Cyril of Jerusalem, The Mystagogical Catecheses

(1) ‹ΠΡΟΣ ΤΟΥΣ ΝΕΟΦΩΤΙΣΤΟΥΣ› · printed under col 1065

Τοῦ αὐτοῦ Κατηχ. Λόγοι πέντε πρὸς τοὺς νεοφωτίστους. Deest hic titulus in codd. Ottob. Coisl., Roe, Casaub. et Grod. At in cod. Ottob., post titulum proprium hujus catechesis, et verba, ἕως τέλους τῆς Ἐπιστολῆς, habetur : Τοῦ αὐτοῦ Κυρίλλου, καὶ Ἰωάννου ἐπισκόπου· Ejusdem Cyrilli et Joannis episcopi, qua de re vide Dissertat. nostram secundam, cap. 3, n. 18.

"Of the same, Five Catechetical Discourses to the newly enlightened." This title is lacking here in the Ottob., Coisl., Roe, Casaub. and Grod. manuscripts. But in the Ottob. manuscript, after the proper title of this catechesis and the words "to the end of the Letter", there stands: "Of the same Cyril and of John the bishop" (Ejusdem Cyrilli et Joannis episcopi); on which matter see our second Dissertation, ch. 3, no. 18.

(2) ‹ΜΥΣΤΑΓΩΓΙΚΗ ΠΡΩΤΗ ΚΑΤΗΧΗΣΙΣ› · printed under col 1065, running on under col 1066

Μυσταγωγικὴ πρώτη Κατήχησις. Codd. Coisl., Ottob., Roe, Casaub. habent hic, Μυσταγωγία πρώτη, πρός, etc. Mystagogia prima, etc. At in subsequentibus catechesibus suetum mystagogicarum catecheseon nomen retinent. Sane eas catecheses vocat Cyrillus mystagogias infra, num. 11, et cat. 20, n. 1, eodemque nomine citantur ab Eustratio apud Leonem Allatium, et auctore libelli, Περὶ θείων μυστηρίων. Cyrillus tamen cat. 18, n. 32, ipsas promittens vocat alias catecheses : aliique auctores eas sub nomine catecheseon nullo discrimine cum prioribus citant, ut Anastasius Sinaita, Hieronymus, etc.

"First Mystagogical Catechesis." The Coisl., Ottob., Roe and Casaub. manuscripts have here "First Mystagogy, to", etc. (Mystagogia prima, etc.). But in the following catecheses they keep the customary name of mystagogical catecheses. Indeed Cyril calls these catecheses "mystagogies" below, no. 11, and cat. 20, no. 1, and they are cited under the same name by Eustratius in Leo Allatius, and by the author of the little book "On the Divine Mysteries". Yet Cyril, promising them in cat. 18, no. 32, calls them "other catecheses"; and other authors cite them under the name of catecheses without any distinction from the earlier ones, such as Anastasius of Sinai, Jerome, etc.

(4) ‹Ἐπόθουν ὑμῖν καὶ πάλαι› · printed under col 1066

Καὶ πάλαι. Conjunctionem καὶ praefiximus ex codd., Coislin. Ottob. duobus, Roe, Casaub. et Grod. Pro πάλιν vero scripsimus πάλαι, ex iisdem, Ottobonianis exceptis, quorum in primo deest ea vox. Loco ἠπιστάμην, Millesius ex codd. Roe, cui suffragatur Coislin, posuit ἐπιστάμην. Utrumque recte legitur; prius tamen grammaticae legibus conformius.

"Also long since." We have prefixed the conjunction καί from the manuscripts, the Coislin, the two Ottob., Roe, Casaub. and Grod. For πάλιν ("again") we have written πάλαι ("long since"), from the same, the Ottobonian ones excepted, in the first of which that word is lacking. In place of ἠπιστάμην Milles, from the Roe manuscript, which the Coislin supports, put ἐπιστάμην. Either is rightly read; the former, however, conforms better to the rules of grammar.

(5) ‹ἐκ ταύτης λαβὼν τῆς πείρας› · printed under col 1066

Ἐκ ταύτης... τῆς πείρας. Ita ferunt codd. Coisl., Ottob. 2, Roe, Casaub. et Grod., quam scripturam praetuli receptae isti ἐκ ταύτης τῆς ἑσπέρας, ex hac vespera, scilicet Sabbati Paschalis; cum praecedentibus magis apta videretur. Inferius, verba τοῦδε, ante τοῦ παραδείσου adjecimus, ex codd. Coisl., Grod. Roe, et Casaub., quamvis hic postremus unum τοῦ omittat.

"From this … experience." So the Coisl., Ottob. 2, Roe, Casaub. and Grod. manuscripts have it, a reading I have preferred to the received one, ἐκ ταύτης τῆς ἑσπέρας, "from this evening", that is, of Holy Saturday, since it seemed better suited to what precedes. Below, we have added the word τοῦδε ("this") before τοῦ παραδείσου, from the Coisl., Grod., Roe and Casaub. manuscripts, although the last of these omits the one τοῦ.

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(3) ‹CATECHETICAE ORATIONES QUINQUE› (full-width Latin title) · printed under col 1066

Habitae post Pascha in sacro Resurrectionis sacello.

Delivered after Easter in the holy chapel of the Resurrection.

(18) ‹Sobrii estote, vigilate› (Latin lesson line, full width) · printed under col 1065

I Petr. V, 8.

1 Pet. 5:8.

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(1) ‹Jesu Christi sanguis› (Latin, section III) · printed under col 1067, running on under col 1068

Jesu Christi sanguis, etc. Quomodo in Jesu Christi sanguine Christianorum corporibus admoto et diabolum effugante, adimpleatur figura sanguinis agni paschalis, qui Hebraeorum domibus applicitus angelum vastatorem arcebat, varie est a variis explicatum. Sunt qui illud intelligant de signo crucis; ita Prudentius in Apotheosi contra Judaeos : Passio quae nostram defendit sanguine frontem, Corporeamque domum signato collinit ore. Caesarius hom. 6 De Paschate : Quando postes domorum sanguine illius jubentur inscribi, id est crucis titulo mens [forte frons] nostra depingi. Cyril. Alex. homil. 10 Pasch., pag. 132; Primas. in Heb. XI, 8. Alii de epoto Christi sanguine interpretantur. Ita Eusebius Caesar., caten. in Luc. C. XXII, 7 : Suum sanguinem pro nostrae salutis lytro dedit. Eo animam corpusque nostrum obsignantes ac munientes, omne genus daemonum nobis insidiantium ejicimus; et festum transitus celebrantes ad divina transire satagimus. Chrysostom. hom. 16 in Hebr., pag. 847; Cyrillus Alex. Glaphyr. in Exod., p. 270, et in Collectaneis, ad calcem tom. VI, p. 20; Missale Gothicum apud Mabill., Liturg. Gal. lib. III, n. 30, p. 240, et Gallican. vetus, n. 22, ibid. p. 356; Nicetas in orat. XLI; Naz. num. 4, aliique. Alii tandem simplicius de virtute passionis Christi, cujus merito daemones a nobis arcet Deus, eisque resistendi vim nobis inspirat. Tres forte sensus illos respexit Cyrillus. Secundus ad litteram magis accedit; eoque libentius illum prae oculis habuisse auctorem nostrum existimem, quod cat. 23, n. 22, jubet post communionem calicis, ex humore labiis adhaerente oculos, frontem et reliquos sensus consecrari : qui mos etiam aliarum Ecclesiarum Graecarum erat.

"The blood of Jesus Christ", etc. How, in the blood of Jesus Christ applied to the bodies of Christians and putting the devil to flight, the figure of the blood of the paschal lamb is fulfilled, which, applied to the houses of the Hebrews, kept off the destroying angel, has been explained variously by various writers. There are some who understand it of the sign of the cross; so Prudentius in the Apotheosis, against the Jews: "The Passion which defended our brow with blood, and smeared the house of the body with the sealed mouth." Caesarius, hom. 6 On Easter: "When the doorposts of the houses are commanded to be inscribed with His blood, that is, our mind [perhaps 'brow'] to be painted with the title of the cross." Cyril of Alexandria, Paschal homily 10, p. 132; Primasius on Heb. 11:8. Others interpret it of the blood of Christ when drunk. So Eusebius of Caesarea, Catena on Luke ch. 22:7: "He gave His own blood as the ransom for our salvation. Sealing and fortifying our soul and body with it, we cast out every kind of demon lying in wait for us; and, celebrating the feast of the passing over, we strive to pass over to things divine." Chrysostom, hom. 16 on Hebrews, p. 847; Cyril of Alexandria, Glaphyra on Exodus, p. 270, and in the Collectanea at the end of vol. VI, p. 20; the Gothic Missal in Mabillon, Gallican Liturgy book 3, no. 30, p. 240, and the Old Gallican, no. 22, ibid. p. 356; Nicetas, oration 41; Nazianzen, no. 4, and others. Others, finally, more simply, of the power of Christ's Passion, by whose merit God keeps the demons away from us and breathes into us the strength to resist them. Perhaps Cyril had regard to all three senses. The second comes nearer to the letter; and I would the more readily judge that our author had it before his eyes, because in cat. 23, no. 22, he orders that after the communion of the cup the eyes, the forehead and the other senses be consecrated with the moisture clinging to the lips: which was also the custom of other Greek Churches.

(19) ‹Rubri maris fluctibus praecipitatus› (Latin, section II) · printed under col 1067

Exod. XIV, 22, 30.

Exod. 14:22, 30.

(20) ‹Agni immaculati› (Latin, section III) · printed under col 1067

I Petr. I, 19.

1 Pet. 1:19.

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(2) ‹κατ' ἐκείνην γεγενημένην› · printed under col 1068

Τὴν γεγενημένην. Ita omnes codd. Legendum tamen videretur τῶν γεγενημένων, quod legit vel supposuit Grod.

"Done" (τὴν γεγενημένην). So all the manuscripts. Yet it would seem one should read τῶν γεγενημένων ("of the things done"), which Grod. read or conjectured.

(3) ‹τοῦ βαπτιστηρίου› · printed under col 1068

Τοῦ βαπτιστηρίου. Coisl., τοῦ βαπτίσματος. Hoc vestibulum baptisterii vocat num. 11, exteriorem aedem, ἐξώτερον οἶκον, ut ab ipso baptisterio, quod Sanctum sanctorum appellat, distinguatur. Loco ἀπετάττεσθε, valde suspicor legendum, ἀποτάττεσθαι, abrenuntiare. Quod secutus est Grodecius. Paulo post, loco οὕτως, scripsimus, οὗτος, ex codd. Roe, Casaub., Ottob. et Coisl.

"Of the baptistery." Coisl.: "of baptism". This vestibule of the baptistery he calls, in no. 11, the outer house (ἐξώτερον οἶκον), to distinguish it from the baptistery itself, which he calls the Holy of Holies. In place of ἀπετάττεσθε ("you renounced") I strongly suspect one should read ἀποτάττεσθαι, "to renounce"; which Grodecius followed. A little after, in place of οὕτως ("thus") we have written οὗτος ("this"), from the Roe, Casaub., Ottob. and Coisl. manuscripts.

(4) ‹ὅμως ἐχώρει› · printed under col 1068

Ὅμως ἐχώρει. Legendum existimo, ὁμόσε ἐχώρει, cominus institit.

"Nevertheless he went on." I think one should read ὁμόσε ἐχώρει, "he pressed on at close quarters".

(5) ‹ὑπὸ τῆς ἁμαρτίας καταπονουμένους› · printed under col 1068

Καταπονουμένους. Cum editi habeant, καταποντουμένους, demersos, restituimus ex codd. Roe, Genovef., Ottob., ambobus Coisl., Casaub. et Grod., καταπονουμένους· quae vox multo melius respondet verbo membri superioris, θλιβόμενον.

"Worn down" (καταπονουμένους). Whereas the printed editions have καταποντουμένους, "drowned", we have restored καταπονουμένους from the Roe, Genovef., Ottob., both Coisl., Casaub. and Grod. manuscripts; this word answers much better to the word of the preceding clause, θλιβόμενον ("afflicted").

(1) ‹Βούλομαι› (the word is set whole at the end of col 1068; the call stands after -μαι at the head of this column) · printed under col 1069

Βούλομαι, etc. Ex codd. Coisl., Ottob., Roe, Casaub. et Grod. hanc vocem substitui alteri, βουλόμενος, quae absque constructione erat. Post, σκότους τόπος, tenebrarum locus, scripsi ex codd. Ottob. duobus, Coisl., Roe, Casaub. et Grod., loco σκότους τύπος, tenebrarum figura; eo quod de Oriente dicat, infra n. 10, dum isti simile mysterium explicat, eam esse lucis regionem, τοῦ φωτὸς τὸ χωρίον.

"I wish," etc. From the Coisl., Ottob., Roe, Casaub. and Grod. manuscripts I have put this word in place of the other, βουλόμενος ("wishing"), which was without construction. Next, I have written σκότους τόπος, "place of darkness", from the two Ottob., Coisl., Roe, Casaub. and Grod. manuscripts, in place of σκότους τύπος, "figure of darkness"; because he says of the East, below, no. 10, while explaining a mystery like this one, that it is the region of light, τοῦ φωτὸς τὸ χωρίον.

(2) ‹ἵνα διὰ τούτων› · printed under col 1069

Διὰ τούτων. Post haec verba subjicitur in editis aliisque codicibus, vox τῶν παθημάτων· quam in cod. Coislin. praetermissam, ut hoc loco redundantem erasimus : immissa videtur a librariis, ut Cyrilli sententia magis accederet ad verba Apostoli dicentis Christum communicavisse carni nostrae et sanguini, ut per mortem, διὰ τοῦ θανάτου, destrueret eum qui mortis imperium habebat.

"Through these." After these words the printed editions and other manuscripts add the word τῶν παθημάτων ("of the sufferings"); we have deleted it as redundant in this place, since it is omitted in the Coislin manuscript. It seems to have been put in by copyists, so that Cyril's statement might come closer to the words of the Apostle, who says that Christ shared in our flesh and blood, so that through death, διὰ τοῦ θανάτου, He might destroy him who had the dominion of death.

(3) ‹Ἔργα δὲ τοῦ Σατανᾶ› · printed under col 1069

Ἔργα δὲ τοῦ Σατανᾶ. Ita Coisl., Ἔργα δὲ τοῦ Σατανᾶ ἁμαρτίαι, ὧν ἀποτάσσεσθαι ἀναγκαῖον. Codd. vero Roe et Casaub. omittunt, πᾶσά ἐστιν ἡ.

"Now the works of Satan." So Coisl.: "Now the works of Satan are sins, which it is necessary to renounce." The Roe and Casaub. manuscripts, however, omit πᾶσά ἐστιν ἡ ("are all").

(4) ‹ἐν τοῖς τοῦ Θεοῦ βιβλίοις› · printed under col 1069, running on under col 1070

Ἐν τοῖς. Praepositionem ἐν adjeci ex codicibus Coislin., Roe, Casaub.; ambo tamen postremi post ἐν τοῖς, addunt γραφόμενα.

"In the." I have added the preposition ἐν from the Coislin, Roe and Casaub. manuscripts; the last two, however, add γραφόμενα ("written") after ἐν τοῖς.

(5) ‹τὰς ἀσελγείας τῶν μίμων› · printed under col 1070

Ἔνθα τὰς ἀσελγείας. Hic locus corruptissime in codd. Coislin., Roe et Casaub. legitur ad hunc modum : Ἔνθα αἱ ἀσέλγειαί εἰσιν τῶν μίμων ὄψεις (Roe et Casaub., ὄψις) ὕβρεσι πεπραγμέναις, καὶ πάσης ἀσχημοσύνης. In Genovef. et Ottob. ita : Ἔνθα οἱ ἀσελγεῖς (Ottob., αἱ ἀσέλγειαι) εἰσι τῶν μίμων ὄψεις, ὕβρεσι πεπραγμέναι καὶ πάσαις ἀσχημοσύναις· Ubi impudici sunt mimorum vultus, ad contumelias et omne probri genus compositi. Theatrum Adrianus in urbe Aelia exstruxerat : Cyrillus vestem sacram distraxit in usus egenorum; quam dicebatur scenicus in theatro induisse.

"Where the lewd displays." This passage is read most corruptly in the Coislin, Roe and Casaub. manuscripts, in this manner: "where the lewdnesses are the sights (Roe and Casaub.: 'sight') of the mimes, done with outrages, and of all indecency". In the Genovef. and Ottob. thus: "where the lewd (Ottob.: 'the lewdnesses') are the looks of the mimes, done with outrages and all indecencies": Where the faces of the mimes are shameless, composed for insults and every kind of disgrace. Hadrian had built a theatre in the city of Aelia; Cyril sold a sacred vestment for the use of the poor, which, it was said, an actor had put on in the theatre.

(6) ‹μήτε ἡ τῶν› · printed under col 1070

Μήτε ἡ (supple, μανία) τῶν, etc. Ex codd. Coisl., Roe, Casaub., Genovef. et Ottob. ita scripsimus, quibus corrigitur impressorum scriptura : Μήτε τοὺς ἐν κυνηγίοις ἑαυτοὺς ἐκδιδόντας. Quae verba nullam superius habent vocem, cujus regimini subjiciantur.

"Nor that (supply 'madness') of those," etc. So we have written from the Coisl., Roe, Casaub., Genovef. and Ottob. manuscripts, by which the reading of the printed editions is corrected: "nor those who give themselves up in the hunts". These words have no word earlier on whose government they could come under.

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(21) ‹obnoxius essem servituti› (Latin, section IV) · printed under col 1069

Hebr. II, 14, 15.

Heb. 2:14, 15.

(22) ‹et auctori et administro› (Latin, section IV) · printed under col 1069

Vide cat. 2, n. 2, 3, 4.

See cat. 2, nos. 2, 3, 4.

(23) ‹ne videant vanitatem› (Latin, section VI) · printed under col 1069

Psal. CXVIII, 37.

Ps. 118:37.

(1) ‹per invocationem› (Latin, section VII: panis et vinum Eucharistiae … invocationem (1)) · printed under col 1071

Quemadmodum panis et vinum, etc. Ne comparatio quam instituit Cyrillus inter cibos, externa tantum et morali impuritate per daemonum invocationem pollutos, et eucharistica elementa per consecrationem substantialiter mutata, nimium inaequalis videatur : attendendum 1° Cyrillum veram in iis cibis immunditiem admisisse videri, veramque utentibus perniciem per eos inferri censuisse; 2° in iis cibis nocivam daemonum praesentiam agnovisse; qua non male cum Eucharistia, in qua Christus praesens est, comparantur. Vide cat. 3, num. 3, not. 2.

"Just as the bread and the wine," etc. Lest the comparison which Cyril draws between foods polluted only by an outward and moral impurity through the invocation of demons, and the eucharistic elements changed substantially through consecration, should seem too unequal, it must be observed: 1st, that Cyril seems to have admitted a real uncleanness in those foods, and to have held that real harm was brought upon those who use them through them; 2nd, that he recognized in those foods a harmful presence of demons; in respect of which they are not unfittingly compared with the Eucharist, in which Christ is present. See cat. 3, no. 3, note 2.

(24) ‹propriam vitam in praecipitium› (Latin, section VI) · printed under col 1071

Philipp. III, 19.

Phil. 3:19.

(25) ‹diaboli pompae adjunguntur› (Latin, section VII) · printed under col 1071

Vid. cat. 21, num. 3; et cat. 23, num. 7 et 19.

See cat. 21, no. 3; and cat. 23, nos. 7 and 19.

(26) ‹ad pompam Satanae pertinentia› (Latin, section VII) · printed under col 1071 and 1072

Vid. cat. 3, num. 3.

See cat. 3, no. 3.

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(2) ‹κατὰ κρημνῶν μονομαχοῦσι› · printed under col 1071

Κατὰ κρημνῶν μονομαχοῦσι. In codd. Coisl., Roe, Casaub., Genovef. scribitur, μονομαχούντων, quae lectio ferri potest, ut continuatio phrasis, μήτε τῶν, modo, οἵ, ante ἵνα κοιλίαν, vel eradatur, vel ut est in codd. Roe et Casaub., mutetur in ἤ, vel. Locutio illa, κατὰ κρημνῶν μονομαχεῖν τὴν ζωήν, insolita prorsus et abhorrens videatur. Quamobrem V. Cl. Ant. Salvinus conjicit legendum esse, κατακρημνῶντες, vitam suam in praecipitium adducentes, singularia certamina ineunt. Crediderim potius scribendum, κατὰ κρημνῶν μόνον οὐκ ἄγουσι, suam ipsorum vitam tantum non in praecipitia dejiciunt, vel μονομαχοῦντες ὠθοῦσι.

"They fight in single combat over precipices." In the Coisl., Roe, Casaub. and Genovef. manuscripts μονομαχούντων is written, a reading that can be borne as a continuation of the phrase μήτε τῶν ("nor of those"), provided that οἵ before ἵνα κοιλίαν is either erased or, as it is in the Roe and Casaub. manuscripts, changed to ἤ, "or". That expression, κατὰ κρημνῶν μονομαχεῖν τὴν ζωήν, would seem altogether unusual and strange. For this reason the illustrious Ant. Salvini conjectures that one should read κατακρημνῶντες, "bringing their own life to the precipice, they engage in single combats". I would rather believe one should write κατὰ κρημνῶν μόνον οὐκ ἄγουσι, "they all but cast their own life down the precipices", or μονομαχοῦντες ὠθοῦσι ("fighting in single combat they thrust [it]").

(3) ‹ἐν εἰδωλικαῖς πανηγύρεσι› · printed under col 1071, running on under col 1072

Ἐν εἰδωλικαῖς πανηγύρεσι. Coisl., Ottob., Roe, Casaubon., Genovef., ἐν εἰδωλείῳ (Roe et Casaubon., εἰδωλίῳ) καὶ ἐν (deest ἐν Coisl. et Genov.) πανηγύρεσι, in idolorum delubro, et solemnibus mercatibus. Vox πανήγυρις significat vel solemnem conventum, vel mercatum publicum. Per mercatum vertit Cotelerius similem locum lib. ii Const. ap., cap. 62, pag. 210, ubi Christianis ea prohibentur, quae hic Cyrillus interdicit. Mercatus illi in solemnitatibus idolorum frequentes erant; quare utravis harum interpretationum hic conveniens est. Sic autem illum paganorum morem exprimit Nicetas in orat. XXXVIII, Naz. num. 8 : Usitatum erat in festis publicisque conviviis super mensas lances ponere, in quibus carnes acervatim in altum congerebantur, eaque res στοιβάς vocabatur, ac quamdam tentorii formam gerebat.

"At idol festivals." Coisl., Ottob., Roe, Casaubon., Genovef.: "in an idol-temple (Roe and Casaubon.: εἰδωλίῳ) and at (ἐν is lacking in Coisl. and Genov.) festivals", in the shrine of idols, and at solemn markets. The word πανήγυρις means either a solemn assembly or a public market. Cotelier translates a similar passage, Apostolic Constitutions book 2, ch. 62, p. 210, where the things that Cyril here forbids are forbidden to Christians, by "market". Those markets were frequent at the solemnities of idols; so either of these interpretations suits here. Nicetas, on oration 38 of Nazianzen, no. 8, describes that custom of the pagans thus: "It was customary at festivals and public banquets to place dishes on the tables, in which meats were heaped up high, and this thing was called a stoibas, and had something of the shape of a tent."

(4) ‹Καὶ πάσῃ τῇ Λατρείᾳ› · printed under col 1072

Καὶ πάσῃ τῇ λατρείᾳ, etc. Deest πάσῃ in codd. Roe et Casaubon. At vox illa non hic videtur praetermissa, quae in superioribus abrenuntiationibus adhibita est, num. 5, καὶ πᾶσι τοῖς ἔργοις σου· num. 6, καὶ πάσῃ τῇ πομπῇ αὐτοῦ. Eademque in diversis diversarum Ecclesiarum abrenuntiandi formulis fere semper reperitur.

"And all your worship," etc. The Roe and Casaubon manuscripts lack πάσῃ ("all"). But that word, which was used in the preceding renunciations, no. 5, "and all your works", no. 6, "and all his pomp", does not seem to be omitted here. And the same word is almost always found in the various formulas of renunciation of the various Churches.

(5) ‹ἐπὶ τούτους διέβησαν› · printed under col 1072

Ἐπὶ τούτους διέβησαν. Verba haec desunt in codd. Coisl., Roe, Casaub., Ottob. 2. et Grod. Vix dubito haec quasi ad supplementum phraseos a describentibus adjecta esse. Illis enim detractis salvus est sensus et constructio.

"Have gone over to these." These words are lacking in the Coisl., Roe, Casaub., Ottob. 2 and Grod. manuscripts. I hardly doubt that they were added by copyists as a kind of completion of the phrase. For when they are removed the sense and the construction are sound.

(6) ‹ἢ τοιαῦτα› · printed under col 1072, running on under col 1073

Ἢ τοιαῦτα. Desunt hae voces in Coisl, Roe, et Grod., ac pro μὴ τοίνυν αὐτὰ μετέλθῃς, habent, μὴ τοιαῦτα μετέλθῃς. Sequentia, οἰωνοσκοπία, etc., in dandi casu cum aliquot varietatibus repraesentantur in codd. mss. et Morelii ed. Primum ita Morelius : οἰωνοσκοπίαις, μαντείαις, κληδονισμοῖς, ἢ περιάμμασιν, ἢ ἐν πετάλοις ἐπιγραφαῖς, μαγείαις, ἢ ἄλλαις τισὶ κακοτεχνίαις, καὶ ὅσα, etc. Casaub. et Roe eodem ferme modo, nisi quod habent, περιάμματα, loco περιάμμασιν, et omittunt μαγείαις. Coisl. sic incipit, ὀρνεοσκοπίαις, μαντείαις, κληδονισμοῖς, etc., ut in Roe et Casaub. Vetus Genov. simillimus est Morelii editioni, sed loco ἢ ἐν πετάλοις ἐπιγραφαῖς, habet ἢ πέταλα, ἢ μαγ. Ottob., οἰωνοσκοπίαι, μαντεῖαι, etc., ut in textu. Post, in dandi casu ponit, ἐπιγραφαῖς, μαγείαις, ἢ ἄλλαις τισὶν κακοτεχνίαις, ac post λατρεία, habet ἔστι. Haec omnia Patres omnes in abrenuntiationibus baptismalibus contineri docent. Verba ἐν πετάλοις reddidit Grodecius in foliis. Quod autem cum Patribus hic damnat auctor, erant inscriptae certis characteribus aut figuris laminae ex plumbo vel lapide : quasi pagani, et paganicis superstitionibus infecti Christiani, amuletorum et phylacteriorum loco suis vel parvulorum collis suspendebant. Earum multas repraesentat noster D. Bern. de Montfaucon, Antiquitatis in figuris exhibitae et explicatae lib. II.

"Or such things." These words are lacking in Coisl., Roe and Grod., and for "do not, then, resort to them" they have "do not resort to such things". What follows, "augury", etc., is given in the dative case, with some variations, in the manuscripts and in Morel's edition. First, Morel thus: "to auguries, divinations, omens, or amulets, or inscriptions on metal leaves, sorceries, or some other evil arts, and whatever", etc. Casaub. and Roe in almost the same way, except that they have περιάμματα in place of περιάμμασιν, and omit "sorceries". Coisl. begins thus: "to bird-watchings, divinations, omens", etc., as in Roe and Casaub. The old Genov. is very like Morel's edition, but in place of "or inscriptions on metal leaves" it has "or metal leaves, or sorc[eries]". Ottob.: "auguries, divinations", etc., as in the text; after that it puts in the dative case "inscriptions, sorceries, or some other evil arts", and after λατρεία it has ἔστι. All the Fathers teach that all these things are included in the baptismal renunciations. Grodecius rendered the words ἐν πετάλοις "on leaves". What the author here condemns together with the Fathers were plates of lead or stone inscribed with certain characters or figures, which [printed quasi, "as if"] pagans, and Christians infected with pagan superstitions, hung round their own necks or those of their little children in place of amulets and phylacteries. Our D. Bernard de Montfaucon shows many of them, Antiquity Displayed and Explained in Figures, book 2.

(6) continued from col 1072, set in n1072

(1) ‹Φεῦγε οὖν ταῦτα› · printed under col 1073

Φεῦγε οὖν ταῦτα. Haec et sequentia, usque ad τοῦ βίου τούτου πρᾶξιν incl. citantur ab Anastasio Sinaita, vel quisquis alius auctor est quaestionum 154, quaest. 5, sed loco ταῦτα scribit, τὰ πονηρὰ ἔργα.

"Flee these things, then." These words and those following, up to and including "business of this life", are cited by Anastasius of Sinai, or whoever else is the author of the 154 Questions, question 5; but in place of ταῦτα ("these things") he writes τὰ πονηρὰ ἔργα ("the evil works").

(2) ‹πικροτέρου πειρασθήσῃ› · printed under col 1073

Πειρασθήσῃ. Editi, πειρασθείσῃ. Mendum correximus ex codd. mss., scribendo ut infra habetur in his verbis, κἀκείνου πειρασθήσῃ.

"You will find." The printed editions have πειρασθείσῃ. We have corrected the error from the manuscripts, writing it as it stands below in the words κἀκείνου πειρασθήσῃ ("and you will have experience of him").

(3) ‹Οὐκ ἤκουσας› · printed under col 1073, running on under col 1074

Οὐκ ἤκουσας. Haec Anastasius magis compendiose : Οὐκ ἤκουσας πῶς ὁ Λὼτ μὲν σέσωσται μετὰ τῶν θυγατέρων· ἡ δὲ γυνὴ γέγονε στήλη ἁλὸς, διὰ τὴν τῆς πονηρᾶς προαιρέσεως ὑποστροφήν; Non audisti, quemadmodum Lot equidem ipse cum filiabus salvus evasit, mulier vero ejus statua salis effecta est, propter suam ex pravo consilio conversionem? Quod statuam salis uxoris Lot in perpetuum columnae instar stare ait, auctoritatem addere potest testimonio multorum Patrum, tum superioris, tum hujus, qua Cyrillus scribebat, aetatis, et posteriorum etiam, quo statuam hanc ad sua tempora conservatam adhuc stare referunt. Horum multa commemorat Cotelerius ad Clementis Rom. epistol. 1, n. 11. Loco στρέφων, etc., habet idem Anastasius, στρεφόμενος εἰς τὴν πονηρὰν πρᾶξιν. Haec et alia referimus, ut lector conspiciat quam libere ab auctoribus Catenarum, Pandectarum, similiumque collectionum, Patrum loca interdum citari soleant.

