, 77/e grace of God hath
His second. And as at His first coming we appeared which briugeth salvation unto all men,
said. Blessed is die that cometh in the Name of instructing us that, denying ungodliness and
the Lord 5 so will we repeat the same at His
,
tvorldly lusts, we should live soberly, and godly,
second coming; that when with Angels we I and righteously in this present world'; looking for
meet our Master, we may worship Him and the blessed hope, and appearing of the glory of the
say, Blessed is lie that cometh in the Name of great God and our Saviour Jesus Christ Thou -\

the Lord. The Saviour comes, not to be seest how he spoke of a first, for which he
judged again, but to judge them who judged gives thanks and of a second, to which we
;

Him; lie who before held His peace when look forward. Therefore the words also of the
judged \ shall remind the transgressors who did faith which we are announcing were just now
those daring dee-is at the Cross, and shall say. delivered thus*; that we believe in Him, who
These things hast thou done, and L kept silence 7 . also ASCENDED INTO THE HEAVENS, AND SAT
Then, He came because of a divine dispensa-
tion, teaching men with persuasion but this ;
• The Benedi :: : Edit >r by omitting Atyci, obtains the sense,
:

He otueth, even the Lord Almighty. But Ae'yet is supports by

time they will of necessity have Him for their the
,

MSS. of Cyril, as well as by the Septuagint and Hebrew.

I

Kiny, even though thev wish it not. 1

Mai. iii. 5. -'
1 Cor. iii. 12.
" '
> ,1 _ , • . 3 Titus ii. 11. The Benedictine Editor adopts toO Siorijpos
2. AlKt concerning these tWO COmingS, :

j nstea a f ^ ^ UT ^ pi0ij against the authority of the best MSS.

Malachi the Prophet says, And the Lord whom, oiCyxW
4 vvv TrapeSoO.j. Cyril means that at the beginning of this
iv seek shall suddenly come to L Lis tempi present Lecture he had delivered to the Catechumens these ar-
of the Creed which he was going to explain. Compare Cat.
hold one coming. And again of the second ticles
xviii. 21, where we see tliat Cyril first announces (iVayye'AAw)
the words which the learners repeat after him (airayye'AAw).
The clause, Whose Kingdom shall have no end, was not
contained in the original form of the Creed of Nica:a, A.I). 325, but
> i's. i- .;:. • . Se. : . 1
. bel..; its substance is found in many earlier writings. Compare Justin M.
I's. ( iv. 2. Ileb. xii. 2. (l'ry/>h. § 4 r Kal auxpu eo-rir
> : aiuirio? /3a(TeAet'a)
>'j Ce/ist. / ; .
'•
.'.

1 Cyril's contrast of ih Vd vents seems to he, artlyl vii. 41 the Eusebian Confessions 1st and 4th of Antioch, and the
;

1Y..111 Justin M. (.(/«>/. Tryph. no). See also T

ilso Tcrtullian
i Macrostich, A.] 342, 344. Bp. Bull asseits that the Cree of I

udaeos, c. 14); Hippolytus (Ue Antichrist,', 44) I isalem, containing this clause, was no other than the ancient
"
Malt. \\i. <j xxi ; I'.astcrn Creed, first dire ted against the Gnostics of the Sul -

'•
lb. xxvi. 6j. 7 I's. 1. 21. Mai. iii. '
Apostolic age (Judicium Eccl. Cathol. vi. iC).
 LECTURE XV. TO:

DOWN ON THE RIGHT HAND OF THE FATHER, words shall not pass away* ; for the creatures
AND SHAM, COME IN GLORY TO JUDGE OUICK are not as precious as the Master's words.
AND DEAD; WHOSE KINGDOM SHALL HAVE NO 4. The things then which are seen shall
END. pass away, and there shall come the things
3. Our Lord Jesus Christ, then, comes from which are looked for, tilings fairer than the
heaven; and Me comes with glory at the end present; but as to the time let no one be
of this world, in the last day. For of this curious. For it is not for you, He says, to
world there is to be an end, and this created know times or seasons, which the /''a/her hath
world is to be re-made anew 3 For since cor- . put in /his own p07ver 5 And venture not thou .

ruption, and theft, and adultery, and every to declare when these things shall be, nor on
sort of sins have been poured forth over the the other hand supinely slumber. For he
earth, and blood has been mingled with blood 6 saith, Watch, for in such an hour as ye expect
in the world, therefore, that this wondrous not the Sou of Man comcth ". Put since it was
dwelling-place may not remain filled with needful for us to know the signs of the end,
iniquity, this world passeth away, that the and since we are looking for Christ, there-
fairer world may be made manifest. And fore, that we may not (-lie deceived and
wouldest thou receive the proof of this out of be led astray by that false Antichrist, the
the words of Scripture? Listen to Lsaias, Apostles, moved by the divine will, address
saying, And the heaven shall be rolled to- themselves by a providential arrangement to
gether as a seroll ; and all the stars shall fall, the True Teacher, and say, Tell us, when shall
as leaves from a vine, and as leaves fall from a these things be, and what shall be the sign of Thy
fig-tree '. The Gospel also says, The sun shall coming, and of the end of the world 1 We look '!

be darhened, and the moon shall not give her for Thee to come again, but Satan trans-
8
light,and the stars shall fall from heaven Let . forms himself into an Angel of light ; put us
us not sorrow, as if Ave alone died ; the stars therefore on our guard, that we may not wor-
also shall die but perhaps rise again.
;
And ship another instead of Thee. And He,
the Lord rolleth up the heavens, not that Fie opening His divine and blessed mouth, says,
may destroy them, but that He may raise them Jake heed that no man mislead you. Do you
up again more beautiful. Flear David the also, my hearers, as seeing Him now with
Prophet saying, Thou, Lord, in the beginning the eyes of your mind, hear Him saying the
didst lay the foundations of the earth, and the same things to you ; Take heed that no man
heavens are the worh of Thy hands ; they shall mislead you. And this word exhorts you
perish, but Thou remainest \ f
But some one will all to give heed to what is spoken ; for it is

say, says plainly that they shall

Behold, he not a history of things gone by, but a pro-
perish. Hear in what sense he says, they shall phecy of things future, and which will surely
perish ; it is plain from what follows ; And come. Not that we prophesy, for we are un-
they all shall wax old as doth a garment ; and worthy but that the things which are written
;

as a vesture shall Thou fold them up, and they will be set before you, and the signs declared.
shall be changed. For as a man is said to Observe thou, which of them have already
" perish," according to that which is written, come to pass, and which yet remain and ;

Jlehold, how per isheth, and no man

the righteous make thyself safe.
layeth it to heart and this, though the resur-
l
, 5. Take heed that no man mislead you : for
rection is looked for; so we look for a resur- name, saying, I am many shall come in My
rection, as it were, of the heavens also. Christ, and shall mislead many.
The This lias
happened in part for already Simon Magus
sun shall be turned into darkness, and the moon :

into blood 2 .
has said this, and Menander 8 and some others
Here let converts from the Mani- ,

chees gain instruction, and no longer make of the godless leaders of heresy; and others
those lights their gods; nor impiously think, will say it in our days, or after us.
that this sun which shall be darkened is 6. A second sign. And ye shall hear of
Christ 3. And again hear the Lord saying, wars and rumours of wars 9. Is there then at
Heaven and earth shall pass azvay, but My this time war between Persians and Romans
for Mesopotamia, or no? Does nation rise up
against nation and kingdom against kingdom,
The Benedictine Editor suggests that Cyril "is lefuting
5
or no? And there shall be famines and pcsli-
those who said that the Universe was to perish utterly, an opinion
which seems to be somehow imputed to Origen by Methodius,
or Proclus, in Epiphauius {Hares, l.xiv. 31, 32)." On Origen's
° Matt. XX1V 4 = 44
Acts
much controverted opinions concerning the beginning and end 4 Matt. xxiv. ;"v '• 7- s - > \

8 Cat. vi.
and
4—6: and Bp. Westcott, lb. vv 14, 16.
of the world, see Huet. Origeniana, II. lb. v. 3. 7 3 4.
9 Matt. xxiv. with Sapor II., King of Persia,
The war
Victionary o/Cliristian Biography, "Origen,'' pp. 137, 138. 6.
6 Hos. iv. 2. which broke out immediately on the death of Constantine, and
7 Is. xxxiv. 4.
8 Matt. xxiv. 29. continued throughout the reign of Constantius, was raging fiercely
9 I's. cii. 25, 26 ; Hcb. i. 10—12. ' Is. Ivii. 1. at the date of these Lectures, the great battle of Singara being
2 Joel ii. 31. 3 Cat. vi. 13 ; xi. 21. fou-ht in the year 348 A.D.
io6 CATECHETICAL LECTURES.
leuccs <///(/ earthquakes in divers places. These Will any then among those present boast
things have already come to pass; and again, that he entertains friendship unfeigned to-
And fearful sights from heaven, and mighty wards his neighbour? Do not the lips often
storms '. // ateh therefore. I le says for yc know kiss, and the countenance smile, and the eyes
;

not at what lour your T.ord doth cane brighten forsooth, while the heart is planning
'.

j. But we seek our own sign ol lis coming ; guile, and the man is plotting mischief with
!

we Churchmen seek a sign proper to the words of peace ?

Church-'. And the Saviour says, And then shall 8. Thou hast this sign also And this Gos/hl :

many be offended, and shall betray one another, of the kingdom shall be preached in all the world
and shall hate one another K If thou hear that for a witness unto all nations, and then shall the
bishops advance against bishops, and clergy lend conic 1 And as we see, nearly the whole .

against clergy, and laity against laity even unto world is now filled with the doctrine of Christ.
blood, be not troubled 5 for it has been written
; 9. And what comes to pass after ihis?
before. Heed not the things now happening, lie says next, When therefore ye see the abom-
but the things which are written and even ination of desolation, which was spoken oj by
:

though who
teach thee perish, thou shall
I Daniel the Prophet, standing in the Holy
not also perish with me nay, even a hearer ;
Place, let him that readelh understand And '.

may become better than his teacher, and again, Then if any man shall say unto you,
he who came last may be first, since even do, here is the Christ, or, Lo, there ; believe
those about the eleventh hour the Master re- it not '-'.
Hatred of the brethren makes room
ceives. If among Apostles there was found next for Antichrist; for the devil prepares
treason, dost thou wonder that hatred of beforehand the divisions among the people,
brethren is found among bishops? But the that he who is to come may be acceptable to
sign concerns not only rulers, but the people- them. But Cod forbid that any of Christ's
also for He says, And because iniquity shall servants here, or elsewhere, should run over to
;

abound, the love of the many shall wax cold 6 the enemy Writing concerning this matter, the
. !

Apostle Paul gave a manifest sign, saying, For

Luke xxi. ir. Jerome in the Chixmicon mentions
1
great :i

earthquake in 3.(6 a.i>., by which Dyrrachium was destroyed, and that day shall not come, except there come first the
Hume and other cities of Italy greatly injured (Ben. Ed.). falling away, and the man of sin be revealed, the
Cyril substitutes x<n\tSavis for trrj/xcia, the better reading in
Luke xxi. 11. 2 Matt. xxiv.
42. son of perdition, who opposeth and exalteth him-
when applied to persons, means either, as
3 cKKAr7cria<T7iKu9,
here, an orthodox member of the Church in contrast to a heretic,
self against all that is called God, or that is wor-
p igan, or Jew (Origcn. in Job xx. 6), or more particularly a Cleric shipped ; so that he sitteth in the temple of God,
as opposed to a layman (Cat. xvii. 10). 4 Matt. xxiv. 10.
5 " S. Cyril here describes the state of the Church, when ortho-
shaving himself that he is God. Remember ye
doxy was for a while trodden under foot, its maintainers per- not that when /was yet with you, 1 told you these
secuted, and the varieties of Arianism, which took its place, were
quatrelling for the ascendancy. Gibbon quotes two passages, one things? Andnow yc know that which restraincth,
from a pagan historian of the day, another from a Father of the
to the end that he maybe revealed in his own season.
Church, which fully bear out S. Cyril's words. What made the
state of things still more deplorable, was the defection of some For the mystery of iniquity doth already work,
of the orthodox party, .is Marcellus, into opposite errors; while
the subsequent secessions of Ap illinaris and Lucifer show what only there is one that restraincth now, until he be
lurking disorders there were within it at the time when S. Cyril taken out of the way. And then shall the lawless
wrote. (Vid. infr. 9.) The passages referred to are as fellows:
'
The Christian Religion,' says Amniianus, in itself plain and '
one be revealed, whom the Lord fesus shall slay
simple, he (Constant ins) confounded by the dotage of superstition.
Instead of reconciling the panics by the weight of his authority,
with the breath of His mouth, and shall destroy
he cherished and propagated, by vain disputes, the differences with the brightness of His coming. Even him,
which his vain curiosity had excited. The highways were covered
with troops of Bishops, galloping from eery side to the assem- whose coming is after the working of Satan,
blies, winch they called synods and while they laboured to
;

tidth all poiver and signs and lying wonders,

reduce the whole sect to their own particular opinions, the public
establishment of the posts was almost ruined by their hasty and and with all deceit of unrighteousness for them
repeated journeys.' Hist. xxi. 16. S. Hilary of I'oicticrs thus
speaks of Asia Minor, the chief seat of the Arian trouble.-.: that are perishing Thus wrote Paul, and 1
.

'
It is a thing equally deplorable and dangerous, that there
are as many creeds as opinions among men, as many doc-
now is the falling away. For men have
liir.es as inclinations, and as many sources of blasphemy as fallen away from the right faith and some '-
;

there are faults among us because we make creeds arbitrarily,

and explain them as arbitrarily.
;

The Homoousion is rejected

preach the identity of the Son with the
and received and explained away by successive syni ds. The Father 3, and others dare to say that Christ
partial or total resemblance of the Father and of the Sun is
a subjei t of dispute for these unhappy divines. Every year, nay,
every moon, we m
ike new creeds to describe invisible mysteries. 7 Matt. xxiv. i ). ii 9 lb. V. 2.;.
We repent of what we have done, we defend those wdio repent, we 1
2 Thess. ii. 3 — 10.
anathematize those whom we
defended. We
condemn either the - The
prediction was supposed by earlier Fathers to refer to
doctrine of others in ourselves, or our own in that of others ; a personal Antichrist, whom they expected to come speedily. See
and reciprocally tearing one another to pieces, we have been the Justin M. (Tryph. $ no: 6 ttJ? anocrTacriai; avOpairos ih. § 32: ;

cause of each other's ruin,' ad Constant, ii. 4, 5. Gibbon's trans- "He who is to speak blasphemous and daring things against the
lations are used, which, though diffuse, are faithful in their .Most High is already at the doors." Iren. Hwr. V. 25. Cyril in
matter. What a contrast do these descriptions present to Athana- this passage regards the heresies of his time as the apostasy in
siiis' uniform declaration, that the whole question was really general, but looks also for a personal Antichrist (S§ ii, 12). :

setth .it .Nic.ca, and no other synod or del ate was necessary!"
1
utoTraropia.
I )n this contemptuous name for Sabellianism,
<

-(R.W.C.). Compare, for example, the account of the seditions si Cat. iv. J; xi. 16. The Third (Eusebian) Confession, or Third
:

in Antioch and in Constantinople, in Socrates, Kales, Hist. i. 24 ul Antioch, a.d. 341, anathematizes any who hold the doctrine, of
;

i.- 12- 1, and Athanas. Hist. Arianoruiti, passim.

1
Marcellus of Ancyra or Sabcllius, or Paul of Samosata (Athan.
'•
.Matt. xxiv. 1 2 dc Syiwdis, § 24, note 10, p. 462, in this Series, and Mr. Roberi-
 LECTURE XV. TC7

was brought into being out of nothing*. And glory, and He

shall send forth His Angels with a
formerly the heretics were manifest but now ; great trumpet ; and the rest.
-\

the Church is filled with heretics in disguise 5 . 1 r. but as, when formerly He was to take
For men have fallen away from the truth, and man's nature, and God was expected to be
have itching ears'*. Is it a plausible discourse? born of a Virgin, the devil created prejudice
all listen to it gladly. Is it a word of correction ? against this, by craftily preparing among idol-
all away from it. Most have departed from
turn worshippers s fables of false gods, begetting
right words, and rather choose the evil, thanand begotten of women, that, the falsehood
desire the good 7 This therefore is the failing
. having come first, the truth, as he supposed,
away, and the enemy is soon to be looked for might be disbelieved so now, since the true :
;

and meanwhile he has in part begun to send Christ is to come a second time, the adver-
forth his own forerunners 8 that he may then sary, taking occasion by , the expectation
come prepared upon the prey. Look therefore of the simple, and especially of them of the
to thyself, O man, and make safe thy soul. The circumcision, brings in a certain man who
Church now charges thee before the Living is a magician ', and most expert in sorceries
God she declares to thee the things concern- and enchantments of beguiling craftiness who
:
;

ing Antichrist before they arrive. Whether shall seize for himself the power of the Roman
they will happen in thy time we know not, or empire, and shall falsely style himself Christ
;
whether they will happen after thee we know by this name of Christ deceiving the Jews, who
not but it is well that, knowing these things, are looking for the Anointed 8 and seducing
;
,

thou shouldest make thyself secure beforehand. those of the Gentiles by his magical illusions.
10. The true Christ, the Onlyd.)egotten Son 12. But this aforesaid Antichrist is to come
of God, comes no more from the earth. If any when the times of the Roman empire shall have
come making false shows? in the wilderness, go been fulfilled, and the end of the world is now-
not forth; if they say, Lo, here is the Christ, Lo, drawing near 9. There shall rise up together
there, believe it not' Look no longer down- ten kings of the Romans, reigning in different
1
.

wards and to the earth for the Lord descends parts perhaps, but all about the same time;
;

from heaven not alone as before, but with and after these an eleventh, the Antichrist,
;

many, escorted by tens of thousands of Angels who by his magical craft shall seize upon ;

nor secretly as the dew on the fleece 2 but the Roman power; and of the kings who ;

shining forth openly as the lightning. For He reigned before him, three he shall humble 1
-,

hath said Himself, As the lightning cometh out and the remaining seven he shall keep in sub-
of the east, and shincth even unto the west, so jection to himself. At first indeed he will put
shall also the coming of the Son of Man be 3 ; on a show of mildness (as though he were
and again, And they shall see the Son of Man a learned and discreet person), and of sober-
coining upon the clouds with fiozver and great ness and benevolence 2 and by the lying :

son's Prolegomena, In the Ecthesis, or Statement of

p. xliv.).
Faith, % 2, Athanasitis writes " Neithcrdo wo hold a Son-Father,
:

as do the Sabellians, calling Him of one but (a sole and () not the 4 Matt. xxiv. v. 30.
same essence, and thus destroying the existence of the Son." As 5 cV ctSojAoAarprirt may mean either "in idol-worship," or

to Marceilus, see Athanasitis, Hist. Avian. § 6 (p. 271), and the " among idolaters," the abstract being used for the concrete, as in
letter of Julius in the Apologia e. Avian. § 32 (p. 116) also notes :
Rom. iii. 30 5iKai.w<rei irepCroiATjV.
:

e<f>6Siov, "provision for a journey," is here equivalent in

3, 4 on § 27 below.
4 Sec Athanasitis, lie Synod. § 15 " Arias and those with him
:
meaning to aipoppo;, " a starting point," or favourable occasion."
7 Antichrist is described by Hippolytus (I)e Christo et Anti-
thought and professed thus Ood made the Son out of nothing,
:
'

and called Mini H is Son " and Expos. Eidei, % 2 " We do not
:
'
regard as a creature, or thing made, or as made out of nothing,
God the Creator of all, the Son of Ood, the true Being from the
true Being, the Alone from the Alone, inasmuch as the like glory
and power was eternally and conjointly begotten of the Father."
The 4th (Euscbian) Confession, or 4th of Anlioch, a.d. 342, ends
thus " Those who say that the Son was from nothing, .... the
:
Catholic Church regards as aliens."
5 Athan. Adversus Avianos, Or. i. 1 "One heresy and that
the last which has now risen as forerunner of Antichrist, the
Avian as it is called, considering that other heresies, her elder
sisters, have been openly proscribed, in her craft and canning
affects to array herself in Scripture language, like her father the
devil, and is forcing her way back into the Church's paradise, &c."
The supposed date of this Oration is 8 or 10 years later than that
( 2 Tim. iv.
of Cyril's Lectures. 3.
>
7 A reading supported by the best MSS. and approved by the
Benedictine Editor gives a different sense, "and rather choose
to seem than resolve to be," inverting the proverb " esse quam
videri."
:
christo, § 57, as " a son of the devil, and a vessel of Satan," who
will rule and govern "after the manner of the law of Augustus, by
whom the Roman empire was established, sanctioning everything
thereby." Cf. Iron. I leer. V. 30,$ 3 ; Dictionary of Christian Bio-
graphy, Antichrist : " The sharp precision with which St. Paul had
pointed to 'the man of sin,' the lawless one,'
' '
the adversary,'
'
the son of perdition,' led men to dwell on that thought rather
than on the many 4/ev£6\pi.ijroi of whom Christ Himself had
:
spoken."
s rhv TlA.t'ipu/.c'1'oi', Aquila's rendering of s
r~l ty^2, adopted by
the Jews in preference to tsw Xptoroi', from hatred of the name
Christ or Christian. Hippolytus, ubi supra, § 6:
" The Saviour
came into the world in the Circumcision, and he (Antichrist) will
come in the same manner:" ib. § 14: "As Christ springs from
the tribe of Judah, so Antichrist is to spring from the tribe of
Dan." This expectation was grounded by Hippolytus on Gen.
xlix. 17.
9 The fourth kingdom in the prophecy of Daniel (vii. 7, 23) was
generally understood by early Christian writers to be the Roman
Empire and its dissolution was to be speedily followed by the
;

8 In the passage quoted above in note

5 the Arian heresy is end of the world. See § 13 below; Iremcus, V. 26; and Hip-
called a "forerunner " (7rp6<5pop.os) of Antichrist. polytus, ubi supra, p§ 10, 28.
9 <i>ai'ra<TLOKonu>v, a rare word, rendered "frantic" in Ecclus. 1 Dan. vii. 24 and lie shall put down three kings (R.V.).
:

iv. 30 its more precise meaning seems to be " making a false

: The Jerusalem Editor quotes as from Hippolytus a similar
'-'

show," which is here applied to a false Christ, and again in § 14 description of Antichrist (§ 23): "In his first steps he will be
Itthe father of lies who makes a vain show of false miracles, gentle, loveable, quiet, pious, pacific, hating injustice, detesting
1 .Matt. xxiv. 23. * Bs. lxxii. 6. Cf. ji 1, note 1. gifts, not allowing idolatry, &c.' But the treatise is a forgery
3 Matt. xxiv. 27. of unknown date, apparently much later than Cyril,
 :oS ( :tic.\l ij;cj l:rks.

si. ns and woi his magical deceit hav- :

man is and lawless, not having received the

ing beguiled the lows, as though he were the kingdom from his fathers, but having usurped
expected Christ, he sliall afterwards l)e charac- the power by means of sorcery.
terized by all kinds of crimes of inhumanity 14, And who is this, and from vvhat sort of
and lawlessness, so as to outdo all unrighteous working? Interpret to us, () baud. Whose
::: udly mi n who h.ave me b< f n e him : >

;
coming, he says, is after the working of Satan,
displaving against ali men, but especially against with ailft ,v< i and signs and h iue wonders : im- '

us Christians, a spirit murderous and most cruel, plying, that Satan has used him as an instrument,
merciless and crafty 4 And after perpetrating . working in his own person through him for ;

Mich things for three years and six months only, knowing that his judgment shall now no longer
lie shall be destroyed by the glorious second have respite, he wages war no more by his min-
advent from heaven of the onlv-begotien Son wont, but henceforth by himself
isters, as is his
of Cod, our Lord and Saviour Jesus, the true more openly -. And
with all signs and [vine 'won-
Christ, who shall slay Antichrist with the breath ders ; for the father of falsehood will make a
of I lis mouth ", and shall deliver him over to show of the works of falsehood, that the multi-
-;

the fire of i tudes may think that they see a dead man raised,
3. Xow these things we teach. notof our own
i who is not raised, and lame men walking, and
invention, but having learned them out of the blind men seeing, when the cure has not been
r
divine S res used in the Church and chiefly
.
:

:
I ', 'wrought.
from the prophecy of Daniel just now read as ; 15. And again lie says, Who opposeik and
Cabriel also the Archangel interpreted it, speak- cxalicth htmselj against all that is called God, or
ing thus: The fourth beast shall be a fourth that worsldpped ; (against acre God; Anti-
is
kingdom upon arth, which shall surf ass all king- christ forsooth willabhor the idols,) so that he
doms 7 And that this kingdom is that of the
. seatcth himself in the temple of God*. What
Romans, has been the tradition of the Church's temple then? He means, the Temple of the
interpreters, for as the first kingdom which Jews which has been destroyed. For Cod for-
be une renowned was that of the Assyrians, bid that it should be the one in which we are !

and the second, that of the Medcs and Persians Why say we this ? That we may not' be supposed
t<gcther, and after these, that of the Macedon- to favour ourselves. For if he comes to the
ians was the third, so the fourth kingdom now Jews as Christ, and desires to be worshi] ped
is that of the Gabriel goes on Romans 8 . Then by the Jews, he will make great account of the
to interpret, saying, horns are ten kings His ten Temple, that he may more completely beguile
that shall arise ; and another king shall rise up them making it supposed that he is the man
;

after them, 70/10 shall surpass in wickedness all of the race of David, who shall build up the
ut ho iv ere before him'- ; (lie says, not only the Temple which was erected by Solomon 5. And
ten, but also all who have been before him :) Antichrist will come at the time when there
and he shall subdue three kings ; manifestly out shall! not be left one stone upon another in the
of the ten former kings: but it is plain that Temple of the Jews, according to the doom
by subduing three of these ten, he will be- pronounced by our Saviour"; for when, either
come the eighth king; and he shall speak words
against the Most P/1'gh 10 . A blasphemer the 1 2 Thess. ii.
9. Lai lantius (a.i .3 01 ire.), Div. Inst. \ ii. 17:
" That king .... will also be a prophet of lies and iie will con- ;

stitute and call himself God, and will order himself to be wor-
Ii n. V. :
, § 2 " Since the demons and ap state spirits are
: shi] ed as the Son of G d
j and power will be given him to do
:

at Lis scrxicc, lie through their means performs wonders, by which signs and wonders, by the sight of which he may entice men to
lie leads the inhabitants of the earth astray." adore him." Cf. Epitome, lxxi.
4 Iren.V. 25, § 4 " He shall remove hi kii ;dom into that city : "Vid. Iren. Iher. V. 26, 2," (R.W.C.). The passage is
-'

(Jerusalem), and shall sit in the Temple of O d, ading astray i quoted by Kuscbius (/•.', Hist. iv. from a lost Work of
.'.
1 ').

those who worship him as if he were Christ." Justin M. Against Morion: "Justin well said that before the
According to the genuine treatise of Hippolyttis Antichrist was coming of the Lord Satan never dared to blaspheme God, as t 1

to rest in (-1 the Jews {De Antiehristo, § 25). to yet knowing bis own condemnation, because it was stated by the
1 I'.ect the Jews out of every country ol the Dispersion, making prophets in parables and allee, lies. But after our Lord's advent
his own, .".1 though they were his wn children, and pr >- < having lean plainly from His words and those of the A] istles
I

mi .ing to restore their country, and establish again their kin that everlasting tire is pre] ared for him lie by means of Mich
ati in, in order that he may be Worshipped by them a., God
.
men as these blasphemes the Lord who brings the judgment upon
(g 54), and lie will lead them on to crsecutc the saints, i.e. the ) him, as being already condemned."
( <tian
.-. i 1 the orate di iption of Anti-
-
i
1 S. Cyril seems to e.xpei that Antichrist will be an incarnati m
1

christ and his cruelty in Lactantius, Div. Inst. vii. 17 pipit, g 71. ; of Satan, as did Hippolytus {de Antiehr. g 6): "The Saviour
5 2 'I In ss. it. I f. Iren. V. 25, § ;; Hipp .1. § 64. . : appeared in the form of man, and he too will come in the form of
( i\-..-A*) ji".:" •< :<>:. Cf. Cat. iv. 35, / where Cyril distin- . a man."
guishes the S .-,,,:.; clrayi- i
;
i.e'i'-aoaoKo-ti. See above, § 10. note 9, and the equivalent
ru'j-KO/ur lr .in oirii 1 v KiaAfjiius ft .,) n; -, phrase in § 17 : (rijixawii Kai Teparcor t\)o.v7u.fjio.<; tio-iKia'Oi'.

7 23: ( K. V.) shall be diverse Jrom all the kingdoms.

Dan. vii. -'.
2 Thess, ii. 4.
8 Ireiueus (V. 26) identifies the fourth kingdom with "the 5 g [2, notes \ 4, and Hippolytus, ubi supra : "The
See
empire which now rules.'' Ilippolytiis, de An, g 25 '•
A , : raised up and shewed His holy'llesh like a temple
r
: urth i. ast drc ul/ul an I to rii'le : it had iron teeth and claws lie temple of s,ti ne in Jerusalem." " Cyril wrote this
will raise a
"
ei brass. And who are these but the Romans': before Julian's attempt to rebuild the Jewish Temple" (R.W.C.).
•
1 lan. \ ii. . \. Malt. xxiv. 2. Cyril refers the whole prophecy to the time
1

1
I lan. v. 25. Dean Church o in; ares Rev. xvii. n : /I of Christ's sec nd coming at the end of the world, not reg
beast zeas, and is net, even
th.i he is the '. , .
' is 0/ the -unction of Jerusalem and its Temple by Titus as lul-
ifZ'en, ttiidgt eth into perdition. See also lien. V 21 .
, § 1. i'dling any part of the prediction.
 h

LECTURE XV. 109

decay of lime, or demolition ensuing on pretence by Jlim tJial live/h for ever that it shall be for
of new buildings, or from any other causes, shall a time, and times, and ha// a time 3 And some .

have overthrown all the stones, I mean not pcradventure have referred what follows also to
merelyofthe outer circuit, but of the inner shrine this; namely, a thousand two hundred and ninety
6 that endure/
also, where the Cherubim were, then shall he days ; and this, Blessed is he
come with all signs and lying wonders, exalting thousand three hundred and j
and eometh to the
himself against all idols at first indeed making ;
days?. For this cause we must Jive and thirty
a pretence of benevolence, but afterwards dis- hide ourselves and ilee for perhaps we shall ;

playing his relentless temper, and that chiefly! not hare gone over the eities of Israel, till /he Son
against the Saints of Cod. For he says, l\of Man be come 2 .

beheld, and the same horn made war with lhe\ 17. Who then is the blessed man, that shall
saints? ; and again elsewhere, there shall be a\ at that time devoutly witness for Christ? For
time of trouble, such as never zvas since there was\l say that the Martyrs of that time excel all
a nation upon earth, even to that same time 8 martyrs. For the Martyrs hitherto have .

Dreadful is that beast, a mighty dragon, un- wrestled with men only; but in the time of
conquerable by man, ready to devour; con- Antichrist they shall do battle with Satan in 1

cerning whom though we have more things to his own person?. And former persecuting kings
speak 'out of the divine Scriptures, yet we will only put to death; they did not pretend to
IO
content ourselves at present with thus much, in raise the dead, nor did they make false shows j

order to keep within compas of signs and wonders. But in his time there
6. For this cause the Lord knowingthe great- shall be the evil inducement both of fear and
1

ness of the adversary grants indulgence to the of so that if it be possible /he very
deceit,
godly, saying, Then let them which be in Judcca elect shall be deceived^. Let it never enter
/lee to the mountains 9. But if any man is con- into the heart of any then alive to ask, " What
scious that he is very stout-hearted, to en did Christ more ? For by what power does
counter Satan, let him stand (for I do not this man work these things? Were it not
despair of the Church's nerves), and let him |
Cod's will, lie would not have allowed
say, Who shall separate us from flic love of them." The Apostle warns thee, and says
Christ and the rest ? But, let those of us
' beforehand, And for this cause God shall
who are fearful provide for our own safety ; send them a working of error ; (send, that is,
and those who are of a good courage, stand shall allow to happen :) not that they might
fast for then shall be great tribulation, such as make excuse, but that they might be condemned
'-'.

hath no/ been from /he beginning of /he world Wherefore ? They, he says, who believed not
until now, no, nor ever shall be 2 .But thanks be the truth, that is, the true Christ, but had
.

to Cod who hath confined the greatness of pleasure in unrighteousness, that is, in Antichrist.
that tribulation to a few days; for Fie says, But as in the persecutions which happen from
Jhtt for safe those days shall be
the elect's time to time, so also then Cod will permit
shortened 3 ; and Antichrist shall reign for three these things, not because He wants power to
years and a half only. We speak not from hinder them, but because according to His
apocryphal books, but from Daniel; for he wont He will through patience crown I lis
says, And they shall be given into his hand until] own champions like as Fie did Flis Prophets
a time and times and half a ti/neA. time A and Apostles; to the end that having toiled
is the one year in which his coming shall for j
for a little while they may inherit the eternal

a while have increase and the times are the ;

kingdom of heaven, according to that which
remaining two years of iniquity, making up Daniel says, And at that time thy people shall
the sum of the three years and the half a ;
be delivered, every one that shall be pound written

time is the six months. And again in another in the booh (manifestly, the book of life) ; and
place Daniel says the same thing, And he sware many of them that sleep in /he dust of the earth
shall awake, some to everlasting life, and some to
shame and everlasting contempt ; and they thai
7 Dan. vii. 21. Here again Cyril follows Hippolytus, § 25
" this (horn) was signified none other than Antichrist.
:
be wise shall shine as the brightness of the firma-
Ami under
'•'•

Ih. .xii. 1. 5 Matt. xxiv. 16. I Rom. viii. 35. ment ; and of the many righteous 3
, as the stars
-'
Matt. xxiv. 21. 3 Ih. v. 22.
4Dan. vii. 25. By "apocryphal" hooks
Cyril prohahly means for ever and ever.
all such as were not allowed to he read in the public services
of the Church see Cat. iv.:33. note 3 and lip. Westcott's note
; 5 Dan. xii. 7. 6 II 7 lb. 7'. 12.
on the various meanings of the word awoxpvtpo';, Hist, of the 8 Malt. x. 23.
Canon, P. III. c. 1. That the Apocalypse of St. John is included 9 avTOTrpo(Tw~oi<;. See above, § 14, note 2. Some MSS. read
under this term by Cyril, appears probable from the following di'Ti7rpoo-uJ7rus, "face to face," as in xii. 32, ai'Tiirpocrwrros.
reasons suggested by the Benedictine Editor. (1) It is not men- 10 See above, § 14, note 3. Matt. xxiv. 24.
1

tioned in the list of the Canonical Scriptures in iv. 36. (2) The 2 2 Thess. ii. 11, 12 : (R.V.) That they all might be judged.
earlier writers whom Cyril follows in this Lecture, Irenaeus, Hier. Cyril has KaraKpiOujcri.
V., 26, $ 1, and Hippolytus, Dc Antiehristo, S 34, combine the i Dan. xii. 1, 2 : many to righteousness.
(R.V.)they that turn
testimony of the Apocalypse with that of Daniel. The omission Cyril follows the rendering of the Septu.igint, a-6 nip Sueaiio:'
in Cyril therefore cannot have been accidental. Ttoi' 7roAAu)F, which gives no proper construction.
 :

I IO CATECHETICAL LECTURES.
iS. Guard thyself then, O man thou hast : and they shall rise up at the voice of the spar-
the signs of Antichrist and remember them ; row, yea, they shall look awayfrom the height, and
not only thyself, hut impart them also freely terrors shall be in the way''. What shall they
to all. If thou hast a child according to the see ? Then shall /hey see the Son of man coming
flesh, admonish him of this now if thou hast on the clouds of heaven ; and they shall mourn
;

begotten one through catechizing'*, put him tribe by tribe'. And what shall come to pass
also on his guard, lest he receive the false one when the Lord is come ? The almond tree shall
as the True. For the mystery of iniquity do/// blossom, and the grasshopper shall gnm> heavy,
already work$. fear these wars of the nations'': and the caper-berry shall be scattered abroad :
I
".

I fear the schisms of the Churches; t tear the And as the interpreters say, the blossoming
mutual hatred of the brethren. Hut enough on almond signifies the departure of winter and ;

this subject only God forbid that it should be our bodies shall then after the winter blossom
;

fulfilled in our days; nevertheless, let us be with a heavenly flower 9. And the grasshopper
0:1 our guard. And thus much concerning shall grow in substance (that means the winged
Antichrist. soul clothing itself with the bod)' ', and the
10. but let us wait and look for the Lord's caper-berry shall be scattered abroad (that is,

caning upon the clouds from heaven. Then the tran>gre<sors who are like thorns shall
shall Angelic trumpets sound the dead in be scattered ;
'-').

Christ shall rise first', the godly persons who —

21. Thou seest how they all foretell the
are alive shall be caught up in the clouds, re- coming of the Lord. Thou seest how they
ceiving as the reward of their labours more than know the voice of the sparrow. Let us know what
human honour, inasmuch as theirs was a more sort of voice this is. For the Lord Himselj
than human strife according as the Apostle shall descend from heaven with a shout, with the
;

1'aul writes, saying, For the Lord Himself shall voice of the Archangel, and with the trump of
descend from heaven with a shout, with the voice God'3. The Archangel shall make proclamation
of the Archangel, and with the trump of God and say to all, Arise to meet the Lord*. And fear-
and the dead in Christ shall rise first. Then ful will be that descent of our Master. David
we which are alive and remain shall be caught up says, God shall manifestly come, even our God,
together with them in the clouds, to meet the Lord and shall not keep silence ; afire shall burn before
in the air ; and so shall we. ever be with the ILim, and a fierce tempest round about Llim, and
Lord' \ :
the rests. The Son of Man shall come to the
20. This coming of the Lord, and the end Father, according to the Scripture which was
of the world, were known to the Preacher; just now read, on the clouds of heaven, drawn
who says, Rejoice, O young man, in thy youth, by a stream of fire 6 which is to make trial of ,

and the rest 9; Therefore remove anger from men. Then if any man's works are of gold, 1

thy heart, and put away evil from thy flesh ; he shall be made brighter if any man's course ;

. and remember thy Creator

. . or ever the of life be like stubble, and unsubstantial, it
. . .

evil davs come 2 ... or ever the sun, and the shall be burnt up by the fire >. And the Father
, .

light, and the moon, and the stars be darkened 3 shall sit, having His garment ivhite as snow, ,

.... and they that look out of the windoios be and the hair of His head like pure wooTK But
darkened*; (signifying the faculty of sight;) this is spoken after the manner of men; where-
or ever the silver cord be loosed : (meaning the fore? because Fie is the King of those who
assemblage of the stars, for their appearance
is like silver ;) and the flower ofgold be broken s ; 6 Ecclcs. xii. 5. Cyril means rightly that the aged shrink from
(thus veiling the mention of the golden sun a giddy height, and from imaginary dangers of the road. ;
For the
voice of the sparrow, see below, § ai, note 4.
for the camomile is a well-known plant, having 7 Matt. xxiv. 30: Zech. xii. 12.
8 Kccles. xii. 5.

many ray-like leaves shooting out round it;) 9 "Dr. Thomson 'The Land and the Book, p. 319,) says
" whose is
of the almond tree, It is the type of old age, hair
white (Speaker's Commentary).
"

4 Compare I begat you thro ugh the gospel. Clem.

1 Cor. iv. 15 :
1
The step, once as active as a grasshopper, or locust, shall
Alex. Strom, iii. c. 15 Tcii cud rijs uArjflov? /airjjxi/crttos yu'ei/'Jai'Ti
: grow heavy and slow. For other interpretations see Delitzsch.
Kt'tTat rts ^ucrOd?. 5 2 Thess. ii. 7. - The caper-berry (xdir-apis) shall/ail, i.e. no longer stimulate
6 Sou above, ?? 6, 7. 7 1 Thess. iv. 16. 8 lb. vv. 16,
17. appetite. But Siacrxe5ao-#>)crcTai (Sept. Cyril) means that the old
9 Kccles. xi. 9. The Preacher's description of old age and man shall be like a caper-berry which when fully ripe bursts
death is interpreted by Cyril of the end of the world, as it had its husks and scatters its seeds: so R.V. (Margin); The caper-
been a century before by Gregory Thaumaturgus, in his para- berry shall burst. Greg. Thaumat. Metaphr. Ecclcs. "The
phrase of the book. transgressors arc cast out of the way, like a black and despicable
1
1 1>. T'. 10: (R.V.) sorrow. Marg. Or, vexation, Or, provo- caper-plant." 3 1 Thess. ii. 16.
cation. - lb. xii. 1. :) lb. v. 2. 4 Compare the spurious Apocalypse of John: "And at the
4 lb. v. 3. voice of the bird every plant shall arise; that is, At the voice
5 lb. 7>. r>. According death is here
to the usual interpretation of the Archangel all the human race shall arise'' (English Trs.
represented by the breaking of a chain and the lamp which hangs Ante-Nic. Libr. p. 496;. According to the Talmud the meaning
from it. Cf. Oelitzsch, and Speaker's Commentary, in loc. for is, " Even a bird awakes him
" (Delitzsch).
1 ither interpretations. 3 I's. 1. 3.
6 Dan. vii. 13, 10.
to luOCjiiov Toil \-pucriou (Sept.), by which Cyril understood 7 1 Cor. iii. 12, 13. On avvrrotTTaTov, see Index. On SoKtfjLaa-
camomile' (ai'Sefii's), more probably meant a pattern of flowers tikov,compare The Teaching of the Apostles, § 16 :
" Then all
c nl -.yd on the \essel of gold: vid. Xenoph. Anal: V. 4, § 32 : created mankind shall come to the fire of testing (<5o/cifmcri'rts), and
c'crTiyntViH's arC-./Aia, "damasked \/]\.h flowers." many shall be offended and perish." Dan. vii. 0.
 1
;

LECTURE XV. 1 1

have not been defiled with sins for, He says, ;

good courage, O man ; the Judge is no re-
/ will make your sins white as snow, and as specter of persons ; He will not fudge according
wool v, which is an emblem of forgiveness of to a mails appearance, nor reprove according to
sins, or of sinlessness itself. but the Lord his speech 8 Ie honours not the learned before
. I

wlio shall come from heaven on the clouds, is the simple, nor the rich before the needy.
He who ascended on the clouds; for He Though thou be in the field, the Angels shall
Himself hath said, And they shall see the Son oj take thee think not that lie will take the
;

Man coming on the clouds of heaven, with power landowners, and leave thee the husbandman.
and threat glory '.
Though thou be a slave, though thou be poor,
22. But what is the sign of His coming? be not any whit distressed 1 Ie who took the
;

lest a hostile power dare to counterfeit it. form of a servant despises not servants.
'>

And then shall a/fear, He says, the sign of the Though thou be lying sick in bed, yet it
Son of Man in heaven Now Christ's own true
2
. is written, Then shall two be in one bed ; the

sign the Cross ; a sign of a luminous Cross

is one shall be taken, and the other left \ Though
shall go before the Kings, plainly declaring thou be of compulsion put to grind, whether
Him who was formerly crucified: that the Jews thou be man or woman 2 ; though thou be in
who before pierced Him and plotted against fetters 3, and sit beside the mill, yet He who
Him, when they see it, may mourn tribe by by His /night bringcth out them that are bound*,
saying, "This is He who was buffeted, will not overlook thee.
tribe-*, He who brought forth
this is He whose face they spat on, this is Joseph out of slavery and prison to a kingdom,
He whom they bound with chains, this is He shall redeem thee also from thy afflictions into
whom of old they crucified, and set at nought 5 the kingdom of heaven. Only be of good cheer,
.

Whither, they will say, shall we flee from the only work, only strive earnestly; for nothing
face of Thy wrath ? " But the Angel hosts shall be lost. Every prayer of thine, every Psalm
shall encompass them, so that they shall not thou singest is recorded; every alms-deed,
be able to flee anywhere. The sign of the every fast is recorded ; every marriage duly
Cross shall be a terror to His foes but joy to ; observed is recorded ; continence 5 kept for
His friends who have believed in Him, or God's sake is recorded ; but the first crowns
preached Him, or suffered for His sake. Who and purity;
in the records are those of virginity
then is the happy man, who shall then be and thou
shine as an Angel. But as shalt
found a friend of Christ ? That King, so great thou hast gladly listened to the good things, so
and glorious, attended by the Angel-guards, listen again without shrinking to the contrary.
the partner of the Father's throne, will not Every covetous deed of thine is recorded
despise His own servants. For that His Fleet thine every act of fornication is recorded,
may not be confused with His foes, He shall send thine every false oath is recorded, every blas-
forth His Angels with a great trumpet, and they phemy, and sorcery, and theft, and murder.
shallgather together His electfrom thefourwiuds 6 All these things are henceforth to be recorded,
.

lie despised not Lot, who was but one; how if thou do the same now after having been
then shall He despise many righteous ? Come, baptized for thy former deeds are blotted out.
;

ye blessed of My Father!, will He say to them 24. When the Sou of Man, He says, shall
who shall then ride on chariots of clouds, and come in His glory, and all the Angels with
be assembled by Angels. Him 6 Behold, O man, before what multitudes
.

23. But some one present will say, " I am thou shalt come to judgment. Every race of
a poor man," or again, " I shall perhaps be mankind will then be present. Reckon, there-
found at that time sick in bed;" or, "'I fore, how many are the Roman nation; reckon
am but a woman, and I shall be taken at how many the barbarian tribes now living,
the mill : shall we then be despised ? " Be of and how many have died within the last
hundred years reckon how many nations
;

have been buried during the last thousand

years ; reckon all from Adam to this day.
9 Is. i.18. 1 Matt. xxiv. 30. 2 ;b.

3 Cat. xiii. 41, In the letter to Constantius, three or four years

later than this Lecture, Cyril treats the appearance at that time of Great indeed is the multitude; but yet it is
a luminous Cross in the sky as a fulfilment of Matt. xxiv. 30 : but
he there adds (Ep. ad Constantiiim, § 6) that our Lord's pre-
diction "was both fulfilled at that present time, and shall again
he fulfilled more largely." On the opinion that "the sign of 8 Is. xi. 3: (R.V.) He shall not judge after the sight of his
the Son of Man in heaven" should be the Cross, see Suicer, eyes, nor reprove after the hearing if his ears.
Thesaurus, Sraupds. It is not improbable that the earliest trace 9 Phil.
ii. 7.
J
Luke xvii. 34. - lb. v. 35.

of this interpretation is found in The Teaching 0/ the Apostles, i The Jerusalem MS. (A) alone has the true reading 7re'5a?,
§ 16: "Then shall appear the signs of the Truth: the first the which is confirmed by ir€ir<iSr}ixii'ov<; in the quotation following,
sign of a (cross) spreading out (tV'7rtTa<rews) in heaven." instead of jraiSas, which is quite inappropriate, and evidently
4 Zech. xii. 12. an itacism. * Kx. xi. 5.

5 Cf. Barnab. Epist. c. vii.:

" F"or they shall see Him in that 5 'EyKpdrsia. " Id est viduitas " (lien. Ed.). This special
clay wearing the long scarlet robe about His flesh, and shall say, reference of the word to widowhood is to some extent confirmed by
Is not this He, whom once we crucified, and set at nought, and Cor. vii. 9 : tyKpo aid is rendered highly
spat upon (a/, and pierced, and mocked) V" probable by Cyril's separate mention of marriage and virginity.
6 Matt. xxiv. jr. 7 lb. xxv. 34. 6 Matt. xxv. u.
 —

1 I CATECHETICAL LECTURES.
little, for are and He shall sepa rate them one from another, as
the Angels are many more. They
the ninety and the the shepherd divide/// his sheep from the goats.
uii;c sheep, but mankind is

single o/it'T. For accord in g to the extent of uni- How does the shepherd make the separation ?
versal space, must we reckon the number of its Does he examine out of a book which is a
inhabitants. The whole earth is but as a point sheep and which a goat ? or does he distinguish
in the midst of the one heaven, and yet contains by their evident marks? Does not the wool show
so great a multitude: what a multitude must the sheep, and the hairy and rough skin the
the heaven which encircles it contain? And goat? In like manner, if thou hast been just
must not the heaven of heavens contain un- now cleansed from thy sins, thy deeds shall be
imaginable numbers s ? And it is written, Thou- henceforth as pure wool; and thy robe shall
sand thousands ministered unto //in-/, and ten remain unstained, and thou shalt ever rsay, /
thousand times ten thousand stood before I Inn " : liave put off my coat, how shall J put it on ? By '

not that the multitude is only so great, but be- thy vesture shalt thou be known for a sheep.
cause the Prophet could not express more than but if thou be found hairy, like Esau, who was
these. So there will be present at the judg- rough with hair, and wicked in mind, who for
ment in that day, Cod, the bather of all, Jesus food lost his birthright and sold his privilege,
Christ being seated with Him, and the Holy thou shalt be one of those on the left hand.
(most present with Them; and an angel's But God forbid that any here present should
trumpet shall summon us all to bring our deeds be cast out from grace, or for evil deeds be
with us. Ought we not then from this time- found among the ranks of the sinners on the
forth to be sore troubled? Think it not a left hand !

slight doom, O man, even apart from punish- Terrible in good truth is the judgment, 26.

ment, to be condemned in the presence of so
many. Shall we not choose rather to die
many deaths, than be condemned by friends?
25. Let us dread then, brethren, lest God
condemn us who needs not examination or
and terrible the things announced. The king-
dom of heaven is set before us, and everlasting
fire is prepared. How then, some one will say,
are we to escape the fire? And how to enter
into the kingdom ? I was an /i/ingred, He says,
:

proofs, to condemn. Say not, In the night I and ye gave Me meat. Learn hence the way ;

committed fornication, or wrought sorcery, or there is here no need of allegory, but to fulfil
did any other thing, and there was no man by. what is said. Iivasan hui/gred, a /id ye give Me
Out of thine own conscience shalt thou be meat; I was thirsty, and ye gave Me drink ; I
judged, thy thoughts the meanwhile accusing or was a stranger, and ye took Me in ; naked, and
else excusing, in the day when God shall judge the ye clothed Me ; I was sick, and ye visited Me ; I
secyets countenance of was in prison, and ye came unto MeT. These
of men
l
. The terrible
the Judge will force thee to speak the truth things if thou do, thou shalt reign together :

or rather, even though thou speak not, it will with Him; but if thou do them not, thou shalt
convict thee. For thou shalt rise clothed with be condemned. At once then begin to do
thine own
with thy righteous deeds.
sins, or else these works, and abide in the faith lest, like ;

And the Judge Himself declared,

this has the foolish virgins, tarrying to buy oil, thou be
— for it is Christ who judges -for neither doth shut out. Be not confident because thou merely
the Fa/her judge any man, but lie hath given possesses! the lamp, but constantly keep it
all judgment unto the Son-, not divesting Him- burning. Let the light of thy good works
self of His power, but judging through the Son; shine before men 8 and let not Christ be blas-
,

the Son therefore judgeth by the will 3 of the phemed on thy account. Wear thou a gar-
Father ; for the wills of the Father and of the ment of incorruption 9, resplendent in good
Son are not different, but one and the same. works and whatever matter thou receivest
;

What then says the Judge, as to whether thou from God to administer as a steward, administer
shalt bear thy works, or no ? And before Him profitably. Hast thou been put in trust with
shall they gather all nations* ; (for in the presence riches? Dispense them well. I last thou been
of Christ every knee must bow, of things in heaven, entrusted with the word of teaching ? Be a
and things in earth, and things under the earth 5 .•)
good steward thereof. Canst thou attach the
souls of the hearers 1
? Do this diligently.
7 Matt, xviii. 12; Luke xv. 4. Ambrose, A'.i/W. ;'« T.nc. VII.
2iu: "Rich is that shepherd of \v!i st flock we are but the
one hundredth part. Of Angels and Archangels, of Dominions, 6 Cant. V. 3. Compare Cat. iii. 7 x\\ (Mystag. ii.) 2.
;

Powers, Thrones, and others He hath countless flocks, whom He 7 Matt. xxv. 35. s Matt. v. 16.

hath left upon the mountains." Cf. Gregor. Nyss. Contra Eunom. 9 The prayer for the Catechumens in the Apostolic Com
1 v. , ii. tutions, viii. 6, contains a petition that God would " vouchs
is much variation
: "
in the reading and punctuation
There In them the Liver of regeneration, and the garment of incorrupt!)
of passage. 1 have f 11. .wed the text adopted by the Jeru-
tlii.-, which is the true life."
salem Editor with Codd. A. Koe. Casaub. and Grodecq, in pre- » 7rpo<Tfl.arai. Cf. Acts ii. 41 : rrpocreTeOrjaar. According
ference to the Benedictine text, with which the Editor himself some MSS. the sentence would run thus: "Hast thou be
is dissatisfied. 5 Dan. vii. 10. entrusted with the word of teaching? He a good_ steward of by 1

1
Rom. ii. 15, 16. - John v. 22. hearers' souls. Hast thou power to rule [irpocrTr\v<xi) 1 Do t
3 itu/iuTi. Cat. xi. 22. 4 Matt. xxv. 32. 5 Phil. ii. 10. diligently."
 LECTURE XV. in

Tlicrc are many doors of good stewardship. dom : and all peoples, tribes, and languages shall
Only none of us be condemned and cast serve Tlim ; His dominion is an everlasting
let
out that we may with boldness meet Christ dominion, which shall not pass away, and His
;

the Everlasting King, who reigns for ever. kingdom shall not be destroyed 3 These things .

For lie doth reign for ever, wiio shall be rather hold fast, these things believe, and cast-
judge of quick ami dead, because for quick and away from thee the words of heresy for thou ;

dead lie died. And as Paul says, For to tliis hast heard most plainly of the endless king-
cud CJuist both died and lived again, that He dom of Christ.
might be Lord both of the dead and living'1 .
28. Tie like doctrine thou has also in tl e
27. And shouldest thou ever hear any say interpretation of the Stone, -which v a: cut out of
that the kingdom of Christ shall have an end, a mountain without hands, which is Christ
abhor the heresy it is another head of the
;
according to the flesh 9 ; And His kingdom shall
dragon, lately sprung up in Galatia. A certain not be left to another people. David also says in
one has dared to affirm, that after the end of one place, Thy throne, O God, is for ever and
the world Christ shall reign no longer-' he has ; ever 1
; and
another place, Thou, Lord, in
in
also dared to say, that the Word having come the beginning hast laid the foundations of the
forth from the Father shall be again absorbed earth, shall perish, but Thou re-
&t\, they
into the Father, and shall be no more utter- •*
;
maiuest, but Thou art the same, and
(s~\~. ;

ing such blasphemies to his own perdition. Thy years shall not fail 2 : words which Paul
For he has not listened to the Lord, saying, has interpreted of the Son 3.
The Son abideth for ever =. He has not listened 29. And wouldest thou know how they who
to Gabriel, saying, And He shall reign over teach the contrary ran into such madness?
the house of Jacob for ever, and of His kingdom They read wrongly that good -word of the
there shall be no end 6 Consider this text.
.
Apostle, For Lie must reign, till He hath put all
Heretics of this day teach in disparagement of enemies tinder His feet*; and they say, when
Christ, while Gabriel the Archangel taught the His enemies shall have been put under His
eternal abiding of the Saviour whom then ;
feet, He shall cease to reign, wrongly and
wilt thou rather believe? wilt thou not rather foolishly alleging this. For He who is king
give credence to Gabriel ? Listen to the testi- before He has subdued Llis enemies, how shall
mony of Daniel in the text" I saw in a vision ;
Fie not the rather be king, after He has gotten
of the night, and behold, one like the Son, of Man the mastery over them. -

came with the clouds of heaven, and came to the 30. They have also dared to say that the
Ancient of days And to Him was given Scripture, When all things shall be subjected
the honour, and the dominion, and the kiug- unto flint, then shall the Son also Himself be
subjected unto Him that subjected all things unto
2 Rom. xiv.
9.
3 Marcellus, Bishop of Ancyra, and his pupil Phr.timis. are
Him 5 that this Scripture shews that the Son , —
anathematized in the Creed called MaKpoa-nx ? as holding that also shall be absorbed into the Father. Shall
Christ first became " Son of God when He took our flesh from the
Virgin. .For they will have it that then Christ began His ye then, O most impious of all men, ye the
. .

Kingdom, and that it will have an end after the consummation creatures of Christ, continue? and shall Christ
of ail and the judgment. Such are the disciples of Marcellus and
Scotinus of Galatian Ancyra, &c." See Newman on Athanasius, perish, by whom both you and all things were
Synodis, S 26, (5), notes a and /». Compare the description
cie
of .Man- bus in the Letter of the Oriental Bishops who had with-
made ? Such a word blasphemous.
is But
drawn from the Council of Sardica to Philippopolis (a.d. 344). further, how shall all things be made subject
"There has aiisen in our days a certain Marcellus of Galatia,
the most execrable pest of all heretics, who with sacrilegious mind, unto Him? By perishing, or by abiding?
and impious mouth, and wicked argument seeks to set bounds to when subject to
Shall then the other things,
the perpetual, eternal, and timeless kingdom of our Lord Christ,
saying that He began to reign tour hundred years since, and the Son, abide, and shall the Son, when sub-
shall end at the dissolution of the present world" (Hilar. Pictav.
Ex Opere J list. Fragm. iii. ). ject to the bather, not abide? For He shall
4 " The person meant by Cyril, though he withholds the name, be subjected, not because He shall then begin
is Marcellus of Ancyra who having written a book against the
Arian Sophist Asteritis to explain the Apostle's statement concern- to do the Father's will
(for from eternity He
;

ing the subjection of the Son to the Father, was thought to be doth always those things that please Him 6
), but
renewing the heresy of Paul of Samosata. On this account he was
reprove! by the Bishops at the Council of Jerusalem, a.d. 335, for because, then as before, He obeys the Father,
holding false opinions, and being ordered to recant his opinions yielding, not a forced obedience, but a self-
promised to burn his book. Afterwards he applied to Constantino-,
by whom he was remitted to the Council of Constantinople, a.d. chosen accordance ; for He is not a servant,
336, and deposed by the Bishops. As however he was acquitted by
the Councils of Rome, a.d. 342, and of Sardica, a.d. 347, it became that Pie should be subjected by force, but a
a matter of di pule whether he was really heretical. From the . . .
Son, that lie should comply of His free choice
fragments of Ids books transcribed by Eusebius, you may possibly
acquit him of the Sabellian heresy and the confusion of the and natural love.
Father and the Son, but certainly not of the heresy concerning
the end of Christ's kingdom, and the abandonment by the Word
of the human nature which He assumed for our sake so express ;
3 Dan.vii. 13, 1 \. 9 lb. ii. 45 Rom. ix. 5. ;
l's xiv. 6. '

are his words recorded by Eusebius in the beginning of the 2nd 2 lb. cii. 25 27. — 3 llelj. i. 10—12. 4 1 Cor. xv. 25.

Book Contra Marcellum, pp. 50, 5/." (Ben. Ed.) Cf. Diet. 5 Cor. xv. z>. 28. Theodoret. Comment, in Efiist. i. ad Cor,
1

Chr. Biogr. "Eusebius of Cajsarea," p. 341 and note 3 on § 9; xv. 28 " This passage the followers of Arins and Funomius carry
:

above. 5 John viii. 25.^ continually on their tongue, thinking in this way to disparage the
c Luke i. 33. ^ T<]V -upoGcrur. dignity of the Only-begotten." lohn viii. 29.

VOL. VII.
H4 CATI-XIIETICAL LECTURF.S.

31. examine them; what is the

lint let us what sense then shouldest thou remember that
meaning of '•until " or
"as long as?" For with Scripture, //// Ife hath put all enemies under

the very phrase will 1 close with them, and His feet ? According as Paul says in another
1

try to overthrow their error. Since they have place, And

exhort each other daily, while it is
dared to say that the words, till lie hath put meaning, "continually." Doras
called to-day- ;
Jlis encmiesuuder I lis feet, shew that He Him- we may not speak of the "beginning of the
self shall have an end, and have presumed to days" of Christ, so neither suffer thou that
set bounds to the eternal kingdom of Christ, any should ever speak of the end of IPs
and to bring to an end, as far as words go, kingdom. For it is written, His kingdom is an
[lis never-ending sovereignty, come then, let everlasting kingdom '•.

us read the like expressions in the Apostle 33. And though have many more testimonies : I

Nevertheless, death reigned from Adam till out of the divine Scriptures, concerning the king-

Jlosese Did men then die up to that time, dom of Christ which has no end for ever, will be I

and did none die any more after Moses, or content at present with those above mentioned,
after the Law has there been no more death because the day is far spent. But thou,0 'nearer,
among men? Well then, thou seest that the worship only Him as thy Ding, and flee all
word "unto"' is not to limit time: but that heretical error. And if the grace of God per-
Paul rather signified this,-— And yet, though mit us, the remaining Articles also of the Faith
-
'

Moses was a righteous and wonderful man, shall be in good time declared to you. And
nevertheless the doom of death, which was ut- may the God of the whole world keep you all in
tered against Adam, reached even unto him, and safety, bearing in mind the signs of the end,
them that came after him; and this, though and remaining unsubdued by Antichrist. Thou
they had not committed the like sins as Adam, hast received the tokens of the Deceiver who
by his disobedience in eating of the tree." is to come; thou hast received the proofs of

32. Take again another similar text. For un- the true Christ, who shall openly come down
til this day when Moses is read, a vail lieth from heaven. Flee therefore the one, the False
. . .

upon their heart 8 Does until this day mean one; and look for the other, the True. Thou
.

only "until Paul?" Is it not until this day hast learnt the way, how in the judgment thou
present, and even to the end? And if Paul mayest be found among those on the right
say to the Corinthians, For we came even hand; guard that which is committed to thee 1 -

as far as unto you in preaching the Gospel of concerning Christ, and be conspicuous in good
Christ, having hope when your faith increases works, that thou mayest stand with a good
to preach the Gospel in the regions beyond you o, confidence before the Judge, and inherit the
thou seest manifestly that as far as implies not kingdom of heaven: Through whom, and —
the end, but has something following it. In with whom, be glory to Cod with the Holy
Ghost, for ever and ever. Amen.
7 R 'in. v. 14. " axpt from uvpo;, as /-tt'vpt irom ixrJKCs,
/xaicpos"' (I,, and Sc). Jt is not always possible to mark this
distinction in translation: cf. Lobeck, Phrytiichus, p. 14 ; Vigcr,
De Idiot. C>: p. .| 1 >, 1 Cor. xv. 25. - Hcb. iii.1 5 Dan. vii. 14,
3 2 Cor. iii. 1 1, 15. 9 lb. x. 14, 15, 16. 4 i Tim. vi.
 —

LECTURE XVI.
Ox the Article, And in one Holy Gitost, the Comfortj l which SPAKI
in the Prophets.

i Corinthians xii. i, 4.

Now concerning spiritual gifts, brethren, I would not have you ignorant. . . . Now there
are diversities 0/ gifts, but the same Spirit, &c.

t. Spiritual in truth is the grace we need, in Holy Ghost, and no second spirit equal in
order to discourse concerning the Holy Spirit; honour to Him. Now the Holy Ghost is a
not that we may speak what is worthy of Him, Power most mighty, a Being divine and
for tin's is impossible, but that by speaking the unsearchable for He is living; and in-
words of the divine Scriptures, we may run our telligent, a sanctifying principle of all things
course without danger. For a truly fearful thing made by God through Christ. He it is
is written in the Gospels. where Christ has plainly who illuminates the souls of the just ;He was
said, Whosoever shall speak a word against the in the Prophets, Pie was also in the Apostles
Holy Ghost, it shall not be forgiven him, neither in the New Testament. Abhorred be they
in this world, nor in that which is to come 1
.
who dare to separate the operation of the
And there is often fear, lest a man should Holy Ghost There is One God, the Fa-
!

receive this condemnation, through speaking ther, Lord of the Old and of the New Tes-
what he ought not concerning Him, either from tament and One Ford, Jesus Christ, who
:

ignorance, or from supposed reverence. The was prophesied of in the Old Testament,
Judge of quick and dead, Jesus Christ, de- and came in the New; and One Holy Ghost,
clared that he hath no forgiveness if therefore
;
who through the Prophets preached of Christ,
any man offend, what hope has he? and when Christ was come, descended, and
2. It must therefore belong to Jesus Christ's manifested Him 2
.

grace itself to grant both to us to speak

without deficiency, and to you to hear with 2 At the end of this section
there follows in the Coislin MS.
discretion for discretion is needful not to a long interpolation consisting of two parts. The former is an
;
extract taken word for word from Gregory of Nyssa, Oratio
them only who speak, but also to them that Catechetica, ii. c, which may be read in this series 'AAA' is OeoO :

hear, lest they hear one thing, and misconceive \6yov (XKOiio-ai'Tts ....
avi'&pojxov t\ova-av rfj /SovAijo-tu tijv
&vvajxiv. Of the second passage the Benedictine Editor says:
another in their mind. Let us then speak "I have not been able to discover who is the author. No one
can assign it to our Cyril, although the doctrine it contains is
concerning the Holy Ghost nothing but what in full agreement with his: but he explains all the same points

is written; and whatsoever is not written, let more at large in his two Lectures (xvi. xvii.). The passage is very
ancient and undoubtedly older than the eleventh century, which is
us not busy ourselves about it. The Holy the date of the Cod. Coislin. Therefore in the controversy of the
Latins against the Greeks concerning the Procession of the Holy
Ghost Himself spake the Scriptures Pie has ;
Ghost it is important to notice what is taught in this passage, and
also spoken concerning Himself as much as also brought forward as a testimony by S. Thomas (Aquinas),
that "The Holy Ghost is of the Godhead of the Father anil tin;
He pleased, or as much as we could receive. Son (ex Patris et Filii divinitate existere)." To me indeed these
Let us therefore speak those things which Pie words seem to savour .altogether not of the later but of the more
ancient theology of the Greeks, and to be earlier than the con-
has said for whatsoever He has not said, we
; troversies of the Greeks against the Latins."
This second passage is as follows
dare not say. :

"For the Spirit of God is good. And Thy good Spirit, says
3. There is One Only Holy Ghost, the David, shall lead me in the land of righteousness. This then is
the Spirit of God in which we believe the blessed Spirit, the
Comforter; and as there is One God the
:

eternal, immutable, unchangeable, ineffable: which rules and

Father, and no second Father; —
and as there reigns over all productive being, both visible and invisible natures
which is Lord both of Angels and Archangels, Lowers, Prin-
:

is One Only-begotten Son and Word of God, cipalities, Dominions, Thrones: the Creator of all being, en-
—
who hath no brother ; so is there One Only throned with the glory of the Father and the Son, r> igning without
beginning and without end with the Father and the Son, betore
the created substances Who sanctities the ministering spirits
:

sent forth for the sake of i hose -.otto are to inherit salvation :
Matt. Who came down upon the holy and blessed Virgin Mary, of whom
I 2
n6 C.VIT.CIIKTICAL LF.CTURKS.

4. 1 ,ct 110 oik- therefore separate the ( )kl from speak concerning Him also who descended
the New Testament ;
: let no one say that the there: for their worship is indivisible.
in one. and in the latter
the former is 5. Vic would now say
somewhat concerning
Spirit
another: offends against the
since thus he the Holy Ghost; not to declare His substance
with exactness, for this were impossible but
Holv ('.host Himself, who with the Father ;

and the Son together is honoured, and at the to speak of the diverse mistakes of some con-

time of Holy Baptism is included with them cerning him, lest from ignorance we should
for the Only-begotten fall into them; and to block up the paths of
in the Holy Trinity,
Son of God said plainly to the Apostles, Go ye, error, that we may journey on the King's one

and make disciples of all the nations, baf thing highway. And if we now for caution's sake
the in into the name of the Father, and of tin- repeat any
statement of the heretics, let it
Our hope is in recoil on their heads, and may we be guilt-
Sen, and of the Holy Ghost K
father, and Son. and Holy Ghost. We less, both we who speak, and ye who hear.
6. For the heretics, who are most
profane
preach not three Gods s let the Marcionitcs ;

sharpened their tongue against

be silenced but with the Holy Ghost through in all things, have
;

dared to utter
One Son. we preach One God. The Faith is the Holy Ghost also, and have
We impious things as Irenreus the interpreter has
indivisible the worship inseparable.
;
:

ritten in his injunctions against heresies'', bor

neither separate the Holy Trinity, like some; v,

nor do we as Sabellius work confusion

6
some of them have dared to say that they .

But we know according to godliness One were themselves the Holy Ghost ;— of whom
bather, who sent His Son to be our Saviour the first was Simon ', the sorcerer spoken ot in ;

when he was
we know One Son. who promised that He the Acts of the Apostles; for
such doctrines
would send the Comforter from the bather cast out, he presumed to teach
:

Gnostics, impious
we know the Holy Ghost, who spake in the and they who are called
things against the
Prophets, and who on the day of Pentecost men, have spoken other
descended on the Apostles in the form of fiery Spirit
2
and the wicked Valentinians again ,
-
;

tongues, here, in Jerusalem, in the Upper something else and the profane Manes dared :

for in all things the to call himself the Paraclete

sent by Christ +.
Church of the Apostles • ;
I

Here Christ Others again have taught that the Spirit is

choicest privileges are with us.
New-
came down from heaven here the Holy Ghost different in the Prophets and in the
;

Testaments, Yea, and great is their error, or

came down from heaven. And in truth it
therefore abhor,
were most fitting, that as we discourse con- rather their blasphemy. Such
cerning Christ and Golgotha here in Golgotha, and flee from them who
blaspheme the Holy
For what
so also we should speak concerning the Holy Ghost, and have no
forgiveness.
thou,
Ghost in the Upper Church: yet since He fellowship hast thou with the desperate,
who art now to be baptized, into the Holy
who descended there jointly partakes of the
glory of Him who was crucified here, we here diost also 6 ? If he who attaches himself to a (

thief, and consenteth with him, is subject to

punishment, what hope shall he have, who
was born Christ according to the flesh came down also upon the offends against the Holy Ghost?
;

Lord Himself in bodily form of a dove in the river Jordan : Who 7. Let the Marcionists also be abhorred,
came noon the Apostles on the day of Pentecost in form of fiery
tongues ; Whogives and supplies all spiritual gifts in the Church. who away from the New Testament the
tear
Who proceedeth from the Father: is of the Godhead Who sayings of the' Old 7. For Marcion first, that
of the Father and the Son is
; of one Who
substance with the
Father and the Son, inseparable and indivisible." most impious of men, who first asserted three
3 Cf. Cat. iv. 33: vii. 6. Irena;us, Uteres. III. xxi. 4 IV.
Gods s knowing that in the Xew Testament are
;

ix. 1. In Eusebius, E.1I V. 1 ;, Rhodon .says that Apelles attri-

.
.

buted the prophecies to an adverse spirit, and rejected them as

false and self-contradictory. Similar blasphemies against the holy
Prophets are imputed to Manes by Epiphanius (I It, res. lxvi. >). ;
-
I's. cxl. ;.

4 Matt, xxviii. 19. The same text is used with much force by 9 Irenreus is called "the interpreter" in the same general
S. Basil (l)e Spir. S. cap. xxiv.). ense as other ecclesiastical authors (Cat. xiii. 21; xv. I, .

tint of his frequent comments upon the Serb, tures. 1 he

5 Cat. xi. 4, note 3. See Newman's notes on Athanasius,
Contra .-Irian. Or. I. viii. 1 lb. Or. 11 I. xxv. 9
; lb. xxvii. 3. ;
I
full title of his work was A Refutation and Subversion 0/
Marcion's doctrine of three first principles (rpuor ap\£iv Aciyos) I Knowledge falsely so called (Euseb. Hist. Pedes. V. c.
7).

is discussed by Epiphanius (Uteres, xlii. 6, 7). See also Tertull. ( rC\ '.'--' ..'II (. TOIS TTpOO-r-j.yuo.lTL) I". SIW- /.(-.fit! 3
!
-
•' .: |"" f. -'
V

to the hortatory purpose professed by Irenzeus in his

preface.
Contra Marcion. J. 15 Euscb. Hist. Ecclcs. V. 13.
;

cL'i'aAiu'iiji', iv. o ;xi. 16 xv. 9. ; But the Benedictine Editor thinks that the word 7rpoaTo.yiJ.ao-1
->•,'
7 Cat xvii. 13. Epiphanius (l)e Mcnsuris et Ponder, c. 14): may be an interp lation arising from the following words
"And he (Hadrian) found the city all levelled to the ground, cxci pt ri'i. The meaning would then be " in his writings
. .

a few houses, and the Church of God which was small where the : Heresies," the usual short title of the work.
Disciples, on their return after the Saviour was taken up from the 1
Cat. vi. 1 t. note 10. 2 Irenani- (I. xxix. § 4 xxx. § 1). ;

» Cat. vi. 25.

Mount of Olives, went up into the upper chamber for there it : 3 lb. I. ii. Si? 5, 1 .

had been built, that is on Sion." Cf. Stanley, Sinai and Pales- 5 Cat. iv. 3 % See § 3, note 3, above.
6 i.e. as well as into the Father and the Son.
tine, c. xiv. 3: "Within the precincts of that Mosque (of the
Tomb of David) is a vaulted Gothic chamber, which contains 7 See Diet. Christ. Biography, Marcion, p. 283; and Ter-
within its four walls a greater confluence of traditions than any tullian (Adv. Marcion. JV. 6): "His whole aim centres in this
other place of like dimensions in Palestine. It is startling to hear th he may establish a diversity between the Old and New
'.

that this is the scene of the Last Supper, of the meeting after the T
staments, so that his own Christ may be separate from the
Resurrection, of the miracle of Pentecost, of the residence and Cr. ator, as bel mging to the rival go 1, and as alien from the Lav,
death of the Virgin, Vi .... .
•: Cf. .
note 5. above.
 ;

LECTURE XVI. i :

contained testimonies of the Prophets concern- j

10. Wherefore was Simon the sorcerer con-
ing Christ, cut out the testimonies taken from clemned ? Was it not that he came to the
the Old Testament, that the King might be left Apostles, and said, Give me also this poivcr,
without witness. Abhor those above-mentioned that on whomsoever I lay hands, he may receive
Gnostics, men of knowledge by name, but the Jlo/y Ghost 1 For he said 'not, " Give me
fraught with ignorance: who have dared to also the fellowship of the Holy Ghost," but
say such things of the Holy Ghost as I dare ''-'Give me the power;" that he
might sell to
not repeat. ^
others which
could not be sold, and
that
_

8. Pet the Cataphrygians also be thy abhor- '-'

which he did not himself possess. 1 le offered
]

rence, and Montanus, their ringleader in evil, money also to them who had no possessions 5
and two so-called prophetesses, Maximilla
his and this, though he saw
bringing the prices men
and Priscilla. For this Montanus, who was of the things sold, and laying them at the
\

out of his mind and really mad (for he would Apostles' feet. And he considered not that
not have said such things, had he not been they who trod under foot the wealth which
j

mad), dared to say that he was himself (he was brought for the maintenance of the poor,
.'

—
Holy Ghost, he, miserable man. and filled were not likely to give the power of the Holy
with all uncleanness and lasciviousness for ; Ghost for a 'bribe. Put what say they to
it suffices but to hint
out of respect for
at this, Simon ? Thy money perish with thee, because
the women who are present. And having taken thou hast thought to purchase the gift of God
possession of Pepuza, a very small hamlet of .with money 6 ; for thou art a second [udas, for
Phrygia, he falsely named it Jerusalem and cut- ; expecting to buy the grace of the Spirit with
ting the throats of wretched little children, and money, "if then Simon, for wishing to get
chopping them up into unholy food, for the thispower for a price, is to perish, how great
purpose of their so-called mysteries *,— (where- isthe impiety of Manes, who said that he was
fore till but lately in the time of persecution, j
the Holy Ghost ? Pet us hate them who are
we were suspected of doing this, because these worthy of hatred; let us turn away from them
Montanists were called, falsely indeed, by the |
from whom God turns away; let us also our-
common name of Christians ;) yet he dared — i selves say unto God with all boldness concern-
to call himself die Holy Ghost, filled as he i ing all heretics, Do I
hate them, O Lord,
not
was with all impiety and inhuman cruelty, and ,
that hate Thee, and am not I grieved with
condemned by an irrevocable sentence. I
Thine enemies i ? For there is also an enmity
(). And he was seconded, as was said before, j
which is right, according as it is written,
by that most impious Manes also, who com- thee and her seed 3 ; \ I will put enmity between
bined what was bad in every heresy who 11

the serpent works enmity

; for friendship with
being the very lowest pit of destruction, col-
with God, and death. {

lected the doctrines of all the heretics, and n. Pet then thus much suffice concerning j

wrought out and taught a yet more novel those outcasts ; and now let us return to the \

error, and dared to say that he himself was divine Scriptures, and let us drink -waters out
the Comforter, whom Christ promised to send, of our own cisterns [that is, the holy Fathers?],
Pat the Saviour when He promised Him, said laud out of our own springing -wells 1 Drink .

to the Apostles, But tarry ye in the city of\\ve of living water, springing vp into ever-
Jerusalem, until ye be endued with power from on .lasting life- ; but this spake the Saviour of the
high What then ? did the Apostles who had Spirit, -which they that believe on Him should
-!
. \

been dead two hundred years, wait for Manes, receive*. For observe what He says, He that
;

until they should be endued with the power ; and believeth on Me (not simply this, but), as the
will any dare to say, that they were not forth- Scripture hath said (thus He hath sent thee
\

with full of the Floly Ghost? Moreover it is back to the Old Testament), out of his belly
written, Then they laid their hands on thcm,\ shall flow rivers of living -water, not rivers
and they received the Holy Ghost * ; was not this perceived by sense, and merely watering the
I

before Manes, yea, many years before, when earth with its thorns and trees, but bringing
the Holy Ghost descended on the day of souls to the light. And in another place He
Pentecost ? says, But the water that I shall give him, shall
j

be in him a well of living water springing up

I

given to the ful.uwers of the Phrygian Montanus. See the ac- A: 11. (xkt ,yxoyi. t !. £ 10: aK7V ;x jiov&i, a:;u s jj :
: t

count of Montanism in Eusebius, Hist. Eccl. V. xvi.,and the note dx-nj/xoo'uj'/fi'. o lb. z: 20. 7 Ps. exxxix. 21. s Gen. iii.
15.
there in this Series. 9 The words aytW Trarepoii' arc not found in the MSS. Mon. r.
1
The charges of lust and cruelty brought against the Mont- Mon. 2. Vind. Roe. Casaub. nor in Grodecq. Whether meant to
anhts by Cyril and Kr/iphnniu^ (//<r;\ 48 seem to rest on no trust- refer, as the Benedictine Editor thinks, to the writers of the Old
worthy evidence, and are not mentioned by Eusebius, a bitter foe Testament, or to Christian authors, they arc an evident gloss.
to the sect. 1
Prov. v. 15.
-'
On Manes, see Cat. vi. 20 ff. 2 John iv. 14, quoted more fully at the end of the section.
3 Luke xxiv. 49. 4 AeU yiii. 17. 3 lb. vii. 38, 50.
 8

i 1
C \TbXIIETiCAT LECTURES.
ignorance fall into confusion, not know-
into everlasting Hje- a new kind ol \v;itcr, of
unto them ing to what sort of spirit the writing refers;
livinu ami springing up, springing' up
it will b,e well now to certify you,
of what kind
wild are worthy.
,.. An.i why did He call the grace of the the Scripture declares the Holy Spirit to be.

Spirit water? Because by water all things For as Aaron is called Christ, and David and
subsist because water brings forth grass and
:
Saul and others are called Christs g but there is
showers only one true Christ, so likewise since the
living tilings: because the water of the
comes down from heaven; because it comes name of spirit is given to different things, it is
a one in form, but works in many right to see what is that which is distinctively
Holy Spirit. for many things are
forms. for one fountain watereth the whole called the
comes Thus an Angel is called
'

uf Paradise, and one and the same rain

called spirits.

down upon all the world, yet it becomes white spirit, our soul is called spirit, and this
wind which blowing is called spirit; great
in the lily, and red in the rose, and
purple in is

spoken of as spirit
virtue also
and im-
violets and hyacinths, and different and
varied is ;

devil our
in each several kind: so it is one in
the palm- pure practice is called spirit; and a
adversary is called spirit. Beware therefore
tree, and another in the vine, and
all in all

things; ami yet is one in nature, not diverse when thou hearest these tilings, lest from their
(Yum itself; for the rain does not change itself having a common name thou mistake one for
and come down first as one thing, then as an- another. For concerning our soul the Scrip-
the constitution of ture says, His spirit shall go forth, and he shall
other, but adapting itself to
each earth": and of the same soul it
each thing which receives it, it becomes to return to his
Which for meth the spirit^ of man
what is suitable'. Tims also the Holy Ghost, says again,
being one, and of one nature, and indivisible, within him*. And of the Angels it is said in
lie the Psalms, Who maketh JJis Angels spirits,
divides to each His grace, according as
dry after partaking oi and His ministers a plume offire And of the 1
.

will* : and as the tree,

soul in wind saith, Thou shalt break the ships op
water, puts forth shoots, so also the it
J
and, As the
sin, when it lias been through repentance Tarshish with a violent spirit ,-

brings forth the -wood is shaken by the spirit i; and,

made worthy of the Holy Ghost, tree in

clusters of righteousness. And though He is Fire, hail, snow, ice, spirit of storm K And of
One in nature, yet are the virtues which
many good doctrine the Lord Himself says, The
by the will of God and in the Name of Christ words that I have spoken unto you, they are
spirits, and they are life: instead of, "are
lie works. For He employs the tongue of one
another Tie en- spiritual." Put the Holy Spirit is not pro-
man for wisdom : the soul of
to another He gives nounced by the tongue;
but He is a laving
lightens by Prophecy :

to another He Spirit, who gives wisdom of

speech, Himself
power to 'drive away devils ;

gives to interpret the divine Scriptures. He speaking and discoursing.

He And wouldest thou know that He dis-
strengthens one man's self-command ; 14.
courses and speaks? by revelation ot Philip
teaches another the way to give alms; another
an Angel went down to the way which leads
He teaches to fast and discipline himself; coming and
another He teaches to despise the things of to Gaza, when the Eunuch was ;

the Spirit said to Philip, Go near,

and join
the body; another He trains for martyrdom:
thyself to this chariot
6
Seest thou the Spirit
diverse in different men, yet not diverse from
.

talking to one who hears Him?

J

Ezekiel
Himself, ar it is written, But the manifestation
The Spirit of the Lord came
of the Spirit is given to every
man to profit also speaks thus,
given through the Spirit upon me, and said unto me, Thus saith the
witha/. For to one is
the word of wisdom ; and to another the
word LorclT. And again, The Holy Ghost said ,

according the same Spirit ; to unto the Apostles

who were in Antioch, Sepa-
of knowledge to
and an- rate me now Barnabas and Saul for the work
another faith, in the same Spirit ; to
Beholdest thou
other gifts of heating, in the same Spirit ; and to wkereunio 1
have called them.
miracles and to another the Spirit living, separating, calling, and with
another workings of ;
forth ? Paul also said, Save
prophecy : and to another discernings op spirits ; authority sending
and to that the Holy Ghost witnesseth in
every city,
and to 'another divers kinds of tongues ;
tongues but ail so vine; that 'bonds and af/lictions await me'K
another the interpretation of :
and
this good Sanctifier of the Church,
these worketh that one and the same Spirit, For
her Helper, and Teacher, the Holy Ghost, the
dividing to every man severalty as Ike will".
said, lie shall
spirit in general Comforter, of whom the Saviour
13. Put since concerning
many diverse things are written in the divine
Scriptures, ami there is fear lest some out ; So Cat.x. .. : xi. i. Ps. cxlvi. 4. Zee... xii. I.

- 3 Is. VII.
i
m. c v
i . .,.
Ps. xlviii. 7.
6 Acts vui. a 9
Cut. ix. c, 10. 4 Ps. cxlvi'i. 8. 5 John.v.. 63. .

4 Compare a ,n r.iin 1,1

8 Acts xiii. a. ? lb. xx. a 3 .
i 1 Cor. .\ii. 11.
' lb. vv. 7— 11. 7 Ezek. xi. 5.
 7

LKCTURK XVI I \<;

teach you all things (and He said not only, lie joes of men, using them foully and merci-
shall teach, but also, He shall bring to your re- lessly.
membrance whatever I have said unto vou / '
r6. Such
is not the Holy Ghost;
for the teachings of Christ and of the' Holy
God for-
bid for His doings lend the contrary way,
!

Ghost are not different, but the same) lie. 1 towards what is good and salutary, hirst, ! I 'is
say, testified before to Paul what things should
coming is gentle: the perception ^ Him is
befall him, that lie might be the more stout-
fragrant;His burden most
hearted, from knowing them beforehand.
light : beams of
hght and knowledge gleam forth before His
Now J have spoken these things unto you coming 6
He comes
. with the bowels of a true
because of the text, The words which J
guardian for He comes to save, and to heal, ;

have spoken unto you, they are spirit ; that to teach,

to admonish, to strengthen, to exhort'
thou mayest understand this, not of the utter-
toenlighten the mind, first of him who receives
ance of the lips but of the good doctrine in Him, and afterwards
-',

of others also, through

this passage.
him. And as a man, who being previously hi
15. But sin also is railed spirit, as [ have darkness
then suddenly beholds the sun, is
already said only in another and opposite enlightened in his
;
bodily sight, ami sees plainly
sense, as when it is said, The spirit of whore-
things which he saw not, so 'likewise he to whom
dom caused than to err 3. 'Phe name "spirit" the Hoi)-
Ghost is vouchsafed, is enlightened
is given also to the unclean spirit,
the devil in Ins soul, and sees tilings beyond
maims sight, ;

but with the addition of, ''the unclean;" which

he knew not: his body is on earth,°yet
lor to each is joined its distinguishing name,
his soul mirrors forth the heavens.
10 •""ark its proper nature.
He see.;,
Jf the Scrip- like Esaias, the Lord sitting-
upon a throne hiji
ture speak of the soul of man, it says the
and lifted up ; he sees, like Ezekiel, Him who
spirit with the addition, of the man; if it is
above the Cherubim- ; he sees like Daniel, leu
mean the wind, it says, spirit of storm ; thousand times
ten thousand, and thousands
ii sin, it says, spirit of whoredom ; of
if the thousands 9 , and the
man, who is so little, be-
devil, it says, an unclean spirit: that we holds the beginning of the world,
and know.-,
may know which particular thing is spoken the end of the
world, and the times intervening,
of, and thou mayest not suppose that it means
the Holy Ghost
and the successions of kings, things which lie
God forbid For this name never learned
—
;
for the True Fnh'ghtener is
!
:

ol spirit is common to many things; and present with him. The man is within the walls
every thing which has not a' solid 'body is of a
house; yet the power of his knowledge
in a general way called spirit-*. Since, there- reaches far and wide, and he sees
even what
fore, the devils have not such bodies, they
other men are doing.
' U'C mailed spirits: but there is a great dif- Peter was not with Ananias and Sapphira
1 7.
ference; lor the unclean devil, when he comes when
they sold their possessions, but he was
upon a man's soul (may the Lord deliver from present
by the Spirit; Why, he says, hath
him every soul of those who hear me, and Satan
filled thine heart to lie to the Holy Ghost ? '

of those who are not present), he comes There

was no accuser; there was no witness;
like a wolf upon a sheep, ravening for blood,
whence knew he what had happened? Whiles
and ready to devour. His coming is most it remained was
it not thine own ? and after it
fierce; the sense of it most oppressive; the was
sold, was it not in thine own power t why
mind becomes darkened; his attack is an in- hast thou conceived
this thing in thine heart- ?
justice also, and so is his usurpation of an- The
unlettered 3 Peter, through the gra.ee of the
other's possession. For he makes forcible use Spirit, learnt what not even the wise
men of
ol another's body, and another's instruments, as
the Greeks had known. Thou hast the like
it they were Ins own he throws down him who in the ease also of Flisscus.
;
For when he
stands upright (for he is akin to him who had freely
healed the leprosy of Naaman,
Jill from heaven 5); he twists the tongue and Gehazi
received the reward, the reward of
distorts the lips ; foam comes instead of another's achievement and he took the money :

words; man is filled with darkness; his

the from Naaman, and bestowed it in a dark place.
eye open, yet the soul sees not through it
is
Put the darkness is not hidden from the Saints \ ;

and the miserable man gasps convulsively And when he came,

Flisscus asked him and ;
at the point of death. The devils are verily like Peter, when he said, Tell me whether ye

> J..lm .... c T;i this e nitrast .. between

,, ,
... the
...^ v....
il s
.-, the Spirit of (iod
1

- Hi. vi I
.1 ' Holy Spirit is more than words pronoun,
pronounced
ed Cyril'.-, language
Cyril's Ian, u. tee rises to true eloquence,
eloqi i;u surpa-sui a somewhat i

by the tongue, even tlian our Lord's own words, which he called similar description, which may have been known' to him in
•y>-U. iloseaiv. )2. ) !
-\>. Dew. Evaug.V iv. .

Origen, dc I nnci/ns, 1. g 2
•t
" It is the custom of Holy 7 Is. vi. 1. 8 Ezek. x. 1. Dan
: I
i> vii 10
Scripture, when it would designate anything contrary to this
more dense and solid body, to call it spirit." 5 Luke x. iS,
' Acts v. 3. = lb. v. A. 3 lb. iv. n
4 Ps. exxxix. 12.
1 20 CATECHETICAL LECTURES.
he also enquires, )
.' and escaped the defilement ? Askest thou
W,].:. Not in ignorance,
'/.v.'/, Cc/nr.'r ? whence this has come to pass? The Holy Ghost
l,ut in sorrow ask whence earnest thou 1 From I ;
taught the soul of the young man. Many ways
of covetousness are there in the world yet
darkness art ihou come, and to darkness sbalt
:

Christians refuse possessions wherefore? be-

thou hast sold the cure of the leper,
:

go :

and the leprosy is thy heritage. I, he says, cause of the teachingof the Holy Ghost. Worthy
have fulfilled the bidding of Him who said of honour is in truth that Spirit, holy and good ;

to me. Freely ye have received, freely give ' :\ and fittingly are we baptized into Father, Son,
but thou hast sold this grace; receive now and Holy (most. A man, still clothed with a
but what says body, wrestles with many fiercest demons: and
the condition of the sale.
Klisseiis to him? Went not mine heart villi could not often the demon, whom many men
master with iron bands, has been mastered by
j

thee? 1 was here shut in by the body, but the

it which has been given me of God saw- the man himself with words of prayer, through
is in him of the Holy Ghost
even the things afar off, and shewed me plainly the power which
;

Seest thou how and the mere breathing of the Exorcist* be-
what was doing elsewhere. !

the Holy (most not only rids of ignorance.

comes as lire to that unseen foe. A mighty ally
protector, therefore, have we from God a
but invests with knowledge ? Seest thou how and
;

great Teacher of the Church, a mighty Cham-

He enlightens men's souls?
18. Esaias lived nearly a thousand years pion
on our behalf. Let us not be afraid, of
arid he beheld /ion as a booth. The the demons, nor of the devil for mightier is lie :

ago
who fighteth for us. Only let us open to Him
;

city was still standing, and beautified with

public places, and robed in majesty yet he our doors forHe goeth about seeking such as are : ;

'a vs. Zion shall be ploughed as a fold*,

foretelling worthy s, and searching on whom He may con-
what is now fulfilled in our days". And ob- fer His gifts.
20. And He is called the Comforter, because
serve the exactness of the prophecy for ;

encourages us, and hclpeth

he said, And the daughter of Zion shall be left He comforts and
as a booth in a vineyard, as a lodge in a garden our infirmities: for we know not what we should
prav as we ought; but the Spirit Himself
of cucumbers '. And now the place is filled with for
Seest thou how the maketh intercession for us, with groanings
which
gardens of cucumbers.
Be not cannot be uttered", that is, makes intercession
Holy Spirit enlightens the saints?
therefore carried away to other things, by the to God.
Oftentimes a man for Christ's sake
term, but keep fast the has been outraged and
dishonoured un-
force of a common
martyrdom is at hand tortures on justly
exact meaning. ;
;

and fire, and sword, and savage been every side,

19. And if ever, while thou hast sitting
But the Holy Ghost
here, a thought concerning chastity or vir- beasts, and
the pit.
ginity has come into thy mind, it has been His softly whispers
to him, Wait thou on the ' :

maiden, already LordT, O man what is now befalling thee is a

teaching. Has not often a at ;

the bridal threshold

2
lied away, He teaching ,
small matter, the reward will be great. Suffer
her the doctrine of virginity? Has not often a little while, and thou shalt be with Angels
a man distinguished at court scorned wealth -;
,
for ever. The sufferings of this present time arc
and rank, under the teaching of the Holy Ghost ? not worthy to be compared with the glory which
Has not often a young man. at the sight of
8
shall be revealed in us ." He portrays to the
beauty, closed his eyes, and fled from the sight, man the kingdom of heaven; He gives him
a glimpse of the paradise of delight and the ;

A' :- : Ki) ! martyrs, whose bodily countenances are of

necessity turned to their judges, but who in
Cyril to 1:
•j f.
(. Euseb. Dan. Evan'. ,. I3 •• jn •we ha
[11 our own time v, :

seen with our eyes the Sion of old renown being ploughed by spirit are already in Paradise, despise those
Romans with yokes of oxen, and Jerusalem in a state of utter
desolation, as the oracle itself says, like a lodge in a gai
hardships which are seen.
cucumbers. As Cyril at that time saw the Prophet's prediction 21. And wouldest thou be sure that by
fulfilled, so wc also to the present day see most plainly the
fulfil-

ment of the divin oracle, and Sion ploughed before our eye
:
>r : l
the power of the Holy Ghost the Martyrs
e.\( :pt the Church of the Apostles,
with the houses lying around
cemeteries, all the remaining bear their witness? The Saviour says to
it. and the h .use of Caiaphas and the

space lying without the city, is under plough.'' Flis disciples, And when they bring you unto
(Jerusalem Editor).
1
Isa. i. ?. is the hut of the watchman who
biru>po<l>v\aKiov
mauled the nop when
ripening for harvest. 2.iicvii\a.Tov i.^

ined by Basil in his comment on the pas age I

I ( mparc F at. § 9 ; Cat. xx. 3. .

Compare the saying 111 Clem. Alex. Quis

:

"A place that produces quick-growing and perishable fruits.

-
Wis ,om vi.
16.

This agrees with the word as "a t livessalvctur ? § 31 avr'oi' frjTeiV rous ei 77ci<rr>n-.rov< ajiovs re
:

•' Ihr orra? rov £wTi)poiVa0r)ras. The Jerusalem Editor quotes

rom
bed fofcucumbers' (Hi] p 'crati apud Kritz che, V,-

Origcn (Prolog, in Cmitrc.) a passage which may

have
I"crania," r'. 70). On the form (riKU-jp'lra, see the notes on the goeth about sc
Epistle f jcreiii Commentary. known to Cyril': '•
This Comforter therefore .. ,

an; worthy and receptive souls, to whom lie

1

-•
On the nu nirg of n-aoras sec the 1: if He may disco-, r

reveal the greatness of the love which is in Go !.__

Tru.ar.'...'.'i-:.

Her id itus, 11. 14S, i( 1 in li.ihr, and Rawlinson. Here it appears may
6 R „„. viii. Ps. xxvii. 14! xxxvii. 34.
cclonnade which gave access to the
<

loister cr
_.-. OjXoixos. «" "Marion Rum. viii. iS.
 LECTURE XVI. 121

the synagogues, and the magistrates, and author- the Dominions 4 —

of all these the Comforter is
;

ities, not anxious how ye shall answer, or

he the Ruler from God, and the Teacher, and the
"what ye shall say : for the Holy Ghost shall Sanctilier. Of Him Elias has need, and Elis-
teach you in that very hour, what ye ought to seus, and Fsaias, among men of Him Michael ;

say o. For it is impossible to testify as a martyr and Gabriel have need among Angels. Nought
for Christ's sake, except a man testify by the of things created is equal in honour to Him :

Holy Ghost ;
for if no
Christ is the Lord, but by the Holy Ghost ', how-
shall any man give his own life for Jesus' sake,
but by the Holy Ghost?
22. Great indeed, and all-powerful in gifts,
and wonderful, is the Holy Ghost. Consider,
how many of you are now sitting here, how
many souls of us are present. He is working
suitably for each, and being present in the
midst, beholds the temper of each, beholds
also his reasoning and his conscience, and
what we say, and think, and believe 2 Great
man can say that Jesus for the families of the Angels, and all their
hosts assembled together, have no equality
with the Holy Ghost. All these the all-excel-
lent power of the Comforter overshadows.
And they indeed are sent forth to minister ?,
but Pie searches even the deep things of God,
according as the Apostle says, For the Spirit
searcheth all things, yea, the deep things of God.
For what man hnoweth the things of a man,
save the spirit of the man "which is in him ? even
so the things of God hnoweth no man, but the
. Spirit of God 6 .

indeed is what I have now said, and yet is it 24. He preached concerning Christ in the
small. For consider, I pray, with mind en- Prophets He wrought in the Apostles ; He ;

lightened by Him, how many Christians there to this day seals the souls in Baptism. And
are in all this diocese, and how many in the the Father indeed gives to the Son and the ;

whole province 3 of Palestine, and cany forward Son shares with the Holy Ghost. For it is
thy mind from this province, to the whole Jesus Himself, not I, who says, All things are
Roman Empire and after this, consider the delivered unto Me of My Father 7 ; and of the
;

whole world; races of Persians, and nations Holy Ghost He says, When lie, the Spirit of
of Indians, Goths and Sarmatians, Gauls and Truth, shall come, and the rest .... lie shall
Spaniards, and Moors, Libyans and Ethiopians, glorify Me ; for He shall receive of Mine, and
and the rest for whom we have no names for shall shew it unto you*'. The Father through
;

of many of the nations not even the names the Son, with the Floly Ghost, is the giver of
have reached us. Consider, I pray, of each na- all grace the gifts of the Father are none ;

tion, Bishops, Presbyters, Deacons, Solitaries, other than those of the Son, and those of the
Virgins, and laity besides and then behold their Floly Ghost; for there is one Salvation, one ;

great Protector, and the Dispenser of their gifts ; Power, one Faith; One God, the Father; One
— how throughout the world Fie gives to one Lord, His only-begotten Son One Holy Ghost, ;

chastity, to another perpetual virginity, to the Comforter. And it is enough for us to

another almsgiving, to another voluntary know these things but inquire not curiously ;

poverty, to another power of repelling hostile into His nature or substance 9 for had it been :

spirits. And as the light, with one touch of written, we would have spoken of it what is :

its radiance sheds brightness on all things, so not written, let us not venture on ; it is
also the Holy Ghost enlightens those who have sufficient for our salvation to know, that there
eyes for if any from blindness is not vouch- is Father, and Son, and Holy Ghost.
;

safed His grace, let him not blame the Spirit, 25. This Spirit descended upon the seventy
but his own unbelief. Elders in the days of Moses. (Now let not the
23. Thou hast seen His power, which is length of the discourse, beloved, produce weari-
in all the world tarry now no longer ness in you but may He the very subject of
;
:

upon earth, but ascend on high. Ascend, I our discourse grant strength to every one, both
say, in imagination even unto the first heaven, to us who speak, and to you who listen !)
ami behold there so many countless myriads This Spirit, as I was saying, came down upon
of Angels. Mount up in thy thoughts, if thou the seventy Elders in the time of Moses; and
canst, yet higher; consider, I pray thee, the this I say to thee, that I may now prove, that
Archangels, consider also the Spirits; consider Ha
the Virtues, consider the Principalities, consider
the Powers, consider the Thrones, consider 4 S. F'.asil {l)c Spiritu S. c. xvi. § jS), after quoting the s
passage, Col. i. 16, proceeds —
cirt KupioTrjTts, kox ei Tide's t
erepat \oyiKal <pv<rets aKarovofAO.a'TOL. 1 lie last word shews that
Basil had in mind passage of Cyril, who after thejiaim :sof
this
9 Luke xii. ii :
12. nations in § 22, adds Kai tows Aoirrous a/caroi'op.aoTOUs" iifJ-ir.
1 1 Cor. xii. 3. " to bear witness by death."
M 'pTupijcrac, 5 Heb. i. 14. 6 1 Cor. ii. 10, n. 7 Matt, xi

2 Cod J. Monac. Roe. Casaub. add Kai ri TntTravofucv.

\ i.id. 8 John xvi. 13, 14.
3 The terms the See of a Bishop, and iirapxi*, the
rrapoi/cta, 9 in regard to the caution with which St. Cyril here speak:
Province of a Metropolitan, were both adopted from the cor- must remember that the heresy of Macedonius had not yet g
responding divisions of the Roman liinpire. See Bingham, Antt. occasion to the formal discussion and determination of the "na
Book IX. i. §S e-6. and substance" of the Holy Ghost. Cor. xii. 11. '
1
 ;

( A L'KCi [GAL LECTURES.

The scventv LKlcrs were chosen; And I the perceived that he had the Spirit of God within
Lord came down in a cloud, and took of the him s
As to Moses, and the wonderful works
.

Spirit that was upon Moses, and put it upon the wrought by the Spirit in his days, thou hast
: not that the Spirit was divided,
stveuly L-ildcrs heard often. This Spirit Job also had, that
''-

lnittii.it grace was distributed in propor-

Ilis most enduring man, and all the saints, though
ti hi to the vessels, and the capacity of the re- we repeat not all their names. He also was
cipients. Now there were present sixty and sent forth when the Tabernacle was in making,
eight, and they prophesied but Eldad and ;
and filled with wisdom the wise-hearted men
Modad were not present therefore that it might : who were with Bezalecl '.

be shewn that it was not .Moses who bestowed 28. In the might of this Spirit, as we have it
the gift, but the Spirit who wrought, Eldad and I in the book of Judges, Othniel judged 1
;

Modad, who though called, had not as yet pre- Gideon 2 waxed strong; Jephtha conquered-';
sented themselves, did also prophesy 3. Deborah, a I
woman, waged war; and Samson,
26. Jesus the Son of Nun, the successor of so long- as he did righteously, and grieved
Moses, was amazed and came to him and said, ;
I
Him wrought deeds above man's power.
not,
" Hast thou heard that Eldad and Modad are And as for Samuel and David, we have it
prophesying ? They were called, and they came plainly the Books of the Kingdoms,
in
not my lordMoses, forbid them*" " I cannot
; how by the Holy Ghost they prophesied
forbid them," he says, "for this grace is from themselves, and were rulers of the pro-
Heaven nay. so far am I from forbidding
; phets ;— and Samuel was called the Seer*:
them, that myself am thankful for it. I think
I and David says distinctly, The Spirit of the Lord
not, however, that thou hast said this in envy; spake by me ", and in the Psalms. And take not
art thou jealous for my sake, because that they thy ILoIy Spirit from me 6 and again, Thy good ,

prophesy, and thou prophesiest not yet ? Wait Spirit shall had me in the land of light-
for the proper season and oh that all the Lord's; \eousness', And as we have it in Chronicles,
people may be prophets, whenever the Lord shall Azariah s in the time of King Asa. and [ah; ,

give ILis Spirit upon them $ I" saying this also in the time of King Jehoshaphat, partook of the
prophetically, -whenever the Lord shall give ; Holy Ghost; and again, another Azariah, lie
" for as yet then He has not given it so thou who was stoned r And Ezra says, Thou- gavest .

—
;

hast it not yet." Had not then Abraham also Thy good Spirit to instruct 'them '. Put as
this, and Isaac, and Jacob, and Joseph? And touching Elias who was taken up, and Elisseus,
they of old, had they it not ? Nay, but the those inspired 3 and wonder-working men, it
words, " whenever the Lord shall give " evidently is manifest, without our saying so, that they
mean give it upon all as yet indeed the grace- were full of the Holy Ghost.
<;
;

is partial, then it shall be given lavishly." And he 29. And if further a man peruse all the
secretly alluded to what was to happen among books of the Prophets, both of the Twelve,
us on the day of Pentecost; for He Himself came and of the others, he will find many tes-
down among us. He had however also come timonies concerning the Holy Ghost as ;

down upon many before. For it is written. And when Micah says in the person of God,
Jesus the son of Nun was filled with a spirit of surely L will perfect power by the Spirit of
wisdom ; for Moses had laid his hands upon him 6 the Lord -g: and Joel cries, And it shall come .
'

Thou seest the figure everywhere the same to pass afterwards, saith God, that J will
in the Old and New Testament ; —
in the days pour out My Spirit upon allflesh*, and the rest
of Moses, the Spirit was given by laying on and Haggai, Because L am -with you, saith the
of hands; and by laying on of hands' Peter 7 Lord of Hosts c ; and My Spirit rcmaincili in the
also gives the Spirit. And on thee also, midst of you ; and in like manner Zechariah, <

who art about to be baptized, shall His grace But receive My words and My statutes which 1
come yet in what manner 1 say not, for I will command by My Spirit, to My servants the Pro-
;

not anticipate the proper season. phets 8 ; and other pas-ages.

27. He also came down upon all righteous 30. Esaias too, with his majestic voice,
men and Prophets; Enos, 1 mean, and Enoch, says, And the Spirit of Cod shall rest upon Him,
and Noah, and the rest upon Abraham, Isaac, ;

Gen. Ex. xxxi. xxx vi.

and Jacob foras regards Joseph, even Pharaoh
; 1
Judges
xli. 9 1 : r.
iii- 10. "
'
ki " 34-.. 1 . O. .-,.
4 1 Sam. ix. 9. 5 2 Sam. xxiii. 2. 6 l's. Ii. II
7 Ps. cxliii. 1 .
8 2 Chron. xv. 1. 9 lb. x.\. 1
Num. xi. 24, 25. "Modad" is the form of the name in the • lb. xxiv. 2 ,21.
LXX. - Neh. Ezra and Nchemiah form one Look " K/ra"
ix. 20. in
3 The apocryphal bor.k of Eldad and Modad is mentioned by the I lebrew Canon.
Henn Vis. ii. §3.
. S. Hasil, Liter ,fe Sfir. S. cap. 77rir^r/-ro<.V;, ;<,ir, used only twice in the Sept. (Ilosea ix.
I

t, referring to Num. xi.26, says that the Spirit rested

7;
t
permanently Zepli. iii. 4}, and in an unfavourable sense. With Cyril's use ol it
only upon Kldad and Modad. 4 Num. xi. 28. compare Theophilus, Ad Autolyc. ii. 9: ©tov uvtipw-uvi ~n.v-
Num. 6 Dent, xxxiv. 9. liaTO'jiopov; llivii/iarov iyiov.
' A
ts viii. 18. On this passage of Cyril, see the section on 4 Mic. iii. 8. 5 Joel ii. 28. 6 Haggai ii. 4.
''
Chrism " in the Introduction. 7 lb. v. 5. S Zech. 6. i.
 ,

LECTURE XVI.

the spirit of wisdom and understanding, the spirit condemned as a wanton there was none to ;

of counsel and might, the spirit of knowledge and plead her cause; for who was to deliver h r
godliness and the Spirit of thefear of God shall from the rulers? She was led away to death,
;

fill III///-'; signifying that the Spirit is one and she was now in the hands of the executioners.
undivided, but His operations various. So Hut her Helper was at hand, the Comforter,
again, Jacob servant, My /
have the Spirit who sanctifies every rational nature.
put My
Spirit upon Him '. And again, / will Come hither to me, He says to Daniel young ;

pour My Spirit upon thy seed" : and again, And though thou be, convict old men infected
now the Lord Almighty and I lis Spirit hath sent with the sins of youth for it is written, God ;

Mei am again, This is My covenant with them, raised up the Holy Spirit upon a young stripling ";
i

so ilh the Lord, My Spirit which is upon thee* ; and nevertheless, (to pass on quickly,) by the
and again, The Spirit of the Lord is upon Me, sentence of Daniel that chaste lady was saved.
because He hath anointed Me^, and the rest; and Wc bring this forward as a testimony for this ;

again in his charge against the Jews, But they is not the season for expounding. Nebuchad-
rebelled and vexed Mis Holy Spirit", and, Where nezzar also knew that the Holy Spirit was in
is He that put His Holy Spirit within them i I Daniel; for he says to him, O Bcttcshazzar,
Also thou hast in Ezekiel (if thou be not now master of the magicians, of whom J know, that the
wcaryof listening), what has already been quoted, Holy Spirit of God is in thee 7. One thing he
And the Spirit fell upon me, and said unto me. said truly, and one falsely for that he had the ;

Speak ; Thus saith the Lord 5 But the words, Holy Spirit was true, but he was not the master
.

pill upon me we must understand in a good sense, of the magicians, for he was no magician, but
that is "lovingly;" and as Jacob, when he had was wise through the Holy Ghost. And before
found Joseph, fell upon his neck as also in the this also, he interpreted to him the vision of the
;

Gospels, the loving father, on seeing his son Image, which he who had seen it himself knew
who had returned from his wandering, had com- not; for he says, Tell me the vision, which 1
passion, and ran and fell on his neck, and kissed wdio saw it know not
s
Thou seest the power .

him 9. And again in Ezekiel, And he brought of the Holy Ghost that which they who saw- ;

me in a vision by the Spirit of God into Chaldcea, it, know not, they who saw it not, know and in-
to them of the captivity *. And other texts thou terpret.
heardest before, in what was said about Bap- 32. And indeed it were easy to collect very
tism ; Then will L sprinkle clean water upon many texts out of the Old Testament, and to
you , and the rest ; a new heart also will L give discourse more largely concerning the Holy
you, and a new spirit will L put within you 3y Ghost. But the time is short and we must be ;

and then immediately, And I will put My Spirit careful of the proper length of the lecture.
wiihin you*. And again, The hand of the Lord Wherefore, being for the present content awhile
was upon me, and carried me out in the Spirit with passages from the Old Testament, we will, if
of the Lord 5. it be God's pleasure, proceed in the next Lec-

31. lie endued with wisdom the soul of ture to the remaining texts out of the New
Daniel, that young as he was he should become Testament. And may the God of peace,
a judge of Elders. The chaste Susanna was through our Lord Jesus Christ, and through
the love of the Spirit, count all of you worthy
of His spiritual and heavenly gifts :— To whom
9 Is. xi. 2. lb. xliv. xlii. * lb. xliv. 3.
1 1.
Amen.
;

3 ll>. xlviii. 16. 4 Is. lix. 21. 5 Js. lxi. 1. be glory and power for ever and ever.
6 lb. lxiii. 10. •
Ezek. xi. 5.
9 Gen. xlvi. 29; Luke xv. 2c Ezek. xi. 24.
2 lb. xxxvi. 25 ; Cut. iii. 16. 3 lb. v. 26.
5 iizek. xxxvii. 1. ° Susanna, v. 45. 7 D.tll. IV. y s lb.
4 lb. v. ii. 20, 31.
 :

LECTURE XVII.
Continuation ov the Discourse on the Holy Ghost.

i Corinth iaxs xii. 8.

For fo one is given by the Sp irit the word of wisdom, d-v.

t. In the preceding Lecture, according to I again, as in discoursing concerning the 0;dy-

our ability we set before you, our beloved begotten Son of Cod we taught at one time
hearers some small portion of the testimonies
T
. concerning His Godhead ', and at another con-
concerning the Holy Ghost; and on the cerning His Manhood 8 dividing into many dis- ,

present occasion, we will, if it be Cod's plea courses the doctrines concerning our Lord
sure, proceed to treat, as far as may be, of Jesus Christ, yet preaching undivided faith
those which remain out of the New Testament towards Him;— so now also though the Lec-
and as then to keep within due limit of your tures concerning the Holy Spirit are divided,
attention we restrained our eagerness (for yet we preach
faith undivided towards Him.
there is no satiety in discoursing concerning for it is one and the Self-same Spirit who
the Holy Ghost), so now again we must say divides I lis gifts to every man severalty as Ife
but a small part of what remains. For now, Himself the while remaining undivided.
will",
as well as then, we candidly own that our weak- For the Comforter is not different from the
ness is overwhelmed by the multitude of things Holy Ghost, but one and the self-same, called
written. Neither to-day will we use the subtle- by various names; who lives and subsists, and
ties of men, for that is unprofitable but merely ;
speaks, and works; and of all rational natures
call to mind what comes from the divine Scrip- made by God through Christ, both of Angels
tures for this is the safest course, according
;
and of men, He is the Sanctifier l
.

to the blessed Apostle Paul, who says, Which 3. But lest any from lack of learning, should
tilings also 7oe speak, not in words which maiis suppose from the different titles of the Holy
wisdom tcacheth, but which the Holy Ghost Ghost that these are divers spirits, and not one
teacheth, comparing spiritual things with spiri- and the self-same, which alone there is, there-
tual-'-. Thus we act like travellers or voyagers, fore the Catholic Church guarding thee before-
who having one goal to a very long journey, hand hath delivered to thee in the profession of
though hastening on with eagerness, yet by the faith, that thou "relieve in one Holy
reason of human weakness are wont to touch Ghost the Comforter, who spake by the
in their way at divers cities or harbours. Prophets;" that thou mightest know, that
2. Therefore though our discourses con- though Flis names be many, the Holy Spirit is
cerning the Hol_\- Ghost are divided, yet He but one —
of which names, we will now re-
;

Himself is undivided, being one and the same. hearse to you a few out of many.
For as in speaking concerning the Father, at 4. Flo is called the Spirit, according to the
one time we taught how He is the one Scripture just now read. For to one is given by
only Cause 3 and at another, how He is ;
the Spirit the word of -wisdom 2 He is called .

called Father 4 or Almighty s- and at an- ,

the Spirit of Truth, as the Saviour says. When
other, how He is the Creator 6 of the universe ;
die, the Spirit of Truth, is come 3. I le is called

and yet the division of the Lectures made no also the Comforter, as He said, For if I go not
division of the Faith, in that He, the Object away, the Comforter will not come unto you •*.

of devotion, both was and is One ; and —

7 Cat. :.. xi. IS. \ii. \v. : '

9 i C :\ '-.ii r. i

; 1 :. ; .:-. •-•: < I

:'
1
Coaiparc Ua.-U.^ S/-. S.incto, c. ; l!y tlu l-'.uii v ill ' '•

'
,
,
... .-.-.., 1 a; tjr.js".
T r)i Iguat.
, /.'.. :,. , / /.:"/, the ministering spirits subsist, and by the operation of tiie Son
:

e. iv. (Long recension): Oappiur ypdipui rr/ aftoSe'w

p

aydwQ vfxw, they are brought into existence, and by the presence of the Holy
" Caritas is constantly used in the same manner. <ill' st are perfected and the perfection of Angels is sanctiheauon
:

- Cor. ii. 1 ij. 3 Cat. vi. 4 lb. vii. 5 lb. viii. and continuance therein."
'

lb. ix. - i Cor. xii. 8. 3 John xvi. 13. •» lb. x'. 7.

 LK.CTURK XVII.
But that He one and the same, though called And thou heardest plainly in the foregoing
is

by different is shewn plainly from the

titles, Lecture, that in the Psalms lie is called at one
following. For that the Holy Spirit and the time the good Spirit*, and at another the princely
Comforter are the same, is declared in those Spirit*; and in Fsaias He was styled the Spirit
words, But the Comforter, which is the Holy of wisdom a i/tl understanding, of counsel, and
Ghost* : and that the Comforter is the same as /night, of knowledge, and of godliness, and of the
the Spirit of Truth, is declared, when it is said. fear of God''. By all which Scriptures both
And I will give you another Comforter, that He those before and those now alleged, it is estab-
may abide with you for ever, ere// the Spirit of lished, that though the titles of the Holy Ghost
Truth " ; and again, But when the Comforter is be different, He is one and the same living ;

come whom / will send unto you from the Father, and subsisting, and always present together
even the Spirit of Truth i. And He is called with the Father and the Son?; not uttered or
the Spirit of Cod, according as it is written, breathed from the mouth ami lips of the Father
And I S'.rrc the Spirit of God descending s ; and or the Son, nor dispersed into the air, but
again, For as many as are led by the Spirit of having a real substance
s
Himself speaking, and ,

God, they are the sons of God 9. He is called working, and dispensing, and sanctifying even ;

also the Spirit of the Father, as the Saviour as the Fconomy of salvation which is to usward
says, For it is not ye that speak, but the Spirit from the Father and the Son and the Holy
of your Father which speaketh in you' ; and Ghost, is inseparable and harmonious and one,
again Paul saith, For this cause I bow my knees as we have also said before. For I wish you
unto Tie Father, and the rest that He to keep in mind those things which were lately
; . . .

•-would grant you to be strengthened by His spoken, and to know clearly that there is not
Spirit 2 He is also called the Spirit of the Lord, one Spirit in the Law and the Prophets, and
.

according to that which Peter spake, Why is another in the Gospels and Apostles but that :

it that ye have agreed together to tempt the Spirit it is One and the Self-same Holy Spirit, which

of the Lord'*? He is called also the Spirit of both in the Old and in the New Testament,
Cod and Christ, as Paul writes, But ye aie not spake the divine Scriptures 9.
in the flesh, but in the Spirit, ipso be thai the 'Phis is the Holy Ghost, who came upon 6.

Spirit of God dwell in you. But if any man Holy Virgin Mary; for since He who was the
conceived was Christ the Only-begotten, the
have not the Spirit of Christ, he is none of Ifis *.
He is called also the Spirit of the Son of Cod, power of the Highest overshadowed her, and
as it is said, And because ye are sons, God hath the Holy Ghost came upon her', and sanctified
sent forth the Spirit of His Sou s. Fie is called her, that she might be able to receive Him, by
also the Spirit of Christ, as it is written, -whom all things were made'. Put I have no
Searching what or what manner of time the need of many words to teach thee that that
Spirit of Christ which -was in them did signify 6 ; generation was without defilement or taint, for
and again, Through your prayer, and the supply thou hast learned it. It is Gabriel who says

of the Spirit ofJesus Christ i. to her, I am the herald of what shall be done,

5. Thou wilt find many other titles of the but have no part in the work. Though an Arch-
Holy Chost besides. Thus Fie is called the angel, I know my place and though I joyfully ;

Spirit of Holiness, as it is written, According bid thee All hail, yet how thou shalt bring forth,
to the Spirit of Holiness
8
He is also called the .
is not of any grace of mine. The Holy Ghost
Spirit of adoption, as Paul saith, For ye received shall come upon thee, and the power of the
not the spirit of bondage again u //to fear, but ye Highest shall overshadow thee ; therefore also
received the Spirit of adoption, whereby ice cry, that Holy Thing which shall be born of thee shall
Abba, Father v. lie also called the Spirit of
is be called the Son of God *.
revelation, as it is written, May give you the 7. 'Phis Holy Spirit wrought in Elisabeth ;

Spirit of wisdom and revelation in the know- for He recognises not virgins only, but matrons
ledge of ITim l He is also called the Spirit of
.
also, so that their marriage be lawful. And
promise, as the same Paul says, Fu whom ye
also after that ye believed, were scaled with the 4 Cat. xvi. 2S ; Ps. ,lii

Holy Spirit of promise '. lie is also called the liye^oi'iKw, Sept. Ps. li. 12: R.V. Uphold me with a free
rit. 6 Is. xi. 2.
Spirit of grace, as when he says again, And 7 Origen, Catena on St. John iii. 8: " Ibis also shews
in the
tor He is not, as some suppose
hath done despite to the Spirit of grace -\ And it the Spirit is a Being (ovtriav)

energy of God, having according to them no individuality

:

by many other such-like titles is He named. subsistence. And the Apostle also, after enumerating the .mils
the Spirit, immediately added, But all these workeih the one
d the same Spirit, dividing to eaeli one severally as lie will.
5 John xiv. 26. 6 lb. vv. 16, 17. 7 lb. xv. 2<: yx if He willeth and worketh and divideth, He is surely an
s John i. 32. Rom. viii. 14. ;
Matt. x. 20. ergizing Being, but not an energy" (Suicer, Thesaurus,
2 Eph. iii. 14 — 16. 3 Acts v. .. Rem. viii. 9. evjxa.).
s ro xvi. 13, note
5 Gal. iv. 6. *
1 Pet. i. ii. 7 Phil. i. 19. (vvnoa-Tarov. Cf. Cat. xi. ; 5.

8 Rom. i. '
lb. viii. 15. 1
Eph. i. 17. 9 Cat. iv. 16; xvi. 4. ' Luke i. 5.
-'
John 1. 3.
4.
- lb. v. 13. < Heb.x. ?..,. 3 Luke i. 35.
 ;

C A T RCTTKTICAL LECTUK ES.

Elisabeth was filled with the Holy Ghost*, and it was emblematically foretold that Christ
prophesied and that noble hand-maiden says] should be thus manifested in the appearance
;

of her own Lord, And whence is this to me, that of His eyes; for in the Canticles she cries
the M, '/her of in v Lord should come to me 5 ? For concerning the Bridegroom, and says, Thine
Flisabcth counted herself blessed. Filled with exes ore as doves by the rivers op water 7.

this Holy Zacharias also, the father of

Spirit, jo. Of this dove, the dove of Noe, according
fohn, prophesied'', telling how many good things to some, was in part a figure for as in his .

the Only-begotten should procure, and that time by means of wood and of water there
[ohn should be lis harbinger'' through baptism,
I came salvation to themselves, and the begin-
by this Holy Ghost also it was revealed to just j
ning' of a new generation, and the dove returned
Symcon, that he should not see death, till he had to him towards evening with an olive branch ;

wen the Lords Christ; and he received Him Holy Ghost also descended
thus, say the)', the
in his arms, and bore (dear testimony in the upon the true Noe, the Author of the second
Temple concerning Him. birth, who draws together into one the wills of
8. And John also, who had been Idled with all nations, of whom the various dispositions
the Holy Ghost from his mother's womb ?, was of the animals in the ark were a figure :— Him
for this cause sanctified, that he might baptize at whose coming the spiritual wolves feed with
the Lord not giving the Spirit himself, but
;
the lambs, in whose Church the calf, and the
1'reaching glad tidings of Him who gives the lion, and the ox, feed in the same pasture, as
Spirit. Lor he says, L indeed baptize you with we behold to this day the rulers of the world
guided and taught by Churchmen. The spiri-
j

water unto repenta nee, but JLc that cometh after

me, and the rest He shall baptize you with the
:
j
tual dove therefore, as some interpret, came
Holy Ghost and with fire 1 But wherefore with . down at the season of His baptism, that
lie might shew that it is He who by the
j

fire? Because the descent of the Holy Ghost

was in fiery tongues concerning which the
Lord says joyfully, Lam come to send fire on the
2
earth : and what will I, if it be already kindled ?
o. This Holy Ghost came down when the
Lord was baptized, that the dignity of Him
; I wood of the Cross saves them who believe,
He who at eventide should grant salvation
through His death.
11. And these things perhaps should be
otherwise explained but now again we must ;

who was baptized might not be hidden as ; hear the words of the Saviour Himself con-
John says, But He which sent me to baptize zoith cerning the Holy Ghost. Lor He says, Except
water, the same said unto me, Upon whomsoever a man be born of water and of the Spirit, he
thou shall see the Spirit descending and remain- cannot cuter into the kingdom of God?. And that
in.]upon Him, the same is He which baptizeth this grace is from the Lather, He thus states,
with the Holy Ghost 3. But see what saith the Hoiv much more shall your heavenly Father give
Gospel the heavens were opened ; they were
: the Holy Spirit to them that ask him \ And
opened because of the dignity of Him who that we ought to worship God in the Spirit,
descended for, lo, he says, the heavens were
; He shews thus, But the hour cometh and now
opened, and he saw the Spirit of God descending is, when the true worshippers shall worship the
as a dore, and lighting upon Him 4 / that Lather in Spirit and in truth ; por the Father
is, with voluntary motion in His descent. also seeketh such to worship Llim. God is a Spirit
Lor it was fit, as some have interpreted, and they that worship Him must worship Him in
that the primacy and first-fruits 5 of the spirit and in truth 2 And again, But if 1 by the .

Hoi}' Spirit promised to the baptized should

be conferred upon the manhood of the unites His prayers with Christ's, as Cyril teaches in Cat. xvi. 20 :

Saviour,who is the giver of such grace. But and that Christ was for the like cause mystically foreshown in
Canticles as having eyes like a dove's. The other sense is, that
perhaps He came down in the form of a dove, the Spirit descended in the form of a dove pnChrist's Humanity
in order to shew this to be as it were a dove in innocence, holiness,
as some say, to exhibit a figure of that dove
love of children, and concurrence with the Holy Spirit in their
who is pure and innocent and imdefiled, and regeneration. Either sense is admissible, and maintained by
. . .

many of the Fathers but I prefer the former." This inter-

:

also helps the prayers for the children she has pretation is confirmed by Tertullian (de Baptismo, c. viii.), who
begotten, and for forgiveness of sins r
'
; even as says that the Holy Spirit glided down on the Lord " in the shape
of a dove" in order that the nature of the Holy Spirit might
be declared by means of a creature of simplicity and innocence."
A Luke i. 41. S lb. t: 43. \h. -,. r.
7 . 7 Ii,. v. 7 6. 7 Cant. v. 12. en-l TrATjpw^a-r.T vSanor (Sept.). The usual
8 ii. 26— 35.
Luke 9 Cat. iii. 6. l
Matt. iii. 11. meaning of b<p9a\no<pai>u>f is " manifestly to the eyes," Esther
2r,ukc xii. 49. 3 John i. 33. 4 Matt. iii. 16. viii. 13.
S rd? a-ap\ai Kal ra -pwriui. The order is inverted in the 8 Tertullian,ibid "Just as after the waters of the deluge,
translation. Cf. Hennas, Sii/t, viii. 7 <ix 0l/ res Cq\6v two. iv by which the old iniquity was purged— after the baptism, so to
aAA>jAois Trept 7rpa)Tt Liov. say, of the world— a dove was the herald which announced to the
'
The liene ii nine Editor adds the two ast words tuttov irapa- earth the assuagement of celestial wrath so to our flesh,
SfjAoGp from MSS. Roe. Casaub. as necessary to the construction, as it emerges from the font after its old sins, Hies the dove ol the
and adds the following note. " The text thus emended is capab'e Holy Spirit, bringing us the peace of God, sent out from heaven
(f two senses. The first, that the Holy Spirit came down in the where the Church is, the typified ark." Compare also Hippolytus.
form of a dove, a pure and. harmless bird, to shew that He is The Holy Throphany, §§ 8, 9, a treatise with which Cyril has
Himself as it were a mystic dove in His simplicity and love of much in common.
children, for whose new birth and remission of sins at Haptism lb- " John iii. s.
' Luke xi. 13. = John iv. 23.
 —

LECTURE XVII. 127

Spirt7 of God cast out devils 3 ; and immediately affliction*, but whence went He up? from
afterwards, Therefore I say unto you, Ail -man- Hades ; the Gospel relates, that then
for thus
ner of sin and blasphemy shall be forgiven unto after His resurrection He breathed on them.
men ; but the blasphemy against the Holy Ghost j
Hut though lie bestowed His grace then, lb:
shall not be forgiven. And whosoever shall was to lavish il yet more bountifully and He ;

speah a word against the Son of man, it shall says to (hem, " 1 am ready to give it even now,
be forgiven him ; but whosoever shall speak a but the vessel cannot yet hold it; for a while
word against the Holy Ghost, it shall not be for- therelore receive ye as much grace as ye can
given him, neither in this -world, /wither in the bear; and look forward for yet more but larrv ;

world to eome-K And again lie says, And I ye in the city of Jerusalem, until ye be clothed
will pray the Father, and dde shall give you with power from on highs. Receive it in part
another Comforter, that He may be with you now then, ye shall wear it in ils fulness. For
;

for ever, the Spirit of Truth -whom the world he who receives, often possesses the gift but in
cannot receive, because it seelh Him not, neither part; but lie who is clothed, is completely
knoweth Him but ye know Him, for He
•
enfolded by his robe, "bear not," lie says,
abideth with you, and shall be in you s. And "the weapons and darts of the devil; for ye
again Lie says, These things have I spoken unto shall bear with you the power of the Holy
you being yet present with you. But the Com- Ghost." But remember what was lately said,
forter,which is the Holy Ghost, -whom the that the Holy Ghost is not divided, but only
Father will send in My name, He shall teach the grace which is given by Him.
you all things, and bring to your remembrance 13. Jesus therefore went up into heaven, and
all tilings that I said unto you 6 And again He . fulfilled the promise. For He said to them,
says, But when the Comforter is come, whom I / will pray the Father, and He shall give you
70/11 send unto you from the Father, even the another Comforter 6 So they were sitting, look-
.

Spirit of Truth, which procecdeth from the ing for the coming of the Holy Ghost ; and -when
Father, He shall testify of He 7. And again die the day of Pentecost -was fully come, here, in this
Saviour says, For if I go not away, the Com- city of Jerusalem, —
(for this honour also belongs
forter will not come unto you 8 And when to us 7 and we speak not of the good things
;

He is come, He will convince the world of sin, of which have happened among others, but of
righteousness, and ofjudgments ; and afterwards those which have been vouchsafed among our-
again, I have yet many things to say unto you, selves,) —
on the day of Pentecost, I say, they
but ye cannot bear them now. Howbeit, -when were sitting, and the Comforter came down from
He the Spirit of 2 ruth is come, He will declare heaven, the Guardian and Sanctifier of the
unto you all the truth; for He shall not speak from Church, the Ruler of souls, the Pilot of the
Himself ; but whatsoever He shall hear that tempest-tossed, who leads the wanderers to the
shall He speak, and He shall announce unto you light, and presides over the combatants, and
the things to come. He shall glorify He, for He crowns the victors.
shall take of Mine, and shall announce it unto 14. But Ffe came down to clothe the Apos-
you. All things that the Father hath are mine ; tles with power, and to baptize them for the ;

therefore said I, That He shall take of Mine, and Lord says, ye shall be baptized with the Jdoly
shall announce it unto you 1 I have read to thee . Ghost not many days hence 8 This grace was not .

now the utterances of the Only-begotten Him- in part, but His power was in full perfection for ;

self, that thou mayest not give heed to men's as he who plunges into the waters and is bap-
words. tized is encompassed on all sides by the waters,
12. The fellowship of this Holy Spirit He so were they also baptized completely by the
bestowed on the Apostles ; for it is written, Holy ( most. The water however ilows round the
And when He had said Jde breathed on
this, outside only, but the Spirit baptizes also the soul
them, and saith unto them, Receive ye the Holy within, and that completely. And wherefore
Ghost ; -whose soever sins ye remit, they are re- wonderest thou ? Take an example from mat-
mitted unto them ; and -whose soever sins ye ter poor indeed and common, yet useful for
;

ret,? in, they are retained 2 This was the second . the simpler sort. If the fire passing in through
time He breathed on man (His first breaths the mass of the iron makes the whole of it
having been stifled through wilful sins) ; that
the Scripture might be fulfilled, He -went up
4 Nahnm ii. i. The Septuagint, followed by Cyril, differs
breathing upon thy face, and delivering thee from widely from the Hebrew: (K.V.) lie that dashcth in pieces is
come up before thy face.
5 Luke xxiv. 39. c John xiv. 16.
7 Cat. iii. 7 xvi. 5. Up. Pearson {Lectioncs in Acta A post. I.
;

3 Matt. xii. 2". •» lb. T'. 31. 5 John xiv. 16. §18): "Rightly said Cyril, Bishop of Jerusalem, 'All prero-
6 lb. v. 25. lb. xv. 26. 8
7 lb, xv ;_ ? . gatives are with us.' And the Emperor Justin called her 'Mother
9 lb. v. 8. ' I b. "'. 12 1%. - John xx. 22. of the Christian name.' Jerome also (/•.'/>. 17, 3), said: he '
1

3 Gen. ii. 7 : and Ire athed into his nostrils tlic breath of lij whole mystery of our Faith is native of that province and city.'"
impnre Or t. xiv. n
 ;

28 CATECHETICAL LECTURES.
fire, so that what was cold becomes burning power divine. What a contrast of their long-
and what was black is made bright,- -if fire ignorance time past to their sudden, com-
in
which is a body thus penetrates and works plete and varied and unaccustomed exercise of
without hindrance in iron which is also a body, these languages I

why wonder that the Holy Ghost enters into 17. The multitude of the hearers was con-
the very inmost recesses of the soul? founded —it was a second confusion, in the
:

15. And lest men should be ignorant of the room of that first evil one at Babylon. For in
greatness of the mighty gift coming down to them. that confusion of tongues there was division
there sounded as it were a heavenly trumpet, of purpose, because their thought was at
for suddenly there came from heaven a sound as of enmity with God but here minds were re- ;

///<• rushingofa mighty wiua'-', signifying the pre-
sence of Him who was to grant power unto men
to seize with violence the kingdom of God that;
both their eves might see the fiery tongues,
stored and united, because the object of interest
was godlv. The means of falling were the
means of recover}-. Wherefore they marvelled,
saying 2 How hear we /hem sp caking? No mar-
,

and their ears hear the sound. And it filled all vel if ye be ignorant for even Nicodemus ;

the house where thee were sitting : for the house was ignorant of the coming of the Spirit, and
became the vessel of the spiritual water: as to him it was said, The Spirit breathe I h where it
the disciples sat within, the whole house was lisleth, and thou hearest the 7'oice thereof, but
filled. Thus they were entirely baptized ac- canst not tell whence it comcth, and whither it
cording to the promise, and invested soul and goefli -y but if. even though I hear His voice, I
body with a divine garment of salvation. And know not whence he comcth, how can I
there appeared unto them cloven tongues like as ol explain, what lie is Himself in substance?
fire, and it sat upon each of them : and they 18. But others mocking said. They are full
were all filled with the Jholy Ghost. They of new wine*, and they spoke truly though
partook of fire, not of burning but of saving in mockery. For in truth the wine was new,
fire ; of fire which consumes the thorns of sins, even the grace of the New Testament but ;

but gives lustre to the soul This is now this new wine was from a spiritual Vine,
coming upon you also, and that to strip away which had oftentimes ere this borne fruit in
and consume your sins which are like thorns, Prophets, and had budded in the New Testa-
and to brighten yet more that precious posses- ment. For as in things sensible, the vine
sion of your souls, and to give you grace for ; ever remains the same, but bears new fruits
He gave
then to the Apostles.
it And He sat in its seasons, so also the self-same Spirit
upon them in the form of fiery tongues, that continuing what He is. as le had often wrought 1

they might crown themselves with new and in Prophets, now manifested a new and mar-
spiritual diadems by fiery tongues upon their vellous work. For though His grace had come
heads. A fiery sword barred of old the gates of before to the Fathers also, yet here it came
Paradise a fiery tongue which brought salva-
; exuberantly for formerly men only partook of
;

tion restored the gift. the Holy Ghost, but now they were baptized
1 6. And they began to speak with other tongues completely.
as the Spirit gave them utterance \ The Gali- 19. Put Peter who had the Holy Ghost,
lean Peter or Andrew spoke Persian or Median. and who knew what he possessed, says, " Men
John and the rest of the Apostles spake every of Israel, ye who preach Joel, but know not
tongue to those of Gentile extraction for not
; the things which are written, these men are not
in our time have multitudes of strangers first drunken as ye suppose 3 Drunken they are, not .

begun to assemble here from all quarters, but however as ye suppose, but according to that
they have done so since that time. What which is written, They shall be drunken 7cilh
teacher can be found so great as to teach men the fatness of thy house ; and thou shall make
all at once things which they have not learned? them drink of the torrents of thy pleasure .

So many years are they in learning by gram-
mar and other arts to speak only Greek well
nor yet do all speak this equally well
Rhetorician perhaps succeeds in speaking well,
and the Grammarian sometimes not well, and
the skilful Grammarian is ignorant of the sub-
jects of philosophy. But the Holy Spirit
taught them many languages at once, lan-
guages which in all their life they never
knew. This is in truth vast wisdom, this is
They are drunken, with a sober drunkenness,
: deadly to sin and life-giving to the heart,
the
j a drunkenness contrary to that of the body
for this last causes forgetfulness even of what
was known, but that bestows the knowledge
even of what was not known. They are
drunken, for they have drunk the wine of the
spiritual vine, which says, I am the vine and ye
2 Acts ii. 8.
John iii. 3:
! (R.V.) Thr wind blmveth: (Mars;.) Or, The
Spirit breatlieth. It is impossible to preserve the double meaning
in English. Acts ii. 13.
-t

5 lb. v. 1-, Ps. xxxvi. S.

 ;

LECTURE XVII. T2Q

are the branches
by me, understand what
very time of the day
7. But ifye are not persuaded was the grace which wrought in nil the
tell you from the
1 Apostles together, that, out of the lews, those
; for // is the third hour erurifiers of Ihrisl, this great number believed
(

of the day for He '.

who, as Mark relates, and were baptized in the Name of Christ, and
was crucified at the third hour, now at the continued steadfastly in the Apostles' doctrine and
third hour sent down His grace. For His in the prayers*. And again in the same power
grace is not other than the Spirit's grace, of the Holy Ghost, Peter and John -went up
but He who was then crucified, who also into the Temple at the hour of prayer which
gave the promise, made good that which was the ninth hour*, and in the Name of Jesus
He promised. And if ye would receive a healed the man at the Beautiful gate, who had
testimony also, Listen, he says: "But this been lame from his mother's womb for forty
is that which was spoken by the prophet Joel A years that it might be fulfilled which was ;

And it shall come to pass after this, saith Cod, spoken, Then .shall the lame man leap as an '

/ will pour forth of Spirit'-'''' My

(and this hart". —
And thus, as they captured in the
word, I will pour forth, implied a rich gift; spiritual net of their doctrine five thousand
for God giveth not the Spirit by measure, for believers it once, so they confuted the mis-
J

the Father loveth the Son, and hath given all guided rulers of the people and chief priests,
things into Ilis hand ; and He has given Him,
1
and that, not through their own wisdom, for
the power also of bestowing the grace of the they were unlearned and ignorant men ?, but
All-holy Spirit on whomsoever He will); —
through the mighty power of the Holy Ghost
/ will pour forth of My
Spirit upon all flesh, for it is written, Then Peter filled -with the Holy
and your sons and your daughters shall pro- Ghost said to them 8 So great also was the .

phesy ; and afterwards, Yea, and on My

ser- grace of the Holy Ghost, which wrought by
vants and on My
handmaidens I will pour out means of the Twelve Apostles in them who
in those days of My
Spirit, and they shall'believed, that they were of one heart and of one
prophesy -." The Holy Ghost is no respecter soul'', and their enjoyment of their goods was
of persons for He seeks not dignities, but common, the possessors piously offering the
;

piety of soul. Let neither the rich be puffed prices of their possessions, and no one among ;

up, nor the poor dejected, but only let each them wanting aught; while Ananias and
prepare himself for reception of the Heavenly Sapphira, who attempted to lie to the Holy
Siift. Ghost, underwent their befitting punishment.
20. We have said much to-day, and per- 22. And by the hands of the Apostles were
chance you are weary of listening; yet more many signs and wonders -wrought among the
still remains. And in truth for the doctrine people'1 And so great was the spiritual grace .

of the Holv Ghost there were need of a third shed around the Apostles, that gentle as they
lecture; and of many besides. But we must were, they were the objects of dread I
for of :

have your indulgence on both points. Lor as the rest durst no man join himself to them ; but
,

the Holy Festival of Easter is now at hand, the people magnified them ; and multitudes were
we have this day lengthened our discourse ; added of those who believed on the Lord, both of
and yet we had not room to bring before you [men and -women; and the streets were filled
; 11 the testimonies from the New Testament with the sick on their beds and couches, that'

which we ought. For many passages are stili as Peter passed by, at least his shadow might
to come from the Acts of the Apostles in overshadow some of them. And the multitude
which the grace of the Holy Ghost wrought also of the cities round about came unto this
mightily in Peter and in all the Apostles to- holy Jerusalem, bringing sick folk, and them
f

gether many also from the Catholic Epistles, [that were vexed with unclean spirits, and they
;

and the fourteen Epistles of Paul out of all 'were healed every one in this power of the Holy
;

which we will now endeavour to gather a few, Ghost '.

like flowers from a large meadow, merely by 23. Again, after the Twelve Apostles had
way of remembrance. been cast into prison by the chief priests for
21. For in the power of the Holy Ghost, preaching Christ, and had been marvellously
by the will of Father and Son, Peter stood delivered from it at night by an Angel, and
with the Eleven, and lifting up his voice, were brought before them in the judgment
(according to the text, Lift up thy -voice with hall from the Temple, they fearlessly rebuked
strength, thou that bringest good tidings to fern- them in their discourse to them concerning
Salem- -), captured in the spiritual net of his Christ, and added this, that God hath also give//
1

words, about three thousand souls. So great His IToly Spirit to them that obey Jlim \ And

4 Acts ii. !. .) S lb. iii. 1. <•

Is. xxxv. 0.
" John xv. 5. ii. :•-, and i 9 Joel ii. 2 7 Actsiv. ij a lb. v. :l. 9 lb. .-. ..

' John iii. 31, Joel ii. 29 . 3 Is. xl. 1

Acts v. 12, 11). vi'. 1 j-16. : lb. :. '•?-*

VOL. VII,
LP CATECHETICAL LECTURES.
when they had been scourged, they hath sent me, that thou mayest
went, their which thou earnest,
be Jilted with the Holy
and receive thy sight, and
way rejoicing, and ceased not to teach
preach Jesus as I he Christ K Ghost*. "And straightway the Spirit's mighty
24. And il was not in the Twelve Apostles working
changed the blindness of Paul's eyes
onlv that the grace of the Ioly Spirit wrought, into
!
newness of sight and having vouchsafed ;

hut also in the first horn children of this once lis seal unto his soul, made \\\ma chosen vessel to I I

barren Church, I mean the sewn Deacons; bear the Name of the Lord who had appeared to
for these also were chosen, as it is written, him, be/oie kings and the children of Israel, and
being .///// of the J Ioly Ghost and of -wisdom 5 .
rendered the former persecutor an ambassador
( wh
)l m
Stephen, rightly so named the first- '', and good servant, one, who from Jerusalem,
fruits of the Martyrs, a www full offaith and of and even unto Jllyrieum, fully preached the
the Holy Ghost, wrought great wonders and Gosper- and instructed even imperial Rome,
,

miracles among the people, and vanquished and carried the earnestness of his preaching as
those who disputed with him; for they were far as Spain, undergoing conflicts innumerable,
and performing signs and wonders. Of him
not able to resist the wisdom and the Spirit by |

which he spoke ?. But when he was maliciously for the present enough.
27. In the power of the same Holy
Spirit
accused and brought to the judgment hall, he
was radiant with angelic brightness ;
for all Peter also, the chief of the Apostles and the
they who sat in the council, looking steadfastly bearer of the keys' of the kingdom of heaven,
on him, saw his face, as it had been the Jace of\ healed yEneas the paralytic in the Name of
an Angel*. And having by his wise defence I
Christ at Lydda, which is now Diospolis, and at
confuted the Jews, those stiffnecked men, uueir-] I
foppa raised from the dead Tabitha rich in good
cum ised in heart and ears, ever resisting the works. And being on the housetop in a trance,
Ifoly Ghost", he beheld the heavens opened, and he saw heaven opened, and by means of the
saw the Son of'Man standing on the right hand\ vessel let down as it were a sheet full of beasts

of God. Him, not by his own power,

lie saw i of every shape and sort, he learnt plainly to
Divine Scripture says, being full oj
but, as the call no man common or unclean, though he
the Holy Ghost, he looked up steadfastly into should be of the Greeks7 And when he was .

heaven, and saw the glory of God, and Jesus sent for by Cornelius, he heard clearly the
standing on the right hand of God 1
.
Holy Ghost Himself saying, Behold, men seek
25. In this power of the Holy Ghost, thee; but arise and get thee down, and go with
s
Philip also in the Name of Christ at one them, nothing doubting ; for I have sent them .

time in the city of Samaria drove away the And that it might be plainly shewn that those
unclean spirits, crying out with a loud voice; of the Gentiles also who believe are made par-
and healed the palsied and the lame, and takers of the grace of the Holy Ghost, when
brought to Christ great multitudes of them Peter was come to Cesarea, and was teaching
that believe. To whom Peter and John came the things concerning Christ, the Scripture says
down, and with prayer, and the laying on of concerning Cornelius and them who were with
hands, imparted the fellowship of the Holy him While Peter yet spake these words, the
;

Ghost, from which Simon Magus alone was Holy Ghost fell on all them -which heard the
declared an alien, and that justly. And at word ; so that they of the circumcision also which
another time Philip was called by the Angel came with Peter were astonished, and when they
of the Lord in the way, for the sake of that understood it said that on the Gentiles also was
most godly Ethiopian, the Eunuch, and heard poured out the gift of the Holy Ghost ). 1

distinctly the Spirit Himself saying, Go near, 28. And in Antioch also, a most renowned
and join thyself to this chariot 2 He instructed .
city of Syria, when the preaching of Christ
the Eunuch, and baptized him, and so having took effect, Barnabas was sent hence as far as
sent into Ethiopia a herald of Christ, according Antioch to help on the good work, being a good
man, and full of the Holy Ghost, and offaith ;
T

as it is written, Ethiopia shall soon stretch out

her hand unto God 3 he was caught away by
,
who seeing a great harvest of believers in Christ,
the Angel, and preached the Gospel in the brought Paul from Tarsus to Antioch, as his
cities in succession. fellow-combatant. And when crowds had been
26. With this 1 had been instructed by them and assembled in the
Ioly Spirit Paul also
filled after his by our Lord Jesus Christ. Church, it came to pass that the disciples were
calling
Let godly Ananias come as a witness to what called Christians first in Antioch ; the Holy
2

we say, he who in Damascus said to him, The Ghost, methinks, bestowing on the believers
Lord, even Jesus 'who appeared to thee in the way that new Name, which had been promised be-

c
II). V. 8. 2t<:'<,Wcs, •t Acts ix. 17. S Rom. xv. 19. kAciSouxos. Cf. Matt,
5. p Il>. vii. 51. xvi. 19 Cat.
; ii. 19 ; xi. 3. 7 Acts x. 11-16. ;
11). v. 19
-'
lb. viii. 5. Ps, lxviii. 31. 9 lb. v. 44. « lb. .xi. 24. - lb. v. 26. Cf. Is. lxv. 15.
 LKCTURP
f re by the Lord. And the grace of the Spirit
;
baptism of the jailer with his whole house at
being shed forth by Clod m >rc abundantly in night after the earthquake) or the events at ;

Antioch, there were there prophets and teachers Thessalonica; and the address at Areopagus
of whom Agabus was one 3 And as they minis- . in the midst of the Athenians or the instnic- ;

teredto the Lord and fasted, the Holy Ghost said, tions at Corinth, and in all Achaia ? How shall
J

Separate Me Barnabas and Saul for the work\ I worthily recount the mighty deeds which were
whereuuto I hare called them. And after hands, wrought at Fphesus through Paid, by the Holy
had been laid on them, they were sent forth by Ghost ? Whom they of that City knew not be-
the Holy Ghost*. Now it is manifest, that the fore, but came to know Him by the doctri
Spirit which speaks and sends, is a living Spirit, Paul; and when Paul had laid his hands on
subsisting, and operating, as we have said, tbem, and the Holy Ghost had come upon
29. 'Pin's Holy Spirit, who in unison with them, they spake with tongues, and pro
Father and Son has established the Xew Cov- sied. And so great spiriui race was upon 1 <

enant in the Church Catholic, basset us free him, that not only his touch wrought cures,
from the burdens of the lav/grievous to be borne, but even the handkerchiefs and napkins brought '',

— those I mean, concerning things common from his body, healed diseases, and scared away
and unclean, and meals, and sabbaths, and the evil spirits ; and at last they also who prac-
new moons, and circumcision, and sprinklings, Used curious arts brought their books together,
and sacrifices which were given for a season, and burned them before a/7 men '.
;

and had a shadoio of the good things to come >, 31. I pass by the work wrought at Troas on
but which, when the truth had come, were Futychtis, who being borne do:on by his sleep fell
rightly withdrawn. For when Paul and Bar- doicu from the third loft, and was lake// up dead ;
nabas were sent to the Apostles, because of yet was saved alive by Paul 2 i also pass by ,

the question moved at Antioch by them who the prophecies addressed to the Elders of
said that it was necessary to be circumcised Fphesus whom he (-ailed to him in Miletus,
and to keep the customs of Moses, the Apos- to whom he openly said, That the Holy Ghost
tles who were here at Jerusalem by a written witnesseth in every city, saying K and the rest — ;

injunction set free the whole world from all the for by saying, in every city, Paul made manifest
legal and typical observances; yet they attri- that the marvellous works done by him in each
buted not to themselves the full authority in city, were from the operative power of the Holy
so great a matter, but send an injunction in Ghost, by the will of God, and in the Name of
writing, and acknowledge this: For it hath Christ who spake in him. By the power of this
seemed good unto the Holy Ghost and to us, to Floly Ghost, the same Paul was hastening to
lay upon you no greater burden than these neces- this holy city Jerusalem, and this, though
sary tilings ; that ye abstain from things sacri- Agabus by the Spirit foretold what should
ficed to idols, and from blood, and from things befall him and yet he spoke to the people ;

strangled, and from fornication ° ; shewing evi- with confidence, declaring the things concern-
dently by what they wrote, that though the ing Christ. And when brought to Cesarea,
writing was by the hands of human Apostles, and set amid tribunals of justice, at one time
yet the decree is universal from the lioly before helix, and at another before Festus the
Ghost which decree Paul and Barnabas took governor and King Agrippa, Paul obtained of
:

and confirmed unto all the world. the 11(d)' Ghost grace so great, and triumphant
30. And now, having proceeded thus far in in wisdom, that at last Agrippa himself the king
my discourse, I ask indulgence from your love ?, of the Jews said, Almost thou persuades! me to be
or rather from the Spirit who dwelt in Paul, if a Christian 4 This loly Spirit granted to Paul, . 1

I should not be able to rehearse everything, by when he was in the island of Melita also,
reason of my own weakness, and your weariness to receive no harm when bitten by the viper,
who listen. For when shall T in terms worthy of and to effect divers cures on the diseased.
Himself declare the marvellous deeds wrought This Holy Spirit guided him, the persecutor
by the operation of the Holy Ghost in the of old, as a herald of Christ, even as far as
Name of Christ? Those wrought in Cyprus imperial Rome, and there he persuaded many
upon Elymas the sorcerer, and in Lystra at the of the Jews to believe in Christ, and to them
healing of the cripple, and in Cilicia and who gainsaid he said plainly, JJ ell spake tin
Phrygia and Galatia and Mysia and Macedonia? J loly G host, by Esaias the Prophet, saying unto
or these at Philippi (the preaching, I mean, your fathers, and the rest 5 .

and the driving out of the spirit of divination

in the Name of Christ and the salvation by;
• ;
Acts xix. i—6.
2 lb. xx. 9 — 12.
4 1 S'. Cyril cvide ily understo ,1 v oAiyo
1). xxvi. . to mr-.m
. A' ts \i. 28. 4 lb. xiii. 2- 5 Ileb. x. 1. almost " (A.V.) but the in. correct rendcrinsi i-,
: .:
;

In brief
'•
Acts xv. 2S,tVtoroAi/
co. means message or injunction . thou vvouldest persuade me to become a Christian."
whether verbal or written. 7 Se note i on § i, above. 11), xxviil. 25.
 9

CATKCIIF/1TCAL LECTURES.

1,2. that Paul was full of the Holy

And come understand these things, and by this
to
Ghost, and all his follow Apostles, and they time, both from these present Lectures, and
who after them believed in father, Son, and from what has before been told you, hold more
Holy Ghost, hear from himself as he writes steadfastly in "One God the
the Faith
plainly in his Epistles And my speech, he says, ;
Father Aemic.htv ami in our Lord Jesus ;

and my preachini; teas not in persuasive words\ Christ, His Oxly-recotten Sox; and ix
of man's 'wisdom, but in demonstration oj the the Hoi.v Ghost the Comforter." Though
Spirit and ofpower (\ And again, But IPe who the word itself and title of Spirit is ap-
scaled us for this very purpose is God, 70 ho gave plied to Them the sacred
in common in

us the earnest of the Spirit >. And again, He that Scriptures,— for it is said of the bather, God
raised up Jesus from the dead shall also quicken is a Spirit
s
as it is written in the Gospel
,

your mortal bodies by His Spirit which dwcllcth according to John and of the Son, ;
Spirit A
in you 8 And again, writing to Timothy, That before our face, Christ the Lord as Jcremias
. }

good thing which was committed to thee guard the prophet says; and of the Holy (ihost,
through the Holy Ghost which was given to us 9. the Comforter, the Holy Ghost as was said; 1
,

33. And that the Holy Ghost subsists, and yet the arrangement of articles in the —
lives, and speaks, and foretells, I have often said Faith, if religiously understood, disproves
in what goes before, and Paul writes it plainly to the error of Sabellius also
2
Return we there- .

Timothy Xo:c the Spirit speaketh expressly, fore in our discourse to the point which now
:

that in later times some shall depart from the presses and is profitable to you.
faith ',— which we see in the divisions not only 35. beware lest ever like Simon thou come
of former times but also of our own so motley to the dispensers of Baptism in hypocrisy,
;

and thy heart the while not seeking the truth.. It

diversified are the errors of the heretics.
And again the same Paul says, Which in otherours to protest, but it is thine to secure thyself. is

genera/ions was not made known unto the sons If thou standest in faith \ blessed art thou if ;

men, as hath noio been revealed unto JPis thou hast fallen in unbelief, from this day
(f it

Holy Apostles and Prophets in the Spirit-. And forward cast away thine unbelief, and receive
again, Wherefore, as saith the Holy Ghost -\: and full assurance. For, at the season of baptism,
again, The '/Poly Ghost also witnesseth to us-K when thou art come before the Bishops, or
And again he calls unto the soldiers of right- Presbyters, or Deacons *, (for its grace is every- —
eousness, saying, And take the helmet of salva- where, in villages and in cities, on them of low
tion, and the sword of the Spirit, which is the as on them of high degree, on bondsmen
and
Word of God, with all prayer and supplication 5. on freemen, for this grace is not of men, but
And the gift is from God through men,)
drunk with wine, wherein is
again, Pie not approach —
excess ;
the Minister of Baptism, but approaching, think
but be filled with the Spirit, speaking to
yourselves in psalms, and hymns, and spiritualnot of the face of him thou seest, but remember
songs 6 .
this Holy Ghost of whom we are now speaking.
Arid again, The grace of the LordJesus,
and the love of God, and the communion of the For He is present in readiness to seal thy soul,
Holy Ghost be with you allA and He shall give thee that Seal at which evil
By all these proofs, and by more which spirits tremble, a heavenly and sacred seal, as
34.
have been passed over, is the personal, and sanc- also it is written, Ln whom also ye believed, and

tifying, and effectual power of the Holy Ghost were sealed with the Holy Spirit of promise '-.

established for those who can understand :

36. Yet He tries the soul. He casts not His
for the time would fail me in my discourse if pearls before swine if thou play the hypocrite,
;

I wished to quote what yet remains concerning though men baptize thee now, the Holy Spirit
6
the Holy Ghost from the fourteen Epistles of will not baptize thee But if thou approach .

Paul, wherein he has taught with such variety, with faith, though men minister in what is
completeness, and reverence. And to the seen, the Holy Ghost bestows that which is
power of the Holy Ghost Himself it must unseen. Thou art coming to a great trial,

belong, to grant to us forgiveness for what

we have omitted because the days are few, s John iv. 24.
anointed 0/ the
9 Earn. iv. 20. The breath 0/ our nostrils, the
and upon you the hearers to impress more Lord referring to the captive king.
:
' John xiv. 25.
The distinct mention in the Creed of three Persons excludes
perfectly the knowledge of what yet remains
'-

;
the error of Sabellius in confusing them. Cf. Cat. iv. S xvi. 14.
. ;

while from the frequent reading of the sa- 3 Rom. xi. 20.
4 Bingham, Antiquities, II. xx. 9. "When Cyril directs
Cf.
cred Scriptures those of you who are diligent his Catechumens how they should behave themselves at the time
of Baptism, when they came either before a bishop, or pres >> r, ;

or deacon, in city or village,— this may be presumed a fair intona-

1
1 Cor. ii. 4.
'
Cor. i. 2?.
?.
f
Rom. viii. u.
-
tion that then deacons were ordinarily allowed to minister Baptism
9 2 Tim. i. 14: (R.V.) by the Holy Ghost whi.h dwclleth in country places." See further Of the p >wer granted anciently
'

in ns. to deacons to baptize,' Bingham, Lay Baptisiu, 1. i. 5.

1
1 'Jim. iv. 1. - Eph. iii. 5. ! Heb. iii. 7. . Eph. i. 13. Cf. Cat. i. 2, 3.
- 1 . x. 15. 5 Eph. vi. 17. <-
J!v v. 18 to. '
( f. Procat. S 4 " The water will receive, but the Spirit will
:

. . Cor. \iii. 14. not accept thee."

