PG 77 · cols. 981–1116

Cyril of Alexandria, Homiliae diversae

Editors' preface

PG 77:981

EJUSDEM CYRILLI

OF THE SAME CYRIL

HOMILIAE DIVERSAE.

VARIOUS HOMILIES.

ΟΜΙΛΙΑ Αʹ.

HOMILY I.

Λεχθεῖσα ἐν Ἐφέσῳ, ὡραία πάνυ.

Delivered at Ephesus; very beautiful.

Οἱ τοῖς ἱεροῖς προσέχοντες Γράμμασι, σεσοφισμένην ἔχουσι τὴν καρδίαν, ἔργων τε ἀγαθῶν ἐπιστήμονα,

Those who give heed to the sacred Writings have a heart made wise, and knowing in good works,

Editors' notes and page, col. 981

Footnotes

(1) ‹anchor: call not visible in the page-foot images› · call in col 981 (Greek only)

ἄλλ. τούς.

Another reading: τούς.

(printed under page 497)

(a) ‹anchor: Οὕτω γὰρ πολιτευσάμενοι› · call in col 981 (Greek only)

ἄλλ. πολιτευόμενοι.

Another reading: πολιτευόμενοι ("living", present participle).

(printed under page 497)

(b) ‹anchor: κατὰ τὸ εὐαγγελικὸν κήρυγμα› · call in col 981 (Greek only)

ἄλλ. τὰ εὐαγγελικὰ κηρύγματα.

Another reading: τὰ εὐαγγελικὰ κηρύγματα ("the gospel proclamations").

(printed under page 497)

ἄλλ. ἀνέσεως.

Another reading: ἀνέσεως ("of relief/remission", for "of the resurrection").

(printed under page 497)

Footnotes

(68) ‹anchor: call not visible in the page-foot images› · call in col 982

Psal. XXI, 19.

Ps. 21:19 [Vulgate numbering].

(printed under page 497)

(69) ‹anchor: call not visible in the page-foot images› · call in col 982

Isa. L, 6.

Isa. 50:6.

(printed under page 497)

(70) ‹anchor: call not visible in the page-foot images› · call in col 982

I Cor. XV, 22.

1 Cor. 15:22.

Variae lectiones.

Variant readings.

(printed under page 497)

Footnotes

(71) ‹anchor: call not visible in the page-foot images› · call in col 983

Joan. XVII, 3.

John 17:3.

(printed under page 498)

(72) ‹anchor: call not visible in the page-foot images› · call in col 983

Joan. VIII, 19.

John 8:19.

(printed under page 498)

(73) ‹anchor: call not visible in the page-foot images› · call in col 983

Exod. XIX, 11.

Exod. 19:11.

(printed under page 498)

(74) ‹anchor: call not visible in the page-foot images› · call in col 983

Joan. IX, 29.

John 9:29.

(printed under page 498)

(75) ‹anchor: vos non creditis› · call in col 983

Joan. V, 37.

John 5:37.

(printed under page 498)

(76) ‹anchor: sed potius ignis› · call in col 983

Exod. XIX, 11.

Exod. 19:11.

(printed under page 498)

(77) ‹anchor: ignis consumens est› · call in col 983

Deut. IV, 24.

Deut. 4:24.

(printed under page 498)

(78) ‹anchor: illam spectavimus in Christo› · call in col 983

Tit. II, 13.

Titus 2:13.

Variae lectiones.

Variant readings.

(printed under page 498)

Page

other: facing Latin version, not set

PG 77:984

καὶ ὀρθῇ πίστει λελαμπρυσμένην. Τὸ δὲ γνώσεως τῆς ἀληθοῦς ἐρᾷν ζωὴν ἔχει τὸ τέλος. Καὶ πληροφορήσει πρὸς τοῦτο ἡμᾶς αὐτὸς ὁ Σωτὴρ πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεὸν, οὕτω λέγων· « Αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ, ἵνα γινώσκωσί σε, τὸν μόνον ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. » Οὐκοῦν συμπαρέζευκται τῇ περὶ τοῦ Πατρὸς γνώσει καὶ ἡ περὶ τοῦ Υἱοῦ· καὶ οὕτως ἐστὶ τὸ πρᾶγμα ζωοποιόν. Ὅταν δὲ χωρίζηται τοῦ ἑτέρου τὸ ἕτερον, χωλεύει πάντως ἡ γνῶσις· οὕτω καὶ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς τοῖς Ἰουδαίων δήμοις προσεφώνει, λέγων· « Οὔτε ἐμὲ οἴδατε, οὔτε τὸν Πατέρα μου. Εἰ ἐμὲ ᾔδειτε, καὶ τὸν Πατέρα μου ἂν ᾔδειτε. » Καὶ πάλιν ἐνόμιζον οἱ Ἰουδαῖοι τοὺς ἑαυτῶν πατέρας ἐν τῷ ὄρει τὸν φύσει καὶ κατὰ ἀλήθειαν ἑωρακέναι Υἱὸν καὶ Θεὸν, ὅτε καταβέβηκεν ἐν εἴδει πυρὸς ἐπὶ τὸ ὄρος τὸ Σινᾶ. Ὤοντο γὰρ κατὰ ἀλήθειαν ἀκηκοέναι τῆς φωνῆς αὐτοῦ. Ταύτης ἕνεκα τῆς αἰτίας τεθαυμάκασι μὲν τὸν ἱεροφάντην Μωσέα· κατασμικρύνοντες δὲ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν διὰ τὸ ἀνθρώπινον, ἀνοσίως ἔφασκον· « Ἡμεῖς οἴδαμεν, ὅτι Μωσεῖ λελάληκεν ὁ Θεός· τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστί. » Τί οὖν πρὸς ταῦτα ὁ Χριστός; Ἀμὴν, ἀμὴν λέγω ὑμῖν, οὔτε εἶδος αὐτοῦ πώποτε ἑωράκατε, οὔτε τὴν φωνὴν αὐτοῦ ἠκούσατε· καὶ τὸν λόγον αὐτοῦ οὐκ ἔχετε μένοντα ἐν ὑμῖν· ὅτι ὃν ἀπέστειλεν ἐκεῖνος, τούτῳ ὑμεῖς οὐ πιστεύετε. » Ἀληθεύει δὲ πάντως ἡ ἀλήθεια. Οὐ γὰρ ἦν ἐν τῷ ὄρει Σινᾶ φύσις Θεοῦ ἡ ὁρωμένη, πῦρ δὲ μᾶλλον. Ἐγίνοντο δὲ καὶ φωναὶ τῆς σάλπιγγος· καπνοὶ ἦσαν ἐξαπτόμενοι· καὶ τῆς ἀληθείας οἱ τύποι, προαναφαίνοντες τὴν ἀλήθειαν· κατέβη μὲν γὰρ ὁ τῶν ὅλων Θεὸς ἐν εἴδει πυρὸς ἐπὶ τὸ ὄρος τὸ Σινᾶ. Καὶ διὰ ποίαν αἰτίαν ἐν εἴδει πυρός; Ἐπειδὴ γὰρ ἔμελλεν ὁρίζειν αὐτοῖς τὸν νόμον, ἐν εἴδει πυρὸς τότε δὴ μάλιστα χρησίμως ἐφαίνετο καταβεβηκώς· ἵνα γνῶσιν οἱ παραβαίνοντες, ὅτι πρὸς πῦρ ἔχουσιν. Οὕτω καὶ ὁ μακάριος Μωσῆς, σωφρονεστέρους ἀποτελῶν τῷ φόβῳ τοὺς ἁμαρτάνοντας, προσεφώνει πλειστάκις· « Ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον ἐστίν. » Ἐγίνοντο δὲ καπνοὶ καὶ σκότος· τοῦ μὲν σκότους τὸ ἀκατάληπτον τῆς περὶ Θεοῦ γνώσεως ἀστείως ἡμῖν ὑπεμφαίνοντος· τοῦ δὲ καπνοῦ διδάσκοντος αἰνιγματωδῶς, ὅτι τοῖς καταφρονεῖν ἐθέλουσι τῶν θείων νόμων πάντη τε καὶ πάντως ἀκολουθήσει τὸ δάκρυον· δακρύειν γὰρ ἀνάγκη τὸν τοῦ σώματος ὀφθαλμὸν ἐν καπνῷ. Οὐκοῦν Ἰουδαῖοι μὲν οὐ τεθέανται τὸ εἶδος τοῦ Πατρός· ἡμεῖς δὲ αὐτὸ ἐθεασάμεθα ἐν Χριστῷ. Ἔστι γὰρ αὐτὸς τὸ ἀκραιφνέστατον κάλλος τοῦ γεγεννηκότος, ὁ χαρακτὴρ καὶ τὸ ἀπαύγασμα. Εἰ γὰρ καὶ ἐπελάβετο σαρκὸς δι' ἡμᾶς καὶ αἵματος, Θεὸς ὢν, ὁ Λόγος, καὶ κεχρημάτικεν Υἱὸς ἀνθρώπου, οὐκ ἄψυχον, οὐδὲ ἄνουν σῶμα λαβὼν, καθά φησιν ὁ φρενοβλαβὴς καὶ αἱρετικὸς Ἀπολινάριος· ἀλλὰ ἔμεινε καὶ οὕτω Θεός. Οὕτω τοῖς ἁγίοις Πατράσιν ἀπεκάλυπτε

and made bright with right faith. And the love of true knowledge has life as its end. And the Saviour Himself will assure us of this, speaking thus to the Father and God in the heavens: «And this is eternal life, that they may know Thee, the only true God, and Him Whom Thou hast sent, Jesus Christ» (John 17:3). Therefore the knowledge concerning the Son is yoked together with the knowledge concerning the Father; and so the thing is life-giving. But when the one is separated from the other, knowledge is altogether lame. So too our Lord Jesus Christ addressed the peoples of the Jews, saying: «You know neither Me nor My Father. If you knew Me, you would know My Father also» (John 8:19). And again, the Jews supposed that their fathers had seen on the mountain Him Who is by nature and in truth Son and God, when He came down in the form of fire upon Mount Sinai (Exod. 19:11). For they thought that they had in truth heard His voice. For this reason they admired the hierophant Moses; but, belittling our Lord Jesus Christ on account of the human [nature], they said impiously: «We know that God has spoken to Moses; but as for this man, we do not know where He is from» (John 9:29). What then does Christ [say] to this? Amen, amen I say to you, you have never seen His form, nor have you heard His voice; and you do not have His word abiding in you, because you do not believe Him Whom He sent» (John 5:37–38). And the Truth speaks altogether truly. For what was seen on Mount Sinai was not the nature of God, but rather fire. There were also the sounds of the trumpet; smoke was being kindled; and the types of the truth were foreshowing the truth. For the God of all came down in the form of fire upon Mount Sinai. And for what reason in the form of fire? Since He was about to lay down the law for them, it was then most usefully that He appeared to have come down in the form of fire, so that transgressors might know that they have to do with fire. So too the blessed Moses, making sinners more sober by fear, repeatedly cried out: «Our God is a consuming fire» (Deut. 4:24). There were also smoke and darkness: the darkness aptly hinting to us the incomprehensibility of the knowledge concerning God, and the smoke teaching in a riddle that tears will in every way and altogether follow those who choose to despise the divine laws; for the eye of the body must needs weep in smoke. So the Jews did not behold the form of the Father; but we have beheld it in Christ (Titus 2:13). For He is the most unalloyed beauty of Him Who begot Him, the stamp and the radiance. For even though the Word, being God, took hold of flesh and blood for our sake, and was called Son of man, taking a body not soulless nor mindless, as the crack-brained heretic Apolinarius says, yet even so He remained God. Thus to the holy Fathers He was revealing

Editors' notes and page, col. 984

Footnotes

(d) ‹anchor: call not visible in the page-foot images› · call in col 984 (Greek only)

λαμπρυνομένην.