"Have you not heard." Anastasius has this more briefly: "Have you not heard how Lot was saved with his daughters, but his wife became a pillar of salt because of the turning back of her wicked choice?" (Non audisti … conversionem?). His saying that the statue of salt of Lot's wife stands for ever like a column can add authority to the testimony of many Fathers, both of the earlier age and of this one in which Cyril was writing, and of later ones too, who report that this statue, preserved down to their own times, still stands. Cotelier records many of these on the first letter of Clement of Rome, no. 11. In place of στρέφων ("turning"), etc., the same Anastasius has "turning to the evil business". We report these and other things so that the reader may see how freely passages of the Fathers are sometimes wont to be cited by the authors of Catenae, Pandects and similar collections.

(4) ‹τῷ Σατανᾷ ἀποτάττη› · printed under col 1074

Ἀποτάττη. Hanc hujus vocis lectionem et participium λύσας paulo post conservavimus, propter vocem sequentem praesentis temporis, ἀνοίγεταί σοι. At legitur in cod. Coisl., ἀπετάγης, in Roe et Casaub, ἀποταγῆς, quae vitiosa scriptura forte irrepsit pro ἀποταγείς. In ed. vero Morelii, et in codd. Roe et Casaub. scriptum, ἔλυσας, dissolvisti.

"You renounce." We have kept this reading of this word, and the participle λύσας ("breaking") a little after, because of the following word in the present tense, "is opened to you". But in the Coisl. manuscript one reads ἀπετάγης ("you renounced"), in Roe and Casaub. ἀποταγῆς, a faulty spelling that perhaps crept in for ἀποταγείς ("having renounced"). In Morel's edition, however, and in the Roe and Casaub. manuscripts, ἔλυσας is written, "you broke".

(3) continued from col 1073, set in n1073

(4): call in the Greek of col 1073; printed under this column, set in n1073

(27) ‹filiabus renuntiat› (Latin, section VIII) · printed under cols 1073–1074

Gen. XIV, 15 seqq.

Gen. 14:15ff. [as printed; the Lot passage is Gen. 19:15ff.]

(28) ‹Attende igitur tibi ipsi› (Latin, section VIII) · printed under cols 1073–1074

Deut. IV, 23; Tob. IV, 13.

Deut. 4:23; Tob. 4:13.

(29) ‹admovens aratro manum› (Latin, section VIII) · printed under cols 1073–1074

Luc. IX, 62.

Luke 9:62.

(30) ‹in montem fuge› (Latin, section VIII) · printed under cols 1073–1074

Gen. XIX, 17.

Gen. 19:17.

(31) ‹qui totum orbem replevit› (Latin, section VIII) · printed under cols 1073–1074

Dan. II, 35-45.

Dan. 2:35–45.

(32) ‹omne prorsus cum illo pactum› (Latin, section IX) · printed under cols 1073–1074

Isa. XXVIII, 15.

Isa. 28:15.

(33) ‹ad orientem plantavit› (Latin, section IX) · printed under cols 1073–1074

Gen. II, 8.

Gen. 2:8.

(34) ‹expulsus est› (Latin, section IX) · printed under cols 1073–1074

Gen. III, 23.

Gen. 3:23.

(35) ‹quem devoret› (Latin, section X) · printed under cols 1073–1074

I Petr. V, 8.

1 Pet. 5:8.

(36) ‹omni facie› (Latin) · printed under col 1075

Isa. XXV, 8.

Isa. 25:8.

(37) ‹vestimentum› (Latin) · printed under col 1075

Isa. LXI, 10.

Isa. 61:10.

(38) ‹indutus Jesum Christum› (Latin) · printed under col 1075

Rom. XIII, 14.

Rom. 13:14.

(1): call in the Greek of col 1076; printed beginning under this column, set in n1076

(1) ‹Ἰησοῦν Χριστόν› · printed under cols 1075–1076 (begins under col 1075)

Ἱμάτιον σωτηρίου Ἰησοῦν Χριστόν. Ex codd. Roe, Coisl. et Ottob. duobus, nomen Salvatoris scripsimus in accusandi casu, cum in editis et omnibus codd. aliis scribatur, Ἰησοῦ Χριστοῦ. Perspicuum est, Cyrillum alludere ad verba Pauli, Rom. XIII, 14, ἐνδύσασθε τὸν Κύριον Ἰησοῦν Χριστόν, induimini Jesum Christum; vel illa Galat. III, 27: Ὅσοι εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε, quae refert cat. 21, num. 1, his verbis, εἰς Χριστὸν βεβαπτισμένοι, καὶ Χριστὸν ἐνδυσάμενοι. Opponit veteri homini hominem novum, qui non est alius praeter Christum.

"The garment of salvation, Jesus Christ." From the manuscripts Roe, Coislin and two Ottoboni we have written the Saviour's name in the accusative case, whereas in the editions and all other manuscripts it is written Ἰησοῦ Χριστοῦ ("of Jesus Christ"). It is plain that Cyril alludes to the words of Paul, Rom. 13:14, "put on the Lord Jesus Christ", induimini Jesum Christum; or to those of Gal. 3:27: "As many of you as were baptized into Christ have put on Christ", which he cites in cat. 21, no. 1, in these words: "baptized into Christ, and having put on Christ". He sets against the old man the new man, who is no other than Christ.

(2) ‹εἰς τοὺς αἰῶνας› · printed under col 1076

Εἰς τοὺς αἰῶνας. Horum verborum loco haec habentur in Coisl. et Roe, πρὸ παντὸς τοῦ αἰῶνος, etc., ante omne saeculum saeculorum, etc.

"Unto the ages." In place of these words, Coislin and Roe have "before every age", etc., ante omne saeculum saeculorum, etc.

CATECHESIS VICESIMA. MYSTAGOGICA II. DE BAPTISMI CAEREMONIIS.

CATECHESIS TWENTY. MYSTAGOGICAL [CATECHESIS] II. ON THE CEREMONIES OF BAPTISM.

MONITUM.

NOTICE.

I. Exponit auctor vim et arcanam rationem caeremoniarum in interiori aede baptisterii, post abrenuntiationes et fidei professionem in ejusdem vestibulo pronuntiatas, peractarum. Agit nempe de depositione tunicae (num. 2), quae sola tunc baptizandis superesse videbatur; et denudatione corporis, Adami innocentis, et Christi in cruce suspensi nuditatem imitante. Unctionem postea ex oleo exorcizato toto baptizandorum corpore factam refert (num. 3); qua Christi nobiscum pinguetudinem communicari, vestigia peccatorum uri, et daemones abigi docet. Tum interrogationem fidei, et subsequentem trinam in baptismali piscina immersionem emersionemque memorat (num. 4); qua triduanam Christi sepulturam ejusdemque resurrectionem ita a nobis exprimi ait, ut nobis nihil dolentibus societas et fructus verarum Christi passionum mortisque tribuatur.

I. The author explains the force and the hidden meaning of the ceremonies performed in the inner building of the baptistery after the renunciations and the profession of faith pronounced in its vestibule. He treats, namely, of the putting off of the tunic (no. 2), which alone then seemed to be left to those being baptized; and of the stripping of the body, which imitates the nakedness of Adam in his innocence and of Christ hanging on the cross. Next he relates the anointing made afterwards with exorcized oil over the whole body of those being baptized (no. 3); by which, he teaches, the richness of Christ is shared with us, the traces of sins are burned away and demons are driven off. Then he recalls the questioning on the faith, and the threefold immersion and emersion in the baptismal pool that follows it (no. 4); by which, he says, the three-day burial of Christ and His resurrection are so represented by us that, while we suffer nothing, fellowship in and the fruit of Christ's true sufferings and death are granted to us.

II. Notanda sunt in hac catechesi integra baptizandorum, ad exemplum Christi in cruce pendentis, nuditas, vis exorcizati olei; triplex christiani baptismi effectus: remissio peccatorum, adoptionis et Spiritus sancti donum, imitatio passionum Christi; Joannis vero baptismi unicus, peccatorum condonatio (num. 2 et 3). Vix jam occurrunt singulares Ecclesiae Hierosolymitanae ritus. Nam totius corporis ex oleo perunctio communis omnium Graecarum Ecclesiarum erat, ut patet de Ecclesia Antiochena ex Chrysostomi hom. 6 in Epistolam ad Coloss., auctore Eccles. hier. cap. 2, part. II, num. 6; Severo Antiocheno de ordine baptismi, de Ecclesia Constantinopolitana, ex Euchologio, pag. 354. At in Latinis Ecclesiis partes tantum quaedam inungebantur; in Romana pectus et locus inter scapulas, ex Sacramentario Gelasi, Ordinibus et Ritualibus Romanis: in Ecclesiis Gallicanis aures et nares, ex sermone ad Neophytos, App. tom. VI, pag. 288, 289, atque etiam pectus ex Sacramentario Gallicano e Bobiensi ms. a Mabillonio edito: in Hispania aures et os, sed ante Symboli traditionem, ex Hildef. De ordine baptismi, cap. 19, et Isidoro. De trina mersione, res est notior quam ut de eo more ab apostolis profecto, tuncque temporis in tota Ecclesia usitato, quidquam dicere necesse sit. De interrogatione fidei baptismo praevia, jam notavi in superioris catechesis praeloquio duplicem Hierosolymis post abrenuntiationes factam fuisse professionem, alibi autem unicam, sive statim post abrenuntiationes, ut in plerisque Latinis et Graecis Ecclesiis; sive ante demersionem in fontem, ut in Romana: hic autem duo tantum adverto. Primo (num. 4), singularem hujus secundae professionis formulam: quae ex Cyrillo colligitur talis fuisse: Credo in nomen Patris, et Filii, et Spiritus sancti; alibi dicebatur: in Patrem et Filium, etc. Eodem tamen quo Hierosolymis modo in Cappadocia pronuntiatam fuisse quaedam S. Gregorii Nazianzeni testimonia significant, orat. 13, pag. 212: Τοῦτο ἡμῖν τὸ μέγα μυστήριον βούλεται· τοῦτο ἡ εἰς Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα, καὶ τὸ κοινὸν ὄνομα πίστις καὶ ἀναγέννησις. Hoc nobis magnum

II. To be noted in this catechesis are: the complete nakedness of those being baptized, after the example of Christ hanging on the cross; the power of the exorcized oil; the threefold effect of Christian baptism: remission of sins, the gift of adoption and of the Holy Spirit, and the imitation of Christ's sufferings; but of John's baptism only one, the pardon of sins (nos. 2 and 3). Rites peculiar to the Church of Jerusalem now hardly occur. For the anointing of the whole body with oil was common to all the Greek Churches, as is clear for the Church of Antioch from Chrysostom, hom. 6 on the Epistle to the Colossians, on the authority of the Ecclesiastical Hierarchy, ch. 2, part II, no. 6, and of Severus of Antioch, On the Order of Baptism; for the Church of Constantinople, from the Euchologion, p. 354. But in the Latin Churches only certain parts were anointed: in the Roman, the breast and the place between the shoulder blades, from the Sacramentary of Gelasius and the Roman Ordines and Rituals; in the Gallican Churches the ears and nostrils, from the sermon to the Neophytes, Appendix, vol. VI, pp. 288, 289, and also the breast, from the Gallican Sacramentary of the Bobbio manuscript edited by Mabillon; in Spain the ears and mouth, but before the handing over of the Creed, from Ildefonsus, On the Order of Baptism, ch. 19, and from Isidore. As for the threefold immersion, the matter is too well known for it to be necessary to say anything about that custom, which came down from the apostles and was at that time in use throughout the Church. As for the questioning on the faith that preceded baptism, I have already noted in the preface to the preceding catechesis that at Jerusalem a twofold profession was made after the renunciations, but elsewhere a single one, either immediately after the renunciations, as in most of the Latin and Greek Churches, or before the plunging into the font, as in the Roman: here, however, I remark only two things. First (no. 4), the singular formula of this second profession, which, as is gathered from Cyril, was as follows: I believe in the name of the Father, and of the Son, and of the Holy Spirit; elsewhere it was said: in the Father and the Son, etc. Yet certain testimonies of St Gregory Nazianzen show that it was pronounced in Cappadocia in the same manner as at Jerusalem, orat. 13, p. 212: "This is what the great mystery means for us; this is the faith in the Father, and Son, and Holy Spirit, and the common name, and the regeneration." This great […]

(2) ‹μέλεσι τοῖς ὑμετέροις› · printed under col 1077

Τοῖς ὑμετέροις. Ita scripsimus loco ἡμέτεροις, ex Morel. edit., cod. Ottob., et Prevotii versione.

"Your." So we have written in place of "our", from Morel's edition, the Ottoboni manuscript, and Prévot's version.

mysterium significat; hoc fides et regeneratio in Patrem et Filium, et Spiritum sanctum, et commune nomen. Similis est alter locus, orat. 26, pag. 442, ubi confessos et baptizatos nos dicit, non in Patrem et Filium, et Spiritum sanctum simpliciter, sed et in commune nomen ipsorum. Secundo, haec Hierosolymis semel fiebat tantum interrogatio, cum trina esset in multis Ecclesiis, vel Symboli, vel professionis fidei repetitio. De Ecclesia Alexandrina certum est ex Cyrillo hujus Ecclesiae praesule, in Joann., cap. XXI, 12 pag. 1119; de Constantinopolitano ex Euchologio; de Ecclesia cujus mores repraesentat pseudo-Dionysius, quam Antiochenam esse aut ei finitimam puto, ex lib. De ecclesiast. hierar., cap. 2, part. II, num. 7. Idem praecipere videtur ordo Severi Antioch.

[…] mystery means for us; this is the faith and regeneration into the Father and the Son and the Holy Spirit, and the common name. Similar is another passage, orat. 26, p. 442, where he says that we have confessed and been baptized not simply into the Father and the Son and the Holy Spirit, but also into their common name. Secondly, at Jerusalem this questioning was made only once, whereas in many Churches there was a threefold repetition either of the Creed or of the profession of faith. For the Church of Alexandria this is certain from Cyril, the bishop of that Church, On John, ch. XXI, 12, p. 1119; for the Constantinopolitan, from the Euchologion; for the Church whose customs pseudo-Dionysius represents, which I take to be that of Antioch or one neighbouring it, from the book On the Ecclesiastical Hierarchy, ch. 2, part II, no. 7. The order of Severus of Antioch seems to prescribe the same.

III. Habita est haec mystagogia sequenti post praecedentem die, ex num. 1, atque adeo feria tertia paschali. Ad eosdem libros, ad quos superior, haec quoque emendata est.

III. This mystagogy was delivered on the day following the preceding one, from no. 1, and so on the Tuesday of Easter week. It too has been corrected against the same books as the preceding one.

(1) ‹CATECHESIS MYSTAGOGICA II› (full-width Latin title) · printed under col 1077

Habita feria tertia in Octava Paschae.

Delivered on the Tuesday in the octave of Easter.

(39) ‹sed sub gratia› (Latin lesson line, full width) · printed under col 1077

Rom. VI, 3-14.

Rom. 6:3–14.

(40) ‹exspoliati› (Latin) · printed under col 1077

Coloss. III, 9.

Col. 3:9.

(41) ‹triumphum egit› (Latin) · printed under col 1077

Coloss. II, 15.

Col. 2:15.

(42) ‹in desideriis erroris› (Latin) · printed under col 1077

Ephes. IV, 22.

Eph. 4:22.

(3) ‹tunicam exuistis› (Latin) · printed under cols 1077–1078

Tunicam exuistis. Vocem χιτῶνα ad litteram tunicam reddidi, solum forte quod baptizandis supererat indumentum, depositis ante abrenuntiationes, ut fere ubique moris erat, calceis et exteriori veste: ac deposita hac tunica nudissimos exhibet Cyrillus baptizandos. Habitum proxime baptizandorum, cum a diaconis exorcizarentur in baptisterio, depingit clerus Apameanus in conc. CP. sub Mena, actione 5, aitque eos stetisse ἀποστιχαρίους καὶ ἀνυποδήτους, sine exteriori veste et calceis. Vox ἀπεδύεσθε, quam reddidi, exuistis, verti potest, exuti estis. Nimirum apud pseudo-Dionys., Eccles. Hier., c. 2. part. II, num. 6, pontifex baptizando ante abrenuntiationem cingulum solvit, et per ministros exuit: et post pronuntiationem Fidei, ministri λειτουργοί (diaconos intellige) eum penitus exuunt.

"You put off your tunic." I have rendered the word χιτῶνα literally as "tunic", perhaps the only garment left to those being baptized, since, as was the custom almost everywhere, they had laid aside their shoes and outer clothing before the renunciations; and with this tunic laid aside Cyril presents those being baptized as entirely naked. The dress of those about to be baptized, when they were being exorcized by the deacons in the baptistery, is described by the clergy of Apamea at the council of Constantinople under Menas, session 5, who say that they stood "without outer garment and unshod", sine exteriori veste et calceis. The word ἀπεδύεσθε, which I have rendered "you put off", can be translated "you were stripped". Indeed, in pseudo-Dionysius, Eccles. Hier., ch. 2, part II, no. 6, the bishop looses the girdle of the one to be baptized before the renunciation and has him unclothed by the ministers; and after the pronouncing of the faith the ministers, λειτουργοί (understand deacons), strip him completely.

(4) ‹exspoliavit› (Latin) · printed under col 1078

Exspoliavit. Hic videtur Cyrilli sensus esse, citato a se Pauli testimonio tributus. At sanctus Maximus, quaest. 21 in Script., tom. I, pag. 41; et Damasc., haeresi LXXXIII, vocem ἀπεκδυσάμενος eo sensu interpretantur, quod Christus exspoliaverit se principatibus, etc., primus aiendo Christum carne mortali, et peccatrici simili amictum, cum in vita admisisset in se adversariarum potestatum impetus, eos in cruce, tum a se, tum a nobis propulsasse. Alter ait Christum, cum hominem Adami peccato obligatum sibi conjunxisset, expoliasse et ejecisse ab eo in cruce principatus et potestates, quos per peccatum primi hominis induerat. Subtilior utriusque interpretatio.

"He despoiled." This seems to be Cyril's sense, attributed to the testimony of Paul that he cites. But St Maximus, Questions on Scripture 21, vol. I, p. 41, and Damascene, heresy LXXXIII, interpret the word ἀπεκδυσάμενος in the sense that Christ stripped Himself of the principalities, etc.: the first saying that Christ, clothed in mortal flesh like to sinful flesh, having admitted upon Himself in His life the assaults of the hostile powers, drove them off on the cross both from Himself and from us; the second says that Christ, having joined to Himself the man Adam bound by sin, stripped and cast out from him on the cross the principalities and powers with which he had clothed himself through the sin of the first man. The interpretation of both is rather subtle.

(43) ‹quomodo induam illam› (Latin) · printed under col 1079

Cant. V, 3.

Song 5:3.

(44) ‹non verecundabatur› (Latin) · printed under col 1079

Gen. II, 25.

Gen. 2:25.

(45) ‹sincerae oleae› (Latin) · printed under col 1079

Rom. XI, 17-24.

Rom. 11:17–24.

(46) ‹vestigium extemplo fugat› (Latin) · printed under col 1079

Vid. Procat. num. 9; cat. 16, num. 19.

See the Procatechesis, no. 9; cat. 16, no. 19.

(47) ‹ad positum coram sepulcrum› (Latin) · printed under col 1079

Vid. cat. 18, num. 33.

See cat. 18, no. 33.

(48) ‹rursumque emersistis› (Latin) · printed under col 1079

Vid. cat. 3, num. 12.

See cat. 3, no. 12.

(49) ‹in corde terrae egit› (Latin) · printed under col 1079

Matth. XII, 40.

Matt. 12:40.

(50) ‹in lumine versatur› (Latin) · printed under col 1079

Vid. cat. 17, num. 14.

See cat. 17, no. 14.

(1), (2), (3): calls in the Greek of col 1080; printed under this column, set in n1080

(1) ‹τοῦ πρωτοπλάστου› · printed under col 1079

Τοῦ πρωτοπλάστου. Articulum supplevimus ex ed. Morel., et codd. Roe et Casaub.

"Of the first-formed." We have supplied the article from Morel's edition and the Roe and Casaubon manuscripts.

(2) ‹ἕως τῶν κάτω› · printed under col 1079

Τῶν κάτω. Roe et Cas., τῶν κατωτάτων· genitivus est nominis τὰ κάτω, vel τὰ κατώτατα. Non enim subaudiendum est τριχῶν, ut fecit Grodecius, qui vertit, ad infimos usque; quasi capilli pedum plantis ulli adhaereant. Unctio quae secundum diversos Ecclesiarum mores vel sacerdotibus vel diaconis facienda, cumque de feminis agebatur, diaconissis absolvenda permittebatur, in Ecclesia Jerosolymitana soli presbytero baptismum administranti credita erat, adeo ut id officium diaconissae permittere contra canones videretur. Id patet exemplo a Joanne Moscho, Prat. Spir., cap. 3, commemorato.

"The lower parts." Roe and Casaubon have "the lowest parts": it is the genitive of the noun τὰ κάτω ("the lower parts") or τὰ κατώτατα ("the lowest parts"). For τριχῶν ("hairs") is not to be understood, as Grodecius did, who translated "down to the lowest [hairs]", as if any hairs grew on the soles of the feet. The anointing, which according to the differing customs of the Churches was to be done either by priests or by deacons, and, when it concerned women, was allowed to be completed by deaconesses, was in the Church of Jerusalem entrusted to the presbyter alone who administered baptism, so much so that to allow this office to a deaconess seemed contrary to the canons. This is clear from an example recorded by John Moschus, Spiritual Meadow, ch. 3.

(3) ‹καῖον τὰ ἴχνη› · printed under cols 1079–1080

Καῖον τὰ ἴχνη. Grodecius legit, καίοντα ἴχνη, urentia peccatorum vestigia, quam Cyrilli scripturam esse dubio procul videtur Millesio. Peccatum certe nervos animae urere docet cat. 2, n. 1, et tum in corpore, tum in anima notas imprimere, cat. 18, n. 20. Hic autem Cyrillus olei exorcizati vim comparat cum exorcismo ipso, cujus vim duplicem esse tradit, ut daemonas urat, eosdemque vertat in fugam. Quare consentaneum est ut duplicem quoque oleo vim adjudicet, urendi peccatorum vestigia, et daemones abigendi. Vide Procat. n. 9. Caeterum voces, καῖον τά, desunt in codd. Roe et Casaub. Infra, loco τὰς δυνάμεις, Grod. legit, ut apud Morel. habetur, δαίμονας, mali [spiritus] daemones. Certe mali potestates, hic ut et alibi, verbi gratia cat. 22, num. 7, significant daemones socios et domesticos diaboli, eidemque ut imperatori subjectos. Ac saepe δύναμις apud Cyrillum non rei alicujus potestatem, sed rem ipsam potestate praeditam designat, ut cat. 17, n. 34.

"Burning the traces." Grodecius reads καίοντα ἴχνη, "burning traces of sins", which seems to Milles beyond doubt to be Cyril's reading. Cyril certainly teaches that sin burns the sinews of the soul, cat. 2, no. 1, and imprints marks both on the body and on the soul, cat. 18, no. 20. Here, however, Cyril compares the power of the exorcized oil with the exorcism itself, whose power he teaches is twofold: to burn the demons and to put them to flight. It is therefore fitting that he should also attribute a twofold power to the oil, of burning the traces of sins and of driving away demons. See the Procatechesis, no. 9. Moreover, the words καῖον τά are lacking in the Roe and Casaubon manuscripts. Below, in place of τὰς δυνάμεις ("the powers"), Grodecius reads, as is found in Morel, δαίμονας, "demons of the evil [spirit]". Certainly "powers of the evil one", here as elsewhere, for example cat. 22, no. 7, signify the demons, the companions and household of the devil, subject to him as to their commander. And often δύναμις in Cyril denotes not the power of some thing but the thing itself endowed with power, as in cat. 17, no. 34.

(4) ‹ἐν τῇ πρώτῃ ἀναδύσει› · printed under col 1080

Ἀναδύσει. Coisl. et Roe, ἀποδύσει.

"Emerging." Coislin and Roe have "putting off".

(1) ‹τῇ μιμήσει› · printed under col 1081

Τῇ μιμήσει. Roe et Casaub. horum loco habent, καὶ ἡμεῖς. In subsequenti periodo nonnulla mutavimus, primum, post Χριστός, ex codd. Ottob., Coisl., Roe, Casaub. et Genov. scripsimus ἐδέξατο· et verbum λαμβάνει in editis post ἥλους positum expunximus. Tum voces, καὶ ἤλγησεν, et, μοι ἀναλγητὶ καὶ ἀπονητί ex iisd. codd. et Grod. adjecimus; tantum habet Ottob. καὶ ἤλγησαν, et doluerunt. Postremo, cum editi ferrent, διὰ τοῦ ἄλγους, contra autem praefati codices, Grodeciano excepto, διὰ τῆς κοινωνίας, utrumque conjungendum existimavi. Ottob. 2 paulo diversus est a caeteris, sic autem habet: Χριστὸς ἐπὶ τῶν ἀχράντων παθημάτων ἥλους καὶ λόγχην ὑπέμεινε· καὶ σοὶ ἀναλγητὶ χαρίζεται διὰ τῆς κοινωνίας τὴν σωτηρίαν· Christus in passionibus suis incontaminatis clavos et lanceam sustinuit; tibique sine dolore per communicationem salutem largitur. Verba sequentia, Μηδεὶς οὖν, usque ad πρόξενον incl. citantur in scholiis ad Joan. Damasc. libr. IV De fide, cap. 9.

"By the imitation." Roe and Casaubon have in place of these words "and we". In the following sentence we have changed several things: first, after "Christ" we have written "received" from the manuscripts Ottoboni, Coislin, Roe, Casaubon and Genovef., and struck out the verb "takes", placed in the editions after "nails". Then we have added the words "and suffered pain" and "to me without pain and without toil" from the same manuscripts and Grodecius; Ottoboni has only "and they suffered pain", et doluerunt. Lastly, since the editions give "through the pain", but the aforesaid manuscripts, except Grodecius's, "through the fellowship", I judged that the two should be joined. Ottoboni 2 differs a little from the rest, and reads thus: "Christ in His undefiled sufferings endured nails and lance; and to you without pain He grants salvation through the fellowship", Christus in passionibus suis incontaminatis clavos et lanceam sustinuit; tibique sine dolore per communicationem salutem largitur. The following words, from "Let no one then" as far as "procuring" inclusive, are cited in the scholia on John Damascene, On the Faith, book IV, ch. 9.

(2) ‹ὡς τὸ Ἰωάννου› · printed under cols 1081–1082 (begins under col 1081)

Ὡς τὸ Ἰωάννου, etc. Coisl., Roe et Casaub., οὐχ οὕτως τὸ Ἰωάννου βάπτισμα τυγχάνει, μόνης, etc. Ita auctor intelligendus est, ut neget Christi baptismum his duobus, remissione peccatorum et adoptionis gratia, terminari; quemadmodum Joannis baptisma in horum primo, remissione nimirum criminum, consistebat. Adoptionis autem gratia, idem est Cyrillo atque Spiritus sancti donum. Nam ita baptismi Christi beneficia ter in hoc numero memorans, quod primo et tertio loco vocat adoptionis gratiam, in secundo appellat Spiritus sancti donum. Ac revera adoptionem tribuit Spiritus sancti in nos post baptismum descensui, per Spiritus sancti in Christum mox a baptismo superventum figurato, cat. 3, num. 14, et cat. 11, num. 9, idque per sacramentum chrismatis fieri docet catechesi 21, num. 1. Quomodo adoptionem separet a remissione peccatorum et baptismo Joannis, eamque sacramenti confirmationis propriam faciat, inquirimus in dissert. 3, et probamus eum neque a baptismo proprie dicto, neque a remissione peccatorum adoptionem proprie dictam exclusisse; cum solemnem ejus adoptionis declarationem et obsignationem in confirmationis sacramento reposuit. Vox ἀλλά ante ἀκριβῶς redundat; aut in vitium sermonis, quod dicitur ἀνακόλουθον, incidit Cyrillus.

"As John's", etc. Coislin, Roe and Casaubon: "John's baptism is not so, [conferring the remission] only", etc. The author is to be understood as denying that Christ's baptism is limited to these two things, the remission of sins and the grace of adoption, as John's baptism consisted in the first of them, namely the remission of offences. The grace of adoption is for Cyril the same as the gift of the Holy Spirit. For in recounting the benefits of Christ's baptism three times in this section, what he calls in the first and third places the grace of adoption, he names in the second the gift of the Holy Spirit. And indeed he attributes adoption to the descent of the Holy Spirit upon us after baptism, prefigured by the coming of the Holy Spirit upon Christ straight after His baptism, cat. 3, no. 14, and cat. 11, no. 9, and teaches that this is done through the sacrament of chrism, catechesis 21, no. 1. How he separates adoption from the remission of sins and from the baptism of John, and makes it proper to the sacrament of confirmation, we examine in dissertation 3, and we show that he did not exclude adoption properly so called either from baptism properly so called or from the remission of sins, since he placed the solemn declaration and sealing of that adoption in the sacrament of confirmation. The word ἀλλά ("but") before ἀκριβῶς ("exactly") is redundant; or else Cyril has fallen into the fault of style called anacoluthon.

(3) ‹Ἢ ἀγνοεῖτε› · printed under col 1082

Ἢ. Particulam hanc ascripsimus ex Coisl., Roe, Casaub., Grod.

"Or." We have added this particle from Coislin, Roe, Casaubon and Grodecius.

(4) ‹ταῦτα ἔλεγε› · printed under col 1082 and continued under col 1083 (the part under col 1083 is set here)

Ταῦτα ἔλεγε. Locus hic paulo diverse refertur in mss. Coisl., Roe et Casaub., Ἴσως γὰρ πρός τινας ταῦτα ἔλεγε (deest ἔλεγε Roe, et Casaub.: fortasse legendum, ταῦτα ἔλεγε, ταῦτα) διατεθέντας, ὡς ἀφέσεως ἁμαρτιῶν μόνης (Roe et Cas., μόνον), καὶ οὐχ υἱοθεσίας προξενητικὸν τὸ βάπτισμα· οὐκέτι, etc.: Haec forte dicebat ad quosdam, qui sic affecti erant, ut existimarent baptismum solam peccatorum remissionem largiri, non autem adoptionem; non autem praeterea, etc. Hanc lectionem alteri Millesius anteponit, cujus judicium mihi probari non potest: 1° enim adductus a Cyrillo Apostoli locus adoptionis mentionem nullam habet, et in eo uno versatur, nimirum baptismo imitationem et societatem Christi passionum contineri; 2° neque aliud Cyrillo propositum est, nisi ut paradoxum illud asserat, nobis nihil patientibus ac dolentibus imitatione quadam mortis ac sepulturae Christi, perpessionum ejus communicationem tribui; adoptionis vero gratiam baptismo nobis tribui, uti rem certissimam de qua nemini liceat dubitare, supponit; 3° haud satis apta codicum praefatorum lectionis constructio, orationem Cyrilli trimembrem faciens, quae perspicue bimembris est; duasque negantes particulas οὐχ υἱοθεσίας, et οὐκ ἔτι δέ, absque ullo vinculo continenter jungens.