 TJCCTURK XV \ I.

to a great muster 7, in that one hour, which ii

guardian the Comforter abide with thee He
thou throw away, thy disaster is irretrievable will care for thee, as for his own
;

soldier; for
;

but it thou be counted worthy of the grace, thy goings

out, and thy comings in, and thy plot-
thy soul will he enlightened, thou wilt re- ting foes.
And He will give dice gifts of grace
ceive a power which thou hadst not, thou of every kind,
if thou grieve Him not by sin I

wilt receive weapons terrible to the evil spirits; for it is written, And grieve
not the Holy Spirit
;

and thou cast not away thine arms, but keep

if
of God, 70 hereby ye were scaled unto the day of
the Seal upon thy soul, no evil spirit will ap- redemption '. What then, beloved, is it to pre-
proach thee for he will be cowed
;
for verily ; serve grace? Be ye ready to receive grace,
by the Spirit of Cod are the evil spirits cast and when ye have received it, cast it not
out. away.
[

thou believe, thou shalt not only re-

37. If
38. And may the very God of All, who spake
ceive remission of sins, but also do things by the Holy Ghost through the prophets, who
which pass man's power 8 And mavest thou sent Him forth upon the Apostles on the day
.

be worthy of the gift of prophecy also For of Pentecost in this place, Himself send Him
!

thou shalt receive grace according to the forth at this time also upon you and by Him ;

measure of thy capacity and not of my words; keep us also, imparting His
benefit in common
for I may possibly speak of but small things, to us all, that we
may ever render up the fruits
yet thou mayest receive greater since faith of the Holy Ghost, love, joy, peace, long-suffer-
;

is a large affair'.'. All thy life long will thy ing gentleness, goodness, faith, meekness, teni-
perance~,m Christ Jesus our Lord By whom :
—
0-Tpa.ToKoyCa. Cf. C:vt.
and with whom, together with the Holy Ghost,
7 iii. 3, /xtAAcTC <TrpaTo\oyctaOai.
s
•

I lie same twofold grace is ascribed to Baptism in Cat. xiii. be glory to the bather, both now, and ever, and
23: '' huu rcceivest now remission of thy sins, and the gifts of
I

the King's spiritual bounty." for ever and ever. Amen.

j npa.yno.Tda. Cf. 2 Tim. ii. 4; and Luke xix. 13: Trade
(irpayiAaTivea-Ot) till I come.
Eph. iv. - Gal. v. 22
 .ECTURE XVIII.
on the Words, And in Oni- Holy Catholic Church, And in the Resurrection
ov the Flesh, And the Life Everlasting.

KZEKIEL XXXVli. I.

The hand of the Lord was upon me, and carried in: out in the Spirit of the Lord,

and set me down in the midst of the valley which was full of bones.

the hope unburied (bad, and then fly away over

th
i. The root of all good works
I is
whence then the body to be col-
for the expectation of world
is
of the Resurrection ;
;

For of the fowls who have devoured

the recompense nerves the soul to good works. lected
?

some may chance to die in India, some m

For every labourer is ready to endure the toils, 1! it

reward prospect but when men Persia, some in the land of the Goths. Other
he sees their in :

weary themselves for nought, their heart men again are consumed by fire, and then-
sinks as wed as their body. A soldier who very ashes scattered by rain or wind; whence
expects a prize is ready for war, but no one is is the body to be brought together again*?
forward to die for a king who is indifferent] 3. To thee, poor little feeble man, India is far
about those who serve under him, and bestows from the land of the Goths,
and Spain from
In like manner Persia but to Cod, who holds the whole earth
no honours on their toils. ;

hand=, all things are near

every soul believing in a Resurrection is in the hollow of His
naturally careful of itself; but, disl elieving it, at hand. Impute not then weakness to God,
from comparison of thy feebleness, but rather
abandons itself to perdition, lie who believes a
that his body shall remain to rise again, is dwell on His
power 6 Docs then the sun, a _
.

careful of his robe, and defiles it not with small work of Cod, by one glance of Ins
world; does
fornication but he who disbelieves the Resur- beams give warmth to the whole
:

rection, gives himself to fornication, and mis- the atmosphere, which Cod has made, encom-
uses his own body, as though it were not his pass all things in the world and is God, who ;

sun. and of the

own. Faith therefore in the Resurrection of is the Creator both of the
atmosphere, from the world? Imagine
the dead, is a great commandment and doctrine far off
as
of the Holy Catholic Church great and most a mixture of seeds of different plants (for
;

many, surely thou weak concerning the faith, the ex-

ncessary, though gainsaid by yet art
also), and
warranted by the truth. Creeks contradict it \ amples which I allege- are weak
Samaritans = disl cli ve it, Ik relics mutilate it that these different seeds are contained in thy
-
:

manifold, but the truth is r,hif.i is it then to thee, who art a man,
hand
the contradiction is ;

uniform. a or an easy matter to separate

difficult

2. Now Creeks and Samaritans together ar- what is in thine hand, and to collect each
gue against us thus. The dead man has fallen, seed according to its nature, and restore it
and mouldered away, and is all turned into to its own kind? Canst thou then separate
worms; and the worms have died also; such is the things in thine hand, and cannot Cod
the decay and destruction which has over- separate the tilings contained in I lis hand,
taken the body; how then is it to be raised? and restore them to their proper place? Con-
The shipwrecked have been devoured by fishes, sider what I say, whether it is not impious to
which are themselves devoured. Of them who deny it ?

fight with wild beasts the very bones are ground 4. But further, attend, I pray, to die
to powder, and o nsumed by ears and lions. 1 very principle of justice, and come to thine
Vultures and ravens feed on the flesh of the own case. Thou hast different sorts of ser-
vants and some are good and some bad ;
:

• (V ;

T null. l>c Rcsu r. farm

cap. 2: "'J in
are di.;u.-sed by Athen
half-resurrecti' n. to \ itoul only." Compare iron. I.
of the 1 'the objecti l.s nol ecd ,'n § .:

,iii. 5, on Mi nandt r' his disciples attain to lh<

Iiat / V A' 1 siirr. capp. ii., b — \1!1 I ;. Ml. ( h <! (-' ;'.' ''. -

Dc Rcnirr. Is. xl. 12.

tiz i| him, and can die no more, but J ertull. C, n. cap. 6.,. ?

t:iin immortal youth: //'. xxiv. 5. l'.ai-ilidcs tauuht that "sal-

.
'' ()n the argument from God's power compare Ath
it ion 1 ])•:--
i.-lito the ill t me.' On other run, of heresy
: I /V Rcsu v ttstin M. Do Ret
; I
The il. ad
::..; lb . Resurrc ti 11, Suicer, 1 'ArucrTucris. A utolj C. Mil. Iron. V in.
 LFXTURK XVIII.

thou honourcst therefore the good, and smitest analogy of niture consider these matters, and
tlichad. Ami if thou art a judge, to the good understand them from what is seen to this
thou awardest praise, and to the transgressors, da)-. Wheat, it may be, or some other kind
punishment. Is then justice observed by of grain, sown and when the seed has
is ;

thee a mortal man; and with God, the ever fallen, and rots, and is henceforth
it dies
changeless K n g of all, is there no retributive
i useless for food. Jut that which has lotted, I

justice 7 ? Nay, to deny it is impious. For springs up in verdure; and though small when
consider what I say. Many murderers have sown, springs up most beautiful. Now wheat
died in their beds unpunished where then is ; was made for us; for wheat and all seeds were
the righteousness of God? Yea, ofttimes a created not for themselves, but for our u>,c ;

murderer guilty of murders is beheaded are then the things which were made for
fifty
once where then
; shall he suffer punishment us quickened when they die, and do we for
for the forty and nine? Unless there is a whom they were made, not rise again after
judgment and a retribution after this world, our death ? '

thou chargest God with unrighteousness. 7. The season is winter as thou seest the '-.
;

Marvel not, however, because of the delay of trees now stand as if they were <\c,\<\ for :

the judgment; no combatant is crowned or where are the leaves of the fig-tree? where I

disgraced, till the contest is over; and no are the clusters of the vine ? '1 hese in winter
I

president of the games ever crowns men while time are dead, but green in spring and when ;

yet striving, but he waits till ail the combatants the season is come, there is rest jred to them
are finished, that then deciding between them a quickening as it were from a state of death.
he may dispense the prizes and the chaplets 8 For ( iod, knowing thine unbelief, works a resur-
.
\

Kvcn thus God also, so long as the strife rection year by year in these visible things;
in this world lasts, succours the just but that, beholding what happens to things inani-
partially, but afterwards He renders to them mate, thou mayest believe concerning things
their rewards fully. animate and rational. Further, flies and bees
j

5. But if according to thee there is no [are often drowned in water, yet after a while
resurrection of the dead, wherefore condemnest revive 3 and species of dormice *, after remain- -

thou the robbers of graves? For if the body ing motionless during the winter, are restored
perishes, and there is no resurrection to be in the summer (for to thy slight thoughts like
hoped for, why does the violator of the tomb examples are offered); and shall He who to
undergo punishment? Thou seest that though irrational and despised creatures grants life
thou deny it with thy lips, there yet abides supcrnaturally, not bestow it upon us, for
with thee an indestructible instinct of the whose sake He made them?
resurrection. 8. But the Greeks ask for a resurrection of
further, does a tree after it has been the dead still manifest
6. and say that, even if ;

cut down blossom again, and shall man after these creatures are raised, yet they had not
being cut down blossom no more? And docs utterly mouldered away and they require ;

the corn sown and reaped remain for the to see distinctly some creature rise again after
threshing floor, and shall man when reaped complete decay. God knew men's unbelief,
j

from this world not remain for the threshing? and provided for this purpose a bird, called
And do shoots of vine or other trees, when a Phoenix 5 This bird, as Clement writes, and
.

clean cut off and transplanted, come to life

and bear fruit and shall man, for whose
;
j
1
An eloquent statement of the argument for the resurrection
sake all these exist, fall into the earth and not from the analogies of nature occurs in Terttill. Da l\csnrr. xii.
That it was not 'unknown to Cyril, seems probable from the con-
rise again ? Comparing efforts, which is greater, chiding sentence: "And surely if all thing, rise again for man,
to mould from the beginning a statue winch foi whom they base been provided— but not for man unless foi
his flesh al h w can the tlesh itself perish utterly, for tl
did not exist, or to recast in the same shape and service of which nothing is allowed to perish." Tertullian
himself was probably indebted, as Up. Lightfoot suggests, t
that which had fallen ? Is God then, who Clemens. Rom. l-'.pist. ad Corinth, xxiv. Cf. Lactam. />:. Ins!.
>

created us out of nothing, unable to raise vii. 4.

-'
Cf. Cat. iv. 30. These passages shew that the Leclurt s w :re
again those who exist and are fallen'-*? Rut delivered in a year when Raster fell early, as was the ease in
thou believest not what is written of the 348 A.I).
iin such cases there is, of course, no actual death.
resurrection, being a Greek: then from the 4 1'ii fxuofds is supposed by the Iienedictine Kdit* r to
; 1

toad (" Invcntusque cavis bufo,"Virg. Georg. i. -). y thers the 1 i

marmi (mus Alpinus). More prol ably it is the dormouse (inyoxi-;

t

7 The argument from God's justice is treated by Athenagor. glis), which stores up provisions for the winter, though it sleeps

/Y c. >:. and xx.— xxiii.

Restirr. I fustin M. De Rcsttrr. c. viii. through much of that season.
tV' <jTc<j>xvr,<!>opiav.
:

Rue. C.'is. A. Cf. l'ind. Ol. viii. 13; 5 The story of the l'li.enix as told by loo lotus, 11. 7;. is as I

Eurip. /:.',-. tr. foil iWS "They have also an thcr sa. red Sod called the pie. nix,
:

') Athenag. De
Rrsitrr. c. hi. " If, when they did not xist,
: < which 1 myself have n :ver "i. exi e]
? pictures.
t Indeed it is
in

He made at first f rniation the bodies of men. and their

their a great rarity even in Kgypt, only coming then (according to the
original elements, He will, when they are dissolved, in whatever nco unl I'l le ol in live hundred years,
lleliop 'lis) on c;

manner that may take place, rai e them again with equal ease." when the old plneni , dii .... They tell a st ry of what this bird
Lactam. lastitt.Vll. 23 I'm.: Afost. Cms!. V. 7. does, which does not seem to me to le credible that he conies all ;
i3<3 CATECHETICAL LECTURES.
i\ lu.o, 'cing the only one oi its hearers, where we're we?
1
Know we not the
kind", arrives in the land of the Fgyptians at groundwork of the substance of our bodies?
periods of five hundred years, shewing lorth Ivnowest thou not how from weak and shape-
the resurrection, not in desert places, lest the less and simple elements we are engendered, 1

occurrence of the mystery should remain un- and out of what is simple and weak a living
known, but appearing in a notable city <, that man is formed?' and how that weak element
men might even handle what would otherwise being made flesh is changed into strong sinews,
For it makes itself a coffin of and bright eyes, and sensitive nose, and
hear-
be disbelieved.
and beating
frankincense and myrrh and other spices, and ing ears, and speaking tongue,
swift feet, and into
entering into this when its years are fullilled, heart, and busy hands, and
it evidently dies and moulders away. Then members of all kinds 2
? and how that once i

shipwright, and a
from the decayed flesh of the dead bird a worm weak element becomes a
craftsman ol
i engendered, and this worm when grown large builder, and an architect, and a
.

and do not dis- various arts, and a soldier, and a ruler, and j

is transformed into a bird;-

the offspring of] a lawgiver, and a king? Cannot God then, who
believe tins, for thou seest
worms and has made us out of imperfect materials, raise 1

bees also fashioned thus out of -',

decay? He
from eggs which are quite fluid thou hastseen us up when we have fallen into
of what is vile,
wings and bones and sinews of birds issue. who thus fiames a body out
Afterwards the aforesaid Phoenix, becoming cannot He raise the fallen
body again? And
shall He
ed and a full-grown Phoenix, like the He who fashions that which is not,
former one. soars up into the air such as it not raise up that which is and is fallen ?

10. Take further a manifest proof of the re-

j

had died, shewing forth to men a most evident

witnessed month by
|

resurrection of the dea 1. The Phccnix indeed surrection of the dead,

luminaries -\ The body
is a wondrous bird, yet it is irrational, nor month in the sky and its
of the moon vanishes completely, so that no
j

sang praise to Clod; it flies abroad'

ever
through the sky, but it knows not who is the' part of it is any more seen, yet it fills again,
Only-begotten Son of God. Has then a resur- and is restored to its former state ; and for the '

rection from the dead been given to this ir-
rational creature which knows not its Maker,
and to us who
His commandments, shall there no resurrection
be granted ?
o. But since the sign of the Phccnix
is re-
mote and uncommon, and men still disbelieve
our resurrection, take again the proof of this
from what thou seest every day. A hundred
or two hundred years ago, we
perfect demonstration of the matter, the moon
at certain revolutions of years suffering eclipse
ascribe glory to God and keep and becoming manifestly changed into blood,
yet recovers its luminous body: God having
provided this, that thou also, the man who art
formed of blood, mightest not refuse credence
to the resurrection of the dea'd, but mightest
believe concerning thyself also what thou seest
in respect of the moon. These therefore use
speakers and thou as arguments against the Greeks; for
all,

with them who receive not what is written

nil plastered fight thou with unwritten weapons, by reason-
'

the w.-v the :

:

ings only and demonstrations for these men

<>\ er with myrrh, to the tem| I
there buries the
til i:il
;

body."
and fabulous accretions of the story are know not who Moses is, nor Esaias, nor the
.
, ,

The many
variations
Suicer, Thcsaui us. *oii-i?, and by Up. Lightfoot in
a long and interesting note on Clemens Rom. Hpist. ad
Cor. xxv. Go-pels, nor Paul.
Cyril borrows the story from Clement almost verbally, yet not 11. Turn now to the Samaritans, who, re-
tsomevariati ns, which will be i
'

' The legend

with all itsmiracul ns featur is Id h\ Ovid, Metauiorp
;
xv. t .
ceiving the Law only, allow not the Prophets.
by Claudian, P/umix, and by the Pseudo-Lactantius m an
!
j.-,2,

m, l'/urnix, included in Weber's Corpus Poetarum To them the text just now read from Fzekiel
ly translated in Clark's Autc-Xiccne
appears of no force, for, as 1 said, the) admit
Library. See als Tertull. De Resurr. Car/!, c. xiii.
no Prophets whence then shall we persuade
>

/j.oroy<r>'i:s v-ap\or, Clem. Rom. 11H supra. Cf. Origcn. ;

, Celsum, iv. 98 A post. Const. V. 7: "a

.-.-,, ;
bird single in its
the Samaritans also? Let us go to the writ-
hind, which they say is without a mate, and the only one in the
creation." Pseudo-Lactant. r. 30. ings of the Law. Now God says to Moses, /
"Hoi nemus hi s lucos avis incolit unica, phcemx,
Unica, sed vivit morte refecta su; .
am the God of Abraham, and of Isaac, and of
7 "By day, in the sight of all" (Clem. R.) The city was
authors.
facob 5 ; this must mean of those who have be-
; to Herodotus and the other ancient
II

I!ut Mill in,

" Paradise Lost, V. 272— ins; and subsistence. For if Abraham has
•
A ph'enix gaz'd by all, as that sole bird.
When to enshrine his reliques in the Sun's 1
UOi
Bright temple to /Egyptian Thel es he Hies.'
0!
, I',,-. act. ut. Pe Resurr. r '.mi.
Why < Milton despatch his bird to Thebes rather than Ileho-
I

•'

Clem. Rom. h'pist. ad Cor. xxiv "Day and night shew

:

ightf Ot).
p .li's?" 1

lertque pins cunasquesuas patrium-

-: " unto us the resurrection. The night falleth asleep, and day anseth ;

Ovid, Met- xv.

41
the day departeth, and night comcth on."
um." See the Commentaries on Job xxix. iS I shall :
" Readorned also are the
multiply my days as the sand. Tertull. de Kesurr. Carnis, xii. :

die in my nest, and I shall -l

mirrors of the moon, which her monthly course had worn away. . . .

Margin R.V. Or, the phoenix. things bears witness to the

The mode of
1
rcproducti .11 in bees was regarded by Aristotle
••
The whole of this revolving order of
He resurrei tion of the dead."
a; mysterious, having in it something supernatural (<Uio:-' :

He is n >i the Cod ej the it, ad,

In the story of the phccnix ,x. iii. 6. Cf. Matt. xxii. 32 :

Generationc Animal. III. 10. 1, 27. I

Herodotus makes no mention of the " worm." but ej the living.

 LECTURE XVIII. L>7

come to an end, and Isaac and Jacob, then He belief, and the unbelievers are much to be
isthe God of those who have no being. When condemned ; when Abraham addresses the

did a king ever say, I am the king of sol- Lord as the fudge of all the earth, and the

diers, whom he had not? When did any learners of the Law disbelieve; when it is

display wealth which he possessed not ? There- written that man is of the earth, and the readers
fore Abraham and Isaac and Jacob must disbelieve it '-'.

subsist, that Cod may be the Cod of those 14. therefore, are for them,
These questions,
who have being for He said not, " I was their
;
the unbelievers but the words of the Prophets ;

Co 1," but Iain. And that there is a judgment, are for us who believe. But since some who
Abraham shews in saying to the Lord, lie who have also used the Prophets believe not what is
jitdgeth all the earth, shall lie not execute judg- written, and
allege against us that passage, The

ment " ? ungodly shall not rise u/> in judgment \ and, For
12. But to this the foolish Samaritans ob- if
man go down to the grave he shall come up no
ject again, and say that the souls possibly more-, and, The dead shall not praise Thee, O
of Abraham and Isaac and Jacob continue, Lord \ —
for of what is well written, they have

but that their bodies cannot possibly rise made ill use— it will be well in a cursory
again. Was it then possible that the rod manner, and as far as is now possible, to
of righteous Moses should become a ser- meet
them. For if it is said, that the un-
bodies of godly shall not rise up in judgment, this shews
pent, and is it impossible that the
shall rise, not in judgment, but
the righteous should live and rise again? And that they
was that done contrary to nature, and shall in condemnation; for Cod needs not long
scrutiny, but close on the resurrection of the
they not be restored according to nature?
ungodly follows also their punishment. And
Again, the rod of Aaron, though cut off and
dead, budded, without the scent of waters ?, if it is said, The dead shall not praise
Thee, O
and though under a roof, sprouted forth into lord, this shews, that since in this life only is
blossoms as in the fields; and though set in the appointed time for repentance and pardon,
for which they who enjoy it shall praise the
dry places, yielded in one night the flowers
and fruit of plants watered lor many years. lord, it remains not after death for them who
have died in sins to give praise as the receivers
Did Aaron's rod rise, as it were, from the dead,
and shall not Aaron himself be raised? And of a blessing, but to bewail themselves ; for
praise belongs to them who give thanks, but
did Cod work wonders in wood, to secure to
to them who are under the scourge, lamenta-
him the high-priesthood, and will He not vouch-
A tion. Therefore the just then offer praise but
a resurrection to Aaron himself?
;
safe
woman also was made salt contrary to nature ;
they who have died in sins have no further
and flesh was turned into salt and shall not
;
season for confession '.

15. And respecting that passage, If a

man
flesh be restored to flesh ? Was Lot's wife made
a pillar of salt, and shall not Abraham's wife be
go down to the grave, he shall come up no more,
observe what follows, for it is written, He shall
raised again ? By what power was Moses' hand
changed, which even within one hour became come up no more, neither shall he return to his
as snow, and was restored again? Certainly own house. Lor since the whole world shall
pass away, and every house shall be destroyed,
by Cod's command. Was then His command
of force then, and has it no force now ?
how shall he return to his own house, there
beginning came being henceforth a new and different earth?
13. And whence in the
O ye Samaritans, But they ought to have heard Job, saying, For
man into being at all,
down, it will
is hope of a tree: for if it be cut
most senseless of all men? Co to the first there
sprout again, and the tender branch thereof will
book of the Scripture, which even you re-
man dust not cease. For though the root thereof wax old
ceive And God formed of the
the earth, and the stock thereof die in the rocky
;

of the ground*. Is dust transformed into in

be again restored ground; yet from the scent of -water it will
flesh, and shall not flesh
whence 'bud, and bring forth a crop like a new plant.
to flesh ? You must be asked too,
But man -when he dies, is gone ; and when mortal
the heavens had their being, and earth, As it were remon-
and moon, and man falls, is he no more s /
and seas? Whence sun,
and reproving (for thus ought we to
stars? How from the waters were made the strating

things which fly and swim? And how from

earth all its living things? Were so many <"
The anomali u c i^tructioa orav yeypar.that ;•/;'•'''
"•' '
tlie unu-i tamiy
l,v tin- i-oii-ii eration.
1 , ., 1.,;,,,.,!

myriads brought from nothing into being, and ™p™l

in^a^ attach^ onlyT 'the .atter Verb. See Winers
T. Creek. P. III. sect. xln. 5-
shall we men, who bear God's image, not be
T
Cra.,ninarof\ . . .
-
" shall not stand in the judgment
(k. V.;.
s 'The ivickcd
,
s i> . ; .
;

Truly this course is lull of un-

raised up ? Purgatory doctrine of
, 'Wo thed.earin, of this passage °n .the
and prayer for the dead see note on xxm.
10.

5 Job xiv. 7—10.

:
W»
'3$ CATECHETICAL LECTURES.
read the words is no more with an interroga- ascribed to his soul alone; and to shew, that
tion'); he says since a tree falls and revives, even though the soul is not present, a virtue
shall not man, for whom all trees were made, resides in the body of the saints, because (A'
himself revive? And that thou niayest not the righteous soul which has for so many years
suppose that I am forcing the words, read dwelt in it, and used it as its minister ?. And
what lollows for after spying by way of ques- let us not foolishly disbelieve, as though this
;

tion. When mortal man falls, is he no more I he thing had not

happened for if handkerchiefs :

/•! /' // <7 man die, he shall live

s i) ;, again i and and aprons, which are from without, touching
.•

immediately he adds, / will wait till I be made the bodies of the diseased, raised up the sick.
a^ain : and again elsewhere, Who shall raise how much more should the very body of the
up on the earth my shin, which endures these Prophet raise the dead?
things'). And Ksaias the Prophet says, The dead 17. And with respect to these instances we
men shall rise again, and they that are in the might say much, rehearsing in detail the mar-
tombs shall awahe '. And the Prophet Ezekicl, vellous circumstances of each event but as you
;

now before us, says most plainly, Behold I will have been already wearied both by the super-
open your graves, and bring- you up out of your posed fast of the Preparation 8 and by the watch-
,

graves 2 And Daniel says, Many of them' that ings let what has been cursorily spoken con-
.
'-',

sleep in the dust of the earth shall

some to cerning them suffice for a while these words
arise, ;

everlasting- life, and some

shame -\ having been as it were sown thinly, that you,
to everlasting
1 6. And many Scriptures there are which receiving the seed like richest ground, may in
testify of the Resurrection of the dead for bearing- fruit increase them.
; But be it remem-
there are many other sayings on this matter. bered, that the Apostles also raised the dead
;

Put now, by way of remembrance only, we will Peter raised Tabitha in Joppa, and Paul raised
make a passing mention of the raising of Eutychus in 'Proas; and thus did all the other
Lazarus on the fourth day: and just allude, Apostles, even though the wonders wrought by
because of the shortness of the time, each have not all been written. Further,
to the widow's son also who was raised, remember all the sayings in the first Epistle to
and merely for the sake of reminding you. let the Corinthians, which Paul wrote against them
me mention the ruler of the synagogue's who said, How are the dead raised, and :oith
daughter, and the rending of the rocks, and
how there arose many bodies of the saints 7 "The worship of relics, and the belief in them as remedies
and a protection against evil, originated in the 4th century.
which slept -^ their graves having been opened. They first (;') appear in writings, none of which are earlier than
But specially be it remembered that Christ the year 370: hut they prevailed rapidly when they had once
taken root" (Seudamore. Diet. Chr. Antin. "Relics," p. 177.).
has been raised from the dead*. I speak but Bingham (Ant. xxiii. 4, § 7) quotes a law of Theodosius, "that
no one should remove any dead hotly that was buried, from one
in passing of Elias, and the widow's son whom
place to another; that no one should sell or buy the reli< - of
he raised of Elisseus also, who raised the
;
.Martyrs: but if any one was minded to build over the grave,
where a martyr was buried, a church to be called a martyrium,
dead twice; once in his lifetime, and once in respect to him, he should have liberty to Co it." The law
after his death. For when alive he wrought wholly failed to suppress a superstition which was sanctioned
by such men as Cyi il, Basil, Chrysostom, Ambn so, and Augustine.
the resurrection by means of his own soul 6 8 e« rrj; i)jrepSf<reo)9 -rrjs vr\<TTeLo.<; rrjs irapa(TKt:Vi)S, I'M. Ilencd.
;

but that not the souls only of the just might be
honoured, but that it might be believed that in
the bodies also of the just there lies a power,
the corpse which was cast into the sepulchre of
Elisseus, when it touched the dead body of the
"The ecclesiastical term rrjs v-epOicrco><; wc have rendered, ac-
cording to the interpretation received among the Latins, by the
word 'super]) isitio.' The ancients meant by it a fast continued for
two or three days without food. Moreover, since the great week
was observed with severer fastings, there were many who passed
either the whole week or four, three, or two days, namely the
Preparation and the Holy Sabl ath Kastcr Eve), entirely fasting,
as is testified y S. [ren.xus (Kuseb. Hist. V. 24) and
1 1 .

prophet, was quickened, and the dead body of The continuance of the fast throughout the Friday and Saturday
was highly approved, as may be seen from the Apostolical Con-
the prophet did the work of the soul, and that stitutions, V iS." The passage referred to is as follows: " >o
. 1

which was dead and buried gave life to the
dead, and though it gave life, yet continued
you therefore fast oil the days of the Passover, beginning from the
second day of the week until the Preparation and the Sabbath,
six days, making use only of bread, and salt, and herbs, and water
for your drink but abstain on these days from wine and flesh, for
:

itself among the dead. Wherefore? Lest if
Elisseus should rise again, the work should be
c There is no indication of a
question in the Septnagint versii n
of the passage, which means in the Hebrew, and where is lie :
(A.V. and R.V.): Vulg. jdi, qiurso, est ?
7 Job xiv. 14: For if a man die, shall he live again? (A.V.
they are days of lamentation and not of fasting. Do ye who are able
fast throughout the Preparation and the Sabbath entirely, tasting
nothing til! the cockcrowing at night ; but if any one is not able
to combine them both, let the Sabbath at least be observed.''
9 The fast of the Great Sabbath was to be continued through
the night, as prescribed in the A post. Const. X. 19: "Continue
until cock-crowing and break off your fast at dawn of the first day
of the week, which is the Lord's day, keeping awake from evening
until cock-crowing .and assembling together in the Church,
;

and K.V.). Uy omitting the interrogation here, and inserting it watch and pray and beseech God, in your night-long vigil, reading
above in v. to, Cyril exactly inverts the meaning. the Law, the Prophets, ami the Psalms, until the crowing of the
8 lb. v. t<: (A.V.) All the days of my appointed time cocks: and after baptizing your Catechumens, and reading the
(R.V. of my -warfare) wit I I wait, till my change (R.V. release) Gospel in fear and trembling, and speaking to the poop!
things pertaining to salvation, so cease from your mourning."
I )b xix. 26 :(K.V.) and that he shall stand if at the last A chief reason for the watching was that Christ was ex]
if on the earth : and after my shin hath been thws destroyed, <S~Y. to return at thesame hour in which He rose. On the meaning of
Cyril, as u.-.ual, follows the Septnagint. ' Is. xxvi. 10. "superposition" see Routh's ne-te on the Synodical Lpistle of
- K. k. xxxvii. 12. 3 Dan. xii. 2. 4 Matt, xxvii. 52. Iren.cus to Victor of Rome (Kelt. Sac. ii. p. 45, ss.), and the
; 1 C< r. .\v. 20, t 2 Line;- iv. passage of Dionysius of Alexandria there quoted.
34.
 \

LI'XTURK XVI If. I .-9

what manner of body do they come '

? And how manner. Since then the bod}' has been our
he says, dead rise not, the;/ is not
/w' //' the minister in all things, it shall also share with
Christ raised-; and how he called them fools us in the future the fruits of the past -!
.

who believed not and remember the whole of

: 20. Therefore, brethren, let us be careful of
his teaching there concerning the resurrection our bodies, nor misuse them as though not our
of the dead, and how he wrote to the Thessa- own. Let us not say like the heretics, that
lonians. But we would twt have you to be ignorant, this vesture of the body belongs not to us, but
brethren, concerning them which are asleep, that let us be careful of it as our own for we must ;

ye sorrow not, even as the rest which have no give account to the Lord of all things done
hope*, and all that follows : but chiefly that, And through the body. Say not, none seeth me ;

the dead in Christ shall rise first -\ think not, that there is no witness of the deed.
1 8. But especially mark this, how very Human witness oftentimes there is not; but
pointedly" Paul says, For this corruptible must He who fashioned us, an unerring loiiucss,
put on incorruption, and this mortal must put abides faithful in heaven and beholds what ',

on immortality <. For this body shall be raised, thou doest. And the stains of sin also remain
not remaining weak as now but raised the very ; in the body; for as when a wound has gone
same body, though by putting on incorruption it deep into the body, even if there has been
befashionedanew 8
shall as iron blendingwith, — a healing, the scar remains, so sin wounds soul
becomes fire, or rather as He knows how, the
fire and body, and the marks of its scars remain in
Lord who raises us. This body therefore shall all ; and they are removed only from those who
be raised, but abide not such as it now
it shall receive the washing of Baptism. The past
is, but an eternal body no longer needing for
; wounds therefore of soul and body God heals
its life such nourishment as now, nor stairs for by Baptism ; against future ones let us one
its ascent, for it shall be made spiritual, a mar- and all jointly guard ourselves, that we may
vellous thing, such as we cannot worthily speak keep this vestment of the body pure, and
of. 77/<?//, it is said, shall the righteous shine may not for practising fornication and sensual
forth as the sun?, and the moon, and as the indulgence or any other sin for a short season,
brightness of the firmament 10 And God, fore- . lose the salvation of heaven, but may inherit
knowing men's unbelief, has given to little the eternal kingdom of God of which may ;

worms in the summer to dart beams of light God, of His own grace, deem all of you
from their body 1 that from what is seen, that
,
worthy.
which is looked for might be believed for He ; 2T. Thus much in proof of the Resurrection
who gives in part is able to give the whole of the dead and now, let me again recite to
;

also, and He who made the worm radiant with you the profession of the faith, and do you
light, will much more illuminate a righteous with all diligence pronounce it while 1 speak •",

man. and remember it.

19. We shall be raised therefore, all with

our bodies eternal, but not all with bodies
alike for if a man is righteous, he will receive
: 22. The Faith which we rehearse contains
a heavenly body, that he may be able worthily in order the following, "And in one Baptism
to hold converse with Angels but if a man is of repentance for the remission of sins;
;

a sinner, he shall receive an eternal body, fitted and in one Holy Catholic Church; and
to endure the penalties of sins, that he may [n the resurrection of the flesh; and
burn eternally in fire, nor ever be consumed 2 in ETERNAL LIFE." Now of Baptism and
.

And righteously will God assign this portion to repentance I have spoken in the earliest Lec-
either company; for we do nothing without tures; and my present remarks concerning
the body. We blaspheme with the mouth, the resurrection of the dead have been made
and with the mouth we pray. With the body with reference to the Article " In the resur-
we commit fornication, and with the body we rection of the flesh." Now then let me finish
keep chastity. With the hand we rob, and by what still remains to be said fin the Article, -

the hand we bestow alms and the rest in like "Jn one Holy Catholic Church," on which,
;

though one might say many things, we will

1Cor. xv. 35.
1
a lb. v. 16. 3 lb. v. 36.
speak but briefly.
4 Thcss. iv. 13.
1 S lb. v. 16.
2X. It is called Catholic then because it
c fioi'orov\i SaKTv\oS<iKJtof.
7 1 Cor. XV. 53.

ixcra— ohitui.
;;
The meaning of ibis word as applied to the
Eucharistic elements is fully discussed, and illustrated from its 3 With the reading yivo/xiroji' (Codd. Menu.
twi' yti'o/.uYwi'.
us; by Cyril and other Fathers, by J Jr. Pusey {Real Presence', Vind.), the meaning will e "share with us in the future what
1

p. 189). shallhappen to us then." On the argument of this section com-

'1
Matt. xiii. 43. >
Dan. xii. 3. pare the passage* quoted on S 4, note 7.
1
Cyril refers to the glow-worm Aristot. Hist.
(n-iryoAajtin-i?, 4 Ps. lxxxix.
Animal. V. ly. 74), or some other species of Lampyris (Arist. 5 Cat. V. u. not 1 ;

7 and 4. Cf. Plat. Theaet. :o.| c : e,V

de Partilus Animal. I. 3. 3). Cf. Cat. iv. 31,
-'
Ud(7T;}i \tjews, " e.'t' 1. time we -p m'..
 T-10 catechetical lectures.
extend:; over all the world, from one end of the second which is built
up he says in the
the earth to the other and because it teaches same Psalm, Lord, 7 have loved the beauty
:

of
universally and completely one and all the i'liine house •
: and immediately afterwards. In
doctrines which ought to come to men's know- the Congregations will
/ bless thee. O Lord". Lor
ledge, concerning things both visible and in- now that the one Church
in Jiukea is cast
visible, heavenly and earthly": and because it oft,
the Churches of Christ are increased over
brings into subjection to godliness the whole all the world
and of them it is said in the ;

race of mankind, governors and governed, Psalms,

Sing unto the Lord a new song, His
learned and unlearned and because it uni- praise in the Congregation op Saints'. Agree-
;

versally treats and heals the whole class of ably

to which the prophet also said to the
sins, which are committed by soul or body,
Jews, L have no pleasure in you, sailh the L.ord
and possesses in itself every form of virtue Almighty s
/ and immediately afterwards. For
which is named, both in deeds and words, and from, the rising
of the sun even unto the going
in every kind of spiritual gifts. down of the same, name is among My glorified
24. And it is rightly named ( Lcelcsia) because the Gentiles Concerning this Holy Catholic
?.
it calls forth and assembles together all men
"
:
Church Paul writes to Timothy, That thou may-
according as the Lord says in Leviticus, Ana est knoio how thou oughtest to behave thyself in
make an assembly for all the congregation at the the L Louse of God. which is the Church of the
door of the tabernacle of witness And it is to be .
Living God, the pillar and ground cf the truth'.
noted, that the word assemble, is used for the 26. Put since the word Lcelcsia is applied
first time in the Scriptures lure, at the time to different things as also il is written of
when the Lord puts Aaron into the High- the multitude in the theatre of the Lphe-
priesthood. And in Deuteronomy also the sians, Ami when he had thus spoken, he dis-
Lord says to Moses, Assemble the people unto missed /he Assembly 2 ), and since one might
Me, and let them hear words, that /hey may My properly and truly say that there is a Church
learn to /ear Me'- And he again mentions the
1

.
of evil doers, I mean the meetings of the here-
name of the Church, when he says concerning tics, the Marcionists and Manichees, and the
the Tables, And on /hem were written all the rest, for this cause the Faith has securely
words which the Lord sfahe with you in the delivered to thee now the Article, " And in one
mount out of the midst of the pre in the day of Holy Catholic Church;'' that thou mayest
the Assembly 10 ; as if he had said more plainly, avoid their wretched meetings, and ever abide
in the day in which ye were called and with the Holy Church Catholic in which thou
gathered together by God. The Psalmist also wast regenerated. And if ever thou art sojourn-
says, will give thanks unto Thee, O Lord, in
/ ing in cities, inquire not simply where the J .ord's
L willpraise Thee among
the great Congregation ; House is (for the other sects of the profane
much people \ also attempt to call their own dens h nises
25. Of old the Psalmist sang. Bless ye God of the Lord), nor merely where the Church is,
in the congregations, even the Lord, (ye that are) but where is the Catholic Church. Lor this
from the fountains of -Israel'. But after the is the peculiar name of this Holy Church, the
Jews for the plots which they
against made mother of us all, which is the spouse of our
the Saviour were -cast away from His grace, Lord Jesus Christ, the Only-begotten Son of
the Saviour built out of the Gentiles a second God (for it is written, As Christ also loved the
Holy Church, the Church of us Christians, Church and gave Himself for its, and all the
concerning which he said to Peter. And upon rest.) and is a figure and copy of Jerusalem
this rock I will build My Church, and the which is above, which is free, and the mother
gates of hell shall not prevail against it
of us all* : which before was barren, but now
'•.

And David prophesying of both these, said has many children.

plainly of the first which was rejected, / have 27. Lor when the first Church was cast off,
haled the Congregation of evil doers * ; but of in the second, which is the Catholic Church,
God hath set, as Paul says, first Apostles,
Bishop I.ightfon (/,, ;;.,.<...,-, ad Smyrna-os,
6 viii.) trace, the secondly L }rophets, thirdly teachers, then mir-
original and later senses ol the v. id " Cath li very fully. '

"In its usages, therefore, as a fluctuating epithet of

earliest acles, then gifts of healings, helps, govern-
iKKXqjLa, catholic means universal,' as opposed to individual,'
and every
'
'
' '

ments, divers kino's op tongues 5 ,

'
particular.' In its later sense, as a fixed attribute, it implies
orthi doxy as opposed to heresy, conformity as opposed to dissent." sort of virtue, 1 mean wisdom
and under-
lent in:; on this passage of Cyril, the IJishop adds that ''these
standing, temperance and justice, mercy and
1

two latter reasons, that it (the Church) is comprehensive in doc-

trine, and that it is universal in application, can only be regarded loving-kindness, and patience unconquerable
7 -KKaXCi-jOai. Cf. Heb. xii. 23.
Lev. viii. 3: t\-K-Acaacror.
1'eut. iv. Hi.
5 p s. xxvi. S Sep . ^peW. R V. ; n.l A.V. "habita
8
'•
1 . 1 ;>.. 10: tKic\y\alas. <' 1 ). 7'. 12. 7 Ps. cxlix. 1 . Mai. i. 1...
1
l's.xxxv. 18; Heb. ii. 12. -' I's. lxviii.26: iv ckk\ij(u<us. 9 1 ). V. II. 1
1 Tim. iii. 1 5. - Acts XIX. I
Mutt. xvi. i3. 4 l's. xxvi. 5. 1 ph. v. 25. -t Gal. iv. 26. 5 1 Cor. xii. 2
 !

LECTURE XVIII. 141

in persecutions. She, by the armour of right- They declare at one time that it is by faith ;

eousness on the right hand and on the left, for it is written, lie that belirveth on the Son

by honour and dishonour 1 in former clays amid ', hath eternal lifei, and what follows; and
persecutions and tribulations crowned the holy again He saws Himself, Verily, verily, L say
martyrs with the varied and blooming chaplets unto you, lie that heareth word, and be- My
of patience, and now in times of peace by lt eret'h Ifim that sent Me, hath eternal life*,

(loci's grace receives her due honours from and the rest. At another time, it is by the
kings and those 70/10 are in high {dace ?, and preaching of the Gospel for He says, that lie ;

from every sort and kindred of men. And that reafet h reeeivelh 7cages, and gatherelh fruit
while the kings of particular nations have unto life eternal?. At another time, by martyr-
bounds set to their authority, the Holy Church dom and confession in Christ's name; for He
Catholic alone extends her power without says, And he that hateth his life in this -world,
limit over the whole world; for God, as it shall keep it unto life eternal 6 And again, by .

is written, hath made her border peace'6 But . preferring Christ to riches or kindred And ;

1 should need many more hours for my dis- every one that hath forsaken brethren, or sisters',
course, if I wished to speak of all things which and the rest, shall inherit eternal life. More-
concern her. by keeping the commandments, over it is

commit adultery, Thou shall not Thou shall not

kill 8 and the rest which follow; as He answered ,

28. In this IIolv Catholic Church receiving to him that came to Him, and said, Good
instruction and behaving ourselves virtuously, Master, what shall L do that L may have eternal
we shall attain the kingdom of heaven, and life 9 1 But further, it is by departing from evil
inherit eternal life; for which also we works, and henceforth serving God; for Paul
endure all toils, that we may be made par- says, But no~w being made free from sin, and
takers thereof from the Lord. For ours is no become seiva /its to God, ye have your fruit unto
trifling aim, but our endeavour is for eternal life. sanctifcation, and the end eternal life l .

Wherefore in the profession of the Faith, after 31. And the ways of finding eternal life are
the words, "And in the resurrection of many, though I have passed over them by
the flesh,''' that is, of the dead (of which reason of their number. For the Ford in His
we have discoursed), we are taught to believe loving-kindness has opened, not one or two
also "In the life Eternal," for which as only, but many doors, by which to enter into
Christians we
are striving. the life eternal, that, as far as lay in Him,
The real and
29. true life then is the all might enjoy it without hindrance. Thus
Father, who through the Son in the Holy much have Ave for the present spoken within
Spirit pours forth as from a fountain His compass concerning the life eternal, which
heavenly gifts to all ; and through His love to is the last doctrine of those professed in the
man, the blessings of the life eternal are pro- Faith, and its termination ; which life may we
mised without fail to us men also. We
must all, both teachers and hearers, by God's grace
not disbelieve the possibility of this, but enjoy
having an eye not to our own weakness but
to His power, we must believe for ivith God ;

all things are possible. And that this is pos- 32. And now, brethren beloved, the word
sible, and that we may look for eternal life, of instruction exhorts }Ou all, to prepare your
Daniel declares, And of the many righteous souls for the reception of the heavenly gifts.
shall they shine as the stars for ever and ever 9. As regards the Holy and Apostolic Faith de-
And Paul says, And so shall we be ever with livered to you to profess, we have spoken \

the Lord 1 : for the being for ever with the Lord through the grace of the Ford as many Fcctures,
-

implies the life eternal. But most plainly as was possible, in these past days of Lent not ;

of the Saviour Himself says in the Gospel,

all that this is all we ought to have said, for many
And these shall go away into eternal punish- are the points omitted and these perchance are ;

ment, but the righteous into life eternal-. thought out better by more excellent teachers.
30. And many are the proofs concerning But now the holy day of the Passover is at
the life eternal. And when we desire to hand, and ye, beloved 2 in Christ, are to be
gain this eternal life, the sacred Scriptures enlightened by the Lavcr of regeneration. Ye
suggest to us the ways of gaining it ; of which, shall therefore again be taught what is requi-
because of the length of our discourse, the
texts we now set before you shall be but few, 3 John iii. 36. -t IS. v. 24. 5 IS. iv. 36.
<> lb. xii. 25. 7 Matt. xix. 29. s lb. rr. 16— iS.
the rest being left to the search of the diligent. 9 Mark x. 17. ' Run), vi. 22.
2 Tjjs v/xfitpa? ti> Xpicrrw ayoLTT-qt;. C'f. Cat. xvii. t, note T.
C 2 Cor. vi. 7, 8. 7 1 Tim. ii. 2. 8 Ps. cxlvii. 14. Athan. Episl. ad h".fiict.% 2 7rapa rfj 07/ 8eojtf3^ut. ad Scrap, iv.
: 1 :

9 Dan. xii. 3, Sept. 1 1 TheiS. iv. 17. 2 Matt. xxv. 46. 7ropa Trj; <rrj? evAa/Ci'as.
 Hi CATE( /TICAL LECTURE:

site, if God so will; with how great devotion light is come ">. Of this Jerusalem the prophet
and order you must enter in when summoned, hath said, And afterguards thou shall be called
for what purpose each of the holy mysteries of the city of righteousness, '/.ion, the faithful
Baptism is performed, and with what reverence mother of cities because of the law which ' ,•

and order you must go from Baptism to the went forth out of /.ion, ami the loord of the
Holy Altar oi~ God, and enjoy its spiritual Lord from Jerusalem which word has from -,

and heavenly mysteries that your souls being ; hence been showered forth on the whole world.
previously enlightened l>y the word of doe- I'o her the Prophet also says concerning you,

trine, ye may discover in each particular the Lift up thin: eyes round about, and behold thy
tness of the idfts bestowed on you by \ehildren gathered together'' : and she answers,
God. saying, Who are these that fly as a e'en,/,
;,;. And after Faster's Holy Day of sal- and as doves with their young ones to me 4 ?
vation, ye shall come on each successive day, (clouds, because of their spiritual nature, and
beginning from the second day of the week, doves, from their purity). And again, she says,
r the assembly into the Holy Place Who knoweth such things? or who hath seen it
of the Resurrection and there, if God !

, thus ? did ever a laud bring forth in one day ? or

permit, ye shall hear oilier Lectures in which : was ever a nation born all at once? for as
ye shall again be taught the reasons of soo/i as Zion travailed, she brought fo/fh her
( very thing which lias been done, arid shall children'-. And all things shall be Idled with
receive the proofs thereof from the Old and joy unspeakable because of the Lord who said.
.New Testaments,— first, of the things done Behold, L create Jerusalem a rejoicing, and her
just before Baptism, next, how ye were — people a joy 6
.

cleansed from your sins by the Lord,/'.)' the
7oashlng of wafer ioilh the 7cord K and how like
Priests ye have become partakers of the Name
of Christ,-— and how the Seal of the fellowship
of the Holy Ghost was given to you, and
concerning the mysteries at the Altar of the New
Testament, which have taken their beginning
from this place, both what the Divine Scriptures
have delivered to us, and what is the power of
35. And may these words be spoken now
— again over you also, Sing, O heavens, and be
joyful, O earth; and then ; for the Lord hath
had mercy on Llis people, and eon fried the
— lowly of LLls people?. And this shall come
to pass through the loving-kindness of God,
who says to you, Behold, L will blot out as
a cloud thy transgressions, and as a thief
cloud thy sins 8 But ye who have been .

these mysteries, and how ye must approach counted worthy of the name of Faithful (of
them, and when and how receive them; and — whom it is written, Upon servants shall My
at the end of all, how for the time to come be called a new name which shall be blessed
ye must behave yourselves worthily of this on the earth?,) ye shall say with gladness,
grace both in words and deeds, that you may Blessed be the God and Lather of our Lord
all be enabled to enjoy the life everlasting. Jesus Christ, who hath blessed us with every
And these things shall be spoken, if it be spiritual blessing in the heavenly places in
( loci's pleasure. Christ : in -whom 7ve have our redemption
1

34. Finally, my brethren, rejoice in the Lord' through LLls blood, the forgiveness of our sins,
ahvay ; again I will say, Rejoice
: for your re- according to the riches
of LLls grace, 'wherein
demption hath drawn nigh and the heavenly LLc abounded toivards us 2 and what follows
-",
, ;

host of the Angels is waiting for your sal- and again, But God being rich in mercy, for
vation. And there is now the voice of one'' LLls great love wherewith Lie loved us, when
crying in the wilderness, Prepare ye the wax of, roe were dead through our trespasses, quickened
the Lord 6 ; and the Prophet cries, Ho, ye that\ us together with Christ i, and the rest. And
thirst, come ye to the water? ; and immediately again in like manner praise ye the Lord of
afterwards, Hearken unto me, and ye shall eat all things, saying, But ivhen the kind-
good
that -which is good, and your soul shall delight ness God our Saviour, and LLls love to-
of
itself in good things s And within a little while
.
wards man appeared, not by works of right-
ye hear that excellent lesson which says, eousness which we had done, but according
shall
Shine, shine, thou new Jerusalem ; for fhj to LLls mercy LLe saved us, through the wash-
ing of regeneration, and renewing of the LLoly
3 The place meant is not the Church of the Resurrection
Ghost, which lie shed on us abundantly
in which the Service had teen held, but the Anastasis or actual through Jesus Christ our Saviour, that being
cave of the kesurrecti n, which Constantino had so enlarged
by additional works, that a discourse to the people could lie held
there: for Jerome (I'.J'ist. 61) relates that Kpiphanius had preached
in that place in front of the Lord's scpuli lire to clergy and people
in the hearing of [ohn the Uishop (Uen. lid.).
' 9 Is. K-. 1. lb. i. =6. = lb. ii 3 lb. xlix. 18
Kph. v. l>6.
•»
4 lb. lx. S. S lb. Ixvi. S. 6 lb. lxv. iS.
5 Phil. iii. 1 and iv. ; Luke xxi. 28.i ;
6 J s x ], ,, . 7 11), xlix. 13, !i
Is. xliv. 22. 9 lb. lxv. 15.
' lb. Iv. 1. " lb. v.
lb. r. 2. 1
h'i>'i. i. 3. 7. 'i lb. ii. 4.
 LECTURE XVII 143

justified by Jlis grace, wc mig/it,

hi becc made
7/1 a a e the Holy
iac j
dnost, now and ever,
noiy Ghost, cvei and unto all
Ziei/s. according to ZioJ'C,of eternal
-'ernal lifeK
life*. And the endless ages of eternity. Amel
'

f her of our Lord

the Father I

6 "At theendof this T.e rtU rein th

JeSUS Christ, the I'atlier Of glory, %IVC U!lt0\ 111 Munichh MSS.
older ol the Muni'

Z^t
1

I.-, lures were dc

you a spirit of wisdom and revelation in ^ffff
the hnoTotedce of Himself, the exes of your !«' i-apiized. i;m li:,<l »,
.,,,:.,.
. i: ,,. , ,i : .

,.'
. ;'• ,, 7- .
it spoken and written by some of the e.
" 1 in the year
aild may lie
7

^J^^Z SSl !« SlS

Understanding thing e/lllgtlte/ied of the advent of our Lord and Saviour Je-,us Christ
-->,
;-,-• \iidin
ever keep you in good works, and words, and 1,

thoughts; t() WllOlll be glory, honour, and Creeks,and to those 01 the Circumcision, and to the Heresies, and
power, through our Lord Jesus Christ, with
—
ft™^p^
ye.tr/ of the Christian era
< (Knpp).
The date
at which the Lectures were delivered cannot po ibly
be so late as is here stated. See the -.eel f the [nti
4 Tit. iit. 4. 5 Ejih. i. 17, 18. I on the " Date."
 FIVE CATECHETICAL LECTURES

THE SAME AUTHOR.

to Tin-: Newly Baptized 1
.

LECTURE XIX.
FIRST LECTURE ON THE MYSTERIES.
With a Lesson from the First Gent ral Epistle ok Pete beginning at
Be sober, be vigilant, to the end of the Enistle.

i. I have long Leon wishing, O true-Lorn, Baptistery, and there facing towards the West

and dearly beloved children of the Church, to ye listened to the command to stretch forth j

discourse to you concerning these spiritual and your hand, and as in the presence of Satan ye
T
heavenly Mysteries but since 1 well knew that renounced him.
; X ow ye must know that tin's
seeing is far more persuasive than hearing, I figure is found in ancient history. For when
waited for the present season that finding you Pharaoh, that most bitter and cruel tyrant,
;

more open to the influence of my words from was oppressing the free and high-born people of
your present experience, might lead you by the Hebrews, God sent Moses to bring them
I

the hand into the brighter and more fragrant out of the evil bondage of the Egyptians. Then
meadow of the Paradise before us especially the door-posts were anointed with the blood
;

as ye have been made fit to receive the of a lamb, that the destroyer might flee from
more sacred Mysteries, after having been found the houses which had the sign of the blood ;

worthy of divine and life-giving Baptism 2 and the Hebrew people was marvellously .

Since therefore it remains to set before you delivered. The enemy, however, after their
a table of the more perfect instructions, let us rescue, pursued after them -\ and saw the sea
now teach you these things exactly, that ye may wondrously parted for them nevertheless he ;

know the effect 3 wrought upon you on that went on, following close in their footsteps, and
evening of your baptism. was all at once overwhelmed and cngulphed in
2. First ye entered into the vestibule of the the Red Sea. •'

3. Xow turn from the old to the new,

1
This general of the five following Lectures omitted in
title
from the figure to the reality. There we have
is
many MSS. " In Cod. Ottoh. at the end of the special title of this
first My^tagogie Lecture, after the words "to the end of the Moses sent from Cod to Egypt; here, Christ,
Epistle," there follows the statement "Of the same author Cyril,
and f John the Bishop " (Bened. Ed.). See Index, Authenticity,
i sent forth from His Father into the world :

This Lecture was delivered on the Monday after Easter

'-'

there, that Moses might lead forth an afflicted

in the Holy Sepulchre see Cat. xviii. 33.
:

"1
tt)>' en<f>a<riv ttjv .... yeyevr)nevr)v, is found in all the MSS. people out of Egypt here, that Christ might :

"Nevertheless it would scum that we ought to read tiuc

rescue those who are oppressed in the world
. . . .

y. yei-rju cYiur, which Grodecq cither read or substituted " (Ben. Ed.).
With the proposed reading the meaning would he — "the signi- under sin there, the blood of a lamb was the
:

ficance of the things done to yon," which agrees better with the
meaning of ifjujjacri';. spell against 6 the destroyer here, the blood of ;

4 -roy 7rpoauAioi', called below in § 11 "the outer chamber."

Cf. Procat. § 1, note 3. It appears from Tertullian, De Corona,
the Lamb without blemish Jesus Christ is made
S 3, that the renunciation was made first in the Chinch, and after- the charm to scare? evil spirits : there, the tyrant
wards in the Baptistery " When we are going to enter the w ater,
:

at that moment as well as ju^t before in the Church under the

hand of the President, we solemnly profess that we disown the 5 Ex. xiv. q, 23. aTrorpo-aior.
devil, and his pomp, and his angels." 7 (jtvyaot-vr/jpiof, the wort commonly used in the Sc-ptupgir.t
 LECTURE XIX.
M5
was pursuing that ancient people even to the such vanity from wh;; h th i< dy m m pray-
:
i:

sea; and here the daring and shameless spirit, ing be delivered says unto God, Turn
to
the author of evil, was following thee even to ax'dj wine eyes from beholding vatiifv
\ Be not
the very streams of salvation. The tyrant of old interested m the madness of the theatre, where
was drowned in the sea ; and this present one- thou wilt behold the wanton gestures
of the
disappears in the water of salvation. pixel's-*, carried on with mockeries
and all
4. Hut nevertheless thou art hidden to say, unseemliness and the frantic dancing of effem- [

with arm outstretched towards him as though inate men 5 ;— nor in the madness
ofUiem who
he were present, "1 renounce thee, Satan." m hunts "expose themselves to wild
beasts, that
I wish also to say wherefore ye stand
facing they may pamper their miserable appetite;
to the West fur it is necessary. Since the who, to serve their belly with meats, become'
;

West is the region of sensible darkness, and themselves in reality meat for the belly
of
he being darkness has his dominion also in untamed beasts; and to speak
justly, for the
darkness, therefore, looking with a symbolical sake oi their own god., their belly, they cast
meaning towards the West, ye renounce that away their life headlong in single combats".
dark and gloomy potentate/ What then did Shun
also horse-races that frantic and soul-
each of you stand up and say? " I renounce subverting spectacle 3 . For all these are the
thee, Satan,"— thou wicked and most cruel pomp of the devil.
tyrant meaning, " I fear thy might no longer;
!
Moreover, the things which are hung up at
7-
for that Christ hath overthrown, having idol festivals^ either
par- meat or bread, orother such
taken with me of flesh and blood, that through things polluted by the invocation of the
unclean
these lie might by death destroy death 5 that I spirits, are reckoned in the pomp
, of the devil.
might not be made subject to bondage for ever." For as the Bread and Wine of the Eucharist
" I renounce thee,''— thou
crafty and most
subtle serpent. "I renounce thee," plotter as
thou art, who under the guise of friendship
— '

" 1 ° 0Sly
u
t,l;>t

l
cit
'

JCC »l^ r a^tle," c. i

S
,

7
!el of all impurities,"
and give, a vivid des ri ,
De S/-e '., c IO "J
olfthe rage and fury of the Circus in c. 16.
f
3 Bs. C xi\
didst contrive all disobedience, and work apos- ' Hi-How, the name either of
a species of
37
. ,w eomedv, ••con- 1
sisting more of gestures and mimicry
tasy in our first parents. "I renounce thee, than of spoken dialogue,"
or ot the persons who acted in them.
Cyril's description of the
Satan,"— the artificer and abettor of all wicked- coarse and indecent character of the mimes i.s
more than iustiued
by the impartial testimony of Ovid, Trht. ii.
ness. 407 :

"Cauidsi scripsissem mini, s ol sccena jocantes,

5. Then in a second sentence thou art
Qui semper vetiti crimen anions habent
;
In quibus assidue cultus procedit adulter,
taught to say, "and all thy works." Now the g\ erbaqtte ci.it stub callida nupta viro. 1

works of Satan are which also thou all sin,

Nubilis hos \ irgo, matronaque, virque, ptter pie
Spectat, el e magna parte Senatus adest.
must renounce ;—just
one who has escaped as Nee satis incestis temerari vocibus aures ;

a tyrant has surely escaped his weapons also. A theatre is Assuescunt oculi multa pudenda pati."
mentioned as one of the buildings erected by Hadrian
All sin therefore, of every kind, is included m his new city Aelia C'apitoiina built on the site of Jeru.-alem :

and that theatrical performances were continued in the lime

in the works of the devil. Only know this Cyril we kn nv from the accusation that in a time of famin of
; : lie
that all that thou sayest, especially at nail sold one of the Church vestments, which was afterwards
that most used
1:;- 'ii the stage.
thrillinghour, is written in God's books Lactantius, Epitome, % 63: " Histrionici etiam impudici
5
;
gestus, quibus
mfames fceminas iniiiantur, libidines, qua; saltai do
when therefore thou doest any thing contrary exprimunt, docent."
to these promises, thou shalt be judged as 6 Kfrrjyeo-i'ai;,
the so-called "venationcs" of the Circus in
a which die "bestiarii" foil ;bt with wild beasts.
transgressor.'. Thou
renouncest therefore the 7 The "bestiarii" weie feasted in public on the .lav I

works of Satan; I mean, all deeds in ir em; aimer with the beasts.
and See I'ertull. i/v/o >,'.'. g 42 .
:
" do not recline in public at the feast oi" Bacchus, ^after
I
the
thoughts which are contrary to reason. manner of the beast-lighters at their last banquet." lie g :

" hose also who dine on the llesh of wild beasts Ir .111 the
6. Then thou sayest, " all his And pomp
»." wh have
I

keen appetite, for bear and stag." These latter, how-

i
an na,'
Now the pomp
of the devil is the ever, were
of Mctam. iv.chiefly
madness the poor, 10 whom llesh was a rarity Ap'uh in. :

14, quoted by Oehler.

theatres and
1

horse-races,
'-'-.

hunting, and all and .

:
'

sV\«s iKTpaxv^ov, an allusion to the risk of a broken neck

:

111 the chariot-race. Tertull. dcSpectai ulis, " llquestriai

ism s' . :
I

was formerly practised in a simple way on Ira ;el a. k,an

I

ei tab ly 1 1

its ordinary use was innocent but when it was draggc

for a city of refug- But the Verb <hy
id 2 Mace. ix. 4, as well as in Xenophon ami
^
w is Transitive games, it passed from a gift of God into the service of
in;..
demons."
: 1 ,

Demosthenes. The The presiding deity of the chariot-race was Poseidon (Horn.
application of the blood of Christ in Baptism is //.
represented by xxiii. 307; bind. Ol. i. 63; I'yth. vi. 50; Soph. (Edip. Col.
larking the sign of the Cross on the forehead. 71 <\
i

Compare the lines and both this and the oilier shows of the Circus, and of the theatre,
f Brudentius quoted by the Benedictine
<
Editor :
were connected with the worship of the gods of Greece and k. na-'
" Bassio qua: nostram defendit sanguine
frontcm and therefore forbidden as id. lat'oiis: " Whai high religi. '.

Corporeamque domum signato eollinit ore." rites, what sacrifices precede, iiter.enc, and follow, bow
He h. ii- h 15- 1
Gal. ii. 18. guilds, how man.- priesthoods, how many services arc set astii
1

'Herod. II. 5 " The Egyptians were the first to

I
:
introduce (Tert. de SJ>ect. § 7).
s lemn assemblies (nwqyvpis) and processions (ttou-us) "
Rome the term " pompa " was applied especially to tlie procession \t 9 -aia/yaipcoa. The Panegyris was strictly a religious fcsti\ I,
but was commonly accompanied by a great fair or market, in wbi. '1
with which the Bull Circenses were opened, and also
to anv were sold not only such things as the worshippers might nee
grand ceremony or pageant. r I I

their offerings, e.g. frankincense, but also the llesh of the animals
Ocarpoiiaviai.
•--

your spectacles
CI'. Tertull. Apologet. a8 "We
renounce all which bad been sacrificed. Cf. Dictionary 0/ Greek and /.', ;;;.
;

\mong us nothing is ever said, or seen 'or Antiq. "Bancgyris." " We do not go Id
heard, which has anything in common with the madness Tertull. A/o/ot;. % \i :

of 'the your spectacles yet the articles thai are .Id there, if need them, -,
Circus, the immodesty ol the theatre, the atrocities of : I

the useless exercises ot the wrestling-ground." He calls

il,.. irc ri I shall obtain more readily at their propel places.
.

We ertainly 1

thetheatie buy no frankincense." 1

VOL. VII. B
 :

I 46 CATECHETICAL LECTURE?.
before invocation of the Holy and Adnra behind
tlie
hiving put thine hand to the plough, »,

l>lc '1'rinity were simple bread and wine, while and then turning back to the salt savour of
after the invocation the Bread becomes the this life's
doings but escape to the mountain, ;

Jesus Christ, that stone h wn without hands

1

Cody of Christ, and the Wine the Blood of t > ,

Christ ', so in like manner such meats belong- which has filled the world.
9. When therefore thou
rcnounecst Satan,
in to the pom]) of Satan, though in their own
;

by utterly bre iking all thy covenant with him, that

nature simple, become profane the invo-
ancient league with hell
2
there opened to i

of the evil spirit.

i
:
,

thou sayest, "and all thy ser- the paradise of Co 1, which lie planted
8. After this
devil is prayer towards the List, whence for his
transgression
vice-." Xow the service of the
was banished and a symbol of
in idol temple-: things done in honour of our first father :

lifeless idols the lighting of lamps or naming this ', thy turning from West to bast,
was
of incense by fountains or rivers 4
,
as some the place of light \ Then thou wert told
persons cheated by dreams or by evil spirit:, to say, "I believe in the bather, andin the

do resort to this "]. thinking to fin a cure even

!

1
S m, and in the Holy Chost, and in one
for their bodily ailments. Go not after such Baptism of repentance 4 ." Of which things we
things. The watching of birds, divination, spoke to thee'at length in the former Lei tares,
al'owed us.
omens, or amulets, or charms written on leaves, ;is rod's grace (

6
and such 10. Guarded therefore by these discourses,
sorceries, or other evil arts all ,

he sober. For our adversary the devil, as was

things, are services of the devil; therefore
for renouncing Satan just now read, as a roaring Hon, walketh about,
shun them. if after
But though in
and associating thyself with Christ >, thou fall seeking whom he may
devour 5.
death was mighty and devoured,
under their influence, thou shalt find the ty- former times
:

regeneration Cod has

rant more bitter; perchance, because he at the holy Laver of (
every tear from off all faees \ For
treated thee of old as his own, and relieved wiped away
hard bondage, but has now been thou shalt no more mourn, now that thou ha: t

thee from his

so thou wilt be put off the old man but thou shalt keep holy-
greatly exasperated by thee
;

;
s
the garment of salvation even
bereaved of Christ, and have experience of the day g clothed in ,

old history Jesus Christ.

other. Hast thou not heard the
it. And these things were done in the
which tells us of Lot and his daughters ? Was
daughters, when outer chamber. But if Cod will, when in the
not he himself saved with his
lectures on the Mysteries we have
he had gained the mountain, while his wife succeeding
up as a monu- entered into the 1 foly of Holies ", we shall there
became a pillar of salt, set
meaning of the things
ment for ever, in remembrance of her depraved know the symbolical
will and her turning back. Take heed there- which are there performed. Now to Cod the
fore to thyself, and turn not again to 10 hat is
bather, with the Son and the Holy Ghost, be
glory, and power, and majesty, for ever and
ever. Amen.
Compare St. Paul's argument against meats offered to idols,
i

Cor. x. \\— 21 and on Cyril's Lucharistic doctrine, see notes on

1

Cat. xxii.
:

form of renunciation before Baptism is given in the

["he
... . ,
9 Phil. iii. 13. On the pillar of salt, see ll'isd. x. 7: ''Ofwhos;
ness even to this day the waste laud that smokelh
is a

and a standing pillar of salt is a monument fan

Apostolic Constitutions, VII. 41: "I renounce Satan, and his testimony, . 1
. .

unbelieving soul." Joseph. Ant. I.xi. 4:

" Moreover I ha\
works, and his pomps, and his services, and his angels, and his Bp. Lightfoot, Clem.
it, for it remains even unto this day."
i.t.
Cf. Tertull. De
._,'

inventions, and all things that are under him."

/'/>. ad Cor. xi. remarks that the n gion abounds in pillars of
salt,
S/>-'ctaciilis, § 4 " When on entering the water, we make profes-
:

and " Medieval and even modern travellers have delighted

sion of the Chri tian faith in the words of its ride, we bear public
1
I

identify one or other of these with Lot's v. he.

tim my that we have renounced the devil, his pomp, and his
t
= Is. xxviii. '5-
angels."
1 Dan. ii. 45. 35,
" At Sais, when the assembly takes place for 3 Cf. S. Ambros. De Mystems, c. 11. 7: Ad onentcm
3 Herod, ii. 62:
converters qui enim renunciat diabolo ad Christum convertitur
the sacrifices (to Minerva, or Ncith), there is one night on which ;

that turning to the I'.a was

the inhabitants all urn a multitude of lights in the open air round •'Where he plainly intimates. . . . t

a syml ol of their avcr.-ion fr en Satan an

aversion tint I

These burn the whole night, and give to the

1 .
-

their houses.
that is, from darkness to light, fn m serving id.
Is, to serve Inn,
. . .
I

festival the name of the Feast of Lamps {\v\voKalr])."

Fountains and rivers had each its own deity or nymph, to
-t
who is the Sun of Righteousness and Fountain of Light' (1
whom sacrifices were offered, and incense burned.
Justin M. \/'olo:;. I. c. 61 A Swainson,
5 es roOro cit,hyjn.r. These words are omitted in many MSS., Hdache, vii. 1
4 Cf. 1 ;
. :

by the Benedictine Editor as a spurious addition Creeds, on the short Baptismal Professions. " '1
c. iii.
\vi it ; s Ii :

and regarded us. that in his day the f rm ol m-

of S. Cyprian distinctly tell
made to c nnplete the c mstmcti >n. The words r\ Toiavra at the and definite. He speaks of the
iptism was fixe
end of the sentence are better omitted, as in several good MSS. tcrrogat'i .11 at 1'. I

(_'at. iv. 7; Apost. Const, vi. "lie not a diviner, for that :
" usifata et legitima verba interrogationis," and we know a. —
" Dost thou
leads to idolatry. Thou shalt not use enchantments or pur- distinctly that the interrogation included the words,
the Father, in Ilis Son Christ, in the Holy Spirit?
. . .

itions fur thy child. Thou shalt not e a so ithsayer nor a diviner believe in God
hy gre it or little birds. Nor shalt thou learn wicked arts for all ;
Host thou believe in remission of sins and eternal life through the
these ihings has the Law fort id ten." Petit, xviii. 10, it. Chun .
'
_
_//,-•,-.(' -.'. \ ii. 41
" And after his renunciation let him in
.-.. :
5 1 Bet. v. o. ' xxv. 8 Rev. vn. 17.
:

7
8 Is. lxi. 10.
his a-, ,1-iati m '(o-ni'Tacro-d/icrov) say, 1 associate myself with 7 7rari)vupi<rei?. .

9 These words -com to imply that the

Lectures on the Eucharist
were to be delivered in the Holy Sepulchre, though the M
Christ." I

iu(?>;<r>j (Cod. Mon. t) is a better reading than rretpa(70>)O-r).

ir 1

may be calljd metaphorically '

the Holy ot Holic .

Cf. Id ,t. Laeh.es, idt: twi< tpyw i-up themselves

 LECTURE XX.
(ON THE MYSTERIES. II.)

01' M APT ISM.

R< MAXS VI. 14.

Know ye not, that so many of us as were baptized into Jesus Christ, were baptized
into His
death ? &-v f
or ye are not under the daw, but under grace.
t. Thesk daily introductions into the Mys-
Then, when ye were stripped, ye were 3.
teries and ', new instructions, which are the
anointed with exorcised oil 8 from the very ,
announcements of new truths, are profitable hairs of your head
to your feet, and were
to us and most of ail to you, who have been made partakers
;
of the good olive-tree, Jesus
renewed from an old state to a new. There- Christ. For ye were cut off from the" wild
fore, shall necessarily lay before you tiie
I
olive-tree and grafted into the good one, and •',

sequel of yesterday's Lecture, that ye may

were made to share the fatness of the true
learn of what those things, which were done
olive-tree. The exorcised oil therefore was
by you in tiie inner chamber 2 were symbolical. a symbol
of the participation of the fatness of
,

As soon, then, as ye entered, ye put off

2.
Christ, being a charm to drive away every
your tunic; and this was an image of putting trace of hostile influence. For as the breathing
off the old man with his deeds K Having of the saints, and the invocation of the Name
stripped yourselves, ye were naked; in this
of Cod, like fiercest flame, scorch and drive
also imitating Christ, who was stripped naked
out evil spirits \ so also this exorcised oil
on the Cross, and by His nakedness put off receives such virtue by the invocation of
from Idimse/f the principalities and powers, Cod and by prayer, as not only to burn and
and openly triumphed over them on the tree*. cleanse away the traces of sins, but also to
Tor since the adverse powers made their lair chase away all the invisible powers of the evil
in your members, ye may no longer wear that
one.
old garment I do not at all mean this visible
4. After these things, ye were led to the
;

one but the old man, which wa.xeth corrupt holy pool 2 of Divine baptism, as Christ was
May the soul which carried from the Cross to the Sepulchre which
has once put him off, never again put him on,
before our eyes. And each of you was
hut say with the Spouse of Christ in the Song
asked, whether he believed in the name of
of Songs, / have put off my garment, how
the Father, and of the Son. and of the Holy
snail1 put it on c
? O wondrous thing ye !
Ohost, and ye made that saving confession,
were naked in the sight of all, and were not
ashamed 7 for truly ye bore the likeness of the - Apost. Const. \ ii. 22 " But thou shall beforeh ind anoint the
:

person with holy oil (e\aio>), and afterward baptize him with water,
first-formed Adam, who was naked in the and in the Conclusion shalt seal him with the ointment (juiipw),
garden, and was not ashamed. that the anointing (xpto>oa) may be a participation of the Holy
Spirit, and the water a symbol of the death, and the ointment the
seal of the Covenants. But if there be neither oil nor ointment,
water suffices both for anointing, and for a seal, and for a confes-
- I ne renunciation an.l the profession of faith were made in sion of Him who died, or indeed is dying with us." The previous
the outer chamber or vestibule of the Baptistery. anointing "with oil sanctified by prayer" is mentioned in the
:
( '
il. iii. 9. Clementine Recognitions, III. c. 67, and in the Pseudo-Justin,
lb. ii. 15.
1 Cyril's use of this passage agrees best with the Qncrstioncs adOrthodoxos, On. 137. It was not however universal,
interpretation that Christ, having been clothed with the likeness and seems to have been unknown in Africa, not being mentioned by
1,1sinful lle.h during His life on earth, submitted therein to the (.'lenient of Alexandria (Pent. II. C. viii. On the use of ointments),
a -.'tele; of tie- powers of evil, but on the Cross threw off from
in r Tertullian, nor Augustine.
1Inn- If both it and thi m. 9 On the significance of the wild olive tree, sec Ircnxus, V. 10.
b'.ph. iv. 2.'. r (
5 'ant. v. 3. 1
See Index, "Exorcism."
See Diet. Chris!. Antiq. "Baptism," g 48
_
7 The Unclothing : 2 KoAvixfiijOpav. The pool or piscina was dee]) enough ior total
oj Catechumens: Bingh. Ant. XI. xi. r: All "persons were
tii-
immersion, and large enough for many to be baptized at once. Ci.
baptized naked, either in imitation of Adam in Paradise, or our liingh. Ant. VIII. vii. 2 XI. xi. 2, 3.
; For engravings of the very
Saviour upon the Cross, or to signify their putting off the bod)' of '

ancient Baptisteries at Aquiieia and Ravenna^ shewing the form

n, and the old man with his deeds." i (l f the font or piscina, see Vict. Christian Ant. " Baptistery "
T
4S CATECHETICAL LECTURES.
and descen led throe times into the water, and so also it is the counterpait "of the sufferings of
ascended again; here also hinting by a sym- 1 Christ. I 'or this cause Paul just now cried

bol at the three-days burial of Christ 3. For as aloud and said, Or arc ye ignorant that all

our Saviour passed three days and three nights', we who were baptized into Christ Jesus, were
in the heart of the earth, so you also in your \ baptized into His death? We were buried
5
first ascent out of the water, represented the therefore with Him by baptism into His death .

first day of Christ in the earth, and by your These words lie spake to some who were
descent', the night; for as he who is in' the disposed to think that baptism ministers to
night, no longer sees, but he who is in the us the remission of sins, and adoption, but
day, remains in the light, so in the descent, has not further the fellowship also,
by repre-
as in the night, ye saw nothing, but in ascend-, sentation, of Christ's true sufferings,
ing again ye were as in the day. And at the| 7 In order therefore that we might learn,
ngs Christ endured, for
r

self-same moment ye were both dying and that whatsoever things I

FOR us
Ls

being born and that Water of salvation was \xi> for oiii salvation 9 lie suffered them in
:

at once your grave and your mother, \nd reality and not in appearance, and that we
what Solomon spoke of others will suit you also are made partakers of His suffering-,
lyr
for he said, in that case, There is a time Paul cried with all exactness of
truth,
also ;

to bear and a time to die* : but to you, in the if we

hare been planted together with the like-
reverse order, there was a time to die and a time ness of J lis death, we shall be
'also -with the
His resurrect ion. Well lias he said,
to be born and one and the same time effected
;
likeness of
both of these, and your birth went hand in planted together™. For since the true Vine
in hand witli your death. was planted in this place, we also by partaking
strange and inconceivable thing! we in the Baptism of death
have been planted
e O
did not really die, we were not really buried, together with Him. And fix thy mind with
Apostle.
we were not really crucified and raised again much attention on the words of the
;

but our imitation was in a figure, and our He said not, "For if we
have been planted
Christ was actually cruci- together with His death,'' but, with the
likeness
salvation in reality.
fied, and actually buried, and truly rose again; of His
death. For in Christ's case there was
and all these things He has freely bestowed death in reality, for His soul was
really

upon us, that we, sharing His sufferings separated from His body, and real burial,
for

salvation in reality. His holy body was wrapt in pure linen and
by imitation, might gain ;

() surpassing loving-kindness! Christ received everything

happened really to Him; but in
nails in His undented hands and feet, and your case there
was only a likeness of death
:

while on me without pain and sufferings, whereas of salvation there \

suffered anguish :
.

or toil by the fellowship of His suffering not a likeness

but a reality. !

He freely bestows salvation 8. Having been sufficiently instructed in

6. bet no one then suppose that Baptism these things, keep them, I beseech you, in

is merely the grace of remission of sins, or

your remembrance ; that I also, unworthy
as John's was a bap- though I be, may say of you, Now
further, that of adoption ;
I love you \
me, and hold fast
tism 5 conferring only remission of sins: whereas because ye always remember
we know full purges our sins, the traditions, which / delivered unto you.
well, that as it

and ministers ° to us the gift of the Holy ('.host, And Cod, who has presented you as it were
alive from the dead 2 is able to grant unto you
,

to walk in newness of life 3 because His is the

.•

3 The same significance is attributed to the trine immersion by glory and the power, now and for ever. Amen.
many Fathers, but a different explanation is given by Tertullian
{Adv. Praxean, c. xxvi.): "Not once only, but three times, we
are immersed into the several Persons at the mention of their ilvtItvitov. The ''
Antitype" i^ here the sign ir 11

of that which past, and no longer actually present See note

several na Gregory "of Nyss'a (On'the Baptism of Christ, is :

p. 520 in this Series) joins both reasons together:

" By doing thi '

on x.\i. i. Cf. Heb. ix. 24. n

thrice we represent for ourselves that grace of the Resurrectjoi
8 Rom. In the following sentence several MSS. have
vi. 3.

h'ich was 'wrought in three days and'

: this we do, not receiving ! a different reading " These things perhaps he said to some w'
:

the Sacrament in silence, but while there are spoken over us the were disposed to think that Baptism ministers remission ot i

fellowship,
Names of the Three Sacred Persons on whom we believed, &c." only, and not adoption, and that further it has not the
Compare p. 529. Cf. Apost. Const. VIII. § 47, Can. 50: " If any &c." Against this reading, approved by .Milles, the Benedictine
Bishop or Presbyter does not perform the three immersions of one Editor argues that in Rom. vi. 3, 4, there is no reference to
initiation, but one immersion made into the death of Christ, let adoption, but only to the fellowship of Christ's Passion, and th it
him be deprived." Cyril quotes the passage only to prove the latter, the gift of
Milles in his note on this passage mentions that "this form of adoption being generally admitted, and therefore not in question.
9 This clause is contained in the Nicene Creed, and in
that
Baptism is still used in the Creek Church. See Eucholog. p. 355.
Ed. Jac. ('.oar. and his notes p. 365.'' which was offered to the Council by Eusebius as the ancient
4 Kccles. iii. 2. Creed of Oesarea. It probably formed part of the Creel ol

5 Tertullian (De Baptismo, c. 10) denies that John's Baptism Jerusalem, though it is not found in the titles of the Lectures,
availed for the remission of sins: " If repentance is a thing human, nor specially explained.
its baptism must necessarily be of the same nature: else if it had
'J lb. vi. 5. Cyril gives the phrase "planted together
same-
been celestial, it would have given both the Holy Spirit and the a special application to those who had been baptized 111 the
remission of sins.'' Cyril's doctrine is more in accordance with place where Christ had been buried.
the language of the Fathers generally, and of St. Mark i. 4, Luke
1
1 Cor. xi. ?. : Now
I praise yon S^c. .

iii ;. ° npu£evov. - Rom. vi. 13. 3 It). v. 4.

 I ;;

L E C T U R E XX
(ON THE MYSTERIES. III.)

OX CHRISM.

t John ii. 20 — 28.

But ye /tare an unction from the Holy One, <>v that, when The shall appear, rce may
have confidence, and not he ashamed before Him at His coming.
1. Having been baptized into Christ, and on Him, like resting upon like io And to you in I .

futon Christ ye have been made conform- like manner, after you had come up from the
1
,

aide to the Son of God for Ood having pool of the sacred streams, there was given an
;

foreordained us unto adoption as sous', made Unction the anti-type of that wherewith Christ 1
,

us to be conformed to the body of Christ's glory 3 . was anointed; and this is the Holy Ghost
Having therefore become partakers of Christ*, of whom also the blessed Esaias, in his pro-
ve are properly called Christs, and of you Cod phecy respecting Him, said in the person of
said, Touch not My Christs 5 or anointed. the Eord, The Spirit of the Lord is upon Me.
,

Xow ye have been made Christs, by receiv- because He hatIt anointed Me: Jfe hath sent
ing the antitype 6 of the Holy Ghost and all Me to preach glad tidings to the poor ;
'-'.

t'lings have been wrought in you by imita- 2. Eor Christ was not anointed by men
tion 7, because ye are images of Christ. He with oil or material ointment, but the Father
washed in the river Jordan, and having im- having before appointed Him to be the
parted of the fragrance 3 of His Godhead to Saviour of the whole world, anointed Him
the waters, He came up from them and the with the Holy Ghost, as Peter says, Jesus of ;

loly Ghost in the fulness of His being 9 lighted Nazareth, whom God anointed with the Holy
\

Ghost 3 David also the Prophet cried, saying, .

Thy throne, O God, is for ever and ever

Gal.
1
27. - Eph. iii.
5. Phil. 2T. i. -'>
iii.

4 ci>. 1 1 5 1's. cv.

iii. i.j.
a sceptre of righteousness is the sceptre of
i ;.
c ai'Ti'-v-or. Cat. xx. 6; xxiii. 23. Twice in this section. hast loved righteousness Thv kingdom ; Thou
as in Heb. ix. 24 (i\i'TiTvna -uiv a\r)0iv£>u), avrirvnoi' is the copy
or figure representing the original pattern (tv7tos, cf. Actsvii. 44). jGod even Thy and hated iniquity ; therefore
Uherwise (as in Cat. x. 11 xiii. 19 xxii. 3) tuttos is the figure
(

to lie subsequently realised in the antitype.

; ;
God hath anointed 77/ec with the oil of glad-
7 6lKO!'tKO>$ .... CtKOI/eS TOU XpiO"TOV. ness above Thy fellows''. And as Christ was
8 xpu»T<oi', literally "tinctures.'' The Ben. Ed. writes: " For
r!>u>Tiov we have written XP"'J ™'' with Codd. Coisl. Ottob. Roe, in reality crucified, and buried, and raised,
Casaub., ecc. .. Hut we must write xpajrwi' from ypwra, not vpiuTwi' and you are in Baptism accounted worthy of
from xpuires. Authors use the word xpura to signify the effluence
of an odour. So Gregory of Nyssa takes it in his 3rd Homily on being crucified, buried, and raised together
the Song of Songs, p. 512; and S. Maximus in Question 37 on
Scripture: \i>ujja we say is the godliness (ci>crt/3ciar) whereby
'
with Him in a likeness, so is it with the
S. Paul was to the one a savour of life unto life.' In the unction also. As He was anointed with an
. . .

Procatechesis, J 15, Cyril calls the waters of Baptism v&o.tu>i>

\,nirTo<!>6pojy ex9 v ™ v tvioSCav. If however any one prefers the ideal 5 oil of gladness, that is, with the
reading ijiiirar, he may defend himself by the authority of Kpi- Holy Ghost, called oil of gladness, because
phanius, who in the Exposition of the Faith, c. 15, says that
Christ descending into the water gave rather than received, He is the author of spiritual gladness, so ye . . . .

illuminating them, and empowering them for a type of what was

to be accompli According
died in Him."
the Kbionitc Gospel f
were anointed with ointment, having been
to 1

St. .Matthew in Kpiphanius (liter, xxx. Ebionittc c. 13), when made partakers and fellows of Christ.
Jesus came up out of the water a great light shone around the
place: a tradition to which the Benedictine Editor thinks the
reading (jxiroiv may refer. Justin M. {Dialog, c. lxxxviii.):
" When Jcmis had stepped into the water, a lire was kindled in the rendered by Canon Mason (The Relation of Confirmation to
f rdan." Otto quotes the legend, as found in Orac. Sibyll. vii. Baptism, p. 343. " in the fulness of His being."
81 83 :
— 1
Greg.Naz. Oral, xxxix
Cf. " The Spirit also bears witness
:

"O? <re Aoyor yeVioj<re llar>jp Ilcef'/x' opi'iv oa/^Kti', to His Godhead, for He comes to that which is like Himself."
'Ofve a77ayytATf)pa Aoywr, Adyoi/ voaviv ayrois 1
Cf. Tertullian, De Jiaptismo, c. 7: " Exinde egressi de
'PaiVcoi', eroi' /3a7TTi(rp.a, &C ov irvpbs eft-u'jaoi'fhjs. lavacro perungimur benedicta uuetione. " It is clear that the
9 ouo-icu5j]9 c-ni<\>oir]cTi<; eyeVcro. The Benedictine Editor under- Unction mentioned in these passages was conferred at the same
stands this phrase as an allusion to the descent of the Holy Ghost time and place as Baptism. Whether it formed part of that
on Jesus in a substantial bodily form. So Gregory Nazianzen Sacrament, or was regarded by Cyril as a separate and indepen-
(Chat. xliv. 17), says that the Holy Ohost descended on the dent rite, has been made a matter of controversy. See Index,
Apostles ov(TiOiSuj<; kcu (tuiiitikuis. But Anastasius Sinaita inter- " Chrism."
prets ovaawSw; in this latter passage as meaning "in the essence - I>. lxi. 1. 3 Acts x. 38. 4 Ps. xlv. 6, 7.
_

and reality of His (Divine) Person :" and this latter sense agree- 5 »i|r» cannot here be translated ''spiritual because 01
'

ing with the frequent use of oixnwSijs by Athanasius is well nrevjuaTtKrjs immediately following. Cf. i. 4, note.
 ; '

i ;o CATKCIIKTICAL LECTURES.

But beware of supposing this to be plain stand against the power of the adversary, and
3.

ointment. For as the Bread of the Eucharist, vanquish it, saying, / can do all things through
Christ which slrcnethc/u'th me \
after the invocation of the Holy Ghost, is
mere bread no longer 6 but the Body of Christ,
,
5. Having been counted worthy of this
so also this holy ointment is no more simple,
Holy Chrism, ye are called Christians, veri-
fying the name also by your new birth. For
ointment, nor (so to say) common, after invo-
cation, but it is Christ's gift of grace, and, by] before you were deemed worthy of this grace,
the advent of the Holy Ghost, is made lit to ye had properly no right to this title, but were
impart His Divine Nature 7. Which ointment is advancing on your way towards being C hris-
symbolically applied to thy forehead and thy tians.
other senses and while thy body is anointed
;
6. Moreover, you should know that in the
soul sanctified old Scripture there lies the symbol of this
with the visible ointment, thy is

by the Holy and life-giving Spirit.
4. And ye were first anointed on the
fore-
head, that ye might be delivered from the
shame, which the first man who transgressed
bore about with him everywhere and that
Chrism. For what time Moses imparted to
his brother the command of God, and made
him High-priest, after bathing in water, he
anointed him; and Aaron was called Christ
;
or Anointed, evidently from the typical Chrism.

70//// unveiled face yc might reflect as a mirror

So also the High-priest, in advancing Solomon
Then on your ears to the kingdom, anointed him after he had
the glory of the Lord?.
that ye might receive the ears which are
bathed in Gihon °. To them however these
things happened in a figure, but to you not
quick to hear the Divine Mysteries, of which
in a figure, but in truth because ye were
Esaias said, The Lord gave me also an ear
;

to hear ; and the Lord Jesus in the Gospel,

1 truly anointed by the Holy Ghost. Christ
is the beginning of your salvation; for He
He that hath cars to hear let him hear-. Then
is truly the First-fruit, and ye the mass?; but
on the nostrils that receiving the sacred
;

if the First-fruit be holy, it is manifest that

ointment ye may say, We arc to God a sivcet
Its holiness will pass to the mass also.
savour of Christ, in them that arc saved .

7. Keep This unspotted for it shall teach

Afterwards on your breast that having put
;
:

on the breast-plate of righteousness, ye may you all things, if it abide in you, as you have
stand against the 7vi/cs of the devil*. For as just heard declared by the blessed John, dis-
coursing much concerning this Unction For ;

Christ after His Baptism, and the visitation of

.

the Holy Ghost, went forth and vanquished holy thing is a spiritual safeguard of the
this
body, and salvation of the soul. Of this the
the adversary, so likewise ye, after Holy Bap-
blessed Esaias prophesying of old time said,
tism and the Mystical Chrism, having put on
the whole armour of the Holy Ghost, are to And on this mountain, (now he calls the —
Church a mountain elsewhere also, as when
6 Compare xix. 7; xxiii. 7, 19; and the section on "Eu- he says, In the last days the mountain of the
charist " in the Introduction.
7 Xptorou xapia-jxa kcl\ Ilrcv/iaros ayiov Trapovcria -ij? uvtov Lord's house shall be manifest J :) on this —
©eoTijTO? ei'ep-pTtKor' yivofxevov. The meaning of this passage mountain shall the Lord make unto all nations
seems to have been obscured by divergent views of the order and
construction of the words. In the Oxford translation, followed a feast ; they shall drink wine, they shall drink
by Dr. Pusey {Real Presence, p. 357). the Chrism is " the gift of
Christ, and by the presence of His Godhead it causes in us the gladness, they shall anoint themselves with
Holy Ghost." The order of the operations proper to the two ointment And that he may make thee sure,
1
-.

Divine I'ersons seems thus to be inverted.

According to the Benedictine Editor, and Canon Mason {Rela- hear what he says of this ointment as
being
tion of Confirmation to Baptism, p. 344), it is " Christ's gracious mystical; Deliver all these things to the na-
gift, and is made effectual to convey the Holy Ghost by the
presence of His own Godhead," — i.e. apparently, the Godhead tions, for the counsel of the Lord is unto all
of the Holy Ghost conveys the Holy Ghost.
But according to the context " the presence" must be that of
nations-. Having been anointed, therefore,
the Divine Person who has been invoked, namely the Holy Ghost with this holy ointment, keep it unspotted
:

and this is clearly expressed in the order of the words Ilreti/uaTOS

ayiov Trapovcria tt); auxoO Ocotijtos ii'epyr)TU<6v. The connexion and unblemished in you, pressing forward by
of the words III', ay. napovaiu is put beyond doubt by the Invo-
cation in the Liturgy of S. James quoted in Myst. V. 7, note 8.
good works, and being made well-pleasing to
The true meaning thus seems to be that the Chrism is Christ's the Captain of your salvation, Christ Jesus, to
gift of grace, and imparts His Divine nature by the presence
of the Holy Ghost after the Inv. cation. This meaning is confirmed whom be glory for ever and ever. Amen.
by the formula given in Afost. Const, vii. 44, for the consecration
of the Chrism :
" >rant also n >v. that this ointment may be made
(

effe taal in the baptized, that the sweet savour of Thy Christ may ? Phil. iv. 13. 6 1 Kings i. 39.
."
Rom. xi. id.
remain firm and stable in him, and that, having died with Him, 8 1 John ii. 20: But yc have an unction (\pi07ta) from the
he may rise again and live with Him." The Chrism is thus re- Holy One.
garded as "the Seal'' which confirms the proper benefits of 9 Is. ii. 2.
Baptism. 1
lb. xxv. 6. The Septuagint differs much from the Hebrew,
8 iiri fierujTrov Ka\ toji' uAAwr crov alaOiirqpiujv. The forehead both here and in the following verse. R.V. "And in this moun-
may- be regarded as representing the sense of touch or we may
; tain shall the Lord of hosts make unto all peoples a fea>toffat
translate, according to the idiomatic use of otAAos, "thy forehead things, a feast of wines on the lees, of fat things full of marrow, of
and thine organs ot sense besides." See W iner. Gramma)' of A'. wines on the lees well refined.'
T. Greek, V . III. Sect. lix. 7: Riddel!, Digest of I'latouu - lb. v. 7. R.V. "And He will destroy in this mountain the
Idioms. S 46. 9 2 Cor. iii. 18. ' Is. I. 4. face of the covering that is caot over all peoples, and the veil that
Matt. xi. 15. 3 2 C 4 Ej h. \i. 14, an( j n. spread
:
- i.
i". 1 ;. is over all nations."
 ;

LECT U RE XX IE
(ON THE MYSTERIES. IV.

ON THE BODY AND BLOOD OF CHRIST

1 Cor. xi. 23.

1 received of the Lord that which also 1 delivered unto you, how that the Lord /cuts
in the night in which lie was betrayed, io.de tweed <s e.

1. Even of itself
1
the teaching f the Blessed fill work; and on ihc children
of the bride-
I

raul is sufficient to give you a full assurance \cha»iber\ shall He not

much rather be ac-
concerning those Divine Mysteries, of which knowledged to have bestowed
the fruition of
having been deemed worthy, ye are become His body and blood 7?
of the same body- and blood with Christ. 3. Wherefore with full assurance let us par-
Eor you have just heard bun say distinctly, take as of the body and
Blood of Christ for •

That our Lord Jesus Christ in the nightUn the figure 8 of bread
is yiven to thee His
m which He ivas betrayed, took bread, and Body, and in the figure of
Wine His Blood-
when Jfe had given thanks lie brake it, and that thou by partaking of
the Body and Blood'
gave to His disciples, saying, lake, eat, this of Christ, mavest be made of the same body 1

is My Body: and having taken

and and the same blood with Him. For thus we the cup
given thanks, He said, 'lake, drink, this is My come to bear Christ 9 in
us, because 1" LKXiy \

Blood*. Since then He Himself declared and blood are distributed through our mem- '

and said of the bread, This is My Body, who bers; thus it is that, according to
the blessed
shall dare to doubt any longer? And since Peter, we become partakers of the divine na-
He has Himself affirmed and said. This is My ture '-'.

Blood, who shall ever hesitate, saying, that it 4. Christ on a certain occasion discoursing
is not
blood ? El is with the Jews said, Except ye cat My flesh
2. He
once in Cana of Galilee, turned the and drink My blood, ye have no
life in you \
water into wine, akin to blood 4 and is it 1 hey not having
heard His saying in a spiritual ,

incredible that lie should have turned wine

into blood ? When called to a bodily mar-
riage, He miraculously wrought = that wonder- Meat. ix. 15. fi

7 lien. Ed. ''Thai the force of Cyril's argument may be the

:

better understood, we must observe that in LSapli.Mii is celel rated

1
auT>j f un S. is changed for the worse into avrrj by the marriage of Christ with the Christian soul; and that the
ili j I! nedi' tine K iil r. consummation of this marriage is perfected throii ;!i the uni n of
-'
Introduction, " Eucharist. orcl <rvo-<rt.ofic a dif- in the mystery of the Eucharist. Read Chrysoslom's
ferent suns,: in '.ph. iii. 6, where it is applied to the ('.entiles
! \IIom. xx. in Ephcs." CI tom's words are " In like manner :

as having been made members of Christ's body the Church tneretore we become one flesh with Christ by participation
i
_
i Cur. xi. 2 ;. The clause "and gave to His disciples" is an (jKrovaias)." But the participation expressed by /ueTovaau dues
addition taken from Matt. xxvi. 26. The part relating to the cup not necessarily refer to thf: Eucharist. From the'use of the word
<1 not correspond exactly either with St. Paul's language or
'
• in Cat. xxiii. 11, and in Athanasius {Contra Arianos, Or. i.
wi'h the Kvan lists'. 's, 22, 25) the meaning rather seems to be that we are
1 1,

* oIkcIov o.ln.a.11. Cod. S ii ;. (Or decq), (Morcll, Mem. one flesh with Christ not by nature but by His gift.
Vi '. Hen. Ed. cukci'm rcv/oiart, Codd. Monac. i, 2, Oenovof.
: See Index, Tun-os, and the references there, and Waterland,
Valt. I'revi t. }. 1kupp. The whole passa re is omitted in Codd.
.
Oh ti; /•.ucharisl, c. vii.
:
-

Coisl. I;. a ub. owing to the repetition of a'fxa.

( ' ., Xpiaror/uipoi yii'djuOa. Procat. 15.
he reading oiKeito vevfiaTi., "by His own will," introduces
I 1 '"Ara6i6o/AcVou. 1 he Codices Coisl. Roe, Casaub.
lien. ICtl.:
a supcrfluouj thought, and destroys the very point of Cyril's Scirlet. Ottob. 2. (icnovef. have ai'aS<a$cy,/xeVoi, which dee not
argument, in which the previous change of water into an lemi nt i agree well with the Genitives tov croj/iaTos and roii ai/io/.roc. It is
so different as wine is regarded as giving an a fortiori probability evident that it was an ill-contrived emendation of auaStSoiJ.(i'OV,
to the change of" that which is already " akin to blood " into blood the transcribers being offended at the distribution of Christ's liody
itself. among our members, lint Cyril uses even the same word in Cat.
Jf Cyril thus seems teach a physical change of the wine, t 1
xxiii. 9 OCtos o dp70s.: ei? naadv (Ten ttjc uvaTamv ai>aSi-
. . .

it must be remem! ered that we are- not bound to accept his view, $070.1, tt5 w'/nAtaar crwpiaro; Kal cVuvrj?, 1 his lircad is distributed '

but only to state it accurately. See however the section of the into thy whole system,
to the benefit of body and soul.'" 'Ara-
Introduction on his Eucharistie doctrine. SiSo/ttci'ov is the reading of Milles and Rupp. For similar langua
S eSau/xai-ovpy/jcrc ttji< Trapo.SoSo7rouay. Cf. Cbrysosl. Efist. i. see Justin M. AJ>ol. i. 66; hen. V. ii. 2.
ad Olympiad, dc /Ac, J i.e.: reire tfav/ia-rovp-y. i <cai n-apaSo^onoitl. - 2 Pet. i. 4. 3 John vi. 53.
 —;

1^ CAM IX1IKTICAL LECTURKS.

s.ense were oft'i; ruled, and went back, sup- God ; that thou niayest be made the engraving
posing that He was inviting theni to cat tlesh. of the signet, Holiness unto Cod'),
\
And thy
-. In the Old Testament also there was cup infoxicateth me, as very strong
l
1
. Thou
I: but this,belonged to the seest that cup here spoken of, which Jesus
as it !

( >1 1 Testament, has come

an end but took in II is hands, and gave thanks, and said,
to ;

in the New Testament there is Dread of This is My blood, which is shed for many for
heaven, and a Cup of salvation, sanctifying the remission of sins-.
soal and body; for as the 8. Therefore Solomon also, hinting at this
Dread corresponds
to our body, so is Word
appropriate to grace, says in Lcclesiastes, Come hither, eat
the '

our soul. thy bread with joy (that is, the spiritual
(). Consider therefore the Dread and the Wine bread Come hither, lie calls with the call to
I
;

not as bare elements, for they are, according salvation and blessing), and drink thy wine
to the Lord's declaration, the Dody and Dlood with a merry heart (that is, the spiritual
of Christ for even though sense suggests this wine)
;
and let oil be poured out upon thy ;

to thee, yet let faith establish th.ee. Judge head (thou seest he alludes even to the mystic
not the matter from die taste, but from faith Chrism) and let thy garments be always
i ;

be fully assured without misgiving, that the white, for the Lord is well pleased with thy .

Dody and Dlood of Christ have been vouch- works 3 for before thou earnest to baptbm, \
.-

sated to th.ee. thy works were vanity oj vanities^, |

but now,
7. Also the blessed David shall advise thee having put off thy old garments, and put on j

the meaning of this, saying, Thou hast pre- those which are spiritually white, thou must
j ' / a table before me in the presence of be continually robed in white: of course we
them that afflict nn \ What he says, is to this mean not this, that thou art always to wear
effect: before Thy coming, the evil spirits white raiment; but thou must be clad in the
prepared a table for men", polluted and dc- garments that are truly white and shining and
filed and full of devilish influence ? but since spiritual, that thou mayest soy with the blessed
;

Thy coming, O Lord, Thou hast prepared Esaias, soul shall be joyful in my Goa My
a 'table before me. When the man says to for lie hath clothed me with a garment of
Cod, Thou hast prepared before me a table, salvation, and put a robe of gladness around nu \

what other does he indicate but that mystical 9. Having learnt these things, and been
and spiritual Table, which God hath prepared fully assured that the seeming bread is not
for us over against, that is, contrary and in bread, though sensible to taste, but the Body
opposition to the evil spirits? And very truly; of Christ and that the seeming wine is not ;

for that had communion with devils, but this, wine, though the taste will have it so, but the
with God. Thou hast anointed my head with Blood of Christ and that of this David sung ;

oil s With oil He anointed thine head upon of old, saying, And bread strengtheneth mails
.

thy forehead, for the seal which thou hast of heart, to make his face to shine with oiC,
——
;

" strengthen thou thine heart/' by partaking ;

4 Ben. Ed.: "Here we are to understand (by 6 A0709) tl

thereof as spiritual, and "make the face of
Divine Word, not the bare discourse of G id, but the second Person th\' SOul tO shme \nd so having it unveiled
of the Holy Trinity, Christ Himself, the Bread of Heaven, as lie
testifies of Himself, John vi. 51: Him Cyril contrasts with the with a pure conscience, mayest thou reflect as
earthly shew-bread in the O. T. otherwise he could not rightly
;

from this sentence infer, by the particle our, "therefore," that the
a mirror the glory oj the I.ord s and proceed ,

Eucharist is truly the Body and Blood of Christ. And since he from glory to glory, in Christ Jesus our Lord:
says, in Cat. xxiii. 15, that the Eucharistic food is "appointed for
the substance of the soul," for its benefit, that cannot be said of To whom be
honour, and might, and glory, for
Christ's body cr of His soul, but only of the Word which is con- ever and ever. Amen.
j lined with both. Moreover that the Divine Word is the food of
Angels and of the soul, is a common mode of speaking with all the
Fathers. They often play on the ambiguity of this word (Adyo;),
saying sometimes that the Divine Word, sometimes the word and
oracles of G :. are the food ol our souls both statements are : 9 Ex. xxviii. 36; Ecclus. xlv. 12. The plate of pure gold
true, for the whole life-giving power of the Eucharist is derived on the forefront of Aaron's mitre was engraved with the motto,
from the Word of Cod united to the flesh which He assumed: Holy unto the Lord. This symbolism Cyril transfers to the
and the whole benefit of Eucharistic eating consists in the union s icramental Chrism, in which the forehead is signed with ointment,
of our soul with the Word, in meditation on His mysteries and and the sou! with the seal of God.
sayings, and conformity thereto." 1
Ps. xxiii. 5 My cup runneth over. Eusebius {Drm. Evang.
:

5 Bs. xxiii. 5. I. c. 10, S 28) applies the Psalm, as Cyril docs, t the Eucharist. >

6 /)Aio-y))».tr7)r, a good restoration by Millcs, with Codd. Roe, - Matt. xxvi. 28. 3 Ecclcs. ix. 7, 8.
Casaub. Coislin. The earlier printed texts had ^Avyicr/xsViji', 4 For 7rpoo->;'A%? (Bcncd.) we must read jrpotrrjAOes, or, with
"overshadowed." Cf. Mai. i. 7: aprous ijAia-yrj/xeVov?, .... Monac. 1, npoaeKQclv.
Tpdire£a Kvpiov TjAttryij/icVr) itniy. 5 Is. lxi. 10.
Cyril refer- to the idolatrous feasts, which St. Paul calls " the
1 6 On this passage see the section of the Introduction referred
tabic of devils," 1 Cor. x. 21. to in the Index, "Eucharist."
'
Ps. x .iii. 5. 7 Ps, civ. 15. 8 2 Cor. iii. iS.
 LECTU RE XXI II
(ON THE MYSTERIES. V.)

ON THE SACRED EITURGY AND COMMUNION 1

.

i Pet . 1!. I.

Wherefore putting away all filthiness, and ail guile, and evil speaking'*, c>Y.

i. By the loving-kindness of God ye have 3. Then the Deacon cries aloud, "Receive
heard sufficiently at our former meetings con- ye one another and let us kiss one another 8 ." ;

cerning Baptism, and Chrism, and partaking Think not that this kiss is of the same char-
of the Body and Blood of Christ and now it acter with those given in public by common
;

is necessary to pass on to what is next in friends. It is not such but this kiss blends :

order, meaning to-day to set the crown on the souls one with another, and courts entire for-
spiritual building of your edification. giveness for them. The kiss therefore is the
2. Ye have seen then the Deacon who gives sign that our souls are mingled together, and
to the Priest water to wash 3, and to the Presby- banish all remembrance of wrongs. Eor this
ters who stand round Cod's altar. He gave it cause Christ said, If thou an'offering thy gift at
not at all because of bodily defilement; it is the altar, and there renteniberest that thy brother
not that; for we did not enter the Church at hath aught against thee, leave, there thy gift
first 4 with defiled bodies. But the washing of upon the altar, and go thy 7cay ; first be re-
hands is a symbol that ye ought to be pure conciled to thy brother, and then come and offer
from all sinful and unlawful deeds for since thy gift'9. The kiss therefore is reconciliation,
;

the hands are a symbol of action, by washings and for this reason holy as the blessed :

them, it is evident, we represent the purity and Paul somewhere cried, saying, Greet ye one
blamelessness of our conduct. Didst thou not another with a holy kiss T / ami Peter, with a
2
hear the blessed David opening this very hiss of charity .

mystery, and saying, I will wash my hands in 4. After this the Priest cries aloud,
" Lift up
innocency, and so ivill I compass Thine Altar, your hearts 3." For truly ought we in that most
O Lord 6 ? The washing therefore of hands is awful hour to have our heart on high with
a symbol of immunity 7 from sin. God, and not below, thinking of earth and
earthly things. In effect therefore the Priest
1 This title is added by the Benedictine Editor. There is bids all in that hour to dismiss all cares of this
nothing corresponding to it in the Greek.
- The te.\t is made up from memory of James i. 21 8C0 : life, or household anxieties, and to have
u-o0<//jurot. Ti-auav pvirapiav, and 1 1'et. ii. 1 awoOepefOi 01 r
:

Tratrav KaKiav Kai iru.vTa SoAoy Kai v—o/cpi'o'eis Kai Tracras Kara*
AaAia?. S lhcse two directions by the Deacon are separated in the
3 In the Apostolic Constitutions, VIII. xi. this duty is assigned Liturgy of St. James: after the dismissal of the Catechumens, the
to a sub-deacon: "Let one of the sub-deacons bring water to Deacon s;ivs, "Take note one of another;" and after the Incense,

wash the hands of the Priests, which is a symbol of the purity
of those souls that are devoted to Cod.'' See Dictionary of
Christian Antiquities, "Lavabo." The Priest who celebrates
the Eucharist is here distinguished by the title iepeiis from the
other Presbyters who stood round the altar.
'.
Cyril evidently refers to the custom of placing vessels of
water outside the entrance of the Church. Bingham, Antiquities,
VIII. iii. 6. Chrysost. In Johanitcm Horn, ixxiii. 3: "'Do we
then wash our hands when going into Church, and shall we not
wash, our hearts also?" That the same custom was observed in
heathen Temples appears from Herod. I. 51 : Trepippai-ri-jpia Suo
di/e'OriK-e (See Bahr's note). Compare also Joseph. Ant. J ud. III.
vi. 2.
5 [t(o1 t'^acrSat. Rupp
1 "Tai ex conjectura addidi.'' Possibly
: bread, and a cup of wine mixed witli water " (Ben. Ed.).
Cherubic Hymn, Oblation, Creed, and a short prayer "that we
may lie united one to another in the bond of peace ami charity,"
the Deacon says, " Let us salute (aya.™/ie>') one another with
a holy kiss." In the Apostolic Constitutions, VIII. 11, there
is but one such direction, and this conies before the washing of
hands ami the dismissal of the Catechumens, " Salute (do-7rdcra<r0<.)
ye one another with a holy kiss."
9 Matt. v. 23. From Cyril's reference to this passage "it
may be inferred' that the kiss of peace had been given before
the gifts were brought to the altar, according to ancient custom
attested by Justin M. Apolog. i. c. 65: 'Having ended the
prayers' (lor the newly baptized) 'we salute one another with
a kiss. Then there is brought to the President of the brethren
J here
'

the original reading was rii/zd/xercu, which would easily become is the same order in the Apost. Const. VIII. 12, and in the 19th
altered through the presence of vutyavOai in the preceding line. Canon of the Synod of Laodicea but in the Liturgy of S. James
;

This washing is not mentioned in the Liturgy of St. James. the gifts are offered before the kiss of peace.
6 Ps. xxvi. 6. In the Liturgy of Constantinople this Psalm 1 1 Cor. xvi. 20. - r Pet. iii. 15.

was chanted by the Piiest and Deacon wliile washing their hands 3 The words are slightly varied in the Liturgies: thus in the

at the Prothesis or Credence. Liturgy of St. James, "Let us lift up our mind and hearts ;'' in the
1 avvTstv@vvo<i. Apost. Const, viii. 12, " Liu up your mind."
 CATECHETICAL LECTURES.
heaven with the merciful God. to send forth His Holy Spirit upon the gifts
heart in
Then ye answer, " We lift them up unto the lying before Him; that lie may make the
I >i\l
"
,i to it, by ) our avowal.
; , Kit Plead the body of Christ, and the Wine the I

let no one runic here, who could say with blood of Christ for whatsoever the Holy :

his month, " We lift up our hearts unto Ghost has touched, is sureh' sanctified and
the Lord/' but in has thoughts have his mind (hanged.
concerned with the cares of this life At all 8. Then, after the spiritual sacrifice, the
ini; ;, rather, Cod should be in our memory; bloodless service, is completed, over that
but if this is impossible by reason of human sacrifice of propitiation'-' we entreat God for
v. in that hour above all this should the common peace of the Churches, for the
be our earnest endeavour. welfare of the world for kings; for sol- 1

5. Then the Priest says, "Letus give thanks diers and allies for the sick for the aftlit ted ; ; ;

unto the Lord." For verily we are bound to and, in a word, for all who stand in need of suc-
give thanks, that He called us, unworthy as cour we all pray and offer this sacrifice.
we were, to so great grace: that He recon- 9. Then we commemorate also those who
when we were His i\>c>: that Hevoiu h- have fallen asleep before us,
cile! us first Patriarchs,
safe 1 Prophets, Apostles, Martyrs, that at their
to us the Spirit of adoption. Then ye
say, "It is meet and right:'' for in giving prayers and intercessions God would receive
thanks we do a meet thing and a right; but our petition -. Then on behalf also of the 1 loly
lie did not right, but more than right, in doingFathers and bishops who have fallen asleep
us good, and counting us meet ior such great before us, and in a word of all who in past
benefits. years have fallen asleep among us, believing
6. After this, we make mention ot heaven, that it will be a very great benefit to the
and earth, and sea »; of sun and moon; of souls 3 for whom the supplication is put up, ,

stars and ad the creation, rational and irra- while that holy and most awful sacrifice is
tional, visible and invisible; of Angels. Arch- set forth.
angels, Virtues, Dominions, Principalities, 10. And
wish to persuade you by an
I

Towers. Thrones of the Cherubim with many

; illustration.For I know that many say, what
;: in effect repeating that call of David's, is a soul profited, which deports from this
Magnify the Lord with mc$. We make men- world either with sins, or without sins, if it be
tion also of the Seraphim, Esaias in the whom commemorated in the prayer? For if a king
Holy Spirit saw standing around the throne were to banish certain who had given him of-
of God, and with two of their wings veiling fence, and then those who belong to them 4
their fare, and with twain their feet, while with
twain they did fly, crying Holy, Holy, Holy, is
8 In the Liturgy of St. James the Triumpl al Hymn is f
the Lord of Sabaoth 6 For the reason of our .

by the Recital of the work of Redemption,' and of 'the Insti- '

reciting this confession of God 7, delivered tution.' by the '(heat Oblation,' and then by the 'Invocation,'
down to us from the Seraphim, is this, that so as follows "Have mercy upon us, O Cod, alter Thy great meicy, :

and send forth on us, and on these gifts here set before Thee,
we may be partakers with the hosts of the Thine all-holy Spirit that lie may come, and by lis holy, 1

good, and glort us advent [irapovcrici) may sanctify this lircad and
world above in their Hymn of praise. make h ly Mo ly of Thy Christ (A wen), and this Cup the it tl :

id of Thy Christ" (Atucn).

7. Then having sanctified ourselves by these
In Cat. xix. 7, Cyril i

i. a this prayer "the hi ly ho. ati of e Ad' rable Trinity," is .. tl

spiritual Hymns, we beseech the merciful God tend in xxi. 3, " the Invocation the loly Oh ist." i f 1

9 Index, "Sacrifice," and the reference there t., the

See
Introduction. Compare Athenagoras (. l/ot. c. xiii.): " What have
I to do with burnt-offerings, of which God has no need Though '.'

C nip .re the noble F.ucharislic Preface in the Liturgy of

'
indeed it b< hoves us to bring a bloodless sacrifice, and the rcaseu-
St.James "it is verily meet, right, becoming, and our h- linden
:

duty to [raise Thee, losing of Thee, to less Thee, to w iship 1

' Cyril here givesa briefsummary of the " Great Intercc
I . give thai ks
to gl irify Tl ee the Maker of vc ry
Thee, t i
i .
in which, according to the comm n text of the Liturgy o'' St.
invisi: le. the Treasure of eternal hie
. : :
;
James, there is a suffrage "for the peace i'-.tto- . .

the Fount f life ami immortality, the G< tl and Lc id of all, whom 0.ia) of the wl « rl and of til . f G I." I

the heavens of heavens do praise, and all the powers thcrci Mr. Hammond thinks that it has been taken from the Deacon's
an moon and all the choir of the stars, earth, sea, and all that
i Litany, and repeated by mistake in the Great Intercession. Put
in them is, Jeuisalem the heavenly assembly, Church of the first- from Chryso.t. m's language {In F.f>. ad /'/til. Horn. iii. p. 218 ;

born that are written in the heavens, spiiits of righteous men and Gaume, T. xi. p. 251), we must infer that the prayer inep 1

prophets, souls of martyrs and Ap sties, Angels, Archangels, ko\ eucrraStiat tov k6<t\xov formed port of the 'Great Intercession'
Thrones, D iniii li lis, riii alities, Authorities, and Powers
1 i in his Liturgy, as it does in the Clementine [A/est. Constit. VIII.
dread, also the many-eyed Cherubim, and the six-winged Sera- § 10).
phim, which with twain of their wings cover their faces, and with - In the Liturgies of St. James and St. Mark, and in the
twain their feet, and with twain do fly, crying ne to another with < Clementine, there are similar commemorations of departed saints,
unresting lips, in unceasing praises, singing with loud v< es] e< tally "patriarchs, cts, a] ties, martyrs," but nothing
1 j I 1

triumphant hymn of Thy majestic glory, shouting, and gh >rif) ing, coi re-j mding to the words, " that at their prayers and inter.
1

and crying aloud, anil saying,— Holy, Holy, Holy. O Lord of God would receive our petition." See Index, Prayer and Inter-
Hosts, heaven and earth are full of Thy glory. Hosanna in tie cession.
highest; blessed is lie that Cometh ill the name ol the Lord; ? So Chrysostom {In 1 Cor. Horn.; 41, p. 457 a) "Not in :

J isaima in the highest."

1 vain was this rule ordained by the Apostles, that in the
5 Ps. xxxiv. ,:. Is. vi. 2, 3. '•
d ad Mysteries remembrance should be made of the departed:
7 tVoAoywi', " the doctrine of the Godhead," either of the Son for they knew that it is a great gain to them, and a great bei :.

in particular, >r, .is lore, of the whole Trinity cf. At!. anas. :
i ol 7011701s oiacKporres. " Hesychius, Aiai^tpci, arv.hvei.
Arianos, Or. i. : iS vvv iv Tf.ia&i r\ 6^o\oyia TtAtt'a
jj :
Ubi Kusterus ait, duJKtt, id est. "fertiuct," vel " aiiinci'
Routh, >. \ tor. a, p. .;o\
.' Dr. K utli's n.te
 LECTURE XXIII. .13

should weave a crown and offer it to him on For bread goelh not into the belly and
this
behalf of those under punishment, would lie is out into the draught 3 but is dis-
cast ,

not grant a remission of their penalties ? In tributed into thy whole system for the benefit
tiie same way we, when we offer to Him our of body and soul 4 but by this day, he means,
,

supplications for those who have fallen asleep,
though they be sinners, weave no crown, but
offer up Christ sacrificed for our sins 5, propitia-
ting our merciful God for them as well as for
ourselves.
ir. Then, after these
Prayer which the Saviour delivered to 11 is own
''each day," as also Paul said, While it is
called to-day \
if). And forgive us our debts as we also
forgive our debtors. For we have many sins.
for we offend both in word and in thought,
tilings, we say that and very many things we do worthy of con-
demnation and if we say that we have no sin,
;

disciples, with a pure conscience entitling Cod we lie,John says 6

as And we make a cove-
.

our father, and saying, Our Father, which art nant with God, entreating Him to forgive us
in Jwaveii. most surpassing loving-kindness our sins, we also forgive our neighbours
as
of Clod On them who revolted from Him
! their debts. Considering then what we receive
and were in the very extreme of misery has lie and in return for what, let us not put off nor
bestowed such a complete forgiveness of evil delay to forgive one another. The offences
deeds, and so great participation of grace, as committed against us are slight and trivial,
that they should even call Him Father. Our and easily settled but those which we have
;

Father, which art in heaven ; and the)' also
are a heaven who bear the image of the
heavenly 6 , in whom is God, dwelling and
walking in them 7,
i2. Hallowed
of Godits nature holy,
is in
so or not but since it is sometimes profaned
;
among sinners, according to the words, Through
yen My Name is continually blasphemed among
the Gentiles 8 we pray that in us God's Name
, tempted, is a man unproved 7 ;" and again, Aly
may be hallowed not that it comes to be holy
from not being holy, but because it becomes
holy in us, when we are made holy, and
do things worthy of holiness.
it,- Thy kingdom come. A pure soul can
say with boldness, Thy kingdom come ; for
he who has heard Paul saying, Let not there-
fore sin reign in your mortal body 9, and has
cleansed himself in deed, and thought, and
committed against God are great, and need
such mercy as His only is. Take heed
therefore, lest for the slight and trivial sins
against thee thou shut out for thyself for-
be Thy Name. The Name giveness from God for thy very grievous sins.
whether we say 17. And lead us not Into temptation, O
Lord. Is this then what the Lord teaches us
to pray, that we may not be tempted at all?
I low then is it said elsewhere, "a man un-
;
brethren, count it all joy when ye fall into
divers temptations 8 ? But does perchance the
entering into temptation mean the hieing over-
whelmed by the temptation? For tempta-
tion is, as it were, like a winter torrent
difficult to cross. Those therefore who are
not overwhelmed in temptations, pass through,
shewing themselves excellent swimmers, and
not being swept away by them at all while ;

word, will say to God, Thy kingdom come. those who are not such, enter into them and
i.]. Thy iv ill be done as in heaven so on are overwhelmed. As for example, Judas
earth. God's divine and blessed Angels do having entered into the temptation of the love
the will of God, as David said in the Psalm, of money, swam not through it, but was over-
J Hess the Lord, all ye Angels of Llis, mighty whelmed and was strangled' both in body 1

in strength, thai do llis pleasure''. So then and spirit. Peter entered into the temptation of
in effect thou meanest this by thy prayer, the denial but having entered, he was not ovcr-
;

'
as in the Angels Thy will is done, so like-
:

wise be it done on earth in me, O Lord." the explanation which derives it from t'-coi'trr; ijjiiepij i

15. Give us this day our substantial bread.

probable. We render it "substantial" in accordar.ee with Cyril s
"
meaning, with which the word " super-substantial does not agree
This common bread is not substantial bread, (Ken. lid ). 3 Matt. xv. 17.
4 Cat. xxii. § 3, note 1. lien. Ed. "We are not to think
but this Holy bread is substantial, that that Cyril supposed the Body of Christ to be distributed and
is, appointed for the substance of the soul 2
.
digested into our body ; but in the usual way of speaking he
attributes to the Holy Hody that which he long-, only to the species
under which It is hidden. Nor does he deny that those species
pass into the draught, but only the U dy ol Christ." Cf. Iren.
refers to Nictrni Cone. Can. xvi. v^ap-naaai tov t<JJ erepu 8ia<f>e-
: V. ii. 2, 3, and " Eucharistic Doctrine" in the Introduction.
porra. Cf. Syuodl Xic. ad Alc.xandrinos Epist.: Siaiji^poi'Ta 5 lleh. iii. 15. 6 1 John i. 8. We deceive oursci; es.
7<] Alyvnro) /cat 77; ayiuiraTrj \\i :'oi'LfjLtoi'
'
tK/cA7^c7tC[. 7 Tertull. De Bapt. C 20: " 1'or the wa.nl had gene before
5 According to the Den. Ed. the meaning is not offer "We 'that no one untempted should attain to the celestial kingdoms.'"
"We Apost. Const. II. viii. "The Scripture says, '--V man that is
1

Christ, who was sacrificed for our sins,' hut offer for our :

sins Christ sacrifii ed." i.e " Christ lying on the altar as a victim a reprobate (aSdia/uo?) is not tried (rin-tipacrTOs) by Cod.'
sacrificed," in allusion to Apoc. V. C, 12. .Sec In lex, " Sacrifice." Resch, Agrapha, Logion 26, p. 1S8, quotes allu i >ns to the
1 Cor. xv. 49. 7 2 Cor. vi. 16. saying in Jas. i. 12, 13; 2 Cor. xiii. 5, 6, 7. and con hides that
8 Is. lii. 5; Rom. ii. 2.j. 9 Rom. vi. 12. it was recorded as a saying ol our Lord in one of the un-canonical
1
Ps. ciii. 20. gospels (I. uke i. 1 ), where it occurred in tiie context of the incident
2 manifest that the author derives the word tTnovoao?
" It is narrated in Matt. xxvi. 41, Mark xiv. 3! •

from the two words eni and ovaia, as do many others: although jas 9 atremiyr]. Matt, xxvii. 5 amiyijaro.
:
 CATECHETICAL LECTURES.
whelmed by it, but manfully swam through unfaltering; for they who taste are bidden
it. and was delivered from the temptation '. to not bread and wine, but the anti-
taste,
Listen again, in another place, to a com- typical body and Blood of Christ.
'

pany of unscathed saints, giving thanks tor 21. in approaching 2 therefore, come not with
deliverance from temptation, Thou, O God. thy wrists extended, or thy fmgers spread; but
hast proved us; Thou hast tried us by fire make thy left hand a throne for the right,
like as silver is tried. Thou broughtcst us as for that which is to receive a King And .

into the net; Thou layedst afflictions upon oui having hollowed thy palm, receive tile body ot
Thou hast caused men to ride over Christ, saying over it, Amen. So then after
cur heads; we went through fire and water; having carefully hallowed thine eyes by the
and thou broughtcst us out into a place oj touch of the Holy body, partake of it; giving
rest-'. Thou sccst them speaking boldly heed lest thou lose any portion thereof * ; for
in regard to their having passed through and whatever thou losest, is evidently a loss to thee I

not been pierced 3 But Thou broughtest us\ as it were from one of thine own members. Lor
.

out info a place of rest ; now their coming tell me, if any one gave thee grains of gold,
into a place of rest is their being delivered wonkiest thou not hold them with all careful-
from temptation. ness, being on thy guard against losing any
18. Hut deliver us from the evil. If Lcad\ of them, and suffering loss? Wilt thou not
us not into temptation implied the not being then much more carefully keep watch, that
tempted at all, said, But\ not a crumb fall from thee of what is more
He would not have
deliver us from the evil. our adver- precious than gold and precious stones?
Now evil is

sary the devil, from pray to be 22. Then after thou hast partaken of the
whom we j

delivered'. Then after completing the prayer Body of Christ, draw near also to the Cup of
thou sayest, Amen = by this Amen, which His Blood; not stretching forth thine hands,
;

means >- So be it," setting thy seal to the but bending?, and saying with an air of wor-
petitions of the divinely-taught prayer. ship and reverence, Amen 6 hallow thyself by ,

19. After this the Priest says,

" Holy things partaking also of the Blood of Christ. And
to holy men.'' Holy are the gifts presented, while the moisture is still upon thy lips, touch
lining received the visitation of the Holy it with thine hands, and hallow thine eyes
Ghost holy are ye also, having been deemed and brow and the other organs of sense ".
;

worthy of the Holy Ghost; the holy things Then wait for the prayer, and give thanks unto
therefore correspond to the holy persons God, who hath accounted thee worthy of so .

Then ye say, " One is Holy, One is the Lord, great mysteries 8 .

Jesus Christ '." Lor One is truly holy, by

nature holy we too are holy, but not by
;
M-i;t-iTpe7reTai, as a question, the propriety of the change being
nature, only by participation, and discipline, indicated by the answer ovx'. '* Is the judgment of this entrusted

to the bodily palate? No, hut, ccc."

and prayer. ' avTiTv-o-j o-cu^aros-, "the antitypical I! ;dy," not "the anti-
20. After this ye hear the chanter inviting type of the Body," which would require tou (rio/j-aros. Cf. Cat.
x.xi. § 1, note 6.
you with a sacred melody to the communion - Cat. xviii.
32 "with what reverence and order you must go
:

of the Holy Mysteries, and saying. O taste and from Baptism to the Holy Altar of God."
3 Cyril appears to be the earliest authority for thus placing the
8
see that the Lord is good Trust not the . hands in the form of a Cross. A similar direction i.> given in the
roist Canon of the Trullan Council (692), and by Job. Damasc.
judgment to thy bodily palate 9 no, but to faith •

(De Fid. Orthod. iv. 14). Diet. Chr. Ant. " Communion." That
the communicant was to receive the Bread in his own hands is
clear from the language of Cyril and other lathers. Cf. Clem.
1
Com] ;.rc the description of Peter's repentance in Cat. ii. 19. Alex. Strom. I. c. i. V 5 ''Some after dividing the Eucharist
:

according to custom allow each of the laity himself to take his

5 For I'/i-apijrai the Ben. Ed. conjectures t'jUTrayijrai " to have part." See the passage of Origen quoted in the next note, and
been stuck fast." Tertull. Cor. Mil- c. iii. "The Sacrament of the Eucharist,
Cyril i-, here a clear witness for the reference of rov -01-ripov
4 which the Lord commanded both (to be taken) at meal-times and
to " the wicked one." by alb we take even in assemblies before dawn, and from the hand
5 From 14, tvx'o^.ei'05 tovto Xeyeis, it seems probable that
S. of none but the presidents."
the v> hole Prayer was said by the people as well as by the Priest. 4 Origen, Horn. xiii. in Exod. S3: "I wish to admonish you
by examples from your own religion ye, who have been accus-
See Introduction, " Fucharistic Kite.-." :

' Compare Waterland on this passage, c. X. p. 6S8. tomed to attend the Sacred Mysteries, know how. when you receive
7 Apost. Const. VIII. c. xiii "Let the Bishop speak thus
: the Body of the Lord, you guard it with all care and reverence,
t<> the people: Holy things for holy persons. And let the people that no little part of it fall down, no portion of the consecrated gitt
answer: There i^ »r.e that i> holv theie i> one Lord, one Jesus
1 ;
slip away. For you believe yourselves guilty, and rightly so
Christ, blessed for ever, to the glory of God the Father." The believe, if any part thereof fall through carelessness."
Liturgies of St. James and of Constantinople have nearly the 5 kvittiov, not kneeling, but standing in a bowing posture.
Mime words: in the Liturgy of St. Mark the answer of the people Cf. Bingham, XV. c. s. S ;•

i- One Father holy, one Son holy, one Spirit holy, in the unity
:
Apost. Const. VIII. c. 13: "Let the Bishop give the
f>

of the Holy Spirit. Oblation (7rpoo-<popdi<) saying, The Body 0/ Christ. And let him
Ps. xxxiv. 9. In the Apostolic Constitutions the " Sancta that receiveth say, Amen. And let the Deacon hold the Cup,
Sanctis '' and its response arc immediately followed by the "Gloria and when he delivers it say, The Blood of Christ, the Cup of Lije.
in excelsis," and the " Hosanna." Then the Clergy partake, And let him that drinketh say, Amen."
and there follows a direction that this Psalm xxxiv. is to be said 7 Cat. .xxi. 3, note 8.
In the Liturgy of Constan- 8 In the Liturgy of St. James, after all have communicated,
while all the rest are partaking.
tinople there is the direction: " The Choir sings the communion-
•'
The Deacons and the Feofle sav : Fill our mouths with I'iiy
antiph .n (,-0 Koiransor) of the day or the saint." praise. O Lord, and fill our lips with joy, that we may sing ol by 1

lor nrj tn-irpt'/rrjje, probably an itacism, we should read

'/ glory, of Thy greatness, all the day. And again: We reader
 LI'XTURK XXIII. i57

23. these traditions undefded and, God of peace sanctify you wholly; and may
Hold fast ;

keep yourselves free from offence. Sever not "your spin/, and soul, and body be preserved
yourselves from the Communion deprive not entire without blame at the coming of our Lord
;

yourselves, through the pollution of sins, of Jesus Christ -To whom be glory and honour
')
:

these Holy and Spiritual Mysteries. And the and might, with the Father and the Holy
|

Spirit, now and ever, and world without end.

Amen.
in. inks to Thee, Christ our God, that Thou hast accounted us
worthv to partake of Thy U-jdy and Llood, ice.''
1 N DICE S.
 INDEX OF SUBJECTS.
The References arc to the Lectures and numbered Sections of each Lecture.
AARON called Christ, xvi. 13, type ii. IO, fearful to behold, ix. I, at Pentecost, xvii. 14, 18, supcr-
of Christ's priesthood, x. 11, xii. 14, but little known of them naturally enlightened, xvi. 17.
xii. 2S, his rod blossoming as by us, xi. 12. Witnesses of the Cross, xiii.
strange as Christ's birth, xii. 28, Christ their Lord, x. 10, xii. 40, and Resurrection, xiv. 22,
and suggests our resurrection, 14, not the makers of the world, hid themselves, xiii. 25 (v.
xviii. 12, his forgiveness and xi. 21, 22, know not God as Gospel of Peter, Jjc; 7, 13),
encouragement to the penitent, lie is, vi. 6, vii. 11, nor our received power to forgive sins
ii. 10. Lord's generation, xi. 11, 12. in the Holy Ghost, xiv. 22, their
Abomination of desolation, iv. 15, Ministered to Christ, x. 10, deeds by Him, xvii. 21, <\c.
xv. 9. present at baptism, iii. Send us to the < >ld Testament
3,
Aluaham justified not by works only rejoice there, Proc. 15, iii. 1, 3, for proofs of Christ, xiv. 2,
but by faith, v. perfected by know Seal, handed down the Scriptures
5, 16, its
3 (vide
i.

faith, Father of Christians,

ib. Seal), glory in the cross, xiii. tons, iv. 35.
v. 6, his a type of ours,
faith 22, minister at the judgment, Typified by Joshua's twelve
il). example of reverence to xv. 22, 28,
19, innumerable officers, x. II.
God, vi. 3, beheld the Lord, there present, xv. 24. Apparel, to be simple, iv. 29.
xii. 16. Anointing of Christ, x. 4, 14, eter- Archelaus, a Bishop of Mesopotamia,
Adam, his creation as strange as
Christ's birth, xii. 30, first and
nally from the Father, ib. as
God, xi. 15, with the Holy
disputes with .Manes, vi. 27 30.
Arianism, iv. 7, x. 5, 6, 9, 14, xi.
—
second Adam, xiii. 2, instance Ghost at His Baptism, xxi. 1, 2, 14, and Sabellianism alike to be
of the efficacy of repentance, vide Clirlsm. shunned, iv. 8, xi. 13, 16, 17,
ii. represented in his in-
7, Antediluvians, instance of God's the "falling away" spoken of
nocence by the baptized, xx. 2. long-suffering, ii. 8. by S. Paul, xv. 9.
Ad iption of men to be sons of God, Anthropomorphism, vi. 8, ix. 1. Arius, Inlr., pp. ii., iii., xlviii.
vii. 7, by the Father's grace, Antichrist, iv. 15. Christ's counter- As far as, vide Until.
through the Son and Spirit, il). feit, xv. 33, raised up by Satan Ascension of Christ, iv. 13, 14, fore-
in Baptism, I'roc. 16, i. 2, iii. 14, to n, a
discredit truth, xv. told by the Prophets, xiv. 24,
xx. 6, not of necessity, but our sorcerer, ib. Satan shall be in compared with the translation
free choice, vii. 13. Christ's him personally, xv. 14, 17, of Enoch and Elias, xiv. 25,
Sonship not by adoption, x. 4, expected by the Jews, xii. 2, preceded the full gift of the
xi. 7 (vide Son), Spirit of foretold by our Lord, xv. Spirit, xvii. 12, 13.
9,
Adoption, xvii. 5. S. Paul, ib. Daniel, xv. 13, Astrologers, iv. 18.
Advent of
Christ twofold, xv. 1. signs of him, xv. 9, 18, by Athanasius, Inlr. p
first in humiliation, il). am tire
sorcery shall gain th Roman Authenticity, Intr., liii.
Second in glory from heaven, Empire, and deceive the Gen- i Azariah, xvi 28.
xv. 1, 3, foretold by Malachi, tiles, xv. 11, 12, the Eleventh!
xv. 2. Ecclesiastes, xv. 20, King, xv. 12, 13, for three years Babel, its confusion contrasted with
St. Paul, xv. 2, time unknown, and a half, xv. 12, 16, shall be the gift of tongues at Pentecost,
jet to be expected, xv. 4, signs received by the Jews as Christ, xvii. 17.
of it given us by Christ, ib. xv. n, 12, 15, rebuild the Banker, "be thou a faithful banker,"
Object of our hope, xv. 1, 2, temple, xv. 15, abhor idols, ib. vi. 36.
33, not from the Earth, xv. 10, first mild, then persecuting, xv. Baptism, end of the Old Testament,
shall destroy Antichrist, xv. 9, 12, 15, especially to the Saints, beginning of the New, iii. 6, of
12, changes accompanying it, ib. shall pretend to miracles, John, gave remission of sin,
xv. 3, shall bring in a new world, xv. 13, shall be destroyed by iii. 7, xx. 6, preceded by con-
xv. 4. Christ's Advent, xv. 9, 12. fession, ib. inferior to Christian
/Eons of Valentinus, vi. 17, why said Martyrs under him
most Baptism, iii. 9.
to be thirty, ib. glorious, xv. 17, we must watch Ol our Lord, sanctified ours,
Agabus, xiii. 29, xvii. 2S. against him, xv. 18, 33. iii. 11, xii. 15, Holy Ghost de-
Agrapha (Resch), vi. 36, xxiii. 17. Antitype, Baptism, xx. 6, Chrism, scended on Him after it, xvii.
Ahab, instance of the efficacy of xxi. 1, Eucharistic Elements, 9, xxi. 1, in it He vanquished
repentance, ii. 13. xxii. 3, Inlr. pp. xxxi., xl. the Dragon in the waters, iii. 11,
Almighty, denied of God by Greeks, Apelles, his heresy, iv. 20, note 2, preparatory to His Temptation,
vii. 1, 2, and Heretics, viii. xvi. 4, note 3. and Ministry,
3, iii. 13, 14, xxi. 4.
blasphemies against Him, viii. 8. Apocalypse, not reckoned in the Christian, offered to all, Proe.
Almsdecds, fruits of repentance, and Canon by S. Cyril, iv. 36, per- 3, 4, iii. a
trial, xiv. 30,
1, 2,
preparation for baptism, iii. 8, haps referred to, x. 3, xv. 27, xvii. 36, not to be approached
iv. 37, taught by the Holy vide note xv. 16. lightly, or hypocritically, Proc.
Ghost, xvi. 12. Apocryphal or doubtful books not 2-4, i.
3 (vide Faith, Hypo-
Altar of God, xxiii. 2, of the New to be studied, iv. ^l, 35, proofs crisy, Purpose), to the faithless
Testament, xviii. 33. not drawn from them, xv. 16. a curse, Proc. 3, 4, like the
Ambition conquered through the Apostasy foretold by S. Paul, in S. parable of the Marriage Least,
Holy Ghost, xvi. 19. Cyril's day, xv. 9. Proc. 3, iii. 2, the impenitent
Angels made by God, iv. 4, made by Apostles correspond to the Prophets, though washed, not accepted,
Christ, xi. 23, their orders, xiv. 26, xvi. 4, 24, more favoured ib. 2, 4, xvii. 36, case of Simon
16, xi. 12, have no equality than they, xiv. 26. Magus, Proc. 2, xvii. 35, pre-
with the Holy Ghost, xvi. 23, Holy Ghost in them, xvi. 3, paration for it, Proc. 10, i. 6,
governed and sanctified by Him, 4. 9, 24, partially before Pen- iv. 37, during Lent, Proc. 4,
iv. 16, xvi 23. forgiven by God, tecost, xvii. 12, 13, baptized fully i. 5> i v'- 3> Catechizing and
VOL. VII. M
 . —

l62 CATECHETICAL LECTURES OF S. CYRIL.

Exorcisms, Proc. 9-14, i-

5> works, ib. 2-9. Profession of toll. lines? xviii. I, shown from
Repentance, I'roc. 4, ii. 5> t>vc ' Faith, xix. 9, symbolical putting anal. ;ies "f nature, ecc. iv. 30, .

iii. 2, 7, S. Confession, i. 2, 5. off of garments, xx. 2, anointing x\ iii. (), iS;c., shares with the
must !>rinj» Faith, and 1""!;
\l\l]^ with exorcised oil, xx. 3. (
'< 111- soul, a - 1: ; deeds, so its reward,
t lod for more, l'roc. 17, v. 0,
1 ( fession ot the Trinity, xx. 4. xviii. 10 (\ ide h'esnrrec/ion).
not the purpose of Baptism, hut Trine immersion, ib. symbolical Christ's (vide Incarnation,
evil motives to he laid aside, of Christ's three-days' burial, ib. Manhood,) a bait to Death, xii.

I 'rue. 4, 5- our death and birth, ib. repre- 15, veil of His Godhead, xii.

(liven in the name of the sentation of Christ's sufferings, 26, typified by bread, xiii. 10,

Holy Trinity, iii. 3, xvi. 4, ro. xx. 5 7, followed by the Chrism, received under the figure "I
Waters of Baptism, I'roc. i<>, xxi. (vide J I'.'.r. Ch. iii. -v.). bread, xxii. 3, truly received
iii. contain Christ, Proc.
3, 4, Baptism of the Manichces, vi. in the Eucharist, xxii. 0. 1

Christians made one with 11 is

15, why by water, iii. 5. hie, <
33-
iv. 37, but once to be received, Baptistery, xix. 2. bodv, and blood, xxii. I 3, —
Proc. 7,xvii. 36, by Heretics not Barnabas, his preaching in the Holy (vide Eucharist, Elesh).
Baptism, ill. Sanctified by our Ghost, xvii. 28. Book of life, names of the Baptized
Lord's P.aptism, iii. 9, II, xii. Baruch, accounted in the Canon, iv. written in, xiv. 30, bonk of the
no salvation without it, 35, quoted xi. 15.
Angels, iv. 24, our renunciation
15,
iii. 4, to, except to Marly;-, il>. Basil, the Great, Intr. p. viii. of sin recorded in God's Book,
freely given to faith only, Basilides, his heresy, vi. 17. xix. 5.
_

Proc. 8, i. 4, v. 10, conveys Basilisk, ix. 14. Bread, a prophetic symbol of Christ s
remission of sins, Proc. 8, 15, Bath, of Baptism, not common body, xiii. 19, of the Eucharist,
to all equally, i. water, Proc. 16, iii. 2. Christ's body, xxii. 1 G, 9,
1(3, iii. 15, 5,
the gift of Beasts, witnesses of God's power xxiii. 7, signified by the show-
xvii. 37, xviii. 20,
and glory, 13, emblems of bread, xxii. 5, Substantial bread,
the Holy Chost, iii. 2, 4, 14, ix.

16, iv. 16, but not equally to all, human tempers, ib. in the Ark, xxiii. 15, the Bread has respect
i. 5, xvii. 37. xvii. IO. to the body, the Word to the

Glory and blessing of Baptism, Bees, display God's power and soul, xxii. 5 (v. Intr. Ch. vii.).

Proc. 6, 15, 16, though despised wisdom, ix. 13, emblematical Breath of Christ gave power to for-

lessons to man, give sin, xiv. 12, and 22, xvii.

by ;he world, ib. Regenera- ib.

Beginning (apxv), only One the the Holy Ghost partially, xvii.
t ion, ib. i. 2, iii. 4, iv. 37, xx. 4.
21. Adoption, Father, xi. 14, 20, 22. 12. Breathing on Candidates
Illumination, xiii.
Believer (vide Faithful). for Baptism, Proc. 9, of Exor-
I'roc. 16. iii. 14, xi. 9, titles of,
Proc. called " Seal indel- Bishops, ministers of Baptism, xvii. cism, xvi. 18, xx. 3.
16,
ible,'' Proc. 17 (vide Seal), 35, order of, xvi. 22, xvii. 35.
Burial of Christ, iv. 11, in the Earth
transplants into spiritual Para- reverence due to them, iv. 35, to bless the Earth, xiii. 18, 35,
Bishop Jerusalem, xiv. 1 1 foretold by the Prophet-,
dise, grafts in the Holy Vine, of ,
first

i. 5, xix. 9, xx. 7, imparts super- S. James, iv. 28, xiv. 21, first xiii. 34, xiv. 3, in a garden,
fifteen of Jerusalem Hebrews, xiv. II, with Christ in Baptism,
natural gifts, iii. 13, xvii. 37.
Ancient Bishops Proc. 2, iii. 12, xx. 4, 5.
Death of sin. new life, Proc. 5, xiv. 15.
16, iii. 12, xx. 1, makes us settled and handed down the
members of Christ, xxi. 1, pre- Canon, iv. 35, strife among Caiaphas, his desolate house a wit-
pares for the resurrection, iv. them a sign of Antichrist, xv. 9. ness to the Cross, xiii. 38.
Birds show forth God's glory, ix. 12. Cain, an instance of God's mercy,
32, destroys the sting of death,
iii. 11. Fellowship with Christ's Birth, Xcw,
Christ its author, xvii. "• 7 '

sufferings, iii. 12, xx. 5-7, called the gift of Baptism (vide
10, Candidates for Baptism, <puTi£u,uevoi,
'• Baptism, Regeneration ) Proc. 1, xi. 9, distinct from
the Gift," i. 6, ii. 9, iii. 2, 4, 5,
13, &c. of God, through men, Blasphemy against the Holy Ghost, Catechumens, and from Be-
xvii, 35, 36. Its twofold grace danger of it, iv. 16, xvi. 1. lievers, Proc. 12, 13, must
of Water and
the Spirit, iii. 4, Blood and water from Christ's side, bring a true heart, Proc. 1-4,
16, inseparable, ib. typified by typical, iii. 10, xiii. 21. Bap- the careless or hypocritical must
Circumcision, v. 6, to be dili- tism of Blood, iii. 10, river not forego Baptism but their
changed into it by Moses cor- seriousness becoming
sin, ib. 4,
gently cherished, i. 4, xv. 26,
xvii. 37, works after it recorded, responds with the Passion, xiii. their awful situation, ib. 13-15
21, blood of the Paschal Lamb, (v. Intr. Ch. III.).
xv. 23.
Names of Candidates enrolled, xix. 2, 3, blood not to be eaten, Canon of Scripture settled and
Proc. i, 4, i. 5, of the Baptized iv. 28, vide xvii. 29, Blood of handed down by Apostles and
written in the book of the living, Christ (vide Eucharist). Ancient Bishops, iv. 35, to be
xiv. many who fall away Bodv, work of God, not of the evil received from the Church, iv.33.
30,
blotted out, ib. sins after it re- one, iv. 4, 22, viii. 3, xii. 26, Carpocrates, his heresy, vi. 16.
corded against the Judgment, vilified by Heretics, ib. instru- Cataphrygians or Montanists, xvi. S.
xv. 23, xviii. 20, scoffing at, ment not cause of sin, iv. 23, Catechizings previous to Baptism, to
Proc. 16. true part of man, iv. 18, 22, be diligently attended, Proc. 9,
Baptism of Martyrs in blood, xviii. excellence shows
20, its IC, i. 5, their importance, ib.

iii. 10, xiii. 21, typified by the God's glory,

ix. 15, to be guard against error, ib. iv. 1,
blood from our Lord's side, ib. cleansed by penitence, iv. 23, planting, or building up of the
cleansed by the water of Bap- Faith, Proc. n. Creed their
water of Baptism, by the water,
may be washed subject, ib. iv. 2,not to be
3,
ib. tism, iii.
4, yet
8, of the without the soul being enlight- revealed to Catechumens or
Baptism of fire, xvii.
ened, Proc. 2, of Christians, Gentiles, Proc. 12, (v. end of
Holy Ghost, xv. 12, 14.
Administered by Bishops, temple of the Holy Ghost, iv. Proc. and////;'. Ch. II. § i).
Priest-, or Deacons, xvii. 35. 23, to be kept pure for its resur- Catechumen, meaning of the name,
rection, 26, xviii. 20, I'roc. 6, distinct from the Faith-
Rites previous to, xix. 2, &c. iv. 30,
resurrection encouragement ful, ib. i. 4, v. 1. not to be
Renunciation of Satan and his of,
 INDEX OF SUBJECTS. io-

informed of mysteries, Proc. 12, subordinate to the Father, x. 0, Spread over the world, x. 16,
nor of the Creed, v. 12, \i. 29 how one witli the Father, xi. 10, xvi. 22, slandered through the
(v. Intr. Ch. II. § 1). with the Father before His In- cr mes
of heretics, xvi. 8, who
C.i iolic Church, vi. 2, xvi. 22, xvii. carnation, x. 6, 8. falsely share their name, ib.
20, win. 1. Word Personal of the lather, vi. 12, to be especially perse,
Meaning of the word, xviii. iv. 8, xi. 10. Wisdom ami cuted by Antichrist, xv. 12, 15,
23. The name a mark of the Power of the Father, xi. 4. figures of Ihrist, xxi. 1.
(

true Church, xviii. 26, to dis-
tinguish it from Heretical as-
semblies, il).
Ceremonies of the Law abolished in
the Church, xvii. 29.
Cerinthus, his heresy, vi. 16.
Chaff mingled with water by the
Maniehees, vi. 31.
Chanting of Psalms, xiii. 26, xxiii.
20, imitation of Angels,
Charms forbidden, iv.
Chastity, 24, taught
iv.
Ghost, xvi. 19, 22.
Cherubim, ii. 17, ix. 3.
Children, Song of the Three Children
—instance of Confession, ii. 16.
Maker of all things, by the will Church Catholic throughout the
of the Father, iv. 7, x. 6, xi. 1 r, world, xvi. 22, xviii. 23, (v.
12, 21-24, and their Lord, ib. A'inedom), governed and sancti-
(v. Lord). His Throne Eternal, fied by tlie Comforter, xvi. 14,
iv. 7, xi. 17, (v. Session, Throne). 19, 22, xvii. 13. Chris: present
Anointed Priest before all ages, in her assemblies, xiv. 30, ever
x. 4, 14, xi. I. present witness of Christ, xiii.
As Creator so restorer of the 40, (v. Creed, Faith). New
world, vi. II, only way to the Covenant established in her by
xiii. 26. Father, x. 1, 2, God made man, the blessed Trinity, xvii. 29.
37. xii. 3, 15, xiii. 33, truly made Baptism plants in her, Proc. 17,
by the Holy man, iv. 9. God dwelling with xviii. 26, witness and keeper of
man, xi. 3. Emmanuel, xi. 14, Holy Writ, iv. 3 :„ 35, xv. 13,
Son of David, xi. 5, xii. 23. (v. Scripture), her teaching
His incarnation, its reasons, guard from error, iv. I, xi.
xii. 1,&c. xiii. ]j, (v. Incarna- 18, xii. 17, xxii. 3.
2,

Chrism, or Holy Ointment, typical tion), not a deified man, xii. 3, Her order,
Proc. 4, 13, con-
of Christ's unction by the Holy was with the old Fathers, x. 7, trasted with heresy, vi. 35, 36,
Ghost, xxi. 1, 2, after the invo- xii. 16. Cod
seen in Him, xiv. reverence in Church, Proc. 14,
cation of Christ's name, by the 27. His various names, express 15, due to her ancient Bishops
presence of His Godhead, con- His various offices, x. 3, 4, 11, from her children, iv. 35, to be
veys the Holy Ghost, xxi. 3, 13. &c diligently attended before and
the gift of Christ, ib. sym- Every thing concerning Him after Baptism, i. 6, xviii. 28.
bolically applied to the different written in the Prophets, xii. 16, Meaning of the word iKic\ytTia,
parts of the body, xxi. 3, 4, xiii. 8, v. Lect. x.-xv. passim xviii. Christian has
24, 25.
gives the name of Christians, (v. Prof 7iets). Witnesses of Him, succeeded the Jewish, ib. why
xxi. I, 5, types of it in the Old x. 17-20, xiii. 3S-40, xiv. 22, 23. called Catholic, ib. 23, 26, her
Testament, xxi. 6, 7, to be kept The glory of Baptism, iii. 9, glories, xviii. 28.
unspotted, xxi. 7, prepares us II, sanctified it, ib. xii. Falling away in it a sign of
15,
for our conflict, xxi. 4, Intr. preached not till Baptized, iii. Christ's coming, xv. 7, makes
Ch. VI. § 1. 14, the Holy Ghost came upon way for Antichrist, xv. 9, 18,
Christ, meaning of the word, x. 4, Him, xvii. 9, xxi. 2, 3, like but existed in S. Cyril's day, ib.
11. 14, many so called typically, far higher than the Prophets, lurking heretics in it, ib.
xi. 1, xxi. 1, 2. xiv. 26, alone sinless, ii. 10, Church, of the Apostles, xxi. 4, of
Aaron, x .11, xvi. 13. Saul and iii. 11, xiii. 3, 5. His righteous- Golgotha, xiv. 6, (v. Golgotha),
David, xvi. 13, Christians, xxi. 1. ness greater than our sin, xiii. 33. of the Resurrection, ib. adorned
Name shared by the Baptized, Died for us, xiii. 2, (v. Cruci- by Kings, xiv. 9, 14. Conslan-
Proc. 15, xxi. 1. fixion, Death), truly, xiii. 4, 37, tine, ib. 22. Witness of the
Christ Jesus the true Christ, voluntarily, xiii. 3, 5, 6, 33. Resurrection of the Lord, ib. 23,
x. 14, xi. I. Delivered the old Fathers the last five Lectures delivered
One, x. 3, 4, though with from Hades, iv. 11, (v. Hales). there, xviii. 33, Intr. p. xii.
many titles, ib. His name His appearance after the Re- Circumcision, a seal —type of the
separated by the Valcntinians, surrection, xiv. 11, 12, (v. Re- seal of the Spirit in Baptism, v.
vi. 17, 18. surrection). of the Spirit, v. 6.
5, 6,
His twofold Nature in One His Ascension, xiv. 24. Clement of Rome, quoted, xviii. 8.
Person, iv. 9, xii. 1, xv. 1. Sits at God's right hand, xiv. Clouds show God's glory, ix. 9.
Son of God, and Son of David, 27, present in the Church, xiv. Comforter, not diverse from the
xi. 5. 3°" Holy Ghost, xvi. 3, 4,
xvii. 2,
God, iv. 7, very God, x. 6, His second coming in glory, why so called, xvi. 20, governs
xi. 9, 14, proved from the Pro- as His first in humiliation, ami sanctifies the Church, xvi.
phets, xi. 15, cxc. God of God, xv. I, (v. Advent), warned us 22, Angels and Prophets, xvi.
begotten, iv. 7, xi. 4, 16, 18. against being deceived about it, 23, abides for ever with the
Son of God, iv. 7, vi. 1, vii. i, xv. 4, comes no more from the Faithful after Baptism, xvii. 37,
&C. xii. 24, (v. Son), only-be- Earth, xv. 10, our Judge, xv. 25. (v. Spirit), Manes called him-
gotten, iv. 7, vii. 4, (v. Only- His Kingdom shall have no end, self the Comforter, vi. 25, xvi.
begotten). Eternally, xi. 4, 7, xv. 26, 27. and Montamis, xvi. 8.
6, 9,
8, 13, 17, 20, without beginning, Weare made partakers of C< m minion in Christ's mysteries,
xi. 4, 5, 7. Partaker of the Him by the Holy Chrism, xxi. i. 1, in the Holy Ghost given
Father's Godhead, together 1, 6, and the Eucharist, xxii. 1, according to each man's lath,
with the Holy Ghost, vi. 6, (v. Father, God, Jesus, Sou, i. 5, Communion Service, xxiii.
(v. Trinity), of the Father, xi. Trinity, Word). 1, ,vc, Intr. Ch. X ., VII.
14, 20, xiii. 14, begotten not Ch ristians so called by the Holy Confession, ££o,u.o\u-,7]ms, v. ii. 15,
made, xi. 14, 17, 19, 20, 21, Ghost, xvii. 28, partakers of of sins, before Baptism, i, 2, 5,
(v. Anns). I. ike in all things Christ's name, x. 16, xxi. I, takes away sin, as in David's
to the Father, iv. 7, xi. 4, 9, honour of this, x. 20, the new case, ii. 11, 12. Hczekiah's, ib.
18, not the same as the Father, name spoken of by the Pro- 15, can quench fire, and tame
xi. 17. 18. (v. SaM/i;/*), how phets, x. 16. lions, ib, 16, made before John's

M 2
 ,

i 6a CATECHETICAL LECTURES OF S. CYRIL.

by Martyrs, Cross, wood of it dispersed through the exclusive object of the Psalms,
Baptism, iii. 7, \

iii. 10. Tntr. Ch. HI §11. the world, iv. 10. note, x. 10, ib. vii. 2.

Of tlic Trinity in Baptism, xiii. 4, witness of Christ through Saved by Confession, ii. 10,

////;'• Ch. IV. §li. the world, x. 19, of His real yet refused not penitence, though
xx. 4,
Passion, xiii. 4. forgiven, II.
the seraphim; QeoKoyla,
ii.
Of
Cross, Basilica of the Holy Cross, Deacons the first seven, firstborn
xxiii. 6.
children of the Church of Jeru-
Confessors comforted by the Holy ////;-. ]>. xliii. (v. Golgotha).

Ghost, xvi. 20. 21. Crown of thorns, signified the can- salem, xvii. 24. may administer

Consecration of the Bread and Wine, celling of Adam's curse, xiii. 17, Baptism, xvii. 35.
xxiii. 7, In!r. pp. xxvii., xxxv. 18. Dead, how Christ so called, x. 4,
Crucifixion not in appearance, but raised by Elijah and Fli-'ia, xiv.
Constantine, xiv. 22.
Continence, or widowhood, iyKpa- real, iv. 10, xiii. 4, if an illusion, 15, 16, by Christ without touch-

19, XV. 23. so is Salvation, xiii. 37, for our ing them, xiv. 16, in His nai •,
reia, iv. 26, x.
though neces- sins, iv. 10, xiii. 33> lts witness His resurrection, xiv.
Controversy, an evil, 3, 5>

sary, vi. 13, how to be engaged time the same as that of the 23 (v. Insurrection, Judgment).
Heresy).
in, xiii. 22, 37, (v. descent of the Spirit, xvii. 19, Death, invisible whale of death, xiv.
Cornelius though regenerated, yet bap- this and its other circumstances 17, brought by the First man,
foretold, xiii. 24, &c. its wit- as Life by the Second, xiii. 2,
tized with water, iii. 4, xvii. 27.
Covenant New in the Church, xvii. nesses, xiii. 38-40. v. xii. 15, doom of sins, xiii. 33,
The 22, 23, 36, 40. vanquished by Christ's death,
29, of Noah and Moses
not Crucified, xiii. 3,

Curiosity, about mysteries of Bap- xii. 15, xiv. 19. sting- destroyed
made without water, iii. 5-
tism fearful, Proc. in Baptism, iii. II, death in
Covetousness conquered through the 7-
2, 4, iii.

To be limited by what is Baptism, Proc. 5, iii. 12. xx. 4.