[Another reading:] λαμπρυνομένην ("made bright").

(printed under page 498)

(e) ‹anchor: call not visible in the page-foot images› · call in col 984 (Greek only)

ζωοποιοῦν.

[Another reading:] ζωοποιοῦν ("life-giving").

(printed under page 498)

(f) ‹anchor: κατέβη μὲν γὰρ› · call in col 984 (Greek only)

καταβέβηκε γάρ.

[Another reading:] καταβέβηκε γάρ ("for he has come down", perfect for aorist).

(printed under page 498)

(g) ‹anchor: αὐτὸ ἐθεασάμεθα› · call in col 984 (Greek only)

τεθεάμεθα.

[Another reading:] τεθεάμεθα ("we have beheld", perfect for aorist).

(printed under page 498)

Page

running head: S. CYRILLI ALEXANDRINI ARCHIEP. 984
marginal letters: A ‹να, καὶ ὀρθῇ πίστει›; B ‹καὶ Θεὸν, ὅτε καταβέβηκεν›; C ‹νοντο δὲ καὶ φωναὶ›; D ‹πάντῃ τε καὶ πάντως›
old-edition numerals: (none)

PG 77:985

κατὰ καιροὺς τὸ ἑαυτοῦ μυστήριον. Καὶ πολλὴ μὲν λίαν ἡ τούτων ἀπόδειξις ἐν τοῖς ἁγίοις προφήταις. Ἐπειδὴ δὲ χρὴ ταμιεύεσθαι κατὰ μέρος, φέρε, δεικνύωμεν ἐκ τοῦ τῆς Γενέσεως βιβλίου ἄνθρωπον ὁρώμενον τὸν Υἱὸν, καὶ Θεὸν ὀνομαζόμενον. Οὐκοῦν ὁ μακάριος Ἰακὼβ, τὴν Μεσοποταμίαν ἀφεὶς, ἐπὶ τὴν τοῦ Πατρὸς οἰκίαν αὖθις ἠπείγετο. Καὶ δὴ καὶ τὰς « Δύο τοῦ Λάβαν ἀναλαβὼν θυγατέρας, καὶ τὰ ἐξ αὐτῶν αὐτῷ γεγονότα παιδία, διεβίβασε αὐτὰ τὸν Ἰαβώχ· ὄνομα δὲ τοῦτο χειμάῤῥου· ἀλλ' ὥς φησιν ἡ θεόπνευστος Γραφὴ, διαβιβασθέντων τῶν τέκνων, καὶ τῶν γυναικῶν, ὑπελείφθη Ἰακὼβ μόνος, καὶ ἐπάλαιεν ἄνθρωπος μετ' αὐτοῦ ἕως πρωΐ· καὶ εἶδεν, ὅτι οὐ δύναται πρὸς αὐτὸν, καὶ ἥψατο τοῦ πλάτους τοῦ μηροῦ αὐτοῦ, καὶ ἐνάρκησε τὸ πλάτος τοῦ μηροῦ Ἰακὼβ ἐν τῷ παλαίειν αὐτὸν μετ' αὐτοῦ· καὶ εἶπε, φησὶν, ὁ ἄνθρωπος ὁ παλαίων μετ' αὐτοῦ· Ἀπόλυσόν με· ἀνέβη γὰρ ὁ ὄρθρος. Ὁ δὲ εἶπεν· Οὐ μή σε ἀπολύσω, ἐὰν μή με εὐλογήσῃς. Καὶ εὐλόγησεν αὐτὸν ἐκεῖ· καὶ ἐκάλεσεν Ἰακὼβ τὸ ὄνομα τοῦ τόπου ἐκείνου Εἶδος Θεοῦ· Εἶδον γὰρ, φησὶ, Θεὸν πρόσωπον πρὸς πρόσωπον, καὶ ἐσώθη μου ἡ ψυχή. » Ὢ σοφίας ἁγιοπρεποῦς! Ἄνθρωπον ὁρᾷ, τὸν παλαίοντα μετ' αὐτοῦ, καί φησιν ὁ πατριάρχης· Εἶδον Θεὸν πρόσωπον πρὸς πρόσωπον, καὶ ἐσώθη μου ἡ ψυχή. Συνῆκε γὰρ εὐθὺς τῆς ἐνανθρωπήσεως τὸ μυστήριον, ἀποκαλύπτοντος αὐτῷ τοῦ ἁγίου Πνεύματος. Πλὴν ἐκεῖνο ἐπιτήρει. Ὅλην τὴν νύκτα ἐπάλαιε μετ' αὐτοῦ· ὡς δὲ ἐγένετο ὁ ὄρθρος, « Ἀπόλυσόν με, φησίν· ἀνέβη γὰρ ὁ ὄρθρος. » Τί οὖν ἄρα σημαίνει τὸ αἴνιγμα; Τοῖς ὡς ἐν σκότει καὶ νυκτὶ διάγουσι, καὶ τὴν τῆς ἀγνωσίας ἀχλὺν εἰς νοῦν ἔχουσι καὶ καρδίαν, παλαίει καὶ μάχεται Χριστός· ἐχθροὺς γὰρ ἡγεῖται· ὅταν δὲ αὐτοῖς ἀνατείλῃ κατὰ τὸν νοῦν ὁ νοητὸς Ἑωσφόρος, ὅταν, οἷά τις ἡμέρα, τὸ τῆς ἀληθοῦς Θεογνωσίας αὐτοῖς διαυγάσῃ φῶς, τότε καταλύει τὴν μάχην. Παλαίει μὲν γὰρ καὶ μάχεται τοῖς ὡς ἐν νυκτὶ καὶ σκότῳ, τοῖς ἀφεγγῆ καὶ ἀφώτιστον ἔχουσι τὴν καρδίαν, οὐ μάχεται δὲ τοῖς ἐν φωτὶ γεγονόσι, τοῖς τὸν νοητὸν ὄρθρον ἔχουσι κατὰ νοῦν. Δέχου τοίνυν, ἄνθρωπε, τὸν νοητὸν ἑωσφόρον. Διαυγαζέτω σοι τῆς ἀληθείας τὸ φῶς. Παῦσαι μαχόμενος τῷ Χριστῷ· οὐκ οἶδεν ἡττᾶσθαι· νικᾷ δὲ ἀεὶ, καὶ πάντως. Εἰ καὶ γέγονεν Υἱὸς ἀνθρώπου ὁ μονογενὴς τοῦ Θεοῦ Λόγος· πλὴν οὐκ ἀπέστη τοῦ εἶναι φύσει Θεός· ἄτρεπτός τε καὶ ἀναλλοίωτος ὤν. Ὁ αὐτὸς οὖν ἄρα καὶ ἐκ Πατρὸς, ὡς Λόγος, καὶ ἐκ γυναικὸς, ὡς ἄνθρωπος, κατὰ σάρκα. Εἷς γὰρ Θεὸς ὁ Πατὴρ, ἐξ οὗ τὰ πάντα· καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα, καὶ ἓν Πνεῦμα ἅγιον, ἐν ᾧ τὰ πάντα. Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

His own mystery at [its] times. And very abundant is the proof of these things in the holy prophets. But since one must deal them out piece by piece, come, let us show from the book of Genesis the Son seen as a man and named God. So the blessed Jacob, having left Mesopotamia, was hastening back to his father's house (Gen. 31:3). And then, «taking the two daughters of Laban, and the children born to him of them, he brought them across the Jabbok» — this is the name of a torrent; but, as the God-inspired Scripture says, when the children and the women had been brought across, «Jacob was left alone, and a man wrestled with him until morning; and he saw that he could not [prevail] against him, and he touched the broad part of his thigh, and the broad part of Jacob's thigh grew numb as he wrestled with him. And the man who was wrestling with him said, it says: Let me go; for the dawn has come up. But he said: I will not let Thee go unless Thou bless me. And he blessed him there; and Jacob called the name of that place Form of God: for I have seen, he says, God face to face, and my soul was saved» (Gen. 32:22–30). O wisdom befitting the saints! He sees a man, the one wrestling with him, and the patriarch says: I have seen God face to face, and my soul was saved. For he understood at once the mystery of the Incarnation, the Holy Spirit revealing it to him. But mark this: the whole night he wrestled with him; but when the dawn came, «Let me go, he says; for the dawn has come up.» What then does the riddle signify? With those who pass their lives as in darkness and night, and have the mist of ignorance upon mind and heart, Christ wrestles and fights; for He counts them enemies. But when the spiritual Morning Star rises upon their mind, when, like a day, the light of the true knowledge of God shines through upon them, then He ends the fight. For He wrestles and fights with those [who are] as in night and darkness, who have a heart without gleam and unenlightened; but He does not fight with those who have come to be in the light, who have the spiritual dawn in their mind. Receive then, O man, the spiritual morning star. Let the light of the truth shine through upon you. Cease fighting against Christ: He does not know how to be defeated, but conquers always and altogether. Even though the only-begotten Word of God has become Son of man, yet He did not depart from being God by nature, being unchangeable and unalterable. So then the same One is both from the Father, as Word, and from a woman, as man, according to the flesh. For there is one God the Father, from Whom are all things; and one Lord Jesus Christ, through Whom are all things; and one Holy Spirit, in Whom are all things. To Him be the glory unto the ages of ages. Amen.