"He said these things." This passage is given a little differently in the manuscripts Coislin, Roe and Casaubon: "For perhaps he said these things to some who were disposed [to think] that baptism procures the remission of sins only (Roe and Casaubon: 'merely'), and not adoption; no longer", etc. (Roe and Casaubon lack "he said": perhaps we should read "he said these things, these things"): "Perhaps he said these things to some who were so disposed as to think that baptism bestows only the remission of sins, but not adoption; but no longer besides", etc. Milles prefers this reading to the other, a judgement I cannot accept: first, because the Apostle's passage adduced by Cyril makes no mention of adoption, and is concerned with this one point, namely that baptism contains the imitation of Christ's sufferings and fellowship in them; secondly, because Cyril's purpose is no other than to assert that paradox, that while we suffer nothing and feel no pain, a share in Christ's sufferings is granted us through a certain imitation of His death and burial; whereas he assumes, as a most certain thing about which no one may doubt, that the grace of adoption is granted to us in baptism; thirdly, because the construction of the reading of the aforesaid manuscripts is not apt enough, making Cyril's sentence three-membered when it is plainly two-membered, and joining the two negative particles, "and not of adoption" and "but no longer", together without any link.

(51) ‹et tempus moriendi› (Latin) · printed under col 1081

Eccle. III, 2.

Eccles. 3:2.

(52) ‹hinc salus› (Latin) · printed under col 1081

Vid. cat. 21, n. 2.

See cat. 21, no. 2.

(53) ‹et vere surrexit› (Latin) · printed under col 1082

Vid. cat. 3. n. 11; cat. 12, n. 15.

See cat. 3, no. 11; cat. 12, no. 15.

(54) ‹baptismum in mortem› (Latin) · printed under col 1082

Rom. VI, 3, 4.

Rom. 6:3, 4.

(5) ‹Paulus modo› (Latin) · printed under col 1082

In lectione quae catechesim hanc praecessit.

In the reading that preceded this catechesis.

(1), (2): calls in the Greek of col 1081; (2) continues under this column, set in n1081 (3), (4): calls in the Greek of col 1081; printed under this column, set in n1081

(55) ‹et resurrectionis participes erimus› (Latin) · printed under col 1083

Rom. VI, 5.

Rom. 6:5.

(56) ‹involutum est› (Latin) · printed under col 1083

Matth. XXVII, 59.

Matt. 27:59.

(57) ‹quas vobis tradidi, retinetis› (Latin) · printed under col 1083

I Cor. XI, 2.

1 Cor. 11:2.

(58) ‹viventes repraesentavit› (Latin) · printed under col 1083

Rom. VI, 13.

Rom. 6:13.

(59) ‹vitae ambuletis› (Latin) · printed under col 1083

Rom. V, 5.

Rom. 5:5.

(1) ‹Quoniam enim hic› (Latin) · printed under col 1083

In loco sepulcri in quo dicebat Cyrillus.

In the place of the tomb, in which Cyril was speaking.

(4) of col 1081: its end is printed at the head of this column's notes, set in n1081 (2), (3): calls in the Greek of col 1084; printed under this column, set in n1084

(2) ‹τῷ ὁμοιώματι› · printed under col 1083

Τῷ ὁμοιώματι. Editi, αὐτῷ ὁμοιώματι· corriguntur a nobis ex codd. Ottob., Coisl., Roe, Casaub., sac. text. et Cyrillo ipso, locum hunc ita repetente inferius, et citante cat. 3, num. 12, ut hic scripsimus.

"In the likeness." The editions have "in its likeness"; they are corrected by us from the manuscripts Ottoboni, Coislin, Roe and Casaubon, from the sacred text, and from Cyril himself, who repeats this passage further on and quotes it in cat. 3, no. 12, as we have written it here.

(3) ‹ἀληθῶς γὰρ ἐχωρίζετο› · printed under cols 1083–1084 (begins under col 1083)

Ἀληθῶς γὰρ ἐχωρίζετο. Ita scripsimus juxta codd. Roe, et Casaub., cum esset in editis ἀληθὴς junctum cum θάνατος praecedenti, et interposito puncto legeretur, ἐχωρίζετο γὰρ τοῦ σώμ. Loco, ἀληθῶς γὰρ ἐπὶ Χριστοῦ θάνατος, legerat Grodecius, ἀληθὴς ἐπὶ Χρ., etc., vera namque mors Christi fuerat. Pro ἀληθινὴ ταφή, Coisl., Roe, Casaub., ἦν ἀληθῶς ἡ ταφή, fuit vere sepultura.

"For truly [the soul] was separated." So we have written following the Roe and Casaubon manuscripts, whereas in the editions ἀληθής ("true") was joined with the preceding θάνατος ("death"), and, with a stop put in between, one read "for it was separated from the body". In place of "for truly in Christ's case death", Grodecius had read "true in Christ's case", etc., vera namque mors Christi fuerat. For "a true burial", Coislin, Roe and Casaubon have "the burial was truly", fuit vere sepultura.

(4) ‹ἐπὶ δὲ ὑμῶν› · printed under col 1084

Ἐπὶ δὲ ὑμῶν. Grod. legit, ἡμῶν, in nobis.

"But in your case." Grodecius reads "ours", in nobis.

(5) ‹κατέχετε› · printed under col 1084

Τὰς παραδόσεις, ἃς παρέδωκα ὑμῖν, κατέχετε. Paulo aliter Apostolus: Καθὼς παρέδωκα ὑμῖν τὰς παραδόσεις κατέχετε· Sicut tradidi vobis, traditiones tenetis. Ante παραστήσας articulum ὁ addidimus ex codd. Roe, et Casaub. Participium hoc praeteriti non futuri vim habet hic, cum ad neophytos a morte ad vitam transgressos habeatur oratio.

"Hold fast the traditions which I delivered to you." The Apostle has it a little differently: "As I delivered to you, you hold fast the traditions", Sicut tradidi vobis, traditiones tenetis. Before παραστήσας ("having presented") we have added the article from the Roe and Casaubon manuscripts. This participle has here the force of the past, not the future, since the discourse is addressed to neophytes who have passed from death to life.

(6) ‹αὐτῷ ἡ δόξα› · printed under col 1084

Ὅτι αὐτῷ. Aliter habetur haec doxologia in cod. Coisl., Δοξάζοντας Πατέρα, καὶ Υἱὸν, καὶ τὸ ἅγιον Πνεῦμα, νῦν καί, etc.: In novitate vitae ambuletis, glorificantes Patrem, et Filium, et Spiritum sanctum, nunc, etc.

"For to Him." This doxology is found otherwise in the Coislin manuscript: "glorifying the Father, and the Son, and the Holy Spirit, now and", etc.: In novitate vitae ambuletis, glorificantes Patrem, et Filium, et Spiritum sanctum, nunc, etc.

CATECHESIS VICESIMA PRIMA. MYSTAGOGICA III. DE SACRO CHRISMATE.

CATECHESIS TWENTY-ONE. MYSTAGOGICAL [CATECHESIS] III. ON THE HOLY CHRISM.

ADMONITIO.

NOTICE.

I. Chrismatis seu Confirmationis sacramentum, quod baptizatis statim atque e fonte ascenderant, conferebatur, in hac oratione exponit auctor: ejus principium atque originem, vim et ritum, figuras et efficaciam aperiens. Chrismate sensibili, sancti Spiritus antitypo sive symbolo, nos inungi docet (n. 1 et 2), ad imitationem Christi post baptismum visibili sancti Spiritus illapsu peruncti, ut ei similes ac participes efficiamur. Hoc chrisma per benedictionem ecclesiasticarum precum Spiritum sanctum in nobis efficere, et dum ad frontem, aures, nares et pectus applicatur, multiplicis gratiae, ac praesertim roborantis, instrumentum esse (n. 3 et 4); hujus sacramenti fructu nos proprie Christianorum appellatione dignos reddi (n. 5). Tum leviter percursis nonnullis in veteri lege ejus rei figuris, ac commendata ejusdem ad nos in anima et corpore protegendos efficacia, morali exhortatione sermonem concludit (n. 6).

I. In this discourse the author sets out the sacrament of Chrism or Confirmation, which was conferred on the baptized as soon as they had come up from the font: he discloses its beginning and origin, its power and rite, its figures and efficacy. He teaches that we are anointed with a sensible chrism, the antitype or symbol of the Holy Spirit (nos. 1 and 2), in imitation of Christ, who after His baptism was anointed by the visible descent of the Holy Spirit, so that we may be made like Him and sharers with Him. This chrism, through the blessing of the Church's prayers, effects the Holy Spirit in us, and, while it is applied to the forehead, ears, nostrils and breast, is the instrument of manifold grace, and above all of strengthening grace (nos. 3 and 4); by the fruit of this sacrament we are made properly worthy of the name of Christians (no. 5). Then, after briefly running over some figures of this thing in the old law, and commending its efficacy for protecting us in soul and body, he concludes the sermon with a moral exhortation (no. 6).

II. Memorabilia quae hic de chrismatis benedictione et efficacia dicuntur. Ecclesiae Hierosolymitanae ritus in conferenda confirmatione describit, ut tamen verba in signando neophyto dici solita religione silentii tegat; quanquam cat. 18, num. 33, insinuat fuisse ista: Σφραγὶς κοινωνίας τοῦ ἁγίου Πνεύματος· Signaculum communicationis sancti Spiritus. Manuum impositionis atque orationis eam comitantis non meminit; manuum tamen impositionem in chrismatis sacramento adhibitam non obscure insinuat catech. 16, num. 26. Hierosolymis ungebatur frons, aures, nares et pectus. Praecipua tamen erat frontis unctio, quam cat. 22, num. 7, sacramentum hoc recensens, solam commemorat. Ea sola in Latinis Ecclesiis ab episcopo confirmante inungebatur; cum presbyteri verticem solummodo, quanquam aliquibus locis ipsam frontem, inungerent. At in Graecis Ecclesiis alia praeter frontem membra chrismate liniebantur. Concilii CP. can. 7, frons, oculi, nares et os chrismate signari referuntur. De oculis sane Greg. Naz. orat. XIX, pag. 362, ait, βλεφάρου μυστικῶς σφραγισθέντος. In Eucholog. pag. 356, frons, aures, nares, oculi et pedes unguntur; in altero autem Ordine pag. 360, omittitur pedum unctio; contra in tertio pag. 392, frons, oculi, nares, aures, manuum volae, et cordis locus perungi referuntur. In Ordine Severi Antiocheni, frons tribus vicibus, et omnia denique membra signantur. Quanquam Cyrillus unctiones in modum crucis factas non memoret, vetustissimus tamen omnium Ecclesiarum mos dubitare nos non sinit quin ita fieret Hierosolymis: quod confirmaretur ex testimonio Cyrilli cat. 12, num. 8, si certum esset ibi chrismatis, non autem simplicis signi crucis fieri mentionem. Chrisma Hierosolymis erat, ut passim apud Graecos, fragrantissimi unguenti compositio, unde ipsi nomen μύρον, oleo autem maximam partem constitisse insinuat Cyrillus, dum cat. 22, num. 7, ei sacramento applicat Davidicum illud: Impinguasti in oleo caput meum (Psal. XXII, 5).

II. Noteworthy are the things said here about the blessing and efficacy of the chrism. He describes the rite of the Church of Jerusalem in conferring confirmation, yet in such a way that he covers with a religious silence the words customarily said in sealing the neophyte; although in cat. 18, no. 33, he hints that they were these: "The seal of the fellowship of the Holy Spirit", Signaculum communicationis sancti Spiritus. He does not mention the laying on of hands and the prayer accompanying it; yet in catech. 16, no. 26, he hints not obscurely that the laying on of hands was used in the sacrament of chrism. At Jerusalem the forehead, ears, nostrils and breast were anointed. The chief anointing, however, was that of the forehead, which alone he mentions in cat. 22, no. 7, when reviewing this sacrament. In the Latin Churches it alone was anointed by the confirming bishop, whereas presbyters anointed only the crown of the head, though in some places the forehead itself. But in the Greek Churches other members besides the forehead were smeared with chrism. In canon 7 of the council of Constantinople the forehead, eyes, nostrils and mouth are said to be signed with chrism. Of the eyes indeed Gregory Nazianzen, orat. XIX, p. 362, says: "the eyelid having been mystically sealed". In the Euchologion, p. 356, the forehead, ears, nostrils, eyes and feet are anointed; in another Order, p. 360, the anointing of the feet is omitted; in a third, on the contrary, p. 392, the forehead, eyes, nostrils, ears, palms of the hands and the region of the heart are said to be anointed. In the Order of Severus of Antioch the forehead is signed three times, and in the end all the members. Although Cyril does not mention anointings made in the form of a cross, yet the most ancient custom of all the Churches does not allow us to doubt that it was so done at Jerusalem: this would be confirmed by the testimony of Cyril, cat. 12, no. 8, if it were certain that mention is made there of the chrism and not of the simple sign of the cross. The chrism at Jerusalem, as everywhere among the Greeks, was a compound of a most fragrant ointment, whence its name μύρον ("ointment"); but Cyril hints that it consisted for the most part of oil, when in cat. 22, no. 7, he applies to this sacrament that saying of David: Thou hast anointed my head with oil (Ps. 22:5).

III. Inscribitur, De chrismate. Quod enim apud Latinos Confirmationis nomine designamus, hoc Graeci Chrisma, vel Μύρον, Unguentum appellare consueverunt; nam ii in hoc sacramento unctionem semper uti praecipuam ejus partem spectavere; cum Latini antiquitus manus impositionem potiore loco habuisse videantur. Habita est haec oratio feria quarta paschali; et ad eosdem codices, ad quos superiores duae, a nobis recensita. Tenue fragmentum hujus ex cod. Scirletiano recitat Stanislaus Hosius, cum de sacramento Confirmationis agit: cujus codicis varietates adnotavimus.

III. It is entitled On the Chrism. For what we among the Latins designate by the name of Confirmation, the Greeks have been accustomed to call Chrism, or Μύρον, Ointment; for in this sacrament they always regarded the anointing as its principal part, whereas the Latins in ancient times seem to have held the laying on of hands in the higher place. This discourse was delivered on the Wednesday of Easter week, and has been revised by us against the same manuscripts as the two preceding ones. Stanislaus Hosius quotes a small fragment of it from the Sirleto manuscript when he treats of the sacrament of Confirmation; we have noted the variants of that manuscript.

(none): the full-width title and Admonitio of Catechesis XXI printed across this page are set in n1085.

(60) ‹in adventu ejus› (Latin) · printed under cols 1087–1088

I Joan. II, 20-28.

1 John 2:20–28.

(61) ‹Christum induti› (Latin) · printed under cols 1087–1088

Gal. III, 27.

Gal. 3:27.

(62) ‹formae facti estis› (Latin) · printed under cols 1087–1088

Rom. VIII, 29.

Rom. 8:29.

(63) ‹in adoptionem› (Latin) · printed under cols 1087–1088

Ephes. I, 5.

Eph. 1:5.

(64) ‹corpori glorioso Christi› (Latin) · printed under cols 1087–1088

Philip. III, 21.

Phil. 3:21.

(65) ‹effecti Christi› (Latin) · printed under cols 1087–1088

Hebr. III, 14.

Heb. 3:14.

(66) ‹christi non immerito appellamini› (Latin) · printed under cols 1087–1088

Vid. cat. 18, n. 33; infr. n. 6.

See cat. 18, no. 33; below, no. 6.

(67) ‹christos meos› (Latin) · printed under cols 1087–1088

Psal. CIV, 15.

Ps. 104:15.

(2) ‹sancti antitypum› (Latin) · printed under cols 1087–1088 (begins under col 1087)

Spiritus sancti antitypum. Hoc est symbolum, vicaria similitudo, pignus. Antitypum non idem praecise est ac typus seu figura; sed typus quidam in locum rei praesentis vel latentis datus. Antitypum itaque rem quam repraesentat, de se nec includit nec excludit: tantum praesentiam ejus sensibilem supplet. Cyrillus cat. 20, num. 6, baptismum dicit praeteritarum Christi passionum, quas ipsi non toleramus, antitypum esse: hic autem chrisma, praesentis quidem, sed latentis Spiritus sancti antitypum pronuntiat; nam 1° chrisma dicit Spiritus sancti efficiens fieri, praesentia divinitatis ejus, postquam Ecclesiae precibus consecratum fuit, catechesis hujus num. 3; 2° ait ibidem quando visibili chrismate corpus perlinitur, animam sancto et vivifico Spiritu sanctificari; 3° pronuntiat num. 5, summi sacerdotis, et Salomonis in veteri lege unctiones, in symbolo et figura constitisse. At nos vere non in figura a Spiritu sancto inungi; 4° ait cat. 3, num. 14, et cat. 17, num. 9, ipsum Spiritum sanctum qui in Christum descendit, in nos quoque descendere; et cat. 16, num. 26; cat. 17, num. 15, eumdem Spiritum qui in veteres justos primum, ac deinde in apostolos illapsus est, in nos advenire. Quod autem Spiritus sancti dono Christi in nobis imaginem formari ait, veterum Patrum sententia est, inde ducta, quod adoptionem filiorum, qua Dei Filio conformamur, charitatis infusione in nobis perficiat. Vide Cyrill. Alex. Thesauri assert. 33 et 34. Damascenus in Ephes. I, 13, chrisma vocans τὸν ἐπὶ πίστεως σφραγισμόν, signaculum ad fidem, addit, ὅς ἐστιν ὁμοίωσις πρὸς Χριστὸν, διὰ τῆς τοῦ Πνεύματος μεταλήψεως, quod signaculum est similitudo cum Christo per Spiritus sancti participationem.

"The antitype of the Holy Spirit." That is, the symbol, the substitute likeness, the pledge. An antitype is not precisely the same as a type or figure, but a kind of type given in place of a thing present or hidden. An antitype, therefore, of itself neither includes nor excludes the thing it represents: it only supplies its sensible presence. Cyril, cat. 20, no. 6, says that baptism is the antitype of Christ's past sufferings, which we do not ourselves endure; but here he declares the chrism to be the antitype of the Holy Spirit, present indeed but hidden. For, first, he says that the chrism, after it has been consecrated by the prayers of the Church, becomes effective of the Holy Spirit by the presence of His Godhead, no. 3 of this catechesis; secondly, he says in the same place that when the body is anointed with the visible chrism, the soul is sanctified by the holy and life-giving Spirit; thirdly, he declares in no. 5 that the anointings of the high priest and of Solomon under the old law consisted in symbol and figure, but that we are anointed by the Holy Spirit truly and not in figure; fourthly, he says in cat. 3, no. 14, and cat. 17, no. 9, that the very Holy Spirit who descended upon Christ descends upon us also; and in cat. 16, no. 26, and cat. 17, no. 15, that the same Spirit who came down first upon the righteous of old and then upon the apostles comes to us. And when he says that the image of Christ is formed in us by the gift of the Holy Spirit, that is the opinion of the ancient Fathers, drawn from this, that He perfects in us, by the infusion of charity, the adoption of sons by which we are conformed to the Son of God. See Cyril of Alexandria, Thesaurus, assertions 33 and 34. Damascene, on Eph. 1:13, calling the chrism "the sealing upon faith", signaculum ad fidem, adds "which is likeness to Christ through the partaking of the Spirit", quod signaculum est similitudo cum Christo per Spiritus sancti participationem.

(1), (3), (4): calls in the Greek of col 1088; set in n1088

(1) ‹ἕως τοῦ› (Greek lesson line, full width) · printed under col 1087

Ἕως τοῦ. Articulum τοῦ supplevimus ex codd. Coisl., Roe, Casaub.

"As far as the [words]." We have supplied the article τοῦ from the manuscripts Coislin, Roe and Casaubon.

(3) ‹ἡμᾶς› · printed under col 1088

Ἡμᾶς. Grodecius legit, vos; cui lectioni tota contextus series favorabilior.

"Us." Grodecius reads "you", a reading which the whole run of the context favours more.

(4) ‹ἐν Ἰορδάνῃ› · printed under col 1088 and continued under col 1089 (the part under col 1089 is set here)

Ἐν Ἰορδάνῃ. Ex Coisl. ascripsimus praep. ἐν. Pro φώτων, scripsimus χρώτων, ex codd. Coisl., Ottob. utroque, Roe, Casaub., vet. Genovef. et Grodecio; qui cum legisset χρωτῶν, nec ausus esset vertere carnes divinitatis, transtulit ita, corpus in quo divinitas habitabat. At χρώτων scribendum a χρῶτα, non χρωτῶν a χρῶτες. Vox χρῶτα apud auctores significat effluentiam quamdam odoris. Ita sumit Greg. Nyss. hom. 3 in Cant., pag. 512; Sanctus Maximus, quaest. 37 in Scripturam: Χρῶτά φαμεν εἶναι τὴν εὐσέβειαν, καθ' ἣν τοῖς μὲν ἦν ὀσμὴ ἀπὸ ζωῆς εἰς ζωήν· Odorum effluvia, χρῶτα, dicimus esse pietatem, secundum quam (sanctus Paulus) aliis erat odor a vita in vitam. Deinde de ejus sermonibus et moribus ait, eos spirasse et emisisse fragrantiam tanquam bonum odorem, πνέοντας καὶ ἀποπέμποντας καθάπερ εὐωδίαν, τὰ χρῶτα, τουτέστι τὴν εὐσέβειαν, etc. Antiquus sancti Ephraem Operum Graecus interpres, De vita sancti Abraham, pag. 230 Graec. edit., dum ait Mariam ejus neptem sanctae avunculi conversationis odorem percepisse, scribit, ὠσφράνθη τῶν χρώτων τῆς ἀγγελικῆς αὐτοῦ πολιτείας· quod alius interpres reddidit, ὠσφράνθη τὴν ὀσμὴν τῆς ἀσκήσεως. Vocem hanc Graecos ad hunc usum adhibuisse existimo, quod ex tinctis colore corporibus exhalari soleat odor. Cyrillus autem ait Christum ex fragrantia suae divinitatis aquis impertivisse dum eas contigit, quoniam ipse in natura divina ab aeterno unctus a Patre sublimiori unguento, Cyrilli sententia, fuit. Ideo Procat. n. 15, aquas baptismales dicit Christiferas vel Christiferam spirantes fragrantiam. Si cui tamen altera φώτων lectio placuerit, is etiam se Epiphanii auctoritate munire potest, qui Exp. fidei num. 15, ait Christum in aquas descendisse dantem magis quam accipientem, largientem potius quam indigentem, eas illuminantem et virtute induentem, φωτίζων αὐτὰ καὶ ἐνδυναμῶν αὐτά. Ac forte respicit Cyrillus veterem ex apocryphis libris sumptam traditionem, quod cum Christus Jordanem ingressus, vel, ut ferunt alii, egressus esset, locum vel aquas magna lux, aut etiam secundum nonnullos, ignis, illustrasset. Vide Justin., Dial. pag. 246; Epiph., haeresi XXX, n. 13; Anonym.; Rigalt., apud Cyprianum; Juvencum, lib. I Hist. evang.; Paschas. Ratb., lib. VI in Matth. C. XI, 2, et veterem sancti Matthaei translationem ex ms. Corbeiensi a nostro Martianaeo editam, ad cap. III, v. 15.

"In the Jordan." We have added the preposition ἐν ("in") from Coislin. For φώτων ("of lights") we have written χρώτων, from the manuscripts Coislin, both Ottoboni, Roe, Casaubon, the old Geneviève manuscript and Grodecius; he, having read χρωτῶν and not daring to translate "the flesh of the Godhead", rendered it thus: "the body in which the Godhead dwelt". But χρώτων is to be written, from χρῶτα, not χρωτῶν from χρῶτες. The word χρῶτα in the authors signifies a certain emanation of fragrance. So Gregory of Nyssa takes it, hom. 3 on the Song, p. 512; St Maximus, question 37 on Scripture: "We say that the emanations are godliness, according to which [St Paul] was to some a fragrance from life to life", Odorum effluvia, χρῶτα, dicimus esse pietatem, secundum quam (sanctus Paulus) aliis erat odor a vita in vitam. Next he says of his discourses and conduct that they breathed and gave off fragrance like a good odour, "breathing out and sending forth, like a sweet savour, the emanations, that is, godliness", etc. The ancient Greek translator of the works of St Ephraem, Life of St Abraham, p. 230 of the Greek edition, when he says that Mary his niece perceived the fragrance of her holy uncle's way of life, writes, "she smelled the emanations of his angelic way of life"; which another translator rendered, "she smelled the fragrance of his ascesis". I think the Greeks employed this word for this use because a fragrance is wont to be exhaled from bodies tinged with colour. Cyril says that Christ imparted to the waters something of the fragrance of His Godhead when He touched them, since in Cyril's view He Himself was anointed from eternity by the Father in His divine nature with a more sublime ointment. Therefore in the Procatechesis, no. 15, he calls the baptismal waters "Christ-bearing", or breathing a Christ-bearing fragrance. But if anyone prefers the other reading, φώτων, he can also fortify himself with the authority of Epiphanius, who, Exposition of the Faith, no. 15, says that Christ went down into the waters giving rather than receiving, bestowing rather than in need, "enlightening them and endowing them with power". And perhaps Cyril has in view the old tradition taken from apocryphal books, that when Christ entered the Jordan, or, as others say, came out of it, a great light, or even, according to some, a fire, lit up the place or the waters. See Justin, Dialogue, p. 246; Epiphanius, heresy XXX, no. 13; the Anonymous; Rigault, in Cyprian; Juvencus, Gospel History, book I; Paschasius Radbertus, book VI on Matthew, ch. XI, 2; and the old translation of St Matthew from the Corbie manuscript edited by our Martianay, at ch. III, v. 15.

(2): call in the Latin of col 1087; its end is printed under this column, set in n1087

(1) ‹ὁμοίῳ› (first word of the column) · printed under col 1089

Τῷ ὁμοίῳ, etc. Morel. et codd. Roe, Casaub. et Coisl., omisso τοῦ ὁμοίου, habent, ἐπαναπαυομένου (Coisl., ἐπαναπαυομένη) τῷ ὁμοίῳ. Grodecius pariter omisit τοῦ ὁμοίου. Allusio hic continetur ad locum Ecclesiastici XIII, 19: Πᾶν ζῶον ἀγαπᾷ τὸ ὅμοιον αὐτοῦ, καὶ τῷ ὁμοίῳ αὐτοῦ προσκολληθήσεται. Eodem modo quo Cyrillus locutus est Greg. Naz. orat. 39, pag. 634: Καὶ τὸ Πνεῦμα μαρτυρεῖ τὴν θεότητα· τῷ γὰρ ὁμοίῳ προστρέχει· Et Spiritus divinitati testimonium reddit: nam ad similem accurrit. Similitudo autem illa sumitur divinitatis Christi respectu, estque argumentum divinitatis Spiritus sancti.

"On the like", etc. Morel and the manuscripts Roe, Casaubon and Coislin, omitting "of the like", have "resting (Coislin: resting, feminine) on the like". Grodecius likewise omitted "of the like". There is an allusion here to the passage of Ecclesiasticus 13:19: "Every living creature loves its like, and will cleave to its like." Gregory Nazianzen spoke in the same way as Cyril, orat. 39, p. 634: "And the Spirit bears witness to the Godhead; for it runs to its like", Et Spiritus divinitati testimonium reddit: nam ad similem accurrit. That likeness is taken with respect to Christ's Godhead, and is a proof of the Godhead of the Holy Spirit.

(2) ‹τὸν ἀπὸ Ναζαρέτ› · printed under cols 1089–1090 (begins under col 1089)

Τὸν ἀπὸ Ναζαρέτ. Roe, et Casaub., τὸν Ναζαραῖον. Mox, pro ὃν ἔχρισεν, habet Coisl. ut in Actis legitur, ὡς ἔχρισεν, quemadmodum unxit. Haec unctio de qua Cyrillus loquitur, humanitatem Christi spectare videtur; distinguenda ab alia qua tanquam Deus unctus est ab aeterno, cat. 10, n. 4 et 14. Post, nomen Δαβίδ addidimus ex Coisl. Roe, Casaub. et Grod.

"Him of Nazareth." Roe and Casaubon: "the Nazarene". Just after, for "whom He anointed", Coislin has, as is read in Acts, "how He anointed", quemadmodum unxit. This anointing of which Cyril speaks seems to concern the humanity of Christ; it is to be distinguished from the other by which He was anointed as God from eternity, cat. 10, nos. 4 and 14. After that, we have added the name "David" from Coislin, Roe, Casaubon and Grodecius.

(3) ‹Ὥσπερ γὰρ› · printed under col 1090

Ὥσπερ γάρ, etc. Loco καί, quod in editis scriptum erat, γάρ posuimus ex codd. Roe, Casaub. et Scirletiano, cujus fragmentum, a verbis, ὥσπερ γάρ, usque ad ἐνεργητικὸν γινόμενον incl. citat et transcribit card. Stanislaus Hosius, de sacramento confirmationis agens cap. 38. In cod. Coisl. omittitur καί et γάρ. Notandum vero, cum inter benedictionem olei et consecrationem Eucharistiae comparationem instituit Cyrillus, rem unamquamque suis characteribus notare. Ita enim unguentum invocatione Dei sanctificari ait, ut tamen unguentum adhuc manere, licet unguentum non commune, concedat; panem vero eucharisticum, ita post consecrationem panem communem non amplius esse pronuntiat, ut aliud prorsus a pane, nempe Christi corpus factum esse asseveret. Quo ruit Sacramentariorum ex hoc Cyrilli loco sumpta cavillatio.

"For as", etc. In place of καί ("and"), which was written in the editions, we have put γάρ ("for") from the manuscripts Roe, Casaubon and Sirleto; Cardinal Stanislaus Hosius quotes and transcribes a fragment of the last, from the words "for as" as far as "becoming effective" inclusive, when treating of the sacrament of confirmation, ch. 38. In the Coislin manuscript both καί and γάρ are omitted. It should be noted that when Cyril draws a comparison between the blessing of the oil and the consecration of the Eucharist, he marks each thing by its own characteristics. For he says that the ointment is sanctified by the invocation of God in such a way that he allows it still to remain ointment, though not common ointment; but of the eucharistic bread he declares that after the consecration it is no longer common bread, in such a way as to assert that it has become something wholly other than bread, namely the body of Christ. By this the quibble of the Sacramentarians drawn from this passage of Cyril collapses.

(4) of col 1088: its end is printed at the head of this column's notes, set in n1088

(68) ‹pauperibus misit me› (Latin) · printed under cols 1089–1090

Isai. LXII.

Isa. 62.

(69) ‹II. Oleo enim› (Latin) · printed under cols 1089–1090

Vid. cat. 10, n. 14.

See cat. 10, no. 14.

(70) ‹unxit eum Deus Spiritu sancto› (Latin) · printed under cols 1089–1090

Act. X, 38.

Acts 10:38.