Holy Ghost, xvi. 19.
be ascribed to the written, 12, xvi. 1, 2, to give Of Christ real not illusory,
Creation, how to xi.

place to faith, xi. 19, 20. xiii. 4, not for His sin,
but ours,
Father and Son, vi. 9, xi. 21,
ib. 6, 28,
22, of all things by God denied Cyril of Jerusalem, his early years xiii. 5, 33, voluntary,

by Heretics, iv. 4,' of the world Intr. p. i., ordained Deacon by foretold by Himself, xiii. 6.

in spring-time answered by
the Macarius, p. ii. Priest by Maxi- , God's sentence, and His mercy
Resurrection at the same time, mus, p. iii., Preacher and Cate- reconciled in it, xiii. 33.
xiv. 10, material creation, good chist, ib. his Consecration as Demetrius of Phalerum, iv. 34.
marred by the creature, Bishop, p. iv., letter to Con- Descent into Hell, iv. II, xiv. 19.
in itself,
ii. 1, blasphemed by Manichees, stantius on the luminous Cross, Of the Spirit on Christ, how-
vi. 31. God seen in it, ix. 2, ib. dispute with Acacius, ib. explained, xvii. 9.
glorifies Him, ix. 5, Sec, we deposition and appeal, p. vi., Despair, its evils, ii. 5.
know but little of it, ix. 13, 14, welcomed at Tarsus by Sylvanus, Devil, meaning of the word, ii. 4,
should teach us reverence to and meets with Semi-Arian Bi- the dragon, Proc. 16, apostate
Him, ix. 16. shops, p. vii., confronts Acacius Serpent, iv. 37, first work of
Synod of Seleueia, ib., de- God, fallen Archangel,
Creator of all things God, iv. 4, vi. at viii. 4,

not the author of evil, ii. I, 4, posed again by a Synod at ii. 4, viii. 4, impenitent, iv. I,
7,
blasphemed by Heretics, ix. 4, Constantinople, p. viii., returns author of evil by this free choice,
Restorer, from exile onacce-sion of Julian, ii. 14, not the Ford of the world,
Creator of the world its

vi. 1 1. p. ix. Julian's attempt to rebuild

,
viii. 6, 7, his envy against man,
Creed, irfcrm, (v. Faith), to be re- the Temple, ib. appoints his xii. 5, xix. 4, prompts not forces
nephew Gelasius successor to iv. 21, 37, men
ceived from the Church, v. 12, to sin, ii. 3, 4,

collected and proved from Scrip- Acacius at Cresarea, p. x. have freely chosen him their

ture, ib. iv. 17, epitome of ne- banished a third time, ib. re- Father, vii. 13, knew not Christ,
turns after death of Yalcns, ib. tries to prejudice truth
cessary doctrine for the weak, xii. 15,

ib. provision for our way, ib. finds Jerusalem full of heresy by his counterfeits in idolatry,
safeguard against error, iv. 2, and licentiousness, ib. present xv. II, shall work personally in
vii. 4, viii. I, ix. 4, x. 4, xi. at the 2nd General Council, Antichrist, xv. 14, and war with
1,
1, 27, xvii. 3, xviii. 1,
xv. 2, p. xi., justified and commended the Martyrs, xv. 17, vanquished
confutes Sabellius, xvii. 34, not by Synod of the following year, and cast out through the Holy
to be written down, or divulged 382, ib. died 386, ib. His doc- Ghost, xvi. 19, endured by God
to Catechumens, v. 12, its Ar- trine of Baptism, p. xxx., of _
that man may conquer him, viii.
4, watches the Candidates
Chrism, p. xxxiii., of Eucharist, for
ticles briefly expounded, iv. of ,

Jerusalem, Intr. p. xlvii. p. xxxv., of the Holy Trinity, Baptism, Proc. 16, renounced
Cross, chief boast of the Church p. xlvii., his writings, p. liii. with his works in Baptism, xix.

Catholic, xiii. I, 22, redeemed 2-9 (v. Intr. Ch. IV. § 17),
and enlightened the world, ib. Daniel, his power in the Holy Ghost, wdiat his works are, ib.. pursues
we must not be ashamed of it, xvi. 31, prophesied of the Ro- us to Baptism, xix. 2, 3.
xiii. 3, 36, 37, glorified by the mans, xii. 18, xv. 13, of the Devils tremble at the seal of Bap-
Resurrection, xiii. 4, glory to time of the Messiah, xii. 19, of tism, i. 3, xvii. 35, 36, and the
Christ, xiii. 6, foretold by Jere- Antichrist, xv. 9-16, explana- sign of the Cross, xiii. 3, pos-
miah, xiii. 19, and Moses, ib. tion of his prophecy, ib. en- session by them fearful, xvi. 15,
if an illusion, so is our salvation, dured not the sight of the Angel, power against them given by
xiii. 37, foundation of the Faith, xii. 14 (v. Confession). the Holy Ghost, xvi. 12, 22,
xiii. 38. Darkness made by the author of acknowledge Christ, while Jews
Sign of it to be used on all Light, ix. 7, denied by heretics, knew Him not, x. 15, lurked in
occasions} iv. 14, xiii. 22, 36, ib. (v. Night), of the Crucifixion our members till Baptism, xx.
scares devils, iv. 13, xiii. 3, 36, foretold, xiii. 24. 2, driven away by the Exorcised
its power and virtue, xiii. 40, David (v. spake of
Christ, Spirit), oil, xx. 3.
Christ's royal sign, iv. 14, xii. Christ by the Holy Ghost, x. 15, Devotion, end of religious know ledge,
S, trophy, xiii. 40, " Sign of the xiv. 2S. Christ his Scat, and vi. 7, xi. 12, 20, xvi. 1, 2.
Son of Man," Heir of his throne, xii. 23, not Diocese, xiv. 21, xvi. 22, (v. irapoiKia).
xiii. 41, xv. 22.
 INDEX OF SUBJECTS. T6 5

Dispensation, from the Father and Epistle of the Apostles on the ob- Faith, ground and bond of human
the Son one, xvii. 5 (v. olito- servance of the Jewish Eaw by action, v, 3, principle of holi-
voftla). Gentiles, iv. 28, xvii. 29, Uni- ness, v. 4, 7, exemplified in
Divination, to he shunned hy Chris- versal, ib. Abraham, v. 5, power of faith,
tians, iv. 37. Eternity of the Son of God, xi. 20, ii. 16, v. 7, 8, in one man for
Divisions in the Church make way of His generation, iv. 7, of His another, v. 8, 9, partly our own,
for Antichrist, xv. 7, 9, 18. Priesthood, x. 14, of His throne, but chiefly God's gift to those
I >ocehv, iv. 9, vi. 14, xii. 3. xiv. 27, Inlr. Ch. X. who ask, v. 9, two kinds of
Doctrines he withheld from Cate-
to Ethiopia, Church there, xvi. 22, faith ; one, our assent to doc-
chumens, Proc. 12, true, equally taught by the Eunuch, xvii. 25, trines saves at once, v. 10,
;

necessary with good works, iv. xvi. 14. another, a gift of the Spirit ;
2, to be proved from Scripture, Eucharist, Christ's blessed gift, xiii. reward of the former, working
iv. 17, xii. 5, xiii. 8 (v. Faith, 6, The Body and Blood of the miracles, v. 11.
Serial lire), not fully compre- Lord truly there, xxii. 1, 2, under Alone wauled to cure our
hended 1))- us, xi. 12, 19, xvi. 1, the figure of Bread and Wine, worst sins, ii. 6, in Baptism, i.
fondness lor ingenious rather xxii. 3, The Bread and Wine I, v. 2, xvii. 35, necessary to
than practical ones, an evil sign, after invocationnot simple ele- our New Birth, i. 2, iii. 1, en-
xv. 9. ments, but the Body and Blood ables us to receive the gift of
Door, Christ, x. 1, 3. of Christ, xix. 7, xxii. 2, 6, 9, Baptism, v. 6, purifies the soul,
Dove, why a symbol of the Holy xxiii. 7, not bread and wine, iii. 2, makes sons of God, vii.
Spirit, xvii. 9, of Noah, xvii. 10. but the sign of Christ's Body 13, without works saved the
Dragon, xii. 15, head of the Dragon, and Blood, xxiii. 20, analogy of robber, v. 10, xiii. 31, God can
heresy, xv. 27. Idol-sacrifices, xix. 7, of the give faith to the faithless if he
In the waters, Proc. 16, iii. II. Holy Chrism, xxi. 3, we must but asks, l'roc. 17, v. 9, to be
not judge by sense of this mys- tried by false miracles as well as
Earth freed from Adam's curse by tery, xxii. 6, 9, but believe that persecution, xv. 17, and by false
Christ's burial, xiii. 18, 35, we have received Christ's Body doctrine, xiii. 37.
xiv. 11. and Blood, ib. 1-6, xxiii. 20, a Faith, TriaTis, i.e. the Creed one, —
East, symbolical turning towards it spiritual mystery, xxii. 4, 8. Proc. 7, xvi. 4, 24, delivered by
in Baptism, xix. 9. The Bread and Wine after the the Church and proved from
Easter, xvii. 20, xviii. 33, season of invocation of the Holy Trinity, Scripture, iv. 17, v. 12, guard
Baptism, ib. xix. 7, made the Body and against error, iv. 2, outline of
Ebionites, vi. 16. Blood of Christ, xxiii. 7, sanc- teaching, iv. 3, v. I, note xiv.
Egypt, Christ went there to destroy tified and changed by the Holy 24, 27, a deposit, and treasure,
its idols, x. 10, His witness, x. Ghost, ib. gilts hallowed by v. 13 (v. Creed).
19, deliverance from, typical of the Holy Ghost, xxiii. 19. Faithful, i.e. Baptized Christians,
Baptism, xix. 3, 4. Spiritual Sacrifice of Propitia- Proc. 13, dignity of the title,
Elder, seventy Elders had the Holy tion, xxiii. 8, 9, supplications Proc. 6, v. 1, 2, new name given
Spirit, xvi. 25. after it for the living, ib. 8, and in Baptism, i. 4, must not pre-
Elijah full of the Holy Spirit, xvi. the Dead, xxiii. 9. sume, ii. 3, /////'. p. xv.
28, saw Christ in Sinai and The Substantial Bread, xxiii. Fall of Adam corresponded to in its
Tabor, xii. 16, his raising the 15, nourishment of Soul and circumstances by the Passion,
dead answers objections against Body, ib. , xxii. 5- xiii. 19.
Christ's resurrection, xiv. 15, Typified by the Show-Bread, Fasting taught by the Holy Ghost,
compared with it, ib. 16, his xxii. 5, foretold by David, ib. 7, xvi. 12, means towards salva-
translation compared with and Ecclesiastes, ib. 8. tion, ii. 9, preparatory to Bap-
Christ's ascension, xiv. 25, not By it wc bear Christ in us, tism, iii. 7, part of repentance,
so favoured as the Apostles, xxii. 3, Mode of Communicating lb. 16, iv. 37, David's, ii. 12,
xiv. 26, typical passing of Jor- in Christ's Body, xxiii. 21, and reason of fasting, iv. 27, those
dan, iii. 5- Blood, 22, " Eucharistic
xxiii. who cannot not to be despised,
Elisha full of the Holy Ghost, xvi. Doctrine," Intr. Ch. VII. ib. fast of the Preparation, xviii.

2S, supernatural ly enlightened, Eve a virgin in Paradise, xii. 5, death 17 (v. Meals).
ib. 17, his raising the dead, xiv. through her, as through Mary, Fatalism of heretics, iv. 18-20, vii.

15, 6. romp ired with Christ's, ib.

1 life, xii. 15, her birth as strange
Elizabeth full of the Holy Ghost, as our Lord's, ib. 29. Fate not cause of sin, iv. 18-21, vii.
xvii. 7- Evil the creature's work, not the 13, nor of our Sonship to God,
Emmanuel v. Immanuel. Creator's, ii. I, evil God be- vii. 13, God not subject to it,

End of the world not end of Christ's lieved by the Manichees and iv. 5.

kingdom or person, xv. 27-32. Gnostics, vi. 12, 13, physical Father, One God the Father, vii. 1,

Enlighten, said of Baptism, l'roc. I, evil, ix. 14. xi. 13, to be included in our
xiii. 21, Simon Magus not en- Exercise, aaiayns, previous to Bap- notion of God, vi. 1, Father, by
lightened though baptized, Proc. tism, i. 5, iii. 7. the Son, with the Holy Ghost
2,the Holy Ghost enlightens, Exorcisms previous to Baptism, bestows all tilings, xvi. 4, 24,
xvi. 16-18, xvii. 13 (v. Illu- Proc. 9, expel evil spirits, ib. xviii.28 (v. Trinity), One in
minate). cleanse the soul, ib. collected glory with the Son and Holy
Enmity, there is a righteous enmity, from, the Scriptures, ib. to be Ghost, vi. 1, the God of the Old
diligently attended, i. 5, power Testament, vii. 6, Maker of the
vi. 3t, xvi. 10, against blas-
phemers of God, taught by the through the Holy Ghost, xvi. World, ib. through the Son,
,

world's wonder.-, ix. 16. 19, 22, Intr. p. xix. vi. 9, xi. II, 12, 21-24.
Epistles of St. Paul final seal of the Exorcised oil, xx. 3. The Father of the in respect

Scripture, iv. 36, why most Ezekiel saw but the likenesss of Son, vii. 1-5, viii. I, as opposed
numerous, x. 18, their com- God's glory, ix. I, his vision, to Jewish unbelief, vii. 2, pro-
pleteness and variety of teaching ix. 3, prophecy of Baptism, iii. perly and by nature the Father
about the Holy Ghost, xvii. 34. 16, xvi. 30. of Christ, iv. 4, vi. I, vii. 5, 7,
j 66 CATECHETICAL LECTURES OF S. CYRIL.

tion, His weapon to One, iv. 4, vi. passim, vni. I,

io, how 1 re 1 egat the Son, lie, xii. 15,
conquer the devil, and death, 8, xi. 17, unoriginale, unchange-
villi the S.m and Holy Gho-t,
n,we know ib. His flesh the veil of His able, iv. 4. 5. vi. 7, one first
alone knows, \i. 8,
but negatively, ib. heresies as Godhead, xii. 26, xiii. 32, " eat- principle, vi. 12, 13, 36, xi. 28,
uni-
to how' God Father, vi. 6, is ing the flesh of Christ," not un- incorporeal, vi. 7, 8, ix. I,

not derstood spiritually by the Jews, form in substance, vi. 7, like to

vii. 5, xi. 4, 7-IO, 14, 18,
xxii. 4. Himself, vi. 7, infinite, iv. 5, vi.
changed into the Son, xi. 13,
be Flowers, their varied beauty show 8, viii. 2, incomprehensible, vi.
17, iS, distinct, yet not to
to
forth God's glory, ix. 10. 2, 4, 7, even to angels, vi. 6,
separated from the Son, iv. 8
suffered Forgiveness of sins, Christ's free gift, all hut the Son and Spirit, ib.
(v. Aria?, Sai'ellins),
I, unspeakable in beginning,
not for us, xi. 17, Father bom power of conferring
ii. 15, it x.

granted to the Apostles, xiv. 22, form, nature, vi. 7, yet we mu-t,
Eternity, vii. 5, xi. 4, 8, never
xvii. 12, how typified, xv. 21. not indeed declare, but glorify
not the Father, iv. 5, vii. 5, ir,
The beginning {apxh &>'apX 0S ) ( if injuries required in Bap- Him, as far as we know, vi. 5,
tism, case of David and ix. 3, 16, our best knowledge to
of the Son, xi. 4, note 3, 14, 20, i. 6,

xii . 23, apart from time, xi. 20,

; Shimei, ii. n. know our ignorance of Him, vi.
Even Angels forgiven, 10. 2, invisible, ix. I, 2, seen par-
in the Son, xi. 17, one with the
ii.

by the Son lis Forgiveness of injuries re- tially by angels, vii. II, to man
Son, xi. 16, called 1

and quired from sinners in the Holy in Christ, x'. 6, 7, 8, xii. 16, xiv.
God, xi. 18, fountain of life,
18, 20, xviii. 29, Communion, xxiii. 16 (v. Re- 27, dimly in His works, ix. 2, &C.
good, vi. q, xi.
worshipped through, xi. 17, xii. mission, Sin). Both Just and Good, iv. 4, vi.
Fornication defiles the temple of the and full of all perfection, vi.
15, and with the Son, x. I, 2,
7,
Holy Ghost, iv. 23. 8. 9, Father of Christ, vii. 5,
only known to the Son and 7,

Holy Ghost, vi. 6, vii. 11, ix. I, Freedom of the soul, ii. 1, 2,iv. 18,21. Maker of all things, iv. 4. ix. 1,
revealed by the Son, ecc. of darkness as veil as light,
2, xi. 12,
Almighty, and Sovereign
through and with the Holy Gabriel, his appearance too bright ix. 7,
Daniel, xii. 14, Messenger over all things, though long-suf-
Ghost, vi. 6, x. I, seen only in for
to the blessed Virgin, xvii. 6, fering, viii. I, &C. is in all things,
the Son, x. 7, 8, xi. 18, xiv. 27
witnessed of the endless king- vi. 8, 9, all things serve Him
(v. Angds).
How called " My Father" by dom of Christ, xv. 27. save the Son and Spirit, viii. 5.

18, 19. Galatia, heresy of Marcellus arose Forsaken by idolaters, vi. 10,
Christ, vii. 7, xi.
Father of men by adopt! m, there, xv. 27. 11, xii. 5, &c, His great mercy,
and own Garment of incorruption, xv. 26, of ii. 7, 10, pardons worst of sin-
vii. 8, by faith, their
choice, vii. 13, in baptism, xi. Salvation, xix. 10, putting off of ners who believe, ii. 5, 6.
Present in Baptism, Proc. 15.
9, inconceivable honour for man garments in Baptism, xx. 2.
to have God for his Father, vii. Gaul, the Church there, xvi. 22. Lord both of soul and body,
Generation of Christ twofold, xi. 5, iv. 4, 22, viii. 3.
12, xxiii. II.
Other metaphorical senses of xv. I, His Divine generation Blasphemed by heretics, vi.

spiritual, xi. 5, 7, 8, mysterious, 12, viii. S, ix. 16, not two Gods,
the word, vii. S-10.
not the soul oi
7, 8, not metaphorical, xi.
viii.
.Satan chosen by men for their xi. 9, vi. 13, 3,

not as mind begets thought, xi. the world, viii. 2, various here-
father, vii. 13.
incomprehensible, iv. sies concerning Him, iv. 4, 5,
Father, earthly Fathers receive their 10, 7,
vi. 14, eee.
prerogative from the Heavenly passionless, vi. 6, vii. 5.

Father, vii. 3, to be honoured known to no creature, xi. 11, "God of Abraham, Isaac, and Ja-
by the sons of God, vii. 15, 13, only to the Holy Ghost, xi. cob," xviii. 11. 12.

duty to them, the first Christian 12, declared only negatively by God of God (v. Christ), made man,
duty, vii. 15, 16. the Church, xi. 11, not to be xi. 15, xii. 3, xiii. 33.
examined but believed, xi.
(i
God of this world," the words per-
Fathers' of the Old Testament de- 19,
livered by Christ from Hades, 20, —
eternal, iv. 7, without be- verted by Manes, vi. 28, how
xiv. 19, fountains of truth to us, ginning, vii. 4. xi. 4, 5, 7, 19. explained by Archelaus, and S.
timeless, xi. 7. 8, 14, 17, 20, (v, Cyril, vi. 28, 29.
xvi. II.
Fa! Jut, Son). God the Son, the Word, xii. 3. Intr.
Fig-tree cursed for the sake of the
type, xiii. 18. Gethsemane, x. 19. p. xlix. (v. Christ, S. //).

Figure, Tu7ros, Bread and Wine of Ghost, Holy (v. Spirit). God, the Holy Ghost (v. Spirit).
name of baptism, i. 6, heavenly Golgotha, St. Cyril's first xviii. Lec-
Christ's body and blood, xxiii. Gift,
20, Gifts of the Father, tures the Church
spoken in
3, Intr. p. xxxix.
gift, ii.

Figure, dyrirvirov, Baptism, ofChrist's
sufferings, xx. 6 {Intr. p. xb),
Chrism, of the Anointing of the
Holy Ghost,
Son, and Holy Ghost, same, there, iv. IO, xiii. 22, vide xviii.
xvi. 24 (v. Baptism). 33, name typically prophetic of
Chrism, gift of Christ, xxi. 3. Christ, xiii. 23, witness of the
Bread and Gifts of the Eucharist, hallow- Crucifixion, iv. 10, 14, x. 19, xiii.
xxi. I,

"Wine, xxiii. 20.
Fire, Exorcism
Troc. 9, Baptism of, xvii. 8, of
the Holy Ghost like it, xvii. 12,
14, fiery tongues at Pentecost,
xvii. 15, opened Paradise, which
the fiery sword had guarded, ib.
First-born, Christ in an exclusive
seme, xi. 4, Israel so called, il>.
Fishes show 'nubs glory. i\. II.
(
Flesh framed by God, xii. 26, not
unholy as
Christ not ashamed of it, ib.
hallowed by our Lord's incarna-
ed by the Holy Ghost, xxiii. 19. 4, 39, Intr. p. xiii.
compared to it, Glory of Chris'., eternal, as God, in Gospel, only four genuine, iv. 36,
time, as crucified, xiii. 6. forged ones, ib. Manichaean
Gnostics, iv. 8, vi. 12 fi\, their here- Gospel according to Thomas, iv.
sies, xvi. 7, against the Holy 36, vi. 31, our Gospels attested
Ghost, xvi. 4, 7, separated the by the Old Testament, xiv. 2,
two Testaments, xvi. 4, ab- that according to St. Matthew
horred llesh and vines, iv. 27, written in Hebrew, xiv. 15.
note <), iv. 20, 22. All may hear but not under-
God (v. Creator, Father, Trinity), stand the Gospel, L'roc. 6, vi. 29.
knowledge of [Jim foundation of Phrase " in the Gospel," iv
heretics say, ib. religion, iv. 4, ignorance about evayyeAiois, vi. 4, J. xiu. 21, 35,
Him source of heresy and idol- "Gospel of Peter," xiii. 20,
atry, iv, 6, viii. 1. note 1.
 INDEX OF SUBJECTS. 167
Grace, God's to give, ours to use, i
5, formerly manifest, now lurk- and infidel objections a priori,
4, neccs ary that we may re- ing in the Church, xv. 9, di- from its ncedlessne.- s xii. 4, rea-
cove the truth, xvi. 2, require: vided attributes into persons, iv.
,

sons (or ii, xii, 5 it'., Creator of

liunesly and faith, i. 3. to he re-
4, x. I, 3, xvii. 2. the world its Restorer, vi. II, to
ceived and cherished, xvii. 37,
j

Hennas a disciple of Manes, \i. 31. restore man, xiii. 5, proved from
given through Christ at the New Ilezekiah shewed the efficacy of the prophets, xiii. 8, &e. that
Birth, i. 2. Confession, ii. 15, not the object '

man might see Cod, x. 7, xii.

Gift of grace, ii. 9. of Isaiah's prophecy of Iniman-
13, 14, to sanctify the waters ;- •

Spirit of grace, xvii. 5. uel, xii. 21, 22. that Cod might he worshipped
Creeks, dangerous because of their
plausible words, iv. 2, deny the
High Priest, reason of his bathing, — that man might he made par-
;

iii. 5, Christ our High Priest, x. taker of Cod ;— that the Lord
resurrection, xviii. limit God's
I,
4, 5, ", 14. xii- 28.' might sillier for us xii. 5, ob- j
power, viii. 2, believe things as Holiness, all through the lolyGhost, 1
jection to its possibility, xii. 4.
hard as Christ's birth, xii. 27. to iv. 16, faith its ground, v.
4, answered, xii. 27 - ;o.
he silenced out of their own Spirit of, xvii. 5 (v. Sanclifica-
Tallies, xiii. 37, to be answered
Christ Lord ami God before
tion). x. 6, 12, xi.
it, 20, of a Virgin,
by reasoning, as the Jews by Hope support to Candidates for bap- iv. 9, xii. 2, 5, 21, why, xii."
Scripture, xviii. 10, their shame- 25,
tism, Proc. 9, 10.
ful idolatry, iv. 6, vi
33, 34, blasphemies of heretics
11. Hour, third, that of the Crucifixion, respecting it, ib. xii. 31, without
and of the descent of the Spirit taint because oft lie Holy Ghost,
llabakkuk, carried by the angel to Pentecost, xvii. 19, of
at the xii. 29, 32, xvii. 6, signs of its
Daniel, xiv. 25, compared with Crucifixion foretold, xiii. 24, 25. time, place and manner given
Christ, ih. Human conceptions not to be in- by the Prophets, xii. 5, 10-12,
Hades (v. //</./). truded into the mysteries of the 17-24, implied in the histories
1 burls of Christ stretched on the Gospel, xi. 7, 8. of Abraham, Jacob, Moses, and
Cross typical, xiii. 27, 28. laying Human nature of our Lord (v. In- Elias, xii. 16, witnesses of it,
on of, conveys the Spirit in carnation). xii. 32. 33.
hot!) Testaments, xvi. 26. Hyssop, symbolical, iii. 1. Satan
counterfeitss among
Head, v. xiii. 23.
idolaters to discredit it, xv. 11.
Heathenism counterfeits truth to dis- Idols, offerings to, become polluted Indians, converts to the Church,
credit it, xv. 11 (v. Idolatry). by the invocation of the idol's xvi. 22.
Hearers, danger lest they receive name, iii. 3, xix. 7, not to be Inspiration contrasted with possession
false impressions of truth, xvi. 2. touched, iv. 28. by devils, xvi. 15, 16.
Heavens, vi. 3, the abode of angels, Idolatry, worship of Cod's gifts, vi. Interpretation of Scripture, xiii.
iii. 5, made of water, ih. ix. 9,
5, 10, its madness, iv. 6, and de- gift of the Spirit, xvi 12 (v.
Heaven distinguished from the gradation, vi. 10, 11, Mill be Scripture).
Third Heaven, xiv. 26, its won- abhorred by Antichrist, xv. 15. Interpreter, viii. 7, xiii. 21, x\i. 6,
ders shew Cod's glory, ix. 5, Ignorance of all creatures concerning vide xv. 13.
shall perish but he renewed, xv. God, vi. 2-6, xi. 11, check to Invocation of the Holy Trinity gives
3, Christians, a heaven, xxiii. 11. presumption, not to praise, vi. a sanctifying power to the water
Hell, Christ descended thither to should repress our curiosity,
5, of baptism, id. 3, to the exorcised
redeem the just, iv. 11, xiv. 19. xi. 11, knowledge of it our oil,xx. 3, analogy of the invoca-
Herbs, men changed into them, who highest wisdom, vi. 2, of what tion of the idols' name on offer-
plucked them, according to is written should make us silent ings to them, iii. 3, xix. 7, of
Manes, vi. 31. about what is not written, xi. Christ on the Holy Ointment,
Heresy manifold, iv. 2, vi. 13, xvii. 12, xvi. 1, and guarded in speak- causes it to convey the Holy
33, xviii. 1, contrasted with the ing, xvi. 1. Ghost, xxi. 3, of the most Holy
Church, vi. 33, a knowledge of Illuminated, Proc. 1, 2, xviii. 33, Trinity on the bread and Wine,
it necessary, vi. 34, xvi. 5" yet alone know the glory of the xix. 7, makes them the Body
an evil, vi. 13, ^, arising from Gospel, vi. 29, fn'ir. p. xvii. and blood of Christ, xxiii. 7,
presumption, xi. 12, from a mis- Illumination of the just by the Holy Intr. pp. xxiii., xxviib, xxxv.
taken thought of honouring the Ghost, xvi. 3, 11, its power, Ireranis quoted, xvi. 6.
Father or the Son, xi. 17, v. x. xvi. 16-18, same as Baptism, Isaiah prophesied of Christ, xii. 2,
2, not to be curiously inquired (pioTirrfxa, xiii. 21. of His binh of a virgin, xii. 2,
into, vi. 19. Image, Christ the true [mage of lod this explained, ib. 21, 22, be-
Heresies alluded to by S. Cyril :
— to subvert the false one, xii.
(

15, held Christ, xiv. 27, and in the

vide Apelles; Alius Basilides; man, God's image, xii.
;
5, soul, Spirit foresaw His coining, xiii.
Carpocrates Cataphrygians made God's image, iv. 18,
in
3, witness of His innocence, ih.
;
;

Cerinthus Docctaj K bundles; meaning of the "linage of

Gnostics
;

.Manes; Marcel us ;
;
foreknowledge given Him by
; 1 God," xiv. 10, "our Image," the Holy Ghost, xvi. 18.
Mareion Menander Mon- argument from the words, x. 6.
;
;
Sawn asunder, ii. 14, xiii. 0.
tanus ; Paul of Samosata; Sa- Immortality of the soul, God's <dft,
beliius ; Simon Magus: Valen- iv. 18.
linus.
Jacob saw the Lord, xii. 16, prophe-
Immanuel, prophecy of, xii. 3, sied of the time of His coming,
Heretics perverted Holy Scripture, 21, note 9, meaning of the word, ib. 17.
iv. 10, vi. 27, their assemblies
xi. 14.
to he shunned, iv. 37, how to he
Jeremiah, his prophecy of the Lord's
i
Impersonal, (drunwraToy,) words iv. sufferings,
treated, vi. 36, to he avoided, xiii. 7, of gentile
8.
faith, ih.
xvi. 6, why they should he Incarnation of our Cord, real not Jericho, x. 1 1.
hated, xvi. io, falsely called illusoiy, iv. 9, x ;;, ^ salvation Jerusalem, its Holy Daces, fntr.
Christians, vi. 12, on whom depends on its reality, xiii. xii., its exclusive privileges,
they brought discredit, xvi. 4, ]).
8, denied by Simon Magus, vi. 14. id- 7, x i'k --, x\ i. 4, wii. 13,
blasphemous to (bid, xi. 16, Must be believed as well as Christian opposed to Jewish,
a sign of Christ's coming, xv. Christ's Godhead. xii. i, heretical xiii. 7, St. James its first Bishop,
 CATECHETICAL LECTURES OF S. CYRIL.
1 68
true xviii.
Life, the Lather is life,
21, fifteen the poor and desolate, xv. 23, Him
iv. 2S. xiv. first
29, given us in Baptism by
(', and all Angels present, xv.
r > Hebrews,
1
xiv. 15. Christ,
i;i',l,,,
How Christ bids us pre- who is Life, iii. II, 12.
r
c ; , .. so n line 1 because He saves, 24.
who is life, brought Life, as
are for it, xv. 26.
12. -H' 1 heals ll X 4- \
Death, xiii. 2 (v. Eve,
X. I I, I.!, ": -

and Judgment of our Lord by His Adam

13, meaning in Hebrew, Eternal Rife Gods gift,
12, Tree).
Joshua a type people, a sign foretold, xii.
Greek, x. 12, 13,
xviii. 28, 29, ways of entering
xiii. 12.
of Him in His kingly office, x.
" the fust" delivered by Christ into it, ib. 30, 31.
11 (v. Christ). I lis name Just,
" Life of Life begotten," iv. 7, xi. 4,
hinted at by the Prophets, x. 12, from Hades (v. lie!!).
Illuminated by the Holy iS.
not more distinctly because of Light made by Him who made
the lews, x. 12.
Ghost, xvi. 3, 27.
The Just God blasphemed by- Darkness, ix. 7.
Jews stuily and know the Scriptures The Rather is Light eternal,
understanding them, heretics, iv. 4.
without vi. 9, light given to
souls by
Justification given in Baptism, Proc.
iv. 2, xii. 13, to be silenced by the Holy
i.4^ of Abraham by faith, the Cross, xiii. I,
from Prophets, xiii. 37,
the 16,
Ghost, xvi. 3, 11 (v. Baptism,
xviii. 10, despise the testimony
vi. 5.
Enlii </ilen, Illuminate).
of the Prophets in rejecting the Even by riches, viii. 6.
Justin, M., xiii. 26, note I.
"Light of Right begotten," iv. 7,
Lord, x. 2, xii. 2, xiv. 15,
vii. 2,
xi. 4, 18.
deny that Jesus is Christ, x. 14, Lights, Pro:. I, 3,
.

1. R I»tr., cli.
while devils acknowledge Him, Keys of heaven given to St. Peter,
xiv. 26.
ii- 8 4-
x. i^. things to the Father,
Prophets, Kings reign through God, viii. 5, in
"Like in all
Misinterpret the 18, v. xi. 19.
days honour the iv. 7, xi. 4, 9,
xii. 21, 22," infidel objection.-, to the latter
"Like Himself," vi. 7.
to
the Incarnation, xii. 4, 27, ab- Gospel, xiv. 14, taught by the
" Likeness of God," xiv. 10.
surdly apply the prophecies of Church xvii. Io.
men, Kingdom of Christ, universal fore- Lion of the tribe of Judah, x. 3.
Christ's eternal kingdom to :

toldby Daniel, xii. 18, without Living Spirit (v. Spirit).

xii. 2, gainsay our Lord's suffer-
bound, xii. 24, unwittingly ac-_ Living Word (v. Word).
ings, xiii. their subjection to because
7,
Lord, Christ Lord of all
Rome proof that Christ is
a knowledged in the soldiers'
mockery, xiii. 17, never to end, Maker of all, x. 5, 6, xi. 21,
come, xii. 17, vain attempt to &C, not by advancement, but
discredit the Resurrection, xiv. iv. 15, xv. 27, heresy of Mar-
it, ib- &c. by nature, x. 5, before His In-
by cellus regarding
14, their objections confuted carnation, x. 6, from eternity,
of Elijah and God's kingdom, in the Lord's
the examples the
x. 9, note 2, by the will of
Elisha, xiv. 15. Prayer, xxiii. 13.
Father, x. 9, illustration of this,
Their Patriarchs, xii. 17. Four great kingdoms, xv. 13,
xi. 22, Lord of Angels, x. IO.
Are looking for Antichrist, kingdom of Antichrist, xv. 12, 13.
Kiss of Peace, xxiii. 3. Lot, xix. 8.
xii. 2, will receive him, xv. II,
12, 15, will be favoured by him, Knowledge not for curiosity but
xv. 15, their observances and devotion, vi. 5, 7, supernaturally
given by the Holy Ghost, xvi. Macedonian empire, iv. 34.
sabbaths to be shunned, iv. 37.
16, in the Apostles and Pro- Magic to be shunned by Christians,
Job had the Holy Ghost, xvi. 27. the devil,
St. John Baptist his high office, — phets, ib. 17, 18. iv. 37,
xix. 8.
service of

baptism, and character, iii. 6 visible

(v. Baptism), link between the Lamentations of Jeremiah refer to Maker of all things, iv. 4,

and invisible, Christ, xi. 21-24

two covenants, x. 10, delivered the second captivity of the Jews,
from Hade-, and death by Christ, xiii. 7, " Lamp," meaning of in (v. Creator).

Psalm 132, x. 15. Man, work of Christ as well as of the

iv. II, xiv. 19.
Laver of Baptism {Kovrpuv), Tree. Rather, x. 6, of God's own
Sanctified by the Holy Ghost
n, i. 2,
3, 5, iv. 32,
iii. hands, xii. 5, 26, in God's Image,
to baptize Christ, xvii. 8. 2, 7,
xii. 5, retained God's Image
but
salvation of the
&c, one
St. John the Divine, xii. I. v. 6,
Laver, iv. 37, of Regeneration, lost His Likeness, xiv. 10, his
Jonah a type and proof of Christ's
xix. 10, repentance of the Laver, twofold nature, iii. 4. lv l %> -

resurrection, xiv. 17, compared

world made for him. xii. 5.
with Christ, xiv. 17, 18, in the iv. 32, Laver (Aovirip), in the

whale, a type of Christ in Hades, Tabernacle an emblem of Bap- First man brought death,
xiii. 2, his fall, xii. 5, man's
xiv. 20, his prayer fulfilled only tism, iii. 5-
Law, inspired by the Holy Ghost, miserable condition before the
in Christ, ib.
blasphemed by heretics, Incarnation, xii. 6, 7, forsook
Jordan, typical, iii. 5, x. II, xiv. iv. 16,
vi. 10,
iv. 33, fulfilled in Christ, iv. God, for the devil, ii. I,
2 5- 33,
Joseph, his turned to
ill-treatment xiii. 5, its abro-
ceremonies now vii. 13.
gated by the Holy Trinity in Christ came to restore him,
good by God's providence, viii.
the Church, xvii. 29, our school- xii. 5, &c. by Christ hallowed,
4, full of the Holy Ghost, xvi.
master, iv. 33. and made partaker of God, xii.
27.
how called the father of Lazarus, his resurrection an earnest 15, allowed to call Cod, Rather,
Joseph,
of our deliverance from sin, vii. 7, 12. partaker of His name,
Christ, vii. 9, not really so, xii.
Proc. 6, and of Christ's, x. 16.
1- ii. 5, and resurrection, xviii. 16,
3> 3 man in faith, v. 11,
his treason foretold, raised through the faith of Power of
Judas, xiii. 6,
xvi. 16, can
xiii. meaning of the name, ib. others, v. 9. by the Holy Ghost,
9,
Lent, preparation Baptism during wrestle with the Devil through
explanation of Zechariah's pro- for
32 (v. Baptism). the Holy Ghost, viii. 4, xvi. 19.
phecy relating to him, ib. 10, it, iv. 3, xviii.
Lessons from Scripture, Proc. 4, iv. His wants met by Christ's
1 1.
xiv. 24, >xe. guard against various offices, x. 3-5 (v. Incar-
Judge, Christ, of quick and dead, I,

xv. 20. error, iv. 1, mark canonical nation).

books, iv. 33, 3^ His ministry used to convey
Judgment, day of, xv. 21, its -lories -

Libyans in the Church, xvi. 22. God's gifts, xvii. 35. 36.
ami terrors, xv. 22, 26, hope of ;
 .

INDEX OF SUBJECTS. 169

Manasseh, saved through repentance, David, xii. 24, the witness of various names of God, Christ,
ii. 14. Christ, x. 19, type of Virgins, and the Holy Ghost, not to be
Manes blended all previous heresies, xii. 33, repaired the loss caused profanely distinguished into per-
vi. 20, xvi. 9. History, vi. 24, by Eve, xii. 29, Christ truly sons, vi. 7, x. 3, xvii. 2, 3,
&c, a slave, changed his
vi. 24, born of her, iv. 9, xii. 3. Christians partakers of God's
name, ib. did not arise from Mary Magdalene, her visit to the name, Proc. 6, v. I, of Christ's,
among Christians, vi. 21, con- Sepulchre foretold, xiv. 12, her x. 16, new name of Christians,

nection with the Greek philo- noble love, xiv. 13. i. 4, x. 16.
sophy, of Alexandria, vi- 22-24, Matthew wrote in Hebrew, xiv. 15. Typical names given to
and with Persian, vi. 24, his Meats abstained from, not as un- Joshua and Aaron, x. II, signi-
disputatious spirit, vi. 24, claims clean, but for self-denial, iv. 27, ficant names of Judas, xiii. 9,
to be the Paraclete, vi. 25, xvi. 37> v'i- 35> Jewish distinctions Samuel, Proc. 14.
6, 9, fails to cure miraculously not to be observed, iv. 37, of- Name of Manes, vi. 20, 24, of the
the Persian king's son, vi. 25. fered to idols forbidden, iv. 28, (in- istics, xvi. 7.
Fiies from prison, vi. 26, dis- vide xvii. 29. Napkin with which Christ girded
putes with Archelaus before Meekness of Christ in judgment Himself symbolical of His
heathen judges, vi. 27, seized foretold, xiii. 16. human nature, xii. 1.

and put to death by the Persian Menander, his heresy, vi. 16. Nathan, ii. 11.
king, vi. 30. Mercy of God to sinners, ii. 5, 6, Nations all subject to Christ, xvi.
Iiis influence, vi. 25, his dis- 10, even to Angels, ii. 10. 22, xvii. 10.
ciples, vi. 31 Miracles of Christ as God, iv. 9, Nativities, iv. 5, ix. 8.
Manichceandoctrine of two claimed by Antichrist, xv. 14, Nature not cause of righteousness or
principles, iv. 4, note 6, vi. false ones permitted trial of sin, iv. 18-21, nor of salvation
12, 13, 27, 28, perversion oi Christian faith, stumbling-blocks or ruin, vii. 13.
Scripture for this doctrine, vi. of the unfaithful, xv. 17. Nature of God, vi. 7, God by
28, they blaspheme the God Mithras, worshipped in Persia, vi. nature Father of Christ, vii. 4.
of the Old Testament, vi. 27, 23, his ministers oppose Tere- Natural world, its wonders witness
xvi. 4, call the Sun Christ, vi. 13, binthus and Manes, ib. 24. for God, ix. 2, &c.
xi. 21, abhorrence of the ma- Montanus condemned second mar- Nebuchadne/.zar an instance of the
terial world, iv. 22. 27, vi. 31, riage, iv. 26, note 3, called him- efficacy of repentance, ii. 17, 18.
32, 34, deny the reality of Christ's self the Holy Ghost, xvi. 8, Necessity, none with God, iv. 5, nor
Resurrection, xiv. 21, fatalism, charged by S. Cyril with prof- upon man, iv. 18-21, not the
iv. 18-21, baptism and offering, ligacy, and with horrid my- reason of men's salvation or
vi- 33< forged gospels, iv. 36, vi. steries, ib. note 1. ruin, vii. 13.
31, pollutions and blasphemy, Moon, her changes an intimation of Night, its religious uses, ix. 7.
vi .
30-3 2 .
the Resurrection, xviii. 10. Noah, his ark of wood type of the
Manes worse than Simon Moors in the Church, xvi. 22. Church, xxvii. 10, of the wood
Magus, xvi. 10, his followers Moses the good schoolmaster, vii. 8, of the Cross, xiii. 20. Example
to be carefully shunned, vi. 36, had the Holy Ghost, xvi. 27, of decent order in the Church,
knowledge of their doctrines beheld Christ, x. 6, 7, xii. 16, Proc. 14, his dove a type of the
almost pollution, vi. 13, 34, intercession for the people and dove of the Holy Ghost, xvii.
carefully enquired into by Aaron an encouragement to 10.
S. Cyril, vi. 34. penitents, ii. 10, change of his Himself a type of Christ, as
Marcellus, his heresy about Christ's rod as hard as Christ's birth, author of a new birth, xvii. 10.
kingdom, iv. 15, xv. 27, com- xii. 28, his rod, type of the
bated, xv. 29-32, a Sabellian, wood of the Cross, xiii. 20,
xi. 17, note 4. sweetening the water by trees, Obedience of Christ, xiii, 5, as
Marcion, his heresy, iv. 4, vi. 16, a type of the Passion, ib. river a Son, not a servant, to the
divided the Justice and Good- changed into blood by him Father, x. 9, xv. 30.
ness of God, il>. held three corresponds with Christ's water Offering of Christ sacrificed for us
Gods, xvi. 4, 7, removed all and blood, xiii. 21. in the Eucharist, xxiii. 10.
texts of the Old Testament from Mysteries of Christ, i. I, of Baptism Oil, exorcised of Baptism, xx. 3,
the New, vi. 16, xvi. 7. and the Eucharist, of the Altar, symbolical, and powerful to
Marriage though inferior to Virginity xviii. 32, 33, xix. 1, not to be drive away devils, ib.
yet honourable, iv. 25, not to pried into, Proc. 2, 4, iii. J, Old Fathers delivered by Christ
be despised by the unmarried, nor divulged to Catechumens or from Hades, iv. 11, xiv. 19.
ib. acknowledged by the Holy strangers, Proc. 12, vi. 29, glory Old Testament, its books, iv. 35,
Ghost, xvii. 7, second marriage of the Church, vi. 29, our document of appeal for Chris-
permitted to the weak, iv. 26, account of them negative not tian truth, xiv. 2 (v. Father,
note 3. positive, vi. 2, xi. 11, xvi. 5, Prophet, Scripture, Testament),
Martyrs alone saved without Bap- not to be interpreted by human blasphemed by heretics, iv. 33,
tism of water, being baptized conceptions, xi. 7, 8, for praise impiously separated by them
with blood, iii. 10, xiii. 21, not curiosity, vi. 5, we must not from the New, xvi. 4.
make confession, iii. 10, trained be silent about them, ib. Intr. Old man put off by Confession and
by the Holy Ghost, xvi. 12, p. xxxv. Baptism, i. 2, xix. 10, xx. 2.
strengthened by the Comforter, "Mystery of iniquity," xv. 18. Olives, the spiritual olive-trees, i.
4,
xvi. 20, 21, only by Him can v. xx. 3.
tiiey suffer, ib. under Antichrist, Name of God, vi. 9, xxiii. 12, many Olives, mount of, xii. 11, witness of
xi. 17. names of Him, vi. 7, of our the Resurrection, xiv. 23, scene
Mary the Virgin-Mother of God, Lord, x. 3, name of Jesus, its of the Ascension, xiv. 25, why
x. 19, v. xii. 33, 34, how called meaning, x. 4, 11, 13, of Christ, passed by David, when flying
the of Joseph, xii. 31,
wife x. 4, 14, virtue of the name of from Absalom, ii. II.
sanctified by the Holy Ghost, Christ, iv. 13, names of the One, how Christ is one with the
xii. 29, 32, xvii. 6, sprung from Holy Ghost, xvii. 2, 4, 5, Father, xi. 16.
 CATECHETICAL LECTURES OF S.CYRIL.
Only-begotten, meaning of the Word, ness, ii. 12, cleansing of peni- Preaching not to be attempted before
x. f, >.;. i, 2. ,vc.,' 13. 14. tence, i. 5, iii. 2. Baptism, iii. 13.
Order 1 by our Lord's 1
Penitents must not despair, ii. 5. Preparation necessary for Baptism,
example, iii. I, I.,, 14, ol tnc I Pentecost, xvi. 4, 9. Spirit descended Proc. 1, &c. iii. 7, how to

Church, Proc. 4, 13, vi. 35, 36 not fully till then, xvi. 26, xvii. behave during it, Proc. 13. for
Orders uf the ministry, xvi. 22, xvii. 12, 13. His descent then, xvii. forty days, ib. 4, i. 5, complete
iv abstraction from the world,
Perfections of God, vi. 7, 8, of the l'roc. 6, 13, 16, i. 5.

Parable of the marriage garment bather and the Son, xi. 18. Last of the Preparation, xviii.

applied to Baptism, l'roc. 3, iii. Persecution, xiii. 23, the Ba] tism of l 7-

2, of the wise and foolish blood in it, iii. 10, xiii. 21, Presumption may be indulged under
Virgins, xv. 26, of the Labourers, under Antichrist, the fiercest, seeming reverence, xi. 12, xvi. I.
xiii. 31, of the Lost Sheep, xv. yet short, xv. 16. Priesthood of Christ eternal, x. 14,
Persia, converts there witnesses of xi. 1, ///.'r. p. Hi. (v. High Fries/,
Paradise, Adam in Paradise, xii. 5, Christ, x. 10, worship of .Mithras, Christ, Anointing).
his fall, ii. 4, v. xiii. 19, placed vi. 23, origin of Manichcism, ( Irder of, xvii. 35, he who
in Adam's view when fallen, 24, wars with Rome, xv. 6.
vi. fulfils it well abstains from
ii. 7, Invisible 1'aradisc opened Person, distinction of, not implied marriage, xii. 25.

in baptism, l'roc. 15, 16, i. 4, invarious names (v. Name). Principles, not two, xi. 14 (v. Be-
xix. by Faith, v.
1, 9, 10, Personality of the Word, iv. 8, xi. ginnin ,, Father).
distinguished from heaven, xiv. 10, of the Holy Ghost, xvi. 3, Promise, Spirit 5. of, xiii.

26, restored by the Cross, xiii. xvii. 2, 5, 28, 29. Prophecy, gift of the Holy Ghost,
30. The penitent thief the first S. Peter chief ruler of the Church, v. x. 12, xvi. 12, given in Bap-
to enter it, ii'. ii. 19, vi. 15, xi. 3, xvii. 27. tism, xvii. 37, every thing con-
Parent (v. Father). Chief of the Apostles, ii. 19. cerning Christ the subject of it,
Pas ion of Christ real, xiii. 4, xvii. 27. lis inspired con-
I xiii. 8, 9, often enigmatical,
witnesses of it, ib. 38, 39, gain, fession of Christ, xi. 3, has the xiii. 11.
said by the Jews, xiii. 7; keys of Heaven to which Elias Gives the signs of His coming',
witnessed by the Prophets, xiii. but went, xiv. 26, xvii. 27, xii. 10-12 (v. Psalms, Scrip-
8, 9. &c, even in its details, ib. speech at Pentecost, xvii. 19, ture, Testament), prophecies of
answers circumstantially to the supernatural knowledge, xvi. 17, the time of His coming, xii.
Fall, xiii. 18, 19, its place, time, his works in the Holy Ghost, 17-19, of Daniel, the place, ib.

&c. prophesied, xiii. 23, ecc,

,
represented in Baptism, xx. 5,
fellowship with it therein, ib. 5,
Passi in, ''without passion," uTradocs,
Christ's generation, vi. 6, note I,
vii. 5< note 5-
Passover, the eating of the Paschal
Lamb a type of Christ's twofold
nature, xii. I.
Patience of Christ foretold, xiii. 6,
13, gives force to His teaching,
ib. His Divine glory not the
reward of it, iv. 7. God's
appointed
nun, xv. 17.
Patriarchs, Tewish,offhc West.xii.17-
xvii. 20, 27, an example of the xii. 20, whence
of His birth ib.
power of repentance, ii. 19, and of a Virgin, xii. 21-23, of the
of faith, v. 7, with S. Paul Virgin's race, xii. 23, 24, of the
punishes Simon Magus, vi. 15. sufferings of the Christ, xiii. 7,
Pharaoh, Israel rescued from him, of Judas, ib. 9. of the thirty
as we from Satan, by water, pieces of silver, ib. 10, and the
iii. 4, emblem of Satan, xix. potter's field, ib. II, of Christ's
2, 3- judgment, ib. 12, 14, 16, of His
Philip the Deacon, xvi. 14, xvii. 25. mockery, ib. 13, 15. 17, of the
I'hineas, his zeal, xiii. 2. crown of thorns, ib. 17, and
Phcenix, analogy of it, a proof of the wood of the Cross, xiii. 19, of
resurrection, xviii. 8. the place, xiii. 23, 28, 32, and
Physician, Christ, Physician of the time of the Crucifixion, ib. 24,
soul, ii. 6, x. 4, 13. xii. 1. of the darkness, ib. 25, of
way to glory for Place of Christ's birth foretold, xii. Christ's vesture, ib. 26, 27, of
20, of His crucifixion, xiii. 23, His thirst, ib. 29, of the robbers,
28, of his burial, xiii. 35, resur- ib. 30, of the tomb, ib. 35, xiv.

S. Paul, ruler and chief of the Church, rection, xiv. 2, 5 _ I I. 3, 11, of the Resurrection, xiv.
vi. with S. Peter laid Simon
15, Pomps of the Devil, xix. 6, note 1. 2, 4, 8, 14, 17, 20, 21, its time,
Magus dead, ib. The former Pontius Pilate, his treatment of ii). 4, 8, and place, ib. 5, 6, 9,
persecutor a witness of Christ, Christ, xiii. 15, 16, reconciled 11, of the signs following, ii). 7,
x. 17, why his Epistles most through Him to Herod, xiii. 14, of our Lord's appearances, ib.
numerous x. 18, witness of the witness of Christ's sinlessness, II, 12, of His ascension, ib. 24,
Resurrection, xiv. 21, descended xiii. 3, 38. and sitting at the Father's right
from the third heaven that he Possession by Devils contrasted — hand, ib. 28, 29, at the end of
might receive martyrdom, xiv. with Inspiration, xvi. 15. the world, xv. 3, of Antichrist,
26, labours in the Holy
his Potter's field, xiii. 10, II. ib. 9, 13. Christ's Prophecy
Ghost, 26-31, complete-
xviii. Poverty of Christians, v. 2, xvi. 19, concerning His second coming,
ness anil variety of his teaching gift of the Holy Ghost, xvi. 22, xv. 3, 4, &c. of Malachi con-
concerning the Holy Ghost, taught by Christ, xiii. 5. cerning it, xv. 2.
xvii. 34. Power, the Father is Power, vi. 0, Prophets enlightened by the Holy
Paul of Samosata denied the eternity Christ, God's Power personally Ghost, xvi. 17, 18, Holy Ghost
of Christ's Deity, x. 5, note 8, subsisting, iv. 7, of the God- in them, ib. 3, 28, but partially,
xii. 4, note 9. head one, xvi. 24. xvii. 18, correspond to, but are
Peace made by Christ first among Prayer, preparatory to Baptism, inferior to the Apostles, xvi. 4,
J I is foes, xiii. 14, by His death, Proc. 16, i. 5, iv. 37, recorded, 24, xiv. 26, witness all tilings
^ ;
'--
31- xv. 23, at night, ix. 7, for all concerning Christ, x. 2, xiii. 8,
Penitence of forty days before Bap- men in the Communion Service, 9, 13, xiv. 19, nothing to be
tism, Proc. 4, i. 5, gift of God, xxiii. 8, of the Saints departed received without their testimony,
I'roc. 9,preparatory to Baptism, for us, xxiii. 9, for the dead, xii. 5, 16, xiii. 8, xiv. 2, our
ii. passim, iii. 2, 7, S, not xxiii. 10. Lord's prayer, ex- faith rests on them, xiv. 21,
declined by David after forgive- pounded, xxiii. II, &c. xviii. 14, own the Lather and
 INDEX OF SUBJECTS t/i

the Son, vii. 2, teachers of the Repentance, its efficacy in putting xiii. 3 |., still seen, ib. 39, that
I ,'.ih in the Old Testament, vii. away sin, ii. 1, iv. 23, no sin followed Israel, x. 7.
8, 10, xii. 6 9, 29, owned beyond itspower, ii. 5, instances Rol of Aaron, xii. 28, of Moses, ib.
( ns Lord, x. 7, 8, testi-
hi-ist of, ii. 7, &e. its temporal bene- (vMe.I/.. .

fied of His Godhead, xi. 15, 16, fit-, ii. 13, exemplified in Ahab, Ro:n ms, compic it of Jiukca by them
of the name Jesus, but covertly, ib. and Jeroboam, ib. 14, of the proof of Christ, xii. 17, iS, em-
x. 12, longed for His coming, Paver, iv. 32, Baptism of. xix. 9, pire succeeded by Antichri t,
xii. 7, &c. testified of the Holy its fruits, mercy, and almsdeeds, xv. 11, 12, wars with Per ia,
Ghost, xvi. 28, 29. iii. 8. xv. 6.
Are ours as well as the Jews', Resurrection of Christ, iv. 12, answer
iii. 6, xiv. 16, removed from to objectors from the cases of Sabbaths, Jewish not to be ob-
the Jews
the Church, to xiii. Elisha, iv. 12, xiv. 16, Jonah, served, iv. y/,
by the Jews, x.
20, slighted 2. iv. 12, xiv. 17, iS, Elijah, xiv. Sabaoth, a mime of God, vi. 7,
Providence of God, (oucovouia) in- 16, witnessed by the Old Scrip- viii. 8,
stances of, Joseph, viii. 4, tures, xiv. 2, 15, 21, all its cir- Sabcllius, v. iv. xi. 10, confounds
Peter's confession, xi. 3, Christ's cumstances written the Psalms
in the Holy Trinity, xvi. 4, con-
prophecy of His coining, xv> 4, and Prophets, xiv. 2, &c. (vide futed by the very arrangement
Thomas, xiii. 39. not
Propliecy), discredited by of the Creed, xvii. 34. Lis heresy
Province, iirapxta, xvi. 22, note 3. the soldiers' tale, xiv. 14, Rock and Arianism alike to be avoided,
Psalms, chanted in Divine Service, of our faith, xiv. 7, 21, glorifies iv. 8, xi.13, note 8, if;, 17, 18, are
xiii. 26, xxiii. 20, at night, ix. 7. the Cross, xiii. 4, denied by the marks of the falling away, xv. 9.
Psalms prophetical of Christ Manichees, xiv. 21. Sacrifice of Christ, x. 3, ^. Sacri-
cannot be applied to David or Its former witnesses, iv. 12 fice of the Eucharist, xxiii. 8,
9,
Solomon, vii. 2, xii. 23 (v. (vide Church), the dead who Christ sacrificed offered in the
Prophecy). rose with Him, xiv. 16, 18, 20, Eucharist, xxiii. 10, lulr. p.
Piolcmy, Philadelphia, iv. 34. its present witnesses, xiv. 22, ecc. xxviii.
Punishment of the wicked, after the Baptism a representation of it, Saints of the Old Testament delivered
Resurrection, iv. 31, xviii. 19,20. iii. 12, xx. 4. by Christ from Hades, iv. 11,
Resurrection of the body; analogies xiv. 19, rose with Him, xiv. 16,
Quick and dead to be judged by for it in nature, iv. 30, xviii. 6, 18, according to Prophecy, xiv.
Christ, xv. 26. faith in it the principle of holi-

ness, iv. 30,

*C
xii. 34, xviii. 1, 20, Salvation depends on the truth of
Race of Christ according to the prominence given to it by the Christ's manhood, iv. 9, xiii. 37,
flesh, xi. 5, foretold, xii 23. Church, ib. and opposition of one, xvi. 24, of the Paver, i v.
Rahab, instance of power of repent- heresy, ib. objections to its pos- 37, xix. 10, given to none with-
ance, ii. 9, type of the freeness sibility, xviii. 2, answered by out Baptism, iii. 10, to be de-
of Gospel grace, x. II. God's power, ib. 3, justice, spaired of by none, ii. 5 (vide
Reading Proc. 14, i. 6, of the ib. 4, man's instinct, ib. 5, Christ, Baptism, Alan).
Scriptures recommended, iv. 37,
ix. 7, public in the Church
analogies of nature, ib. 6, 7,
the Phoenix, ib. 8, man's origin,
Samaritans, iv. ^ , vi. 33, xviii. 1.
Samuel, meaning of the name,
mark of a canonical book, iv. ib. 9, God's ordering of the Proc. 14, note 3.
35,. 36- heavenly bodies an intimation Sanclification of all things by the
Rebaptize, Heretics to be rcbaptized, of it, ib. 10, proved against Holy Ghost, iv. 16, xvi. 3, of
1'roc. 7. Samaritans, ib. 11-13, objec- the Church, xvi. 14, 22, of
Red Sea typical of Baptism, iii. 5, tions from the Prophets an- Angels and Prophets, xvi. 23
xix. 2, 3. swered, &c. ib. 14, 15, its fit- (vide Spirit).
Redditio Symboli, Tulr. p. xxi. ness proved from the Old and Sarah, her bearing a son as hard as
Redemption of the world by the New Testaments, 15-18, xviii. the Virgin's, xii. 28.
Cross, xiii. 1, 4, wrought not I Sarmatians, xvi. 22.
9-.
by a mere man, but the Son Revelation, Spirit of, xvii. 5. Satan, meaning of the word, ii. 4.
of loci, ib. 2, 33, by its Creator,
( Reverence to parents, vii. 16, to [

Scripture, its canon to be received

vi. 11. God, taught by His works, j
from the Church, iv. i,^, as read
Regeneration, a:'aye'w?jrn?, of souls ix. 16, in the Church, Proc. in the Church, iv. 35, xv. 13,
in the Laver of Baptism through 13, 15, vi. 35, to the ancient and settled and handed down
Faith, i. 2, iii. 4, in the case of Bishops, 35, xiv. 21, in re-
iv. by Apostles and ancient bishops,
Cornelius before Baptism, iii. 4, ligious discourse, vi. 3, ecc. iv. 35, consists of Old and New
Death and Birth, xx. 4, in the xvi. I, seeming, may cloak Testaments, iv. 23 (vide Testa-
Catholic Church, xviii. 26, na- impiety, xi. 12, 17. ment), number and names of
hiyyeveaia, Baptism so called, Reward given according to men's its books, ib.
35, 36, history of
Proc. 16, Paver of, Proc. 11, labours, i. 5, iv. 24, 27. the Septuagint version, iv. 34,
x.viii. 34, 35, xix. 10. Riches, not as heretics thought, the note 5, mutilated by Marcion,
Religion consists of true doctrines devil's but God's, viii. 6, 7, xvi. 7, adulterated with forgeries
and good works, iv. 2, founded evil only in their abuse, vii. by the Manichees, iv. 36, vi. 31,
7,
on belief in one God, iv. 4, 6, we may even be justified by spoken by the Holy Ghost, xi.
false views of it leading to pre- them, viii. 6, belong to the 12, xvi. 1, 2.
sumption, xi. 12, xvi. i, awe faithful man, v. 2, viii. who Nothing
6, to be received as of
requisite in speaking of its doc- despises them, v. 2. the Faith unless proved by it,
trines, xvi. 1, its worship indi- Righteous, "the Righteous," v. 10. iv. 17, its teaching embodied in
visible, xvi. 4. Righteousness of Christ greater than the Creed, iv. 33, v. 12, faith
Remission of sins in Baptism, xx. 6, our sin, xiii. 33, we gain right- grounded on xii.
it, 16, 17, xiii.
freely given to all who believe, eousness in Baptism, i. 4, Christ reveals all we know,
8, 9. xiv. 2,
i. 5, iv. 32, xvii. 37. God's Righteousness personally or may speak of the generation
Renunciation ol Satan and his works subsisting, iv. 7. of the Son, xi. 12, of the nature
in baptism, xix. 2- 9, In/r. p. x\i. Rock, riven tor Christ the Rock. of the Holy Ghost, xvi. 1, 2,
 /
CATECHETICAL LECTURES OF S. CYRIL.

24, we may not -peak beyond father of all heresy, vi. 14. His by nature, not adoption, vii.
it, xii. 5. variously interpreted, blasphemies agains the Father 10, x. 4, or advancement, xi. 4,
and Holy Ghost, ib. xvi. 0. 7, 13, 15, after the
ixc. not
e.g. iii. 16. vi. 28, 29, \. 15.
xii. 19, xvii. 9—1 1, perverted His fate, vi. 15, compared with manner of human
generation.

by heretics, e g. iv. 19, vi. 17, Manes, xvi. 10. xi. 4, S, nor as Christians are

27, 2S, 20. vii. 9, 13, xv. 3, Sin ailment of the soul, ii. I, man's ( lod's son,, iii. 14, vii. 7, xi. 9,

danger of alleging wrongly it choice, not God's work, ii. 1, 19, nor as mind begets thought,
should teach us reverence and not of necessity, iv. l8-2l, not xi. 10, begotten not made, xi. 4,

we know not all its a thing external but from within, 14, xv. 9, )>d, xi. 13, incom-
<
fear, xvi. I,
meaning, ib. xi, 12. ii. 2. prompted not forced by the prehensibly, iv. 7, xi. 4, 5, 11,
Its abundance, xv. 15, xvi. Devil who is its chief author, as (iod only knowetli, xi. 11, 12,
:2. xvii. 1. 20, 54, ike. witnesses ii. 3. 4, iv. 21, death by sin, 13, from eternity, iv. 7, vii. 5,

every thing concerning Christ, xiii. 2, makes us enemies to ( iod, xi.4, 8, 13, 14, 17, 19, -o. apart

xiii.'S, 13/ and slays us, xiii. 33, leagues us from time, xi. $. "J, 14, spirit-
, , .

with Satan, xix. 9. marred God's ually, xi. 7, without begin-

'bo be diligently searched, iv. 5,
world, xii. 5, and ruined man, ning, 4, 7, 13, the
xi. Son never
37, i\. 7, xiii. 8.
Scythianus the Saracen, forerunner xii. 6, &c. all men bound by it, was not, xi. 8, 14. 17.
1,2, dead in it, iii. 12, Like in all things to the
of Manes, vi. 22. xiii.

Christ came to destroy it, xii. 8, Father, iv. 7. xi. 4, O, 18. 10,
Sea, witness of Cod's glory, ix. 11,
died for our sins and purged of the F as Hi.> eginning,
of Christ's coming, x. 19, pas-
. 1

them, 12, xiii. I, 2, 4, xi. 14, 20, xiii. 23, wanting

sion, xiii. 39, resurrection, xiv. ii. 10, iii.

being Himself sinless, nothing to the glory of the

17-20,23. 6, 23, 33,
10, 12, xiii. 3, 5, 23, sin Godhead, iv. 7, xi. 13, was
Seal, the Faith so called, iv. 17. ii. iii.

came by one man, died with one with the Father, x. 6-8. )nc (
baptism, seal indissoluble,
Proc. 16, marks us for Christ's, man, xiii. 2, 28, iii. 12. with the Father, xi. 16, neither
Fearful yet not incurable to to be separated from nor con-
i. 2, through water, iii. 4, Seal
of Salvation, i. 3. the penitent, ii. 1-5, readiness founded with the Father, iv. 7,
Of the Holy Ghost given in of God to forgive the believing, xi. 17, 18, 20, did not be-
16,

baptism,
iii. 3,
6, xvi. 24, xvii. 35. 36, xxii. 7.
Of
Circumcision, v. 5.
Of
the Cross, xiii. 36.
Seasons, their order glorifies God.
ix. 6, of the Resurrection, that
of Creation, xiv. IO, foretold,
12. iv. 16, v. ii. 6, efficacy of repentance, ii. come the Father, xi. 13, abides
4,
&c. Instances, ib. collective for ever, not absorbed into the
7,
sin pardoned, ii. 10, obstinate Father, xv. 27, 30, how subject
sin alone not pardoned, iii. 8. to the bather, x. 9, xv. 30, not
Completely and freely remit- numbered among the servants
ted to all in baptism by faith, of the Father, viii. 5, glorified
Proc. 8, 11, 12, 15, iv. with the Father, vi. I; the
i. 5, iii.

xiv. 2, 10. 32, xvii. 37, xviii. 20, xx. 6, Father's Word, and Wisdom,
Semiarians, v. note 3, to iv. 7, Intr. baptism its remedy, iv. 32, re- and Power, and Righteousness,
vi., viii. mitted even in John's Baptism, iv. 7, 8, Maker of all tilings at
pp.
Septuagint version, its history, iv. 34, iii. Baptism, a death to sin,
7, the Father's will, xi. 22, Lord
held inspired, ib. note. Proc. 5, sin cleansed by Exor- over them, ib. &c. alone with ;

cisms, Proc. 9, and the exorcised the Holy

Ghost, knows and
Sepulchre of Christ prophesied of,
xiii. 35, xiv. 9, his witness, x. oil. xx. 3. by the power of the sees the Father, vi. 6, vii. 11, xi.

19, account of, xiv. 9. Holy Ghost, xvii. 15. 12, 13.
Serpent, the devil, watches candi- Overcome by Faith, v. 4, Makes known the Father,
dates for baptism, Proc. 16, steals on us,Baptism
ii. 3, after vii. 11, only way to the
bather,

apostate Serpent, iv. 37, brazen recorded against the Judgment, vii. 2, x. I, 3, Incarnate to
a type of the Crucifixion, xiii. xv. 23, its scars remain, restore the Father's worship, vi.
20. xviii. 20. II, xii. 15, and save the world,
Session of Christ at Clod's right hand, Sin against the Holy Ghost, xvi. 1. xii. 4, 5, &.C., Father seen only

xiv. 27, proved from Scripture, Sion, its desolation revealed by the in Him, x. 6, 7, xi. 15, Son
Spirit to Isaiah, xvi. 18. before born in Bethlehem, xi.
ib. 28, eternal, iv. 7, xiv. 27, 30.
Sheep, Christ both Sheep and Shep- Sodom, Christ wrought with the 20, became Son of Man, x. 4,
herd, x. 3, 5. Father in its destruction, x. 6. Son of David, xi. 5. xii. 23.
Shew-bread, a type of the Eucharist, Soldiers, their tale about the sepul- Sons of God, Christians by adoption,
xxii. 5. chre presignified by Isaiah and iii. 14, vii. 7.XL9, 19, by Water

Sick even yet healed by Christ, x. Jonah, xiv. 14, 20, its vanity, Spirit, ib. not of neces-
and the
13, must not have recourse to xiv. 14. but of faith, vii. 13, works
sity,

amulets or sorcery, iv. 37, xix. S. Solitaries, order of, iv. 24, xii. 33, meet for them; vii. 14.
Side of Christ typically pierced, xiii. xvi. 22, Christ their example, Soul. free, ii. i,iv. 18. God's fairest
21, in respect of Baptism, iii. 10. xii- 33- work, immortal by Cod's will,
Signs of Christ given by the Pro- Solomon, instance of the efficacy of made in His image, ib. diseased
phets, xiii. 10 (vide Prophecy), repentance, ii. 13. and de-troyed by its own sin,
given to Aha/, explained, xii. 22, Son, Christ the Son of God, with the ii. I, originally sinless, wilfully
signs of Moses correspond to Father and the Holy Ghost, sinned, iv. 19, did not sin in

Christ's acts, xiii. 20, 21, obthe Proc. 15 (vide Trinity). another state, ib. purified by
Son of .Man, the Cross, xiii. 41, Implied in the mention of the penitence, alms, reading oi
of the Second Advent given by Father, vii. 4, glorified and Scripture, iv. 37, cleansed by
Christ Himself, xv. 4, &c., lying worshipped with Him, and the exorcism, Proc. 9, sealed, iii.
signs of Antichrist, xv. 11-15, Holy dhost, vi. I, x. 2, with 3, 4, baptized, xvii. 14, and
a trial of faith, xv. 17, of the the Holy Chost partaker of His brightened by the Holy Chost,
Cross (vide Cross). God's free Godhead, vi. 6 (vide Christ). by faith,
xvii. 16, its illumination
but great gift, xiii. 36. In
a singular sense, only- v. by devils, xvi.
11, possession
Simon Magus, was baptized but not begotten, vii. 5, 10, x. 3, xi. 2, 15, contrasted with the influence
enlightened, Proc. 2, xvii. 35. 4, so called by the Father, xi. 2, of the Holy Chest, xvi. 10.
 INDEX OF SUBJECTS. _i73
!

Soul of the world, viii. 2.
Spaniards in the Church, xvi. 22.
Spectacles of the heathen to be
shunned, iv. 37.
Speculation taking the place of sober-
ness in S. Cyril's time, xv. 9,
not to intrude beyond what is
written, xi. 12. xvi. 1 2.
Spirit, the word variously used, xvi.
13, 15. yet with a distinguishing
term. xv. 15.
Holy Spirit, various names,
xvii. 2, 3, 4, yet one only, iv.
16, xvi. 12, xvii. 2, 3, included
in the Holy Trinity, xvi. 4,
vide iv. 16, vi. I, 6, xvi. 19, in
tin: fi inn of Baptism, xix. 9, xx. 4.
A living Person, iv. 16, xvi.
3, 13, 14, xvii. 2,
incomprehensible, xvi. 1, 2,
alone with the Sun, beholds,
21, gives all graces, xvi. 12, His
inspiration, xvi. 16, and illumi-
nation, ib., gives power over
the flesh, world, and the
xvi. 19, gives -race to all
believe, and
xvi. 22,
changes the Bread and Wine,
, xxiii. 7, 19.
Teaching concerning Him in
the New Testament, xvii. 1, of
our Ford, xvii. 11, in the Fpistle.s
of St. Paul, xvii. ^^.
His teaching one with Christ's,
xvi. 14, His operations by the
will of the Father recorded in
the Acts, xvii. 21, 31, with the
Father and the Son lias estab-
lished the Xew Covenant in the
5, 28, 29, 33, Church, xvii. 29.
Danger
of speaking amiss
concerning him, xvi. 1, 2, 6,
and His Apostles refer us to it,
xiv. 2, blasphemed by heretics,
iv. 33, e.g. Manes, vi. 27, texts
I (evil, of it erased by Marcion from
who tli'- Xew, vi. 16, xvi. 7, its wit-
sanctifies ness to the Spirit, xvi. 28-32, to
the Resurrection of the Body,
xviii. 10, &c., History of its
translation into Creek, iv. 34.
Old Testament or Covenant
ended, Xew began in the Bap-
tism of John, iii. 6, Old abol-
ished, New established in the
Catholic Church by the Holy
Trinity, xvii. 29.
Thief on the cross first-fruits of
Christ's death, and first to enter
Paradise, xiii. 30, 31, saved by
faith,without works, ib. v. 10,
witness of Christ's sinlessness,
xiii -
3-
.

and reveals the Father, vi. 6, blasphemies against him of the Thirty pieces of silver, prophecy of
vii. 11, xi. 12, not numbered Gnostics, xvi. 6, 7, Manes, vi. them, xiii. 10, thirty /Eons of
among the Father's servants, 25, xvi. 6, 9, Marcion, xvi. 9, Valentinus, his argument for the
viii. 5, partaker of the Father's Montanus, xvi. 8, Sabellius, xvi. number, vi. 17.
Godhead, vi. 6, far above all 4, xvii. 34, Simon Magus, vi. Thomas doubted for our sakes
creatures, xvi. 23, shares the 14, Valentinus, xvi. 6. through (iod's providence, xiii.
Father'sglory, vi. 1, and Christ's, Stars have no influence, iv. 18, not 39-
xvi. 4, sanctifies and deifies all to be heeded by Christians, iv. Thomas the disciple of Manes, his
intelligent beings, 16, .xvi. 3,
iv. 37, ix. 8, glorify God, ix. 5, 6, forged Gospel, iv. 36, vi. 31.
the Church, xvi. 14, 22, xvii. 14, their uses to man, ix. 8, shall Thorns, crown of, cancelled -Adam's
Angels, xvi. 23, xvii. 2, Pro- perchance have a resurrection, curse of thorns, xiii. 17, 18.
phets, xvi. 23. xv. 3. Throne of Christ eternal, not by ad-
Indivisible yet manifold in Stephen, xvii. 3, 4. vancement, iv. 7, xi. 17, He
working, iv. 16, xvi. 12, xvii. 2, Stone of the Sepulchre, xiii. 39, had before His suffering, ib.
it
12. xiv. 22. at the Father's right hand, xiv.
lie was in the I. aw and tire "Stone cut out without hands," xii. 27, 30, not to lie curiously dis-
Prophets, iv. 16, dictated the 18, xv. 28. puted of, ib. has no end, xv. 27,
Scriptures, iv. 16, 33, xi. 12, Strangled things forbidden, iv. 28. —of David, xii. 23.
xvi. 1, 2, 3, 4. 24, same Spirit Subjection of the Son to the Father, Till (vide Until).
witnessed of Christ in the Old x. 9, xv. 30. Time lias no place as regards God
Testament, manifested Him in Susannah, xvi. 31. and Christ, iv. 4, 7, &c., of
the New, xvi. 3, 16, 24, spake Christ's coming, &c, prophesied
by the Prophets, iv. 16, was in Table, spiritual Table of the Lord, of (vide Prophecy), of Christ's
the Old Testament Saints, xvi. xxii. 7, vide i. 6. second coming unknown, and
26-2S, on the seventy Elders, Taverns to be shunned by Christ- not to be curiously examined
xvi. 25, 26, illuminated the Pro- ians, iv. 37. into, xv. 4.
phets, xvi. 17, iS, witnessed of Temple of Jerusalem, vii. 6, to be " Time" means a year in the
by them, xvi. 28, 29, given par- rebuilt by Antichrist, xv. 15, Prophets, xv. 16.
tially before Penteco.it, xvi. 26, failure of Julian's attempt to re- " To-day," meaning of, in Ps. no,
xvii. 12, 13, 18. build it, declared by S. Cyril, timeless and eternal, ib.,
xi. 5,
Descended visibly on our hitr. p. ix. Lord's Prayer, xxiii. 15.
in the
Ford, iii. 14, why, xvii. 9, xvi. 1, Temptation, reason of our Lord, iii. Tongues, fiery tongues, xvii. 15, gift
The Comforter, xvi. 20, xvii. 4, 13, xxi. 4, meaning of "Lead of Pentecost, xvii. 16, instead of
given partially to the Apostles us not into temptation," xxiii. the confusion of Babel, xvii. 17,
before the Ascension, xvii. 12, 17- a Sign foretold of Christ's Re-
fully at Pentecost, xvi. 26, xvii. Tcrebinthus, successor of Scythia- surrection, xiv. 7.
12, His baptism, xvii. 14, 15, nus, and forerunner of Manes, Tradition of the Creed, v. 12, 13,
given to us in baptism, iii. 5, 8, vi. 23. Jntr. p. xxi.
14, 16 (vide note), iv. 16, xx. 6, Testaments, the two Testaments Tradition of interpretations, xiii. 21,
proportionally to each man's make up the Scripture, iv. ^^, xv. 13.
faith, i. 5, iii. I, 2, more than impiously separated by heretics, Transfiguration of the Lord, xii. 16, a
the remission of sins, iii. 7, 15, vii. 5, xvi. 4, Christ the object glimpse of His awful glory, x 7. .

xxii. 37, illuminates, Proc. 2, of Prophecy in the Old, of His- Tree of the Cross corresponds to the
seals the souls in Baptism, iii. 4, tory in the New, xvi. 3, same Tree of knowledge, xiii. 19,
iv. 16, xvii. 35, 36, perfects Spirit in both (vide Spirit), iv. planted in the earth, to bless it,
Baptism, yet requires water, iii. 16, xvi. 4, 6, xvii. 5, both an- and release the dead, xiii. 26.
4. 16, not given to hypocrites, nounce the gift of Baptism, iii. Trinity, iv. 16, xvii. 34, doctrine of,
Proc. 2, 4, iii. I, xvii. 35, con- 16, harmony of their doctrine, acknowledged in Baptism, xvi. 4,
veyed symbolically in the Chrism ii. 4. 19, xx. 4, profession of Faith in,
after the Washing, xxi. 1-5, ob- Old Testament necessary as a xix. 9, not to be revealed to
literates sin and brightens the witness to Christ, xvi. 7, God of Catechumens or Gentiles, vi. 29,
soul, xvii. 15, trains and com- it the Father of Christ, vii. 5 Heretics divide or contuse it,
forts the Martyrs, xvi. 12, 20, (vide Prophecy). Christ, xvi. 1 1,— xvi. 4 (vide Arins, Sabellius),
 ;

1 74 CATECHETICAL LECTURES OF S. CYRIL.

n it Ti ill i-un, ib.. 11 '1 a matter Valentinus, vi. 17-19, argues from iii.4, Waters of Baptism have
for curious speeulali >n, xvi. 24. the number of our Saviour's Christ in them, Xpiffrorpopa,
] [oly Trir.i'y present in Pap- \ c irs ih.U there are thirty . Foils, Proc. 15, "the grave and the
tism, Proc. 15, biUhed 1 1 ' il>. blasphemies against the
his mother" of the Baptized, xx. 4.
the Xe\v( 'ovenant in the Church, Holy Ghost, xvi. 6. Water and blood from Christ's
>:vii. 20, Adoption given us by side, its symbolical meaning,
the 1'. titer's grace, through the Veil of Christ's flesh, xiii. 32. xiii. 2r.
Son and HolvChost, vii. '7, the Veiling of tiie face in Exorcisms, Wat
jrs of Fife, xvi. 11.
Son with the Holy CI .st, es I
':-
'C. 9, //.' V. p. xx. Way. Christ the Way, x. 3.
the Father, vi. 6, vii. 1 1 with , "Very (J id," Christ begotten, x. 6. West, the region of darkness, xix. 4,
an through the Holy Ghost
1
xi. o, 1 j. 21. svmbolical meaning ol facing it,

reveals liim, vi. 6, all things Vesture of ( ihrist parted, a sign fore- when renouncing Satan, ib.
serve the Father save the Son told, xiii. 26. White raiment, v. xxii. 8.
an Spirit, viii. 5, the Father
1
Vine of Ju lah, xiii. 29, Christ the true Widowhood, iv. 26, x. 19. xv. 2^.
through the Son, with the loly I Vine, x. 5- *'\'. 1 1, xvii. 19, with Wife, meaning of the word in Matt.
Ghost, bestows all tilings, xvi. which we have communion in i. 24, xii. 31.
24, the saving Dispensation to Baptism, i. 4, the Holy Spirit so i
Will. (OtX-iiita. vtT-ac.) of Col the
usward from the Father, Sun, called, xvii. 18. Father, Christ : things
and Holy Ghost, xvii. 5, Father Virgin, meaning of the word in Ts. by it, x. 5, 9, &c. (v. Son), v.
spake by the Holy Ghost, xvii. vii. 14, gain .tid by the Jews, 'xii. x\ii. 21, 31.

38, the Father through the Son 21, prophecy that Christ shoul 1 Wine, new, the grace of the Holy
in the Holy Ghost gives all be born of one, xii. 2, objec- Ghost, xxii. 18, water turned
things, xviii. 29, Glory to be tions, xii. 4, not harder than into it, compared with the Eu-
ascribed indivisibly to Father things believed by Jews and charist, xxii. 2, Spiritual Wine,
and Son with the Holy Ghost, Pagans, xii. 27-30, God bom xxii. 8, becomes Christ's blood,
vi. I, " in the power of the of a Virgin, xii. 1, x. 19, to do xxii. 1-6, xxii. 7-
Holy Ghost, by the will of honour to purity,
25, to re- xii. Wisdom, Christ God's Wisdom per-
Father and Son," xvii. 21, v. pair the loss of the virgin Eve, sonally subsisting, iv. 7.
xvii. 31. xii. 15, 29 (vide Mary the Vir- Witchcraft, forbidden, iv. 37.
_

Ti itheism, xvi. 4, note 5. xi. 4, note 3. gin). Witnesses to Christ, x. 17-20, of

'hrist makes souls virgins, xii.
(
Truth counterfeited by Satan, that the Crucifixion, xiii. 38, of the
it may be disbelieved, xv. 11, 31, Order of Virgins, iv. 24, Resurrection, xiv. 22, to be
grace necessary lest it be re- xii. 33, xvi. 22, have their part sought for in the Prophets, xiii.
ceived falsely, xvi. 2, Hatred of with -Maty, xii. 34, must not 8, xvi. 7.
it cause of error, xv. 17. despise married persons, iv. 25. Woman, life, as death, through a
" Type," Inir. pp. xxxix., xl. Parable of the ten virgins, woman, xii. 15, 29, piercing of
Types, their wonderful truth, xiii. xv. 26. Christ's side lias reference to
19, instances, ib. 17-23, differ- Virginity, its excellence, and glory, woman, 21, conduct of the
xiii.
ent persons, types of different xii.23' xv. 23, an angel life on women wdio sought Christ, xiv.
offices in the One Antitype earth, iv. 24, vi. 35, xii. 34, gift 12-14.
e.g. Joshua and Aaron of Testis of the Holy Ghost, xvi. 19. Works, good works and true doc-
Christ, x. 11, ioshua how a trines make up religion, iv. 2,
type, ib. tvpe of Moses' rod War ;, signs of Christ's coming, xv. 6. without Baptism of no avail, iii.
(vide Moses) of Aaron, xii. 2S, \ Was ling of hands before the Com- 4, after Baptism, our works re-
types of Baptism, iii. 5, xix. munion, xxiii. 1. corded against the Judgment,
2, 3- Wat chfulncss against first approaches xx. 23, xviii. 20, vid. xix. 5,
Jonah, xiv. 17-20. of sin, ii. 3, against deceivers good works must follow Bap-
John the Baptist a type of the and Antichrist, xv. 4, 18, for tism, xvii. 37, 38, vii. 14, a pre-
ascetic life, iii. 6, the dove, Christ's coming, xv. 4. paration for Judgment, xv. 25,
xvii. 9. IO. Wat ching, preparatory to Baptism, 26.
Typical exposition of Eccles. xviii. 17. Of Satan, xix. 5.
12. 1-6, xv. 20. Wat er, one and manifold
in nature Word, Christ the Personal Word of
in operation, shews forth God's Cod, iv. 8, xi. 10, Himself Cod,
Unbeginning {i.vapx°^)i said of the glory, ix. 9, 10, and is a fit xi. 3, 16, in all reasonable crea-
Son, xi. 4 (note 3), 5, 13. emblem of the Holy Ghost, xvi. tures, iv. 8, not like human
Unbegotten, said of God, iv. 4, vi. 7, ir, 12, principle of plants, things words conceived in the mind or
xi. 13. flying and creeping, ix. 10, spoken, iv. S, xi. 10, /////-. p. xlix.
I nbelief, mars the power of Bap- I heavens are of water, iii. 5, ix. World, the work of Cod, iv. 4, made
tism, Proc. 2 (vide Faith), only 5, why chosen as the instrument by the evil God according to the
rea<on why men are not en- of Baptism, iii. 5, its uses in the Manichces, vi. 13, made by the
lightened by the Holy Ghost, i
Old covenant, ib. means of Son, xi. 21, 22, for man, xii. 5,
xvi. 22. rescue to Israel, ib. xix. 3, sanc- mirrors forth God's glory, ix. 2,
Unity of God (vide God), tified by Christ's Baptism and cVC its lessons, ix. 16, marred by
Unlearned, the Creed a help to miracles, iii. 11, xii. 15. man's sin, xv. 3, shall perhaps
them, v. 12. Waters of Baptism gain a be renewed at the last day, ib.
I noriginate (dpxv avapxns), said of sanctifying power by the invo- " Cod of this world," vi. 28, 29.
the Father only, iv. 4 (note 3). cation of the Holy Ghost, iii. 3, Soul of the world, viii. 2.
" Until," " L'nto," does not limit, though despised by the world,
xv. 2:9, 31, note 7, 32 (vide Proc. 16, Water and the Spirit Xanthicus, the month, season of the
Hooker, F.I'.Y. 45, § 2). answer to Man's double nature, Creation, Passover, Resurrec-
Usury forbidden, iv. 37. iii. 4, vide iii. 16, inseparable, tion, xiv. 10.
 * ; 1

INDEX OF GREEK WORDS,

An asterisk marks a reference to a note : for other passages refer to the Greek Text.

LECT. AND (II. ECT. AND CII, :t. and cii. LECT. AND CII.

aPXctyta, iv. I xxii. 3* ;

a7ro5iuA/ra', xiii. 11 QcMTiAfiov Proc. I

o.ydni], xvii. I* xviii. 32 xxiii. 1 5* airoHoKiixd 'w, iv. @ioo-<payus, xiii. 6,

;
33
ay tvi}ros, a.-)tvvi]TOS, ui>c>.0u,uia(Tis, iv. 22 aTToOqpuwoQj.t, ii. 18 Poouus, iii,
3
xi. iV xx. 5 airoicaAcw, xv. 1

ayiucrvvri, 11. 17 uraXAoturos, iv. 4* diro:<piO?ii>ai, xii. 19* ycr]ivo¥e?cOai, ix. 5

hyiciorpn oj, 7V-,v. 5 dvaXoyws, ix. 2 dit6i<pv<pa, iv. 33, 35 ;
yivtuQji, irpo 70D
ayvMfxoavvi], vii. 2, 12 avaXueaOai, xv. 27, 30 xv. 16* ycrcr, Oat '/;;',
\, 12*
ay&,•»' law, xiii. 13 ui/auapTTjOLP, xiii. 3 airoi'tirl, xx. 5 yevialovpyos, ix. 2
xviii. 4 dvpf.Lapji)Tos, iv. 19 dtro^evoiuQat, v. 3 ytvtcjis, ii. 15 ; iv. 18
d5eA(/><5u ,
iii. 17* avdizXtoos vii. 2 d7ro£ea>, Proc. 11 ytoopyus(al.yopy6i), ix. 13*
a5eA'/)OKT(/ro?, !! 7 Ul a7T0,\(-'; 5) TO?, xvi. 8 awuiTctpa, iv. 34 -)Vpas, ii. 5* ; iii. 7
xviii. 4 avapxo^, iv 4* 5 xi. 4, d-oppei 'aa<, vii. 5
7V(V. 7 not e 3 ; xi. 20 a.iroppiiyvv;jn, xxiii. 23 8:<KTiiAo5ei,'CT£?;' xviii. 8
::

doa'/n.uoy, xxi 17*

i i . Cii>dpx&s, xi. 7* aTrorrruaia, xv. 9* 5a.\f/i\rjs, Pro ii'- 2
•
3 ; ;

d5Liffw7r7)r j?, iii.

7 dvarp^xco ii. 4 aTrocrjaT-.i^, iv. 37 10
vi.
a?;rT?)TOV, /V<v. 10 di'v.tpa'ip'zTQS, ii. 19 ax a (p p dy icr /.ia, 11. 4 SeuTroTiiaU-, xxii. 6
di3(Oj, xi. 4* d.va<pvo~dw, Proc. 9 a.iroo'xoivifa, vi. 13; SevTtpevco, vii. 4
aiuu/Supos, ii. 17 a.vayl/uxVi xxiii. 17 vn. 3 OiaiwviC'w, iv. 31
alffOrjTripia, xxi. 4* d.faiSn'tyrjTos, iv. 21 ; airoTatTcrouai, xix. 2 Zia.KoXv<iRdx, v. 7
alaOrjTus, x. I' ;
xiii- 33 ; vii. 11 a-oT(li'co, xiv. 5,21 Zidttpiais, ix. 9*
xv II xi::. 2 xxil. 9 dreWnrfiS, iv. 7 O.TTUT OTTOS, xiv. 15 StaicpiTue'is, iv. 1 x.
; ; ;
3
a.Kav8o(p6pos, 11.
4 v.i'fiATt'oLcrros, iv. 22 d.iro7p:'nraios, xix. 3 SiaAAaffffa-, xiii. 14*
aicard', vecaros, v. 7 uvevGo'iao-i'OS, xxii. 6 diroTvyxdvw, vi. 8 SiaTrvpos, ii, 1
3 ; v. 11
duardAvTOs, Proc. 16 dvt^d.AtnrTOS, Proc. 17 dvoipaffis, xiii. 17 ;
diaavpcc, iv. 12
&KaT(jp6a>TOS, 36
xvii. dt'c-tucaula, viii. 4 xxii. 6 Siacpepw, xxiii. 10*
O.Ktt.TOVUiJ.affTO'i xvi. 22* di'('E i\iiao'Tus,
i
viii. 8 d-rrpoaiptTas, iv. 34 5ib~atTKaAe7or, iv. 1

aicap{]S, aKapiuios, vi. 2 dvnos, Proc 4 &TTT00TOS, ix- 5 Smaiws (var. lec L), 29*vi.
.

&KUUV, iv. 1* dui'}Koos, xiii. 25 apyiiptvovTos, xiv. 14 8oyfJ.aTiicoi>, v. 10

ai(po.i<pvrjS, vii. 11 avliXaros, iv. 1 dp^iia, ix. 5 56ic7]o~is, iv, 9; vi. 14;
aapnos, Proc. 3 ; iii. I ; avQifxiov, xv. 20* apuvSios, xxn. 5 xiii. 4, 37
xviii. SoictpiaffTiKui, XV. 21""'
1 dfOpcoirufinpos, x. 3 dppayris, xiii. 38

a«p6a<Tis, xvi. 32 drOpconoTTis, iv. 9 dpXV, xi. 14, 20 doKiuos Tpane^iT ip, vi. 36*
aicpo'Spv-JV, v -5 ;
dvoiKews, iv, 30 dpxsxaKo?, xix. 3 So^oXoyia, vi. 1*
aicpoOtyH'S, iv. 17 dvTiyevi'ijirai, vii. 16* apxtarpucus, ii.6 Sopvtpopuadai, iv. 15
aKpodwia, xvii. 24 V.VTlXllTTTlKOS, iv. 12 da ay lis, xii. 16* 8po|, i
5 ; xviii. 3
aupoTu/xo';, xiii. 29 aVTip.l)XOS, vi. 10 acTKriais, i. 5 5 iv- 27 ;
Svfd/j.ei, xvi. 20
a.KTt)UO(JVVTl, xiii. 5 ;
dvTnrapaoidwi.it, ix. 6 xxiii. 19 SuffYpTJCTTOy, xiii. 12
xvi. 22 avTipprjcris, xiii. 7, 8 a<Tird£o/u.at f xxiii. 3* SuJWl'V,UOS ) vi. 12
iii. 6 ; xvi. 10* aVTlTVKOS, XX. 6 * ; kxi.YV dararos, v. 3 SuaojTrea}, ii.
9
aX(((p rx, xv. 11 xxiii. 20* daTpoXo^iz, iv •
37; jx. 8 Su'prji.ia'it)'*, xiii. 37
d\rjdti>us, xi. 9* avuwevBvvos, xxiii. 2 aarvyitpiTos, iii. 6
aXiayiu), xxii. 7* avvnoitpno'i, iii. 2 davpLcpai'-'iis, xv. 1 iavTcpi (pleonastic),

d'-idprvpos, xvi. 7 dvvnuaTaros, iv. 8 * dcrxdKKw, ix. 1 xiv. 10*

dufiAvoonuv vi. 29 xiii. 37 ; xv. 21* dcrxfl^ovw, viii. 4 tyy pa<pos, ii.
9
a.n'ii'. xxiii. 22* d|i on p a, xvii. 13* aTiOacros, xix. 6 eyKaTaTvalfeadat, viii. 4*
djivr,a ucaicia, xxiii. 3 d7ra77€AAco, v. 12 ; xv. 2* arpeirTOS, iv. 4* e'7KoATrifu/ua(, v. 12 ; vi. 3
diiVrfUTia, ii. 6 dTraOavaTi'^co iv. 18 avje^ovams, ii. I ; iv. 18 ;
tyicpiTos (iiacpLToi), x. II*
drd,8j.(Ti<i, xiv. 24* vi. 6* vii. 13 iynpdreta, x. 1 9 ; xv. 23*
dvajiww, iv. 20 diraWoTpidi'j, iv. b* avroXe^ei, x. 8 e'7Xe'P'fa'i viii. 7*

dvayiiv i)uis, Proc. 16 ; aTravdi^of.iat, xvii. 20 avTOTrpoaiperos, x 9 -

e'7x^pe'') Proc. 5 ct passim,
...
vii. dxa^anAu>!, iv. 14 aVTOTTpOatptTWS, xiii. 28 eliaiv, xiv. 10* xxi. 1*
9 ;

dvayevi'wftai, iii. 4 d.irapdXXa<<Tos, xi. 18* aVTOTTpOtJUTTCCS, xv. 14* ei'Aiifpii'a's, vii. II
duay iv. airapei.nrob'itTTws, xvii. 14 d(p(\(ia, vii. euiap/.teV?7,
ivwiTKto, 33 ; 7
xiii. 7, 19 dnapTt^opat, xxiii. 8 d(peXi)s, iv. 3 eiVa7a>7ij, iv. 8
iv. 10 x. arreipa-TTOs, xxiii. 17* dxpcvTos, 29
xii. eiffa7W)i/co's
dvayi'dxTfiix, 1 ; ;

xiv. 24* aTreAirtfa, ii. 19 &Xph xv. 31* thcoeff/xeTv (var. led.), ii.
3
Titles dwepiopKTTOS, ix. 8 uxpovos, xi. 14 sKK\i)(ria; xviii. 24", 25
avdyvwens,
bvdypaiTTos, ii. 9 ii. 1 vi. 31 (KKArjaid'c'oj, xviii. 24
 ' ; 1 1 551 1
;;

1
76
CATECHETICAL LECTURES OE S. CYRIL.

I.F.CT. AND CII. LLVi". AM) LECT. AND CII.

7'"'
/nv. iv. 29 /.ivo^iis, xviii.
(icicXrj i
(TrOplClCTKOS, 14
9, /ira.AAa'Tnrr /.tos,

4ptim\(W, V. IO* icaudna, ix. t (.ivoTuyw) (a,

6s, Pro . xv.
A Kaiuvos, xii. 6
: xvii. io epioirei'to, ii. 4
7> I ;
/Vw. 4* viriKv-, Xii. 17"
eua77e'Ata, iv. 4, 7 ;
KCLVOVIKOS,
veKvoLiavTeia, iv. 57
xiii. 21, 35 Kuin]\oBuT(iy, iv- 37
ticXeiiroo, 11. 15
xv. 20'^ 5 xxii. 2
"'
I'en/ta, x. <-Vc.
iv. 10 tuaptffTi]- t", v. 10* icaTrirapis, i ,

t\Ai :itu.' a-,

v. S
tvyAwTTio, iv. 2' /raTaAA7)Aos, ii. 14 C€li/)Ol',
ittrtd
x .
xi\. 6
.

'

KaravviTac*), 11. 13 reupdw, Proc. 17; '• 5'

\i\. C c\r rauuiiw, v. 9
iKTp a v';j.\; ft--' xviii. 1
tuyvw/.ioeu: ii. 1 KaTa^iov/.iei'Ot, xii. I*
?\«7Yos (,.v ;/•) ii. 1 ,},
xix. 3 VTjrpdKios, iv. 1
x>ii. xiv. 25* KO.TUITOl'TOVI.l.tl'OS
4(xf$u.\uu.ei', 19 i.:^:rf70n(, xxiii 2
icarapTi^w, vii. 2 .

4uireipa>, xxiii- evQviTopg7i' t

1
/
xiii. 6* uaTacricevi], 17. 34 v6r)ua, vi. 29
e'uiriiTCKW, \i. :t'> evAoyia, 5

xiv. 26 ro7/Tr.'?, /'/•(?(". 1* ; i. 4*

. evTrappy](Tiu. 1 7 to?, xv. 33 ;

tuirAaoTpos, r>- 4 1* 17 '

xv. 30 KaTd'TTucris, vi- lM :, n '""

,
i f-
i

in. x. 9 ; 5
15 xvi. 31 xxi. 2*, &c.
7V,v. 4
;

;
cjpeatAo^ ur, iv. 17. 34 icardfTTii/ACt,
xix. I" I
;

xiii. 19 Ka.ra.av pav, iv. 2 xxiii. 17

4u<popeirT0ai, iii. 6 ix. 9"
GvpetriAo') 1a, iv- 17*,. 34 Ka.TayJ)uvios, . II, 12;
iucfrput'ocs, vii. 16 2*
.

vi. olae'ios, xxii .

xvi. 4 15
£u(purtacr6cii, Proc. 9 xiv. 24*
j

evcTTaOeta, xxiii. S* KCTa^p^TTUCCOS, vii. 5* ;

olicovoLielu,
ivaPpvrouai, xili. 41
Proc. 3 x. 5* oiKovoLxia, vm. 4 ; x. 18 ;

ti'ayicaXi^oaai, xii. 32 1
ev 7^77UOrc7!',
*
xv. 18" xiii. xiv. 17', 2.r
iv. ((puEiov, V . 12; XV. I I Kar-!)XV'TLS Titles;
ti';t.i>9pu'~r,air, 9 II xv. 1 4, &C.
eais («s), xiv. 25* ica.TOTTTevai'. V. ,

ivai'Opcc-Ktr.', xvn. 29
icaToirTpL^eaOai, xvi. 16 OlKOVLLfVlKOI,
hifftpopOS vii. 2 ; xi. 5
ivavTtoKo'j tiV,
10* oAe0po7ro(t!s, iv. 1
icavtm-. ix.
V] 4
•

vi. 10 uuowiraOr,s, IV ; xii. 15

eVSuiOeros, IV S* fcvyos, xii. 32
icr]oe/.ioi'ia, vii. 9
o,ao(07rpu'o'ai7ros xii. 14
111.
5 vi. 6 {vyov, Proc. 13 7*
;

KIVT)(TIS, ix. 13* ouoios eainf, vi.

e/>5o|os, xiv. 30 xxi. 3
27" xi. Q
:f i;\(i5uv Y05, xvii.
£>'3;)(ri;, ii. S xii. 20 eV 7ra.T(i', xi. 4*, 9> II^
/f.\7)5oi ,
((T (.;oJ, xix. S
ivepyeia, 7* v. 9 vii. |

7*
; ;
iv. /caxa TrdvTa, iv.
xiv. 17*
/<A?)5a'!', 37
iiyeixoviKos, xvn. 5 ii. 2* bfiolbicris, xiv. 10
KOijUatrSoj,
ivepy7)Tiicos, v. 10; xxi. 3"' Inlr. p. xlix.
'HAeuui'Yo.-, xv. ii" KOiTafotiai, iv. 14 bixoovaios, ;

tHrapKos, iii. 1 1 xii. 15, 17*

;
ore ovic i\v, xi. 7*» 17 xi. 3* vii. 5* ; xi.
i/y Kopvfcuos,
32; xiv. 27, 30* ovof.iaroypa(i>i1u, ni. 2
KVO(pOpiiV, iii. 6
tVTex 0S !
' iv. 22 '
bvop.o.Toypacp':a, lull'.
Qai/idv, XU. 20 ICVTTTWV,
fVu7rdo"TaToy, iv. 7* /Vw.
;
KVpiOKTUVOSy p. xvi*. I
xi. 10 xvii. 5* Oa\amvo>, xiv. 18
oirciipocpuXdiciov,
e£ OU/C OVTKV, xv. 9 ddpaei (var. lect.), xin ,r KVTOS,
opveoaKOTria, iv. 37
iv. Qav^o.Tovpytlv xxii. 2* ICU\UV0plOl> xvi. 8
e|o(juaToDafla», 15 obnia, XVU. 5
'

xiv. 24* Bcarpouaiia, xix. 6*

4£aipeTas 5c,
ov(Titb5r,s, xxi. I

Oeticccs, xi. 5 Kaixirrfiaiv, iv. 1

4c,a'icrios, ii. ; viii. S b<pda\/.io(' >tii>u>s, xvii. 9
'"

xii. 17* 8e\T)ua, x - 5 AaxMo^i x ''i- 2 ^* l

...
21* O^^'P ^' '''1
*') v. 12
xiii. Oenyvuala, xiii. 40 At|ty, v. 12* ;
xviii.
4 |TJ7';ais, 9
xvi. 6 0eo8i8aKTof, xxiii. 18 Afoi'TccSi;?, 11. 17 irddei, Intr. xlix. G?/.
ti?;T?)7-;jS,
OioXoy'ia, xxiii. 6* A,ei»x e '/.' '' £ "/ i Proc. 2
vi. 6* ; vii 5
;
iv- 34
8eo\uyus, xii. I* xxii. 8
4£oLioiovtTCc.t, iv. 1 7rai5a7a')0S', iv.
IV 33
QeonvevaTO*:, iv-33 Auia>[To"a',
t|o,uo\(i7r)(ris, ii- 15; TTcuoej, vi. 12 ; viii.
viii 8
xxiii. deoiroiua'Ccu, 3*
xii. AtTOS, xix. 7
14 j
xii. 2 ; xiii. 1

0eO7TO((!$, iv. 16 xxi. 3

tfopKiai-Los, In'.rod. p. i.
5 7rai5iT;ta/!io*', ii. 19
xxi. 3* S x. 3 •'
5"''
xi. 22 06o'T77S xi. ; A071/C0J, iv. ; ;
7raAar(a, xvi. 19*
4£ovcria.,
OeoToiius, x. 19* xvii. 2
^rra-,7'e,\:2, v. 12 ; xvi. 19 TTaAi'cSpca s, ii. 15
XV. 2 6epaTrevT'i'jS t xiv. 12* Ao7(Of, iv. 37
4ira.yy(AAoi, TTOA.UOS', iv. 23
xvi. 9 Ceffei, xi. 7 Aoiiu&Stjs, iv. 1
xix. 10
e.Tcq'OJi'UO/.icu, ira»'7J7up('f'ai,
8iT0S, xi. 2* xix. 7
*
,
en a*'a7/ces, ii. 4 iravriyvpis,
Ovjxiajripiov, ii. 17 xiv. 24 navToicpdra-n, viii 8* x. 5
eTra'i'a'j, ii. 19 LldALtTTO. /AH', . ;

iv. OvaiaffTripioi', VI. JJ fxaprvptoi', xiv. 6 •jrapa/3uAAc<.', xvii. 1

37
/V,v-. xviii. 32 ; xxiii. 2 p-aprvpzlv, xvi. 21* Trapn5);A(irj', xvii. 9*
4v4x eiv t 4
4wiyauia, iii. I /.laratoAoyuv, ii. 1 7rapa5o|o7Tt'(.'a, xxii. 2*
4mypd(pea0zi, XXlll. II x. 4 p.4\7], ix. 15 ; xii. 26 7ropd5orr(s, iv. 3
4TTtl)a^i\(iie'jQa.i, vi. 10 5*
iv. /(effeViSoAor, xiii. 24 7rap(UTios, i: 1 ; xii. 13
tTridicrfxaTa, iv- i5(o(, xiv. 15' /ueraueAfia, ii. 18 irap a/car a 'Ji;/.?';, v. 13;
37
eVi/iATjci?, iv. 13 loia'^uVTUS, xvi. 13 ueTouo"('a, xxiii. 1 xii. 16*
v. 8 (5(u> rei'a, V. 12 fie'xpi, xv ;.3 r irapcurKtvn., xviii. 17*
eTTd/euco, iii. I ('epeus, xxiii. 2 /(((Tc'8eA</)os, viii. 4 irapaT7Jpr,t7 ly,
tJT(0U(7(O5, xxiii. 15* lA.affT'/jpioi'i ii. 17 /i((rdi'f pa.'7roy >
l
iii. 6 TTapayapi tcco.

iiritTTjueiov/JLCu, xiv. 3* (O/SoAor, iv. 2 /.(((T(J\'p(o"Tos, vi. 1 TrapiSpcvci',

t:uJTriuri, Pi 4* vi. (VTniAaTc";', iii.
5 ixvrjcntvupa.1, xxiii. 3 naptKT ikus,
5 35 ;

xi. 15* vi- 33 p.ovd^ovTis iv. 24 TraptKTpon-ii,

4iriffTo\v, xvii. 29* iui/.t6:'oy, x. n p.ovapxiv-, iv. G* ; vi. I*,
s
36 ;
7rape|777ei(Tt?ai iv. 2

t7r(T?))tj, ii. 8 vii. I) 2 ; xvii. 2 irapQtveiw, v. 4

6(r(^0lT7JT(S, xxi. 1*, 4 ;
icaQ'iFw, xiv: 27* /.tovoyeirjs, xii. 10* ;
TrapOevoTTOiua tuu ^vx^'r,
xxiii. 19 Ka0(/«T€i;w, /'/<>r. 5 xviii. 8* xii. 31
xiv. 6 KaKtvjptx (ia vii. 7 fiovocidris, vi. 7*, xvi. 12 7rap0eVos, xii. I*, 2*
tTriXPUi'Vvui, iv. 36 it6.Kajj.os (ypaipiicus), i.
3 fiofoitax^t xix. 6 Kapoihia, xiv. 21* ; xvi. 22*
 1 . 1 1

INDEX OF GREEK WORDS. 177

I.rXT. AND CII. I.I'CT. AND CH. I.I'CT. AND CII. LECT. AM) CII.
Trapovir'ia, 11; xii. I ^
iii. ;
irp(jrrr)yopla, V. IO* ; xvii. 2 aui'ajuyitTTJjs, xvii. 2S cpaivu/jcevoi, x. 13
xiv. 27, 30* ; xxi. 3* irpooKo t >'i]S, Xlll. 22 criwaiic s, xxii. I cpavTa^opcai, V. I I ;

Tcapccv, XIV. 2"" ; XV. 27* vpocroxv iii.

3 arvvaAoicp!], iv. 8 xvi. 4*
9*
; vi. 7, 8
iraards xvi. 1 Trp6<TTay/-UJ., x\ i . 6* nvi'a^n, i. 6 14 '"; cpavTaah, xii xiii- 37'
3 ;
7re'5ai (var. lect.), xv. 23* TrpoardrTis, 35; vi. 15 xiv. 26 cpavTaaioicoTre't j', xv. 10*, 14*
we ifl a pxe'ti', xv. 30 TvpocTTlOttrQii, Proc. 17* avva-Koafiivvvw, iv. 13 cpavTacriciSrjs, 4"
xiii.
re apace, xix. 8* TTpoaaeirai, XV. 26" owSudfa, iv- ct>avTacrp.a,
;

34 iv. 9
TrepiypcKpi), v. 1 TTpOCT)(tW, iv. ovvriOrp;, xxiii. 3
1 "bapdv, xii. 20*
7rfi;:5pair(Te(r(?af, x 16 TTpoffCill'Vf.a-l, iv. 36 csvvoAoi', Proc. 17* cpappcaicuoi', iv. 37
7rfpi'e/)'yos, iv. 29 TTpuffOOTTOl', x. 7 CTVUTdAi'Ll>, ii. 2 cpa^ouat, iv. 23, 30
irepif^fti', V. I I rrpoTaais, iv.8 cvvTiAav, xv. -x cpfp(£i>v/.co?, x. •
4 > xviii. 24
xepiopifa, vi. 8* TrpoTpOTT-f], xv. 17 GVVTpixtW, 111. 2 cpdopoTcou'/s, iv. 1
irfpnraTo* v. Trpo<popiKus, iv. 8* xi. 10* ffi'ffjTjua, vi. xvi. 8
,
7 ;
33 ; CplAipTQLCO?, iii. 6
7repi7roAe?;', V. II xin. II avcrouLins, xx'i. 1* cpiAri^ovdv, iv. 25
Trriyd^eiv, ii. 2 rrpoxwprjai?, ix. 15 crvcTTanis, v. 12 cpiAiovaBai, vii. 2
TTiOavurrjs, 17 iv. Trpci)T(7a, xvii. 9" crcpiyyca i. 1 qnAuAoyos, iv- 33
TTl<TT07roli7:', Pro:. 17 TTpUTOTTAaCTTOS, ii. <Tcppzyt<;*, iii- 3*. 4 CplAoCTTOp'} h, 9
;
7 vii.
"-'

;
ii .
15 xiii. 9 ;
7TpOOTO(TTUTri'>, ii. 19" acppayis, Proc. 17 i. 2,
;
xv. 30
TTirTTllS, /////-. p. xv. TTpCDTUTOKOS, xi. 4* iii. cpLAoxpripcarh.,
4 xxiii. 17
7rAaru.c, v. 12 TTpWTOTVTTCCS xiv. 21* axeSidfailai, Title (piAoxpiffTos, vi. 1
ttAo/t//, 15
ii. TTTCpVUni)':, vii. 16 o-XoAa^a;, P;w. 13* ; i. 5* (popd, 6*
iv.
iri'cvp.a.TiKtor, xxii. 8 wTepocpvu'.', iii. 6* o-aif^tsroj, IJ /Y>r. 15 ippuaTTeadai,
; vii. 2
Tn i
ev[j.a.Tu<j>op r>s ii. 4; xiii. CpLyadfVT^pt'JU,
l

13 xix. 3*,
xvi. 28* ctchAtji', iv.
padvfxe?!',
9 xx. 3
Tro\iTevufxai, x. 16* awuaTa, viii. 7" cpvaet, *
x. 7
TroAAaicts, ii-
ptfxfiiada.1, /Vw. 9* (TCDT'lJplOS XV. 2* cpvcriiccZ'?,
3 x. 9
TroAv8vi'a/.ios, iv. 16
v. 1 1 ; vi. 2
(pvcnoAoyfa, ix. 13
TroAvirpa.yp.oi e~ iv. 2 5
', Proc. 2 ; c])'jjTaywye7i> -
13; xvi. 11
V 5
:

ii-
3^ &c. crayrivi], Proc. 5 (pblTC^ULiiVUl, Titles, Iiitr.
TeAeioOfftfcu, iii 4
TroAvrrpuaccTTos, xxiii. 6 'S.au.aptmaf.u'is »v 37 xvii*.
Te.TpaT]p.epos, iv 9
roAvcrx^VS, xiii. 40 aapicocpayia, xxii.
: i.
5 ;
cpceTicrpa, xiii. 21 ;
4 Tis (roCSe Tiros), v. 10
TTOAvWl'VfXOS, vi. 7 ; x. 3* (TtfZacr^a, xxiii. 22 Intr. xvii.
To/^77, xiv. 10'"
xix. 6* (Ti'iuepoi', 5* CpCHTlOTiKOS,
s
xi.
Tpa;refa, v. 1
1* v. 4
Tvpayp.cx.nla, xvii. 37 CT(p.v6rrj', vi- 35*
7rp«£(S xii. 34*
Tpa7T6lflT'/jy, vi.3 6*
ffefivvvouat, xii. 33*
7rp\i> yzvvt\Qi\vai obic Tm</3 copious, xviii 5
i)/, (T7]Tr(0uiU, v. 8 Ti/TriKoy, 2S
X. 12* ; xxi 6 Xaptcrpa, xxi. 3*
micvr]AaTov, xvi. 18*
TU7ri/CW5, xxi 6
rrpb aidivuv, xi. 13 cTiceuacrros, x. 14* XatWai, iv. 29 ; v. 13
ti^os, xiii. 18, 19, 20 Xeipaywyc-ir,
TTpoaipoufizvos (var. v.
v. 4* 7
;
<TK0TO/J.y';Vq.
lect.), vi. 22* xiv. 20; xix. 2, 3 ; Xeipodtata, xvi. 26
CTKwAoi', iii. 2
irpoa!pecris,Pjoc. xxii. 3* XpyicriLifvce, 26
I ; vii. 16 ; cTTecpavypopla, xviii. 4* xiii.
ix. 13 ; xiii. 6, 29 ; xv. (TTfjAi), 4* XpurTot, xi. 1 xvi. 13
;
iii. ui'ofleiri'a, xi. 3*
30 xvii. 10 8 xix. CTT7]AlT(VCjO XP"rTocp6pos, Proc. 15*;
; ;
xix. 8 vloiraTopia, iv. 8*; xi. 16,
npoavAios, Proc. 1 ; xix. 2* Trr]Auypu(p(?i', v. 12
xxii. 3*
17 ; xv. 9*
irpoyheoOai, ii. 19 iv.
Xpor/Kos', xi. 4"
35 viraKOvciv , xv. 30
TTpoOiaJTclAAfijdai, vii. CTTLXOS,
XpucroKi AAtjtos, ii. 12
7 v. 12 vtritcrtpxop.ai,
Kpodeats,
iv. 30 Xpvaoxoos,
Proc. 1 (jrpaTc.a, Proc. I xiii. 11
inrepdtui', xviii. 17*
Trpodea/ula, Proc. 4* OTTpXTtVii'.', Proc. 17 Proc. 3*
;
VTTepKOCTLltOS, xxiii. 6
xviii. 14 <TTpaToAo-)e?:',
XpCCTOf, xxi. 1*
iii.
3 virtpTiQeaBai, xxiii. iC
TrpoKeiucva, xxiii. 7 (TTparoAoyia, Xu5aiuT7] iv-
xvi 1. 36* VTTIjfioAiVS, "• 3
;,
37
TrpuKOTT-rj, x. 5* ; xi. I, 3*, cxuyKarajiaivii.1',
XUV*UTl,pU>V) xiii. 1
13 ii. uiruypacpeiv, iv. 21 v. 4 ;

13, 15, 17 "iv- 27 ffvyicardd^cns, v. 10* Proc. 9

7. ; uTcoypacpi), Proc. 2*
xii. 3 cruJKC.TaTidtp.ai, xxiii. 4 incoOtais, 1'roc. 14 ;
Tpo|ecus /';w. 16 CTvyKp'jTuodai, iv. 10
; Vlli. 4 ; xvi. 17
13; xx. 6 ovyxoptitiv, iv. 31 VTTOKpOt'to, vi. 28
Ttpo^tvriTiKos, xx. 6 avyxpci/xat, tycivfieirl-jpacpa, iv. 36
ii. 14 inroui'TjaTiKos, xii. 29
Trpo^€^(?adai, cjvAaywyeiv, ifiAo's, xii. I xiii. 2, 24,
ii.
9 iv. 2 vToaTacris, iii. 7* ; vi. 7 ;
;

Trpoaayaiyii, ix. 8 avfx/j.opcpos, xxi. 33 x ^i- 3 xxii. 6

1 vii. 5; ix. 9, 11 x. ; ;
Tcpocrypo.cpav
; 3;
iv. 18 avp.Trepi(p(pen6at, iv. 26* ;
xi. 10* ; xvi. 5, 24 ;

Tooaepxouai, iv. 27 v. vi. I. xvi. 12

; 9 ; ; xvii. 17
xvii. 35 avpLirAoin), vii. ixjieiTTuis, xvii. 2, 5, 28
5

vol. vir.
 .
. 1 . 1 1 1

S. CYRIL.

INDEX OF TEXTS.
The references are to the pages.

r.'.-r- I'AGE PACK *

rAGE
1.2. . . . 15 Ex. xx. 12 . . .
47 Josh, vii, 19 85 fob iii. 6 3°
i. 5 . . . 89 xx. 19 . . .
75 1
xiv. 1 60 v. S. 9 . . . 50
i. (> . . . . 52 xxi. 17 . . .
47 xix. 15 . . . 86 vii. 9 137
|

I . II. . . .
36 xxviii. 36 . 152 xxiii, 12 . . .
5 vii. 18 . . .
95
i. 1 1 .
96 xxx. 22-25 • • 61 ix. 8 . . . 70
i. 1 4 . . . .
53 xxxi. 1-6 122 Judges iii. 10 . . . 122 ix. 8 . . .
85
i. 24 54 xxxii. 4 . 10 vi. 34 . . . 122 x. 10, 1 1 . .
79
i .
2 '
"<

59 xx x 1 3
i i i . .
59 xi. 29 12? X. I I . . .
55
i.
2") . 70 xxx i i i .
1 7 .
59 X. 22 3°
i. 2d . . . .
73 xx x i i i . 1 9 .
59 1 Sam i. 1 t,. 20 .
4 xi. 7 ... 35
i. 26. . . . f;6 xxxiii. 20 . 5i ii. 6 . . .
4 1 xii. S . . . 67
i. 27 59 x \\ iii. 20 .
59 ix. 9 . . . 122 xii. 24 . . . 86
ii. 7 . . . . 127 xxxiii. 22 .
59 xiv. 7-10 . . 137
ii. 7 . . . . 137 xxxiii. 22 . 76
j

2 Sam. vi. 2 . . .
77
xiv. ().... 137
ii. 9 . . . . 92 xxxiv. 5-7 . .
59 xii. IO i
xiv. 14 (In \ . 1 }8
ii. 17 . . . 90 xxxiv. 8 59 IO
xix. 26 . . . 138
xii. 13 .

iii. 8. . . . 87 xxxiv. 9 59 xvi. 10, 1 I I

xx. 6 106
,

iii. 15 . . . 117 xxxvi. 1 122 xxiii. 2 . . 122

xxi. 13 .
95
iii. 17, iS .
87 xxxvii. 7 it 12 xxvi. 8 . . .
53
iii. 22 . . . 92 Lev. iv. 5, 16 . jo, 96 Kings
xxix. 16 . . . 46
I i. 4 . . 78
iii. 24 . . 90 vi. 22 60 xxix. 18 . . . 136
.
i.39 . . . 1 So
!

iv. 1 . . . .
75 viii. 3 . . . 140 xxxi. 26, 27 . 20
v. 4 . . .
9
iv. 12 . .
9 xii. 8 81 xxxvi. 27 . . .
34
.
vi. 23-26 . . 12
iv. 26 xx. 9 47 xxxvii. IO 53
. . .
59 . .
viii. 6, 7 . 12 !
.

ix. 6. . . . 96 xxxvii. 16 .
53
viii. 27 74
xv. 6 . . . 3° Num. i. 12 7S xiii. 6 1
xxxvii. 22 .
53
xvii. 5 . . . 30 xi. 24 . . . 122 xxxvii. 23 . .
50
xviii.4 1
xviii. I ft". . . 76 xi. 26 . . . 122 xxxviii. 2 3 . 5i
xix. 8-13 . 76
xviii. 25 '37 xi. 28 . . . 122 xxxviii. 1
54
xix. 10 74
xvi'.i. 27 xi. 29 122 xxxviii. 14 70
34 . . .
xxi. 29 . 11
xix. 24 xxi. 9 87 xxxviii. 17 70
. . .
59 .

xxi. 12 . . . 3° xxiv. 9 94 xxxviii. 28 53

21 xxv. 6 2 Kings ii. 11 . . 101 xxxviii. 29
X.\i. . . . 78 . .
73 53
ii. 11 (Ins) 101 xxxviii. 37 (Ins)
xxii. 2 . 3° 53
xxiv. 43. . . 7« Deut. iv. 10 . . 140 iv. 34 . . 138 xxxix. 26 .
54
xxix. 21 80 iv. 15 v. 25 . . . 120 xl. 14 (Scft.), if ) 48
. .
35
XX. I . . 11 xl. 2}
x\xii.30 76 iv. 24 . . 41 . . • 17
xxxv. 19 v. 16
xxiv. 13 . . 12 xl. 26 (S./f.) 17
.
77 . .
47 .

xxxvi. 11, 15, v. 26 xxv. 7 12 xii. 5 48

42 77 . .
75 . . .

xii. 38 . . 122 ix. 10 . . 140 xii. 7 . . . 17

xlvi. 29 . 123 ix. 20 . 10 I Chron. xiii. 6 • 77 xii. 13 (.V.yV.) 17
xlviii. 7 . .
77 xiii. 4 .
5
xii. 15 • . . • 19
xlix. 8 . . 85 xiv. I . . 65 2 Chron. vi. 18 • 74 xii. 22 . . . • 17
xlix. 8, 10 . 70 xviii. 10, II 146 XV. 1 . 122 xii. 24 . . . . 19
xlix. 9 x\iii. 15 76 xx. 7 . 30
. . • 57 . . •

xlix. 9 .
94 xix. 15 . 22 xx. 14 . . 122 Ps. i. 5 . . . . • 137
xlix. II. . • 76 xxii. 27 . 7S xxiv. 20, 2 122 ii. 2 . . . .
44
xlix. 17 . . 107 xxviii. 66 . . 87 xxxiii. 6 • 74 ii. 3 . . . . . 86
xxxii. 6 . 46 xxxiii. 12, 1 3 11 ii. 7 . . . .
44
ii. 8 . . . . 78 xxxii. 6 . 86 xxxvi. 7 12 ii. 7 . . . .
57
iii. 6. . . • 45 xxxii. 32 . . 90 ii. 7 . . . . . 60
i i i . 6 . . 136 xxxiii. 2 . • 78 Ezra vi. 15 • 77 ii. 7 . . . . . 64
iv. 22 . . • ('5 xxxiv. 9 . . 122 ii. 7 . . . . • 65
xi. 5 . . . 1 1 1 Nchem. ii. 1 . . • 77 ii. 7 . . . . • 65
xii. 9 . . . 72 Josh. ii. 11 . . 10 ix. 20 . 122 ii. 7, . . . . 76
xii. 23 . . 82 iii. I. . . . 60 ii. 11 . . . • 97
xiv. 9, 23 . . 144 vi. 5, 20 . . 60 |
Esther viii. 13 . 126 v. 9 . . . . • 41
 1 1 81 1 ! . .

INDEX OF TEXTS. I/O

r.\(,i. PACK PACK PACK

r . vii. 6 94 Vs. Ixxii. 6 .107 6
• . . . Ps. cxlviii. 5 . . JO r.sa. xi. . . . . I 20

vii. 7 87
1 1 lxxii. 17 . . . cxlviii. 8 . .118 xix. 1 . . . 60
vii. <) . 2<) 1.XX1V. 1.2 8() cxlviii. 12
. . . . . .
. . . 8l xxv. 6 . . I50
vii. 9 . . . • 103 1 xxiv. 13 . . . 92 ex lix. 1 . . . ir< x\v. 7 . . 1 y>
vii. 10 . . . 6 lxxiv. 13,14 17 el. 6 xxv. 8
. .
. . • • 34 7 (>
viii. 3 . . . 20 lxx\ ii. Hi . . . 84 xxv. 8 146
xi. 2 ... • 3° lxxvii. 20 . . . <)<) 1'l'uv. iv. 25 . 8 xx\ i. 19
.

.
. .

26
xii. 5 94 1\ xx. 49 v. 3 19
. . . • I . . . . . . .
xxvi. 19 . >38
xiv. 3 73 lxxx. 17, 18 . . 74 v. 15 . . • U7 xxxii. 1 .
5
xiy. 7 • . . • 71 lxxxii. 6 . . . 2 vi. 6 . .
54 xxvii. 1
97
...
1 .
• •
...
xvi. i-i i
95 lxxxii. 6 65 vi. 6-8 . .
Si XX V
•
1 1 1 . I ^ . . 146
x vi i . 8 .
35 Ixxxv. 11. . . 97 vi. 27 8 xxvi i i . 1 i
• 58
xviii. 9 .
74 Ixxxvii. 4 . 10 vii. 3 . .
52 XXX. (J J .
• • 97
xix. 2, 5 5-2 lxxxviii. {bis), 5 96 -xxii. 4, 29 xxx. 15
• 1, 4 .

. . 11
xxii. 9 .
79 lxxxviii. 5 58, 91, 94 xvii. 6 .
49 xxxiv. 4
• .
. . . 105
xxii. I ^ . • 94 lxxxviii. 8, 10, 13 96 xx. 6 i) xxxv. 1
• • 75
xx i i . 1 8 . • S9 lxxxix. 22 . . . 78 xxiv. 32 1
XXXV . ( 1
. . . 1 29
xxiii. 1-3 7 lxxxix. 26, 27 XXX. 2 1, 22 . 40
• . • 4 + xxxviii 8 12
xxiii. 5 (/.'/•) . . 152 lxxxix. 29, 36, 37 44 xl.3 . . . 14
.

xxiv. 7 . .
<>3 lxxxix. 35-37 78 Ecclcs. iii. 2 . . 148
• . • xl. 3 . . . 142 .

xxiv. 7 . 101 lxxxix. 37 139 vii. 29 8

.
. . • xl. 9 • . . 129
.

xxvi. 5, 8, 12 . . 140 xciii. 2 102 ix. 7, I52 8 .

xl. 9, 10
. . . . • . • 74 •

xx vi. 6 . l
5i> xciv. 11. . . 29 x. 4 8 . .
xl. 12.
• .
.
• -0, 134
xx vii, 14 120 xcv. 7, 8 90 xi. 9, 10 1 10 .
xl. 12, 22 . . 46
xxx. 1-5 . .
95 xcvi. 11 . . 14 *ii- 1-5,
5 {bis), 6 xl. 22
• . .
• • 34
xxx i. 20 9 cii. 10 . . 11 1 10
xl. 51. .
• • 15
xxxii. 1
5 cii. 25, 20 . . • 105 xii. 5 {bis) . no xli. 8 . .
• • 3°
xxxii. 1 . . . 6 cii. 25-27 . . • "3 xlii. I • • 123
xxxii. 5 . . .
9 ciii. 20 155 Cant. i. 3 78 xliv. 1, 3
• . . . •
. .
. . 123
xxxii i. 9 68 civ. 2 . . . 104 i.
4 • 14 xliv. 17 ( >
.
• • 3
xxxiv. 3 . .
33 civ. 4 118 ii. 10-14 • . 96 xliv. 22
. .
. 142
xxxiv. 3 154 civ. 15, 361 ,5 i5 2 iii. 1, 3, 4 .
97 xlv. 7
3
•
. .
41, 52
xxxiv. 9 156 civ. 24 .
• 55 iii. 11 . . 14., 87 xlv. 14, 1 r 68
.

xxxv. iS 140 civ. 25 .

54 iv. 1,2. . 18 xlv. 10. 1; 33
xxxvi. 5 . . . 48 civ. 26 48 iv. 12, 15 .
95 xlvi. 3
. . . •
19
xxx vi. 8 128 cv. 15 149 iv. 14 . .
97 xlvii. 13
. . . •
. 23
xxxvi. 9 95 cvi. 37 74 v. 1 . . . 91 10
. . .
xlviii. . . 123
xxxvii. 34 120 cix. 1-3 85 v. 1 {bis) 97
. . . • Xlix. I, 2. 61
xxxviii. 11. 85 cix. 25. 87 v. 3 . 16, 1 12, I47 xlix. 13. 1: . 142
xxxviii. 13, 14 86 cix. 25 . . . 90 V. 12 . 120 1.4 • 15°
xli. 9 83 ex. 102 vi. 3
I 91 1. 6 86
. . . . .
• . . .

xlv. 6 113 ex. 22 vi. 11

. . . I . . . . .
95 li. I 91, 04
...
. . •

xlv. 6, 7 149 ex. 1 viii. 5 18

. .
59 . .
Ii. 2 .

...
.

xlv. 7 . . .
58 ex. 3 41 viii. 7 . .
• 97 li. 6 . . • 67
xlv. 10 . .
46 ex. 3 (//,, . . 65 lii. 5
...
. .

xlvi. 10 ex. 4 61 Isa. i. 6

. . . . . .
• 74 lii. 15. .
84
xlvi. 10 cxiv. 3 i. 8 120
.

7 .
75 . . . .
86
xlvii. 5 IOI CXv 7 i. 10
. . . .
1 .
137 . . . 1 liii. I, 7 . 82
xlviii, 7 . 118 exviii. 22 W',.';. 58 i. 16 ,,) 6
( .
liii. 4, 5, 8, 1 91
1- 3 • • • -
no cxviii.24 .
89 i. 18 . . . . in
I.18. . . .
47 cxix. 37 ... 145 i. 10, 20 . . 23 liii. 8 . .

I. 21 104 exix. 91 .
49 i. 26 142
. . . .
liii. 9 .
82, 94
li. 7 • • • • 14 ! cxix. 103 54 ii. 2 . . 150 liii. 12 90
li. 1 1 ... 122 cxix. 170 . . 9i ii. 3 . . . . 142 lv. 1, 2 .
142
...
. .

li. 12 125 exxvi. 5 25 iii. 9 85

. . . . . . • Ivii. 1,2. 94
lii. 10 . . .
7 exxxii. 6 77 iii. i; .
75
lv. 21 ... . S5 c xxxii . 1 1 .
78| iii. 14. . . 80
lix. 6 . . .
85 exxxii. 17 61 iv. 4 iS lix. 21
.
123
I
. . .

...
. . •
|

Ixii. 10 .
5 exxxv. 7 v. 1, 2. h 90 8
53 Ix. 1, . . . 142
Ixvi. 10-12 . . . 156 exxxix. 8 .
48 vi. I 102 Ixi.
!
. . . .
1 . . . l2 3, 149
Ixvii. 6{Seft.) :
exxxix. 12 vi. 119
. .
A > .
4 1 . . . ]\i. 10 14. H'J, 152
Ixviii. 5 . . . 46 exxxix. 1 _ .
119 vi. 2 . . . =ii 1 x i i . 1 1 . 60
Ixvi 17 si. . . IOI exxxix. 2] 117 vi- 2, 3 15+1
. . . . lxiii. 2 89
....
.
• [, •

Ixviii. iS . IOI cxl.3 116 vii. 2

. .
. . 1 1 lxiii. 10 . I2 5
Ixviii. 25 78 10 122
cxliii vii. 9 . 30 lxiii. 11. 9), 125
Ixviii. 26 140 exliii. 10 125 vii. 1 78 lxiii. 1(1
. .
46
Ixviii. 31 15" cxliv. 5 . . .
74 vii. 14 72. 78 lxiv. 1 1
5
lxi\. 21 90 cxlvi. 4 118 viii. 18
. . . 1
. . . .
7, 105 Ixiv. 2, 8 .
46
lxxii. 5 . . . .
44 cxlvii. 4 ... 34 ix. 5 . . . • 7* I.XV. 2 . . . . 89
Ixxii. 5 74 ex vii. 14 141 ix. 7
. . . 1 . . . . 7" lxv. 15 ijj, 142
lxxii. Title, >.Vc, cxlvii. 16 xi. 10 78 xv. 1 5, 16
. . .
53 . . 1 . 02
v. 6 . . . .
74 !
exlviii. 4 f'7 xi. 2 I2 5 lxv. 18
. . 1 23. I
. . J 42
lxxii 6 . . . 104 cxlviii. 5 68 xi. 3 . . . in Ixvi. I
. . .
35
 . 1 11

IoO CATECHETICAL LECTURES OE S. CYRIL

l'.V ,1 1'.v;h pace

Isa lxvi. S 142 Jod ii. 2S . 122 Song of the Three Matt. xv. 4 47
K\ i. in 04 ii. 2S, 29 129 Children v. 4, 24 12 xv. 17 . . 64, 155
lxvi. iS, '9 • 74 I
ii- 3i • 105 i
v. 32 . 51 xvi. 18 . 140
xvi. 19 . . 3s
Jcr 5 Amos 12 Susanna 45 1 xvi. 19 101
i. . • • 1. . 77 . . . 23 . .

ii. 21 . ii. 8 . •
74 xvi. 19 . . 130
. 46 iv. 13 . 61 Bel and the Dragon 33 101 xvi. 22, 23 8.5
iv. 4 3° viii. 9, 10 • 89 xvii. 2 . . 59
• 54 ix. 6 . . 101 1 Mace. ii. 5S xvii. 20 31
Mil. I . 12 2 Mace. ii.4 . xviii. 10 .
34
'.;
1

xi. 19 (fas ) . • °7 ix. 4 145 xviii. 12 . 1 12

Obad. 9 . . . 77
xii. 7, S . . 86 ix. 27 xviii. 19 . 38
xxvi. iS . • 92 xix. 21 . , 49
Jonah i. 6 . . 98
xxxii., xxxix. (V-)> Matt. i. 1 . 65 xix. 26 .
99
12 41. 98
!

i.
19
18, . 48 i. 20 61 xix. 16-18, 29 ill
6, 8 • 99
x xxvii. 16 •
9i i. 23 68 XX. 12 ff . . 9i
xlix. 7, 20 . 77 i. 24 80 xx. 18 . . .°3
Mic. iii. 8. 122
i-25 r xx. 30 . . .78
9?, 120
>

iii. 12 4
Lam. iii.
53 • • 9i
74 xxi. 9 7°, 104
69, 77
ii. 2, 4 . .

iv. 20 . 84, 132 6 69 xxi. 19

ii. . .
7
79 '16
ii.13 60 xxi. 31 . . , 60
F./ex. 6. 16 5i vn. 2 . 73
i.

viii.
1

3
1,

. 101
•

in- 5-7 16 xxii. 12. . . 1 , U

39 xxii. 32 . 136
x. 1 119 Nahum. ii. 1 . 127 iii. 7
iii. 10, II 10 xxii. 43 . • 102
X. 21 . 5i
iii. 11,16 126 xxiii. 2 . . 78
xi. 5 . 1 xS, 1: Hab. iii. 2, 3. . 77
iii. 17 57 xxiii. 37 . 35
xi. 24 .

122 iii. 17 66 xxiii. 38 91

xviii. 20-2 8 Zeph. iii. 4 . .

iv. 49 xxiii. 39 . 104

xviii. 31 6 iii. 7-10 95 9
iv. 1 60 xxiv. 2 . 60, 108
xxv. 13 77 iii. 14. 15 . 18
iv. 17 17 xxiv. 3 (bis) , 4 i"5
xxviii. 12- 17 9
v. 16 1 12 xxiv. 4 . . 19
xxxvi. 25 . 18, :-3 Haggai ii. 4, 5 . 122
v. 17 i, 62 xxiv. 5 . .
xxxvii. I 1 134 ii. 8 . • 49 !

v. 23 1 53 xxiv. 6 105 .

xxxvii. 12 . 138
122 v. 28 : 8 : xxiv. ic-12 14 10 >

Zech. i. 6 . ,

1=3 v. xxiv. 15 22, 106

Dan. ii. 26, 31 . ii. 10, 11 74 45
146 v. 48 xxiv. 16 109
ii- 35, 45 •
iv. 10 . 35
vi. 8 47 xxiv. 23 106
ii. 44 . . 77 ix. 9. . 7 , 76
"3 9i vi. 24 20 xxiv. 21, 22 109
ii. 45 • • ix. II . 7- ,

iv. 123 vi. 26 45 xxiv. 23, 27 30 107

9 . . xi. 12, 13 85 ,

iv- 12 118 vii. 6 7 xxrv. 24 109 .

33 • • xii. 1
vii. 6 41 xxiv. 29 i°5 .
iv. 34 . . ;• 49 xii. 10, 12 93
108 in vn. 13, 16 xxiv. 30 1 10, 1 1
v. 25 . . xii. 12 . 10.
v. 31 77 vii. 15 19 xxiv. 31 in
. . xiv. 4 . 74 .

23 3° viii. 25, 98 xxiv. 35, 4: ,44 105

vi. . . xiv. 6, 7 (
;
s) 89
107 ix. 2, 6 3i xxiv. 42 10 )

vii. 7, 23 .

vii. 9 1 10
152 ix. 15 151 XXV. 12 , 14
. . Mai. i. 7 . .
,

104 x. S. 120 XXV. 21 . 6

vii. 9 14 . i. io, II 140
vii. 10 . 112 iii. 1 . . 74 x. 10, 1 57 xxv. 27 S 2, 43
10 119 x. 20 125 xxv. 29 4i
vii. . . iii-i-3> 5 104
vii. 10
13, . no iv. 2 . . 9i x. 23 109 xxv. 31, 34 1 1

48 xxv. 12
vii. 13, 14 . "3 x. 28 32, 35 1

vii. 14, 27 . 114 x. 29 45 xxv. 35, 2,6 49

ArOCRYPIIA. 41 xxv. 41 4i
vii. 21, 25 . 109 x. 34
108 Ksdras 12 x- 47 xxv. 46 . 141
vii. 23 . . 1 i. 54. 37
vii. 24 . ,
108 2 Ksdras x. 22 12 xi. 3 xxvi. 2 84
xi. 3 99 xxvi. 2 . . 8 3,
s7
ix. i. 25 . 77
x. 6 Wisdom ii. 12 85 xi. II 15 xxvi. 25 . 83
. . .
75
x. 9, 16. 18 5i vi. 16 120 xi. 13 15 xxvi. 20 I5 1

X. 18 x. 7 146 xi. 15 150 xxvi. 28 152

I 1, .
75 •

xii. 1 (fa's), 109 xiii. 5 5i xi. 27 , 34, 45, xxvi. 41 155

67, 121 xxvi. 49 3 ), 85
xii. 2 26, 138 xiii. 5 55 ,

xii. 141 xi. 2S 6 xxvi. 62 86

3 . 139!
xii. 11, 1: 109 Ecclus. 111. 34 xii. 28, . 127 xxvi. 63 . 104
7,
111. 22 09 xii. 29 . 48 xxvi. 64 102
IIos. ii. 20 . .
79 iv. 30 107 xii. 32 23, "5 xxvii. 3-IO 85
iv. 2 . . . 105 iv. 51 84 xii. 40 98 xxvii. 5 '55
xxvii. 13 8;>
iv. 12 . . 119 xxv. I xiii. 13 41, 42
v. 13 • 86 Xiv. 12 xiii. 15 24, 4i xxvii. 24 83
16 64 xxvii. 24, 2 88
vi. 2 . . . 98 xiii. . 5 •

ix. 7 122 Baruch ii. 25 • xiii. 32 31 xxvii. 26 86

. . .

ix. 12 . . 79 iii.. 17 xiii. 43 47, 159 xxvii. 45 89

x. 6 (fa's) . 86 iii- 35-37 xiii. 47 xxvii. 48 14
xiii. 14 vi. xiv. 29 30 xxvii. 50, «
91
. .
99 ' •
 J 9
1

INDEX OF TEXTS. 1S1

r.\cn r.M.i; |

Matt, xxvii. 52 97,

xxvii. 52, 53
59, '38
98
Luke xvii. 34,
xix. 13
35 . m John vi. 63 . . 118, 1
19 Acts ii. 4 1 .
IMM.
I I 2
. . . 133 vii. 19 . . 81 ii. .12
xxvii. 54
. . . ,
•
129
97 xix. 23. 32,,;
. • .
vii-38, 59 • . n? ii. 58 . . .
• '7
xxvii. 45 . • 65 xxi. 1 (bis) 10
1 .
Mil. 25, 20. . I 13 111. 1 . . .
129
60
...
•
.xxvii. . 91 xxi. 28 . . 142 viii. 38 67 iii. 15 . .
17
xxvii.
xxvii. 63, 65
63 .
«3 xxii.
xxiii.
48 . . 85 viii. 39 ... 47 i v. 8 1 ? 2~>
• 129
95 6, 7 (bis), 12, viii. 40 . 81 iv.
xxviii. 5
. . 1
j ; . 119
. 88, 97 86 viii. 41 . . 46 v.
xxviii. 7
.
3 . . . 119
60, 97 xxiii. 14 S2
. . viii. 44 . . . 9 v. 8 . . . 1 20
xxviii. 9 94, 97 xxiii. 40 90
ft". . viii. 49 . . . 45 v. 9 . . . 1
n
_j>
xxviii. 13, 14 97 xxiii. 43 90
. . viii. 56, 58. . 69 v.15. • . 6;
xxviii. 1 y 116 . xxiii. 41 83 28
, . ix. . . . 90 v. 4 . . . 1
1
xxiii. 43 . 31 x. 7, 9, 11 . . 57 v. 12, 13-16,32 2
Mark i. 1, 4 . . 15 xxiii. 40, 50 . 91 x. 9 ... 44
1 i

. v. 42 . .
j50
i. 4-
24
• . 148
62
xxiv. I, 5
xxiv. 36-53
. 97 .
X. 15 ... 21 vi. 3, 8, 10, ic
1

1
1 ,'jJ
-*

i. • • . 101 x. 18 . . . 83 vii.
37 76
ii. 4 • • 3i xxiv. 37, 41 97 .
x. 18 90
. . . vii. 51, 55 50
iii. 23

111. 29
. .
47
40
xxiv. 39
xxiv. 49
81, 127 .
x. 30 ... 08 viii. 5 . .
. 1

1 :
o
. . . . . 117 xi- 14 ff. . . 31 viii. 13 .
1
iv. 34 . 42 xxiv. 50 100
. . . xi i. 13 . . . 78 viii . 18 .

ix. 24 . .
31, 61 xii. 23 . . . S3 viii. 18-21
x .
I T 1 T
.
37
7 xii. 24 . . . 26 viii. 17, 19, 20 117
x. 38 .'
. . 16 John i. 1 17, C6, 72 xii. 25, 86, 141
. . . . viii. 27 95
...
.

xi. 1 .
K-r
.
i. 1-3 65 xiii 4, 72 viii. 29 . , 1 18
xi.
xiv. 31,
23 .

32
.
31 i- 3 •
2 °> 35, 67, 70, xiii. ... 31, S3 viii. 32 . .
57
3 1
125 xiv. 6 . . 44, 57 ix. 17 . .
130
xiv. 38 . .
155 xiv. 6
i- 10, 11 . . 70 . . . 82 ix. 21 . . 6)2
xv. 23 .
90 11. xiv.
i. . . . 74 9 (bis) . . 69 ix. 41 IOO
xv. 46 9i
. . .
xiv. 11 . . . 68 x 1 1 - 1 6, 19 130
xvi. 19. 102
.
i- 12, 13 . . 66 xiv. 16 (bis) . 127 x. 36 . . . 60
i. 14. • 66, 72, 73 xiv. 16, 17 . 125
. x. 3S . . .
149
Luke i. I . . . .
155 18. xiv. 23 127
1. .
34,40, 51, . . . x. 44 . . .
130
i. 26, 27, 34) 3 5 80 6.1, 102 xiv. 25 . . . 132 x. 48 .
15
i- 32 - • • • 7« i. 29 57 xiv. 26 1 19, 125 xi. 24, 20
. . . . . .
.
'3°
i-33- • • • "3 1. 29 . . . . 82 xv. 1 ... 58 xi. 28 13
1.
35 (Ms) . . 125 j. 29 . . . . 87 XV. 1 ... 96 xiii. 2 1 18
1.41,43 . . 126 xv. 1, 4, 5 . . 7 xiii. 2-4 .
"31
1. 44 • . . . 16 i-
58 ... 17, 126 xv. 5 129 ... xiv. 15 . . . 21
i.
45 • • • • 79 ii. 11 . . . 10 xv. 10 45 . . . xv. 20, 29 .
~3
-
i. 67. . . . 126 ii- 16 . . . 45 xv. 26 116 ... xv. 28, 29
...
.

i. 76. . . . 126 i"-3- 15 xv. 26 125, 127 32

. . xvii. . I34
11. 4, 5 . . . So iii 5- . 126 xvi 7, 13 124 xix. 1-6, 12, 19
. . . .
131
ii. 10, 11 . . 60 iii 8. . . 6, 125 xvi. 7, 8, 12-15 127 xix. 12 . .
63
ii. 11 . . . 58 iii- S 128 xvi. 13, 14 121
. . . . . . xix. 14 . . I40
ii. 24 14- . . 81 iii. 14 . 87 xvii. 5 46, 69, 83 xx. 9-12
. . .
. . . 131
n. 20-35 126 18 66
• • iii 16, . . xvii. 10, 24 . 70 xx. 23 . 11 8, 131
11. 29, 30 . . 62 iii. 18 . 31 xvii. 25 . . 21, 38 xxvi. 24 . . . J
54
ii-
35 • • • 46 iii- 24 . . . 141 xxiii. 8 . . . 41 xxviii. 25, 28 . 131
11. 49 • • •
45 iii-
33 • • • 23 xviii. 18 . . . 88 xxxv. 6 . 129
iii- 3- • • • 148 in 3,', 35 129 xix. 11 49
11... • • . . .

iii. 16 30 xix. 15
iii. .
57, 60, 141 . . . 95 Romans i .
3 . . 78
iii. 22 . . . 17 iv. 14 . . 117 . xix. 17 . . 88
.
i- 5, 4 • • 9 )
iii. 23 . . .
39 iv. 23 120 xix. 24 89
. . . . . .
i. 4 . . . I2 5
iv. 6 (l>t's) .
49 iv. 24 05, 66, 1 32 xix. 26, 27 46
. . .
i. 19 . . 24
iv. 34 . . 66 iv. 29 . . . 61 xix. 29 . . . 14 i. 28 . .

iv. 4 1 61 iv. 36 141 xix. 30, 41 91

. . . . . ii. 15, 16 . 1 12
viii. 18 . 41 v. i.], 8 61 xix. 34 88
. . . . . .
ii. 20 72
ix. 5- 83 v. 17 xix.
• • . . .,5, 70 37 . . 93 ii. 24 . . 155
ix. 30, 31 . . 76 v. 19 . . . 70 xix. 39 . . . 97 iii. 12
x 18
.
73
. 9. 9< 5, 119 vv. _i
° \ 'yy
zz, 1
- ~<
07
f\~! xix. 41 95
, . , . . . iii. 30 . 107
x. 19 17 xx.
. . .
1, 13 . . 97 iv. 11, 17,
X. 22 . .
59 v. 24 31 (bis), 65, xx. 17 45, 69
1 . .
iS, 19 . >o
xi. 13 . . . 126 141 XX. 22 127
. . .
v. 12, 17 . 89
x i i . 1
1
, 1 2 . 121 V. 20 67
. , . v. 14 . . 114
xii. 28 . 3S V.27 . . . 58 Acts i. 5 . . . . 127 v. 17, 18 . S2
xii.49 . . 4 , 126 v - 34 ••• 73 i. 7 105 v. 20 . . 75
xv. 4
xv. 5, 6
. 112
9i
v. 35 ... 61 ii. 2
•

.
•

16, 127,
• •

128 v. 20 . . <

. v 37
-
35 ii. 4, 8 128 vi 148
. . . . . . 3
xv. 7
xv. ;o
. . . 6 v.45 ... 72 ii. 9 . . . . 84 vi. 3, 4.
• • • •

. 14
. . 123 V1 - 32, 33, 5o . 72 1 ii. 13, 15 . . 128 vi.3-14 . 147
xvi. 9 . . . 6 VI. 46 . 34. 46 129 vi. 4 148
. ii. 25, 15 . . I, 1) ,

xvi. 13
xvii. 5
. . . 20
3t
1

!
vi.
vi.
51 . . . 152 1
ii.
34 ... 102 vi. 5 • K 7, I 48
. . .
53 • • . 151 ii.
37 • • I? vi. 11, 14 . 2
 1. J 1 1 3 ; 1

us.? CAT1XIIETICAL LFXTURKS OF S. CYRIL.

r.M 1:

Romans K Ph 6 2 Tim. . 76 11 4
vi. i: XIII. 49
147 1. 1 7" 1 2
xiv. 29 90 1
•

xiv. 3 I 4
xv. 1-4 94
vi. 19 xv. 3, 4 9 1 14
vi. 2 141 19
xv. 4 .
94
xv. 5 7. 100 132
VI 1. XV. I) . 62
100 Tilu?

139
Q2 47
15^ vi. 14. : 1 50 64
114 . i .
15.
28 vi. 16.
59
1
1
ri. 17.
xv. 35 . J39 vi. 17.
i. 10-12 IOji 113
xv. 36 .
159
v 109 Philipp. 125 i. 13 102
i i i
35 •
xv. 49 .
?.->
i. 19 .

21
ix. -
• • "3 xv. 53 . 139 ii. () .
59
1

x. 6 100 ii. 1 1 ii. 12 14.0

, 7 xv. 55 . 17, 99 7 .

13 ic\3
xi. 6 • 15° x\ ;.o1
153 ii. 9 .
ii. 7>
xi. 10 ii. 14 10
7, ~ 1 • 147 ii.

2 Cor. ii. 14, i»5

xi. . 20 •
] 3- 33,45 ii. 11 45 1
5 •

xi. 24 7 6, 132 iii. 1 142 23

xi. 15° 13 1 46
iii. 7 132
53 3 ;) iii.

xiv. 9 114 iii. 21 149 iii. 13 114

• 1
13
XV. 12 • 7^ 111. 16 o, 152 iv. 4 142 iii. 14 149
XV. '9 1 ;o iv. 3, 4
'
'
41 iv. ll 150 iii. 15 155
XV. 21 • 84 (.2 iv. 16 3 )

xvi. 17 19 61 Col. i. 15, iS SS v. 4, 5, 6

7 i. 16 . ,
v. 14 20
5, 17 i. 16, 17 vi. 18 (.1
1 Cur. i.
9 29 2,
vi. 7, 8 141 20 vii. 21, 24 . 61
iS, 23 82 i. .
i.

i- 23 . . 84 vi. 14 . .
7, 43 ii. 5 . .
ix. n 61 1
9i
vi. 16 . .
155 ii. 8 19 (/ ix. 19 15
i. 24 . • 39 , . ,

14*8
x. 14, 15, 16 114 ii. 10 ix. 24 149
ii.
4 . . 84
xi. 14 .
9. 32 ii. II 12 ix. 26 65
ii.4 . . . 132 .

xii. 101 12 !3i

ii. 8 . . 76 2, 4 . ii.

xii. 38 x. 12 102
ii. 36 2, 4 . ii. 14
9 • •

ii. 10 • 23, 34
xiii. 3 . . 62 ii. 15 92, 147 x. 15 C^
xiii. 5, 6, 155 102 x. 19 91
ii. 10 1 . 67, 121 7 iii. 1

xiii. 14 I S2 iii. 16, 147 X. 22 15

ii. 1 . . 07 9
10 x. 29 125
ii. 13 . . 124
iii. 6 Gal. i. 8, 9 20 47 29
• • 7
18 XI. T . 101
104 ii. 145 . . .

26 Thess. 16 10 xi. 8-12. 19

1 10 iii. 24 1 ii. 1

iii. 27 149 iv. 13. 139 xi. 20, 27 .

iv. 10 is). xi. 27 . . .

29
iv. 9 K) 80 17, no xi. 34 . . .

125 iv. 141 xi. 37

, 66, 1 10 17 • •

16 iv. 10 28 v. 21, 2 43 xii. 2 . . 102 104

xii. 9 47
ii. 19 24 :
79 iv. 25 84 v. 23 157
iv. 26 140 xii. 15 .
,-ii.
5, 25 .

3-10 ic6 xii. 1

,ii. 9 1 1 v. 22, 23 1 5 2 Thess. ii.
) .

60 14 82 4 108 xii. 21 . . .
5,6 57 ,
vi. ii. .

1 10
xii. 23 . . . 140
58 ii. 7 .

10S xiii. 4
x. 4 59 Ephes. i.
3 142 ii. 8, 9
II, 109 xiii. 8
1 149 ii. I

146 142 ii. 15 32 xiii. 20 . . .

99
x. 20 14 1

X. 21 1 52 125 1 Tim. i. 13 100 S. James i. 2, 12, 13

1 P 1. I; '
\
62 i. 5 . . . 84
XI. 1
7,) 145 ii. 2 . 141 i. 17 45
xi. 7 • • 96 102 ii. 6 . 82 i. 21 '53
xi. 23 (i'is) I5 1 11. 4 .
142 ii. 12 .
4 ii. 21, 23 •
3°
xij. 1,4 • "5 ii. 10 . 8 ii. 16 . 46 iii.
9 96
xii. 3 . . 121 |ii- 5 • 132 iii. 15 140 v. 17 . . 21
xii. 7-11 . 118 iii. . 151 iv. 1 . J
32
xii. S (/>js) 124 111. 1 1 1 25 I S. Peter i. 11 125
xii. 8, 9 . 11 111. 14, '5 44, 45 v. i. 17 . .
47
xii. 9, 10 .
iii. 14 16 125 v. 23 . i. 19 . .
144
xii. 11 118, 124 iv. 5 .
3 vi. 8 . ii. 1 (/>/s) .
155
xii. 28 . 140 iv. 11 90 vi. 13 10 ii. 4-6 5^
 8

INDEX OF TEXTS. 1

I'AGK AC): 1'.\m:

l'Afii:

i S. Peter ii. 6 1 S. Peter v. 9 3°, 146

1 S. J" hn ii. 15 .
47 1 S. John iv. 10 . •
97
82 v. 14 . 1
;>3
ii. 19 .
37 \. 1 20 01)
22, 2 3 Sj ii. 20 [50
ii. .

2 S. John 7 . . 72
ii 24 91 2 s. Peter '5' ii. 20-2S '10
i.
4 10 .
:v)
153 19 61 ii. 22 *5> (, i
!!!•
r
5 i .
Rev. i. 1 . .
72
iii. 22 I02 11. 2 \ 57 f
\ . 5 .
57
v. 4 20 s. John S iii. 8 .
1 i. .
155 v i i . 1
7 '4 '

v. 7 47 2
iii. to .
4 7
i. 9 • . \ii. 7, 17 7
v. S •5, 19,5^ 2 iv. 10 .
154
ii. . 154 xvii. 11 . . 108
 SELECT ORATIONS
OF

SAINT GREGORY NAZIANZEN,

SOMETIME ARCHBISHOP OF CONSTANTINOPLE.

TRANSLATED BY

CHARLES GORDON BROWNE, M.A.,

Rector ok Lympstone, Uevun ;

AND

JAMES EDWARD SWALLOW, M.A.,

Chaplain of the House of Mercy, Hokbury.

VOL. VII.
 . . .

CONTENTS.
PROLEGOMENA.
PAGE
Division III.— Literature. 201
Division* I. — Th< Life 107
200
Division II.— Tl j Writim

ORATION'S.
203 The second theological oration 288
On Easter and his reluctance
In defence of his flight to I'ontus, and
his re- The third theological oration— on the Son 301
The fourth theological oration, which is the
turn, after his ordination to the priesthood,
second concerning the Son 3°9
with an exposition of the character of the
204 31 The fifth theological oration— on the Holy
priestly office 3i3
To those' who had invit him, and not come Spirit
227 33. Against the Arians, and concerning himself. . 328
to receive him
Panegyric on his brother, S. Caesarius 229 34. On the arrival of the Egyptians 334
On his sister Gorgonia •••• 238 37. On the words of the gospel, " When Jesus
had entrusted to him had finished these sayings," etc.— S. Matt.
To his father, when he
xix. 1 338
the care of the church of Nazianzus 2-15

On his father's silence, because of the plague

38. On the Theophany, or birthday of Christ 345
247 39. Oration on the loly Lights I 352
of hail 360
( )n the death of his father
254 40. The oration on Holy Baptism
On Pentecost 378
On the great Athanasius, Bishop of Alexan- 41.
'
The .ast farewell " 3*5
269 42. ' 1

The "theological oration— a preliminary

first
43. The Panegyric on S. Basil 395
284 The second oration on Easter 422
discourse against the Eunomians 45.

LETTERS.
Division I.— Letters on the Apoit.inarian 37. To the same 465
Controversy 437 39. To the same 465
438 To the same 466
202. To Xectarius, Bishop of Constantinople 93.
466
101.' To Cledonius the Priest against Apollinarius. 439 135. To the same
To Amphilochius the Younger 466
102. Against Apollinarius ; the second letter to Cle- 9.

donius 443 13. To the same 467

To the same 467
12-;. To Olynipius 445 ,

To the same 467

Division Tl.— Correspondence with Saint 26.
467
Bash, the Grkat, Archbishop ofC.esarea 446 27. To the same
28. To the same 468
1. To Basil his comrade 446
62. To the same 468
2. To the same 446
To Amphilochius the Elder 468
4. In answer to Epistle xiv., of Basil, about 361.. 446 63.

5. Circa A.l). 361 447 *7i To Amphilochius, Bishop of Iconium 469

6. Written about the same time, in a more serious To the same 469
447 To Xectarius, Archbishop of Constantinople. 469
8. To S. Basil after his ordination as priest 448 91. To the same 469
448 To the same 470
19. To Eusebius of C\esarea 470
16. To the same 448 185. To the same
17. To Eusebius, Archbishop of Ca^sarea 449 186. To the same—A letter of introduction for a
relative 470
18. To Eusebius of Cassarea 449
202. To the same 47i
40. To the Great Basil 449
47i
name 45o 77- To Theodore, Bishop of Tyana
41. To the people of Caesarea, in his Father's 472
43. To the Bishops
451 "5- To the same
121. To the same 472
42. To Eusebius, Bishop of Samosata 451
122. To the same 472
45. To Basil 452
123. To the same 472
46. To the same 452
452 I24 To the same 473
47. To the same
1 52. To the same
473
48. To the same 453
153. To Bosporius, Bishop of Colonia 473
49. To the same, the praises of quiet 453
50. To the same 454 157. To Theodore, Archbishop of Tyana 473
163. To the same 474
58. To tin; same 454
456 183. To Theodore of Mopsuestia 474
59. To the same
60. To the same 45 6 139. To Theodore 475
12. To Xieobulus 476
Division III.— Miscku.aneous Letters 457
476
To his brother Ca;sarius 457 51. To the same
7.
52. To the same 477
1. To S. Gregory of Nyssa 459
72. To the same 460 53. To the same 477
73. To the same 460 54. To the same, on Laconicism 477
460 55. To the same, an invitation 477
74. To the same
460 104. To Olympius 477
76. To the same
105. To the same 477
81. To the same 461
461 106. To the same 478
182. To the same.
126. To the same 478
197. A letter of condolence on the death ot his sister
478
Theosebia 46 i 131. To the same
140. To the same 478
42. To Eusebius, Bishop of Samosata 4 02
141. To the same 479
44. To the same 4 r2>

142. To the same

480
64. To the same 4°3
480
65. To the same 4 f> 3 143. To the same
144. To the same
480
66. To the same 4°4
21. To Sophronius, Prefect of Constantinople 464 145. To Varianus
22. To the same 4°4 146. To Olympius
154. To the same
481
29. To the same 4°4
 PROLEGOMENA.
SECTION I.