ΟΜΙΛΙΑ Βʹ.

HOMILY II.

Λεχθεῖσα ἐν Ἐφέσῳ, ἐν ἡμέρᾳ τοῦ ἁγίου Ἰωάννου τοῦ εὐαγγελιστοῦ.

Delivered at Ephesus, on the day of Saint John the Evangelist.

Τῆς μὲν τῶν ἁγίων εὐκλείας τε καὶ δόξης ἐλάσσων

Less than the renown and glory of the saints

Editors' notes and page, col. 985

Footnotes

(h) ‹anchor: call not visible in the page-foot images› · call in col 985 (Greek only)

ἀπελείφθη.

[Another reading:] ἀπελείφθη ("was left behind").

(printed under page 499)

(i) ‹anchor: call not visible in the page-foot images› · call in col 985 (Greek only)

ἐξαπόστειλόν με.

[Another reading:] ἐξαπόστειλόν με ("send me away", for Ἀπόλυσόν με, "let me go").

(printed under page 499)

Footnotes

(79) ‹anchor: call not visible in the page-foot images› · call in col 986

Gen. XXXI, 3.

Gen. 31:3. [So the low-resolution image appears to read; the quotation above it, "I have seen God face to face", is Gen. 32:30. Check against the full page.]

(printed under page 499)

(80) ‹anchor: call not visible in the page-foot images› · call in col 986

Gen. XXXII, 22-30.

Gen. 32:22–30.

Variae lectiones.

Variant readings.

(printed under page 499)

Footnotes

(81) ‹anchor: call not visible in the page-foot images› · call in col 987

Philipp. II, 15, 16.

Phil. 2:15–16.

(printed under page 500)

(82) ‹anchor: call not visible in the page-foot images› · call in col 987

Matth. X, 20.

Matt. 10:20.

(printed under page 500)

(83) ‹anchor: call not visible in the page-foot images› · call in col 987

Psal. LXV, 4.

Ps. 65:4 [Vulgate numbering].

(printed under page 500)

(84) ‹anchor: call not visible in the page-foot images› · call in col 987

Psal. LXXV, 1.

Ps. 75:1 [Vulgate numbering].

(printed under page 500)

(85) ‹anchor: call not visible in the page-foot images› · call in col 987

Exod. IV, 10.

Exod. 4:10.

(printed under page 500)

(86) ‹anchor: call not visible in the page-foot images› · call in col 987

Hebr. II, 14.

Heb. 2:14.

(printed under page 500)

(87) ‹anchor: call not visible in the page-foot images› · call in col 987

Rom. I, 25.

Rom. 1:25.

(printed under page 500)

(88) ‹anchor: omnes angeli Dei› · call in col 987

Hebr. I, 6.

Heb. 1:6.

(printed under page 500)

(89) ‹anchor: beatus Jacob pastoribus› · call in col 987

Gen. XXIX, 10.

Gen. 29:10.

Variae lectiones.

Variant readings.

(i*) ‹anchor: call not visible in the page-foot images› · call in col 988 (Greek only) ἴσ. ἔτι.

Perhaps [read] ἔτι ("still").

(printed under page 500)

Page

other: facing Latin version, not set

PG 77:988

ἐστὶ πᾶς λόγος· γεγόνασι γὰρ φωστῆρες ἐν κόσμῳ, λόγον ζωῆς ἐπέχοντες, κατὰ τὸ γεγραμμένον. Ὅταν δὲ τὰ θεῖα λαλῶσι μυστήρια, πρέπον ἂν εἴη παρὰ πάντων λέγεσθαι πρὸς αὐτούς· « Οὐχ ἐστὲ ὑμεῖς οἱ λαλοῦντες, ἀλλὰ τὸ Πνεῦμα τοῦ Πατρὸς, τὸ λαλοῦν ἐν ὑμῖν. » Διεκήρυξαν γὰρ ἡμῖν τὸν Ἰησοῦν, τὸ φῶς τὸ ἀληθινὸν, τὴν ζωὴν τὴν αἰώνιον· ᾧ καὶ ἡμεῖς λέγομεν, κατὰ τὴν φωνὴν τοῦ μακαρίου Δαβίδ· « Πᾶσα ἡ γῆ προσκυνησάτωσάν σοι, καὶ ψαλάτωσάν σοι, ψαλάτωσαν δὴ τῷ ὀνόματί σου, Ὕψιστε. » Ἐπὶ μὲν γὰρ τῆς διὰ Μωσέως κρατούσης ἐντολῆς, οὔπω τῶν εὐαγγελικῶν κηρυγμάτων εἰσκεκομισμένων, « Γνωστὸς ἦν ἐν τῇ Ἰουδαίᾳ ὁ Θεὸς, ἐν τῷ Ἰσραὴλ μέγα τὸ ὄνομα αὐτοῦ. » Ἰσχνόφωνος γὰρ καὶ βραδύγλωσσος ἦν ὁ Μωσῆς. Διὰ τοῦτο καὶ κατὰ μόνην ἠκούετο τὴν Ἰουδαίαν ὁ νόμος. Ἐπειδὴ δὲ τὸ φῶς ἡμῖν ἐπέλαμψε τὸ ἀληθινὸν, καὶ παραπλησίως ἡμῖν μετέσχεν αἵματος καὶ σαρκὸς, Θεὸς ὢν ὁ Λόγος, μεστὰ γέγονε τὰ πάντα αὐτοῦ· πανταχοῦ ναοὶ, καὶ θυσιαστήρια· πανταχοῦ χορευταὶ, καὶ προσκυνηταὶ, καὶ ποιμένες ἀγαθοὶ, καὶ λογικῶν θρεμμάτων ἀγέλαι, στενὰς ἀποφαίνουσαι τῷ πλήθει τὰς ἱερὰς αὐλάς. Πρὸ μὲν γὰρ τῆς τοῦ Σωτῆρος ἡμῶν ἐπιδημίας ἐπὶ γῆς ἐπλανᾶτο τὸ γένος ἡμῶν· ἐλάτρευον τῇ κτίσει παρὰ τὸν κτίσαντα· προσκεκυνήκασι γὰρ τοῖς ἔργοις τῶν ἰδίων χειρῶν, καὶ τῶν πλανωμένων ἑκάστῳ Θεὸς ἦν τὸ δοκοῦν. Ἀλλ' ἐπέφανεν ἡμῖν, ὡς ἔφην, μονογενὴς τοῦ Θεοῦ Λόγος, ὁ ποιμὴν ὁ καλὸς, ὁ ἀμνὸς ὁ ἀληθινὸς, ὃν ἡ ἁγία Θεοτόκος καὶ ἀπειρόγαμος Μαρία ἐκ παρθενικῶν ἡμῖν λαγόνων ἐβλάστησε, τὸ ζωοποιὸν βλάστημα, τὸν ἐνανθρωπήσαντα Θεὸν, τὸν ἐλεύθερον ἐν δούλου μορφῇ· τὸν καθ' ἡμᾶς δι' ἡμᾶς, καὶ ὑπὲρ πᾶσαν τὴν κτίσιν δι' ἑαυτόν· τὸν ἐν ὑφέσει τῇ καθ' ἡμᾶς, καὶ ἐν δόξῃ θεοπρεπεῖ· τὸν ἑαυτὸν ταπεινώσαντα, καὶ σύνθρονον τῷ Πατρί· τὸν ἑαυτὸν κενώσαντα, καὶ ἐκ τοῦ ἰδίου πληρώματος διανέμοντα τοῖς ἰδίοις τὰ ἀγαθά· τὸν προσκυνοῦντα μεθ' ἡμῶν ἀνθρωπίνως, καὶ προσκυνούμενον, ὡς Θεὸν, οὐκ ἐν γῇ μόνον, ἀλλὰ καὶ ἐν τοῖς οὐρανοῖς. « Ὅταν γὰρ, φησὶν, εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει· Καὶ προσκυνησάτωσαν αὐτὸν πάντες ἄγγελοι Θεοῦ. » Τίς οὖν ἄρα ἐστὶν ὁ εἰσβεβηκὼς εἰς τὴν οἰκουμένην; Τίνα δὲ ὅλως εἰσκεκόμισται τρόπον; Μυσταγώγησον, εὐαγγελιστὰ, εἰπὲ καὶ νῦν, ὦ μακάριε Ἰωάννη· Υἱὸς ἐκλήθης βροντῆς· μέγα τι καὶ ἐξαίσιον κατεκτύπησας τὴν ὑπ' οὐρανόν· ἀθανάτους ἔχεις φωνὰς, καὶ λήθη καὶ χρόνος τοῖς σοῖς παραχωροῦσι λόγοις. Ἰδοὺ, τοσαύτη ποιμένων ἄθροισις ἦλθε παρὰ σοί· ἀποκύλισον ἡμῖν τὸν λίθον, ὡς ὁ μακάριος Ἰακὼβ τοῖς ποιμέσιν· ἀποκάλυψον τὸ φρέαρ τῆς ζωῆς· δὸς ἀρύσασθαι καὶ νῦν ἐκ τῶν τοῦ σωτηρίου πηγῶν· μᾶλλον δὲ τὴν σὴν παράθες ἡμῖν πηγήν. Οὐκοῦν ἀκούσωμεν λέγοντος· « Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ

is every word; for they have become lights in the world, holding forth the word of life, as it is written (Phil. 2:15–16). And when they speak the divine mysteries, it would be fitting for all to say to them: «It is not you who speak, but the Spirit of the Father that speaks in you» (Matt. 10:20). For they proclaimed to us Jesus, the true light, the life eternal; to Whom we too say, in the words of the blessed David: «Let all the earth worship Thee, and sing to Thee; let them sing indeed to Thy name, O Most High» (Ps. 65:4). For while the commandment given through Moses held sway, the gospel proclamations not yet having been brought in, «God was known in Judaea, His name was great in Israel» (Ps. 75:2). For Moses was weak of voice and slow of tongue (Exod. 4:10). For this reason the law too was heard in Judaea alone. But when the true light shone upon us, and the Word, being God, shared in blood and flesh in like manner with us (Heb. 2:14), all things became full of Him: everywhere temples and altars; everywhere dancers in choir, and worshippers, and good shepherds, and flocks of rational sheep, making the sacred courts narrow with their multitude. For before the sojourn of our Saviour on earth our race was going astray; they served the creature rather than the Creator (Rom. 1:25); for they worshipped the works of their own hands, and to each of those who went astray whatever he fancied was God. But, as I said, the only-begotten Word of God appeared to us, the good shepherd, the true lamb, Whom the holy Mother of God, Mary who knew not wedlock, made spring forth for us from virginal loins, the life-giving shoot, God made man, the Free One in the form of a slave; Him Who is like us for our sake, and above all creation for His own; Him Who is in the lowliness that is ours, and in the glory that befits God; Him Who humbled Himself, and shares the Father's throne; Him Who emptied Himself, and from His own fullness distributes good things to His own; Him Who worships with us in human fashion, and is worshipped, as God, not on earth only but also in the heavens. «For when, it says, He brings the firstborn into the world, He says: And let all the angels of God worship Him» (Heb. 1:6). Who then is He that has entered into the world? And in what manner at all has He been brought in? Initiate us, evangelist; speak even now, O blessed John. You were called Son of thunder; you thundered something great and extraordinary over all that is under heaven; you have deathless voices, and oblivion and time give way to your words. Behold, so great a gathering of shepherds has come to you: roll away the stone for us, as the blessed Jacob [did] for the shepherds (Gen. 29:10); uncover the well of life; grant [us] to draw even now from the springs of salvation; or rather, set your own spring before us. Let us hear him, then, saying: «In the beginning was the Word, and the