(71) ‹prae consortes tuos› (Latin) · printed under cols 1089–1090

Psal. XLIV, 7, 8.

Ps. 44:7, 8.

(72) ‹Ac quemadmodum Christus› (Latin) · printed under cols 1089–1090

Vid. cat. 20, n. 5, 6, 7.

See cat. 20, nos. 5, 6, 7.

(73) ‹Nam sicut panis› (Latin) · printed under cols 1089–1090

Vid. cat. 19, n. 7; et cat. 23, n. 7 et 19.

See cat. 19, no. 7; and cat. 23, nos. 7 and 19.

(4) ‹illapsus factus est› (Latin) · printed under col 1090

Substantialis, οὐσιώδης, illapsus. Id est, ut ego existimo, sensibilis et visibilis ob corpoream columbae speciem. Eadem enim voce utens Greg. Naz. orat. XLIV, num. 17, pag. 713, cum Spiritum sanctum in apostolos descendisse ait, ex toto contextu intelligitur voces οὐσιωδῶς, substantialiter, et σωματικῶς, corporaliter, promiscuas habuisse. Quanquam ut Nazianzenum explicat Anastas. Sinaita Hodegi cap. 20, nihil vetat οὐσιωδῶς intelligi, κατ' οὐσίαν καὶ κατ' ἀλήθειαν ὑποστατικῶς, secundum substantiam et veritatem per suam hypostasim. Quod si de Spiritu in apostolos illabente dici potest, multo magis de eodem in Christum superveniente.

"A substantial descent." That is, as I think, sensible and visible, because of the bodily form of the dove. For Gregory Nazianzen, using the same word, orat. XLIV, no. 17, p. 713, when he says that the Holy Spirit came down upon the apostles, is understood from the whole context to have used the words "substantially" and "bodily" interchangeably. Yet, as Anastasius of Sinai explains Nazianzen, Hodegos, ch. 20, nothing prevents οὐσιωδῶς from being understood as "according to substance and according to truth, hypostatically", secundum substantiam et veritatem per suam hypostasim. And if this can be said of the Spirit descending upon the apostles, much more of the same Spirit coming upon Christ.

(2): call in the Greek of col 1089; its end is printed under this column, set in n1089 (3): call in the Greek of col 1089; printed under this column, set in n1089

(74) ‹ubique circumferebat› · printed under cols 1091–1092 (full width)

Gen. III, 7. 8.

Gen. 3:7, 8.

(75) ‹in speculo contemplaremini› · printed under cols 1091–1092 (full width)

II Cor. III, 18.

2 Cor. 3:18.

(76) ‹auriculam ad audiendum› · printed under cols 1091–1092 (full width)

Isa. L, 4.

Isa. 50:4.

(77) ‹ad audiendum, audiat› · printed under cols 1091–1092 (full width)

Matth. XI, 15.

Matt. 11:15.

(78) ‹qui salvi fiunt› · printed under cols 1091–1092 (full width)

II Cor. II, 15.

2 Cor. 2:15.

(79) ‹insidias diaboli› · printed under cols 1091–1092 (full width)

Ephes. VI, 14 et 11.

Eph. 6:14 and 11.

(80) ‹debellavit adversarium› · printed under cols 1091–1092 (full width)

Matth. IV, 1 seqq.

Matt. 4:1 ff.

(81) ‹et mysticum› · printed under cols 1091–1092 (full width)

Vid. cat. 3, n. 13; et cat. 17, n. 36.

See catechesis 3, no. 13; and catechesis 17, no. 36.

(82) ‹potestatem consistitis› · printed under cols 1091–1092 (full width)

Ephes. VI, 11.

Eph. 6:11.

(83) ‹me corroborat Christo› · printed under cols 1091–1092 (full width)

Phil. IV, 13.

Phil. 4:13.

(1)–(6): calls in the Greek of col 1092; printed under this column (note 6 running on under col 1092), set in n1092

(1) ‹Πνεύματος ἁγίου, παρουσίᾳ› · printed under col 1091

Παρουσίᾳ. Coisl., Roe, Casaub., Ottob., Scirlet. ferunt, παρουσίας. Non alia, praeter eam quam sequimur, lectione et interpunctione hujus loci, commoda constructio ac sensus informari potest. Quod sanctum chrisma Spiritus sancti efficiens dicitur, neminem conturbare potest; cum dicamus quotidie post SS. Patres, sacerdotes Christi corpus suo ore conficere, Christum in nobis formari, etc.

"By the presence" (παρουσίᾳ). Coisl., Roe, Casaub., Ottob. and Scirlet. give παρουσίας ("of the presence"). With no reading and punctuation of this passage other than the one we follow can a fitting construction and sense be formed. That the holy chrism is said to be productive of the Holy Spirit can disturb no one, since, following the holy Fathers, we say daily that priests confect the body of Christ with their mouth, that Christ is formed in us, etc.

(2) ‹ὁ πρῶτος παραβάτης› · printed under col 1091

Παραβάτης. Mitius Roe, et Casaub., παραβάς. Inferius, post δόξαν vocem Κυρίου adjecimus ex codd. Coisl., Roe, Casaub., Grod. et sacro textu.

"Transgressor" (παραβάτης). More mildly, Roe and Casaub. have παραβάς ("having transgressed"). Below, after δόξαν we have added the word Κυρίου from the manuscripts Coisl., Roe, Casaub., Grod. and from the sacred text.

(3) ‹καὶ ὁ Κύριος› · printed under col 1091

Καὶ ὁ Κύριος. Voces, καὶ et Κύριος, addidimus ex codd. Coisl., Roe, Casaub. et Grod., sed omittunt Ἰησοῦς.

"And the Lord" (καὶ ὁ Κύριος). The words καί and Κύριος we have added from the manuscripts Coisl., Roe, Casaub. and Grod.; but they omit Ἰησοῦς.

(4) ‹Ὥσπερ γὰρ ὁ Χριστὸς› · printed under col 1091

Ὁ Χριστός. Coisl., Roe, Casaub., Grod., ὁ Σωτήρ, Salvator.

"Christ" (ὁ Χριστός). Coisl., Roe, Casaub., Grod.: ὁ Σωτήρ, "the Saviour".

(5) ‹ἀντικειμένην δύναμιν› · printed under col 1091

Ἀντικειμένην δύναμιν. Iidem, Grodecio excepto, ἀντικειμένην ἐνέργειαν. Ita cat. 20, num. 3, de oleo catechumenorum, φυγαδευτήριον τυγχάνον παντὸς ἴχνους ἀντικειμένης ἐνεργείας· et Procat. n. 10, ἵνα νικήσης ἀντικειμένας ἐνεργείας.

"Opposing power" (ἀντικειμένην δύναμιν). The same, except Grodecius, have ἀντικειμένην ἐνέργειαν ("opposing operation"). So catechesis 20, no. 3, on the oil of the catechumens: "being a means of putting to flight every trace of the opposing operation"; and Procatechesis no. 10: "that you may overcome opposing operations".

(6) ‹ἁγίου χρίσματος› · printed under col 1091, running on under col 1092

Χρίσματος. Coisl., Roe, Casaub., χαρίσματος. Post, loco ταύτης τῆς χάριτος, in iisdem codd. habetur, Τὸ βάπτισμα τὴν τοῦ ἁγίου Πνεύματος χάριν. Fuisset igitur ante legendum, καταξιῶσαι. Antequam baptisma Spiritus sancti gratiam vobis conferret; in Ottob. 2, καταξιωθῆναι ὑμᾶς τοῦ βαπτίσματος, καὶ τὴν τοῦ ἁγίου Πνεύματος χάριν· etiam constructione peccans locutio. Inferius προεβαίνετε scripsimus ex codd. Ottob. et Coislin., loco προβαίνετε. Christianorum nomen non gestabant catechumeni certis locis ut in Africa, teste August., tract. 44 in Joan., num. 2, quo loco catechumenus ad quaestionem, Christianus es? respondet, Non sum. Hierosolymis vero baptizandi, cum fideles dicerentur, multo etiam magis ferebant nomen Christianorum, quod sibi cum auditoribus commune testatur Cyrillus cat. 10, n. 16. Vulgo ii qui primum ad Christianam religionem accedebant, crucis impositione suscepta Christiani fieri dicebantur: tum alia caeremonia, ut manus impositione, catechumeni fiebant, deinde exorcismis subjiciebantur. Hunc ordinem describit canon 7 conc. CP. Vide et can. 39 et 45 conc. Eliberit.: at perfectus Christianus solo confirmationis sacramento efficitur.

"Chrism" (χρίσματος). Coisl., Roe, Casaub.: χαρίσματος ("gift"). Next, in place of ταύτης τῆς χάριτος ("this grace"), the same manuscripts have: "baptism [...] the grace of the Holy Spirit". So one would have had to read καταξιῶσαι before it: "Before baptism granted you the grace of the Holy Spirit"; in Ottob. 2: "before you were counted worthy of baptism and of the grace of the Holy Spirit", an expression that is also faulty in construction. Below we have written προεβαίνετε ("you went forward") from the manuscripts Ottob. and Coislin., in place of προβαίνετε. In certain places, as in Africa, catechumens did not bear the name of Christians, as Augustine witnesses, Tractate 44 on John, no. 2, where the catechumen, to the question "Are you a Christian?", answers "I am not". But at Jerusalem those about to be baptized, since they were called faithful, bore the name of Christians much more still, a name which Cyril testifies, catechesis 10, no. 16, they shared with the hearers. Commonly those who first approached the Christian religion were said to become Christians on receiving the imposition of the cross; then by another ceremony, such as the imposition of hands, they became catechumens; then they were subjected to exorcisms. This order is described by canon 7 of the Council of Constantinople. See also canons 39 and 45 of the Council of Elvira: but the perfect Christian is made by the sacrament of confirmation alone.

(1) ‹ἡ ἀρχὴ τῆς ὑμετέρας› · printed under col 1093

Τῆς ὑμετέρας. Codd. Ottob., Roe, Casaub., Grod., ἡμετέρας. Inferius, pro ἡμεῖς, scripsi, ὑμεῖς, ex Coisl., Roe, Casaub.

"Of your" (τῆς ὑμετέρας). The manuscripts Ottob., Roe, Casaub., Grod.: ἡμετέρας ("of our"). Below, in place of ἡμεῖς ("we"), I have written ὑμεῖς ("you") from Coisl., Roe, Casaub.

(2) ‹τοῦτο τὸ ἅγιον› · printed under col 1093, running on under col 1094

Τοῦτο τὸ ἅγιον. Hoc sanctum, supple chrisma. Articulum ex codd. Roe et Casaub. adjecimus. Familiaris Cyrillo loquendi ratio. Sic de Ecclesia, cat. 18, num. 26: Τοῦτο τὸ ἰδικὸν ὄνομα τυγχάνει τῆς ἁγίας ταύτης καὶ μητρός, etc.; cat. 16, num. 13 de Spiritu sancto: Ποῖον λέγει ἡ Γραφὴ τὸ ἅγιον, et num. 15: Μὴ νομίσης (λόγον) περὶ τοῦ ἁγίου τούτου εἶναι. Paulo post, verba, καὶ ψυχῆς σωτήριον, desunt in codd. Coisl., Roe et Casaub.

"This holy thing" (τοῦτο τὸ ἅγιον): this holy [thing]; supply "chrism". We have added the article from the manuscripts Roe and Casaub. It is a manner of speaking familiar to Cyril. So of the Church, catechesis 18, no. 26: "This is the proper name of this holy one and mother", etc.; catechesis 16, no. 13, of the Holy Spirit: "What does Scripture call the holy one", and no. 15: "Do not think [the word] is about this holy one." A little after, the words καὶ ψυχῆς σωτήριον ("and saving to the soul") are missing in the manuscripts Coisl., Roe and Casaub.

(3) ‹Κύριος πᾶσιν ἔθνεσιν› · printed under col 1094

Πᾶσιν ἔθνεσιν. Coisl., Roe, Casaub. πᾶσι τοῖς ἔθνεσι, ut in Isaia. Inferius, verba, πίονται οἶνον, quae Cyrillus ponit ante πίονται εὐφροσύνην, in Bibliis post collocantur. Inferius, pro τοῦ Κυρίου est in sacro textu αὕτη, voluntas haec. Hunc porro locum uti Cyrillus noster Eusebius Caesariensis et Cyrillus Alexandrinus, et Hieronymus de mysteriis sacri chrismatis et Eucharistiae intelligunt in suis ad Isaiam commentariis.

"To all nations" (πᾶσιν ἔθνεσιν). Coisl., Roe, Casaub.: πᾶσι τοῖς ἔθνεσι, as in Isaiah. Below, the words πίονται οἶνον ("they will drink wine"), which Cyril puts before πίονται εὐφροσύνην ("they will drink gladness"), are placed after it in the Bibles. Below, in place of τοῦ Κυρίου ("of the Lord"), the sacred text has αὕτη, "this will". Moreover, like our Cyril, Eusebius of Caesarea and Cyril of Alexandria, and Jerome, understand this passage of the mysteries of the holy chrism and of the Eucharist in their commentaries on Isaiah.

(84) ‹ablutum aqua perunxit› · printed under cols 1093–1094 (full width)

Levit. VIII, 1 seqq.

Lev. 8:1 ff.

(85) ‹perunxit :› (call printed before ‹vocatusque est›) · printed under cols 1093–1094 (full width)

Vid. cat. 3, n. 5.

See catechesis 3, no. 5.

(86) ‹vocatusque est christus› · printed under cols 1093–1094 (full width)

Levit. IV, 5.

Lev. 4:5.

(87) ‹postquam lavisset in Gibon› · printed under cols 1093–1094 (full width)

III Reg. I, 39, 45.

1 Kgs. 1:39, 45.

(88) ‹in figura contingebant illis› · printed under cols 1093–1094 (full width)

I Cor. X, 11.

1 Cor. 10:11.

(89) ‹ille enim vere primitiae est› · printed under cols 1093–1094 (full width)

I Cor. XV, 23.

1 Cor. 15:23.

(90) ‹vos vero conspersio› · printed under cols 1093–1094 (full width)

I Cor. V, 7.

1 Cor. 5:7.

(91) ‹conspersio :› (call printed before ‹si autem primitiae›) · printed under cols 1093–1094 (full width)

Vid. cat. 17, num. 9.

See catechesis 17, no. 9.

(92) ‹beatum Joannem aientem› · printed under cols 1093–1094 (full width)

I Joan. II, 27.

1 John 2:27.

(93) ‹de hac unctione philosophantem.› (call printed before ‹Est enim hoc›) · printed under cols 1093–1094 (full width)

Vid. cat. 17, num. 37.

See catechesis 17, no. 37.

(94) ‹conspicuus mons Domini› · printed under cols 1093–1094 (full width)

Isa. II, 2.

Isa. 2:2.

(95) ‹ungentur oleo› · printed under cols 1093–1094 (full width)

Isa. XXV, 6.

Isa. 25:6.

(96) ‹consilium enim Domini super omnes gentes› · printed under cols 1093–1094 (full width)

ibid. 7.

Ibid. 7.

(2) continued from col 1093, set in n1093

(3): call in the Greek of col 1093; printed under this column, set in n1093

(full width across cols 1095–1096: Migne's Latin title of Catechesis XXII and its Praeloquium, sections I–III; set in n1096)

CATECHESIS VICESIMA SECUNDA.

The Twenty-second Catechesis.

MYSTAGOGICA IV.

Mystagogical 4.

DE CORPORE ET SANGUINE DOMINI.

On the Body and Blood of the Lord.

PRAELOQUIUM.

Preface.

I. Tertium sacramentum quod initiatis consequenter conferebatur, erat Eucharistia; cujus vim et rem, effectus, figuras et commendationes in Veteri Testamento, gravissime et dilucide describit Cyrillus. Tota fere oratione auditoribus probare nititur, panem eucharisticum et vinum, quamvis sensus aliud renuntient. in corpus et sanguinem Christi commutata esse. Ut omnem hujus rei dubitationem amoveat, sancti Pauli auctoritate, diserta Jesu Christi asseveratione, aliisque a Christo mirabilibus effectis, conversionis hujus veritatem confirmat (num. 1, 2, 3). Ab sacramenti hujus fructu et effectu in veteribus Scripturis notato, Christianae legis excellentiam, prae Veteri Testamento, et profana idolorum religione, commendat; brevique ad communionem cum certa fide et spe bona sumendam exhortatione, sermoni modum imponit (n. 4, 5).

I. The third sacrament, which was conferred on the initiated next in order, was the Eucharist; its power and reality, its effects, its figures and commendations in the Old Testament, Cyril describes most weightily and clearly. In almost the whole discourse he strives to prove to his hearers that the eucharistic bread and wine, although the senses report otherwise, have been changed into the body and blood of Christ. To remove all doubt on this matter, he confirms the truth of this conversion by the authority of St Paul, by the express assertion of Jesus Christ, and by other wonders wrought by Christ (nos. 1, 2, 3). From the fruit and effect of this sacrament noted in the ancient Scriptures, he commends the excellence of the Christian law over the Old Testament and over the profane religion of idols; and with a short exhortation to receive communion with sure faith and good hope, he brings the sermon to its close (nos. 4, 5).

II. Nihil fere, ad astruendam catholicam de reali Christi corporis in Eucharistia praesentia et transsubstantiatione fidem, tota antiquitate luculentius ac disertius inveniri potest. Data opera, simplicibus et electis verbis, rudibus adhuc rerum nostrarum neophytis, coram Domini sepulchro, remotis ut videtur arbitris, quid de nostris mysteriis sentire debeant, exponit: nullus ibi allegoriae, metaphorae, exaggerationi, dissimulationi locus. Frivolas Riveti Albertini et Millesii exceptiones, quibus eorum testimoniorum vim eludere conantur, in dissertatione tertia articulo peculiari refellimus. Hic autem in notis ea tantum attigimus, quae ad declarandum auctoris sensum, et vim sententiarum et argumentorum ejus penitus aperiendam pertinent.

II. Scarcely anything clearer or more explicit can be found in all antiquity for establishing the catholic faith concerning the real presence of the body of Christ in the Eucharist and transubstantiation. Of set purpose, in simple and chosen words, he sets out to neophytes still unschooled in our matters, before the sepulchre of the Lord and, as it seems, with outsiders sent away, what they ought to hold concerning our mysteries: there is no room there for allegory, metaphor, exaggeration or dissimulation. The frivolous objections of Rivet, Albertinus and Millesius, by which they try to evade the force of these testimonies, we refute in a special article of the third dissertation. Here in the notes we have touched only on what serves to make plain the author's meaning and to open fully the force of his sentences and arguments.

III. Habita est haec oratio feria quinta paschali. Eam recensuimus ad codd. Coisl., Roe, Casaub., Ottobon. et Genovef. Insuper eam contulimus cum Graecis codicis Scirletiani ab Stanislao Hosio repraesentatis; qui hanc catechesim integram ex illo codice dedit, in defensione confessionis synodi Petricoviensis cap. 39, de sacramento Eucharistiae. Nonnulla praeterea hujus, et proxime sequentis catechesis fragmenta referuntur in libello inedito Περὶ θείων μυστηρίων, De divinis mysteriis, Bibl. Reg. cod. 2428, qui liber conscriptus videtur adversus eos qui dona in altari proposita, non in veritate, sed in typo et figura corpus et sanguinem Christi esse aiebant; ac praeter praefationem auctoris, nihil nisi selecta quaedam veterum de sacris mysteriis testimonia continet; ex eorum vero quos citat aetate, quorum nullus octavo saeculo posterior est, antiquum esse auctorem libelli colligere licet. Quia vero Albertino visum est, harum catecheseon veritatem, aut integritatem saltem in dubium vocare, propter nonnullas varietates, quae inter editum Cyrilli textum et transcripta in hoc libello Cyrilli verba observantur: eas ad singula catecheseos loca summa fide indicandas judicavimus, aliquot praemissis observationibus. Quarum prima est, omnes illos testimoniorum collectores in iis referendis summa licentia uti, resecando, addendo, mutando, media quae ad suum propositum non pertinent transiliendo, et extrema cum extremis continenter jungendo: quamobrem imprudentissime faciat, qui Patrum textum, in codicibus eorum Opera continentibus ex integro descriptum, ad normam earum citationum emendare velit: quod quidem cum in caeteris Catenarum, Pandectarum, etc. collectoribus observetur, in hoc libello prae caeteris insigniter elucet; in quo non solum Cyrilli, sed et aliorum auctorum testimonia, non mediocriter ab illorum editis et mss. textibus dissident. Secundo, codex ille librariorum imperitia summe depravatus est, et mutilus; adeo ut non solum auctorum in illo citatorum loca indiligentissime referantur: verum etiam ipse textus auctoris, qui, ut dixi, una brevi praefatiuncula continetur, ita foedatus sit, ut certis locis vix ullus sensus elici queat. Postremo, quaecunque sit seu auctoris seu librarii in referendo Cyrilli textu indiligentia, nulla in ipsis locis, quae stomachum Albertino movent, et transsubstantiationem disertius stabiliunt, alia varietas exsistit, praeterquam paucorum verborum, quae nihil ad sensum conferunt; ita ut in iis omnino catholicum realis praesentiae et transsubstantiationis dogma contineatur: quae nimirum ab auctore ob id ipsum convincendum in hoc opusculo prolata sunt.

III. This discourse was delivered on the Thursday of Easter week. We have revised it against the manuscripts Coisl., Roe, Casaub., Ottobon. and Genovef. We have besides collated it with the Greek of Sirleto's manuscript as reproduced by Stanislaus Hosius, who gave this catechesis whole from that manuscript in his Defence of the Confession of the Synod of Petrikau, chapter 39, on the sacrament of the Eucharist. Some fragments of this and of the next following catechesis are also cited in an unpublished little book, Περὶ θείων μυστηρίων, On the Divine Mysteries, Royal Library, cod. 2428. The book seems to have been written against those who said that the gifts set forth on the altar are the body and blood of Christ not in truth but in type and figure; and apart from the author's preface it contains nothing but certain select testimonies of the ancients on the sacred mysteries; and from the date of those whom it cites, none of whom is later than the eighth century, one may gather that the author of the little book is ancient. But since Albertinus saw fit to call in question the authenticity, or at least the integrity, of these catecheses because of some variants observed between the published text of Cyril and the words of Cyril transcribed in this little book, we have judged that these variants should be pointed out with the utmost fidelity at each place of the catechesis, after a few preliminary observations. The first of these is that all those collectors of testimonies use the greatest licence in citing them, cutting, adding, changing, leaping over the middle parts that do not serve their purpose, and joining the ends to the ends continuously; so that he would act most imprudently who wished to emend the text of the Fathers, copied out in full in the manuscripts containing their Works, by the standard of those citations. This, which is indeed observed in the other compilers of Catenae, Pandects, etc., shines out conspicuously in this little book above the rest; in it the testimonies not of Cyril only but of other authors also differ not a little from their published and manuscript texts. Second, that manuscript has been corrupted to the utmost by the ignorance of copyists, and is mutilated; so much so that not only are the passages of the authors cited in it reported most carelessly, but even the author's own text, which, as I said, consists of one short little preface, is so disfigured that in certain places scarcely any sense can be drawn from it. Lastly, whatever the carelessness, whether of the author or of the copyist, in reporting Cyril's text, in the very passages that stir Albertinus's bile and establish transubstantiation more explicitly there is no other variant than a few words, which contribute nothing to the sense; so that in them the catholic dogma of the real presence and of transubstantiation is wholly contained: and these passages, indeed, were brought forward by the author in this little work precisely to prove that doctrine.

(1) ‹πρὸς Κορινθίους Παύλου› (in the lesson line, full width) · printed under col 1097

Παύλου. Vocem hanc minime alioqui necessariam addidimus ex Coisl. Roe, Casaub. Verba, καὶ τὰ ἑξῆς, ex Ottob. addidi.

"Of Paul" (Παύλου). This word, not at all necessary otherwise, we have added from Coisl., Roe, Casaub. The words καὶ τὰ ἑξῆς ("and what follows") I have added from Ottob.

(2) ‹Καὶ αὕτη› · printed under col 1097

Αὕτη. Quamvis in mss. et editis omnibus codd. vox haec ita scribatur, αὐτή. sensus tamen postulavit ut aspirate scriberemus, αὕτη.

"This" (αὕτη). Although in the manuscripts and in all the printed copies this word is written thus, αὐτή, the sense nevertheless required us to write it with the rough breathing, αὕτη.

(3) ‹ὁ Κύριος ἡμῶν› · printed under col 1097

Ἡμῶν. Ex cod. Scirlet. et Ottob., ἡμῶν scripsimus loco ὑμῶν, quod in editis mendose irrepsit, Ea vox porro non habetur in Apostoli textu, cujus verba paulo liberius retulit Cyrillus.

"Our" (ἡμῶν). From Sirleto's manuscript and Ottob. we have written ἡμῶν in place of ὑμῶν ("your"), which had crept into the printed editions by mistake. This word, moreover, is not found in the Apostle's text, whose words Cyril reported rather freely.

(4) ‹αἵματι, ἐν Κανᾷ› · printed under col 1097, running on under col 1098

Οἰκεῖον αἵματι, ἐν Κανᾷ, etc. Huc revocavimus Morelii editionis, et cod. Scirletiani scripturam, praeferentes lectioni Prevotianae, et Genovefani codicis, quae loco horum verborum, οἰκεῖον αἵματι, fert, οἰκείῳ νεύματι, proprio nutu, eaque post ἐν Κανᾷ τῆς Γαλιλαίας, ponit. Nulla in utramvis partem codd. Coisl. Roe et Casaub. suffragatur auctoritas, cum propter vocem αἷμα repetitam, in his praetermissa sit phrasis, τὸ ὕδωρ, etc. usque ad εἰς γάμον excl. Potior visa nobis Moreliana et Scirletiana lectio. Quorsum enim hic voci νεύματι epithetum οἰκείῳ? magis conveniebat, μόνῳ, solo nutu. Ad haec, non tam proprio nutu quam matris rogatu, Christus miraculum fecisse videtur. Contra maxime convenit hic nostra lectio, quae ex affinitate vini cum sanguine maximam fidem conciliat miraculo Eucharistiae; ac prius illud aquarum conversionis in vinum, veluti gradum praestruit ad alterum vini conversionis in sanguinem, vino quodammodo domesticum et affine. Quae quidem affinitas ac necessitudo tum naturalis cum mystica plurima est. Ambobus idem vulgo color; eadem utriusque eliciendi ratio. Illud ex calcatis uvis; hic ex conculcato contritoque corpore exprimitur. Promiscuus alterius pro altero usus in Scriptura. Ut vinum sanguis uvae dicitur, ita sanguis humanus, ac praecipue Christi, vini nomine in Scripturis exprimi solet. Ac de sanguine quidem Christi in Eucharistia Patres vulgo intelligunt ea verba Gen. XLIX, Lavabit in vino stolam suam; et ista Isaiae LXIII, 1: Quis est iste qui venit de Edom? etc.

"Akin to blood, in Cana", etc. Here we have brought back the reading of Morel's edition and of Sirleto's manuscript, preferring it to the reading of Prévot and of the Genovefan manuscript, which in place of these words, οἰκεῖον αἵματι, has οἰκείῳ νεύματι, "by His own nod", and puts them after ἐν Κανᾷ τῆς Γαλιλαίας. The authority of the manuscripts Coisl., Roe and Casaub. supports neither side, since in them, because the word αἷμα is repeated, the phrase from τὸ ὕδωρ etc. up to εἰς γάμον exclusive has been passed over. The reading of Morel and Sirleto seemed to us the better. For to what purpose is the epithet οἰκείῳ ("own") given here to the word νεύματι? μόνῳ, "by His nod alone", would have suited better. Besides, Christ seems to have worked the miracle not so much by His own nod as at His mother's request. Our reading, on the other hand, suits this place best: from the kinship of wine with blood it wins the greatest credence for the miracle of the Eucharist, and it lays down that earlier conversion of water into wine as a step, as it were, towards the other, the conversion of wine into blood, which is in a certain way of one household and kin with wine. This kinship and close relation, both natural and mystical, is very great. Both commonly have the same colour; both are drawn out in the same way: the one is pressed out of trodden grapes, the other out of a body trampled and crushed. In Scripture the one is used for the other indifferently. As wine is called the blood of the grape, so human blood, and above all Christ's, is commonly expressed in the Scriptures by the name of wine. And indeed the Fathers commonly understand of the blood of Christ in the Eucharist the words of Gen. 49: "He will wash his robe in wine"; and those of Isa. 63:1: "Who is this that comes from Edom?" etc.

(97) ‹quod et tradidi vobis› (in the Latin lesson line, full width) · printed under cols 1097–1098 (full width)

I Cor. XI, 23.

1 Cor. 11:23.

(98) ‹Cum igitur ipse pronuntiaverit› · printed under cols 1097–1098 (full width)

Matth. XXVI, 26.

Matt. 26:26.

(99) ‹Hic meus est sanguis› · printed under cols 1097–1098 (full width)

ibid. 28.

Ibid. 28.

(1) ‹in Cana Galilaeae transmutavit› · printed under cols 1097–1098 (full width)

Joan. II, 1-10.

John 2:1–10.

(5) ‹concorporei et consangues› (call in the Latin translation) · printed under col 1098

Concorporei et consangues, etc. Easdem voces inferius adhuc repetit num. 3. Latine haec male redduntur, sed quia habentur in Graeco, ita ponenda. Observatio est sancti Hieronymi ad Ephes. III, 6, quo ex loco vox σύσσωμος, concorporeus, ab Cyrillo sumpta videri possit. Haec autem ad exprimendum effectum Eucharistiae maxime idonea visa est non Cyrillo soli, sed etiam Chrysostomo, hom. 6 in Epist. ad Hebr., pag. 752; Isidoro Pelusiotae, lib. III, ep. 195; Cyrillo Alexand., variis locis, ut lib. I De adorat., pag. 12; lib. X in Joan., pag. 862; dial. 1, De Trin., pag. 406, etc. Praecipue de sacerdotibus, quorum munus est Christi corpus consecrare, id dixit Hilarius, III contra Constant., n. 11, ei imperatori aiens: Quantum in te est, concorporatos Christo a Christo discidisti.

"Concorporeal and consanguineous", etc. He repeats the same words again below, no. 3. In Latin they are rendered badly, but since they stand in the Greek they had to be set down thus. It is an observation of St Jerome on Eph. 3:6, from which passage the word σύσσωμος, "concorporeal", might seem to have been taken by Cyril. This word seemed most apt to express the effect of the Eucharist not to Cyril alone but also to Chrysostom, Homily 6 on the Epistle to the Hebrews, p. 752; to Isidore of Pelusium, book 3, letter 195; to Cyril of Alexandria in various places, as book 1 On Adoration, p. 12; book 10 on John, p. 862; Dialogue 1 On the Trinity, p. 406, etc. Hilary said it especially of priests, whose office is to consecrate the body of Christ, in [book] 3 Against Constantius, no. 11, saying to that emperor: "As far as in you lies, you have cut off from Christ those made one body with Christ."