The Life.

S. Gregory Nazianzen, called by the Ecumenical Council of

Ephesus "The Great,"
and universally known as " The Theologian " or - The Divine," a title which he shares
with
S. John the Evangelist alone among the Fathers of the Church,
was, like the great Basil of
Csesarea and his brother Gregory, Bishop of Nyssa, by birth a Cappadocian. He was born at
Arianzus, a country estate belonging to his father, in the neighbourhood of
Nazianzus.
This latter, sometimes called Nazianzum, is a place quite unknown to early writers, and de-
rives all its importance from its connection with our Saint. The Romans seem to have
calledit Diocaesarea. This would place it in the south-western portion of the district called
Cappadocia Secunda, a sub-division of the Province, which had previously included the
whole country of Cappadocia under the Prefect of Caesarea. The Emperor Valens made the
division for financial purposes about a.d. 371, and assigned Tyana as its civil Metropolis,
and, as we thereby caused an ecclesiastical quarrel which had considerable effect on
shall see,
the life of S. Gregory. Tyana was situated at no great distance south and east of Nazianzus,
which place is usually identified with some interesting ruins about eighteen miles
south-east of
Ak Serai, on a rocky platform at the foot of the mountains called Hassan Dagh. Amongst other
ruined buildings here are the remains of three Byzantine churches of
great age, but more re-
cent than the rest of the town.
His father, who bore the same name with himself, had originally belonged to an obscure
sect called Hypsistarians or Hypsistians, of whom we know little except what we learn from
Gregory of Nazianzus and his namesake of Nyssa. They seem to have held a sort of syncre-
tist doctrine, containing elements derived from heathen, Christian, and
Jewish sources. They
were very strict monotheists, rejecting both polytheism and the doctrine
of the Trinity, and
worshipping the One Supreme Being under the names of The Most High and The Almighty,
and the emblems of Fire and Light, but with no external cultus for they rejected sacrifice j

and every outward form of worship, holding adoration to be an exclusively interior and spir-
itual act. With singular inconsistency, however, they adopted the observance of the Jewish
Sabbath, and the Levitical prohibition of certain kinds of food. They were but few in num-
ber, and their influence was insignificant even in Cappadocia, which was the headquarters of
the sect. 1 From this form of error the elder Gregory was converted by the influence of his
wife, Nonna; and soon after his conversion was consecrated to the bishopric of Nazianzus.
Nonna, the mother of our was the daughter of Christian parents, and had been
Saint,
very carefully brought up. Like
John Chrysostom and S. Augustine, Gregory had the in-
S.
estimable advantage of being reared at the knee of a mother of conspicuous holiness.
There

ex Svoiv iva.vrMTa.T0iv <rvy ^Kpa^v^, iMnvtKrfi t<t K al rojuue^s repareias

« •
&v a^orepav ra fiipr, <(,vywv, « pipuv avveTe9 v . Ti)?
MeV yap to. elSajAa Kal Tas 0i/o-ias airoire^TroTwoi, t^Sht,. to nOp K
aX to. \v x va •
T Jjs 6e to a-d^arov a.i8ovp.tvoi «x\ to. jrepi T a /Spal/iaTo
—
io-Ttv a p.LKpo\oyiav, Tqv TrepiTop.iji' aTi/xa^ovcru'. Or. xviii. 5.
, 88 PROLEGOMENA.
probably somewhat older than Greg-
were three children of the marriage—a sister, Gorgonia,
brother, Csesarius, perhaps younger, who was a dis-
ory, who was devotedly fond of her and a ;

Constantinople. Greg-
tinguished physician, and occupied a post of confidence at the Court of
of his mother. Ie tells us that, like so many
ory was certainly born at a late period of the life
I

and outside pages, he was consecrated

other holy men of whom we read both in the Bible
its

The precise date is uncertain. There are two

to by his mother even before his birth.
Cod
poem on his own life which seem to indicate clearly that it took place after his
lines in his
to the Episcopate, or at any rate after his ordination to the Priesthood.
father's elevation
son ordained to the Priesthood, in
Speaking of the great desire of the elder Gregory to see his
order that he might have him as a coadjutor and aid to his own declining years and failing
the arguments by which the old man sought to persuade him to take upon
strength, he gives
2
among them we find the father saying to the son
himself a burden which he dreaded; and
:

« You have not been yet so long in life as I have spent in sacrifice." And though the Roman
the subject strain every nerve obvious meaning, by inge-
to get rid of the
Catholic writers on
text or by far-fetched interpretations, yet the conclusion remains
nious manipulation of the
by another passage, to be cited presently, that he was at any
unshaken, and is supported also

Priesthood of his father. He tells us that he left Athens in or about his

rate born during the
was his contemporary there. Now Julian
thirtieth year, and also that the Emperor Julian
:!

that we must place Gregory's birth not earlier than 325 and if
was at Athens in 355 so ;
;

meaning to the first passage quoted, not earlier than 330, the latest date
we give its natural
consecration as Bishop.
available for his father's
This is not inconsistent with the Athenian
as he certainly spent many years there, and probably did not leave the
chronology of his life,

place till 357.

As soon as the children's age permitted, Gregory and his brother Csesarius were sent to
school at Cresarea, under the care of a good man named Carterius,
who as long as he lived re-
influence over the mind of his elder pupil. This is perhaps the same Carterius
tained a great
Syria, and was one of the in-
who afterwards presided over the monasteries of Antioch in
structors of S. John Chrysostom. The following is a free rendering of one of four funeral epi-
later years by our Saint in honour of his old friend and tutor :

grams written in
" Whither, Carterius, best beloved of friends,
O whither hast thou gone, and left me here
Alone amid the many toils of earth ?

Thou who didst hold the rudder of my youth,

When in another land I learned to weigh

The words and stories of a learned age ;

Thou who didst bind me to the uncarnal life.

Truly the Christ, whom thou possesses! now,

Took thee unto Himself, the King thou lov'st.
O thou bright lightning of most glorious Christ,
Thou best protection of my early days,
Thou charioteer of all my younger life;
Remember now the Gregory whom erst
Thou trainedst in the ways of virtuous life,
Carterius, master of the life of grace."

Gregory and S. Basil the Great

It was probably at Cresarea that the acquaintance between
was afterwards to ripen into a lifelong friendship. But their association did
began, which
3 Ib
vita sua, 511. 339-
•1
Carm. do -
 THE LIFE. 189

not last long at tin's period, for Basil soon went to Constantinople to continue his education,
while Gregory and his brother removed to the Palestinian Cresarea probably as much for the ;

sake of making a pilgrimage to the Holy Sepulchre, as for the advantage of the schools of that
learned resort. Cresarius soon went on to Alexandria; but Gregory was tempted by the
nourishing Palestinian school of rhetoric to remain a while and study that art.
One of his
fellow-students here was Euzoius, the future heresiarch. From Palestine he too went on to
Alexandria, where he found his brother enjoying an excellent character, and highly distin-
guished among the students of the University. S. Athanasius was at this time the Bishop,
and Didymus head of the famous Catechetical School; but as Gregory, though one of
his
orationsis a panegyric on S. Athanasius, does not mention having ever met either of these
two great men. we must suppose that the former was at this time suffering
one of his many
periods of exile— his second banishment lasted from Gregory does not seem to
340 to 347.
have remained very long at Alexandria; the fascination exercised on his mind by a
yet more
famous seat of learning Athens— soon drew him thither, —
lie could not even wait for a
favourable time of year, but must start at once. He took passage in the month of November
in a ship bound for JEg'ma, with some of whose crew he was
acquainted. They had a pros-
perous voyage until they were in sight of Cyprus, when they were assailed by a
tremendous
storm, and the ship, swept by the heavy seas, became waterlogged, and would
not answer her
helm. At the same time the violence of the sea burst the water-tanks, and the ship's company
were in dire distress.
left Gregory, who was not yet baptized, was thrown into terrible dis-
tress thus finding himself in peril of death while yet outside the Covenant of
at
God. In
earnest prayer he renewed his self-dedication, and vowed to give himself
wholly to the service
of God, if his life might be spared to receive Holy Baptism. He tells the story at some
length and with great graphic power in his long poem on his own life, from which we subjoin
a cento, 1
and also
oration spoken at his father's funeral (Orat. XVIII, c.
in his
31, p. 352
Ed. Ben.). however, uncertain whether he was baptized immediately after this deliver-
It is,

ance, or whether he waited till his return to Nazianzus. At any rate he reached Athens in
safety, and shortly afterwards was joined there by Basil; when the early acquaintance which
was now renewed soon deepened into an intimacy of brotherly affection, which, though often
sorely tried, never grew cold in Gregory's heart. In the funeral oration which he pronounced
1
Wiint time I parted from Egyptian shores, And cried above the noise of surging waves,
Whence [ had somewhat culled of ancient Ioie, And rent my clothes, and lay in misery.
We weighed, and under Cyprus cut the waves But, though ye scarce believe it, yet 'tis true,
In astraight course for Hellas, when there rose
All those on whom our common danger pressed
A mighty strife of winds, and shook the ship :
Forgot themselves, and came and prayed with me.
Ami was night earth, seas, and darkened shies
ail ;
; And Thou wast then, O Christ, my great defence,
And thunders echoed to the lightning's sh ick. Who now deliverest from the storm of life.
Whistled the rigging of the swelling sails, For when no good hope dawned upon our eye?,
And bent the mast the helm had lost its pDwer,
;
Nor isle, nor continent, nor mountain top,
for none could hold it in the raging seas. Nor torch, nor star to light the mariners,
The slap was
with overwhelming waves
filled ; Nor small nor great of earthly things appeared,
Mingled the shout of sailor, and the cries What port was left for troubled sailor-folk '.

Ot helmsman, captain, and of passenger, Despairing of all else, I look to thee

And those who till that fearful hour had been ;

Life, breath, salvation, light, and strength to men,

Unconscious of a lod; for fear can teach.
(
Who frightest, smitest, smilcst, healest all,
And, worst of all our dread impending woes, And
No water had we, for the ship began ever weavest good from human ill.
I call to mind Thy wonders of old time,
To labour, and the beakers soon were broke By which we recognize Thy mighty hand
Which held our treasure of sweet water scant ; The sea divided— Israel's host brought through—
;

And famine fought with surging and with storm Their foes defeated by Thy lifted hand—
To slay us. But '.ud sent a swift release.
(

And Kgypt crushed by scourges, chiefs and ad —

[''or I'unic sailors suddenly appeared,
Nature subdued, and walls thrown down by shout.
Who in their own sore terror soon perceived
And. adding mine to those old famous acts.
By our sad cries our danger, and with oars
Thine own, 1 said, am 1. both erst and now
(for they were strong) came up and saved cur barque ;

Twice shah Thou take me for Thine oven, a gift

And us, who now all but sea-corpses were
Like fish forsaken of their native wave,
Or lamp that dies for want of nourishment.
; ()f earth and sea. a doubly hallowed gift,
By piayers of mother and by fateful sea.
To Thee I live, if I escape the waves,
And gain baptismal dews and Thou wilt
; 1

But while we all were fearing sudden death, A faithful servant if Thou cast me off.
Aline was a worse, because a secret, fear.
E'en now Thine own disciple, in the deep
The leansing waters ne'er had passed on me,
c

Shake off for me Thy slumber, and arise,

;

That slay our foe and join us to our God. And stay my fear. So prayed I — and the >!
n
This was my lamentation, this my dread. )f winds grew still, the surges ceased, the
< hip -

For t'ais I stretched my hands and cried to God, Held straight upon her course my prayer was heard.
;

VOL. VII.
I90 PROLEGOMENA. ^

interesting account of University life in the middle

over his friend, Gregory has left us a most
summary here, referring the reader for details to the
of the fourth century, of which we give a
present volume. Basil's reputation, be says, pre-
oration itself, which will be found in the
with much enthusiasm. Many of the silliest
ceded him to Athens, where he was received
divided upon the respective merits of then-
students there are mad upon Sophists, and
are
by partisans of the various chariots in
teachers with as much excitement as is shown
the :

hold of by them in this fashion. First of alb he

Hippodromes. And so a new-comer is laid
is entertained by the first
who can get hold of him— either a relation or a friend or a fellow-

with his master, and touts for hum

countryman, or a leading Sophister, who is in favour
more or of rough horseplay, by everybody, to
There he is unmercifully chaffed, and with
less

processionally through the streets to the Baths;

-ike down his pride; and is then escorted
free of the students' guild. Basil, however, through the
after which process he is regarded as
of his nerves, out of respect for Ins
o-ood offices of his friend Gregory, was spared
this trial

beginning of their long and affectionate in-

"reat attainments; and this kind action was
the
young Armenians, some of whom
timacy Among the students, however, were a number of
jealous of him. These young men, with the
had been at school with basil, and were very
possible, were continually harassing him with disputa-
object of destroying his reputation if
sophistical questions. Basil was quite able to hold Ins own against them
upon hard and
;

tions
University, and not at first perceiving the malice
but Gregory, jealous for the honour of his
more equal. As soon, however,
made the conflict
of these° young men, sided with them and
he forsook them and took his stand by his friend, whose
as he be-an to see their real purpose,
but easy. The young gentlemen naturally did not
victory was thus made not only assured
very unpopular among them, as they
like this and Gregory became, much
to Basil's distress,
treason against his University, and especially
chose to'regard his conduct in the matter as
against the students of his own year.
°
Athens at this time was full of dangerous distractions for young men feasts,
The city of
;

theatres, assemblies, wine parties, etc.

Gregory and his friend resolved to renounce all these,
and to allow themselves to know only two
roads— one, that which led to the Church and its
took them to their University lectures/' Anion
holy teachers; the other, that which
Prince Julian, afterwards the Emperor who apos-
other famous students of Gregory's day was
ancient heathenism, and galvanize it into something
tatized and endeavoured to restore the
like a new life.claims even at this early period to have foreseen and dreaded
Gregory
«I had long foreseen," he says, - how matters would be,
the result of Julian's accession.
from the time that I was with him at Athens. He had come there shortly after the violent
of the Emperor to do so. lie had two
measures against his brother, having asked permission
sojourn— the one more honest, namely, to visit Greece and its schools ;
the
reasons for°this
persons, namely, to consult with the heathen
other more secret and known only to a few
his wickedness was not as yet declared. Even
priests and charlatans about his plans ; because
I am not one of those skilled in such mat-
then I made no bad guess about the man, although
disposition and the very unsettled
ters but I was made a prophet by the unevenness of his
•

condition of his mind. I used these very words about

him What an evil the Roman State
:
<

'

prefaced them with a wish that I might prove a false prophet.

i* nourishing,' though T

r
- Of this cru-lv friendship with Basil, Gregory speaks thus :

All thingswe shared in common, and one soul

For God had given me vet one priceless
Uniting me with Wisdom's widest son,
Himself alone above all life and word
gift
Linked us together, though in body twain.
One thing there was which joined us most ol all,
;

this could be, ye soon shall know full

well; The love of God and of the highest good.
Who For. soon as courage came to us to speak
liasil hi- name, our age's great
support.
K.ach to the other of that we had at heart,
He was the comrade of my
words and ro f.
More closely were our spirits knit in love,
And of my thoughts, if I may boast so much.
For fellow feeling makes us wondrous kind.
A pair were we not al! unknown in Greece ;
(Carm. dc \ ita Sua. 1. D2I.)
 TIIIC LIFE, 191

(Oral, V. 23, 24.) Gregory must have been a Ion- time at Athens. He seems to have gone
there about the age of eighteen, and not to have left til! he was past thirty.
at
Basifleft
before him and returned to Cappadocia and as soon as lie could follow he went' to Constan-
;

tinople, where he met his brother," who had just come there to
practice as a Court Physician,
but resolved to throw up his practice and return with his brother to
Nazianzus. They found
their parents still living and their father occupying the Episcopal
Throne, from this time on-
ward Gregory divided his time between his parents and his friend living partly at Arianzus, ;

and partly with Basil in Pontus, in monastic seclusion. At his Baptism, which it seems most
probable took place at this period, he made a solemn vow never to swear,
and to devote his
whole energies and powers solely to the glory of God, and the defence and
spreading of the
faith. Cresarius did
not remain long in the retirement of home, but soon returned
to the
Capital, where a career seemed opening before him.
brilliant Gregory, whose mind was
strongly impressed with the dangers and temptations of a life at
Court, did not altogether ap-
prove of tin's he does not very severely blame it.
step, yet He himself, however, felt very
strongly drawn to the monastic life; but as retirement from the world
did not seem to him to
be his vocation, he resolved to continue to live in the world, and to be
a help and support to
his now aged parents, and especially to his father in the duties of his Episcopate, but at the
same time to live under the strictest ascetic rule. Tie had, however, always a secret hankering
after the Solitary life, which he had once (Ep. i.) promised Basil to share with him and he
;

did find himself able for some years to spend part of his time with his friend in his retirement
in the wilds of Pontus. They portioned out their days very carefully between prayer, medita-
tion and study, and manual labour, on the principles laid down by Basil in
a letter to his
friend, which afterwards were developed into the
celebrated Rule still observed by the entire
body of the Religious of the Eastern Church A Retirement, he says, does not
consist in the
act of removal from the world in bodily presence,
but in this, that we tear away the soul from
those bodily influences which up the passions that we give up our parental city and our
stir ;

father's house, our possessions and goods, friendship and wedlock, business and profession,
art and science, and everything, and are quite ready to take into our hearts
nothing but the
impressions of the divine teaching.
In solitude, Basil thinks, it is possible altogether to tame the passions, like wild beasts, by
gentle treatment to lull them to sleep, to disarm them. By
; turning away the soul from' the
enticements of sense, and withdrawing into one's self for the
contemplation of God and of
Eternal Beauty, it is possible to raise man to a forgetfulness of natural
wants, and to a spiritual
freedom from care. The means to this spiritual elevation arc in his view the reading of Holy
Scripture, which sets before us rules of life— but especially the
pictures of the lives°of godly
men Prayer which draws down the Godhead to us, and makes our mind a pure abode for
;
It;
and an earnest silence, more inclined to learn than to teach, but by no
means morose or
unfriendly. At the same time Basil desires that the outward appearance of one who thus
practises solitude shall be in keeping with his inner life; with humble downcast eye, and
dishevelled hair, in dirty untidy clothes he must go about, neither lazily
loitering nor passion-
ately quick, but quietly. His garment, girt upon his loins with a belt, is to be coarse, not of
a bright colour, suited for both summer and winter, close enough
to keep the body warm with-
out additional clothing; and his shoes adapted to their purpose,
but without ornament. For
food, let him use only the most necessary, chiefly
vegetables; for drink, water— at least in
health. For mealtime, which begins and ends with prayer, one hour is to be fixed. Sleep is
to be short, light, and never so dead as to let the soul be open to the
impressions of corrupt-
ing dreams. s

° °r '
vii - 8' 7
Ullmann G. v. N. « Bas. Kp. ii. Ullmann u.

V 2
l 93 PROLEGOMENA.
They gave themselves especially to the study of Holy Scripture, and to the practice of

devotional exercises. In their study their great principle was to interpret the holy writings
not by their own individual judgment, but on the lines laid down for them by the authority

of ancient interpreters.
9
Of uninspired commentators they had the greatest respect for Origen,
whose errors, however, they happily avoided. From his exegetical writings they compiled a
book of Extracts, which they published in twenty-seven books, to which they gave the name

of Niilocalia, i.e., what in modern language is called a Christology. This is happily still

extant, and is valuable as preserving for us many passages otherwise lost, or existing only in a

Latin Gregory sent a copy of this work to his friend and subsequent com-
translation.

panion at Constantinople, Theodore, Bishop of Tyana, as an Easter gift many years after-
wards, and accompanied it with a letter, 10 in which he speaks of the work as a memorial of him-
self and Basil, as intended for an aid to scholars
and and begs that his friend will give a proof
;

of its usefulness, with the help of diligence and the Holy Spirit. Socrates » says that this care-

ful study of Origen was of the greatest service to the two friends in their subsequent con-

troversies for these heretics quoted him in support of their errors, but the
with the Arians ;

two Fathers were enabled to confute them readily, by shewing that they were completely
ignorant of the meaning of Origen's argument.
But Gregory does not appear to have stayed long in Basil's Monastery;— although Ruffinus
speaks of a sojourn of thirteen years. This cannot for chronological reasons have been a con-
tinuous stay, although it is true that Basil's monastic life in Pontus, and Gregory's various visits
to him there extended over a period of about that length, from his first retirement in 357 to

his consecration to the Episcopate in 370. It was after about three years that Gregory
returned to Nazianzus (360), possibly, as Ullmann suggests, because of circumstances which
had arisen at his home, which seemed to call imperatively for his presence in the interests of

the peace of the Diocese, and for the assistance which he might, though a layman, be able

to give to his aged Father, who had got into trouble through a piece of imprudent con-
duct.
The Emperor Constantius, who was an Arian, had in 359 assembled at Ariminum (the
modern Rimini) a Council of 400 Western Bishops, and these, partly duped, partly compelled
12

by the Imperial Officers, had put out a Creed, which, while acknowledging the proper Deity of
the Son, and confessing Him to be Like the Father, omitted to say Like In All Points,
and

refused the word Consubstantial thus, while condemning

;
the extreme followers of Arius,

favouring the views of the Semi-Arian party. At the same time another Synod, of 150
Eastern Bishops, was assembled under Court influence at Seleucia, and promulgated a similar

formula. The Bishop still as always a staunch upholder of Nicene or-

of Nazianzus, though
thodoxy, was in some way induced to attach his signature to this compromising Creed ; and

this action led to most important consequences. The Monks of his Diocese took the matter
up with the usual earnestness of Religious, and, with several also of the Bishops, withdrew

from Communion with their own Bishop. This may have been the reason for his son's return.
He induced his Father to apologize for his involuntary error and to put out an orthodox Con-

fession,and so he healed the schism. To this period belongs his first Oration on Peace in ;

which, an eloquent encomium on the Religious life, he sets forth the blessings of peace
after

and concord, and contrasts them with the misery of discord begging the people to be very ;

slow indeed on this account to sever themselves from the Communion of those whom they
think to be erring brethren ; and thanking God for the restoration of peace. He concludes

'Brev.Rom Mavo. "Ep.cxv. " H. K. IV., xxvi.

1= The reign of Constantius was, says Dr. Ullmann, in a very special way the age of Synods. P,y his endless summoning °»£y°as
the Posts, and brought
he not only furthered doctrinal disputes, but also injured the finances of the State, destroyed the existence of
everything into confusion.
 " - ; t

THE LIFE. , 93
whole with a splendid setting forth of the
Catholic doctrine concerning th^Trii^;
tne following terms : — '
in

- Would to God that none of us may perish,

but that we may all abide in one spirit,
with
one soul
.soul labouring together for the
faith of the Gospel, of one mind,
minding the same thing
anned ,,dwhe sneld o faith, girt about
the loins with truth; knowing
only the one war
h
bu
but canno t
fin'
lay
° rdCrS; n0L fearin « them
' °
hold of the soul; but f
is the Lord both of soul
kil1 body
and body
,
fight UllderhiS

fearing Him Who

** ^
guardmg the good deposit which we have received
from our fathers ; adoring Father, Son,
Ul> ( hOSt; ki ;-'ing the
and
'
Rather in the Son, and the Son in the
!! Holy Ghost-into which
Names we were baptized, in Which we have
believed under Whose banner we have been en- ;

listed
,
dividing hem
we combine Them, and combining before we
I before
divide; not receiv-
ing tne Ihree as one Person (for
They are not impersonal, or names of one Person,
as though
our wealth lay m Names alone and

I m
Unitv
)
1

.
^
all

created, invisible, impalpable,

not in facts), but the Three as one Thing.
111

adorable,

uncircumscript
n '
]>

u
all
hl
For They are

royal, of
?°
dhCad Undy ad ° rCd
' " nit
* * nd T
one throne and one glory; above the world,
;
d „p in
above time un-
in Its relation to Itself
™ ^y
known only
—
to Itself- but
to us equally venerable and
adorable; Alone dwelling in the Holiest, and leaving all creatures
outside and shut off, partly by the
by the Second ;-by the first First Veil, and partly also
heavenly and angelic host, parted from
Godhead and by the second, we men, severed' ;
from
d
mindefw
minded le us It
^ ICt thlS bC ° ar mind Brethre
and th0Se ^t are otherwise
V ' ^
look upon as diseased in regard to the
truth, and as far as may be, let
us take
and cure them but if they be incurable
let us withdraw from them,
;
lest we share heir disel

t
mg
i ZZmiP 6m
v?
shall be with
° Wn h6alth And thC

Gregory the Elder was now aged and infirm,

^
you 7-
in ,Christ Jesus our Lord.
-

Amen. 13 "
G °d ° f PeaCC that P«* all understand-

and began to feel his need of a Coadjutor

"
in

to t n;;
the Pnestlood,
th0 o
r- y the sreat dcsirc of t,,e **** ° f
much against the will of the said son. This
„ «**»"
Ordination took plaee at some
,
*—* - -
great Fes ival, probably at Christmas
of the year Gregory the Younger was mu
3 6r. I
grieved at this gentle violence, which
even in after years he describes as an
act of tyranny?« ami

S
Spirit or h"°
for
8
Ins language.
1
'
° fh !n ° thCr t0rmS tho "« h
Immediately after his Ordination he made "T
"* P«<>°» of «- Holy
"JF*
his escape to Pontus an
' *
Parc.it
y reaching Basil about Epiphany, 36a.
ence he now owed .0 Ins
Here he hud time for reflection
father, no. only as son ,0 father, but as
Pries, ,0 Bishop
on t 1 ,

" ; and w 1
rCt ,r d N aZimZUS Wtee he
E ter 27 T r *° "" P~»« '" «- Chmch on
T
'
a , ;
** Sem 0n a PrieS
toan e ^"
'
" ''
in a " 0,
°^ «"«*">«.
(o ' his

andso n
to sav .'ho'

I"
,

V™ *° «*?
*
l

^ al
'
md
™ ™>—
am S h the P reach « — » «"
know.
r
! b'.,
US thC COn ation
from -
mn ,'" '
» i-Fobably many refrained
mark thdr feeIi " E ab01 GK^y' S ffi ht to
t0
how he Hi
clt HP "
the discourtesy ,
keenly, and in his next sermon
" 8 Ponttis. Any-
took occasion ,0 reprove them

k
I',
to

;
fin
,
r"'
mCOnS S
,"
7 ren ° UnCe " ,e S ° htUde hC T
y ! reCCiVi " g him S ° bad y after ""**
'

so -"•
bim for their
°f "- discourse the Abbe Benoi, Wd
'
»»P«W

" iS VtTy ""

r
!'
'.""' lo "S' : 1 i( smlls t0 » a model of the tact and art which
a Minister of the
S1>eeCh Whe " JUSt grieVanCCS COm '> d
roalTr/
preaches to the fmt ;?'
-1hful.
hi ™ «° -'dress deserved r
r
It w ould be impossi ble to blame with greater force, to complain with

14 Carm. tie vita, 1.,

345
'" w
 '

194 PROLEGOMENA.
more frankness, and yet to do it in a way less offensive to the hearers. Praise, indeed, is so

mingled with blame in this discourse, and there is in its tone something so earnest and affec-

tionate, that the audience, though sharply reprimanded, not: only could not take offence, but

was compelled to conceive a yet greater affection and admiration for him who so reproved

them.'
Gregory took the opportunity to write another very long Oration as his apology for

his flight. In it he sets forth at great length his conception of the nature and responsibilities
of the Priestly Office, and justifies himself both for having shrunk from such a charge, and for
having so soon returned to take it up. It is very improbable that this Oration, numbered II.

in the Benedictine Edition, was ever delivered viva voce ; but it was published, and is a com-
on the Priesthood, used both by S. John Chrysostom as the foundation of his Six
plete Treatise
books on the Priesthood, and by S. Gregory the Great as the basis of his Treatise on the
Pastoral Rule. It has also furnished material to many of the best Ecclesiastical writers of all

ages.
had now succeeded to the Empire, and had entered Constantinople m 361.
fulian He
had by this time completely broken with the Church, and renounced even the outward sem-

blance of Christianity, lie persuaded Ciesarius, however, to retain his position at Court;
hoping perhaps that he might succeed in perverting him. This was a matter of deep regret
to his fatherand brother, and they felt, the latter says, obliged to keep the fact from the
knowledge of his mother. Gregory wrote his brother a letter of most affectionate though
earnest remonstrance with the result that Ccesarius soon made up his mind to retire and
;
;

put his resolution in practice on the opportunity afforded by the departure of the Kmperor
from Constantinople to assume the direction of his campaign against the Persians. Nazianzus
the Pre-
was not allowed to remain without attempts being made against its Christianity, for

lect of the Province was sent with an armed escort of considerable strength
to demand posses-

Put the aged Bishop, supported by his son and by his people, boldly
sion of the Church.
refused to comply with the Imperial commands, and there seemed such a probability of
powerful resistance that the Prefect felt compelled to withdraw his force, and never
came
to Nazianzus again on such an errand. The Gregorys, father and son, frequently came into

Persia; and indeed not

collision with Julian during his stay in Cappadocia on his way to
it is

under God,
too much to say that the firm stand which they made on behalf of
the right was,

the means of diverting the Emperor from his purpose of making a

vehement assault upon the
faith and rights of the Church in that Province. As the Abbe Benoit v remarks. Julian saw '

faith was such a living

that he must be careful in dealing with a province where Christian
stand against Im-
power, and where a simple village Bishop could dare to make so stout a
on his
perial Authority but he declared his intention of avenging himself upon his opponents
;

The Providence of God, however, interfered, and he never did

return from his expedition.
return, but was defeated and killed.

basil, like Gregory, was ordained Priest much against his will. The
In 363 or 364
Bishop of Cresarea, .Metropolitan of Cappadocia, was Eusebius. He had been elected in 362
popular clamour, while yet only a Catechumen, and was very unwillingly consecrated by
by a
the bishops of the Province. He felt it necessary to have at hand a Priest who by his skill
would be a help to him in the controversies of the times, and he selected
Basil,
in Theology
no more than a certain jealousy of Basil's superior
but for some unknown reason, possibly
within a very short time Eusebius quarrelled with him, and
reputation and influence,
endeavoured to deprive him. This might easily have led to a serious schism, had Basil been
his Community in Pontus, accompanied
a self-seeking man, but as it was, he quietly retired to

'-S. O, dcN,
 ;

the LiiK. y-y-j

by his friend Gregory, who, however, was not able to remain long in that congenial society,
as his still much needed by his father.
presence was On the succession of Yalens, an Arian,
to Throne of the Empire, Eusebius wrote to Gregory, entreating him to come to
the
Gasarea and give hum the benefit of his advice. Gregory, however, respectfully declined the
invitation on the grounds of his sense of the wrong which his friend had suffered and after ;

some correspondence he succeeded in effecting a reconciliation between the latter and his
Metropolitan, in the year 365.
Gresarius meantime had returned to the Gourt and had received from Yalens a valuable
piece of preferment in Bithynia ; but in the end of 368 or beginning of 369, having been
terrified by a great earthquake, during which he had been in considerable danger, he was
arranging matters lor his final retirement, when he was seized with illness, and very soon
died, leaving all his property, which must have amounted to a considerable sum, to his
brother in trust for the poor. He was buried at Nazianzus, and on the occasion of his
funeral his brother preached the Sermon which is numbered MIL in the Benedictine Edition.
About the same time, but a little later, Gorgonia also departed, and he preached a funeral
sermon on her too. Eusebius of Gasarea died in 370, and Basil at once wrote an urgent
letter to Gregory, begging him to come to Gasarea, probably in order to get him elected
Archbishop. Gregory, however, declined to go, and he and his father exerted themselves to
the utmost of their power to procure the election of Basil ; the elder Gregory writing through
his son two letters, one addressed to the people of Gasarea, the other to the Brovincial
Synod, urging basil's claims very strongly. Though ill at the time, he managed to convey
himself to the Metropolis in time for the meeting of the Synod ; and Basil was elected
and consecrated. Gregory wrote him a letter of congratulation ; not, however, a very warm
one ; but when troubles began to arise he spoke out with all the fervour of their early
friendship in support of the Archbishop. About this time Valens divided the civil
Province of Gappadocia into two, one of which had Gasarea, the other Tyana, for its
Metropolis. Anthimus, Bishop of the latter See, thereupon claimed to be ipso facto Metro-
politan of the new Province; a claim which Basil strenuously resisted, as savouring of what
we call Erastianism. A long dispute followed, in the course of which Basil, to assert his
rights as Metropolitan, and to strengthen his own hands, erected several new Bishoprics in the

disputed Province ; and to one of these, Sasima, a miserable little village 10

he consecrated his
friend Gregory, almost by
Gregory was, not unnaturally, indignant at this treatment
force.
while Basil, whose great object had been to strengthen himself against Anthimus, took it as
unkind of Gregory to be so reluctant to comply with his friend's wishes. So the two were for
a long time in very strained relations to one another. Although, however, Gregory ultimately
yielded to the earnest wish of his father, and submitted to the authority of the Archbishop,
yet he did not disguise his reluctance ; and in the Sermons which he preached on the occasion
(Or. ix. x.) he spoke very strongly on the point. Anthimus, however, occupied the village
of Sasima with troops, and prevented Gregory from taking peaceable possession of his See,
which it is probable he never actually administered, for his father begged him to remain at
Nazianzus and continue his services as coadjutor Bishop. The contest about the Metropoli-
tanate of Tyana went on
some time, but in the end, mainly by Gregory's mediation, it
for
was amicably settled. In 374 Gregory the elder died, and his wife also, and thus our Saint
was set free from the charge of the diocese. He spoke a panegyric at his father's funeral, and
wrote a number of little " In Memoriam " poems to his mother's memory and out of respect ;

The following i-, Oeg >ry's own description of his new diocese (Carm. do vita sua, .po):
ln

" There is a little station on a high road in Cappadocia, situated where the road is divided into three without water, without grass,
;

with nothing of freedom about it a frightfully horrible and narrow little village; everywhere dust and noise and carts, weeping and
;

shouting, lictors and chains. The people are all foreigners and vagabonds. Such is my Church of Sasima, to which I was presented
by a man who is not content with fifty chorepiscopi. What munificence " !
I9 6 PROLEGOMENA.
for his father continued to administer the See of Nazianzus for about a year, making great
efforts meanwhile to secure the appointment of a Bishop. But, perceiving that his efforts

would be because of the devotion of the people to himself, he at length withdrew,

fruitless,

after a very serious illness, to Seleucia in Isauria (375.)

where he lived three or lour years,
Very is known of his life there but it
attached to the famous Church of S. Thecla. little ;

must have been at this period that he heard of the death of basil, upon whom two years later

in the Cathedral of Coesarca he pronounced a splendid panegyric.

years had been oppressed by a suc-
379 the Church at Constantinople, which for forty
In
cession of Arian Archbishops, and was well nigh crushed out of existence by the multitude of
Apollinarian, etc., which Arian rule had
other heresies, Eunomian, Macedonian, Novatian,
come their aid. Theodosius the new Emperor,
fostered, besought the great Theologian to to

who was a fervent Catholic, backed their entreaty, as did also numerous Bishops. Gregory

resisted the call for a long time ; but at last he came to see that it was the will of God that

he should accept the Mission, and he consented to go and fill the gap, until such time as the

Catholics of the Capital might be able to elect an Archbishop.

con-
The following account of the religious condition of Constantinople at this time is

densed from Ullmann :

—
" Religious feeling like everything else had become to the idle and empty mind a subject

of joke and amusement. What belonged to the theatre was brought into the Church, and what
belonged to the Church into the theatre. The better Christian feelings were not seldom held

up in comedies Everything was so changed by the Constan-

to the sneer of the multitude.

tinopolitans into light jesting, that earnestness was stripped of its worth
by wit, and that
the refined conversation of worldly
which is holy became a subject for banter and scoffing in

Yet worse was it that the unbridled delight of these men in dissipating enjoyments
people.
If he
threatened to turn the Church into a theatre, and the Preacher into a play actor.
would please the multitude, he must adapt himself to their taste, and entertain them amusingly

in the Church. They demanded also in the preaching something that should please the ear,
glitteringdeclamation with theatrical gesticulation and they clapped with the same pleasure
;

the comedian in the holy place and him on the stage. And alas there were found at that

period too many preachers who preferred the applause of men to their souls' health. At this

period the objects of the faith excited, particularly in Constantinople, a very universal
and
which was entertained
lively interest, from the Court downwards, though not always in the

most creditable manner; but was in great part not the interest of the heart, but that of a
it

hypercritical and disputatious intellect, where it was not something far lower, to
which the

dispute about matters of faith served only as a pretext for attaining the exterior aims of

avarice or ambition. While the sanctifying and beatifying doctrines of the Gospel, which are
the conversion of the whole inner man were let lie quiet, everyone from
the
directed to
Emperor to the beggar busied himself with incredible interest about a few questions con-
cerning which the Gospel communicates only just so much as is beneficial to the human
spirit

any rate belongs rather to the

and necessary to salvation, and whose fuller expression at

school than to practical life. But the more violently these doctrinal disputes were kindled,

disturbing and dividing States, cities, and families, so much the more people lost sight
of the

practical essentials of Christianity; it seemed more important to maintain the Tri-unity of God
than to love God with all the heart ; to acknowledge the Consubstantiality of the Son, than
to follow Him in humility and selfdcnial ; to defend the Personality of the Holy Spirit, than
to bring forth the fruits of the Spirit, love, peace, righteousness. . In addition to these
. .

religious disputes came also political struggles, namely, the hard-fought wars of the
Roman
Empire with the Goths so that the Empire at large presented the picture of a sea, tossed by
;
 THE LIFE. 197

violent storms. But the unhappy schisms which at this time were severing Christians every-
where, shewed themselves in a particularly discouraging form in the Capital. Under the late

rei'ns several parties had been favoured ; but especially those which, though again divided
anion"' themselves by differences of opinion, yet agreed in this that they all rejected the

Nicene system of doctrine. Constantius had bestowed his favour on the Arians ;
Julian
during his short reign on all parties, at least in appearance, — to crush them all. After Jovian's
early death Valens succeeded to power in the East, and with him, even more than with
Constantius, Arianism, which he not only protected, but also sought to make predominant by
horrible atrocities against the friends of the Nicene Decrees. These had now been forbidden
the use of all Churches and Church property ; and the Arians had been put in possession of

them. But Constantinople still remained the scene of ecclesiastical strifes and partizanships.
Here where with a little good so much evil flowed from all three parts of the world, all opin-
ions had their adherents; but the following parties in particular shewed themselves : —The
Runomians, professing an intellectual theology, which claimed to be able completely to
explore the Being of Cod by logical definitions, and maintained in strict Arian fashion the
Uidikeness of the Son to the Father, were very numerous in Constantinople (as is shewn by
the fact that most of Gregory's polemical utterances were directed against them), and injured
earnest religious thought principally by this, that they used the doctrines of the faith exclu-
sively as subjects for an argumentative dialectic. The Macedonians, addicted to the Semi-
Arian dogma of the Like Substance, and thereby somewhat more nearly approaching the
Orthodox, and distinguished besides by an estimable earnestness of demeanour, and a monk-
like strictness of manner, were indeed themselves excluded by the pure Arians from the

property of the Church, but were ever being abundantly multiplied, partly in Constantinople
itself, partly in the neighbouring regions of the Hellespont, Thrace, Bithynia, and Phrygia.
The Novatians, who even overstepped the Macedonians in the strictness of their practical
principles, had somewhat earlier been on the point of uniting themselves with the Orthodox,
from whom they did not differ on the chief doctrine in dispute, and with whom they found
themselves under like oppression from the Arians ; but the malevolent disposition of a few
of the party leaders had stood in the way, and so they remained separate, and swelled the
number of the opponents of Orthodoxy. Lastly the Apollinarians too began to establish
themselves there. Their teaching was opposed to the acknowledgment of true and perfect
Manhood in Jesus (for true Manhood lies in the reason especially) ; and there was at that

time, as Gregory informs us, a report that an assembly of Apollinarian bishops was to be held
at Constantinople, with a view of raising their teaching as to Christ into general notice, and
forcing upon the Churches.
it

In such a crisis Gregory came most unwillingly to the Capital. .At first he lodged in
the house of a relation of his own, part of which he arranged as a Chapel, and dedicated under
the title Anastasia, as the place where the Catholic faith was to rise again. There he began
at once to carry out the rule of the Church as to daily service, to which he added his own
splendid preaching.
His constant theme was the worship o( the Trinity. After two Sermons in deprecation
of religious contentiousness, he preached those famous Five Orations which have won (oi- him
the title of the Theologian. To analyse these belongs to another portion of this work ;
it

will be enough in this place to say, that after warning his audience against the frivolity with
which the Arians were dragging religious subjects of the most solemn kind into the most
unsuitable places and occasions, he proceeds in four magnificent discourses to set forth the
Catholic doctrine of the Trinity, shewing carefully the difference between Sabellian confusion
of Persons and Tritheistic division of Substance. The Arians, however, persecuted him
in8 PROLEGOMENA.
bitterly; even, on one occasion at least, hiring an assassin to murder him; and their persecu-
tion was all the more bitter because of the wonderful success which attended Gregory's
preaching. S. Jerome, who came to Constantinople at this time, lias left on record the
pleasure with which he listened to and conversed with the great Defender of the faith.
Unfortunately Gregory now let himself be taken in by a plausible adventurer named
Maximus, who had come to Constantinople in the hope of obtaining the bishopric for himself.
lie attached himself to Gregory and won his confidence, the latter even going so far as to

deliver a panegyric upon him. as a sufferer for the Faith. After a short time, however,
Maximus managed to procure his own consecration secretly from some Egyptian Bishops, who
during an illness of Gregory enthroned him at night in the Church. In the morning, when
the people discovered what had been done, they were very indignant, and Maximus and his

friends were driven out of tire Church and forced to leave the City. Meanwhile the rank and
fashion of Constantinople began to dislike Gregory, who would not condescend to the arts of
the popular preacher, and whose simple retiring life and gentle demeanour were made matter
of reproach to him. Gregory was quite willing to retire, and was only prevented from doing

so by tire earnest remonstrances of his friends, who solemnly assured him that if he went away
the Faith would depart with him ; so he consented to remain till a litter man could be found.
Late in 380 Theodosius came to Constantinople, where almost his first act was to deprive the
Arians of the Churches, and to put Gregory in possession of the Cathedral of S. Sophia. The
next year the great Council of Eastern Bishops, which ranks as the Second Ecumenical
Council, met at the Capital, under the presidency of Meletius of Antioch. Its first care was

to sanction the translation of Gregory from the See of Sasima to that of the Metropolis of
the Empire, and to enthrone him in S. Sophia, and thus he became the recognised Archbishop

of the Imperial City. 'Meletius shortly afterwards died, and Gregory assumed the Presidency
of the Council. He failed in his endeavours to heal the schism which was troubling the
Church of Antioch and when the Egyptian bishops on their arrival shewed a disposition to
;

take up the case of Maximus, and were determined at any rate to oust Gregory from the
Patriarchal Throne on the ground of a Nicene canon forbidding translations, which had
virtually been rescinded by the act of the Council, he made up his mind to resign. He
obtained a reluctant assent to this course from the Emperor, and then took leave of the Synod
in one of the most magnificent of all his Orations, in which he gives a graphic account o( his

work in the Metropolis. Nectarius, Prefect of the City, who was only a catechumen, was
elected in his place, and Gregory went home to Nazianzus. He administered the affairs of the
Church there for a little while, and then, having procured the election of Eulalius as bishop, he
retired to Arianzus, where he passed the [e\v remaining years of his life in seclusion, but still

continued to take an active interest in the affairs of the Church. His own city was greatly
disturbed by Apollinarian teachers, whose efforts to establish themselves within the Church
were very persevering. Apollinarius, or as he is frequently called in the West, Apollinaris,
was a bishop of Laodicea in the latter half of the Fourth Century, and was at one time greatly
respected for his learning and orthodoxy by S. Athanasius and S. basil. He was even an
instructor of S. Jerome seceded from the Church in the next year, owing to
in 37.;, bat lie

views which he had come to hold about the nature of our Lord; these really prepared the
way for various forms o( the Monophysite heresy. He fell into the error of a partial denial
of our Lord's true Humanity, attributing to Christ a human body and a human soul, but not

a reasoning spirit, whose place, according to him, was supplied by the Divine Logos. This
view had first appeared in 362, when it'eame before a Council at Alexandria. Those who
were accused of holding it denied it, and expressed their sense of the absurdity of such a
view, pointing out that our Lord could not be said to be really incarnate if He had no
 THE LIFE. 199

human mind ; but about 369 it assumed a definite form (though even then it was not known
to be the teaching of Apollinari us). Arguing from the Divinity of Christ that He cannot
have had a human mind, for it" he had He would have had sinful inclinations, and the one
Christ would have been two persons, Apollinarius and his followers went on to maintain that
the Incarnation only meant a certain converse between Cod and Man; and that Christ's
body was not really born of Alary, but was a part of the Godhead converted into flesh. S.
Athanasius wrote two books against these two propositions, but did not name Apollinarius,
most probably because he did not believe him to be committed to them. The fundamental
error of the system was the idea that the Incarnation was, not the Union of the two Natures,
but only a blending so close, that in the
mind of these teachers all the Divine Attributes were
transferred human nature, and all the human ones to the Divine, and the two were
to the
merged in one compound being.
In 377 a Roman Synod excommunicated Apollinarius and his adherents, and S. Damasus
wrote a letter containing twenty-five anathemas, which he .sent to Paulinus of Antioch and
others. This condemnation is in almost the identical words used by S. Gregory in the first
of two letters on the question which he wrote to Cledonius, a Priest of Nazianzus, and which
were adopted as symbolic at the Councils of Ephesus and Chalcedon. Of these letters Canon
1T
bright says that they belong to that class of documents of the Fourth Century which refuted
by anticipation the heresies of the Fifth. Gregory affirmed True Godhead and True Man-
hood to be combined in the One Person of the Crucified, Who was the adorable Son, Whose
Mother was the Mother of God, and Who assumed, in order to redeem it, the entire nature
that fell in Adam. In his seclusion, says Mr. Crake, his sole luxuries were a garden and a
fountain. He spent his last days in continual devotion. His knees were worn with kneeling,
and whole thoughts and aspirations had gone before to the long home to which he was
his

hastening. After the manner of the Saints, he was very rigorous in his self-denial. His bed
was of straw with a covering of sackcloth, and a single tunic was all the outward clothing of
him who had been bishop of Constantinople. Yet his glory was only in the Lord. "As a
fish cannot swim without water, and a bird cannot fly without air, he
said, so a Christian
cannot advance a single step without Christ." He died in 391, and in the same year that
he passed from the roll of the earthly episcopate Augustine was ordained Priest at Hippo
Regius in Africa.
Ullmanngives the following description of his character and personal appearance:
Gregory was of middle height and somewhat pale but his pallor became him. His
''
; hair
was thick and blanched by age, his short beard and conspicuous eyebrows were thicker. On
his right eye he had a scar. His manner was friendly and attractive his conduct simple. ;

The keynote of his inner being was piety his soul was full of fiery strength of faith, turned
;

to God and Christ; a lofty zeal for divine things led him all his life. This zeal manifested
itself above all in a steadfast adherence to and defence of certain dogmas which that age held
to be specially important; as well as in lively conflicts, not always free from partisanship,
with opposing convictions; but not less in a hearty and living apprehension of practical

Christianity, the establishment and enlargement of which in men's minds was to him all
important. His asceticism was overdone; it injured his health; yet it did not degenerate
into hypocrisy; it was to him the means for elevating and liberating the mind,
but not in
and for its own An inborn and inbred love of solitude hindered him
sake a higher virtue.
from turning powers to a publicly useful activity.
all his lbs seclusion did not allow him to
become familiar with the knowledge of men and of the world lacking in knowledge of men, ;

carelessly confident, sometimes distrustful and bitter in his judgment of others, he demanded
17 Ch. Hist.,
1S1,
 ;

:oo PROLEGOMENA.
from others much, but from himself most. Susceptible of great resolves, and full of fiery zeal
good, he was not always steadfast and persevering in carrying them out.
for all
In endurance
and conflict he was noble and high-minded; in victory moderate; in prosperity humble;
never flattering the great, but an ever ready helper to the oppressed and
persecuted, and
to the poor a loving father. The most excellent qualities were in Gregory mingled with
faults he was not quite free from vanity
; he was very irritable and sensitive, but also readily
;

forgave and cherished no grudges. He was a man feeling after holiness, and striving after
the highest good, but not perfect, as no man upon earth is."
Before leaving Constantinople he made his will, in which he bequeathed all his property
to the Deacon Gregory for life, with reversion to the poor of Nazianzus.

DIVISION J I.

Till'. Writings.

1. Tiik Orations. — These — forty-five in number — raise him to equality with the best
Orators of antiquity.
a. The Fire Theological Orations. —
These won him the title of The Theologian. 1 They
were delivered in Constantinople, in defence of the Church's faith in the Trinity, against
Eunomians and Macedonians. In the hirst and Second he treats of the existence, nature,
being, and attributes of Cod, so far as man's finite intellect can comprehend them. In the
Third and Fourth the subject is the Godhead of the Son, which he establishes by exposition of
Scripture, and by refutation of the specious arguments brought forward by the heretics. In
the Fifth he similarly maintains the Deity and Personality of the Holy Ghost.
b. The Two Invectives against Julian. —
These were delivered at Nazianzus after the death
of the Emperor, and present us with a very dark picture of his character. The orator dwells
ui)on his attempt to rebuild the Temple at Jerusalem, and its failure, and his overthrow in the
campaign against Persia. From these facts he demonstrates the power of God's Justice, and
sets forth the Christian doctrine of the Divine Providence inculcating a lesson of trust in
God.
c. Moral Orations.— (i) The Apology for his flight. As was said above, it is most
probable that this discourse was never actually spoken; if it was, it certainly must have been
considerably enlarged afterwards. In it Gregory dwells on the motive of his flight and his
return after his forced ordination ; he speaks of his love of retirement, but most of all lays
stress upon the difficulty of the Priestly Office, its heavy responsibilities and grave dangers,
and upon his own sense of unworthiness. His return, he says, was prompted by respect for
his hearers and by care for his aged parents; by the fear of losing his father's blessing
and by the recollection of what befel the Prophet Jonas on account of his resistance to the
will of God. The remainder of the Oration is practically a treatise on the Priesthood, and
was made use of by S. Chrysostom and S. Gregory the Great in their books on the subject.
(2) The Farewell Oration at Constantinople, containing an account of his work there.
(3) On Love of the Poor.
(4) On the Indissolubility of Marriage, the only Sermon of S. Gregory on a definite text
which has come down to us.
(5) Three Orations on Peace.
(6) One on Moderation in theological discussion.

li
1
In the narrower sense of Defender of the Godhead of the Word.
 LITERATURE. 201

d. The Festal Orations. — On Christmas, Epiphany (on the Baptism of Christ in the river
Jordan, followed up next day by a long one on Holy baptism), two on Easter (one of these
his first sermon, the other almost if not quite his last). On Low Sunday, and on Pentecost.
e. Panegyrics on Saints. —The Maccabee brothers and Mother; S. Cyprian of
their
Carthage (in which there is evidence of the cultus of the blessed Virgin Mary and of the
practice of invocation of the Saints) and on ; S. Athanasius.
f. Funeral Orations on Eminent People. — On his Father, preached before his Mother and
S. basil. On Crcsarius, in presence of his parents, consoling them by the picture of his
brother's virtue, especially in having withstood Julian's efforts to pervert him, and in resign-
ing his post at Court and leaving the Capital. On Gorgonia, whom he praises as a model
Christian Matron, and whose wonderful cure before the Altar he relates. On S. basil.

g. Occasional Orations, of which we mention three: (1) On a plague of hail. (2) On

the consecration of Eulalius of Doara. (3) On his own consecration to Sasima.
II. The Letters, of which two hundred and forty-three are extant, are characterised by
a clear, concise, and pleasant style and spirit. Some of them treat of the theological questions
of the day, as for example the two to Cledonius, and one to Nectarius his Successor in the See
of Constantinople ; these deal with the Apollinarian errors. Most of them however arc
letters to private friends ; sometimes of condolence or congratulation, sometimes of recom-
mendation, sometimes on mere general subjects of interest. To this section must be ascribed
his Will, which is probably genuine.
III. The Poems, hundred and seven in number, are in various metres. While leaving
five

much shew much real poetic feeling, and at times rise to genuine
to be desired, these verses
beauty. Thirty-eight are dogmatic, on the Trinity, on the works of Cod in Creation, on
Providence, on Angels and Men, on the Fall, on the Decalogue, on the Prophets Elias and
Elissoeus, on the Incarnation, the Miracles and Parables of our Lord, and the canonical Books

of the Bible.Forty are Moral two hundred and six Historical and Autobiographical
; ;

one hundred and twenty-nine are Epitaphs, or rather funeral Epigrams ninety-four are ;

Epigrams.
There also a long Tragedy, called Christus Patiens which is the first known attempt at
is

a Christiandrama; the parts are sustained by Christ, The Blessed Virgin, S. Joseph, S. Mary
Magdalene, Nicodemus, Pontius Pilate, Theologus, Nuntius, and others. The Benedictine
Editors however doubt the genuineness of this Tragedy and Caillau, who published the
second volume of this Edition after the troubles of the French Revolution, thinks it is to be
ascribed to another Gregory, Bishop of Antioch in the Sixth Century, and relegates it to an
Appendix. None of The Theologian's Odes or Hymns have, however, found a place in the
liturgical poetry of the Church.

DIVISION III.

Literature.

There are perhaps more MSS. of the works of Gregory than of any other Father. The
great Benedictine Edition of his works contains long
lists of MSS., and of Versions, and pre-

vious Editions. The most famous of these is that of the Abbat Jacobus Billius in 1589,
which was accompanied by the Scholia of Nicetas, etc. In 1571 Leuvenklavius published an
edition at Basle containing the Scholia of Elias Cretensis and others.
In 177S appeared the
firstvolume of the great Edition of the Benedictine Fathers of the Abbey of S. Maur near
Paris, which had been in preparation ever since 1708. But the Monks were driven away by
202 PROLEGOMENA.
the French Revolution, and the second volume did not appear till 1842. It has been re-

printed in Milne's " Patrologia Grajca ;

" vols. Of modem works on the life and
35-38.
writings of our Saint, the best are those of Dr. Ullmann, and that of the Abbe Cenoit. A
valuable comparison of Gregory and Hasil is to be found in Newman's " Church of the Fathers,"

and last, but not least in value, may be mentioned the long biographical article by Professor
Watkins in Smith's " Dictionary of Christian Biography, " and a useful short summary in

Sehaff's Church History (311--G00, vol. ii.).

 GREGORY NAZIANZEN.
ORATION I.
Ox Easter and His Reluctance.
I. It is the Day of the Resurrection, and my
Beginning has good auspices. Let us then
keep the Festival with splendour," and let us
embrace one another. Let us say Brethren,
even to those who hate us much more to
those who have done or suffered aught out of
love for us. Let us forgive all offences for the
Resurrection's sake: let us give one another
pardon, I for the noble tyranny which 1 have
suffered (for I can now call it noble) and you
who exercised it, if you had cause to blame my
tardiness; for perhaps this tardiness may be
more precious in God's sight than the haste of
others. For it is a good thing even to hold
back from God for a little while, as did the
great Moses of old,'3 and Jeremiah v later on
and then to run readily to Him when He calls,
as did Aaron 6 and Isaiah, e so only both be
—
dune in a dutiful spirit; the former because
of his own want of strength; the latter be-
cause of the Alight of Him That calleth.
II. A Mystery f anointed me 1 withdrew a
little while at a Mystery, as much as was need-
ful to examine myself; now I come in with a
Mystery, bringing with me the Day as a good
defender of my cowardice and weakness that
He Who to-day rose again from the dead may
renew me also by His Spirit and, clothing
me with the new Man, may give me to His
New Creation, to those who are begotten after
God, as a good modeller and teacher for
Christ, willingly both dying with Him and
rising again with Him.
III. Yesterday the Land) was slain and the
door-posts were anointed,'' and Egypt bewailed
her Firstborn, and the Destroyer passed u<
over, and the Seal was dreadful and reverend,
and we were walled in with the Precious Blood.
a Isa. lxvi. 5. p Ex. iv. 10. yjcr.
e fsa. i. 6.
(, Mystery, according to Nicetas, frequently used by S.
is
GREGORY in the sense of Festival. He also explains the
Anointing as meaning the Imposition of hands at Ordination.
7j Ex. xii. A line piece of mystical interpretation.
To-day we have clean escaped from Egypt and
from Pharaoh and there is none to hinder us
;
from keeping a beast to the Ford our God—
the Feast of our Departure; or from celebrat-
ing that Feast, not in the old leaven of malice
and wickedness, but in the unleavened bread
of sincerity and truth,* carrying with us noth-
ing of ungodly and Egyptian leaven.
; I V. Yesterday I was crucified with Him to- ;
day I am glorified with Him yesterday I died ;
with Him ; to-day I am quickened with Him ;
yesterday 1 was buried with Him to-day I rise ;
with Him. But let us offer to Him Who suf-
; fered and rose again fur us —
you will think
perhaps that I am going to say gold, or silver,
or woven work or transparent and costly stones,
the mere passing material of earth, that re-
mains here below, and is for the most part al-
ways possessed by bad men, slaves of the world
;
and of the Prince of the world. Let us offer
ourselves, the possession most precious to God,
and most fitting; let us give back to the
Image what is made after the Image. Let us
recognize our Dignity; let us honour our
Archetype let us know the power of the Mys-
;
; tery, and for what Christ died.
V. Let us become like Christ, since Christ
became like us. Let us become God's for His
sake, since He for ours became Man. He
; assumed the worse that He might give us
the better; He became poor that we through
; His poverty might be rich P He took upon ;
Him the form of a servant that we might
receive back our liberty He came down that
;
we might be exalted He was tempted that we
;
might conquer He was dishonoured that He
;
might glorify us; lie died that He might
save us; He ascended that He might draw to
Himself us, who were lying low in the Fall
of sin. Let \\^\ give all, offer all, to Him
Who gave Himself a Ransom and a Reconcili-
ation for us. r But one can give nothing like
oneself, understanding the Mystery, and be-
i. fi. 5 Ex. iv. 27. coming for His sake all that lie became for
ours.
p 2 o

>04 GREGORY NAZIANZEN.
VI. As yon see, Tie offers you a Shepherd
for thisis what your Good Shepherd," who lays
down his life fur his sheep, is hoping and pray-
ing for, and he asks from you his subjects
and he gives you himself double instead of
single, and makes the staff of his old age a staff
for your spirit. And he adds to the inanimate
temple a living one to that exceedingly
; and the might for ever and ever.
beautiful and heavenly shrine, this poor and
small one/ him of great value, and
yet to
built too with much sweat and many labours.
Would that I could say it is worthy of his
labours. And he places at your disposal all
that belongs to him (O great generosity ! —
it would be truer to say, love !) his
() fatherly
hoar hairs, his youth, the temple, the high
priest, the testator, the heir, the discourses
which you were longing for ; and of these not
such as are vain and poured out into the air,
and which reach no further than the outward
car; but those which the Spirit writes and
engraves on tables of stone, or of flesh, not
merely superficially graven, nor easily to be
rubbed off, but marked very deep, not with
ink, but with grace.
VII. These are the gifts given you by this
august Abraham, this honourable and reverend
Head, this Patriarch, this Restingplace of all
good, this Standard of virtue, this Perfection of
the Priesthood, who to-day is bringing to the
Lord his willing Sacrifice, his only Son,v him
of the promise. Do you on your side offer to
God and to us obedience to your Pastors,
dwelling in a place of herbage, and being fed
by water of refreshment ; s knowing your
Shepherd well, and being known by him c
and following when he calls you as a Shepherd
frankly through the door but not following a
; Accordingly he set himself to supply them in
stranger climbing up into the fold like a robber
and a traitor nor listening to a strange voice
; tives which had led to his retirement.
when such would take you away by stealth and
scatter you from the truth on mountains/ and
and pitfalls, and places which the
in deserts,
Lord does not visit and would lead you away
; has been drawn upon by all later writers on the
from the sound Faith in the Father, the Son,
and the Holy Ghost, the One Power and God-
head, Whose A r oice my sheep always heard
(and may they always hear it), but with
aNiCKTAS says that this refers to S. Gkkgory'sFather, who
had ordained him Priest, to assist him in the Cure of Souls, and
whose one desire was that his Son might succeed him in the
Bishopric.
/3 S. Grrgory's father had, according to the same authority, re-
built the Church at Nazianus with great splendour. He thinks
that the expression " heavenly " may refer to the great dome. The
''living temple" is of course S. Gregory himself.
y S. Gregory had an elder sister Gorgonia, and a younger
brother Carsaru'S, so that this expression must not be taken too
literally, but is rather to be read in connection with the '' promise,"
his Mother having looked upon his birth as a special answer to
prayer, and having dedicated him to God from his infancy.
61 >r xxiii. 2.
. e John x. 14. £Ezek. xxxiv. 6.
;
; deceitful and corrupt words would tear them
from their true Shepherd. from which may
we all be kept, Shepherd and flock, as from
a poisoned and deadly pasture guiding and
;
being guided far away from it, that we may all
be one in Christ Jesus our Lord, now and unto
the heavenly rest. To Whom be the glory
Amen.
INTRODUCTION TO ORATION II.
generally agreed that this Oration was
It is
not intended for oral delivery. Its object was
to explain and defend S. Gregory's recent con-
or duct, which had been severely criticised by his
friends at Nazianzus. He had been recalled by
his father probably during the year a. d. 361
from Pontus, where he had spent several years
in monastic seclusion with his friend S. basil.
His father, not content with his son's presence
at home as a support for his declining years,
and feeling assured of his fitness for the sacred
office,had proceeded, with the loudly expressed
approval of the congregation, in spite of Greg-
ory's reluctance, to ordain him to the priest-
hood on Christmas Day a.d. 361. S. Gregory,
even after the lapse of many years, speaks of his
ordination as an act of tyranny, and at the time,
stung almost to madness, as an ox by a gadfly,
rushed away again to Pontus, to bury in its con-
genial solitude, consoled by an intimate friend's
deep sympathy, his wounded feelings, before
long the sense of duty reasserted itself, and he
returned to his post at his father's side before
Easter a.d. 362. On Easter Day he delivered
his first Oration before a congregation whose
; scantiness marked the displeasure with which the
people of Nazianzus had viewed his conduct.
this Oration with a full explanation of the mo-
At the
same time, as the secondary title of the Oration
shows, he has supplied an exposition of the obli-
gations and dignity of the Priestly Office which
subject. S. Chrysostom in his well-known trea-
tise, S. Gregory the Great in his Pastoral Care,
and Bossuet in his panegyric on S. Paul, have
done little more than summarise the material
or develop the considerations contained in this
eloquent and elaborate dissertation.
ORATION II.
In Defence of his Flight to Pontus, and
his Return, after ins Ordination to
the Priesthood, with an Exposition of
the Character of the Priestly Office.
1. I have been defeated, and own my de-
feat. I subjected myself to the Lord, and
 IN DEFENCE OF HIS FLIGHT TO PONTUS. 205

prayed unto Him. a

Let the most blessed so to say, presides, while another is ruled over
David supply my exordium, or rather let and subject; so too in the churches, God has
Him Who spoke in David, and even now yet ordained, according either to a law of equal-
speaks through him. For indeed the very ity, which admits of an order of merit, or
to
best order of beginning every speech and ac- one of providence, by which He has knit all
tion, is to begin from God,'3 and to end in together, that those lorwhom such treatment is
Cod. As to the cause, either of my original beneficial, should be subject to pastoral care
revolt and cowardice, in which got me 1 and rule, and be guided by word and need in
away far off, and remained v away from you j

the path of duty; while others should be pastors.

for a time, which perhaps seemed long' to i and teachers," for the perfecting of the church,
those who missed me; or of the present gen- I
those, I mean, who surpass the majority in vir-
tleness and change of mind, in which I have tue and nearness to (iod, performing the func-
given myself up again to you, men may think tions of the soul in the body, and of the intel-
and speak in different ways, according to the lect in the soul ; in order that both may be so
hatred or love they bear me, on the one side united and compacted together, that, although
refusing to acquit me of the charges alleged, one is lacking and another is pre-eminent, they
on the other giving me a hearty welcome. may, like the members of our bodies, be so
for nothing is so pleasant to men as talking combined and knit together by the harmony
of other people's business, especially under the of the Spirit, as to form one perfect body,*3
influence of affection or hatred, which often really worthy of Christ Himself, our Head.v
almost entirely blinds us to the truth. I will, 4. I am aware then that anarchy s and disor-
however, myself, unabashed, set forth the der cannot be more advantageous than order and
truth, and arbitrate with justice between the rule, either to other creatures or to men nay, ;

two which accuse or gallantly defend

parties, tli is is true of men in the highest
possible degree,
us, on the one side, accusing myself, on
by, because the interests at stake in their case are
the other, undertaking my own defence. greater ;
since it is a great thing e for them, even
2. Accordingly, that my speech may
pro- if they fail of their highest purpose to be free —
ceed in due order, I apply myself to the ques-
tion which arose first, that of cowardice.
from sin — to attain at least to that which is sec-
For ond best, restoration from sin. Since this seems
1 cannot endure that any of those who watch right and just, it is, I take it, equally wrong
with interest the success, or the contrary, of and disorderly that all should wish to rule,'
my efforts, should be put to confusion on and that no one should accept £ it. For if all
my account, since it has pleased Cod that our men were to shirk this office, whether it must
affairs should be of some consequence to be called a ministry or a leadership, the fair
Christians, so I
defence relieve, will by my of the Church would be halting in the
fulness''
if there be any such, those who have already highest degree, and in fact cease to be fair.
suffered for
; it is well, as far as possible, and And further, where, and by whom would
as reason allows,
from causing, to shrink God be worshipped among us in those mys-
through our sin or suspicion, any offence or tic and elevating rites which are our great-
stumbling-block to the community inasmuch : est and most precious privilege, if there were
as we know how inevitably even those
who neither king, nor governor, nor priesthood,
offend one of the little ones'6 will incur the se- nor sacrifice, nor all those highest offices to
verest punishment at the hands of Him who the loss of which, for their -rear sins, men
cannot lie. were
of old condemned in consequence of
3. For my present position is due, my good disobedience?
their
people, not to inexperience and ignorance,
5. Nor indeed is it strange or inconsistent for
nay indeed, that I may boast myself a little, the majority of those who are devoted to the
neither is it due to contempt for the divine study of divine things, to ascend to rule from
law.-; and ordinances. Now, just as in the being ruled, nor does it overstep the limits
body there is£ one member'' which rules and, laid down by philosophy, or involve disgrace 1
;

a i's. xxxvii. 7 (LXX). a Kph. iv. 11. p z Cor. 20 Eph.

I 3 ,! ''<'"
/;:°" .<;"'* .Possibly an adaptati m of the exordium
!
xii. : iv. 16. y Eph. iv. 1 5.
I heocr. Idyll, xvii. 1. e* Aios £p uiJ.<:o-8a, Kai
6 Anarchy, o-v. Comp. Plato Legg. XII. 2.
aru.
X eis Ai'n A),v,tc /.
"Let Zeus inspire our opening strain. And, Muses' 1 A great thing. The lien, editors note the obscurity of the
e original here.
your song in Zeus again." Cf. Demosth. Kpist
i
V I's- Iv. 7. i S. Matt, xviii. 6. £ Accept, Ux^aSai. Many MSS. have ap\etrdai, preserving the
e 2 Cor. xi. 16. play upon the word ap X eti/. The latter reading, the [Jen. editors
SO»e member he Hen. editors object to this translati
I

(which suggest, may have an active sense, as Horn. 11. II.

is that of Rufinus, Billms and 345
Gabriel) as inconsistent w >) Eph. 1. 23.
the following allusion to the relation of the soul to Hos. in'. 4.
the body 1 Philosophy. (f>i\otro(j>ia is used by S. ( Ireg. and other Fathers
seems, however, more 111 harmony wish the figure _

of S Pi in various senses, not always clearly distinguishable.

who compares the arrangement of the members of the Sometimes
body it refers to the ancient philosophical
teachers and schools
the hierarchy of the Church. 7) Rom. xii. 4 1 Cor. xii. 12.
some-
;
times to the Christian philosophy, which inculcates Divine
truth
vol. vir.
206 GREGORY NAZIANZEN.
ing in myself the divine impressions
pure and
anymore than for an excellent sailor to become
lookout-man, who
for a unmixed with the erring tokens of this lower
a lookout-man, and
kept watch over the winds, to world, and both being, and constantly growing
has successfully
the helm; or, if you will, more and more to be, a real unspotted mirror ot
be entrusted with
lor a brave soldier to be made
a captain, and God and divine things, as light is added to
clearer, en-
general, and have light, and what was still dark grew
a good captain to become a the
joying already by hope the blessings of
committed to him the conduct of the whole about with the angels,
world to come, roaming
campaign. Nor again, as perhaps some of
even now being above the earth by having
lor-
those absurd and tiresome people may
suppose,
own, was saken it, and stationed on high by the Spirit.
who judge of others' feelings by their
If any of you has been possessed
by this long-
I ashamed of the rank of
this grade from my
knows what mean and will sym-
1 was not so ignorant ing, he 1
desire for a higher. For,
pathise with my feelings at that time.
either of its divine greatness or human low
perhaps, ought not to expect to persuade
1
estate, as to think no great thing for a created
it
un-
however slight degree to most people by what 1 say, since they are
nature, to approach in such things, either
happily disposed to laugh at
God, Who alone is most glorious and illus-
from their own thoughtlessness, or from the
in-
trious, and surpasses in purity every nature, of the promise, who
fluence of men unworthy
material and immaterial alike.
have bestowed upon that which is good an
evil
6. What then were my feelings,
and what
philosophy nonsense, aided by
of my disobedience? For to name, calling
was the reason mob, who
envy and the evil tendencies of the
most men 1 did not at the time seem consistent to grow worse so that they
known are ever inclined :

with myself, or to be such as they had of two sins,

are constantly occupied with one
me, but to have undergone some deterioration, discredit-
either the commission of evil, or the
and to exhibit greater resistance and self-will
And the causes of this you ing of good.
than was right. another feel-
to hear. First, and 8. I was influenced besides by
have long been desirous
ing, whether base or noble I
do not know,
most important, I was astounded at the unex-
but I will speak out to you all my
secrets. I
pectedness of what had occurred, as people
are
without
losing the was ashamed of all those others, who,
terrified by sudden noises; and,
being better than ordinary people, nay,
it is
control of my reasoning faculties, my self-
worse, with un-
a great thing if they be not
respect,which had hitherto controlled me,
washen hands/ as the saying runs, and
unini-
gave way. In the next place, there came over most sacred
souls, intrude into the
me for the blessings of calm
an eager longing"
tiated

which I had from the first offices and, before becoming worthy to ap-
;
and retirement, of the
proach the temples, they lay claim to
been enamoured to a higher degree, I imagine, thrust around
which sanctuary,*3 and they push and
than any other student of letters, and this order to
the holy table, as if they thought
amidst 'the greatest and most threatening a pattern
which be a means of livelihood, instead of
dangers I had promised to God, and of authority, instead of
of virtue, or an absolute
I had also had so much
experience, that I was
a ministry of which we must
give account. In
then upon its threshold, my longing having number than
fact they are almost more in
in consequence been greatly kindled, so that I pitiable as regards
of those whom they govern
could not submit to be thrust into the midst
;

their dignity; so
oppres- piety,* and unfortunate in
a life of turmoil by an arbitrary act of
from the that, seems to me, they will not, as time
it
sion, and to be torn away by force have any one left
and this evil alike progress,
holy sanctuary of such a life as this.
to rule, when all are teachers, instead of, as
7. For nothing seemed
to me so desirable
promise says, taught of God, and 5 all
the
as to close the doors of my senses, and,
escap-
prophesy/ so that even "Saul is
among the
ing from the flesh and the world, collected ancient history
prophets," ^ according to the
within myself, having no further connection
and proverb. For at no time, either now or
than was absolutely necessary with human af- rise and fall of vari-
God,*3 in former clays, amid the
fairs, and speaking to myself and to ever been such
preserv- ous developments, has there
to live superior to 'visible things, ever
sometimes to l 5 a.place .in
and teaches the principles of a good and holy life :
i.e. That which gave
the right to
regard to some special vir- 3 T/!e salc1ua ry. it of the
the practice of these principles, either in wrongly takes
general, in the lives of individual Chris- thesanctu"y,-the priesthood. Billius
tue e-C patience, or, in
tians, and further, as involving the most
careful and extensive CP ^^elycs
reduction of these principles to practice— the discipline ot the mo- ^7^for it is a mere external pretence, deceiving
has the double sense of p.- t> ..nd
asVell as others. ^ePaca here prominent.
Of. Suicer. in verb.
nastic life.
MSS. read "
.

pity -which would irthodoxy— the former being the more

a Eager lonfinr. Nearly all
S.John vi. 45- „ _
have to be understood in the sense of " regretful affection.
Sis. liv. 13; ,
4
Com
Sam. x.
...
n mx. ,.
24-
e Numb. xi. 29 ; 1 Cor. xiv. 24. 1 ,

6 1 Cor. xiv. 23.

 ?

IN DEFENCE OF HIS FLIGHT TO PONTUS. 207

,111 abundance, as now exists among Christians, the air, and through the air to gain access to
of disgrace and abuses of this kind. And, if living beings, as it is for the vice of a.supe-
to stay this current is beyond our powers, at rior to take most speedy possession of his
sub-
any rate it is not the least important duty of jects, and that with far greater facility than
religion to testify the hatred and shame we virtue its opposite. For it is in this that
feel for it. wickedness especially has the advantage over
9. Lastly,
is a matter more serious
there goodness, and most distressing it is to me to
than any which have mentioned, for amI perceive that vice
i
it, is something attractive
now coming to the finale" of the question: and ready hand, and that nothing is so easy
at
and will not deceive you
I for that would not ; as to become evil, even without any one to
be lawful in regard to topics of such moment. lead us on to it; while the attainment of virtue
I did not. nor do J now, think myself is rare and difficult, even
qualified where there is much
to rule a flock or herd, or to have authority to attract and encourage us. And it is this,
over the souls of men. for in their case it is I think, which the most blessed Maggai had
sufficient to render the herd or (lock as stout before his eyes, in his wonderful and most true
and fat as possible and with this object the ; figure a —
" Ask the priests concerning the law,
:

neatherd, and shepherd will look for well wa- saying If holy flesh borne in a garment touch
:

tered and rich pastures, and will drive his meat or drink or vessel, will it sanctify what
charge from pasture to pasture, and allow them is in contact with it? And when they said
to rest, or arouse, or recall them, sometimes Xo ask again if any of these things touch
;

with his staff, most often with his pipe and ; what is unclean, does it not at once partake of
with the exception of occasional struggles with, the pollution? For they will surely tell von
wolves, or attention to the sickly, most of his that it does partake of it, and does not con-
time be devoted to the oak and the shade
will tinue clean in spite of the contact."
and his pipes, while he reclines on the beauti- 12. What does he mean by this ? As take 1

ful grass, and beside the cool water, and shakes it, that goodness can with difficulty gain a hold
down his couch in a breezy spot, and ever and upon human nature, like fire upon green wood ;

anon sings a love ditty, with his cup by his while most men are ready and disposed to join
side, and talks to his bullocks or his Hock, the in evil, like stubble,*3 I mean, ready for a spark
fittest of which supply his banquets or his pay.
;

and a wind, which is easily kindled and con-

but no one ever has thought of the virtue of sumed from its dryness. Lor more quickly
flocks or herds for indeed of what virtue are
; would any one take part in evil with slight in-
they capable ? Or who has regarded their ducement to its full extent, than in good which
advantage as more important than his own is fully set before him to a slight degree.
For
pleasure indeed a little wormwood most quickly im-
10. but in the case of man, hard as it is for parts its honey; while not even
bitterness to
him to learn how to submit to rule, it seems double the quantity of honey can impart its
farharder to know how to ride over men, and sweetness to wormwood and the withdrawal :

hardest of all, with this rule of ours, which of a small pebble would draw headlong a whole
leads them by the divine law, and to God, for river, though it would be difficult for the
its risk is. of a thoughtful man,
in the eyes strongest dam to restrain or stay
j its course.
proportionate to its height and dignity. Lor. This then is the first point in what we
13.
first of all, he must, like silver or gold, though have said, which it is right for us to guard
in general circulation in all kinds of seasons against, viz.: being found to be bad painters v
and affairs, never ring false or alloyed, or give of the charms of virtue, and still more, if not,
token of any inferior matter, needing further perhaps, models for poor painters, poor models
refinement in the fire P or else, the wider his ; for the people, or barely escaping the proverb,
rule, the greater evil he will be. Since the that we undertake to heal 5
others while our-
injury which extends to many is greater than selves are full of sores.
that which confined to a single individual.
is
14. In the second place, although a man
11. For
is not so easy to dye deeply a
it has kept himself pure from sin, even in a very
piece of cloth, or to impregnate with odours, high degree; I do not know that even this is
foul or the reverse, whatever comes near to sufficient for one who is to instruct others in
them nor is it so easy for the fatal vapour.
;
virtue. For he who has received this charge,
winch is rightly called a pestilence, to infect not only needs to be free from evil, for evil is,

a The finale of the question, or li the main conclusion of my a lagg.

1 ii. 12 et set/.
subject," lit. "the colophon of my reason." Aoyos cannot here (i Job xxi. 18 l's. lxxxiii. 13 Isai. v. 2( Joel 5.
mean " of rrsy speech." for it lias only just begun. ; ;
; ii.

y Painters, i.e. in our discourses ; models by our live-; and ex-

P Cf. 1 Cor. hi. 12. amples. S S. Luke "iv. 23.

Q 2
203 GREGORY NAZIANZEN.
in the eyes of most of those under his care, Any one may recognize this, by comparing the
most disgraceful, but also to be eminent in work of the physician of souls with the treat-
good, according to the command, " Depart I
ment of the body and noticing that, labori-
;

from evil and do good." a And he must not ous as the latter is, ours is more laborious, and
only wire out the traces of vice from his soul, of more consequence, from the nature of its
but also inscribe better ones, so as to outstrip subject matter, the power of its science, and
men further in virtue than he is superior to the object of its exercise. The one labours
them in dignity. He should know no limits about bodies, and perishable failing matter,
in goodness or spiritual progress, and should which absolutely must be dissolved and under-
dwell upon the loss of what is still beyond him, go its fate,° even if upon this occasion by the aid
rather than the gain of what he has attained, of art can surmount the disturbance within
it

and consider that which is beneath his feet a itself, being dissolved by disease or time in
step to that which comes next and not think :
submission to the law of nature, since it can-
it a great gain to excel ordinary people, but a not rise above its own limitations.
loss to fall short of what we ought to be: and 17. The other is concerned with the soul,
to measure his success by the commandment which comes from God and is divine, and par-
and not by his neighbours, whether they be takes of the heavenly nobility, and presses on
evil, or to some extent proficient in virtue : to it, even if it be bound to an inferior nature.
and weigh virtue in no small scales, inas-
to Perhaps indeed there are other reasons also
much as it is due to the Most High, "from for this, which only God, Who bound them to-
Whom are all things, and to Whom are all gether, and those who are instructed by God
things." in such mysteries, can know, but as far as I,
15. Nor must he suppose that the same and men like myself can perceive, there are
things are suitable to all, just as all have not two one, that it may inherit the glory above
:

the same stature, nor are the features of the face, by means of a struggle and wrestling P with
nor the nature of animals, nor the qualities of things below, being tried as gold in the fire v
soil,nor the beauty and size of the stars, in by things here, and gain the objects of our hope
all same but he must consider base
cases the :
as a prize of virtue, and not merely as the gift
conduct a fault in a private individual, and of God. This, indeed, was the will of Supreme
deserving of chastisement under the hard rule Goodness, to make the good even our own,
of the law while in the case of a ruler or
;
not only because sown in our nature, but be-
leader it is a fault not to attain to the highest cause cultivated by our own choice, and by the
possible excellence, and always make progress motions of our will, 5 free to act in either di-
in goodness, if indeed he is, by his high degree rection. The second reason is, that it may
of virtue, to draw his people to an ordinary draw to itself and raise to heaven the lower nat-
degree, not by the force of authority, but by ure, by gradually freeing it from its grossness,
the influence of persuasion. For what is invol- in order that the soul may be to the body what
untary apart from its being the result of oppres- God is to the soul, itself leading on the matter
sion, is neither meritorious nor durable. For which ministers to it, and uniting it, as its fel-
what forced, like a plant v violently drawn
is low-servant, to God.
aside by our hands, when set free, returns to 18. Place and time and age and season and
what it was before, but that which is the result the like are the subjects of a physician's scru-
of choice is both most legitimate and enduring, tiny ; he will prescribe medicines and diet, and
for preserved by the bond of good will.
it is i
guard against things injurious, that the desires
And so our law and our lawgiver enjoin upon of the sick may not be a hindrance to his art.
us most strictly that we should "tend the Sometimes, and in certain cases, he will make
flock not by constraint but willingly." 5 use of the cautery or the knife or the severer
16. But granted that a man is free from vice, remedies; but none of these, laborious and
and has reached the greatest heights of virtue : hard as they may seem, is so difficult as the dia-
I do not see what knowledge or power would gnosis and cure of our habits, passions, lives,
justify him in venturing upon this office. For wills, and whatever else is within us, by ban-

the guiding of man, the most variable and man- : ishing from our compound nature everything
ifold of creatures, seems to me in very deed brutal and fierce, and introducing and estab-
to be the art of arts 6 and science of sciences. lishing in their stead what is gentle and dear

a Ps. xxxvii. 27. P Rom. xi. 35.

7 A plant. Cf. Orat. vi. 8, xxiii. 1. A favourite figure of S. a Gen. iii. 19. P Kph. vi. 12. V » P et '• 7-
- .

Gregory. S 1 Pet. v. 2. & Our -,i<ill. Cle'mencet compares S. P,crnarcl, tie Gratia et Li-
The art of arts. This is the original of the frequently
t bera Arbitrio, xiv. 47 (torn. i. 1397, Gaume). Petavius, tie Inc.irn.,
quoted commonplace, which in S. Gregory the Great's Pastoral torn, v., p. 416, lib. IX., lit., 11, comments on this passage 111 treat-
Care, t, takes the form " ars artium est regimen animarum."
i.
ing of free will.
 ,

IN DEFENCE OF HIS FLIGHT TO PONTUS.

209
t-> v„)J, and arbitrating fairly between soul and consuming (he flesh of others when they are
Unly; not allowing the superior to i

be over- reaily fastening

powered by the inferior, which would upon
their own.
be the 21. For these reasons I allege that our
greatest injustice;
but subjecting to the ruliiv of-
fice as physicians far
and leading power that which exceeds in toilsomeness
naturally take" and consequently in worth, that
the second place: as indeed
the divine law
which is con-
fined to the body and further, because the lat-
enjoins, which is most excellently imposed ;

on ter is mainly concerned with the surface,

ilis whole creation, whether visible and
or beyond only in a slight degree
our ken. investigates the causes
which are deeply hidden.
19. This further point does not escape But the whole of
me our treatment and exertion
is concerned with
that the nature of all these
objects of the watch- the hidden man of the heart,"
fulness o! the physician remains and our warfare
the same, and is directed against
does not evolve out of itself any that adversary and foe with-
crafty opposi- in us who uses
tion, or contrivance hostile ourselves as his weapons against
to the appliances of
ourselves, and, most fearful
his art, nay, it is rather
the treatment which
of all, hands us
over to the death of
modifies ns subject matter," except In opposition then
sin.
where some to these foes we are in need of great and per-
slight insubordination
occurs on the part of the fect faith, and of still greater
patient, which it is not difficult co-operation on
to prevent or the part of God, and, as I
restrain. But in our case,
human am persuaded, of
no
prudence and slight countermanceuvring on our own part
selfishness, and the want of training and
nation to yield ready
incli- which must manifest itself both in word
submission are a very and
deed, if ourselves, the most
great obstacle to advance in precious possession
virtue, amounting we have, are to be duly tended and
almost to an armed resistance cleansed
to those who are and made
wishful to help us. as deserving as possible.
And the very eagerness 22. To
with winch we should lay bare turn however to the ends
in view in
our sickness to each of these forms of healing,
our spiritual physicians, we for this point
employ in avoiding still left to be considered,
is
this treatment,* and the one preserves
shew our bravery by it already exists, the health and
if
struggling against what is for
our own i-nterest good habit of
the flesh, or if absent, recalls
our skill in shunning what is for it ; though it is
our health. not yet clear whether or not
20. For we either hide away our sin, these will be for
_
cloak- the advantage of those who
ing it over the depth of our soul, like m some their opposites very often
possess them, since
festering and malignant disease, confer a greater
as if by escap- benefit on those who have
ing the notice of men
we could escape tV them, just as poverty
and wealth, renown or disgrace,
mighty eye of God and justice. a low or
Or else we brilliant position, and all
allege excuses in our other circumstances
sins,* by devising pleas
which are naturally indifferent, and
in defence of our falls,
or tightly closing our do not in-
cline in one direction more
ears, like the deaf
adder that stoppeth her than in another
ears, we are obstinate
produce a good or bad effect according
in refusing to hear to the
will of, and the manner
the voice of the charmer, I
in which they are used
and be treated with by the persons who experience '
the medicines of wisdom/
by which spiritual them. But he- t

scope of our art is to provide

sickness the soul with
,

is healed. Or, lastly, those of us who wings, to rescue it from the

are most daring and
self-willed shamelessly
world and give it
I
to God, and to watch over
brazen out our sin before those who that which is in
wo dd His image/ if it abides, to take it by
heal it, marching with bared the hand,
head, as the say-
" it is in danger, or restore it, if ruined, to
I

mg is, into all kinds of transgression. O

what make Christ to dwell in the heart* by
madness, if there be no term more the Spirit
this state of mind
fitting for \

and, m short, to deify, and bestow heavenly

Those whom we ought to !

love as our benefactors we

bliss upon, one who belongs to the
keep off, as if th >y heavenly
J
!
host.
were our enemies, hating those '

who reprove in 23. This is the wish of our schoolmaster &

the gates, and abhorring the
righteous word e •
I

the law, of the prophets

and we think that we shall succeed who intervened be-
the war
in I

tween Christ and the law, of Christ

that we
waging against those who are
are who is the
fulliller and end * of
well disposed to us by doing the spiritual law of the ;
ourselves all th emptied Godhead,* of the assumed flesh,'?
harm we can, like men who imagine of
they ar the novel union between Cod
and man one
consisting* of two, and both in one.
it kift'rf' Le
ft
•/' •
J
J
'
JCt "f medicine t0
" ",
,C a(rcCt; ° n
change
of
to its opposite.
tIie ^ body, which
So Comb fi<"
This is

/ c x "-
'
4 i.'.XX.). & ps m * Gal. m. 24. eHeb. xii. ».
. i vul 6 xx.). .
f Phil, ii. 7. , Heb ii
Amos
5)
One coHusttuft &c. " These words " says
,
( v. 10.
deed a two edged sword against Gabriel " arc fit
the hereto, for one
 .

210 G R KG R Y N AZ I AN Z i
<
N

why God was united" to the flesh by means ciown dominion of evil, and of death
lor the

of the soul, and natures so separate were knit

,,J
for death,and of darkness for the sake of light,
together by the affinity to each of the element and of burial for the return to the ground, and
which mediated between them so all became :
of resurrection for the sake of resurrection."

one for the sake of all, and fur the sake of one, All these are a training from (iod for us, and
our progenitor, the soul because of the soul a healing for our weakness, restoring the old
which was disobedient, the flesh because of the Adam to the place whence lie fell, and con-

flesh which co-operated with it and shared ducting us to the tree of life,*
3
from which the
in its condemnation, Christ, Who was superior tree of knowledge estranged us. when par-

to, and beyond the reach of, sin, because oi taken of unseasonably, and improperly.
Adam, who became subject to sin. 26. Of this healing we, who are set over

24. This is why the new was substituted for and fellow-labourers v
others, are the ministers ;

the old,? why I le Who suffered was for suffering for whom it is a great thing to recognise and

recalled to why each property of His, Who

life, heal their own passions and sicknesses: or

was above was interchanged with each of ours,

us, rather, not really a great thing, only the vi-

why the new mystery took place ol the dispen- ciousness of most of those who belong to this
sation, due to loving kindness which deals with order lias made me say so but a much greater :

him who fell through disobedience. This is thing is the power to heal and skilfully cleanse
the reason for the general ion and the virgin, those of others, to the advantage both of those
for the manger and Bethlehem the generation ;
who are in want of healing and of those whose
on behalf of the creation, 5 the virgin on behalf charge it is to heal.

of the woman. 6 Bethlehem £ because of Eden,

'
27. Again, the healers of our bodies will

the manger because of the garden, small and vis- have and vigils and
their labours cares, of

ible things on behalf of great and hidden things. which we are aware; and will reap a harvesl

This is why the angels'' glorified first the of pain for themselves from the distresses of
others, as one of their wise men said; and
5
heavenly, then the earthly, why the shepherds
saw the glory over the Lamb and the Shepherd, will provide for the use of those who need
why the star led the Magi to worship and offer them, both the results of their own labours and
order that idolatry might be destroyed.
gifts, 1 in investigations, and what they have been able

This is why Jesus was baptized," and received to borrow from others: and they consider
testimony from above, and fasted/ and was none, even of the minutest details, which they
tempted, and overcame him who had overcome. discover, orwhich elude their search, as having
This is why devils were cast out,'* and diseases other than an important influence upon health
healed, and the mighty preaching was entrusted or danger. And what is the object of all this?
to, and successfully proclaimed by men of low That a man may live some days longer on the
earth, though he is possibly not a good man.
estate.
This is why the heathen rage and the
25. but one of the most depraved, for whom it had
peoples imagine vain things; why tree? is set 1' perhaps been better, because of his badness, to
over against tree, hands against hand, the one have died long ago, in order to lie set free from
vice, the most serious of sicknesses. But, sup-
stretched out in self indulgence," the others in
generosity the one unrestrained, the others
;
pose he is a good man, how long will he be
fixed by nails,'' the one expelling Adam, the oth- able to live?" For ever? Or what will he gain

er reconciling the ends of the earth. This is from life here, from which it is the greatest
the reason of the lifting up to atone for the fall, of blessings, if a man be sane and sensible, to

and of the gall for the tasting, and of the thorny seek to be set free?
28. But we, upon whose efforts is staked
the salvation of a soul, a being blessed and im-
mortally wounds Ncstorius who separates the Divine from the
oilier Eutychcs, who elliptic the human into
mortal, and destined for undying chastisement
Human Nature—the
the Divine.
"
a Was united, h-ctcpadri, " was blended"— cf. Orat. xxxvm.
or praise, for its vice or virtue, what a strug- —
how great skill do we
lit..

13. This anil similar terms used by Gregory and his contempo- gle ought ours to be, and
raries in an orthodox sense were laidaside by later Fathers, hi men treated properly,
consequence of their having been perverted in favor of the Eu- require to treat, or get
tychian here- y. ... „ . and to change their life, and give up the clay
By means of the soul, Ci- "rat. xxix. 19 xxxviii. 13 Epr-t.
and women, young
: ;

101 (torn. 2, p. go A.J : Poem. Do-mat., x., 55-61 (torn. 2. P- 2 5' .

:
to the spirit. For men
Petavius dc Imam.. IV.. xiii.. 2. V Heb. vin. S-13.
6 Lit. "of the formation"— the substantive here corresponds
to the verb in Gen. 11. 7 (I. XX.). e Gen. ii. 7.
a for the '-fctiou. One translator carries on the
1 Cor. xv. 49.
• '

£ S. I.uke ii. 7. 7) S. I.u. ii. it. Adam.

1 S. Matt. ii. 0, tt. k S. Matt. hi. 13, 17. A S. Matt. iv. : contrast,and renders " to atone for the insurrection," so. of

S. Matt. x. »' I's- ii- 1. The preposition virep seems decisive against thus.
ix 7, .

2 (- on
fGen.iii. 3. Why tree, &c. striking contrast of the means of
A Ii Rev. ii. 7 xxii. 14.
; V J (-: ° r "• - 9 1V *
: -
;

\'J- .
.

S One 0/ their -.vise men, the author of the treatise Trepi djvaw,
Redemption by the Cross of Christ with the circumstances of the
n Gen. iii. 6-23. p S. Matt. xxvu. 35. ascribed to Hippocrates.
Fall. e S. John xix, 17.
 IN DEFENCE OF HIS FLIGHT TO PONTUS. 21 t

and old, rich and poor, the sanguine and des- some are wont to despise private admonitions,
pondent, the sick and whole, rulers and ruled, but are recalled to their senses by the condem-
the wise and ignorant, the cowardly and cour- nation of a number of people, while others,
ageous, the wrathful and meek, the successful who would grow reckless under reproof openly
and failing, do not require the same instruction given, accept rebuke because it is in secret,
and encouragement. and yield obedience in return for sympathy.
29. And if you examine more closely, how 32. Upon some it is needful to keep a close
great is the distinction between the married watch, even in the minutest details, because
and the unmarried, and among the latter be- if they think they are unperceived (as they
tween hermits and those who" live together in
(

would contrive to be), they are puffed up

community, between those who are proficient with the idea of their own wisdom. Of others
and advanced in contemplation and those who it is better to take no notice, but seeing not to
barely hold on the straight course, between see, and hearing not
to hear them, according
townsfolk again and rustics, between the sim- to the proverb, that we may not drive them
ple and the designing, between men of busi- to despair, under the depressing influence
of
ness and men of leisure, between those who
repeated reproofs, and at last to utter reckless-
have met with reverses and those who are pros- ness,when they have lost the sense of self-re-
perous and ignorant of misfortune. For these spect, the source of persuasiveness." In some
classes differ sometimes more widely from each cases we must even be angry, without feeling
other in their desires and passions than in their angry, or treat them with a disdain we do not
physical characteristics; or, if you will, in the feel, or manifest despair, though we do not really
mixtures and Mendings of the elements of despair of* them, according to the needs of
which we are composed, and, therefore, to reg- their nature. Others again we must treat with
ulate them is no easy task.
condescension'3 and lowliness, aiding them
30. As then the same medicine and the readily to conceive a hope of better' things.
same food are not in every case administered Some it is often more advantageous to conquer
to men's bodies, but a difference is made ac-
cording to their degree of health or infirmity;
— by others to be overcome, and to praise or
deprecate, in one case wealth and power, in
so also are souls treated with varying instruc- another poverty and failure.
tion and guidance. To this treatment witness 33. For our treatment does not correspond
is borne by those who have had experience of with virtue and vice, one of which is most ex-
it. Some
by doctrine, others trained
are led cellent and beneficial at all times and in all
by example; some need the spur, others the cases, and the other most evil and harmful
curb; some are sluggish and hard to rouse and, instead of one and the same of our medi-
;

to the good, and must be stirred up by

being i cines invariably proving either most wholesome
smitten with the word; others are immoder-
ately fervent in spirit, with impulses difficult
I
or most dangerous in the same cases be it sever-
ity or gentleness, or any of the others which
—
we
to restrain, likethoroughbred colts, who run
wide of the turning post, and to improve them |
have enumerated —
in some cases it proves good
and useful, in others again it has the contrary
the word must have a restraining and checking
effect, according, I suppose, as time and cir-
influence.
cumstance and the disposition of the patient
31. Some are benefited by praise, others by
!

admit. Now to set before you the distinction

blame, both being applied in season while if ; between all these things, and give you a per-
out of season, or unreasonable, they are inju- fectly exact view of them, so that you may in
rious some are set right by encouragement,
;
brief comprehend the medical art, is quite im-
others by rebuke some, when taken to task in ;
possible, even
one in the highest degree
for
public, others, when privately corrected. For
qualified by care and skill but actual experi-
:

ence and practice are requisite to form v a

a- Those who, ,vc. ,j.iydSa<;,
cf. xxi., 10, where ,uora*iKol and oi medical system and a medical man.
Tij«tpijjuas arc distinguished from p.iyaSe
S and oi 1% emmfw.
C lemencet here holds that 01 t% ep
W
ia« are hermits as distin 34. This, however, I take to be generally
guished from coenobites, but does not hint at any
division between the kowoivikoX and the /uiyiocs.
further sub-
Cf. also xliii
admitted —
that just as it is not safe for those
62; xxi. 10. Mon taut, "Revue Critique. &c."
(pp. 48-^2) at- who walk on a lofty tight rope to lean to
tempts to distinguish between the *uya«ejand the
koivuvikoL But
although he confirms the overthrow by Clcmencct of either side, for even though the inclination
the views of
previous translators, he leaves Clemencet's own
position really un-
weakened. S. Gregory uses the two terms as practically
'

seems slight, it has no slight consequences, but

convert- i

1 ln '
X1 -' » I0 (winch Montaut misinterprets) he explains
,.5 . <

that the life of the coenobite is a hermit-life 111 its

relation to the a The sounc of fersitasireness, lit., "the medicine of per-
I

world which lie has forsaken, while it has opportunities

in com- I suasion."
miinity-hfe for the growth of those virtues which are
required by the /3 condescension, lit., 'equity,' dealing :
relation of" man to man. Cf. Uened. edition (.Clemcncct), Prjcf. not exacting the literal fulfilment of the In
illy with their weakne.- .

Gener., Pars. II., § 111. sub finem,

y Are requisite to/orin lit., by actual
x
'
. ,
they become clear to,
1
212 GREGORY NAZIA1NZEN.
their safety depends upon their perfect balance : and unprincipled, and, so to say, opposed divin-
so in the case of one of us, if he leans to either ities, thus falling from the opposite side into
side, whether from vice or ignorance, no slight an equally dangerous error: like some distorted
danger of a fall into sin is incurred, both for plant if bent far back in the opposite direction.
himself and those who are led by him. But 37. for, amid the three infirmities in regard
•we must really walk in the King's highway," to theology, atheism. Judaism, and polytheism,
and take care not to turn aside from it either one of which is patronised by Sabel litis the
to the right hand or to the left.' as the Proverbs
3 Libyan, another by Arius of Alexandria, and
saw for such is the case with our passions, the third by some of the ultra-orthodox anion::
and such in this matter is the task of the good us, what is my position, can avoid what- 1

shepherd, if he is to know properly the souls ever in these three is noxious, and remain
of his flock, and to guide them according to within the limits of piety neither being led ;

the methods of a pastoral care which is right astray by the new analysis and synthesis into
and just, and worthy of our true Shepherd. the atheism" of Sabellius, to assert not so much
In regard to the distribution of the word,
35. that all are one as that each is nothing, for
to mention last the first of our duties, of that things which are transferred and pass into each
divine and exalted word, which everyone now other cease to be that which each one of them
is ready to discourse upon if anyone else ; is, or that we have an unnaturally compound
boldly undertakes it and supposes it within the deity, like those mythical creatures, the subject
power of every man's intellect, I am amazed of a picturesque imagination nor again, by :

at his intelligence, not to say his folly. To alleging a plurality of severed natures, accord-
me indeed it seems no slight task, and one ing to the well named madness'3 of Arius, be-
requiring no little spiritual power, to give in coming involved in a Jewish poverty, and in-

due season v to each his portion of the word, and troducing envy into the divine nature, by
to regulate with judgment the truth of our limiting the Godhead to the Unbegotten One
opinions, which are concerned with such sub- alone, as if afraid that our God would perish,
jects as the world or worlds, 5 matter, soul, if He were the bather of a real God of equal

mind, intelligent natures, better or worse, pro- nature nor again, by arraying three principles
:

vidence which holds together and guides the in opposition to, or in alliance with, each
universe, and seems in our experience of it to other, introducing the Gentile plurality of
be governed according to some principle, but principles from which we have escaped?
one which is at variance with those of earth and 38. It is necessary neither to be so devoted
of men. to the Father, as to rob Him of lis Father- 1

36. Again, they are concerned with our ori- hood, for whose Father would Hebe, if the
ginal constitution, and final restoration, the Son were separated and estranged from Him.
types of the truth, the covenants, the first and by being ranked with the creation, (for an
second coming of Christ, His incarnation, alien being, or one which is combined and
sufferingsand dissolution/ with the resurrec- confounded with his father, and, for the sense

tion, the last day, the judgment and recom- is the same, throws him into confusion, is not
pense, whether sad or glorious; I, to crown all, a son) nor to be so devoted to Christ, as to
;

with what we are to think of the original £ and neglect to preserve both His Sonship, (for
blessed Trinity. Now this involves a very whose son would He be, if His origin were not
great risk to those who are charged with the referred to the Father?) and the rank of the
illumination'' of others, if they are to avoid Father as origin, inasmuch as He is the Father
contracting their doctrine to a single Person, and Generator; for He would be the origin of
from fear of polytheism, and so leave us empty petty and unworthy beings, or rather the term
terms, if we suppose the Father and the Son and would be used in a petty and unworthy sense,
the Holy Spirit to be one and the same Person if He were not the origin of Godhead and

only: or. on the other hand, severing It into goodness, which are contemplated in the Son
three, either foreign and diverse, or disordered and the Spirit the former being the Son and
:

the Word, the latter the proceeding and in-

dissoluble Spirit. For both the Unity of the
a Numb. xx. 17. ft Prov- iv. 27. y S. T.tike xii. 42.
5 Worlds, i.e. the invisible and visible, of which S. Greg, held Godhead must be preserved, and the Trinity
that the former was created before the latter, cf. Orat. xviii. 3;
xxvii. 10; xxviii. 31 : xxxviii. 10; xl. 45.
c Dissolution ; some translate 'return' —
i.e. of the Ascension ; a. Atheism. This term is used of Sabcllianism xviii. 16. xx. 6.
referring the ' resurrection, &c.' to mankind in general. xxi. 13. xliii, 30, in the sense in which it is here explained. CI.
£ Original. Perhaps better ' supreme.' l'etav. de Trin. I. vi. 3, sqq.
7) Illumination. Some apply tiiis to Holy Baptism, with its Madness of Arianism, xxi. 13. xxxiv. 8. xliii. 30. This term
ft

preliminary instruction. is applied in a letter of Constantino after the Council of Nicca. It

Contracting, i.e. by the Sabcllian heresy. A parallel pas- is called Judaism also Orat. xx. 6 as frequently by S. Athanasius,
sage in almost identical terms is Orat. xx. 6. Cf. l'etav. de Trin. I. ix. S.
 IN DEFENCE OF HIS FLIGHT TO PONTUS. 21

of Persons confessed, each with His own prop- beaten with many stripes," because it is not
erty. through vice or depravity that they have failed
39. A suitable and worthy comprehension to do the will of their Ford; and these per-
and exposition of demands a discus-
this subject chance would be persuaded and forsake the
sion of greater length than the present occasion, pious opinion which is the cause of their hostil-
or even our life, as I suppose, allows, and, it) if some reason either from their own minds,
,

what is more, both now and at all times, the or from others, were to take hold of them, and
aid of the Spirit, by Whom alone we are able at a critical moment, like iron from Hint, strike
to perceive, expound, or to embrace, the
to firefrom a mind which is pregnant and worthy
truth in regard to God. For the pure alone ! of the light, for thus a little spark would quickly
can grasp Him AVho is pure and of the same kindle the torch of truth within it.
disposition as himself; and I have now briefly 41. But what is to be said of those who, from
dwelt upon the subject, to show how difficult it vain glory or arrogance, speak unrighteousness
is to discuss such important questions, especially against the most High,'3 arming themselves
before a large audience, composed of every age with the insolence of Jannes and Jambres,? not
and condition, and needing like an instrument against Moses, but against the truth, and rising
of many strings, to be played upon in various 1
in opposition to sound doctrine? Or of the
ways or to find any form of words able to
; third class, who through ignorance and, its
edify them all, and illuminate them with the consequence, temerity, rush headlong against
light of knowledge. For it is not only that every form of doctrine in swinish fashion, and
there are three sources from which danger trample under foot the fair pearls 5 of the
springs, understanding, speech, and hearing, truth ?
so that failure in one, if not in all, is infallibly 42. What again of those who come with no
certain ; for either the mind not illuminated,
is private idea, or form of words, better or
or the language is feeble, or the hearing, not j
worse, in regard to God, but listen to all kinds
having been cleansed, fails to comprehend, and of doctrines and teachers, with the intention of
accordingly, in one or all respects, the truth selecting from all what is best and safest, in
must be maimed but further, what makes the upon no
'

: reliance better judges of the truth than

instruction of those who profess to teach any themselves? They are, in consequence, borne
other subject so easy and acceptable viz. the — and turned about hither and thither by one
piety" of the audience —
on this subject involves plausible idea after another, and, after being
difficulty and danger. deluged and trodden down by all kinds of doc-
40. For having undertaken to contend on trine, e and having rung the changes on a long
behalf of God, the Supreme Being, and of succession of teachers and formulas, which they
salvation, and of the primary hope*3 of us all, throw to the winds as readily as dust, their ears
the more fervent they are in the faith, the more and minds wearied out, and, O what
at last are
hostile are they to what is said, supposing that folly they become equally disgusted with all
!

a submissive spirit indicates, not piety, but forms of doctrine, and assume the wretched
treason to the truth, and therefore they would character of deriding and despising our faith as
sacrifice anything rather than their private con- unstable and unsound passing in their igno-
;

victions, and the accustomed doctrines in winch rance from the teachers to the doctrine as if :

they have been educated. I am now referring anyone whose eves were diseased, or whose
to those who are moderate and not utterly de- ears had been injured, were to complain of the
praved in disposition, who. if they have erred sun for being dim and not shining, or of sounds
in regard to the truth, have erred from piety, for being inharmonious and feeble.
who have zeal, though not according to know- 43. Accordingly, to impress the truth upon
ledge, y who will possibly be of the number of a soul when it is still fresh, like wax not yet
those not excessively condemned, and not subjected to the seal, is an easier task than in-
scribing pious doctrine on the top of inscrip-
a Piety, euAa/3eta. i, e. The pious readily and attentively n
instruction in morality or generally received truth, but are
tions — I mean wrong doctrines and dogmas ^ —
suspicious and intolerant than ordinary people, if, at a time with the result that the former are confused and
any theological question is hotly debated, a preacher touches
any point connected with it, and so stirs party feeling or per
thrown into disorder by the latter. It is bet-
prejudice. ter indeed to tread a road which is smooth and
P The primary hope. This term is used of the full know
and confession of the doctrine of the Holy Trinity, Orat. xxxii well trodden than one which is untrodden and
where its necessary connection with Christianity and the life fthc
soul is insisted on. I'orits vital importance cf. Liddon, Bamp. I.ect.
rough, or to plough land which has often been
pp. 435, 6, and its bearing on the Mediatorial Work of Christ, a ndso
on our salvation. Ibid. I.cct. VIII. csp. pp. 472-9 (5th ed.). S Cyr. aLukcxii. 47. 0Ps. Ixxiii. 8. (i.XX.1. 7 - Tim. in. S.
Hier. Catech. 13. 2. S. Cyr. Alex, de S. Trin. dial. 4. torn 1 • PP. 8 S. Matt. vii. 6 ; viii. 32. c Kph. iv. 14.
508, 1:09. S. Proclus Horn, in Incarn. 5. 6. o. Bright. Hi it. of ^Doctrines and dogmas. Klias takes the former to refer to mo-
the Church, p 149. y Rom. x. 2. rality and tiie latter to belief.
 .

214 G RE G O R Y N AZ A N Z K \ I

cleft and broken up by the plough but a soul : the perfect, a and the higher and more solid
to be written upon should be free from the in- food, since their senses have been sufficiently
scription of harmful doctrines, or the deeply exercised to discern'3 truth and falsehood, and
cut marks of vice: otherwise the pious inscri- if they were made to drink milk, and fed on
ber would have a twofold task, the erasure of the vegetable diet of invalids, v they would be
the former impressions and the substitution of annoyed. And with good reason, for they
others which are more excellent, and more would not be strengthened' according to 5

worth) to abide. So numerous are they whose Christ, nor make that laudable increase, which
wickedness is shown, not only by yielding to the Word produces in one who is rightly i-^A,
their passions, but even by their utterances, by making him a perfect man, and bringing
and so numerous the forms and characters him to the measure of spiritual stature.'
of wickedness, and so considerable the task of 46. And who is sufficient for these things ?
one who has been intrusted with tin's office of For we are not many, able to corrupt £ as the
educating and taking charge of souls. Indeed the word of truth, and mix the wine,'' which
I have omitted the majority of the details, lest maketh glad the heart of man, 9 with water,
my speech should be unnecessarily burden- mix, that is, our doctrine with what is com-
some. mon and cheap, and debased, and stale, and
44. If anyone were to undertake to tame and tasteless, in order to turn the adulteration to
train an animal of many forms and shapes, our and accommodate ourselves to those
profit,
compounded of many animals of various sizes who meet us, and curry favor with everyone,
and degrees of tameness and wildness, his becoming ventriloquists and chatterers, who l

principal involving a considerable strug-

task, serve their own pleasures by words uttered
gle, would be the government of so extraor- from the earth, and sinking into the earth, and,
dinary and heterogeneous a nature, since each to gain the special good will of the multitude,
of the animals of which it is compounded injuring in the highest degree, nay, ruining our-
would, according to its nature or habit, be selves, and shedding the innocent blood of sim-
differently affected with joy. pleasure or dis- pler souls, which will be required at our hands. *

like, by the same words, or food, or stroking 47. Besides, we are aware that it is better
with the hand, or whistling, or other modes of to offer our own reins to others more skilful
treatment. And what must the master of such than ourselves, than, while inexperienced, to
an animal do, but show himself manifold and guide the course of others, and rather to give
various in his knowledge, and apply to each a a kindly hearing than stir an untrained tongue ;

treatment suitable for it, so as successfully to and after a discussion of these points with ad-
lead and preserve the beast ? And since the visers who are, I fancy, of no mean worth,
common body of the church is composed of and, at any rate, wish us well, we preferred to
many different characters and minds, like a learn those canons of speech and action which
single animal compounded of discordant parts. we did not know, rather than undertake to teach
it is absolutely necessary that its ruler should them in our ignorance. For it is delightful to
be at once simple in his uprightness in all re- have the reasoning K of the aged come to one
spects, and as far as possible manifold and even until the depth of old age, able, as it is,
varied in his treatment of individuals, and in to aid a soul new to piety. Accordingly, to
dealing with all in an appropriate and suitable undertake the training of others before being
manner. sufficiently trained oneself, and to learn, as

45. For some need to be fed with the milk

a men say, the potter's art on a wine-jar, that is,

of the most simple and elementary doctrines, to practise ourselves in piety at the expense of
viz., those wdio are in habit babes and, so to others' souls, seems to me to be excessive folly
say, new-made, and unable to bear the manly or excessive rashness — folly, if we are not even

food of the word nay, if it were presented to

: aware of our own ignorance rashness, if in ;

them beyond their strength, they would spite of this knowledge we venture on the task.
probably be overwhelmed and oppressed, 48. Nay, the wiser of the Hebrews tell us
owing to the inability of their mind, as that there was of old among the Hebrews a most
3
is the case with our material bodies,' to di- excellent and praiseworthy law,** that every
gest and appropriate what is offered to it, and
a 1 Cor. ii. 6. £ Heb. v. 14. y Rom. xiv. 2.
so would lose even their original power. Oth- 6 Col. i. 11, ii. 19. e Eph. iv. 13.
£2 Cor. 16, 17. Isai. 22. 6 Ps. civ. 15.
ers require the wisdom which is spoken among
ii. rj i.

t Ventriloquists. Isai. viii. 19, "Wizards."

k Uzek. iii. 20; xxxiii. 8.
a 1, Cor. iii. 1, 2 ; Heb. v. 12-14. A venerable for wisdom due to experience.
I.e.,
flOur material bodies, lit., "matter."' This, together with /x Laiv. Not definitely enacted, but a custom constantly ob-
" dust." " mire '' or ,l clay " and other .similar terms, is often used served. It applied to the earlier and later chapters of Ezekici and
by S, Gregory as a synonym of " the body.'' the bong of Solomon,
 IN DEFENCE OF HIS FLIGHT TO PONTUS. 215

age was not entrusted with the whole of Scrip- pie of us : what of those who are more spiritual
ture, inasmuch as this would not be the more and After frequently condemning
noble?"
profitable course, since the whole of it is not us, as men of no account, they have forsaken

at once intelligible to everyone, and its more us, and abhor fellowship with impious people

recondite parts would, by their apparent mean- such as we are.

ing, do a very great injury to most people. 50. Now, if we were to speak gently to one of
Some portions therefore, whose exterior" is them, advancing, as follows, step by step in
unexceptionable, are from the first permitted argument: "Tell me, my good sir, do you
and common to all while others are only en-
;
call dancing anything, and flute-playing?"
trusted to those who have attained their twenty- "Certainly," they would say. "What then
fifth year, viz., such as hide their mystical of wisdom and being wise, which Ave venture
beauty under a mean-looking cloak, to be the to define as a knowledge of things divine and
reward of diligence and an illustrious life flash- ;
human?" This also they will admit. "Are
ing forth and presenting itself only to those then these accomplishments better than and su-
whose mind has been purified, on the ground perior to wisdom, or wisdom by far better than
that this age alone P can be superior to the these?" "Letter even than all things," i
bod\', and properly rise from the letter to the know well that they will say. Up to this point
spirit. they are judicious. " Well, dancing and flute-
49. Among us, however, there is no bound- playing require to be taught and learnt, a pro-
ary line between giving and receiving instruc- cess which takes time, and much toil in the
tion, like the stones of old between the tribes sweat of the brow, and sometimes the payment
within and beyond the Jordan nor is a cer- : of fees, and entreaties for inititation, and long
tain part entrusted to some, another to others ;
absence from home, and all else which must be
nor any rule for degrees v of experience; but done and borne for the acquisition of expe-
the matter has been so disturbed and thrown rience but as for wisdom, which is chief of all
:

into confusion, that most of us, not to say things, and holds in her embrace everything
all, almost before we have lost our childish which is good, so that even God himself prefers
curls and lisp, before we have entered the this title to all the names by which lie is

house of God, before we know even the called ; are we

names of the Sacred Looks, before we have
learnt the character and authors of the Old
and New Testaments: (for my present point
is not our want of cleansing from the mire
and marks of spiritual shame which our
viciousness has contracted) if, I say, we have
furnished ourselves with two or three expres-
sions of pious authors, and
suppose that it is a matter of
to
such slight consequence, and so accessible, that
we need but wish, and we would be wise?"
" It would be utter folly to do so." If we, or
any learned and prudent man, were to say this
to them, and try by degrees to cleanse them
from their error, it would be sowing upon
rocks, P and speaking to ears of men who will
that by hearsay, not hear v so far are they from being even
:

not by study if we have had a brief experience

; wise enough to perceive their own ignorance.
of David, or clad ourselves properly in a cloak- And we may rightly, in my opinion, apply to
let, or arc wearing at least a philosopher's gir- them the saying of Solomon There is an :

dle, or have girt about us some form and ap- evil which I have seen under the sun. 5 a man
pearance of piety phew
chair and show our spirit
— how we take the
!

Samuel was holy

!
even in his swaddling-clothes & we are at once :
wise teachers, of high estimation in Divine
things, the first of scribes and lawyers we or-
wise in his own conceit; 6 and a still greater
evil is to charge with the instruction of others
a man who is not even aware of his own ignor-
ance.
; 51. This is a stale of mind which demands,

dain ourselves men of heaven and seek to be
called Rabbi by men e the letter is nowhere,
;
everything is to be understood spiritually, and
our dreams are utter drivel, and we should be
annoyed if we were not lauded to excess.
This is the case with the better and more sim-
o /Cxierior, Crimen, Horn. 5, in Levit., speaks of the 'body.
Boul, and spirit of Scripture.'
3 Alone. If. :is runny AISS. we read /uriAis, " with difficulty."
in special degree, our tears and groans, and has
often stirred my pity, from the conviction that
imagination robs us in great measure of reality,
and that vain glory is a great hindrance to
men's attainment of virtue. To heal and stay
this disease needs a Peter or Paul, those great
disciples of Christ, who in addition to guidance
in word and deed, received their grace, £ and

This is preferred by the I'ened. note. a "More spiritual and noble."— This is iron;..,].

V Degrees, etc. Ilel>. v. 14 V. "use" (in (he singular), the fi S. I.uke viii. 6. y I'd his. X\v. 9.
sense is " any rule for confining the use of difficult passages of & Kccles. x. 5. t I'rov. xxvi. 12.
Holy Scripture to those whose experience is a guarantee against £ Their grace, to x^P^f- l.Has takes this of the power 10
-
their abuse.'' 8 1 Sam, ii. n, e S, Matt, xxiii. 7. heal diseases, Tillemont of miracles in general. Perhaps better
 £

2lG GREGORY NAZIANZEN.

became all things to all men, that they might parents and children, « marriage and celibacy./5
gain all. a Put for other men like ourselves, it self-discipline and indulgence, v wisdom and ig-
is a great tiling to he rightly guided and led norance, 5 circumcision and uncircumcision, <
by those who have been harged with the cor- <
Christ and the world, the flesh and the spirit.
rection and setting right of things such as these. On behalf of some he gives thanks, others lie
52. Since, however, have mentioned Paul,
I
upbraids. Some he names his joy and crown.''
and men like him, will, with your permission,
1
others he charges with folly. Some who hold
pass by all others who have been foremost as a straight course he accompanies, sharing in
lawgivers, prophets, or leaders, or in any their zeal others he checks, who are going
similar office —
for instance, Moses, .Aaron, wrong.
;

At one time he excommunicates, at 1

Joshua, Elijah, Klisha, the Judges, Samuel, another he confirms his love K at one time he ;

David, the company of Prophets, John, the grieves, at another rejoices at one time he ;

Twelve Apostles, and their successors, who with feeds with milk, at another he handles mys-
many toils and labors exercised their authority, teries A at one time he condescends, at another
;

each in his own time ; all these 1 pass by, to set he raises to his own level at one time he ;

forth Paul as the witness to my
lor us to consider by his example how im-
portant a matter is the care of souls, and whether
it requires slight attention and little judgment.
But that we may reeognize and perceive this,
assertions, and threatens a rod,'* at another he offers the spirit
of meekness; at one time he is haughty to-
ward the lofty, at another lowly toward the
lowly. Xow he is least of the apostles," now
he offers a proof of Christ speaking in him £ :

let ushear what Paul himself says of Paul.
53. I say nothing of his labours, his watch-
ings, his sufferings in hunger and thirst, in cold
and nakedness, his assailants from without, his
adversaries within. P .1 pass over the persecu-
tions, councils, prisons, bonds, accusers, tribu-
nals, the daily and hourly deaths, the
basket,
the stonings, beatings with rods, the travelling
about, the perils by land and sea, the deep, the
shipwrecks, the perils of rivers, perils of rob-
bers, perils from his countrymen, perils among
false brethren, the living by his own hands, the
gospel without charge,'*' the being a spectacle to
both angels and men. 5 set in the midst between
Cod and men to champion His cause, 6 and to
unite them to Him, and make them His own
peculiar people, £ beside those things that are
without.'' for who could worthily
matters, the daily pressure,
licitude, the care of all
universal sympathy, and brotherly love? Pud
anyone stumble. Paul also was weak did an-
other suffer scandal, it was Paul who was on
fire.
now he longs for departure and is being
poured forth as a libation, now he thinks it
more necessary for their sakes to abide in the
flesh. For he seeks not his own interests, but
those of his children, n whom he has begotten
in Christ by the gospel, p This is the aim of
all his spiritual authority, in everything to
neglect his own in comparison with the ad-
vantage of others.
55. He glories
in his infirmities and dis-
tresses. Pie
takes pleasure in the dying of
Jesus, 17 as if it were a kind of ornament. He
is lofty in carnal things, 7 he rejoices in things
spiritual; he is not rude in knowledge, v and
claims to see in a mirror, darkly.* He is bold
and buffets his body, x throwing it as
in spirit,
an antagonist. What is the lesson and in-
detail these struction he would thus impress upon us ? Not
the individual so- to be proud of earthly things, or puffed up by
the churches, the knowledge, or excite the flesh against the
spirit. He fights for all, prays for all, is jeal-
; ous for all, is kindled on behalf of all, whether
without law, or under the law; a preacher of
the Gentiles, a patron of the Jews. 1
He even
''

54. What of the laborionsness of his teach- !

was exceedingly bold on behalf of his brethren

ing ? The manifold character of his ministry ? according to the flesh," if I may myself be bold
His loving kindness? And on the other hand enough to say so, in his loving prayer that
his strictness? And the combination and bleu l- they might in his stead be brought to Christ.
ing of the two in such wise that his gentle-
;
What magnanimity what fervor of spirit J le ! !

ness should not enervate, nor his severity ex- imitates Christ, who became a curse for us. aa
asperate? He gives laws for slaves and 11: as- who took our infirmities and bore our sick-
ters, 1 rulers and ruled," husbands and wives/ !

nesses P0 or, to use more measured terms, he is

;

a Kph. vi. 1-4. jl t Cor. vii. 3, 8, 25, 31. 7 Rom. xiv. 3, 6.

of the special position as Apostle* to the Tews and to the Gen- Cor. i. 27; Rom.
f> ! iii. 18. e 25, 20.
ii.
J Gal. v. 16.
tiles (Oat. ii. S, <j), where the term used is x<ipi?. Phil. iv. k .1 Cor. ii. 8.
i) 1. f.Gal. iii. 1. t Cor. v. 5.
1
a Cor. ix. 22.
i £2 Cor. xi. 23 et seq. y 1 Cur. iv. 12 ix. 1".
; A 1 Cor. ii. 7 iii. ; 2. fi lb. iv. 21. v lb. xv. 9.
& it), iv, 9. e His cause reading tou : v. 1. Ton-.
f 2 Cor. xiii. 3. o Phil. i. 23; ii. 17. it 1 Cor. x.
33,
£ Tit. ii. 14. -q 2 Cor. xi. 28, 29.
p lb. iv. 15. cr 2 Cor. iv. 10 ; xii. 9, 10. t Rom. v. 3 Phil. iii. 4.
;

Pressure imcTaaiav, 2 Cor. xi.-23, inio"ra(Tu>. v 2 Cor. xi. 6 <{> 1 Cor. xiii. 12. \ Ih. ix. 27.
lEph. vi. 5, 9. k Rom. xiii. 1-3. A Kph. v. 25, 22. <i>2 Tim. i. 11. w Rom, ix. 3. aa Gal. iii. 13. /3/3 S. Matt. xiii. 17.
 IN DEFENCE OF HIS FLIGHT TO PONTUS. 217

ready, next to Christ, to suffer anything, even lodge in a garden, and the mountain of the
as one of the ungodly, for them, if only they house be reckoned as a glade in a thicket. le 11
1

be saved. bewails also the scarcity of the upright, there

56. Why should I enter into detail? He being scarcely a stalk or a gleaning grape left,
lived not to himself, but to Christ and his since both the prince asketh, and the judge
preaching. He crucified the world to himself," curries favour/ so that his language is almost
and being crucified to the world and the the same as the mighty David's: Save me, ()
things which are seen, he thought all things Lord, lor the godly man ceaseth v and says :

little,'3 and too small even
though from Jerusalem and round about unto
Illyricum y he had fully preached the Gospel,
even though he had been prematurely caught
up to the third heaven, and had had a vision
of Paradise, and had heard unspeakable words. 6
Such was Paul, and everyone of like spirit
to be desired ; that therefore their blessings shall fail them,
as if wasted by the moth.
59. Joel again summons us to wailing, and
will have the ministers of the altar lament
under the presence of famine: so far is he
from allowing us to revel in the misfortunes
of others and, after sanctifying a fast, calling
:

with him. But we fear that, in comparison
with them, we may be foolish princes of Zoan, e
or extortioners, who
exact the fruits of the
ground, or people £ and fur-
falsely bless the
ther make themselves happy, and confuse the
way of your feet,'' or mockers ruling over you,
or children in authority, immature in mind,
not even having bread and clothing enough to
be rulers over any ; or prophets teaching lies,*
»
or rebellious princes/ deserving to share the
reproach of their elders for the straitness of the
famine/ or priests very far from speaking com-
fortably " to Jerusalem, according to the re-
proaches and protests urged by Isaiah, who
was purged by the Seraphim with a live coal.*
57. Is the undertaking then so serious and
laborious to a sensitive and sad heart a very
rottenness to the bones ° of a sensible man
while the danger is slight, and a fall not worth
consideration ? Nay the blessed Hosea inspires
me with serious alarm, where he says that to
us priestsand rulers pertaineth the judgment,'7
because we have been a snare to the watch-
tower and as a net spread upon Tabor, which
; for I work a work.f
has been firmly fixed by the hunters of men's
souls, and he threatens to cut off the wicked
prophets/ and devour their judges with fire,
and to cease for a while from anointing a king
and princes/ because they ruled for themselves,
and not by Him. T
58. Hence again the divine Micah, unable
to brook the building of Zion with blood,
a solemn assembly, and gathering the old men,
the children, and those of tender age, 5 we our-
selves must further haunt the temple in sack-
: cloth and ashes, 6 prostrated right humbly on
the ground, because the field is wasted, and
the meat-offering and the drink-offering is cut
off from the house of the Lord, till we draw
down mercy by our humiliation.
60. What of Habakkuk ? He utters more
heated words, and is impatient with Cod
Himself, and cries down, as it were our good
Lord, because of the injustice of the judges.
O Lord, how long shall I cry and Thou wilt
not hear? Shall 1 cry out unto Thee of vio-
lence, and Thou wilt not save? Why dost
Thou show me toil and labour, causing me to
— look upon perverseness and impiety? Judg-
: ment has been given against me, and the
judge is a spoiler. Therefore the law is slacked,
and judgment doth never go forth. Then
comes the denunciation, and what follows
upon it. Behold, ye despisers, and regard,
and wonder marvellously, and vanish away,
But why need I quote
the whole of the denunciation ? A little fur-
ther on, however, for I think it best to add
this to what has been said, after upbraiding
and lamenting many of those who are in some
respect unjust or depraved, he upbraids the
leaders and teachers of wickedness, stigmatising
vice as a foul disorder, and an intoxication and
aberration of mind charging them with giv-
;

however you interpret the phrase, and of Jeru- ing their neighbours drink in order to look
salem with iniquity, while the heads thereof upon the darkness of their soul,''' and the dens
judge for reward, and the priests teach for hire, of creeping things and wild beasts, viz.: the
and the prophets divine for money what does — dwelling places of wicked thoughts. Such
he say will be the result of this ? Zion shall indeed they are, and such teachings do they
he plowed as a field, and Jerusalem be as a discuss with us.
61. How can it be right to pass by Malachi,
a Oal. vi. 14. (3 Phil. iii. 8. y Rom. xv. ig. who at one time brings bitter charges against
8 2 Cor. xii. 2, 4. elsa. xix. 11. £Ib. i\. 16. II). 12.
t) iii.
the priests, and reproaches them with despising
lb. iii. .(. t lb. iii. 7. k lb. ix. 15.
A lb. i. 23. /x lb. viii. 21. v lb. xl. 2. £ 11). vi. 6, 7.
o l'rov. xiv. 30. it Hos. v. 1, 2. p lb. vi. 5. a iUic. iii. 10-12. |3 lb. vii. 1-4. 7 l's. xii. 1.
a lb. vi i. 7. T lb. viii. 4. 5 Joel i. 13, seq. c Isa. lviii. 5. f liab. i. 2 et scti. y lb. ii. 15.
2lS GREGORY NAZIANZEN
the name of the Lord," and explains wherein with the afflicted. A little further is a more
they did this, by offering polluted bread upon striking and impassioned strain. Feed, he
the altar, and meat which is not firstfruits, says, the flock of slaughter, whose possessors
which they would not have offered to one of slay them without repentance, and they that
their governors, or, if they had offered it, sell them say, " blessed be the Lord, for we
the\' would have been dishonoured yet offer- ;
are rich " and their own shepherds arc with-
:

ing these in fulfilment of a vow to the King out feeling for them. Therefore, I will no
of the universe, to wit, the lame and the sick, more pity the inhabitants of the land, saith
and the deformed, which are utterly profane the Lord Almighty." And again Awake, () :

and loathsome. P Again he reminds them of sword, against the shepherds, and smite the
the covenant of God, a covenant of life and shepherds, and scatter the sheep, and 1 will
peace, with the sons of Levi, and that they turn My Hand upon the shepherds and, Mine ;

should serve Him in fear, and stand in awe of anger is kindled against the shepherds, and i
the manifestation of His Name. The law of will visit the lambs : y adding to the threat those
truth, he says, was in his mouth, and unright- who over the people.
rule So industriously
eousness was not found in his lips; he walked does he apply himself to his task that he can-
withme uprightly in peace, and turned away not easily free himself from denunciations, and
many from iniquity : for the priest's lips shall I am afraid
that, did I refer to the whole
keep knowledge, and they shall seek the law series, Ishould exhaust your patience. This
at his mouth. And how honourable and at must then suffice for Zechariah.
the same time how fearful is the cause for he ! 64. Passing by the elders in the book of
is the messenger of the Lord Almighty. y Al- Daniel; 6 for it is better to pass them by, to-
though pass over the following imprecations,
1 gether with the Lord's righteous sentence and
as strongly worded, 5 yet 1 am afraid of their declaration concerning them, that wickedness
truth. This however may be cited without came from Babylon from ancient judges, who
offence, to our profit, is it right, he says, to seemed to govern the people ; how are we
regard your sacrifice, and receive it with good affected by Ezekiel, the beholder and expositor
will at your hands, 6 as if he were most highly of the mighty mysteries and visions ? By his
incensed, and rejecting their ministrations ow- injunction to the watchmen e not to keep silence
ing to their wickedness. concerning vice and the sword impending over
62. Whenever I remember Zechariah, I it, a course which would profit neither them-
shudder at the reaping-hook/ and likewise selves nor the sinners but rather to keep ;

at his testimony against the priests, his hints watch and forewarn, and thus benefit, at any
in reference to the celebrated Joshua, the high rate those who gave warning, if not both those
priest, whom
he represents as stripped of filthy who spoke and those who heard ?
and unbecoming garments and then clothed in 65. What of his further invective against
rich -priestly apparel. As for the words and
7
' the shepherds, Woe shall come upon woe,
charges to Joshua which he puts into the an- and rumour upon rumour, then shall they
gel's mouth, let them be treated with silent seek a vision of the prophet, but the law shall
respect, as referring perhaps to a greater e and perish from the priest, and counsel from the
higher object than those who are many priests L : ancients, £ and again, in these terms, Son of
but even at his right hand stood the devil, to man, say unto her, thou art a land that is not
resist him. A fact, in my eyes, of no slight 1
watered, nor hath rain come upon thee in the
significance, and demanding no slight fear and day of indignation: whose princes in the midst
watchfulness. of her are like roaring lions, ravening the prey,
63. Who is so bold and adamantine of soul devouring souls in their might. And a little 7
'

as not to tremble and be abashed at the charges further on: Her priests have violated My laws
and reproaches deliberately urged against the rest and profaned My holy things, they have put no
of the shepherds. A voice, lie says, of the howl- difference between the holy and profane, but
ing of the shepherds, for their glory is spoiled. all things were alike to them, and they hid
A voice of the roaring of lions, K for this hath their eyes from My Sabbaths, and I was pro-
befallen them. Does he not all but hear the faned among them. He threatens that He
wailing as if close at hand, and himself wail will consume both the wall and them that
daubed it/ that is, those who sin and those
a Mai. i. 6. ,3 lb. i. 13. y !!>. ii. 5-7.
who throw a cloak over them as the evil ;

S Strongly worded, $\a.<i<\>r)\xov, perh. "ill omened."

e lb. ii. 13. fZech. v. 1 (LXX.). >} lb. iii. 1 et seq.

A greater, &c., i.e. they refer to the Person of Jesus Christ a Zech. xi. 5, 6. /3 lb. xiii. 7. y lb. x. 3.
Himself. S Hist. Susann., 5, e F.zelc. xxxiii £ lb. vii. 26
1 1Kb. vii. 23. KZech. xi. 3. t) lb. xxii. 24 seq. 6 lb. xxii. 26. l lb. xiii. 1.
 v

IN DEFENCE OF HIS FLIGHT TO PONTUS. 219

rulers and priests have done, who caused the 69. \\ "hy need speak of the things of an-
I

house of Israel to err according to their own cient days ? Who

can test himself by the rules
hearts which are estranged in their lusts. rt
and standards which Paul laid down for bishops
66. I also refrain from entering into his dis- and presbyters, that they are to be temperate,
cussion of those who feed themselves, devour soberminded, not given to wine, no strikers,
the milk, clothe themselves with the wool, kill apt to teach, blameless in all things, and be-
them that are fat, but feed not the flock, yond the reach of the wicked," without finding
strengthen not the diseased, nor bind up that considerable deflection from the straight line
which is broken, nor bring again that which is of the rules? What of the regulations of Jesus
driven away, nor seek that which is lost, nor for his disciples, when He sends them to
keep watch over that which is strong, but preach ? The main object of these is not to —
oppress them with rigour, and destroy them enter into particulars that they should be of —
with their pressure ; so that, because there such virtue, so simple and modest, and 'in a
was no shepherd, the sheep were scattered word, so heavenly, that the gospel should make
over every plain and mountain, and became its way, no less by their character than by
meat for all the fowls and beasts, v because there their preaching.
was no one to seek for them and bring them 70. I am alarmed by the reproaches of the
back. What is the consequence? As I live, Pharisees, the conviction of the Scribes. For
saith the Lord, because these things are so, and it is disgraceful for us, who ought greatly sur-

My flock became a prey, 5 behold I am against pass them, aswe are bidden, if we desire the
the shepherds, and I will require My flock at kingdom of heaven, to be found more deeply
their hands, and will gather them and make sunk in vice so that we deserve to be called
:

them My own
but the shepherds shall suffer
: serpents, generation of vipers, and blind
a
such and such things, as bad shepherds ought. guides, who strain out a gnat and swallow a
67. However, to avoid unreasonably pro- camel, or sepulchres foul within, in spite of
longing my discourse, by an enumeration of our external comeliness, or platters outwardly
all the prophets, and of the words of them all, clean, and everything else, which they are, or
1 will mention but one more, who was known which is laid to their charge.
before he was formed, and sanctified from the 71. With these thoughts I am occupied
womb, 6 Jeremiah : and will pass over the rest. night and day : they waste my marrow, and
He longs for water over his head, and a foun- feed upon my flesh, and will not allow me to
tain of tears for his eyes, that he may ade- be confident or to look up. They depress my
quately weep for Israel; ^ and no less does he soul, and abase my mind, and fetter my tongue,
bewail the depravity of its rulers. and make me consider, not the*position of a
68. God
speaks to him in reproof of the prelate, or the guidance and direction of others,
priests : The
priests said not, Where is the which is far beyond my powers but how I ;

Lord, and they that handled the law knew myself am to escape the wrath to come, and to
Me not the pastors also transgressed against
; scrape off from myself somewhat of the rust of
Me.i Again He says to him The pastors are : vice. A man must himself be cleansed, before
become brutish, and have not sought the Lord, cleansing others: himself become wise, that
and therefore all their flock did not understand, he may make others wise; become light, and
and was scattered. Again, Many pastors have then give light draw near to God, and so
:

destroyed My vineyard, and have polluted My bring others near be hallowed, then hallow
;

pleasant portion, till it was reduced to a track- them be possessed of hands to lead others
;

less wilderness. 1 He further inveighs against by the hand, of wisdom to give advice.
the pastors again : Woe be to the pastors 72. When will this be, say they who are
that destroy and scatter the sheep of My pas- swift but not sure in every thing, readily build-
ture Therefore thus saith the Lord against
!
ing up, readily throwing down. When will the
them My people Ye have scattered
that feed : lamp be upon its stand, 5 and where is the
My flock, and driven them away, and have talent? 6 For so they call the graced Those
not visited them behold 1 will visit upon you : who speak thus are more fervent in friendship
the evil of your doings. * Moreover he bids than in reverence. You ask me. you men of ex-
the shepherds to howl, and the rams of the ceeding courage, when these things shall be,
flock to lament, because the days of their and what account I give of them ? Not even
slaughter are accomplished/ extreme old age would be too long a limit to
a Ezek. xiv. 5. p lb. xxxiv. 2 et seq. y lb. xxxix. 17.
<5 Hi. xxxiv. 8. e Jer. i. 5. 5 lb. ix. 1. a 1 Tim. iii. 2, 3 Tit. i. 7.
; (3 S. Malt. x. 9 S. Luke ix. 3.
;

V lb. ii. 8. 9 lb. x. 21. 1 lb. xii. 10. S. Matt, xxiii. 13 ct set]. S lb. v. 15.
y e lb. xxv. 15.
k lb. xxiii. 1, 2. A lb, xxv. 34. £ " The grace " i.e. the grace of the priesthood,
 ?

220 GREGORY NAZIANZEX

assign. For hoary hairs combined with pru- animal visible and invisible, temporal and im-
ence arc better than inexperienced youth, well- mortal, earthly and heavenly, able to attain to
reasoned hesitation than inconsiderate haste, God but not to comprehend Him, drawing
and a brief reign than a long tyranny just : near and yet afar off. J said. I will be wise,
as a small portion honourably won is better says Solomon, but she (i.e. Wisdom) was far
than considerable possessions which are dis- from me beyond what and. Verily, he that is: a
honourable and uncertain, a little gold than a increaseth knowledge increased! sorrow.' 3 for
great weight of lead, a little light than much the joy of what we have discovered is no
darkness. greater than the pain of what escapes us a ;

73. But this speed, in its untrustworthiness pain, 1 imagine, like that felt by those who are
and excessive haste, is in danger of being like dragged, while yet thirsty, from the water, or
the seeds which fell upon the rock, a and, be- are unable to retain what they think they hold,
cause -they had no depth of earth,-9 sprang up at or are suddenly left in the dark by a flash of
once, but could not bear even the first heat of lightning.
the sun or like the foundation laid upon the
; This depressed and kept me humble,
76.
sand,? which could not even make a slight re- and persuaded me that it was better to hear
sistance to the rain and the winds. Woe to the voice of praise v than to be an expounder
thee, O city, whose king is a child, 5 says Solo- of truths beyond my power ; the majesty, and
mon. Be not hasty of speech, 6 says Solomon the height, and the dignity, and the pure
again, asserting that hastiness of speech is less natures scarce able to contain the bright-
serious than heated action. And who, in spite ness of God, Whom the deep covers, Whose
of all this, demands haste rather than security secret place is darkness, 5 since He is the purest
and utility? Who can mould, as clay-figures light, 6which most men cannot approach unto;
are modelled in a single day, the defender of Who is in all this universe, and again is
the truth, who is to take his stand with Angels, beyond the universe Who is all goodness,^ and
;

and give glory with Archangels, and cause the beyond all goodness Who enlightens the mind,
;

sacrifice to ascend to the altar on high, and and escapes the quickness and height of the
share the priesthood of Christ, and renew the mind, ever retiring as much as He is appre-
creature, and set forth the image, and create hended, and by His flight and stealing away
inhabitants for the world above, aye and, great- when grasped, withdrawing to the things above
estof all, be God, and make others to be God ? one who is enamoured of Him.
74. I know "Whose ministers we are, and 77. Such and so great is the object of our
where we are placed, and whither we are longing zeal, and such a man should he be,
guides. I know the height of God, and the who prepares and conducts souls to their es-
weakness of man, and, on the contrary, his pousals. For myself, I feared to be cast,
power. Heaven is high, and the earth deep £ ; bound hand and foot,'' from the bride-chamber,
and who of those who have been cast down by for not having on a wedding-garment, and for
sin shall ascend ? 1 Who that is as yet surrounded having rashly intruded among those who there
by the gloom here below, and by the grossness sit at meat. And yet I had been invited from
of the flesh can purely gaze with his whole my youth, if I may speak of what most men
mind upon that whole mind, and amid unstable know not, and had been cast upon Him from
and visible things hold intercourse with the the womb, and presented by the promise of my
stable and invisible? For hardly may one of mother, afterwards confirmed in the hour of
those Avho have been most specially purged, be- danger: and my longing grew up with it, and
hold here even an image of the Good, as men my reason agreed to it, and I gave as an offer-
see the sun in the water. "Who hath measured ing my all to Him Who had won me ami
the water with his hand, and the heaven with saved me, my property, my lame, my health,
a span, and the whole earth in a measure ? my very words, from which I only gained the
Who hath weighed the mountains in scales, and advantage of being able to despise them, and
the hills in a balance? ° "What is the place of of having something in comparison of which. I
his rest?' and to whom shall he be likened K preferred Christ. And the words of God were
75. Who"Who made all things by His
is it, made sweet as honeycombs' to me, and I cried
Word/ and formed man by His Wisdom, and after knowledge and lifted up my voice for
gathered into one things scattered abroad, and wisdom. * There was moreover the moderation
mingled dust with spirit, and compounded an of anger, the curbing of the tongue, the re-
a S. Luke viii. 6. /3 S. Matt. xiii. 5. y lb. vii. 26. a t-clc:: vn 24 lb . iS. yPs. xxvi. 7 .(LXX.).
S Kcclt-s. x. 16. e l'rov. xxix. 20. £ lb. xxv 3. S lb. xviii. 12 ; civ. 6. e 1 Tim. vi. £ Lxoil. xxxiii. 19.
vj l's. xxiv. 1. Isai. xl. 12. 1 lb. Ixvi. 1. tj S.Matt. xxii. 13. I>s. xxii. 11,
k lb. xl. 18, 25, A l's. xxxiii. 6. e. lb. xix. jo ; cxix, 103. K l'rov. ii.
3 .
 v

IN DEFENCE OF HIS FLIGHT TO l'ONTUS. 221

straint of the eyes, the discipline of the belly, i

ami the trampling under
which clings to the earth.
but it shall be said, in these pursuits was
perhaps not interior to many.
78. One branch of philosophy is, however,
too high for me, the commission to guide and
—
govern souls and before I have rightly learned
to submit to a shepherd, or have had my soul
duly cleansed, the charge of caring for a ilock
especially times like these, when a man,
in
seeing everyone else rushing hither and thither
in confusion, is content to ilee from the melee
and escape, in sheltered retirement, from the
character, but by their disagreement or friend-
foot of the glory ship with ourselves. We
praise one day what
I speak foolishly," we revile the next, denunciation at the hands
1 of others is a passport to our admiration; so
magnanimous are we in our viciousness, that
everything is frankly forgiven to impiety.
81. Everything has reverted to the origi-
nal state of things'1 before the world, with its
present fair order and form, came into being.
: The general confusion and irregularity cry for
some organising hand and power. Or, if you
will, it is like a battle at night by the faint
light of the moon, when none can discern the
faces of friends or foes or like a sea fight on
;

storm and gloom of the wicked one when
the members are at war with one another, and
the slight remains of love, which once ex-
isted, have departed, and priest is a mere empty
name, since, as it is said, contempt has been
poured upon princes.
: the surge, with the driving winds, and boiling
foam, and dashing waves, and crashing vessels,
with the thrusts of poles, the pipes of boat-
swains, the groans of the fallen, while we make
our voices heard above the din, and not know-
ing what to do, and having, alas no oppor- !

79. Would that it were merely empty And ! tunity for showing our valour, assail one an-
now may their blasphemy fall upon the head of other, and fall by one another's hands.
the ungodly All fear has been banished from
!
82. Nor indeed there any distinction be-
is
souls, shamelessness has taken its place, and tween the state of the people
and that of the
knowledge 8 and the deep things of the Spirit c priesthood but it seems to me to be a simple
:

are at the disposal of anyone who will and we
all become pious by simply condemning the
impiety of others and we claim the services of
; great and eminent men affected otherwise than
ungodly judges/ and fling that which is holy to
the dogs, and cast pearls before swine, by pub- 1
'
lishing divine things in the hearing of profane
souls, and, wretches that we are, carefully ful-
fil the prayers of our enemies, and are not
ashamed to go a whoring with our own inven-
; fulfilment of the ancient curse, "As with the
people so with the priest." Nor again are the
the majority ; nay, they are openly at war with
the priests, and their piety is an aid to their
powers of persuasion. And indeed, provided
that it be on behalf of the faith, and of the
highest and most important questions, let them
be thus disposed, and I blame them not nay, ;

tions. Moabites and Ammonites, who were to say the truth, I go so far as to praise and
not permitted even to enter the Church of the congratulate them. Yea would that I were!

Lord, 1 frequent our most holy rites. We have one of those who contend and incur hatred for
opened to all not the gates of righteousness," the truth's sake or rather, I can boast of being
:

but, doors of railing and parti/an arrogance; one of them. For better is a laudable war
and the first place among us is given, not to 1
than a peace which severs a man from God :

one who in the fear of God refrains from even !

and therefore it is that the Spirit arms the

an idle word, but to him who can revile his gentle warrior, as one who is able to wage war
neighbour most fluently, whether explicitly, or in a good cause.
by covert allusion who rolls beneath his
;
83.but at the present time there are some
tongue mischief and iniquity, or to speak more who go to war even about small matters and to
accurately, the poison of asps. A no purpose, and, with great ignorance and auda-
80. We observe each other's sins, not to city, accept, as an associate in their ill-doing,
bewail them, but to make them subjects of anyone whoever he may be. Then every-
reproach, not to heal them, but to aggravate one makes the and this ven-
faith his pretext,
them, and excuse our own evil deeds by the erable name dragged into their private quar-
is
wounds of our neighbours. Bad and good men rels. Consequently, as was probable, we are
are distinguished not according to personal hated, even among the Gentiles, and, what is
a 2 Cor. xi. __:>;. Ps. cvii. 40.
harder still, we cannot say that this is with-
y Princes, apxovTas. i.e. The office of the priesthood, which is out just cause. Nay, even the best of our
one of dignity, has been brought into contempt by the unworthincss
of those ordained to it, who have, by their want of the virtues re- own people are scandalized, while this result
quisite for their office, made it an empty name —
and, not only so,
is not surprising in the case of the multitude,
but have been actively vicious.
5 Knowledge, &c. cf. the ironical passage, §§ 49, qo.
c 1 Cor. ii. 10. C, lb. vi. 1. 7. 7) S. Matt. vii. 6. Ps. cvi. ^9.
1 Dent. xxiu. 3. k Ps. cxviii. 19. A lb. x. 7. cxl. 3. a Gen. j3 Isai. xxiv. 2 ; Hos. iv. 9.

VOL. VII,
 —

222 GRKGORY NAZIANZEN.

arc ill-disposed to accept anything that fied and prefigured, may prevail? What
who
is good. Joshua, as his successor, arrayed alongside the
a
"Captain of the Lord's hosts?" What David,
84. Sinners arc planning upon our hacks ;

3
.and what we devise against each other, they either by harping, or fighting with his sling,'

turn against us all and we have become a new

:
and girded by God with strength unto the
5
special le. not to angels and men,' as says Van],
3 and with his fingers trained to war?
battle. y

that bravest of athletes, in his contest with prin- What Samuel, praying* and sacrificing for the

cipalities and powers,* but to almost all wicked people, and anointing as king one who can
men, and at every time and place, in the pub- gain the victory? What Jeremiah, by writ-
lic squares, at carousals, at festivities, and times ing lamentations for Israel, is fitly to lament
of sorrow. Nay, we have already 1 can — these things?
scarcely speak of it without tears— been repre- Who will cry aloud, Spare Thy People,
89.
sented on the stage, amid the laughter of the () Lord, and give not Thine heritage to re-
most licentious, and the most popular of all proach, that the nations should rule over
them?* What Noah, and Job, and Daniel,
1

dialogues and scenes is the caricature of a Chris-

?

tian. who are reckoned together as men of prayer.

will pray for us, that we may have a slight res-
85. These are the results of our intestine
warfare, and our extreme readiness to strive pite from warfare, and recover ourselves, and
about goodness and gentleness, and our inex- recognize one another for a while, and no
6
pedient excess of love for God. Wrestling. longer, instead of united Israel, be Judah and
Israel, Rehoboam and Jeroboam, Jerusalem
or any other athletic contest, is only permitted
according to fixed laws, and the man will be and Samaria, in turn delivered up because of
shouted down and disgraced, and lose the vic- our sins, and in turn lamented.

tory, who breaks the laws of wrestling, or acts 90. Dor I own that I am too weak for this
unfairly in any other contest, contrary to the warfare, and therefore turned my back, hiding

rules laid for the contest, however able

down ]
my face in the rout, and sat solitary, 1 because
and skilful he may be and shall anyone con- ;
I was with bitterness K and sought to be
filled
understanding that it is an evil time/
1

tend for Christ in an unchristlike manner, and silent,

yet be pleasing to peace for having fought un- that the beloved had kicked/ that we were
become backsliding children, who are the 1'

lawfully in her name.

86. Yea, even now, when Christ is invoked, luxuriant vine,* the true vine, all fruitful, all
the devils tremble, and not even by our ill-
5 beautiful, springing up splendidly with show-

doing has the power of this Name been ex- ersfrom on high." For the diadem of beauty, p
the signet of glory, the crown of magnifi- "

tinguished, while we are not ashamed to insult

shouting it, cence^ has been changed for me into shame
a cause and so venerablename ;
;

and having it shouted in return, almost in and if anyone, in face of these things, is daring
public, and every day; for My Name is blas- and courageous, he has my blessing on his dar-
phemed among the Gentiles because of you.
e
ing and courage.
87. Of external warfare I am not afraid, 91. I have said nothing yet of the internal
nor of that wild beast, and fulness of evil, warfare within ourselves, and in our passions,
who has now arisen against the churches. in which we are engaged night and day against

though he may threaten fire, sword, wild the body of our humiliation/ cither secretly
beasts, precipices, chasms though he may ;
or openly, and against the tide which tosses and
show himself more inhuman than all previous whirls us hither and thither, by the aid of our
madmen, and discover fresh tortures of greater senses and other sources of the pleasures of this
severity. I have one remedy for them all, life; and against the miry clay* in which we

one road to victory I will glory in Christ* ;

have been fixed; and against the law of sin,*
namely, death for Christ's sake. which wars against the law of the spirit, and
strives to destroy the royalimage in us, and
88. for my own warfare, however, I am at
all the divine emanation which has been
be-
a loss what course to pursue, what alliance,
what word of wisdom, what grace to devise, stowed upon us so that it is difficult for any-
;

with what panoply to arm myself, against the one, either by a long course of philosophic
wiles of the wicked one. What Moses is to 7
'

V P s *Y"»- 39-
conquer him by stretching out his hands upon a Josh. v. 14. /3 I Sam. xvi. 16 ;
xvn. 49- -

6 lb. cxliv. I. « I Sam. vii. 5. i J.

1 "-' 1
» l
7\.
the mount, in order that the cross, thus typi- r, Kzek. xiv. 14, 20. Judah.etc. cf. Omt. vi. 7 :.
xxxii

1 Lam. 28.
iii. k lb. iii. 19. A Mic. ii. 3.

H. Dent, xxxii. 15.

v Jer. iii. 14. f Hos. x. 1.
Ps. lxv. 10. p [sai. l\ii. 3.
a l»s. exxix. 3 (I.XX.). P 1 Cor. iv. y Kph. \i. 12. o Jer. ii. 21 x. 16.
;
jr
t lb. xxiii. 42. v I'hil. iii. 21.
6 S. James ii. « Isai. h Rum. ,.. 24. a Kzek. xxviii. 12.
X Rom.
1 1.
vii. 2 ;.
Kxocl. xvii. 11. c/> Ps. xl. 2 : lxix. 2.
c I'lul. iii. 3. )) Ki>h. vi. 11.
 IN
training, and gradual
and enlightened part
which is debased and yoked with darkness, or
by the mercy of (Jod, or by both together, and
by a constant practice of looking upward, to
DEFENCE OF HIS FLIGHT TO PONTCS.
separation of the noble he oid_\' touched the ark, which was being
of the soul from that thrown off the cart by the ox." and though he
saved it, was himself destroyed, in God's
jealousv for the reverence due to the ark.
94. know also that not even bodily blem-
1

overcome the depressing power of matter. ishes either priests P or victims > passed
in
And before a man has, as far as possible, without notice, but that it was required by the
gained this superiority, and sufficiently puri- law that perfect sacrifices must be offered by
fied his mind, and
surpassed his fellows in far perfect men a symbol, —
take it, of integrity I

nearness to God, do not think it safe for 1 ol soul. It was not lawful for everyone to
him to he entrusted with the rule over souls, touch the priestly vesture, or any of the holy
or the office of mediator (for such, I take it, a vessels nor might the sacrifices themselves be
;

priest is) between God and man. consumed except by the proper persons, and
<)2. What is it that has induced this fear at the proper time and place & nor might the ;

in me, that, instead of supposing me to be anointing oil nor the compounded incense* be
needlessly afraid, you may highly commend imitated nor might anyone enter the temple
;

my foresight? t hear from Moses himself, who was not in the most minute particular
when Cod spake to him, that, although many pure in both soul and body so far was the ;

were bidden to come to the mount, one of Holy of holies removed from presumptuous
whom was even Aaron, with his two sons who access, that it might be entered by one man
were priests, and seventy elders of the senate, only once a year £ so far were the veil, and ;

the rest were ordered to worship afar off, and the mercy-seat, and the ark, and the Cheru-
Moses alone to draw near, and the people bim, from the general gaze and touch.
were not to go up with him.™ For it is not 95. Since then I knew these things, and that
everyone who may draw near to Cod, but no one is worthy of the mightiness of Coil,
only one who, like Moses, can bear the glory and the sacrifice, and priesthood, who has
ol Cod. Moreover, before this, when the law not first presented himself to Cod, a living,
was first given, the trumpet-blasts, and light- holy sacrifice, and set forth the reasonable,
nings, and thunders, and darkness, and the well-pleasing service, 1 and sacrificed to Cod '

smoke of the whole mountain, ^ and the terrible the sacrifice of praise and the contrite spirit, 6
threats that if even a beast touched the moun- which is the only sacrifice required of us by
tain it should be stoned, v and other like alarms, the Giver of all how could I dare to offer to ;

kept back the rest of the people, for whom it Him the external sacrifice, the antitype of the
was a great privilege, after careful purification, great mysteries/ or clothe myself with the
merely to hear the voice of God. But Moses garb and name of priest, before my hands
actually went up and entered into the cloud, 5 had been consecrated by holy works ; before
and was charged with the law, and received my eyes had been accustomed to gaze safely
the tables, which belong, for the multitude, to upon created things, with wonder only for the
the letter, but, for those who are above the Creator, and without injury to the creature ;

multitude, to the spirit. 6 before my ear had been sufficiently opened to

93. hear again that
I Nadab and Abihu, the instruction of the Lord, and 1 le had opened
for having merely offered incense with strange mine ear to hear" without heaviness, and had
lire, were with strange fire destroyed, f the in- set a golden earring with precious sardius, that
strument of their impiety being used for their is, a wise man's word in an obedient ear A be- ;

punishment, and their destruction following fore my mouthhad been opened to draw in
at the very time and place of their sacrilege ; the Spirit,** and opened wide to lie filled" with
and not even their father Aaron, who was the spirit of speaking mysteries and doctrines £ :

next to Moses in the favor of God, could save and my lips bound," to use the words of wis-
them. know also of Kli the priest, and a
I
dom, by divine knowledge, and, as I would
little later of U/./.ah, the former made to pay add, loosed in due season before my tongue :

the penalty for his sons' transgression, in dar- had been filled with exultation, and become
ing to violate the sacrifices by an untimely an instrument of Divine melody, awaking
exaction of the first fruits of the cauldrons, al-
though he did not condone their impiety, but
a 2 Sun. vi. 6. lev. xxi. 17. y x\ii
frequently rebuked them 1 the other, because ;
S II.. viii. it.
ft
e Kxod.
Il>.

xx.v. 33, 38.

1

f Lev. xvi. 34 ; ileb. ix. 7. t) Rom. Vs. 1.

xii. 1. 1.1.

i The threat mysteries, i ,:, the Sacrificial Death of Christ 111..

a K.vnl. xxiv. t. 2. ft lb. xi.v. iA the Cross.