Editors' notes and page, col. 988

Footnotes

(j) ‹anchor: ἐβλάστησε› · call in col 988 (Greek only)

ἀπεκύησε.

[Another reading:] ἀπεκύησε ("brought forth", for ἐβλάστησε, "made to sprout").

(j*) ‹anchor: τοῖς ἰδίοις› · call in col 988 (Greek only) ἀξίοις.

[Another reading:] ἀξίοις ("to the worthy", for ἰδίοις, "to his own"); the Latin follows it ("suis qui digni sunt").

(printed under page 500)

(k) ‹anchor: Υἱὸς ἐκλήθης› · call in col 988 (Greek only)

ἐπεκλήθης.

[Another reading:] ἐπεκλήθης ("you were surnamed").

(printed under page 500)

(l) ‹anchor: ἀθροισις ἦλθε› · call in col 988 (Greek only)

ἥκει.

[Another reading:] ἥκει ("has come", present for aorist).

(printed under page 500)

(m) ‹anchor: Οὐκοῦν ἀκούσωμεν› · call in col 988 (Greek only)

ἀκρύωμεν.

[Another reading, as the image appears to print it:] ἀκρύωμεν — not a recognisable form; presumably a misprint for ἀκροώμεθα / ἀκροῶμεν ("let us hearken"). Check against the full page.

(printed under page 500)

Page

running head: S. CYRILLI ALEXANDRINI ARCHIEP. 988
marginal letters: A ‹σων ἐστὶ πᾶς λόγος›; B ‹τοῦτο καὶ κατὰ μόνην›; C ‹τόκος καὶ ἀπειρόγαμος›; D ‹γελιστὰ, εἰπὲ καὶ νῦν›
old-edition numerals: (none)

PG 77:989

Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος· οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν. » Ἀλλὰ ὅτι μὲν ὁ μονογενὴς τοῦ Θεοῦ Λόγος ἀπόῤῥητον ἔχει τὴν ἐκ Πατρὸς ὕπαρξιν, πεπιστεύκαμεν· προστίθει τὸ λοιπὸν, ὦ εὐαγγελιστά. Ἄκουε πάλιν λέγοντος· « Καὶ ὁ Λόγος σὰρξ ἐγένετο. » Οὐκ ἐν ἀνθρώπῳ γέγονεν, ἀλλὰ σὰρξ γέγονε, τουτέστιν ἄνθρωπος· γέγονε δὲ ἄνθρωπος ὁ μονογενὴς τοῦ Θεοῦ Λόγος, οὐκ ἀποβεβληκὼς τὸ εἶναι Θεὸς, ἀλλ' ἐν προσλήψει σαρκὸς μεμενηκὼς, ὅπερ ἦν. Ἄτρεπτος γάρ ἐστι καὶ ἀναλλοίωτος ἡ τοῦ Λόγου φύσις, καὶ οὐκ οἶδε παθεῖν τροπῆς ἀποσκίασμα. Ταῦτα φρονεῖν ἐδίδαξεν ἡμᾶς ὁ μακάριος εὐαγγελιστής· καὶ ἄστρον ἀληθῶς τὸ μέγα, καὶ περιφανέστατον, ἄστρον χρησιμώτατον, οὐ τοῖς τὴν αἰσθητὴν διαπορευομένοις θάλατταν, ἀλλὰ τοῖς τῆς εὐσεβείας ἐμπόροις, τοῖς τῆς ἀληθείας ἐρασταῖς, τοῖς ὀρθὴν ἐθέλουσιν ἔχειν καὶ ἀπλανῆ πίστιν. Εἴ τις οὖν ἐρᾷ τοῦτον ναυτίλλεσθαι τὸν τρόπον, ὥσπερ ἄστρον, εἰς νοῦν ἐχέτω τὰς τοῦ θεηγόρου θεολόγου φωνάς· οὕτω τὰ πικρὰ τῶν αἱρέσεων διαπηδήσει κύματα. Οὕτως εἰς εὔδιον καταντήσει λειμένα· καὶ πρὸς αὐτὴν ἥξει τὴν ἀλήθειαν, τουτέστι Χριστόν· μεθ' οὗ τῷ Πατρὶ ἡ δόξα καὶ τὸ κράτος σὺν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

Word was with God, and the Word was God; He was in the beginning with God» (John 1:1–2). But that the only-begotten Word of God has an ineffable existence from the Father, we have believed; add what remains, O evangelist. Hear him again saying: «And the Word became flesh» (John 1:14). He did not come to be in a man, but became flesh, that is, man; and the only-begotten Word of God became man, not having cast off being God, but having remained, in the taking on of flesh, what He was. For the nature of the Word is unchangeable and unalterable, and knows not how to suffer the shadow of turning. These things the blessed evangelist taught us to think: truly the great and most conspicuous star, a most useful star, not to those who cross the visible sea, but to the merchants of godliness, to the lovers of the truth, to those who wish to hold a faith right and unerring. If anyone, then, longs to sail in this way, let him keep in mind, as a star, the voices of the God-speaking theologian: so he will leap over the bitter waves of the heresies. So he will reach a calm harbour, and will come to the truth itself, that is, Christ; with Whom to the Father be the glory and the might, with the Holy Spirit, unto the ages of ages. Amen.

ΟΜΙΛΙΑ Γʹ.

HOMILY III.

Εἰς τὸν προεξηγησάμενον, καὶ εἰς τὴν ἐνανθρώπησιν τοῦ Κυρίου.

On him who expounded before, and on the Incarnation of the Lord.

Ὁ μακάριος προφήτης Ἡσαΐας, τῶν ἐν Χριστῷ διδασκάλων τὰς εὐστομίας προανακηρύττων, ἔλεγεν· « Ἀντλήσατε ὕδωρ μετ' εὐφροσύνης ἐκ τῶν πηγῶν τοῦ σωτηρίου. » Ἰδοὺ τοίνυν ἠντλήσαμεν ὑμῖν ὕδωρ ἐξ ἁγίας πηγῆς, τοῦ προλαβόντος, φημὶ, διδασκάλου· ὃς καὶ ταῖς διὰ τοῦ Πνεύματος δᾳδουχίαις λελαμπρυσμένος, διεσάφησεν ἡμῖν τὸ μέγα καὶ σεπτὸν τοῦ Σωτῆρος ἡμῶν μυστήριον· δι' οὗ σεσώσμεθα, πιστεύσαντες εἰς αὐτόν· καὶ ἀπεφορτισάμεθα τὴν δυσαχθῆ καὶ δυσφόρητον ἁμαρτίαν· καὶ προσέτι τούτοις τὰ τοῦ θανάτου διαῤῥήξαντες δεσμὰ, ἐκεῖνό φαμεν τὸ προφητικόν· « Ποῦ ἡ νίκη σου, θάνατε; ποῦ τὸ κέντρον σου, ᾅδη; » Οὐκοῦν ὁ ὢν ἐν ἀρχῇ Θεὸς Λόγος, ἐν κόλποις ὢν τοῦ Πατρὸς, ὁ δι' οὗ τὰ πάντα, καὶ ἐν ᾧ τὰ πάντα, τὴν δι' ἡμᾶς κένωσιν ὑπέμεινε ἑκὼν, καὶ γέγονε σὰρξ, τουτέστιν, ἄνθρωπος. « Ἐταπείνωσεν ἑαυτὸν δι' ἡμᾶς, » καὶ ἐχρημάτισεν υἱὸς ἀνθρώπου· ἵνα καὶ ἡμεῖς δι' αὐτοῦ πλουτήσωμεν Πατέρα τὸν Θεόν. Δεδιδάγμεθα γὰρ λέγειν ἐν προσευχαῖς· « Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς. » Οὐκοῦν διὰ τοῦτο γέγονεν ὁ Μονογενὴς πρωτότοκος, ἵνα ἡμεῖς, ὡς ἔφην, τὰ αὐτοῦ πλουτήσωμεν. « Ὑπέμεινε σταυρὸν, αἰσχύνης καταφρονήσας· » καὶ δέδωκεν ἑκὼν τῷ θανάτῳ τὸ ἴδιον σῶμα, οὐχ ἵνα μεθ' ἡμῶν τῶν ὑπὸ θάνατον ἀπομείνῃ νεκρός· ἀλλ' ἵνα ἡμᾶς ἑαυτῷ συναναστήσῃ,

The blessed prophet Isaiah, proclaiming beforehand the eloquence of the teachers in Christ, said: «Draw water with gladness from the springs of salvation» (Isa. 12:3). Behold then, we have drawn water for you from a holy spring — I mean the teacher who spoke before us — who, made bright by the torchlight of the Spirit, made plain to us the great and august mystery of our Saviour, through Whom we have been saved, having believed in Him, and have put off the burden of sin, grievous and hard to bear; and having, besides these things, burst the bonds of death, we say that prophetic word: «Where is your victory, O death? Where is your sting, O hell?» (Hos. 13:14). So the God Word, Who is in the beginning, being in the bosom of the Father, He through Whom are all things and in Whom are all things, willingly underwent the emptying for our sake, and became flesh, that is, man. «He humbled Himself» for our sake (Phil. 2:8), and was called son of man, so that we too through Him might be enriched with God as Father (2 Cor. 8:9). For we have been taught to say in our prayers: «Our Father, Who art in the heavens» (Matt. 6:9). So for this reason the Only-begotten became firstborn, that we, as I said, might be enriched with what is His. «He endured the cross, despising the shame» (Heb. 12:2), and willingly gave His own body to death, not that He might remain dead with us who are under death, but that He might raise us up together with Himself,

Editors' notes and page, col. 989

Footnotes

(n) ‹anchor: call not visible in the page-foot images› · call in col 989 (Greek only)

λεῖπον.