(4) continued from col 1097, set in n1097

(2) ‹filiis thalami nuptialis› · printed under cols 1099–1100 (full width)

Matth. IX, 15.

Matt. 9:15.

(3) ‹sumamus.› (call printed before ‹Nam in figura›) · printed under cols 1099–1100 (full width)

V. cat. 13, n. 19.

See catechesis 13, no. 19.

(4) ‹efficiaris.› (call printed before ‹Sic enim›) · printed under cols 1099–1100 (full width)

Vid supr. n. 1.

See above, no. 1.

(5) ‹fimus consortes naturae› · printed under cols 1099–1100 (full width)

II Petr. I, 4.

2 Pet. 1:4.

(6) ‹vitam in vobis ipsis› · printed under cols 1099–1100 (full width)

Joan. VI, 54.

John 6:54.

(7) ‹manducandas carnes hortaretur› · printed under cols 1099–1100 (full width)

ibid. 61, 62, 67.

Ibid. 61, 62, 67.

(8) ‹poculum salutaris› · printed under cols 1099–1100 (full width)

Psal. CXV, 13.

Ps. 115:13.

(1) ‹illi ea quae dicebantur› (call in the Latin translation) · printed under col 1099

Illi ea quae dicebantur, etc. Id de Judaeis dicit, quod de discipulis Christi narrat evangelista. Millesius vertit prave, quae spiritualiter dicebantur: Cyrillus vero eos accusat quod spiritualiter non intelligerent; hoc est ad crudam et vulgarem carnium manducationem detorquerent, quod Christus de vera quidem et reali, sed Sacramenti sub typo obtecta, carnis suae comestione dicebat. Spiritualiter autem intelligenda erant Christi verba; nempe panem illum ad animam magis quam ad corpus pertinere, propter divini Verbi praesentiam, infra num. 5. Eum non in ventrem, ut caeterorum ciborum more corpus alat, et reliquiae in secessum ejiciantur, descendere; sed ad hoc dari ut animam pascat, et corpus ipsum suo attactu sanctificet, in totam hominis compagem distributus, cat. 23, num. 15. Hoc a nobis explicato sensu, jubet infra num. 9 eucharisticum panem manducari veluti spiritualem, μεταλαμβάνων αὐτοῦ ὡς πνευματικοῦ· seu tanquam ad aliud quidpiam, quam ad alendum corpus destinatum; et sancti Spiritus illapsu aliud prorsus factum, ab eo quod sensus et gustus demonstret.

"They [...] the things that were said", etc. He says of the Jews what the evangelist relates of the disciples of Christ. Millesius translated wrongly, "the things that were said spiritually": whereas Cyril accuses them of not understanding spiritually; that is, of twisting into a crude and vulgar eating of flesh what Christ said of the eating of His flesh, true indeed and real, but veiled under the type of the Sacrament. Christ's words were to be understood spiritually: namely, that that bread pertains to the soul more than to the body, because of the presence of the divine Word, below, no. 5; that it does not go down into the belly, so as to nourish the body in the manner of other foods and have its remains cast out into the drain, but is given for this, to feed the soul and to sanctify the body itself by its touch, being distributed through the whole frame of the man, catechesis 23, no. 15. This being the sense as we have explained it, he bids below, no. 9, that the eucharistic bread be eaten as spiritual, "partaking of it as spiritual"; that is, as destined for something other than nourishing the body, and made by the descent of the Holy Spirit something altogether other than what sense and taste show.

(2) called in the Greek of col 1100; printed under this column, running on under col 1100; set in n1100

(2) ‹τοῦ σώματος αὐτοῦ› · printed under col 1099, running on under col 1100

Σώματος αὐτοῦ. Inter has duas voces interponitur in editis αὐτός. Quod cum in codd. Coisl. Ottob. 2, Roe, Casaub. et Scirletiano non reperiatur, eradere non sumus veriti. Haud tamen penitus contemnenda ea lectio, quae majorem sententiae vim tribuit. Miraculi nuptiarum argumento ad firmandam transsubstantiationem praeter Cyrillum utuntur plurimi, ut Gaudent. Brix., serm. ad neophytos 2 De manduc. agni paschalis; Euseb., lib. IX Demonstr., pag. 439; Petrus Chrysologus serm. 160; Ecclesia Gallicana in Missali Gothico, Missa II, in die Epiph.; Mabill. pag. 208, etc. Sed ut Cyrilliani argumenti vis melius capiatur, observandum in baptismate Christi, nuptias cum anima Christiana celebrari: harum autem nuptiarum consummationem per conjunctionem corporum Eucharistiae mysterio perfici. Lege Chrysostomi hom. XX in Ephes. pag. 1038; Theodoretum, totis in Canticum commentariis; in primis lib. II, ad cap. III, 11; sanctum Ephraem, De judicio extremo, Latinae ed. pag. 235, Gr. D. 255; Brunon. Signiens. sermon. in Dom. 17 Pent. Secundum hanc doctrinam sanctam Agnetem virginem et martyrem ita loquentem inducit actorum ejus antiquus sane scriptor num. 3: Jam mel et lac ex ejus ore suscepi (post baptismum videlicet, ex vetusto more). Jam amplexibus ejus castis adstricta sum. Jam corpus ejus corpori meo sociatum est: et sanguis ejus ornavit genas meas.

"His body" (σώματος αὐτοῦ). Between these two words the printed editions insert αὐτός ("He himself"). Since this is not found in the manuscripts Coisl., Ottob. 2, Roe, Casaub. and Sirleto's, we have not feared to strike it out. Yet that reading is not wholly to be despised, since it gives the sentence greater force. Besides Cyril, a great many use the argument of the miracle at the wedding to confirm transubstantiation, as Gaudentius of Brescia, Sermon 2 to the neophytes, On the Eating of the Paschal Lamb; Eusebius, book 9 of the Demonstration, p. 439; Peter Chrysologus, Sermon 160; the Gallican Church in the Gothic Missal, Mass 2, on the day of the Epiphany; Mabillon, p. 208, etc. But to grasp better the force of Cyril's argument, it should be observed that in the baptism of Christ a marriage with the Christian soul is celebrated, and that the consummation of this marriage is accomplished through the union of bodies in the mystery of the Eucharist. Read Chrysostom, Homily 20 on Ephesians, p. 1038; Theodoret, in the whole of his commentary on the Canticle, above all book 2, on chapter 3:11; St Ephraem, On the Last Judgement, Latin edition p. 235, Greek D. 255; Bruno of Segni, sermon on the 17th Sunday after Pentecost. According to this teaching the writer of her Acts, an ancient one indeed, brings in St Agnes, virgin and martyr, speaking thus, no. 3: "Already I have received milk and honey from His mouth" (after baptism, that is, by the ancient custom). "Already I am held fast in His chaste embraces. Already His body is joined to my body: and His blood has adorned my cheeks."

(3) ‹ἡμέτερα ἀναδιδομένου› · printed under col 1100

Ἀναδιδομένου. Codd. Coisl. Roe, Casaub. Scirlet. Ottob. 2. Genovef. habent, ἀναδεδεγμένοι· sed male convenit cum duobus genitivis, τοῦ σώματος, et τοῦ αἵματος. Perspicuum est, male consultam esse vocis ἀναδιδομένου emendationem, offensis ea Christi corporis in membra nostra distributione librariis. At eodem etiam verbo utitur cat. sequenti num. 9: Οὗτος ὁ ἄρτος . . . εἰς πᾶσάν σου τὴν σύστασιν ἀναδίδοται, εἰς ὠφέλειαν σώματος καὶ ψυχῆς· Panis iste in totam tui compagem distribuitur, ad corporis et animae emolumentum. Nec alia fuit Patrum loquendi ratio, qui corpus Christi corpori nostro misceri, agglutinari aiunt. Cyrill. Alex., lib. IV in Joan., p. 364, et Greg. Nyss., orat. cat. c. 37, eo sanguinem et carnes nostras per transmutationem nutriri docent. Justin., apolog. 2, p. 98, sanguinem nostrum ex Christi sanguine, et corpus nostrum ex ejus corpore augeri; ex Eucharistia augeri et consistere carnis nostrae substantiam. Irenaeus, lib. V, cap. 2, n. 2 et 3, illud in nostra membra distribui; et Origenes, De oratione, p. 95. Plura sunt loca similia apud Patres passim. Quod subjicit Cyrillus de divinae per Eucharistiam naturae participatione, idem a diversis Patribus explicatur. Vide Chrysost., hom. 24 in I Cor., p. 256; auctorem librorum De sacramentis, apud Ambros., lib. VI, cap. 1, num. 2 et 4; sed praesertim Hilarium, lib. VIII De Trinit., n. 13 et sqq., et Cyrill. Alex., lib. XI in Joan., ad cap. XVII, 21, et dialog. 1 De Trinit., pag. 407, ubi per Eucharistiam non moralem solummodo et affectus, sed naturalem divinae nobiscum naturae unionem effici aiunt: dum Christi corpus, in quo Verbum Patri natura conjunctum hypostatice inhabitat, in membris nostris naturaliter conjunctum recipimus.

"Being distributed" (ἀναδιδομένου). The manuscripts Coisl., Roe, Casaub., Scirlet., Ottob. 2 and Genovef. have ἀναδεδεγμένοι ("having received"); but this fits badly with the two genitives τοῦ σώματος and τοῦ αἵματος. It is plain that the emendation of the word ἀναδιδομένου was ill advised, the copyists having taken offence at this distribution of the body of Christ into our members. Yet he uses the same word in the next catechesis, no. 9: "This bread [...] is distributed into your whole frame, for the benefit of body and soul." Nor was the Fathers' manner of speaking any other, who say that the body of Christ is mingled with, glued to, our body. Cyril of Alexandria, book 4 on John, p. 364, and Gregory of Nyssa, Catechetical Oration ch. 37, teach that our blood and flesh are nourished by it through a transmutation; Justin, Apology 2, p. 98, that our blood is increased from Christ's blood and our body from His body; that the substance of our flesh is increased and subsists from the Eucharist; Irenaeus, book 5, ch. 2, nos. 2 and 3, that it is distributed into our members; and Origen, On Prayer, p. 95. There are many more similar passages here and there in the Fathers. What Cyril adds about participation in the divine nature through the Eucharist is explained in the same way by various Fathers. See Chrysostom, Homily 24 on 1 Corinthians, p. 256; the author of the books On the Sacraments, among Ambrose's works, book 6, ch. 1, nos. 2 and 4; but above all Hilary, book 8 On the Trinity, no. 13 ff., and Cyril of Alexandria, book 11 on John, on chapter 17:21, and Dialogue 1 On the Trinity, p. 407, where they say that through the Eucharist there is effected not a moral union only, a union of affection, but a natural union of the divine nature with us: since we receive, naturally joined in our members, the body of Christ, in which the Word, joined by nature to the Father, dwells hypostatically.

(4) ‹Ὥσπερ γὰρ› · printed under col 1100, running on under col 1101

Ὥσπερ γάρ. Particulam γάρ ex codd. Coisl. Roe, et Casaub. addidimus. Verbum hic divinum intelligendum est, non nudus Dei sermo, sed secunda sanctae Trinitatis persona, seu Christus ipse, panis coelestis ut de se ipse testatur, Joan. VI, 51: quem Cyrillus opponit terrestribus in Veteri Testamento propositionis panibus: alioqui male Cyrillus ex hac sententia concluderet per particulam οὖν, igitur, Eucharistiam esse vere corpus et sanguinem Christi. Cumque eucharisticum cibum ad animae substantiam, ejus utilitatis gratia, pervenire dicat cat. 23, n. 15, id non de corpore Christi, vel de ejus anima, sed solum de Verbo utrique conjuncto dici potest. Verbum autem divinum angelorum et animae cibum esse, communis apud omnes Patres oratio. Saepe in ambiguo vocis hujus ludunt, modo divinum Verbum, modo sermonem et oracula Dei, animam nostram alere dicentes: utrumque verum est. Nam tota vis Eucharistiae vivifica ex Verbo Dei carni susceptae conjuncto deducitur: et totus eucharisticae manducationis fructus in animae nostrae conjunctione cum Verbo, mysteriorum ejus et verborum meditatione, et ad ea conformatione consistit.

"For as" (ὥσπερ γάρ). We have added the particle γάρ from the manuscripts Coisl., Roe and Casaub. By "Word" here is to be understood not the bare speech of God, but the second person of the Holy Trinity, that is, Christ Himself, the heavenly bread, as He Himself testifies of Himself, John 6:51; whom Cyril sets against the earthly loaves of proposition in the Old Testament: otherwise Cyril would wrongly conclude from this sentence, by the particle οὖν, "therefore", that the Eucharist is truly the body and blood of Christ. And when he says, catechesis 23, no. 15, that the eucharistic food reaches to the substance of the soul for its benefit, this can be said not of the body of Christ, or of His soul, but only of the Word joined to both. That the divine Word is the food of angels and of the soul is a common saying among all the Fathers. They often play on the ambiguity of this word, saying now that the divine Word, now that the speech and oracles of God nourish our soul: both are true. For the whole life-giving power of the Eucharist derives from the Word of God joined to the flesh He assumed: and the whole fruit of the eucharistic eating consists in the union of our soul with the Word, in meditation on His mysteries and words, and in being conformed to them.

(4) continued from col 1100, set in n1100

(1) ‹ϛʹ. Μὴ πρόσεχε› · printed under col 1101

Μὴ πρόσεχε, etc. Haec verba et sequentia usque ad καταξιωθεὶς incl. citantur ab auctore libelli inediti, cui titulus Περὶ θείων μυστηρίων, De divinis mysteriis, Bib. Reg. cod. 2428, pag. 111, cum his varietatibus. Loco, καὶ τῷ οἴνῳ, habet ἢ τῷ οἴνῳ, quae verba desunt in cod. Roe, et Casaub. Post, omittitur vox Χριστοῦ, ut in codd. Coisl. Roe, et Casaub. Voces, εἰ γὰρ καί, etc. usque ad βεβαιούτω incl. in eo libello praetermittuntur. Post τὸ πρᾶγμα adjicitur φασίν. Loco σώματος, etc. habet post ἀνενδοιάστως, ὅτι σῶμα καὶ αἵματος Χριστοῦ κατηξιώθης. Deinde sequentia transilit, et immediate subjungit ista ex num. 9, sub initium, καὶ ὅτι, etc.

"Do not attend", etc. These words and those following, up to καταξιωθείς inclusive, are cited by the author of an unpublished little book entitled Περὶ θείων μυστηρίων, On the Divine Mysteries, Royal Library, cod. 2428, p. 111, with these variants. In place of καὶ τῷ οἴνῳ ("and to the wine") it has ἢ τῷ οἴνῳ ("or to the wine"), words which are missing in the manuscripts Roe and Casaub. Next, the word Χριστοῦ is omitted, as in the manuscripts Coisl., Roe and Casaub. The words εἰ γὰρ καί, etc., up to βεβαιούτω inclusive, are passed over in that little book. After τὸ πρᾶγμα it adds φασίν ("they say"). In place of σώματος, etc., it has after ἀνενδοιάστως: "that you have been counted worthy of the body and of the blood of Christ". Then it leaps over what follows and directly adds these words from no. 9, near the beginning: καὶ ὅτι, etc.

(2) ‹ἡτοίμασαν, ἠλισγημένην› · printed under col 1101, running on under col 1102

Ἠλισγημένην. Ita optime restituit Millesius ex codd. Roe et Casaub., quibus consentiunt Coisl. et Genovef., qui tamen postremus habet, εἰλισγημένην. Ante habebatur in impressis, ἠλυγισμένην. Scirlet. apud Hosium, ἠληγουμένην. Ottob., εἰλιγημένην. Alludit ad verba Malachiae I, 7, ἄρτους ἠλισγημένους, τράπεζα ἠλισγημένη, ubi nonnulli mss. habent male, ηὐλογημένη. De diabolicae mensae, hoc est ciborum idolis consecratorum contaminatione; vide cat. 3, n. 3, et cat. 19, n. 4.

"Defiled" (ἠλισγημένην). So Millesius restored it excellently from the manuscripts Roe and Casaub., with which Coisl. and Genovef. agree, though the latter has εἰλισγημένην. Before, the printed copies had ἠλυγισμένην. Sirleto's manuscript, in Hosius: ἠληγουμένην. Ottob.: εἰλιγημένην. He alludes to the words of Malachi 1:7, "defiled loaves", "the table is defiled", where some manuscripts wrongly have ηὐλογημένη ("blessed"). On the defilement of the devil's table, that is, of foods consecrated to idols, see catechesis 3, no. 3, and catechesis 19, no. 4.

(3) ‹καὶ ἀντικειμένως› · printed under col 1102

Καὶ ἀντικειμένως. Deest καί Scirlet. Roe, Casaub. Scirletius scriptum habet ἀντικειμένην.

"And opposite" (καὶ ἀντικειμένως). Scirlet., Roe, Casaub. lack καί. Sirleto's manuscript has ἀντικειμένην written.

(4) ‹ἵνα γένῃ› · printed under col 1102, running on under col 1103

Ἵνα γένῃ, etc. Roe, et Cas. Ottob. 1 et Genov., ἵνα γένησθε. Scirl. et Ott. 2, ἵνα γένησαι εἰς τύπωμα σφραγῖδος ἁγιασμοῦ Θεοῦ. Coisl., ἵνα ἔχῃς σφραγῖδος ἐκτύπωμα ἁγιασμοῦ Θεοῦ. Videntur hae varietates proficisci ex ignoratione testimonii Scripturae hic recitati ex Exodi cap. XXVIII, 32, vel confusione duorum locorum in quibus habetur. In Exodo primum reperitur iisdem verbis quibus hic recitatur in textu, nisi quod pro Θεοῦ habetur Κυρίου· idem locus refertur vel citatur Ecclesiastici cap. XLV, 12 Gr., Vulg. 14, ibique habetur, ἐκτύπωμα σφραγῖδος ἁγιάσματος, absque Κυρίου. Cotelerius Ecclesiae Graecae monumentorum, tom. III, in notis ad pag. 116, multas Patrum in hoc textu legendo varietates notat, quae ad rem nostram nihil attinent. Tantum monemus, auctorem ad sacramentum chrismatis, quo frons oleo, et anima divino charactere signatur, transferre mysterium laminae sacerdotalis, fronti summi pontificis impositae; in qua exarata erant haec verba secundum LXX, Ἀγίασμα Κυρίου, seu, ut legit Cyrillus, Θεοῦ, Sanctum Domini. Eadem quoque comparatione utitur Bacchiarius, epistola ad Januarium, in qua multa habet Cyrillo nostro catechesi secunda similia; et Amalarius, lib. I Eccl. off., cap. 27. Sed observandum LXX ita vertisse, ut supponant laminam signaculi alicujus impressione supradictis litteris notatam fuisse: cum ex Vulgata caelatoris opere scriptae fuerint in auro. Quamobrem comparatio a Cyrillo instituitur, ex una parte inter signaculum quo lamina impressa est; et signaculum chrismatis in fronte baptizati, vel characterem Sacramenti in ejus anima impressum: et ex alia, inter laminam sigilli effigiem reddente, et animam hominis quae signaculi sive in fronte sive in anima impressi similitudinem in moribus reddere debet: ut quemadmodum lamina exhibebat verba, Sanctum Domini; ita anima sanctam, et sacerdotali quadam consecratione votam se Deo, dignis moribus probet.

"That you may become", etc. Roe and Cas., Ottob. 1 and Genov.: ἵνα γένησθε ("that you [plural] may become"). Scirl. and Ott. 2: "that you may become an impress of the seal of the sanctification of God". Coisl.: "that you may have the impress of the seal of the sanctification of God". These variants seem to arise from ignorance of the testimony of Scripture here recited from Exodus ch. 28:32, or from a confusion of the two places in which it occurs. In Exodus it is found first in the same words in which it is recited here in the text, except that Κυρίου ("of the Lord") stands for Θεοῦ ("of God"); the same place is reported or cited in Ecclesiasticus ch. 45:12 of the Greek, 14 of the Vulgate, and there it reads "the impress of the seal of holiness", without Κυρίου. Cotelier, Monuments of the Greek Church, vol. 3, in the notes on p. 116, notes many variants among the Fathers in reading this text, which have nothing to do with our matter. We only point out that the author transfers to the sacrament of chrism, by which the forehead is sealed with oil and the soul with the divine character, the mystery of the priestly plate placed on the forehead of the high priest; on which were engraved, according to the Seventy, these words: "Holiness of the Lord", or, as Cyril reads, "of God"; "the Holy of the Lord". Bacchiarius too uses the same comparison, in his letter to Januarius, in which he has much that resembles our Cyril's second catechesis; and Amalarius, book 1 On Ecclesiastical Offices, ch. 27. But it should be observed that the Seventy translated so as to suppose that the plate was marked with the above letters by the impression of some seal; whereas according to the Vulgate they were written on the gold by the work of an engraver. The comparison is therefore drawn by Cyril on the one side between the seal with which the plate was impressed and the seal of chrism on the forehead of the baptized, or the character of the Sacrament impressed on his soul; and on the other between the plate bearing the image of the seal and the soul of the man, which ought to show in its conduct the likeness of the seal impressed whether on the forehead or on the soul: so that, as the plate displayed the words "the Holy of the Lord", so the soul should prove by worthy conduct that it is holy and vowed to God by a kind of priestly consecration.

(9) ‹firmum efficiat.› (call printed before ‹Ne judices›) · printed under cols 1101–1102 (full width)

Vid. cat. 23, num. 10.

See catechesis 23, no. 10.

(10) ‹qui affligunt me› · printed under cols 1101–1102 (full width)

Psal. XXII, 5.

Ps. 22:5.

(11) ‹apparaverant contaminatam› · printed under cols 1101–1102 (full width)

Malach. I, 7.

Mal. 1:7.

(12) ‹in oleo caput meum› · printed under cols 1101–1102 (full width)

Psal. XXII, 5.

Ps. 22:5.

(13) ‹effigies signaculi› · printed under cols 1101–1102 (full width)

Exod. XXVIII, 36.

Exod. 28:36.

(2) continued from col 1101, set in n1101

(3), (4): calls in the Greek of col 1101; printed under this column (note 4 running on under col 1103), set in n1101

(14) ‹quasi optimus› · printed under cols 1103–1104 (full width)

Psal. XXII, 5.

Ps. 22:5.

(15) ‹in remissionem peccatorum› · printed under cols 1103–1104 (full width)

Matth. XXVI, 28.

Matt. 26:28.

(16) ‹in Ecclesiaste significans ait› · printed under cols 1103–1104 (full width)

Eccle. IX, 7 sqq.

Eccles. 9:7 ff.

(17) ‹vanitas vanitatum› · printed under cols 1103–1104 (full width)

Eccle. I, 2.

Eccles. 1:2.

(18) ‹erant opera tua.› (call printed before ‹Postquam vero exuisti›) · printed under cols 1103–1104 (full width)

Vide Procat. num. 3.

See the Procatechesis, no. 3.

(19) ‹circumposuit mihi› · printed under cols 1103–1104 (full width)

Isa. LXI, 10.

Isa. 61:10.

(20) ‹faciem in oleo› · printed under cols 1103–1104 (full width)

Psal. CIII, 15.

Ps. 103:15.

(21) ‹in oleo :› (call printed before ‹confirma cor tuum›) · printed under cols 1103–1104 (full width)

Vid. sup. num. 4.

See above, no. 4.

(22) ‹in speculo contemplans› · printed under cols 1103–1104 (full width)

II Cor. III, 18.

2 Cor. 3:18.

(4) continued from col 1102, set in n1101

(1)–(3): calls in the Greek of col 1104; printed under this column (note 3 running on under col 1104), set in n1104

(1) ‹Πρὶν γὰρ› · printed under col 1103

Πρὶν γάρ, etc. Ea verba usque ad ἀποδυσάμενον incl. propter repetitas voces, ποιήματά σου, praetermissa sunt in cod. Scirlet. et ed. Morel. In codd. vero Coisl. Roe, et Casaub. eorum loco habentur repetita haec verba: Νῦν εὐδόκησε Κύριος τὰ ποιήματά σου. Post, participia, ἀποδυσάμενον et ἐνδυσάμενον, quae in editis et aliis codd. in recto casu habentur, ex Ottob. cod. et Morel. editione accusativo reddidimus; quanquam non unus est locus in Cyrillo, quo primis verbis non respondet sequentium constructio. Vide cat. 15, n. 33. Ex codd. Ottob. Coisl. Roe, et Casaub., πνευματικῶς posuimus pro πνευματικά.

"For before", etc. These words, up to ἀποδυσάμενον inclusive, have been passed over in Sirleto's manuscript and in Morel's edition, because of the repeated words ποιήματά σου ("your works"). But in the manuscripts Coisl., Roe and Casaub. in their place these words are repeated: "Now the Lord has been well pleased with your works." Next, the participles ἀποδυσάμενον and ἐνδυσάμενον, which in the printed editions and other manuscripts stand in the nominative, we have given in the accusative from the Ottob. manuscript and Morel's edition; although there is more than one place in Cyril where the construction of what follows does not answer to the first words. See catechesis 15, no. 33. From the manuscripts Ottob., Coisl., Roe and Casaub. we have put πνευματικῶς ("spiritually") for πνευματικά.

(2) ‹[καὶ πνευματικὰ› · printed under col 1103

Καὶ πνευματικά. Eas voces uncinis inclusimus, cum desint in codd. Coisl. Roe, Casaub. Scirlet.; habentur tamen in ed. Morelii, et versione Grod. Mihi additamentum ac glossamentum olent.

"And spiritual" (καὶ πνευματικά). We have enclosed these words in brackets, since they are missing in the manuscripts Coisl., Roe, Casaub., Scirlet.; they are found, however, in Morel's edition and in Grodecius's version. To me they smell of an addition and a gloss.

(3) ‹καὶ ὅτι περὶ τούτου› · printed under col 1103, running on under col 1104

Καὶ ὅτι περὶ τούτου, etc. Haec usque ad ὃ γένοιτό σε excl. citantur in jam commemorato Περὶ θείων μυστηρίων libello, continenter, cum verbis n. 6, quae indicavimus nota 4 p. 1101, omittit porro verbum πάλαι cum codd. Coisl. Scirlet. Roe, Casaub. et vocem ψάλλων.

"And that concerning this", etc. These words, up to ὃ γένοιτό σε exclusive, are cited in the little book On the Divine Mysteries already mentioned, continuously with the words of no. 6 which we indicated in note 4, p. 1101; it omits, further, the word πάλαι ("of old") with the manuscripts Coisl., Scirlet., Roe, Casaub., and the word ψάλλων ("singing").

(4) ‹στήριζον› · printed under col 1104

Στήριζον, etc. Aliter in libello praefato, Στηρίζων τὴν καρδίαν, καὶ μεταλαμβάνιων πνευματικῶς, ἱλαρύνων (leg. ἱλάρυνον) τὸ τῆς ψυχῆς πρόσωπον· Confirmans cor [tuum] et spiritualiter participans, hilara animae vultum.

"Strengthen", etc. Otherwise in the little book mentioned above: "Strengthening the heart and partaking spiritually, gladdening (read ἱλάρυνον, 'gladden') the face of the soul": strengthening [your] heart and partaking spiritually, gladden the face of the soul.

(5) ‹συνειδήσει, τὴν δόξαν› · printed under col 1104, running on under col 1105

Ἐν καθαρᾷ συνειδήσει, τὴν δόξαν, etc. Ita scripsimus ex codd. Coisl. Roe, Casaub. Ottob. 1 et Grod.; at in Ottob. est κατοπτριζομένην ἐργάζεσθαι. Ecquis, amabo, sensus erat in istis quae ante legebantur: Ἐν καθαρᾷ συνειδήσει τεθεάσθαι τὴν δόξαν Κυρίου κατοπτριζομένην, ἐργάζεσθαι ἀπὸ δόξης, etc.? Clarius multo, sed brevius in codd. Scirlet. Ottob. 2, Genovef., Ἐν καθαρᾷ συνειδήσει θεᾶσθαι αὐτοῦ τὴν δόξαν, ἐν Χριστῷ Ἰησοῦ· Ut possis in pura conscientia ejus gloriam videre, in Christo Jesu. Loco ἔρχεσθαι quod ex Coisl. Roe, Casaub. scripsimus pro ἐργάζεσθαι, forte legendum ἕλκεσθαι, trahi, ut est in Cosma Aegyptio lib. II, pag. 256, qui hunc locum Pauli de Eucharistia interpretans, ait nos gloriosum Christi corpus participando, tanquam in speculo gloriam Domini contemplari; eaque participatione nos gloriam aeternae vitae attrahere ex gloria illa Domini, cujus participes sumendo corpus ejus efficimur: ἐφελκόμενοι δόξαν ἀπὸ τῆς αὐτοῦ δόξης. Quia nimirum sacris mysteriis, quae sunt futurae in Christo gloriae symbola, communicamus, ut eam olim gloriam consequamur.

"In a pure conscience, the glory", etc. So we have written from the manuscripts Coisl., Roe, Casaub., Ottob. 1 and Grod.; but in Ottob. there is κατοπτριζομένην ἐργάζεσθαι. What sense, pray, was there in what was read before: "in a pure conscience to have beheld the glory of the Lord reflected, to work from glory", etc.? Much clearer, though shorter, in the manuscripts Scirlet., Ottob. 2, Genovef.: "that you may see His glory in a pure conscience, in Christ Jesus". In place of ἔρχεσθαι ("to go"), which we have written from Coisl., Roe, Casaub. instead of ἐργάζεσθαι, perhaps one should read ἕλκεσθαι, "to be drawn", as it is in Cosmas the Egyptian, book 2, p. 256, who, interpreting this passage of Paul of the Eucharist, says that by partaking of the glorious body of Christ we contemplate the glory of the Lord as in a mirror; and that by this participation we draw the glory of eternal life from that glory of the Lord of which we are made partakers by receiving His body: "drawing glory from His glory". For indeed we communicate in the sacred mysteries, which are symbols of the glory to come in Christ, so that we may one day attain that glory.

(5) continued from col 1104, set in n1104

(1) ‹Ἰησοῦ τῷ Κυρίῳ› · printed under col 1105, running on under col 1106

Τῷ Κυρίῳ. Articulum ex codd. Scirlet. Roe, et Casaub. adjicimus, ut est in fine Procat. et cat. 4, 6, 10, 17. Pro ᾧ, Scirlet. τῷ ἡ. Idem cum Ottob. 2 Coisl. et Roe, omittit voces, τιμὴ καὶ κράτος καί. Ottob. 1, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ τιμὴ καὶ κράτος. Ἀμήν.