V Hcb. xii. iS. 5 Kxod, xxiv. 15, 18. e 2 Cor. iii. 6, 7. k Isai. I. .| : vi. 10. A I'rnv. xxv. 12. /i l's. cxix. 1 ;i.
£ Lev. x. 1. 7) 1 Sam. ii. 12, 15, 23. v lb. lxxxi. 10. f 1 Cor. xiv. 2. o l'rov. xv. 7 (LXX. .
224
with glory, awaking right early, and labor-
ing till it cleave to my jaws P before my feet
had been set upon the rock,? made like hart's
feet, and my footsteps directed in a godly
fashion so that they should not well-nigh slip, 5
nor slip at all before all my members had
; 99. Who, in fine, is the man who, although
become instruments of righteousness, 6 and all
mortality had been put off, and swallowed up
of life/ and had yielded to the Spirit?
96. Who is the man, whose heart has never
been made to burn,'' as the Scriptures have
been opened to him, with the pure words of
Hod which have been tried in a furnace e who
has not, by a triple inscription" of them upon
1
the breadth of his heart, attained the mind of
Christ A nor been admitted to the treasures
; ment as head of the fulness of Christ ? s No one,
which to most men remain hidden, secret, and
dark, to gaze upon the riches therein, ^ and
become able to enrich others, comparing spir-
itual things with spiritual."
97. Who is the man who has never beheld, as
our duty is to behold it, the fair beauty of the
Lord, nor has visited His temple, £ or rather,
become the temple of God, and the habitation
of Christ in the Spirit ? " Who is the man who
has never recognized the correlation and dis-
tinction between figures and the
by withdrawing from the former and cleaving
to the latter, and by thus escaping from the
oldness of the letter and serving the newness
of thespirit, he may clean pass over to grace
from the law, which finds its spiritual fulfil-
ment in the dissolution of the body.
98. AVho is the man who has never, by ex-
perience and contemplation, traversed the en-
tire series of the titles 1 and powers of Christ,
"
both those more lofty ones which originally
were His, and those more lowly ones which
He later assumed for our sake viz.: God, the
Son, the Image, the Word, the Wisdom, the
T
Truth, the Light, the Life, the Power, the A a-
pour, the Emanation, the Effulgence, the Mak-
er, the King, the Head, the Law, the Way,
the Door, the Foundation, the Rock, the
Pearl, the Peace, the Righteousness, the Sanc-
tification, the Redemption, the Man, the Ser-
vant, the Shepherd, the Lamb, the High Priest,
the Victim, the Firstborn before creation, the
Firstborn from the dead, the Resurrection
who is the man who hearkens, but pays no
a Ps. lvii. 9. /3 lb. exxxvii. 6.
Rom.
& lb. lxxiii. 2.
r) S. Luke xxiv. 32.
e vi. 13.
6 Ps. xii. 7.
' Triple, a quotation from Prov. xxii. 20. The meaning of the
Hebrew is doubtful. Cle'mencet, not noticing this, suggests that
the allusion is to the law being twice inscribed on tables of stone,
once on the heart by the Spirit.
k Vmv. xxii. 20 (LXX.). A 1 Cor. ii. 16.
v 1 Cor. ii. 13. f Ps. xxvii. 4.
ff Kph. ii. 22.
p lb. vii. 6.
t Titles. These are more fully dealt with Orat. xx.\. 17-21.
GREGORY NAZIANZEN.
heed, to these names so pregnant with reality,
: and has never yet held communion with, nor
been made partaker of, the Word, in any of
the real relations signified by each of these
names which He bears?
he has never applied himself to, nor learnt to
speak, the hidden wisdom of Cod in a mys-
tery, although he
is still a babe, still fed with
milk,*3 of those who are not numbered in
still
Israel, v uor enrolled in the army of God, al-
though he is not yet able to take up the Cross
; of Christ like a man, although he is possibly
not yet one of the more honorable members,
yet will joyfully and eagerly accept his appoint-
if he will listen to my judgment and accept
my advice This is of all things most to be
!
feared, this is the extremest of dangers in the
eyes of everyone who understands the magni-
tude of success, the utter ruin of failure.
100. Let others sail for merchandise, I \\^,cd
to say, and cross the wide oceans, and constantly
contend with winds and waves, to gain great
wealth, if so it should chance, and run great
risks in their eagerness for sailing and mer-
truth, so that chandise but, for my part, I greatly prefer
;
to stay ashore and plough a short but pleasant
furrow, saluting at a respectful distance the sea
and its gains, to live as best I can upon a poor
and scanty store of barley-bread, and drag my
life along in safety and calm, rather than ex-
"
pose myself to so long and great a risk for the
sake of great gains.
10 1. For one in high estate, if he fail to
make further progress and to disseminate virtue
more widely, and contents himself with
still
slight results, incurs punishment, as having
— spent a great light upon the illumination of a
little house, or girt round the limbs of a boy
the full armor of a man. On the contrary, a
man of low estate may with safety assume a
light burden, and escape the risk of the ridi-
cule and increased danger which would attend
him he attempted a task beyond his powers.
if
For, as we have heard, it is not seemly for a
man to build a tower, unless he has sufficient
to finish it.
e
: 102. Such is the defence which I have been
able to make, perhaps at immoderate length,
for my
flight. Such are the reasons which, to
y lb. xviii. 33 ; xl. 3. my pain and possibly to yours, carried me
£ 2 Cor. v. 4. away from you, my friends and brothers; yet,
as it seemed to me at the time, with irresistible
force. My longing after you, and the sense
of your longing for me, have, more than any-
ft Ts.ti. xlv. 3.
02 Cor. vi. "16.
«r Rom. vi. 6.
o 1 Cor. ii. T7. P lb. 2. y Numb, i.
6 Kph. i. c S. Luke xiv. 28,
 IN DEFENCE OF HIS FLIGHT TO PONTUS. --:>

thing else, led to my

return, for nothing in- day: on the contrary, their purpose has been
clines us so strongly to love as mutual affec- to supply memorials and instructions for our
tion.
consideration under similar circumstances,
103. In the next place there was my care, my should such befall us, and that the examples
duty, the hoar hairs and weakness of my holy of the past might serve as rules and models,
parents, who were more greatly distressed on for our warning and imitation.
my account than by their advanced age of — 106. What then is the story, and wherein lies
this PatriarchAbraham whose person is hon- its application? For, perhaps, it would not
ored by me, and numbered among the angels, be amiss to relate it, for the general security.
and of Sarah, who travailed in my spiritual Jonah was fleeing from the face of Cod'/
also 1
;

birth by instructing me in the truth. Now, I or rather, thought that he was fleeing
'

but he- :

had specially pledged myself to become the was overtaken by the sea, and the storm, and
stay of their old age and the support of their ,
the lot, and the whale's belly, and the three
weakness, a pledge which, to the best of my 1

days' entombment, the type of a greater mys-

power, I have fulfilled, even at the expense of tery. He fled from having to announce the
philosophy itself, the most precious of posses- dread and awful message to the Ninevites,
sions and titles to me; or, to speak more truly,
and from being subsequently, if the city was
although I made it the first object of my phil- saved by repentance, convicted of falsehood :

osophy to appear to be no philosopher, I could
not bear that my labor in consequence of a
single purpose should be wasted, nor yet that
that blessing should be lost, which one of the
saints of old is said to have stolen from his
fuller, whom
he deceived by the food which
he offered to him, and the hairy appearance
he assumed, thus attaining a good object by
disgraceful trickery." These are the two causes
of my submission and tractability. Nor
perchance, unreasonable that my arguments
should yield and submit to them both, for
there is a time to be conquered, as I also think
there is for every purpose,'3 and it is better to
be honorably overcome than to win a danger-
ous and lawless victory.
104. There is a third reason of the highest
importance which I will further mention, and
not that he was displeased at the salvation of
the wicked, but he was ashamed of being
made an instrument of falsehood, and exceed-
ingly zealous for the credit of prophecy, which
was in danger of being destroyed in his per-
son, since most men are unable to penetrate
the depth of the Divine dispensation in such
cases.
107. Tut, as
have learned from a man
I
is it, skilled in these subjects,
and able to grasp the
depth of the prophet, by means of a reasonable
explanation of what seems unreasonable in the
history, it was not this which caused Jonah
to flee, and carried him to
Joppa and again
from Joppa to Tarshish, when he entrusted his
stolen self to the sea: v fo r it was not likely
that such a prophet should be ignorant of the
i

'
design of God, viz., to bring about, by means
then dismiss the rest. I remembered the days of the threat, the escape of the Ninevites from
of old,* and, recurring to one of the ancient
the threatened doom, according to His great
histories, drew counsel for myself therefrom
as wisdom, and unsearchable judgments, and ac-
to my present conduct for let us not suppose
;
cording to His ways which 'are beyond our
these events to have been recorded without a
tracing and finding ou t s nor that, if he knew ;

purpose, nor that they are a mere assemblage

of words and deeds gathered together for the
pastime of those who listen to them, as a kind
of bait for the ears, for the sole purpose of
giving pleasure. Let us leave such jesting to
the legends and the Greeks, who think but
little of the truth, and enchant ear and
mind
by the charm of their fictions
ness of their style.
this he would refuse to co-operate with God
in the use of the means which He
designed
for their salvation. Besides, to imagine that
Jonah hoped to hide himself at sea. and escape
by his flight the great eye of God, is surely
utterly absurd and stupid, and unworthy of
credit, not only in the case of a prophet, but
and the dainti-
a Jonah i. 3.

105. We
however, who extend the accuracy I
*"'»""whoAgives
fi-1 Greek
-
scholiast says that this was Origcn
this interpretation in his commentary on
b.
the
of the Spirit to the merest stroke and tittle, 5 will prophecy of Jonah, f.lias says thathehad read it in the commen-
tary of Methodius
never admit the impious assertion that even fl. a.d.
3 co), who usually combats Origcn's in-
terpretations. We
know that Origcn did comment on the booh of
the smallest matters were dealt with haphazard Job, and that Methodius wrote 011 one at least of the Minor Proph-
ets : but both those works have been lost, so that
we cannot
by those who have recorded them, and have absolutely decide the question, though the assurance with which
both the notes are written makes us hesitate to consider
thus been borne in mind down to the present either of
them merely a happy gii, Combetis thinks that S. Greg,
...

alludes to one of his own instructors: the gen. with olkovu

(cf.
o. C.
J la to, Gorg., 503, c.) favours this view, but the interpretation may
21, sq. P Kccles. ill. 1. well have been derived from one of the earlier writers
yV. ;.\liii, 5. S S. Mau. v. V y Jonah i. j. 5 Hum. xi. • •.
226 GREGORY NAZIANZEN.
even in the case of any sensible man, who lias hi. for if it be granted, and this alone can
only a slight perception of God, Whose power be strongly asserted in such matters, that we
over all.
are far too low to perform the priest's office
is
10S. ( )n the contrary, as my instructor said, before God, and thai we can on!}" be worthy

and as myself convinced, Jonah knew

1 am of the sanctuary after we have become worthy
better than any one the purpose ol his message of the Church, and worthy of the post of pre-
to the Ninevites, and that, in planning his
sident, after being worthy of the sanctuary, yet

flight, although he changed his place, he did

someone else may perhaps refuse to acquit us

Nor is this possible on the charge of disobedience. Now terrible

not escape from God.
for any one else, either by concealing himself are the threatenings against disobedience, and

bosom of the earth, or in the depths of terrible are the penalties which ensue upon
in the
by soaring on wings, it there be it; indeed are those on the other side, if,
as
the sea, or
instead of being reluctant, and shrinking back,
airy means of doing so. and rising into the
air, or by abiding in the lowest depths of
hell, a and concealing ourselves as Saul did among
or by enveloping himself in a thick cloud, his father's stuff
3
—
although called to rule but

or by any other of the many devices for en-

for a short time if. 1 —
say, we come forward

For God alone of all things readily, asthough to a slight and most easy
suring escape.
whereas it is not safe even to resign it,
cannot be escaped from or contended with ;
task,

if lie wills to seize and bring them under

His nor to amend by second thoughts our first.
He outwits the 112. On this account f had much toilsome
hand, He outstrips the swift,
overthrows the strong. He abases consideration to discover my duty, being set
wise, He
He subdues rashness, He represses in the midst betwixt two fears, of which the
the lofty,
one held me back, the other urged me on.
j

power.
109. Jonah then was not ignorant of the
For a long while 1 was at a loss between them,
mighty hand of God, with which he threatened and after wavering from side to side, and, like a
other men, nor did he imagine that he could current driven by inconstant winds, inclining
direction, then in that, at last
this we are fust in this 1
utterly escape the Divine power ;

but when he saw the falling yielded to and the fear of diso-
the stronger,
not to believe :

away of Israel, and perceived the passing over of
the grace of prophecy to the Gentiles this was
the cause of his retirement from preaching and
of his delay in fulfilling the command ; accord-
bedience overcame me, and has carried me off.
— Pray, mark how accurately and justly I hold
I the balance between the fears, neither desiring
an office not given tome, nor rejecting it when
1

ingly he left the watchtower of joy, for this is

given. The one course marks the rash, the
other the disobedient, both the undisciplined.
the meaning of Joppa in Hebrew, I mean his
former dignity and reputation, and flung him- My position lies between those who are loo
self into the and hence he is
deep of sorrow :
bold, or too timid more timid than those who
;

tempest-tossed, and and is wrecked,

falls asleep, rush at every position, more bold than those
from and taken by lot, and who avoid them all. This is my judgment on
and aroused sleep,
confesses his flight, and is cast into sea, and the matter.

swallowed, but not destroyed, by the whale ; 113. Moreover, to distinguish still more
but there he calls upon God, and, marvellous clearly between them, we have, against the fear

as it is, on the third day he, like Christ, is

of office, a possible help in the law of obedience,
delivered but my treatment of this topic must inasmuch as God in His goodness rewards our
the man
:

faith, and makes a perfect ruler of

stand over, and shall shortly, if God permit, 1

be more deliberately worked out. who has confidence in Him. and places all
his hopes in Him: but against the
danger
1 10. however, to return to my original
Now
point, the thought and question occurred to of disobedience 1 know of nothing which
me, that although he might possibly meet with can help us. and of no ground to en-
courage our confidence. for it is to be feared
some indulgence, if reluctant to prophesy, for
these words con-
the cause which 1 mentioned yet. in my own — that we shall have to hear
cerning those who have been entrusted to us :

case, what could be said, what defence could

will require their souls at your hands
v
be made, if I longer remained restive, and re-
:
I

jected the yoke of ministry, which, though I aOfthc Church. K. Gregory seems to describe a scries of
be worthy mem-
know not whether to call it light or heavy, three" steps. (,) the Church, of which all shoul 1
the 111 rone
bers (2) the Sanctuary, reserved for the Priests, (3)
had at any rate been laid upon me. of the Bishop. Clemencet refers both 1 and 2 to the ministry.
be referred to the
If we suppose S. Gregory's own position
to

third would be applicable to bis office

under his father winch
a 1',. 1 XXXi.V. 8 Ct SCl|.
been that of \ icar-< .ei.cral (I >isc.
is held by ThomasMii to have
Shall I;- -.voikcleut. This promise, as khas tells us, was similar post was offered to him by S,
ft

by S. Gregory in his History of E/ekiel the 1'rophet, u

fulfilled
Kccles I ii 7 §§ 2, 3). A
Basil (Orat., xliii., 39). ' Sam. x. n. y £**. m. 18,
wgrk no lunger extant.
 v v

TO TIIOSK WHO HAD I XV IT ...

v

because ye have rejected me, ami uoi

an;!,
been leaders and rulers of my people, also I with your prayers, guide me with your words,
will reject you, that I should not be king over establishme with your spirit. The blessing
you a and, As ye refused to hearken to My
;
of the father establisheth the houses of chil
voice, and turned a stubborn back, and were dren, a and would that both and this spiritual J

disobedient, so shall it be when ye call upon house may be established, the house which 1

Me, and will not regard nor give ear to your

1 have longed for, which pray may be my rest I

prayer. P Clod forbid that these words should for ever/ when J have been passed on from
come to us from the just judge, for v:hc\\ we the church here to the church yonder, the
sing of 11 is mercy we must also by all means general assembly of the firstborn, who are
sing of 1 lis judgment. written in heaven.
n.p I resort once again to history, and o 117. Such is my defence : its reasonableness
considering the men of best repute in ancient I have and may the Cod of peace, 6
set forth :

days, who were ever preferred by [(race to the Who made both one, 6 and has restored us to
office of ruler or prophet, I discover that some each other, Who setteth kings upon thrones,
readily complied with the call, others depre- and raiseth up the poor out of the dust and
cated the gift, and that neither those who drew lifteth up the beggar from the dunghill/ Who
hack were blamed for timidity, nor those who chose David Mis servant and took him away
came forward for eagerness. The former stood from the sheepfolds/ though he was the least
in awe of the greatness of the ministry, the and youngest of the sons of Jesse/ Who gave
latter trustfully obeyed Him Who called them. the word' to those who preach the gospel with
Aaron was eager, but Moses resisted, 6 Isaiah great power for the perfection of the gospel,
readily submitted, but Jeremiah was afraid of — may He Himself hold me by my right
his youth, 6 and did not venture to prophesy hand, and guide me with His counsel, and
until he had received from God a promise and receive me with glory/ Who is a Shepherd A
jlower beyond his years. S to shepherds and a (bade to guides: that we
115. By charmed myself,
these arguments I may feed His flock with knowledge,' not with 1

and by degrees and became my soul relaxed the instruments of a foolish shepherd/ accord-
ductile, like iron, and time came to the aid of ing to the blessing, and not according to the
my arguments, and the testimonies of God, to curse pronounced against the men of former
which had entrusted my whole life, were my
I days: may He give strength and power unto
counsellors. Therefore I was not rebellious,
1
' his people, f and Himself present to Himself
neither turned away back, 9 saith my Lord., His ilock resplendent and spotless and worthy
when, instead of being called to rule, He was of the fold on high, in the habitation of them
sheep to the slaughter; but loll down
led, as a l
I that rejoice/ in the splendour of the saints/ so
and humbled myself under the mighty hand of that in His temple everyone, both Hock and
God," and asked pardon for my former idle- shepherds together may say, Glory/ in Christ
ness and disobedience, if this is at all laid to Jesus our Lord, to Whom be all glory for ever
my charge. peace/ but I will not I held my and ever. Amen.
hold my peace for ever I withdrew for a :

little while/ till I had considered myself and

consoled my grief: but now 1 am commis- ORATION III,

sioned to exalt Him in the congregation of
the people, Him in the seat of and praise To Those Who Hah Invited Him, and
the elders." former conduct deserved If my Not Comic to Receive Him.
blame, my present action merits pardon.
116. What further need is there of words. (About Easter A. d. 362.)
W^rc am I, my pastors and fellow-pastors, here
am I, thou holy flock, worthy of Ghrist, the I. How slow you are. my friends and breth-
Chief Shepherd, * here am I, my father, ut- ren, to coi 1 , listen to my words, though
terly vanquished, and your subject accord- you were so swift in tyrannizing over me, and
ing to the laws of Christ rather than accord- tearing me from my Citadel Solitude, which
ing to those of the land :° here is my obedi- I had embraced in preference to everything

a 1 Sain. \v. .
'

; ; cf. 1 If: iv. 6. /3 Zcch. vii. it. 13.

y Ps. ci. r. .5 1 :: i 1. iv. i 27. e Is,i. vi. 8. a lv-'hi , iii. 1
i'x . \-\-\i y IT'_-1>. xii. 23.
£.Jer. i- <>• »l fllsai. 1. , & Ileb. vi
i lb. liii. 7. K I Pet. v. C. A Isai. xlii. 14. 7) I's. Ixxviii. 70. Sain. xvii. 14.
1 t I's. lxviii. 11.
ju lb. xxvi. 2n. V cvii. Pet. v. 4. K Ps. lxxiii. 23.
I's. 3: f 1 24. A K/ek. xxxiv. 12. fi Jer. iii. 15.
o Of the Intnl. lit.,
''
external,'' i.e.. the Roman laws, which gavi v /cch. xi. 15. £ I'.-, lxviii. 35. Eph. v. 27.
absolute power to a father over his children. t Ps, lxxxvii. 7 (I. XX.). p Ps, ex. 3 (LXX.). <r Ps. xxix. 9.
 —

228 GREGORY NAZIANZEN.

else,and as coadjutress and mother of the di-
:

val bad omen but, to speak

for fear of —
vine ascent, and as deifying man," I had es- gently, He
the Banquet with others.
filleth

pecially admired, and had set before me as hod forbid that this should be your case;
the -aide of my whole 3
life.' How is it that, but yet you have treated me (how shall 1 put
now you have got you thus despise what
it, it gently?) with as much haughtiness or bold-

you so greatly desired to obtain, and seem ness as they who after being called to a feast
to be better able to desire the absent titan to rise up against it, and insult their host for ;

enjoy the present as though you preferred

;
you, though you are not of the number of
to possess my teaching rather than to profit those who are without, or are invited to the
"1 marriage, but are yourselves those who invited
]

by it? Yes, 1 may even say this to you :

became a surfeit unto yon before you tasted me, and bound me to the Holy Table, and
of me, or gave me a trial " * — which is most shewed me the glory of the Bridal Chamber,
strange. then deserted me (this is the most splendid
[I. neither did you entertain me as a
And thing about you) —
one to his field, another to
guest, nor, if 1may make a remark of a more his newly bought yoke of oxen, another to
compassionate kind, did you allow yourselves his just-married wife, another to some other

be entertained by me, reverencing this com- trilling matter you were all scattered and dis-
;
to
mand if nothing else nor did you take me ;
persed, caring little for the Bridechamber and
by the hand, as beginning a new task; nor the Bridegroom."
Y. On" this account I was with des-
encourage me in my timidity, nor console me
filled

for the violence 1 had suffered but 1 shrink — pondency and perplexity for keep — I will not

from saying it, though say it I must—-you

;

silence about what I have suffered and I was —

made my festival no festival, and received
me with no happy introduction and you
mingled the solemn festival with sorrow, be-
very near withholding the discourse which I
;
was minded to bestow as a Marriage-gift, the
most beautiful and precious of all I had and
;

I very nearly let it loose upon you,

whom,
cause it lacked that which most of all would
have contributed to its happiness, the presence now that the violence had once been done to
me, I greatly longed for for I thought I
of you conquerors, for it would not be true
my :

to call you people who love me. So easily is could get from this a splendid theme, and be-
anything despised which is easily conquered, cause my love sharpened my tongue love —
and the proud receives attention, while he which is very hot and ready for accusation
when stirred to jealousy by grief which it
who is humble before God is slighted. it is

conceives from some unexpected neglect. If

III. What will ye? Shall 1 be judged by
you, or shall I be your judge? Shall I pass a any of you has been pierced with love's sting,
verdict, or receive one, for I hope to be ac- and has felt himself neglected, he knows the
quitted if 1 be judged, and if I give sentence, feeling,and will pardon one who so suffers,
to give it against" you justly? The charge because he himself has been near the same
against you is that you do not answer my frenzy.
VI. is not permitted to me at the
love with equal measure, nor do you repay Btit it

my obedience with honour, nor do you pledge 1

>resent time to say to you anything upbraid-
ing and God forbid I ever should. And
the future to me by your present alacrity ;

though even if you had, I could hardly have even perhaps I have reproached you
now
believed it. But each of you has something more than in due measure, the Sacred Flock,
which he prefers to both the old and the new :

the praise-worthy nurselings of Christ, the

Pastor, neither reverencing the grey hairs of Divine inheritance by which, O God, Thou ;

the one, nor calling out the youthful spirit of art rich, even Avert Thou poor in all other
respects. To Thee, I think, are fitting those
the other. |

words, " The fallen unto Thee in a fair

IV. There is a Banquet in the Gospels, and
8 ! lot is

and Ban- ground: hast the goodliest heri-

yea Thou
a hospitable 1 lost and friends the ;
'
allow that the most popu-
Nor will
quet is most pleasant, for it is the marriage of tage. I
'
i

loiis cities or the broadest Hocks

have any ad-
His Son. He calleth them, but they come ,

not He is angry, and 1 pass over the inter-

:
— '

vantage over us, the little ones of the smallest

of all the tribes of Israel, of the least of the
aS Gregory very frequently uses this very strong expres- thousands of Judah,v of the little Bethlehem
sing out the reality and intimacy of the Christian's mon I
among cities, 6 where Christ was born and
with Ulricas the result of the sanctifying grace by which all the
baptized are made "partakers of the Divine Nature" (2
Pet. is from the beginning well-known
and wor-
''
fiThe passage might also be rendered "had preferred to
/3Ps. xvi. 6.
o S. Matt. xxii. 10.
every other kind of life. . d Mic. v. 2,
Luke xiv. 10. y i Sam. xxiii. 23.
S ^-
y Isa. i. 14.
 PANEGYRIC ON HIS BROTHER S. C/ESARIUS. 229

shipped amongst those whom the Father is

;
Cod, pure and unblamable, in the midst oi a
a and may
exalted, and the Son is held to be equal to crooked and perverse generation :

Him, and the Holy Ghost is glorified with ye never be en tan -led in the snares of the
Them we who are of one soul, who mind
:
wicked that go round about, or bound with
the chain of your sins. May the Word in
the same thing, who in nothing injure the
Trinity, neither by preferring One Person you never be smothered with cares of this
life and so ye become unfruitful but may
above another, nor by cutting off any: as
:

those bad umpires and measurers of the God- ye walk in the King's Highway, turning aside
head do, who by magnifying One Person more neither to the right hand nor to the left, ^ but
than is fit, diminish and insult the whole. led by the Spirit through the strait gale.
Then shall prosper, both now
VII. But do ye also, if you bear me any good our
all affairs
There, in Christ Jesus our
w iH ye who are my husbandry, my vine-
— and at the inquest

yard, my own bowels, or rather His Who is Lord, to Whom be the glory for ever. Amen.
our common Father, for in Christ he hath
begotten you through the Gospels" shew to tts —
also some respect. It is only fair, since we ORATION VII.

have honoured you above all else ye are my :

witnesses, ye, and they who have placed in Panegyric on his Brother S. C/esaeius.

our hands this —

shall I say Authority, or Ser-
vice / And if to him that loveth most most is
due, how shall I measure the love, for which I
my debtors by my own love?
have made you
Rather, shew respect for yourselves, and the
Image committed to your care,* and Him Who
committed it, and the Sufferings of Christ,
The date of this Oration is probably the
It is placed by S. Jerome
spring of a. 0. 369.
first among S. (iregory's Orations. Caosarius,
the Saint's younger brother, was born probably
5 about A.o. 330. Educated in his early years
at home, he studied later in the schools of

and your hopes therefrom, holding fast the
faith which ye have received, and in which
ye were brought up, by which also ye are be-
ing saved, and trtist to save others (for not
many, be well assured, can boast of what you
can), and reckoning piety to consist, not in
often speaking about God, but in silence for
the most part, for the tongue
thing to men, be not governed by reason.
if it
Believe that listening is always less dangerous
than talking, just as learning about God is
Alexandria, where he attained great profi-
ciency in mathematics, astronomy, and, espe-
cially, in medicine. On his return from
Alexandria, he was offered by the Emperor
Constantius, in response to a public petition, an
honourable and lucrative post at Byzantium,
but was prevailed upon by Gregory to return
dangerous with him to Nazianzus. After a while he
is a
went back to Byzantium, and, on the accession
of Julian, was pressed to retain his appointment
at court, and did so, in spite of Gregory's

more pleasant than teaching. Leave the reproaches, until Julian, who had long been
more accurate search into these questions to trying to win him from Christianity, at last
those the Stewards of the Word;
who are invited him to a public discussion. Casarius,

and for yourselves, worship a little in words, arguments of the

in spite of the specious Em-
but more by your actions, and rather by keep- peror, gained the day, but, having now dis-

tinctly declared himself a Christian, could no

ing the Law than by admiring the Lawgiver ;

shew your love for Him by fleeing from longer remain at court. On the death of
wickedness, pursuing after virtue, living in Julian, he was esteemed and promoted by suc-
the Spirit,walking in the Spirit, drawing cessive Emperors, until he received from Valens
your knowledge from Him, building upon the the office of treasurer of Bithynia. The exact
foundation of" the faith, not wood or hay or character of this office and its rank are still
stubble,v weak materials and easily spent when undecided by historical writers, some of whom
the fire shall try our works or destroy them ;
attribute to him other offices not mentioned
but gold, silver, precious stones, which re- by S.Gregory, which most probably were
main and stand. filled by a namesake. On the 1 1 th of October
VIII. So may ye act, and so may ye honour a.d. 368 the city of Nicnea was almost entire-
us,whether present or absent, whether taking ly destroyed by an earthquake and Coesarius

your part in our sermons, or preferring to do miraculously escaped with his life. Impressed
something else and may ye be the children of
:
by his escape, he received Holy Baptism, and
formed plans from office and (as
for retiring

a 1 Cor. iv. 15. I.e., the Elder Gregory.

Cor. is a Fhil. ii. 15- /3Num. xxi. 22 ; Isa. xl. 3.
Gen. i. 27. y 1 iii.
230 ( i K.KG0RY NAZIANZEN,

it scrms) devoting himself to a life oi ascetic, be such, who know it not: for no single man
discipline, which were dissipated by Ins earl) isable to do so entirely, and the task is one
and sudden death. beyond the powers of a single tongue, however
laborious, however zealous. Among the many
i. It may be, im friends, my brethren, my and great points for which they are to be cele-
fathers (ye who are dear to me in reality as brated trust 1 may not seem extravagant in
( I

well as in name) yon think that I, who

that praising my own family) the greatest of all,

am about to pay the sad tribute of lamenta- which more than any other stamps their char-
tion to him who has departed, am eager to acter, is piety. By their hoar hairs they lay
undertake the task, and shall, as must men claim to reverence, but the}' are no less vener-
delight to do, speak at great length and in able for their virtue than for their age for ;

eloquent style. And so some of you, who
have had like sorrows to bear, are prepared to
join in my mourning and lamentation, in
order to bewail your own griefs in mine, and
learn to feel pain at
while others are looking to feast their ears in
the enjoyment of my words. For they sup-
while their bodies are bent beneath the bur-
den of their years, their souls renew their
youth in God.
His father" was well grafted out of the
3.
the afflictions of a friend, wild olive tree into the good one, ami so
far partook of its fatness as to be entrusted
with the engrafting of others, and liar; ed with <

pose that 1 must needs make my misfortune the culture of souls, presiding in a manner be-
an occasion was once my wont,
for display — as coming his high
over this people, like a
office
when possessed of a superabundance of earthly second Aaron or Moses, bidden himself to draw
things, and ambitious, above all, of oratorical near to (loci./3 and to convey the Divine Voice
—
renown before J looked up to Him Who is to the others who stand afar off; v gentle, meek,
the true and highest Word, and gave all up to calm in mien, 5 fervent in spirit, a fine man in
God, from Whom all things come, and took external appearance, but richer still in that
God for all.
all Xow pray do not think
in which is out of sight. But why should de- I

this of you wish to think of rue aright.

me, if scribe him whom you know? For ould not I <

For I am neither going to lament for him who even by speaking at great length say as much
is gone more than is good as I should not — as he deserves, or as much as each of you knows
approve of such conduct even in others nor — and expects to be said of him. It is then et- 1

am going to praise him beyond due measure.

I ter to leave your own fancy to picture him,
Albeit that language is a dear and especially than mutilate by my words the object of your
proper tribute to one gifted with it, and eulo- admiration.
gy to one who was exceedingly fond of my 4. His mother was consecrated to God by
6

words— aye, not only a tribute, but a debt, the virtue of her descent from a saintly family,
most just of all debts. But even in my tears and was possessed of piety as a necessary in-
and admiration I must respect the law which, heritance, not only for herself, but also for her
regards such matters nor is this alien to our: children —
being indeed a holy lump from a
philosophy he says The memory of the
; for holy firstfruits. £ And this she so far in-
just is accompanied with eulogies," and also. creased and amplified that some, (bold though
Let tears fall down over the dead, and begin the statement be, will utter it.) have both I

to lament, as if thou hadst suffered great harm believed and said that even her husband's per-
thyself: P removing us equally from insensi- fection has been the work of none other than
bility and immoderation. I shall proceed herself; and, oh how wonderful she herself, !

then, not only to exhibit the weakness of as the reward of her piety, has received a
human nature, but also to put you in mind greater and more perfect piety. Lovers of
of the dignity of the soul, and, giving such their children and of Christ as they both were,
consolation as is due to those who are in sor- what is most extraordinary, they were fat-
sow, transfer our grief, from that which con- greater lovers of Christ than of their children :

cerns the flesh and temporal things, to those yea. even their one enjoyment of their children
things which are spiritual and eternal. was that they should be acknowledged and
2. The parents of Coesarius, to take first the named by Christ, and their one measure of
point which best becomes me, are known to their blessedness in their children was their
you all. Their excellence you are eager to
notice, and hear of with admiration, and share a ///, Ki >rv
;'
('f. Or.it. xviii., 5, 6,
Al 1-4.
in the task of setting it forth to any, if there
:.. :

ft iixod. \.\iv. 1. . .
Y l'-xod. (, 19 ; J )cut. v. 27.
S hi mien. v. 1. "in disposition."'
€ His mother. S. Nonna. Cf. Orat. xviii., 7-T2, 30, 37. «J-
uTi 7 ( [.XX ),
c.
,
I'. "li!S XXXV.-.il \t Also viii. 4, 5. { Rom. -\i. 16,
 PANEGYRIC ON HIS BROTHER S. C/ESARIUS. 231

virtue close association with the Chief

and learning. Which of his qualities shall i place
Good." Compassionate, sympathetic, snatch- first and foremost, or which can omit with
I

ing many a treasure from moths and robbers/ least injury to my description ? Who was more
and from the prince of this world,'*' to transfer faithful to his teacher than he? Who more
it from their sojourn here to the [true] hab- kindly to his classmate.-, ? Who more carefully
s
itation, laying up in store for their children avoided the society and companionship of the
the heavenly splendour as their greatest inher- depraved ? Who attached himself more closely
itance. Thus have they reached a fair old age, to of the most excellent, and among
that
equally reverend both for virtue and for years, others, of the most esteemed and illustrious of
and full of days, alike of those which abide his countrymen? for he knew that we are
and those which pass away each one failing ; strongly influenced to virtue or vice by our
to secure the first prize here below only so far companions. And in consequence of all this,
as equalled by the other yea, they have ful- ;
who was more honoured by the authorities than
filled the measure of every happiness with the he, and whom did the whole city (though" all
exception of this last trial, or discipline, which- individuals are concealed in it, because of its

ever anyone may think we ought to call it
mean their having to send before them the
child who
was, owing to his age, in greater
danger of falling, and so to close their life in
safety, and be translated with all their family
to the realms above.
5. I have entered into these details, not
from a desire to eulogize them, for this, I know
well, it would be difficult worthily to do, if I
made their praise the subject of my whole ora-
tion, but to set forth the excellence inherited
from his parents by Csesarius, and so prevent
you from being surprised or incredulous, that
I ;
size), esteem more highly for his discretion, or
deem more illustrious for his intelligence?
7. What branch of learning did he not
master, or rather, in what branch of study did
he not surpass those who had made it their
sole study ? Whom did he allow even to ap-
proach him, not only of his own time and age.
but even of his elders, who had devoted many
more years to study? All subjects he studied
as one, and each as thoroughly as if he knew
no other. The brilliant in intellect, he sur-
passed in industry, the devoted students in
quickness of perception nay, rather he out-
;

one sprung from such progenitors, should have
deserved such praises himself; nay, strange
indeed would it have been, had lie looked to
others and disregarded the examples of his kins-
folk at home. H is early life was such as becomes
those really well born and destined for a good
life. I say little of his qualities evident to all,
his beauty, his stature, his manifold graceful-
ness, and harmonious disposition, as shown in
the tones of his voice for it is not my office—
to laud qualities of this kind, however impor-
tant they may seem proceed to others
with what have to say of the points which,
1 but referring, as is reasonable, the motion of
even if I wished, I could with difficulty pass by.
6. Bred and reared under such influences,
we were fully trained in the education afforded
stripped in rapidity those who were rapid, in
application those who were laborious, and in
both respects those who were distinguished in
both. From geometry and astronomy, that
science so dangerous'5 to anyone else, he gath-
ered all that was helpful (I mean that he was
led by the harmony and order of the heavenly
bodies to reverence their Maker), and avoided
what is injurious; not attributing all things
that are or happen to the influence of the stars,
like those who raise their own fellow-servant,
— and the creation, in rebellion against the Creator.
these bodies, and all other tilings besides, to
God. In arithmetic and mathematics, and in
the wonderful art of medicine, in so far as it

here,* in which none could say how far he ex- treats of physiology and temperament, and the
celled most of us from the quickness and extent causes of disease, in order to remove the roots
of his abilities —
and how can I recall those days and so destroy their offspring with them, who
without my tears showing that, contrary to my is there so ignorant or contentious as to think

promises, my feelings have overcome my philo- him inferior to himself, and not to be glad
sophic restraint? The time came when it was to be reckoned next to him, and carry off the
decided that we should leave home, and then second prize? This indeed is no unsupport-
for the first time we were separated, for I ed assertion, but East and West')' alike, and
studied rhetoric in the then flourishing schools every place which he afterward visited, are as
of Palestine he went to Alexandria, esteemed
:

both then and now the home of every branch of a Tl tic. 1 ho Hen. c.l. transl Although his teach
ing was exceedingly sublime and abstruse."
ft Dangerous, as being so closely connected with astrology.
a The Chief Good, to KpuTTo:; lit. " that which is better.' 7 I'.ast and II 'est, Had re 6/ioi) Af £ is koa. ttr-tpios
(
; n
A ?j £
fl S. Malt. vi. 19; S. John -\. i. 7 S. John xiv. _, . nilicat regionem, Ln uni: eulmen item, sen fastigium. Ct'. S. Grey
6 1 Tim, vi. 10. c //ere, at Nazianzus Nai. Orut, x.w. 1 j. p. 464. S. Chrys, Hum. LVI. in loan. p. jUG,
 >- GREGORY NAZIANZEN.
pillars inscribed wilh the record of his learn-
ing.
S. lint when, after gathering into his single
soul every kind ot excellence and knowledge,
as a mighty merchantman gathers every sort of
ware, he was voyaging to his own city, in order
to communicate to others the fair cargo of his
culture, there befell a wondrous thing, which
1 must, as its mention is most cheering to me
and may delight you, briefly set forth. Our
mother," in her motherly love for her children,
had offered up a prayer that, as she had sent us
forth together, she might see us together return
home, for we seemed, to our mother at least,
if not to others, to form a pair worthy of her
prayers and glances, if seen together, though
now. alas, our connection has been severed.
And God, Who hears a righteous prayer, and
honours the love of parents for well-disposed
children, so ordered that, without any design
or agreement on our part, the one from Alex-
andria, the other from Greece, the one by sea,
the other by land, we arrived at the same city
at the same time. This city was Byzantium,
which now presides over Europe, in which
(
"rcsarius, after the lapse of a short time, gained
such a repute, that public honours, an alliance
with an illustrious family, and a seat in the
council of state were offered him and a mission ; cannot blame him, for inasmuch as philoso-
was despatched to the Emperor by public de-
cision, to beg that the first of cities be adorned
and honoured by the first of scholars (if he
cared at all for its being indeed the first, and
worthy of its name) ; and that to all its other
titles todistinction this further one be added,
that was embellished by having Caesarius as its
it
physician and its inhabitant, although its bril-
liancy was already assured by its throngs of
great men both in philosophy and other
branches of learning. But enough of this.
At this time there happened what seemed to
others a chance without reason or cause, such
as frequently occurs of its own accord in our
day, but was more than sufficiently manifest to
devout minds as the result of the prayers to
god-fearing parents, which were answered by
the united arrival of their sons by land and sea.
9. Well, among the noble traits of Ccesarius'
character, we must not fail to note one, which
perhaps is in others' eyes slight and unworthy
of mention, but seemed to me, both at the time
and since, of the highest import, if indeed
brotherly love be a praiseworthy quality nor
shall 1 ever cease to place it in the first rank,
in relating the story of his life. Although
the metropolis strove to retain him by the
a Our motlu For further detail <-f. Orat,
honours 1 have mentioned, and declared that it
would under no circumstances let him go, my
influence, which he valued most highly on all
occasions, prevailed upon him to listen to the
prayer of his parents, to supply his country's
need, and to grant me my own desire. And
when he thus returned home in my company,
he preferred me not only to cities and peoples,
not only to honours and revenues, which had
in part already flowed to him in abundance
from many sources and in part were within his
reach, but even to the Emperor himself and his
imperial commands. From this time, then,
having shaken off all ambition, as a hard mas-
ter and a painful disorder, I resolved to prac-
tise philosophy and adapt myself to the higher
life :or rather the desire was earlier 'horn, the
life came later. But my brother, who had
dedicated to his country the firstfruits of his
learning, and gained an admiration worthy of
his efforts, was afterwards led by the desire of
fame, and, as he persuaded me. of being the
guardian of the city, to betake himself to court,
not indeed according to my own wishes or
judgment; for I will confess to you that I
think it a better and grander thing to be in
the lowest rank with God than to win the first
place with an earthly king. Nevertheless I
phy is the greatest, so is it the most difficult,
of professions, which can be taken in hand by
but few, and only by those who have been
called forthby the Divine magnanimity, which
gives hand to those who are honoured by its
its
preference. Yet it is no small thing if one.
who has chosen the lower form of life, follows
after goodness, and sets greater store on God
and his own salvation than on earthly lustre ;
using it as a stage, or a manifold ephemeral
mask while playing in the drama of this world,
but himself living unto God with that image
which he knows that he has received from
Him, and must render to Him Who gave it.
That this was certainly the purpose of Cresarius,
we know full well.
10. Among
physicians he gained the fore-
most place with no great trouble, by merely
exhibiting his capacity, or rather some slight
specimen of his capacity, and was forthwith
numbered among the friends of the Emperor,
and enjoyed the highest honours. But he
placed the humane functions of his art at the
; disposal of the authorities free of cost, knowing
that nothing leads to furtheradvancement than
virtue and renown honourable deeds so
for ;
that he far surpassed in fame those to whom
he was inferior in rank. By his modesty he
xviii. 31, so won the love of all that they entrusted their
 PANEGYRIC ON HIS BROTHER S. CjESARIUS. 233

precious charges to his care, without requiring greater than their danger. Some he won over
him to lie sworn by Hippocrates, since the sim- by money, some by dignities, some by
plicity of Crates was nothing to his own win- : promises, some by various honours, which he
ning in general a respectbeyond his rank for ; bestowed, not royally but in right servile style,
besides the present repute he was ever thought in the sight of all, while everyone was influ-
to have just!)' won, a still greater one was antici- enced by the witchery of his words, and his
pated for him, both by the Emperors" them- own exam] /le. At last he assailed Cajsarius.
selves and by all who occupied the nearest po- How utter was the derangement and folly
sitions to them, but, most important, neither which could hope to take for his prey a man
by his fame, nor by the luxury which sur- like Cajsarius, my brother, the son of parents
rounded him, was his nobility ofsoul corrupt- like ours !

ed for amidst his many claims to honour, he

; 12.However, that I may dwell awhile up-
himself cared most for being, and being known on and luxuriate in my story as
this point,
to be, a Christian, and, compared with this, men do who are eyewitnesses in some marvel-
all other things were to him but trifling toys. lous event," that noble man, fortified with the
For the)- belong to the part we play before sign of Christ, and defending himself with 1 lis
others on a stage which is very quickly set Mighty Word, entered the lists against an ad-
up and taken down again perhaps indeed — versary experienced in arms and strong in his
more quickly destroyed than put together, as skill in argument. In no wise abashed at the
we may see from the manifold changes of life, sight, nor shrinking at all from his high pur-
and fluctuations of prosperity while the only ; pose through flattery, he was an athlete ready,
real and securely abiding good thing is godli- both in word and deed, to meet a rival of
ness. equal power. Such then was the arena, and
n. Such was the philosophy of Cxsarius, so equipped the champion of godliness. The
even at court : these were the ideas amidst judge on one side was Christ, arming the
winch he and died, discovering and pre-
lived athlete with His own sufferings and on the :

senting to God, in the hidden man, a still other a dreadful tyrant, P persuasive by his skill
deeper godliness than was publicly visible. in argument, and overawing him by the weight
And must pass by all else, his protection
if I of his authority and as spectators, on either
;

of his kinsmen in distress, his contempt for ar-
rogance, his freedom from assumption towards
friends, his boldness towards men in power,
the numerous contests and arguments in which
he engaged with many on behalf of the truth,
not merely for the sake of argument, but with
deep piety and fervour, I must speak of one
point at least as especially worthy of note.
The Emperor^ of unhappy memory was raging
against us, whose madness in rejecting Christ,
after making himself its first victim, had now
rendered him intolerable to others though he
did not, other fighters against Christ,
like
grandly enlist himself on the side of impiety,
but veiled his persecution under the form of
hand, both those who were still left on the
side of godliness and those who had been
snatched away by him, watching whether vic-
tory inclined to their own side or to the other,
and more anxious as to which would gain the
day than the combatants themselves.
13. Didst thou not fear for Cajsarius, lest
aught unworthy of his zeal should befall him ?
Nay, be ye of good cotirage. For the victory is
with Christ, Who overcame the world, v Now for
my part, be well assured, I should be highly in-
; terested in setting forth the details of the argu-
ments and allegations used on that occasion,
for indeed the discussion contains certain feats
and elegances, which dwell on with no slight
1

equity; and, ruled by the crooked serpent pleasure but this would be quite foreign to
;

which possessed his soul, dragged down into an occasion and discourse like the present.
his own pit his wretched victims by manifold And when, after having torn to shreds all his
devices. His first artifice and contrivance opponent's sophistries, and thrust aside as mere
was. todeprive us of the honour of our conflicts child's play every assault, veiled or open,
(lor, noble man
he was, he grudged this to
as Cajsarius in a loud clear voice declared that
Christians), by causing us, who suffered for he was and remained a Christian not even —
being Christians, to be punished as evil doers: thus was he finally dismissed. For indeed, the
the second was, to call this process persuasion, Emperor was possessed by an eager desire to
and not tyranny, so that the disgrace of those enjoy and be distinguished by his culture,
who chose to side with impiety might be
a Sonic edd. read " in the spectacle,'* which would make better
t Constantius II., A. D. 337-361. Julian, a.d. sense, but has not MS. authority.
a The Ei:i/>erorsA 361-363. Adreadful tyrant. The l-.vil One with Hillius and Clemen-
:

Jovian, a.d. 363-4.

I Valcus, a.d. 364-378. cet. —
Julian was antagonist, not Judge unless we consider that
P The Emjieror, i.e., Julian the Apostate. i he combined unfairly the two offices, y S. John xvi. 33.
-OH GREGORY NAZIANZEN
and then uttered in the hearing of all his as a prelude to the highest offices. And
famous saying O happy father, O unhappy — when, a short time ago, the earthquake" in
sons thus deigning to honour me, whose cul-
!
Niciea occurred, which is said to have been
ture and godliness" he had known at Athens, the most serious within the memory of man,
with a share in the dishonour of Ccesarius, who overwhelming in a common destruction almost
was remanded for a further trial''5 (since Justice all the inhabitants and the beauty of the city,

was fitly arming the Emperor against the he alone, or with very i'cw of the men of rank,
Persians),? and welcomed by us after his survived the danger, being shielded by the very
happy escape and bloodless victory, as more falling ruins in his incredible escape, and
illustrious for his dishonour than for his ce- bearing slight traces of the peril yet he ;

lebrity. allowed fear to lead him to a more important

14. This victory I esteem far more sub- salvation, for he dedicated himself entirely to
lime and honourable than the Emperor's the Supreme Providence ; he renounced the
mighty power and splendid purple and costly servite of transitory things, and attached
diadem. am more elated in describing it
I himself to another court. This he both
than if he had won from him the half of his purposed himself, and made the object of
Empire. During the evil days he lived in the united earnest prayers to which he invited
retirement, obedient herein to our Christian me by letter, when 1 seized this opportunity
law, 5 which bids us, when occasion offers, to to give him warning,'3 as i never ceased to
make ventures on behalf of the truth, and do when pained that his great nature should
not be traitors to our religion from coward- be occupied in affairs beneath it, and that a
ice yet refrain, as long as may be, from rush-
;
soul so fitted for philosophy should, like the
ing into danger, either in fear for our own sun behind a cloud, be obscured amid the
souls, or to spare those who bring the danger whirl of public life. Unscathed though lie
upon us. But when the gloom had been dis- had been by the earthquake, he was not proof
persed, and the righteous sentence had been against disease, since he was but human.
pronounced in a foreign land, and the glitter- His escape was peculiar to himself; his death
ing sword had struck down the ungodly, and common to all mankind the one the token ;

power had returned to the hands of Christians, of his piety, the other the result of his
what boots it to say with what glory and nature. The former, for our consolation, pre-
honour, with how many and great testi- ceded his fate, so that, though shaken by his

monies, as if bestowing rather than receiv- death, we might exult in the extraordinary
ing a favour, he was welcomed again at the character of his preservation. And now our
Court his new honour succeeding to that of
;
illustrious Ciesarius has been restored to \\>,
former days while time changed its Emper-
; when his honoured dust and celebrated core.
ors, the repute and commanding influence of after being escorted home amidst a succession
Casarius with them was undisturbed, nay, of hymns and public orations, has been
they vied with each other in striving to attach honoured by the holy hands of his parents :

him most closely to themselves, and be known while his mother, substituting the festal gar-
as his special friends and acquaintances. Such ments of religion for the trappings of woe.
was the godliness of Coesarius, such its results. has overcome her tears by her philosophy,
Let ail men, young and old, give ear, and and lulled to sleep lamentations by psalmody,
press on through the same virtue to the same as her son enjoys honours worthy of his newly
distinction, for glorious is the fruit of good regenerate soul, which has been, through
labours/ if they suppose this to be worth striv- water, transformed by the Spirit.
ing after, and a part of true happiness. 1 6. This, Ckvsarius, is my funeral offer-
Again another wonder concerning him
15. ing to thee, this the firstfruits of my words,
is a strong argument for his parents' piety which thou hast often blamed me for with-
and his own. He was living in Bithynia, holding, yet wouldst have stripped off, had
holding an office of no small importance from they been bestowed on thee with this orna- ;

the Emperor, viz., the stewardship of his ment I adorn thee, an ornament, 1 know well,
revenue, and care of the exchequer for : far dearer to thee than all others, though it lie
this had been assigned to him by the Emperor not of the soft flowing tissues of silk, in
which while living, with virtue for thy sole
a Cod evo-e,3£ca often, used in th<
adorning, thou didst not, like the many,
I,

"orthodo
(3 further
. 1 trial. Which
Julian did not survive to carry out. rejoice; nor texture of transparent linen, nor
S. On may allude to Oesarius' later return to Court.
;

V Persians. The expedition in which he met his death. Am-

mian. Marcellin. xxv. 3, 7. Suz. vi. 2. Soer. in. 21. a The earthquake, described by Theodoret, H, E. ii. 26.
5 Matt. x. 23. e Wisd. iii. 15. /3 S. Greg. Kpist. \.\.
 'PANEGYRIC ON HIS BROTHER S. C/ESARIUS.

outpouring of costly unguents, which thou for sufferers are best consoled by those who
hadst long resigned to the boudoirs of the have to bear a like suffering. To such,
fair, with their sweet savours lasting but then, specially address myself, of whom I
I

a single day; nor any other small thing should be ashamed, if, with all other virtues,
valued by small minds, which would have all !
they do not show the elements of patience.
been hidden to-day with thy fair form by for even if they surpass all others in love of
this bitter stone. bar hence be games and their children, let them equally surpass them
stories of the Greeks, the honours of ill-fated in love of wisdom and love of Christ, and in
youths, with their petty prizes for petty con- the special practice of meditation on our de-
tests and all the libations and firstfruits or
; parture hence, impressing it likewise on their
garlands and newly plucked flowers, where- children, making even their whole life a prep-
with men honour the departed, in obedience aration for But if your misfortune
death.
to ancient custom and unreasoning grief, still clouds your reason and. like the moisture

rather than reason. My gift is an oration, which dims our eyes, hides from you the clear
which perhaps succeeding time will receive view of your duty, come, ye elders, receive the
at my hand and ever keep in motion, that consolation of a young man, ye fathers, that
it may not suffer him who has left us to be of a child, who ought to be admonished by
utterly lost to earth, but may ever keep him men as old as you, who have admonished
whom we honour in men's ears and minds, as many and gathered experience from your
it before them, more clearly than a por-
sets many years. Yet wonder not, if in my youth
trait, the image of him for whom we mourn. I admonish the aged and if in aught I can;

17. Such is my offering; if it be slight see better than the hoary, I offer it to you.
and inferior to his merit, God loveth that How much longer have we to live, ye men of
which is according to our power." Part of honoured eld, so near to God? flow long
our is now complete,
gift the remainder we are we to suffer here? Not even man's whole
will now pay by offering (those of us who life is long, compared with the Eternity of
still survive) every year our honours and me- the Divine Nature, still less the remains of
morials. And now
for thee, sac-red and holy life, and what 1 may call the parting of our
soul, we pray an entrance into heaven
for ;
human breath, the close of our frail existence.
mayest thou enjoy such repose as the bosom How much has Ccesarius outstripped us ? I low-
of Abraham affords, mayest thou behold the long shall we be left to mourn his departure?
choir of Angels, and the glories and splen- Are we not hastening to the same abode ?
dours of sainted men aye, mayest thou be
: Shall we not soon be covered by the same
united to that choir and share in their joy, stone ? Shall we not shortly be reduced to
looking down from on high, on all things here, the same dust? And what in these short
on what men call wealth, and despicable dig- days will be our gain, save that after it has
j

nities, and deceitful honours, and the errors 1

been ours to see, or suffer, or perchance even
of our senses, and the tangle of this life, and ! to do, more ill, we must discharge the com-
its confusion and ignorance, as if we were I mon and inexorable tribute to the law of na-
fighting iii the dark whilst thou art in attend-
;
!

ture, by following some, preceding others, to

ance upon the Great King and filled with
the light which streams forth from Him and
may it be ours hereafter, receiving therefrom
no such slender rivulet, as is the object of our
fancy in this day of mirrors and enigmas, to
attain to the fount of good itself, gazing with
j
the tomb, mourning these, being lamented bv
: 1
those, and receiving from some that meed of
tears which we ourselves had paid to others?
19. Such, my brethren, is our existence,
who live this transient life, such our pastime
upon earth we come into existence out of
:

pure mind upon the truth in its purity, and
finding a reward for our eager toil here below
on behalf of the good, in our more perfect
possession and vision of the good on high
the end to which our sacred books and teach-
ers foretell that our course of divine mysteries
shall lead us.
iS. What now remains? To bring the
healing of the Word to those in sorrow. And
a powerful remedy for mourners is sympathy,
i non-existence, and after existing are dissolved.
We are unsubstantial dreams, impalpable vis-
ions.'1 like the flight of a passing bird, like a
: ship leaving no track upon the sea. 8 a speck
of dust, a vapour, an earlv dew, a flower
that quickly blooms, and quickly fades. As
for man his days are as grass, as a flower oi
the field, so he flourished"). > Well hath in-
spired David discoursed of our frailty, and
again in these words, " Let me know the short-

a Cur. viii. 7 : ix. 7. ojob xx. S. pWisd. v. yV,

2\6 GREGORY NAZIANZEN.
ness of my days " and he defines die days of
; will he betroubled by diseases, and suffer
man " of a span long."" And what wouldst
as pain at misfortunes of others.
the He will
thou say to Jeremiah, who complains of his not set forth the principles of Eucleides,
mother in sorrow for his birth, and that on Ptolenuvus. and Heron, but neither will he
account of others' faults? have seen all I be pained by the tumid vaunts of uncultured
things, y says the preacher, I have reviewed in men. make no display of the doc-
lie will
thought all human things, wealth, pleasure, and Aristotle, and Pyrrho, and
trines of Plato,
power, unstable glory, wisdom which evades the names of any )emocritus, and leracleitus,
I 1

us rather than is won then pleasure again, ; Anaxagoras, Cleanthes and Epicurus, and all
wisdom again, often revolving the same ob- the members of the venerable Porch and
jects,the pleasures of appetite, orchards, num- Academy but neither will he trouble himself
:

bers of slaves, store of wealth, serving men with the solution of their cunning syllogisms.
and serving maids, singing men and singing What need of further details? Yet here are
women, arms, spearmen, subject nations, col- some which all men honour or desire. Nor
lected tributes, the pride of kings, all the wife nor child will he have beside him, but he
necessaries superfluities of life, in which I
and will escape mourning for, or being mourned
surpassed the kings that were before me.
all by them, or leaving them to others, or being
And what does he say after all these things? left behind himself as a memorial of misfor-
Vanity of vanities, 5 all is vanity and vexation tune. He will inherit no property but he :

of spirit, possibly meaning some unreasoning will have such heirs" as are of the greatest ser-
longing of the soul, and distraction of man vice, such as he himself wished, so that he
condemned to this from the original fall: but departed hence a rich man, bearing with him
hear, he says, the conclusion of the whole all that was his. What an ambition What a !

matter. Fear God. £ This is his stay in his new consolation ! What magnanimity in his

perplexity, and thisis thy only gain from life executors! A proclamation has been heard,
here below, to be guided through the disorder worthy of the ears of all, and a mother's grief
of the things which are seen f and shaken, to has been made void by a fair and holy pro-
the things which stand firm and are not mise, to give entirely to her son his wealth as a
moved.'' funeral offering on his behalf, leaving nothing
20. Let us not then mourn C?esarius but to those who expected it.

ourselves, knowing what evils he has escaped 21. fs inadequate for our consolation ?
this

to which we are left behind, and what treasure I will add a more potent remedy. I believe the

we shall lay up, unless, earnestly cleaving unto
God and outstripping
press towards the life above, deserting the
earth while we are still upon the earth, and
earnestly following the spirit which bears us
upward. Painful as this is to the faint-
hearted, it is as nothing to men of brave mind.
And let us consider it thus. •Cgesarius will
not reign, but rather will he be reigned over
by others. He will strike terror into no one,
but he will be free from fear of any harsh
words of the wise, that every fair and God-be-
transitory things, we loved soul, when, set free from the bonds of the
body, it departs hence, at once enjoys a sense
and perception of the blessings which await it,
inasmuch as that which darkened it has been
purged away, or laid aside 1 know not how —
else to term it —
and feels a wondrous pleasure
and exultation, and goes rejoicing to meet its
Lord, having escaped as it were from the
grievous poison of life here, and shaken off the
fetters which bound it and held down the

master, often himself unworthy even of a sub- •wings of the mind, and so enters on the en-
ject's position, lie will not amass wealth, joyment of the bliss laid up for it, of which it
but neither will he be liable to envy, or be has even now some conception. Then, a
pained at lack of success, or be ever seeking little later, it receives its kindred flesh, which

to add to his gains as much again. For such
is the disease of wealth, which knows no limit
to its desire of more, and continues to make
drinking the medicine
make no display of his power of speaking, yet
for hisspeaking will he be admired, lie will
not discourse upon the dicta of Hippocrates
and Galen, and their adversaries, but neither
once shared in its pursuits of things above,
from the earth which both gave and had been
entrusted with it, and in some way known to
for thirst, lie will Cod, who knit them together and dissolved
them, enters with it upon the inheritance of
the glory there. And, as it shared, through
their close union, in its hardships, so also it
a Heirs, Cf. S. Basil '.p. 26(32). Cacsarius left all his property
I

to the poor. This passage shows that his own family welcomed
xxxix. 4 s ft tor. XV. 10 y I'.ci les. . 14. and approved the hequcst, which S. Gregory was at much pains
& I!,. Ml S. e It). xii. : i. to carry out. but was greatly embarrassed by the rapacity of his
<r=c >r. IV. 18. V He ). xii. 27. brother's servants.
 PANEGYRIC ON HIS BROTHER S. CESARIUS. 237

bestows upon it a portion of its joys, gathering that this body of mine should utterly perish in
it up entirely into itself, and becoming with dissolution and corruption but that the glori-;

it one in spirit and in mind and in Cod, the
mortal and mutable being swallowed up of
life. Hear at least how the inspired Ezekiel
discourses of the knitting together of bones
and sinews," how after him Saint Paul speaks
of the earthly tabernacle, and the house not
made with hands, the one to be dissolved, the
other laid up in heaven, alleging absence
from the body to be presence with the Cord,*8
and bewailing his life in it as an exile, and
therefore longing for and hastening to his re-
lease. Why am I faint-hearted in
Why behave like a
await the voice of the Archangel, v the last
trumpet, 6 the transformation of the heavens,
the transfiguration of the earth, the liberation
of the elements, the renovation of the universe. 6
Then shall
see Caisarius himself, no longer
I
in exile,no longer laid upon a bier, no longer
the object of mourning and pity, but brilliant,
glorious, heavenly, such as in my dreams I
ous creature of God
it is if up- (for glorious
right, just as dishonourable if sinful) in
it is
which is reason, morality, and hope, should be
condemned to the same dishonour as the
brutes, and be no better after death; a fate to
be desired for the wicked, who are worthy of
the fire yonder.
23. Would that I might mortify my mem-
bers that are upon the earth," would that 1
might spend myall upon the spirit, walking
in the way that is narrow and trodden by few,
my hopes? not that which is broad and easy.0 For glori-
mere creature of a day ? I ous and great are its consequences, and our
hope is greater than our desert. What is
man, that Thou art mindful of him?v What
is this new mystery which concerns me? 1
am small and great, lowly and exalted, mortal
and immortal, earthly and heavenly. 1 share
one condition with the lower world, the other
with God; one with the flesh, the other with
the spirit. I must be buried with Christ, arise

have often beheld thee, dearest and most lov-
ing of brothers, pictured thus by my desire, if
not by the very truth.
22. Hut now, laying aside lamentation, I
will look at myself, and examine my feelings,
that 1 may not unconsciously have in myself
anything to be lamented. O ye sons of
men, for the words apply to you, how long
will ye be hard-hearted and gross in mind?
Why do ye love vanity and seek after leas-
ing, £ supposing life
and these few days many, and shrinking
from this separation, welcome and pleas-
ant as it is, as if it were really grievous and
awful ? Are we not to know ourselves? Are
Ave not to cast away visible things? Are we
not to look to the things unseen? Are we
not, even if we are somewhat grieved, to be
on the contrary distressed at our lengthened
sojourn, like holy David, who calls things
7
)
here the tents of darkness, and the place of
affliction, and the deep mire," and the shadow
of death because we linger in the tombs we
;
l
bear about with us, because, though Ave are
gods, aw die like men K the death of sin ? This
with Christ, be joint heir with Christ, become
the son of God, yea, God Himself. See whither
our argument has carried us in its progress.
I almost own myself indebted to the disaster
which has inspired me with such thoughts,
and made me more enamoured of my depart-
ure hence. This
is the purpose of the great
mystery This is the purpose for us
for us.
of God, Who for us was made man and be-
came poor, 6 to raise our flesh, 6 and recover His
here to be a great thing imaged and remodel man,') that we might all
j
be made one in Christ, 9 who was perfectly
made in all of us all that He Himself is,' that
Ave might no longer be male and female, bar-
barian, Scythian, bond or free* (which are
badges of the flesh), but might bear in our-
selves only the stamp of Cod, by Whom and
for Whom Ave were made/ and have so far re-
ceived our form and model from Him, that
Ave are recognized by it alone.
24. Yea, Avould that what Ave hope for
might be, according to the great kindness of
our bountiful God, Who asks for little and be-
stows great things, both in the present and in
the future, upon those Avho truly love Him ;
>
x

is my fear, this day and night accompanies bearing all things, enduring all things " for their
me, and will not let me breathe, on one side love and hope of Him, giving thanks for all
the glory, on the other the place of correction : things* favourable and unfavourable alike: I
the former I long for till I can say, " soul My mean pleasant and painful, for reason knows
fainteth for Thy salvation ; " A from the latter I that even these are often instruments of salva-
shrink back shuddering yet lam not afraid ; tion commending to Him our own souls and
;

a Oil. iii. 5. ft S. M.itt. vii. 13. y Ps. viii. 5.

oEzek. xxxvii. 3 et seq. /3 2 Cor. v. 6: Thi!. Rom. <T S. Luke xv. 9
1. •
2 Cor.
i >S viii. 9. e viii. 11. 1 Cor. xv. 49.
;

y 1 Thess. iv. 16. S 1 Cur. xv. 52. e 2 Pet. iii. 10. SCial.
rjC'ol. iii. 10. iii. 28. 1 Cor. xv. 2S.
1

6 Ps. iv. 3. i) lb. cxx. 4. lb. xliv. 19 (LXX.) Ixix. ; (cCol. iii. 11. A Rom. xi. 36. Cor.
fj. 1 ii. 9.
lib. xliv. 20. k 11). lxxii. 6, 7. A lb. cxix. 81. v lb. xiii. 7. f Thess. v. 18.
1 o 1 l'et. iv. 19.

VOL. VII.
233 G REG DRY N AZI ANZEN.
the
who, be- position of authority, probably seated in
the souls of those fellow wayfarers
rest before Episcopal throne. The husband of Gorgonia
ing more ready, have gained their His home,
.\iid. now that we have done this, let us (Epitaph. 24) was named Alypius.
us-
as Clemencet and Benoit agree, on
the authori-
cease from our discourse, and you too
from your
as you now arc to your tomb, ty of Elias, was at Iconium, of winch city, at
tears, hastening,
given to time, Faustinus was bishop. The names
which as a sad abiding gib you have tlie
of (ioruonia's two sons are unknown. Llias
Cresarius, seasonably prepared as it was
for his
states that they both became bishops.
S.
parents in their old age, and now unexpect-
youth, Gregory mentions her three daughters, Alypi-
edly bestowed on their son in his The
Who ana, Eugenia, and Nonna, in his will.
though not without reason in His eyes piety, and
oration is marked by an eloquence,
disposes our affairs. O Lord and Maker of all
O God tender feeling which make it a worthy com-
things, and specially of this our frame !

and Pilot of men who are Thine panion of that on Cresarius.

and Father !

( ,ord of life and death

) 1
O judge and Bene- !

factor of our souls O Maker and Transfor-

!

Sister Gor-
Funeral Oration on his
mer in due time of all things by Thy design-
c

gonia.
in- Word/ according to the knowledge of the
depth of Thy wisdom and providence! do
Thou now receive Cresarius, the firstfruits of 1 . In praising my sister, I shall pay honour
our pilgrimage and if ;
he who was last is to one of my own family yet my praise will
;

first, we bow' before Thy Word, by

which the not be false, because it is given to a relation,
but, because it is true, will be worthy of com-
universe is ruled; yet do Thou receive us
mendation, and its truth is based not only
also afterwards, in a time when Thou
mayest
upon justice, but upon well-known facts.
be found. v having ordered us in the flesh as long
its

yea, receive us, prepared For, even if I wished, I should not be per-
as is for our profit
be partial; since everyone who
;

mitted to
and not troubled 5 by Thy fear, not departing
me
stands, like a skilful critic, between
from Thee in our last day, nor violently borne hears

away from things here, like souls fond of the my oration and the truth, to discountenance
exaggeration, yet, if he be a man of justice,
world and the flesh, but filled with eagerness my
demanding what is really due. So that
for that blessed and enduring life which
is in
not of outrunning the truth, but, on
Christ Jesus, our Lord, to whom be glory,
fear is

the contrary, of falling short of it, and lessen-

world without end. Amen.
ORATION
On his Sister
exact date of this Oration is uncertain.
The
23) later than the death of
It is certainly (§
death
Cresarius, a.d. 369, and previous to the
of their father, A.D. 374- So much we
gather from the Oration itself, and the referen-
ces made by some authors to a poem
of S.
Gregory do not add anything certain to our
knowledge (Poem. Llist. I. 1. v. v. 108, 227).
The place in which it was delivered is, almost
without doubt, the city in which her married
The public details of
life had been spent.
that life are familiar to the audience. Gor-
gonia's parents, and the speaker himself,
although known to them, are not spoken of
in terms implying intimacy such as we find
ing her just repute by the extreme inadequacy
of my panegyric ; for it is a hard task to
VIII. match her excellences with suitable action and
words. Let us not then be so unjust as to
praise every characteristic of other folk,
and
Gorgonia.
disparage really valuable qualities because
they are our own, so as to make some men
gain by their absence of kindred with us,
While others suffer for their relationship. For
justice would be violated alike by the
praise of
whereas
the one and the neglect of the other,
if we make the truth our standard and rule,
and look to her alone, disregarding all the ob-
jects of the vulgar and the mean,
we shall
praise or pass over everything according
to its
merits.
2. Yet it would be most unreasonable of all,
if, while we refuse to regard it as a righteous
un-
thing to defraud, insult, accuse, or treat
justly in any way, great or small, those who
are our kindred, and consider wrong
done to
;

those nearest to us the worst of all we were

in Orations known to have been delivered at
I
;

act of jus-
Nazianzus. The spiritual father and confi- I yet to imagine that it would be an
oration as is
dant of Gorgonia is present, certainly in a tice to deprive them of such an
more
due most of all to the good, and spend
a Amos v. S 'I.XX. p Us. xxxiii. (.
words upon those who are evil, and beg for
y lb xxxii. 6. S lb. cxix. 00 I.XX
 ON HIS SISTER GORGONIA.
indulgent treatment, than on those who arc
excellent and merely claim their due. Fur ii
we are not prevented, as would be far more
just, from praising men who have lived out-
side our own circle, because wc do not know
cannot personally testily to their merits,
1
shall we be prevented from praising those
whom we do know, because of our friendship,
or the envy of the multitude, and especially
those who have departed hence, whom it is
too late to ingratiate ourselves with, since they
have escaped, amongst all other things, from
the reach of praise or blame.
3. Having now made a sufficient defence
on these points, and shown how necessary it
is for me to be the speaker, come, let me pro-
ceed with my eulogy, rejecting all daintiness
and elegance of style (for she whom we are
praising was unadorned and the absence of
ornament was to her, beauty), and yet perform-
ing, as a most indispensable debt, all those
funeral rites which arc her due, and further
instructing everyone in a zealous imitation of
the same virtue, since it is my object in every
word and action to promote the perfection of
those committed to my charge. The task of
praising the country and family of our departed
one 1 leave to another, more scrupulous in ad-
hering to the rules of eulogy nor will he ; forsaking riches and yet being rich through
lack many fair topics, if he wish to deck her
with external ornaments, as men deck a splen-
did and beautiful form with gold and precious
stones, and the
artistic devices of the crafts-
man which, ; while they accentuate ugliness
by their contrast, can add no attractiveness to
the beauty which surpasses them. For my
part, I will only conform to such rules so far
as to allude to our common parents, for it
would not be reverent to pass unnoticed the
great blessing of having such parents and
teachers, and then speedily direct my attention
to herself, without further taxing the patience
of those who arc eager to learn what manner
of woman she was.
4. Whowho knows not the Abra-
is there
ham and Sarah of these our latter days, Greg-
ory and Nonna his wife ? For it is not well
to omit the incitement to virtue of mention-
ing their names. He has been justified by
faith, she has dwelt with him who is faithful
he beyond all hope has been the father of many
nations,* she has spiritually travailed in their
birth; he escaped from the bondage of his
father's gods/ she is the daughter as well as
a Rom. iv. 18.
His father''s gvds. These words, together with the reference
to idols and
idolators in § 5 and the lines (Poem, Hist. I. i. 123-4,
tome 636.) vjt' eiStoXois Jrd,oo? r'cy £wiov have led some writers
2. p.
(esp. Ullmann and Clericus) to attribute tiie worship of idols to the
239
the mother of the free he went out from kin- ;
dred and home for the sake of the land of
promise," she was the occasion of his exile;
for on this head alone venture to claim for I
her honour higher than that of Sarah
a.n he ;
set forth on so noble a pilgrimage, she readily
shared with him in its toils; he gave himself
to the Lord, she both called her husband lord
and regarded him as such, and in part was
thereby justified whose was the promise, from
;
whom, as far as in them lay, was born Isaac,
and whose was the gift.
5. This good shepherd was the result of his
wile's prayers and guidance, and it was from
her that he learned his ideal of a good shep-
herd's life. He generously iled from his idols,
and afterwards even put demons to flight he ;
never consented to eat salt with idolators :
united together with a bond of one honour, of
one mind, of one soul, concerned as much
with virtue and fellowship with God as with
the flesh; equal in length of life and hoary
hairs, equal in prudence and brilliancy, rivals
of each other, soaring beyond all the rest, pos-
sessed in icw respects by the flesh, and trans-
lated in spirit, even before dissolution: pos-
sessing not the world, and yet possessing it,
by at once despising and rightly valuing it :
their noble pursuits rejecting things here, and
;
purchasing instead the things yonder pos- :
sessed of a scanty remnant of this life, left over
from their piety, but of an abundant and long-
life for which they have laboured. I will say
but one word more about them they have :
been rightly and fairly assigned, each to either
sex ; he is the ornament of men, she of
women, and not only the ornament but the
pattern of virtue.
6. From them Gorgonia derived both her
existence and her reputation they sowed in ;
her the seeds of piety, they were the source of
her fair life, and of her happy departure with
better hopes. Fair privileges these, and such as
are not easily attained by many of those who
plume themselves highly upon their noble
birth, and are proud of their ancestry, but,
if I must treat of her case in a more philo-
sophic and lofty strain, C-orgonia's native land
;
was Jerusalem above,' the object, not of sight3
but of contemplation, wherein is our common-
wealth, and whereto we are pressing on whose :
Hypsistarii, and Clemcncct point.- out that £u><ov is only the Kp.
and Ion. panic, of <aw, ami does not mean "of animal's." Tlie
weakness of a reliance on a poetical expression is shown in Dirt.
Christ. Uiog. Here the words are the mystical application of the
actual experience of Abraham, and et'&oAor does not necessarily
connote material idols. It is applied by S. Grce;. Nyssen. Orat.
funebr. do 1'lacilla, p. 965. 15 (ed. 1615) to the' worship of Jesus
Christ by the Arians. C'f. Introd. to Orat. xviii.
a Gen. xii. Heb. xi. 8.
1 ; Ileb. xii. 22. 23.
S 2
240
citizen Christ and whose fellow-citizens are
is,
the assembly and church of the first born who
are written in heaven, and feast around its
great bounder in contemplation of His glory,
and take part in the endless festival her nobil-
ity consisted in the preservation of the Image,
and the perfect likeness to the Archetype,
which is produced by reason and virtue and
pure desire, ever more and more conform-
ing, in things pertaining to God, to those truly
initiated into the heavenly mysteries and in
knowing whence, and of what character, and
for what end we came into being.
This is what I know upon these points:
7.
and therefore it is that I both am aware
and assert that her soul was more noble than
those of the East," according to a better
than the ordinary rule of noble or ignoble
birth, whose distinctions depend not on
blood but on character; nor does it classify
those whom it praises or blames
their families, but as individuals.
ing as do of her excellences among
I those
who know her, let each one join in contribu-
ting some particular and aid me in my speech
for it is impossible for one man to take in
every point, however gifted with observation
and intelligence.
8. In modesty she so greatly excelled,
and so far surpassed, those of her own day, to
say nothing of those of old time who have
modesty, that, in regard
been illustrious for
two divisions of the
to the
the married and the unmarried state, the lat-
ter being higher and more divine, though
more difficult and dangerous, while the former
is more humble and more safe,
she was able
to avoid the disadvantages of each, and to
select and combine all that is best in both,
namely, the elevation of the one and the
security of the other, thus becoming modest
without pride, blending the excellence of the
married with that of the unmarried state, and
proving that neither of them absolutely binds
us to, or separates us from, God or the world
(so that the one from its own nature must be
uttely avoided, and the other altogether
praised) but that it is mind which nobly pre-
:
sides over wedlock and maidenhood, and
arranges and works upon them as the raw
material of virtue under the master-hand of
reason. For though she had entered upon a
carnal union, she was not therefore separated
from the spirit, nor, because her husband was
her head, did she ignore her first Head but,
performing those few ministrations due to the
a Job i. 3.
GREGORY NAZIANZEN.
world and nature, according to the will of
the law of the flesh, or rather of Him who
gave to the flesh these laws, she consecrated
herself entirely to Cod. but what is most ex-
cellent and honourable, she also won over her
;
husband to her side, and made of him a good
fellow-servant, instead of an unreasonable mas-
ter. And not only so, but she further made
the fruit of her body, her children and her
children's children, to be the fruit of her spirit,
;
dedicating to God not her single soul, but
the whole family and household, and making
wedlock illustrious through her own accepta-
bility in wedlock, and the fair harvest she
presenting herself, as
had reaped thereby ;
long as she lived, as an example to her off-
spring of all that was good, and when sum-
moned hence, leaving her will behind her, as
a silent exhortation to her house.
9. The divine Solomon, in his
instructive
according to wisdom, I mean his Proverbs, praises the
But speak- woman a who looks to her household and loves
her husband, contrasting her with one who
roams abroad, and is uncontrolled and dis-
: honourable, and hunts for precious souls with
wanton words and ways, while she manages
well at home and bravely sets about her
woman's duties, as her hands hold the dis-
taff, and she prepares two coats for her hus-
band, buying a field in due season, and makes
good provision for the food of her servants,
and welcomes her friends at a liberal table ;
life of all, that is, with the other details in which he sings
all
the praises of the modest and industrious
woman. Now, to praise my sister in these
points would be to praise a statue for its
shadow, or a lion for its claws, without
greatest perfections. Who
allusion to its
was more deserving of renown, and yet
who avoided it so much and made herself
inaccessible to the eyes of man ? Who knew
better the due proportions of sobriety and
cheerfulness, so that her sobriety should not
seem inhuman, nor her tenderness immodest,
but prudent in one, gentle in the other, her
discretion was marked by a combination of
sympathy and dignity ? Listen, ye women
addicted to ease and display, who despise the
veil of shamefastness. Who ever so kept her
eyes under control ? Who so derided laughter,
that the ripple of a smile seemed a great thing
to her ? Who more steadfastly closed her
ears? And who opened them more to the Di-
vine words, or rather, who installed the mind
as ruler of the tongue in uttering the
judgments
:
of God ? Who, as she, regulated her lips ?
a Prov. xxxi. 10.
 ON HIS SISTER GORGONIA. 241

jo. Here, if you will, is another point of ready to speak, confining herself within the due
her excellence: one of which neither she nor I

women ? Moreover, as was the boun-

limits of
any truly modest and decorous woman thinks I
d^n duty of a woman who has learned true
anything: but which we have been made to piety, and that which is the only honourable
think much of, by those who are too fond of
j

j
object of insatiate desire, who, as she, adorned
ornament and display, and refuse to listen to 1
temples with offerings, both others and this
instruction on such matters. She was never one, which will hardly, now she is gone, be
adorned with gold wrought into artistic forms so adorned again? Or rather, who so pre-
of surpassing beauty, nor flaxen tresses, fully sented herself to Cod as a living temple?
or partially displayed, nor spiral curls, nor dis- ho again paid such honor to Priests, espe-
\\
honouring designs of men who construct erec- cially to him who was her fellow
soldier and
tions on the honourable head, nor costly folds teacher of piety, whose are the good seeds,
of flowing and transparent robes, nor graces of and the pair of children consecrated to God.
brilliant stones, which color the neighbouring
12. Who opened her house to those who
air, and cast a glow upon the form; nor the
live according to Cod with a more graceful
arts and witcheries of the painter, nor that and bountiful welcome ? And, which is greater
cheap beauty of the infernal creator who works than this, who bade them welcome with such
against the Divine, hiding with his treacherous modesty and godly greetings? Further, who
pigments the creation of God, and putting it showed a mind more unmoved in sufferings?
to shame with his honour, and setting before
Whose soul was more sympathetic to those" in
eager eyes the imitation of an harlot instead trouble? Whose hand more liberal to those in
of the form of God, so that this bastard beauty want ? I should not hesitate to honour her with
may steal away that image which should be !
the words of Job: Her door was opened to
kept for Cod and for the world to come. But all comers
| the stranger did not lodge in the
;
though she was aware of the many and various street. She was eyes to the blind, feet to the
external ornaments of women, yet none of them lame, a mother to the orphan."
was more precious to her than her own char-
j

;
Why should
1 say more of her compassion to widows,
than
acter, and the brilliancy stored up within. I that its fruit which she obtained was. never
to
One red tint was dear to her, the blush of be called a widow
Her house was a herself?
modesty one white one, the sign of temper- common abode
;

needy of her family to all the

ance but pigments and pencillings, and living
:
and her goods no less common to all in need
;

pictures, and flowing lines of beauty, she left
to women of the stage and of the streets, and
to all who think it a shame and a reproach to
be ashamed.
Enough of such topics. Of her prud
ence and piety no adequate account can be
given, nor many examples found besides those
of her natural and spiritual parents, who were
her only models, and of whose virtue she in
no wise fell short, with this single exception
most readily admitted, that they, as she both
knew and acknowledged, were the source of
her goodness, and the root of her own illum-
ination. What could be keener than the in-
tellect of her who was recognized as a common
adviser not only by those of her family, those
of the same people and of the one fold, but
even by all men round about, who treated her
counsels and advice as a law not to be broken ?
What more sagacious than her words? What
more prudent than her silence ? Having men-
tioned silence, I will proceed to that which
was most characteristic of her, most becoming
to women, and most serviceable to these times".
Who had a fuller knowledge of the things of
God, both from the Divine oracles, and from
her own understanding? but who was less
than their own belonged to each. She hath
dispersed abroad and given to the poor,*3 and
according to the infallible truth of the Gospel,
she laid up much store in the wine-presses
above, and oftentimes entertained Christ in
the person of those whose benefactress she
was.
And, best of all, there was in her no unreal
profession, but in secret she cultivated piety
before Him who seeth secret things.
Every-
thing she rescued from the ruler of this world,
everything she transferred to the safe gamers.'
Nothing did she leave behind to earth, save
her body. She bartered everything for the
hopes above: the sole wealth she left to her
children was the imitation of her example, and
emulation of her merits.
13. But amid these tokens of incredible
magnanimity, she did not surrender her body
to luxury,
and unrestrained pleasures of the
appetite, that
raging and tearing dog, as
though presuming upon her acts of benevo-
lence, as most men do, who redeem their lux-
ury by compassion to the poor, and instead of
healing evil with good, receive evil as a recom-
pense for their good deeds. Nor did she, while
u Job \.\i.\. 15 ; xxxi. jj. I's. c.\ii. o,
i'
242
subduing her dust a by fasting, leave to another
the medicine of hard lying nor, while she
found this of spiritual service, was she less re-
strained in sleep than anyone else; nor, while
regulating her life on this point as if freed from
the body, did she lie upon the ground, when
others were passing the night erect, as the most
mortified men struggle to do. Nay in this
respect she was seen to surpass not only women,
but the most devoted of men, by her intelli-
gent chanting of the psalter, her converse with,
and unfolding and apposite recollection of,
the Divine oracles, her bending of her knees
which had grown hard and almost taken root
in the ground, her tears to cleanse her stains
with contrite heart and spirit of lowliness, her
prayer rising heavenward, her mind freed from
wandering in rapture; in all these, or in any
one of them, is there man or woman who can
boast of having surpassed her ? Besides, it is
a great thing to say. but it is true, that while
she was zealous in her endeavour after some
points of excellence, of others she .was the ] tar-
agon of some she was the discoverer, in others
:
she excelled. And if in some single particular
she was rivalled, her superiority consists in her
complete grasp of all. Such was her success
none else attained even in a
in all points, as
moderate degree in one to such perfection did
she attain in each particular, that any one might
of itself have supplied the place of all.
14. O untended body, and squalid garments,
whose only flower is virtue C) soul, clinging
to the body, when reduced almost to an im-
material state through lack of food or rather,
when the body had been mortified by force,
even before dissolution, that the soul might at-
tain to freedom, and escape the entanglements
of the senses O nights of vigil, and psal-
!
mody, and standing which lasts from one clay
to another () David, whose strains never
'.
seem tedious to faithful souls! O tender
limbs, flung upon the earth and. contrary to
nature, growing hard! fountains of tears,
sowing in affliction that they might reap in
joy.'3 O
cry in the night, piercing the clouds
and reaching unto I Iim that dwelleth in the
heavens O
fervour of spirit, waxing bold in
!
prayerful longings against the dogs of night,
and frosts and rain, and thunders, and hail,
and darkness ! O
ing that of man in the
salvation, and demonstrating that the distinc-
tion between male and female is one of body
not of soul O Baptismal purity, O soul, in
!
the pure chamber of thy body, the bride oi
a Her dust, i.e. her body.
GREGORY NAZIANZEN.
Christ! O bitter eating O Eve mother of !
;
our race and of our sin! O subtle serpent,
and death, overcome by her self-discipline!
() self-emptying of Christ, and form of a ser-
vant, and sufferings, honoured by her morti-
fication !
15. Oli! how1 am
to count up all her
traits, or pass overmost of them without in-
jury to those who know them not? Here
however right to subjoin the rewards of her
it is
piety, for indeed take it that you, who knew
I
her life well, have long been eager and desir-
ous to find in my speech not only things
present, or her joys yonder, beyond the con-
ception and hearing and sight of man. but also
those which the righteous Rewarder bestowed
upon her here a matter which often tends
:
to the edification of unbelievers, who from small
which are great,
tilings attain to faith in those
and from things which are seen to those whi< h
are not seen. 1 will mention then some facts
which are generally notorious, others which
have been from most men kept secret and ;
that because her Christian principle made a
point of not making a display of her [Divine]
favours. You know how her maddened mules
ran away with her carriage, and unfortunately
overturned it, how horribly she was dragged
:
along, and seriously injured, to the scandal of
unbelievers at the permission of such accidents
to the righteous, and how quickly their un-
was corrected for, all crushed and
belief :
!
bruised as she was, in bones and limbs, alike
in those exposed and in those out of sight, she
;
•would have none of any physician, except
Him "Who had permitted it both because she ;
shrunk from the inspection and the hands of
men, preserving, even in suffering, her mod-
esty, and also awaiting her justification from
Him Who allowed this to happen, so that she
owed her preservation to none other than to
Him: with the result that men were no less
struck by her unhoped-for recovery than by
O her misfortune, and concluded that the tragedy
had happened for her glorification through
sufferings, the suffering being human, the re-
covery superhuman, and giving a lesson to
those who come after, exhibiting in a high
"
degree faith in the midst of suffering, and
patience under calamity, but in a still higher
nature of woman overcom- degree the kindness of Cod to them that are
common struggle for such as she. For to the beautiful promise to
the righteous " though he fall, he shall not be
a has been added one more
utterly broken,"
recent, " though he be utterly broken, he shall
speedily be raised up and glorified." P Dor if
oPs. xxxvii. 24. (3 lb. cxlvi. S (LXX.),
(3 Ps. exxvi, 5.
 ON HIS SISTER GORGONIA.
her misfortune was unreasonable, her recov-
ery was extraordinary, so that health soon
stole away the injury, and the cure became
more celebrated than the blow.
16. O remarkable and wonderful disaster!
() injury more noble than security! O of pious and splendid effrontery she imitated
prophecy, " He hath smitten, and lie will
bind us up, and revive us, and after three
days Me up," a portending indeed,
will raise us
as it ditl, a greater and more sublime event,
yet no less applicable to Gorgonia's sufferings
This then, notorious to all, even to those afar
off, for the wonder spread to all, and the les-
son was stored up in the tongues and ears
of all, with the other wonderful works and
powers of God. But the following incident,
hitherto unknown and concealed from most
men by the Christian principle I spoke of, and
her pious shrinking from vanity and display,
dost thou bid me tell, O best*3 and most per-
fect of shepherds, pastor of this holy sheep,
and dost thou further give thy assent
since to us alone has this secret been entrusted,
and we were mutual witnesses of the marvel,
or are we still to keep our faith to her who is
gone? Yet I do think, that as that was the
time to be silent, this is the time to manifest
it, not only for the glory of God, but also
for the consolation of those in affliction.
17. She was sick in body, and dangerously
ill of an extraordinary and malignant disease,
her whole frame was incessantly fevered, her
blood at one time agitated and boiling, then
curdling with coma, incredible pallor, and
paralysis of mind and limbs: and this not at
long intervals, but sometimes very frequently.
Its virulence seemed beyond human aid the
skill of physicians, who carefully examined
the case, both singly and in consultation, was
of no avail nor the tears of her parents,
; excellences
which often have great power, nor public sup-
plications and intercessions, in which all
people joined as earnestly as if for their own
preservation for her safety was the safety of
: wards Him who called her, and preferred to be
all, as, on the contrary, her suffering and sick-
ness was a common
misfortune.
18. What
then did this great soul, worthy
offspring of the greatest, and what was the med-
icine for her disorder, for we have now come
to the great secret? Despairing of all other
aid, she betook herself to the Physician of all,
and awaiting the silent hours of night, during
a slight intermission of the disease, she ap-
proached the altar with faith, and, calling
a I ros. \ i. t, 2.
ft O best, iS-v, I'austinus, bishop of Iconium, must have been
present, and S. Gregory, having asked his permission to relate
the incident, looks towards him awaiting some sign of his assent.
upon Him Who is honoured thereon, with a
mighty cry, and every kind of invocation,
calling to mind all His former works of power,
and well she knew those both of ancient and
of later days, at last she ventured on an act
:
the woman whose fountain of blood was dried
:
up by the hem of Christ's garment/' What
\
did she do? Resting her head with another
i
cry upon the altar, and with a wealth of tears,
!
'
as she who once bedewed the feet of Christ, !'•
and dec daring that she would not loose her
hold until she was made whole, she then ap-
plied her medicine to her whole body, viz.,
such a portion of the antitypes v of the Precious
Tody and Blood as she treasured in her hand,
mingling therewith her tears, and, O the won-
der, she went away feeling at once that she-
was saved, and with the lightness of health in
body, soul, and mind, having received, as the
reward of her hope, that which she hoped for,
to it, and having gained bodily by means of spirit-
ual strength. Great though these things be,
they are not untrue. Believe them all of you,
whether sick or sound, that ye may either
keep or regain your health. And that my
story is no mere boastfulness is plain from the
silence in which she kept, while alive, what 1
have revealed. Nor should I now have pub-
lished it, be well assured, had I not feared
that so great a marvel would have been utter-
ly hidden from the faithful and unbelieving
of these and later days.
19. Such was her life. Most of its details
I have left untold, lest my speech should grow
to undue proportions, and lest I should seem
to be too greedy for her fair fame
; but perhaps:
we should be wronging her holy and illus-
trious death, did we not mention some of its
especially as she so longed for
;
and desired it. I will do so therefore, as con-
the cisely as I can. She longed for her dissolu-
tion, for indeed she had great boldness to-
with Christ, beyond all things on earth. 5 And
there is none of the most amorous and unre-
strained, who has such love for his body, as
she had to fling away these fetters, and escape
from the mire in which we spend our lives,
arid to associate in purity with Him Who i
Fair, and entirely to hold her Beloved, Who is
I will even say it, her Lover, by Whose rays,
feeble though they now are, we are enlight-
ened, and Whom, though separated from
Him, we are able to know. Nor did she
fail even of this desire, divine and sublime
a S. Matt. ix. 20. 3 S. Luke vii. ^8.
y Antitypes, i.e. the reserved Sacrament. 6 Phil. i. 23,
244 GREGORY NAZIANZEN.
made known to me. is a great point for
It
though it was, and, what is still greater,
it

her distinction, and in our memory of her

she had a foretaste of His Beauty through
and constant watching. Tier virtue, and regret for her departure, but
her forecast
trembling and tears have sei/ed upon me, at
only sleep transferred her to exceeding joys,
the recollection of the wonder. She was just
and her one vision embraced her departure at
made passing away, and at her last breath, sur-
the Preappointed time, having been
aware of this day, so that according to the de- rounded by a group of relatives and friends
cision of God she might be prepared and
yet performing the last offices of kindness, while
her aged mother bent over her, with her soul
not disturbed.
20. She had recently obtained the blessing convulsed with envy of her departure, anguish
of cleansing and perfection, which we have all
and affection being blended in the minds of
received from God as a common gift and all. Some longed to hear some burning word
foundation of our /w:,' a life. Or rather all her to be branded in their recollection; others
lite was a cleansing and perfecting
and while :
were eager to speak, yet no one dared for ;

tears were mute and the pangs of grief un< on-

she received regeneration from the Holy
soled, since it seemed sacrilegious, to think
Spirit, its security was hers by virtue of her
for-

And in her case almost alone, I will that mourning could be an honour to one who
mer life.
was thus pa-sing away. So there was solemn
venture to say, the mystery was a seal rather
silence, as if her death had been a religious
than a gift of grace. And when her husband's
ceremony. There she lay, to all appearance,
perfection was her one remaining desire (and
describe the man, breathless, motionless, speechless the stillness
ifyouwishme briefly to ;

to say of him than of her body seemed paralysis, as though the

I do not know what more

that he was her husband) in order that she organs of speech were dead, after that which
might be consecrated to God in her whole could move them was gone. But as her pas-
tor, who in this wonderful scene, was carefully
body, and not depart half-perfected, or leave
behind her imperfect anything that was hers; watching her, perceived that her lips were
she did not even fail of this petition, from gently moving, and placed his ear to them,
Him Who the desire of them that fear which his disposition and sympathy embold-
fulfils

Him,'3 and accomplishes their requests. ened him to do, —

but do you expound the

21. And now when she had all things to meaning of this mysterious calm, for no one
can disbelieve it on your word Under her
her mind, and nothing was lacking of her de-
!

sires, and the appointed time drew

nigh, be- breath she was repeating a psalm the last —
ing thus pre] tared for death and departure,
—
words of a psalm to say the truth, a testi-
she fulfilled the law which prevails in such mony to the boldness with which she was de-
matters, and took to her bed. After many parting, and blessed is he who can fall asleep

injunctions to her husband, her children, and with these words, " I will lay me down in
her friends, as was to be expected from one peace, and take my rest."" Thus wert thou
who was full of conjugal, maternal, and broth- singing, fairest of women, and thus it fell out

erly love, and after making her last day a day

unto thee and the song became a reality,
;

of solemn festival with brilliant discourse and attended on thy departure as a memorial
upon the things above, she fell asleep, full of thee, who hast entered upon sweet peace
not of the days of man, for which she had no after suffering, and received (over and above

desire, knowing them to be evil for her, and the rest which comes to all), that sleep which
is due to the beloved, P as befitted one who
mainly occupied with our dust and wander-
ings, but more exceedingly full of the days of lived and died amid the words of piety.

(hid, than imagine any one even of those

I
23. Better, I know well, and far more
who have departed in a wealth of hoary hairs, precious than eye can see, is thy present lot,
and have numbered many terms of years. the song of them that keep holy-day, y the
Thus she was set free, or, it is better to say, throng of angels, the heavenly host, the vision
taken to God, or flew away, or changed her of glory, and that splendour, pure and perfect
abode, or anticipated by a little the departure beyond all other, of the Trinity Most High,
of her body. no longer beyond the ken of the captive mind,
22. Yet' what was I on the point of omit- dissipatedby the senses, but entirely contem-
ting? but perhaps thou, who art her spirit- plated and possessed by the undivided mind,
ual father, wouldst not have allowed me, and and flashing upon our souls with the whole
hast carefully concealed the wonder, and light of Godhead Mayest thou enjoy to the
:

a Ps. iv. 8. p lb. exxvii. 2. y lb, xlii. 4.

a Szvrepov. lit. " second." P Ps. cxlv. 19.
 TO HIS FATHER. 245

full all those things whose crumbs thou didst, Spirit, my action and speech, my inaction and
while still upon through the
earth, possess silence, only let Him hold me and guide me,
reality of thine inclination towards them. and move both hand and mind and tongue
And if thou takest any account of our affairs, whither it is right, and He wills: and restrain
and holy souls receive from God this privi- them as it is right and expedient. I am an
lege, do thou accept these words of mine, in instrument of God, a rational instrument, an
place of, and in preference to many panegy- instrument tuned and struck by that skilful
rics, which I have bestowed upon Ceesarius be- artist, the Spirit. Yesterday I lis work in me
fore thee, and upon thee after him since I — was silence. I mused on abstinence from
have been preserved to pronounce panegyrics speech. Docs He strike upon my mind to-
upon my brethren. If any one will, after you, day ? My speech shall be heard, and 1 will
pay me the like honour, I cannot say. Yet muse on utterance. am neither so talkative,
I

may my only honour be that which is in God, as to desire to speak, when He is bent on si-

and may my pilgrimage and my home be in lence ; nor so reserved and ignorant as to
Christ Jesus our Lord, to Whom, with the set awatch before my lips a when it is the time
Father and the Holy Ghost, be glory for ever. to speak but I open and close my door at
:

Amen. the will of that Mind and Word and Spirit,

Who is One kindred Deity.
ORATION XII. 2. speak then, since lam so bidden.
I will
And I speak both to the good shepherd
will
To ins Father, when He had Entrusted here, and to you, his holy flock, as think is I.

to Him the Cake ok the Church of best both for me to speak, and for you to hear
Nazianzus. to-day. Why is it that you have begged for
one to share your shepherd's toil ? For my
This Oration was delivered a.d. 372. speech shall begin with you, O dear and hon-
Two had divided Cappado-
years earlier Valens oured head, worthy of that of Aaron, down
cia into two provinces. Anthimus, Bishop which runs that spiritual and priestly oint-
of Tyana, asserting that the ecclesiastical ment upon his beard and clothing.'3 Why is it
provinces were regulated by those of the em- that, while yet able to stablish and guide
pire, claimed metropolitical rights over the many, and actually guiding them in the power
churches of Cappadocia Secunda, in opposi- of the Spirit, you support yourself with a staff
tion to S. Basil, who had hitherto been met- and prop in your spiritual works? Is it be-
ropolitan of the undivided province. S. Basil, cause you have heard and know that even
with the intention of vindicating the perma- with the illustrious Aaron were anointed Ele-
nence of his former rights, created a new sec at azar and Ithamar, the sons of Aaron ? y For I
Sasima, on the borders of the two provinces, pass over Nadab and Abihu, 5 lest the allusion
and with great difficulty prevailed upon S. be ill-omened and Moses during his lifetime
:

Gregory to receive consecration as its first appoints Joshua in his stead, as lawgiver and
Bishop. S. Gregory, who had li bent his general over those who were pressing on to
neck, but not his will," a was for a long time the land of promise ? The office of Aaron
reluctant to enter upon his Episcopal duties, and Hur, supporting the hands of Moses on
and at last was prevailed upon by S. Gregory the mount where Amalek was warred down e by
of Nyssa, S. Basil's brother, to make an at- the Cross, £ prefigured and typified long before,
tempt to do so. When, however, he found I feel willing to pass by, as not very suitable
that Anthimus was prepared to bar his en- or applicable to us for Moses did not choose
:

trance by force of arms, he returned home, them to share his work as lawgiver, but as
definitely resigned his see, and once more helpers in his prayer and supports for the
betook himself to the life of solitude which he weariness of his hands.
so dearly loved. Recalled hence, he con- 3. What is it then that ails you ? What is
sented,' at his father's earnest entreaty, to un-
3
your weakness ? Is it physical? lam ready
dertake provisionally the duties of Bishop- to sustain you, yea I have sustained, and been
coadjutor of Nazianzus and pronounced this
: sustained, like Jacob of old, by your fatherly
short discourse on the occasion of his installa- blessings.'' Is it spiritual? Who is stronger,
tion. and more fervent, especially now, when the
1. 1 opened my mouth, and drew in the
Spirit,'*' and I give myself and my all to the a Ps. cxli. 3. fi lb. exxxiii. 2. y Lev. viii. 2.
S lb. x. 1. 6 Exod. xvii. 12.
£ The Cross. The stretching out of Moses' hands was a type of
aCarmtna Hist., .\i., 487. the outstretched hands of our Lord Jesus, and lis "intercession
I

/3 lb., .(02-525. y Ps. cxix, 131, for the transgressor.--," upon the Cross. >; Gen. xxvii. 2S.
24.6 GREGORY NAZIANZEN.
1 owers of the flesh are ebbing and fading, like ments to a single star, and the bod}' to a limb,
.soman}' barriers which interfere with, and so also, in the sight of Clod, is the reformation
dim the brilliancy of a light? For these of a whole church preferable to the progress
powers are wont, for the most part, to wage of a single soul and therefore, I ought not to
:

war upon and oppose one another, while the look only on my own interest, but also on that
body's health is purchased by the sickness of of others." For Christ also likewise, when it
the soul, and the soul nourishes and looks up- was possible for him to abide in His own
ward when pleasures are stilled and fade away honour and deity, not only so far emptied
along with the body. But, wonderful as your Himself as to take the form of a slave, but
simplicity and nobility have seemed to me be- also endured the cross, despising the shame,'*'
fore, how isyou have no fear, espe-
it that that he might by His own sufferings destroy
cially in times like these, that your spirit will sin. and by death The former
slay death. s
be considered a pretext, and that most men are the imaginings
of desire, the latter the
will suppose, in spite of our spiritual profes- teachings of the Spirit. And I, standing n
sions, that we are undertaking this from car- way between the desire and the Spirit, and
nal motives. For most men have made a the not knowing to which of the two should 1

office to be looked upon as great and princely, rather yield, will impart to you what seems
and accompanied with considerable enjoy- to me the best and safest course, that you may
ment, even though a man have the charge and test it with me and take part in my design.
rule over a more slender flock than this, and 5. It seemed be best and least
to me to
one which affords more troubles than pleas- dangerous to take a middle course between de-
ures. Thus far of your simplicity, or parental sire and fear, and to yield in part to desire, in
preference, if it be so, which makes you part to the Spirit and that
this would be the
:

neither admit yourself, nor readily suspect
in others anything disgraceful for a mind
hardly roused to slow to suspect
evil, is
My second duty is briefly to address
people of yours, or now even of mine.
4. I have been overpowered, my friends
and brethren, for I will now, though I did
not at the time, ask for your aid. I have
been overpowered by the old age of my father,
and, to use moderate terms, the kindliness of
my friend. So, help me, each of you who
can, and stretch out a hand to me who am
pressed down and torn asunder by regret and
enthusiasm. The one suggests flights, moun-
tains and deserts, and calm of soul and body,
and that the mind should retire into itself,
and recall its powers from sensible things, in
order to hold pure communion with God, and
be clearly illumined by the flashing rays of
the Spirit, with no admixture or disturbance
of the divine light by anything earthly or
clouded, until we come to the source of the
case, if I neither altogether evaded the offi< e.
; and so refused the grace, which would be dan-
evil. gerous, nor yet assumed a burden beyond my
this powers, for it is a heavy one. The former in-
deed is suited to the person of another, the lat-
ter to another's power, or rather to undertake
both would be madness. But piety and safety
would alike advise me to proportion the office
to my power, and as is the case with food, to
accept that which is within my power and re-
fuse what is beyond it, for health is gained for
the body, and tranquillity for the soul, by such
a course of moderation. Therefore I now
consent to share in the cares of my excellent
father, like an eaglet, not quite vainly flying
close to a mighty and high soaring eagle. But
hereafter I will offer my wing to the Spirit to
be borne whither, and as, He wills: no one
shall force or drag me in any direction, con-
trary to His counsel. For sweet it is to inherit
a father's toils, and this flock is more familiar
than a strange and foreign one I would even ;

effulgence which we enjoy here, and regret add, more precious in the sight of God, unless
and desire are alike stayed, when our mirrors the spell of affection deceives me, and the force
pass away in the light of truth. The other of habit robs me of perception nor is there :

wills that I should come forward, and bear any more useful or safer course than that will-
fruit for thecommon pood, and be helped by ing rulers should rule willing subjects: since
helping others, and publish the Divine light, it is our practice not to lead by force, or by

and bring to God a people for His own pos- compulsion, but by good will. For this would
session, a holy nation, a royal priesthood,'!' and not hold together even another form of gov-
His image cleansed in many souls. And this, ernment, since that which is held in by force
because, as a park is better than and prefera- is wont, when opportunity offers;, to strike
ble to a tree, the whole heaven with its orna- for freedom but freedom of will more than
:

a Made, by the manner in which they have sought for and ex-
ercised it. 6 1 Cor. xiii. 12. y i Pet. ti. y. « Phil. li. 4. (3 lb. 11. 7. y Heb. xii. 2. 6 lb. ii, u,
 —

ON HIS FATHER'S SILENCE. 247

anything else it is, which holds together our proved order of things? Why would you
I will not call it rule, but— tutorship. For do violence to a tongue which is under obli-
the mystery of godliness" belongs to those who gation to the law? Why do you challenge
are willing, not to those who are overpowered. a speech which is in subjection to the Spir-
6. This is my speech to you, my good men, it ? Why, when you have excused the
uttered in simplicity and with all good will, and head, have you hastened to the feet ? Why
this is the secret of my mind. And may the do you pass by Aaron" and urge forward
victory rest with that which will be for the prof- Eleazar ? 1 cannot allow the fountain to be

it of both you and me, under the Spirit's guid- dammed up, while the rivulet runs its course ;

ance of our affairs, (for our discourse comes the sun to be hidden, while the star shines
back again to the same point,) P to Whom we forth hoar hairs to be in retirement, while
;

have given ourselves, and the head anointed youth lays down the law wisdom to be si- :

with the oil of perfection, in the Almighty lent, while inexperience speaks with assur-
bather, and the Only-begotten Son, and the ance. A heavy rain is not always more use-
Holy Spirit, "Who is God. For how long- ful than a gentle shower. Nay, indeed, if it
shall we hide y the lamp under the bushel, 5 and be too violent, it sweeps away the earth, and
withhold from others the full knowledge of the increases the proportion of the farmer's loss:
Godhead, when it ought to be now put upon while a gentle which sinks deep, en-
fall,

the lampstand and give light to all churches
and souls and to the whole fulness of the world,
no longer by means of metaphors, or intellect-
ual sketches, but by distinct declaration ?
And this indeed is a most perfect setting forth
of Theology to those who have been deemed
worthy of this grace in Christ Jesus Himself,
our Lord, to Whom be glory, honour, and
power for ever. Amen.
INTRODUCTION TO ORATION
riches the the tiller and makes
soil, benefits
the corn grow to a fine crop. So the fluent
speech is not more profitable than the wise.
For the one, though it perhaps gave a slight
pleasure, passes away, and is dispersed as
soon, and with as little effect, as the air on
which it struck, though it charms with its
eloquence the greedy ear. But the other
sinks into the mind, and opening wide its
mouth, fills itP with the Spirit, and, showing
itself nobler than its origin, produces a rich
XVI. harvest by a few syllables.
2. I have not yet alluded to the true and

On his Father's Silence, Bf.cause of Tin-: first wisdom, for which our wonderful hus-
Plague of Hail. bandman and shepherd is conspicuous. The
wisdom is a life worthy of praise, and
first

This Oration belongs to the year a. d. 373. kept pure for God, or being purified for Him
A series of disasters had befallen the people of Who is and all-luminous. Who de-
all-pure
Nazianzus. A deadly cattle plague, which had mands of us, as His only sacrifice, purifica-
devastated their herds, had been followed by a tion —
that is, a contrite heart and the sacri-
prolonged drought, and now their just ripened fice of praise,? and a new creation in Christ, 5
crops had been ruined by a storm of rain and and the new man, 6 and the like, as the Scrip-
hail. The people flocked to the church, and ture loves to call it. The first wisdom is to
finding S. Gregory the elder so overwhelmed despise that wisdom which consists of language
by his sense of these terrible misfortunes that and figures of speech, and spurious and un-
he was unable to address them, implored necessary embellishments. Be it mine to
his coadjutor to enter the pulpit. The occa- speak live words with my understanding in
sion gave no time for preparation, so S. Greg- the church, rather than ten thousand words
ory poured out his feelings in a discourse which in a tongue, £ and with the unmeaning voice
was in the fullest sense of the words ex tempore. of a trumpet, 7 which does not rouse my sol-
'

Its present form, however, as Benoit suggests. dier to the spiritual combat. This is the wis-
may be due to a later polishing of notes taken dom which I praise, which I welcome. by
down at the time of delivery. tins ignoble have won renown, and the
the
1. Why do you infringe upon the ap- despised have attained the highest honours.
By this a crew of fishermen have taken the
a 1 Tim. iii. 16. whole world in the meshes of the Gospel-net,
/3 The same point, i.e., from which it started, § I.
y S. Gregory here alludes to the "economy'' which
Hit/,-, etc.
refrained from distinctly declaring the Divinity of the Holy Hi( i,

Cf. Or. xliii., 68. This declaration of his was afterwards com- a Aaron, S. Gregory the elder. Elci >, S. Gregory Na-
mented on by his audience and others, cf. Kpist. 58, in which his :ianzen.
mode of teaching is contrasted with that of S. Dasil. li Ps. lxxxi. ii, 7 lb. I. 23: li. 19. f 2 Cor. v. 17.
5 S. Matt. v. 15. £ Eph, iv. 24. i 1 Cor. xiv. 19. i) lb. xiv. 3.
 248 GREGORY NAZIANZEN.
and overcome by a word finished and cut Pastor, and now even Chief Pastor. Give a
short a the wisdom that comes to naught. I lesson, to me in the peo- Pastor's art, to this
count not -wise the man who is clever in ple of obedience. Discourse awhile on our
words, nor him who is of a read)' tongue, but present heavy blow, about the just judgments
unstable and undisciplined in soul, like the of Cod, whether we grasp their meaning, or
tombs which, they are
fair and beautiful as are ignorant of their great deep. a How
outwardly, are fetid with corpses within, v and again " mercy is put in the balance," P as holy
full of manifold ill-savours but him who ; Isaiah declares, for goodness is not without
speaks but little of virtue, yet gives many discernment, as the first labourers in the
examples of it in his practice, and prows vineyard v fancied, because they could not
the trustworthiness of his language by his perceive any distinction between those who
life. were paid alike and how anger, which is
:

3. fairer in my eyes, is the beauty which called the cup in the hand of the Lord,"
'• 5

we can gaze upon than that which is painted and " the cup of falling which is drained," '"

inwords: of more value the wealth which
our hands can hold, than that which is imag-
ined in our dreams and more real the wis-
dom of which we are convinced by deeds,
than that which is set forth in splendid lan-
guage. For "a good understanding," he
saith, '•
have all the}- that do thereafter," 6 not
they who proclaim it. Time is the best touch-
stone of this wisdom, and " the hoary head
is a crown of glory." c For if, as it seems to
me as well as to Solomon, we must ''judge
none blessed before his death," £ and it is un-
certain '• what a day may bring forth," f since
our life here below has many turnings, and the
body of our humiliation ° is ever rising, falling
and changing surely he, who without fault
; over the ungodly.
has almost drained the cup of life, and nearly
reached the haven of the common sea of ex-
istence is more secure, and therefore more en-
viable, than one who has yet a long voyage
before him.
4. Do not thou, therefore, restrain a tongue
whose noble utterances and fruits have been
man}', which has begotten many children of
righteousness —
yea, lift up thine eyes round
about and see/ how many are its sons, and
what are its treasures; even this whole peo-
ple, whom thou hast begotten in Christ
through the Gospel." Grudge not tons those
words which are excellent rather than many,
and do not yet give us a foretaste of our im-
pending loss/ Speak in words which, if few,
are dear and most sweet to me, which, if
scarcely audible, are perceived from their
spiritual cry, as God heard the silence of
Moses, and said to him when interceding
mentally, "Why criest thou unto Me?"'*!
Comfort this people, I pray thee, I, who
was thy nursling, and have since been made
a \- :i. x. 22. 23 (I,XX.)
1 C ir. ii. 6. 7 S. Matt,
is in proportion to transgressions, even though
He all somewhat of what is their
abates to
; due,and dilutes with compassion the un-
mixed draught of His wrath. For He in-
clines from
severity to indulgence towards
those who
accept chastisement with fear, and
who after a slight affliction conceive and are
in pain with conversion, and bring forth i the
perfect spirit of salvation; but nevertheless he
reserves the dregs, ^ the last drop of His anger,
that He may pour it out entire upon those
who, instead of being healed by His kind-
ness, grow obdurate, like the hard-hearted
Pharaoh," that bitter taskmaster, who is set
forth as an example of the power '
of Clod
5. Tell us whence come such blows and
scourges, and what account we can give of
them. Is it some disordered and irregular
motion or some unguided current, some un-
reason of the universe, as though there were no
Ruler of the world, which is therefore borne
along by chance, as is the doctrine of the fool-
ishly wise, who are themselves borne along at
random by the disorderly spirit of darkness?
Or are the disturbances and changes of the
universe, (which was originally constituted,
blended, bound together, and set in motion in
a harmony known only to Him Who gave it
motion,) directed by reason and order under
the guidance of the reins of Providence?
Whence come famines and tornadoes and hail-
storms, our present warning blow? Whence
pestilences, diseases, earthquakes, tidal waves,
and fearful things in the heavens? And how
is the creation, once ordered for the enjoy-
ment of men, their
equal de- common and
light, changed for the punishment of the un-
godly, in order that we may be chastised
through that for which, when honoured with
: Rom. ix. 28. it, we did not give thanks, and recognise in
xxiii. 27. S Ps. cxi. 1 .

e I'rov. xvi. 31. <,'

Kccles. xi. 28. 7) I'rov. xxvii. 1.
Phil. iii. 2i. t k i Cor. iv. 15.
[sai. xlix. 18. a Ps. xxxvi. 6. fi Is. xxviii. 17. (l.XX.). y S. Matt. xx. 12.
A /.oss, i.e., the death of his father, which, from his age, could 5 Ps. lxxv. 9. e Isai. Ii. 17 (LXX.). $ [b. xxvi. iS.
not !jj lung delayed. fi. Exod. xiv, 15. >) Ps. lxxv. 10. 6 Exod. v. 6.; vii. 22, iKuin. ix. 17.
 ;

ON HIS FATHER'S SILENCE. 249

our sufferings that power which we did not wilderness."1 Terrible indeed these things
recognise in our benefits? How is it that are, and more than terrible, when we are
some receive at the Lord's hand double for grieved only at what is present, and are not
their sins, a and the measure of their wicked- yet distressed by the feeling of a severer blow :

ness is doubly filled up, as in the correction since, as in sickness, the suffering which pains
of Israel, while the sins of others are done us from time to time is more distressing than
away by a sevenfold recompense into their that which is not present. But more terrible
bosom ? P What is the measure of the Am- still are those which the treasures'3 of God's

orites that is not yet full ? v And how is wrath contain, of which God forbid that you
the sinner either let go, or chastised again, should make trial ; nor will you, if you fly for

let go perhaps, because reserved for the other
world, chastised, because healed thereby in
this? Under what circumstances again is the
righteous, when unfortunate, possibly being
put to the test, or, when prosperous, being
observed, to see if he be poor in mind or
refuge to the mercies of God, and win over by
your tears Him Who will have mercy, v and
avert by your conversion what remains of His
wrath. As yet, this is gentleness and loving-
kindness and gentle reproof, and the first ele-
ments of a scourge to train our tender years :

not very far superior to visible things, as as yet, the smoke a of His anger, the prelude of
indeed conscience, our interior and unerring- His torments; not yet has fallen the flaming
tribunal, tells us. What is our calamity, fire, e the climax of His being moved not yet ;

and what its cause? Is it a test of virtue, the kindled coals, £ the final scourge, part of
or a touchstone of wickedness ? And is it which He threatened, when He lifted up the
better to bow beneath it as a chastisement, other over us, part held back by force, He
even though it be not so, and humble our- when He brought
other upon us the
selves under the mighty hand of God, 5 or, using the threat and the blow alike for our
considering it as a trial, to rise superior to it ? instruction, and making a way for His indig-
On these points give us instruction and warn- nation, in the excess of His goodness begin- ;

ing, lest we be too much discouraged by our ning with what is slight, so that the more
[) resent calamity, or fall into the gulf of evil severe may not be needed ; but ready to in-
and despise it ; for some such feeling is very struct us by what is greater, ifHe be forced
general but rather that we may bear our ad-
; so to do.
monition quietly, and not provoke one more 7. I know the glittering sword,'' and the
severe by our insensibility to this. blade made drunk in heaven, bidden to slay,
6. Terrible is an unfruitful season, and the to bring to naught, to make childless, and to
loss of the crops. It could not be otherwise, spare neither flesh, nor marrow, nor bones. I
when men are already rejoicing in their hopes, know Him, Who, though free from passion,
and counting on their all but harvested stores. meets us like a bear robbed of her whelps, like
Terrible again is an unseasonable harvest, a leopard in the way of the Assyrians, 9 not only
when the farmers labour with heavy hearts, those of that day, but if anyone now is an As-
sitting as it were beside the grave of their syrian in wickedness nor is it possible to :

crops, which the gentle rain nourished, but
the wild storm has rooted up, whereof the
mower filleth not his hand, neither he that
bindeth up the sheaves his bosom, 6 nor have
they obtained the blessing which passers-by
bestow upon the farmers. Wretched indeed is
the sight of the ground devastated, cleared,
and shorn of its ornaments, over which the
blessed Joel wails in his most tragic picture of
the desolation of the land, and the scourge of
famine £ while another prophet wails, as he
;
1
' to be punished and cleansed now than to be
contrasts with its former beauty its final disor-
der, and thus discourses on the anger of the
Lord when He smites the land: before him
is the garden of Eden, behind Him a desolate
escape the might and speed of His wrath when
He watches over our impieties, and His jeal-
ousy/ which knoweth to devour His adver-
saries, pursues His enemies to the death." I
know the emptying, the making void, the
making waste, the melting of the heart, and
knocking of the knees together/ such are the
punishments of the ungodly. I do not dwell
on the judgments to come, to which indul-
gence in this world delivers us, as it is better
transmitted to the torment to come, when it is
the time of chastisement, not of cleansing.
For as he who remembers God here is con-
queror of death (as David ^ has most excellently

a Isai. xl. 2. /3 Ps. lxxix. 12. y Gen. xv. 16. a Joel ii. 3. /3 Dent, xxxii. 34 ; Jer. 1. 25. y EIos. vi. 6.
6 1 1'ct. v. 6. t Ps. exxix. 7. £ Joel i. 10. 6 Ps. xviii. S. e lb. cv. 32. £ lb. lxxviii. 50.
i\ Another. Either this is a wrung reading, or S. Gregory's 7) Kzek. xxi. 9. 0H<>s. xiii. 7. 8. t Isai. xxvi. 11 (I, XX.).
memory fails him. The second quotation is also from Joel. k Hos. viii. 3. A Nahum ii, 10. /x Ps. vi. 5 (LXX.).
250 GREGORY NAZIANZEN.
sung) so the departed have not in the grave upon them with greater brilliancy and purity
confession and restoration for God has eon- ; and unites Itself wholly to the whole soul, in
fined life and action to this world, and to the which solely and beyond all else take it that I

future the scrutiny of what has been done. the kingdom of heaven consists. The others
8. shall we do in the day of visita-
What among other torments, but above and before
tion," with which one of the Prophets terrifies them all mast endure the being outcast from
inc. whether that of the righteous sentence of God, and the shame of conscience which has
(iod against us, or that upon die mountains no limit. But of these anon.
raid hills, of which we have heard, or what- 10. What are we to do now, my brethren,
ever and whenever it may be, when He will when crushed, cast down, and drunken but
reason with us, and oppose us. and set before not with strong drink nor with wine," which
v^P those bitter accusers, our sins, comparing excites and obfuscates but for a while, but
our wrongdoings with our benefits, and strik- with the blow which the Lord has indicted
ing thought with thought, and scrutinising upon us, Who says, And thou, O heart, be
action with action, and calling us to account stirred and shaken,'3 and gives to the despisers
for the image v which has been blurred and the spirit of sorrow and deep sleep to drink y :

spoilt by wickedness, till at last He leads us to whom He also says, See, ye despisers, be-
away self-convicted and self-condemned, no hold, and wonder and perish? 5 How shall
longer able to say that we are being unjustly Ave bear His convictions or what reply shall ;

treated —
a thought which is able even here we make, when He reproaches us not only with
sometimes to console in their condemnation the multitude of the benefits for which we
those who are suffering. have continued ungrateful, but also with His
9. But then what advocate shall we have? chastisements, and reckons up the remedies
What pretext What false excuse ? What
? with which we have refused to be healed?
plausible artifice? What device contrary to (killing us His children 6 indeed, but unworthy
the truth will impose upon the court, and rob children, and His sons, but strange sons £ who
itof its right judgment, which places in the have stumbled from lameness out of their
balance for us all, our entire life, action, word, paths, in the trackless and rough ground.
and thought, and weighs against the evil that How and by what means could I have in-
which is better, until that which preponder- structed you, and 1 have not done so? By
ates wins the day, and the decision is given in gentler measures? I have applied them. I

favour of the main tendency after which there ; passed by the blood drunk in Egypt from the
is no appeal, no higher court, no defence on wells and rivers and all reservoirs of water 1 in
the ground of subsequent conduct, no oil ob- the first plague I passed over the next scourg-
:

tained from the wise virgins, or from them
that sell, for the lamps going out, 5 no repent-
ance of the rich man wasting away in the
flame, 6 and begging for repentance for his
friends, no statute of limitations but only
that final and fearful judgment-seat, more just
even than fearful or rather more fearful be-
; I withheld
cause it is also just
and the Ancient of days takes His seat,^ and
the books are opened, and the fiery stream
es, the frogs, lice, and flies. I began with the
flocks and the cattle and the sheep, the fifth
plague, and, sparing as yet the rational creat-
ures, 1 struck the animals. You made light
; of the stroke, and treated me with less reason
and attention than the beasts who were struck.
from you the rain; one piece
; when the thrones are set was rained upon, and the piece whereupon it
rained not withered," and ye said " We will
brave it." I brought the hail upon you,
1

comes forth, and the light before Him, and
the darkness prepared and they that have
done good shall go into the resurrection of
life, now hid in Christ and to be mani-
1
' ness.
fested hereafter with Him, and they that have
done evil, into the resurrection of judgment,'
to which they who have not believed have
been condemned already by the word which
judges them." Some will be welcomed by
the unspeakable light and the vision of the
holy and royal Trinity, Which now shines
chastising you with the opposite kind of blow,
; I uprooted your vineyards and shrubberies,
and crops, but I failed to shatter your wicked-
11. Perchance He will say to me. who am
not reformed even by blows, I know that thou
art obstinate, and thy neck is an iron sinew,"
the heedless is heedless and the lawless man
acts lawlessly/ naught is the heavenly correc-
tion, naught the scourges. The bellows are
a Isai. xxix. 9. /3 Hab. 11. if..

y I's. lx. 2, 3 ; Isai. xxix. 10. 5 Hah. i. 5 ; Acts xiii. 41.

a I>;ii. x, 3. /3 l's. I. 21. y Gen. i. S S. Matt. xxv. S.
26. e 1 leut. xxxii. 5. £ I's. xviii. 46.
e S. I.uk. xvi. 24. £ Pun. vii. 9. n S. John v. 29. 7) Exod. vii. 19. Amos iv 1 Jer. xviii. 12 (I. XX.).
OCol. iii, 3. 1 S. John v. 29. k S. John iii. iS ; xii. 48. K Isai. xlviii. 4. Alb. xxi. 2 (LXX.).
 ON HIS FATHER'S SILENCE. 2.i l

burnt, the lead is consumed, as I once re- Thy beloved, priest and people, we have erred
proached by the mouth of Jeremiah,
you together,we have all gone out of the way,
the founder melted the silver in vain, your we have together become unprofitable, there
wickednesses are not melted away. Can ye is none that doeth judgment and justice, no
abide my wrath, saith the Lord. Has not not one." We have cut short Thy mercies and
My hand the power to inflict upon you kindness and the bowels and compassion of
other plagues also? There are still at My our God, by our wickedness and the perversity
command the blains breaking forth from the of our doings, in which we have turned away.
ashes of the furnace,'3 by sprinkling which to- Thou art good, but we have done amiss;
ward heaven, Moses, or any other minister of Thou art long-suffering, but we are worthy
God's action, may chastise Egypt with dis- of stripes; we acknowledge Thy goodness,
ease. There remain also the locusts, the dark- though we are without understanding, we
ness that may be felt, and the plague which, have been scourged for but few of our faults ;

last in order, was first in suffering and power, Thou art terrible, and who will resist Thee?' 3

the destruction and death of the firstborn, and, the mountains will tremble before Thee;
to escape this, and to turn aside the destroyer, and who will strive against the might of
it were better to sprinkle the doorposts of Thine arm? If Thou shut the heaven, who
our mind, contemplation and action, with the will open it? And if Thou let loose Thy tor-
great and saving token, with the blood of the rents, who will restrain them? It is a light
new covenant, by being crucified and dying thing in Thine eyes to make poor and to
with Christ, that we may both rise and be make make alive and to kill, to strike
rich, to
glorified and reign with Him both now and and to heal,and Thy will is perfect action.
at His final appearing, and not be broken and Thou art angry, and we have sinned, v says
crushed, and made to lament, when the griev- one of old, making confession and it is now ;

ous destroyer smites us all too late in this life time for me "We have
to say the opposite,
of darkness, and destroys our firstborn, the sinned, and angry " therefore have
Thou art :

offspring and results of our life which we had
dedicated to Cod.
12. bar be it from me that I should ever,
among other chastisements, be thus re-
proached by Him Who is good, but walks
contrary to me in furyv because of my own
contrariness: I have smitten you with blast-
ing and mildew, and blight 6 without result.
The sword from without 6 made you childless,
yet have ye not returned unto Me, saith the
Lord. May 1 not become the vine of the
beloved, which after being planted and en-
we become a reproach to our neighbours. 5
Thou didst turn Thy face from us, and we
were filled with dishonour. But stay, Lord,
cease, Lord, forgive, Lord, deliver us not up
for ever because of our iniquities, and let not
our chastisements be a warning for others,
when we might learn wisdom from the trials
; of others. Of whom ? Of the nations which
know Thee not, and kingdoms which have
not been subject to Thy power. But we are
Thy people, 6 O Lord, the rod of Thine in-
heritance therefore correct us, but in good-
;

trenched, and made sure with a fence and ness and not in Thine anger, lest Thou bring
tower and every means which was possible, us to nothingness ^ and contempt among all
when it ran wild and bore thorns, was conse- that dwell on the earth.
quently despised, and had its tower broken 13. With these words I invoke mercy and :

down and its fence taken away, and was not
pruned nor digged, but was devoured and
laid waste and trodden down by all £ This is
what I feel I must say as to my fears, thus
have 1 been pained by this blow, and this, I
will further tell you, is my prayer. We have
sinned, we have done amiss, and have dealt
wickedly, i forwe have forgotten Thy com-
mandments and walked after our own evil
thought, for we have behaved ourselves un-
if it were possible to propitiate His wrath with
whole burnt offerings or sacrifices, I would
! not even have spared these. Do you also
yourselves imitate your trembling priest, you,
my beloved children, sharers with me alike
of the Divine correction and loving-kindness.
Possess your souls in tears, and stay His
wrath by amending your way of life. Sanc-
tify a fast, call a solemn assembly,'' as blessed
Joel with us charges you gather the elders,:

worthily of the calling and gospel of Thy and the babes that suck the breasts, whose
Christ, and of His holy sufferings and humili- tender age wins our pity, and is specially
ation for us we have become a reproach to
; worthy of the loving-kindness of God. I

know also what he enjoins both tipon me, the

ajer. vi. 29. ft lixod. ix. 10. y Lev. xxvi. 27, 28
8 Lev. xxvi. 1 (LXX.) ; Amos iv. 9. c Dent, xxxii. 25. a Ps. xiv. 3. ft 11). lxxvi. 7. y Lai. Ixiv. 5.
< Lai. v. 1, 79 Dan. ix. 5, 9 Lai. lxv, 2. S Ps. lxxix, 4. e IL. 6, 13. f Jcr. x. 24. >) Joel ii. 15.
252 GREGORY NAZIANZEN,
minister of God, and upon you, who have unsubdued nature, and from the exercise of its
been thought worthy of the same honour, powers. Our repentance when we sin, is a
that we should enter Mis house in sackcloth, human action, but an action which bespeaks a
and lament night and day between the porch good man, belonging to that portion which is
and the piteous array, and with more
altar, in in the way of salvation, for if even our dust
piteous voices, crying aloud without ceasing I
contracts somewhat of wickedness, and the
on behalf of ourselves and the people, spar- '

earthly tabernacle presseth down the upward

ing nothing, either toil or word, which may flight of the soul,° which at least was created
propitiate saying " Spare, O Lord, Thy
God : to upward, yet let the image be cleansed
fly
people, and give not Thine heritage to re- from filth, and raise aloft the flesh, its yoke-
proach," a and the rest of the prayer surpass- ; fellow, lifting it on the wings of reason and, ;

ing the people in our sense of the affliction as what is better, let us neither need this cleans-
much as in our rank, instructing them in our ing, nor have to be cleansed, by preserving our
own persons in compunction and correction of original dignity, to which we are hastening
wickedness, and in the consequent long-suffer- through our training here, and let us not by
ing of God, and cessation of the scourge. the bitter taste of sin be banished from the
14. Come then, all of you, my brethren, tree of life though it is better to turn again
:

let us worship and fall down, and weep before
the Lord our Maker P let us appoint a public
mourning, in our various ages and families,
let us raise the voice of supplication and let
when we err, than to be free from correction
; when we stumble. Lor whom the Lord
loveth He chasteneth,P and a rebuke is a
; fatherly action while every soul which is un-
;

this, instead of the cry which He hates, enter chastised, is unhealed. Is not then freedom
into the ears of the Lord of Sabaoth. Let us from chastisement a hard thing? But to fail to
anticipate His anger by confession ; v let us de- be corrected by the chastisement is still harder.
sire to see Him appeased, after He was wroth. One of the prophets, speaking of Israel, whose
Who knoweth, he says, if He will turn and heart was hard and uncircumcised, says,
repent, and leave a blessing behind Him? 5 Lord, Thou hast stricken them, but they have
This I know certainly, I the sponsor of the not grieved, Thou hast consumed them but
loving-kindness of (iod. And when He has they have refused to receive correction v and ;

laid aside unnatural to Him,

that which is again, people turned not to Him that
The
His anger, He will betake Himself to that smiteth them ; s and Why is my people slid-
which is natural, His mercy. To the one He den back by a perpetual backsliding,* because
is forced by us, to the other He is inclined. of which it will be utterly crushed and de-
And if He is forced to strike, surely He will stroyed ?
refrain, according to His Nature. Only let us 16. It is a fearful thing, my brethren, to
have mercy on ourselves, and open a road for fall into the hands of a living God/ and fear-
our Lather's righteous affections. Let us ful is Lord against them that
the face of the
sow in tears, that we may reap in joy, e let do and abolishing wickedness with utter
evil,''
us show ourselves men of Nineveh, not of destruction. Fearful is the ear of God, listen-
Sodom. £ Let us amend our wickedness, lest ing even to the voice of Abel speaking through
we be consumed with it let us listen to the ; his silent blood. Fearful His feet, which over-
preaching of Jonah, lest we be overwhelmed take evildoing. Fearful also His filling of the
by fire and brimstone, and if we have de- universe, so that it is impossible anywhere to
parted from Sodom let us escape to the moun- escape the action of God, not even by flying
tain, let us flee to Zoar, let us enter it as the up to heaven, or entering Hades, or by escap-
sun rises let us not stay in all the plain, let
; ing to the far East, or concealing ourselves in
us not look around us, lest we be frozen into the depths and ends of the sea. 1 Nahum the
a pillar of salt, a really immortal pillar, to ac- Elkoshite was afraid before me, when he pro-
cuse the soul which returns to wickedness. claimed the burden of Nineveh, Ood is jealous,
15. Let us be assured that to do no wrong 1 and the Lord takes vengeance in wrath upon
is really superhuman, and belongs to God His adversaries/ and uses such abundance of
alone. I say nothing about the Angels, that severity that no room is left for further ven-
we may give no room for wrong feelings, nor geance upon the wicked. For whenever 1
opportunity for harmful altercations. Our hear threaten the people of Sodom
Isaiah
unhealed condition arises from our evil and and rulers of Gomorrah/ and say Why will
a Joel ii. 17. Ps. xcv. 6. y lb. xcv. 2 (LXX.). 5 Joel ii. 14. a Wisd. ix. 15. /3 l'rov. iii. 12. V Jer. v. 3.
t l's. exxvi. 5. £ (!cn. xix. 17. 23;
Jonah iii. 5. & Isai. ix. 13. e Jer. viii. 5. £Heb. x. 31.
j) To do 110 wrong, etc. Clemcncet quotes this us an aphorism jj Ps. xxxiv. 16. 9 Jer. xxiii. 24. 1 Ps. exxxix. 7, 8.
from Deniosth. de Cor. k Nahum i
\ Isai. i. 10.
 ;

ON HIS FATHER'S SILENCE. 253

ye be smitten any more, adding sin to sin ? a
I am almost filled with horror, and melted to
tears. It is impossible, he says, to find any
Mow to add to those which are past, because
of your newly added sins so completely have
you run through the whole, and exhausted
every form of chastisement, ever calling upon
yourselves some new one by your wickedness.
There is not a wound, nor bruise, nor putrefy-
ing sore ; & the plague affects the whole body
and is incurable: for it is impossible to apply
a plaster, or ointment or bandages. I pass
over the rest of the threatenings, that I may
not press upon you more heavily than your
present plague.
17. Only
us recognise the purpose of
let
the evil. Why
have the crops withered, our
storehouses been emptied, the pastures of our
flocks failed, the fruits of the earth been with-
held, and the plains been filled with shame
instead of with fatness: why have valleys la-
mented and not abounded in corn, the moun-
tains not dropped sweetness, as they shall do
hereafter to the righteous, but been stript
and dishonoured, and received on the contrary
the curse of Gilboa?v The whole earth has
become as it was in the beginning, before it
was adorned with its beauties. Thou visit-
edst the earth, and madest it to drink 5 but
the visitation has been for evil, and the draught
destructive. Alas ! what a spectacle
prolific crops reduced to stubble, the seed we
sowed is recognised by scanty remains, and our
harvest, the approach of which we reckon from
the number of the months, instead of from
the ripening corn, scarcely bears the firstfruits
for the Lord. Such is the wealth of the un-
godly, such the harvest of the careless sower
as the ancient curse runs, to look for much,
and bring in
plant and not
little, e to sow and not reap, to
what is my own, if I may perchance
theirs
thus obtain some tenderness and relief.
18. One of us has oppressed the poor, and
wrested from him his portion of land, and
; wrongly encroached upon his landmark by
fraud or violence, and joined house to house,
and field to field, to rob his neighbour of
something, and been eager to have no neigh-
bour, so as to dwell alone on the earth."
Another has defiled the land
with usury and
interest, both gathering where he had not
sowed and reaping where he had not strawed,*3
farming, not the land, but the necessity of the
needy. Another has robbed God,? the giver
of all, of the firstfruits of the barnfioor and
winepress, showing himself at once thankless
and senseless, in neither giving thanks for what
he has had, nor prudently providing, at least,
for the future. Another has had no pity on
the widow and orphan, and not imparted his
bread and meagre nourishment to the needy,
or rather to Christ, Who is nourished in the
persons of those who are nourished even in a
slight degree ; a man perhaps of much proper-
ty unexpectedly gained, for this is the most
unjust of all, who finds his many barns too
narrow for him, filling some and emptying
others, to build greater 6 ones for future crops,
— not knowing that he is being snatched away
with hopes unrealised, to give an account of
! Our his riches and fancies, and proved to have
been a bad steward of another's goods. An-
other has turned aside the way of the meek, e
and turned aside the just among the unjust ;
another has hated him that reproveth in the
gates, f and abhorred him that speaketh up-
rightly; ^ another has sacrificed to his net
which catches much, 5 and keeping the spoil of
the poor in his house, 1 has either remembered

press, < ten acres of vineyard to

not God, or remembered Him ill by saying
" Blessed be the Lord, for we are rich," K and
—
yield one bath v and to hear of fertile harvests
:
wickedly supposed that he received these
in other lands, and be ourselves pressed by things from Him by Whom he will be pun-
famine. Why is this, and what is the cause ished. For because of these things cometh
of the breach? Let us not wait to be con- the wrath of God upon the children of disobe-
victed by others, let us be our own examiners. dience/ Because of these things the heaven
An important medicine for evil is confession, is shut, or opened for our punishment and ;

and care to avoid stumbling. I will be first much more, if we do not repent, even when
to do so, as I have made my report to my peo- smitten, and draw near to Him, Who ap-
ple from on high, and performed the duty of a proaches us through the powers of nature.
watcher. 9 For I did not conceal the coming 19. What shall be said to this by those of
of the sword that I might save my own soul' us who are buyers and sellers of corn, and
and those of my hearers. So will I now an- watch the hardships of the seasons, in order to
nounce the disobedience of my people, making grow prosperous, and luxuriate in the misfor-

a Isai. i.
5 (LXX. /3 lb. i. 6. y 2 Sam. i. 21. Isai. v. 8. /3 S. Matt. xxv. 26. y Mai. iii. 8.
5 Ps. lxv. 9. € Hag. £ Deut. xxviii. 39.
i. 9. S S. Luke xii. 18. * Amos ii. 7. (,' Isai. xxix.
Isai. v. 10. lb. xxi. 6 6 ; llabak. ii. 1.
r)
; lxii. r) Amos v. i<>. llabak. i. 16. t Isai. iii. 14
i ICzck. xxxiii. 3.
k Zech. xi 5- A Eph. v. 6.

vol. vi r.
254
GREGORY NAZIANZEN.
Herewith instruct thy people. Teach them to
tunes of others, ami acquire, not, like Joseph,
as a part of a break their bread to the hungry, to gather
the property of the Egyptians,"
together the poor that have no shelter, to cover
w policy, (for he could both collect and
p.
of the
their nakedness and not neglect those
j (

supply corn duly, as he also could foresee the

and provide against it afar off,) but the
same blood. a and now especially that we may
famine,
rain a benefit from our need instead of from
property of their fellow countrymen in an il-
" When will the abundance, a which pleases God more
result
legal manner, for they say, Alter
sell, and the than plentiful offeringsand large gifts.
new moon be gone, that we may
this, nay before it, show thyself, 1
pray, a
sabbaths, that we may open our stores?" ^ And Stand on our
and Moses,*5 or bhinehas? today.
they corrupt justice with divers measures
behalf and make atonement, and let the plague
balances, v and draw upon themselves the ephah 6
6
What shall we say to these things who be stayed, either by the spiritual sacrifice, or
of lead. 5
Res-
who worship gold by prayer and reasonable intercession.
know no limit to our yetting,
mediation
train the anger of the Lord by thy :

and silver, as those of old worshipped Baal,

avert any succeeding blows of the scourge.
and Astarte and the abomination Chemosh ?
e

of cosily He knoweth respect the hoar hairs of a

to
Who give heed to the brilliance
for his children.
interceding Intreat
prey of father
stones, and soft (lowing garments, the our surety for the
for our past wickedness be
plunder of robbers and ty-
:

moths, and the

future. Present a people purified by suffering
rants and thieves; who are proud of then-
and fear. beg for bodily sustenance, but beg
multitude of slaves and animals, and spread cometh down
rather for the angels' food that
themselves over plains and mountains, with
from heaven. So doing, thou wilt make God
their possessions and gains and schemes,
like
to be our God, wilt conciliate
heaven, wilt
Solomon's horseleach? which cannot be satis- i the Lord
restore the former and latter rain :

fied, any more than the grave, and the earth, and our land shall
shall show loving-kindness ^
and fire, and water who seek for another world ;
our earthly land its fruit
with the yield her fruit;
for their possession, and find fault
which lasts for the day, and our frame, which
bounds of God, as too small for their insatiable
fruit which is eternal, which
but dust, the
cupidity? What of those who sit on lofty
is

with we up in the heavenly winepresses

shall store
thrones' and raise the stage of government,
tak- by thy hands, who presentest both us and
a brow loftier than that of the theatre, whom be
ours in Christ Jesus our Lord, to
ing no account of the God over all, and
the
none can ap- glory for evermore. Amen,
height of the true kingdom that
proach unto, so as to rule their subjects as fellow-
servants, as needing themselves no less
loving-

kindness? pray you, at those

Look also, 1
INTRODUCTION TO ORATION XVIII.

who stretch themselves upon beds of ivory, or his Father.

whom the divine Amos fitly upbraids, who On the Death
anoint themselves with the chief ointments,
This Oration was delivered a. d. 374. S.
and chant to the sound of instruments of music.
Gregory the elder died early in that year,
and attach themselves to transitory things as
according to the Greek Mensea on the 1st of
though they were stable, but have not grieved some others
January, though Clemencet and
nor had compassion for the affliction of Jo- His wife,
place his death a few months later.
seph ;i though they ought to have been kind to was present to
S. Nonna. survived him, and
those who had met with disaster before them, who
hear the Oration, as was also S. Basil,
and by mercy have obtained mercy as the fir- ;

desired to honour one who had

9 consecrated
tree should howl, because the cedar had fallen,
neighbours' chas- him to the Episcopate. The aged Saint, who
and be instructed by their
tisement, and be led by others' ills to regulate died in his hundredth year, had originally
belonged to a sect called Hypsistarii.
Our
their own lives, having the advantage of being
saved by their predecessors' fate, instead of
knowledge of the existence and tenets of this
a few sen-
sect is due to this Oration and to
1

being themselves a warning to others. Eunom.

20. Join with us, thou divine and sacred
tences in that of S. Greg. Nyssen. (c.
161 5, 12), by whom they are called
person, in considering these questions, with
I. ed. p.
prayers,
Hypsistians. He was converted by the
the store of experience, that source of wisdom, Nonna,
influence and example of his wife, S.
which thou hast gathered in thy long lite.
xxxii y Ps. cvi. 23, 3°-
a Tsai. lviii. 7. /3 Exod. II.
a Con. xli. 39. : Amos viii. 5. y Prov. xx. 10.
t Rom. xi 1. i (oel ii.23.
Kings S 1Pet. ii. 5-
S Zech. v. e 1 xi. 53-
lxvii. 6. i Cf. 1 'I' it. viii. £ 4, »"<'
l's, lxxxv. 13. II*.

£ I'rov. x.\x. is. t) Amus vi. 4-6, Zech. xi. 2.

 ON THE DEATH OF HIS FATHER. 255
and, soon after his baptism, consecrated Bishop
not find such an one as he, content if it
of Nazianzus. He was eminent as an able be one who will not be far inferior.
administrator, a devout Christian, an orthodox
3. There are, as 1 said, three causes to ne-
teacher, a steadfast Confessor of the faith,
a cessitate your presence, all of equal weight,
sympathetic Pastor, an affectionate father. In ourselves, the pastor, and the flock come then, :

his life and work he was seconded by

his wife, and according to the spirit of ministry which
and followed by his three children, Gregory' is in you, assign to each
its due, and guide
Gorgonia, and C;esarius, whose names are your
all words judgment, so that we may
in
to be found upon the roll of the Saints.
more than ever marvel at your wisdom.
And how will you guide them? first by
bestowing seemly praise upon his virtue,
Funeral Oration ox his Father, in the not only as a pure sepulchral tribute of speech
presence ok S. Basil. to him who was pure, but also to set forth
to others his conduct and example as
a mark
1. O man of God, a and faithful
servant,*3 of true piety. Then bestow upon \^ some
and steward of the mysteries of Goc1,y and brief counsels concerning life and death,
man of desires s and
of the Spirit :
* for thus Script- the union and severance of body and soul,
ure speaks of men advanced and lofty, superior and the two worlds, the one present but
to visible things. you also a Cod I will call transitory, the other spiritually perceived
to Pharaoh? and all the Egyptian
and hostile and abiding and persuade us to despise
;
power, and pillar and ground of the Church |

1
'
that which is deceitful and disordered and
and will of Cod" and light in the world,
uneven, carrying us and being carried, like
holding forth the word of" life/ and prop
o'f the waves, now up, now down lint to cling ;
the faith and resting place of the Spirit.
Pat to that which is firm and stable and
divine
why should I enumerate all the titles which and constant, free from all disturbance and
your virtue, in its varied forms, has won
confusion. For this would lessen our pain
lor and applied to you as your own
? because of friends departed before us, nay we
2. Tell me, however, whence do you
come, should rejoice if your words should carry
what is your business, and what favour do us hence and set us on high, and hide distress
you bring us? Since I know that you are of the present in the future, and persuade
entirely moved with and by God, and
for us that we also are
pressing on to a good
the benefit of those who receive you.
Are !
Master, and that our home is better than our
you come to inspect us, or to seek for the
pilgrimage; and that translation and removal
pastor, or to take the oversight of the flock?
thither is to us who are tempest-tost here like
You find us no longer in existence, but for a calm haven to men at sea ; or as ease and
the most part having passed away with
him, relieffrom toil come to men who, at the close
unable to bear with the place of our afflic-
of a long journey, escape the troubles of the
tion, especially now that we have lost
our j
wayfarer, so to those who attain to the hostel
skilful steersman, our light of life,
to whom yonder comes a better and more tolerable ex-
we looked to direct our course as the blazing istence than that of those who still tread
beacon of salvation above us the
he has departed crooked and precipitous path of this life.
:

with all his excellence, and all the power of

4. Thus might you console us but what ;
pastoral organization, which he had gathered of the flock? Would you first promise the !

in a long time, full of days and wisdom,

and oversight and leadership of yourself, a man I

crowned, to use the word's of Solomon, with under whose

wings we all would gladly repose.
the hoary head of glory." His flock is desolate and for whose words we thirst more
eagerly
and downcast, filled, as you see, with despond- than
men suffering from thirst for the purest
ency and dejection, no longer reposing in fountain
? Secondly, persuade us that the
the green pasture/ and reared up by the water
good shepherd who laid down his life for the
of comfort, but seeking precipices, deserts
sheep" has not even now left us; but is
and pits, in which it will be scattered and'' present,
and tends and guides, and knows his
perish;" in despair of ever obtaining another own,
and is known of his own. and, though
wise pastor, absolutely persuaded that it can-
bodily invisible, is spiritually recognized, and :

defends his flock against the wolves, and al-

a Josh. xiv. 6. lows no one to climb over into the fold as a
p Numb. xii. 7.
.y Cur lv *•
' ' - 5 Dan. ix. 2i (I.XX.)
robber and traitor to pervert and steal away.
e he first words arc addressed to S. Basil, who was
I ;
present.
c, I'.xiul vii. 1. J'im. vii. 15.
•>) 1. Isai. lxii. 4. (I.XX )
1 "•.. ir'- (tProv. xvi. 31.
\\l"
A Ps XX1 "' -'•
'
H Ezek. xxxiv. 14. a S. John x- 11.

T 2
 —

256 GREGORY NAZIANZEN.

by the voice of strangers, souls under the fair glory is common to him with many others,
guidance of the truth. Aye, I am well as- and all must come into the great net 'of God,
sured that his intercession is of more avail now and be caught by the words of the fishers, al-
though some are earlier, some later, enclosed
than was his instruction in former days, since
by the Gospel. But what does especially in
he is closer to God, now that he has shaken
move my wonder, it is needful for me
off his bodily fetters, and freed his mind from his life

the clay which obscured it, and holds inter- to mention.

before he was of our fold, he was
Even
course naked with the nakedness of the prime 6.
character made him one of us.
His
and purest Mind being promoted, if it be not
;
ours.

rash to say so, to the rank and confidence of For, as many of our own are not with us, whose
This, with your power of speech life alienates them from the common body, so,
an angel.
and spirit, you will set forth and discuss bet- many of those without are on our side, whose
ter than I can sketch it. But in order that, character anticipates their faith, and need
through ignorance of his excellences, your lan- only the name of that which indeed they pos-
guage may not fall very far short of his deserts, sess. My
father was one of these, an alien

1 will, from my own knowledge of the departed,

briefly draw an outline, and preliminary plan
of an eulogy to be handed to you, the illus-
trious artist of such subjects, for the details of
the beauty of his virtue to be filled in and
transmitted to the ears and minds of all.
panegyric the
5. Leaving to the laws of
description of his country, his family, his
nobility of figure, his external magnificence,
and the other subjects of human pride, I
begin with what is of most consequence and
comes closest to ourselves. He sprang from a
shoot, but inclined by his life towards us.
He was so far advanced in self control, that
he became at once most beloved and most
modest, two qualities difficult to combine.
What greater and more splendid testimony
can there be to his justice than his exercise of
a position second to none in the state, with-
out enriching himself by a single farthing,
although he saw everyone else casting the
I hands of Briareus upon the public funds, and
swollen with ill-gotten gain ? For thus do I
'

term unrighteous wealth. Of his prudence

stock unrenowned, and not well suited for this also is no slight proof, but in the course

piety, for I am not ashamed of his origin, in of my speech further details will be given. It
I think,
my confidence in the close of his life, onea was as a reward" for such conduct,this
1

that was not planted in the house of God, that he attained to the faith. How came
but far removed and estranged, the combined about, a matter too important to be passed
product of two of the greatest opposites over, I would now set forth.
7. I have heard the Scripture say
Who
Greek error and legal imposture, some parts of
:

each of which it escaped, of others it was can find a valiant woman ? P and declare that
good marriage
compounded. For, on the one side, they re- she is a divine gift, and that a
but reverence is brought about by the Ford. Even those
ject idols and sacrifices, fire

and lights on the other, they observe the without are of the same mind if they say ;
;

to certain that a man can win no fairer prize than a

Sabbath and petty regulations as
meats, but despise circumcision. These lowly good wife, nor a worse one than her opposite.*
men call themselves Hypsistarii, and the Al- But we can mention none who has been in
fortunate than he. For I
mighty is, so they say, the only object of this respect more
worship. What was the result of this think that, had anyone from the ends of the
their
race of men attempted
double tendency to impiety ? I know not earth and from every
of marriages, he could
whether to praise more highly the grace which to bring about the best
However, not have found a better or more harmonious
called him, or his own purpose. he
so purged the eye of his mind from the hu- one than this. For the most excellent of men
their mar-
mours P which obscured it, and ran towards and of women were so united that
the truth with such speed that he endured the riage was a union of virtue rather than of
loss of his mother and his property for a while, bodies since, while they excelled all others,:

for the sake of his heavenly Father and the they could not excel each other, because in
true inheritance and submitted more readily virtue they were quite equally matched.
:

to this dishonour, than others to the greatest 8. She indeed who was given to Adam as

honours, and, most wonderful as this is, I won- a help meet for him, because it was not good
der at it but little. Why ? Because this for man to be alone, 5 instead of an assistant

a Vs. xcii. 13.
P Humours. This word
scuring effect of old prejudices.
o Re-.vard. Faith is, as Clemencet remarks, " the gift of God
used Aristoph. Plut. 581, of the ob- —but cf. S. John vii. 17. P Prov. xx.xi._io, 7.
is
Works and Days, 700. Gen, ii. i5
y Hesiod :
 ON THE DEATH OF HIS FATHER.
257
became an enemy, and instead of a yoke-
'long and daily psalmody? Who had a
fellow, an opponent, and beguiling
the man greater love for virginity, though patient of
by means of pleasure, estranged him through ,

the marriage bond herself? Who was a bet -

the tree of knowledge from the tree of I

life, ter patron of the orphan and the

but she who was given by God to my father widow ?
Who aided as much in the alleviation of
I

became not only, as is less wonderful, his as-

the misfortunes of the mourner?
sistant, but even his leader, drawing These
him on things, small as they are, and
j

by her influence in deed and word to perhaps con-

the temptible in the eyes of some, because not
highest excellence; 'judging it best in J

all easily attainable by most people

other respects to be overruled by her (for that
husband which unattainable comes, through envy, to
is
according to the law of marriage, but not
be- be thought not even credible), are in my
ing ashamed, in regard of piety, even eyes
to offer most honourable, since they were the discov-
herself as his teacher. Admirable indeed as eries of her faith and the undertakings
was this conduct of hers, of her
it was still more ad-
spiritual fervour. So also in the holy assem-
mirable that he should readily acquiesce in
it. blies, or places, her voice was never to be heard
She is a woman who while others have
been except a in the necessary responses of the ser-
honoured and extolled for natural and arti-
vice.
ficial beauty, has acknowledged
but one kind 10. And if it was a great thing for the altar
of beauty, that of the soul, and
the preserva- never to have had an iron tool lifted upon it,'3
tion, or the restoration as far as possible, of and that no chisel should be seen or heard,
the Divine image.
Pigments and devices for with greater reason, since everything dedi-
adornment she has rejected as worthy of wo-
I
cated to God ought to be natural and
men on the stage. The only genuine form of free
from
artificiality, it was also surely a
great
noble birth she recognized is piety, and
the thing that she reverenced the sanctuary
knowledge of whence we are sprung and by her
silence; that she never turned her back
whither we are tending. to the
The only safe and venerable table, nor spat upon the divine pave-
inviolable form of wealth is, she
considered, ment; that she never grasped the hand or kissed
to strip oneself of wealth for
Cod and the the lips of any heathen woman, however
poor, and especially for those of our
)

hon-
own kin ourable in other respects, or closely related
who are unfortunate and such help only
as is
;

;
she might be nor would she ever share the
;
necessary, she held to be rather a reminder,
than 1

salt, I say not willingly but even

a relief of their distress, while a under com-
more liberal pulsion, of those who came from the
beneficence brings stable honour and j
profane
most and unholy table; nor could she bear, against
perfect consolation. Some women have ex- the law of conscience, to pass by or
celled in thrifty management, others look upon
in piety, a polluted house; nor to have her
while she, ears or
difficult as it is to unite the two
tongue, which had received and uttered
virtues, has surpassed all in both of them, divine
things, defiled by Grecian tales or
both by her eminence in each, and theatrical
by songs, on the ground that what is unholy
the fact that she alone has combined is
them unbecoming to holy things and what is still
together. To as great a degree has she, by more wonderful, she never so far yielded to the
;

her care and skill, secured the prosperity

of her external signs of grief, although greatly
household, according to the injunctions moved
and even by the misfortunes of strangers, as
laws of Solomon as to the valiant woman, to
as if allow a sound of woe to burst forth" before
she had had no knowledge of piety the
; and she Eucharist, or a tear to fall from the eye mys-
applied herself to God and Divine things
as tically sealed, or any trace of mourning
closely as if absolutely released from to be
household left on the occasion of a festival,
cares, allowing neither branch of however fre-
her duty to quent her own sorrows might be inasmuch as
interfere with the other, but rather ;

making the God-loving soul should subject every

each of them support the other. hu-
man experience to the things of God.
9. What time
or place for prayer ever es-
by in silence what is still more
11. I pass
caped her ? To
this she was drawn before all
ineffable, ofwhich God is witness, and those
other things in the day; or rather,
who had of the faithful handmaidens to whom she
has
such hope of receiving an immediate
answer confided such things. That which concerns
to her requests? Who paid such reverence myself is perhaps undeserving of mention,
to the hand and countenance of the priests ? since 1 have proved unworthy of the hope
Or honoured all kinds of philosophy? Who
reduced the flesh by more constant fast and a Except, etc. Lit., "except the necessary and mystical
' (i. e„
vigil? Or itiirgical) [words]." \ >
stood like a pillar at the night
ft Oeut. x.wii. 5.
253
me yet it was on her
cherished in regard to :
part a undertaking to promise me to
great
God before my birth, with no fear of the
future, and to dedicate me immediately after
1 was born. Through God's goodness has it
been that she has not utterly iailed in her
prayer, and that the auspicious sacrifice was
not rejected. Some of these things were
already in existence, others were in the future,
growing up by means of gradual additions.
And as the sun which most pleasantly casts
its morning rays, becomes at midday hotter
and more brilliant, so also did she, who from
the first gave no slight evidence of piety,
shine forth at last with fuller light.
deed he, who had established her in his house,
had at home no slight spur to piety, possessed,
by her origin and descent, of the love of God
and Christ, and having received virtue as her
patrimony not, as he had been, cut out of
;
the wild olive and grafted into the good olive,
yet unable to bear, in the excess of her
faith, tobe unequally yoked for, though sur-
passing others in endurance and fortitude,
all
she could not brook this, the being but half
united to God, because of the estrangement
of him who was a part of herself, and the fail-
ure to add to the bodily union, a close con-
nexion in the spirit on this account, she fell
:
before God night and day, entreating for the
salvation of her head with many fastings and
tears, and assiduously devoting herself to her
husband, and influencing him in many ways,
by means of reproaches, admonitions, atten-
tions, estrangements, and above all by her
own character with its fervour for piety, by
which the soul is specially prevailed upon and
softened, and willingly submits to virtuous
pressure. The drop a of water constantly
striking the rock was destined to hollow it,
and at length attain its longing, as the sequel
shows.
12. These were the objects of her prayers
and hopes, in the fervour of faith rather than
of youth. Indeed, none was as confident of
things present as she of things hoped for, from
her experience of the generosity of God. For
the salvation of my father there was a concur-
rence of the gradual conviction
and the vision of dreams which God often be-
stows upon a soul worthy of salvation. What
was the vision ? This is to me the most
pleasing part of the story. He thought that
lie was singing, as he had never done before,
though his wife was frequent in her supplica-
tions and prayers, this verse from the psalms
a The drop. A familiar proverb.
6 Conviction. Lit., "healing."
GREGORY NAZIANZEN.
of holy David: I was glad when they said
unto me, we will go into the house of the
Lord." The psalm was a strange one to him.
and along with its words the desire came to
him. As soon as she heard it, having thus
obtained her prayer, she seized the oppor-
tunity, replying that the vision would bring
the greatest pleasure, if accompanied by its
fulfilment, and, manifesting by her joy the
greatness of the benefit, she urged forward his
salvation, before anything could intervene to
hinder the call, and dissipate the object of her
longing. At that very time it happened that
a number of bishops were hastening to Xica^a,
Then in- to oppose the madness of Arius, since the
wickedness of dividing the Godhead had just
arisen so my father yielded himself to
;
God
and and confessed his
to the heralds of the truth,
desire, and requested from them the common
salvation, one of them being the celebrated
Leontius, at that time our own metropolitan.
It would be a great wrong to grace, were I
;
to pass by in silence the wonder which then
was bestowed upon him by grace. The
witnesses of the Avonder^ are not few. The
teachers of accuracy were spiritually at fault,
and the grace was a forecast of the future, and
the formula of the priesthood was mingled
with the admission of the catechumen. ()
involuntary initiation bending his knee, he
!
received the form of admission to the state
of a catechumen in such wise, that many, not
only of the highest, but even of the lowest, in-
tellect, prophesied the future, being assured by
no indistinct signs of what was to be.
13. After a short interval, wonder succeeded
wonder. I will commend the account of it
to the ears of the faithful, for to profane
minds nothing that is good is trustworthy.
He was approaching that regeneration by
water and the Spirit, by which we confess to
God the formation and completion of the
Christlike man, and the transformation and
reformation from the earthy to the Spirit.
He was approaching the laver with warm de-
sire and bright hope, after all the purgation
possible, and a far greater purification of soul
and body than that of the men who were to
P of his reason, receive the tables from Moses. Their purifi-
cation extended only to and a
their dress,
and a temporary
slight restriction of the belly,
continence.? The whole of his past life had
been a preparation for the enlightenment, and
a Ps. exxii. 1.
,
/3 S. Gregory the elder ought, according to the
The wonder.
of admission to the ranks of the Catechumens, to have re-
rite
mained standing, and in that position have had his ears anointed.
He fell upon his knees and the I'.ishop, in forgetfulness, pro-
Choerilus, 9. nounced over him the form of ordination to the Priesthood.
y Exod, xix, 10, 15.
 ON THE DEATH OF HIS FATHER.
^)
preliminary purification making sure
a
the who very soon acquire a distaste for
what is
gift, in order that perfection j

might be en- kk1 and so neglect all further progress,

-

trusted to purity,' and that the blessing -; if

might i
they do not utterly relapse into
incur no risk in a soul which was vice. This
confident in cannot be said of him, for he was
its possession of the grace.
And as he was most con-
sistent with himself and his
ascending out of the water, there ;
early days, and
around him a light and a glory worthy
flashed kept m
harmony his life before the priest-
of the hood with its excellence, and his
disposition with which he I

life after it
approached the with what had gone before,
gift of faith » this was manifest since it would
even to some
j

have been unbecoming to begin

others, who tor the time concealed j in one way
the wonder and end in another, or to advance
from fear of speaking of a sight which to a differ-
each one ent end from that which
thought had been only his own, but he had in view at
shortly first. He was next entrusted with the priest-
afterwards communicated it to one
another. hood, not with the facility and
To the baptised and initiator, however, it disorder of
the present day. but after a
was so clear and visible, that he brief interval, in
could 'not order to add to his own cleansing
even hold back the mystery, but the skill and
publicly cried power to cleanse others for this is
out that he was anointing with the law of ;

the Spirit his spiritual sequence.

own successor.
And when
he had been
entrusted with it, the grace was
14- Nor indeed would anyone disbelieve the more
glorified, being really the
this who has heard grace of God, and
and knows that Moses, not of men, and not, as the preacher «
when little in the eyes of men, and not says, an
yet of independent impulse and purpose
any account, was called from the bush of spirit.
which 16. He received a woodland and
burned but was not consumed, or rustic
rather by church, the pastoral care and oversight
Him who appeared in the bush,v and was en- of which
had not been bestowed from a distance,
couraged by that first wonder Moses, J but it
say, for :
had been cared for by one of his predecessors
whom the sea was divided, 5 and manna rained of
admirable and angelic disposition, and
down,' and the rock poured out a a more
fountain,* simple man than our present rulers
and the pillar of fire and cloud led of he- t

the way in people ; but, after he had been speedily

turn, and the stretching out of taken
his hands gained to God, it had, in consequence
a victory, and the representation of the loss of
of the cross its leader, for the most
overcame tens of thousands. part grown careless and
Isaiah, again run wild
who beheld accordingly, he at first strove with-
;
the glory of the Seraphim,'?
and out harshness to soften the
alter him Jeremiah, who was habits of the
entrusted with people, both by words of pastoral
great power against nations and knowledge
kings ; ° the and by setting himself before them
one heard the divine voice and was as an ex-
cleansed ample, like a spiritual statue,
by a live coal for his prophetic office, polished into
and the the beauty of all excellent conduct.
other was known before his le next, 1
formation and by constant meditation on the divine
sanctified before his birth. Paul, also, while words'
though a late student of such matters,
yet a persecutor, who became the gathered
great herald together so much wisdom within
of the truth and teacher of a short time
the Gentiles in that he was in no wise excelled
faith/ was surrounded by a light" and ac- by those who
had spent the greatest toil upon them,
knowledged Him whom he was persecuting, and re-
ceived this special grace from God,
and was entrusted with his great ministry! that he
<
became the father and teacher of orthodoxy
and filled every ear and mind with the
gospel.' —not, like our modern wise men. yielding
15- Why need I count up all those who to
the spirit of the age, nor defending
have been called to Himself by God and our faith
associ- by indefinite and sophistical
ated with such wonders as confirmed language as if
him in they had no fixity of faith, or
his piety ? Nor was it the case that after such were adulterat-
ing the truth: but, he was
and so incredible and startling beginnings, more pious than
any those who possessed rhetorical
of the former things was put power, more
to shame by his skilled in rhetoric
than those who were up-
subsequent conduct, as happens with
those right in mind:
or rather, while he took the
second place as an orator, he surpassed
all in

m f Vadministering
mesof
-
V ,°J \
"{/'"'*. ne " f H'C question, i„ S ome ancient piety. He acknowledged ( >ne ( lod worshipped
Holy Baptism was, "What seckest
the Church thou of in Trinity, and Three. Who are
fi I he
to winch the answer was "
'.