[Another reading:] λεῖπον ("lacking").

(printed under page 501)

(o) ‹anchor: call not visible in the page-foot images› · call in col 989 (Greek only)

διαπεραιουμένοις.

[Another reading:] διαπεραιουμένοις ("to those crossing over").

(printed under page 501)

(p) ‹anchor: call not visible in the page-foot images› · call in col 989 (Greek only)

αἱρεῖται.

[Another reading:] αἱρεῖται ("chooses").

(printed under page 501)

(q) ‹anchor: call not visible in the page-foot images› · call in col 989 (Greek only)

θεηγόρου φωνάς.

[Another reading:] θεηγόρου φωνάς ("the words of the one who spoke of God").

(printed under page 501)

Footnotes

(90) ‹anchor: call not visible in the page-foot images› · call in col 990

Joan. I, 1, 2.

John 1:1–2.

(printed under page 501)

(91) ‹anchor: call not visible in the page-foot images› · call in col 990

Ibid. 14.

Ibid. [John 1:]14.

(printed under page 501)

(92) ‹anchor: de fontibus salutaris› · call in col 990

Isa. xii, 3.

Isa. 12:3.

(printed under page 501)

(93) ‹anchor: stimulus tuus, inferne› · call in col 990

Osee xiii, 14; I. Cor. XV, 55.

Hos. 13:14; 1 Cor. 15:55.

(printed under page 501)

(94) ‹anchor: hoc est homo› · call in col 990

Joan. I, 1 seqq.

John 1:1 ff.

(printed under page 501)

(95) ‹anchor: semetipsum propter nos› · call in col 990

Philipp. II, 6.

Phil. 2:6.

(printed under page 501)

(96) ‹anchor: Deo patre ditemur› · call in col 990

II Cor viii, 9.

2 Cor. 8:9.

(printed under page 501)

(97) ‹anchor: qui es in coelis› · call in col 990

Matth. VI, 9.

Matt. 6:9.

(printed under page 501)

(98) ‹anchor: confusione contempta› · call in col 990

Hebr. XII, 2.

Heb. 12:2.

Variae lectiones.

Variant readings.

(printed under page 501)

Footnotes

(99) ‹anchor: call not visible in the page-foot images› · call in col 991

Psal. CXXXII, 1.

Ps. 132:1 [Vulgate numbering].

(printed under page 502)

(1) ‹anchor: [in nomine] Domini› · call in col 991

Matth. XXI, 9.

Matt. 21:9.

(printed under page 502)

(2) ‹anchor: in umbra mortis sedebant› · call in col 991

Luc. I, 79.

Luke 1:79.

(printed under page 502)

(3) ‹anchor: Tace, obmutesce› · call in col 991

Marc. IV, 39.

Mark 4:39.

Variae lectiones.

Variant readings.

(printed under page 502)

Page

running head: 991 S. CYRILLI ALEXANDRINI
marginal letters: A agamus Verbo propter nos incarnato; B Salve itaque a nobis; C decidit, per quam prolapsa; D et virgo est; o rem admirandam
old-edition numerals: 356 after incomprehensumque

PG 77:992

πατήσας τοῦ θανάτου τὸ κράτος. Εὐχαριστήσωμεν οὖν τῷ δι' ἡμᾶς ἐνανθρωπήσαντι Λόγῳ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

having trodden down the might of death. Let us therefore give thanks to the Word Who for our sake became man, now and ever, and unto the ages of ages. Amen.

ΟΜΙΛΙΑ Δʹ.

HOMILY IV.

Ἐν Ἐφέσῳ λεχθεῖσα πρὸς Νεστόριον, ἡνίκα κατῆλθον οἱ ἑπτὰ πρὸς τὴν Ἁγίαν Μαρίαν.

Delivered at Ephesus against Nestorius, when the seven went down to [the church of] Holy Mary.

Φαιδρὸν ὁρῶ τὸ σύστημα τῶν ἁγίων, πάντων συνεληλυθότων προθύμως, κεκλημένων ὑπὸ τῆς ἁγίας καὶ Θεοτόκου Μαρίας, τῆς ἀεὶ Παρθένου. Ἀλλὰ γὰρ ἐν λύπῃ με διάγοντα πολλῇ εἰς χαρὰν μετέβαλεν ἡ τῶν ἁγίων Πατέρων παρουσία. Νῦν ἐπληρώθη πρὸς ἡμᾶς τὸ τοῦ ὑμνογράφου Δαβὶδ γλυκερὸν ῥῆμα· «Ἰδοὺ δὴ τί καλὸν, ἢ τί τερπνὸν, ἀλλ' ἢ τὸ κατοικεῖν ἀδελφοὺς ἐπὶ τὸ αὐτό;» (Psal. CXXXII, 1) Χαίροις τοίνυν παρ' ἡμῶν ἁγία μυστικὴ Τριὰς, ἡ τούτους ἡμᾶς πάντας συγκαλεσαμένη ἐπὶ τήνδε τὴν ἐκκλησίαν τῆς Θεοτόκου Μαρίας. Χαίροις παρ' ἡμῶν, Μαρία Θεοτόκε, τὸ σεμνὸν κειμήλιον ἁπάσης τῆς οἰκουμένης, ἡ λαμπὰς ἡ ἄσβεστος, ὁ στέφανος τῆς παρθενίας, τὸ σκῆπτρον τῆς ὀρθοδοξίας, ὁ ναὸς ὁ ἀκατάλυτος, καὶ χωρίον τοῦ ἀχωρήτου, ἡ μήτηρ καὶ παρθένος· δι' ἧς ὀνομάζεται ἐν τοῖς ἁγίοις Εὐαγγελίοις εὐλογημένος, ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου (Matth. XXI, 9)· χαίροις, ἡ τὸν ἀχώρητον χωρήσασα ἐν μήτρᾳ ἁγίᾳ παρθενικῇ· δι' ἧς Τριὰς ἁγιάζεται· δι' ἧς σταυρὸς τίμιος ὀνομάζεται, καὶ προσκυνεῖται εἰς πᾶσαν τὴν οἰκουμένην· δι' ἧς ὁ οὐρανὸς ἀγάλλεται· δι' ἧς ἄγγελοι καὶ ἀρχάγγελοι εὐφραίνονται· δι' ἧς δαίμονες φυγαδεύονται· δι' ἧς διάβολος πειράζων ἔπεσεν ἐξ οὐρανοῦ· δι' ἧς τὸ ἐκπεσὸν πλάσμα εἰς οὐρανοὺς ἀναλαμβάνεται· δι' ἧς πᾶσα ἡ κτίσις εἰδωλομανίᾳ κατεχομένη, εἰς ἐπίγνωσιν ἀληθείας ἐλήλυθεν· δι' ἧς βάπτισμα ἅγιον γίνεται τοῖς πιστεύουσι· δι' ἧς ἔλαιον ἀγαλλιάσεως· δι' ἧς εἰς πᾶσαν τὴν οἰκουμένην Ἐκκλησίαι τεθεμελίωνται· δι' ἧς ἔθνη ἄγονται εἰς μετάνοιαν. Καὶ τί δεῖ πολλὰ λέγειν; δι' ἧς ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ φῶς ἔλαμψε τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις (Luc. I, 79)· δι' ἣν προφῆται προεμήνυσαν· δι' ἧς ἀπόστολοι κηρύττουσι σωτηρίαν τοῖς ἔθνεσι· δι' ἧς νεκροὶ ἐγείρονται· δι' ἧς βασιλεῖς βασιλεύουσι, διὰ Τριάδος ἁγίας. Καὶ τίς δυνατὸς ἀνθρώπων, λέγειν τὴν πολυύμνητον Μαρίαν; Ἡ μήτρα ἡ παρθενική· ὢ τοῦ θαύματος! Ἐκπλήττει με τὸ θαῦμα. Τίς ἤκουσε πώποτε οἰκοδόμον, ναὸν ἴδιον οἰκοδομήσαντα, καὶ κωλυόμενον οἰκεῖν ἐν αὐτῷ; Τίς ἰδίαν δούλην μητέρα προσκαλεσάμενος ἐνυβρίζεται; Ἰδοὺ τοίνυν χαίρει τὰ σύμπαντα· θάλαττα δὲ ὑπετάγη, τοὺς ἰδίους συνδούλους ἐπιγνοῦσα, καὶ σκιρτώντων κυμάτων ἀγρίων, ἡ τῶν ἁγίων ἐπίβασις εἰς γαλήνην μετέβαλεν· ἐμέμνητο γὰρ τῆς τοῦ Σωτῆρος φωνῆς ἡ δούλη ἐπανισταμένη, λέγοντος· «Σιώπα, πεφίμωσο.» (Marc. IV, 39) Γαῖαν δὲ, τὴν ποτε ὑπὸ λῃστῶν διοδευομένην, ἡ τῶν πατέρων ὁδοιπορία εἰς εἰρήνην μετέβαλεν· ὡς ὡραῖοι γὰρ οἱ πόδες τῶν εὐαγγελιζομένων· ποίαν εἰρήνην; Ἰησοῦν τὸν Κύριον ἡμῶν,