"The Lord" (τῷ Κυρίῳ). We add the article from the manuscripts Scirlet., Roe and Casaub., as it is at the end of the Procatechesis and of catecheses 4, 6, 10, 17. For ᾧ ("to whom"), Scirlet. has τῷ ἡ. The same, with Ottob. 2, Coisl. and Roe, omits the words τιμὴ καὶ κράτος καί ("honour and might and"). Ottob. 1: "in Christ Jesus our Lord, to whom be honour and might. Amen."

CATECHESIS VICESIMA TERTIA.

The Twenty-third Catechesis.

MYSTAGOGICA V.

Mystagogical 5.

DE SACRA LITURGIA ET COMMUNIONE.

On the Sacred Liturgy and Communion.

ADMONITIO.

Notice.

I. In hac institutione omnium postrema exponit Cyrillus singulas sacrificii incruenti partes, quas brevibus ac dilucidis expositionibus illustrat, et communicandi ritus ac modum. Omissis quae ad initium liturgiae pertinebant, ea tantum recenset, quae, pulsis iis omnibus quibus sacro interesse jus non erat, actioni sive Missae fidelium propria erant.

I. In this instruction, the last of all, Cyril sets out the several parts of the unbloody sacrifice, which he illustrates with brief and lucid explanations, and the rite and manner of communicating. Leaving aside what belonged to the beginning of the liturgy, he reviews only what was proper to the action, or Mass of the faithful, once all who had no right to be present at the sacrifice had been sent out.

II. Inchoat ab manuum ablutione sacerdotis et presbyterorum, diacono ministrante facta; quam munditiei animarum symbolum esse docet (num. 2). Deinde de osculo pacis, animorum reconciliationis signo, dicit (num. 3). Sacerdotis hortationem ad elevanda sursum corda, et gratias Deo agendas, populique consentientem responsionem, pie edisserit (num. 4 et 5). Tum meminit orationis a sacerdote fusae ad grates Deo de omnibus bonis agendas: in qua novem angelicorum ordinum recensio (num. 6). Deinde hymni trisagii a toto populo decantati: ac demum invocationis Spiritus sancti, ad convertendum panem in corpus Christi, et vinum in ejusdem sanguinem (num. 8). Perfecto incruento sacrificio, fiunt super sanctam propitiationis hostiam, primum obsecrationes pro omnibus omnium necessitatibus; deinde memoria defunctorum: in qua rogatur Deus, ut sanctorum precibus orationem nostram acceptam habeat; et pro caeteris defunctis ad eorum levamen Dei clementia exoratur (num. 9). Obiter utilitatem precum pro defunctis, adversum multos qui ea de re dubitantes quaerebant, tuetur, et apposito exemplo declarat (num. 10). Ad explanandam postea orationem Dominicam aggreditur, cujus singulas partes mira brevitate et facilitate interpretatur (num. 11-18). Quartam, quae de pane substantiali est, de Eucharistia exponit (num. 15). Refert sacerdotis vocem, Sancta sanctis, et populi respondentis verba: et cantoris invitationem ad communionem sumendam, per versiculum psalmorum (num. 19). Habitum corporis et animi praescribit (num. 20), quo ad sacra mysteria accedendum; ac sumendum manu, deinde oculis et ori admovendum Christi corpus; sanguisque Christi prono corpore adorandus, et sumendus ex calice. Tandem commendata praeceptorum suorum custodia, et non interrumpenda sacrorum participatione, fausta precatione catechesim concludit (num. 21 et 22). Habita est, ut putamus, feria sexta post Pascha.

II. He begins with the washing of the hands of the priest and presbyters, done with a deacon ministering, which he teaches is a symbol of the cleanness of souls (no. 2). Then he speaks of the kiss of peace, the sign of the reconciliation of hearts (no. 3). He expounds devoutly the priest's exhortation to lift up hearts on high and to give thanks to God, and the people's answer of assent (nos. 4 and 5). Then he recalls the prayer poured out by the priest to give thanks to God for all good things, in which the nine orders of angels are enumerated (no. 6). Next, the hymn Trisagion sung by the whole people; and lastly the invocation of the Holy Spirit to change the bread into the body of Christ, and the wine into His blood (no. 8). The unbloody sacrifice completed, there are made over the holy victim of propitiation, first, supplications for all the needs of all; then the commemoration of the dead, in which God is asked to accept our prayer through the prayers of the saints, and God's clemency is entreated for the other dead, for their relief (no. 9). In passing he defends the usefulness of prayers for the dead against the many who questioned it in doubt, and makes it plain with an example he adds (no. 10). Afterwards he proceeds to explain the Lord's Prayer, each part of which he interprets with wonderful brevity and ease (nos. 11–18). The fourth [petition], which concerns the substantial bread, he expounds of the Eucharist (no. 15). He reports the priest's words, Holy things for the holy, and the words of the people responding; and the cantor's invitation to receive communion, by a verse of the psalms (no. 19). He prescribes the bearing of body and mind with which one must approach the sacred mysteries (no. 20): the body of Christ is to be received in the hand, and then brought to the eyes and the mouth; and the blood of Christ is to be adored with the body bowed, and received from the chalice. Finally, having commended the keeping of his precepts and an unbroken participation in the sacred things, he concludes the catechesis with a prayer of blessing (nos. 21 and 22). It was delivered, as we think, on the Friday after Easter.

III. Catechesis haec unum est ex praecipuis ecclesiasticae antiquitatis monumentis; nec ullum est ea aetate, in quo plures veteris liturgiae et communionis sacrae ritus addiscantur, asserantur, et explanentur. Quaedam autem ad liturgiam a sancto Cyrillo explicatam observationes a nobis praemittendae. Primo, etsi non negem, imo vero confiteri necesse sit, multo his temporibus breviorem ac simpliciorem liturgiae actionem exstitisse, quae novis subinde orationibus, caeremoniis, et ritibus accessione temporum increverit; haud tamen existimandum omnes ad unam caeremonias, preces et actiones sacrificii a Cyrillo memoratas esse. Nam nihil hic de salutationibus crebris episcopi ad populum; nihil de oblatione donorum ad altare, et precibus quibus Deo offeruntur; nihil de evangelicae coenae et sacrorum verborum recitatione dicit; nihil de signis crucis super dona consecranda vel consecrata factis; nihil de hostiae elevatione, et divisione; nihil de precibus ante communionem, et communionis administrandae formula; aliisve ritibus, quos ex hujus aetatis et superiorum monumentis, in actione sacrificii hoc tempore usurpatos fuisse dubitare non possumus.

III. This catechesis is one of the chief monuments of the Church's antiquity; nor is there any of that age from which more rites of the ancient liturgy and of holy communion may be learned, established and explained. But some observations on the liturgy explained by St Cyril must first be set down by us. First, although I would not deny, and indeed it must be admitted, that in those times the action of the liturgy was much shorter and simpler, and grew from time to time with new prayers, ceremonies and rites as the ages added to it, yet it must not be supposed that every one of the ceremonies, prayers and actions of the sacrifice is mentioned by Cyril. For here he says nothing of the bishop's frequent greetings to the people; nothing of the offering of the gifts at the altar and of the prayers with which they are offered to God; nothing of the recital of the Gospel supper and of the sacred words; nothing of the signs of the cross made over the gifts to be consecrated or already consecrated; nothing of the elevation and the division of the host; nothing of the prayers before communion and the formula for administering communion; nor of other rites which, from the monuments of this age and of earlier ones, we cannot doubt were in use at that time in the action of the sacrifice.

IV. Secundo, quam hic recenset liturgiam sine dubio Ecclesiae Hierosolymitanae fuit. Quam porro nunc habemus sub nomine sancti Jacobi, eique asseritur ab Trullano concilio, canone 32, haec longinquo tempore in hujus Ecclesiae usu fuit; eratque constanter Caroli Magni Francorum regis temporibus, multisque postea

IV. Second, the liturgy he reviews here was without doubt that of the Church of Jerusalem. Further, the liturgy we now have under the name of St James, which is ascribed to him by the Council in Trullo, canon 32, was in use in this Church for a long time; and it remained in constant use in the times of Charlemagne, king of the Franks, and for many [ages] after

(1) continued from col 1105, set in n1105

(full width across cols 1105–1106: Migne's Latin title of Catechesis XXIII and the Admonitio, sections I to the start of IV; set in n1105)

(full width across cols 1107–1108: the Admonitio to Catechesis XXIII continued, from the end of section IV to section VII; set in n1108)

saeculis; donec Constantinopolitani patriarchae Ecclesiae suae liturgiam apud omnes Graeci ritus Ecclesias, partim suasione, partim minis recipi coegerunt, antiquatis caeteris singularum Ecclesiarum propriis. At nostra sancti Jacobi liturgia in multis a Cyrilliana disconvenit: quae tamen varietates sunt vel rerum a Cyrillo praetermissarum, vel additamentorum sive in verbis, sive in ritibus, quae a Cyrilli temporibus sacrae actioni accessere; vel tandem formularum sacrarum, quae aliis verbis a Cyrillo atque in liturgia sancti Jacobi referuntur: quorum nonnulla in nostris animadversionibus notavimus. Caetera prorsus conveniunt: ut idem prorsus liturgiae corpus observes; quanquam, ut in hujusmodi rebus fieri solet, nonnullis incrementis et varietatibus mutatum. Fatendum tamen pauca admodum esse apud Cyrillum, quae liturgiae sancti Jacobi ita propria sint, ut in aliis liturgiis Graecis eodem modo non reperiantur. Ratio est, quod summas liturgiae partes tantum Cyrillus persecutus sit, quae in omnibus ecclesiis, Graecis saltem, communes erant.

[ages]; until the patriarchs of Constantinople compelled all the Churches of the Greek rite, partly by persuasion, partly by threats, to receive the liturgy of their own Church, the others proper to the several Churches being abolished. Now our liturgy of St James differs from Cyril's in many things: but these variants are either of things passed over by Cyril, or of additions, whether in words or in rites, that have come into the sacred action since Cyril's time; or lastly of sacred formulas that are given in different words by Cyril and in the liturgy of St James; some of these we have noted in our remarks. In everything else they agree entirely, so that one may recognize altogether the same body of the liturgy, though altered, as usually happens in such matters, by some additions and variants. It must be admitted, however, that there is very little in Cyril so proper to the liturgy of St James that it is not found in the same way in other Greek liturgies. The reason is that Cyril treated only the principal parts of the liturgy, which were common to all churches, at least the Greek ones.

V. Tertio, multa in Cyrilliana liturgia communia sunt cum ea liturgia quae in Constitutionibus apostolicis, lib. II, cap. 57, et lib. VIII, cap. 5 et 6 et sqq. ex integro describitur: si tamen una et eadem est, quae in libro secundo et quae in octavo habetur; nam nonnulla inter diversos illos locos deprehendi varietas potest. Jam a multis ante nos est observatum, Constitutiones apostolicas ad usum Palaestinae et Hierosolymitanae Ecclesiae magnam partem expressas esse: quod novis, si hujus rei locus esset, observationibus illustrare possemus. Certe nonnullis locis major est Cyrillianae liturgiae, cum illa Constitutionum apostolicarum, quam cum sancti Jacobi liturgia similitudo; sed vicissim aliis in partibus, magis ad hanc quam ad illam accedit Cyrilliana. Nihil id mirum videbitur ei, qui Constitutiones apostolicas non ex unius Ecclesiae, sed ex plurium consuetudinibus expressas esse meminerit. Tres illas liturgias in notis nostris saepe comparavimus.

V. Third, much in Cyril's liturgy is common to the liturgy described in full in the Apostolic Constitutions, book 2, ch. 57, and book 8, ch. 5 and 6 ff.; if indeed the one in the second book and the one in the eighth are one and the same, for some variation can be detected between those different places. It has been observed by many before us that the Apostolic Constitutions were for a great part modelled on the usage of the Church of Palestine and Jerusalem: which we could illustrate with new observations, were this the place for it. Certainly in some places the likeness of Cyril's liturgy to that of the Apostolic Constitutions is greater than to the liturgy of St James; but in other parts, conversely, Cyril's comes nearer to the latter than to the former. This will seem no wonder to anyone who remembers that the Apostolic Constitutions were modelled not on the customs of one Church but of many. We have often compared those three liturgies in our notes.

VI. Quarto, circa communionis ritus pauca sunt nobis observanda. Nam quod separatim corpus Christi et sanguis ex calice praebeantur, licet hodiernae Graecorum consuetudini, sacrum panem sanguine intinctum in cochleari jam a saeculo XI praestantium, adversetur; antiquus illis temporibus Graecae et Latinae Ecclesiae mos fuit: quem ab Hierosolymitanis saeculo undecimo medio constanter retentum gratulatur Humbertus cardinalis, adversus Graecorum calumnias scribens, Bib. PP. Lugd. t. XVIII, p. 397. Quod corpus Christi in manus daretur, communis quoque Ecclesiarum omnium usus. Quod autem Cyrillus manus ita conformari praecipiat, ut laeva manus dexterae sacrum corpus recepturae supponatur: id est quod Graeci volunt, dum manus in figuram crucis componi jubent. Ita conc. Trull. can. 101, Joan. Damasc. lib. IV De fide, cap. 13, προσέλθωμεν σταυροειδῶς τὰς παλάμας τυπώσαντες. Nihil quoque dicam de responsione communicantis, Amen, ad veterem et simplicem distribuendae communionis formulam, Corpus Christi, et Sanguis Christi; qua communicans assentitur veritati realis praesentiae Christi corporis et sanguinis sibi dati. Sed quod Cyrillus praecipit, ut antequam ore sumatur panis sacer, oculis admoveatur; utque postquam fuerit ex calice epotus Christi sanguis, collectus digitis adhaerens labiis mador, oculis, fronti et sensibus applicetur; id cum singulare forte videri possit, aliorum auctorum exemplis est confirmandum.

VI. Fourth, a few things must be noted by us about the rites of communion. That the body of Christ and the blood from the chalice are given separately, although it runs against the present custom of the Greeks, who since the eleventh century have given the sacred bread dipped in the blood in a spoon, was the ancient custom of the Greek and Latin Church in those times; and Cardinal Humbert, writing against the calumnies of the Greeks (Bibl. PP. Lugd., vol. 18, p. 397), congratulates the people of Jerusalem on having kept it constantly to the middle of the eleventh century. That the body of Christ was given into the hands was also the common usage of all the Churches. That Cyril bids the hands be so shaped that the left hand is placed under the right, which is to receive the sacred body, is what the Greeks mean when they bid the hands be composed in the figure of a cross. So the Council in Trullo, canon 101, and John Damascene, book 4 On the Faith, ch. 13: "let us draw near, forming our palms in the shape of a cross". Nor will I say anything of the communicant's answer, Amen, to the ancient and simple formula for distributing communion, The body of Christ, and The blood of Christ, by which the communicant assents to the truth of the real presence of the body and blood of Christ given to him. But Cyril's instruction that the sacred bread be brought to the eyes before it is taken by the mouth, and that after the blood of Christ has been drunk from the chalice the moisture clinging to the lips be gathered with the fingers and applied to the eyes, the forehead and the senses: since this might perhaps seem singular, it must be confirmed by examples from other authors.

VII. Ac primo Joan. Damascenus loco jam laudato non oculos solum, sed et labia per osculum, et frontem, Christi corpori admoveri praecipit: Τοῦ ἐσταυρωμένου τὸ σῶμα ἐπιδεξώμεθα· καὶ ἐπιθέντες ὀφθαλμοὺς καὶ χείλη καὶ μέτωπα, τοῦ θείου ἄνθρακος μεταλάβωμεν· Crucifixi corpus recipiamus; applicantesque oculos, labia, et frontem, divinum carbonem sumamus. Theodoretus, in Cant. I, 1: Consideret quomodo in tempore mysteriorum Sponsi membra suscipientes osculamur et circumplectimur, et oculis imponimus. Ejus moris antiqui testis est Theodorus Phurnes apud Allat. lib. III, De consensu, etc. cap. 15. De altero usu, collectum e labiis post sumptionem calicis madorem oculis, fronti, et reliquis sensibus adhibendi; eum Hierosolymis singularem non fuisse ritum nonnulla monumenta suadent. Nam Cyrill. Alexandr., lib. II Glaphyrorum in Exodum, pag. 270 et 271, de Christi sanguine a fidelibus sumpto explicans figuram sanguinis agni, domorum postibus illiti, ait portas nostras, hoc est, sensus, Christi sanguine liniri; θύρας δὲ νοήσεις τὰς ἐν ἡμῖν αἰσθήσεις... per quas invadit daemon, nisi Christi sanguine liniantur; οὐ γὰρ ἦσαν καταχεχρισμέναι τῷ αἵματι τοῦ Χριστοῦ. Quem locum sane prae oculis habuisse videtur Theodorus Balsamon, cum in epistola De jejuniis (num. 14) Coteler. Monum. tom. II, pag. 503, scriberet: Τῷ αἵματι καὶ τῷ σώματι Χριστοῦ τὰς τῶν αἰσθήσεων παραθύρους χριόμενοι καὶ ἁγιαζόμενοι· Inungentes et sanctificantes sensuum nostrorum januas sanguine et corpore Christi. Theodorus Studita hunc morem videtur respexisse, dum ait serm. 46: Neve oculi augusto sanguine piati efferum cernunto. Eum quoque prae oculis habuisse censeo Apollinarem, seu quisquis est auctor Tragoediae Christi patientis, apud Naz., tom. II, pag. 272, aiens, centurionem qui latus Christi perfodit, et clamavit: Filius Dei erat iste; sanguinem e Christi latere profluentem manibus collegisse, et oculis applicuisse.

VII. And first, John Damascene, in the place already cited, bids that not the eyes only but also the lips, by a kiss, and the forehead be brought to the body of Christ: "Let us receive the body of the Crucified; and, putting to it our eyes and lips and foreheads, let us partake of the divine coal"; that is, let us receive the body of the Crucified and, applying eyes, lips and forehead, let us take the divine coal. Theodoret, on Cant. 1:1: "Let him consider how in the time of the mysteries, receiving the members of the Bridegroom, we kiss and embrace them and lay them on our eyes." A witness to this ancient custom is Theodore Phurnes, in Allatius, book 3, On the Agreement, etc., ch. 15. As for the other usage, of applying to the eyes, the forehead and the other senses the moisture gathered from the lips after taking the chalice, some monuments suggest that it was not a rite peculiar to Jerusalem. For Cyril of Alexandria, book 2 of the Glaphyra on Exodus, pp. 270 and 271, explaining the figure of the lamb's blood smeared on the doorposts of the houses as the blood of Christ received by the faithful, says that our doors, that is, our senses, are smeared with the blood of Christ: "By doors you will understand the senses in us [...]", through which the demon invades unless they are smeared with the blood of Christ; "for they had not been anointed with the blood of Christ". Theodore Balsamon certainly seems to have had this passage before his eyes when he wrote in his letter On Fasts (no. 14), Cotelier, Monuments, vol. 2, p. 503: "anointing and sanctifying the doors of the senses with the blood and body of Christ"; that is, anointing and sanctifying the gates of our senses with the blood and body of Christ. Theodore the Studite seems to have had this custom in view when he says, in Sermon 46: "Let not eyes cleansed by the august blood look on anything savage." I think that Apollinaris too, or whoever is the author of the tragedy Christ Suffering, among the works of Nazianzen, vol. 2, p. 272, had it before his eyes when he says that the centurion who pierced the side of Christ and cried out, "This was the Son of God", gathered in his hands the blood flowing from Christ's side and applied it to his eyes:

Ἀρύεταί τε χερσὶ κρουνοῦ, καὶ κόρας

He draws with his hands from the stream, and his pupils

Ἔχρισεν, ὡς ἔοικεν, ὡς ἄγνισμ' ἔχῃ.

he anointed, as it seems, that he might have cleansing.

E fonte manibus haurit, et inunxit pupas,

From the spring he draws with his hands, and anointed his pupils,

Ita ut decebat, sanctitatem inde expetens.

as was fitting, seeking holiness from it.

(1) ‹περί τε› · printed under col 1109

Περί τε. Scripsimus τε loco articuli τοῦ, ex Roe et Casaub. quia sequentes voces sine articulo scriptae.

"Concerning both" (περί τε). We have written τε in place of the article τοῦ, from Roe and Casaub., because the following words are written without the article.

(2) ‹αὐτὸ τοῦτο μυσταγωγοῦντος› · printed under col 1109

Αὐτὸ τοῦτο μυσταγωγοῦντος. Roe, et Cas., αὐτὸ τοῦτό σε μυσταγωγοῦντος, hoc ipsum te docet.

"Initiating [us] into this very thing" (αὐτὸ τοῦτο μυσταγωγοῦντος). Roe and Cas.: αὐτὸ τοῦτό σε μυσταγωγοῦντος, "teaches you this very thing".

(3), (4): called in the Latin of col 1110, set in n1110

Nihil Rivetum moror, qui uti superstitiosum et praeter Scripturas traducit hunc a Cyrillo, de quo agimus, commendatum morem. Eodem jure omnes ante laudatos auctores accuset. Accuset Gorgoniam, Gregorii Nazianzeni sororem, quae corporis et sanguinis Christi particulas, propriis lacrymis mistas, medicinae in modum laborantibus artubus applicuit: accuset et Gregorium fratrem, qui hoc in sorore uti praecipuum fidei et fiduciae in Deum specimen, a Deo ipso per restitutionem sanitatis remuneratum, refert et laudat orat. 11, pag. 187.

I care nothing for Rivet, who censures as superstitious and beyond the Scriptures this custom commended by Cyril, of whom we are treating. By the same right let him accuse all the authors cited above. Let him accuse Gorgonia, the sister of Gregory Nazianzen, who applied particles of the body and blood of Christ, mixed with her own tears, to her suffering limbs as a medicine; let him accuse her brother Gregory too, who reports and praises this in his sister as an outstanding instance of faith and trust in God, rewarded by God Himself with the restoration of her health, Oration 11, p. 187.

VIII. Hanc catechesim contulimus cum codicibus supra notatis: quorum e numero eximendus Coislinianus, qui in extrema pagina, taedio forte librarii, hujus orationis solum titulum continet. Insuper eam contendimus cum fragmentis a Nicone monacho in Pandecte, Eustratio, et auctore libelli Περὶ θείων μυστηρίων citatis. Caret titulo et argumento in omnibus exemplaribus. Eum quem ipsa argumenti ratio postulabat, effinximus. Notarum crebritatem et prolixitatem excusabit lector propter rei tractatae dignitatem et ubertatem. Unum est quod in dissertationem tertiam rejecimus, quod nimirum pertinet ad invocationem Spiritus sancti in consecratione apud Graecas Ecclesias usitatam.

VIII. We have collated this catechesis with the manuscripts noted above; from their number the Coislinian must be excepted, which on its last page, perhaps through the copyist's weariness, contains only the title of this discourse. We have also compared it with the fragments cited by Nicon the monk in the Pandect, by Eustratius, and by the author of the little book On the Divine Mysteries. It lacks a title and an argument in all the copies. We have devised the one that the very scheme of its argument required. The reader will excuse the number and length of the notes for the dignity and richness of the matter treated. There is one thing that we have put off to the third dissertation, namely what concerns the invocation of the Holy Spirit in the consecration, customary in the Greek Churches.

(23) ‹dolum ac detractionem› (in the Latin lesson line, full width) · printed under col 1109

I Petr. II, 1.

1 Pet. 2:1.

(24) ‹altare tuum, Domine› · printed under col 1109

Psal. XXV, 6.

Ps. 25:6.

(3) ‹aquam abluendis manibus porrigentem› (call in the Latin translation) · printed under col 1109, running on under col 1110

Diaconum sacerdoti, etc. aquam porrigentem. Diaconus aquam in manus sacerdoti fundebat per omnes Ecclesias [Latinas] Romana excepta, ex auct. Quaestion. in Vetus et Novum Test. apud Aug. tom. III, Append. quaest. 101. In Constitutionibus vero apostolicis id officium subdiaconus fungitur: idque in Ecclesia Parisiensi observabatur, teste Fortunato in Vita sancti Marcelli, apud Surium, 1 Novemb., num. 3 et 4. Nihil de ejusmodi lotione in sancti Jacobi liturgia.

"The deacon [...] to the priest", etc., "offering water". The deacon poured water on the priest's hands throughout all the [Latin] Churches except the Roman, according to the author of the Questions on the Old and New Testament, among Augustine's works, vol. 3, Appendix, question 101. In the Apostolic Constitutions, however, the subdeacon performs this office; and it was observed in the Church of Paris, as Fortunatus witnesses in the Life of St Marcellus, in Surius, 1 November, nos. 3 and 4. There is nothing about such a washing in the liturgy of St James.

(4) ‹initio ecclesiam ingressi eramus› (call in the Latin translation) · printed under col 1110

Initio ecclesiam ingressi eramus, τὴν ἀρχὴν εἰσῄειμεν. Verti etiam potest, ecclesiam prorsus ingressi essemus. Haec enim elegans usurpatio vocis τὴν ἀρχήν. Notus, me silente, ecclesiam illotis manibus non adeundi usus: cui comparati erant prae foribus ecclesiarum dispositi fontes. Quod autem aliqui id de presbyteris solum dictum a Cyrillo putant, non assentior: quod nemo in ecclesiam, multo minus qui communicaturi erant, illotis manibus accedere auderet, etiamsi magna necessitate premeretur, ut ait Chrysost., hom. 22, ad pop. Antioch., pag. 260.

"We had entered the church at the beginning" (τὴν ἀρχὴν εἰσῄειμεν). It can also be translated "we had entered the church at all". For this is an elegant use of the expression τὴν ἀρχήν. The custom of not approaching the church with unwashed hands is known without my saying so: for it the fountains placed before the doors of churches were provided. But I do not agree with some who think that this was said by Cyril of the presbyters only: for no one would dare approach the church with unwashed hands, much less those who were about to communicate, even if pressed by great necessity, as Chrysostom says, Homily 22 to the People of Antioch, p. 260.

(1), (2): calls in the Greek of col 1109, set in n1109

(end of a note on washing the face before communion) continued from col 1110, set in n1110

(1) ‹osculemurque mutuo› (Latin) · printed under col 1111

Vos invicem suscipite, etc. Ita vertimus, ἀπολάβετε, quod significare potest vel, gestu corporis et complexu apprehendite, vel, animis gratulanter accipite, ut socios et fratres, dimissis jam extraneis. In liturgia sancti Jacobi, post dimissionem catechumenorum, jubet diaconus ut fideles se quisque recognoscant, ἀλλήλους ἐπίγνωτε. Iterumque post thus adolitum, hymni cherubici cantum, donorum admissionem in altari, recitationem symboli, indicit diaconus osculum pacis, his verbis: Ἀγαπήσωμεν ἀλλήλους ἐν Πνεύματι ἁγίῳ· Amemus nos mutuo in Spiritu sancto. Una monitio Cyrilliana ambarum vicem adimplet; ac forte ex divisione illius natae sunt ambae illae in Hierosolymitana liturgia. In Constit. apostol., lib. VIII, cap. 11, una est monitio: Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ· Salutate vos mutuo in osculo sancto. Haec autem praecedit, non subsequitur, ut apud Cyrillum, manuum ablutionem, nisi quid turbatum sit; nam alioqui non idem est omnino precum ac rituum ordo lib. II, c. 57, ac lib. VIII, cap. 9, 10, 11, 12. In omnibus Graecis Ecclesiis, et Latinis fere omnibus praeter Africanam et Romanam, et quae Romanos ritus sequebantur, dabatur osculum pacis ante consecrationem; cum in Africana et Romana Dominicam orationem sequeretur.

"Receive one another", etc. So we have translated ἀπολάβετε, which can mean either "take hold of one another with a gesture of the body and an embrace" or "receive one another gladly in heart", as comrades and brethren, now that the strangers have been dismissed. In the liturgy of Saint James, after the dismissal of the catechumens, the deacon bids the faithful each recognize one another, ἀλλήλους ἐπίγνωτε. And again, after the burning of incense, the singing of the cherubic hymn, the bringing of the gifts to the altar and the recitation of the creed, the deacon announces the kiss of peace in these words: Ἀγαπήσωμεν ἀλλήλους ἐν Πνεύματι ἁγίῳ, "Let us love one another in the Holy Spirit." One admonition of Cyril fills the place of both; and perhaps those two in the liturgy of Jerusalem arose from dividing it. In the Apost. Const., book 8, ch. 11, there is one admonition: Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ, "Greet one another with a holy kiss." But this precedes, and does not follow as in Cyril, the washing of the hands, unless something has been disordered; for otherwise the order of prayers and rites is not altogether the same, book 2, ch. 57, and book 8, ch. 9, 10, 11, 12. In all the Greek Churches, and in almost all the Latin except the African and the Roman and those that followed the Roman rites, the kiss of peace was given before the consecration, whereas in the African and the Roman it followed the Lord's Prayer.

(2) ‹Sursum corda› (Latin) · printed under col 1111, running on under col 1112

Sursum corda. Sanctus Euthymius, qui in Hierosolymitano tractu vivebat saeculo quinto, dicebat: Ἄνω σχῶμεν τὸν νοῦν καὶ τὰς καρδίας· Attollamus mentem et corda. Quod refertur vitae ejus ab nostro Bern. de Montfaucon inter Analecta Graeca editae pag. 62. Eadem est sancti Jacobi liturgiae formula. At in Constit. apostol., lib. VIII, cap. 12, praescribitur haec, Ἄνω τὸν νοῦν, Sursum mentem. Huic exclamationi praeit in liturgiis fere omnibus Graecis, et in Constit. apostolicis salutatio sacerdotis ad populum: Gratia Dei omnipotentis, et charitas Domini Jesu Christi, et communicatio Spiritus sancti, sit cum omnibus vobis; cum responsione populi: Et cum spiritu tuo. Quae sane antiqua, et e Chrysostomi temporibus salutatio, a Cyrillo siletur.

"Lift up your hearts." Saint Euthymius, who lived in the district of Jerusalem in the fifth century, used to say: Ἄνω σχῶμεν τὸν νοῦν καὶ τὰς καρδίας, "Let us lift up our mind and hearts." This is reported in his Life, edited by our Bern. de Montfaucon among the Analecta Graeca, p. 62. The same is the formula of the liturgy of Saint James. But in the Apost. Const., book 8, ch. 12, this one is prescribed: Ἄνω τὸν νοῦν, "Up with the mind." In almost all the Greek liturgies, and in the Apostolic Constitutions, this cry is preceded by the priest's greeting to the people: "The grace of God almighty, and the love of the Lord Jesus Christ, and the communion of the Holy Spirit be with you all"; with the people's response: "And with your spirit." This greeting, certainly ancient and dating from the times of Chrysostom, is passed over in silence by Cyril.

(25) ‹offer munus tuum› (Latin) · printed under col 1111

Matth. V, 23, 24.

Matt. 5:23, 24.

(26) ‹in osculo sancto› (Latin) · printed under col 1111

I Cor. XVI, 20.

1 Cor. 16:20.

(27) ‹In osculo charitatis› (Latin) · printed under col 1111

I Petr. V, 14.