Faith
"
The Bishop of Naziaimis-not T.eontius
united in One
''aftiser
C.esarea, who had much to do with Gregory's of Godhead; neither Sabellianising v as to the
instruction and had
possibly, admitted bun to the order of
Catechumens
yl-.xod.u, 4 6Ib.xiv.2 2
.

elb.xvi.4. .
a Kccles. 1. 17; !w.
* I
!-..
XV11 C - Isai. VI. I et scq.
-.
>) |er. 10
nlim.11.7; a Tim. 11.
i
& Purpose, etc. A. V. 1-
Vex.itioi of Knit-It" I' V «. c. • '

(.Acuix.3.
% (n^T^
1.
after wind." v SabtllianUin* etc. J}. II. 36
 ;

26o GREGORY NAZIANZKN.

companying and running beside him, and
One, nor Arianising as to the Three; either
by contracting and so atheistically annihilat- being permitted on this occasion to contribute
a very great share of the toil. Here my ac-
ing the Godhead, or by tearing It asunder by
distinctions of unequal greatness or nature. count of these matters, which is a little prema-
For, seeing that Its every quality is incompre- ture, must come to an end.

hensible and beyond the power of our intellect, 19. Who could enumerate the full tale of

how can we either perceive or express by defi- his excellences, or, if he wished to pass by

nition on such a subject, that which is beyond most of them, discover without difficulty what
How can the immeasurable be can be omitted? For each trait, as it occurs
our ken?
measured, and the Godhead be reduced to the to the mind, seems superior to what has gone
before; takes possession of me, and feel
condition of finite things, and measured by
1
it

degrees' of greater or less?

1 more a loss to know what 1 ought to pass
at

17. What else must we say of this great man

by, than other panegyrists are as to what they
of Cod, the true Divine, under the influence, in ought to say. So that the abundance of ma-
terial is to some extent a hindrance to me, and
regard to these subjects, of the Holy Ghost, but
that through his perception of these points, he,
my mind is itself put to the test in its efforts

to test his qualities, and its inability, where

like the great Noah, the father of this second
all are equal, to find one which surpasses the
world, made this church to be called the new
Jerusalem, and a second ark borne up upon rest. So that, just as when we see a pebble
the waters since it both surmounted the falling into still water, it becomes the centre
;

deluge of souls, and the insults of the heretics, and starting-point of circle after circle, each
and excelled all others in reputation no less by its continuous agitation breaking up that
which outside of it this is exactly the case
than it fell behind them in numbers; and has lies ;

had the same fortune as the sacred Bethlehem, with myself. For as soon as one thing enters
which can without contradiction be at once my mind, another follows and displaces it
said to be a little city and the metropolis of !
and I am wearied out in making a choice, as
the world, since it is the nurse and mother of I
what I have already grasped is ever retiring in
Christ, Who both made and overcame the i
favour of that which follows in its train.
20. Who was more anxious than he for the
world.
18. give a proof of what I say.
To When '

commonweal? Who more wise in domestic

affairs, since God, who orders all things in due
a tumult of the over-zealous part of the Church
i

variation, assigned to him a house and suita-

was raised against us, and we had been de-
coyed by a document? and artful terms into ble fortune ? Who
was more sympathetic in
association with evil, he alone was believed to mind, more bounteous in hand, towards the
have an unwounded mind, and a soul unstained i
poor, that most dishonoured portion of the
1

nature to which equal honour is due ? For he

by ink, even when he had been imposed upon
and failed from his guileless- actually treated his own property as if it were
in his simplicity,
'•

another's, of which he was but the steward, re-

ness of soul to' be on his guard against guile.
lieving poverty as far as he could, and expend-
He it was alone, or rather first of all, who by
his zeal for piety reconciled to himself and the
ing not only his superfluities but his necessi-
rest of the church the faction opposed to us,
ties —
a manifest proof of love for the poor,
giving a portion, not only to seven, accord-
1

which was the last to leave us, the first to re-

turn, owing to both their reverence for the \
ing to the injunction of Solomon,* but if an
man and the purity of his doctrine, so that the eighth came forward, not even in his case be-
serious storm in the churches was allayed, and ing niggardly, but more pleased to dispose of
the hurricane reduced to a breeze under the hiswealth than we know others are to acquire
influence of his prayers and admonitions; it taking away the yoke and election (which
;

while, if I may make a boastful remark, 1 was ! means, as I think, all meanness in testing as to
whether the recipient worthy or not) and
his partner y in piety and activity, aiding him
is

word of murmuring? benevolence. Thisin

in every effort on behalf of what is good, ac-
is what most men do they give indeed, but
:

a Decrees. The heretics asserted that the Father, Son and Holy
difference in
without that readiness, which is a greater and
Ghost were arranged in this order according to a real
more perfect thing than the mere offering.
B A document. P.enoSt (I. p. 179) k'ives reasons for believing
'

was the creed of the council of Antioch, A.D. 363— which

that this
For he thought it "much better v to be gener-
accented the Creed of Nicsea, but explained
it in terms capable of
ous even to the undeserving for the sake of the
a semiarian construction. The "over zealous part' were the
monks. . , . . . ,
deserving, than from fear of the undeserving
ex-
v Partner S. Gregory had a considerable share in the
planations which made clear his father's real orthodoxy,
and re-es-
by him on the occa- o Eccles. xi. 2. Isai. lviii.9 (I-XX.).
tablished peace. Orat. vi. was pronounced De Corona.
y Better. Clemencct compares Deni.
sion,
 ON THE DEATH OE HIS FATHER.
to deprive those who were deserving. And
this seems to be the duty of casting our
bread upon the waters," since it will not be
swept away or perish in the eyes of the just
Investigator, but will arrive yonder where all
that is ours is laid up, and will meet with us
in due time, even though we think it not.
21. But what is best and greatest of all, his
magnanimity was accompanied by freedom
from ambition. Its extent and character J will
proceed to show. In considering their wealth
to be common to all, and in liberality in bestow-
ing it, he and his consort rivalled each other
in their struggles after excellence but he in-
trusted the greater part of this bounty to her
hand, as being a most excellent and trusty
steward of such matters. What a woman she
is ? Not even the Atlantic Ocean, or if there be
a greater one, could meet her drafts upon it.
So great and so boundless is her love of liber-
ality. In the contrary sense she has rivalled
the horse-leech'3 of Solomon, by her insatia-
ble longing for progress, overcoming the ten-
dency to backsliding, and unable to satisfy
her zeal for benevolence. She not only con-
sidered all the property which they originally
possessed, and what accrued to them later, as
unable to suffice her own longing, but she
would, as I have often heard her say, have
gladly sold herself and her children into slavery,
had there been any means of doing so, to ex-
pend the proceeds upon the poor. Thus en-
tirely did she give the rein to her generosity.
This is, I imagine, far more convincing than
any instance of it could be. Magnanimity in
regard to money may be found without diffi-
culty in the case of others, whether it be dis-
sipated in the public rivalries of the state, or
lent to God through the poor, the only mode
of treasuring it up for those who spend it but
it is not easy to discover a man who has re-
nounced the consequent reputation. For it is
desire for reputation which supplies to most
men their readiness to spend.
bounty must be secret, there the disposition to
it is less keen.
22. So bounteous was
his hand further de-
tails leave to those who knew him, so that
I estimate most highly whatever promotes his
if anything of the kind is borne witness to in
regard to myself, it proceeds from that foun-
tain, and is a portion of that stream. Who
was more under the Divine guidance in ad-
mitting men to the sanctuary, v or in resenting
dishonour done to it, or in cleansing the holy
table with awe from the unholy? Who with
such unbiassed judgment, and with the scales
a Kccles. xi. 1.
y To the Sanctuary, i.e., To the Priesthood.
261
of justice, either decided a suit, or hated vice,
or honoured virtue, or promoted the most ex-
cellent? Who was so compassionate for the
who were
sinner, or sympathetic towards those
running well? Who better knew the right
time for using the rod and the staff," yet
relied most upon the staff? Whose eyes were
more upon the faithful in the land,' espec- 3
ially upon those who, in the monastic and un-
wedded life, have despised the earth and the
tilings of earth ?
Who did more to rebuke pride and fos-
23.
ter lowliness? And that in no assumed or
; external way, as most of those who now make
profession of virtue, and are in appearance as
elegant as the most mindless women, who, for
lack of beauty of their own, take refuge in pig-
ments, and are, if I may say so, splendidly
made up, uncomely in their comeliness, and
more ugly than they originally were. For
his lowliness was no matter of dress, but of
spiritual disposition nor was it expressed by
:
a bent neck, or lowered voice, or downcast
look, or length of beard, or close-shaven head,
or measured gait, which can be adopted for a
while, but are very quickly exposed, for noth-
ing which is affected can be permanent. No !
he was ever most lofty in life, most lowly in
mind; inaccessible in virtue, most accessible
in intercourse. His dress had in it nothing
remarkable, avoiding equally magnificence and
sordidness, while his internal brilliancy was
supereminent. The disease and insatiability
of the belly, he, if anyone, held in check, but
without ostentation; so that he might be kept
down without being puffed up, from having
encouraged a new vice by his pursuit of repu-
tation. For he held that doing and saying
everything by which fame among externs might
: be won, is the characteristic of the politician,
whose chief happiness is found in the present
life: but that the spiritual and Christian man
should look to one object alone, his salvation,
And where the and think much of what may contribute to this,
but detest as of no value what does not and ;
accordingly despise what is visible, but be
— occupied with interior perfection alone, and
own improvement, and attracts others through
himself to that which is supremely good.
24. But what was most excellent and most
characteristic, though least generally recog-
nized, was his simplicity, and freedom from
guile and resentment. For among men of
ancient and modern days, each is supposed to
have had some special success, as each chanced
/3 Prov. xxx. 15. a Ps. xxiii. 5. Rod ami Staff, i.e., Punishment and support.
/3 Ps. ci. 6.
 262 GREGORY NAZIANZEN
to have received from God some particular of being himself roused, he made excuses for
virtue:Job unconquered patience in misfort- the man who assailed him, blushing for his
une," Moses' and David v meekness, Samuel
3
faults as if the}' had been his own.
prophecy, seeing into the future,'5 l'hineas 26. The dew would more easily resist the
zeal, e for which he has a name, Peter and Paul morning rays of the sun, than any remains of
eagerness in preaching, £ the sons of Zebedee anger continue in him but as soon as lie
:

magniloquence, whence also they were entitled had spoken, his indignation departed with his
Son.-, of thunder. Put why should I enumerate
'J
words, leaving behind only his lo\e for what
them all, speaking as 1 do among those who is good, and never outlasting the sun nor ;

know this? Now
mark of Stephen and of my father was the ab-
sence of malice. For not even when in peril
did Stephen hate his assailants, but was stoned
while praying for those who were stoning him °
as a disciple of Christ, on Whose behalf he was
allowed to suffer, and so, in his long-suffering,
bearing for God a nobler fruit than his death
my father, in allowing no interval between
assault and forgiveness, so that he was almost
robbed of pain itself by the speed of pardon.
25. We both believe in and hear of the
dregs' of the anger of God, the residuum of
His dealings with those who deserve it For
the Lord is a God of vengeance." For al-
though He is disposed by His kindness to gen-
tleness rather than severity, yet He does not
the specially distinguishing did he cherish anger which destroys even the
prudent, or show any bodily trace of vice
within, nay, even when roused, he preserved
calmness. The result of this was most un-
usual, not that he was the only one to give
rebuke, but the only one to be both loved and
admired by those whom he reproved, from the
: victory which his goodness gained over warmth
of feeling ;and it was felt to be more ser-
viceable to be punished by a just man than
besmeared by a bad one, for in one case the
severity becomes pleasant for its utility, in
the other the kindliness
suspected because
is
: of the evil of the man's character. Put
though his soul and character were so simple
and divine, his piety nevertheless inspired the
insolent with awe or rather, the cause of
:

absolutely pardon sinners, lest they should be
made worse by His goodness. Yet my father
kept no grudge against those who provoked
him, indeed he was absolutely uninfluenced
by anger, although in spiritual things exceed-
ingly overcome by zeal except when he had
been prepared and armed and set in hostile
array against that which was advancing to in-
jure him. So that this sweet disposition of
his would not, as the saying goes, have been
stirred by tens of thousands. For the wrath
which he had was not like that of the serpent/
smouldering within, ready to defend itself,
eager to burst forth, and longing to strike
back at once on being disturbed but like the
sting of the bee, which does not bring death
with its stroke while his kindness was super-
; checking the wrongdoer by the sense of shame,
human. The wheel and scourge were often
threatened, and those who could apply them
stood near and the danger ended in being
; ment some were tossed by oxen oppressed by
pinched on the ear, patted on the face, or
buffeted on the temple: thus he mitigated the
threat. His dress and sandals were dragged
their respect was the simplicity which they
despised. For it was impossible to him to
utter either prayer or curse 'without the im-
mediate bestowal of permanent blessing or
transient pain. The one proceeded from his
: inmost soul, the other merely rested upon his
lips as a paternal reproof. Many indeed of
those who had injured him incurred neither
lingering requital nor, as the poet a says, •• ven-
geance which dogs men's steps; " but at the
very moment of their passion they were struck
and converted, came forward, knelt before
him, and were pardoned, going away glo-
riously vanquished, and amended both by the
: chastisement and the forgiveness. Indeed, a
forgiving spirit often has great saving power,
and bringing him back from fear to love, a
far more secure state of mind. In chastise-
the yoke, which suddenly attacked them,
though they had never done anything of the
kind before others were thrown and trampled
;

off. and the scoundrel was felled to the ground : upon by most obedient and quiet horses ;

then his anger was directed not against his others seized by intolerable fevers, and appar-
assailant, but against his eager succourer, as a itions of their daring deeds; others being
minister of evil. How could anyone be more punished in different ways, and learning obe-
conclusively proved to be good, and worthy dience from the things which they suffered.
to offer the gifts to God ? for often, instead 27. Such and so remarkable being his
gentleness, did he yield the palm to others in
a Ju!> i. 2r. Numb. xii. ;. y Ps. exxxii. 1 (I,XX.).
5 1 Sam. i\. c Numb. xxxv. 7. £ Gal. ii. 7.
1} S. Mark iii. 17. Acts vii. 55. t Dregs. Cf. Orat. xvi. 4.
N l'i. 1XXV, xciv. 1. A lb. K iii. 4 ^LXX;. o The Jwet. Pindar,
 ON THE DEATH OE HIS FATHER
industry and practical virtue? By no means.
Gentle as he was, he possessed, if any one did,
an energy corresponding to his gentleness.
For although, for the most part, the two virtues
of benevolence and severity are at variance and
opposed to each other, the one being gentle
but without practical qualities, the other prac-
tical but unsympathetic, in his case there was
a wonderful combination of the two, his action
being as energetic as that of a severe man, but
combined with gentleness; while his readiness
to yield seemed unpractical but was accom-
panied with energy, in his patronage, his free-
dom of speech, and every kind of official duty.
He united the wisdom of the serpent, in regard
to evil, with the harmlessness of the dove, in
regard to good, neither allowing the wisdom
to degenerate into knavery, nor the simplic-
ity into silliness, but as far as in him lay, he
combined the two in one perfect form of vir-
tue. Such being his birth, such his exercise
of the priestly office, such the reputation which
he won at the hands of all, what wonder if he
was thought worthy of the miracles by which
God establishes true religion ?
28. One of the wonders which concern him
was that he suffered from sickness and bodily
pain. But what wonder is it for even holy
men to be distressed, either for the cleansing
of their clay, slight though it may be, or a
touchstone of virtue and test of philosophy,
or for the education of the weaker, who learn
from their example to be patient instead of
giving way under their misfortunes ? Well,
he was sick, the time was the holy and illus-
trious Easter, the queen of days, the brilliant
night which dissipatesdarkness of sin,
the
upon which with abundant light we keep the
feast of our salvation, putting ourselves to
death along with the Light once put to death
for us, and rising again with Him who rose.
This was the time of his sufferings. Of what
kind they were, I will briefly explain. His
whole frame was on fire with an excessive,
burning fever, his strength had failed, he was
unable to take food, his sleep had departed
from him, he was in the greatest distress, and
agitated by palpitations. Within lbs mouth,
the palate and the whole of the upper surface
was so completely and painfully ulcerated,
that it was difficult and dangerous to swallow
even water. The skill of physicians, the
prayers, most earnest though they were, of his
friends, and every possible attention were alike
of no avail. He himself in this desperate
condition, while his breath came short and
fast, had no perception of present things, but
was entirely absent, immersed in the objects
26'
he had long desired, now made ready for him.
We were in the temple, mingling supplication.-,
with the sacred rites, for, in despair of all
others, we had betaken
ourselves to the Great
Physician, to the power of that night, and to
the lastsuccour, with the intention, shall 1
say, of keeping a feast, or of mourning of ;
holding festival, or paying funeral honours to
one no longer here ? O
those tears which !
were shed at that time by all the people. O
voices, and cries, and hymns blended with the
psalmody From the temple they sought the
!
priest, from the sacred rite the celebrant, from
God their worthy ruler, with my Miriam a to
lead them and strike the timbrel not of tri-
umph, but of supplication learning then for ;
the first time to be put to shame by misfortune,
and calling at once upon the people and upon
God ; upon the former to sympathize with her
distress, and to be lavish of their tears, upon
the latter, to listen to her petitions, as, with
the inventive genius of suffering, she rehearsed
before Him all His wonders of old time.
What then was the response of Him who
29.
was the God of that night and of the sick
man ? A shudder comes over me as I proceed
with my story. And though you, my hearers,
may shudder, do not disbelieve for that :
would be impious, when I am the speaker,
and in reference to him. The time of the
mystery was come, and the reverend station
and order, when silence is kept for the solemn
rites and then he was raised up by Him who
;
quickeneth the dead, and by the holy night.
At first he moved slightly, then more decid-
edly then in a feeble and indistinct voice he
;
called by name one of the servants who was
in attendance upon him, and bade him come,
and bring his clothes, and support him with
his hand. He came in alarm, and gladly
waited upon him, while he, leaning upon his
hand as upon a staff, imitates Moses upon the
mount, arranges his feeble hands in prayer,
and in union with, or on behalf of, v his people
eagerly celebrates the mysteries, in such few
words as his strength allowed, but, as it seems
to me, with a most perfect intention. What
a miracle ! In the sanctuary without a sanc-
tuary, sacrificing without an altar, a priest far
from the sacredrites: yet all these were pres-
ent to him in the power of the spirit, recog-
nised by him, though unseen by those who
were there. Then, after adding the customary
a My Miriam. S. Nonn.l. /3 Kxod. xv. 20.
y On behalf <>/'. nr perhaps "at the head of." The passage
does not mean that he actually celebrated the Holy Mysteries,
but that he used some of the prayers of the service, and united
himself in intention with the service being at the time performed
in the chinch, and invoked the Divine blessing upon his people in
his absence.
 264
words of thanksgiving, and
people, lie retired again to his bed, and after
taking a little food, and enjoying a sleep, he
recalled his spirit, and, his health being grad-
ually recovered, on the new day ° of the least,
as we call the first Sunday after the festival of
theResurrection, he entered the temple and
inaugurated his life which had been preserved,
with the full complement of clergy, and offered
the sacrifice of thanksgiving. To me this
seems no less remarkable than the miracle in
the case of Hezekiah,'3 who was glorified by
Cod in his sickness
tension of life, and
return of the shadow of the degrees, v accord-
ing to the request of the king who was re-
stored, whom God honoured at once by the
favour and the sign, assuring him of the ex-
tension of his days by the extension of the
day.
30. The same
miracle occurred in the case
of my mother not long afterwards. I do not
think it would be proper to pass by this
either: for we shall both pay the meed of
honour which is due to her, if to anyone at
all, and gratify him, by her being associated
with him in our recital. She, who had always
been strong and vigorous and free from dis-
ease all her life, was herself attacked by sick-
ness. In consequence of much distress, not
to prolong my story, caused above all by in-
ability to eat, her life was for many days in
danger, and no remedy for the disease could
be found. How did God sustain her? Not
by raining down manna, as for Israel of old. 5
or opening the rock, in order to give drink
to Mis thirsting people/ or feasting her by
means of ravens, as Elijah, £ or feeding her by
a prophet carried through the
to Daniel when a-hungered But
how ? She thought she saw me, who was
her favourite, for not even in her dreams did
she prefer any other of us, coming up to her
suddenly at night, with a basket of pure
white loaves, which 1 blessed and crossed as I
was wont to do, and then fed and strength-
ened her, and she became stronger. The
nocturnal vision was a real action. For, in
consequence, she became more herself and of
better hope, as is manifest by a clear and
evident token. Xext morning, when paid
her an early visit, saw at once that she wasI
brighter, and when I asked, as usual, what
kind of a night she had passed, and if she
a The >ie-« day. On this
was preached. Kings
& Kxinl. xvi. 14: xvii.
fi -z
6.
£ 1 Kings xvii. 6. 7) Dan.
GREGORY NAZIANZEN.
after blessing the
and prayers with an ex-
this was signified by the
air, asHe did
in the den.''
I that peril for we promised ourselves if we were
feast (in another year) Orat. xliv.
.\.\. i et seq. y Isai. xxxviii. S.
« l's. Ixxviii. ^4, 15.
xiv. 33 (sc. Hist, of lJel. v. 33).
wished for anything, she replied, " My child,
you most readily and kindly fed me, and
then you ask how I am. am very well and
I
at ease." maids too made signs to me to
I ler
offer no resistance, and to accept her answer
at once, lest she should be thrown back into
despondency, if the truth were laid bare. I
will add one more instance common to them
both.
31. 1 was on a voyage from Alexandria to
CIrecce over the Parthenian Sea. The voyage
was quite unseasonable, undertaken in an
/Eginetan under the impulse of eager
vessel,
desire what specially induced me was that
; for
1 had fallen in with a crew who were well
known to me. After making some way on
the voyage, a terrible storm came upon us, and
such an one as my shipmates said they had
but seldom seen before. While we were all
in fear of a common death, spiritual death
was what 1 was most afraid of; for 1 was in
danger of departing in misery, being un-
baptised, and 1 longed for the spiritual water
among the waters of death. On this account
1 cried and begged and besought a slight re-
spite. My shipmates, even in their common
danger, joined in my cries, as not even my
own relatives would have done, kindly souls
as they were, having learned sympathy from
their dangers. In this my condition, my
parents felt for me, my danger having been
communicated to them by a nightly vision,
and they aided me from the land, soothing
the waves by prayer, as I afterwards learned
by calculating the time, after I had landed.
This was also shown me in a wholesome sleep,
of which I had experience during a slight
lull of the tempest. I seemed to be holding a
Fury, of fearful aspect, boding danger for ;
the night presented her clearly to my eyes.
Another of my shipmates, a boy most kindly
disposed and dear to me, and exceedingly
anxious on my behalf, in my then present
condition, thought he saw my mother walk
upon the sea, and seize and drag the ship to
land with no great exertion. We had confi-
dence in the vision, for the sea began to grow
calm, and we soon reached Rhodes after the
intervention of no great discomfort. We our-
selves became an offering in consequence of
;
saved, to God, and, when we had been saved,
gave ourselves to Him.
32. Such were their common experiences.
But imagine that some of those who have
I
had an accurate knowledge of his life must
have been for a long while wondering why we
have dwelt upon these points, as if we thought

ON THE DEATH OE MIS FATHER.
them his only title to renown, and postponed
the mention of the difficulties of his times,
against which he conspicuously arrayed him-
self, as though we were either ignorant of
them, or thought them to be of no great con-
sequence. Come, then, we will proceed to
speak upon this topic. The first, and think
the last, evil of our day, was the Emperor
who apostatised from God and from reason,
and thought it a small matter to conquer the
Persians, but a great one to subject to himself
the Christians and so, together with the
; ties, each with its own candidate, as is usual
demons who led and prevailed upon him, he
failed in no form of impiety, but by means
of persuasions, threats, and sophistries, strove
to draw men to him, and even added to his
various artifices the use of force.
however, was exposed, whether he strove to
conceal persecution under sophistical devices,
or manifestly made use of his
namely by one means or the other either by
cozening or by violence, to get us into his
power. Who can be found who more utterly
despised or defeated him ? One sign, among
many others, of his contempt, is
to our sacred buildings of the police
commissary, with the intention of taking
either voluntary or forcible possession of them
he had attacked many others, and came hither
with like intent, demanding the surrender of
the temple according to the Imperial decree,
but was so far from succeeding in any of his
wishes that, had he not speedily given way
before my father, either from his own good
sense or according to some advice given to
him, he would have had to retire with his
feet mangled, with such wrath and zeal did
the priest boil against him in defence of his
shrine. And who had a manifestly greater
share in bringing about his end, both in pub-
lic, by the prayers and united supplications
which he directed against the accursed one,
without regard to the [dangers of] the time
and in private, arraying against him his
nightly armoury, of sleeping on the ground,
by which he wore away his aged and tender
frame, and of tears, with whose fountains he
watered the ground for almost a whole year,
directing these practices to the Searcher of
hearts alone, while he tried to escape our no-
tice, in his retiring piety of which I have
spoken. And he would have been utterly un-
observed, had I not once suddenly rushed in-
to his room, and noticing the tokens of his
lying upon the ground, inquired of his atten-
dants what they meant, and so learned the
mystery of the night.
33. A further story of the same period and
—
265
the The city of Crcsarea was
same courage.
in an uproar about the election of a bishop ;
for one" had just departed, and another
must he found, amidst heated partisanship
not easily to be soothed. for the city was
naturally exposed to party spirit, owing to
I the fervour of its faith, and the rivalry was
increased by the illustrious position of the
see. Such was the state of affairs several ;
bishops had arrived to consecrate the bishop;
the populace was divided into several par-
in such cases, owing to the influences of pri-
vate friendship or devotion to God but at ;
last the whole people came to an agreement,
and, with the aid of a band of soldiers at that
His design, time quartered there, seized one ofP their lead-
ing citizens, a man of excellent life, but not
yet sealed with the divine baptism, brought
authority him against his will to the sanctuary, and set-
— ting him before the Bishops, begged, with
entreaties mingled with violence, that he might
be consecrated and proclaimed, not in the
best of order, but with all sincerity and ar-
the mission dour. Nor is it possible to say whom time
and their pointed out as more illustrious and religious
than he was. What then took place, as the
: result of the uproar? Their v resistance was
overcome, they purified him, they proclaimed
him, they enthroned him, by external action,
rather than by spiritual judgment and dispo-
sition, as the sequel shows. They were glad
to retire and regain freedom of judgment, and
agreed upon a plan —
1 do not know that it was
inspired by the Spirit —
to hold nothing which
had been done to be valid, and the institution
to have been void, pleading violence on the
part of him who had had no less violence done
to himself, and laying hold of certain words
which had been uttered on the occasion with
greater vigour than wisdom. But the great
high-priest and just examiner of actions was
;
not carried away by this plan of theirs, and did
not approve of their judgment, but remained
as uninfluenced and unmoved as if no pressure
at all had been put upon him. For he saw that,
the violence having been common, if they
brought any charge against him, they were
themselves liable to a counter-charge, or, if
they acquitted him, they themselves might be
acquitted, or rather with still more justice, they
were unable to secure their own acquittal, even
by acquitting him for if they were deserving
:
of excuse, so assuredly was he, and if he was
not, much less were they for it would have :
been far better to have at the time run the risk
One Eusebius.
a One, i.e. Dianius. /3 of. etc.,
y Their, i.e., of the Bishops.
 —

:66 GREGORY NAZIANZEN

of resistance to the last extremity, than after- same reason, in onsequencc of the sudden re-
wards to enter into designs against him, espe- moval of the Bishop chosen with such honour-
cially at such a juncture, when it was better to able violence, who had now departed to Clod,
put an end to existing enmities than to devise on Whose behalf he had nobly and bravely
new- ones. For the state of affairs was as fol- contended in the persecutions. The heat of
lows. the disturbance was in proportion to its un-
34. The Emperor " had come, raging reasonableness. The man of eminence was
against the Christians: he was angry at the not unknown, but was more conspicuous than
election and threatened the elect, and the city the sun amidst the stars, in the eyes not only
stood in imminent peril/3 as to whether, after of all others, but especially of that select and
that day it should cease to exist, or escape and most pure portion of the people, whose busi-
be treated with some degree of mercy. The ness is in the sanctuary, and the Nazarites"
innovation in regard to the election was a new amongst us, to whom such appointments should,
ground of exasperation, in addition to the not entirely, as much as possible belong,
it'

destruction of the temple of Fortune in a time
of prosperity, and was looked upon as an in-
vasion of his rights. The governor of the
province also was eager to turn the opportun-
ity to his own account, and was ill disposed
to the new bishop, with whom he had never
had friendly relations, in consequence of their
different political views. Accordingly he sent
letters to summon the consecrators to invali-
date the election, and in no gentle terms, for
they were threatened as if by command of the
Fhnperor. Hereupon, when the letter reached
him, without fear or delay, he replied con-
sider the courage and spirit of his answer
" Most excellent governor, we have one Cen-
sor of all our actions, and one Emperor,
against whom his enemies are in arms. Pie
will review the present consecration, which we
have legitimately performed according to His
will. In regard to any other matter, you
may, if you will, use violence with the great-
est ease against us. But no one can prevent
us from vindicating the legitimacy and justice
of our action in this case; unless you should
make a law on this point, you, who have no
right to interfere in our affairs." This let-
ter excited the admiration of its recipient,
and so the church would be free from harm,
instead of to the most opulent and powerful,
or the violent and unreasonable portion of the
people, and the most corrupt of
especially
them. Indeed, am
almost inclined to believe
I
that the civil government is more orderly than
ours, to which divine grace is attributed, and
that such matters are better regulated by fear
than by reason. For what man in his senses
could ever have approached another, to the
neglect of your divine P and sacred person,
who have been beautified by the hands of the
— Lord, the unwedded, the destitute of property
and almost of flesh and blood, who in your
words come next to the Word Himself, who
are wise among philosophers, superior to the
world among worldlings, my companion and
workfellow, and to speak more daringly, the
sharer with me of a common soul, the partaker
of my life and education. Would that I could
speak at liberty and describe you before others
without being obliged by your presence, in
dwelling upon such topics, to pass over the
greater part of them, lest I should incur the
suspicion of flattery. But, as I began by
saying, the Spirit must needs have known him
'

as His own yet he was the mark of envy, at

;

although he was for a while annoyed at it. as the hands of those whom I am ashamed to
we have been told by many who know the mention, and would that it were not possible
facts well. It also stayed the action of the to hear their names from others who studiously
Emperor, and delivered the city from peril, ridicule our affairs. Let us pass this by like
and ourselves, it is not amiss to add, from a rock in the midstream of a river, and treat
disgrace. This was the work of the occupant with respectful silence a subject which ought
of an unimportant and suffragan see. Is not to be forgotten, as we pass on to the remainder
a presidency of this kind far preferable to a of our subject.
title derived from a superior see, and a power 36. The
things of the Spirit were exactly
which is based upon action rather than upon known man of the Spirit, and he felt
to the
a name. that he must take up no submissive posi-
35. AVho is so distant from this world of tion, nor side with factions and prejudices
ours, as to be ignorant of what is last in order, which depend upon favour rather than upon
but the first and greatest proof of his power? Cod, but must make the advantage of the
The same city was again in an uproar for the Church and the common salvation his sole ob-
a The Kmperor, Julian. a Kazarites, i.e., " the monks."
P h: imminent peril, lit, "or. a razor's edge,*' Homer II. .\. 17; P Your divine, etc., addressed to S. Basil.
 ON THE DEATH OF HIS FATHER. 267

ject. Accordingly he wrote, gave advice, strove the evils of life, and longing,
anyone of our if
to unite the people and the clergy, whether day has longed, and eager, as
for solitude,
ministering in the sanctuary or not, gave his speedily as possible, to escape to some haven of
testimony, his decision and his vote, even in safety, from the surge and dust of public life,
his absence, and assumed, in virtue of his gray it was you who, somehow or other seized and
hairs, the exercise of authority among strangers gave me up by the noble title of the priest-
no less than among his own ilock. At last, hood to this base and treacherous mart of
since was necessary that the consecration
it souls. In consequence, evils have already be-
should be canonical, and there was" lacking- fallen me, and others are yet to be antici-
one of the proper number of Bishops for the pated. For past experience renders a man
proclamation, he tore himself from his couch, somewhat distrustful of the future, in spite of
exhausted as he was by age and disease, and the better suggestions of reason to the con-
manfully went to the city, or rather was borne, trary.
with his body dead though just breathing, per- 38. Another of his excellences I must not
suaded that, if anything were to happen to leave unnoticed. In general, he was a man of
him, this devotion would be a noble winding- great endurance, and superior to his robe of
sheet. Hereupon once more there was a flesh :but during the pain of his last sickness, a
prodigy, not unworthy of credit. He re- serious addition to the risks and burdens of old
ceived strength from his toil, new life from his age, his weakness was common to him and all
zeal, presided at the function, took his place other men but this fitting sequel to the other
;

in the conflict, enthroned the Bishop, and marvels, so far from being common, was pe-
was conducted home, no longer borne upon a culiarly hisown. He was at no time free
bier, but in a divine ark. Mis long-suffering, from the anguish of pain, but often in the day,
over whose praises I have already lingered, sometimes in the hour, his only relief was the
was in this case further exhibited. For his liturgy, to which the pain yielded, as an if to
colleagues were annoyed at the shame of being edict of banishment. At last, after a of life
overcome, and at the public influence of the almost a hundred years, exceeding David's
old man, and allowed their annoyance to limit of our age, a forty-five of these, the aver-
show itself in abuse of him but such was the
; age life of man, having been spent in the
strength of his endurance that he was superior priesthood, he brought it to a close in a good
even to this, finding in modesty a most pow- old age. And in what manner? With the
erful ally, and refusing to bandy abuse with words and forms of prayer, leaving behind no
them. For he felt that it would be a terrible trace of vice, and many recollections of virtue.
thing, after really gaining the victory, to be The reverence felt for him was thus greater
vanquished by the tongue. In consequence, than falls to the lot of man, both on the lips
he so won upon them by his long-suffering, and in the hearts of all. Nor is it easy to find
that, when time had lent its aid to his judg- anyone who and does not, as
recollects him,
ment, they exchanged their annoyance for ad- the .Scripture hand upon his
says, lay his
miration, and knelt before him to ask his mouth P and salute his memory. Such was his
pardon, in shame for their previous conduct, life, and such its completion and perfection.
and. Hinging away their hatred, submitted to 39. And since some living memorial of his
him as their patriarch, lawgiver, and judge. munificence ought to be left behind, what
37. From the same zeal proceeded his op- other is required than this temple, which he
position to the heretics, when, with the aid of -
reared for God and for us, with very little con-
the Fmperor's impiety, they made their expe- tribution from the people in addition to the
dition, in the hope of overpowering us also, ! expenditure of his private fortune? An ex-
and adding us to the number of the others !
ploit which should not be buried in silence,
whom they had, in almost
all cases, succeeded since in size it is superior to most others, in
in enslaving. For in this he afforded us no '

beauty absolutely to all. It surrounds itself

slight assistance, both in himself, and by
hounding us on like well-bred dogs against
these most savage beasts, through his training
in piety. On one point I blame you both,
|
with eight regular equi laterals, and is raised
aloft by the beauty of two stories of pillars
and porticos, while the statues placed upon
them are true to the life its vault flashes down
;

and pray do not take amiss my plainspeak- upon us from above, and it dazzles our eyes
ing, if should annoy you by expressing the
1 with abundant sources of light on every side,
cause of my pain. When 1 was disgusted at ;
being indeed the dwelling-place of light. It

a There teas lacking. The Council of Nicrea ordered that a

Ui-->hop should be consecrated by at least three liUhons, a Vs. xc. 10. Job >.l. .(.
ft
 >68 GREGORY NAZIANZEN.
is surrounded by excrescent equiangular am- whole flock and all the clergy, whose father
bulatories of most splendid material, with a thou art said to be, but especially him who
wide area in the midst, while its doors and was overpowered by thy paternal and spiritual
vestibules shed around it the lustre of their coercion, so that he may not entirely consider
gracefulness, from a distance their and offer that act of tyranny obnoxious to blame.
welcome to those who are drawing nigh. I 41. And what do you think of us. () judge
have not yet mentioned the external ornament, of my words and motions? \i we have spoken
the beauty and size of the squared and dove- adequately, and to the satisfaction of your
tailed stonework, whether it be of marble in desire, confirm it by your decision, and we
the bases and capitals, which divide the angles, accept it for your decision is entirely the de-
:

or from our own
wise inferior to those abroad ; nor of the belts
ot many shapes and colours, projecting or in-
laid from the foundation to the roof-tree, which
robs the spectator by limiting his view. How
could anyone with due brevity describe a work
which cost so much time and toil and skill
or will it suffice to say that amid all the works,
private and public, which adorn other cities,
this has of itself been able to secure us celebrity
among the majority of mankind ? When for
such a temple a priest was needed, he also
at his own expense provided one, whether
worthy of the temple or no, it is not for me
to say. And when sacrifices were required,
quarries,which are in no
: his son in grace.
cision of God. But if it falls far short of his
glory and of your hope, my ally is not far to
seek. Let fall thy voice, which is awaited by
his merits like a seasonable shower. And in-
deed he has upon you the highest claims, those
of a pastor upon a pastor and of a father upon
What wonder if he, who
has a through your voice thundered throughout
the world, should himself have some enjoy-
ment of it ? What more is needed ? Only to
unite with our spiritual Sarah, the consort and
fellow-traveller through life of our great father
Abraham, in the last Christian offices.
42. The nature of God, my mother, is not
the same as that of men indeed, to speak gener-
;

he supplied them also, in the misfortunes of ally, the nature of divine things is not the same
his son, and his patience under trials, that God as that of earthly things. They possess un-
might receive at his hands a reasonable whole changeableness and immortality, and absolute
burnt offering and spiritual priesthood, to be being with its consequences, for sure are the
honourably consumed, instead of the sacrifice properties of things sure. But how is it with
of the Law. what is ours? It is in a state of flux and cor-
40. What sayest thou, my father? Is this ruption, constantly undergoing some fresh
sufficient, and dost thou find an ample recom- change. Life and death, as they are called,
pense for all thy toils, which thou didst under- apparently so different, are in a sense resolved
go for my learning, in this eulogy of farewell into, and successive
to, each other. For the
or ofentombment ? And dost thou, as of old, one takes from the corruption which is
its rise
impose silence on my tongue, and bid me stop our mother, runs its course through the corrup-
in due time, and so avoid excess? Or dost tion which is the displacement of all that is
thou require some addition ? I know thou present, and comes to an end in the corruption
bidst me cease, for I have said enough. Yet which is the dissolution of this life while the :

suffer me to add this. Make known to us other, which is able to set us free from the ills
where thou glory, and the light which
art in of this life, and oftentimes translates us to the
and receive into the same abode
encircles thee, life above, is not in my opinion accurately
thy partner soon to follow thee, and the chil- called death, and is more dreadful in name
dren whom thou hadst laid to rest before than in reality so that we are in danger of
;

thee, and me also, after no further, or but a irrationally being afraid of what is not fearful,
slight addition to the ills of this life: and be- and courting as preferable what we really ought
fore reaching that abode receive me in this to fear. There is one life, to look to life.
sweet stone, a which thou didst erect for both There is one death, sin, for it is the destruc-
of us, to the honour even here of thy conse- tion of the soul. But all else, of which some
crated namesake, and excuse me from the care are proud, a dream-vision, making sport of
is
both of the people which I have already re- realities, and a series of phantasms which lead
signed, p and of that which for thy sake 1 have the soul astray. If this be our condition,
since accepted and mayest thou guide and :
mother, we shall neither be proud of life, nor
free from peril, as I earnestly entreat, the greatly hurt by death. What grievance can
we find in being transferred hence to the true
a S/."".'
'
-
'
' e - - '
which his father was buried.
tnL t"" 1 '' »"
fi Which 1 have resigned, i.e., Sasima. Accepted, i.e., Nazian- a He who has. S.Gregory the elder was the principal mover
in S. Basil's election and consecration.
 ON THE GREAT ATHANASIUS. 269
life ? In being freed from the vicissitudes, the our of the Saints and at present two days are
:

agitation, the disgust, and all the vile tribute kept by the Eastern Church, viz., Jan. 18th,
we must pay to this life, to find ourselves, amid as the day of the actual death of S. Athana-
stable things, which know no flux, while as sius, May 2d, in memory of the translation
and
lesser lights, we circle round the great light ? a of his remains to the church of S. Sophia
Does the sense of separation cause you
43. at Constantinople. Probably, therefore, this
pain? Let hope cheer you. Is widowhood Oration was delivered on the former day, on
grievous to you? Yet it is not so to him. which Assemani holds that S. Athanasius died.
And what is the good of love, if it gives itself Papebroke and (with some hesitation) Dr.
easy things, and assigns the more difficult to its Bright pronounce in favour of May 2d. Tille-
neighbour ? And why should it be grievous at mont supposes that a.d. 379 is the year of its
all,to one who is soon to pass away? The ap- delivery ; in which case it must have been very
pointed day is at hand, the pain will not last shortly after S. Gregory's arrival in the city.
long. Let us not, by ignoble reasonings, make Since, however, no allusion is made to this, it
a burden of things which are really light.
^ seems, on the whole, more likely that it should
We have endured a great loss because the
privilege we enjoyed was great.
— be assigned to a.d. 380. The sermon takes
Loss is com- high rank, even among S. Gregory's discourses,
mon to all, such a privilege to {cw. Let us as the model of an ecclesiastical panegyric.
rise superior to the one thought by
the con- It lacks, however, the charm of personal affec-
solation of the other. For it is more reason- tion and intimate acquaintance with the inner
able, that that which is better should
win life, which is characteristic of the orations
con-
the day. You have borne, in a most brave, cerned with his own relatives and friends.
Christian spirit, the loss of children,
who were
still prime and qualified for life; bear
in their
also the laying aside of his aged body by
one Oration.
who was weary of life, although his vigor of
1. In praising Athanasius, I shall be prais-
mind preserved for him his senses unimpaired.
ing virtue. To speak of him and to praise
Do you want some one to care for you ? Where virtue are identical, because he had, or, to
is your Isaac, whom he left
behind for you, to speak more truly, has embraced virtue in its
take his place in all respects ? Ask of him small
things, the support of his
entirety. For all who have lived
according
hand and service, to God still live unto God, though they have
and requite him with greater things, a mother's
departed hence. For this reason, Cod is
blessing and prayers, and the consequent
dom. Are you vexed at being admonished ?
free- called the God of Abraham, Isaac and Jacob,
since He is the God, not of the dead, but of
1 praise you for it. For you have admonished the living. Again, in praising virtue, I shall
many whom your long life has brought under
be praising God, who gives virtue to men
your notice. What I have said can have no and lifts them up, or lifts them up again, to
application to you, who are so truly wise ; but
Himself by the enlightenment which is akin to
let it be a general medicine of
consolation for Himself. P For many and great as are our bless-
mourners, so that they may know that they
ings — none can say how many and how great
are mortals following mortals to the grave.
— which we have and shall have from Cod,
this is the greatest and kindliest of all, our in-
clination and relationship to Him. For God
INTRODUCTION TO ORATION XXI. is to intelligible things what the sun is
to the
On the Great Athanasius, Bishop of things of sense. The one lightens the visible,
Alexandria. the other the invisible, world". The one makes
our bodily eyes to see the sun, the other makes
The reference in § 22 to "the Council our intellectual natures to see God. And, as
which sat first at Seleucia . . and afterwards
.
that, which bestows on the things which see
at thismighty city," leaves no room for doubt- and are seen the power of seeing and being
ing that the Oration was delivered at Constan-
seen, is itself the most beautiful of visible
tinople. Further local colour is found in the things ; so God, who creates, for those who
allusions of
§ 5. We are assured by the pane- think, and that which is thought of, the power
gyric on S. Cyprian (Orat. xxiv.
1) that it of thinking and being thought of, is Him-
was already the custom of the Church of Con- self the highest of the objects of thought, in
stantinople to observe annual festivals in hon- Whom every desire finds its bourne, beyond

o Gen. i. iG.
a S. Matt. xxii. 32. /3 i John i. 5.
VOL. VII.
 ?o GREGORY NAZIANZEN.
For not even models in mental power, others in activity,
Whom it can no further go. his

most philosophic, the most piercing, the others in meekness, others in zeal, others in
the
most curious intellect has. or can ever have, dangers, others in most respects, others in all,
For this is the utmost gathering from one and another various forms
a more exalted object.
of beauty (like men who paint figures of ideal
of things desirable, and they who arrive at
excellence), and combining them in Ids single
it find an entire rest from
speculation.
2. Whoever has been permitted to
escape soul, he made one perfect form of virtue out of
all, excelling in action men of intellectual ca-
by reason and contemplation from matter and
pacity, in intellect men of action; or, if you
this fleshly cloud or veil (whichever it should
will, surpassing in intellect men renowned for
be called) and to hold communion with God,
intellect, in action those of the greatest active
and be associated, as far as man's nature can
attain, with the purest Light, blessed is he, power; outstripping those who had moderate
reputation in both respects, by his eminence in
both from his ascent from hence, and for his
either, and those who stood highest in one or
deification there, which is conferred by true
other, by his powers in both and, if it is a great
philosophy, and by rising superior to the dual-
;

thing for those who have received an example,

ism oi matter, through the unity which is per-
And whosoever has so to use it as to attach themselves to virtue,
ceived in the Trinity.
been depraved by being knit to the flesh, and he has no inferior title to fame, who for our
advantage has set an example to those who
so far oppressed by the clay that he cannot
look at the rays of truth, nor rise above things
come after him.
5. To speak of and admire him fully,
would
below, though he is born from above, and
perhaps be too long a task for the present pur-
called to things above, I hold him to be mis-
erable in his blindness, even though he may
pose of my discourse, and would take the form
of a history rather than of a panegyric a history
abound in things of this world ; and all the
:

which has been the object of my desires to

more, because he is the sport of his abundance,
it

and is persuaded by it that something else is commit to writing for the pleasure and instruc-
which is really beauti- tion of posterity, as he himself wrote the life of
beautiful instead of that
the divine Antony," and set forth, in the form
ful,reaping, as the poor fruit of his poor opin-
of a narrative, the laws of the monastic life.
ion, the sentence of darkness, or the seeing
Whom he did not recognize Accordingly, after entering into a few of the
Him to be fire,

as light.
many details of his history, such as memory
suggests at the moment as most noteworthy, in
Such has been the philosophy of few,
3.
and of old— for few are the men order both to satisfy my own longing and ful-
both nowadays
the duty which "befits the festival, we will
of God, though all are His handiwork,— among
fil

leave the many others to those who know them.

lawgivers, generals, priests, Prophets, Evange-
and all the For indeed, it is neither pious nor safe, while
lists, Apostles, shepherds, teachers,
the lives of the ungodly are honoured by recol-
spiritual host and band— and, among them all,
And whom do lection, to pass by in silence those who have
of him whom now we praise.
Men like Enoch, Noah, lived piously, especially in a city which could
I mean by these?
Isaac, Jacob, the twelve Patriarchs,
hardly be saved by many examples of virtue,
Abraham,
making does, of Divine things, no
sport, as it
Moses, Aaron, Joshua, the Judges, Samuel,
less than of the horse-race and the theatre.
David, to some extent Solomon, Elijah, Elisha,
6. He was brought up, from the first, in re-
the Prophets before the captivity, those after
ligious habits and practices, after a brief study
the captivity, and, though last in order, first
of literature and philosophy, so that he might
in truth, those who were concerned with Christ's
Incarnation or taking of our nature, the lamp not be utterly unskilled in such subjects, or ig-
norant of matters which he had determined to
before the Light, the voice before the Word,
despise. For his generous and eager soul
the mediator before the Mediator, the mediator
^

could not brook being occupied in vanities,

between the old covenant and the new, the
like unskilled athletes, who beat the air in-
famous John, the disciples of Christ, those after
stead of their antagonists and lose the prize.
Christ, who were set over the people, or illus-
From meditating on every book of the Old
trious in word, or conspicuous for miracles, or
made perfect through their blood. and New Testament, with a depth such as none
else has applied even to one of them, he
grew
4. With some of these Athanasius vied,
by
some he was slightly excelled, and others, if it is celebrated of
a Antony, "the founder of asceticism." the most
not bold to say so, he surpassed some he made :

the monks and hermits of the Thcbaid desert. His life

by S.
if, as some suspect, in-
Athanasius is certainly genuine, and even
substantial integrity is un-
terpolations have been inserted, its

doubted. (Newman, Ch, of the Fathers, p. 176-)

a S. John 1, 23 : v. 35.
 ON THE GREAT ATHANASIUS. 271

rich in contemplation, rich in splendour of is the genuine right of succession, following

combining them in wondrous sort by that
life,
him For unity in doctrine deserves
closely.
golden bond which few can weave; using life unity in office; and a rival teacher sets up a
I

rti the guide of contemplation, contemplation rival throne the one is a successor in reality,
;

as the seal of For the fear

life.
the beginning of wisdom, and, so to say, its
first swathing band; but, when wisdom has
burst the bonds of and risen up to love, it
fear
makes us friends of God, and sons instead of
bondsmen.
7. Thus brought up and trained,
now those should be who are to preside over
the people, and take the direction of the
mighty body of Christ," according to the will
and foreknowledge of God, which
before the foundations of great deeds, he was
invested with this important ministry, and
made one of those who draw near to the God
Who draws near to us, and deemed worthy of
the holy office and rank, and, after passing
through the entire series of orders, he was (to
make my story short) entrusted with the chief
rule over the people, in other words, the charge
of the whole world nor can I say whether he
:
received the priesthood as the reward of virtue,
or to be the fountain and life of the Church.
For she, like lshmael,0 fainting
from her thirst
for the truth, needed
be given to drink, or,
to
like Elijah, v to be refreshed from the brook,
when the land was parched by drought ; and,
of the Lord is the other but in name. For it is not the in-
truder, but he whose rights are intruded upon,
who is the successor, not the lawbreaker, but
the lawfully appointed, not the man of con-
trary opinions, but the man of the same faith
;
if this is not what we mean by successor, he
as even succeeds in the same sense as disease to health,
darkness to light, storm to calm, and frenzy
to sound sense.
The
duties of his office he discharged in
9.
lays long the same spirit as that in which he had been
preferred to it. For he did not at once, after
taking possession of his throne, like men who
have unexpectedly seized upon some sovereignty
or inheritance,grow insolent from intoxication.
This is the conduct of illegitimate and intru-
who are unworthy of their voca-
sive priests,
tion; whose preparation for the priesthood
has cost them nothing, who have endured no
inconvenience for the sake of virtue, who only
begin to study religion when appointed to
teach it, and undertake the cleansing of others
before being cleansed themselves
; yesterday
sacrilegious, to-day sacerdotal; yesterday ex-
cluded from the sanctuary," to-day its offici-
ants proficient in vice, novices in piety
; the ;

when but faintly breathing, to be restored to product of the favour of man, not of the grace of
life and left as a seed to Israel, 5 that we might
the Spirit who, having run through the whole
;

not become like Sodom and Gomorrah, 6
whose destruction by the rain of fire and
brimstone is only more notorious than their
wickedness. Therefore, when we were cast
down, a horn of salvation was raised up for us,£
and a chief corner stone,') knitting us to itself
and to one another, was laid in due season, or
a fire to purify our base and evil matter, or a
farmer's fan" to winnow the light from the
weighty in doctrine, or a sword to cut out the
roots of wickedness and so the Word finds
; checking, vice, or cloaking their own sins un-
him as his own ally, and the Spirit takes pos-
session of one who will breathe on His behalf.
gamut of violence, at last tyrannize over even
piety; who, instead of gaining credit for their
office by their character, need for their char-
acter the credit of their office, thus subverting
the due relation between them who ought to ;
offer more sacrifices for themselves than for
the ignorances of the people; v who inevitably
1
fall into one of two errors, cither, from
their
own need of indulgence, being excessively in-
dulgent, and so even teaching, instead of
der the harshness of their rule. Both these
extremes he avoided he was sublime in action,
;

8. Thus, and for these reasons, by the vote lowly in mind; inaccessible in virtue, most
of the whole people, not in the evil fashion accessible in intercourse; gentle, free from
which has since prevailed, nor by means of anger, sympathetic, sweet in words, sweeter in
bloodshed and oppression, but in an apostolic disposition angelic in appearance,
; more an-
and spiritual manner, he is led up to the throne A gelic in mind; calm in rebuke, persuasive in
of Saint Mark, to succeed him in piety, no praise, without spoiling the good effect of
less than in in the latter indeed at a
office ; either by
excess, but rebuking with the tender-
great distance from him, in the former, which ness of a father, praising with the dignity of a

a Body of Christ, i.e., the Church, His mystical body.

a The Sanctuary, or "the Sacraments." Exod. xxvi. 33.
/3Gen. xxi. 19. y 1 Kings xvii. 4, 8 Isai. i. 9. To offer more sacrifices, i.e.. These priests are not orJy " men
e Gen. xix. 24. C, S. Luke i. 69.
7) Isai. xxviii. 16. which have infirmity," who need to offer for their own sins, as
Mai. in. 2, 3. 11 Cor. iii. 13, 15. K S. Matt. iii. 12 well as for those of the people but because they are even more
>\The throne, etc., as Patriarch of Alexandria. The date' of ;

sinful than their flocks, they need a greater and more frequent
his consecration is a.d. 326.
atonement. y Heb. vii. 27; ix. 7.
U 2
 ;

272 GREGORY NAZIANZEN.

ruler, was not dissipated, nor
his tenderness the poor their benefactor, strangers their en-
the one was reasonable, tertainer, brethren the man of brotherly love,
his severity sour; for
the sick their physician, in whatever sickness
j

the other prudent, and both truly wise; his

disposition sufficed for of his the training !
or treatment you will, the healthy the guard of
spiritual children, with very little need of health, yea all men him who made himself
all things to all men that he might
gain al-
words his words with very little need of the
;

rod," and his moderate use of the rod with still most, if not quite, all.

ii. On have said. I

these grounds, as I
less for the knife.
you the por- leave others, admire the
who have leisure to
10. But why should I paint for i

traitof the man ? St. Paul P has sketched him minor details of his character, to admire and
extol him. I call them minor details only in
by anticipation. This he does, when he sings own
comparing him and his character with his
the praises of the great High-priest, who hath
which hath been made
\

standard, for that

passed through the heavens v (for I will venture
8 glorious hath not been made glorious, even
to say even this, since Scripture can call those
who live according to Christ by the name of though it be exceeding splendid by reason of
Christs) £ and again when by the rules in his
:
the glory that surpasseth," as we are told for ;

letter to Timothy,* he gives a model for future indeed the minor points of his excellence
Bishops : for if you will apply the law as a test would suffice to win celebrity for others. But
him who deserves these praises, you will since it would be intolerable for me to leave
to
Come
^

the word and serve'3 less important details, 1

clearly perceive his perfect exactness.
must turn to that which is his chief character-
then to aid me in my panegyric; for I am
and on Whose behalf L am
Cod alone,
labouring heavily in my speech, and though I istic ;

speaking, can enable to say anything worthy

me
desire to pass by point after point, they seize
soul so noble and so mighty in the word.
upon me one after another, and I can find no of a
12. In the palmy days of the Church, when
surpassing excellence in a form which is in all
respects well proportioned and beautiful; for all was well, the present elaborate, far-fetched
and treatment of Theology had not
artificial
each as it occurs to me seems fairer than the rest !

made into the schools of divinity,

way
and so takes by storm my speech. Come then, !
its

I pray, you who have been his admirers and but playing with pebbles which deceive the
witnesses, divide among yourselves his excel- eye by the quickness of their changes, or
lences, contend bravely with one another, men dancing before an audience with varied and
and women alike, young men and maidens, effeminate contortions, were looked upon as all

old men and children, priests and people, one with speaking or hearing of Cod in a way
unusual or frivolous. But since the Sta-
solitaries and cenobites,'' men of simple or
of exact life, contemplatives or practically tuses y and Pyrrhos, and the antithetic style,
minded. Let one praise him in his fastings like a direand malignant disease, have infected
and prayers as if he had been disembodied our churches, and babbling is reputed cul-
5
ture, and, as the book of the Acts says of the
and immaterial, another his unweariedness
Athenians, we spend our time in nothing else
and zeal for vigils and psalmody, another his
patronage of the needy, another his daunt- but either to tell or to hear some new thing.
O what Jeremiah £
will bewail our confusion
lessness towards the powerful, or his conde-
scension to the lowly. Let the virgins cele- and blind madness; he alone could utter

brate the friend of the Bridegroom

e those lamentations befitting our misfortunes.
him 13. The beginning of this madness
was
under the yoke ' their restrainer, hermits
who lent wings to their course, cenobites their Arius (whose name is derived from frenzy*),
lawgiver, simple folk their guide, contem- who paid the penalty of his unbridled tongue
platives the divine, the joyous their bridle, by his death in a profane spot,i brought
the unfortunate their consolation, the hoary- about by prayer not by disease, when he like
Judas e burst asunder for his similar treachery
1

headed their staff, youths their instructor, the

poor their resource, the wealthy their steward.
P Acts vi. 2.
Even the widows will, methinks, praise their a 2 Cor iii 10
vSextuses. Sextus Empiricus (cent. 3 a.d.) a
leader of the
protector, even the orphans their father, even later Sceptic school. Pyrrho of Elis (cent. 4 B.C.) was the

founder of the earlier. 6 Acts xvn. si. < Lam "• *• -

(Frenzy. Cf. Orat. ii. 37 xxxiv. 8. •

contrasted ,
places"— plural as
a riA trofane sfiot, lit "profane
1 Cor. iv. 21.
with the Iv totto, d-yt>, Lev. vi. 16. etc.,
etc in which the priests
here the Ep. to the Hebrews is assigned.
:

^ St Paul. To whom meaning phrase Anus

must eat of the sacrifices. The the
of is
yHeb. 5I>S I5-
iv, ** „~ ^7 eve of the day on which
died excommunicated -'-indeed on the
;
. a .. •
"Touch, not Mine anointed.
i.e., Ps. cv.
had ordered him to be restored to com-
t Christs. 15.
"my Christs." Tim. iii. 2 et seq. the Emperor Constantme
(LXX.) and Vulg. f 1

7j Cenobites fiiyaScs.
Cf. Orat. ii. 29 xlm. 62. Thcodorct
0S. John iii. 29.
;

T£## Judas. Cf. Epiph. Haer. 68.7 ;

Socr.
*
i l 38.

» Uttdtr the yoke, i.e. "Married." Cf. Orat. xlu. u, i. 4.

 ON THE GREAT ATHANASIUS.
VI
to the Word.
Then others, catching the in- them, and ye have heard of a briar growing
fection, organized an art of impiety, and,
con- in a vine « and the traitor
; was Judas^ one of
fining Deity to the Unbegotten, expelled
from the disciples.
Deity not only the Begotten, but also the Pro-
15.There are some who do not excuse even
ceeding one, and honoured the Trinity
with my namesake v from blame; who, living at
communion in name" alone, or even refused Alexandria at the time for the sake of culture,
to retain this for it. Not so that blessed one, although he had been most kindly treated by
who was indeed a man of God and a mighty him, as if the dearest of his children, and re-
trumpet of truth but being aware that to
:
ceived his special confidence, yet joined in the
contract'3 the Three Persons" to a
numerical revolutionary plot against his father and patron
I nity
:
is heretical, and the innovation of
though others took the active part in it,
for,
Sabellius, who first devised a contraction
of the hand of Absalom 5 was with them, as the
Deity and that to sever the Three Persons
;
by saying goes. If any of you had heard of the
a distinction of nature, is an
unnatural muti- hand which was produced by fraud against the
lation of Deity he both happily preserved the
;
Saint, and the corpse € of the living man, and
Unity, which belongs to the Godhead, and
the unjust banishment, he knows what I mean.
religiously taught the Trinity,
which refers v But this I will gladly forget. For on doubtful
to Personality, neither
confounding the Three points, I am disposed to think we ought to in-
Persons in the Unity, nor dividing the
Sub- cline to the charitable side, and acquit rather
stance among the Three Persons, but
abiding than condemn the accused. For a bad man
within the bounds of piety, by avoiding
ex- would speedily condemn even a good man,
cessive inclination or opposition to either while a good man would not be ready to con-
side.
demn even a bad one. For one who is not
14. And therefore, first in the holy Synod ready to do ill, is not inclined even to suspect
oi Nicrea, 5 the gathering of the three hun-
it. I come now to what is matter of fact,
dred and eighteen chosen men, united by not
the of report, what is vouched for as truth instead
Holy Ghost, as far as in him lay, he stayed of unverified suspicion.
the disease. Though not yet ranked among 16. There was a monster £ from Cappadocia,
the bishops, he held the first rank among
the born on our farthest confines, of low birth,
members of the Council, for preference was and lower mind, whose blood was not per-
given to virtue just as much as to office.
fectly free, but mongrel, as we know that of
A fterwards, when the flame had been fanned mules to be
by the blasts of the evil one, and had dependent on the table of
; at first,
spread others, whose price was a barley-cake, who
very widely (hence came the tragedies had
of learnt to say and do everything with an eye to
which almost the whole earth and sea are full),
his stomach, and, at last, after sneaking
the fight raged fiercely around him who into
was public life, and filling its lowest offices, such
the noble champion of the Word.
For the as that of contractor for swine's flesh, the
assault is hottest upon the point of sol-
resistance, diers' rations, and then having proved himself
while various dangers surround it on
every a scoundrel for the sake of greed in this public
side: for impiety is skilful in designing
evils, trust, and been stripped to the skin,
and excessively daring in taking them in contrived
to escape, and after passing, as exiles
hand and how would they spare men, who do, from
:
country to country and city to city, last of
had not spared the Godhead? Yet one of the
all, in an evil hour for the Christian
assaults was the most dangerous of all
commun-
and I : ity, like one of the plagues of Egypt, he
myself contribute somewhat to this scene;
reached Alexandria. There, his wanderings
yea, let me plead for the innocence
of dear my being stayed, he began his villany. Good
fatherland, for the wickedness was not due
to for nothing in all other respects, without
the land that bore them, but to the men cul-
who ture, without fluency in conversation,
without
undertook it. For holy indeed is that land, even the form and pretence of reverence, his
and everywhere noted for its piety, but these
men are unworthy of the Church which bore
a Isai. v. 2 (LXX.) ; vii. 23, v. 1. " in a vineyard.''
p a. Luke vi. 16.
a In me etc., i.e. They used the name Trinity, although y Namesake. Gregory, a Cappadocian, nominated to the
sec
was rendered meaning ess by their false doctrine it ot Alexandria, by the Anan
Bishops at Antioch, after the banish-
as to the in- ment of Athanasius, A.D. 340.
equality of the Three Blessed Persons.
S r, xetp "A^eo-o-aAw/i "The hand of Absalom," prob. a mis-
mtract, etc. On this whole passage cf. Orat. ii. 36, 37 . quotation of 2 Sam. xiv. 19. " The hand of Joab." 2 Sam.
notes. xv. 5.
"V e Corpse, etc. Athanasius was charged with having murdered'
>'<•/>* etc., or " which consists in
,J :i'{'
Ct. on i6ior>;5. Orat. xliii. 30. note.
personal relations.'' Arsemus, and his enemies produced a hand which, they said,
had
& .Vicu-ci, A.D. 325.
belonged to the dead man.
Athanasius \va present as theological
assistant to Alexander of Alexandria. i Monster. George of Cappadocia, Arian intruder into the see
of Alexandria, A. u. 356-361.
 ;

2/4 GREGORY NAZIANZEN.

skill in working villany and confusion was un- subdued the one striving to smooth the way
;

equalled. for vice, by means of the chastisement of the

17. His acts of insolence towards the saint upright, the other to retain its hold upon the
you know in full detail. Often were the
all good, even if they do exceed others in misfor-
righteous given into the hands of the wick- tunes. What then of Him who answered Job
ed, 01
not that the latter might be honoured, out of the whirlwind and cloud," Who is slow
but that the former might be tested and :
to chastise and swift to help, Who suffers not

though the wicked come, as it is written, utterly the rod of the wicked to come into the
nevertheless for the pres- lot of the righteous, lest the righteous should
to an awful death, <*

ent the godly are a laughing stock, while learn iniquity?'3 At the end of the contests
the goodness of God and the great treas- He declares the victory of the athlete in a
uries of what is in store for each of them here- splendid proclamation and lays bare the secret
Then indeed word and of his calamities, saying: " Thinkest thou
after are concealed.
deed and thought will be weighed in the just that I have dealt with thee for any other pur-
balances of God, as He arises to judge the pose than the manifestation of thy righteous-
earth, v gathering together counsel and works, ness ? " y This is the balm for his wounds, this
6 is the crown of the contest, this the reward for
and revealing what He had kept sealed up.
Of this let the words and sufferings of Job his patience. For perhaps his subsequent
convince thee, who was a truthful, blameless, prosperity was small, great as it may seem to

just, godfearing man, with all those other some, and ordained for the sake of small
qualities which are testified of him, and yet was minds, even though he received again twice
smitten with such a succession of remarkable as much as he had lost.

visitations, at the hands of him who begged 19. In this case then it is not wonderful, if
for power over him, that, although many George had the advantage of Athanasius nay it ;

have often suffered in the whole course of would be more wonderful, if the righteous were
time, and some even have, as is probable, been not tried in the fire of contumely ; nor is
grievously afflicted, yet none can be compared this very wonderful, as it would have been had

with him in misfortunes. For he not only
suffered, without being allowed space to mourn
for his losses in their rapid succession, the loss
of his money, his possessions, his large and
fair family, blessings for
but was at smitten with an incurable dis-
last
ease horrible to look upon, and, to crown his
misfortunes, had a wife whose only comfort
was evil counsel. For his surpassing troubles
were those of his soul added to those of the
body. He had also among his friends truly
6
the flames availed for more than this. Then
he was in retirement, and arranged his exile
most excellently, for he betook himself to the
holy and divine homes 5 of contemplation in
which all men care Egypt, where, secluding themselves from the
world, and welcoming the desert, men live to
God more than all who exist in the body.
Some struggle on in an utterly monastic and
solitary life, speaking to themselves alone and
to God, e and all the world they know is what
meets their eyes in the desert. Others, cher-

miserable comforters,^ as he calls them, who ishing the law of love in community, arc at
could not help him. For when they saw his once Solitaries and Coenobites, dead to all
suffering, in ignorance of its hidden meaning, other men and to the eddies of public affaire
they supposed his disaster to be the punish- which whirl us and are whirled about them-
ment of vice and not the touchstone of virtue. selves and make sport of us in their sudden

And they not only thought this, but were not
even ashamed to reproach him with his lot,''
at a time when, even if he had been suffering
for vice, they ought to have treated his grief
with words of consolation.
18. Such was the lot of Job: such at first
sight his history. In reality it was a contest
between virtue and envy e the one straining
changes, being the world to one another and
whetting the edge of their love in emulation.
During his intercourse with them, the great
Athanasius, who was always the mediator and
reconciler of all other men, like Him Who
made peace through His blood ^ between
things which were at variance, reconciled die
:
solitary with the community life by showing :

every nerve to overcome the good, the other that the Priesthood is capable of contempla-
and that contemplation is in need of a
enduring everything, that it might abide un- tion,
spiritual guide.
<l Job. ix. 24. y Ps. lxxxii.
lb. ix. 23.
gib. xvi. 2.
20. Thus he combined the two, and so
5 Dan. xii. 9. e Job ii. 7 et scq.

7) I lis lot, lit.

" the dreadful (thing) "
"reproach him, as ha^
i.e.

ing brought his sufferings upon himself "—or 'reproach him with
impiety '—the cause of his sufferings. a h,b xxxviii. 1. Ps. exxv. 3- V J« b *'• 3 (LXX.l.
6 liuTj/, i.e., of the devil. Wisdom ii, 24. Cf. § 3a of this Ora- Homes, etc. The monasteries of lower Egypt and the 1 nebaid.
&
This was a.d. 356. e 1 Cor. xiv. 28. i Col. 1. ao,
tion,
 ON THE GREAT ATHANASIUS.
2/S
united the partisans of both calm action and '
women. In this lay the power of that servant a
oi active calm, as to convince them
that the of the wicked one, that sower of tares,
that
monastic life is characterised by steadfastness
forerunner of Antichrist ; foremost in speech
of disposition rather than by bodily retire- of the orators of his time among the Bishops
ment. Accordingly the great David was a ;
11 any one likes to call him an orator who was
man of at once the most active and most soli- not so much an impious, as he was a hostile
tary
am
life, if
in solitude,
any one
till I
thinks
pass away," of value
the verse, I

and
and contentious rcasoner, his name 1 will
gladly pass by
—
he was the hand of his party,
:

authority in the exposition of this subject.

perverting the truth by the gold subscribed
Therefore, though they surpass all others in
ior pious uses, which the
virtue, they fell further short of his
wicked made an
mind than instrument of their impiety.
others fell short of their own, and while
con- 22. The crowning feat of this faction was
tributing little to the perfection of his
priest- the council which sat first at Seleucia,
the city
hood, they gained in return greater assistance of the holy and illustrious virgin Thekla,
m contemplation. and
Whatever he thought, was a afterwards at this mighty city, thus connecting
law for them, whatever on the contrary he
dis- their names, no longer with noble
associations,'
approved, they abjured his decisions were to
:
but with these of deepest disgrace whether
them the tables of Moses,* and they paid him 3
; we
must call that council,
which subverted and
more reverence than is due from men to the
disturbed everything, a tower of Chalane,0
Saints. Aye, and when men came
to hunt the which deservedly confounded the tongues—
Saint like a wild beast, and, after searching
I would that had been confounded for
theirs
lor him everywhere, failed to
find him, they harmony
vouchsafed these emissaries not a single
!
their !— or a Sanhedrim of
in evil
word, Caiaphasv where Christ was condemned, or some
and offered their necks to the sword, as risk-
other like name. The ancient and pious doc-
ing their lives for Christ's sake, and
consid- trine which defended the Trinity was
ering the most cruel sufferings abolished,
on behalf of by setting up a 5 palisade and battering down
Athanasius to be an important step to contem-
the Consubstantial opening the door to im-:

plation, and far more divine and sublime

than piety by means of what is written, using as their
the long fasts and hard lying and
mortifications pretext, their reverence for Scripture and for the
inwhich they constantly revel. use of approved terms, but really introducing
Such were his surroundings when he
2T.
unscriptural Arianism. Tor the phrase " like,
approved the wise counsel of Solomon that according to the Scriptures," was a bait to the
their is a time to every purpose v
so he hid :
simple, concealing the hook of impiety, a figure
himself for a while, escaping during the
time seeming to look in the direction of all who
of war, to show himself when the
time of passed by, a boot fitting either foot, a win-
peace came, as it did soon afterwards.
Mean- nowing with every wind, 6 gaining authority
while George, there being absolutely
no one to from the newly written villany and device
resist him, overran Egypt, and
desolated Syria, against the truth. For they were wise to do
m the might of ungodliness. He seized upon evil, but to do good they had no
the East also as tar as he could, ever knowledge. i
attracting Hence came their pretended condemna-
23.
the weak, as torrents roll down objects
in their tion of the heretics, whom they renounced in
*
course, and assailing the unstable
or faint- words, in order to gain plausibility for their ef-
hearted. He won over also the simplicity of forts, but in reality furthered; charging
the Emperor, for thus I must term his
them
instabil- not with unbounded impiety, but with exagger-
ity, though I respect his pious
motives. For, ated language. Hence came the profane
to say the truth, he had zeal, but judges
not accord- of the Saints, and the new combination, and
ing to knowledge. 5 He purchased those in public view and discussion of mysterious ques-
authority who were lovers of money rather
than tions, and the illegal enquiry into the actions
lovers o'i Christ— for he was well supplied
with of life, and the hired informers, and the pur-
the funds for the poor, which he
embezzled
especially the effeminate and unmanly
men,* a Servant, etc., probably, Acacius. fl Gen xi. 4.
of doubtful sex, but of manifest impiety Y S v John xi. 47 -t scq.
1
'
*
t'o
j
5 Xopouea lit. "a pale'— one of the many which formed the pali-
whom, 1 know not how
or why, Emperors sade. 1 erhaps there is a play 1.11 the
word \a(>a.KTr)p« "a letter -'

of the Romans entrusted m reference to the insertion of the letter iota in the Nicene
formula
authority over men, —which then became Homoiousion, "Like in substance."'
i.e..
though their proper function was the charge lnis action on the part of the Semi-Arians (who formed
the ma-
of jority of the Council of Seleucia A.D.
359), was the first step to the
aPs .ocli. ..to([,XX. lom " f tl,c Acacwti party, who prevailed at the
.
p Kxod. xxxii. ;. I council of
15; xxxiv. r. ,
Constantinople, A.D. 360, and professed great devotion to
V Lccles. m. 1. s Rom. x. 2. the use
of Scriptural terms.
f \ Unmanly men, the Eunuchs, the chamberlains of Constan-
e Kccles. v. 9. C, fer. iv. 22.
1? Condemnation, i.e., of Aetius, who was banished by
tins after the Council. ' Constan-
276
chased sentences. Some were unjustly de-
posed" from their sees, others intruded, and
among other necessary qualifications, made to
sign the bonds of iniquity the ink was ready, : regard to other subjects.
the informer at hand. This the majority even
of us, who were not overcome, had to endure,
not falling in mind, though prevailed upon to
sign,^ and so uniting with men who were in
both respects wicked, and involving ourselves
in the smoke, v if not in the flame. Over this
1 have often wept, when contemplating the con-
fusion of impiety at that time, and the perse-
cution of the orthodox teaching which now
arose at the hands of the patrons of the Word.
24. For in reality, as
shepherds became brutish, 6 and many
the
shepherds destroyed My vineyard, and defiled
my pleasant portion, 6 I mean the Church of
God, which has been gathered together by
the sweat and blood of many toilers and vic-
tims both before and after Christ, aye, even
the great sufferings of God for us. For with
very few exceptions, and these either men who
from their insignificance were disregarded, or
from their virtue manfully resisted, being left
unto Israel, £ as was ordained, for a seed and
root,'' to blossom and come to life again amid
the streams of the Spirit, everyone 9 yielded to
the influences of the time, distinguished only
by the fact that some did so earlier, some later,
that some became the champions and
of impiety, while such others were assigned a
lower rank, as had been shaken by fear, en-
slaved by need, fascinated by flattery, or be-
guiled in ignorance the last being the least
; away, as a flock of birds does," with those who
guilty, if indeed we can allow even this to be
a valid excuse for men entrusted with the lea-
dership of the people. For just as the force of
lions and other animals, or of men and of
women, or of old and of young men is not the
same, but there is a considerable difference
—
due to age or species so it is also with rulers
and their subjects. For while we might par-
don laymen in such a case, and often they
escape, because not put to the test, yet how can
we excuse a teacher, whose duty
he is falsely so-called, to
rance of others. not absurd, while
For is it
no one, however great his boorishness and
want of education, is allowed to be ignorant
of the Roman law, and while there is no law
in favour of sins of ignorance, that the teachers
a Deposed. Cyril of Jerusalem, Eustathius of Sebaste, Basil
Ancyra and others.
To sign, etc. Cf. Orat. xviii. 18.
7 The smoke, etc. Cf. Orat. xvi. 6
8 Jer. x. 2i,
£ Isai. i. 9. 1}
8 Everyone. This was the time
»' Ingemuit totus orbis, et miratus est se Arianuni esse."
GREGORY NAZIANZKN.
the Scripture says,
leaders
it is,
correct the igno-
; Ps. xviii. 9. cv. 32.
e 11). ii. 10.
lb. xxxvii. 31 (LXX.).
of which S. Jerome wrote
of the mysteries of salvation should be igno-
first principles of salvation, however
rant of the
simple and shallow their minds may be in
But, even granting
indulgence to them who erred in ignorance,
what can be said for the rest, who lay claim to
subtlety of intellect, and yet yielded to the
court-party for the reasons I have mentioned,
and after playing the part of piety for a long
while, failed in the hour of trial.
a
25. " Yet once more," 1 hear the Scripture
say that the heaven and the earth shall be
shaken, inasmuch as this has befallen them
before, signifying, as I suppose, a manifest re-
novation of all things. And we must believe
S. Paul when he says' that this last shaking is
3
none other than the second coming of Christ,
and the transformation and changing of the
universe to a condition of stability which can-
not be shaken. And I imagine that this pres-
ent shaking, in which v the contemplative^ and
lovers of God, who before the time exercise
their heavenly citizenship, are shaken from us, is
of no less consequence than any of former days.
For, however peaceful and moderate in other
respects these men are, yet they cannot bear to
carry their reasonableness so far as to be trai-
tors to the cause of God for quietness' sake :
nay on this point they are excessively warlike
and sturdy in fight such is the heat of their
;
zeal, that they would sooner proceed to excess
in disturbance, than fail to notice anything
that is amiss. And no small portion of the
people is breaking away with them, flying
lead the flight, and even now does not cease
to fly with them.
26. Such was Athanasius to us, when pres-
ent, the pillar of the Church ; and such, even
when he retired before the insults of the
wicked. For those who have plotted the
capture of some strong fort, when they see no
other easy means of approaching or taking it,
betake themselves to arts, and then, after se-
ducing the commander by money or guile,
unless without any effort possess themselves of the
stronghold, or, if you will, as those who
5
plotted against Samson first cut off his hair,
in which his strength lay, and then seized
upon the judge, and made sport of him at
will, to requite him for his former power so :
did our foreign foes, after getting rid of our
source of strength, and shearing off the glory
of of the Church, revel in like manner in utter-
Then the sup-
ances and deeds of impiety.
a Hag?, ii. 7Heb. xii. 26.
; P Heb. xii. 27.
y In which, This sentence probably alludes to the exces-
etc.
sive zeal of the monks of Nazianzus. 5 Judges xvi. 10.

ON THE GREAT ATHANASIUS.
porter" and patron of the hostile shepherd ^
died, crowning v his reign, which had not
been evil, with an evil close, and unprofitably
repenting, as they say, with his last breath,
when each man, in view of the higher judge-
ment seat, is a prudent judge of his own con-
duct. For of these three evils, which were
unworthy of his reign, he said that he was
conscious, the murder of his kinsmen, the
proclamation of the Apostate, and the inno-
vation upon the faith ; and with these words
he is said to have departed. Thus there was
once more authority to teach the word of
truth, and those who had suffered violence
had now undisturbed freedom of speech,
while jealousy was whetting the weapons of
its wrath. Thus it was with the people of
Alexandria, who, with their usual impatience
of the insolent, could not brook the excesses
of the man, and therefore marked his wicked-
ness by an unusual death, and his death by
an unusual ignominy. For you know that
camel, 5 and its strange burden, and the new
form of elevation, and the first and, I think,
the only procession, with which to this day
the insolent are threatened.
27. But when from this hurricane of un-
righteousness, this corrupter of godliness, this
precursor of the wicked one, such satisfaction
had been exacted, in a way I cannot praise,
for we must consider not what he ought to
have suffered, but what we ought € to do
exacted however it was, as the result of the
public anger and excitement and thereupon,
: himself would be so treated; " indicating, by
our champion was restored from his illustrious
banishment, for so I term his exile on behalf
of, and under the blessing of, the Trinity,
amid such delight of the people of the city
and of almost all Egypt, that they ran to-
gether from every side, from the furthest limits
of the country, simply to hear the voice of
Athanasius, or feast their eyes upon the sight
of him, nay even, as we are told of the Apos-
tles, that they might be hallowed by the
shadow^ and unsubstantial image of his body
so that, many as are the honours, and wel-
comes bestowed on frequent occasions in the
course of time upon various individuals, not
only upon public rulers and bishops, but also
upon the most illustrious of private citizens,
a The Supporter, Constantius, who died A. D. 360.
j3 The hostile shepherd, George.
y Crowning, Clemencct renders "Appointing an evil h<
an empire which was not evil," sc. Julian the Apostate.
5 Camel. On the death of Constantius, the pagans of Alexan-
dria murdered George, and carried his mangled body through
the streets on the back of a camel.
e We ought, etc. S. Gregory seems to imply that the d ced had
been done by Christians. Historical writers and Julian' letter to
the people make it clear that this was not really the case.
£ Acts v. 15.
: — :
277
not one has been recorded more numerously
attended or more brilliant than this. And
only one honour can be compared with it by
Athanasius himself, which had been conferred
upon him on his former entrance into the
city, when returning from the same exile for
the same reasons.
28. With reference to this honour there was
also current some such report as the following ;
for I will take leave to mention it, even though
it be superfluous, as a kind of flavouring to my
speech, or a flower scattered in honour of his
entry. After that entry, a certain officer,
who had been twice Consul, was riding into
the city ; he was one of us, among the most
noted of Cappadocians. I am sure that you
know that I mean Philagrius, who won upon
our affections far beyond any one else, and
was honoured as much as he was loved, if I
may thus briefly set forth all his distinctions
who had been for a second time entrusted
with the government of the city, at the re-
quest of the citizens, by the decision of the
Emperor. Then one of the common people
present, thinking the crowd enormous, like
an ocean whose bound no eye can see, is
reported to have said to one of his comrades
—
and friends as often happens in such a case
"'Fell me, my good fellow, have you ever
before seen the people pour out in such num-
bers and so enthusiastically to do honour to
any one man?" "No!" said the young
man, "and I fancy that not even Constantius
the mention of the Emperor, the climax of
possible honour. "Do you speak of that,"
said the other with a sweet and merry laugh,
"as something wonderfully great? I can
scarcely believe that even the great Athana-
sius would be welcomed like this," adding at
the same time one of our native oaths in con-
firmation of his words. Now the point of
what he I suppose you also plainly
said, as
see, is this, that he set the subject of our
: eulogy before the Emperor himself.
29. So great was the reverence of all for
the man, and so amazing even now seems the
reception which 1 have described. For if
divided according to birth, age and profes-
sion, (and the city is most usually arranged
in this way, when a public honour is bestowed
on anyone) how can I set forth in words that
mighty spectacle? They formed one river,
and it were indeed a poet's task to describe
that Nile, of really golden stream and rich
in crops, flowing back again from the city to
the Chaereum, a day's journey, 1 take it, and
more. Permit me to revel a while longer in

273
my description: for J am going there, and it
is not easy to bring hack even my words
from that ceremony. He rode upon a colt,
almost, blame me not for
did upon that other colt, a whether it were the
people of the Gentiles, whom lie mounts in
kindness, by setting it free from the bonds of
ignorance, or something else, which the Scrip-
ture sets forth. He
was welcomed with
branches of and garments with many
trees,
flowers and of varied hue were torn off and
strewn before him and under his feet there
alone was all that was glorious and costly and
peerless treated with dishonour. Like, once
more, to the entry of Christ were those that
went before with shouts and followed witli
dances only the crowd which sung his
; !
praises was not of children only, but every
tongue was harmonious, as men contended only
to outdo one another. I pass by the univer-
sal cheers, and the pouring forth of unguents,
and the nightlong festivities, and the whole
city gleaming with light, and the feasting in
public and at home, and all the means of
testifying to a city's joy, which were then in
lavish and incredible profusion bestowed upon
him. Thus did this marvellous man, with
such a concourse, regain his own city.
30. He lived then as becomes the rulers of
such a people, but did he fail to teach as he
lived? Were his contests out of harmony
with his teaching ? Were his dangers less
than those of men who have contended for
any truth ? Were his honours inferior to the
objects for which he contended? Did he
after his reception in any way disgrace that
reception ? By no means. Everything was
harmonious, as an air upon a single lyre, and
in the same key his life, his teaching, his
; he was proclaimed Emperor, to be a traitor to
struggles, his dangers, his return, and his con-
duct after his return. For immediately on
his restoration to his Church, he was not like
those who are blinded by unrestrained passion,
who, tinder the dominion of their anger, thrust
away or strike at once whatever comes in their
way, even though it might well be spared.
But, thinking this to be a special time for him
to consult his reputation, since one
treated is and one who has
usually restrained,
the power to requite a wrong is ungoverned,
he treated so mildly and gently those who had
injured him, that even they themselves, if 1
may say so, did not find his restoration dis-
tasteful.
31. He
cleansed the temple of those who
made merchandise of Cod, and trafficked in
the things of Christ, imitating Christ in this
a S. Luke xix. 35,
—
GREGORY NAZIANZEN
also only it was with persuasive words, nut
;
with a twisted scourge that this was wrought,
lie reconciled also those who were at variance,
folly, as my Jesus both with one another and with him, without
the aid of any coadjutor. Those who had
been wronged he set free from oppression,
making no distinction as to whether they were
of his own or of the opposite party, lie re-
stored too the teaching which had been over-
thrown: the Trinity was once more boldly
spoken of, and set upon the lampstand, flash-
: ing with the brilliant light of the One Godhead
into the souls of all. He legislated again for
,
the whole world, and brought all minds under
his influence, by letters to some, by invitations
to others, instructing some, who visited him
uninvited, and proposing as the single law to
all Good 7of//. a For this alone was able
to conduct them to the true issue. In brief,
he exemplified the virtues of two celebrated
stones —
for to those who assailed him he was
adamant, and to those at variance a magnet,
which by some secret natural power draws iron
to itself, and influences the hardest of sub-
stances.
32. But yet it was not likely that envy
could brook all this, or see the Church restored
again to the same glory and health as in former
days, by the speedy healing over, as in the
body, of the wounds ofseparation. Therefore
it was, that he raised up against Athanasitts the
Emperor, a rebel like himself, and his peer
in villany, inferior to him only from lack of
time, the first of Christian Emperors to rage
against Christ, bringing forth all at once the
basilisk of impiety with which he had long
been in labour, when he obtained an oppor-
tunity, and shewing himself, at the time when
the Emperor who had entrusted him with the
empire, and a traitor double dyed to the God
who had saved him. He devised the most in-
human of all the persecutions by blending
speciousness with cruelty, in his envy of the
honour won by the martyrs in their struggles;
and so he called in question their repute for
courage, by making verbal twists and quibbles
who is ill- a part of his character, or to speak the real
truth, devoting himself to them with an eager-
ness born of his natural disposition, and imi-
tating in varied craft the Evil one who dwelt
within him. The subjugation of the whole
race of Christians he thought a simple task ;
but found it a great one to overcome Atha-
—
oto fiovXeaOai, lit. " to will " i.e. be willing to listen to, and un-
derstand the interests for which others were contending, in a concili-
—
atory spirit for the sake of truth, not of victory.
(3 He . a rebel like himself. Envy, personifying the Evil
. .
(3 S. John ii, 15. one, Cf. supra §iS.
 ON THE GREAT ATIIANASIUS.
nasius and the power of his leaching over ns. For he
saw that no success could be gained in the plot against
us, because of this man's resistance and opposition
the places of the Christians cut down being at once
filled up, surprising though it seems, by the accession
of Gentiles and the prudence of Athanasius. In full
view therefore of this, the crafty perverter and perse-
cutor, clinging no longer to his cloak of illiberal sophis-
try, laid bare his wickedness and openly banished the
Bishop from the city, lor the illustrious warrior must
needs conquer in three struggles" and thus make good
his perfect title to fame.
33. Brief was the interval before Justice pronounced
sentence, and handed over the offender £ to the Per-
sians :sending him forth an ambitious monarch and — cannot with impunity be passed over in a time so fer-
bringing him back a corpse for which no one even felt
pity ; which, as I have heard, was not allowed to rest
in the grave, but was shaken out and thrown up by
the earth which he had shaken a prelude
: —
I take it
— to his future chastisement. Then another king y
arose, 5 not shameless in countenance like the former,
nor an oppressor of Israel with cruel tasks and task-
masters, hut most pious and gentle. In order to lay
the best of foundations for his empire, and begin, as
is right, by an act of justice, he recalled from exile all
the Bishops, but in the first place him who stood first
in virtue and had conspicuously championed the cause
of piety. Further, he inquired into the truth of our
faith which had been torn asunder, confused, and
parcelled out into various opinions and portions by
many ; with the intention, if it were possible, of re-
ducing the whole world to harmony and union by the
co-operation of the Spirit and, should he fail in this,
: vocabulary, and its poverty of terms, they arc unable
of attaching himself to the best party, so as to aid and
be aided by it, thus giving token of the exceeding
loftiness and magnificence of his ideas on questions of
the greatest moment. Here too was shown in a very
high degree the simple-mindedness of Athanasius, and
the steadfastness of his faith in Christ. For, when all
the rest who sympathised with us were divided into
three parties, and many were faltering in their concep-
tion of the Son, and still more in that of the Holy
Ghost, (a point on which to be only slightly in error
was to be orthodox) and few indeed were sound upon
both points, he was the first and only one, or with the
concurrence of but a few, to venture to confess in
writing, with entire clearness and distinctness, the
Unity of Godhead and Fssence of the Three Persons,
and thus to attain in later days, under the influence of
inspiration, to the same faith in regard to the Holy
Ghost, as had been bestowed at an earlier time on
most of the Fathers in regard to the Son. This con-
fession, a truly royal and magnificent gift, he presented
to the Emperor, opposing to the unwritten innovation,
a written account 6 of the orthodox faith, so that an
emperor might be overcome by an emperor, reason by
reason, treatise by treatise.
34. This confession was, it seems, greeted with re-
spect by all, both in West and Fast, who were capable
of life some cherishing piety within their own bo-
; consequently, perhaps, somewhat of novelty in expres-
soms, if we may
credit what they say, but advancing
no further, like a still-born child which dies within its
mother's womb others kindling to some extent, as it
; is limited to those who perform
were, sparks, so far as to escape the difficulties of the
lime, arising either from the more fervent of the ortho-
dox, or the devotion of the people ; while others spoke
a In three struggles, lie was thrice banished, a.d. 336 by
Constantino, a.d. 356 under Constantius, and a.d. 362 by Julian.
3 The offender, Julian.
y Another king the Kmpcror Jovian. 8 Exod. i. 8.
e A written account, A synodal letter drawn up in council,
probably at Alexandria, and conveyed and presented to Jovian at
Antioch by S, Athanasius,
279
I
the truth with boldness, on whose side I would be, for
!
I dare make no further boast ; no longer consulting
; —
my own tearfulness in other words, the views of men
more unsound than myself (for this we have done
enough and to spare, without either gaining anything
from others, or guarding from injury that which was
our own, just as bad stewards do) but bringing forth
to light my offspring, nourishing it with eagerness, and
exposing it, in its constant growth, to the eyes of all.
35. This, however, is less admirable than his con-
duct. What wonder that he, who had already made
actual ventures on behalf of the truth, should confess
it in writing? Yet this point I will add to what lias
been said, as it seems to me especially wonderful, and
tile in disagreements as this. For his action, if we
take note of him, will afford instruction even to the
men of this day. For as, in the ease of one and the
same quantity of water, there is separated from it, not
only the residue which is left behind by the hand when
drawing it, but also those drops, once contained in the
hand, which trickle out through the fingers so also ;
there is a separation between us and, not only those
who hold aloof in their impiety, but also those who
are most pious, and that both in regard to such doc-
trines as are of small consequence (a matter of less
moment) and also in regard to expressions intended to
bear the same meaning. We use in an orthodox
sense the terms one Fssence and three Hypostases,
the one to denote the nature of the Godhead, the
other the properties a of the Three; the Italians £
mean the same, but, owing to the scantiness of their
to distinguish between Fssence and Hypostases, and
therefore introduce the term Persons, to avoid being
understood to assert three Fsscnces. The result,
were it not piteous, would be laughable. This slight
difference of sound was taken to indicate a difference
of faith. Then, Sabellianism was suspected in the
doctrine of Three Persons, Arianism in that of Three
Hypostases, both being the offspring of a contentious
spirit. And then, from the gradual but constant
growth of irritation (the unfailing result of contentious-
ness) there was a danger of the whole world being
torn asunder in the strife about syllables. Seeing and
hearing this, our blessed one, true man of God and
great steward of souls as he was, felt it inconsistent
with his duty to overlook so absurd and unreasonable
a rending of the word, and applied his medicine to
the disease. In what manner? He conferred in his
gentle and sympathetic way with both parties, and
after he had carefully weighed the meaning of their
expressions, and found that they had the same sense,
and were in nowise different in doctrine, by permit-
ting each party to use its own terms, he bound them v
together in unity of action.
36. This in itself was more profitable than the long
course of labours and teaching on which all writers en-
large, for in it somewhat of ambition mingled, and
sions. This again was of more value than his many
vigils and acts of discipline, 5 the advantage of which
them. This was
worthy of our hero's famous banishments and flights ;
for the object, in view of which he chose to endure
such sufferings, lie still pursued when the sufferings
a Properties, Cf, Orat. xliii. 30, note.
/3 The Italians, etc. Cf. Newman's Arians, pp. 376-3S4. S,
Athanasius' Orations against the Arians, Ed. IJright, p. lxxxi,
Pelav. de It in. IV. ii. 5-10 and iv.
7 l>ound firm, etc. At the Council of .Alexandria, A.D. 36'^
Newman's Arians, pp. 36.1, sqcp
& .lets of disci/line, \ajneviiwi', " lying on the ground)"
 28o
were past. Nor did lie cease to cherish the same ar-
dour in others, praising some, gently rebuking others
rousing the sluggishness of these, restraining' the pas-
sion of those in some cases eager to prevent a fall,
;
in others devising means of recovery after a fall
; sim-
ple in disposition, manifold in the arts of government
; from grandiloquence and affectation,
clever in argument, more clever still in mind conde-
;
scending to the more lowly, outsoaring the more lofty
hospitable," protector of suppliants, averter of evils,
;
really combining in himself alone the whole of the at-
tributes parcelled out by the sons of Greece among
their deities. Further he was the patron of the
wedded and virgin state alike, both peaceable and a
peacemaker, and attendant upon those who are passing
from hence. Oh, how many a title does his virtue af-
ford me, if f would detail its many-sided excellence.
37. After such a course, as taught and teacher, that
his life and habits form the ideal of an Episcopate,
and his teaching the law of orthodoxy, what reward
does he win for his piety ? It is not 'indeed right to
pass this by. In a good old age he closed his life, /3
and was gathered to his fathers, the Patriarchs, and
Prophets, and Apostles, and Martyrs,
for the truth. To be brief in my epitaph, the hon-
ours at his departure surpassed even those of his re-
turn from exile ; the object of many tears, his glory,
stored up in the minds of all, outshines all its visible
tokens. Yet, O thou dear and holy one, who didst
thyself, with all thy fair renown, so especially illus-
trate the due proportions of speech and of silence, do
thou stay here my words, falling short as they do of
thy true meed of praise, though they have claimed the
full exercise of all my powers. And mayest thou cast
upon us from above a propitious glance, and conduct
this people in its perfect worship of the perfect Trin-
ity, which, as Father, Son, Holy Ghost, we
contem-
plate and adore. And mayest thou, if my lot be
peaceful, possess and aid me in my pastoral charge, or
if it pass through struggles, uphold me, or take
me to
thee, and set me with thyself and those like thee
(though I have ashed a great thing) in Christ Himself,
our Ford, to whom be all glory, honour, and power
for evermore. Amen.
Introduction to the "Theological"
Orations.
"It has been
said with
truth," says the
writer of the Article on Gregory of Nazianzus
in the Dictionary of Christian Biography,
" that these discourses would lose their chief
charm in a translation. Critics have . . .
rivalled each other in the praises they have
heaped upon them, but no praise is so high as
that of the many Theologians who have found
in them their own best thoughts.
who cannot be accused of partiality towards
Gregory has given in a few words perhaps the
truest estimate of them A solidity of thought,
:
<
the concentration of all that is spread through
the writings of Hilary, Basil, and Athanasius,
a flow of softened eloquence which does not
halt or lose itself for a moment, an argument
nervous without dryness on the one hand, and
a ITosfiitahle, etc., titles given to Zeus, and other Greek gods.
p Closed his life a.d. 373.
GREGORY NAZIANZEN.
without useless ornament on the other, give
; these five Discourses a place to themselves
among the monuments of this line Genius,
who was not always in the same degree free
in a
few pages, and in a few hours, Gregory has
summed up and closed the controversy of a
whole Century.' "<* They were preached in the
Church called Anastasia,'3 at Constantinople,
between 379 and 381, and have gained for
their author the title of 'Die Theologian,
which he shares with S. John the Evangelist
alone. It should perhaps, however, be noted
that the word is not here tised in the wide and
general sense in which we employ it, but in a
narrower and more specific way, denoting em-
phatically the Defender of the Deity of the
who contended Logos. His principal opponents were the fol-
lowers of Eunomius and Macedonius. and it
isalmost entirely against them that these Ora-
tions on Theology, or the Godhead of the
Word and the Holy Ghost, are directed. The
chief object of the Treacher in these and most
other of his public utterances, is to maintain
the Nicene Faith of the Trinity or Tri-unity of
God that is, the Doctrine that while there is
;
but One Substance or Essence v in the God-
head, and by consequence God is in the most
a De Hroglie, " L'Kglise et l'Empire," v. 385.—" Cc sont autant
demodeles dans l'art delicat d'imprimer la "forme oratoire aux de-
veloppements philosophiques. Une pensec substantielle, f rn.ee
de tons les sues repandus dans les ecrits d'Hilaire, de Basile et
d'Athanase; un courant d'eloquence tempcree qui ne se ralentir,
ni ne s'egare en aucun moment; une argumentation
nerveuse miis
secheresse, mais sans vaine parure d'ornements, font a ces
discours une place a part parmi les monuments de ce beau gi'nie,
auquel l'emphase et 1'affectation ne furent pas toujours aussi
etrangers. En quelques pages, et en quelques heures, Gregoire
avait resume et clos la controverse de tout un siecle."
ft See Prolegomena p. 171.
y "There is but one divine Essence or Substance Father, Son,
;
and Spirit, are une in essence, or consubstantial. They arc in one
another, inseparable, and cannot be conceived without each other.
In this point the Nicene doctrine is thoroughly monotheistic, or
_
monarchian, in distinction from tritheism, which is but a new form
of the polytheism of the pagans.
'•The terms Essence (pvma) and Nature [#v<ris),in the philosoph-
ical sense, denote not an individual, a personality, but the
Genus
or Species; not Untnn in Numero, but Ens Unum in Multis. All
men are of the same substance, partake of the same human nature;
though as persons and individuals they are very different. The
term Homo-ousion, in its strict grammatical sense, differs from
Mono-ousion or Touto-ousion, as well as from Hetero-ousion, and
signifies not numerical identity, but equality of essence or com-
munity of nature among several beings. It is clearly thus use,! 111
the Chalcedonian Symbol, where it is said that Christ is 'consub-
stantial (Homo-ousios) with the Father as touching the Godhead,
and consubstantial with us (and yet individually distinct from us')
A Critic as touching the Manhood.' But in the Divine Trinity consub-
stantiality denotes not only sameness of kind, but at the same time
Numerical unity; not merely the Unum in Specie, but also the
Unum in Numero. The three Persons are related to the Divine
Substance not as three individuals to their species, as Abraham,
Isaac, and Jacob, or Peter, John, and Paid, to human nature; they
are only one Cod. The divine Substance is absolutely indivisible
by reason of its simplicity, and absolutely inextensible and un-
transferable by reason of its infinity; whereas a corporeal substani e
can be divided, and the human nature can be multiplied by gener-
Three Divine substances would
ation. limit and exclude each
other, and therefore could not be infinite or absolute. The whole
fulness of the one undivided Essence of ( '.od, with all its attributes,
is in all the Persons of the Trinity, though in each in His own way;
in the Father as Original Principle, in the Son by eternal Gener-
ation, in the Spirit by eternal Procession. The Church teat las
not ( )ne Divine Essence rtwrfThree Persons, but One Essence In
Three Persons. Father, Son, and Spirit cannot be conceived as.
 INTRODUCTION TO THE "THEOLOGICAL" ORATIONS.
absolute sense One, yet God is not Uni per-
sonal, but within this Undivided Unity there
are three Self-determining Subjects or Persons,
distinguished from one another by special
characteristics (i8ioTr/Tcs) or personal
proper-
ties — Father,
Son, and Holy Ghost. With
this object he entered into conflict with the
heretics named above, who denied either the
Consubstantiality of the Son with the Father,
or the perfect Godhead and Personality of the
Holy Ghost.
Eunomius, whom Ullmann calls one of the
most interesting heretics of the Fourth Cen-
tury, was by birth a Cappadocian, and slightly
older than Gregory. As a young man he was
a pupil and amanuensis of Aetius, by whom
the Arian heresy was developed to its extreme
results. The disciple never shrank from draw-
ing the furthest logical conclusions from his
master's premises, or from stating them with
a frankness, which to those who regarded the
]iremises themselves from which he reasoned
as horrible blasphemies, seemed nothing less
than diabolical in its impiety. So precisely
did he complete and formulate his teacher's
heretical tenets, that the Anomcean Arians
were ever afterwards called Eunomians, rather
than Aetians. They asserted the absolute
Unlikcness of the Being of the Father and
of the Son. Starting with the conception of
God as Absolute being, of Whom no Genera-
tion can be predicated, Unbegotten and in-
capable of Begetting, they went on to say that
an Eternal Generation is inconceivable, and
that the Generation of the Son of God must
have had a beginning. Of course, therefore,
the Arian conclusion followed, namely, that
there was a time when the Son did not exist
{i)v 7tot€ ore ovk yv) and His Essence is alto-
, Nature, which the Eunomians maintained, and
gether unlike that of the Unbegotten Father.
Equality of essence and Similarity of essence,
are alike untenable, from the mere fact that
the one Essence is Unbegotten, and the other
is begotten. The Son, they said, is the hirst
Creation of the Divine Energy, and is the In-
strument by whom God created the world,
and in this sense, as the Organ of creative
power, may be said to be the Express Image
and Likeness of the Energy of the Father. 11
As they viewed the Holy Ghost as shar-
ing the Divine Nature in an even remoter de-
gree, as being only the noblest production of
Three separate individuals, but are in one another, and form a
solidaric Unity." (Schaff, History of the Church, Nic. & Post-
Nic. Period, Div. ii.p. 672.)
a Two terms borrowed from Holy Scripture (Heb. i. 3). Hut
—
observe, borrowed with a difference not " the Image of His Sub-
stance," which they would not admit, but of His " Energy," which
is a very different conception.
581
the Only-begotten Son, Eunomius was the
firstperson heretical]}- to discontinue the prac-
tice of threefold immersion in Holy baptism.
He also corrupted the Form of that Sacra-
ment, by setting aside the use of the Name of
the Father, Son, and Holy Ghost, and baptiz-
ing people " in the name of the Creator, and
into the death of Christ." Therefore the
Council of Constantinople ordered that con-
verts from Eunomianism should be baptized,
J
j
although those from other forms of Arianism
were admitted into the Catholic Church by
simple imposition of hands. Through the in-
fluence of the followers of Aetius, Eunomius
became, in 360, Bishop of Cyzicus in Mysia,
but he does not appear to have occupied the
!
See very long. At any rate when Gregory
came, in 379, to Constantinople, he was liv-
ing in retirement near Chalcedon. All parties
concur in representing him as a consummate
Dialectician, but the Orthodox declared that
he had turned Theology into a mere Tech-
nology. Readiness of Dialectic was the great
characteristic of his Sect, and it was they who
introduced into the Capital that bad spirit of
theological disputatiousness which Gregory
deplores in the first of these famous Orations.
He from Gregory, not
also differed entirely
merely in the conclusions which he arrived,
at
but in the method by which he reached them ;
following the system of Aristotle, rather than
of Plato, and using an exclusively intellectual
method, while Gregory treated Religion as
belonging to the entire man. The point at
issue between them, besides this of the Interior
relations of the Three Blessed Persons within
the Godhead, was mainly the question as to
the complete comprehensibility of the Divine
Gregory denied. The latter argued that,
while we have a sure conviction that God is,
we have not a full understanding of What He
is. He would not, however, exclude us from
all knowledge of God's Nature, only he limits
our capacity to so much as God has been
pleased to reveal to us of Himself. " In my
opinion," he says (Or. xxiv. 4), "it is im-
possible to express God, and yet more impos-
sible to —
conceive Him seeing that the thick
covering of the flesh is an obstacle to the full
understanding of the truth." Similarly in
the Fourth of these Orations (Or. xxx. 17)
he says, '-The Deity cannot be expressed in
words. And this is proved to us, not only by
arguments, but by the wisest and most ancient
of the Hebrews, so far as they have given us
reason for conjecture. For they appropriated
certain characters to the honour of the Deity,
 »S2 GREGORY IS AZIANZEN.
and would not even allow the name of any- eternally from the Father, and Himself the
thing inferior to God to be written with the Source of all created existence; the Holy
same of God, because to their
letters as that Ghost proceeding eternally from God, and
mind was improper that the Deity should
it sent into the world.
evi n to that extent admit any of His creatures [n the first of these five discourses the
re with Himself. How then could Preacher himself to clear the ground for
sets
have admitted that the indivisible and the fitting presentation of his great theme,
ie| arate Nature can be explained by divisible lie endeavours to lay down the principles on
"
words ? which Theologians should proceed in such
In the mind of Gregory, the Orthodox discussions, and very earnestly deprecates the
doctrine of the blessed Trinity is the funda- habit of promiscuous argument in all sorts of
mental dogma of Christianity, in contrast places, upon all sorts of occasions, and before
with all other religions, and with all heretical all sorts of hearers, of the deepest and most
•• Remember your confession," he sacred truths and mysteries of the Faith.
systems.
savs to his hearers in an Oration against the They only should be allowed to engage in such
Arians ; " Into what were you baptized? The conversation who are fitted for it by the prac-
Father? Good, but still Jewish. The Son ? tice of Christian virtue. For others there are
Good no longer Jewish, but not yet perfect.
; many other subjects upon which the}' can ex-
The Holy Ghost? Very good this is perfect. ; ercise their dialectical attainments, without
Was it then simply into these, or was there doing or incurring any injury.
some one common Name of these ? Yes, there In the second oration Gregory lays down
was. and it is God." And in the same ora- the position referred to above, that it is im-
tion he calls Arianism a new Judaism, because possible for even the most exalted human reason
it ascribes full Deity only to the Father and ; fully to grasp the Nature of God, though His
lie speaks of One Nature in Three individual- Existence is patent to all. We can only, he
ities, intelligent, perfect, self-existent, distinct says, predicate negatives concerning Him. He
numerically, but one in Godhead. "In gives three reasons for this incapacity. First
created things," says Ullmann, " the several to enhance our estimation of this knowledge,
individuals are embraced in a common con- when attained hereafter secondly to save us
;

ception, though in themselves only connected from the danger of falling through pride, like
together in thought, while in fact they arc not Lucifer, if we attained it prematurely and ;

one. Manhood is only an intellectual concep- thirdly, to support and sustain us in the trials
tion in fact there exist only Men.
: But in and conflicts of this life, by the certainty that
the Godhead the Three Persons are not only its attainment hereafter will be the reward of

in conception, but in fact, One; and this faithful service in them. The cause of our
Unity is not only a relative but an absolute present inability is the body with which our
Unity, because the Divine being is perfect in soul is united, the grossness of whose present
all Three Persons, and in all in a perfect condition hinders us from rising to the com-
equality. In this sense therefore Gregory and plete apprehension of the invisible and im-
all orthodox Trinitarians maintain the Unity material. God, out of compassion for our
of God. But within this Unity there is a weakness, has been pleased to designate Him-
true Trinity, Father, Son, and Holy Ghost, a self in Holy Scripture by various names taken
Trinity of Persons in a Unity of Nature." from material objects, or from moral virtues ;

We worship, he says (Or. xxxiii. 16), the but these are only stepping-stones to the truth,
Father, Son, and Holy Ghost, One Nature in and have indeed been sometimes perverted,
Three Individualities. So that, as he says and made a basis for polytheism. It is, how-
elsewhere (Or. in laud. Athanasii, xxi. 10), ever, only natural that the Divine Essence
the Trinity is a true Trinity not a number- ; should be shrouded in Mystery, for the same
ing of unlike things, but a binding together of is the case with the created essences also.
equals. Each of the Persons is God in the In the Third and Fourth he deals with the
fullest sense. The Son and the Floly Ghost question of the Son. Flis position may be
have their Source of Being in the Father, but summed up as follows The : Son is absolutely
in such sense that They are fully consubstan- ofOne Substance with the Father, and shares
tial with Him, and that neither of Them dif- with Him the Attributes of Godhead. Yet
all
fers from Plim in any particular of Essence. He is a distinct Person, marked off by the
The points of difference lie in the Person- fact that Fie is begotten of the Father. But
al Attributes the Father Unoriginate, and
; we must be careful not to allow this term
Source of Deity the Son deriving His Being
;
" Begotten" to suggest to us any analogy
 INTRODUCTION TO THE "THEOLOGICAL" ORATIONS.
with created tilings. It is wholly indepen-
dent of time and space and sense.
This position he had to defend against many
assailants, and especially against the Euno-
mians. These heretics maintained that the
of this term necessarily implied a begin-
ning of the Essence of the Son, and they asked
the orthodox to tell them when that begin-
ning took place. Gregory replies that the
Generation of God the Son is beyond all
time; pointing out that Paternity is .an Es-
sential attribute of God the Father, and there-
fore is as eternal as His Essence, so that there
never was a time when He was not the Father,
and consequently never a time when the Gen-
eration of the Son began. He admits that
there is a sense in which it is
that the Son and the Spirit are not unorigin-
ate, but then you must be careful not to use
the word Origin in the sense of Beginning,
but in that of Cause. They derive Their Be-
ing eternally from the Father, and all Three
Persons are coeternal together. In respect
of Cause They are not unoriginate, but the
cause is not necessarily prior in time to its
effect, just as the Sun is not prior to its own
light. In respect of time, then, They may be
said to be unoriginate, for the Sources of time
cannot be subject to time. "If the Father
has not ceased to beget, His Generation is
an imperfect one; and if He has ceased, He
must have begun, for an end implies a be-
ginning." " Not so," says Gregory, " unless
you are prepared to admit that what has no
end has necessarily no beginning and in that
case what will you say about the Angels, or
the human soul? These will have no end;
had either of them therefore no beginning?"
By a similar process of Rcductio
ditm lie dissipates all the ([nibbles of
mian sophistry, and lays down
Faith of the Church. Then in
of the Third and Fourth Orations he goes on
to examine the Scriptural testimony adduced
by his opponents, and to shew by a similar
catena on the other side that the overwhelm-
ing preponderance of the authority of the
Bible is clearly against them. In connection
with this point he lays down the canon that
in the interpretation of Scripture in regard to
our Lord, all expressions savouring of humil-
ity or weakness are to be referred to that pure
Humanity which He assumed for our sake;
while all that speaks of Majesty and Power
belongs to His Godhead.
In the Fifth he deals with the doctrine of
the Holy Ghost. The heresy of Arius was at
first directly concerned only with the Person
2S3
of our Lord, though not without a side-glance
at that also of the Holy Ghost. The Council
of Nicrca had confined itself to the first ques-
tion, and Creed ended with, "We believe
its
in the Holy Ghost." This, it was afterwards
argued, was enough to proclaim His Divinity,
and so Gregory argues in this Oration, "If
le be only a creature, how do we believe on
1
Him, how are we made perfect in Him, for
the first of these belongs to Deity, the second
may be said of anything" (c. vi.). The rea-
son, however, that the Great Synod made no
express definition on the point seems to have
been that the controversy had. not yet been
carried so far indirect terms (cf. S. Basil, Epp.
lxxviii. ccclxxxvii.). But fifty years later the
possible to say growth of the heresy rendered a definition of
the Church's faith on tin's point needful and ;
in 363, on his return from his fourth period
of exile, S. Athanasius held a provincial Synod
at Alexandria, in whose Synodical Letter to
the Emperor Jovian the Godhead of the Holy
Ghost is maintained in terms which, as Canon
Bright says, partly anticipate the language of
the Creed of Constantinople (Diet. Biog. Art.
Athanasius). The new development of the
heresy had begun to appear at Constantinople
as well as in Thrace and Asia Minor. Mace-
donia, a Semi-Arian, had been elected Bishop
of Constantinople in 341, and in spite of vio-
lent opposition, which he met by still more
violent measures, had maintained his position
till360, when he was deposed and driven out
by the Anomcean Arians. He then in his
; retirement became the leader of the Semi-
Arian party. Accepting the statement that
the Son was Like in Essence to the Father, he
would not concede even this to the Holy
ad absur- Ghost, but declared Him to be a mere creat-
Euno- ure (Thdt. Hist. Feci. ii. 6), and the servant
the orthodox or minister of the Son applying to Him terms
;
the remainder which without error could only be used of the
Angels (Sozomen. H. F. iv. 27). His follow-
ers were known as Macedonians, or sometimes
Marathonians, from a certain Marathonius,
formerly a Paymaster of the Praetorian Guards,
who had become a Deacon of Constantinople,
and, having done much in the way of found-
ing and maintaining Monastic Houses and
Houses of Charity in the City, was conse-
crated by Macedonius as Bishop of Nicomedia.
They were also known as Pneumatomachi,
from the nature of their Lleresy. A contro-
versy had now begun to arise as to the precise
position which the true faith was to assign to
the Holy Spirit. There were those who left
it doubtful whether He had indeed a separate
Personality, or whether He were not rather a
23 4
mere Influence or Activity of the Father and
the Son. Gregory tells us how, when he
came to the Metropolis, he found the wildest
confusion prevalent. Some, hesays, conceived
of the Holy Ghost as a mere Energy of God,
others thought Him a Creature, others believed
1lim to he Cod while many out of an alleged
; oi
reverence for Holy Scripture, hesitated to give
Him the Name of God. To this last class
belonged, according to Socrates (H. E. ii. 45),
Eustathius, who had been ejected from the
Bishopric of Sebasteia in Pontus. He refused
to admit that the Holy Spirit is God, while
yet He
did not dare to affirm that He is a
mere When Gregory proceeded to
creature.
preach the Deity of the Spirit, he was accused
of introducing a strange and unscriptural god,
because, as he acknowledges, the letter of the
Bible is not so clear on the doctrine of the
Spirit as it is on that of the Son. But he
points out that it is possible to be superstitious
in one's reverence for the *et ,er of the Bible,
and that such superstition leads directly to
heresy. He explains the reticence of the New
Testament on this point by shewing (in this
Oration, cc. 26, 27) how God's Self- Revela-
tion to man has always been a gradual one how
the Old Testament revealed the Father clearly,
with obscure hints about the Son ; and the
New Testament manifested the Son, but only
hinted at the Godhead of the .Spirit ; but now,
he says, the Spirit dwells among us, and allows
us to recognize Him more clearly. For it
would not have been advisable, as long as the
Godhead of the Father was not acknowledged,
to proclaim that of the Son and while the
Deity of the Son was not yet accepted, to add
another burden in that of the Holy Spirit.
Recognizing thus a Divine economy in the
Self-Revelations of God, he was not averse to
using a similar caution in his own dealings
with weak or ill-instructed minds." But yet
when real necessity arose, he could speak out
with perfect plainness on this subject and he
even incurred danger to life and limb from the
violence of the opposing party. He met their
opposition by the clearest statements of the
Catholic Dogma. " Is the Spirit God?" he
asks. "Yes." " But is He " ORATION.
consubstantial ?
"Yes, if He is God." (Orat. xxxi. 10.)
He appeals both to the Bible, and to the ex-
perience of the Christian life.
If the Spirit is
not to be adored, how can He deify me in
Baptism? From the Spirit comes our new
Birth from the new Birth our new Fife ; and
;
a Iii his Fifty-third Epistle, addressed
amusing instance of his defence of this tolerant disposition,
S. Basil also displayed in dealing with minds of this class.
GREGORY NAZIANZEN.
from the new Fife our knowledge of the Dig-
nity of Him from Whom it is derived (Ibid.
c. 29). He is, however, milder in his treat-
ment of these heretics than of the strict Arians,
both, as he says, because they approached more
nearly to the Orthodox belief on the subject
the Son, and because their conspicuous
piety of life shewed that their error was not
altogether wilful. In this Oration he shews
that though the Name of God may not actu-
ally be given in the New Testament to the
Holy Ghost, yet all the attributes of Cod are
ascribed to Him, and that therefore the use of
the Name is a matter of legitimate inference.
He carries on the argument in the Oration on
Pentecost (No. XFI. Seethe Introduction to
that Oration in the present Volume).
With regard to the doctrine of the Proces-
sion, Gregory gives us no clear information.
He is silent as to the Procession from the Son.
It is enough for him that the Spirit is not Be-
gotten but Proceeding (in SS. Fumina, c. 12),
and that Procession is His distinctive Prop-
erty, which involves at once His Personality
and His Essential Deity.
At length in 381 the work of local Synods
; and episcopal conferences was completed and
clinched by the Ruling of a Second Ecumeni-
cal Council. It is true that the Council which
Theodosius summoned to meet at Constanti-
nople could scarcely have regarded itself as
possessing Ecumenical authority whilst in the;
West it certainly was not regarded in this light
before the Sixth Century. Nevertheless the
honours of Ecumenicity were ultimately award-
; ed to it by the whole Church, because it com-
pletes the series of Great Councils by which
the Doctrine of the Deity of the Holy Spirit
was affirmed ; and in fact it expressed the final
judgment of the Catholic Church upon the
Macedonian controversy. Its first Canon
anathematises the Semiarians or Pneumato-
machi by name as well as the Eunomians or
; Anomcean Arians (cf. Diet. Biog. Art. Greg-
ory of Nazianzus, by Dr. H. B. Swete).
XXVII. THE FIRST THEOLOGICAL
A Preliminary Discourse against the
Eunomians.
I. I am to speak against persons who pride
themselves on their eloquence so, to begin
;
with a text of Scripture, " Behold, I am
against thee, O thou proud one," a not only in
to S. Basil, there is an
which
ajer. 1. 31,
 A PRELIMINARY DISCOURSE AGAINST THE EUNOMIANS.
thy system of teaching, but also in thy hear-
ing, and in thy tone of mind. For there are
certain persons who have not only their ears"
and their tongues, but even, as I now perceive,
their hands too, itching for our words; who
delight in profane babblings, and oppositions
of science falsely so called,* and strifes about
words, which tend to no profit ; for so Paul,
the Preacher and Establisher of the "Word
cut short," v the disciple and teacher of the
Fishermen, 5 calls all that is excessive or super-
fluous in discourse. But as to those to whom
we would that they, whose tongue is so
refer,
voluble and clever in applying itself to noble
and approved language, would likewise pay
some attention to actions. For then perhaps
in a little while they would become less
sophistical, and less absurd and strange acro-
bats of words, iff may use a ridiculous expres-
sion about a ridiculous subject.
II. But since they neglect every path of
righteousness, and look only to this one point,
namely, which of the propositions submitted
to them they shall bind or loose, (like those
persons who in the theatres perform wrestling
matches in public, but not that kind of wrest>
bug in which the victory is won according to
the rules of the sport, but a kind to
deceive
the eyes of those who are ignorant in
such
matters, and to catch applause), and
every
marketplace must buzz with their talking;
and every dinner party be worried to death
with silly talk and boredom and every fes-
tival be made unfestive and full of
dejection,
and every occasion of mourning be consoled
by a greater calamity e their questions—
all the women's apartments
—
and
accustomed to
simplicity be thrown into confusion and
be
robbed of its flower of modesty by the torrent
of their words since, I say this is
. . .
so, the evil is intolerable and not to be borne,
and our Great Mystery is in danger of being
made a thing of little moment. Well then,
these spies £ bear with us, moved as we
let
are
with fatherly compassion, and as holy
Jere-
miah says, torn in our hearts 1 let them "bear
with us so far as not to give a savage reception
to our discourse upon this subject; and
let
them, if indeed they can, restrain their
tongues for a short while and lend us their
cars. However that may be, you shall at any
rate suffer no loss. For either we shall have
a Tim. iv.
3. lb. ii. 16. y om ix 28
_
5 S. Paul called a disciple of the fishermen,
is
as having been
in some sense their follower (though in fact he was
never a literal
disciple of any of them); and their teacher as having
taught such
Successors of the Apostles as SS. Timothy and Titus
e i.e. be thrown into the shade by something
more serious which
Caused them by comparison to be scarcely felt any longer.
£/caTocr/c07roi quasi i/<ev6erri(7K07roi.
VOL. VII.
285
spoken in the ears of them that will hear," and
our words will bear some fruit, namely an
advantage to you (since the Sower soweth the
Word*3 upon every kind of mind and the ;
good and fertile bears fruit), or else you will
depart despising this discourse of ours as you
3
have despised others, and having drawn from
it further material for gainsaying
and railing at
us, upon which to feast yourselves yet more.
And you mustnot be astonished if J speak
a language which is strange to you and con-
j
trary to your custom, who profess to know
!
everything and to teach everything in a too
impetuous and generous manner .not .
to pain you by saying ignorant and rash.
.
III. Not to every one, my friends,
does it
belong to philosophize about God; not to
every one the Subject is not so cheap and
;
low; and I will add, not before every audi-
ence, nor at all times, nor on all points but ;
on certain occasions, and before certain per-
sons, and within certain limits.
Not to all men, because it is permitted only
to those who have been examined, and are
passed masters in meditation, and who have
been previously purified in soul and body, or
at the very least are being purified.
j For the
!
impure to touch the pure is, we may safely
say, not safe, just as it is unsafe to i\x weak
eyes upon the sun's rays. And what is the
permitted occasion ? It is when we are free
from allexternal defilement or disturbance,
; and when that which rules within us is not
confused with vexatious or erring images like
persons mixing up good writing with bad, or
;
filth with the sweet odours of unguents.
For
it is necessary to be truly at leisure
to know
God; and when we can get a convenient
season, to
discern the straight road of the
things divine. And who are the permitted
persons? They to whom the subject is of
concern, and not they who make it a
real
matter of pleasant gossip, like any other thing,
after the races, or the theatre, or a concert,
or a dinner, or still lower employments.
To
; such men as these, idle jests and pretty con-
tradictions about these subjects are a part of
their amusement.
IV. Next, on what subjects and to what ex-
tent may we philosophize ? On matters within
our reach, and to such an extent as the mental
power and grasp of our audience may extend.
No further, lest, as excessively loud sounds
R
injure the hearing, or excess of food the bod v.
or, if you
will, as excessive burdens beyond
a Kcclus. x.w. 9.
0S
Markiv. 3 and 14. "He that soweth the Word soweth
upon," etc. So Killius and the Uenedictines, but the rendering in
-q Jer. iv. 1g. the text seems preferable.
286 GREGORY NAZIANZEN.
into Egypt, nor be swept down
into Assyria,
the strength injure those
who bear them, or land, by
so these too, being nor sing the Lord's song in a strange
excessive' rains the earth ;

kind of audience,
by the stiff- which 1 mean before any
pressed clown and overweighted friendly,
strangers or kindred, hostile or
ness, ifmay use the expression, of the argu- what we do
kindly or the reverse, who watch
1

ments should suffer loss even in respect of the

the spark
with over great care, and would like
strength they originally possessed.
-

not need- oi what is wrong in us to become a flame,

Y. Now, I am not saying that it is
it to
and secretly kindle and fan it and raise
ful to remember God at all
times . . .
I
;

heaven with their breath and make it higher

must not be misunderstood, or 1 shall be having burnt up
upon me than the Babylonian flame which
these nimble and quick people down Bor since their
think of God even every thing around it.
again, lor we ought to
dogmas, they
strength lies not in their own
more often than we draw our breath and
it
;

hunt in our weak points. And there-

expression is permissible, we ought to do for it

they apply themselves to our—

the shall I
nothing else. Yea, 1 am one of those who fore
" or <• failings " ?— like flies
Word which bids us say "misfortunes
entirely approve that
eventide to wounds. But let us at least be no longer
meditate day and night/ and tell at atten-
noon day,v and praise the ignorant of ourselves, or pay too little
and morning and matters. And
s
or, to use Moses' words, tion to the due order in these
Lord at every time
impossible to put an end to the exist-
;

walk if it be
whether a man lie down, or rise up, or upon this,
ing hostility, let us at least agree
by the way, or whatever else he be doing*— our breath,
that we will utter Mysteries under
and by this recollection we are to be moulded and we
So that it is not the continual re-
I
i and holy things in a holy manner,
to purity.
will not cast to ears profane
that which may
membrance of God that I would hinder, but !

we pos-
nor even that as not be uttered, nor give evidence that
only the talking about God
gravity than those who worship
;

sess less
in itself wrong,' but only when
unseasonable;
deeds
demons, and serve shameful fables and ;

nor all teaching, but only want of moderation. their blood to the
for they would sooner give
As of even honey repletion and satiety, though But let us
vomiting * and, as uninitiated than certain words.
it be of honey, produce ;

recognize that as in dress and diet and

:
laugh-
Solomon says and I think, there is a time for certain decorum,
ter and demeanour there is a
every thing, i and that which is good
ceases to
silence since
so there is also in speech and
1

be good if be not done in a good way just

we
it ;

among so many titles and powers of God,

as a flower is quite out of
season in winter, I

Bet
pay the highest honour to The Word.
and just as a man's dress does not become
a
disputings then be kept within
woman's a man and as geo- even our
woman, nor a ;
I

or tears at bounds.
metry is out of place in mourning,
VI. should a man who is a hostile
Why
a carousal shall we in this instance alone
such words be allowed to hear about
;
•

listener to
disregard the proper time, in a matter
in
creation, or how
due season should be the Generation of God, or his
which most of all

respected ? Surely not, my friends and breth-

God was made out of things which had no
or of section and analysis and
existence,
ren (for 1 will still call you Brethren, though 1

division ?P Why do we make

our accusers
you do not behave like brothers). Bet us not into the
judges? Why do we put swords
think so nor yet. like hot tempered and hard How, thinkest thou,
hands of our enemies?
mouthed horses, throwing off our rider Rea- arguments
keeps or with what temper, will the
son, and casting away Reverence, that received by one who
from the about such subjects be
us within due limits, run far away corruption of
'

approves of adulteries, and

turning point, 9 but let us philosophize within passions and
children, and who worships the
our proper bounds, and not be carried away
i

than the
cannot conceive of aught higher
'

be strengthened thereby, but be who till very lately set up

o i e. Should not only fail to
understand the argu-
body . • •

actually weakened, through their inability to

gods for himself, and gods too
who were noted
ment. A bad defence weakens a good cause. I

8 l's. i. 2. y i's. lv. 17. & Ps. xxxiv. 1.

deeds? Will it not first be
17 Kccles. in. 1.
for the vilest
e Deut. vi. 7. f Prov. xxv. 16. shamefully and
Thecourse of the chariot races in the Greek Games was round
facilitate this
from a material standpoint,
Hippodrome a certain number of times. '1 o
the
arrangement, a partv wall wa> built down the middle, and at
either ignorantly, and in the sense to which he has
end of it certain posts were set up called vvcrcrat, or in Latin Mettr, '

been accustomed? Will he not make thy

round which the cars were to turn. The object of
the charioteers
was to turn round these as close as possible, to save distance
and ;
Theology a defence for his own gods and pas-
under perfect
to do this well it was necessary to have the horses
control, as well as perfectly trained, to make the semicircle at full

gallop almost on the axis of the car. The horses that got out of Eunornian habit of gossiping
almost cer- The" allusion is to the Arian and
hand and galloped wildly round a large circle would about the most sacred subjects in every sort
of place or companj
t.iinly lo<e distance enough to lose the race, while
the driver would
promote their heresy.
or time, in order to
be laughed at for his unskilfulness.
 d

A PRELIMINARY DISCOURSE AGAINST THE EUNOMIANS.

287
sions? Lor if we ourselves wantonly misuse them an evil reward for a thing which is not
these words," it will be a long time before we good, license of tongue for their impiety.
shall persuade them to accept our philosophy. VIII. And yet, O talkative Dialectician,
And they are in their own persons inventors
if
will ask thee one small question,
I

of evil things, how should they refrain from and answer

thou me, as He saith to fob, Who through
grasping at such things when offered to them ?
whirlwind and cloud giveth Divine
Such results come to us from mutual contest. admoni-
tions./3 Are there many mansions in God's
Such those who fight for the
results follow to
House, as thou hast heard, or only one?
Word beyond what the Word approves ; they Of
course you will admit that there are
are behaving like mad many, and
people, who set their not only one. Now, are they all to be filled,
own house on fire, or tear their own children, or only some, and others not so that
or disavow their own some will j

parents, taking them be left empty, and will have been

for strangers. prepared to
no purpose? Of course all will be filled,
VII. But when we have put away from the for
nothing can be in vain which has been
conversation those who are strangers to it, and done
by God. And can you tell me what
sent the great legion you will
on its way to the abyss consider this Mansion to be?
into the herd of swine, the next thing Is it the rest
is to and glory which is in store There for
look to ourselves, and polish our theological the
blessed, or something else?— No,
self tobeauty like a statue. not any-
The first point to thing else. Since then we are agreed upon
be considered is— What is this great
rivalry this point, let us further examine
o! speech and endless talking?
another also,
What is this is there any thing that
procures these Man-
new disease of insatiability? Why have we sions, as I think there is; or is there nothing?
tied our hands and armed our tongues? We
—Certainly there is— What is it ? Is it not
do not praise either hospitality, or brotherly
that there are various modes of
love, or conjugal affection, or conduct,
virginity; nor and various purposes, one leading one way,'
do we admire liberality to the poor, or the
another another way, according to die
chanting of Psalms, or nightlong vigils,v I
propor-
or tion of faith, and these we call Ways?
tears. We do not keep under the body by we, then, travel all, Must
or some of these Ways
fasting, or go forth to God by
prayer nor
; the same individual along them all,
• •
do we subject the worse to the better— I mean •

if that be possible; or, if not, along as

the dust to the spirit— as they would I

do who many as may be ; or else along some of

form a just judgment of our composite nature them ?
And even if this may not be, it would still be
;
I
I

we do not make our life a preparation

for a great thing, at least as it appears to me,
death nor do we make ourselves masters
;

our passions, mindful of our heavenly

of travel excellently along even one. "You are
to
—
nobility right in your conception."—What then
nor tame our anger when it swells and
;
when
rages' you hear there is but One way, and that a
nor our pride that bringeth to a fall,
nor un- narrow one,? does the word seem to you to
I

reasonable grief, nor unchastened pleasure,

shew ? That there is but one on account of
nor meretricious laughter, nor undisciplined
its excellence. lor it is but one, even though
eyes, nor insatiable ears, nor excessive
talk, it be split into many
nor absurd thoughts, nor aught of the parts. And narrow lie-
occa- cause of its difficulties, and because
it is
sions which the Evil One gets against
us from trodden by few in comparison with the multi-
sources within ourselves bringing upon ; us the tude of the adversaries, and of those who
death that comes through the windows, 5
as travel along the road of wickedness.
Holy Scripture saith; that is, through' the
••
So I
think too." Well, then, my good friend, since
senses. Nay we do the very opposite, and this is so, why
do you, as though condemning
have given liberty to the passions of others,
as our doctrine for a certain poverty, rush
kings give releases from service in honour head-
of a long down that one which leads through what
victory, only on condition that they
incline to you call arguments and speculations', but I
our side, and make their assault
upon God frivolities and quackeries ? Let Paul
more boldly, or more impiously. And we give reprove
you with those bitter reproaches, in which,
after his list of the Gifts of (irace, he
says,
a Such expressions as Generation and the
like would certainly Are all Apostles? Are all Prophets? etc. 5
be understood m a mater,, sense by the
heathen and "wo IX. But, be it so.
place an unnecessary stumbhng-block in
:

the way of their conver Lofty thou art, even be-

/3 Luke viii. 31.
yond the lofty, even above the clouds, if thou
V S. Join, Chrysostom, consecrated Archbishop of wilt, a spectator of things invisible, a hearer
tinople m Constan-
397incurred much unpopularity among his clergy
insisting on the revival of the Night gy by
V
Hours of prayer.
' a Job
8 Jer. ix. 31. xxxviii. 3. /3 Job xxxviii. 1,
y Matt. vii. 14. 5 1 Cor. xii. 29.

X 2
 ;

288 GREGORY NAZIANZEN.

and details about the gods
all the
of things unspeakableone who hast ascended
;
sense),
Moses hast been and the sacrifices and the idols and demons,
after Elias, and who after
whether beneficent or malignant, and all the
deemed worthy of the Vision of God, and
tricks that people play with divination, evok-
after Paul hast been taken up into heaven ;

ing of gods, or of souls, and the power of

the
why dost thou mould the rest of thy fellows in un-
Theo- And if these things seem to thee
one day into Saints, and ordain them
stars.

into them worthy of discussion as petty and already

logians, and as it were breathe
often confuted, and thou wilt keep to thy line,
instruction, and make them many
councils of
Why dost thou entangle and seek the satisfaction of thy ambition in
ignorant oracles? thee with
weaker in thy spider's web, as it; then here too I will provide
those who are
Philosophize about the world
if it were something great
and wise? Why broad paths.
or worlds; about matter; about soul;
about
up wasps' nests against the
dost thou stir
thou suddenly spring a natures endowed with reason, good or bad ;

Faith? Why dost

upon us, as the fables of old about resurrection, about judgment, about
flood of dialectics For in
Why hast thou collected all reward, or the Sufferings of Christ.
did the Giants?
these subjects to hit the mark is not
useless,
that is frivolous and unmanly among men,
into one torrent, and having
and to miss it is not dangerous. Put with
like a rabble, in this life only in
God we shall have converse,
made more effeminate by flattery,
them may be,
a small degree; but a little later, it
fashioned a new workshop, cleverly making
a
under- more perfectly, in the Same, our Lord Jesus
harvest for thyself out of their want of Amen.
Christ, to Whom be glory for ever.
standing? Dost thou deny that this is so,
and are the other matters of no account to
thee? Must thy tongue rule at any cost, and ORATION XXVIII.
of thy
canst thou not restrain the birthpang
speech? Thou mayest find many other The Second Theological Oration.
honourable subjects for discussion. To these
In the former Discourse we laid down
turn this disease of thine with some advantage.
I.

clearly with respect to the Theologian,

both
Attack the silence of Pythagoras, and the bear, and on
what sort of character he ought to
Orphic beans, and the novel brag about " The
Master said." Attack the ideas of Plato/ what kind of subject he may philosophize, and
transmigrations and courses of our when, and to what extent. saw that he We
and the
ought to be, as far as may be, pure, in order that
souls,and the reminiscences, and the unlovely
light may be apprehended by light ; and
that
loves of the soul for lovely bodies.
Attack
and he ought to consort with serious men, in order
the atheism of Epicurus,? and his atoms,
that his word be not fruitless through falling
unphilosophic pleasure ; or Aristotle's
his
on an unfruitful soil; and that the suitable
petty Providence, and his artificial system,
season is when we have a calm within from
and his discourses about the mortality of the
the whirl of outward things ; so as not
like
soul, and the humanitarianism of his
doctrine.
5
Attack the superciliousness of the Stoa, or
madmen a to lose our breath ; and that the ex-
6 tent to which we may go is that to
which
the greed and vulgarity of the Cynic.
Attack the "Void and Full" (what non- we have ourselves advanced, or to which we
are advancing. Since then these things are
so, and we have broken up for ourselves the
to keep silence ab- fallows of Divinity/ so as not to sow
upon
a The disciples of Pythagoras were made
for initiation into the of the
solutely for five years as a qualification thorns,* and have made plain the face
mysteries of his order. Further, they were bidden to abstain
from eating beans, as these were said to be one
receptacle ot
ground, 5
being moulded and moulding others
human souls in the course of their peregrinations and when
asked for proof of their peculiar doctrines, contented
;

themselves by Holy Scripture ... let us now enter

with the reply, "ovrbsefla" "the master said so? upon Theological questions, setting at the head
ft Plato
taught that all things that exist are copies of certain
objective archetypal Forms, emanations from the Mind
of God, thereof the Father, the Son, and the Holy
which God copied in creation. He also taught a doctrine of trans-
migration of souls. Ghost, of Whom
we are to treat ; that the
Father may be well pleased, and the Son may
. .

materialistic type,
y Kpicurus. an Athenian philosopher, of a
taught that Cod had no existence, and that the world was
made
by a fortuitous concourse of innumerable atoms of matter, which help us, and the Holy Ghost may inspire us
and he placed the highest good in pleasure,
or rather that one illumination may
are self-existent : come
which he defined as the absence of pain. .

6 The Stoa. a school of philosophers

opposed to the hpicu-
at Athens, in upon us from the One Clod, One in diversity,
reans, took their name from a certain Colonnade
which Zeno, their founder, used to teach. Their highest good diverse in Unity, wherein is a marvel.
the complete subdual of all feeling and so they were
consisted in ;

not unnaturally characterized by a haughty affectation of indiffer-

ence. gives "sob-
a A marginal reading noted by the Benedictines
. .
,.

t The Cynics, so called from their snarling way. were a school

founded by Antisthenes. They professed to despise everything bine" or " fianting" which is a better sense.
Jerem. iv. 3. y Matt. xiii. 7. 5 Isa. xxvui. 25.
human. ft
 THE SECOND THEOLOGICAL ORATION. 2S9
II. Now when I go up eagerly into the the other
Mount" — or, to use a truer expression, when I the Mount.
to the few who press upward into
both eagerly lung, and at the same time
am 111. What
is this that has happened
to me,
afraid (the one through my hope and the
other O friends, and initiates, and fellow-lovers ofthe
through my weakness) to enter within the
truth ? I was running to lay hold on
Cloud, and hold converse with God, for God,
so and thus I went up into the Mount, and
God commands if any be an Aaron, let him drew
;
aside the curtain of the Cloud, and
go up with me, and let him stand near, entered
away from matter and material things, and as
being ready, if it must be so, to remain
out- far as i could
withdrew within myself. And
I
side the Cloud. But if any be a Nadad or an then when looked up, I scarce saw the back
I
Abihu, or of the Order of the Elders, let him j

parts of God * although I was

go up indeed, but let him stand afar off, ;sheltered by
ac- the Rock, the Word that was
cording to the value of his purification. j
made flesh for
But us. And when I looked a little closer, I saw,
it any be of the multitude, who are unworthy j

not the First and unmingled Nature,

of this height of contemplation, if he
i

known
be al- to Itself— to the Trinity, 1 mean;
together impure let him not approach at
I

not That
all,' 5 which abideth within the first ? veil, and
for it would be dangerous is
to him; but if he hidden by the Cherubim ; but only that
beat least temporarily purified, let him re- Nat-
ure, which at last even reaches to us. And
main below and listen to the Voice alone, and
that is, as far as I can learn, the
the trumpet,* the bare words of piety, Majesty, or
and as holy David calls it, the
Glory v which is
let him see the
Mountain smoking and lighten- manifested among the creatures, which
ing, a terror at It has
once and a marvel to those produced and governs.
who cannot get up. But if any is an evil For these are the
Back Parts of God, which He leaves behind
and savage beast, and altogether incapable
of Him, as tokens of Himself 5 like the shadows
taking in the subject matter of
Contempla- and reflection of the sun in the water,
tion and Theology, let him not which
hurtfully and shew the sun to our weak eyes, because
malignantly lurk in his den among the we
woods, cannot look at the sun himself, for by his
to catch hold of some dogma un-
or saying by a mixed light he is too strong for our power
sudden spring, and to tear sound doctrine of
to perception. In this way then shalt thou dis-
pieces by his misrepresentations, but
let him course of God
stand yet afar off and withdraw
even wert thou a Moses and ;

from the a god to Pharaoh * even wert

Mount, or he shall be stoned and crushed, and thou caught up ;

hke Paul to the Third Heaven,* and

shall perish miserably in his hadst
wickedness. For heard unspeakable words; even wert
to those who are like wild thou
beasts true and raised above them both, and exalted
sound discourses are stones. to Angelic
Jf he be a leopard or Archangelic place and dignity.
For though
let him die with his spots. 5 H a ravening and a thing be all heavenly, or above heaven,
roaring lion, seeking what he may
devour e of and
far higher in nature and nearer
our souls or of our words to God
; or a wild boar, than we, yet it is farther distant
trampling under foot the precious and from God,
trans- and from the complete comprehension
lucent pearls of the Truth; for an of His
Arabian 1 Nature, than it is lifted above our
and alien wolf, or one keener even than complex
these <

and lowly and earthward-sinking composition.

in tricks of argument; or a
fox, that is a
!

IV. Therefore we must begin again

treacherous and faithless soul, changing thus.
its It
shape according to circumstances or^
is
God but to define
difficult to conceive
neces- I
Him in words
an impossibility, as one of the
is
sities,feeding on dead or putrid bodies, or
on Greek teachers of Divinity) taught, not unskil-
little vineyards 9 when the
large ones have fully, as it appears to me; with
escaped them the intention
or any other carnivorous
;
beast, that he might be thought to have
rejected by the Law apprehended
as unclean for food or Him in that he says it is a hard thing to do
;
enjoyment; our discourse must withdraw from ;
I and yet may escape being convicted of
such and be engraved on solid tables of ignor-
ance because of the impossibility of
stone, and that on both sides because giving
the Law expression to the apprehension. But in my
is partly visible, and
partly hidden the one ; opinion it is impossible to express Him, and
part belonging to the mass who
remain below,
a Exod. xxxiii. 23.
X' PIbxix. 14. yIb.xix.i6-,8.
8 kr xu.
ojcr. xi,r»
23. € Pet. v.
This veil ofthe Mercy Seat, spoken of in Exod. xxvi -r
1,-au*,,
1
vii68. fMatt. signifies in < .re R ory's sense
r, So the T XX. render, the word which the denial of contemplation of that
v.
•

<,,!„ translated " oj the evening"

lor. i A V Highest Nature.
y |> s v ;;; ,
"'irUT
of that
Vvgl
^
lllo^ed'Cy A. V.
U
'•
and in the Vul C "„,• J.Z.
aS an ;,1 "- ™alivc, " ofthe deserts."
'
,

5
'
admUS ° f
** M^ M aS We " as
bef,!
h aCe f <: °' I s; e ni f es His Essence and Deity,
before all worM
nn'' j,
winch He revealg Himself.
M .
.
,
'
which were
b k parts afe Cnj l[lon and p roviden
'
. .

eExod. iv. 2. £ 2 Cor. xii. 2. r, Plato, Tim., 28 E.

2Q0 GREGORY NAZIANZEN.
yet more impossible to conceive Him. For God exists and that He is the
ure teach us that
thatwhich may be conceived may perhaps be and Maintaining Cause of all things
Efficient :

made clear by language, if not fairly well, at our eyes, because they fall on visible objects,
any rate imperfectly, to any one -\vho is not and see them in beautiful stability and pro-
quite deprived of his hearing, or slothful of gress, immovably moving and revolving if 1

understanding. But to comprehend the whole may so say: natural Law. because through
of so great a Subject as this is quite impossible these visible things and their order, it reasons
and impracticable, not merely to the utterly back to their Author. For how could this V in-
careless and ignorant, but even to those who verse have come into being or been put to-
are highly exalted, and who love God, and in gether, unless Cod had called it into existence,
like manner to every created nature seeing and held it together ? For every one who sees
;

that the darkness of this world and the thick a beautifully made lute, and considers the skill
covering of the flesh is an obstacle to the full with which it has been fitted together and ar-
understanding of the truth. 1 do not know ranged, or who hears its melody, would think
whether it is the same with the higher natures of none but the lutemaker, or the luteplayer,
and purer Intelligences" which because of their and would recur to him in mind, though he
nearness to God, and because they are illum- might not know him by sight. And thus to us
ined with all His Light, may possibly see, if also is manifested That which made and moves
not the whole, at any rate more perfectly and and preserves all created things, even though
distinctly than we do some perhaps more, He be not comprehended by the mind. And
;

some less than others, in proportion to their very wanting in sense is he who will not will-
rank. ingly go thus far in following natural proofs;
V. But enough has been said on this point. but not even this which we have fancied or
As to what concerns us. it is not only the Peace formed, or which reason has sketched for us.
of God which passeth all understanding and proves the existence of a God. But if any
knowledge, nor only the things which God one has got even to some extent a comprehen-
hath stored up in promise for the righteous, sion of this, how is Cod's being to be demon-
which " eye hath not seen, nor ear heard, nor strated? Who ever reached this extremity of
mind conceived " * except in a very small de- wisdom? Who was ever deemed worthy of
gree, nor the accurate knowledge of the Crea- so great a gift? Who has opened the mouth
tion. For even of this I would have you of his mind and drawn in the Spirit," so as by
know that you have only a shadow when you Him that searcheth all things, yea the deep
hear the words, " I will consider the heavens, things of Cod,'3 to take in God, and no
the work of Thy fingers, the moon and the longer to need progress, since he already pos-
stars," 5 and the settled order therein; not as sesses the Extreme Object of desire, and That

if he were considering them now, but as des- to which all the social life and all the intelli-
tined to do so hereafter. But far before them gence of the best men press forward ?
is That nature Which is above them, and out VIE For what will you conceive the Deity
of which they spring, the Incomprehensible to be, if you rely upon all the approximations
—
and Illimitable not, I mean, as to the fact of of reason ? Or to what will reason carry you,
His being, but as to Its nature. For our O most philosophic of men and best of Theolo-
preaching is not empty, nor our Faith vain, 6 gians, who boast of your familiarity with the
nor is this the doctrine we proclaim for we Unlimited? Is lie a body?
; ;
How then is
would not have you take our candid statement He the Infinite and Limitless, and formless,
'

as a starting point for a quibbling denial of and intangible, and invisible? or are these
God, or of arrogance on account of our con- attributes of a body? What arrogance for
fession of ignorance. one thing to
For it is such isnot the nature of a body Or will !

be persuaded of the existence of a thing, and you say that He has a body, but not these at-
cpiite another to know what it is. j
tributes? O stupidity, that a Deity should
Vf. Now our very eyes and the Law of Nat- possess nothing more than we do. For how
! is He an object of worship if He be circum-
a No one doubts, say the Henedictine Editors, that the Angels scribed? Or how shall He escape being made
do see God, and that men, too, will see Him, when they attain to
Kternal Bliss. S. Thomas (Summa 1. qu. xii. 4) argues that the of elements, and therefore subject to be re-
Angels have" cognition "f God's Essence not by nature but by
grate but yet (lb. qu. lvi. 3) that they have by nature a certain
:
solved into them again, or even altogether dis-
cognition of Him, as represented and as it were mirrored in
their own essence; though not the actual vision of His Essence.
solved? For every compound is a starting
The Angel, he says again (lb. qu. lxiv. 1) has a higher cognition of point of strife, and strife of separation, and
God than man has, on account of the perfection of his intellect;
and this cognition remains even in the fallen Angels.
(3 Phil. iv. 7. y Isa. lxiv. 4 ;1 Cor. ii. 9.
5 Ps. viii. 3. e 1 Cor. xv. 19, oPs. cxix. 21. (3 i Cor. ii. i°i

THE SECOND THEOLOGICAL ORATION.
separation of dissolution. lint dissolution is
altogether foreign to God and to the First Nat-
ure. Therefore there can be no separation,
that there may be no dissolution, and no strife
that there may be no separation, and no com-
position that there may be no strife. Thus
also there must be no body, that there may be
no composition, and so the argument is estab-
lished by going back from last to first.
VIII. And how
shall we preserve the truth
that Godpervades all things and fills all, as it
is written "Do not I fill heaven and earth?
saith the Lord,"" and "The Spirit of the Lord
filleth the world," P if God partly contains and
partly is contained? Lor either He will
occupy an empty Universe, and so all things
will have vanished for us, with this result,
that we shallhave insulted God by making
Him a body, and by robbing Him of all
things which He has made; or else He will
be a body contained in other bodies, which is
impossible; or He will be enfolded in them,
or contrasted with them, as liquids are mixed,
and one divides and is divided by another;
a view which is more absurd and anile than
even the atoms of Epicurus v and so this argu-
ment concerning the body will fall through,
and have no body and no solid basis at all.
But if we are to assert that 1 le is immaterial (as
for example that Fifth Element which some
have imagined), and that He is carried round
in the circular movement let us assume
. .
that He is immaterial, and that He is the Fifth
Element ; and, if they please, let Him be also
bodiless in accordance with the independent
drift and arrangement of their argument; for
I will not at present differ with them on this
point ; in what respect then will He be one of
those things which are in movement and
tation, to say nothing of the insult involved
making the Creator subject same move- to the
ment as the creatures, and Him That carries
all (if they will allow even this) one with
those whom He carries. Again, what is the
force that moves your Fifth Element, and
what is it that moves all things, and What
moves that, and what is the force that moves
that ? And so on ad* infinitum. And how can
He help being altogether contained in space
if He be subject to motion ? But if they as-
sert that He is something other than this Fifth
Element; suppose it is an angelic nature that
a Jer. xxiii. 24. Wisd.
ft
y Kpicurus taught that Matter is denial, and consists of an in-
definitenumber of Atoms or indivisible units, floating about In
space, and mutually attracting and repelling each other;
that all that exists is due to some chance meeting and coalition
these atoms.
5 This is a speculation of Aristotle, who imagined a Fifth Ele-
ment, consisting of formless matter.
—
291
they attribute to Him, how will they shew
that Angels are corporeal, or what sort of
bodies they have ? And how far in that case
could God, to Whom the Angels minister, be
superior to the Angels ? And if lie is above
them, there is again brought in an irrational
swarm of bodies, and a depth of nonsense, that
has no possible basis to stand upon.
IX. And thus we see that God is not a body.
Lor no inspired teacher has yet asserted or
admitted such a notion, nor has the sentence
of our own Court allowed it. Nothing then
remains but to conceive of Him as incorporeal.
But this term Incorporeal, though granted,
does not yet set before us —
or contain within
itself His Essence, any more than Unbegot-
ten, or Unoriginate, or Unchanging, or Incor-
ruptible, or any other predicate which is used
concerning God or in reference to Him. For
what effect is produced upon His being or
Substance by His having no beginning, and
01
being incapable of change or limitation ? Nay,
the whole question of His being is still left
for the further consideration and exposition of
him who truly has the mind of God and is
advanced in contemplation. For just as to say
" It is a body," or " It was begotten," is not
sufficient to presentclearly to the mir.d the
various objects of which these predicates are
fi
used, but you must also express the subject of
which you use them, if you would present the
. object of your thought clearly and adequately
(for every one of these predicates, corporeal,
begotten, mortal, may be used of a man, or a
cow, or a horse). Just so he who is eagerly
pursuing the nature of the Self-existent will
not stop at saying what He is not, but mi;s{
go on beyond what He is not, and say what
agi- He is ; inasmuch as it is easier to take in some-
in single point than to go on disowning point
after point in endless detail, in order,
both by
the elimination of negatives and the assertion
of positives to arrive at a comprehension of
this subject.
But a man who states what God is not with-
out going on to say what He is, acts much in
the same way as one would who when asked
how many twice five make, should answer.
" Not two, nor three, nor four, nor five, nor
twenty, nor thirty, nor in short any number
below ten, nor any multiple of ten " but :
would not answer "ten," nor settle the mind
of his questioner upon the firm ground of the
i. 7.
answer. For it is much easier, and more con-
cise to shew what a thing is not from what it
and
of
a Petavius (De Trin. IV. 11. 71 notes that ujrdcrrao-19 seems1
1
here of tlie Essence and Nature common to the Three Persons of
the Blessed Trinity,
2Q2
is, than to demonstrate what it is by stripping
it of what it is not. And this surely is evi-
dent to every one.
X. Now since we have ascertained that God
is incorporeal, let us proceed a little further
with our examination. Is He Nowhere or
Somewhere. For if He is Nowhere," then some
person of a very inquiring turn of mind might
ask, How is it then that He can even exist?
GREGORY NAZIANZEN.
(this was the great miraculous gift of Daniel),"
but to make clear the point at which my argu-
ment has aimed from the first. And what
was this? That the Divine Nature cannot be
apprehended by human reason, and that we
cannot even represent to ourselves all its great-
ness. And this not out of envy, for envy is
far from the Divine Nature, which is passion-
less, and only good and Lord of all $ espe-
;

for if the non-existent is nowhere, then that cially envy of that which is the most honoura-
ble y of all His creatures. For what does
which is nowhere is also perhaps non-existent.
But if Somewhere, He must be either
He is
the Word prefer to the rational and speaking
in the or above the Universe.
Universe, creatures? Why, even their very existence is
a proof of Llis supreme goodness. Nor yet is
And if He is in the Universe, then He must
this incomprehensibility for the sake of His
be either in some part or in the whole. If in

some part, then He will be circumscribed by own glory and honour, Who is full, 5 as if His
that part which is less than Himself; but if
possession of His glory and majesty depended
everywhere, then by one which is further and upon the impossibility of approaching Him.
greater —
I mean the Universal, which con-
be
For it is utterly sophistical and foreign to the
character, I will not say of God, but of any
tains the Particular; if the Universe is to
contained by the Universe, and no place is to moderately good man, who has any right
This follows if ideas about himself, to seek his own suprem-
be free from circumscription.
He is contained in the Universe. And be- acy by throwing a hindrance in the way of
sides, where was He before the Universe was
another.
created, for this is a point of no little diffi- XII. But whether there be other causes for
culty. But if He is above the Universe, is it them see who are nearer God, and
also, let

there nothing to distinguish this from the are eyewitnesses and spectators of His unsearch-
able judgments there are any who are so
e
if
Universe, and where is this above situated? ;

eminent and who walk in the paths

in virtue,
And how could this Transcendence and that
of the Infinite, as the saying is. As far, how-
which is transcended be distinguished in
thought, if there is not a limit to divide and ever, as we have attained, who measure with

define them ? Is it not necessary that there our little measure things hard to be under-
shall be some mean to mark off the Universe stood, perhaps one reason is to prevent us from
from that which is above the Universe? And too readily throwing away the possession be-
what could this be but Place, which we have cause it was so easily come by. For people
already rejected ? For I have not yet brought cling tightly to that which they acquire with
forward the point that Cod would be alto- labour but that which they acquire easily
;

gether circumscript, if He were even compre- they quickly throw away, because it can be
hensible in thought: for comprehension is easily recovered. And so it is turned into a

one form of circumscription.
XL Now, why have I gone into all this, per-
haps too minutely for most people to listen to,
and in accordance with the present manner of
discourse, which despises noble simplicity, and
has introduced a crooked and intricate P style ?
That the tree may be known by its fruits v I
mean, that the darkness which is at work in
such teaching may be known by the obscu-
For my purpose in do-
rity of the arguments.
ing so was, not to get credit for myself for
astonishing utterances, or excessive wisdom,
through tying knots and solving difficulties
a Nowhere is in this passage used
blessing, at least to all men who are sensible,
that this blessing is not too easy. Or perhaps
it is in order that we may not share the
fate
of Lucifer, who fell, and in consequence of
receiving the full light make our necks stiff
against the Lord Almighty, and suffer a fall,
;
of all things most pitiable, from the height we
had attained. Or perhaps it may be to give a
greater reward hereafter for their labour and
glorious life to those who have here been puri-
fied, and have exercised long patience in re-
spect of that which they desired.
Therefore this darkness of the body has been
placed between us and God, like the cloud of
an ambiguous sense. As
old between the Egyptians and the Hebrews
in <
;

asserted of Cod. it means that His I'.eing is in no way limited by

place not that He has no existence in place, for He is everywhere,
;
and this is perhaps what is meant by " He
and He transcends all place, l'.efore the creation of the Universe
He existed, and He created Place, which therefore cannot be the
seat of His Being.
o cf. Dan. v. 12. P Plato, Tim., 10.
Pv. 1. Affected. The allusion is especially to the ostentatious Most Akin to Himself. Combens.
and tedious arguments
dialectics of Aetius and his followers, Eu- y v. 1.