Bright is the assembly of the saints that I see, all having come together eagerly, invited by the holy Mary, Theotokos, ever Virgin. For while I was passing [my days] in much grief, the presence of the holy Fathers has turned me to joy. Now has been fulfilled for us the sweet saying of David the hymn-writer: "Behold now, what is good, or what is pleasant, but for brethren to dwell together?" (Ps. 132:1) Hail, then, from us, holy mystical Trinity, Who hast called all of us together to this church of Mary the Theotokos. Hail from us, Mary Theotokos, the venerable treasure of the whole world, the unquenchable lamp, the crown of virginity, the sceptre of orthodoxy, the indestructible temple, and the place of Him Who cannot be contained, mother and virgin; through whom He is named blessed in the holy Gospels, He that comes in the name of the Lord (Matt. 21:9); hail, you who contained Him Who cannot be contained in your holy virginal womb; through whom the Trinity is hallowed; through whom the precious cross is named, and worshipped throughout the whole world; through whom heaven exults; through whom angels and archangels are glad; through whom demons are put to flight; through whom the devil, the tempter, fell from heaven; through whom the fallen creature is taken up into the heavens; through whom all creation, held fast by the madness of idols, has come to the knowledge of the truth; through whom holy baptism comes to those who believe; through whom [comes] the oil of gladness; through whom Churches have been founded throughout the whole world; through whom the nations are led to repentance. And what need is there to say much? Through whom the only-begotten Son of God shone as light to those who sat in darkness and the shadow of death (Luke 1:79); on whose account the prophets foretold; through whom apostles preach salvation to the nations; through whom the dead are raised; through whom kings reign, through the holy Trinity. And who of men is able to speak [the praise of] Mary, the much-hymned? The virginal womb: O the wonder! The wonder astounds me. Who ever heard of a builder who built his own temple and was prevented from dwelling in it? Who, calling his own handmaid [to be his] mother, is reviled [for it]? Behold, then, all things rejoice; and the sea was made subject, recognizing its own fellow-servants, and, when its wild waves were leaping, the footing of the saints changed it to calm; for the rebellious servant remembered the voice of the Saviour, Who said: "Peace, be still." (Mark 4:39) And the land, once travelled by robbers, the journeying of the fathers has changed to peace; for how beautiful are the feet of them that preach the gospel. What peace? Jesus our Lord,

Editors' notes and page, col. 992

Footnotes

(r) ‹anchor: τὴν ἐκκλησίαν› · call in col 992 (Greek only)

κλῆσιν.

[Another reading:] κλῆσιν ("calling").

(printed under page 502)

(s) ‹anchor: τὸ σεμνὸν› · call in col 992 (Greek only)

σεπτόν.

[Another reading:] σεπτόν ("venerable").

(printed under page 502)

(t) ‹anchor: Τριὰς ἁγιάζεται› · call in col 992 (Greek only)

ἁγία δοξάζεται, καὶ προσκυνεῖται.

[Another reading:] ἁγία δοξάζεται, καὶ προσκυνεῖται ("[the] holy [Trinity] is glorified and worshipped"); the Latin follows it.

(printed under page 502)

(u) ‹anchor: δι' ἣν› · call in col 992 (Greek only)

δι' ἧς.

[Another reading:] δι' ἧς ("through whom", for δι' ἣν, "because of whom").

(printed under page 502)

PG 77:993

ὃν ἔτεκε Μαρία, ὡς αὐτὸς ἠθέλησε. Τί μοι γὰρ πολυπραγμονεῖν, καὶ μὴ φιλοφρονεῖν περὶ τὴν Γραφήν; Ἀλλ' ἐρεῖς μοι Ἰουδαίων τὴν ἄρνησιν; Οἱ προφῆται τούτους ἀπεκήρυξαν ἐξ ἀρχῆς, οἴκοθεν τὸ χριστοκτονεῖν ἐπιτηδεύσαντας, ἄρνησιν προσεκαλέσαντο. Ἀλλὰ Ἀρείου τὸ πικρὸν νόσημα; Φιλοκαθεδρίας λοιμικῆς τὸ ἐπιθύμημα. Ἀλλ' Ἑλληνικῆς ἀσελγείας τὸ ἀνώνυμον καὶ ἄθεον φρόνημα; Ἀγνωσίας τὸ ἐπιτήδευμα. Καὶ τί δεῖ λέγειν; Πᾶν ἔθνος πορευόμενον ἀθεμίτοις κώμοις τοὺς τῇ κακίᾳ ὑπερῆρεν· ἔθνη γὰρ πολλάκις ἀγνοοῦντα τὴν Γραφὴν, Θεὸν δυσφημοῦσιν οὐχ ἑκόντα· οὗτος δὲ Γραφὴν ἅπασαν κεκτημένος, τολμῶ δὲ λέγειν, τάχα καὶ μαγικῆς ἐμπαίγματα μελετήσας, οὐκ ἐνέκυψε γνησίως πρὸς τὴν θεόπνευστον Γραφήν, ἀλλ' ἐνέκυψεν εἰς ἄργυρον καὶ χρυσόν. Τυφλωθεὶς καὶ κεπφωθεὶς τῇ μανίᾳ περὶ πρᾶγμα δυσφημίας, σεαυτὸν βουλόμενος ἀλλοτριῶσαι τοῦ θρόνου, καὶ τοῦ καταλόγου τῶν ἀδελφῶν σεαυτὸν ἐξήλειψας, μὴ ἐπιγνοὺς τὸν σοὶ χαρισάμενον ἀρχιερέως κλῆρον. Ἆρα γὰρ οὐκ ἐπείσθης Παύλῳ λέγοντι· «Κἂν ἄγγελος ἐξ οὐρανοῦ εὐαγγελίσηται παρ' ὃ εὐηγγελισάμεθα, ἀνάθεμα ἔστω;» (Galat. I, 8) Παῦλος οὐκ ἔπαυσέ σου τὸ κενὸν φρόνημα· ἀλλ' Ἡσαΐας εἰπών· «Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουὴλ, ὅ ἐστι μεθερμηνευόμενον, Μεθ' ἡμῶν ὁ Θεός.» (Isa. VII, 14; Matth. I, 23) Οὐδ' αὐτός· διάνοιαν γὰρ ἐκτήσω δεινῆς κακοφροσύνης· ἄκουσον κἂν τῶν δαιμόνων λεγόντων· «Τί ἡμῖν καὶ σοὶ, Υἱὲ τοῦ Θεοῦ; ἦλθες πρὸ καιροῦ βασανίσαι ἡμᾶς.» (Matth. VIII, 29) Τίς δέ σοι τοῦτον τὸν εὐτελῆ λογισμὸν συνεβούλευσε κηρύξαι; Τίς ὁ συμπονήσας τῷ ἀκαίρῳ νοσήματι; Οὐκ ᾐδέσθης Θεὸν ἐξομοιῶν Περσικῇ βασιλείᾳ; Οὐκ ἐνετράπης ἀθετεῖν βουλόμενος Πατέρων, καὶ εὐαγγελιστῶν, καὶ προφητῶν παραδόσεις; Καὶ νομίσας ἄρχειν πασῶν τῶν Ἐκκλησιῶν, οὐκ ἐμνήσθης τοῦ ἀπὸ κοπρίας εἰς ὕψος οὐράνιον ἀγαγόντος σε· καὶ τοῖς ἔργοις προσέχων, οὐκ ἐπέγνως τὸν Δημιουργὸν, βουλόμενος ἀνάστατον καταστῆσαι τὴν οἰκουμένην ἀπατηλοῖς λογισμοῖς, ἐνυβρίζων ναὸν Θεοῦ, καὶ τὸν κυηθέντα ἐκ Παρθένου Μαρίας ἀπομερίζειν βουλόμενος, δόγμα πονηρὸν καὶ λύσσαν τῷ κόσμῳ διεγείρων, μήτε λυομένην, μήτε φανερουμένην. Ἀλλά γε μὴ ζητούμενος, πρὸ καιροῦ Βελίαλ μιμησάμενος, ἐνόμισας σειραῖς τῶν σῶν ἀνόμων ἐννοιῶν πείθειν βασιλέα φίλον ὀρθοδοξίας, καὶ προσκυνητὴν ὁμοουσίου Τριάδος, δι' ἧς διηνεκῶς βασιλεύει, δι' ἧς ἔθνη τὰ πολέμια συντρίβει, δι' ἧς χορὸς ἀεὶ παρθένων βασιλεύει, δι' ἧς κόσμον ἐν εἰρήνῃ καθίστησι· τοῦτον λόγοις σοῖς ἀπατηλοῖς ἐνόμισας ἀποστάτην γενέσθαι· καὶ λαὸν θεοφιλῆ πορθεῖν ἐβουλήθης· καὶ Πατέρων πλῆθος, εἰς ἀναπνοὴν τυγχάνοντας, διέσκυλας· οὐκ ἠρκέσθης σαυτὸν ὀλέσαι, δυσφημήσας Θεὸν, ἀλλὰ καὶ τὴν οἰκουμένην πᾶσαν διεθρύλλησας. Ἀλλ' ἰδοὺ ἐπληρώθη καὶ ἐν σοί·

Whom Mary bore, as He Himself willed. For why should I busy myself curiously, and not rather deal kindly with the Scripture? But will you speak to me of the denial of the Jews? The prophets proclaimed against them from the beginning, [as men who] of their own accord made it their practice to slay Christ; they called down denial [upon themselves]. Or of the bitter disease of Arius? It was the craving of a pestilent love of the [episcopal] chair. Or of the nameless and godless mind of pagan licentiousness? It was the practice of ignorance. And what need is there to speak? Every nation walking in lawless revellings [this man] surpassed in wickedness; for the nations, often not knowing the Scripture, blaspheme God unwillingly; but this man, possessing all Scripture, and, I dare to say, having perhaps even practised the mockeries of magic, did not stoop genuinely over the divinely inspired Scripture, but stooped over silver and gold. Blinded and befooled by madness in the matter of blasphemy, wishing to estrange yourself from the throne, you have also blotted yourself out of the roll of the brethren, not recognizing Him Who bestowed on you the lot of high-priest. Were you not, then, persuaded by Paul, who says: "Though an angel from heaven preach a gospel beside that which we have preached, let him be anathema"? (Gal. 1:8) Paul did not stop your empty mind; but Isaiah, saying: "Behold, the virgin shall conceive in the womb, and shall bear a son, and they shall call His name Emmanuel, which is, being interpreted, God with us" (Isa. 7:14; Matt. 1:23): not even he [stopped it]; for you had acquired a mind of dreadful perversity. Hear at least the demons, saying: "What have we to do with Thee, Son of God? Art Thou come before the time to torment us?" (Matt. 8:29) And who counselled you to proclaim this paltry reasoning? Who was it that laboured together with [you in this] untimely disease? Were you not ashamed to liken God to the Persian kingship? Were you not abashed, wishing to set at nought the traditions of the Fathers, and of the evangelists, and of the prophets? And, thinking to rule over all the Churches, you did not remember Him Who brought you from the dunghill to heavenly height; and, attending to the works, you did not recognize the Creator, wishing to turn the world upside down with deceitful reasonings, insulting the temple of God, and wishing to divide off Him Who was conceived of the Virgin Mary, stirring up in the world a wicked doctrine and a madness, neither to be undone nor brought to light. Yea, when no one sought you, imitating Belial before the time, you thought by the chains of your lawless notions to persuade the emperor, a friend of orthodoxy, and a worshipper of the consubstantial Trinity, through which he reigns continually, through which he crushes the hostile nations, through which a choir of virgins ever reigns, through which he sets the world in peace: this [man] you thought, by your deceitful words, to make an apostate; and you wished to lay waste a people dear to God; and the multitude of Fathers who were enjoying a breathing-space you harried; you were not content to destroy yourself by blaspheming God, but you have also spread [your blasphemies] abroad through the whole world. But behold, it has been fulfilled in you too:

Editors' notes and page, col. 993

Footnotes

(v) ‹anchor: τὸ πικρὸν νόσημα› · call in col 993 (Greek only)

νόημα.