1 Pet. 5:14.

(3)–(7): calls in the Greek of col 1112; printed under col 1112, set in n1112

(3) ‹Οὐκ ἔστι› · printed under col 1112

Οὐκ ἔστι, etc. Paulo aliter Roe, et Casaub.: Οὐκ ἔστι τοῦτο τοιοῦτον· ἀλλὰ τοῦτο τὸ φίλημα ἀνακίρνησι, etc.: Non est hoc ejusdem modi; verum hoc osculum, etc. Post, loco μνηστεύεται, iid., μνημονεύεται, in memoriam revocat.

"It is not", etc. Roe and Casaub. somewhat differently: Οὐκ ἔστι τοῦτο τοιοῦτον· ἀλλὰ τοῦτο τὸ φίλημα ἀνακίρνησι, etc., "This is not of the same kind; but this kiss", etc. Later, in place of μνηστεύεται the same have μνημονεύεται, "calls to memory".

(4) ‹καὶ διαλλάγηθι› · printed under col 1112

Καὶ διαλλάγηθι. Conjunctio καί abest a codd. Roe et Cas. Grod. et sacro textu; qui πρῶτον separant ab ὕπαγε, et cum διαλλάγηθι conjungunt. Ex hac Cyrilli observatione colligi potest osculum pacis ante datum fuisse, quam dona ad altare admoverentur; ex veteri consuetudine, testata a Justino, apol. 2, pag. 97, Constit. Apost., lib. VIII, cap. 12, concil. Laod. can. 19, etc. Contra in liturgia sancti Jacobi ante osculum pacis offeruntur ad altare dona. Varia erat super hac re Ecclesiarum consuetudo

"And be reconciled." The conjunction καί is absent from the manuscripts Roe, Cas., Grod. and from the sacred text, which separate πρῶτον ("first") from ὕπαγε ("go") and join it with διαλλάγηθι ("be reconciled"). From this remark of Cyril it can be gathered that the kiss of peace was given before the gifts were brought to the altar, according to the ancient custom attested by Justin, Apol. 2, p. 97, the Apost. Const., book 8, ch. 12, the Council of Laodicea, can. 19, etc. In the liturgy of Saint James, on the contrary, the gifts are offered at the altar before the kiss of peace. The custom of the Churches on this matter varied.

(5) ‹καὶ Πέτρος› · printed under col 1112

Καὶ Πέτρος, etc. Codd. Roe et Casaub. addunt, ἀσπάσασθε ἀλλήλους, ante ἐν φιλήματι, ut est apud Petrum.

"And Peter", etc. The manuscripts Roe and Casaub. add ἀσπάσασθε ἀλλήλους ("greet one another") before ἐν φιλήματι, as it is in Peter.

(6) ‹ὁ ἱερεὺς προστάττει› · printed under col 1112

Προστάττει. Revocamus lectionem Morelii. Nam in Prevotio et sqq. edd. legitur male, προτάττει.

"Commands" (προστάττει). We restore Morel's reading; for in Prévot and the following editions it is wrongly read προτάττει.

(7) ‹φιλάνθρωπον Θεόν› · printed under col 1112

Θεόν. Nomen hoc ascripsimus ex codd. Roe, Cas. et Grod. quanquam etiam n. 10, in simili phrasi omittatur in multis exemplaribus, ita ut Deum hoc titulo ὁ φιλάνθρωπος compellare videatur.

"God" (Θεόν). We have added this noun from the manuscripts Roe, Cas. and Grod., although in no. 10 too it is omitted in a similar phrase in many copies, so that he seems to address God by this title, ὁ φιλάνθρωπος ("the Lover of mankind").

(2): call in the Latin of col 1111; its end is printed under this column, set in n1111

(1) ‹ποιῶν, ἡμᾶς› · printed under col 1113

Ἡμᾶς. Pro ὑμᾶς, sensu exigente, ita scripsimus ex Roe et Cas.

"Us" (ἡμᾶς). In place of ὑμᾶς ("you"), as the sense requires, we have written thus from Roe and Cas.

(2) ‹τῶν πολυπροσώπων› · printed under col 1113

Πολυπροσώπων. Ex iisd. codd. ita scripsi loco τὸ πρόσωπον, et erasi vocem καλυπτόντων post δυνάμει male positam. Grod. legit, τὸ πρόσωπον καλυπτόντων, faciem operientium: quod cum seraphinis proprium sit, eisque infra tribuatur; vocem πολυπροσώπων, quae cherubinis proprium insigne est, eisdem ascripsi. Quanquam etiam faciem operire de cherubinis dicatur Ezechielis cap. I, 23, sed in Alexandrino codice tantum. In liturgia sancti Jacobi ad hunc locum, cherubim vocantur ζῶα τὰ πολυόμματα, multis oculis praedita animalia.

"Many-faced" (πολυπροσώπων). From the same manuscripts I have written thus in place of τὸ πρόσωπον ("the face"), and I have erased the word καλυπτόντων ("covering"), wrongly placed after δυνάμει. Grod. reads τὸ πρόσωπον καλυπτόντων, "covering the face"; since this is proper to the seraphim and is attributed to them below, I have ascribed to the cherubim the word πολυπροσώπων, which is their proper mark. It is true that covering the face is also said of the cherubim in Ezekiel 1:23, but in the Alexandrian codex only. In the liturgy of Saint James at this place the cherubim are called ζῶα τὰ πολυόμματα, "living creatures endowed with many eyes".

(3) ‹Μνημονεύομεν καὶ› · printed under col 1113

Μνημονεύομεν καί, etc. Intersertum in editis erat νῦν ante καί, quod uti redundans, ex codd. Ottob. Roe, Casaub. et Grodecio delevimus. Loco etiam vocis χερουβίμ, reposui solam quae huic loco convenit σεραφίμ, ex Ottob. et Roe. Seraphim se hic commemorasse confirmat Cyrillus paucis post lineis.

"We make mention also", etc. In the printed editions νῦν ("now") had been inserted before καί; as superfluous, we have deleted it on the authority of the manuscripts Ottob., Roe, Casaub. and of Grodecius. In place of the word χερουβίμ, too, I have restored from Ottob. and Roe σεραφίμ, the only word that suits this place. Cyril confirms a few lines later that he has mentioned the seraphim here.

(4) ‹θεολογίαν ταύτην› · printed under col 1113, running on under col 1114

Θεολογίαν. Roe, Casaub., ὁμολογίαν, confessionem. Trisagium Deitatis confessio est; cumque apud veteres θεολογεῖν significet Deitatem alicui tribuere, Trisagio perfecte convenit vox θεολογία· eidemque a sancto Maximo tribuitur, De mystagogia, cap. 13 et 24, hymnum hunc appellante, ἁγιαστικὴν θεολογίαν, θεολογικὴν ὑμνολογίαν. In liturgia sancti Jacobi bis, ut in aliis liturgiis Graecis cantatur trisagium. Primo, post ingressum sacerdotis ad altare ante lectiones; tumque canebatur, Sanctus Deus, sanctus fortis, etc. quod Joan. Damascenus epist. De trisagio num. 26, pag. 495, repraesentat multo auctius quam in vulgari sancti Jacobi liturgia legitur. Secundo, dicitur in isto loco post praefationem, subsequente sacerdotis oratione, quae singulas vocis Sanctus enuntiationes singulis sanctae Trinitatis personis attribuit: quae oratio jam sancti Damasceni temporibus eodem modo recitabatur, ex eodem num. 27, loco citato. Ea si jam sub Cyrillo vigebat, argumentum est divinitatis Spiritus sancti qui in θεολογίᾳ comprehendebatur.

"Theology" (θεολογίαν). Roe, Casaub. have ὁμολογίαν, "confession". The Trisagion is a confession of the Godhead; and since among the ancients θεολογεῖν means to ascribe the Godhead to someone, the word θεολογία suits the Trisagion perfectly; and it is ascribed to it by Saint Maximus, On the Mystagogy, ch. 13 and 24, who calls this hymn ἁγιαστικὴν θεολογίαν, θεολογικὴν ὑμνολογίαν ("a sanctifying theology, a theological hymnody"). In the liturgy of Saint James, as in other Greek liturgies, the Trisagion is sung twice. First, after the priest's entrance to the altar, before the readings; and then was sung "Holy God, holy Strong One", etc., which John Damascene, in the letter On the Trisagion, no. 26, p. 495, gives in a much fuller form than is read in the common liturgy of Saint James. Second, it is said in this place after the preface, followed by a prayer of the priest that attributes the several utterances of the word "Holy" to the several persons of the Holy Trinity; and this prayer was already recited in the same way in the times of Saint Damascene, from the same work, no. 27, at the place cited. If it was already in use under Cyril, it is an argument for the divinity of the Holy Spirit, Who was included in the θεολογία.

(5) ‹παρακαλοῦμεν› · printed under col 1114

Εἶτα... παρακαλοῦμεν. Habebatur in impressis, ἵνα et παρακαλῶμεν, quos ex codd. Roe, Casaub. et Grod. emendavi. Inter Trisagii cantionem et invocationem ad consecrationem, nullas recitatas fuisse preces memorat Cyrillus. Facile crediderim non ita longas intercessisse, atque illas quae in sancti Jacobi liturgia continentur: at in iis omnino erat coenae sacrae ex evangelicis verbis historia, quae in liturgiarum nulla praetermittitur. Eam forte Cyrillus invocationis partem facere existimavit.

"Then … we beseech." The printed editions had ἵνα and παρακαλῶμεν ("that … we may beseech"), which I have corrected from the manuscripts Roe, Casaub. and Grod. Cyril records that no prayers were recited between the singing of the Trisagion and the invocation for the consecration. I would readily believe that prayers not so long as those contained in the liturgy of Saint James came in between; but among them there was certainly the account of the sacred supper in the words of the Gospels, which is omitted in none of the liturgies. Perhaps Cyril considered it part of the invocation.

(6): call in the Latin of col 1114; set in n1114

(6) ‹et terrae› (Latin) · printed under col 1114

Facimus mentionem coeli et terrae. Haec Hierosolymitanae praefationis, sic enim eam liturgiae partem Latini appellare solemus, compendiosa descriptio, plane similis illi quae in sancti Jacobi liturgia legitur. Sed multo ista Cyrilliana prolixior ea est quae in Apostolicis constitutionibus, lib. VIII, cap. 45, habetur, multa continens folia. Praeterea angelici ordines ibi aliter atque isthic commemorantur.

"We make mention of heaven and earth." This summary description of the preface of Jerusalem (for so we Latins are accustomed to call that part of the liturgy) is quite like the one read in the liturgy of Saint James. But much longer than this one of Cyril is the one found in the Apostolic Constitutions, book 8, ch. 45, which fills many leaves. Moreover, the angelic orders are listed there otherwise than here.

(28) ‹nos reconciliavit› (Latin) · printed under col 1113

Rom. V, 10.

Rom. 5:10.

(29) ‹est dignatus› (Latin) · printed under col 1113

Rom. VIII, 15.

Rom. 8:15.

(30) ‹VI. Facimus deinde› (Latin) · printed under col 1113–1114 (one line across the page)

V. cat. 2, n. 11 et 12.

See cat. 2, nos. 11 and 12.

(31) ‹multis faciebus praeditorum› (Latin) · printed under col 1114

Ezech. X, 1, 21.

Ezek. 10:1, 21.

(32) ‹Dominum mecum› (Latin) · printed under col 1114

Psal. XXXIII, 4.

Ps. 33:4.

(33) ‹Dominus Sabaoth› (Latin) · printed under col 1113

Isa. VI, 2, 3.

Isa. 6:2, 3.

(34) ‹sanctificavimus› (Latin) · printed under col 1113

V. inf. n. 19; cat. 19, n. 7; cat. 21, n. 3.

See below, no. 19; cat. 19, no. 7; cat. 21, no. 3.

(1)–(5): calls in the Greek of col 1113; (4) runs on and (5) is printed under this column, both set in n1113

(1) ‹super [dona] proposita› (Latin) · printed under col 1115

Deum benignum exoramus, etc. Haec est nominatissima apud Graecos invocatio, quam Cyrillus modo adorandae Trinitatis, cat. 19, n. 7, modo Spiritus sancti, cat. 21, num. 3, invocationem appellat: quam ita exprimit sancti Jacobi liturgia: Miserere nostri, Domine Deus, Pater omnipotens: miserere nostri, Deus, Servator noster: miserere nostri, Deus, secundum magnam misericordiam tuam; et emitte super nos, et super haec proposita dona, Spiritum tuum sanctissimum... ut superveniens, sancta, bona, et gloriosa sui praesentia sanctificet, et faciat hunc quidem panem corpus sanctum Christi tui (Resp. populus: Amen); et hunc calicem, pretiosum sanguinem Christi tui. (Populus: Amen.) Vides hic non solius Spiritus sancti, qui mittendus est; sed et Patris, et Filii Salvatoris nostri, a quibus rogatur ejus missio, invocationem contineri. Haec porro precatio communis est et sacerdoti qui eam fundit, et populo cujus nomine funditur, qui et eam occipit per verba: Miserere nostri, Domine Deus, Pater omnipotens, et eam confirmat, respondendo: Amen. Huic uni precationi, omissis evangelicis verbis, Cyrillus tam hoc loco, quam num. 19, et citatis catech. 19 et 21 locis, consecrationem tribuere videtur. De qua ejus sententia fuse dicimus Dissertat. 3, articulo peculiari: neque tamen evangelicorum verborum ab ipso vim sublatam aut imminutam esse censendum est.

"We beseech the gracious God", etc. This is the invocation most celebrated among the Greeks, which Cyril calls now the invocation of the adorable Trinity (cat. 19, no. 7), now that of the Holy Spirit (cat. 21, no. 3). The liturgy of Saint James expresses it thus: "Have mercy on us, O Lord God, Father almighty; have mercy on us, O God our Saviour; have mercy on us, O God, according to Thy great mercy; and send down upon us, and upon these gifts set forth, Thy most Holy Spirit … that, coming upon them, He may sanctify them by His holy, good and glorious presence, and make this bread the holy body of Thy Christ (the people answer: Amen), and this cup the precious blood of Thy Christ (the people: Amen)." You see that this contains the invocation not of the Holy Spirit alone, Who is to be sent, but also of the Father and of the Son our Saviour, of Whom His sending is asked. This prayer, moreover, is common both to the priest who pours it out and to the people in whose name it is poured out, who also begin it with the words "Have mercy on us, O Lord God, Father almighty" and confirm it by answering "Amen". To this one prayer, the words of the Gospel being left out, Cyril seems to attribute the consecration, both in this place and in no. 19, and in the places cited from catecheses 19 and 21. Of this opinion of his we speak at length in Dissertation 3, in an article of its own; yet it must not be thought that he took away or diminished the force of the words of the Gospel.

(2) ‹multos ita dicere› (Latin) · printed under col 1115

Novi enim multos ita dicere. Simplici Catholicorum nonnullorum ignorantiae, aut objectioni de re sibi satis non nota, Cyrillum hic occurrere censeo. Cum eis enim leniter agit et sedate, docentis potius quam refellentis more. Certe ante Aerium neminem novimus, qui veterrimum et totius Ecclesiae consuetudine consecratum pro defunctis sacrificium offerendi morem reprehenderit. Is autem, Epiphanio teste, haeresi LXXV, num. 1, nonnisi post Eustathii Sebasteni episcopatum suam haeresim disseminavit. Atqui Eustathius ante annum 355 non videtur episcopus fuisse.

"For I know that many say this." I think Cyril is here meeting the simple ignorance of some Catholics, or an objection about a matter not well enough known to them; for he deals with them gently and calmly, in the manner of one who teaches rather than one who refutes. Certainly we know of no one before Aerius who found fault with the very ancient custom, consecrated by the usage of the whole Church, of offering the sacrifice for the dead. And he, on the testimony of Epiphanius (Heresy 75, no. 1), spread his heresy only after the episcopate of Eustathius of Sebaste; but Eustathius does not seem to have been a bishop before the year 355.

(3)–(5): calls in the Greek of col 1116; (3) begins under this column; all set in n1116

(3) ‹ὑπὲρ στρατιωτῶν› · printed under col 1115, running on under col 1116

Στρατιωτῶν, militibus. Roe et Casaub., στρατοπέδων, exercitibus. Exercitus illi, sive milites, et socii mox memorati, non alii quam Romanorum imperatorum. Idcirco ita reddidimus vocem βασιλέων. Constantium et Constantem significat. Paulo post, codic. Roe, Casaub. et Grodecii auctoritate, sustuli pronomen σου post δεόμεθα, et σοι post προσφέρομεν, in editis male inserta, sicque redditur Cyrillianae orationi sua lux et consequentia, quum ante confusa esset; qua ex turbatione Rivetus locum hunc cavillandi ansam sumebat. Citati tamen codices pro καὶ προσφέρομεν, unum verbum habent, προσφέροντες. Ea porro oratio, quam hic recenset Cyrillus, eodem fere modo atque ordine post invocationem Spiritus sancti habetur in Constit. apost., lib. VIII, c. 12, et in Jacobaea liturgia; sed verba Cyrilli magis conveniunt cum Constitutionum verbis.

"Soldiers" (στρατιωτῶν), militibus. Roe and Casaub. have στρατοπέδων, "armies". Those armies or soldiers, and the allies mentioned just after, are none other than those of the Roman emperors; that is why we have rendered the word βασιλέων thus. It signifies Constantius and Constans. A little further on, on the authority of the manuscripts Roe and Casaub. and of Grodecius, I have removed the pronoun σου after δεόμεθα and σοι after προσφέρομεν, wrongly inserted in the printed editions; and so Cyril's prayer recovers its clarity and coherence, whereas before it was confused, and from this disorder Rivet took occasion to cavil at this passage. The manuscripts cited, however, have in place of καὶ προσφέρομεν the single word προσφέροντες. This prayer, moreover, which Cyril here recounts, is found in almost the same manner and order after the invocation of the Holy Spirit in the Apost. Const., book 8, ch. 12, and in the liturgy of James; but Cyril's words agree more closely with the words of the Constitutions.

(4) ‹Εἶτα μνημονεύομεν› · printed under col 1116

Εἶτα, etc. Haec et sequentia numeris 9 et 10, contenta citantur sub Cyrilli nostri nomine, ab Eustratio in libro quem de oratione pro mortuis sub Eutychio patriarcha CP. post saeculum sextum medium scripsit. Qui liber ab Allatio est editus in suo opere De Purgatorio. Habetur autem Cyrilliani loci citatio sub finem num. 28, pag. 569. Porro, loco εἶτα μνημονεύομεν, quod ex Roe, Casaub. et Eustratio scripsimus, habebatur in editis, ἵνα μνημονεύωμεν. Post ὁ Θεός, addidimus ταῖς ex Eustratio. Adverte hic 1° germanam ac catholicam sanctorum invocationis explicationem, quae sacrificii Christi vim et mediationem non tollit, sed ad ejus effectus nobis impartiendos multum juvat; 2° discrimen precum Ecclesiae sanctos invocantis, et pro mortuis exorantis. In primo enim simplex memoria, ut Deus per eos gratum accipiat sacrificium, μνημονεύομεν καὶ τῶν. In secundo, oratio et supplicatio pro defunctis, ὑπὲρ τῶν προκεκοιμημένων.

"Then", etc. This and what follows, contained in nos. 9 and 10, are cited under the name of our Cyril by Eustratius, in the book on prayer for the dead that he wrote under Eutychius, patriarch of Constantinople, after the middle of the sixth century. That book was edited by Allatius in his work On Purgatory. The citation of Cyril's passage is found towards the end of no. 28, p. 569. Further, in place of εἶτα μνημονεύομεν ("then we make mention"), which we have written from Roe, Casaub. and Eustratius, the printed editions had ἵνα μνημονεύωμεν ("that we may make mention"). After ὁ Θεός we have added ταῖς from Eustratius. Note here, first, the genuine and Catholic explanation of the invocation of the saints, which does not take away the power and mediation of Christ's sacrifice but helps greatly towards imparting its effects to us; second, the difference between the prayers of the Church when it invokes the saints and when it prays for the dead. In the first there is a simple remembrance, that God may accept the sacrifice as pleasing through them: μνημονεύομεν καὶ τῶν ("we make mention also of"). In the second there is prayer and supplication for the departed: ὑπὲρ τῶν προκεκοιμημένων ("for those who have fallen asleep before").

(5) ‹Εἶτα καὶ ὑπὲρ› · printed under col 1116, running on under col 1117

Εἶτα, etc. Locus hic usque ad numeri sequentis finem, sub nomine Cyrilli laudatur a Nicone monacho auctore Pandectes ineditae cod. Reg. 1994, fol. 328, dum respondet ad quaestionem sibi propositam, Quidnam possit animas defunctorum post mortem juvare. Commemoratisque sancti Gregorii papae ex Dialogis, et Joannis Eleemosynarii testimoniis, haec nostra Cyrilli laudat, loco εἶτα scribens μνημονεύομεν. Hac duplici allegatione Eustratii et Niconis, castigatur Riveti imprudentia, qui verba ambobus his numeris contenta in Cyrillum immissa esse contendit. Fauste in ea loca suspicionem intentavit, quae veterum testimoniis comprobata reperiuntur. Inferius, post τῶν ἐν ἡμῖν, adjicit Eustratius, Ἁγίων, Sanctis. Sed sufficit vox illa a Cyrillo initio enumerationis suae posita, ante Πατέρων. Nimirum Ecclesia non orat nisi pro mortuis in sinu suo defunctis, quosque in gratia et sanctitate decessisse supponit.

"Then", etc. This passage, up to the end of the following number, is quoted under Cyril's name by Nikon the monk, author of the unpublished Pandects (Royal manuscript 1994, fol. 328), where he answers the question put to him, "What can help the souls of the dead after death?" And having set out the testimonies of Saint Gregory the pope from the Dialogues and of John the Almsgiver, he quotes these words of our Cyril, writing μνημονεύομεν in place of εἶτα. By this twofold citation, of Eustratius and of Nikon, the rashness of Rivet is rebuked, who contended that the words contained in both these numbers had been foisted upon Cyril. Happily indeed did he cast suspicion on passages that are found confirmed by the testimonies of the ancients! Lower down, after τῶν ἐν ἡμῖν, Eustratius adds Ἁγίων, "holy". But the word set by Cyril at the beginning of his list, before Πατέρων, is enough. The Church, of course, prays only for the dead who have died in her bosom and whom she supposes to have departed in grace and holiness.

(5) of col 1116 continued at the head of this column's footnote band, set in n1116

(1) ‹ἢ οὐ μεθ' ἁμαρτημάτων› · printed under col 1117

Ἢ οὐ μεθ' ἁμαρτημάτων, vel sine peccatis. Desunt haec in codd. Roe et Casaub. et apud Niconem. Eustratius habet, ἢ οὐ, vel non, quod sufficit. Superflua videtur horum verborum adjectio. Nam Cyrilliana ad objectionem responsio tota, eos qui in peccatis decessere spectat; deque iis qui peccatorum expertes sunt silet. Peccatores vero, quos Ecclesiae precibus juvari probat, in communione Ecclesiae et sanctitate mortuos intelligit, ut patet ex num. praeced.; nam infideles, vel qui baptismi gratiam amiserunt, hos indeprecabili damnationi obnoxios pronuntiat, cat. 1, num. 2, et cat. 15, num. 25, et quidem statim post mortem, cat. 18, n. 14. Qui ergo mortui suffragiis Ecclesiae relaxationem a poenis consequuntur, Deum quidem offenderunt, sed veniabiliter; similes illis, quos aliquam iram meritos Rex non morte sed exsilio damnat, cognatorum precibus facile placabilis. Qua comparatione Cyrillus eos in exsilio a paradiso et coelo, et in poenis versari se existimasse significat. Loco προσευχῆς inferius, in Roe, Casaub. Nicone et Grod. habetur, προσφορᾶς, sacrificio,

"Or not with sins", that is, "without sins". These words are missing in the manuscripts Roe and Casaub. and in Nikon. Eustratius has ἢ οὐ, "or not", which is enough. The addition of these words seems superfluous. For Cyril's whole answer to the objection concerns those who have died in sins, and is silent about those who are free from sins. And the sinners whom he shows to be helped by the prayers of the Church he understands to be those who died in the communion of the Church and in holiness, as is plain from the preceding number; for unbelievers, or those who have lost the grace of baptism, he declares liable to a damnation that no prayer can avert (cat. 1, no. 2, and cat. 15, no. 25), and that immediately after death (cat. 18, no. 14). Those dead, then, who obtain relief from their punishments by the suffrages of the Church offended God indeed, but pardonably; they are like those whom a King, having deserved some anger, condemns not to death but to exile, and who is easily appeased by the prayers of their kinsmen. By this comparison Cyril shows that he thought they dwell in exile from paradise and heaven, and in punishments. In place of προσευχῆς ("prayer") below, Roe, Casaub., Nikon and Grod. have προσφορᾶς, "sacrifice",

(2) ‹προσενέγκωσιν› · printed under col 1117

Προσενέγκωσιν. Ex Eustratio et Nicone. Habent Roe, Casaub., προσενέγκουσι. Editi, προσενέγκειεν, pro προσενέγκοιεν, vel προσενέγκειαν.

"Should offer" (προσενέγκωσιν): from Eustratius and Nikon. Roe and Casaub. have προσενέγκουσι. The printed editions have προσενέγκειεν, for προσενέγκοιεν or προσενέγκειαν.

(3) ‹αὐτῷ τὰς δεήσεις› · printed under col 1118

Αὐτῷ. Forte, τῷ Θεῷ.

"To Him" (αὐτῷ). Perhaps τῷ Θεῷ, "to God".

(4) ‹προσφέρομεν, ἐξιλεούμενοι› · printed under col 1118

Προσφέρομεν, ἐξιλεούμενοι. Nicon., προσφέροντες ἐξιλεούμεθα, offerentes propitiamur. Male Grodecius vertit, Christum pro peccatis nostris mactatum offerimus. Nam et Graeca constructio et sensus est, offerri a nobis pro peccatis nostris, Christum in altari mactatae instar victimae jacentem: quod alludit ad Apoc. cap., V 6, 12. Post αὐτῶν, ex codd. Roe, Casaub. Eustratio et Nicone adjecimus τε, et ex iisdem, Nicone excepto, vocem Θεόν post φιλάνθρωπον.

"We offer, propitiating." Nikon has προσφέροντες ἐξιλεούμεθα, "offering, we propitiate". Grodecius translated wrongly, "we offer Christ slain for our sins". For both the Greek construction and the sense are that Christ is offered by us for our sins, lying on the altar like a slain victim; which alludes to Rev. 5:6, 12. After αὐτῶν we have added τε from the manuscripts Roe and Casaub., Eustratius and Nikon, and from the same, Nikon excepted, the word Θεόν after φιλάνθρωπον.

(5) ‹εὐχὴν λέγομεν› · printed under col 1118

Λέγομεν, dicimus. Genovef., λέγεις, dicis. Eadem debet esse codd. Roe et Casaub. scriptura, quamvis habeant, λέγειν· nam infra, pro ἐπιγραφόμενοι et λέγοντες, ferunt, ἐπιγραφόμενος, et λέγων. Grodecius vertit, dicitis. Cyrillus in tota hac orationis Dominicae explanatione, modo in secunda persona loquitur, scribendo λέγεις, ut num. 14, εὐχόμενος τοῦτο λέγεις. Et num. 18, μετὰ τὴν πλήρωσιν τῆς εὐχῆς λέγεις· Ἀμήν. Modo in prima persona plurali, ut num. 12, εὐχόμεθα ἐν ἡμῖν ἁγιασθῆναι· et num. 5, συγχωρῆσαι ἡμῖν παρακαλοῦντες. Nunquam autem eam orationem a sacerdote pronuntiatam meminit. Nempe vetus est Graecorum consuetudo, ut populus Orationem Dominicam recitet: qui generalis omnium ecclesiarum usus erat teste Hieronymo, lib. III cont. Pelag, si Romanam, et forte Africanam Ecclesiam excipias, in qua audiente populo a solo sacerdote recitabatur.

"We say", dicimus. Genovef. has λέγεις, "you say". The reading of the manuscripts Roe and Casaub. must be the same, although they have λέγειν; for below, in place of ἐπιγραφόμενοι and λέγοντες, they give ἐπιγραφόμενος and λέγων. Grodecius translated "you [plural] say". Throughout this explanation of the Lord's Prayer Cyril speaks now in the second person, writing λέγεις, as in no. 14, εὐχόμενος τοῦτο λέγεις ("praying, you say this"), and no. 18, μετὰ τὴν πλήρωσιν τῆς εὐχῆς λέγεις· Ἀμήν ("after the completion of the prayer you say: Amen"); now in the first person plural, as in no. 12, εὐχόμεθα ἐν ἡμῖν ἁγιασθῆναι ("we pray that it be hallowed in us"), and no. 5, συγχωρῆσαι ἡμῖν παρακαλοῦντες ("beseeching Him to forgive us"). But he nowhere mentions that prayer as said by the priest. It is, of course, an old custom of the Greeks that the people recite the Lord's Prayer; and this was the general usage of all the churches, on the testimony of Jerome, Against the Pelagians, book 3, except the Roman and perhaps the African Church, in which it was recited by the priest alone while the people listened.

(6) ‹Οὐρανοὶ δ'› · printed under col 1118

Οὐρανοὶ δέ. Loco γάρ scripsimus, δέ, ex codd. Roe et Casaub.

"And the heavens" (Οὐρανοὶ δέ). In place of γάρ we have written δέ, from the manuscripts Roe and Casaub.

(7) ‹Ἐπεὶ δὲ καὶ› · printed under col 1118

Ἐπεὶ δέ. Particulam δέ adjecimus ex Roe, et Grod. Has particulas in unam vitiose scriptam ἐπειδή confundunt Roe, et Casaub.

"But since" (Ἐπεὶ δέ). We have added the particle δέ from Roe and Grod. Roe and Casaub. run these particles together into one word, wrongly written, ἐπειδή.

(35) ‹relegarit in exsilium› (Latin) · printed under col 1117

Vid. epist. ad Const. n. 2.

See the letter to Constantius, no. 2.

(36) ‹dicentesque› (Latin) · printed under col 1117

Matth. VI, 9-13.

Matt. 6:9–13.

(37) ‹imaginem ferunt› (Latin) · printed under col 1118

I Cor. XV, 49.

1 Cor. 15:49.

(38) ‹et inambulans› (Latin) · printed under col 1118

II Cor. VI, 16.

2 Cor. 6:16.

(1)–(7): calls in the Greek of col 1117; (3)–(7) are printed under this column, all set in n1117

(39) ‹blasphematur in gentibus› (Latin) · printed under col 1119

Isa. LII, 5; Rom. II, 24.

Isa. 52:5; Rom. 2:24.

(40) ‹mortali vestro corpore› (Latin) · printed under col 1119

Rom. VI, 12.

Rom. 6:12.

(41) ‹facientes voluntates ejus› (Latin) · printed under col 1119

Psal. CII, 20.