8 Isa. it. * Rom. xi. 33. £ Exod. xiv. 20.

7 Luke vi. 44.
1.
jwmius and others.
 THE SECOND THEOLOGICAL ORATION.
made darkness His secret place," a namely our
dulness, through which few can sec even a
little. But as to this point, let those discuss
it whose business it is; and let them ascend
as far as possible in the examination. To us
who are (as Jeremiah saith), " prisoners of the
earth," and covered with the denseness of
carnal nature, this at all events is known, that
as it is impossible for a man to step over his
own shadow, however fast he may move (for
the shadow will always move on as fast as it is
being overtaken) or, as it is impossible for the
eye to draw near to visible objects apart from
the intervening air and light, or for a fish to
glide about outside of the waters so it is
quite impracticable for those who are in the
body to be conversant with objects of pure
thought apart altogether from bodily objects.
For something in our own environment is
ever creeping in, even when the mind has
most fully detached itself from the visible,
and collected itself, and is attempting to apply
itself to those invisible things which are akin
to itself.
XIII. This will be made clear to you as fol-
lows : —
Are not Spirit, and Fire, and Fight,
Love, and Wisdom, and Righteousness, and
Mind and Reason, and the like, the names of
the First Nature? What then? Can you
conceive of Spirit apart from motion and diffu-
sion or of Fire without its fuel and its up-
; cause of their useful nature, since without
ward motion, and its proper colour and form ?
Or of Light unmingled with air, and loosed
from that which is as it were its father and
source ? And how do you conceive of a
mind ? Is it not that which is inherent in some
person not itself, and are not its movements
thoughts, silent or uttered ? And Reason
which is
. what else can you think it than that
either silent within ourselves, or else
outpoured (for I shrink from saying loosed) ?
And if you conceive of Wisdom, what is it
but the habit of mind which you know as such,
and which is concerned with contemplations
either divine or human? And Justice and
Love, are they not praiseworthy dispositions,
the one opposed to injustice, the other to hate,
and at one time intensifying themselves, at
another relaxed, now taking possession of us,
now leaving us alone, and in a word, making
us what weare, and changing us as colours do
bodies? Or are we rather to leave all these
things, and to look at the Deity absolutely, as
best we can, collecting a fragmentary percep-
tion of It from Its images? What then is this
subtile thing, which is of these, and yet
aPs. /3 Lam. iii.
293
these, or how can that LT nity which is in its
Nature uncomposite and incomparable, still be
all of these, and each one of them perfectly?
Thus our mind faints to transcend corporeal
things, and to consort with the Incorporeal,
stripped of all clothing of corporeal ideas, as
long as it has to look with its inherent weak-
ness at things above its strength. For every
rational nature longs for Cod and for the First
Cause, but is unable to grasp Him, for the
reasons I have mentioned. Faint therefore
with the desire, and as it were restive and
impatient of the disability, it tries a second
course, either to look at visible things, and
; out of some of them to make a god . . .
(a poor contrivance, for in what respect and to
what extent can that which is seen be higher
and more godlike than that which sees, that
this should worship that ?) or else through the
beauty and order of visible things to attain to
that which is above sight ; but not to suffer
the loss of God through the magnificence of
visible things.
XIV. From this cause some have made a god
of the Sun, others of the Moon, others of the
host of Stars, others of heaven itself with all its
hosts, to which they have attributed the guid-
ing of the Universe, according to the quality
or quantity of their movement. Others again
of the Elements, earth, air, water, fire, be-
them human life cannot possibly exist. Others
again have worshipped any chance visible ob-
jects, setting up the most beautiful of what
they saw as their gods. And there are those
who worship pictures and images, at first in-
—
deed of their own ancestors at least, this is
the case with the more affectionate and sen-
sual— and honour the departed with memo-
rials; and afterwards even those of strangers
are worshipped by men of a later genera-
tion separated from them by a long interval ;
through ignorance of the First Nature, and
following the traditional honour as lawful and
necessary; for usage when confirmed by time
was held to be Law. And think that some
I
who were courtiers of arbitrary power and
extolled bodily strength and admired beauty,
made a god in time out of him whom they
honoured, perhaps getting hold of some fable
to help on their imposture.
XV. And those of them who were most sub-
ject to passion deified their passions, or hon-
oured them among their gods ; Anger and
Blood-thirstiness, Lust and Drunkenness, and
is not every similar wickedness and made out of this
;
an ignoble and unjust excuse for their own sins.
34.
And some they left on earth, and some they
~'94
hid beneath the earth (this being the only
sign of wisdom about them), and some they
raised to heaven." O
ridiculous distribution
of inheritance! Then they gave to each of
these concepts the name of some god or de-
mon, by the authority and private judgment of
their error, and set up statues whose costliness
is a snare, and thought to honour them with
blood and the steam of sacrifices, and some-
GREGORY NAZIAXZEN.
What gave movement to these, and drives
their ceaseless and unhindered motion? Is it
not the Artificer of them Who implanted
reason in them all, in accordance with which
the Universe is moved and controlled? Is it
not He who made them and brought them
into being? For we cannot attribute such a
power to the Accidental. For, suppose that
its existence is accidental, to what will you

times even by most shameful actions, frenzies let us ascribe its order? And if you like we
and manslaughter. For such honours were the will grant you this: to what then will you
fitting due of such gods. And before now ascribe its preservation and protection in ac-
men have insulted themselves by worshipping cordance with the terms of its first creation.
monsters, and fourfooted beasts, and creeping Do these belong to the Accidental, or to some-
things,'3 and of the very vilest and most absurd, thing else? Surely not to the Accidental.
and have made an offering to them of the And what can this Something Flse be but
glory ofGod so that it is not easy to decide
; God? Thus reason that proceeds from (lod,
whether we ought most to despise the worship- that is implanted in all from the beginning
pers or the objects of their worship. Prob- and is thefirst law in us. and is bound up in
ably the worshippers are far the most con- all. leads us up to God through visible things.
temptible, for though they are of a rational Let us begin again, and reason this out.
nature, and have received grace from God, XVII. What God is in nature and essence,
the_\- have set up the worse as the better. And no man ever yet has discovered or can discover.
this was the trick of the Evil ( )ne, who abused Whether it will ever be discovered is a ques-
good to an evil purpose, as in most of his evil tion which he who will may examine and de-
deeds. For he laid hold of their desire in its cide. In my
opinion it will be discovered
wandering in search of God, in order to dis- when within us which is godlike and
that
tort to himself v the power, and steal the de- divine, I mean our mind and reason, shall
sire, leading it by the hand, like a blind man have mingled with its bike, and the image
asking a road and he hurled down and scat-
; shall have ascended to the Archetype, of which
tered some in one direction and some in an- it has now the desire. And this 1 think is
other, into one pit of death and destruction. the solution of that vexed problem as to " We
XV I This was their course.
. But reason re- shall know even as we are known." a But in
ceiving us in our desire for God, and in our our present life all that comes to us is but a
sense of the impossibility of being without a little effluence, were a small efful-
and as it

leader and guide, and then making us apply gence from a great Fight. So that if anyone
Ourselves to things visible and meeting with the has known God, or has had the testimony of
things which have been since the beginning, Scripture to his knowledge of God, we are to
doth not stay its course even here. For it understand such an one to have possessed a
was not the part of Wisdom to grant the sov- degree of knowledge which gave him the ap-
ereignty to things which are, as observation pearance of being more fully enlightened than
tells us, of equal rank. By these then it leads another who did not enjoy the same degree of
to that which is above these, and by which illumination; and this relative superiority is
being is given to these. For what is it which spoken of as if it were absolute knowledge,
ordered things in heaven and things in earth, not because it is really such, but by compari-
and those which pass through air, and those son with the power of that other.
which live in water or rather the things
; XVIII. Thus Enos " hoped to call upon the
which were before these, heaven and earth, Name of the Lord."'3 Hope was that for
air and water? Who mingled these, and who which he is commended and that, not that ;

distributed them? What is it that each has he should know Clod, but that he should call
in common with the other, and their mutual upon him. And Enoch was translated,'*' but it
dependence and agreement? For I commend is not yet clear whether it was because he al-

the man, though he was a heathen, who said, ready comprehended the Divine Nature, or in
order that he might comprehend it. And
a Referring to the mythical partition of the Universe, which
Rave heaven to Zeus, the sea to I'oseidon, and the infernal regions
to Aidoneus. ft Rom. i. 23. a i xiii. 12, but with a reading liriyvu)(Tecr9e< which is not in
Cor.
y It was a very general belief in the early Church that the cods the NewTestament.
whom the heathen worshipped were in reality actual evil spirits: P ('.en. iv. 26.The verb has by sonic been taken as passive,
and tins belie! is certainly supported by .S. Paul's argument about and not middle, "hoped that the Name of the Lord would b«
»i$wAo0vToy in 1 Cor, x, 19-21. called upon." y lb. v. 24, Ecclus. xlix. 14.
 THE SECOND THEOLOGICAL ORATION. 295

Noah's "glory was that he was pleasing to God ; ,

was more zealous than the others for the
he who was entrusted with the saving of the knowledge of Christ, and received a blessing
whole world from the waters, or rather of the for this," and was entrusted with the great-
Seeds of the world, escaped the Deluge in est gifts. What would you say of Isaiah or
a small Ark. And Abraham, great Patriarch Ezekiel, who was an eyewitness of very
though he was, was justified by faith,/3 and great mysteries, and of the other Prophets ;

offered a strange victim, v the type of the Great
Sacrifice. Yet he saw not God as God, but
gave Him food as a man. 6 He was approved
because he worshipped as far as he compre-
hended.* And Jacob dreamed of a lofty lad-
der and stair of Angels, and in a mystery
—
anointed a pillar £ perhaps to signify the Rock
that was anointed for our sake and gave to a
place the name of The House of God
honour of Him whom
saw and wrestled
with God in human form; whatever this
wrestling of God with man may mean
possibly it refers to the comparison of man's
virtue with God's ; and he bore on his body
the marks of the wrestling, setting forth the
defeat of the created nature ; and for a reward
for one of these saw the Lord of Sabaoth sit-
ting on the Throne of glory,/3 and encircled
and praised and hidden by the sixwinged
Seraphim, and was himself purged by the live
coal, and equipped for his prophetic office.
And the other describes the Cherubic Chariot v
of God, and the Throne upon them, and the
— Firmament over it, and Him that shewed
7
* in Himself in the Firmament, and Voices, and
lie ; Forces, and Deeds. 5 And whether this was
an appearance by day, only visible to Saints,
. or an unerring vision of the night, or an im-
pression on the mind holding converse with
the future as if it were the present ; or some
other ineffable form of prophecy, I cannot
say the God of the Prophets knoweth, and
;

of his reverence he received a change of his they know who are thus inspired. But
name being named, instead of Jacob, Israel neither these of whom I am speaking, nor any
—
;

great and honourable name.

that Yet of their fellows ever stood before the Council €
neither he nor any one on his behalf, unto this and Essence of God, as it is written, or saw,
day, of all the Twelve Tribes who where his or proclaimed the Nature of God.
children, could boast that he comprehended XX. If it had been permitted to Paul to
the whole nature or the pure sight of God. utter what the Third Heaven $ contained, and
XIX. To Elias neither the strong wind, nor his own advance, or ascension, or assumption
the fire, nor the earthquake, as you learn from thither, perhaps we should know something
the story, but a light breeze adumbrated the more about God's Nature, if this was the
Presence of God, and not even this His Nature. mystery of the rapture. But since it was in-
And who was this Elias ? The man whom a effable, we too will honour it by silence.
chariot of fire took up to heaven, signifying Thus much we will hear Paul say about it,
the superhuman excellency of the righteous that Ave know in part and we prophesy in
man. And are you not amazed at Manoah part. This and the like to this are the con-
1
*

the Judge of yore, and at Peter the disciple in fessions of one who is not rude in knowledge, e
later days ; the one being unable to endure who threatens to give proof of Christ speaking
the sight even of one in whom was a repres- in him, the great doctor and champion of the
entation of God; and saying, "We are un- truth. Wherefore he estimates all knowledge
done, we have seen God; " K speaking
O wife, on earth only as through a glass darkly,* as
as though even a vision of God could not be taking its stand upon little images of the
grasped by human beings, let alone the Nature truth. Now, anyone too
unless I appear to
of God and the other unable to endure the
; careful, and over anxious about the examina-
Presence of Christ in his boat and therefore tion of this matter, perhaps it was of this and
bidding Him depart A and this though Peter ; nothing else that the Word Himself intimated

a Ceil. ft lb. xviii. 18.

vi. 8. y lb. xxviii. 2. a Matt. xvi. 16, 17. fsa. vi. 1 sqq. y Kzck. i. 4-2S.
ft
6 (leu. xviii. 2. Elias Crctensis sees in this occurrence .1 fore- S v. I. ( >rders, i.e. of angels.
shadowing of the Incarnation and also with many others, a rev-
; e This is a quotation from the I. XX. of Jer. xxiii. 18, where
elation of the Trinity, in that Abraham saw Three and conversed for lJn-ocm^iaTi Aquila has ajroppjj-w, and Synnnachus 6miAi'«,
witli One. e Gen. xxxii. 28. ( lb. ver. 28. (according to Trommius). UnoiTTriixa properly means a Station of
7) v. 1. The Form of God, which would
refer to the occasion cited troops, and such is the meaning in the other two places where the
below. The reading is grammatically easier, as an accusative is
required but in that case we might have expected the wrestling
word occurs in the LXX., viz. —
2 Sam. xxiii. 14, and 1 Chron. \i.
:

;
16. The Hebrew word which it represents in this passage is one
with the Angel to have been mentioned first, as the name Penucl of frequent use, and means "a Council," or, in a sense derived
was given by Jacob on the day following the night in which lie from this, Familiar Intercourse. In Job xv. 8 it is rendered in A.
wrestled, and received his own change of name. The Benedic- V. The Secret of God, where the I.XX. has avvTayixa. The
tines, while retaining House in text and version, express a prefer- Vulgate in both cases has Concilium Dei the Benedictines;

ence for Form, because the subject of the argument is the Vision of however render it Substance. A. V. has Counsel, and in marg.
God. Secret; while R. V. reads Council, with no marginal alternative.
1 Kgs. xix. 11, 12. LXX. has a Sound of a Light breeze. £2 Cor. xii. 2. >) 1 Cor. xiii. 9.

k Judg, xiii.22. A Luke v. 8. 9 2 Cor. xi. 6. Cor. xiii. 12. m

 iq6 GREGORY NAZIANZEN.
that there were things which could not now be attained greater strength than was in
borne, hut which should he In. rue and cleared
his own
power or grasp.
up hereafter," and which John the Forerunner
XXII. for if, he says. leave everything else
of the Word and great Voice of the Truth
I

de- and consider myself and the whole nat-

alone,
clared even the whole world could not
contain.'3 ure and constitution of man. and
XXI. The truth then, and the whole Word how we are
mingled, and what is our movement,
is full of difficulty and obscurity and how
and as it were ;
the mortal was compounded with the
with a small instrument we are undertaking immortal,
a and how it is that I flow downwards,
great work, when with merely human wisdom and yet
am borne upwards, and how the soul is circum-
we pursue the knowledge of the Self-existent, scribed « and how it gives life and
and in company
;
shares in
with, or not apart from, the feelings and how the mind is at once circum-
;

senses, by which we are borne hither and scribed and unlimited, P abiding in
thither, and led into error, we apply ourselves us and yet
travelling over the Universe in swift
to the search after things which motion
are only to and ilow how it is both received and
l'e grasped by the mind, and
;
imparted
we are unable by word, and passes through air, and
by meeting bare realities with bare intellect enters
with all things how it shares in sense, and
to approximate somewhat more closely
;en-
to the shrouds away from sense. And even before
itself
truth, and to mould the mind by its
concepts. these questions— what was our first
Xow the subject of God moulding
more hard to is and composition in the workshop of
come at, v in proportion as nature,
more perfect it is and what is our last formation and completion
than any other, and is open to more objections, ?
W hatthe desire for and imparting of nour-
is
and the solutions of them are more laborious.'
ishment, and who brought us
For every objection, however small, stops and spontaneously
to those first springs and sources
hinders the course of our argument, and of life ? How
cuts is the body nourished by food, and
off further advance, just like men who sud-
its
the soul
by reason? What is the drawing of nature,
denly check with the rein the horses in full
and the mutual relation between 'parents
career, and turn them right round by the and
un- children, that it should be held together
expected shock. by a
Thus Solomon, who was the spell of love How
? is it that species are per-
wisest of all men, 5 whether before him or in manent, and are different in their characteris-
Ids own time, to whom God gave breadth of tics, although there are so many
that their indi-
heart,and a flood of contemplation, more vidual marks cannot be described ? How
is it
abundant than the sand, even he, the more that the same animal is both mortal
he entered into the depth, the more dizzy he and im-
mortal, v the one by decease, the other
became, and declared the furthest point of In-
coming into being? For one departs, and
wisdom to be the discovery of how very far off another takes its place, just like the flow of a
she was from him. e Paul also tries to arrive river, which is never still, yet ever constant.
at. I will not say the nature of Clod,
for this And you might discuss many more points con-
he knew was utterly impossible, but only the
cerning men's members and parts, and
judgments of God and since he finds no way their
;
mutual adaptation both for use and beauty,
out. and no halting place in the ascent, and and how some are connected and others dis-
moreover, since the earnest searching of his
joined, some are more excellent and
mind after knowledge does not end in any others
less comely, some are united and others
definite conclusion, because some fresh
unat- divided, some contain and others are con-
tained point is being continually disclosed to
tained, according to the law and reason
him (O marvel, that have a like experience), of
I
Nature. Much too might be said about voices
he closes his discourse with astonishment, and
calls this the
and ears. How is it that the voice is carried
riches of God.f and the depth, by the vocal organs, and received by the ears,
and confesses the unsearchableness of the judg-
and both are joined by the smiting and re-
ments of God, in almost the very words of
sounding of the medium of the air? Much
David, who at one time calls God's judg-
too of the eyes, which have an indescribable
ments the great deep whose foundations can-
communion with visible objects, and which
not be reached by measure or sense and at ;
">
are moved by the will alone, and that to-
another says that His knowledge of him and
of gether, and are affected exactly as is the mind.
his own constitution was marvellous/
and had For with equal speed the mind is joined to
n. John xvi. 12.
John xvi. 2-. Py a curious
a v. 1. And how the soul is carried round.
-Up of the tongue S. Gresrorv ft v. I. Invisible.
li.-iptist words of the Kvangeli-t.
vcf. I'etav. ,1c Deo. iii.,c. -. Si Kgs. 12.
y Gregory not here speaking of the immortality of the in-
is
t Keel. % dividual soul, but of that of the Race, which it
i Rom. xi. 23. 7) P.-. xxxvi. 7, lb. exxxix. C.
shares with other
animals, and winch is eflected by continual succession.
 THE SECOND THEOLOGICAL ORATION. 297

the objects of thought, the eye to those of
sight. Much too concerning the other senses,
not objects of the research of reason. And
much concerning our rest in sleep, and the
figments of dreams, and of memory and re-
membrance ; of calculation, and anger, and
desire ; and in a word, all
world called swayed. Man is
XXIII. Shall I reckon up for you the differ-
ences of the other animals, both from us and
—
from each other, differences of nature, and of
production, and of nourishment, and of region,
and of temper, and as it were of social life ?
How that some are gregarious and others
is it
solitary,some herbivorous and others carnivor-
ous, some fierce and others tame, some fond of
man and domesticated, others untamable and
free ? And some we might call bordering on
reason and power of learning, while others are
altogether destitute of reason, and incapable of
being taught. Some with fuller senses, others
with less ; some immovable, and some with the
power of walking, and some very swift, and
some very slow ; some surpassing in size or
beauty, or in one or other of these respects ;
others very small or very ugly, or both some
strong, others weak, some apt at self-defence,
others timid and crafty* and others again are
unguarded. Some are laborious and thrifty,
others altogether idle and improvident. And
before we come to such points as these, how is
it that some are crawling things, and others
upright some attached to one spot, some
; nurslings?
amphibious some delight in beauty and others
; their love of work and art, by which the for-
are unadorned some are married and some
; mer plan their honeycombs, and join them to-
single; some temperate and others intemper-
ate ; some have numerous offspring and others
not some are long-lived and others have but
; tion and an alternation of the angles with
short lives ? It would be a weary discourse to
go through all the details.
XXIV. Look also at the fishy tribe gliding
through the waters, and as it were flying
through the liquid element, and breathing its
own air, but in danger when in contact with
ours, as we are in the waters
habits and dispositions, their intercourse and
their births, their size and their beauty, and
their affection for places, and their wanderings,
and and departings, and their
their assemblings
propertieswhich so nearly resemble those of the
animals that dwell on land in some cases com-
munity, in others contrast of properties, both
in name and shape. And consider the tribes
of birds, and their varieties of form and colour,
both of those which are voiceless and of song-
birds. What is the reason of their melody, and
from whom came it ? Who gave to the grass-
hopper the lute in his breast, and the songs and
chirruping on the branches, when they are
moved by the sun to make their midday music,
and sing among the groves, and escort the way-
farer with their voices? Who wove the song
by which this little for the swan when he spreads his wings to the
breezes, and makes melody of their rustling?
For I will not speak of the forced voices, and
all the rest that art contrives against the truth.
Whence does the peacock, that boastful bird
of Media, get his love of beauty and of praise
(for he is fully conscious of his own beauty),
so that when he sees any one approaching, or
when, as they say, he would make a show be-
fore his hens, raising his neck and spreading
his tail in circle around him, glittering like
gold and studded with stars, he makes a spec-
tacle of his beauty to his lovers with pompous
strides ? Now Holy Scripture admires the
cleverness in weaving even of women, saying,
Who gave to woman skill in weaving and
cleverness in the art of embroidery ? a This be-
longeth to a living creature that hath reason,
and exceedeth in wisdom and maketh way even
; as far as the things of heaven.
XXV. But I would have you marvel at the
natural knowledge even of irrational creatures,
and if you can, explain its cause. How is it
that birds have for nests rocks and trees and
roofs, and adapt them both for safety and
beauty, and suitably for the comfort of their
Whence do bees and spiders get
gether by hexagonal and co-ordinate tubes, and
construct the foundation by means of a parti-
straight lines; and this, as is the case, in such
dusky hives and dark combs ; and the latter
weave their intricate webs by such light and
almost airy threads stretched in divers ways,
and this from almost invisible beginnings, to be
at once a precious dwelling, and a trap for
; and mark their weaker creatures with a view to enjoyment of
food? What Euclid ever imitated these, while
pursuing philosophical enquiries with lines that
have no real existence, and wearying himself
with demonstrations ? From what Palamedes
came the tactics, and, as the saying is. the
; movements and configurations of cranes, and
the systems of their movement in ranks and
their complicated flight? Who were their
Phidiae and Zeuxides, and who were the 1'ar-
rhasii and Aglaophons who knew how to draw
and mould excessively beautiful things ? What

a The Benedictines here insert Some well protected; but it is

their own conjecture, and is not found in the Manuscripts. a Job xxxviii. 36. LXX,
298 GREGORY NAZIAXZi: >,

harmonious Gnossian chorus of Daxlalus, unswerving ? ( )n what is it supported ? What

wrought fur a girl a to the highest pitch of is it that props it up, and on what does that
beauty? What Cretan Labyrinth, hard to rest? For indeed even reason has nothing to
get through, hard to unravel, as the poets say, lean upon, but only the Will of God. And
and continually crossing itself through the how is it that part of it is drawn up into moun-
tricks of its construction? 1 will not speak tain summits, and part laid down in plains,
of the ants' storehouses and storekeepers, and and this in various and differing ways? And
of their treasuring^ of wood in quantities cor- because the variations are individually small, it

responding to the time for which it is wanted, both supplies our needs more liberally, and is

and all the other details which we know are more beautiful by its variety; part being dis-
told of their marches and leaders and their tributed into habitations, and part left unin-
good order in their works. habited, namely all the great height of Moun-
XXVI. this knowledge has come within
ll~ tains, and the various clefts of its coast line
your reach and you are familiar with these cut off from it. Is not this the dearest proof
branches of science, look at the differences of of the majestic working of God ?
plants also, up to the artistic fashion of the XXVII. And with respect to the Sea even
leaves,which is adapted both to give the utmost if Idid not marvel at its greatness, yet I should
pleasure to the eye, and to be of the greatest have marvelled at its gentleness, in that al-
advantage to the fruit. Look too at the variety though loose it stands within its boundaries ;

and lavish abundance of fruits, and most of all
at the wondrous beauty of such as are most
necessary. And
consider the power of roots,
and juices, and flowers, and odours, not only
so very sweet, but also serviceable as medi-
cines and the graces and qualities of colours
; ;
and again the costly value, and the brilliant
transparency of precious stones. Since nature
has set before you all things as in an abundant
banquet free to all, both the necessaries and
the luxuries of life, in order that, if nothing
else, you may at any rate know God by His
r
benefits, and by your own sense of want be
made wiser than you were. Next, I pray you,
traverse the length and breadth of earth, the
common mother of all, and the gulfs of the
sea bound together with one another and with
the land, and the beautiful forests, and the
rivers and springs abundant and perennial, not
only of waters cold and fit for drinking, and
on the surface of the earth but also such as
;
running beneath the earth, and flowing under
caverns, are then forced out by a violent blast,
and repelled, and then filled with heat by this
violence of strife and repulsion, burst out by
little and little wherever they get a chance,
and hence supply our need of hot baths in
many parts of the earth, and in conjunction
with the cold give us a healing which is with-
out cost and spontaneous. Tell me how and
whence are these things ? What is this great
web unwrought by art? These things are
no less worthy of admiration, in respect of
their mutual relations than when considered
separately.
How is it that the earth stands solid
and if not at its gentleness, yet surely at its
greatness but since I marvel at
; both, I will
praise the bower that is in both. What col-
lected it ? What bounded it ? How is it raised
and lulled to rest, as though respecting its neigh-
bour earth ? How, moreover, does it receive
allthe rivers, and yet remain the same, through
the very superabundance of its immensity, if
that term be permissible? is the boun- How
dary of it, though it be an element of such
magnitude, only sand ? Have your natural
philosophers with their knowledge of useless
details anything to tell us, those men 1 mean
who are really endeavouring to measure the
sea with a wineglass, and such mighty works
by their own conceptions? Or shall I give
the really scientific explanation of it from
Scripture concisely, and yet more satisfactorily
and truly than by the longest arguments ?
" He hath fenced the face of the water with
His command." a This is the chain of fluid
nature. And how doth He bring upon it the
Nautilus that inhabits the dry land (i.e., man)
and with a little breeze (dost
in a little vessel,
thou not marvel at the sight of this, is not —
thy mind astonished ?), that earth and sea may
be bound together by needs and commerce,
and that things so widely separated by nature
should be thus brought together into one for
man? What are the first fountains of springs?
Seek, O man, if you can trace out or find any
of these things. And who was it who cleft
the plains and the mountains for the rivers,
and gave them an unhindered course? And
how comes the marvel on the other side, that
and the Sea never overflows, nor the Rivers cease

a The allusion is to a .croup made by Daedalus for Ariadne, repre-

to flow ? And what is the nourishing power
senting a chorus of youths and maidens, which seemed to be mov-
ing in musical rhythm. It is described by Homer (II., xviii., 592
a Job xxvi. 10. LXX.
 THE SECOND THEOLOGICAL ORATION. 299

of water, and what the difference therein for ; earth will you attribute the creation of cloud,
some things are irrigated from above, and or is it due to some thickening of the air, or
others drink from their roots, if I may luxuri- pressure or crash of clouds of excessive rarity,
ate a little in my
language when sneaking of so as to make you think the pressure the cause
the luxuriant gifts of God. of the lightning, and the crash that which
XXV 111. And now, leaving the earth and makes the thunder? Or what compression of
the things of earth, soar into the air on the wings wind having no outlet will account to you
of thought, that our argument may advance in for the lightning by its compression, and for
due path and thence I will take you up to
; the thunder by its bursting out?
heavenly things, and to heaven itself, and Now if you have in your thought passed
things which are above heaven for to that ; through the air and all the things of air, reach
which is beyond my discourse hesitates to with me to heaven and the things of heaven.
ascend, but still it shall ascend as far as may And let faith lead us rather than reason, if at
be. Who poured forth the air, that great and least you have learnt the feebleness of the
abundant wealth, not measured to men by latter matters nearer to you, and have
in
their rank or fortunes not restrained by; known reason by knowing the things that are
boundaries not divided out according to
; beyond reason, so as not to be altogether on the
people's ages but like the distribution of the
; earth or of the earth, because you are ignorant
Manna," received in sufficiency, and valued even of your ignorance.
for its equality of distribution the chariot of ; XXIX. Who spread the sky around us, and
the winged creation the seat of the winds
; ;
set the stars in order ? )r rather, first, can you
(

the moderator of the seasons the quickener ; tell me, of your own knowledge of the things in
of living things, or rather the preserver of heaven, what are the sky and the stars you ;

natural life in the body in which bodies
have their being, and by which we speak in
which is the light and all that it shines upon,
and the sight which flows through it ? And
mark, if you please, what follows. I cannot
give to the air the whole empire of all that is
thought to belong to the air. What are the
storehouses of the winds ? P What are the
treasuries of the snow ? Who, as Scripture
; who know not what lies at your very feet, and
; cannot even take the measure of yourself, and
yet must busy yourself about what is above
your nature, and gape at the illimitable?
for, granted that you understand orbits and
periods, and waxings and wanings, and set-
tings and risings, and some degrees and min-
utes, and all the other things which make you
so proud of your wonderful knowledge you ;

hath said, hath begotten the drops of dew?
Out of Whose womb came the ice? and T ho
bindeth the waters in the clouds, and, fixing
part in the clouds (O marvel !) held by His
Word though its nature is to flow, poureth
out the rest upon the face of the whole earth,
and scattereth it abroad in due season, and in
just proportions, and neither suffereth the
whole substance of moisture to go out free and
uncontrolled (for sufficient was the cleansing
in the days of Xoah ; and He who cannot lie
is not forgetful of His own covenant)
nor yet restraineth it entirely that we should
not again stand in need of an Klias v to bring
the drought to an end. If He shall shut up
heaven, it saith, who shall open it? If He
open the floodgates, who shall shut them up? 5
Who can bring an excess or withhold a suffi-
ciency of rain, unless he govern the Universe
by his own measures and balances ? What sci-
entific laws, pray, can you lay down concern-
ing thunder and lightning, O you who thun-
der from the earth, and cannot shine with even
little sparks of truth ? To what vapours from
have not arrived at comprehension of the
W realities themselves, but only at an observa-
tion of some movement, which, when con-
firmed by longer practice, and drawing the
observations of many individuals into one
generalization, and thence deducing a law,
has acquired the name of Science (just as
the lunar phenomena have become generally
known to our sight), being the basis of this
knowledge. But if you are very scientific on
this subject, and have a just claim to admira-
; . . . tion, tellme what is the cause of this order
and movement. 1 low came the sun to
this
be a beacon-fire to the whole world, and to
all eyes like the leader of some chorus, con-
cealing all the rest of the stars by his bright-
ness, more completely than some of them
conceal others. The proof of this is that
they shine against him, but he outshines
them and does not even allow it to be per-
ceived that they rose simultaneously with
him, fair as a bridegroom, swift and great
as a giant a —
for I will not let his praises be
sung from any other source than my own

a Exod. xvi. 18. /3 Job xxxvii, 9, 10.

Y 1 Kgs. xviii. 44. S Job. xii. 14 a Us. xix. s-
 ;

3oo GREGORY NAZIANZEN.

Scriptures — so mighty from
in strength that Tabernacle of Moses to be a figure of the whole
one end world he embraces
to the other of the creation —
I mean the entire system of things

all things in his heat, and there is nothing hid visible and invisible —
shall we pass the first veil,
from the feeling thereof, but it fills both every and stepping beyond the realm of sense, shall
eye with light, and every embodied creature we look into the Holy Place, the Intellectual
with heat warming, yet not burning, by the
; and Cut not even this can we
Celestial creation?
gentleness of its temper, and the order of its see in an incorporeal way, though it is incorpo-
movement, present to all, and equally embrac- real, since it is called — oris — Fire and Spirit,
ing all. for I le is said to make 1 lis Angels and spirits,
XXX. Have you considered the importance His Ministers a flame of fire ° . though
. .

of the fact that a heathen writer a speaks of the perhaps this "making" means preserving by
sun as holding the same position among material that Word by which they came into existence.
objects as ( rod does among objects of thought ? The Angel then is called spirit and fire ; Spirit,
For the one gives light to the eyes, as the as being a creature of the intellectual sphere;
( )ther does to the mind and is the most beau-
; Fire, as being of a purifying nature for 1 know ;

tiful of the objects of sight, as God is of those
of thought. But who gave him motion at
first? And what is it which ever moves him
in his circuit, though in his nature stable and
immovable, truly unwearied, and the giver
and sustainer of life, and all the rest of the titles
which the poets justly sing of him, and never
resting in his course or his benefits? How
comes he to be the creator of day when above
the earth, and of night when below it? or
whatever may be the right expression when
that the same names belong to the First Nature.
But, relatively to us at least, we must reckon
the Angelic Nature incorporeal, or at any rate
as nearly so as possible. Do you see how Ave
get dizzy over this subject, and cannot ad-
vance to any point, unless it be as far as this,
that we know there are Angels and Archan-
gels, Thrones, Dominions, Princedoms, Pow-
ers, Splendours, Ascents, Intelligent Powers
or Intelligencies, pure natures and unalloyed,
immovable to evil, or scarcely movable ever ;

one contemplates the sun ? What are the
mutual aggressions and concessions of day and
night, and their regular irregularities to use a
somewhat strange expression ? How comes he
to be the maker and divider of the seasons, that
come and depart in regular order, and as in a
dance interweave with each other, or stand
apart by a law of love on the one hand, and of
order on the other, and mingle little by little,
and steal on their neighbour, just as nights and
days do, so as not to give us pain by their sud-
denness. This will be enough about the sun.
Do you know the nature and phenomena of
the Moon, and the measures and courses of
light, and how it is that the sun bears rule over
the day, and the moon presides over the night
and while She gives confidence to wild beasts,
He stirs Man up to work, raising or lowering
himself as may be most serviceable ? Know you
the bond of Pleiades, or the fence of Orion, as
He who counteth the number of the stars and
calleth them all by their names ?v
the differences of the glory s of each, and the
order of their movement, that I should trust
you, when by them you weave the web of hu-
man concerns, and arm the creature against the
Creator ?
XXXI. What say you ? Shall we pause here,
circling in chorus round the First Cause (or
how should we sing their praises ?) illuminated
— thence with the purest Illumination, or one in
one degree and one in another, proportionally
to their nature and rank ... so conformed to
beauty and moulded that they become second-
ary Lights, and can enlighten others by the
overflowings and largesses of the First Light ?
Ministrants of God's Will, strong with both
inborn and imparted strength, traversing all
all at any place through
space, readily present to
their zeal for ministry and the agility of their
nature . . . different individuals of them
embracing different parts of the world, or ap-
pointed over different districts of the Universe,
as He knoweth who ordered and distributed it
all. Combining all things in one, solely with
a view to the consent of the Creator of all
things; Hymners of the Majesty of the Godhead,
eternally contemplating the Eternal Glory, not
that Cod may thereby gain an increase of glory.
Know you for nothing can be added to that which is full
— to Him, who supplies good to all outside
Himself —but that there may never be a ces-
sation of blessings to these first natures after
God. If we have told these things as they
deserve, it is by the grace of the Trinity, and
of the one Godhead in Three Persons but if ;

after discussing nothing further than matter and less perfectly than we have desired, yet even
visible things, or, since the Word knows the so our discourse has gained its purpose. For

a Plato. £ Job xxxviii. 31,

y Ps. cxlvii. 5 1 Cor. xv. 41, o Ps. civ. 4.
 ON THE SON. 3or

this is what we were labouring to shew, that

But Monarchy is that which we hold in
even the secondary natures surpass the power honour. It is, however, a Monarchy that is
of our intellect ; much more then the First and not limited to one Person, for it is possible for
(for I fear to say merely That which is above Unity if at variance with itself to come into a
all), the only Nature. condition of plurality a but one which is made;

of an equality of Nature and a Union of mind,

and an identity of motion, and a convergence
XXIX. THE THIRD THEOLOGICAL of its elements to unity a thing which is —
ORATION. impossible to the created nature so that
though numerically distinct there is no sever-
—
On the Son.
ance of Essence. Therefore Unity having
I. This then is what might be said to cut from all eternity arrived by motion at Duality,
short our opponents' readiness to argue and found in Trinity.
its rest This is what Ave
their hastiness with its consequent insecurity in mean by Father and Son and Holy Ghost.
all matters, but above all in those discussions The Father is the Begetter and the Emitter v ;
which relate to God.
rebuke But since to without passion, of course, and without ref-
others is a matter of no difficulty whatever, erence to time, and not in a corporeal man-
but a very easy thing, which any one who ner. The Son is the Begotten, and the Holy
likes can do whereas to substitute one's own
; Ghost the Emission; for I know not how
belief for theirs is the part of a pious and intel- this could be expressed in terms altogether ex-
ligent man let us, relying on the Holy Ghost,
; cluding visible things. For we shall not ven-
Who among them is dishonoured, but among ture to speak of "an overflow of goodness,"
us is adored, bring forth to the light our own as one of the Greek Philosophers dared to say,
conceptions about the Godhead, whatever as if it were a bowl overflowing, and this in
these may be, like some noble and timely plain words in his Discourse on the First and
birth. Not that I have at other times been Second Causes. 5 Let us not ever look on this
silent on this subject alone I am full of
;
for Generation as involuntary, like some natural
youthful strength and daring but the fact is ; overflow, hard to be retained, and by no
that under present circumstances I am even means befitting our conception of Deity.
more bold to declare the truth, that I may not Therefore let us confine ourselves within our
(to use the words of Scripture) by drawing limits, and speak of the Unbegotten and the
back fall into the condemnation of being dis- Begotten and That which proceeds from the
pleasing to God.° And since every discourse Father, as somewhere God the Word Himself
is of a twofold nature, the one part establish-
saith.
ing one's own, and the other overthrowing When did
III. these come into being? They
one's opponents' position let us first of all state are above " When. But, if I am to speak
'
; all '

our own and then try to controvert

position,
that of our opponents and both as briefly as —
with something more of boldness, when the —
;
Father did. And when
did the Father come
possible, so that our arguments may be taken into being. There never was a time when He
in glance (like those of the elementary
at a was not. And the same thing is true of the
treatiseswhich they have devised to deceive Son and the Holy Ghost. Ask me again, and
simple or foolish persons), and that our again I will answer you, When was the Son
thoughts may not be scattered by reason of the
length of the discourse, like water which is not a Billius and others here read Authority, which is not supported
by the best MSS., or by the context.
contained in a channel, but flows to waste Elias explains this to mean that of old men knew only One
Person in the Godhead and until the Incarnation this knowledge
over the open land. ;

was sufficient but from that time forward they acknowledged a

;

II. The
three most ancient opinions con- Second Person, and through Him a Third also, the Holy Ghost.
But this explanation falls far short of Gregory's meaning, which
cerning God are Anarchia, Polyarchia, and certainly is that the movement of selfconsciousness in God from all
Eternity made the Generation of the Son. and the Procession of
Monarchia. The
two are the sport of the
first the Holy Ghost, a necessity. All is objective in God. cf. Petav.
children of Hellas, and may they continue to de Deo, II., viii., 16 also, Greg. Naz., Or. xxiii. 5.
;

•y Trpo^oAeir? 7rpo£oA)j was a term used by the

Gnostics to describe
be so. Lor Anarchy is a thing without order ;
the Emanations by which the distance between the Finite and the

and the Rule of Many is factious, and thus Infinite was according to them bridged over and on this account ;

it under suspicion, and was rejected by both Arius and Atha-

fell

anarchical, and thus disorderly. For both nasius. Tertullian used it with an explanation which is satisfactory
as regards the TrpojSoArj of the Son but when he comes to apply it
;

these tend to the same thing, namely disorder to the Procession of the 1 loly Ghost he uses an illustration which is
;
in almost the very words rejected by Gregory (c. Prax.,
and this to dissolution, for disorder is the first See Swete, p. 56). Origen did not admit it. Later when this
7, 8.

step to dissolution. danger was past, the word came into use again as the equivalent
of eK7rdp£ucns, at first with reserve and explanations in the text, but
later on as an accepted term. See Swete " On The Doctrine Of
The Holy Spirit," p. 36.
a Heb. ii. 4 ; x. 38. S The expression is from Plato.
VOL. VII.
 — ; ;

302 GREGORY NAZIANZEN.

begotten ? When the Father was not begotten. ginning ? One Whose very Existence had no
When beginning for one whose existence had a be-
And when did the loly Ghost proceed ?
I ;

the Son was, not proceeding but, begotten ginning must also have begun to be a Father.
beyond the sphere of time, and above the He did not then become a Father after He
"rasp of reason although we cannot set forth
;
began to be, for His being had no beginning.
that which is above time, if we avoid as we And He is Father in the absolute sense, for
desire any expression which conveys the idea He is not also Son; just as the Son is Son in
of time. For such expressions as "when" the absolute sense, because He is not also
and " before " and " after " and " from the Father. These names do not belong to us in
beginning " are not timeless, however much the absolute sense, because we are both, and
not one more than the other and we are of
we may force them unless indeed we were to
;
;

both, and not of one only and so we are

take the Aeon, that interval which is coex- ;

tensive with the eternal things, and is not divided, and by degrees become men/and per-
divided or measured by any motion, or by haps not even men, and such as we did not
the revolution of the sun, as time is measured. desire, leaving and being left, so that only the

I low then are They not alike unoriginate, relations remain, without the underlying
Because They are from facts. a
if They are coeternal ?

Him, though not after Him.
is unoriginate is eternal,
eternal is not necessarily unoriginate, so long
as it may be referred to the Father as its origin.
Therefore in respect of Cause They are^ not
unoriginate; but it is evident that the Cause
is not necessarily prior to its effects,
for the
sun is not prior to its
are insome sense unoriginate, in respect of
time, even though you would scare simple
minds with your quibbles, for the Sources of
For that which But, the objector says, the very form of the
but that which is expression " He begat " and " He was begot-
ten," brings in the idea of a beginning of gen-
eration. But what if you do not use this ex-
pression, but say, " He had been begotten
from the beginning " so as readily to evade
your far-fetched and time-loving objections?
light. And yet They Will you bring Scripture against us, as if we
were forging something contrary to Scripture
and to the truth ? Why, every one knows that
in practice we very often find tenses inter-

Time are not subject to time. changed when time is spoken of; and especially
is this the custom of Holy Scripture,
not only
IV. But how can this generation be passion-
respect of the past tense, and of the present
less ? In that it is incorporeal. For if corporeal in
generation involves passion, incorporeal gen- but even of the future, as for instance " Why
"
did the heathen rage ? P when they had not
eration excludes it. And I will ask of you in
He For yet raged; and " they shall cross over the
turn, How is He God if is created ?
which created is not God. I refrain riveron foot," v where the meaning is they did
that is
is passion if cross over. It would be a long task to reckon
from reminding you that here too
we take the creation in a bodily sense, as time, up all the expressions of this kind which stu-
desire, imagination, thought, hope, pain, risk, dents have noticed.
VI. So much for this point. What is their
failure, success, all of which and more than
all find a place in the creature, as is evident next objection, how full of contentiousness and
to every one. Nay, I marvel that you do not impudence ? He, they say, either voluntarily
begat the Son, or else involuntarily. Next,
venture so far as to conceive of marriages and
as they think, they bind us on both sides
with
times of pregnancy, and dangers of miscar-
have begotten
riage, as if the Father could not cords these however are not strong, but
;

He had
not begotten thus or again, very weak. For, they say, if it was involun-
at all if ;

tarily He was under the sway of some one,

and
that you did not count up the modes of gen-
eration of birds and beasts and fishes, and who exercised this sway? And how is He, over
bring under some one of them the Divine and whom it is God ? But if voluntarily,
exercised,
Ineffable Generation, or even eliminate the the Son Son of Will how then is He of
is a ;

Son out of your new hypothesis. And you the Father? —

and they thus invent a new sort
the
cannot even see this, that as His Generation of Mother for him,— the Will,— in place of
Father. There one good point which they
according to the flesh differs from all others is

(for where among men do you know of a may allege about this argument of theirs
Virgin Mother?), so does He differ also in His namely, that they desert Passion, and take re-
spiritual Generation or rather He, Whose
;
fuge in Will. For Will is not Passion.
Existence is not the same as ours, differs from
cluldren eave^and
a Elias explain, this to refer to the fact that
us also in His Generation. by parents or else to the death of either
one or the other.
re left ;

V. Who then is that Father Who had no be- « p s ii. j.. 7 Ps. Ixvi. 6.
 ON THE SON. 303
Secondly, let us look at the strength of their haps you would say, By Will and Word. You
argument. And it were best to wrestle with have not yet solved the whole difficulty; for
them at first at close quarters. You yourself, it yet remains for you to shew
who how Will and
so recklessly assert whatever takes your Word gained the power of action. For man
fancywere you begotten voluntarily or in-
;
was not created in this way.
by your father ?
voluntarily If involuntarily, VIII. How then was He begotten?
then he was under some tyrant's sway (O ter-
This
Generation would have been no great thing, if
rible violence ) and who was the tyrant ? You
1
you could have comprehended it who have no
will hardly say it was nature,— for nature
is real knowledge even of your own
generation,
tolerant of chastity. Jf it was voluntarily,
I

or at least who comprehend very little of it,

then by a few syllables your father is done
and of that little you are ashamed to speak
away with, for you are shewn to be the son of j

and then do you think you know the whole?

;

Will, and not of your father. But I pass to You will have to undergo much labour before
the relation between God and the creature,
you discover the laws of composition, forma-
and I put your own question to your own wis- tion, manifestation, and the bond whereby
dom. Did God create all things voluntarily soul is united to body,— mind to soul, and
or under compulsion ? If under compulsion, mind
I

reason to ; and movement, increase, as-

here also is the tyranny, and one who played
I

similation of food, sense, memory, recollec-

the tyrant if voluntarily, the creatures also
;
tion, and all the rest of the parts of which
are deprived of their (iod, and you before you
|
are compounded ; and which of them belongs
the rest, who invent such arguments and tricks
to the soul and body together, and which
of logic.
j
to
For a partition is set up between each independently of the other, and which
the Creator and the creatures in the shape
of :
is received from each other.
For those parts
Will. And yet I think that the Person who whose maturity comes later, yet received their
wills is distinct from the Act of willing;
He laws at the time of conception. Tell me
who begets from the Act of begetting; the j

what these laws are ? And do not even then

Speaker from the speech, or else we are all venture to speculate on the Generation of
j

very stupid. On the one side we have the God for that would be unsafe. For even if
;
mover, and on the other that which is, so to
j

I
you knew all about your own, yet you do not
speak, the motion. Thus the thing willed is by any means know about God's. And if you
not the child of will, for it does not always
do not understand your own, how can you
result therefrom nor is that which is begot-
; I
know about God's? For in proportion as
ten the child of generation, nor that which
is God is harder to trace out than man, so is the
heard the child of speech, but of the Person
heavenly Generation harder to comprehend
who willed, or begat, or spoke. But the than your own. But if you assert that because
things of God are beyond all this, for with
you cannot comprehend it, therefore He can-
Him perhaps the Will to beget is generation, not have been begotten, it will be time for
and there is no intermediate action (if we
you to strike out many existing things which
may accept this altogether, and not rather con- you cannot
comprehend; and first of all (Iod
sider generation superior to will).
Himself. For you cannot say what He is, even
VII. Will you then let me play a little upon if you are very reckless, and excessively
this word Father, for your example
proud
encourages of your intelligence. First, cast away your
me to be so bold ? The Father is God either notions of flow and
divisions and sections, and
willingly or unwillingly and how will you es-
; your conceptions of immaterial as if it were
cape from your own excessive acuteness ? \{
material birth, and then you may perhaps
willingly, when did He begin to will ? It could
worthily conceive of the Divine Generation.
not have been before He began to be, for there
How was He begotten I repeat the question ?—
was nothing prior to Him. Or is one part of in indignation. The Begetting of God must
Him Will and another the object of Will ? If be honoured by silence.
|

a great thing for It is

so,He is divisible. So the question arises, as you to learn that He was begotten.
the result of your argument, whether He
But the
manner of His generation we will not admit
Himself is not the Child of Will. And if un- that even Angels can conceive, much less you.
willingly, what compelled Him to exist, and Shall I tell you how it was? It was in a man-
how is He God if He was compelled
to nothing less than to be God ?
—and that ner known to the Father Who begat, and to
How then the Son Who was begotten. Anything more
was He begotten, says my opponent. How than this is hidden by a cloud, and escapes
was He created, if as you say, He was created ? your dim sight.
For this is a part of the same difficulty. Per- IX. Well, but the Father begat a Son who
v 2
304 GREGORY NAZIANZEN.
either was or was not in existence." What And how did your single self become thus
utter nonsense This is a question which ap-
!
both subject and object ? But if neither of the
plies to you or me, who on the one hand were above is the case, how did you get separated
in existence, as for instance Levi in the loins of from yourself, and what is the cause of this
and on the other hand came into disjoining? But, you will say, it is stupid to
Abraham ; P

existence and so in some sense we are partly

;
make a fuss about the question whether or no
of what existed, and partly of what was non- a single individual is present to himself; for
existent ; whereas the contrary is the case with the expression is not used of oneself but of
the original matter, which was certainly cre- others. Well, you may be certain that it is
ated out of what was non-existent, notwith- even more stupid to discuss the question
standing that some pretend that it is unbegot- whether That which was begotten from the be-
ten. But in this case " to be begotten," even ginning existed before its generation or not.
from the beginning, is concurrent with "to For such a question arises only as to matter di-
be." On what then will you base this cap- visible by time.
tious question ? For what is older than that X. But they say, The Unbegotten and the
which is from the beginning, if we may Begotten are not the same and if this is so,
;

place there the previous existence or non-exist- neither is the Son the same as the Father. It

is clear, without saying so, that this line of ar-

ence of the Son? In either case we destroy
its claim to be the Beginning. Or perhaps you gument manifestly excludes either the Son or
die Father from the Godhead. For if to be
will say, if we were to ask you whether the
Father was of existent or non-existent sub- Unbegotten is the Essence of God, to be be-
gotten is not that Fssence if the opposite is
stance, that he twofold, partly pre-existing,
is ;

partly existing or that His case is the same

;
the case, the Unbegotten is excluded. What .

with that of the Son ; that is, that He was cre- argument can contradict this ? Ghoose then
ated out of non-existing matter, because of whichever blasphemy you prefer, my good in-

your ridiculous questions and your houses of ventor of a new theology, if indeed you are
sand, which cannot stand against the merest anxious at all costs to embrace a blasphemy.
ripple. In the next place, in what sense do you assert
I do not admit either solution, and I declare that the Unbegotten and the Begotten are not

that your question contains an absurdity, and
not a difficulty to answer. If however you
think, in accordance with your dialectic as-
sumptions, that one or other of these alterna-
tives must necessarily be true in every case, let
me ask you one little question Is time in
time, or is it not in time? If it is contained
in time, then in what time, and what is it but
that time, and how does it contain it ? But
the same? If you mean that the Uncreated
and the created are not the same, I agree with
you; for certainly the Unoriginate and the
created are not of the same nature. But if
you say that He That begat and That which is
:
begotten are not the same, the statement is in-
accurate. For it is in fact a necessary truth
that they are the same. For the nature of the
relation of Father to Child is this, that the off-

if it is not contained in time, what is that sur- spring is of the same nature with the parent.
passing wisdom which can conceive of a time Or we may argue thus again. What do you
which is timeless? Now, in regard to this mean by Unbegotten and Begotten, for if you
expression, " I am now telling a lie," admit mean the simple fact of being unbegotten or
begotten, these are not the same but if you
one of these alternatives, either that it is true, ;

or that it is a falsehood, without qualification mean Those to Whom these terms apply, how
(for we cannot admit that it is both). But are They not the same ? For example, Wis-
this cannot be. For necessarily he either is dom and Unwisdom are not the same in them-
lying, and so is telling the truth, or else he is selves, but yet both are attributes of man, who

telling the truth, and so is lying. What won- is the same ;and they mark not a difference
a
der is then that, as in this case contraries
it of essence, but one external to the essence.
are true, so in that case they should both be Are immortality and innocence and immuta-
untrue, and so your clever puzzle prove mere bility also the essence of God ? If so God has

foolishness ? Solve me one more riddle. many and not one; or Deity is a
essences
Were you present at your own generation, and compound of these. For He cannot be all
are you now present to yourself, or is neither these without composition, if they be essences.
the case ? If you were and are present, who XI. They do not however assert this, for

were you, and with whom are you present ? these finalities are common also to other beings.

a This is the Arian dilemma, " Did the Son exist before he was
begotten?" /3 Heb. vii. 10,
a cf. Peta\ ius De Trin., V, ii., 2,
 ;

ON THE SON. 305

Hut God's Essence is that which belongs
to will leave Personality absolutely unaffected?
God alone, and is [Toner to Him. But they, But that Unbegotten is not a synonym of
who consider matter and form to be iinbe^ot- God
ten, would not allow that to be unbegotten
is proved thus. W it were so, it would
is be necessary that since God is a relative
the property of God alone (for we must term,
cast Unbegotten should be so likewise; or that
away even further the darkness of the Manichse- since Unbegotten is an absolute term,
ans. a
so must
But suppose that
it is the property of
God be.
God God of no one. For words
. . .
alone. What
of Adam ? Was he not which are absolutely identical are similarly
alone the direct creature of God ? Yes, you applied. But the word Unbegotten is not
will say. Was he then the only human be- used relatively. For to what is it relative ?
ing ? By no means. And why, but because And of what things
humanity does not consist in direct creation ? God ? Why,
is (loci the

For that which

of all things. How then can God and Unbe-
is begotten is also human. gotten be identical terms? And again, since
Just so neither He Who is Unbegotten
is
i
j

Begotten and Unbegotten are contradictories,

alone God, though He alone is Father. But like possessionand deprivation, it would fol-
grant that He Who is Begotten is God
j

for ; low that contradictory essences would

He is ./God, as you must allow, even though co-ex-
ist, which is impossible." Or again, since
you cling to your Unbegotten. Then how do possessions are prior to deprivations,
you describe the Essence of God? Not by and the
latter are destructive of the
former, not only
declaring what it is, but by rejecting what
it is ! must the Essence of the Son be prior to
not. Tor your word signifies that He is not that
of the Father, but it must be destroyed
begotten it does not present to
by
; you what is I
the Father, on your hypothesis.
the real nature or condition of that which j

has no XIII. What now remains of their invincible

generation. What then
the Essence of God ?
is
'

arguments ? Perhaps the

It is for your infatuation to define
!

they will take

last
this, since I
refuge in is this. If God has never ceased to
you are so anxious about His Generation too
j

beget, the Generation is imperfect

but to us it will be a very great thing,
t

; and when
if ever, will He cease ? But if He has ceased, then He
even in the future, we learn this, when
this
'
1

must have begun. Thus again these carnal

darkness and dulness is done away for us,
as minds bring forward carnal arguments.
He has promised Who cannot lie. This then Whether He is eternally begotten or not, I
may be the thought and hope of those who
j

do not yet say, until I have looked into

are purifying themselves with a view the
to this. statement, "Before all the hills He
begetteth
!

Thus much we for our part will be bold to say, '

Me,"0 more accurately. But I cannot see

that if it is a great thing for the Father
to be the necessity of their conclusion.
Unoriginate, it is no less a thing for the For if, as
Son they say, everything that is to come to
an end
to have been Begotten of such a Father. had also a beginning, then surely that which
For
not only would He share the glory of the
j

Un- I
has no end had no beginning. What then
originate, since he is of the Unoriginate,
but will they decide
concerning the soul, or the
he has the added glory of His Generation,
a Angelic
nature? If it had a beginning, it
thing so great and august in the eyes
of all will also have an end and if it has no end,
those who are not altogether grovelling j ;

and it is evident that according

to them it had no
material in mind.
beginning. But the truth is that it had a be-
XII. But, they say, if the Son is the Same ginning, and will never have an end. Their
as
the Father in respect of Essence, then as-
if the sertion, then, that that which will have
Father is unbegotten, the Son must be so like- an end
had also a beginning, is untrue. Our position,
wise. Quite so— if the Essence of God con- however, is, that as in the case of a horse, or an
sists in being unbegotten ; and so He
would ox, or a man, the same definition
applies to
be a strange mixture, begottenly
unbegotten. all the individuals of the same species,
If, however, the difference is
and
outside the Es- whatever shares the definition has also a right
sence, how can you be so certain in
speaking to the Name ; so in the very same
of this? Are you also your father's way there
father, is One Essence of God,
and One Nature, and
so as inno respect to fall short of your father,' One Name; although in accordance with a
since you are the same with him in
essence? distinction in our thoughts we use distinct
Is it not evident that our
enquiry into the Names and that whatever is properly called
;
Nature of the Essence of God, if we make it, by this Name really is God and what He is ;

in Nature, That He is truly called— if at

a The Manichxans, who believed in two eternal principles
of
pod and evil, light and darkness, held that darkness
too was un-
begotten (hhas). a Because "Son" implies " begotten." lint (ex hyp.)
gotten
"Unbe-
is synonymous with " God." /3 l'rov. viii. ^5.

306 GREGORY NAZIANZEN.
least we are to hold that Truth is a matter not
of names but of realities. But our opponents,
as if they were afraid of leaving any stone un-
turned to subvert the Truth, acknowledge in-
deed that the Son is God when they are com-
pelled to do so by arguments* and evidences;
but they only mean that Me is God in an
ambiguous sense, and that lie only shares the
Name.
XIV. And when we advance this objection
against them, "What do you mean to say
then ? That the Son is not properly God,
just as a picture of an animal is not properly an
animal? And if not properly God, in what
sense is He God at all? " They reply, Why
should not these terms be ambiguous, and in
both cases be used in a proper sense ? And they
will give us such instances as the land-dog
and the dogfish where the word Dog is am-
; it is difficult to say whether they mislead most
biguous, and yet in both cases is properly
is such a species among the
used, for there
ambiguously named, or any other case in
which the same appellative is used for two
things of different But, my good
nature.
friend, in this case, when you
include two
natures under the same name, you do not as-
sert that either is better than the other, or
that the one is prior and the other posterior,
or that one is in a greater degree and the
other in a lesser that which is predicated of
them both, for there is no connecting link
which forces this necessity upon them. One
is not a dog more than the other, and one less
so either the dogfish more than the land-dog,
;
or the land-dog than the dogfish. should Why
they be, or on what principle ? But the com-
munity of name is here between things of
equal value, though of different nature. But
in the case of which we are speaking, you
couple the Name of God
with adorable Ma-
jesty, and make every essence and
It surpass
nature (an attribute of God alone), and then
you ascribe this Name to the Father, while
you deprive the Son of it, and make Him sub-
ject to the Father, and give Him only a sec-
ondary honour and worship and even if in ; point,
words you bestow on Him one which is
Equal, yet in practice you cut off His Deity,
and pass malignantly from a use of the same
Name implying an exact equality, to one
which connects things which are not equal.
And so the pictured and the living man are
in your mouth an apter illustration of the re-
lations of Deity than the dogs which I in-
stanced. Or else you must concede to both
a The Benedictines here translate \6yio by "Scripture," on
the ground thatReason is not competent to assert the Divinity of
the Word,
;
an equal dignity of nature as well as a common
name —even though you introduced these nat-
ures into your argument as different; and
thus you destroy the analogy of your dogs,
which you invented as an instance of inequal-
ity. For what is the force of your instance
of ambiguity, if those whom you distinguish
are not equal in honour? For it was not to
prove an equality but an inequality that you
took refuge in your dogs. I low could any-
body be more clearly convicted of fighting
both against his own arguments, and against
the Deity?
XV. And if, when we admit that in respect
of being the Cause the Father is greater than the
Son, they should assume the premiss that He
is the Cause by Nature, and then deduce the
conclusion that He is greater by Nature also,
themselves or those with whom they are argu-
ing. For it does not absolutely follow that
all that is predicated of a class can also be
predicated of all the individuals composing it
for the different particulars may belong to dif-
ferent individuals. For what hinders me, if
I assume the same premiss, namely, that the
Father is greater by Nature, and then add this
other, Yet not by nature in every respect
greater nor yet Father —
from concluding,
Therefore the Greater is not in every respect
greater, nor the Father in every respect Father?
Or, if you prefer it, let us put it in this way :
God is an Essence: But an Essence is not in
every case God ; and draw the conclusion for
yourself —Therefore God is not in every case
God. I think the fallacy here is the arguing
from a conditioned to an unconditioned use
of a term, a to use the technical expression of
the logicians. For while we assign this word
Greater to His Nature viewed as a Cause, they
infer it of His Nature viewed in itself. It is
just as if when we said that such a one was a
dead man they were to infer simply that he
was a Man.
XVI. How shall we pass over the following
which is no less amazing than the rest?
Father, they say, is a name either of an essence
!
or of an Action, thinking to bind us down on
both sides. If we say that it is a name of
an essence, they will say that we agree with
them that the Son is of another Essence,
since there is but one Essence of God, and
this, according to them, is preoccupied by
the Father. On the other hand, if we say
that it is the name of an Action, we shall be
a Or as the schoolmen say the fallacy is, A dicto secundum quid
ad dictum simpliciter, one of the many forms of Undistributed
I
Middle Term. Petavius, however (De Trim, II., v., 12), pro-
1 nounccs the argument of this section unsatisfactory.
 '

ON THE SON. 307

supposed to acknowledge plainly that the Son glory and the Impress of His Essence," ° and
is created and not begotten. For where there !
" the Image of His Goodness," P and " Him
is an Agent there must also be an Effect. And hath God the Father sealed." v Lord, King,
;

they will say they wonder how that which is He That Js, The Almighty. "The Lord
made can be identical with That which made rained down fire from the Lord " ° and " A ;

it. 1 should myself have been frightened with sceptre of righteousness is the sceptre of Thy
your distinction, if it had been necessary Kingdom;" e
and " Which is and was and is
to accept one or other of the alternatives,
and not rather put both aside, and state a
I

to come, the Almighty " ? all which arc- —

clearly spoken of the Son, with all the other
third and truer one, namely, that Father is passages of the same force, none of which is
not a name either of an essence or of an action, an afterthought, or added later to the Son or
most clever sirs. But it is the name of the the Spirit, any more than to the Father Him-
Relation in which the Father stands to the self. For Their Berfection is not affected by
Son, and the Son to the Father. For as with additions. There never was a time when He
us these names make known a genuine and was without the Word, or when He was not
intimate relation, so, in the case before us too, the Father, or when He was not true, or not
they denote an identity of nature between wise, or not powerful, or devoid of life, or of
Him That is begotten and Him That begets. splendour, or of goodness.
But let us concede a to you that Father is But in opposition to all these, do you
name of essence, it will still bring in the idea reckon up for me the expressions which make
of Son, and will not make it of a different for your ignorant arrogance, such as " My
nature, according to common ideas and the God and your God," 1 or greater, or created,
force of these names. Fet it be, if it so please or made, or sanctified e Add, if you like, Ser- ;

you, the name of an action ; you will not de- vant" and Obedient* and Gave*1 and Learnt,"
feat us in this way either. The Homoousion and was commanded, £ was sent, can do noth-
would be indeed the result of this action, or ing of Himself, either say, or judge, or give,
otherwise the conception of an action in this
matter would be absurd. You see then how,
or will."' And further these, His ignorance,'5 —
subjection, "
prayer, T asking/ increase,* being
even though you try to fight unfairly, we made perfect.* And
if you like even more
avoid your sophistries. But now, since we humble than these such as speak of His sleep-
;

have ascertained how invincible you are in ing, hungering," being in an agony,™ and
1
/'

your arguments and sophistries, let us look at
your strength in the Oracles of God, if per-
chance you may choose to persuade us out of
them.
XVII. For we have learnt to believe in and
to teach the Deity of the Son from their great
and And what utterances
lofty utterances.
are these? These God The Word He
That Was In The Beginning and With The
Beginning, and The Beginning. "In the
Beginning was The Word, and the Word was
with God, and the Word was God," a and
"With Thee is the Beginning,"* and " He
who calleth her The Beginning from genera-
tions." v Then the Son is Only-begotten:
The only "begotten Son which is in the
bosom of the Father, it says, He hath de-
clared lim.1
5
The Way, the Truth, the Life,
'
fearing ; PP or perhaps you would make even
His Cross and Death a matter of reproach to
Him. His Resurrection and Ascension I fancy
you will leave to me, for in these is found some-
thing to support our position. A good many
other things too you might pick up, if you
desire to put together that equivocal and in-
: — — truded god of yours, Who to us is True Clod,
and equal to the Father. For every one of
these points, taken separately, may very easily,
if we go through them one by one, be ex-
plained to you in the most reverent sense, and
3
the stumbling-block of the letter be cleansed
—
away that is, if your stumbling at it be honest,
and not wilfully malicious. To give you the
explanation in one sentence. What is lofty
you are to apply to the Godhead, and to that

Nature in Him which is superior to sufferings

the Fight. "I am the Way, the Truth, and and incorporeal; but all that is lowly to the
the Fife;" and "I am the Light of the composite condition vy of Him who for your
World." e Wisdom and Bower, " Christ, the
Wisdom of God, and the Bower of God." i allcb. i. 3 R. V
PWisd. vii. 26. y lohn vi. 27.
6 Gen.xix. 24. e Ps. xlv. 6. £Kev.
The Effulgence, the Impress, the Image, the 7) Inlin xx. 17, : S. Prov. viii. 22 : John x. 36 ; Acts
i. 8.
ii. 36.
Seal; "Whobeing the Effulgence of His (cPhil. ii. 7.
v Hut), v. 8 £ John
A Phil. ii. 8.
x. 18 xiv. 31.
p.
lb. iv.
John i. 12.
;
34 v. 23, sq,
;

n ib. v. j 9, p Mark xiii. 32. <r 1 Cor. xv. 28.

t Luke vi. v John xiv. 16. <f> Luke ii. 52.
X Hub. v. 9 >p Matt. viii. Mark iv. 3S.
B John i. 1. /JPs. ex. 3_. ylsu. xli. 4. Sjuhni. i£ w Matt. iv. 2 Luke iv. 2. ; aa. Luke xxii. 44. fijl Heb. v. 7.
e John vii. 12 ; ix. 5 ; xiv. 6, £1 Cur. i. 24. YY S, Gregory often speak* of Human Nature as our comfositt
 — ; —

308 GREGORY NAZIANZEN.

sakes made Himself of no reputation and was had been begotten : He was horn of a woman
Incarnate —
yes, lor it is no worse thing to say, — but she was a Virgin. The first is human
was made Man, and afterwards was also exalted. the second Divine. In His Human nature
The he that you will abandon these
result will He had no Father, but also in His Divine Nat-
carnal and grovelling doctrines, and learn to he ure no Mother."1 Both these'3 belong to
more sublime, and to ascend with His God- Godhead. Fie dwelt in the womb but He —
head, and you will not remain permanently was recogniz.ed by the Prophet, > himself still
among the things of sight, hut will rise up in the womb,
leaping before the Word, for
with Him into the world of thought, and Whose sake He came
into being. He was
come to know which passages refer to His wrapped in swaddling clothes 5 but He took —
Nature, and which to His assumption of Hu- off the swathing bands of the grave by His
man Nature. rising again. He was laid in a manger but —
NIX. For He Whom
you now treat with He was glorified by Angels, and proclaimed
contempt was once above you. lie Who is by a star, and worshipped by the Magi. Why
now Man was once the Uncompounded. What are you offended by that which is presented
He was He continued to he; what He was to your sight, because you will not look at
notHe took to Himself.'3 In the beginning that which is presented to your mind? He
1 was, uncaused ; for what is the Cause of
le was driven into exile into Egypt but lie —
God ? 5ut afterwards for a cause He was born.
1 drove away the Egyptian idols.' He had no
And that cause was that you might he saved, form nor comeliness in the eyes of the Jews £
who insult Him and despise His Godhead, but to David He is fairer than the children of
because of this, that He took upon Him your men.'' And on the Mountain He was bright
denser nature, having converse with Flesh by as the lightning, and became more luminous
means of Mind, v While His inferior Nature, than the sun, 6 initiating us into the mystery
the Humanity, became God, because it was of the future.
united to God, and became One Person 5 be- XX. Fie was baptized as Man but He re- —
cause the Higher Nature prevailed mitted sins as God 1
— not because He needed
in order that I too might be made God so far purificatory rites Himself, but that He might
as He is made Man. e He was born but He — sanctify the element of water. He was tempted
as Man, but Fie conquered as God yea, He
being; and here he means the Sacred Humanity exclusively ;

there is no shadow of suspicion of Nestorianism or Eutychianism bids us be of good cheer, for He has overcome
attaching to his name.
a The word oinovoixia is used in four principal senses (a) The:
the world.* He hungered —-but He fed thou-
ministry of the Gospel, cf. Ephes. iii. 2. Col. i. 25, etc., and S. sands K yea, He is the Bread that giveth life,
Cyril Hieros., has the expression " Economy of the Mystery"
;

(Cat., xxv.).
others,
It is also used absolutely by S. Chrysostom and
(b) The Providence of God, as by Epiphanms, Greg.
and That is of heaven. He thirsted but I le —
Nyss., and others, (c) The Incarnation, as in the text, without cried, If any man thirst, let him come unto
any epithet— in which use it is opposed to 17 CeoTr)?. Sometimes
however epithets are added, (d) The whole Mystery of Redemp-
Me and drink.** Yea, He promised that foun-
tion, including the Passion.
/3 cf. S. Leo, Scnn. x\i., De Nativ. Dei, c. ii. "Remaining S. Thomas Aquinas remarks that it is true, if by Man you under-
what He was, and putting on what He was not, He united the true stand simply Human Nature, and not a Human Person; in this
form of a servant to that form in which He was equal to God the sense it was brought to pass that Man was God or in other ;

Father, and combined both natures in a union so close that the words Human Nature was made that of the Son of God. (Summa,
lower was not consumed by receiving glory, nor the higher lessened III., xvi., 7.)
by assuming lowliness. o " If any does not admit Mary to be the Mother of God
y " Mediante anima," cf. Orat. xxxviii., 13. S. T. Aq., Summa, (BeoTOKOv), he is separated from God. If any say that He passed
III., vi. Jungmann, de Verbo Incarn., c. 68. Forbes, On Nicene through the Virgin as through a conduit, and that He was not
Creed, p. 188. Petav. de Incarn., IV.,xiii., 2, formed in her both divinely and humanly (divinely, because with-
6 yevopevoi; dvdpuirroi; 6 ko.tu> #edy. The passage is one of out a human father ; humanly, because in accordance with the
great difficulty. Klias Cretensis renders the words as follows ; laws of gestation), he is in like manner atheistic. If any assert
" Becoming Man, the inferior God, because humanity was" etc. ;
that the Humanity was thus formed, and the Deity subsequently
but his rendering is rejected as impossible by Petavius (de Incarn., added, he is condemned for this is not a generation of God, but
;

IV., ix., 2, 3). (i.) It is grammatically possible (Madvig, Gk. Syn- an evasion of generation" (S. G. N. ad Cled., Ep. i.). S. Thomas
tax, 9 a. rem. 3) for 6 kotio, standing as it does, to qualify dv6po>Tro<;. Aquinas explains the fitness of the title thus The Plessed Virgin
:

(ii.) But the kou yfyd/xevos . . .Ceds may be taken as a nom. could be denied to be the Mother of God only if cither His Hu-
absolute, which would have been expressed by a gen. if ai'0pw77os manity had been conceived and born before That Man was the
had not been the same Person as o^uArjcras. —
Son of God; which was the position taken up by Photinus or ;

c As by the Incarnation He who was God was made perfect else if the Humanity had not been assumed into the unity of the
Man, so Man was made perfect God, and each nature retained its Person (or Hypostasis) of the Son of God —
which was the posi-
;

own qualities. Or it may mean that God Incarnate was made
Man in respect of body, soul, and mind that is, in all points and
; ;
theHumanity which He assumed was in all these points Deified ;
and therefore they who are His kindred and imitators share to that
extent the Deification (Elias). In the first Epistle to Cledonius
tion of Nestorius. Jioth these positions are erroneous. Therefore
to deny that the Plessed Virgin is the Mother of God is heretical
(Summa, III., xxxv.,'4). Inthetext S. Gregory merely means that
the Godhead of our Lord was not derived from His Plessed
Mother, just as his Manhood was not derived from any man but, ;

(v. infra) the Priest, against Apollinarius, which is sometimes as the extract at the beginning of this Note shews, he would be
reckoned as the 51st Oration, S. Gregory says, "The Godhead the last to take up the Nestorian notion, which was afterwards
and the Manhood are two natures, just as soul and body are. condemned at the Council of Ephcsus.
Put there arc nut two Suns or two Gods although Paul did thus
; Poth These, i.e., the being without Father, and without Mother
entitle the outward man and the inward. And, to speak succinctly, is a condition which belongs only to the Godhead.
the Natures which make our Saviour are distinct, for the Invisible y S. John the liaptist (S. Luke i.). S Luke ii. 41.
is not the same as the visible, nor the Timeless as that which is e Referring, perhaps, to the tradition that at the coming of
subject to time ;but He is not two Persons. God forbid, for both Christ into Egypt all the Idols in the land fell down and were
these are one in the union, Cod being made Man, and Man being broken. <f Isa. liii. 2. r) Ps. xlv. 2. Matt. xvii. 2.
made God, or however else you may express it." And upon this 1 Matt. iii. 13 ; ix. 6, k John xvi, 33. A Ib.vi. 10. f* lb. vii. 37,
 ; —

THE FOURTH THEOLOGICAL ORATION. 309

tains should flow from them that believe. He
was wearied, but He is the Rest of them that are
weary and heavy laden." He was heavy with
sleep, but He walked lightly over the sea.*3 1 le
relinked the winds, He made Peter light as he
began to sink.v He pays tribute, but it is out
of a fish s yea, He is the King of those who
demanded it.
6
He is called a Samaritan and a demoniac £
but He saves him that came down from Jeru-
salem and fell among thieves the demons
acknowledge Him, and He drives out demons,
and sinks in the sea legions of foul spirits, 9
and sees the Prince of the demons falling like
lightning. 1 He is
stoned, but is not taken.
He prays, but He
hears prayer.
but He causes tears to cease. He asks where
Lazarus was He was Man; but Helaid, for
raises Lazarus, for was God.* He is sold,
and very cheap, for it is only for thirty pieces
of silver * but He redeems the world, and that
; solve the knots of their unnatural dogmas, if
at a great price, for the Price was His own
blood." As a sheep He is led to the slaughter,"
but He is the Shepherd of Israel, and now of
the whole world also. As a Lamb He is silent,
yet He is the Word, and is proclaimed by the
Voice of one crying in the wilderness.* He is
enough lor us), but of necessity, for the sake
of our assailants (for medicines exist because
of diseases), that they may be led to see that
they are not all-wise nor invincible in those
superfluous arguments which make void the
Gospel. For when we leave off believing,
and protect ourselves by mere strength of
argument, and destroy the claim which the
; Spirit has upon our faith by questionings, and
then our argument is not strong enough lor
;
*>
the importance of the subject (and this must
necessarily be the case, since it is put in
motion by an organ of so little power as is our
mind), what is the result? The weakness of
the argument appears to belong to the mystery,
He weeps, and thus elegance of language makes void the
Cross, as Paul also thought. a Lor faith is that
which completes our argument. But may He
He who proclaimeth unions and looseth those that
are bound, and who putteth into our minds to
it may be, change these men and make them
faithful instead of rhetoricians, Christians in-
stead of that which they now are called.
This indeed we entreat and beg for Christ's
sake. Be ye reconciled to God,0 and quench
not the Spirit v or rather, may Christ be rec-
;

bruised and wounded, but He healeth every onciled to you, and may the Spirit enlighten
disease and every infirmity. He is lifted up you, though so late. But if you are too fond
and nailed to the Tree, but by the Tree of of your quarrel, we at any rate will hold
Life He restoreth us; yea, He saveth even fast to the Trinity, and by the Trinity may
the Robber with Him * yea, He crucified ; we be saved, remaining pure and without
wrapped the world in darkness. He is
visible offence, until the more perfect shewing forth
given vinegar to drink mingled with gall. of that which we desire, in Him, Christ our
Who ? He who turned the water into wine, Lord, to Whom be the glory for ever.
who is the destroyer of the bitter taste, who Amen.
is Sweetness and altogether desire. He lays "

down His life, but He has power to take

it again T and the veil
; is rent, for the mysteri- THE FOURTH THEOLOGICAL ORA-
ous doors of Heaven are opened ; the rocks are TION, WHICH IS THE SECOND
cleft, the dead arise." He dies, but He gives CONCERNING THE SON.
life, and by His death destroys death. He is
buried, but He rises again He goes down
; I. I have by the power of the Spirit
Since
into Hell, but He brings up the souls ; He sufficientlyoverthrown the subtleties and intri-
ascends to Heaven, and shall come again to cacies of the arguments, and already solved in
judge the quick and the dead, and to put to the mass the objections and oppositions drawn
the test such words as yours. If the one give from Holy Scripture, with which these sacri-
you a starting point for your error, let the legious robbers of the Bible and thieves of the
others put an end to it. sense of contents draw over the multitude
its
XXI. This, then, is our reply to those who to their side,and confuse the way of truth ;

would puzzle us not given willingly indeed (for

;
and that not without clearness, as I believe all
light talk and contradictions of words are not candid persons will say attributing to the ;

agreeable to the faithful, and one Adversary is Deity the higher and diviner expressions, and
a Mail. xi. 28.
the lower and more human to Him Who for
/3 II). via. 24. y lb. xiv. 25,
us men was the Second Adam, and was God
;

5 lb. xvii. 24. e John xix. 19. £ lb. viii. 48.

tj Luke x. 30, etc. Luke viii. 28-33 lb. x. 18.
k John xi. 43. A Matt. xxvi. 15.
1

H 1 Pet. i. 19.
made capable of suffering to strive against sin ;
v Isa. liii. 7. f John i.23. Isa. liii. 23.
uke xxiii.
ir I. 43. p John ii.i-ii. (J Cant. v. iC.
T John x. 18. v Matt, xxvii. 51. a Cor, 2 Cor, v. 20, Thess.
1 i. 17, y 1 v. 19.
 10 GREGORY NAZIANZKN.
yet we have notgone through the passages
yet as the beginning of His ways, with a view
in detail, because
of the haste of our argu- to his works. .Now, the Works of His Hands
ment. But since you demand of us a brief are verity and judgment a for whose sake ;

explanation of each of them, that you may not He was anointed with Godhead ; for this
be carried away by the plausibilities of their anointing of the Manhood; but the
is "He
arguments, we will therefore state the explana- begetteth Me
" is not connected with a cause
;

tions summarily, dividing them into numbers or it is for you to shew the adjunct. What
for the sake of carrying them more easily in argument then will disprove that Wisdom is
mind. called a creature, in connection with the lower
11. In their eyes the following is only too generation, but Begotten in respect of the first
ready to hand " The Lord created me at the and more incomprehensible?
beginning of I lis ways with a view to His III. Next is the fact of His being called
works." a How shall we meet this? Shall Servant v and serving many well, and that it is
we bring an accusation against Solomon, or a great thing for Him to be called the Child of
reject his former words because of his fall in God. For in truth He was in servitude to flesh
after-life? Shall we say that the words are and to birth and to the conditions of our life
those of Wisdom herself, as it were of Knowl- with a view to our liberation, and to that of all
edge and the Creator- word, in accordance those whom He has saved, who were in bond-
with which all tilings were made? For age under sin. What greater destiny can be-
Scripture often personifies many even lifeless fall man's humility than that he should be inter-
objects ;
" The Sea said " P so
as for instance, mingled with God, and by this intermingling
and so ; and, " The Depth saith, It is not in should be deified, 6 and that we should be so
me and " The Heavens declare the glory
;" y visited by the Dayspring from on high, 6 that
of God s
and again a command is given to
;" even that Holy Thing that should be born
the Sword e and the Mountains and Hills are
; should be called the Son of the Highest, £ and
asked the reason of their skipping. £ We do that there should be bestowed upon Him a
not allege any of these, though some of our Name which is above every name? And what
predecessors used them as powerful arguments. else can this be than God ? and that every —
But let us grant that the expression is used of knee should bow to Him That was made of no
our Saviour Himself, the true Wisdom. Let reputation for us, and That mingled the Form
tis consider one small point together. What of God with the form of a servant, and that
among all things that exist is unoriginate? all the House of Israel should know that God
The Godhead. For no one can tell the origin hath made Him both Lord and Christ ? * For
of God, that otherwise would be older than all this was done by the action of the Begot-
God. But what is the cause of the Manhood, ten, and by the good pleasure of Him That
which for our sake God assumed? it was begat Him.
surely our Salvation. What else could it be? IV. Well, what is the second of their great
Since then we find here clearly both the irresistible passages ? " He must reign," e till
Created and the Begetteth Me, the argument such and such a time and " be received . . .

is simple. Whatever we find joined with a by heaven until the time of restitution," * and
cause we are to refer to the Manhood, but all "have the seat at the Right Hand until the
that is absolute and unoriginate we are to overthrow of His enemies." K But after this?
reckon to the account of 1 lis Godhead. Well, Must He cease to be King, or be removed
then, is not this " Created " said in connection from Heaven ? Why, who shall make Him
with a cause? He created Me, it so says, cease, or for what cause
a bold and ? What
very anarchical interpreter you are and yet ;

a Prov. viit. 22. The A. V. has in this place Possessed, and this
you have heard that Of Flis Kingdom there
has very high authority but the Hebrew word in almost every case
: shall be no end. K Your mistake arises from not
signifies to Acquire. It is used, says Up. Wordsworth (ad h. I.),
about eighty times in the O. T., and in only five places is it ren- understanding that Until is not always exclu-
dered in our Translation by Possess —
in two of which ((Sen. xiv.
;

sive of that which comes after, but asserts up

10, 22. and Ps. exxxix. 13) it might well have the sense of Creating.
and in two (Jer. xxxii. 15. and Zech. xi. 5) of Getting. In some an- to that time, without denying what comes
cient Versions (LXX. and Syr.) it i- rendered by Create. S. Je-
rome in his Kp. ad C'ypr. (ii. 697) says that the word may here be
understood of possession, but in his Comm. on Ephes. ii. ( p. 342)
he adopts the rendering Create, which he applies to the Incarna- a Ps. cxi. 7. $ Ps. xlv. 7.
tion, as in several places does S. Athanasius. I'ut Wordsworth y Isa. xlix. 6 : liii. ii. The LXX. here mistranslates the Hebrew
;

thinks it better to apply the words to the Kternal Generation, as and the Latin have the same word in all the passages quoted below,
S. Hilary expounds it (c. Arianos, who argued from it that Christ while the LXX, varies, as follows Isa. xlii. i. ffois.
: 19. ira'iSeq,
was a creature): "quia I'ilius Dei 11011 corporalis parturitionis est S0JA01. xliv. 2. jrous. 21. nali. xlviii. 29. SovKov. xlix. 3. 60OA0J.
genitus excmplo, sed ex pcrfecto Deo pcrfectus Deus natus ct ; 5. SoOAoi\ 6. na'iSa. 7. 500X01". lii. 13. -ais. liii. 11. SovAevovra.

ideo ait creatam se esse Sapientia ; omnem in gcneratione sua S See Prolegomena, sec. ii. and 2 Pet. i. 4. e Luke i. 78.
notionem passionis corporalis cxcludens." /3 Is. xxiii. 4. £ Phil. ii. 9 17 Acts ii. 36. 6 1 Cor. xv. 35. 1 Acts iii. 21,

•y Job xxviii, 14. 6 Pi. xi.\. 1, t Zech. xiii. 7. £ Ps. cxiv. C. k Ps. ex. i. A. Luke i. 33. Cf, Nic. Creed.
 ;

THE FOURTH THEOLOGICAL ORATION. 3ii

after it. To take a single instance — how else kind, it appears to me, is the expression, " My
would you understand, " Lo, I am with you God, My God, why hast Thou
forsakenMe?" a
always, even unto the end of the world?"" It was not He who was forsaken either by the
Does it mean that He will no longer be so Father, or by His own Godhead, as some have
afterwards. And for what reason ? But this is thought, as if It were afraid of the Passion,
not the only cause of your error you also fail
; and therefore withdrew Itself from Him in
to distinguish between the things that are signi- His Sufferings (for who compelled Him either
fied. He is said to reign in one sense as the to be born on earth at all, or to be lifted up
Almighty King, both of the willing and the on the Cross ?) But as I said, He was in His
unwilling but in another as producing in us
; own Person representing us. For we were
submission, and placing us under His Kingship the forsaken and despised before, but now by
as willingly acknowledging His Sovereignty. the Sufferings of Him Who could not suffer,
Of His Kingdom, considered in the former we were taken up and saved. Similarly, He
sense, there shall be no end. But in the second makes His own our folly and our transgres-
sense, what end will there be ? His taking us sions; and says what follows in the Psalm,
as His servants, on our entrance into a state for it is very evident that the Twenty-first
of salvation. For what need is there to Work Psalm refers to Christ.
Submission in us when we have already sub- VI. The same consideration applies to an-
mitted ? After which He arises to judge the other passage, "He
learnt obedience by the
earth, and to separate the saved from the lost. things which He suffered," v and to His
After that He is to stand as God in the midst "strong crying and tears," and His " Entrea-
of gods.'3 that is, of the saved, distinguishing ties," and His " being heard," and His " Re-
and deciding of what honour and of what verence, all of which He wonderfully wrought
'

'

mansion each is worthy.
V. 'Jake, in the next place, the subjection by
which you subject the Son to the Father. What,
you say, is He not now subject, or must He, if
He is ( rod, be subject to God ? v You are fash-
ioning your argument as if it concerned some
robber, or some hostile deity. But look at it
in tins manner that as for my sake He was
:
called a curse, 6 Who destroyed my curse ; and
sin, 6 who taketh away the sin of the world
and became a new Adam f to take the place of
the old, just so He makes my disobedience
His own as Head of the whole body. As long
out, like a drama whose plot was devised on
our behalf. For in His character of the Word
He was neither obedient nor disobedient. For
such expressions belong to servants, and in-
feriors, and the one applies to the better sort
of them, while the other belongs to those who
deserve punishment. But, in the character of
the Form of a Servant, He condescends to
His fellow servants, nay, to His servants, and
takes upon Him a strange form, bearing all
me and mine in Himself, that in Himself He
may exhaust the bad, as fire does wax, or as
the sun does the mists of earth and that I ;

then as I am disobedient and rebellious, both
by denial of God and by my passions, so long
Christ also is called disobedient on my ac-
count. But when all things shall be subdued
unto Him on the one hand by acknowledg-
ment of Him, and on the other by a reforma-
may partake of His nature by the blending.
Thus He honours obedience by His action,
and proves it experimentally by His Passion.
For to possess the disposition is not enough,
just as it would not be enough for us, unless
we also proved it by our acts for action is ;

tion, then He Himself also will have fulfilled the proof of disposition.
His submission, bringing me whom He has And perhaps it would be wrong to not
saved to God. For this, according to my assume this also, that 5by the
of His love art
view, is the subjection of Christ namely, the
; for man He gauges our obedience, and measures
fulfilling of the Father's Will. But as the all by comparison with His own Sufferings, so
Son subjects all to the Father, so does the that He may know our condition by His own,
Father to the Son the One by His Work,
; and how much is demanded of us, and how
the Other by His good pleasure, as we have much we yield, taking into the account, along
already said. And thus He Who subjects with our environment, our weakness also. For
presents to God that which he has subjected, if the Light shining through the veil e upon
making our condition His own. Of the same the darkness, that is upon this life, was perse-
cuted by the other darkness (I mean, the Evil
o Matt, xxviii. ?o. fi Ps. Ixxxii. 1.

y S. Gregory would here shew that the subjection of Christ of a Ps. xxii. i. I.e. Ps. xxii. A. V. y Ileb. v. 8, etc.
which S. Paul speaks in the passage quoted, is that of the Head 8 Leuvenclavius translates "The art of this Iovingkindness
of the Church, representing the members of His body. Cf. S. Am- gauges,'' etc.
brose, de Fide V. vi., quoted by Petavius, de Trin. III. v. 2. t The Benedicitnes render, " In darkness, that is, in this life,
§ Gal- iii. 13. £2 Cur. v. 21. e 1 Cor. xv. 45. because of the veil of the body.''
 31: GREGORY NAZIANZEN,
( and the Tempter), how much more will the
)ne ol the \ isibleFor how could there be
Word.
dark less >c
i ersceuted, as being weaker than it?
i
|
a God of Him Who
properly Cod? In the is
And w hat marvel is it, that though Ie entirely I same way He is Father, not of the Visible,
escaped, we have been, at any rate in part, but of the Word for our Ford was of two ;

overtaken ? For it is a mure wonderful thing Natures; so that one expression is used pro-
that He should have been chased than that we perly, the other improperly in each of the
should have been captured at least to the ;
— two cases; but exactly the opposite way to
minds of all who reason aright on the subject. their use in respect of us. for with respect
1 will add yet another passage to those I have to us Cod is properly our Cod, but not pro-
mentioned, because I think that it clearly perly our Father. And this is the cause of
tends to the same sense. I mean "In that the error of the Heretics, namely the joining
lie hath suffered being tempted, He is able of these two Names, which are interchanged
to succour them that are tempted."" But because of the Union of the Natures. And an
Clod will he all in all in the time of restitution ; indication of this is found in the fact that
not in the sense that the bather alone will Be ;
wherever the Natures are distinguished in our
and the Son be wholly resolved into Him, like thoughts from one another, the Names are also
a torch into a great pyre, from which it was distinguished; as you hear in Paul's words,
reft away
for a little space, and then put back " The Cod of our Ford Jesus Christ, the Father
(for would not have even the Sabellians in-
1 of Glory." a The (iod of Christ, but the Father
jured by such an expression) but the entire ; of glory. For although these two terms express
Godhead when we shall be no longer
. . . but one Person, yet this is not by a Unity of
divided (as we now are by movements and Nature, but by a Union of the two. What
passions), and containing nothing at all of could be clearer ?
God, or very little, but shall be entirely like. IX. Fifthly, let it be alleged that it is said of
VII. As your third point you count the Word Him that He receives life/ judgment,? inheri-
Greater v and as your fourth, To My God and
; tance of the Gentiles, 5 or power over all flesh,*
your God. 5 And indeed, if He had been or glory, f or disciples, or whatever else is men-
called greater, and the word equal had not tioned. This also belongs to the Manhood ;

occurred, this might perhaps have been a and yet if you were to ascribe it to the God-
point in their favour. But if we find both head, it would be no absurdity. For you
words clearly used what will these gentlemen would not so ascribe it as if it were newly ac-
have to say? How will it strengthen their quired, but as belonging to Him from the
argument ? How will they reconcile the beginning by reason of nature, and not as an
irreconcilable? For that the same thing act of favour.
should be at once greater than and equal X. Sixthly, let it be asserted that it is writ-
to the same thing is an impossibility; and ten, The Son can do nothing of Himself, but
the evident solution is that the Greater refers what He seeth the Father do.i The solu-
to origination, while the Equal belongs to the
Nature and we acknowledge with much
tion of this is as follows :
— Can and Cannot arc-
;
this not words with only one meaning, but have
good will. But perhaps some one else will many meanings. On the one hand they are
back up our attack on your argument, and used sometimes in respect of deficiency of
assert, that That which is from such a Cause is strength, sometimes in respect of time, and
not inferior to that which has no Cause for it ; sometimes relatively to a certain object; as
would share the glory of the Unoriginate, for instance, A Child cannot be an Athlete,
because from the Unoriginate.
it And
is or, A Puppy cannot see, or fight with so and
there is, besides, the Generation, which is to so. Perhaps some day the child will be an
all men a matter so marvellous and of such athlete, the puppy will see, will fight with that
Majesty. For to say that he is greater than other, though may
be unable to fight
it still
the Son considered as man, is true indeed, but with Any other. may be used Or again, they
is no great thing. For what marvel is it if of that which is Generally true. For instance,
God is greater than man ? Surely that is — A city that is set on a hill cannot be
enough to say in answer to their talk about hid e while yet it might possibly be hidden
;

Greater. by another higher hill being in a line with ii.

VIII. As to the other passages. My Cod Or in another sense they are used of a thing
would be used in respect, riot of the Word, but which is not reasonable as, Can the Child- ;

ren of the Bridechamber fast while the

a Hcb. ii. i8.
3 he I'cnediotines take napn. <t>Otipe<jft<a<jav in an active sense
I
:

" I would not let even the Sabellians wrest such an expression." o I'.phes. i. 17. p John viii.54. y John v. 22. S Ps. ii. 8.
y John xiv. 28 5 lb., x.\. 17. e John xvii. 2. £ 2 Pet. i. 17, etc. jj John v. 10. Matt, v, 14,
 THE FOURTH THEOLOGICAL ORATION. 313

Bridegroom is with them a whether He be ; at the original, and being led by the hand by
considered as visible in bodily form (for the it? But how shallWisdom stand in need of
time of His sojourning among us was not one a teacher, or be incapable of acting unless
of mourning, but of gladness), or, as the taught? And
in what sense does the Father
Word. For why should they keep a bodily "Do" in the present or in the past? Did
fast who are cleansed by the Word?'3 Or, He make another world before this one, or is
again, they are used of that which is contrary 1le going to make a world to come ? And did
to the will as in, He could do no mighty
; the Son look at that and make this? Or will
works there because of their unbelief, v i.e. — He look at the other, and make one like it?
of those who should receive them. For According to this argument there must be
since in order to healing there is need of both Four worlds, two made by the bather, and
faith in the patient and power in the Healer, 5 two by the Son. What an absurdity Fie !

when one of the two failed the other was im- cleanses lepers, and delivers men from evil
possible. But probably this sense also is to spirits, and diseases, and quickens the dead,
be referred to the head of the unreasonable. and walks upon the sea, and does all LI is
For healing is not reasonable in the case of other works but in what case, or when did
;

those who would afterwards be injured by the Father do these acts before Him? Is it
unbelief. The sentence The world cannot not clear that the Father impressed the ideas
hate you,* comes under the same head, as of these same actions, and the Word brings
does also How can ye, being evil, speak them to pass, yet not in slavish or unskilful
good things ?£ For in what sense is either fashion, but with full knowledge and in a
impossible, except that it is contrary to the masterly way, or, to speak more properly, like
will? There is a somewhat similar meaning the Father? For in this sense I understand
in the expressions which imply that a thing the words that whatsoever is done by the
impossible by nature is possible to God if Fie Father, these things doeth the Son likewise;
so wills ; 1 as that a man cannot be born a sec- not, that is, because of the likeness of the
ond time, 6 or that a needle will not let a camel things done, but in respect of the Authority.
through it.* For what could prevent either of This might well also be the meaning of the
these things happening, if God so willed? passage which says that the Father worketh
XL And besides all this, there is the abso- hitherto and the Son also a and not only so but ;

lutely impossible and inadmissible, as that it government and preserva-

refers also to the
which we are now examining. For as we as- tion of the things which He has made as is ;

sert that it is impossible for God to be evil, or shewn by the passage which says that He
not to exist — for this would be indicative of maketh His Angels Spirits,'3 and that the
weakness in God rather than of strength
or for — earth is founded upon its steadfastness (though
the non-existent to exist, or for two and two once for all these things were fixed and made)
to make both four and ten/ so it is impossi- and that the thunder is made firm and the
ble and inconceivable that the Son should do wind created. v Of all these things the Word
anything that the Father doeth not.'* For all was given once, but the Action is continuous
things that the Father hath are the Son's ; " even now.
and on the other hand, all that belongs to the XII. Let them quote in the seventh place
Son is the Father's. Nothing then is peculiar, that The Son came down from Heaven, not
because all things are in common. For Their to do His own Will, but the Will of Him
Being itself is common and equal, even though That sent Him. 3 Well, if this had not been
the Son receive it from the Father. It is in said by Himself Who came down, we should
respect of this that it is said I live by the say that the phrase was modelled as issuing
Father £ not as though His Life and Being
; from the Human Nature, not from Him who
were kept together by the Father, but because isconceived of in LI is character as the Saviour,
He has His Being from Him beyond all time, for His Human Will cannot be opposed to
and beyond all cause. But how does He see God, seeing it is altogether taken into God ;

the Father doing, and do likewise? Is it like
those who copy pictures and letters, because
they cannot attain the truth unless by looking
a Mark ii. 19. /3 John xv. 3. y Mark vi. 5.
8 Note with the Benedictines that S. Gregory is here speaking
of our Lord alone ot of ordinary Physicians hence lie uses the
but conceived of simply as in our nature,
inasmuch as the human will does not com-
pletely follow the Divine, but for the most part
struggles against and resists it. For we under-
stand in the same way the words, Lather, if
;

singular. e John vii. 7. £ Matt. xii. 34. a John v. 17. fi,

Ps. civ. 4, 5,LXX.
rjMatt. xix. 26. John iii. 4. k Matt. xix. 24. y cf. Amos iv. 13. where A. V. reads, He That formed the
A One M.S. read " to be fourteen.'' lountains and created the wind.
fx John v. 19.
f lb. vi. 57. S John vi. 38.
 14 GREGORY NAZIANZEN.
it be possible, let ibis cup pass from Me; if you attribute this only to the Father, where
Nevertheless let not what I will but Thy will you place the Very Truth? For if you
Will prevail." For it is not likely that Tie conceive in thismanner of the meaning of
did not know whether it was possible or not, To the only wise God," or Who only hath
or that lie would oppose will to will. But Immortality, Dwelling in the light which
since, as this is the language of Him Who no man ran approach unto.'3 or of to the
assumed our Nature (for le it was Who came
I king of the Ages, immortal, invisible, and
down), and not of the Nature which He only wise God,? then the Son has vanished
assumed, we must meet the objection in this under sentence of death, or of darkness, or at
way, that the passage does not mean that the any rate condemned to be neither wise nor
Son has a special will of lis own, besides that
I king, nor invisible, nor Cod at all. which sums
of the Father, but that He has not so that ; up all these points. And how will you prevent
the meaning would be, (i not to do Mine own His Goodness, which especially belongs to
Will, for there is none of Mine apart from, Cod alone, from perishing with the rest? [,
but that which is common to, Me and Thee; however, think that the passage That they
for as We have one Godhead, so We have one may know Thee the only true Cod, was
Will." P For many such expressions are used said to overthrow those gods which are falsely
in relation to this Community, and are ex- so called, for He would not have added and
pressed not positively but negatively as, e.g., ; fesus Christ Whom Thou hast sent, if The
God giveth not the Spirit by measure,? for Only True God were contrasted with Him,
as a matter of fact He does not give the Spirit and the sentence did not proceed upon the
to the Son, nor does Fie measure It, for Hod basis of a common Godhead. The " None is
is not measured by God or again, Not my
;
Good " meets the tempting Lawyer, who was
transgression nor my sin. s The words are testifying to Flis Goodness viewed as Man.

not used because He has these things, but For perfect goodness, He says, is God's alone,
because He has them not. And again, Not even if a man is called perfectly good. As
for our righteousness which we have done,
6
for instance, A good man otit of the good
for we have not done any. And this mean- treasure of his heart bringeth forth good
ing is evident also in the clauses which fol- things. 5 And, I will give the kingdom to
low. For what, says He, is the Will of one who good above Thee. 6is Words . . .

My Father? That everyone that believeth of Cod, speaking to Saul about David. Or
on the Son should be saved, £ and obtain the again, Do good, O Ford, unto the good £
final Resurrection.'' Now is this the Will of . and all other like expressions concern-
. .

the Father, but not of the Son ? Or does He ing those of us who are praised, upon whom
preach the Gospel, and receive men's faith it is a kind of effluence from the Supreme
against Flis will? Who
could believe that? Good, and has come to them in a secondary
Moreover, that passage, too, which says that degree. It will be best of all if we can per-
9
the Word which is heard is not the Son's but suade you of this. But if not, what will you
the Father's has the same force. For I cannot say to the suggestion on the other side, that on
see how that which is common to two can be your hypothesis the Son has been called the
said to belong to one alone, however much 1 only God. In what passage ? Why, in this :

consider it, and I do not think any one else — This is your God: no other shall be ac-
can. If then you hold this opinion con- counted of in comparison with Him, and a
cerning the Will, you will be right and rev- little further on, after this did He shew
erent in your opinion, as I think, and as every Himself upon earth, and conversed with
right-minded person thinks. men. This addition proves clearly that the
1
'

XI II. The eighth passage is, That they may words are not used of the Father, but of the
know Thee, the only true God, and Jesus Son for it was He Who in bodily form com-
;

Christ Whom Thou hast sent K and There is ; panied with us, and was in this lower world.
none good save one, that is, God. A The Now, if we should determine to take these
solution of this appears to me very easy. For words as said in contrast with the Father, and
not with the imaginary gods, we lose the
a Matt. xxvi. 39. Father by the very terms which we were press-
li Observe that S. Gregory expressly limits this paraphrase to
the Divine Nature of our Lord, and is not in any way denying ing against the Son. And what could be more
to Him a Human Will also: — indeed in the preceding sentence
disastrous than such a victory ?
he distinctly asserts it. The whole passage makes very strongly
against the heresy of Apollinarius, which adopted the Arian tenet XIV. Ninthly, they allege, seeing He ever
that in our Lord the Divine Logos supplied the place of the human
soul. V John iii. 34. & Ps. lix. 3.
e Dan. ix. 1". rj V. I. Restoration. a Tim. lb. vi. 16. y lb. 17. S Mat. xii. 35
f John vi. 40. 17.
1 i. i.

John xiv. 24. k lb. xvii. 3. A Luke xviii. 19. e i .Sam. xv. 28 £ Ps. exxv. 4. 1) Uaruch iii. 35, 37.
 THE FOURTH THEOLOGICAL ORATION. 3i5

liveth to make intercession for us." (), how we are to understand the ignorance in the most
beautiful and
mystical and kind. For to reverent sense, by attributing it to the Man-
intercede does not imply to seek for ven- hood, and not to the Godhead.
geance, as is most men's way (for in that there XVI. If then this argument is sufficient, let
would be something of humiliation), but it is us stop here, and not enquire further. But if
to plead for us by reason of Mis Mediatorship, not, our second argument is as follows :
— fust as
just as the Spirit also is said to make interces- we do in all other instances, so let us refer Mis
sion for us.'For there is One God, and One
3
knowledge of the greatest events, in honour
Mediator between Ood and Man, the Man of the Father, to The Cause. And I think
Christ Jesus.? For He still pleads even now that anyone, even if he did not read it in the
as Man for my salvation for He continues
; way that one of our own Students" did,
to wear the Body which He assumed, until He would soon perceive that not even the Son
make me God by the power of His Incarna- knows the day or hour otherwise than as the
tion ; although He is no longer known after Father does. For what do we conclude from
the flesh 5
— I mean, the passions of the flesh, this? That since the Father knows, therefore
the same, except sin, as ours. Thus too, we also does the Son, as it is evident that this
have an Advocate, 6 Jesus Christ, not indeed cannot be known or comprehended by any
prostrating Himself for us before the Father, but the First Nature. There remains for us to
and falling down before Him in slavish fash- interpret the passage about His receiving com-
ion . Away with a suspicion so truly
. . mandment, and having kept His Command-
ft

slavish and unworthy of the Spirit For ! ments, and done always those things that
neither is it seemly for the Father to require please Him and further concerning His being
;

this, nor for the Son to submit to it nor is it : made perfect, v and His exaltation, 5 and His
just to think it of God. But by what He suf- learning obedience by the things which He
fered as Man, He as the Word and the Coun- suffered and also His High Priesthood, and
;

sellor persuades Him to be patient. I think His Oblation, and His Betrayal, and His
this is the meaning of His Advocacy. prayer to Him That was able to save Him
XV. Their tenth objection is the ignorance, from death, and His Agony and Bloody Sweat
and the statement that Of the last day and hour and Brayer, 6 and such like things; if it were
knoweth no man, not even the Son Himself, not evident to every one that such words are
but the Father. t And yet how can Wisdom be concerned, not with That Nature Which is
ignorant of anything that is, Wisdom Who — unchangeable and above all capacity of suffer-
made the worlds, Who perfects them, Who re- ing, but with the passible Humanity. This,
models them, Who is the Limit of all things then, is the argument concerning these objec-
that were made, Who
knoweth the things of tions, so far as to be a sort of foundation and
God as the spirit man knows the things
of a memorandum for the use of those who are
that are in him ? 1 For what can be more per- better able to conduct the enquiry to a more
fect than this knowledge? Flow then can complete working out. It may, however, be
you say that all things before that hour He worth while, and will be consistent with what
knows accurately, and all things that are to has been already said, instead of passing over
happen about the time of the end, but of the without remark the actual Titles of the Son
hour itself He is ignorant? For such a thing (there are many of them, and they are con-
would be like a riddle; as if one were to say cerned with many of His Attributes), to set
that he knew accurately all that was in front before you the meaning of each of them, and
of the wall, but did not know the wall itself; to point out the mystical meaning of the
or that, knowing the end of the day, he did names.
not know the beginning of the night where — XVII, We will begin thus. The Deity can-
knowledge of the one necessarily brings in the not be expressed in words. And this is proved
other. Thus everyone must see that He to us, not only by argument, but by the wisest
knows as God, and knows not as Man; if — and most ancient of the Hebrews, so far as
one may separate the visible from that which they have given us reason for conjecture.
is discerned by thought alone. For the ab- For they appropriated certain characters to
solute and unconditioned use of the Name the honour of the Deity, and would not even
" The Son " in this passage, without the addi- allow the name of anything inferior to God to
tion of whose Son, gives us this thought, that be written with the same letters as that of

Heb. vii. 25. fi Rom. viii. 26. y 1 Tim, ii. 5. aKlias thinks that the great S. Hasil is here referred to. Pctavius
5 2 Cor. v. 1 e 1 John ii. 1. thinks the first argument of c. xvi. forced and unsatisfactory.
f Mark xiii, >} 1 C>r. ii. 11. /3 John xii. 49. y 1Kb. v. 7, etc. 8 Phil. ii. 9. e Luke xii. 44.
 \G GREGORY NAZIANZEN.
God, because to their minds it was improper
that the Deity should even to that extent ad-
mit any of His creatures to a share with Him-
self. How could they have admitted
then
that the invisibleand separate Nature can be
explained by divisible words? For neither
has any one yet breathed the whole air, nor
has any mind entirely comprehended, or
speech exhaustively contained the being of
God. But we sketch Him by His Attributes,
and so obtain a certain faint and feeble and
partial idea concerning Him, and our best
Theologian is he who has, not indeed discov-
ered the whole, for our present chain does not
allow of our seeing the whole, but conceived
of Him to a greater extent than another, and
gathered in himself more of the Likeness or
adumbration of the Truth, or whatever we
may call it.
XVIII. As far then as we can reach, He
Who Is, and God, are the special names of His
Essence and of these especially He Who Is,
; tains to any of these may, as carrying God in
not only because when He spake to Moses in
the mount, and Moses asked what His Name
was, this was what He called Himself, bidding
him say to the people " I Am hath sent me," a
but also because we find that this Name is the
more strictly appropriate. For the Name Oeos
(God), even if, as those who are skilful in these
matters say, it were derived from OeW P (to
run) or from AlOciv (to blaze), from continual
motion, and because He consumes evil condi-
tions of things (from which fact He is also
called A Consuming Fire),'*' would still be one
of the Relative Names, and not an Absolute
one as again is the case with Lord, 5 which
; is Of Him.
also is called a name of God. I am the
Lord Thy God, He says, that is My name;'
and, The Lord is His name.f But we are en-
quiring into a Nature Whose Being is absolute
and not into Being bound up with something
else. But Being is in its proper sense pecu-
liar to God, and belongs to Him entirely, and
is not limited or cut short by any Before or
After, for indeed in him there is no past or
future.
NIX. Of the other titles, some are evidently
a Exod. 14.
/3 The
iii.
derivation of ©eds from ©e'ttf (to run) is given by
Plato (Crat., 397c). That from KlBtiv (to blaze) is found also in
S. John Damascene (Dc Fide Orth.. I., 12), who however may
have borrowed it from S. Gregory, or from the source whence the
latter took it. S. Athanasius also admits it (De Defin., n). Other
definitions are, according to Suicer, (1) QeacrOai (to see), e. g.
Greg. Nyss. in Cant. Horn., V. (2) &eu>pelv (to contemplate),
A than. Quaest Misc.Qu. XI.,©eb« Aeyerai a-nb to 6aopeli'Ta TTavra,
oioyei Sfiopb? ko.1 0€O$, riyovv SeaTrjc navrtov. (3) TiSe'pai (to
place). Clem., Al. Strom., I. s. fin., 0ebt napa rrji/ 6iui.v eip^Tai.
7 Deut. iv. 24.
6 Lord (Kiipios) is simply the LXX. rendering of the word
which in reading Hebrew is substituted for the Ineffable Name.
Jims in the passages quoted, had the original language been
used, the Four-Lettered Name would have appeared,
e Isa. xlii. 8. f Amos, ix, 6.
names of His Authority, others of His Gov-
ernment of the world, and of this viewed un-
der a twofold aspect, the one before the other
in the incarnation. for instance the Al-
mighty, the King of Glory, or of The Ages, or
of The Powers, or of The beloved, or of
Rings. Or again the Lord of Sabaoth, that
is of Hosts, or of Powers, or of Lords; these
are clearly titles belonging to His Author-
ity. But the God either of Salvation or of
Vengeance, or of Peace, or of Righteousness ;
or of Abraham, Isaac, and Jacob, and of all the
spiritual Israel that seeth God, —
these belong
to His Government. for since we are gov-
erned by these three things, the fear of pun-
ishment, the hope of salvation and of glory
besides, and the practice of the virtues by
which these are attained, the Name of the God
of Vengeance governs fear, and that of the
God of Salvation our hope, and that of the
God of Virtues our practice that whoever at-
;
himself, press on yet more unto perfection,
and to that affinity which arises out of virtues.
Now these are Names common to the God-
head, but the Proper Name of the Unoriginate
is Father, and that of the unoriginately Be-
gotten is Son, and that of the unbegottenly
Proceeding or going forth is The Holy Ghost.
Let us proceed then to the Names of the Son,
which were our starting point in this part of
our argument.
XX. In my opinion He is called Son because
He is identical with the Father in Essence and ;
not only for this reason, but also because He
And He is called Only-Begotten,
not because He is the only Son and of the
Lather alone, and only a Son but also be-
;
cause the manner of His Sonship is peculiar to
Himself and not shared by bodies. And He
is called the Word, because He is related to
the Father as Word to Mind; not only on-
account of His passionless Generation, but al-
so because of the Union, and of His declara-
tory function. Perhaps too this relation
might be compared to that between the Defini-
tion and the Thing defined" since this also is
called Adyos.P For, it says, he that hath mental
perception of the Son (for this is the meaning
of Hath Seen) hath also perceived the Father > ;
and the Son is a concise demonstration and
easy setting forth of the Father's Nature. For
every thing that is begotten is a silent word
of him that begat it. And if any one should
say that this Name was given Him because
a Of the oration on Christmas Day, where He is called 6 tou
Ilarpbs bpos ical Adyos, and see Note there.
$ Ratio (relation; sometimes reason) Scrmo (discourse) and
Verbuin (Word) are all renderings of Adyos. y John xiv. y.
 v

THE FOURTH THEOLOGICAL ORATION. 31/

He exists in all things that are, he would not XXI. These names however are s^jll com-
be wrong. For what is there that consists mon to Him Who
above us, and to I fim Who
is

but by the word ? He is also called Wisdom, came for our sake. But others are peculiarly
as the Knowledge of things divine and human. our own, and belong to that nature which He
Lor how is it possible that He Who made all assumed. So He is called Man, not only that
things should be ignorant of the reasons of through His body He may be apprehended
what He has made ? And Power, as the Sus- by embodied creatures, whereas otherwise this
tainer of all created things, and the Furnisher would be impossible because of His incom-
to them of power to keep themselves together. prehensible nature; but also that by Himself
And Truth, as being in nature One and not Fie may sanctify humanity, and be as it were
many (for truth is one and falsehood is mani- a leaven to the whole lump and by uniting ;

fold), and as the pure Seal of the Father and to Himself that which was condemned may
His most unerring Impress. And the Image release it from all condemnation, becoming
as of one substance with Him, and because He for all men all things that we are, except sin ;
is of the Father, and not the Father of Him. — body, soul, mind and all through which
For this of the Nature of an Image, to be
is —
death reaches and thus He became Man,
the reproduction ofits Archetype, and of that who is the combination of all these; God in

whose name it bears ; only that there is more visible form, because He retained that which
here. For in ordinary language an image is is perceived by mind alone. He is Son of
a motionless representation of that which has Man, both on account of Adam, and of the
motion ; but in this case it is the living repro- Virgin from Whom He came from the one ;

duction of the Living One, and is more exact- as a forefather, from the other as His Mother,
ly like than was Seth to Adam, a or any son to both in accordance with the law of generation,
his father. For such is the nature of simple and apart from it. He is Christ, because of
Fxistences, that it is not correct to say of them His Godhead. For this is the Anointing of
that they are Like in one particular and Unlike His Manhood, and does not, as is the case
in another ; but they are a complete resem- with all other Anointed Ones, sanctify by its
blance, and should rather be called Identical action, but by the Presence in His Fulness of
than Like. Moreover he is called Light as bei ng the Anointing One the effect of which is
;

the Brightness of souls cleansed by word and that That which anoints is called Man, and
life. For if ignorance and sin be darkness, makes that which is anointed God. He is
knowledge and a godly life will be Light. The Way, because He leads us through Him-
. . And He iscalled Life, because He is The Door, as letting us in the Shepherd,
self; ;

Light, and is the constituting and creating Pow- as making us dwell in a place of green pas-
er of every reasonable soul. For in Him we tures, and bringing us up by waters of rest,
01

live and move and have our being, according and leading us there, and protecting us from
to the double power of that Breathing into us ;
wild beasts, converting the erring, bringing
for we were all inspired by Him with breath, back that which was lost, binding up that
and as many of us as were capable of it, and which was broken, guarding the strong, and
in so far as we open the mouth of our mind, bringing them together in the Fold beyond,
with God the Holy Ghost. He is Righteous- with words of pastoral knowledge. The Sheep,
ness, because He
distributes according to that as the Victim: The Lamb, as being perfect :

which we deserve, and is a righteous Arbiter the Highpriest, as the Offerer Melchisedec, ;

both for those who are under the Law and for as without Mother in that Nature which is
those who are under Grace, for soul and body, above us, and without Father in ours and ;

so that the former should rule, and the latter without genealogy above (for who, it says,
obey, and the higher have supremacy over the shall declare His generation?) and moreover,
lower that the worse may not rise in rebel-
; as King of Salem, which means Peace, and
lion against the better. He is Sanctification, King of Righteousness, and as receiving tithes
as being Purity, that the Pure may be con- from Patriarchs, when they prevail over
tained by Purity. And Redemption, because powers of evil. They are the titles of the
He sets us free, who were held captive under Son. Walk through them, those that are
sin, giving Himself a Ransom for us, the Sacri- lofty in a godlike manner those that belong;

fice to make expiation for the world. And Re- to the body in a manner suitable to them ; or
surrection, because He raises up from hence, manner, that
rather, altogether in a godlike
and brings to life again us, who were slain by sin. thou mayest become a god, ascending from

a Gen. v, 3, /3 Acts xvii. 28, V Gen. ii. 7. o Ps. xxiii. 2,

VOL. VIT.
 v

3i8 GREGORY NAZIANZEN.

below, for His sake Who came down from on many senses the word Spirit or the word Holy
high for ours. In all and above all keep to is used and understood in Holy Scripture,
|

this, and thou shalt never err. cither in the with the evidence suitable to such an enquiry;
loftier or the lowlier names; fesus Christ is and of shewing how besides these the com-
the Same yesterday and to-day in the Incar- bination of the two words I mean. Holy —
nation, and in the Spirit for ever and ever. Spirit is —
used in a peculiar sense but we :

Amen. will apply ourselves to the remainder of the

subject.
III. They then who are angry with us on
THE FIFTH THEOLOGICAL ORA- the ground that we are bringing in a strange
TION or interpolated God, viz. :— the Holy Chost,
and who fight so very hard for the letter,
On The Holy Spirit. should know that they are afraid where no
fear is a
and I would have them clearly under-
;

I. Such then is the account of the Son, and stand that their love for the letter is but a
in this manner lie has escaped those who would cloak for their impiety, as shall be shewn later
stone Him, passing through the midst of them." on, when we refute their objections to the ut-
For the Word not stoned, but casts stones
is most of our power. but we have so much
when He and uses a sling against
pleases; confidence in the Deity of the Spirit Whom
wild beasts —
that is, words approaching the— we adore,'3 that we will begin our teaching
Mount 8 in an unholy way. But, they go on, concerning His Godhead by fitting to Him
what have you to say about the Holy Ghost ? the Names which belong to the Trinity, even
From whence are you bringing in upon us this though some persons may think us too bold.
strange Cod, of Whom Scripture is silent? The Father was the True Light which light-
And even they who keep within bounds as to eneth every man coming into the world.
the Son speak thus. And just as we find in The Son was the True Light which lighten-
the case of roads and rivers, that they split off eth every man coming into the world. The
from one another and join again, so it hap- Other Comforter was the True Light which
pens also in this case, through the superabund- lighteneth every man coming into the world.
ance of impiety, that people who differ in all Was and Was and Was, but Was One Thing,
other respects have here some points of agree- bight thrice repeated; but One bight and
ment, so that you never can tell for certain One God. This was what David represented
either where they are of one mind, or where to himself long before when he said, In Thy
they are in conflict. Light shall we see Light. 8 And now we have
II. Now the subject of the Holy Spirit pre- both seen and proclaim concisely and simply
sents a special difficulty, not only because when the doctrine' of God the Trinity, compre-
these men have become weary in their dispu- hending out of Light (the Father), Light (the
tations concerning the Son. they struggle with Son), in Light (the Holy Ghost). He that
greater heat against the Spi ri t (for it seems to rejects it, let him reject it;£ and he that
be absolutely necessary for them to have some doeth iniquity, let him do iniquity we pro- ;

object on which to give expression to their claim that which we have understood. We
impiety, or life would appear to them no will get us up into a high mountain, 7 and '

longer worth living), but further because we will shout, if we be not heard, below we :

ourselves also, being worn out by the multi- will exalt the Spirit; we will not be afraid ;

tude of their questions, are in something of the or if we are afraid, it shall be of keeping
same condition with men who have lost their silence, not of proclaiming.
appetite who basing taken a dislike to some
; IV. If ever there was a time when the Father
particular kind of food, shrink from all food; was not, then there was a time when the Son
so we in like manner have an aversion from was not. If ever there was a time when the
all discussions. Yet may the Spirit grant it Son was not, then there was a time when the
to us, and then the discourse will proceed, Spirit was not. If the One was from the be-
and God will be glorified. Well then, we ginning, then the Three were so too. If you
will leave to others v who have worked upon
this subject for us as well as for themselves, as a V*. liii. 5.

/3 npevfievtiv is not commonly used in this sense, but there nre

we have worked upon it for them, the task of classical instances of it (e.g. /Ksch. Choeph., 488; Soph., Trach.,
examining carefully and distinguishing in how 1065, and it occurs also in Plato), and this is the sense in which
it is here rendered by LSillius but a V. L. of some MSS. gives the
:

meaning, whose cause we are pleading, which is a more frequent

u Luke is »q. 3 <>. P Kvh'.. use of the word. y John i. 9. & l's. xxxvi. 9.
liasil :msj S. L.r; : ., ui Ny « Al. The Confession. £, Isa. xxi. 2. J) lb. xl. 9.
 ON THE HOLY SPIRIT. 3i9

throw down the One, T am bold to assert (hat longs to these names is also a sequence in the
you do not set up the other Two. For what facts.
profit is there in an imperfect Godhead? Or VI. But we cannot enter into any discussion
rather, what Godhead can there be if It is not with those who do not even believe in His
perfect ? And how can that be perfect which existence, nor with the Greek babblers (for
lacks something of perfection ? And surely we would not be enriched
in our argument
there is something lacking if it hath not the with the oil of sinners)." With the "others,
Holy, and how would it have tins if it were however, we will argue thus. The Holy
without the Spirit? For either holiness is Ghost must certainly be conceived of either
something different from Him, and if so let as in the category of the Self-existent, or as in
some one tell me what it is conceived to be; that of the things which are contemplated in
or if it is the same, how is it not from the be- another of which classes those who arc
;

ginning, as if it were better for God to be at skilled in such matters call the one Substance
one time imperfect and apart from the Spirit?
J

and the other Accident. Now if He were an

If He is not from the beginning. He is in the Accident, He would be an Activity of God,
same rank with myself, even though a little what whom
for else, or of else, could He be,
before me for we are both parted from (kid-
;
for surely this is what most avoids composition?
head by time. If He is in the same rank And if He is an Activity, He will be effected,
with myself, how can He make me God, or but will not effect and
cease to exist will
join me with Godhead ? as soon He
has been effected, for this is the
as
V. ( )r rather, let me reason with you about nature of an Activity. How is it then that
Him from a somewhat earlier point, for we He acts and says such and such things, and
have already discussed the Trinity. The Sad- defines,and is grieved, and is angered, and
ducees altogether denied the existence of the has the qualities which belong clearly to
all
Holy Spirit, just as they did that of Angels one that moves, and not to movement? But
and the Resurrection rejecting, I know not
; if He is a Substance and not an attribute
upon what ground, the important testimonies of Substance, He will be conceived of
concerning Him in the Old Testament. And either as a Creature of God, or as God. For
of the Greeks those who arc more inclined to anything between these two, whether having
speak of God, and who approach nearest to us, nothing in common with either, or a com-
have formed some conception of Him, as it pound of both, not even they who invented
seems to me, though they have differed as to the goat-stag could imagine. Now, if He is
His Name, and have addressed Him as the a creature, how do we believe in Him, how
Mind of the World, or the External Mind, and are we made perfect in Him ? For it is not the
the like. But of the wise men amongst our- same thing to believe IN a thing and to be-
selves, some have conceived of him as an Ac- lieve about it. The one belongs to Deity,
tivity, some as a Creature, some God; and the other to— any thing.
as But if He 'is
some have been uncertain which to call Him, God, then He is neither a creature, nor a
out of reverence for Scripture, they say. as thing made, nor a fellow servant, nor any of
though it did not make the matter clear either these lowly appellations.
way. And therefore they neither worship
Him nor treat Him with dishonour, but take
! VII. There — the word
is with you. Let the
slings be let go the syllogism be woven.
; let
up a neutral position, or rather a very misera- Fither He is altogether Unbegotten, or else He
ble one, with respect to Him. And of those isBegotten, if He is Unbegotten, there are
who consider Him to be God, some are or- two Unorigi nates. If he is Begotten, you must
thodox in mind only,
while others venture make a further subdivision. He is so either
to be so with the
also. And I have
lips by the Father or by the Son. And if by the
heard of some who are even more clever, and Father, there are two Sons, and they are
measure Deity and these agree with tis that
; Brothers. And you may make them twins if
there are Three Conceptions but they have :
you like, or the one older and the other
separated these from one another so com- younger, since you are so very fond of the
pletely as to make one of them infinite both bodily conceptions. But if by the Son, then
in essence and power, and the second in such a one will say, we get a glimpse of a
power but not in essence, and the third cir- Grandson God, than which nothing could
cumscribed in both thus imitating in another
; be more absurd. For my part however, if I
way those who
them the Creator, the
call saw the necessitv of the distinction, I should
Co-operator, and the Minister, and consider
that the same order and dignity which be-
|
a Ps. cx!i. 5.
320 GREGORY NAZIANZEN,
have acknowledged the facts without fear of
the names. For it does not follow that be-
cause the Son is the Son in some higher rela-
tion (inasmuch as we could not in any other
way than this point out that He is of God and
Consubstantial), it would also be necessary to
think that all the names of this lower world
and of our kindred should be transferred to
the Godhead. Or may be you would con-
sider our God to be a male, according to the
same arguments, because he is called God
and Father, and that Deity is feminine, from
the gender of the word, and Spirit neuter, be-
cause It has nothing to do with generation ;
But if you would be silly enough to say, with
the old myths and fables, that God begat the
Son by a marriage with His own Will, we
should be introduced" to the Flermaphrodite
god of Marcion and ValentinusP who imag-
ined these newfangled /Eons.
VIII. But since we do not admit your first
division, which declares that there is no mean
between Begotten and Unbegotten, at once,
along with your magnificent division, away
go your Brothers and your Grandsons, as
when the first link of an intricate chain is
broken they are broken with it, and disap-
pear from your system of divinity. For, tell
me, what position will you assign to that
which Proceeds, which has started up between
the two terms of your division, and is intro-
duced by a better Theologian than you, our
Saviour Himself? Or perhaps you have taken
that word out of your Gospels for the sake of
your Third Testament, The Holy Ghost,
which proceedeth from the Father y Who, ; God, for the Only-begotten is One, but He is
inasmuch as He proceedeth from That Source,
is no Greature and inasmuch as He is not Be-
; head, and the One Three in properties
gotten is no Son and inasmuch as He is be-
; that neither is the Unity a Sabellian one,'3 nor
tween the Unbegotten and the Begotten is God.
And thus escaping the toils of your syllogisms,
He manifested himself as God, stronger
has
than your divisions. What then is Procession ?
Do you tell me what is the Unbegottenness of
the Father, and I will explain to you the
physiology of the Generation of the Son and
a Irenavus, I., 6.
^ It would seem that S. Gregory commonly confused Marcion
with Marcus, one of the leaders of the Gnostic School of Valentinus.
In another place he speaks of the ./Eons of Marcion and Valen-
tinus, evidently meaning Marcus ; for the system of Marcion is
characterized hy an entire absence of any theory of Emanations
(.Eons). Similarly there is no trace in Marcion of this notion
•f a hermaphrodite Deity, but there is something very like it in
the account of Marcus given by S. Irenams.
y John xv. 26. " It (lid not fall within this father's (Greg. Naz.)
province to develop the doctrine of the Procession. He is content
to shew that the Spirit was not Generated, seeing that according to
Christ's own teaching He Proceeds from the Father. The question
of His relation to the Son is alien to S. Gregory Nazianzen's pur-
pose nor does it seem to have once been raised in the great battle
; of the Logos
between Arianism and Catholicity which was fought out at Con-
stantinople during Gregory's Episcopate " (Swctc on the Proces-
sion, p. 107).
the Procession of the Spirit, and we shall both
of us be frenzy-stricken for prying into the
mystery of God. a And who are we to do these
things, we who cannot even see what lies at
our feet, or number the sand of the sea, or the
drops of rain, or the days of Eternity, much
less enter into the Depths of God, and supply
an account of that Nature which is so un-
speakable and transcending all words?
IX. What then, say they, is there lacking to
the Spirit which prevents His being a Son, for
if there were not something lacking He would
be a Son ? We assert that there is nothing
lacking —
for God has no deficiency. But the
difference of manifestation, if I may so express
myself, or rather of their mutual relations
one to another, has caused the difference of
their Names. For indeed it is not some de-
ficiency in the Son which prevents His being
Father (for Sonship is not a deficiency), and
yet lie is not Father. According to this line
of argument there must be some deficiency in
the Father, in respect of His not being Son.
For the leather is not Son, and yet this is not
due to either deficiency or subjection of Es-
sence ; but the very fact of being Unbegotten
or Begotten, or Proceeding has given the
name of Father to the First, of the Son to the
Second, and of the Third, Him of Whom we
are speaking, of the Holy Ghost that the dis-
tinction of the Three Persons may be (re- ]
served in the one nature and dignity of the
Godhead. For neither is the Son Father, for
the Father is One, but He is what the Father
is ; nor is the Spirit Son because He is of
what the Son is. The Three are One in God-
so ;
a Ecclus 2.
|3
i.
Sabellius, who taught at Rome during the Pontificate of Cal-
listus,was by far the most important heresiarch of his period, and
his opinions by far the most dangerous. While strongly empha-
sizing the fundamental doctrine of the Divine Unity, he also
admitted in terms a Trinity, but his Trinity was not that of the
Catholic dogma, for he represented it as only a threefold manifes-
tation of the one Divine Essence. The Father, Son, and Holy
Ghost are in his view only temporary phacnomena, which fulfil
their mission, and then return into the abstract Monad. Dr Schaff
(Hist, of the Church, Ante-Xicene Period, p. 582) gives the follow-
ing concise account of his teaching :
-
"The unity of God, without distinction in itself, unfolds or
extends itself in the course of the word's development, in three
different forms and periods of revelation, and after the completion
of redemption returns into Unity. The Father reveals Himself in
the giving of the Law or the Old Testament Economy (not in the
creation also, which in his view precedes the Trinitarian revela-
tion) the Son in the Incarnation
; the Holy Ghost in inspiration ;
;
the revelation of the Son ends with the Ascension that of the :
Spirit goes on in generation and sanctification. He illustrates the
Trinitarian revelation by comparing the Father to the disc of the
sun, the Son to its enlightening power, the Spirit to its wanning
influence. He is also said to have likened the Father to the body,
the Son to the soul, the Holy Ghost to the spirit of man but this :
is unworthy of his evident speculative discrimination. His view
too is peculiar. The Logos is not identical with
the Son, but is the Monad itself in its transition to Triad that is, ;
God conceived as vital motion and creating principle; the Speak-
ing God, as distinguished from the Silent God. Each Person (or
 ?

ON THE HOLY SPIRIT. 32i

docs the Trinity countenance the present evil were. Well then, here it is an acknowledged
distinction. persons may have the same
fact that different
X. What then? Is the Spirit God ? Most substance. I say this, not that I would attri-
certainly. Well then, is He Consubstantial bute creation or fraction or any property of
Yes, if He is God. Grant me, says my op- body to the Godhead (let none of your con-
ponent, that there spring from the same tenders for a word be down upon me again),
Source One who is a Son, and One who is but that 1 may contemplate in these, as on a
not a Son, and these of One Substance with stage, things which are objects of thought
the Source, and I admit a Ood and a Ood. alone. Lor it is not possible to trace out any
Nay, if you will grant me that there is another image exactly to the whole extent of the truth.
God and another nature of Ood I will give But, they say, what is the meaning of all this ?
you the same Trinity with the same name and Lor is not the one an offspring, and the other
facts. Hut since God is One and the Supreme a something else of the One? Did not both
Nature is One, how can 1 present to you the Eve and Seth come from the one Adam ?
Likeness ? Or will you seek it again in lower And were they both begotten by him ? No ;

regions and in your own surroundings?
very shameful, and not only shameful, but
very foolish, to take from things below a
guess at things above, and from a fluctuat-
it is but the one was a fragment of him, and the
other was begotten by him. And yet the two
were one and the same thing: both were hu-
man beings no one will deny that. Will you
;

ing' nature at the things that are unchanging, then give up your contention against the
and as Isaiah says, to seek the Living among Spirit, that He must be either altogether be-
the dead." But yet I will try, for your sake, gotten, or else cannot be consubstantial, or be
to give you some assistance for your argument, God and admit from human examples the
;

even from that source. I think I will pass possibility of our position ? I think it will be
over other points, though I might bring for- well for you, unless you aredetermined to be
ward many from animal history, some gener- very quarrelsome, and to fight against what is
ally known, others only known to a few, of proved to demonstration.
what nature has contrived with wonderful XII. But, he says, who in ancient or modern
art in connection with the generation of ani- times ever worshipped the Spirit ? Who ever
mals. Lor not only are likes said to beget prayed to Him ? Where is it written that we
likes, and things diverse to beget things di- ought to worship Him, or to pray to Him,
verse, but also likes to be begotten by things and whence have you derived this tenet of
diverse, and things diverse by likes. And if yours? We will give the more perfect reason,
we may believe the story, there is yet another hereafter, when we discuss the question of the
mode of generation, when an animal is self- unwritten ; for the present
it will suffice to say
consumed and self-begotten.' There are also 3
that the Spirit in
it is we worship, and Whom
creatures which depart in some sort from their in Whom we pray. Lor Scripture says, God
true natures, and undergo change and trans- is a Spirit, and they that worship Him must

formation from one creature into another, by worship Him in Spirit and in truth." And
a magnificence of nature. And indeed some- again, — We know
not what we should pray
times in the same species part may be gener- for as we ought but the Spirit Itself maketh
;

ated and part not and yet all of one sub-

; intercession for us with groanings which can-
stance which is more like our present subject.
; not be uttered;*3 and I will pray with the
I will just mention one fact of our own nature Spirit and I will pray with the understanding
which every one knows, and then I will pass also ;
y — that is, in the mind and in the Spirit.
on to another part of the subject. Therefore to adore or to pray to the Spirit
XL What was Adam ? A creature of Ood. seems to me to be simply Himself offering-
What then was Eve ? A fragment of the creat- prayer or adoration to Himself. And what
ure. And what was Seth ? The begotten of godly or learned man would disapprove of this,
both. Does it then seem to you that Oreature because in fact the adoration of One is the
and Fragment and Begotten are the same adoration of the Three, because of the equality
thing? Of course it does not. But were not of honour and Deity between the Three ? So
these persons consubstantial? Of course they I will not be frightened by the argument that
all things are said to have been made by the

Aspect — the word is ambiguous) is another Uttering and the ;

Son s as if the Holy Spirit also were one of
;

Three Persons together are only successive evolutions of the these things. Lor it says all things that were
Logos, or world-ward aspect of the Divine Nature. As the Logos
proceedeil from Cod, so He at last returns into Him, and the pro-
cess of Trinitarian development closes." o John iv. 2(. ft Rom. viii. 26.
ft Is.'., via. 19. ft i.e. the Phccnix. Ildt., ii. 37, y 1 Cor. xiv. 15. S John i. 2.
 !22 GREGORY NAZIANZEN
made, and not simply all things. Fur the against one of Tritheism. And thus we shall
Father was not, nor were any of the things that win the day by making use of you our accus-
were not made. Trove that J Ie was made, ers as our Advocates, than which nothing can
and then give Flim to the Son. and number! lim be more generous.
among the creatures but until you tan prove; XIV. What is our quarrel and dispute with
tin's you will gain nothing for your impiety from both ? To us there is One ( lod, for the Godhead
this comprehensive phrase. For if lie was is One, and all that proceedcth from lim is I

made, it was certainly through Christ; 1 my- referred to One, though we believe in Three
self would not deny that. lint if lie was not Persons. For one is not more and another
made, how can He be either one of the All, less God nor is One before and another after
; ;

or through Christ? Cease then to dishonour nor are They divided in will or parted in
the Father in your opposition to the Only-be- power nor can you find here any of the qual-
;

gotten (for it is no real honour, by presenting ities of divisible things; but the Godhead is.
to lim a creature to rob Him of what is more
1 to speak concisely, undivided in separate Per-
valuable, a Son), and to dishonour the Son in sons; and there is one mingling of Tight, as
your opposition to the Spirit. For lie is not it were of three suns joined to each other.

the Maker of a Fellow servant, but 1 Ie is glori- When then Ave look at the Godhead, or the
fied with (hie of co-equal honour. Rank no first Cause, or the Monarchia, that which we
part of the Trinity with thyself, lest thou fall conceive is One; but when we look at the
away from the Trinity cut not off from Either ; Persons in Whom the Godhead dwells, and at
the One and
equally august Nature because ;
Those Who tunelessly and with equal glory
if thou overthrow any of the Three thou wilt have their Being from the First Cause there —
have overthrown the whole. Tetter to take a are Three Whom
worship. we
meagre view of the Unity than to venture on XV. What of that, they will say perhaps do :

a complete impiety. not the Greeks also believe in one Godhead,

XML Our argument has now come to its as their more advanced philosophers declare?
principal point and I am grieved that a prob-
; .And with us Humanity is one, namely the
lem that was long dead, and that had given way entire race but yet they have many gods,
;

to faith, is now stirred up afresh yet it is neces- : not One, just as there are many men. But in
sary to stand against these praters, and not to this case the common nature has a unit}" \\ hich
let judgment go by defaidt, when we have the is only conceivable in thought and the indi- :

Word on our side, and are pleading the cause viduals are parted from one another very far
of the Spirit. If, say they, there is Cod and indeed, both by time and by dispositions and
God and Cod, how is it that there are not by power. For we are not only compound
Three Cods, or how is it that what is glori- beings, but also contrasted beings, both with
fied not a plurality of Principles ?
is Who is one another and with ourselves nor do we ;

it who
say this? Those who have reached a remain entirely the same for a single day, to
more complete ungodliness, or even those who say nothing of a whole lifetime, but both in
have taken the secondary part I mean who ;
body and in soul are in a perpetual state of
are moderate in a sense in respect of the Son. flow and change. And perhaps the same may
For my argument is partly against both in be said of the Angels a and the whole of that
common, partly against these latter in particu- superior nature which is second to the Trinity
lar. What I have to say in answer to these is alone although they are simple in some
;

as follows : —
What right have you who wor- measure and more fixed in good, owing to
ship the Son, even though you have revolted their nearness to the highest Good.
from the Spirit, to call us Tritheists ? Are not XVI. Nor do those whom the Greeks wor-
you 1 lor if you deny also the wor-
Htheists ? ship as gods, and (to use their own expression )

ship of the Only Begotten, you have clearly daemons, need us in any respect for their accus-
ranged yourself among our adversaries. And ers, but are convicted upon the testimony of
why should we deal kindly with you as not their own theologians, some as subject to pas-
quite dead? But if you do worship Him, sion, somegiven to faction, and full of in-
as
and are so far in the way of salvation, we will numerable and changes, and in a state of
evils
ask you what reasons you have to give for your opposition, not only to one another, but even
ditheism, if you are charged with it ? If there ! to their first causes, whom they call Oceani
is in you a word of wisdom answer, and open

to us also a way to an answer. For the very a •' Similarly it is clear concerning the Angels, that they have a
I
being incapable of change, so far as pertains to their nature, with
same reason with which you will repel a a capacity of change as to choice, and of intelligence and affection*
and places, in their own manner " (S. Thomas Aq., Summa, I.j
charge of Ditheism will prove sufficient for us i
x., 5).
 v
OK THE HOLY
and Tethyes an J Phanetes, and by several
other names and last of all a certain god who
; every number expresses the quantity oi what
hated his children through his lust of rule, and
swallowed up all the rest through his greedi-
ness that he might become the lather of all
men and gods whom he miserably devoured,
and then vomited forth again. And if these
are but myths and fables, as they say in order
to escape the shamefulness of the story, what
will they say in reference to the dictum that
all things are divided into three parts,"
and that each god presides over a different
part of the Universe, having a distinct pro-
vince as well as a distinct rank? But our faith
is not like this, nor is this the portion of
Jacob, says my Theologian.'3 But each of
these Persons possesses Unity, not less with
that which is United to it than with itself, by
reason of the identity of Essence and Bower.
And this is the account of the Unity, so far
as we have apprehended it. If then this ac-
count is the true one, let us thank God for the
glimpse He has granted us; if it is not let us
seek for a better.
XVII. As for the arguments with which yen
would overthrow the Union which we support,
1 know not whether we should say you are jest-
ing or in earnest. Bor what is this argument?
" Things of one essence, you say, are counted
together," and by this " counted together,"
you mean that they are collected into one
number. 5 But things which are not of one
essence are not thus counted so ...
thatyou cannot avoid speaking of three gods,
according to this account, while we do not
run any risk at all of it, inasmuch as we
assert that they are not consubstantial. And
so by a single word you have freed yourselves
from trouble, and have gained a pernicious
victory, for in fact you have done something
like what men do when they hang themselves
for fear of death. Bor to save yourselves
trouble in your championship of the Mon-
archia you have denied the Godhead, and
abandoned the question to your opponents.
But for my part, even if labor should be
necessary, I will not abandon the Object of
my adoration. And yet on this point I can-
not see where the difficulty is.
XV II. You say, Things of one essence are
I there are Three that bear witness, v the Spirit
counted together, but those which are not con-
substantial are reckoned one by one. Where
did you get this from ? From what teachers of
o T Tomer, II., viv., t?o. fi |cr. v. trt.
v I'etavius praises this dictum,DeTriu., IV., xiii., o.
o (TurapiSjuetTcH, as when you say Three Gods, or Three Men,
and the like, as you do when you reckon up things of the same
sort. On the other hand, you must use the plural number in
reckoning up things which differ in kind.
Si'JRLT.
dogma or mythology ? Do you not knew that
is included under it, and not the nature of
the things? but am so oldfashioned, or
1
perhaps should say so unlearned, as to use
I
the word Three of that number of things,
even if they are of a different nature, and to
use One and One and One in a different way
of so man}- units, even if they are united in
essence, looking not so mu< h at the things
themselves as at the quantity of the things in
respect of which the enumeration is made.
But since you hold so very close to the letter
(although you are contending against the let-
ter), pray take your demonstrations from this
source. There are in the Book of Proverbs
three things which go well, a lion, a goat,
and a cock and to these is added a fourth
;
— a King making a speech before the people,"
;
to pass over the other sets of four which are
there counted up, although things of various
natures. And I find in Moses two Cherubim
counted singly. But now, in your techno-
logy, could either the former things be called
three, when they differ so greatly in their
nature, or the latter be treated as units when
they are so closely connected and of one
nature? Bor if 1 were to speak of God and
Mammon, as two masters, reckoned under one
head, when they are so very different from
each other, I should probably be still more
laughed at for such a connumeration.
XIX. But to my mind, he says, those things
are said to be connumerated and of the same
essence of which the names also correspond,
as Three Men, or Three gods, but not Three
this and that. What does this concession
amount to ? It is suitable to one laying down
the law as to names, not to one who is as-
serting the truth. For also will assert that
I
Peter and James and John are not three or
consubstantial, so long as 1 cannot say Three
Peters, or Three Jameses, or Three Johns for ;
what you have reserved for common names
we demand also for proper names, in accord-
ance with your arrangement or else you will
;
be unfair in not conceding to others what you
assume for yourself. What about John then,
when in his Catholic Epistle he says that
a Prov. xxx. 29. 30, 31. ft Kxnd. \\\".;l. 7.
V This is the famous passage of the Witne.-ses in 1 John v. 8.
In some few later codices of the Vulgate are found the words whii.lt
form verse 7 of our A. V. Hut neither verse 7 nor these words are
to be found in any Greek MS. earlier than the Fifteenth Century :
nor are they quoted by any Creek father, and by very few and
late Latin ones. They have been thought to be cited by S. Cyp-
rian in his wink on the I nity of the Chinch ;and this citation, if a
fact, would be a most important one. as it would throw back their
reception to an early date, lint Teschendorf (Gk. 'Jest.. Kd. vim,
ad. loc.) gives reasons for belli ving that the quotation is only ap-
parent, and is really of the last clause of verse 8,
 ;

324
GREGORY NAZIANZEX.
and the Water and the Blood ? Do you think honourable and less honourable than them-
he is talking nonsense? First, because he has selves? say the same of the names Cod and
I

ventured to reckon under one numeral things
which are not consubstantial, though you say
this ought to be done only in the case of
things which are consubstantial.
would assert that these are
Secondly, because he has not been consistent
in the way he has happened upon his terms
for after using Three in the masculine gender
he adds three words which are neuter, con-
trary to the definitions and laws which you
and your grammarians have laid down. For
what is the difference between putting a mas-
culine Three first, and then adding One and
One and One in the neuter, or after a mascu-
line One and One and One to use the Three
not in the masculine but in the neuter, which
you yourself disclaim in the case of Deity?
What have you to say about the Crab, which
may mean either an animal, or an instrument,
or a constellation? And what about the
Lord, and of the prepositions Of Whom, and
By Whom, and In Whom, by which you
describe the Deity according to the rules of
For who art for us, attributing the first to the Father,
consubstantial? the second to the Son, and the third to the
Holy Ghost. For what would you have
;
done, ifeach of these expressions were con-
stantly allotted to Each Person, when, the fact
being that they are used of all the Persons,
as is evident to those who have studied the
question, you even so make them the ground
of such inequality both of nature and dignity.
This is sufficient for all who are not altogether
wanting in sense. But since it is a matter of
difficulty for you after you have once made an
assault upon the Spirit, to check your rush,
and not rather like a furious boar to push
your quarrel to the bitter end, and to thrust
yourself upon the knife until you have received
the whole wound in your own breast let us ;

Dog, now terrestrial, now aquatic, now celes-
tial ? Do you not see that three crabs or dogs
are spoken of? of course it Why
then, are they therefore of one
None but a fool would say that. So you see
how completely your argument from con-
numeration has broken down, and is refuted
by all these instances. For if things that are
of one substance are not always counted under
one numeral, and things not of one substance
are thus counted, and the pronunciation of
the name once for all is used in both cases,
what advantage do you gain towards your
doctrine?
XX. I will look also at this further point,
which is not without its bearing on the subject.
One and One added together make Two
go on to see what further argument remains
to you.
is so. Well XXI. Over and over again you turn upon
substance? us the silence of Scripture. But that it is not
a strange doctrine, nor an afterthought, but
acknowledged and plainly set forth both by
the ancients and many of our own day, is
already demonstrated by many persons who
have treated of this subject, and who have
handled the Holy Scriptures, not with in-
difference or as a mere pastime, but have
gone beneath the letter and looked into the
inner meaning, and have been deemed worthy
to see the hidden beauty, and have been
irradiated by the light of knowledge. We,
however in our turn will briefly prove it as
far as may be, in order not to seem to be over-

and Two resolved again becomes One and curious or improperly ambitious, building on
One, as is perfectly evident. If, however, another's foundation. But since the fact, that
elements which are added together must, as Scripture does not very clearly or very often
your theory requires, be consubstantial, and write Him God in express words (as it does
those which are separate be heterogeneous, first the Father and afterwards the Son), be-

then it will follow that the same things must comes to you an occasion of blasphemy and

be both consubstantial and heterogeneous. of this excessive wordiness and impiety, we

No I laugh at your Counting Before and
:
will release you from this inconvenience by a
your Counting After, of which you are so short discussion of things and names, and
proud, as if the facts themselves depended especially of their use in Holy Scripture.
upon the order of their names. If this were XXII. Some things have no existence, but
so, according to the same law, since the same are spoken of; others which do exist are not
things are in consequence of the equality of spoken of; some neither exist nor are spoken
their nature counted in Holy Scripture, some- of, and some both exist and are spoken of.

times in an earlier, sometimes in a later place, Do you ask me for proof of this ? Iam ready
what prevents them from being at once more to give it. According to Scripture God sleeps
and awake, is angry, walks, has the Cheru-
is

o i.e. Though the things referred to may differ essentially, yet bim for His Throne. And yet when did He
name by which they are known is the same, one utterance of
if
it
the
with one numeral is enough to express a collection of tlieiu all. become liable to passion, and have you ever
 ON THE HOLY SPIRIT. 325

heard that God lias a body? This then is, things which exist, both in fact and in lan-
though not really fact, a figure of speech. guage. God, Man, Angel, judgment, Vanity
Tor we have given names according to our (viz., such arguments asyoursj, and the sub-
own comprehension from our own attributes version of faith and emptying of the mystery.
to those of God. Mis remaining silent apart XXIV. Since, then, there is so much differ-
from us, and as it were not caring for us, for ence in terms and things, why are you such a
reasons known to Himself, is what we call His slave to the letter,
and a partisan of the Jewish
sleeping for our own sleep is such a state of
; wisdom, and a follower of syllables at the ex-
inactivity. And again, His sudden turning pense of facts? But if, when you said twice
to do us good is the waking up; for waking five or twice seven, I concluded from your
is the dissolution of sleep, as visitation is of words that you meant 'J 'en or Fourteen or if, ;
turning away. And when He punishes, we when you spoke of a rational and mortal animal,
say He is angry for so it is with us, punish-
; that you meant Man, should you think me to
ment is the result of anger. And His work- be talking nonsense? Surely not, because I
ing,now here now there, we call walking for ; should be merely repeating your own mean-
walking is change from one place to another. ing for words do not belong more to the
;

His resting among the Holy Hosts, and as it speaker of them than to him who called them
were loving to dwell among them, is His sit- forth. As, then, in this case, I should have
ting and being enthroned this, too, from been looking, not so much
; at the terms used,
ourselves, for God
nowhere as He doth
resteth as at the thoughts they were meant to convey
;
upon the His swiftness of moving is
Saints. so neither, if I found something else either not
called Hying, and His watchful care is called at all or not clearly expressed in the Words of
His Face, and his giving and bestowing a is Scripture to be included in the meaning,
His hand and, in a word, every other of the
; should I avoid giving it utterance, out of fear
powers or activities of God has depicted for of your sophistical trick about terms. In this
us some other corporeal one. way, then, we shall hold our own against the
XXIII. Again, where do you get your Un-
begotten and Unoriginate, those two citadels of
semi-orthodox —
among whom I may not count
you. For since you deny the Titles of the
your position, or we our Immortal ? Show me Son, which are so many and so clear, it is
these in so many words, or we shall either set quite evident that even if you learnt a great
them aside, or erase them as not contained in many more and clearer ones you would not
Scripture; and you are slain by your own be moved to reverence. But now I will take
principle, the names you rely on being over- up the argument again a little way further
thrown, and therewith the wall of refuge in back, and shew you, though you are so clever,
which you trusted. Is it not evident that the reason for this entire system of secresy.
they are due to passages which imply them, XXV. There have been in the whole period
though the words do not actually occur? of the duration of the world two conspicuous
What are these passages?— I am the first, changes of men's lives, which are also called
and I am the last," and before Me there two Testaments, a or, on account of the wide-
was no God, neither shall there be after fame of the matter, two Earthquakes the one ;
Me.v For all that depends on that Am makes from idols to the Taw, the other from the Taw
for my side, for it has neither beginning nor to the Gospel. And we are taught in the Gospel
ending. When you accept this, that nothing of a third earthquake, namely, from this Earth
is before Him, and that He has not an older
to thatwhich cannot be shaken or moved. Now
Cause, you have implicitly given Him the the two Testaments are alike in this respect,
titles Unbegotten and Unoriginate. And to that the change was not made on a sudden,
say that He has no end of Being is to call Him nor the first movement of the endeavour.
at
Immortal and Indestructible. The first pairs, Why not (for this is a point on which we
then, that I referred to are accounted for thus. must have information) ? That no violence
But what are the things which neither exist in might be done to us, but that we might be
fact nor are said ? That God is evil that a ; moved by persuasion. For nothing that is
sphere square that the past is present that
is ; ; involuntary is durable; like streams or trees
man is not a compound being. Have you which are kept back by force. But that
ever known a man of such stupidity as to which is voluntary is more durable and safe.
venture either to think or to assert any such
thing? It remains to shew what are the a I Tcb. .\ii. 26.
Referring to the earthquake at the giving of the Law on Mt.
Sinai (Heb. xiii.), and to the prophesy of llaggai (ii. 6), with
reference to the Incarnation. The third great earthquake is that
ft var. lect, receiving. /3 I sa . xli. 4.
y lb. xliii, 10, of the end of the world (Heb. xii. 2O).
 126 GREGORY NAZIANZEN.
The former i due to one \vh<j uses force, the additions, and, as David says, Goings up, and
latti !'
is ours ; the one is due to the gentleness advances and progress from glory to glory, a the
of God, the other to a tyrannical authority. Fight of the Trinity might shine upon the
Wherefore God
did not think it behoved Mini more illuminated. For this reason it was, I
to benefit the unwilling, but to do good to the think, that He gradually came to dwell in the
willing. And therefore like a Tutor or Phy- Disciples, measuring Himself out to them
sician He
and partly condones
partly removes according to their capacity to receive Him, at
ancestral habits, conceding some little of what the beginning of the Gospel, after the Pas-
tended to pleasure, just as medical men do sion, after the Ascension, making perfec their t

with their patients, that their medicine may powers, being breathed upon them, and ap-
be taken, being artfully blended with what is pearing in fiery tongues. And indeed it is
nice. For it is no very easy matter to change by little and little that He is declared by
from those habits which custom and use have Jesus, as you will learn for yourself if you will
made honourable. For instance, the first cut read more careful!}'. I will ask the Father, He
off the idol,but left the sacrifices the second, ; says, and He
you another Com-
will send
while it destroyed the sacrifices did not forbid forter, even the spirit of Truth.' This He- 3

circumcision." Then, when once men had said that lie might not seem to be a rival
submitted to the curtailment, they also yielded Cod. or to make His discourses to them by
that which had been conceded to them P in ; another authority. Again, lie shall -end
the instance the sacrifices, in the second
first Him, but Name.
it is in My
He leaves out
circumcision and became instead of Gentiles, ; the I keeps the Shall send,*
will ask, but He
Jews, and instead of Jews, Christians, being then again, will send,- His own dignity.
1 —
beguiled into the Gospel by gradual changes. Then shall come, 3 the authority of the Spirit,
Paul is a proof of this for having at one time ; NXYli. You see lights breaking upon us,
administered circumcision, and submitted to gradually and the order of Theology, which
;

legal purification, he advanced till he could it is better for us to keep, neither proclaiming

say, and 1, brethren, if yet preach cir- 1 things too suddenly, nor yet keeping them hid-
cumcision, why do 1 yet suffer persecution ? v den to the end. For the former course would be
Ilis former conduct belonged to the temporary unscientific, the latter atheistical ; and the for-
dispensation, his latter to maturity. mer would be calculated to startle outsiders, the
XXVI. To this I may compare the case of latter to alienate our own people. I will add

Theology 3 except that it proceeds the reverse another point to what I have said one which ;

way. For in the case by which I have illus- ma)' readily have come into the mind of some
trated it the change is made by successive sub- others, but which think a fruit of my own I

tractions whereas here perfection is reached

; thought. Our Saviour had some things which,
by additions. For the matter stands thus. The He said, could not be borne at that time by
Old Testament proclaimed the Father openly, His disciples' (though they were filled with
and the Son more obscurely. The New mani- many teachings), perhaps for the reasons I
fested the Son, and suggested the Deity of the have mentioned and therefore they were
;

Spirit. Now the Spirit Himself dwells among hidden. And again He said that all things
us, and supplies us with a (dearer demonstra- should be taught us by the Spirit when He
tion of Himself. For it was not safe, when should come to dwell amongst us.£ Of these
the Godhead of the Father was not yet ac- things one, J take it, was the Deity of the
knowledged, plainly to proclaim the Son; nor Spirit Himself, made clear later on when such
when that of the Son was not yet received to knowledge should be seasonable and capable
burden tis further (if may use so bold an .1 of being received after our Saviour's restora-
expression) with the Holy Ghost; lest per- tion, when it would no longer be received
haps people might, like men loaded with food with incredulity because of its marvellous
beyond their strength, and presenting eyes as character. For what greater thing than this
yet too weak to bear it to the sun's light, risk did either Pie promise, or the Spirit teach. If
the loss even of that which was within the indeed anything is to be considered great and
reach of their powers; but that by gradual worthy of the Majesty of Cod, which was
either promised or taught.
'i. Ai i - .
ft IL>. x.vi. 26. v Galat. vii. y 17. XXVIII. 'Phis, then, is my position w itlt re-
6 here use in n--i:i led a '..;.; sim-
l'h<j is
hope it may be al-
i| 1
>2ty
gard to these things, and
:i

I
ply Deity of the Son or Logos.
the doctrine of the It is very
In ;-' nlly used in this limited sense examples of which may
y he found in Gregory of Nyssa, Uasil, Chrysostom, and
;

ways my position, and that of whosoever is dear

\ similar use occurs in Onit. XXXVIII., c. 8, in which
passage OtoAoyi'a is contrasted with oixoio/xio, the doctrine of our a I'-, lxxxiv. id 2 Cor. iii. 18. /3 John xiv. 16, 17.