[Another reading:] νόημα ("thought").

(printed under page 503) (v*) ‹anchor: κώμοις τοὺς› · call in col 993 (Greek only) ἴσ. οὗτος.

Perhaps [read] οὗτος ("this one").

(printed under page 503)

(x) ‹anchor: ἀρχιερέως κλῆρον› · call in col 993 (Greek only)

ἀρχιερωσύνης.

[Another reading:] ἀρχιερωσύνης ("of the high-priesthood").

(printed under page 503)

(y) ‹anchor: Οὐδ' αὐτός;› · call in col 993 (Greek only)

ἴσ. εἰ δὲ οὐδ' αὐτός.

Perhaps [read] εἰ δὲ οὐδ' αὐτός ("but if not even he"); the Latin follows it ("Quod si nec iste").

(printed under page 503)

(z) ‹anchor: Θεὸν ἐξομοιῶν› · call in col 993 (Greek only)

ἐξομοιοῦν.

[Another reading:] ἐξομοιοῦν ("to liken", infinitive for participle).

(printed under page 503)

(a) ‹anchor: λογισμοῖς, ἐνυβρίζων› · call in col 993 (Greek only)

λόγοις ἐφυβρίζων.

[Another reading:] λόγοις ἐφυβρίζων ("insulting with words").

(printed under page 503)

(b) ‹anchor: τυγχάνοντας, διέσκυλας› · call in col 993 (Greek only)

διεσκύλευσας.

[Another reading:] διεσκύλευσας ("you despoiled", for διέσκυλας, "you harassed").

(printed under page 503)

ἐπὶ σοί.

[Another reading:] ἐπὶ σοί ("upon you", for ἐν σοί, "in you").

(printed under page 503)

PG 77:994

Editors' notes and page, col. 994

Footnotes

(4) ‹anchor: anathema sit› · call in col 994

Galat. i, 8.

Gal. 1:8.

(printed under page 503)

(5) ‹anchor: Nobiscum Deus› · call in col 994

Isa. vii, 14; Matth. I, 23.

Isa. 7:14; Matt. 1:23.

(printed under page 503)

(6) ‹anchor: ante tempus torquere nos› · call in col 994

Matth. VIII, 29.

Matt. 8:29.

Variae lectiones.

Variant readings.

(printed under page 503)

Footnotes

(7) ‹anchor: call not visible in the page-foot images› · call in col 995

Psal. IX, 17.

Ps. 9:17 [Vulgate numbering].

(printed under page 504)

(8) ‹anchor: dolum machinans› · call in col 995

Psal. LI, 4.

Ps. 51:4 [Vulgate numbering].

(printed under page 504)

(9) ‹anchor: juxta opera sua› · call in col 995

Rom. II, 6.

Rom. 2:6.

Variae lectiones.

Variant readings.

(printed under page 504)

Page

running head: 995 S. CYRILLI ALEXANDRINI
marginal letters: A substantialis adoratorem Trinitatis; B lapsum non dejicio; C habuisti rationem; D dixerunt, institutione contentos
old-edition numerals: 358 after insaniam tuam; 359 after ex Christi

PG 77:996

«Ἐν τοῖς ἔργοις τῶν χειρῶν αὐτοῦ συνελήφθη ὁ ἁμαρτωλός.» (Psal. IX, 17) Κλῆρον ἅγιον πρεσβυτέρων καὶ διακόνων ἀποσυναγώγους ἐποίησας, ἐλέγχοντά σου τὴν ἄκαιρον μανίαν, μὴ τὰ Ἀρείου φρονεῖν. Καὶ νῦν οὐ τὸν πεσόντα καταβάλλω, οὐδὲ τὸν κλυδωνιζόμενον καταποντίζω· ἀλλὰ τῶν ἀνόμων συμβουλιῶν κόπτω τὴν ματαίαν συκοφαντίαν. Τίς οἶδε πλοῖον εἰς εὔδιον λιμένα ἐν γαλήνῃ διάγον, ναυάγιον ὑπομένον; Τίς οἶδεν ἀθλητὴν ἐπὶ τὸ σκάμμα πεσόντα, καὶ μὴ ἀνορθούμενον; Ἀλλὰ ἄρα σοῦ πεσόντος, ἢ ναυαγήσαντος περὶ τὴν πίστιν, ἡμεῖς χεῖρα οὐκ ὀρέξαμεν; Μάρτυρα δέχου τὸν τίμιον καὶ ἅγιον ἀρχιεπίσκοπον τῆς μεγάλης Ῥώμης Κελεστῖνον, συνεχῶς γράφοντά σοι, ἀποστῆναι τοῦ ματαίου, καὶ ἀνωφελοῦς, καὶ ἀσυστάτου δόγματος· ἔτι μὴν καὶ τὴν ἡμετέραν πτωχείαν διὰ γραμμάτων βραχέων, τὸν αὐτὸν τρόπον παρακαλοῦντας, δέξασθαι ἡμᾶς λέγοντας περὶ Θεοῦ· σὺ δὲ οὐκ ἐλογίσω ἡμᾶς, ἀσπλαγχνίαν τινὰ καὶ ἀπόνοιαν περιβεβλημένος, κακίᾳ ἐγκαυχώμενος, ὡς δυνατὸς, ἄνομα διαλογιζόμενος· καὶ ξυρὸν γέγονας κατὰ σεαυτοῦ ἐξηκονημένον, μέλλον ἐργάζεσθαι δόλον (Psal. LI, 4). Διὰ τοῦτο ὁ «Θεὸς, ὃν παρελογίσω, καθεῖλέ σε, καὶ ἐξέτιλε τὸ ῥίζωμά σου ἐκ γῆς ζώντων· διότι οὐκ ἐφρόνησας περὶ Θεοῦ. Καὶ ταῦτα μὲν παρ' ἡμῶν ἀρκείτω, τὰ πρὸς τοῦτον. «Θεός ἐστι κριτὴς, καὶ ἀποδότης ἑκάστῳ, κατὰ τὰ ἔργα αὐτοῦ.» (Rom. II, 6) Γένοιτο δὲ, ἡμᾶς τρέμειν καὶ προσκυνεῖν τὴν ἑνότητα, καὶ βασιλεῖ θεοφιλεστάτῳ ὑπηκόους γίνεσθαι, καὶ ἀρχαῖς καὶ ἐξουσίαις ὑποτάσσεσθαι, καὶ τρέμειν καὶ σέβειν τὴν ἀδιάστατον Τριάδα· ὑμνοῦντας τὴν ἀειπάρθενον Μαρίαν, δηλονότι τὴν ἁγίαν Ἐκκλησίαν, καὶ τὸν ταύτης Υἱὸν, καὶ νυμφίον ἄσπιλον. Ὅτι αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

"In the works of his own hands the sinner is caught." (Ps. 9:17) The holy clergy of presbyters and deacons you have put out of the synagogue, [because they were] reproving your untimely madness, [urging you] not to think the things of Arius. And now I do not cast down him who has fallen, nor do I sink him who is tossed by the waves; but I cut short the vain calumny of lawless counsels. Who knows of a ship passing in calm into a fair-weather harbour [and] suffering shipwreck? Who knows of an athlete fallen upon the wrestling-ground and not raised up? But then, when you fell, or suffered shipwreck concerning the faith, did we not stretch out a hand? Take as witness the honoured and holy archbishop of great Rome, Celestine, who wrote to you continually, [bidding you] depart from the vain and useless and incoherent doctrine; and moreover our own poverty [too], by short letters, exhorting you in the same manner to receive us speaking about God. But you took no account of us, clothed in a kind of pitilessness and folly, glorying in malice, as one mighty, devising lawless things; and you have become a razor whetted against yourself, about to work deceit (Ps. 51:4). Therefore "God, Whom you set at nought, has cast you down, and plucked up your root out of the land of the living; because you did not think rightly concerning God. And let this suffice from us, the things [said] against this man. "God is judge, and the rewarder of each according to his works." (Rom. 2:6) And may it be ours to tremble before and worship the unity, and to be obedient to the most God-loving emperor, and to be subject to principalities and powers, and to tremble before and reverence the undivided Trinity; hymning the ever-virgin Mary, that is, the holy Church, and her Son and spotless Bridegroom. For to Him is the glory unto the ages of ages. Amen.

ΟΜΙΛΙΑ Εʹ.

HOMILY V.

Λεχθεῖσα ἐν Ἐφέσῳ, συνάξεων ἐπιτελουμένων, καθαιρεθέντος Νεστορίου.

Delivered at Ephesus, while the synaxes were being held, after Nestorius had been deposed.