Ps. 102:20.

(42) ‹in secessum ejicitur› (Latin) · printed under col 1120

Matt. XV, 17.

Matt. 15:17.

(43) ‹sed in omnem tui compagem› (Latin) · printed under col 1120, running on under col 1119

Vid. Iren. lib. V, cap. 2, n. 2 et 3.

See Irenaeus, book 5, ch. 2, nos. 2 and 3.

(44) ‹dies hodiernus› (Latin) · printed under col 1119

Hebr. III, 13.

Heb. 3:13.

(45) ‹ut ait Joannes› (Latin) · printed under col 1119

I Joan. I, 8.

1 John 1:8.

(1)–(4): calls in the Greek of col 1120; (1)–(3) are printed under this column, all set in n1120

(1) ‹ἅγιον ἐπὶ τὸ εἶναι› · printed under col 1119

Μὴ εἶναι ἅγιον. Vocem ἅγιον adjecimus ex codd. Roe et Cas.

"Not being holy." We have added the word ἅγιον from the manuscripts Roe and Cas.

(2) ‹τὸ τοῦ Θεοῦ θέλημα› · printed under col 1119

Τὸ τοῦ Θεοῦ. Articulum τοῦ in impressis omissum restituimus ex Roe et Casaub.

"That of God" (τὸ τοῦ Θεοῦ). We have restored the article τοῦ, omitted in the printed editions, from Roe and Casaub.

(3) ‹Ὁ ἄρτος οὗτος› · printed under col 1119, running on under col 1120

Ὁ ἄρτος οὗτος, etc. Haec verba, usque ad ὡς καὶ ὁ Παῦλος excl. citantur in libello Περὶ θείων μυστηρίων. Particulam ἐπί ante τὴν οὐσίαν addidimus ex codd. Ottob. Roe et Casaub. ac praefato libello. Manifestum est auctorem, vocis ἐπιούσιος etymologiam ex duobus verbis ἐπί et οὐσίαν derivare: quemadmodum Basilius Regul. brevior. interrog. 252, aliique permulti. Quanquam probabilior interpretatio quae ab ἐπιούσῃ ἡμέρᾳ derivat. Substantialem autem vertimus ex sensu Cyrilli, cui supersubstantialis vocabulum non convenit. Loco καταστησόμενος quod in impressis legebatur, scripsimus ex nominatt. codd. κατατασσόμενος. Auctor libelli Περὶ θείων μυστηρ. legit, πρεπόμενος, mendose pro τρεπόμενος, qui convertitur. Additque has voces, καὶ ἐμμένων [ vitiose scriptum ἐμμαίνων ] τοῖς καθαροῖς, et in puris immanens. Panem substantialem a Cyrillo, quemadmodum a multis Patribus, Eucharistiam intelligi, quamvis Albertino incertum sit, obscurum esse non potest hunc locum conferenti cum cat. 22, num. 3 et 5. Quis enim alius panis ad utilitatem corporis et animae in totam hominis compagem distribuitur, praeter Eucharistiam? per quam ait in citatis locis corpus et sanguinem Christi in membra nostra distribui, animam et corpus simul sanctificari: dum anima per Verbum Dei proprium sibi cibum pascitur; corpus, Christi carnis et sanguinis attactu, adversus daemones defenditur, ut olim agni sanguine aedes Hebraeorum adversus angelum vastatorem, cat. 19, num. 3. Nec existimandum est Cyrillum existimasse corpus Christi in nostrum dividi et digeri: sed solita loquendi ratione sancto corpori tribuit, quod speciebus illud obtegentibus unice convenit. At neque species in secessum ire negat, sed solummodo Christi corpus.

"This bread", etc. These words, up to ὡς καὶ ὁ Παῦλος exclusive, are cited in the little book On the Divine Mysteries. We have added the particle ἐπί before τὴν οὐσίαν from the manuscripts Ottob., Roe and Casaub. and the book just mentioned. It is plain that the author derives the etymology of the word ἐπιούσιος from the two words ἐπί and οὐσίαν, as do Basil (Shorter Rules, question 252) and very many others; although the more probable interpretation is the one that derives it from ἐπιούσῃ ἡμέρᾳ ("the coming day"). We have translated "substantial" according to Cyril's sense, which the word "supersubstantial" does not suit. In place of καταστησόμενος, which was read in the printed editions, we have written κατατασσόμενος from the manuscripts named. The author of the little book On the Divine Mysteries reads πρεπόμενος, by mistake for τρεπόμενος, "which is converted". And he adds these words, καὶ ἐμμένων [wrongly written ἐμμαίνων] τοῖς καθαροῖς, "and abiding in the pure". That by the substantial bread Cyril, like many Fathers, understands the Eucharist (although Aubertin finds it uncertain) cannot be obscure to anyone who compares this passage with cat. 22, nos. 3 and 5. For what other bread is distributed through the whole frame of a man for the benefit of body and soul, except the Eucharist? Through it, he says in the places cited, the body and blood of Christ are distributed into our members, and soul and body are sanctified together: while the soul is fed by the Word of God with its own proper food, the body is defended against the demons by the touch of Christ's flesh and blood, as once the houses of the Hebrews were defended by the blood of the lamb against the destroying angel (cat. 19, no. 3). Nor must it be thought that Cyril supposed the body of Christ to be divided and digested into ours; rather, in the customary manner of speaking, he attributes to the holy body what properly suits only the species that veil it. And he does not deny that the species go into the draught, but only the body of Christ.

(4) ‹ἀνθ' οἵων οἷα λαμβάνομεν› · printed under col 1120, running on under col 1121

Ἀνθ' οἵων οἷα λαμβάνομεν. Loco ὧν, ex codd. Roe et Casaub. scripsimus, οἵων· inducti simili loquendi ratione cat. 2, num. 7, ἐξ οἵων εἰς οἷα κατηνέχθη. Post λαμβάνομεν, ex iisdem codicibus Coisl. edit. Morel. et vers. Grod. addidimus verba, μὴ ἀναμείνωμεν.

"In return for what, what things we receive." In place of ὧν we have written οἵων from the manuscripts Roe and Casaub., led by a similar manner of speaking in cat. 2, no. 7: ἐξ οἵων εἰς οἷα κατηνέχθη ("from what to what he was brought down"). After λαμβάνομεν, from the same manuscripts, Coisl., Morel's edition and Grodecius's version, we have added the words μὴ ἀναμείνωμεν ("let us not wait").

(42), (43): calls in the Latin of col 1119; printed under this column, set in n1119

(4) of col 1120 continued at the head of this column's footnote band, set in n1120

(1) ‹αὐτοῦ μόνης› · printed under col 1121

Τῆς αὐτοῦ μόνης, etc. Aliter codd. Roe et Casaub., καὶ τῆς αὐτοῦ δεόμεθα φιλανθρωπίας, et hujus opus habemus benignitate. In cod. Ottob., τῆς αὐτῆς μόνης, etc. sola ipsa per se benignitate opus habent. Vox δέομαι non significat simpliciter opus habere, sed, hoc solo auxilio posse tolli. Sic Basil. epist. 317: Τὸ δὲ ἁμάρτημα τοῦ Λαμέχ, οὐ κατακλυσμοῦ δεῖται πρὸς θεραπείαν, ἀλλ' αὐτοῦ τοῦ αἰροῦντος [f. αἴροντος] τὴν ἁμαρτίαν τοῦ κόσμου· Peccato Lamech non sufficit ad curationem diluvium, sed necessarius est is qui tollit peccatum mundi.

"Of His alone", etc. The manuscripts Roe and Casaub. read otherwise: καὶ τῆς αὐτοῦ δεόμεθα φιλανθρωπίας, "and we have need of His kindness". In the Ottob. manuscript: τῆς αὐτῆς μόνης, etc., "they have need of that kindness alone by itself". The word δέομαι does not mean simply "to have need of" but "to be able to be taken away by this help alone". So Basil, letter 317: Τὸ δὲ ἁμάρτημα τοῦ Λαμέχ, οὐ κατακλυσμοῦ δεῖται πρὸς θεραπείαν, ἀλλ' αὐτοῦ τοῦ αἰροῦντος [perhaps αἴροντος] τὴν ἁμαρτίαν τοῦ κόσμου: "For the sin of Lamech the flood is not enough to heal it; there is need of Him Who takes away the sin of the world."

(2) ‹ἀπείραστος, ἀδόκιμος› · printed under col 1121, running on under col 1122

Ἀνὴρ ἀπείραστος, ἀδόκιμος. Locus ille ut jacet, nunquam reperitur in Scriptura. Fuit tamen a multis Patribus Graecis et Latinis citatus. Ad eum alludit Naz., epist. 215, dum scribit: Οὐ δόκιμον τὸ ἀπείραστον. Sanctus Nilus, Peristeriae sect. 4, c. 6: Οὐκ ἤκουσας τῆς θείας λεγούσης φωνῆς· Ἀνὴρ ἀπείραστος, ἀδόκιμος παρὰ Θεῷ; Non audivisti divinam vocem dicentem: Vir non tentatus, non probatus apud Deum. Damasc., lib. II De fide, cap. 30: Ἀνὴρ γὰρ ἀπείραστος, ἀδόκιμος, οὐδενὸς λόγου ἄξιος. Reperitur in Latinis sancti Ephraem, De poenit. et patient., pag. 151; item apud Ruffinum, De benedictionibus patriarch., lib. II, in Benedict. Gad.: Vir intentatus non est probabilis. Apud Cassianum, Coll. IX, cap. 23, et qui ex eo sumpsit Julianum Toletanum, lib. II Ἀντικειμένων, quaest. 158: Omnis vir qui non est tentatus, non est probatus. Nullus eorum quo ex loco sententiam hanc deprompserit assignat. Sunt in Ecclesiastico et in aliis Scripturae libris sententiae isti similes; e quibus, dum e memoria vel solo sensu recitantur, factum fuerit adagium hoc Patrum ore contritum.

"A man untempted is unproved." That passage, as it stands, is nowhere found in Scripture. Yet it has been cited by many Fathers, Greek and Latin. Nazianzen alludes to it in letter 215, where he writes: Οὐ δόκιμον τὸ ἀπείραστον ("the untempted is not proved"). Saint Nilus, Peristeria, sect. 4, ch. 6: "Have you not heard the divine voice saying: A man untempted is unproved before God?" Damascene, On the Faith, book 2, ch. 30: "For a man untempted is unproved, worthy of no account." It is found among the Latin works of Saint Ephraem, On Penitence and Patience, p. 151; likewise in Rufinus, On the Blessings of the Patriarchs, book 2, on the blessing of Gad: "A man untempted is not approvable." In Cassian, Conference 9, ch. 23, and in Julian of Toledo, who took it from him, Antikeimena, book 2, question 158: "Every man who has not been tempted has not been proved." None of them indicates from what place he drew this saying. In Ecclesiasticus and in other books of Scripture there are sayings similar to it; and from them, as they were recited from memory or by sense alone, this adage, worn smooth in the mouths of the Fathers, will have been formed.

(2*) ‹ὁλοκλήρων ἁγίων χοροῦ› · printed under col 1122 Ὁλοκλήρων. Lege, ὁλοκλήρου. EDIT.

"Unharmed" (ὁλοκλήρων, plural). Read ὁλοκλήρου (singular). EDITOR.

(3), (4): calls in the Latin of col 1122; set in n1122

(3) ‹ingressus mersus non est› (Latin) · printed under col 1122

Petrus in tentationem ingressus mersus non est. Haud negat Petrum gravi succubuisse peccato, juxta quosdam ab Hieronymo, in Matth. XXVI, 72, castigatos, qui frivola verbi aucupatione, per mentalem restrictionem culpa prorsus liberabant Petrum. Cyrillus vero cat. 2, num. 19, confitetur Petrum ter Dominum negavisse; hujus admissi interiori poenitentia tactum veniam promeruisse, et peccantium per poenitentiam salutem consecutorum insigne exemplar evasisse. Hoc est igitur Cyrillo tentationem superare; non solum peccatum effugere, sed a peccato resipiscere. Idcirco Judam avaritiae tentatione submersum dicit, non quod tentationi succumbens prodiderit Christum; sed quod desperatione laqueo vitam finivit. Inusitata haec superandae tentationis, vel eidem succumbendi explicatio. Habetur huic finitima sub nomine cujusdam Patris, Prati Spir. cap. 209. Hesychius, quem Hierosolymitanum presbyterum fuisse ferunt, cum mihi Latinus fuisse videatur, in Levitic. cap. V, 2. Neque enim omnis qui a bestia capitur jam omni modo ab ea et occiditur; forsitan enim et postquam capitur, liberatur, sicut Petrus. Incidit enim in diaboli laqueo tempore negationis; sed resipiscens evasit, et dicit cum David: « Anima mea sicut passer erepta est, » etc.

"Peter, having entered into temptation, was not drowned." He does not deny that Peter succumbed to a grave sin, as did certain people rebuked by Jerome (on Matt. 26:72), who by a frivolous catching at words, through a mental reservation, freed Peter from fault altogether. Cyril indeed, in cat. 2, no. 19, acknowledges that Peter denied the Lord three times; that, touched by inward penitence for this offence, he earned pardon; and that he became a signal example of sinners who have obtained salvation through penitence. For Cyril, then, to overcome temptation is this: not only to escape sin but to come back to one's senses from sin. That is why he says that Judas was drowned by the temptation of avarice, not because, succumbing to the temptation, he betrayed Christ, but because in despair he ended his life with a noose. This explanation of overcoming temptation, or of succumbing to it, is unusual. One close to it is found under the name of a certain Father, Spiritual Meadow, ch. 209. Hesychius, who is said to have been a priest of Jerusalem, though to me he seems to have been a Latin, on Leviticus, ch. 5, 2: "For not everyone who is caught by a beast is also killed by it in every way; for perhaps even after he is caught he is set free, like Peter. For he fell into the devil's snare at the time of the denial; but coming to his senses he escaped, and he says with David: 'My soul has been snatched away like a sparrow'," etc.

(4) ‹nec ipsi perfossi sint› (Latin) · printed under col 1122

F. infixi, in laqueo vel in limo profundi (Ps. LXVIII, 3).

Perhaps "fixed fast", in the snare or in the mire of the deep (Ps. 68:3).

(46) ‹non est probatus› (Latin) · printed under col 1121

Eccli. XXXIV, 9, 10; Rom. V, 3, 4.

Sir. 34:9, 10; Rom. 5:3, 4.

(47) ‹incideritis varias› (Latin) · printed under col 1121

Jac. I, 2.

James 1:2.

(48) ‹nos in refrigerium› (Latin) · printed under col 1122

Psal. LXV, 10-12.

Ps. 65:10–12.

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(1) ‹Sancta sanctis› (Latin) · printed under col 1123

Dicit sacerdos: Sancta sanctis. Hujus caeremoniae ritum describit sanctus Euthymius Hierosolymitanae dioecesis incola, apud Cyrillum Scythopolitanum, Vitae ejus pag. 62, his verbis: Ἀναφορᾶς ἀπαρτισθείσης, ὁ ἱερεὺς τὰς χεῖρας εἰς ὕψος ἐκτείνας, φέρων καὶ ὑποδεικνύων τοῖς πᾶσι τὸ οἰκονομηθὲν πρὸς τὴν ἡμετέραν σωτηρίαν μυστήριον, μετὰ φωνῆς ὑψηλῆς εἰς ὑπακοὴν τοῦ παντὸς λαοῦ, λέγει· τὰ ἅγια τοῖς ἁγίοις. Post perfectam oblationem, sacerdos extensis in altum manibus, ferens et ostentans omnibus dispensatum ad nostram salutem sacramentum, excelsa voce, ut ab universo populo audiatur, dicit: Sancta sanctis. Haec exhortatio, Sancta sanctis, in omnibus Graecis liturgiis habetur: in Mosarabica quoque; atque in aliis etiam Latinis Ecclesiis dictam esse certa monumenta testantur.

"The priest says: Holy things for the holy." Saint Euthymius, a dweller in the diocese of Jerusalem, describes the rite of this ceremony, in Cyril of Scythopolis, his Life, p. 62, in these words: "When the anaphora has been completed, the priest, stretching out his hands on high, bearing and showing to all the mystery dispensed for our salvation, says with a loud voice, so as to be heard by the whole people: Holy things for the holy." This exhortation, "Holy things for the holy", is found in all the Greek liturgies, and in the Mozarabic too; and sure records attest that it was said in other Latin Churches as well.

(2) ‹vocem psallentis› (Latin) · printed under col 1123

Audivisti vocem psallentis, etc. Psalmum XXXIII, dum communio sumeretur decantari praecipiunt Constit. apostol., lib. VIII, cap. 13, solum autem versum, Gustate, etc. a cantoribus decantari in sancti Jacobi liturgia praescribitur. Quod et fit in Missa Mosarabica. Eum locum Patres idcirco vulgo de Eucharistia interpretantur.

"You heard the voice of the psalmist", etc. The Apost. Const., book 8, ch. 13, direct that Psalm 33 be sung while communion is received; but in the liturgy of Saint James only the verse "Taste", etc. is prescribed to be sung by the cantors. This is done in the Mozarabic Mass too. That is why the Fathers commonly interpret that passage of the Eucharist.

(49) ‹Sancta sunt, quae› (Latin) · printed under col 1123

Vid. sup. n. 7; cat. 19, n. 7; cat. 21, n. 3.

See above, no. 7; cat. 19, no. 7; cat. 21, no. 3.

(50) ‹XX. Audivisti deinde› (Latin) · printed under col 1123

Vid. cat. 13, n. 26.

See cat. 13, no. 26.

(51) ‹quod bonus est Dominus› (Latin) · printed under col 1124

Psal. XXXIII, 9.

Ps. 33:9.

(52) ‹Ne corporeis faucibus› (Latin) · printed under col 1124, running on under col 1123

Vid. cat. 22, n. 6 et 9.

See cat. 22, nos. 6 and 9.

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(3) ‹καὶ μὴ ἐμπαρῆναι› (full-width Greek line at the head of the page) · printed under col 1123

Ἐμπαρῆναι. Forte ἐμπαγῆναι.

Ἐμπαρῆναι. Perhaps ἐμπαγῆναι ("to be stuck fast").

(4) ‹εἷς Κύριος› · printed under col 1123, running on under col 1124

Εἷς Ἅγιος, εἷς Κύριος, etc. Alterum εἷς ante Κύριος omittitur in codd. Roe et Casaub., legitur autem in liturgia sancti Jacobi, sancti Basilii et sancti Chrysostomi, quae eadem formula utuntur quam hic exprimit Cyrillus. Ea quoque verba, tanquam ex formula apud Christianos usitata reperiuntur apud Greg. Nyss., lib. II cont. Eunom. pag. 485. In Constitutionibus apostolicis, lib. VIII, cap. 13, pag. 354, eadem respondendi ad Sancta sanctis, formula praescribitur, tertium εἷς, unus, addendo ante Ἰησοῦς Χριστός. Post, loco ἡμεῖς δὲ καὶ ἅγιοι, in codd. Roe, Casaub. et Grod. habetur, ἡμεῖς γὰρ εἰ καὶ ἅγιοι· Nos enim etsi sancti sumus, etc.

"One is holy, one is Lord", etc. The second εἷς, before Κύριος, is omitted in the manuscripts Roe and Casaub., but it is read in the liturgies of Saint James, Saint Basil and Saint Chrysostom, which use the same formula that Cyril expresses here. These words are also found, as from a formula in use among Christians, in Gregory of Nyssa, Against Eunomius, book 2, p. 485. In the Apostolic Constitutions, book 8, ch. 13, p. 354, the same formula of response to "Holy things for the holy" is prescribed, adding a third εἷς, "one", before Ἰησοῦς Χριστός. Afterwards, in place of ἡμεῖς δὲ καὶ ἅγιοι, the manuscripts Roe, Casaub. and Grod. have ἡμεῖς γὰρ εἰ καὶ ἅγιοι, "for we, even if we are holy", etc.

(5) ‹ἀντιτύπου σώματος› · printed under col 1124

Ἀντιτύπου. Dositheus Hierosolymitanus patriarcha hunc locum citans, Enchiridii pag. 46, legit, ἀντιτύπων, antitypa. Ac revera Patres fere semper antitypa dicunt, maxime cum corporis et sanguinis conjunctam mentionem faciunt. Vertere potuimus antitypum corpus, non antitypum corporis: non enim habetur ἀντιτύπου τοῦ σώματος, sed sine articulo, ἀντιτύπου σώματος. Corpus autem et sanguis Christi antitypa dicuntur in Eucharistia, ad distinctionem eorumdem in statu naturali exsistentium. Sic Origenes, tom. II in Matth., pag. 254, eucharisticum panem vocat, τυπικὸν καὶ συμβολικὸν σῶμα, hoc est corpus typis obtectum iis, quibus idem corpus in naturali suo statu exsistens, mactatum et immolatum figuratur et adumbratur; quo statu in Eucharistia esse non potest. De objectione quam inde Albertinus petit, fusius in Dissert. tertia agimus.

"Antitype" (ἀντιτύπου). Dositheus, patriarch of Jerusalem, citing this passage (Enchiridion, p. 46), reads ἀντιτύπων, "antitypes". And indeed the Fathers almost always say "antitypes", especially when they mention body and blood together. We could have translated "the antitype body", not "the antitype of the body"; for the text does not have ἀντιτύπου τοῦ σώματος but, without the article, ἀντιτύπου σώματος. The body and blood of Christ are called antitypes in the Eucharist to distinguish them from the same existing in their natural state. So Origen, tome 2 on Matthew, p. 254, calls the eucharistic bread τυπικὸν καὶ συμβολικὸν σῶμα, "a typical and symbolic body", that is, a body veiled by those types by which the same body, existing in its natural state, slain and sacrificed, is figured and foreshadowed; a state in which it cannot be in the Eucharist. Of the objection that Aubertin draws from this we treat more fully in the third Dissertation.

(6) ‹Προσιὼν οὖν› · printed under col 1124, running on under col 1125

Προσιὼν οὖν. Haec quoque usque ad κατέχετε ταύτας excl. citantur in libello Περὶ θείων μυστηρίων, continuate cum verbis num. 15 ad quartam Orationis Dominicae petitionem pertinentibus, quae ab hoc auctore allegata fuisse eo loco notavimus. Hic autem in citando Cyrillo magna libertate utitur: quam cum Albertinus in argumentum traxerit, ut probet depravatas fuisse eas Catecheses, earumque auctoritatem infirmet ac dejiciat, locum integrum quamvis prolixum exscribere non gravabimur. Ita igitur Cyrilli verba refert: Προσιὼν δὲ, μὴ τεταμέναις χερσὶ, μηδὲ διῃρημένοις τοῖς δακτύλοις· ἀλλὰ τὴν ἀριστερὰν θρόνον ποίησον τῇ δεξιᾷ, ὡς μελλούσῃ Βασιλέα ὑποδέχεσθαι· καὶ κοιλάνας τὴν παλάμην δέχου μετὰ πολλοῦ φόβου τὸ σῶμα τοῦ Χριστοῦ, ἐπιλέγων τὸ, Ἀμήν. Καὶ τῇ ἐπαφῇ τῶν ὀφθαλμῶν μεταλάμβανε, ἵνα μὴ τῆς μαργαρίτου ἐκπέσῃ τῆς χειρός σου. Εἶτα, μετὰ τὸ κοινωνῆσαι τὸ ἅγιον σῶμα τοῦ Χριστοῦ, προσέρχου καὶ τῷ τιμίῳ καὶ ἁγίῳ αἵματι, μὴ ἀνατείνων τὰς χεῖρας, ἀλλὰ τρόπῳ προσκυνήσεως λέγων τὸ, Ἀμήν. Ἔτι δὲ τῆς νοτίδος οὔσης τοῖς χείλεσι, ταῖς χερσὶν ἐπαφώμενος, καὶ ὀφθαλμοὺς, καὶ μέτωπον, καὶ τὰ λοιπὰ αἰσθητήρια ἁγίαζε. Εἶτα ἀναμείνας τὴν εὐχὴν, εὐχαρίστει τῷ Θεῷ, τῷ καταξιώσαντί σε τῶν τηλικούτων μυστηρίων. Vides, lector, num dignus sit locus in quo se tantopere jactet Albertinus. Auctor ex Cyrillo sumpsit quae ad suum propositum conducebant, ut mysteriorum nostrorum fidem assereret. Caetera vel praeteriit, vel in compendium suo more redegit. Adjice librariorum errata et oscitantias, quae in hoc toto opusculo enormes deprehenduntur. Atque inde judices num ex unius obscuri et anonymi auctoris indiligentia in citando, depravationis accusanda sit haec catechesis, quum alia ejus loca ab antiquissimis auctoribus summa fide allegata perspexeris.

"Approaching, then." These words too, up to κατέχετε ταύτας exclusive, are cited in the little book On the Divine Mysteries, run together with the words of no. 15 belonging to the fourth petition of the Lord's Prayer, which we noted in that place had been quoted by this author. Here, however, he uses great freedom in citing Cyril; and since Aubertin has made an argument of this, to prove that these Catecheses were corrupted and to weaken and overthrow their authority, we shall not be reluctant to copy out the whole passage, long though it is. This, then, is how he reports Cyril's words: "Approaching, not with hands stretched out nor with the fingers spread apart, but making the left a throne for the right, as for one about to receive a King; and hollowing the palm, receive with much fear the body of Christ, saying after it: Amen. And partake with the touch of the eyes, so that the pearl may not fall from your hand. Then, after communicating in the holy body of Christ, approach also the precious and holy blood, not stretching out the hands, but saying in the manner of adoration: Amen. And while the moisture is still on the lips, touching them with the hands, sanctify the eyes and the forehead and the other senses. Then, waiting for the prayer, give thanks to God, Who has counted you worthy of such great mysteries." You see, reader, whether the passage is worthy of Aubertin's boasting so much about it. The author took from Cyril what served his purpose, to assert the faith of our mysteries. The rest he either passed over or, as is his way, reduced to a summary. Add the errors and yawning slips of the copyists, which are found to be enormous in this whole little work. And judge from this whether this catechesis is to be accused of corruption on the strength of one obscure and anonymous author's carelessness in citing, when you have seen that other passages of it are quoted with the utmost fidelity by the most ancient authors.

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(6) of col 1124 continued at the head of this column's footnote band, set in n1124

(1) ‹ὁλοτελεῖς· καὶ ὁλόκληρον› · printed under col 1125, running on under col 1126

Ὑμᾶς ὁλοτελεῖς, καὶ ὁλόκληρον. Ea verba in editis praetermissa resarcimus ex codd Roe, Ottob. et Casaub. ex sacro Textu, et versione Grodecii; qui tamen ὁλοτελῶς loco ὁλοτελεῖς legisse videtur, et verba, καὶ τὸ πνεῦμα, ignoravisse. Post, in codd. Roe et Casaub. Catechesis his paucis verbis concluditur, ᾧ ἡ δόξα. Ἀμήν, omissis verbis, τιμὴ καὶ κράτος, etc. quae sequuntur. Voces, καὶ Υἱῷ, uncinis inclusimus, quia Filio jam gloria reddita est in voce ᾧ quae ad ipsum refertur.

"You wholly, and entire." These words, passed over in the printed editions, we supply from the manuscripts Roe, Ottob. and Casaub., from the sacred text, and from Grodecius's version; he, however, seems to have read ὁλοτελῶς in place of ὁλοτελεῖς, and not to have known the words καὶ τὸ πνεῦμα. Afterwards, in the manuscripts Roe and Casaub., the Catechesis is concluded with these few words, ᾧ ἡ δόξα. Ἀμήν ("to Whom be glory. Amen"), the words τιμὴ καὶ κράτος ("honour and might"), etc., which follow, being omitted. We have enclosed the words καὶ Υἱῷ ("and to the Son") in brackets, because glory has already been given to the Son in the word ᾧ, which refers to Him.

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(2) ‹accede› (Latin) · printed under col 1126

Adiens igitur, etc. Vel ad cancellos altaris, qui idcirco mediam hominis staturam non excedebant, Hierosolymitano saltem in tractu, ex Vita sancti Euthymii, pag. 60, vel, ut magis censeo, ad ipsum altare. Ait enim cat. 18, num. 32, communicaturos ad sanctum Dei altare accessuros esse, πρὸς τὸ ἅγιον τοῦ Θεοῦ προσελεύσεσθαι θυσιαστήριον. Vetus enim consuetudo fuit ut omnes intra cancellos altaris communicarent. Id de ecclesia Antiochena patet ex Ignat., Epist. ad Ephes., n. 5, et variis sancti Chrysostomi locis; de Alexandrina ex Dionysio Alexandr., apud Euseb., lib. VII Hist., cap. 9; de Africana ex Tertull., De orat., cap. 14; de Gallicana ex Greg. Turon., lib. IX Hist., cap. 2. Postea praeceptum nonnullis in locis, ut soli altaris ministri intra cancellos communicarent. Ita jubet concil. Laodic., can. 19. In Africa sancti Augustini tempore ad cancellos populo dabatur communio, Aug. serm. 372, n. 5.

"Approaching, then", etc. Either to the rails of the altar, which for this reason did not exceed half a man's height, at least in the district of Jerusalem (from the Life of Saint Euthymius, p. 60), or, as I rather think, to the altar itself. For he says in cat. 18, no. 32, that those who are to communicate will approach the holy altar of God, πρὸς τὸ ἅγιον τοῦ Θεοῦ προσελεύσεσθαι θυσιαστήριον. For it was an old custom that all communicated within the rails of the altar. This is plain for the Church of Antioch from Ignatius, Letter to the Ephesians, no. 5, and from various passages of Saint Chrysostom; for the Alexandrian, from Dionysius of Alexandria in Eusebius, History, book 7, ch. 9; for the African, from Tertullian, On Prayer, ch. 14; for the Gallican, from Gregory of Tours, History, book 9, ch. 2. Later it was ordered in some places that only the ministers of the altar should communicate within the rails. So the Council of Laodicea commands, can. 19. In Africa in Saint Augustine's time communion was given to the people at the rails: Aug., sermon 372, no. 5.

(3) ‹sed pronus› (Latin) · printed under col 1126

Pronus. Male Bellarminus hunc locum in Controversiis recitans, vertit, genu flexo. Nam priscis temporibus tam apud Latinos quam apud Graecos communio sumebatur a stantibus, ut alii ante nos observarunt.

"Bowing down" (pronus). Bellarmine, quoting this passage in the Controversies, wrongly translated it "with bended knee". For in early times, among the Latins as among the Greeks, communion was received standing, as others have observed before us.

(53) ‹XXIII. Eas traditiones› (Latin) · printed under col 1125

Vid. cat. 5, n. 13.

See cat. 5, no. 13.

(54) ‹adventu Domini … servetur› (Latin) · printed under col 1125

I Thess. V, 23.

1 Thess. 5:23.

(1): call in the Greek of col 1125; runs on under this column, set in n1125