Lord's Divinity with that of the Incarnation. 1 } John xvi. h lb. xvi. S « lb. xvi. :.'. ( lb. xiv, 2'.',
 ;

ON THE HOLY SPIRIT. 37

to me; to worship God the Father, God the The Lord, the Spirit of Adoption, of Truth, of
Son, and God
Holy Ghost, Three Persons,
the Liberty; the Spirit of Wisdom, of Under
One Godhead, undivided in honour and glory standing, of Counsel, of Might, of Knowledge,
and substance and kingdom, as one of our of Godliness, of the Pear of God. For He is the
own inspired philosophers 01
not long departed Maker of all these, filling all with His Essence,
shewed. Let him not see the rising of the containing all things, filling the world in His
Morning Star, as Scripture saith,^ nor the glory Essence, yet incapable of being comprehended
of its brightness, who is otherwise minded, or in His power by the world good, upright, ;

who follows the temper of the times, at one princely, by nature not by adoption sanctify- ;

time being of one mind and of another at an- ing, not sanctified measuring, not measured
; ;

other time, and thinking unsoundly in the shared, not sharing; filling, not filled; con-
highest matters. For if He is not to be wor- taining, not contained; inherited, glorified,
shipped, how can He deify me by baptism? reckoned with the Father and the Son held ;

but if He is to be worshipped, surely He is an out as a threat a the Finger of God; fire like ;

Object of adoration, and if an Object of adora- God; to manifest, as I take it, His consub-
tion Pie must be God the one is linked to the
; stantiality) the Creator-Spirit, Who by Bap-
;

other, a truly golden and saving chain. And tism and by Resurrection creates anew the ;

indeed from the Spirit comes our New Birth, Spirit That knoweth all things, That teacheth,
and from the New Birth our new creation, and That bloweth where and to what extent He
from the new creation our deeper knowledge listeth That guideth, talketh, sendeth forth,
;

of the dignity of Him from Whom it is de- separateth, is angry or tempted That reveal- ;

rived. eth, illumineth, quickeneth, or rather is the

XXIX. This, then, is what may be said by very Light and Life ; That maketh Temples ;

one who admits the silence of Scripture. But That That perfecteth so as even
deifieth ; to
now the swarm of testimonies shall burst upon anticipate Baptism,*3 yet after Baptism to be-
you from which the Deity of the Holy Ghost? sought as a separate gift v That doeth j all
shall be shewn to all who are not excessively things that God doeth divided into fiery ;

stupid, or else altogether enemies to the Spirit, tongues; dividing gifts; making Apostles,
to be most clearly recognized in Scripture. Prophets, Evangelists, Pastors, and Teachers
Look at these facts :
—
Christ is born the Spirit ; understanding manifold, clear, piercing, un-
is His Forerunner. He is baptized the Spir- ; defiled, unhindered, which is the same thing
it bears witness. He is tempted the Spir- ; as Most wise and varied in His actions and ;

it leads Him up. 5 He works miracles; the making all things clear and plain and of in-
;

Spirit accompanies them. He ascends; the dependent power, unchangeable, Almighty,

Spirit takes His place. What great things all-seeing, penetrating all spirits that are intel-
are there in the idea of God which are not in ligent, pure, most subtle (the Angel Hosts I
His power? 6 What titles which belong to think) and
also all prophetic spirits and
;

God are not applied to Him, except only apostolic in the same manner and not in the
Unbegotten and Begotten? For it was need- same places for they lived in different places
; ;

ful that the distinctive properties of the Father
and the Son should remain peculiar to Them,
lest there should be confusion in the Godhead
Which brings all things, even disorder £ itself,
into due arrangement and good order. Indeed
I tremble when I think of the abundance of
the titles, and how many Names they outrage
who fall foul of the Spirit. He
Spirit of God, the Spirit of Christ, the Mind
of Christ, the Spirit of The Lord, and Himself
a Perhaps S. Gregory Thaumaturgus is meant. He was born
about a.d. aio. The date of his death is uncertain, but was
probably not before 270. He was l'ishop of Neocffisarea in Pontus.
Amongst his works was an Exposition of the Faith, which he is
Raid to have received by direct revelation, and in it the words in
the text were contained. S. Gregory in another Oration refers to
the closing sentences as the substance of the Formula itself:
"There is nothing created or servile in the Trinity, nor anything
superinduced, as though previously non-existing and introduced
afterwards. Never, therefore, was the Son wanting to the Father,
nor the Spirit to the Son but there is ever the same Trinity, un-
; a
changeable and unalterable (Reynolds, in Diet. 1'iog.).
Job iii. 9. y Luke i. 35 iii. 22 iv. 1.
; 8 Luke iv. 1, 18.
; /3 As in the case of the Centurion Cornelius, .Acts x. g.
thus showing that He is uncircumscript.
XXX. They who say and teach these things,
and moreover call Him another Paraclete in
the sense of another God, who know that blas-
phemy against Him alone cannot be forgiven, 8
and who branded with such fearful infamy An-
anias and Sapphira for having lied to the Holy
is called the Ghost, what do you think of these men? 1 Do
they proclaim the Spirit God, or something
else? Now really, you must be extraordinarily
dull and far from the Spirit if you have any
doubt about this and need some one to teach
you. So important then, and so vivid are
His Names. Why is it necessary to lay before
you the testimony contained in the very
Viz. :
— where we are told that Blasphemy against Him hath
never forgiveness.

e Acts ii. 4. £v, 1. Yea, even disorder. y i. e. in Confirmation. £ Matt. xii. 31. t Acts v. 3, etv*
 —

;23 GREGORY NAZIANZEN.

words? And whatever in this case also a is by the hard body, has set up a strange quiver-
said in more lowly fashion, as that He is ing. For it quivers with many rapid move-
(liven, Scut. Divided; that He is the Gift, ments, and is not one rather than it is many,
the Bounty, the Inspiration, the Promise, the nor yet many rather than one because by ;
Intercession for us, and, not to go into any the swiftness of its union and separating it es-
further detail, any other expressions of the capes before the eye can see it.
sort, is to be referred to the hirst Cause, that it XXXIII. But it is not possible for me to
may be shewn from Whom He is, and that make use of even this ; because it is very evident
men may not in heathen fashion admit Three what gives the ray its motion but there is noth- ;

Principles. for
equally impious to con-
it is ing prior to God which could set Him in mo-
fuse the Persons with the Sabellians, or to tion for He is Himself the Cause of all things,
;

divide the Natures with the Arians. and He has no

prior Cause. And secondly be-
XXXI. Ihave very carefully considered this cause in this case also there is a suggestion of
matter in my own mind, and have looked at it such things as composition, diffusion, and an
in every point of view, in order to find some unsettled and unstable nature none . . .

illustration of this most important subject, of which we can suppose in the Godhead. In
but I have been tillable to discover any thing a word, there is nothing which presents a
on earth with which to com] tare the nature of standing joint to my mind in these illustra-
the Godhead. For even if J did happen upon tions from which to consider the Object
some tiny likeness it escaped me for the most which I am trying to represent to myself, un-
part, and left me down below with my exam- less one may indulgently accept one point of
ple. 1 picture to myself an eye,'3 a fountain, the image while rejecting the rest. Finally,
a river, as others have done before, to see if then, it seems best to me to let the images
the first might be analogous to the Father, the and the shadows go, as being deceitful and
second to the Son, and the third to the Holy very far shortof the truth and clinging my-
;

Ghost. For in these there is no distinction self to the more reverent conception, and rest-
in time, nor are they torn away from their ing upon few words, using the guidance of
connexion with each other, though they seem the Holy Ghost, keeping to the end as my
to be parted by three personalities. Put I genuine comrade and companion the enlight-
was afraid in thefirst place that I should pre- enment which I have received from Him, "and
sent a flowthe Godhead, incapable of
in passing through this world to persuade all
standing still and secondly that by this fig-
;
others also to the best of my power to worship
ure a numerical unity would be introduced. Father, Son, and Holy Ghost, the One God-
For the eye and the spring and the river are head and Power. To Him belongs all glory
numerically one, though in different forms. and honour and might for ever and ever.
XXXII. Again 1 thought of the sun and a ray Amen.
and light. here again there was a fear lest
Ptit
people should get an idea of composition in
the Uncompounded Nature, such as there is ORATION XXXIII.
in the Sun and the things that are in the Sun.
Against the Arians, and Concerning
And in the second place lest we should give
Himself.
Essence to the Father but deny Personality to
the Others,' and make Them only Powers of Delivered at Constantinople about the middle of the
God, existing Him year 380.
in and not Personal. For
neither the ray nor the light isanother sun, I. Where are they who reproach us with
but they are only effulgences from the Sun, our poverty, and boast themselves of their own
and qualities of His essence. And lest we riches who define the Church by numbers,"
;

should thus, as far as the illustration goes, at- and scorn the little flock and who measure
|
;

tribute both being and Not-being to God, i Godhead, £ and weigh the people in the bal-
which is even more monstrous. I have also !
ance, who honour the sand, and despise the
heard that some one has suggested an illustra- luminaries of heaven who treasure pebbles
;

tion of the following kind. A ray of the Sun and overlook pearls for they know not that
;

flashing upon a wall and trembling with the sand is not in a greater degree more abundant
movement of the moisture which the beam has than stars, and pebbles than lustrous stones
taken up in mid air, and then, being cheeked
a Shewing the absurdity of defining the Church by counting
a As before in the case of the Son. See above, Theol., iii. i' heads.
P Khas Cretensis says that the Eye in this passage is not I
>

^ This refers to the distinction drawn by the Arians in degree as

understood of the member of the body so called, but as the Eye to the Godhead, asserting the Spirit to be great, the Son greater,
the centre of a spring, the point from which the water flows. and the Father greatest Icf. Or. xlii., 16).
 AGAINST THE ARIANS. 329

that the former are purer and more precious have I besieged while engaged in prayer and
than the latter ? Are you again indignant? lifting up their hands to God? When have I

])o you again arm yourselves? Do you again put a stop to psalmody with trumpets? or
insult us? a Is this a new faith ? Restrain mingled the Sacramental Blood with blood of
your threats a little while that I may speak. massacre? What spiritual sighs have I put an
We will not insult you, but we will convict end to by cries of death, or tears of penitence
you we will not threaten, but we will re-
; by tears of tragedy? What House of prayer
proach you we will not strike, but we will
; have I made a burialplace ? What liturgical
heal. This too appears an insult What ! vessels which the multitude may not touch
pride Do you here also regard your equal
! have I given over to the hands of the wicked,
as your slave? If not, permit me to speak of a Nebuzaradan, a chief of the cooks, or of
openly for even a brother chides his brother
; a Belshazzar, who wickedly used the sacred
if he has been defrauded by him. vessels for his revels,'3 and then paid a worthy
II. Would you like me to utter to you the penalty for his madness ? " Altars beloved " as
words of God to Israel, stiff-necked and hard- Holy Scripture saith, but " now defiled, "v And
ened ? " O my people what have I done unto what licentious youth has insulted you for our
thee, or wherein have I injured thee, or where- sake with shameful writhings and contortions?
inhave wearied thee ? " P This language in-
I precious Throne, seat and rest of precious
deed is fitter from me to you who insult me. men, which hast been occupied by a succes-
It is a sad thing that we watch for opportun- sion of pious Priests, who from ancient times
ities against each other, and having destroyed have taught the divine Mysteries, what hea-
our fellowship of spirit by diversities of opin- then popular speaker and evil tongue hath
ion have become almost more inhuman and mounted thee to inveigh against the Christian's
savage to one another than even the barbarians faith? O modesty and majesty of Virgins,
who are now engaged in war against us, band- that cannot endure the looks of even virtuous
ed together against us by the Trinity whom men, which of us hath shamed thee, and out-
we have separated ; with this difference that raged thee by the exposure of what may not
we are not foreigners making forays and raids be seen, and showed to the eyes of the impious
upon foreigners, nor nations of different lan- a pitiable sight, worthy of the fires of Sodom ?
guage, which is some little consolation in the 1 say nothing of deaths, which were more
calamity, but are making war upon one an- endurable than this shame.
other, and almost upon those of the same IV. What wild beasts have we let loose upon
household or if you will, we the members
; the bodies of Saints, —
like some who have
of the same body are consuming and being prostituted human nature, — on one single ac-
consumed by one another. Nor is this, bad cusation, that of not consenting to their im-
though it be, the extent of our calamity, for we piety ; or defiled ourselves by communion
even regard our diminution as a gain. But with them, which we avoid like the poison
since we are in such a condition, and regulate of a snake, not because it injures the body,
our faith by the times, let us compare the but because it blackens the depths of the soul ?
times with one another ;
you your Emperor, v Against whom have we made it a matter of
and I my
Sovereigns s you Ahab and I Josias.
;
criminal accusation that they buried the dead,
Tell me of your moderation, and I will pro- whom the very beasts reverenced ? And
claim my violence. But indeed yours is pro- what a charge, worthy of another theatre and
claimed by many books and tongues, which I of other beasts What Bishop's aged flesh
!

think future ages will accept as an immortal have we carded with hooks in the presence of
pillory for your actions and I will declare my their disciples, impotent to help them save by
own. tears, hung up with Christ, conquering by
III. What tumultuous mob have I led against suffering, and sprinkling the people with their
you ? What soldiers have I armed ? What
general boiling with rage, and more savage women of the lowest stamp, set on by monks, armed themselves
with sticks and stones, and forced an entrance into the peaceful
than his employers, and not even a Christian, place of holy worship. The champion of orthodoxy well nigh be-
came a martyr to his convictions the Altar was profaned, the con-
but one who offers his impiety against us as
;

secrated wine was mixed with blood the house of prayer was made
;

his private worship to his own gods ? 6 Whom a scene of outrage and unbridled licentiousness. The Benedictine
Kditors, however, whom 1'enoit follows, think the reference is to
the disturbances in Alexandria when the Arian Lucius was forcibly
a The beginning of the Oration was apparently disturbed by intruded into the Chair of Athanasius by the Prefect Palladius. A
hostile demonstrations on the part of Arian hearers. full account of the atrocities by which his installation was marked
3 Mic. vi. 3. y Valens. S Theodosius and Gratian. is to be found in a letter of Peter, the expelled or orthodox Patri-
e I>r. Ullmann makes this passage refer to outrages perpetrated arch, preserved in Theodoret (II. E. IV. 22). This Lucius was
in Constantinople itself on Gregory, by his Arian opponents. On living in Constantinople and abetting the Arian party there at the
one occasion, he says, in the night time the meetingplace of the tune when Gregory pronounced this Oration.
Or'hodox was assailed ; a mob of Arians, and in particular o a Kings xxv. 11. 3 Dan. v. 3. y Hos. viii. 11 (LXX.).
 yo° GREGORY NAZIANZEN.
precious blood, and at last carried away to the action. But he who suffers has a better
death, both crucified and buried and
to 1)0 memory. There have been even some more
glorified with Christ; with Christ Who con- cruel than the times themselves, like wild boars
quered the world by such victims and sacri- hurled against a fence. 1 demand your victim

fices ? What priests have those contrary of yesterday" the old man. the Abraham-like
elements fire and water divided, raising a Father, whom on Ins return from exile you
strange beacon over the sea, and set on fire to- greeted with stones in the middle of the day
gether with the ship in which they put to and the middle of the city.
in But we,
sea?" Who (to cover the more numerous if not invidious to say so, begged off
it is
part of our woes with a veil of silence) have even our murderers from their danger. God
been accused of inhumanity by the very mag- says somewhere in Scripture, How shall 1
istrates who conferred such favour on them? pardon thee for this? P Which of these things
For even if they did obey the lusts of those shall 1 praise ;
or rather for which shall 1 bind
men, yet at any rate they hated the cruelty of a wreath upon you ?
their purpose. The one was opportunism, the VI. Nov.- since your antecedents are such, I
other calculation the one came of the law-
; should be glad if you too will tell me of my
lessness of the Emperor, the other of a con- crimes, that 1 may either amend my life or be
sciousness of the laws by which they had to put to shame. My greatest wish is that 1 may
judge. be found free from wrong altogether but if ;

A'. And to speak of older things, for they too this may not be, at least to be converted from
belong to the same fraternity ; whose hands liv- my crime; for this is the second best portion
ing or dead have I cut off —
to bring a lying of the prudent. For if like the just man 1 do
accusation against Saints.'3 and to triumph over not become my own accuser in the first in-
the faith by bluster? Whose exiles have I stance,* yet at any rate I gladly receive healing
numbered as benefits, and failed to reverence from another. " Your City, you say to me. is
even the sacred colleges of sacred philosophers, a little one, or rather is no city at all, but only
whence I sought their suppliants? Nay the a village, arid, without beauty, and with few
very contrary is the case I have reckoned
; inhabitants." But, my good friend, this is
as Martyrs those who incurred anger for the my misfortune, rather than my fault; if in- —
truth. Upon whom have I, whom you accuse deed it be a misfortune and if it is against my
;

of licentiousness of language, brought harlots will, I am to be pitied for my bad luck, if I

when they were almost fleshless and bloodless?
Which of the faithful have I exiled from their
country and given over to the hands of lawless
men, that they might be kept like wild beasts
in rooms without light, and (for this is the sad-
dest part of the tragedy) left separated from
each other to endure the hardships of hunger
and thirst, with food measured out to them,
which they had to receive through narrow
openings, so that they might not be permitted
even to see their companions in misery. And
what were they who suffered thus? Men of
whom the world was not worthy. Is it thus "v
that you honour faith ? Is this your kind
treatment of it ? Ye know not the greater part
of these things, and that reasonably, because
of the number of these facts and the pleasure of
a Socrates (It. E. IV. 16) gives an account of the murder of
eighty Priests by order of Valens. The Prefect of Nicomedia,
being afraid lu execute the Emperor's commands by a public ac-
tion, put these men on board a ship, as if to send them into exile,
but gave orders to the crew to set the vessel on lire on the high
may put it so ; but if it be willingly, 1 am a
philosopher. Which of these is a crime ?
AVould anyone abuse a dolphin for not being a
land animal, or an ox because it is not aquatic,
or a lamprey because it is amphibious ? But
we, you go on. have walls and theatres and
racecourses and palaces, and beautiful great
Porticoes, and that marvellous work the un-
derground and overhead river, 3 and the
splendid and admired column/ and the
crowded marketplace and a restless people, and
a famous senate of highborn men.
ATI. Why do you not also mention the con-
venience of the site, and what I may call the
contest between land and sea as to which owns
the City, and which adorns our Royal City
with all their good things ? This then is our
crime, that while you are great and splendid,
we are small and come from a small place ?
Many others do you this wrong, indeed all
those whom you excel and must we die be-
;

seas, and leave the prisoners to their fate.

ISillius, however, thinks that the reference is to the martyrdom of
a single Priest, whose death in this way is described by S. Gre- et The reference is perhaps to Eusebius of Samosata. who was
gory in his panegyric on Maximus (< )r. xxv. 10, p. 461, 4C2). killed by a tile thrown at him by an Arian woman. In dying be
ft Athanasius was accused by the Arians of having murdered
S. bound his friends by an oath not to allow the murderess to be pun-
a Meletian Bishop named Arsenius, and cut off his hand to use for ished, ft Jer. v. 7. y Prov. xviii. 17.
magical purposes and at a Synod held at Tyre in 334 they pro-
; 5 Valeus had constructed an Aqueduct, partly subterranean,
din the alleged hand in a box.
1 Athanasius, however, was able to partly raised on arches, for the supply of water to the Capital.
produce Arsenius alive and unmutilated but even so his accusers
; £ A magnificent column on which stood an equestrian statue of
were not satisfied. y lleb. xi. 33. Constantine the Great.

cause we have not reared a city, nor built walls
around nor can boast of our racecourse, or
it,
our stadia, and pack of hounds, and all the
follies that are connected with these things;
nor have to boast of the beauty and splendour
of our baths, and the costliness of their mar-
bles and pictures and golden embroideries of all
sorts of species, almost rivalling nature? Nor
have we yet rounded off the sea for ourselves,
or mingled the seasons, as of course you, the
new Creators, have done, that we may live in
what is once the pleasantest and the safest
at
way. Add
if you like other charges, you who
say. The silver is mine and the gold is mine,"
those words of God. We neither think much
of riches, on which, if they increase, our Law
forbids us to set our hearts, nor do we count
up yearly and daily revenues nor do we rival
; Adam, and were led astray by the serpent and
one another in loading our tables with enchant-
ments for our senseless belly. For neither do
we highly esteem those things which after we
have swallowed them are all of the same worth,
or rather I should say worthlessness, and are
rejected. But we live so simply and from
hand to mouth, as to differ but little from
beasts whose sustenance is without apparatus
and inartificial.
VIII. Do you also find fault with the rag-
gedness of my dress, and the want of elegance
in the disposition of my face ? for these are
the points upon which some persons
I see that
who are very insignificant pride themselves.
Will you leave my head alone, and not jeer at
it, as the children did at Elissaeus ? "What fol-
lowed I will not mention. And will you
leave out of your allegations my want of educa-
tion, and what seems to you the roughness
and of my elocution?
rusticity And where
will you put the fact that I am not full of
small talk, nor a jester popular with company,
nor great hunter of the marketplace, nor
given to chatter and gossip with any chance
people upon all sorts of subjects, so as to make
even conversation grievous nor a frequenter
;
of Zeuxippus, that new Jerusalem nor one
who strolls from house to house flattering and
stuffing himself; but for the most part staying
at home, of low spirits and with a melancholy
cast of countenance, quietly associating with
myself, the genuine critic of my actions and
perhaps worthy of imprisonment for my use-
lessness? How is it that you pardon me for
all this, and do not blame me for it ? How
sweet and kind you are.
a Hagg. ii. 8.
(3 It is not certain what is the allusion here.
great Circus or Hippodrome for chariot races; others say an in-
stitution in which Here heretical schools
others again, the great
:
baths of Zeuxippus.
AGAINST THE ARIANS. 331
IX. But I am so old fashioned and such a
philosopher as to believe that one heaven is
common to all and that so is the revolution
;
of the sun and the moon, and the order and ar-
rangement of the stars; and that all have in
common an equal share and profit in day and
night, and also change of seasons, rains, fruits,
and quickening power of the air and that the ;
flowing rivers are a common and abundant
wealth to all and that one and the same is the
;
Earth, the mother and the tomb, from which
we were taken, and to which we shall return,
none having a greater share than another. A nd
further, above this, we have in common reason,
the Law, the Prophets, the very Sufferings of
Christ, by which we were all without excep-
tion created anew, who partake of the same
slain by sin, and are saved by the heavenly
Adam and brought back by the tree of shame
to the tree of life from whence we had fallen.
X. I was deceived too by the Ramah of
Samuel, that little fatherland of the great man ;
which was no dishonour to the Prophet, for it
drew its honour not so much from itself as from
him nor was he hindered en its account from
;
being given to God before his birth, or from
uttering oracles, and foreseeing the future nor ;
only but also anointing Kings and Priests,
so,
and judging the men of illustrious cities. I
heard also of Saul, how while seeking his fath-
er's asses he found a kingdom. And even
David himself was taken from the sheepfolds
to be the shepherd of Israel. What of Amos ?
Was he not, while a goatherd and scraper of
sycamore fruit entrusted with the gifts of pro-
phecy ? How is it that I have passed over
Joseph, who was both a slave and the giver of
corn to Egypt, and the father of many myriads
who were promised before to Abraham ? Aye
and was deceived by the Carmel of Elias,
I
who received the car of fire and by the sheep-
;
skin of Elissceus that had more power than a
silken web or than gold forced into garments.
; I was deceived by the desert of John, which
held the greatest among them that are born of
women, with that clothing, that food, that
which we know.
girdle, And I ventured even
beyond these, and found God Himself the
; Patron of my rusticity. I will range myself
with Bethlehem, and will share the ignominy
of the Manger for since you refuse on this ac-
;
count honour to God, it is no wonder that on
the same account you despise His herald also.
And I will bring up to you the Fishermen, and
Some think a the poor to whom the Gospel is preached, as
preferred before many rich.
Will you ever
leave off priding yourselves upon your cities?
 ' ; £

33^ GREGORY NAZIANZEN.

Will you ever revere that wilderness which you and of ignoble birth that which is of poor par-
abominate and despise? I do not yet say ents, either owing to misfortune or to want of
that gold has its birthplace in sand ; nor that ambition. For how can a nobility be given
translucent stones are the product and gifts from above which is at one time beginning
of rocks; for if to these I should oppose all and at another coming to an end and which
;

that is dishonourable in cities perhaps it would is not given to some, but is bestowed on others

be to no good end that I should use my free- by letters patent? Such is my mind on this
dom of speech. matter. Therefore I leave it to you to pride
XI. but perhaps some one who is very cir- yourself on tombs or in myths, and I endeav-
cumscribed and carnally minded will say, our as far as I can, to purify myself from de-
ceits, that I may keep if possible my nobility,
'
'
but our herald is a stranger and a foreigner.
'

What of the Apostles ? Were not they strangers or else may recover it.
to the many nations and cities among whom XIII. It is thus then and for these reasons
they were divided, that the Gospel might have that I, who am small and of a country without
free course everywhere, that nothing might repute, have come upon you, and that not of
miss the illumination of the Threefold bight, my own accord, nor self-sent, like many of
or be unenlightened by the Truth ; but that those who now seize upon the chief places ;
the night of ignorance might be dissolved for but because I was invited, and compelled, and
those who sat in darkness and the shadow of have followed the scruples of my conscience
death ? You have heard the words of Paul, and the Call of the Spirit. If it be otherwise,
" that we might go the Gentiles, and they may I continue to fight here to no purpose,
to the Circumcision."" be it that Judaea is and deliver no one from his error, but may
Peter's home ; what has Paul in common with the}' obtain their desire who seek the barren-
the Gentiles, buke with Achaia, Andrew with ness of my soul, if I lie. But since 1 am
Epirus, John with Ephesus, Thomas with In- come, and perchance with no contemptible
dia, Marc with Italy, or the rest, not to go power (if I may boast myself a little of my
into particulars, with those to whom they went ? folly), which of those who are insatiable have I
So that you must either blame them or excuse copied, what have I emulated of opportunism,
me, or else prove that you, the ambassadors of although I have such examples, even apart
the true Gospel, are being insulted by trifling. from which it is hard and rare not to be bad ?
But since I have argued with you in a petty Concerning what churches or property have I
way about these matters, I will now proceed disputed with you though you have more
;

to take a larger and more philosophic view of than enough of both, and the others too
them. little ? What imperial edict have we re-
XII. My friend, every one that is of high jected and emulated ? What rulers have we
mind has one Country, the Heavenly Jerusa- fawned upon against you? Whose boldness
lem, in which we store up our Citizenship. All have we denounced? And what has been
—
have one family if you look at what is here done on the other side against me ? " Lord,
—
below the dust or if you look higher, that In- lay not this sin to their charge," even then I
breathing of which we are partakers, and which said, for I remembered in season the words of
we were bidden to keep, and with which I must Stephen," and so I pray now. being reviled,
stand before my Judge to give an account of we bless :being blasphemed we retreat.
my heavenly nobility, and of the Divine Image, XIV. And if I am doing wrong in this, that
bveryone then is noble who has guarded this when tyrannized over I endure it, forgive me
through virtue and consent to his Archetype. this wrong I have borne to be tyrannized
;

On the other hand, everyone is ignoble who over by others too and I am thankful that
;

has mingled with evil, and put upon himself my moderation has brought upon me the
another form, that of the serpent. And these charge of folly. For I reckon thus, using
earthly countries and families are the play- considerations altogether higher than any of
things of this our temporary life and scene. yours ; what a mere fraction are these trials of
Eor our country is whatever each may have the spittings and blows which Christ, for Whom
first occupied, either as tyrant, or in misfortune and by Whose aid we encounter these dan-
and in this we are all alike strangers and pil- gers, endured. I do not count them, taken
grims, however much we may play with names. altogether, worth the one crown of thorns which
And the family is accounted noble which is robbed our conqueror of his crown, for whose
either rich from old days, or is recently raised ; sake also I learn that I am crowned for the

a Galat. a Acts vii. 59. 1 Cor. iv. 12.

 AGAINST THE ARIANS. 133

hardness of life. I do not reckon them worth cles of God, which I have been taught by the
the one reed by which the rotten empire was Holy Lathers, which I have taught alike on all
destroyed of the gall alone, the vinegar
; occasions, not conforming myself to the op-
alone, by which we were cured of the bitter portune, and which I will never cease to
taste of the gentleness alone which lie shewed
; teach in which I was born, and in which I
;

in His Passion. Was He betrayed with a kiss ? will depart.

He reproves with a kiss, but smites not. Is XVI. These by name (for they are not
I call
he suddenly arrested ? He reproaches indeed, nameless like which are numbered
the stars
but follows and if through zeal thou cuttest
; and have names), a and they follow me, for 1

off the ear of Malchus with the sword, He will rear them up beside the waters of rest and ;

be angry, and will restore it. And if one flee they follow every such shepherd, whose voice
in a linen sheet," he will defend him. And if they love to hear, as you see but a stranger ;

you ask for the fire of Sodom upon his cap- they will not follow, but will flee from him,
tors, he will not pour it forth; and if he take because they have a habit of distinguishing the
a thief hanging upon the cross for his crime, voice of their own from that of strangers.
he will bring him into Paradise through His They will flee from Valentinus*3 with his di-
Goodness. Let all the acts of one that loves vision of one into two, refusing to believe that
men be loving, as were all the sufferings of the Creator is other than the Good. They will
Christ, to which we could add nothing flee from Depth and Silence, and the mythical
greater than, when God even died for us, to yLons, that are verily worthy of Depth and Si-
refuse on our part to forgive even the smallest lence. They will flee from Marcion's v "od,
wrongs of our fellow-men. compounded of elements and numbers ; from
XV. Moreover this also I reckoned and still Montanus' 6 evil and feminine spirit from the ;

reckon with myself; and do you see if it is matter and darkness of Manes; 6 from Nov-
not quite correct. I have often discussed it atus'£ boasting and wordy assumption of
with you before. These men have the purity; from the analysis and confusion of
houses, but we the Dweller in the house ; they Sabellius,'? and if I may use the expression,
the Temples, we the God ; and besides it is
ours to be living temples of the Living God, a Ps. cxlvii. 4.
lively sacrifices, reasonable burnt-offerings, Valentinus, a celebrated Gnostic leader of the Second Cen-
tury, was one of the first Gnostics who taught in Rome. He was
perfect sacrifices, yea, gods through the ado- probably of vF.gypto-Jewish descent, and was educated at Alex-
ration of the Trinity. They have the people, andria. He died in Cyprus about 160. His system is a very
curious one, giving the reins to the wildest vagaries of the imagin-
we the Angels they rash boldness, we faith;
;
ation. The original eternal Being, or Absolute Existence, lie called
1 jythos or Depth and to this he assigned as a wife Sige or Silence.
they threatenings, we prayer ; they smiting, ;

From this union there sprang thirty /Eons or Emanations, who un-
we endurance they gold and silver, we
;
folded the Attributes of the Deity and created the world.
y Makcion was a contemporary of Valentinus. He was a na-
"Thou hast built for thyself
_

the pure word. tive of Sinope in Pontus. of which city his father was Bishop. le I

supposed Three Principles, the flood God, Who was first revealed
a wide house and large chambers (recognize by Christ the Just Creator, Who is the " hot-tempered and imper-
;

the words of Scripture), a house ceiled and fect" God of the Jews and the intrinsically evil Hyle or Matter,
;

which is ruled by the Devil He also distinguished two Messiahs ;

p erced with windows." P Put not yet is this

;
one a mere warrior prince sent by the Jewish God to restore
Israel the other sent by the Good God for the delivery of the
loftier than my faith, and than the heavens to
;

whole human race.

which I am being borne onwards. S Montanus, a Phrygian enthusiast of the middle of the Second
Is mine a
Century, imagined himself the inspired Organ of the Paraclete.
little flock? Put it is not being carried over Connected with him were two Prophetesses, Priscilla and Mnx-
imilla, who left their husbands to follow him. His heresy, or
a precipice. Is mine a narrow fold? Put it rather his schism, spread to Rome and Northern Africa, and
is unapproachable by wolves it cannot be en- threw the whole Church into confusion. He was very early an-
;
athematized by Bishops and Synods of Asia, but he carried the
tered by a robber, nor climbed by thieves and great African, Tertullian, away by his frenzy.
e Manes or Mam, a Persia philosopher, astronomer, and
strangers. I shall yet see it, I know well, painter of the Third Century, who introduced into Christianity some
wider. And many of those who are now elements drawn from the religion of Zoroaster, especially its
npCiTov i//ei>So5, Dualism, the co-eternity of two contradictory prin-
wolves, I must reckon among my sheep, and ciples. Eight and Darkness, Spirit and Matter, Good anil Evil.
This heresy flourished till the Sixth Century, S. Augustine himself
perhaps even amongst the shepherds. This is having been for nine years led away by it. It is believed not to
the glad tidings brought me by the Good Shep- be wholly extinct even now in some parts of Eastern Christendom.
^Novatis was a Carthaginian Priest, who at first rebelled
herd, for Whose sake I lay down my life for against his Bishop, S. Cyprian, on account of his severity in the
treatment of persons who had lapsed in the Decian persecution.
the sheep. I fear not for the little flock, for
At Rome, however, this same Novatus, either out of simple antag-
it is seen at a glance. I know my sheep and onism to constituted authority, or because he had really changed
his views, adopted the extremest rigorism, and became one of
am known of mine. Such are they that know the most violent partisans of the Priest Novatian, whom his fol-

God and are known of God. My sheep hear lowers contrived to get consecrated as a rival Bishop of Rome, in
opposition to Cornelius, the reigning Pope. They set up a new
my voice, which I have heard from the ora- '•church," and arrogated to themselves an exclusive claim to the
title of Cathari, the Pure.
T] SabelliuS, a native of the Libyan Pentapolis, rejected the
Catholic Faith of the Trinity of Persons in God, and would only
a Mark xiv, 51. ft Jer. xxii. 14. allow a Trinity of manifestations.

vol. vir. a a
334
GREGORY NAZIANZEN,
Three into One. Holy Ghost? . . Very good . . .

his absorption, contracting the

.

this is perfect. Now was it into these simply,

instead of defining the One inThree Personal-
or some common name of Them ? The latter.
from the difference of natures taught by
And what was the common Name? Why,
ities ;

Arius" and his followers, and their

new
God. In this common Name believe, and
Judaism, confining the Godhead to the Unbe-
who ride on prosperously and reign," and pass on
gotten; from bhodnus' ^ earthly Christ, And
But they from hence into the bliss of Heaven.
took his beginning from Mary. apprehen-
Son and the Holy that is, as I think, the more distinct
worship the Father and the
sion of These to which may we all come, in
Ghost, One Godhead; God the bather, God
;

Holy same Christ our God, to Whom be the

the Son and (do not be angry) God the
the
Three Personalities, in- glory and the might, with the Unoriginate
Ghost, One Nature in
Spirit, now and
perfect, Self-existent, numerically father, and the Lifegiving
tellectual,
Godhead. for ever and to ages of ages. Amen.
separate, but not separate in
XVII. These words let everyone who threat- I

me the rest let who-

ens me to-day concede to ;
ORATION XXXIV.
ever w ill claim. not endure to The bather will
Holy On the Arrival of the Ecvptians.
be deprived of the Son. nor the Son of the
Ghost. Vet that must happen if They are con- Tins Oration was preached at Constantinople in
fined to time, and are created Beings . . ^. 380, under the following circumstances
:

mission
which is created is not God. Nei- Peter, Patriarch of Alexandria, had sent a
for that impostor
my con- of five of his Suffragans to consecrate the
bear to be deprived of
ther will I
Maximus to the Throne occupied by Gregory. This
secration ; One Lord, One Faith, One Bap- had led to much trouble, hut in the end the intruder
tism. If this be cancelled, from whom shall I had been expelled and banished. Shortly afterwards
an Egyptian licet, probably the regular corn ships,
had
<^et a second? What say you, you who des-
arrived at Constantinople, apparently on the
day be-
troy Baptism or repeat it? Can a man be i

The crews of the ships, landing next

fore a Festival.
sniritual without the Spirit? Has he a share ;

day to go to Church, passed by the numerous

Churches
held by the Arians, and betook themselves to the
little
in the Spirit who does not honour the Spirit?
S. Gregory felt himself moved to
'
congrat-
Anastasia.
Can he honour Him who is baptized into a ulate them specially on such an act, after
what had re-
creature and a fellow-servant? It is not so ;
cently passed, and accordingly pronounced
the follow-
I

not so for all your talk. I will not play ing discourse.
it is ; !

Thee Unoriginate Father, or Thee O

false, O will address myself as is right to those
Only-begotten Word, or Thee O Holy Ghost.
I. I
who have come from' Egypt for they have
have confessed, and whom I
;

Whom
I

I know I
come here eagerly, having overcome illwill
have renounced, and to Whom I have joined
I will not allow myself, after
having by zeal, from that Egypt which is enriched by
myself.
faithful, to learn the River, raining out of the earth, and like
been taught the words of the my
to confess the the sea in its season, —if I too may follow in
also those of the unfaithful ;

falsehood small measure those who have so eloquently

truth, and then range myself with ;

and to go back spoken of these matters; and which is also

come down for consecration
enriched by Christ my Lord, Who once was a
to
even less hallowed having been baptised that supplied by
fugitive into Egypt, and now is
;

I might live, to be killed by

the water, like
and Egypt the first, when He fled from Herod's
;

infants who die in the very birthpangs,

Why massacre of the children P and now by the love ;

receive death simultaneously with birth.

of the fathers for their children, by
Christ the
make me at once blessed and wretched, newly
new Eood of those who hunger after good
v
enlightened and unenlightened, Divine and
;

the greatest alms of corn of which history

godless, that 1 may make shipwreck
even
speaks and men believe; the Bread
which
of the hope of regeneration? A few words giveth life to the
came down from heaven and
will suffice. Remember your confession. In- indestructible and in-
The Father? world, that life which is
to what were you baptised?
dissoluble, concerning Whom I now
seem to
Good but Jewish still. The Son? . . .

have I
but not yet perfect. The hear the Father saying, Out of Egypt
good . . •

called My
6
Son.
II. For from you hath
sounded forth the
hardly necessary here to dwell on the Arian
tenets
healthfully believed and
cf.
Word to all men
:
a It is ;
rroleeomena to the Theological Oration.
and you are the best bringers of fruit
. .

and flourished in the fourth

a pViotinis was a Galatian by birth, preached ;

cent.irv. a little earlier than S.

Oregory. He seems to have
taught that our Lord Jesus Christ was a
mere man, and had no of all men, specially of those who now hold the
existence previous to His l'.irth of the
Virgin Mary. He made
lesns rise on the basis of His human nature, by a course of moral
Impr, vunenr, to the divine dignity, r.o that the
Pivme in Him is a S 11.
a Ps. p Matt, ii 1. V John vi. 33-
,'.., f .,,„,], ,f. schaff 11 K. Nicune 1'eri d. vol. n. p. C53.
.
 ON THE ARRIVAL OF THE EGYPTIANS.
right faith, as far as I know, who am not only
a lover of such food,
but also its distributor,
and not at home only but also abroad. for
you indeed supply bodily food to peoples and
cities so far as your lovingkindness reaches;
and you supply spiritual food also, not to a
particular people, nor to this or that city, cir-
cumscribed by narrow boundaries, though its
people may think it very illustrious, but to
almost the whole world. And you bring the
remedy not for famine of bread or thirst of
water," which is no very terrible famine and
to avoid it is easy but to a famine of hearing
; Goats, and thy
the Word of the Lord, which it is most miser-
able to suffer, and a most laborious matter to
cure at the present time, because iniquity
hath abounded,*3 and scarce anywhere do
find its genuine healers.
III. Such was Joseph your Superintendent
of corn measures, whom I may call ours also
who by his surpassing wisdom was able both to
foresee the famine and to cure it by decrees of
government, healing the ill-favoured and starv-
ing kine by means of the fair and fat.v And
indeed you may understand by Joseph which
you will, either the great lover and creator
and namesake of immortality or his successor
in throne and word and hoary hair, our new
Peter, s not inferior in virtue or fame to him
by whom the middle course was destroyed and
crushed, though it still wriggles a little weak-
ly, like the tail of a snake after it is cut off;
the one of whom, after having departed this
life in a good old age after many conflicts
and wrestlings, looks upon us from above, I
well know, and reaches a hand to those who
are labouring for the right and this the more,
; you mine, as of one mind and one faith, in-
in proportion as he is freed from his bonds and
the other is hastening to the same end or dis-
solution of life, and is already drawing near
the dwellers in heaven, but is still so far in
the flesh as is needed to give the last aids to
the Word, and to take his journey with richer
provision.
IV. Of these great men and
doctors and
soldiers of the truth and
you are the
victors,
nurslings and offspring; of these neither times
nor tyrants, reason nor envy, nor fear, nor ac-
cuser, nor slanderer, whether waging open war
against them, or plotting secretly ; nor any who
appeared to be of our side, nor any stranger, nor
gold—that hidden tyrant, through which now
almost everything turned upside down and
is
made to depend on the hazard of a die; nor
flatteries nor threats, nor long and distant ex-
iles (for they only could not be affected by con-
a Amos viii. ir. /3Matt. xxiv. 12.
V Gen. xli. 29 sq. 8 Athanasius,
335
fiscation, because of their great riches, which
—
were to possess nothing) nor anything else,
whether absent or present or expected, could in-
duce to take the worse part, and to be anywise
traitor to the Trinity, or to suffer loss of the
Godhead. On the contrary indeed, they grew
strong by dangers, and became more zealous
for true religion. For to suffer thus for Christ
adds to one's love, and is as it were an earnest to
high-souled men of further conflicts. These, O
Egypt, are thy present tales and wonders.
— V. Once thou didst praise me thy Mendesian
Memphite Apis, a fatted and
fleshy calf, and the rites of Isis, and the muti-
lations of Osiris, and thy venerable Serapis, a
log that was honoured by myths and ages
I and the madness of its worshippers, as some
unknown and heavenly matter, however
it may have been aided by falsehood and ;
;
things yet more shameful than these, multiform
images of monstrous beasts and creeping things,
allof which Christ and the heralds of Christ
have conquered, both the others who have been
illustrious in own times, and also the
their
Fathers whom have named just now
I by ;
whom, O admirable country, thou art more
famous today than all others put together,
whether in ancient or modern history.
AT. Wherefore I embrace and salute thee, O
noblest of peoples and most Christian, and of
warmest piety, and worthy of thy leaders for ;
I can find nothing greater to say of thee than
this, nor anything by which better to welcome
thee. And I greet thee, to a small extent with
my tongue, but very heartily with the move-
ments of my affections." O my people, for I call
; structed by the same Fathers, and adoring the
same Trinity. My people, for mine thou art,
though it seem not so to those who envy me.
And that they who are in this case may be the
deeper wounded, see, I give the right hand of
fellowship before so many witnesses, seen and
unseen. And I put away the old calumny by
this new act of kindness. O my people, for
mine thou though in saying so I, who am
art,
least of all men, am claiming for myself that
which is greatest. For such is the grace of the
Spirit that it makes of equal honour those who
are of one mind. O my people, for mine thou
art, though it be afar, because we are divinely
joined together. and in a manner wholly differ-
ent to the unions of carnal people; for bodies
are united in place, but souls are fitted together
by the Spirit. O
my people, who didst for-
merly study how to suffer for Christ, but now
a Galat. ii. 9. fi Isa. lxii. 4.
33^
GREGORY NAZIANZEN.
not same mind, with whom it is more reasonable
ifthou wilt hearken unto me, wilt study
power of do- that you should associate, for we gather in the
to do aught, but to consider the
deem that Godhead also. And that you may see that
ing to be a sufficient gain, and to
offering a sacrifice to Christ, as in
not in vain have you come to us, and that you
thou art
have not brought up in a port among stran-
those days of thy endurance so in these of meek-
gers and foreigners, but amongst your own
ness. people to whom the Lord hath pre-
O
people, and have been well guided by the
pared Himself to do good, as to do evil to thine
people, whom the Lord hath cho- Holy Ghost we will discourse to you briefly
;

enemies. a
out of all peoples ; O people who
concerning God and do you recognize your
;
sen to Himself
the hands of the Lord, to whom own, like those who distinguish their kindred
artgraven upon
Lord, Thou art My Will and, Thy by the ensigns of their arms.
saith the ;

that is VIII. I find two highest differences in things

gates are carved work, and all the rest
said to them that are being saved. O people ; that exist, viz.: —
Rule, and Service not such ;

among us either tyranny has cut or poverty

nay, marvel not at my insatiability
that I as
in has severed, but which nature has distin-
repeat your name so often ; for I delight For
you, like those who guished, if any like to use this word.
this continual naming of
Of
of That which is First is also above nature.
can never have enough of their enjoyment and originating,
these the former is creative,
certain spectacles or sounds.
people of God and mine, beau- and unchangeable but the other is created,
VII. But, O ;

and subject and changing or to speak yet

I

yesterday's assembly, which

;

tiful also was your I

more plainly, the one is above time, and the

you held upon the sea, and pleasant, if any
I

saw the other subject to time. The Former is called

sight ever was, to the eyes, when I
!

and hidden by a cloud made I God, and subsists in Three Greatest, namely,
sea like a forest,
beauty and speed of your the Cause, the Creator, and the Perfecter I ;

with hands, and the

procession, and mean the Father, the Son, and the Holy
ships, as though ordered for a
I

astern, as though purposely Ghost, who are neither so separated from one
the slight breeze
your another as to be divided in nature, nor so
escorting you, and wafting to the City
Yet the present assembly contracted as to be circumscribed by a single
city of the Sea.
person ; the one alternative being that of the
which we now behold is more beautiful and
Arian madness, the other that of the Sabellian
more magnificent. For you have not hast-
nor heresy ; but they are on the one hand more
ened to mingle with the larger number,
religion by numbers, nor single than what is altogether divided, and on
have you reckoned
the other more abundant than what is alto-
endured to be a mere unorganized rabble, The other division is with
rather than a people purified by the
Word of gether singular.
us, and is called Creation, though
one may be
God; but having, as is right, rendered to
have exalted above another according to the pro-
Ccesar the things that are Caesar's, ye
that are portion of their nearness to God.
offered besides to God the things
IX. This being so, if any be on the Lord's
God's; to the former Custom, to the latter a
side let him come with us, and let us adore
the
Fear and after feeding the people with your
One Godhead in the Three ; not ascribing any
;

cargoes, you yourselves have come to be fed by

name of humiliation to the unapproachable
us. For we also distribute corn, and our dis-
yours. Glory, but having the exaltations of the Triune
tribution is perhaps not worth less than
God continually in our mouth.* For since we
3

Come eat of my Bread and drink of the Wine

I join with cannot properly describe even the greatness of
which I have mingled for you.P and unde-
Its Nature, on account of Its infinity
Wisdom in bidding you to my table. For I humilia-
finableness, how can we assert of It
commend your good feeling, and I hasten to one be estranged from God,
tion ? But if any
meet your ready mind, because ye came to us
your like and therefore divideth the One Supreme Sub-
as to your own harbour, running to ;
were
the kindred Faith, and thought stance into an inequality of Natures, it
and ye valued
they who
that, while insult high- marvellous if such an one were not cut in sun-
it monstrous appointed
harmony with each other and der by the sword, and his portion
er things are in of
with the unbelievers,* reaping any evil fruit
think alike, and think to make good each
thought both now and hereafter.
man's individual falsehood by their common
his evil
strength X. What must we say of the Father,
Whom
conspiracy, like ropes which get
common consent all who have been preoccu-
from being twisted together yet you should
by
;
although
pied with natural conceptions share,
not meet nor combine with those who are
of the

a Exod. xxxii. 26. p Ps. cxlix. 6. y Luke xii. 46.

o Isai. lxiv. i j, etc. p Prov. ix, 5.
 ON THE ARRIVAL OF THE EGYPTIANS. 337
He hath endured the beginnings of dishonour, alter the Laver I am blackened, if I am to see
having been first divided by ancient innova- those who are not yet cleansed brighter than
tion into the Good and the Creator. And of myself; if I am cheated by the heresy of my
the Son and of the Holy Ghost, see how sim- Baptizer if seek for the stronger Spirit and
1
;

ply and concisely we shall discourse. If any Him

one could say of Either that He was mutable
or subject to change; or that either in time,
or place, or power, or energy He could be
measured or that He was not naturally good,
;
or not Self-moved, or not a free agent, or a
Minister, or a Hymnsinger or that He
feared, or was a recipient of freedom, or was
not counted with God ; let him prove this
and we will acquiesce, and will be glorified
by the Majesty of our Fellow Servants, though
we lose our God. But if all that the bather
has belongs likewise to the Son, except Caus-
ality; and all that is the Son's belongs also
to the Spirit, except His Sonship, and what-
soever is spoken of Him as to Incarnation for
me a man, and for my salvation, that, taking
oi mine, He may impart His own by this new
commingling; then cease your babbling,
though so late, O ye sophists of vain talk that
falls at once to the ground for why will ye
die O House of Israel ? a —
if I may mourn for
you in the words of Scripture.
XI. For my part 1 revere also the Titles of
the Word, which are so many, and so high and
great, which even the demons respect. And
I revere also the Equal Rank of the Holy
Ghost; and I fear the threat pronounced
against those who blaspheme Him. And
blasphemy is not the reckoning Him God, but
the severing Him from the Godhead. And
here you must remark that That which is blas-
find not. Give me a second Font before
you think Why
evil of the first. do you
grudge me Why
a complete regeneration ?
do you make me, who am the Temple of the
Holy Ghost as of God, the habitation of a
creature ? Why do you honour part of what
; belongs to me, and dishonour part, judging
falsely of the Godhead, to cut me off from the
Gift, or rather to cut me in two by the gift?
Either honour the Whole, or dishonour the
Whole, O new Theologian, that, if you are wick-
ed, you may at any rate be consistent with your-
self, and not judge unequally of an equal nature.
XIII. To sum up my discourse
Him with the Cherubim, who unite the Three
Glorify :
—
Holies into One Lord, a and so far indicate the
Primal Substance as their wings open to the
diligent. With David be enlightened, who said
to the Light, In Thy Light shall we see Light,**
that is, in the Spirit we shall see the Son and ;
; what can be of further reaching ray? With
John thunder, sounding forth nothing that is
low or earthly concerning God, but what is
high and heavenly, Who is in the beginning,
and is with God, and is God the Word,* and
true God of the true Father, and not a good
fellow-servant honoured only with the title of
Son ; and the Other Comforter (other, that is,
from the Speaker, Who was the Word of God).
And when you read, I and the Father are
One, 5 keep before your eyes the Unity of Sub-
stance but when you see, " We will come to
;

phemed is Eord, and That which is avenged is him, and make Our abode with him," e remem-
the Holy Ghost, evidently as Lord. I cannot ber the distinction of Persons and when you ;
bear to be unenlightened after my Enlighten- see the Names, Father, Son, and Holy Ghost,
ment, by marking with a different stamp any think of the Three Personalities.
of the Three into Whom
I was baptized ; and XIV. With Luke be inspired as you study
thus to be indeed buried in the water, and in- the Acts of the Apostles. Why do you range
itiated not into Regeneration, but into death. yourself with Ananias and Sapphira, those
XII. I dare to utter something, O Trinity; vain embezzlers (if indeed the theft of one's
and may pardon be granted to my folly, for own property be a vain thing) and that by
the risk is to my soul. I too am an Image of appropriating, not silver nor any other cheap
(rod, of the Heavenly Glory, though I be and worthless thing, like a wedge of gold,£ or
placed on earth. I cannot believe that 1 am a didrachma, as did of old a rapacious soldier ;
saved by one who is my equal, if the Holy but stealing the Godhead Itself, and lying,
Ghost is not God, let Him first be made God, not to men but to God, as you have heard.
and then let 1 lim deify me His equal. Tut What? Will you not reverence even the au-
now what deceit this is on the part of grace, thority of the Spirit Who breathes upon
or rather of the givers of grace, to believe in whom, and when, and as He wills? He
Cod and to come away
godless ; by one set of comes upon Cornelius and companions his
questions and confessions leading to another before baptism, to others after Baptism, by
set of conclusions. Alas for this fair fame, if the hands of the Apostles so that from both ;

a Isai. vi. 3. /3 l's. xxxvi. 9. y John i. 1.

a Ezck. xviii. 31, 5 lb. x. 30. e John xiv. 23. C, Josh. vii. 21,
333
GREGORY NAZIANZEN.
sides,both from the fact that lie comes in extent, and form us to that humility which is
As I said then,
j

the guise of a Master and not of a Servant, the producer of exaltation.

and from the fact of His being sought to make 1 le is made a Fisherman condescended! to
; I le

perfect, the Godhead

of the Spirit is testified. all ; 1 le casteth the net ; He
endureth all things,
XV. Speak of God with Paul, who was that He may draw up the fish from the depths,
caught up to the third Heaven, a and who some- that is, Man who is swimming in the unsettled

times counts up the Three Persons, and that in and waves of life.
bitter
varied order, not keeping the same order, but II. Therefore now also, when lie had fin-
reckoning one and the same Person now first, ished these sayings He departed from Calilce
now second, now third and for what pur- ;
and came into the coasts of Judea eyond 1

pose ? Why, to shew the equality of the Ionian ; He dwelleth well in Galilee, in order
Nature. And sometimes he mentions Three, that the people which sat in darkness may see

sometimes Two or One, because That which great Light." He removeth to Judea in order

is not mentioned is included. And some- that persuade people to rise up from
He may
times he attributes the operation of God to the Letter and to follow the Spirit. 1 le teach-
the Spirit, as in no respect different from Him, eth, now on a mountain; now He discourseth
and sometimes instead of the Spirit he brings on a plain now ;
1 le passeth over into a ship ;

in Christ and at times he separates the Per-

;
now He rebuketh the surges. And perhaps le 1

sons saying, "One God, of whom are all goes to sleep, in order that He may bless sleep
things, and we in Him and one Lord Jesus ; also perhaps He is tired that He may hallow
:

Christ, by whom are all things, and we by weariness also; perhaps He weeps that He
Him ;
" he brings together the
at other times may make tears blessed. He removeth from
one Godhead, " Tor of Him and through Him place to place, Who is not contained in any
and in Him are all things ; " v that is, through place: the timeless, the bodiless, the tmcir-
the Holy Ghost, as is shown by many places in cumscript, the same Who was and is; Who
Scripture. To Him be glory for ever and ever. was both above time, and came under time,
Amen.
!

and was invisible and is seen. He was in the

beginning and was with Cod, and was God.*
3

ORATION XXXYII.
The word Was occurs the third time to be
On the Words of the Gospel, "When confirmed by number. What He was He-
Jesus hao Finished these Savings," laid aside what He was not He assumed
etc. —
S. Matt. xix. i.
;

not that He became two, but He deigned to

;

I. Jesus Who Chose The Fishermen, Him- be One made out of the two. For both are
self also and changeth place for
useth a net, Cod, that which assumed, and that which
place. Not only that He may gain
Why? was assumed two Natures meeting in One.
;

more of those who love Cod by His visitation ; not two Sons (let us not give a false account
but also, as it seems to me, that He may hal- of the blending). Fie who is such and so
low more places. To the Jews He becomes great —
but what has befallen me? I have
as a Jew that He may gain the Jews to ; i
fallen into human language, lor how can So
them that are under the Law as under the , Great be said of the Absolute, and how can
Law, that He may redeem them that are I
That which is without quantity be called Such ?
under the Law; to the weak as weak, that !
Put pardon the word, fori am speaking of the
He may save the weak. He is made all things greatest things with a limited instrument.
to all men that He may gain all. Why do I And That great and long-suffering and form-
say, All things to all men? For even that lessand bodiless Nature will endure this, mime-
which Paul could not endure to say of himself |
ly, my words as if of a body, and weaker than

1 find that the Saviour suffered. For He is ;

the truth. For if He condescended to flesh,
made not only a Jew, and not only doth He He will also endure such language.
take to Himself ail monstrous and vile names, III. And great multitudes followed Him.
but even that which is most monstrous of all, and He healed them there, where the multitude
even very sin and very curse; not that He I
was greater. If He had abode upon His own
it such, but He is called so. For how can He eminence, if He had not condescended to in-
be sin, Who setteth us free from sin and how- ; firmity, if He had remained what He was,
can He be a curse, Who redeemeth us from the 1

keeping Himself unapproachable and incom-

curse of the Law ? 5 Put it is in order that He prehensible, a few perhaps would have fol-
may carry His display of humility even to this ; —
lowed Him perhaps not even a few, possibly

a 2 Cor. xii. 2. Cor. viii. 6.

1

y Rom. xi. 36. £ Gal, iii. 10, 13. a Isa. ix. t, /3 John i. 1.
 ON THE WORDS OF THE GOSPEL 339

—
only Moses and He only so far as to see have been deemed worthy to be a herald of
with difficulty the Back Parts of God. a For the Word. am like John, The Voice of one
I

He penetrated the cloud, either being placed

outside the weight of the body or being
crying in the wilderness a wilderness that —
once was dry, but now is only too populous.
withdrawn from his senses for how could ; V. Hut, as was saying, to return to my
I

he have gazed upon the subtlety, or the in- argument for this reason great multitudes
;

corporeity, or 1 know not how one should call followed Him, because He condescended to
it. of God, being incorporate and using mate-
j
our infirmities. What next? The Pharisees
rial eyes ? But inasmuch as He strips Himself also, it says, came unto Him, tempting Him,
for us, inasmuch as He comes down (and I and saying unto Him, is it lawful for a man
speak of an exinanition, as it were, a laying to put away his wife for every cause ? Again
aside and a diminution of His glory), He be- the Pharisees tempt Him; again they who
comes by this comprehensible. read the Law do not know the Law again ;

IV. And pardon me meanwhile that J again they who are expounders of the Paw need
suffer a human with
affection. I am filled others to teach them. It was not enough that
indignation and grief for (and I my Christ Sadducees should tempt Him concerning the
would that you might sympathize with me) Resurrection, and Lawyers question Him about
when I see my Christ dishonoured on this ac- perfection, and the Herodians about the poll-
count on which He most merited honour. Is tax, and others about authority but some one ;

He on this account to be dishonoured, tell me, must also ask about Marriage at Him who can-
that for you He was humble ? Is He therefore not be tempted, the Creator of wedlock, Him
a Creature, because He careth for the creature ? who from the First Cause made this whole race
Is He therefore subject to time, because He of mankind. And He answered and said unto
watches over those who are subject to time? them, I lave ye not read that lie which made
Nay, He beareth all things, He endureth all them at the beginning made them male and
things.? And what marvel ? He put up with female? He knoweth how to solve some of
blows, He bore spittings, He tasted gall for their questions and to bridle others. When
my taste. And even now He bears to be He is asked, by what
authority doest thou
stoned, not only by those who deal despite- these things? He Himself, because of the
fully with Him, but also by ourselves who utter ignorance of those who asked Him, re-
seem to reverence Him. For to use corpo- plies with another question ; The baptism of
real names when discoursing of the incor- John, was it from Heaven or of men? He
poreal perhaps the part of those who deal
is on both sides entangles His questioners, so
despitefully and stone Him but pardon, I ; that we also are able, following the exam] tie
say again to our infirmity, for I do not will- of Christ, sometimes to check those who argue
ingly stone Him but having no other words
; with us over-officiously, and with still more
to use, we use what we have. Thou art absurd questions to solve the absurdity of
called the Word, and Thou art above Word ;
their questions. For we too are wise in
Thou art above Light, yet art named Light ;
vanity at times, if I may boast of the things
Thou called Fire not as perceptible to
art of folly. Put when He sees a question that
sense, but because Thou purgest light and calls reasoning, then He does not deem
for
worthless matter; a Sword, because Thou His questioners unworthy of prudent answers.
severest the worse from the better a Fan, ; VI. The question which you have put
because Thou purgest the threshing-floor, and seems to me to do honour to chastity, and to
blowest away all that is light and windy, and demand a kind reply.
Chastity, in respect of
layest up garner above all that is
in the which I see that the majority of men are ill-
weighty and an Axe, because Thou cut-
full ; disposed, and that their laws are unequal and
test down the worthless fig-tree, after long irregular. For what was the reason why they
patience, because Thou cuttest away the roots restrained the woman, but indulged the man,
of wickedness the Door, because Thoubring-
;
and that a woman who practises evil against
est in the Way, because we go straight
; the ; her husband's bed is an adulteress, and the
Sheep, because Thou art the Sacrifice the ; penalties of the law for this are very severe ;

High Priest, because Thou offerest the body; but if the husband commits fornication against
the Son, because Thou art of the Father. his wife, he has no account to give? do not I

Again I stir men's tongues again some men ; accept this legislation I do not approve this
;

rave against Christ, or rather against me. who custom. They who made the Law were men,

It Exod. x\, 21 ; xxxiii. 20, 23, 1 Cor. xiii. 7, O Mutt. iii. 3,

 10 GREGORY NAZIANZEN.
and therefore their legislation is hard on second is indulgence, the third is transgres-

women, since they have placed children also sion, and anything beyond this is swinish,
under the authority of their fathers, while such as has not even many examples of its
leaving the weaker sex uncared for. God wickedness. Now the haw grants divorce for
doth not so but saith Honour thy father and
;
every cause but Christ not for every cause ;
;

thy mother, which is the first commandment but 1 le allows only separation from the whore ;
with promise; that it may be well with thee; and in all other things le commands patience.
1

and. He that curseth father or mother, let him He allows to put away the fornicatress, be-
die the death. Similarly He gave honour to cause she corrupts the offspring but in all ;

good and punishment to evil. And, The bless- other matters let us be patient and endure or ;

ing of a father strengthened the houses of rather be ye a enduring and patient, as many
children, but the curse of a mother uprooteth as have received the yoke of matrimony. If

the foundations. See the equality of the you see lines or marks upon her, take away
legislation. There is one Maker of man and her ornaments if a hasty tongue, restrain
;

woman; one debt is owed by children to it; if a meretricious laugh, make it modest;

both their parents. if immoderate expenditure or drink, reduce

\ low then dost thou demand Chastity,

1 1 . 1
it; if unseasonable going out, shackle it; if

while thou dost not thyself observe it? How a lofty eye, chastise it. It is uncertain
dost thou demand that which thou dost not which is in danger, the separator or the se-

give? How, though thou art equally a body, parated. Let thy fountain of water, it says,
dost thou legislate unequally? If thou en- be only thine own, and let no stranger share
quire into the worse The Woman Sinned, — it with thee and, let the colt of thy favours
;

and so did Adam./3 The serpent deceived them and the stag of thy love company with thee ;

both and one was not found to be the

;
do thou then take care not to be a strange
stronger and the other the weaker. But dost river, nor to please others better than thine

thou consider the better? Christ saves both own wife. But if thou be carried elsewhere,
l>vHis Passion. Was He made flesh for the then thou makest a law of lewdness for thy
NIan? So He was also for the woman. Did partner also. Thus saith the Saviour.
He die for the Man? The Woman also is IX. But what of the Pharisees ? To them
saved by He is called of the
His death. this word seems harsh. Yes, for they are also
seed of David ;v and so perhaps you think the displeased at other noble words both the —
Man is honoured but He is born of a Virgin, ;
older Pharisees, and the Pharisees of the pres-
and this is on the Woman's side. They two, ent day. For it is not only race, but dispo-
He be one Flesh; so let the one
says, shall sition also that makes a Pharisee. Thus also

fleshhave equal honour." And Paul legislates I reckon as an Assyrian or an Egyptian him
for chastity by His example. How, and in who is ranged among these by his character.
what way? This Sacrament is great, he says, What then say the Pharisees? If the case
But speak concerning Christ and the Church.
I
5
of the man be so with his wife, it is not
It is well for the wife to reverence Christ good to marry. Is it only now, O Pharisee,
through her husband: and it is well for the that thou understandest this, It is not good
husband not to dishonor the Church through to marry?? Didst thou not know it before
his wife. Let the wife, he says, see that she when thou sawest widowhoods, and orphan-
reverence her husband, for so she does Christ; hoods, and untimely deaths, and mourning-
but also he bids the husband cherish his wife, succeeding to shouting, and funerals coming
for so Christ does the Church.
e
Let us, then, upon weddings, and childlessness, and all the
give further consideration to this saying. comedy or tragedy that is connected with
\ 111. Churn milk and it will be butter
;S this? Either is most appropriate language.
It is good to marry I too admit it, for
examine this and perhaps you may find some- ;

thing more nourishing in it. For I think marriage is honourable in all, and the bed
here seems to deprecate second
Word undented. 5 It is good for the temperate,
that the
marriage. For, if there were two Christs, not for those who are insatiable, and who
there may be two husbands or two wives but ;
desire to give more than due honour to the
if Christ is One, one Head of the Church, let flesh. When marriage is only marriage and
there be also one flesh, and let a second be conjunction and the desire for a succession i^(
rejected; and if ithinder the second what is children, marriage is honourable, for it brings
The first is law, the into the world more to please God. But
to be said for a third?

a Kcclus. iii. ii (3 Gen. iii. f>. yRom.i.3- a An indication that S. Gregory was himself unmarried.
Vrov. v. 17. y Matt. xix. 10. S Heb. xin. 4-
5 Ephes. v. 32. e ib.v. 22 seij. £ Prov. xxx. ^^. /3
 ON THE WORDS OF THE GOSPEL
when it kindles matter, and surrounds us with
thorns, and as it were discovers the way of
vice, then 1 too say, It is not good to marry.
X. Marriage is honourable; but I cannot
say that it is more lofty than virginity for ; women) ; and do not take the same view in
virginity were no great thing if it were not
better than a good thing. Do not however
be angry, ye women that are subject to the
yoke. We must obey God rather than man.
Hut be ye bound together, both virgins and
wives, and be one in the Lord, and each
others' There would be no celi-
adornment.
bate if there were no marriage.
Lor whence
would the virgin have passed into this life?
Marriage would not have been venerable un-
less it had borne virgin fruit to God and to
life. Honour thou also thy mother, of whom
thou wast born. Honour thou also her who
is of a mother and is a mother." A mother
she is not, but .a Bride of Christ she is. The
visible beauty is not hidden, but that which
is unseen is' visible to God. All the glory of
the King's Daughter is within,'3 clothed with
golden fringes, embroidered whether by ac-
tions or by contemplation. And she who
is under the yoke, let her also in some de-
gree be Christ's; and the virgin altogether
Christ's. Let the one be not entirely chained
to the world, v and let the other not belong to
the world at all. Lor that which is a part to
the yoked, is to the virgin all in all. Hast
thou chosen the life of Angels ? Art thou
ranked among the unyoked ? Sink not down
to the flesh ; sink not down to matter be ; wound thee let him not find anything bared
not wedded to matter, wmile otherwise thou
remainest unwedded. A lascivious eye guard-
eth not virginity; a meretricious tongue
mingles with the Evil One; feet that walk
disorderly accuse of disease or danger. Let
the mind also be virgin let it not rove
; bring destruction.
about ;
let it not wander; let it not carry in
itself forms of evil things (for the form is a
part of harlotry) let it not make idols in its
; tains to the consummation of wickedness.
soul of hateful things.
XI. but He said unto them, All men can-
nit receive this saying, save they to whom
it is given. Do you see the sublimity of the
matter? is found to be nearly incompre-
It
hensible. For surely it is more than carnal
that that which is born of flesh should not
beget to the flesh. Surely it is Angelic that
she who is bound to flesh should live not ac-
cording to flesh, but be loftier than her na-
ture. The flesh bound her to the world, but
reason led her up to God. The flesh weighed
a The passage is obscure. Combefis reads, "Though she be
not a mother" but the MSS are against him.
fi Ps. xlv. 14. y Luke viii. 14.
34i
her down, but reason gave her wings the ;
fleshbound her, but desire loosed her. With
thy whole soul, O
Virgin, be intent upon God
(1 give this same injunction to men and to
other respects of what is honourable as the
mass of men do of family, of wealth, of throne,
;
of dynasty, of that beauty which shews itself
in complexion and composition of members,
the plaything of time and disease. If thou
hast poured out upon God the whole of thy
love; if thou hast not two objects of desire,
both the passing and the abiding, both the
visible and the invisible, then thou hast been
so pierced by the arrow of election, and hast
so learned the beauty of the Bridegroom, that
thou too canst say with the bridal drama and
song, thou art sweetness and altogether love-
liness.
XII. You see how streams confined in
lead pipes, through being much compressed
and carried to one point, often so far depart
from the nature of water that that which is
pushed from behind will often flow constantly
upwards. So if thou confine thy desire, and
be wholly joined to God, thou wilt not fall
downward; thou wilt not be dissipated; thou
wilt remain entirely Christ's, until thou see
Christ thy Bridegroom. Keep thyself unap-
proachable, both in word and work and life,
and thought and action. Lrom all sides the
Evil One interferes with thee; he spies thee
everywhere, where he may strike, where
;
and ready to his stroke. The purer he sees
thee, the more he strives to stain thee, for the
stains on a shining garment are more conspic-
uous. Let not eye draw eye, nor laughter
laughter, nor familiarity night, lest night
For that which is grad-
ually drawn away and stolen, works a mischief
which is unperceived at the time, but yet at-
XIII. All men, He saith, cannot receive
this saying, but they to whom it is given.
When you hear this, It is given, do not un-
derstand it in a heretical fashion, and bring
in differences of nature, the earthly and the
spiritual and the mixed. Lor there are
people so evilly disposed as to think that some
men are of an utterly ruined nature, and some
of a nature which is saved, and that others
are of such a disposition as their will may lead
them to, either to the better, or to the worse.
Lor that men may have a certain aptitude,
one more, another less, I too admit but not ;
that this aptitude alone suffices for perfection,
but that it is reason which calls this out, that
342 GREGORY NAZIAXZEN.
nature may proceed to action, just as fire is He? "They shall drink the cup; but to sit
produced when a flint is struck with iron.
When you hear To whom it is given, add,
on My right hand and on My left it is not —
Mine, He saith, to give this, but to whom it
And it is given to those who are called and hath been given." Is then the ruling mind
to those who incline that way. For when nothing? Nothing the labour ? Nothing the
you hear, Not of him that willeth, nor of reasoning? Nothing the philosophy? Nothing
him that runneth, hut of God that shew- the fasting? Nothing the vigils, the sleeping
eth mercy," 1 counsel you to think the same. on the ground, the shedding floods of tears ?
For since there are some who are so proud of Is it for nothing of these, but in accordance
their successes that the_\' attribute all to them- with some election by lot, that a feremias is
selves and nothing to Him that made them sanctified, and others are estranged from the
and gave them wisdom and supplied them womb ?
with good such are taught by this word that
; XV. I fear lest some monstrous reasoning
even to wish well needs help from God or ; may come in, having lived else-
as of the soul
rather that even to choose what is right is where, and then having been bound to tin's
divine and a gift of the mercy of God. For body, and that it is from that other life that
it isnecessary both that we should be our own some receive the gift of prophecy, and others
masters and also that our salvation should be are condemned, namely, those who lived
of God. This why
lie saith not of him
is badly. But since such a conception is too
that willeth not of him that willeth
; that is, absurd, and contrary to the traditions of the
only, nor of him that runneth only, but also Church (others if they like may play with
of God. That sheweth mere}'. Next ; since such doctrines, but it is unsafe for us to lay ]

to will also is from Clod, he ha:; attributed the with them) we must in this place too add to
;

whole to Cod with reason. However much the words " To whom it hath been given,"
you may run, however much you may wrestle, this, " who are worthy; " who have not only
yet you need one to give the crown. Except received this character from the Father, but
the Lord build the house, they laboured in have given it to themselves.
vain that built it: Except the Lord keep the XVI. For there are eunuchs which were
city, invain they watched that keep it.0 I made eunuchs from their mother's womb, etc.
know, He says, that the race is not to the I should very much be able to say some-
like to
swift, nor the battle to the strong, v nor the vic- thing bold about eunuchs. Be not proud, ye
tory to the fighters, nor the harbours to the who are eunuchs by nature. For, in point of
good sailors; but to God it belongs both to self-restraint, this is perhaps unwilling. For it
work victory, and to bring the barque safe has not come to the test, nor has your self-
to port. restraint been proved by trial. For the good
XIV. In another place it is also said and which is by nature is not a subject of merit ;

understood, and perhaps it is necessary that I that which is the result of purpose is laudable.
should add it as follows to what has already What merit has fire for burning, for it is its
been said, in order that I may impart to you nature to burn? What merit lias water for
also my wealth. The Mother of the Sons of Ze- falling, a property given to it by its Maker?
bedee, in an impulse of parental affection, asked What thanks does the snow get for its cold-
a thing in ignorance of the measure of what she ness, or the sun for its shining? It shines —
was asking, 6 but pardonably, through the excess even if it does not wish. Claim merit if you
of her love and of the kindness due to her chil- please by willing the better things. You will
dren. For there is nothing more affectionate claim being carnal, you make yourself
it if.

than a Mother, —
and I speak of this that T yourself spiritual if, while drawn
; down by
may lay down
a law for honouring Mothers. the leaden flesh, you receive wings from rea-
Their mother, then, asked Jesus that they son if though lowly born, you are found
;

might sit, the one on His right hand, the to be heavenly if while chained down to
;

other on his left, but what saith the Saviour? the flesh, you shew yourself superior to the
He first asks if they can drink the Cup which flesh.
He Himself was about to drink; and when XVII. Since then, natural chastity is not
this was professed, and the Saviour accepted meritorious, I demand something else from
the profession (for He knew that they were the eunuchs. Do not go a whoring in re-
being perfected by the same, or rather that spect of the Godhead. Having l>een wedded
they would be perfected thereby) what saith ; to Christ, do not dishonour Christ. Being per-
fected by the spirit, do not make the Spirit
a Ho:;., ix. 16. (i Ps. cxwii. i.

V Eccles. ix., n. 5 Matt. .\.x, 20, etc. your own equal. If I yet pleased men, says
 ? —

ON THE WORDS OF THE GOSPEL. 343

Paul, I should not be the servant of Christ." H off: perhaps you will again become a mem-
Iworshipped a creature, I should not be called ber and therefore I speak kindly.
; Thus
a Christian. For why is Christianity pre- much for the sake of the Funuchs, that they
cious ? Is it not that Christ is Cod, unless may be chaste in respect of the Codhcad.
ni)' mingling with Him in love is a mere hu- XIX. For it is not only bodily sin which is
man passion ? And yet 1 honour Peter, but I called fornication and adulter}', but any sin
am not called a Petri ne ; and Paul, but have you have committed, and especially trans-
never been called a Pauline. J cannot allow gression against that which is divine. Per-
myself to be named after a man, who am born haps you ask how we can prove this They : —
of Cod. So then, if it is because you believe went a whoring, it says, with their own in-
Him to be God that you are called a Chris- ventions." Do you see an impudent act
tian, may you ever be so called, and may you of fornication ? And again, They committed
remain in both the name and the thing but ; adultery in the wood.'3 See you a kind of
if you are called from Christ only because you adulterous religion? Do not then commit
have an affection for Him, you attribute no spiritual adultery, while keeping your bodies
more to him than other names which are chaste. Do not shew that it is unwillingly
given from some practice or fact. you are chaste in body, by not being chaste
XVIII. Consider those men who are de- where you can commit fornication. Why
voted to horse racing. They are named after have you done your impiety? Why are you
the colours and the sides on which they have hurried to vice, so that it is all one to call a
placed themselves. You know the names man a Eunuch or a villain ? Place yourselves
without my mentioning them. If it is thus on the side of men, and, even though so late,
that you have got the name of Christian, the have some manly thoughts. Avoid the wo-
mere title is a very small thing even though men's apartments do not let the disgrace of
;

you pride yourself upon it. But if it is be- proclamation be added to the disgrace of the
cause you believe Him to be God, shew your name. Would you have us persevere a little
faith by your works. If the Son is a creature, longer in this discourse, or are you tired with
even now also you are worshipping the crea- what we have said ? Nay, by what follows let
ture instead Creator. If the Holy
of the even the eunuchs be honoured. For the word
Ghost is a creature, you are baptized in vain, is one of praise.
and are only sound on two sides, or rather XX. There are, He says, some eunuchs
not even on them but on one you are alto-
; which were so born from their mother's
gether in danger. Imagine the Trinity to be womb and there are some eunuchs which
;

a single pearl, alike on all sides and equally glis- were made eunuchs of men and there be ;

tening. If any part of the pearl be injured,
the whole beauty of the stone is gone.
when you dishonour the Son in order to hon-
our the bather, He does not accept your hon-
our. The Father doth not glory in the dis-
honour of the Son. If a wise Son maketh a
eunuchs which have made themselves eunuchs
So for the Kingdom of Heaven's sake. Fie that
is able to receive it, let him receive it. I
think that the discourse would sever itself
from the body, and represent higher things by-
bodily figures for to stop the meaning at
;

glad Father, how much more doth the hon-

;3
bodily eunuchs would be small and very weak,
our of the Son become that of the Father ! and unworthy of the Word and we must un- ;

And if you also accept this saying. My Son,
glory not in the dishonour of thy Father,
similarly the Father doth not glory in the
Son's dishonour. If you dishonour the Holy
Chost, the Son receiveth not your honour. For
though He be not of the Father in the same
way as the Son, yet He is of the same Father.
Either honour the whole or dishonour the
whole, so as to have a consistent mind. I can-
not accept your half piety. I would have
yon altogether pious, but in the way that I
desire. Pardon my affection I am grieved
even for those who hate me. You were one
of my members, even though you are now cut
derstand in addition something worthy of the
Spirit. Some, then, seem by nature to incline
to good. And when I speak of nature, I am
not slighting free will, but supposing both
an aptitude for good, and that which brings
the natural aptitude to effect. And there arc
others whom reason cleanses, by cutting them
off from the passions. These 1 imagine to be
meant by those whom men have made Eunuchs,
when the word of teaching distinguishing the
better from the worse and rejecting the one
: and commanding the other (like the verse,
Depart from evil and do good),* works spiritual
chastity. 'Phis sort of making eunuchs I ap-

B Galat. i. 10. Prov. .\. i y Kcchii oPs. cvi. 32. /3 Jer. iii.
9 (t.iberc). y Ps, xxxvi;. 27,
 .1.1 GREGORY NAZIANZEN.
prove; and i highly praise both teachers and check the slayers, and prevent people from
taught, that the one have nobly effected, and being slain. I am speaking not merely of
the other still more nobly endured, the cut- bodily but of spiritual slaughter. For all sin
ting off. isthe death of the soul. . . . Here let
XXI. And there be eunuchs which have my discourse end.
made themselves eunuchs for the Kingdom of XXIV. Put it remains that I speak a prayer
Heaven's sake. Others, too, who have not for those who are assembled. 1 husbands alike
met with teachers, have been laudable teach- and wives, rulers and ruled, old nun, and
ers to themselves. No lather nor mother, young men, and maidens, every sort of age,
no Priest or Bishop, nor any of those com- bear ye every loss whether of money or of
missioned to teach, taught you your duty;
but by moving reason in yourself and by
body, but one thing alone do not endure to
lose the Godhead.
—
I adore the bather, I
kindling the spark of good by your free will, adore the Son, I adore the Holy Ghost; or
you made yourself a eunuch, and acquired rather We adore them 1, who am speaking,
;

such a habit of virtue that impulse to vice be-
came almost an impossibility to you. There-
fore I praise this kind of Eunuch-making also,
and perhaps even above the others. He
that is able to receive it let him receive it.
before all and after all and with all, in the
same Christ our Lord, to whom be the ylory
and the might for ever. Amen.

Choose which part you will either follow the ; INTRODUCTION TO THE ORATION
Teacher or be your own teacher. One thing ON THE THEOPHANY.
alone is shameful —
that the passions be not
extirpated. It matters not how they are ex- The Title of this Oration has given rise
tirpated. The
teacher is God's creature ; and to a doubt whether it was preached on Dec
you also have the same origin ; and whether 25, 3S0, or on Jan. 6, 381. The word
the teacher grasp this grace, or the good be Theophania is well known as a name for the
your own — it is equally good. Epiphany; which, however, according to
XXII. Only let us cut ourselves off from Schaff, a was originally a celebration "both
passion, lest any root of bitterness springing of the Nativity and the Baptism of our Lord.
up trouble us; ° only let us follow the image; The two words seem both to have been used
only let us reverence our Archetype. Cut off in the simplest sense of the Manifestation
the bodily passions ; cut off also the spiritual. of God, and certainly were applied to Christ-
For by how much the soul is more precious mas Day. Thus Suidas, "The Epiphany is
than the body, by so much more precious is it the Incarnation of the Saviour;" and Epi-
to cleanse the soul than the body. And if phanius (Hot., 53), "The Day of the Epi-
cleansing of the body be a praiseworthy act, phany is the day on
which Christ was born
see, I pray you, how much greater and higher according to the flesh." But S. Jerome ap-
is that of the soul. Cut away the Arian im- plies the word to the Baptism of Christ
;
piety cut away the false opinion of Sabellius
; " The day of the Epiphany is still venerable
;
;
do not join more than is right, or wrongly not, as some think, on account of His Birth in
sever do not either confuse the Three Persons
;
the flesh for then He was hidden, not mani-
;

into ( )ne, or make Three diversities of Nature. fested ; but it agrees with the time at which
The One is praiseworthy if rightly understood ;
it was said, 'Phis is My beloved Son (In
and the Three when rightly divided, when the Ezech. I.). There is also a Sermon, attri-
division is of Persons, not of Godhead. buted to S. Chrysostom, "On the Baptism of
XXIII. I enact this for Laymen too, and I Christ," in which it is expressly denied that
enjoin it also upon all Priests, and upon those the name Theophany applies to Christmas.
commissioned to rule. Come to the aid of the The Oration itself, however, contains evidence
Word, all of you to whom Cod has given power to shew that the Festival of our Lord's Birth
to aid. It is a great thing to check murder, was kept at the earlier date; for in c. 16
to punish adultery, to chastise theft; much the Preacher says, " A little later you shall see
more by law, and to bestow
to establish piety Jesus submitting to be purified in the river
sound doctrine. My word will not be able to Jordan for my purification." And another
do as much, in fighting for the Holy Trinity as piece of evidence occurs in the oration In
your Edict, if you will bridle the ill disposed, Sancta Lamina, c. 14, " At His Birth we duly
if you will help the persecuted, if you will kept festival, both I the leader of the feast,

a Het all. E., Nic Per., p. 399,

 : £

ON THE THEOPHANY, OR BIRTHDAY OF CHRIST. 345

and you. Now we are come to another Again the darkness is past again Light is
II. ;

action of Christ and another Mystery." made again Egypt is punished with darkness
; ;

The Oration is thus analysed by Abbe again Israel is enlightened by a pillar." The
Benoit people that sat in the darkness of ignorance,
" After an exordium which is full of the en- let it see the Great Light of full knowledge.

thusiasm and joy which such a subject natur-
ally inspires the Orator recommends his
hearers to celebrate the Festival by a pious
gladness, and by hearing the Word of God
and not as the heathen celebrated their feasts,
by profane amusements and all kinds of ex-
cess. He will try to satisfy their desires by
speaking to them of God. God is infinite,
ineffable, eternal, the Sovereign Good. He
created the Angels in the beginning out of
Old things are passed away, behold all things
are become new.? The letter gives way, the
Spirit comes to the front. The shadows flee
;
away, the Truth comes in upon them. Mel-
chisedec is concluded. 5 He that was without
Mother becomes without Father (without
Mother of His former state, without Father of
His second). The laws of nature are upset;
the world above must be filled. Christ com-
mands it, let us not set ourselves against Him.

goodness. The fall of the Angels was followed O clap your hands together all ye people,* be-
by the creation of the material world. Man cause unto us a Child is born, and a Son given
too fell, and God shewed His mercy even in unto us, Whose Government is upon His
the punishment. He used various means to shoulder (for with the Cross it is raised up),
raise him again ; and at length He came and His Name is called The Angel of the
Himself. Then the speaker forcibly argues Great Counsel of the Father. £ Let John cry,
against those who misuse the infinite conde- Prepare ye the way of the Lord i I too will :

scension of the Word to contest His Godhead ;

he rapidly traces the principal features of His
Life — at once human and Divine ; and ends
with a recommendation to his hearers to imit-
ate in all things the Life of Christ, so that
cry the power of this Day. He Who is not
carnal is Incarnate ; the Son of God becomes
the Son of Man, Jesus Christ the Same yes-
terday, and to-day, and for ever. 9 Let the
K
Jews be offended, let the Greeks deride ; let

they may have a share in His Kingdom in heretics talk till their tongues ache. Then
Heaven." shall they believe,when they see Him ascend-
considered one of the best of Gregory's
It is ing up into heaven and if not then, yet when
;

discourses. " By the grandeur of the plan," they see Him coming out of heaven and sit-
says Benoit, "the elevation of the ideas, and ting as Judge.
the rich fund of doctrine, this discourse is in- III. Of these on a future occasion for the ;

contestably one of S. Gregory's most remark- present the Festival is the Theophany or
able efforts." Birth-day, for it is called both, two titles being
given to the one thing. For God was mani-
fested to man by birth. On the one hand
ORATION XXXVIII. Being, and eternally Being, of the Eternal
Being, above cause and w ord, for there was no
r

On the Theophany, or Birthday of word before The Word ; and on the other hand
Christ. for our sakes also Becoming, that He Who
gives lis our being might also give us our Well-
I. Christ is born, glorify ye Him. Christ being, or rather might restore us by His In-
from heaven, go ye out to meet Him. Christ carnation, when we had by wickedness fallen
on earth be ye exalted.
; Sing unto the Lord from wellbeing. The name Theophany is
all the whole earth
a and that I may join both given to it in reference to the Manifestation,
;

in one word, Let the heavens rejoice, and let and that of Birthday in respect of His Birth.
the earth be glad, for Him Who is of heaven IV. This is our present Festival it is this ;

and then of earth. Christ in the flesh, rejoice which we are celebrating to-day, the Coming
with trembling and with joy; with trembling of God to Man, that we might go forth, A or
because of your sins, with joy because of your
a F.xod. xiv. 20. Isa. ix. 6. 71 Cor. v. 17.
hope. Christ of a Virgin ; O ye Matrons live 8 The meaning clearly is that the type presented by Melchisedec
as Virgins, that ye may be Mothers of Christ. (Heb. vii. 3) is fulfilled in Christ. The explanation here given by
S. Gregory is the ordinary one found in the Fathers. Thus, e.g.,
Who doth not worship Him That is from the Theodoret says, "Christ our Lord is without Mother as God, for
and without Father as Man,
lie was begotten of the Father alone
beginning? Who doth not glorify Him That
;

for He was born of a pure Virgin." Oecumenius has almost the

exact words of Gregory. So also S. Augustine (Tract in Joann,
is the Last ?
8), "Christ was singularly born of a Father without a Mother, of a
Mother without a Father ; without Mother as God, without Father
as Man." e Ps. xlvii. 1. 4 Isa. ix. 6. v Matt. iii. 3.
o Ps. xcvi. i, ii. 6 Heb. xiii, 8. k i Cor. i. 23. A Ephes. iv. 22, 24.
 346
is the more proper expression)
rather (for this
that we might go back to God that putting
off the old man, we might put on the New;
and that as we died in Adam, so we might
live in Christ," being born with Christ
and
crucified with Him and buried with Him and
rising with llim.0 For must undergo the
beautiful conversion, and as the painful suc-
ceeded the more blissful, so must the more
blissful come out of the painful. For where
sin abounded Grace did much more abound v
and if a taste condemned us, how much more
doth the Passion of Christ justify us? There-
fore let us keep the Feast, not after the man-
ner of a heathen festival, but after a godly
sort not after the way of the world, but in
; luxury those who delight in it, and one who
a fashion above the world not as our own,
but as belonging to Him Who is ours, or
rather as our Master's not as of weakness,
but as of healing; not as of creation, but of
re-creation.
V. And Iioav shall this be ? Let us not adorn
our porches, nor arrange dances, nor decorate
the streets let us not feast the eye, nor en-
; have had the enjoyment of delights that really
chant the ear with music, nor enervate the
nostrils with perfume, nor prostitute the taste,
nor indulge the touch, those roads that are so
prone to evil and entrances for sin let us not
be effeminate in clothing soft and flowing,
whose beauty consists in its uselessness, nor
with the glittering of gems or the sheen of
gold s or the tricks of colour, belying the
beauty of nature, and invented to do despite
unto the image of God Not in rioting and
drunkenness, with which are mingled, I know
well, chambering and wantonness, since the
lessons which evil teachers give are evil
or rather the harvests of worthless seeds are
worthless. Let us not set up high beds of
leaves, making tabernacles for the belly of
what belongs to debauchery, bet us not ap-
praise the bouquet of wines, the kickshaws of
cooks, the great expense of unguents. Let
not sea and land bring us as a gift their prec-
ious dung, for it is thus that I have learnt to
estimate luxury and let us not strive to out-
; some sort of presentation of the truth., which
do each other in intemperance (for to my
mind every superfluity is intemperance, and
all which is beyond absolute need), and this
while others are hungry and in want, who are
made of the same clay and in the same man-
ner.
VI. Let us leave all these to the Creeks
to the pomps and festivals of the Creeks, who
call by the name of gods beings who rejoice
in the reek of sacrifices,
a i Cor. xv. 22. ft Col. ii. n.
GREGORY NAZIANZEN.
worship with their belly evil inventors and
— worshippers of evil demons.
;
But we, the Ob-
ject of whose adoration is the Word, if we
must: in some way have luxury, let us seek it
in word, and in the Divine Law, and in his-
tories ; especially such as are the origin of this
1 Feast ; that our luxury may
be akin to and
not far removed horn Him Who
hath called
us together. Or do you desire (for to-day I
am your entertainer) that J should set before
; you. my good Guests, the story of these
things as abundantly and as nobly as I can,
that ye may know how a foreigner can feed a
the natives of the land, and a rustic the peo-
ple of the town, and one who cares not for
; ispoor and homeless those who arc eminent
forwealth ?
; We will begin from this point; and let me
ask of you who delight in such matters to
cleanse you mind and your ears and your
thoughts, since our discourse is to be of Cod
and Divine; that when you depart, you may
fade not away. And this same discourse shall
be at once both very full and very concise,
that you may neither be displeased at its de-
; ficiencies, nor find it unpleasant through sa-
tiety.
VII. God always was,£ and always is, and
always will be. Or rather, God always Is. For
Was and Will be are fragments of our time,
and of changeable nature, but He is Eternal
; Being. And this is the Name that He gives
to Himself when giving the Oracle to Moses
in the Mount. For in Himself He sums up
;
and contains all being, having neither begin-
ning in the past nor end in the future like ;
some great Sea of Being, limitless and un-
bounded, transcending all conception of time
and nature, only adumbrated by the mind,
and that Aery dimly and scantily
not by His Essentials, but by His Environ-
;
ment one image being got from one source
;
and another from another, and combined into
escapes us before we have caught it. and takes
to flight before we have conceived it, blaz-
— ing forth upon our Master-part, even when
that is cleansed, as the lightning flash which
will not stay its course, does upon our sight
in order as I conceive by that part
and of it which we can comprehend to draw
us to itself (for that which is altogether incom-
and who consistently Alluding to Lis own recent arrival at Constantinople, after a
r.
lifespent in the distant country of Cappadoeia, and in ministering
in small and insignificant places like Nazianzus.
P The whole of this passage occurs again verbatim in the second
y Rom. v. 20. 5 Rom. xiii. 13. Oration for Easter Day, cc. iii.-ix.
 ON THE THEOITTANY, OR 1URTIIDAY OF CHRIST.
prehensible is outside the bounds of hope,
and not within the compass of endeavour),
and l)y that part of It which we cannot com-
prehend to move our wonder, and as an object
of wonder to become more an object of de-
sire, and being desired to purify, and by puri-
fying to make
have thus become
use a bold expression, hold converse with
as Gods, being united to us, and that perhaps
to the same extent as He already knows those
who are known to Him. The Divine Nature
then is boundless and hard to understand and
all that we can comprehend of Him is His
boundlessness even though one may conceive
that because of a simple nature He is He
therefore either wholly incomprehensible, or
perfectly comprehensible. For let us further
enquire what is implied by "is of a simple
nature." For it is quite certain that this
simplicity is not itself its nature, just as com-
position is not by itself the essence of com-
pound beings.
VIII. And when Infinity is considered from
two points of view, beginning and end (for
that which is beyond these and not limited by
them is Infinity), when the mind looks to the
depth above, not having whereto stand, and
leans upon phenomena to form an idea of God,
it calls the Infinite and Unapproachable which
it finds there by the name of Unoriginate.
And when it looks into the depths below, and
at the future, it calls Him Undying and Im-
perishable. And when it draws a conclusion
from the whole it calls Him Eternal (atWios).
For Eternity (atW) is neither time nor part
of time for it cannot be measured. ; But
what time, measured by the course of the sun,
is Eternity is to the Everlasting,
to us, that
namely, a sort of time-like movement and in-
terval co-extensive with their existence. This,
however, is all I must now say about God
for the present is not a suitable time, as my
present subject is not the doctrine of God,
but that of the Incarnation. Hut when I say
God, mean Father, Son, and Holy Ghost.
1
For Godhead
so as to bring in a
bounded by a smaller compass than these, so
as to condemn us for a poverty-stricken con-
ception of Deity either Judaizing to save the
Monarchia, or falling into heathenism by the
multitude of our gods. For the evil on either
side -is the same, though found in contrary di-
rections. This then is the Holy of Holies, P
which is hidden even from the Seraphim, and
a John x. 15.
r
li J ' I :
c- Holy of Holies here means the Holy
347
is glorified with a thrice repeated Holy, a
meeting in one ascription of the Title Ford
and God, as one of our predecessors has most
beautifullyand loftily pointed out.
IX. But since this movement of self-contem-
plation alone could not satisfy Goodness, but
us like God ;
° so that when we (iood must be poured out and go forth be-
like Himself, God may, to yond Itself to multiply the objects of Jts be-
us neficence, for this was essential to the highest
Goodness, Fie first conceived the Heavenly
and Angelic Powers. And this conception
was a work fulfilled by His AYord, and per-
; fected by His Spirit. And so the secondary
Splendours came into being, as the Ministers
; of the Primary Splendour whether we are
;
is to conceive of them as intelligent Spirits, or
as Fire of an immaterial and incorruptible
kind, or as some other nature approaching
this as near as may be. I should like to say
that they were incapable of movement in the
direction of evil, and susceptible only of the
movement of good, as being about God, and
illumined with the first rays from God for —
earthly beings have but the second illumina-
tion but I am obliged to stop short of saying
;
that, and to conceive and speak of them only
as difficult to move because of him,/3 who for
his splendour was called Fucifer, but became
and is called Darkness through his pride and ;
the apostate hosts who are subject to him,
creators of evil? by their revolt against good
and our inciters.
X. Thus, then, and for these reasons, He
gave being to the world of thought, as far as I
can reason upon these matters, and estimate
great things in my own poor language. Then
when His first creation was in good order, lie
conceives a second world, material and visible ;
and this a system and compound of earth and
sky, and all that is in the midst of them an ad- —
mirable creation indeed, when we look at the
; fair form of every part, but yet more worthy
of admiration when we consider the harmony
and the unison of the whole, and how each
a The reference is to the Ter Sanctus or Triumphal Hymn,
is neither diffused beyond these, which is found in every Liturgy. The previous writer referred to is
thought by some to be S. Athanasius, but by others S. Dionysius
mob of gods ; nor yet is it the Areopagite, who has some words on this point in his treatise
1 )c Icelest. Hicr., c. 7. But the most competent scholars deny the
(
authenticity of the works attributed to S. Dionysius, and place
them from one hundred to one hundred and fifty years later than
S. ( Jregory's time.
; (9 S. Thomas Aquinas (Summa T., qu. 63, art. 7) gives reasons
for thinking that Satan was originally the highest of all the angelic
hosts. This, however, is an opinion in which many high authori-
ties differ from him. At any rate, Satan as Lucifer must have held
a very high place.
y l'.vil, says Nicetas here, has no positive existence, but is the
negation of good. " The faculties of mind and body which are
used in a sinful action are indeed things, and are the creatures of
God but the sin itself is not a thing, and consequently not :i
;
creature. Cod is indeed the Author of all that is, of every sub-
stance but sin is not a substance, and is not. It is a declination
;
from substance and from being, and not a part of it. (Mozley,
Trinity. Treatise on the Augustinian doctrine of predestination.)
348 GREGORY NAZIANZEX
part fits in with every other, in fair order, and nation to God. For to this, think, tends 1

all with the whole, tending to the perfect that Fight of Truth which we here possess but
completion of the world as a Unit. This was in measure, that we should both see and ex-
to shew that He could call into being, not perience the Splendour of God, which is wor-
only a Nature akin to Himself, but also one th}- of Him Who made us. and will remake
altogether alien to Himself. For akin to us again after a loftier fashion.
Deity are those natures which are intellectual, Nil. This being He placed in Paradise,
and only to be comprehended by mind but ; whatever the Paradise may have been, having
all of which sense can take cognisance are ut- honoured him with the gift of Free Will (in
terly alien to It and of these the furthest
; order that Cod might belong to him as the re-
removed which are entirely des-
are all those sult of his choice, no less than to Him who
titute of souland of power of motion. But had implanted the seeds of it), to till the im-
perhaps some one of those who are too festive mortal plants, by which is meant perhaps the
and impetuous may say, What has all this to Divine Conceptions, both the simpler and the
do with us? Spur your horse to the goal. more perfect ; naked in his simplicity and in-
Talk to us about the Festival, and the reasons artificial life, and without any covering or
for our being here to-day. Yes, this is screen for it was fitting that he who was
;

what I am about to do, although I have be- from the beginning should be such. Also lie
gun at a somewhat previous point, being com- gave him a Law, as a material for his Free
pelled to do so by love, and by the needs Will to act upon. This Law was a Com-
of my argument. mandment as to what plants he might partake
XI. Mind, then, and sense, thus distin- of, and which one he might not touch. This
guished from each other, had remained within latter was the 'Free of Knowledge not, how- ;

their own boundaries, and bore in themselves ever, because it was evil from the beginning
the magnificence of the Creator-Word, silent when planted nor was it forbidden because
;

praisers a and thrilling heralds of His mighty God grudged it to us Let not the ene- . .

work. Not yet was there any mingling of both, mies of God wag their tongues in that direc-
nor any mixtures of these opposites, tokens tion, or imitate the Serpent But it . . .

of a greater Wisdom and Generosity in the would have been good if partaken of at the
creation of natures nor as yet were the whole
; proper time, for the tree was, according to my
riches of Goodness made known. Now the theory, Contemplation, upon which it is only
Creator-Word, determining to exhibit this, safe for those who have reached maturity of
and to produce a single living being out of habit to enter but which is not good for
;

—
both the visible and the invisible creations, those who are still somewhat simple and
I mean —
fashions Man and taking a body ; greedy in their habit just as solid food ;

from already existing matter, and placing in is not good for those who are yet tender, and

it a Breath taken from Himself which the

3 '

have need of milk. a But when through the

Word knew to be an intelligent soul and the Devil's malice and the woman's caprice, to
'

Image of God, as a sort of second world. He which she succumbed as the more tender, and
placed him, great in littleness v on the earth; ; which she brought to bear upon the man, as
a new Angel, a mingled worshipper, fully j
she was the more apt to persuade, alas for my
initiated into the visible creation, but only weakness (for that of my first father was
!
j

partially into the intellectual ; King of all mine), he forgot the Commandment which
upon earth, but subject to the King above ;
had been given to him P he yielded to the ;

earthly and heavenly temporal and yet im-;

baleful fruit and for his sin he was banished,
;

mortal visible and yet intellectual half-way

; ; at once from the Tree of Life, and from Para-
between greatness and lowliness; in one per- dise, and from God and put on the coats of
;

son combining spirit and flesh spirit, because ; skins that is, perhaps, the coarser flesh,
. .

of the favour bestowed on him flesh, be- both mortal and contradictory. This was the
—
;

cause of the height to which he had been first thing that he learnt his own shame y and ;

raised the one that he might continue to

; he hid himself from God. Yet here too he
live and praise his Benefactor, the other that makes again, namely death, and the cutting
he might suffer, and by suffering be put in off of sin, in order that evil may not be im-
remembrance, and corrected if he became mortal. Thus his punishment is changed into
proud of his greatness. A living creature a mercy for it is in mercy, 1 am persuaded,
;

trained here, and then moved elsewhere and, ; that God inflicts punishment.
to complete the mystery, deified by its indi- XIII. And having been first chastened by
ct Ps, xix. i, 3. /3 Gen. ii. 7. y Sc. a microcosm. o Heb. v. 12. £ Gen. iii. 5. y Rom. i. 22-31.
 ON THE THEOPHANY, OR BIRTHDAY OE CHRIST. 349

many means (because his sins were many, !

for a short while, that I may have a share in
whose root of evil sprang up through divers His fulness. What is the riches of His
causes and at sundry times), by word, by law, Goodness? What is this mystery that is
by prophets, by benefits, by threats, by plagues, around me? I had a share in the image; I
by waters, by fires, by wars, by victories, by did not keep it He partakes of my flesh that
;

defeats, by signs in heaven and signs in the He may both save the image and make the
air and in the earth and in the sea, by unex- ,
flesh immortal. He communicates a second
pected changes of men, of cities, of nations Communion far more marvellous than the
(the object of which was the destruction of first, inasmuch as then He imparted the better
wickedness), at last he needed a stronger rem- Nature, whereas now Himself partakes of the
edy, for his diseases were growing worse ;
worse. This is more godlike than the former
mutual slaughters, adulteries, perjuries, unnat- action, this is loftier in the eyes of all men of
ural crimes, and that first and last of all evils, understanding.
idolatry and the transfer of worship from the XIV. To this what have those cavillers to
Creator to the Creatures. As these required a say, those reasoners about Godhead,
bitter
greater aid, so also they obtained a greater. those detractors of all that is praiseworthy,
And that was that the Word of God Himself those darkeners of light, uncultured in respect
— Who is before all worlds, the Invisible, the of wisdom, for whom Christ died in vain, those
Incomprehensible, the Bodiless, Beginning of unthankful creatures, the work of the Evil
Beginning, the Light of Light, the Source of One ? Do you turn this benefit into a re-
Life and Immortality, the Image of the Ar- proach to God ?
Wilt thou deem Him little
chetypal Beauty, the immovable Seal, the un- on account, that He humbled Himself for
this
changeable Image, the Father's Definition thee because the Good Shepherd," He who
;

and Word, came to His own Image, and took lays down His life for His sheep, came to seek
on Him flesh for the sake of our flesh, and for that which had strayed upon the moun-
mingled Himself with an intelligent soul for tains and the hills, on which thou wast then
my soul's sake, purifying like by like and in ; sacrificing, and found the wanderer and hav- ;

all points except sin was made man. Con-

ceived by the Virgin,? who first in body and
ing found it,*3 took it upon Flis shoulders on —
which He also took the Wood of the Cross ;

soul was purified by the Holy Ghost 5 (for and having taken it, brought it back to the
it was needful both that Childbearing should higher life and having carried it back, num-
;

be honoured, and that Virginity should receive bered it amongst those who had never strayed.
a higher honour), He came forth then as God Because He lighted a candle His own Flesh —
with that which He had assumed, One Person — and swept the house, cleansing the world
in two Natures, Flesh and Spirit, of which the from sin and sought the piece of money, the
;

latter deified the former. 6 O new comming- Royal Image that was covered up by passions.
ling; O
strange conjunction; the Self-Exis- And He calls together His Angel friends on
tent comes into being, the Uncreate is crea- the finding of the coin, and makes them
ted. That which cannot be contained is con- sharers in His joy,v whom He had made to
tained, by the intervention of an intellectual share also the secret of the Incarnation ? Be-
soul, mediating between the Deity and the cause on the candle of the Forerunner there
corporeity of the flesh. And He Who gives follows the light that exceeds in brightness ;
riches becomes poor, for He assumes the pov- and to the Voice the Word succeeds and to ;

erty of my flesh, that I may assume the rich- the Bridegroom's friend the Bridegroom to ;

ness of His Godhead. He that is full empties him that prepared for the Lord a peculiar peo-
Himself, for He empties Himself of His glory ple, cleansing them by water in preparation
for the Dost thou reproach God
Spirit?
a Cf. Light of Light Begotten. Christ our Lord is called " The with all this? Dost thou on this account
Beginning of the Creation of God, because by Him all things
were made; and He is of the Beginning, inasmuch as C.od the deem Him lessened, because He girds Himself
Father is the Unoriginate Principle of all, and the Origin and
Fount of Godhead. The Scholiast here refers to Ps. ex. 3, which with a towel and washes His disciples' feet,
in the Vulgate and LXX. runs " With Thee is the Beginning in the and shows that humiliation is the best road to
day ofThy Power.''
3 Cf. Theol.: IV. xx. where S. Gregory says " Perhaps this Re-
,
exaltation ? Because for the soul that was
lation might be compared to that between the Definition and the
thing denned." Nicctas remarks that, just as the definition de-
bent to the ground Fie humbles Himself, that
clares the nature of the defined, so the Personal Word shows forth
the Nature of the Father. Suidas (in voce opos ) says that the
He may raise up with Himself the soul that
phrase is used to show the Unity of Nature between "the Father was tottering to a fall under a weight of sin ?
and the Sou.
V l/uke i- 35-
It is not, however, of frequent occurrence.
Why dost thou not also charge upon Him as a
& S. Gregory does not seem to have been aware of the doctrine
of the " Immaculate Conception."
e See note on In Sancta Lumina, c. xiv. « John x. 11. 3 Luke xv. 4, sq. V Ib
VOL. VII, B b
35o GRFXiORY NAZIANZEN.

crime the fact that He cats with Publicans and He is dishonoured as mere flesh" and severed
at Publicans' tables, and that
11
He makes disci- from the Godhead, With which of them will
ples of Publicans, that lie too may gain some- He be most angry, or rather, which shall
what . . . and what ? . . the salvation He forgive, those who injuriously confound
of si nners. If so, we must blame the physi- Him or those who divide Him? for the for-
cian for stooping over sufferings, and enduring mer ought to have distinguished, and the lat-
evil odours that he may give health to the ter to have united Him; the one in number,

sick ; or one who as the Law commands bent the other in Godhead. Stumblest Thou at
down into a ditch to save a beast that had His flesh? So did the Jews. Or dost thou
fallen into it.*
3 call Him a Samaritan, and I will ...
XV. He was sent, but as man, for He was not say the rest. Dost thou disbelieve in His
of a twofold Nature for I Ie was wearied, and ;
Godhead? This did not even the demons,
hungered, and was thirsty, and was in an O thou who art less believing than demons
agony, and shed tears, according to the nature and more stupid than Jews. Those did per-
of a corporeal being. And if the expression ceive that the name of Son implies equality of
be also used of Him as God, the meaning is rank; these did know that He who drove
that the Father's good pleasure is to be con- them out was God, for they were convinced of
sidered a Mission, for to this He refers all that itby their own experience. But you will ad-
concerns Himself; both that He may honour mit neither the equality nor the Godhead. It
the Eternal Principle, and because He will would have been better for you to have been
not be taken to be an antagonistic God. And cither a Jew or a demoniac (if I may utter
whereas it is written both that He was be- an absurdity), than in uncircumcision and in
trayed, and also that He gave Himself tip y sound health to be so wicked and ungodly in
and that He was raised up by the Father, and your attitude of mind.
taken up into heaven and on the other hand, ;
XVI. A little later on you will see Jesus

that He raised Himself and went up the for- ;

submitting to be purified in the River Jordan
mer statement of each pair refers to the good formy Purification, or rather, sanctifying the
pleasure of the Father, the latter to His own waters by His Purification (for indeed He
Power. Are you then to be allowed to dwell had no need of purification Who taketh away
upon all that humiliates Him, while passing the sin of the world) and the heavens cleft
over all that exalts Him, and to count on your
side the fact that He suffered, but to leave a Arianism was the result of a strong opposition to Sabellian-

out of the account the fact that it was of His ism, coupled with a misunderstanding of the argument against
it. There was, no doubt, a danger of falling into the opposite
own will ? See what even now the Word has error of Tritheism, to avoid which Arianism "divided the Sub-

honoured as God, He —
stance " and virtually and in the end explicitly denied the —
to suffer. By one set is
Godhead of our Lord Jesus Christ. Arius was a Priest of Alex-
confused with the Father, 6 by another andria, and it was there that he began to publish his opinions, in
but is
the early years of the Fourth Century (318) but Newman traces
;

the origin of the heresy to Antioch and its Judaizing tendency. At

a meeting of the clergy in Alexandria the Bishop, S. Alexander,
gave an address on the coeternity, and coequality of the Father
a Luke v. 29. and the Son, and used the expression Tr)v avTr]v ovenav ex* "' tnat 1

fi S. Gregory is referring to the provision of the

Law, which or- They had the same Substance. Arius protested against this as
ders a man, if he see his friend's or his enemy's ox or ass fallen a Sabellian statement, and used the words KTiV/xa (creature) and
TToCrjfxa (a thing made) of the Son, adding the sentence which
under a burden or going astray, to lend assistance but the terms ;

of his reference are rather to the reasoning of our Lord with the became so famous, 5}" ore ovk rjv.— there was a time when the Son
did not exist. Having ineffectually tried private remonstrance,
Pharisees about the Sabbath. Luke xiii. 15 andxiv. 5.
y Cf. *v T>5 vvkt'l iv f} TrapeSi&OTO, ju.aAAoi' Se eaurbi' nape&i&ov. S. Alexander brought the matter in 321 before his Provincial
Canon of Liturgy of S. Mark (Swainson p. 517;. Ka noctc qua Synod, in which were present about 100 Egyptian and Pentapol-
tradidit seipsum. Lit. Copt. S. Basil (lb.). Cum statuisset se itan Bishops, who after giving the matter a patient hearing, ex-
traderc. Coptic S. Hasil (Hammond, p. 209) Rot. Vatic, and communicated Arius and his principal adherents. But it was too
Cod. Ross, of S. Mark, has only T. v. rj eavr, irapeS. (Swainson, late to undo the mischief. The heresy spread widely, and the
50) ; so too S. Basil (lb., 81) in Cod. B. M., 22749 and Barberini whole Eastern Church was stirred by the controversy. At last a
of S. Chrys. (lb., 91) but the whole expression is in Chrys. (cent,
:
great Council of the whole Church met at Nicaea in 325. sum-
129) and in ('.reek S. James (78. 272-3), but SyriacS.
xi., ib., moned by the Emperor and there the heresy was unequivocally
;

James has " in qua nocte tradendus erat," (Canon. Univ., condemned, and the great Creed propounded with its watchword,
/Kthiop. Hammond, 258). Pridie quam J>ateretur\s the form in the Homoousion. The false teaching had however struck its
the Canon of the Roman, Ambrosian. and Sarum Missals; but roots deep and wide and though now banned by the anathema
;

the Mozarabic, which is largely of an Eastern character, has in of the Church, it was long in dying and indeed at one time it
;

qua nocte trtidebatur. (Hammond, 333). seemed as if— humanly speaking— it must swamp the whole Catholic
8 The SabelKan heresy may be briefly described as the doctrine Church. Under various forms the Scmi-Arians who claimed to
letter, the Actians
of One Cod exercising three offices, as opposed to the Catholic differ from the faith cf Nicaea only by a single
Faith of One God in three Persons. Sabellius himself was a Priest and F;unomians, who went to the furthest extreme of the falsehood
(Anomoeans), and many others, the heresy spread far and wide
of the Libyan Pentapolis, who at Rome in the time of PopeZephyr-
:

inus embraced the heresy of Notus, which maintained that God
the Father suffered for us on the cross in the form of Christ. His
followers, who openly declared themselves first about A.D. 357,
thought that God, to Whom as the Source of all things the name
of Father is given, is called the Son when He united Himself to
the humanity of Jesus for the work of our redemption and in
like manner He is the Holy Spirit when manifested fir the work
of sanctitication. Sabellius was condemned by a Council held
at Koine, probably in 250 again at Nicea, and again at Constan-
;
and when S. Gregory came to Constantinople there was not one
Catholic Church or Priest to be found in the place, and only a few
scattered folkwho still held to the Faith of the Consubstantial.
Gregory's wonderful discourses however came to their aid, ami
partly under his presidency was held the Second Oecumenical
;
Synod, which condemned the heresy of Macedonius, a still further
development of Arianism, which denied also the Dcjty ot the
Holy Ghost. Arianism survived for another two centuries among
the 'Goths and Vandals, the Burgundians and Lombards; but

tinople, where Sabelliau Baptism was pronounced inv 1. li it never rose again as a power in the
Church.
 f ;

INTRODUCTION TO THE ORATION ON THE HOLY LIGHTS. 351

asunder, and witness borne to him by the Him, and bidding one another to lift up the
Spirit That
of one nature with Him; a youis gates.
shall see Him tempted and conquering and XVI One
thing connected with the birth
II.
served by Angels, P and healing every sickness? of Christ would have you hate
1
the . . .

and every disease, 8 and giving life to the dead murder of the infants by Herod." Or rather
(O that He would give life to you who are you must venerate this too, the Sacrifice of
dead because of your heresy), and driving out the same age as Christ, slain before the Offer-
demons, 6 sometimes Himself, sometimes by his ing of the New Victim. IfHe flees into Egypt,*5
disciples and feeding vast multitudes with a
;
joyfully become a companion of His exile'. It
few loaves £ and walking dryshod noon seas 1
;
; isa grand thing to share the exile of the per-
and being betrayed and crucified, and cruci- secuted Christ. If He tarry long in Egypt,
fying with Himself my sin offered as a Lamb, ; call Him out of Egypt by a reverent
worship
and offering as a Priest as a Man buried in of Him there.
;
Travel without fault through
the grave, and as Hod rising again ; and then every stage and faculty of the Life of Christ.
ascending, and to come again in His own Be purified; be circumcised; strip off the
glory. Why what a multitude of high festi- veil which has covered thee from thy birth.
vals there are in each of the mysteries of the After this teach in the Temple, and drive out
Christ; all of which have one completion, the sacrilegious traders. v Submit to be stoned
namely, my perfection and return to the first if need be, for well I wot thou shalt be hidden
condition of Adam. from those who cast the stones; thou shalt
XVII. Now then I pray you accept His Con- escape even through the midst of them, like
ception, and leap before Him ; if not like John God. 5 If thou be brought before Herod, an-
from the womb, 9 yet like David, because of swer not for the most part.* He will respect
the resting of the Ark. 1 Revere the enrol- thy silence more than most people's long
ment on account of which thou wast written speeches. H
thou be scourged, £ ask for what
in heaven, and adore the Birth by which thou they leave out. Taste gall for the taste's sake ; i
wast loosed from the chains of thy birth," and drink vinegar ; e seek for spittings; accept blows,
honour little Bethlehem, which hath led thee be crowned with thorns, 1 that is, with the
back to Paradise; and worship the manger hardness of the godly life; put on the purple
through which thou, being without sense, robe, take the reed in hand, and receive mock
wast fed by the Word. Know as Isaiah bids worship from those who mock at the truth
thee, thine Owner, like the ox, and like the
be crucified with Him, and share His
lastly,
thy Master's crib ; A if thou be one of those
ass
Death and Burial gladly, that thou mayest
who are pure and lawful food, and who chew rise with Him, and be glorified with Him and
the cud of the word and are fit for sacrifice. reign with Him. Look at and be looked at
Or if thou art one of those who are as yet by the Great God, Who in Trinity is wor-
unclean and uneatable and unfit for sacrifice, shipped and glorified, and Whom we declare
and of the gentile portion, run with the Star, to be now set forth as clearly before you as
and bear thy Gifts with the Magi, gold and the chains of our flesh allow, in Jesus Christ
frankincense and myrrh,** as to "a King, and our Lord, to Whom
be the glory for ever.
to God, andOne Who is dead for thee. to Amen.
With Shepherds glorify Him;" with Angels
join in chorus; with Archangels sing hymns.
Let this Festival be common to the powers INTRODUCTION TO TDK ORATIONS
in heaven and to the powers upon earth. ON THE HOLY LIGHTS AND ON
Lor 1 am persuaded that the Heavenly Hosts HOLY BAPTISM.
join in our exultation and keep high Festi-
val with us to-day ° because they love . . .
The Oration on the Holy Lights was preached
men, and they love God just like . . . on the festival of the Epiphany 381, and was
those whom David introduces after the Pas- followed the next day by that on Baptism. In
sion ascending with Christ * and coming to meet the Eastern Church this Festival is regarded
a Matt. in. 13, 17.
as more particularly the commemoration of our
p lb. iv. 1-11. y lb. iv. 23.
SNicetas distinguishes between Ndcro* «, ami MaAoKt'a, sayi'nj Lord's Baptism, and is accordingly one of the
that the first ig actual disease, and the second
the premonitory great days for the solemn ministration of the
failing of health which prognosticates a disease.
And so he sav-
in reference to the soul, Nd<ro9 is actual sin, while
MaKaKia
relaxation of the will which leads and assents to actual
is the Sacrament. It is generally called Theophania,
sin
« Ib ,x -.33- £Ib. ix. 14.
-, ijlb.ix. «.'
0Lukei. 4 i. 12 Sam. vi. 14. Luke 1-5.
A
it ii. a Matt. 11. 16. p lb. v. 13. yjohnii. is\ 8 lb.
1. e., ongm.il sin (l>s. ii. 5). ,x sn , viii. 59.
I ;
e Luke x-.iii. 9. f John xiv. 1. Matt, xxvii.
v Malt. 11. f Luke ii. 14, 15. The Litur ;v.
'
Ps. xxiv
17 ^4.
it John xix. 20. t Matt, x.xvi. 67, and xxvii. 2C.

1; b 2
 . —
352
and the Gospel in the Liturgy
iii. 13-17- The Sunday in
called /xei-u tu (f>dra (After The
ing to a time when the Feast was known as the
" Holy Lights," as seems to have been the
case in S. Gregory's day. This name is de-
rived from Baptism, which was often in an-
cient days called Illumination, in reference to
which name (derived from the spiritual grace
of the Sacrament) lighted torches or candles
were carried by the neophytes. It would ap-
pear that the solemnites of the Festival lasted
two days, of which the second was devoted to
the solemn conferring of the Sacrament. Ac-
cordingly we two Orations belonging to
find
the Festival. In the first, delivered on the
Day itself he dwells more especially on the
Feast and the Mystery of our Lord's Baptism
therein commemorated and proceeds to speak
;
of the different kinds of Baptism, of which he
enumerates Five, viz. :
— what we once were. The Light Shineth In
1 The figurative Baptism of Israel by Moses
in the cloud and in the Sea.
2. The preparatory Baptism of repentance
ministered by S. John the Baptist.
3. The spiritual Baptism of water and the
Holy Ghost given us by our Lord.
4. The glorious Baptism of Martyrdom.
5. The painful Baptism of Penance.
In speaking of this last he takes occasion to
refute the extreme rigorism of the followers of
Nov at us, who denied absolution to certain
classes of sins committed
after Baptism.
In the second Oration, delivered next day,
he dwells on the Sacrament of Baptism and its
spiritual effects ; and takes occasion to reprove
the then still prevalent practice of deferring
Baptism till the near approach of death.
likewise dwells on the truth that the validi-
ty and spiritual effect of the Sacrament is
wholly independent of the rank or worthiness
of the Priest who may minister it and he
concludes with a sketch of the obligations
which its reception involves, with a very val-
uable exposition of the Creed, and of the Cere-
monies which accompanied the administration
of the Sacrament.
ORATION XXXIX.
Oration on the Holy Lights.
I. My Jesus, and again a mystery not
Again
deceitful nor disorderly, nor belonging to
Greek error or drunkenness (for so I call their
solemnities, and so I think will every man of
sound sense) but a mystery lofty and divine,
; "comprehend."
GREGORY NAZIANZEN.
is S. Matthew and Glory above.
allied to the For the Holy
the Octave is Day of the Lights, to which we have come,
Lights), point- and which we are celebrating to-day, has for
its origin the Baptism of my Christ, the True
Light That lightened! every man that cometh
into the world, a and effecteth my purification,
and assists that light which we received from
the beginning from Him from above, but
which we darkened and confused by sin.
II. Therefore listen to the Voice of God,
which sounds so exceeding clearly to me, who
am both disciple and master of these mysteries,
as would to God it may sound to you ; I Am
The Light Of The World.* Therefore ap-
proach ye to Him and be enlightened, and let
not your faces be ashamed, * being signed with
the true Light. It is a season of new birth, 5 let
us be born again. It is a time of reformation,
let us receive again the first Adam. e Let us
not remain what we are, but let us become
Darkness, £ in this life and in the flesh, and is
chased by the darkness, but is not overtaken
by it :
—
I mean the adverse power leaping up
in shamelessness against the visible Adam,
its
but encountering God and being defeated;
in order that we, putting away the darkness,
may draw near to the Light, and may then
become perfect Light, the children of perfect
Light. See the grace of this Day ; see the
power of this mystery. Are you not lifted up
from the earth ? Are you not clearly placed
on high, being exalted by our voice and
meditation ? and you will be placed much
higher when the Word shall have prospered
the course of my words.
III. Is there any such among the shadowy
He purifications of the Law, aiding as it did with
temporary sprinklings, and the ashes of an
heifer sprinkling the unclean 1 or do the ;
gentiles celebrate any such thing in their
;
mysteries, every ceremony and mystery of
which to me is nonsense, and a dark inven-
tion of demons, and a figment of an unhappy
mind, aided by time, and hidden by fable?
For what they worship as true, they veil as
mythical. But if these things are true, they
ought not to be called myths, but to be proved
not to be shameful e and if they are false, they
;
ought not to be objects of wonder ; nor ought
people so inconsiderately to hold the most
contrary opinions about the same thing, as if
they were playing in the market-place with
; boys or really ill-disposed men, not engaged
a John i. 9. /3 John viii. 12. y Ps. xxxiv. 5. 8 John iii. 3.
e I.e., the condition of man before the fall. £ lb. i. 5.
7) This is the same word which in S. John i. 5, is rendered by
Heb. vii. 13.
 ORATION ON THE HOLY LIGHTS.
in discussion with men of sense, and worship-
pers of the Word, though despisers of this ar-
tificial plausibility.
V. We are not concerned in these mysteries
I
with births of Zeus and thefts of the Cretan
Tyrant* (though the Greeks may be displeased
at such a title for him), nor with the name of
Curetes, and the armed dances, which were to
hide the wailings of a weeping god, that he
might escape from his father's hate. Lor indeed
itwould be a strange thing that he who was
swallowed as a stone should be made to weep
as a child. P Nor are we concerned with Phry-
gian mutilations and flutes and Corybantes,?
and all the ravings of men concerning Rhea,
consecrating people to the mother of the gods,
and being initiated into such ceremonies as
befit the mother of such gods as these. Nor
have we any carrying away of the Maiden/
nor wandering of Demeter, nor her intimacy
with Celei and Triptolemi and Dragons; nor
her doings and sufferings for I am ashamed
. .
to bring into daylight that ceremony of the
night, and to make a sacred mystery of obscen-
ity. Lleusis knows these things, and so do
those who are eyewitnesses of what is there
guarded by silence, and well worthy of it.
Nor is our commemoration one of Dionysus,
and the thigh that travailed with an incom-
plete birth, as before a head had travailed with
another; e nor of the hermaphrodite god, nor
a chorus of the drunken and enervated host
; nor the manglings
nor of the folly of the Thebans which honours
him nor the thunderbolt of Semele which
;
they adore. Nor is it the harlot mysteries
of Aphrodite, who, as they themselves admit,
was basely born and basely honoured; nor
have we here Phalli and Ithyphalli/ shameful
a I.e.. Zeus, who was said by some to be a deified man,
once
tyrant of Crete, where his tomb was shown.
ft The allusion is to the birth of Zeus. Kronos the Titan, father of
tlie gods, was the husband of Rhea, who bore
him children. Hut
an oracle having declared that Kronos should be dethroned by his
children, he swallowed them immediately after they Were
born.
Rhea, however, on the birth of Zeus, aided by the Curetes, a wild
band of Cretan Priests, concealed the child, and substituted
a ft It was a custom of the Spartans that at their great festival of
stone, which Kronos swallowed in his haste without
perceiving the
dilterencc. Ihe stone made him very sick, and he vomited forth
the children whom he had previously swallowed and by them
; and to prove their manhood.
and Zeus the prophecy was fulfilled. Kronos was deposed and
imprisoned in Tartarus.
y There was a temple of Rhea in Thrygin, in which at her
festivals people mutilated themselves to do her
honour. The flutes
alluded to served to turn the thoughts of the sufferers from
the pain
of the operation. The Corybantes were the ministers of the god-
ded, who led the wild orgies of her worship. It is believed that
there is an allusion to this practice of self-mutilation in
So at least S. Jerome, S. Ambrose, and all the Creek Fathers
Galat. v. 12
take
the passage. S. I'homas Aquinas, understanding the word
in the
same sense, applies it mystically and Kstius, who here follows
;
Eras-
mus refers the cutting off " merely to excommunication, a sense
' it is said
win ii he calls 'Apostohcosensu dignior," thougli why "
dignior"
it is not easy to see. Vet he acknowledges that those who interpret
it literally do so " uon immerito."
The mythus
the Kapeof Persephone and its consequences
£ of
e Dionysus was said to have been born
from the thigh of Zeus
as Athene to have sprung full-grown and armed
at all points from
his head.
i These myths and practices arc too shameful to be described.
353
both in form and action ; nor Taurian mas-
sacres of strangers; ° nor blood of Laconian
youths shed upon the altars, as they scourged
J
!
themselves with the whips ; P and in this case
alone use their courage badly, who honour a
goddess, and her a virgin. For these same
people both honour effeminacy, and worship
, boldness.
V. And where will you place the butchery
of Pclops.v which feasted hungry gods, that
bitter and inhuman hospitality ? Where the
horrible and dark spectres of Hecate, and the
underground puerilities and sorceries of Tro-
phonius, or the babblings of the Dodonsean
Oak, or the trickeries of the Delphian tri-
pod, or the prophetic draught of Casta] ia,
which could prophesy anything, except their
own being brought to silence ? s Nor is it the
sacrificial art of Magi, and their entrail fore-
bodings, nor the Chaldsean astronomy and
horoscopes, comparing our lives with the
movements of the heavenly bodies, which
cannot know even what they are themselves,
or shall be. Nor are these Thracian orgies,
from which the word Worship (Sp^aKiL) is
said to be derived; nor rites and mysteries
of Orpheus, whom the Greeks admired so
much for his wisdom that they devised for him
a lyre which draws
all things by its music.
Nor the tortures of Mithras 5 which it is just
that those who can endure to be initiated into
such things should suffer
;
of Osiris/ another calamity honoured by the
Egyptians; nor the ill-fortunes of Lis i and
the goats more venerable than the Mendesians,
and the stall of Apis, the calf that luxuri-
ated in the folly of the Memphites, nor all
those honours with which they outrage the
Nile, while themselves proclaiming it in song
to be the Giver of fruits and corn, and the
measurer of happiness by its cubits. 1
VI. I pass over the honours they pay to rep-
a See the Iphigenia In Tauris of Euripides.
Artemis the youths who were just coming of age (Kphebi) should
scourge themselves cruelly on her altar m honour of the goddess,
V The gods came to dine with Tantalus, and he. to do them
honour, boiled his son Pelops for their food. They, however,
found it out, and restored him to life not, however, before Dem-
;
eter had unwittingly eaten his shoulder, in the place of
which they
substituted one of ivory.
5 S. Jerome, commenting on Isaiah xli. 22, says :
" Why could
they never predict anything concerning Christ and His Apostles,
or the rum and
destruction of their own temples'.' If then they
could not foretell their own destruction, how can they foretell any-
thing good or bad " '!
e These Mysteries were of Persian origin, connected
with the worship of the Sun. The neophytes were made to
undergo twelve different kinds of torture.
f'l'he Egyptian Mysteries.
n Zeus fell in love with Isis. and carried her off in the form of a
1
heifer. Here, discovering the fraud, sent a gadfly, which drove
Isis mad.
6 Apis, the sacred bull, worshipped at Memphis.
that the prosperity of the country was proportionate
1 i.e.,
the annual rise of the River,
to
 ; ;

354 GREGORY NAZIANZEN.

and
tiles, then- worship of vile things, each of turned into a den of all sorts of passions,
which has its peculiar cultus and festival, and which cruelly devour and consume the inner
all share in a common devilishness so that, if ; man but there was this further evil, that man
;

the}" were absolutely bound to be ungodly,
and away from honouring God, and to
to fall
be led astray to idols and works of art and
things made with hands, men of sense could
not imprecate anything worse upon them-
selves than that the}' might worship just such
things, and honour them in just such a way
that, as Paul says, they might receive in them-
selves that recompense of their error which was
actually made gods the advocates of his pas-
sions, so that sin might be reckoned not only
irresponsible, but even divine, taking refuge
in the objects of his worship as his apology.
VIII. But since to us grace has been given
to flee from superstitious error and to be joined
;
to the truth and to serve the living and true
God, and to rise above creation, passing by
all that is subject to time and to first motion ;

meet," in the very objects of their worhip let us look at and reason upon (iod and things

not so much honouring them as suffering dis- divine in a manner corresponding to this Grace
honour by them abominable because of their; given us. Hut let us begin our discussion of
error, and yet more abominable from the vile- them from the most fitting point. And the
ness of the objects of their adoration and most Solomon laid down for us;
fitting is, as
worship so that they should be even more
;
us; The beginning
of wisdom, he says, is to
without understanding than the objects of get wisdom." And what this is he tells us ;

their worship; being
the latter are vile.
VII. Well, let these things be the amusement
of the children of the ( '.reeks and of the demons
to whom their folly is due, who turn aside
the honour of God to themselves, and divide
men in various ways in pursuit of shameful
thoughts and fancies, ever since they drove us
away from the Tree of Life, by means of the
Tree of Knowledge unseasonably and im-
properly imparted to us, and then assailed us as
now weaker than before carrying clean away
as excessively foolish as the beginning of wisdom is fear.*3 For we
must not begin with contemplation and leave
off with fear (for an unbridled contemplation
would perhaps push us over a precipice), but
we must be grounded and purified and so to
say made light by fear, and thus be raised to
the height. For where fear is there is keep-
ing of commandments; and where there is
keeping of commandments there is purifying of
the flesh, that cloud which covers the sold and
suffers it not to see the Divine Ray. And
; where there is purifying there is Illumination ;

the mind, which is the ruling power in us, and Illumination is the satisfying of desire to
and opening a door to the passions. For, those who long for the greatest things, or the
being of a nature envious and man-hating, or Greatest Thing, or That Which surpasses all
rather having become so by their own greatness.
wickedness, they could neither endure that we IX. Wherefore we must purify ourselves
who were below should attain to that which is first,and then approach this converse with the
above, having themselves fallen from above Pure unless we would have the same experi-
;

upon the earth nor that such a change in ;

ence as Israel, v who could not endure the glory
their glory and their first natures should have of the face of Moses, and therefore asked for a
taken place. This is the meaning of their !
veil s or else would feel and say with Manoah
persecution of the creature. For this God's " We are undone O wife, Ave have seen God," e
Image was outraged and as we did not like ;
although it was God only in his fancy or ;

to keep the Commandments, v we were given like Peter would send Jesus out of the boat,£
over to the independence of our error. And as being ourselves unworthy of such a visit ;

as we erred we were disgraced by the objects and when I say Peter, I am speaking of the
of our worship. For there was not only this man who walked upon the waves ;i or like Paul
calamity, that we who were made for good would be stricken in eyes, 9 as he was before he
works 8 to the glory and praise of our Maker, ! was cleansed from the guilt of his persecution,
and to imitate God as far as might be, were when he conversed with Him Whom he was
persecuting — or rather with a short flash of
a Rom. i. 27.
That great Light ; or like the Centurion 1 would
/3 cf. < Theoph. c. 12. The explanation seems to be, that
)rat. in seek for healing, but would not, through a
the " Knowledge of good and evil " was a necessary part of the
development of man's intellect, hut that a premature attempt praiseworthy fear, receive the Healer into his
to attain it per salluin instead of by a gradual progress would
prove fatal. Had human nature gone through its originally house. Let each one of us also speak so, as
intended educational stages, it might have reached to the know-
ledge of evil without having that knowledge alloyed ami deterior-
ated by the experience of evil, but might have known it, as God a Prov. iv. 7. £ lb. i. 7 gq. y F.xod. xxxiv. 30,
does, without taint. (Blount, Ann. liihle on Gen. ii. 7.) R Cor. iii. 7.
?- e Judg. xiii. 23. £ I. uke v. 8.
y Ibid, i, 28. 6 Eph. ii. 10 Phil. i. n. ; 7) Matt. xiv. 29. Q Acts ix. 3-tf. t Matt. via. S,
 ORATION ON THE HOLY LIGHTS.
long as he is still uncleansed, and is a Centu- this Feast with festal and pious souls. And,
rion commanding many in wickedness,
still, since the chief point of the Festival is the re-
and serving in the army of Caesar, the World- membrance of God, let us call God to mind.
ruler of those who are being dragged down; For I think that the sound of those who keep
" T am not worthy that thou shouldest come Festival There, where is the dwelling of all
under my roof." But when he shall have the Blissful, is nothing else than tin's, the
looked upon though he be little of hymns and praises of God, sung by all who
Jesus, :

stature like Zaccheus a of old,

and climb up on are counted worthy of that City. Let none
the top of the sycamore tree by mortifying his be astonished if what I have to say contains
members which are upon the earth, and hav- some things that I have said before; for not
ing risen above the body of humiliation, then only will utter the same words, but shall I
1

he shall receive the Word, and it shall be said speak of the same subjects, trembling both in
to him, This day is salvation come to this tongue and mind and thought when speak of 1

house. v Then let him lay hold on the salva- God for you too, that you may share this
tion, and bring forth fruit more perfectly, laudable and blessed feeling. And when I
scattering and pouring forth rightly that which speak of God you must be illumined at once I

as a publican he wrongly gathered. by one flash of light and by three. Three

X. For the same Word is on the one hand in Individualities or Hypostases, if any prefer
terrible through its nature to those who are so to call them, or persons, for we will not
unworthy, and on the other through its loving quarrel about names so long as the syllables
kindness can be received by those who are amount to the same meaning but One in re- ;

thus prepared, who have driven out the un-

clean and worldly spirit from their souls, and
spect of the Substance that is, the Godhead. —
For they are divided without division, if I
have swept and adorned their own souls by may so say and they are united in division. ;

self-examination, and have not left them idle
or without employment, so as again to be oc-
cupied with greater armament by the seven
spirits of wickedness the same number
For the Godhead is one in three, and the
a The sense of Person (here TTpoaixnrov). which is the usual
post-Nicene equivalent of {nr6ara.cn.>;. was by no means generally
.
attached to that word during the first Four Centuries, though hero
. .

as are reckoned of virtue (for that which is
hardest to fight against calls for the sternest
efforts) .but besides fleeing from evil,
. .
practise virtue, making Christ
any rate to the greatest extent possible, to
dwell within them, so that the power of evil
cannot meet with any empty place to fill it
and there there are traces of such a use. Throughout the Arian
controversy a great deal of trouble and misunderstanding was
caused by the want of a precise definition of the meaning of
iiyroo-Taoas. It seems to have been at first understood by the
—
Eastern Church to mean Real Personal Existence Reality "being
the fundamental idea.
entirely, or at In this fundamental sense it was u^ed in
Theology as expressing the distinct individuality and relative bear-
ing of the Three " Persons "of the Plessed Trinity to eacli other
(to ISiov napa to koivoV. Suidas). Put Arius gave it a heretical
twist, and said that there are Three Hypostases, in the sense of
Natures or Substances and this doctrine was anathematized by
;

the Nicenc Council, which, apparently regarding the term

again with himself, and make the last state of iiTroo-rao-is as exactly equivalent to ovoa'a (as Arius tried to make
it) condemned the proposition that the Son is
that man worse than the first, by the greater jj ouo-i'as (Symb.
<=f erc'po; V7rooTao-ews
Nic). Similar is the use of the word in S. Atha-
energy of his assault, and the greater strength nasius. As against Sabellius, however, who taught that in the
Clod head there are Tpi'a npnenona (using this word in the sense of
and impregnability of the fortress. But when, I
Aspects only) but would not allow TpeU v-ocndaei's 'i. e., Self-exis-
v

tent Personalities), the post-Nicene Church regarded vn-do-raoa?

having guarded our soul with every care, and as designating the Person, and spoke freely of Tpeis O^ocrToo-eis.
having appointed goings up in our heart, 5 and 'The Western Church increased the confusion by continuing to re-
gard ii7rdo-Tao-is as equivalent to owi'a, and translating it by Sub-
broken up our fallow ground, 6 and sown unto i stantia or Subsistentia. It was not till the word Essentia came
into use to express ovaio. that the Western Church grasped the dif-
righteousness, £ as David and Solomon and Jere- ference, so long accepted in the East, so as to use the words accu-
miah bid us, let us enlighten ourselves with rately. Meantime, however, there would seem to have grown up a
difference in the use of the two words supposed to represent
the light of knowledge, and then let us speak in-do-Tao-is, of the same kind as that between u77oaTaoas and oi'oaa;
Substantia being appropriated to the Essence of :i thing, that
of the Wisdom of God that hath been hid in which is the foundation of its being while Subsistentia came
;

a mystery,'' and enlighten others. Meanwhile rather to connote a limitation, i.e., Personality. 'Thus the West
also became confused, and Substantia was held to be the true
let us purify ourselves, and receive the ele- equivalent of vn-do-Tacris. Hence the condemnation at Sardica
(a.d. 317) by the Western Bishops of the doctrine of Three Hypo-
mentary initiation of the Word, that we may stases as Arian. The confusion lasted long, but in 362 a Council
do ourselves the utmost good, making our- was held at Alexandria, when this difference was seen to be a mere
logomachy, and it was pronounced orthodox to confess either
selves godlike, and receiving the Word at His Tpeis u7roo-rdo"eis in the sense of " Persons,'' or fxlav vtt6<jto.<jiv in
that of " Substance." Our author in his Oration to the Fathers
coming and not only so, but holding Him
; ,

of the Council of Constantinople fully acknowledges this. " What

fast and shewing Him to others. do you mean." he says. " by uiroo'Tao'ei? or 7rpdo-w:ra ? Vou mean
that the 'Three are distinct, not in Nature, but in Personality."'
XI. And now, having purified the theatre And in the Panegyric on S. Athanasius (Or. x.\i. c. 35), he remarks
on the orthodoxy of the phrase ixia. ovoua, Tpei? vn-ocrTdo-ei?, that
by what has been said, let us discourse a little the first expression refers to the Nature of the Godhead, the second
about the Festival, and join in celebrating to the special properties of the Persons. With this, he says, the
Italians agree, but the poverty of their language is such that it
does not admit of the distinction between ovaia. and VTrdoracrij,
a Luke xix. 3. /3 Col. iii. 5. y Luke xix. a. 6 Ps. lxxxiv. 5. and therefore has to call in the word npoaunrov, which if misunder-
« Jer, iv. 3. £ Prov, xi. 18. jj 2 Cor. ii. 6. stood is liable to be charged with Sabellianisjn,
 156 GREGORY NAZIANZEN.
arein whom the Godhead is,
one, differ in nature, since the former was not
three
or to speak more accurately. Who are the born of flesh (for he was created), but the
latter was born of Adam and Eve. There is
Godhead. Excesses and defects we will omit,
neither making the Unity a confusion, nor the then One (iod in Three, and These Three
division a separation. We would keep equally are One, as we have said.
XIII. Since then these things are so, or
far from the confusion of Sabellius and from
rather since This so; and His Adoration
the division of Arius, which are evils diametri-
is

c-allyopposed, yet equal in their wickedness, ought not to be rendered only by Beings above,
for what need is there heretically to i\\>c God but there ought to be also worshippers on earth,
together, or to cut Him up into inequality? that all things may be filled with the glory
XII. For to us there is but One (loci, the of God (forasmuch as they are filled with
Whom are all things, and One Lord God Himself) therefore man was created
Father, of ;

Jesus Christ, by Whom are all things and One ;

Holy Ghost, in Whom are all things;
these words, of, by, in, whom, do not de-
note a difference of nature (for if this were the
case, the three prepositions, or the order of
the three names would never be altered), but
they characterize the personalities of a nature
which is one and unconfused. And this is
proved by the fact that They are again col-
lected into one. if you will read not care-
lessly —
this other passage of the same Apostle,
"Of Him and through Him and to Him are
and honored with the hand" and Image of
yet God. But to despise man, when by the envy
of the Devil and the bitter taste of sin he was
pitiably severed from God his Maker this —
was not in the Nature of God. What then
was done, and what is the great Mystery that
concerns us? An innovation is made upon
nature, and God is made Man. ••He that
rideth upon the Heaven of Heavens in the
— East " P of His own glory and Majesty, is
glorified in the West of our meanness and
And the Son of God deigns to
lowliness.

all things to Him be glory forever, Amen." P

;
become and to be called Son of Man not ;

The Father is Father, and is Unoriginate, for changing what He was (for It is unchange-
lie is of no one the Son is Son, and is not
;
able) but assuming what He was not (for
;

unoriginate, for He is of the Father. But if He is full of love to man), that the Incom-
you take the word Origin in a temporal sense, prehensible y might be comprehended, con-
He too is Unoriginate, for He is the Maker of versing with us through the mediation of the
Time, and is not subject to Time. The Holy Flesh as through a veil; since it was not pos-
Ghost is truly Spirit, coming forth from the sible for that nature which is subject to birth

Father indeed, but not after the manner of and decay to endure His unveiled Godhead.
Therefore the Unmingled is mingled and
the Son, for it is not by Generation but by ;

Procession (since I must coin a word for the
sake of clearness v); for neither did the Father
cease to be Unbegotten because of His beget-
ting something, nor the Son to be begotten
because Me is of the Unbegotten (how could
that be?), nor is the Spirit changed into
Father or Son because He proceeds, or because
—
He is God though the ungodly do not be-
not only is God mingled with birth and
Spirit 5 with flesh, and the Eternal with
time, and the Uncircumscribed with measure;
a "The rest of the Creation was made by the command of
God, but JM an was formed by the band of (lod." (Wordsworth
in Gen. ii. 7.)
"There was a peculiar glory in the creation of Man, distin-
guishing him from the rest of the creatures. The creature-, in-
ferior to man were called into being by a simple act of the Divine
Will but in the case of man, bearing as he docs the nature and
;

lieve it. For Personality is unchangeable;
else how could Personality remain, if it were
changeable, and could be removed from one
to another? But they who make "Unbe-
the form which God was about to assume as His own, and which,
once assumed, was never again to be laid aside, the process of
creation was markedly different. Then for the first time the Most
Holy Persons of the Blessed Trinity appear upon the scene. They
are manifested as in mutual consultation and common action per-
sonally engaged. . 'Let lis make Man in Our Image
. .

after Our Likeness.' Then followed the exercise of crea-

gotten " and " Begotten " natures of equivo-
. . .

tive power as a personal act, the putting forth the Hand (if Cod
to fashion the body of Man; 'The Lord Cod formed Man
cal gods would perhaps make Adam and Seth
of
the dust of the earth.' Afterwards came the yet higher work in
the infusion of the immaterial invisible life enshrined in the body,
£ Rom. xi. 36. perfecting the work of God; 'He breathed into bis nostrils the
a 2 Cor. viii. 6.
breath of life and Man became a living soul.'" (T. T. Carter. The
y The Coining is simply of the adverbial form the Substantive
;

Divine Dispensations, p. 44.) f> Ps, lxviii. 4.

is found in earlier writings. S. Gregory^ himself uses it Orat.
The V.1. He uses other words also, as exn-e^eVis, 7rpoo<5os, and y Ullmann comments on this passage as follows There is in it,
:

as follows especially from what comes after, the double sense that
the verbs 7rpoe'px*<T0ai, Trpot'eVai.
the Infinite Godhead entered in Christ into the limitations of a
_

As to the question of the Double Procession (I'llioque) sec consequence of since otherwise as
Or. Swcte (Doctr. of II. S. p. 118) finite human life and in this,
Introd. to Orat. Thecl. V.
:

says, " It is instructive to notice how at this ]>enod the

two great an infinite Heing it was not fully cognisable by the finite human
soul, became in this limitation cognisable in some degree to it, as
Sees' of Rome and Constantinople seem to have agreed in abstain-
it was not before this special manifestation in
East and Christ.
in from a
' minuter definition of the Procession. Moth 111
5 •' In this and several other places wi'eOp.a and vovs evidently
West the relations of the Spirit to the Son were being examined by
individual theologians but S. Gregory and S. Uamasus appear denote the Divine the Spiritual, taken in the highest and purest
question which did sense, in which it is lifted above the cropf, and generally above all
to have alike refrained from entering upon a
the essentials of the Faith." lie add, in a note '.''1'hrs that is material; iu which sense S. John says, Trvevpa 6 6(0$."
not touch
was of Spanish origin." Ullmann.
is the more remarkable because Damasus
 ;

ORATION ON THE HOLY LIGHTS. 357

but also Generation with Virginity, and dis- that we return not to the same vomit again.
honour with Him who is higher than all The second speaks who rebel against to those
honour He who is impassible with Suffering,"
; the Stewards of this Mystery, if they are their
and the Immortal with the corruptible. For superiors in rank. 'Hie third is for those who
since that Deceiver thought that he was uncon- are confident in their youth, and think that
querable in his malice, after he had cheated any time is the right one to teach or to pre-
us with the hope of becoming gods, he was side. Jesus is purified, and dost thou despise
himself cheated by God's assumption of our purification ? and by John, and dost
. . .

nature; so that in attacking Adam as he thou up against thy herald ?

rise .

thought, he should really meet with God, and
thus the new Adam should save the old, and
the condemnation of the flesh should be abol-
ished, death being slain by flesh.
XI V. At His birth we duly kept Festival,
both I, the leader of the Feast, and you, and all
that is in the world and above the world. With
the Star we ran, and with the Magi we wor-
and at thirty years of age, and dost thou be-
fore thy beard has grown presume to teach
the aged, or believe that thou teachest them,
though thou be not reverend on account of
thine age, or even perhaps for thy character ?
But here it may be said, Daniel, and this or
that other, were judges in their youth, and
examples are on your tongues for every ;

shipped, and with the Shepherds we were
illuminated, and with the Angels we glorified
Him, and with Simeon we took Him up in
our arms, and with Anna the aged and chaste
we made our responsive confession. And
thanks be to Him who came to His own in
the guise of a stranger, because
wrongdoer is prepared to defend himself.
But I reply that that which is rare is not the
law of the Church. For one swallow does
not make a summer, nor one line a geome-
trician, nor one voyage a sailor.
XV. But John baptizes, Jesus comes to Him a
He glorified . perhaps to sanctify the Baptist him-
. .

the stranger. £ Now, we come another

to self, but certainly to bury the whole of the
action of Christ, and another mystery. I old Adam in the water; and before this and
cannot restrain my pleasure ; I am rapt into for the sake of this, to sanctify Jordan for ;
God. Almost like John I proclaim good tid- as He is Spirit and Flesh, so He consecrates
ings for though I be not a Forerunner, yet us by Spirit and water./
;
John will not re- 3

am from the desert.v

r Christ is illumined, ceive Him; Jesus contends. "I have need
let us shine forth with Him. Christ is to be baptized of Thee " v says the Voice to
baptized, let us descend with Him that we the Word, the Friend to the Bridegroom 5 he ;
may also ascend with Him. Jesus is baptized ; that is above all among them that are born
but we must attentively consider not only this of women, 6 to Him Who is the Firstborn of
but also some other points. "Who is He, and every creature he that leaped in the womb,
£ 1
?
;

by whom is He baptized, and at what time ? to Him Who was adored in the womb he ;
He is the All-pure; and He is baptized by who was and is to be the Forerunner to Him
John and the time is the beginning of His
;
"Who was and is to be manifested. " I have
miracles. What are we to learn and to be need to be baptized of Thee " add to this ;
taught by this ? To purify ourselves first " and for Thee ; " for he knew that he would
to be lowly minded and to preach only in
; be baptized by Martyrdom, or, like Peter,
maturity both of spiritual and bodily stature. that he would be cleansed not only as to his
Hie first 5 has a word especially for those feet.' "And comest Thou to me?" This
who rush to baptism off hand, and without also was prophetic; for he knew that after
due preparation, or providing for the stabil- Herod would come the madness of Pilate,
ity of the Baptismal Grace by the disposition and so that when he had gone before Christ
of their minds to good. For since Grace con- would follow him. But what saith Jesus?
tains remission of the past (for it is a. grace), "Suffer it to be so now," for this "is the
it is on that account more worthy of reverence, time of His Incarnation for He knew that ;

yet a little while and He should baptize the

a " In a double sense:— either that the Godhead is. in union
with the Man Jesus, subjected to suffering (cf. Or. XXI. 24), or
Baptist. And what is the "Fan?" The
that the Divine Substance, which is unapproachable by any pas- Purification. And what is the "Fire?"
sion or suffering, combined itself with a Man, whose nature cannot
be free from such emotions." Ullmann. The consuming of the chaff, and the heat
P i.e., human nature, which was severed from and made hostile
to Cod by sin. y i.e., Sashna. a Matt. iii. 14. y Matt. 111. 17.
6 That the All-pure was baptized is to remind us of our need
S John iii. 39, e Matt. xi. n. fcoi. i.
5
of preparation. That He was baptized by John is to teach us .

y\ Luke i. 41.
humility towards the Priesthood, even if the Priest be socially our
"He who was the forerunner on earth, and was lo be the
inferior. That He was baptized at thirty years of age shews that
the Teachers and Rulers of the Church ought not to be very young
forerunner in Hades of Christ, Who
manifested Himself on
earth, and manifested Himself also in Hades.'' Elias t'retensis,
rnen. Scholiast, i John xiii. y.
j 3vS Gregory nazianzen.
of the Spirit. And what the "Axe?" The Him Who took form, and was bap-
for our sake
excision of the soul which is incurable even tized, and was crucified
let us speak about ;

after the clung. a And what the Sword ? The the different kinds of Baptism, that we may
cutting of the Word, which separates the come out thence purified. Moses baptized*
worse from the better/ and makes a division but it was in water, and before that in the
between the faithful and the unbeliever v and ; cloud and in the sea.P This was typical as
stirs up the son and the daughter and the Paul saith the Sea of the water, and the
;

bride against the father and the mother and Cloud of the Spirit ; the Manna, of the Bread
the mother in law, 5 the young and fresh against of Life the Drink, of the Divine Drink. John
;

the old and shadowy. And what is the also baptized but this was not like the baptism
;

Latchet of the shoe, which thou John who of the Jews, for it was not only in water, but
bapti/est Jesus mayst not loose ? e thou who also "unto repentance." Still it was not
art of the desert, and hast no food, the new wholly spiritual, for he does not add " And
Elias,£ the more than Prophet, inasmuch as in the Spirit." Jesus also baptized, but in
thou sawest Him of Whom thou didst pro- the Spirit. This is the perfect Baptism.
phesy, thou Mediator of the Old and New And how is He not God, if I may digress a
Testaments. What is this ? Perhaps the little, by whom you too are made God? 1
Message of the Advent, and the Incarnation, know also a Fourth Baptism that by Mar- —
of which not the least point may be loosed, tyrdom and blood, which also Christ himself
I say not by those i who are yet carnal and underwent —
and this one is far more august
;

babes in Christ, but not even by those who than all the others, inasmuch as it cannot be
are like John in spirit. defiled by after-stains. Yes, and I know of a
XVI. lint further Jesus goeth up out of
the water for with Himself He car-
. . .
— Fifth also, which is that of tears, and is much
more laborious, received by him who washes
ries up the world and sees the . . . his bed every night and his couch with tears ;v
heaven opened which Adam had shut against whose bruises stink through his wickedness s ;

himself and all his posterity, 9 as the gates and who goeth mourning and of a sad counte-
of Paradise by the flaming sword. And nance who imitates the repentance of Manas-
;

the Spirit bears witness to His Godhead, seh 6 and the humiliation of the Ninevites^ upon
for he descends upon One that is like Him, which God had mercy who utters the words ;

as does the Voice from Heaven (for He to of the Publican in the Temple, and is justified
Whom the witness is borne came from thence), rather than the stiff-necked Pharisee * who ;

and like a Dove, for He honours the Body like the Canaanite woman bends down and
(for this also was God, through its union with asks formercy and crumbs, the food of a dog
God) by being seen in a bodily form; and that very hungry. 9
is
moreover, the Dove has from distant ages XVIII. I, however, for I confess myself to be
been wont to proclaim the end of the Deluge. 1 a man, —
that is to say, an animal shifty and of a
But if you are to judge of Godhead by bulk changeable nature, —
both eagerly receive tin's
and weight, and the Spirit seems to you a Baptism, and worship Him "\\ no has given it
small thing because He came in the form of a me, and impart it to others ; and by shewing
Dove, O man of contemptible littleness of mercy make provision for mercy. For I
thought concerning the greatest of things, you know that I too am compassed with infirmity,'
must also to be consistent despise the King- and that with what measure I mete it shall be
dom of Heaven, because it is compared to a measured to me again. K But what sayest thou,
grain of mustard seed * and you must exalt ; O new Pharisee pure A in title but not in in-
the adversary above the Majesty of Jesus, be- tention, who dischargest upon us the senti-
cause he is called a great Mountain/ and ments of Novatus,^ though thou sharest the
1 .eviathan * and King of that which lives in the
a Lev. xi. i Cor. x. 2. y Ps. vi. 6. 5 lb. xxxviii. 5.
water, whereas Christ is called the Lamb," and s 2 Chron. xxxviii. 12. 7-10.
£ Jon.77 Luke xviii. 13.
iii.

the Pearl, $ and the Drop and similar names. 6 Matt. xv. 27. 1 Heb. k Matt. vii. 2.
v. 2.
A The Novatians were known as Cathari or Puritans.
XVII. Now. since our Festival is of Bap- y. In a.d. 251 Novatus, a Presbyter of the Church of Carthage,
who with others had formed a party against S. Cyprian, their
tism, and we must endure a little hardness with Bishop, came to Rome, and excited Novatian tc become leader in
a similar schism against Cornelius, the recently elected Bishop of
ftT.ukc xiii. °. fi Hcb. iv. 12. y Matt x. 35. the Apostolic See. The plea urged on behalf of the schism was
6 Micah vii. 6. e John i. 27. <; Luke vii. 26. that Cornelius, who was of one accord with Cyprian, had lapsed in
17 1 >ne important MS. reads " Us Who."' the time of the persecution under Decius, a.d. 250. and that he
6 (
',cn. iii. 24. 1 11). viii. 11. k Matt. xiii. 31. had relaxed the discipline of the Church by admitting to Com-
A Zech. iv. 7 munion on too easy terms those who had been guilty of a similar
f* The word Leviathan doesnot occur in the LXX., though it is offence and that therefore he ought not to be recognized as a true
;

found twice in other Greek Versions of the l!ook of Job, vii.; — iii. Bishop of the Church, but a faithful Pastor shotdd be chosen in his
8 and xl. 20. v Isa. liii, 7. place. Consequently Novatian was elected by some who held these
Matt, xiii. 46, Ps. lxxii, 6. views, and was consecrated by three Bishops. There seem to
f