Ἔδει μὲν ἀρκεῖσθαι ταῖς τῶν προλαβόντων διδασκάλων μυσταγωγίαις, καὶ τοῖς ἱεροῖς ἐμπιπλαμένους νάμασι, τιμῆσαι τὸν κόρον. Ἐπειδὴ δὲ βλέπω πρὸς φιληκοΐαν ἀπλήστως διακειμένους, φέρε καὶ ἡμεῖς ὀλίγα λέγωμεν, τοῖς προλαβοῦσιν ἀκόλουθα. Ἔστι τοίνυν οὐδαμόθεν ἀμφίβολον, ὅτι ταῖς εἰς Χριστὸν εὐφημίαις ὁ λαμπρὸς τῶν ἁγίων ἐπισεμνύνεται χορός· καὶ καύχημα ποιεῖται τῆς εἰς αὐτὸν ἀγάπης τὸ γνήσιον. Καὶ γοῦν ὁ μακάριος προφήτης Ἡσαΐας πρὸς αὐτόν πού φησι· «Κύριε ὁ Θεός μου, δοξάσω σε· ὑμνήσω τὸ ὄνομά σου· ὅτι ἐποίησας θαυμαστὰ

It would have been fitting to be content with the mystagogic teachings of the teachers who spoke before us, and, being filled with the sacred streams, to respect our satiety. But since I see you insatiably disposed to the love of hearing, come, let us too say a few things in keeping with those who spoke before. It is, then, in no way doubtful that the bright choir of the saints takes pride in praises of Christ, and makes its boast of the genuineness of its love for Him. And so the blessed prophet Isaiah somewhere says to Him: "O Lord my God, I will glorify Thee; I will hymn Thy name; for Thou hast done wonderful

Editors' notes and page, col. 996

Footnotes

(d) ‹anchor: συμβουλιῶν κόπτω› · call in col 996 (Greek only)

συμβούλων σκώπτω.

[Another reading:] συμβούλων σκώπτω ("I mock … of the counsellors").

(printed under page 504)

(e) ‹anchor: Ἀλλὰ ἄρα› · call in col 996 (Greek only)

ἄρα.

[Another reading:] ἄρα ("then", "so").

(printed under page 504)

(f) ‹anchor: μέλλον› · call in col 996 (Greek only)

μέλλων.

[Another reading:] μέλλων ("about to", "intending").

(printed under page 504)

PG 77:997

πράγματα.» Ὁ δέ γε μακάριος προφήτης Δαβίδ· «Ἡ γλῶσσά μου, φησὶ, μελετήσει τὴν δικαιοσύνην σου, ὅλην τὴν ἡμέραν τὸν ἔπαινόν σου.» Ἀλλ' οὗτος μὲν τοῖς ἁγίοις ὁ σκοπός· οἱ δὲ πονηροὶ, καὶ ἀλιτήριοι, οἱ τὸ μέγα, καὶ σεπτὸν, καὶ βαθὺ τῆς ἐνανθρωπήσεως τοῦ Μονογενοῦς οὐκ εἰδότες μυστήριον, δυσφημοῦσιν ἀφυλάκτως, ἀκρατὲς καὶ ἀπύλωτον ἀνοίγοντες στόμα. Οὐκοῦν ἀκουέτωσαν λέγοντος πρὸς αὐτοὺς τοῦ προφήτου Ἡσαΐου· «Ὑμεῖς δὲ προσαγάγετε ὧδε, υἱοὶ ἄνομοι, σπέρμα μοιχῶν καὶ πόρνης· ἐν τίνι ἐτρυφήσατε, καὶ ἐπὶ τίνα ἠνοίξατε τὸ στόμα ὑμῶν; Οὐχ ὑμεῖς ἐστε τέκνα ἀπωλείας, σπέρμα ἄνομον;» Τέκνα γὰρ ἀπωλείας κατὰ ἀλήθειαν, καὶ ἄνομον σπέρμα, οἱ τὸν ἀγοράσαντα αὐτοὺς Δεσπότην ἀρνησάμενοι· «Ἠγοράσθημεν γὰρ τιμῆς, καὶ οὐ φθαρτοῖς, ἀργυρίῳ, ἢ χρυσίῳ, ἀλλὰ τιμίῳ αἵματι, ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ.» Αἷμα δὲ ἀνθρώπου κοινοῦ, καὶ ἑνὸς τῶν καθ' ἡμᾶς, πῶς ἂν ἐγένετο τῆς οἰκουμένης ἀντάξιον; Πῶς δὲ καὶ εἷς ὑπὲρ πάντων ἀπέθανεν, ἵνα πάντας σώσῃ; Πῶς αὐτοῦ γεγόναμεν, οἱ τὸν ἀληθῆ καὶ φύσει Θεὸν ἐπιγραφόμενοι; Πῶς αὐτῷ λατρεύομεν, οἱ τὸ προσκυνεῖν τῇ κτίσει παρὰ τὸν κτίσαντα παραιτούμενοι; Ἀλλὰ γὰρ, ὡς ἔφην ἀρτίως, ἀχαριστοῦσί τινες τῇ τοῦ Σωτῆρος ἡμῶν ἡμερότητι, ἀρνοῦνται τὸν Δεσπότην, ἀποσείονται τῆς δουλείας τὸν ζυγόν· ἵνα καὶ περὶ αὐτῶν λέγῃ Χριστὸς διὰ φωνῆς προφήτου· «Οὐαὶ αὐτοῖς, ὅτι ἀπεδήμησαν ἀπ' ἐμοῦ· δείλαιοί εἰσιν, ὅτι ἠσέβησαν εἰς ἐμὲ, ἐγὼ δὲ ἐλυτρωσάμην αὐτούς· αὐτοὶ δὲ κατελάλησαν κατ' ἐμοῦ ψευδῆ.» Καταψεύδονται γὰρ τῆς τοῦ Σωτῆρος ἡμῶν εὐκλείας καὶ ὑπεροχῆς, οἱ τῆς τῶν Φαρισαίων σκαιότητος καὶ ἀνοσιότητος μιμηταί· οἱ Χριστιανοῦ μὲν πρόσωπον περιτιθέντες ἑαυτοῖς, Ἰουδαΐζουσαν δὲ τὴν διάνοιαν ἔχοντες· οἱ γλῶσσαν ἐπησχηκότες πικρὰν καὶ ἰοβόλον· ἵνα καὶ πρὸς αὐτὴν λέγῃ Χριστὸς τὸ διὰ φωνῆς Ἱερεμίου· «Ἰδοὺ ἐγὼ πρὸς σὲ τὴν ὑβρίστριαν, λέγει Κύριος.» Ἰουδαῖοι μὲν οὖν, οἱ πάλαι, κατεπεφύοντο τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ· ἐπεπήδων, ὡς θῆρες· ὡς λίθοις ἔβαλον εὐεργετοῦντα καὶ σώζοντα. Εἶτα πρὸς αὐτοὺς ἔφασκεν ὁ Σωτήρ· «Πολλὰ καλὰ ἔργα ἔδειξα ὑμῖν ἐκ τοῦ Πατρός μου, διὰ ποῖον αὐτῶν ἔργον λιθάζετέ με; Οἱ δὲ πρὸς αὐτὸν ἔλεγον· Περὶ καλοῦ ἔργου οὐ λιθάζομέν σε, ἀλλὰ περὶ βλασφημίας· ὅτι σὺ, ἄνθρωπος ὢν, ποιεῖς σεαυτὸν Θεόν.» Ταῦτα τῶν ἀρχαίων Ἰουδαίων τὰ κατὰ τοῦ Σωτῆρος ἡμῶν ἐγκλήματα. Οἱ δὲ τῆς ἐκείνων ἀπονοίας καὶ ἀνοσιότητος ζηλωταὶ πάλιν ἐγκαλοῦσι, λέγοντες· «Διὰ τί σὺ, ἄνθρωπος ὢν, ποιεῖς σεαυτὸν Θεόν;» Ὦ ἀνόητε, καὶ βδελυρώτατε, οὐ συνῆκας τὸ μυστήριον· οὐ γὰρ ἄνθρωπος ὢν, ἐποίησεν ἑαυτὸν Θεόν· ἀλλὰ Θεὸς ὢν φύσει, γέγονεν ἄνθρωπος ἀτρέπτως καὶ ἀσυγχύτως· ὁ τὴν ἐκ Θεοῦ

things.” And the blessed prophet David: “My tongue,” he says, “shall meditate on Thy justice, Thy praise all the day long.” But this is the aim of the saints; whereas the wicked and accursed, who do not know the great and venerable and deep mystery of the Only-begotten’s becoming man, blaspheme without restraint, opening an unbridled and ungated mouth. Let them hear, then, the prophet Isaiah saying to them: “But draw near hither, you lawless sons, seed of adulterers and of the harlot: in whom have you taken your delight, and against whom have you opened your mouth? Are you not children of perdition, a lawless seed?” For children of perdition in truth, and a lawless seed, are those who have denied the Master who bought them: “For we were bought with a price, and not with corruptible things, with silver or gold, but with precious blood, as of a lamb without blemish and without spot, Christ.” But the blood of a common man, one of those like us, how could it have become the equal in worth of the whole world? And how did one die for all, that He might save all? How have we become His, we who inscribe ourselves to Him Who is true God and God by nature? How do we serve Him, we who refuse to worship the creature rather than the Creator? But indeed, as I said just now, some are ungrateful for the gentleness of our Saviour; they deny the Master, they shake off the yoke of servitude; so that Christ may say of them too through the voice of the prophet: “Woe to them, for they have gone away from Me: wretched are they, for they have acted impiously against Me; and I redeemed them, but they have spoken lies against Me.” For they speak lies against the glory and pre-eminence of our Saviour, these imitators of the perversity and unholiness of the Pharisees: who put on the face of a Christian, but have a mind that Judaizes; who hold a tongue bitter and venomous; so that Christ may say to it too that word spoken through the voice of Jeremiah: “Behold, I am against you, you insolent one, says the Lord.” The Jews then of old fastened upon Christ, the Saviour of us all; they leapt upon Him like wild beasts; they stoned Him as He did good and saved. Then the Saviour said to them: “Many good works have I shown you from My Father; for which of those works do you stone Me? But they said to Him: For a good work we do not stone Thee, but for blasphemy; because Thou, being a man, makest Thyself God.” These were the charges of the ancient Jews against our Saviour. And the zealots of their madness and unholiness bring the charge again, saying: “Why dost Thou, being a man, make Thyself God?” O senseless and most abominable man, you have not understood the mystery: for He did not, being a man, make Himself God; but, being God by nature, He became man without change and without confusion; He Who the [ … ] from God

Editors' notes and page, col. 997

Footnotes

(g) ‹anchor: call not visible in the page-foot images› · call in col 997 (Greek only)

ἐνετρυφήσατε.

[Another reading:] ἐνετρυφήσατε ("you revelled in").

(printed under page 505)

(h) ‹anchor: call not visible in the page-foot images› · call in col 997 (Greek only)

ἀρνούμενοι.

[Another reading:] ἀρνούμενοι ("denying").

(printed under page 505)

(i) ‹anchor: call not visible in the page-foot images› · call in col 997 (Greek only)

πλουτίσῃ.

[Another reading:] πλουτίσῃ ("may enrich").

(printed under page 505)

(j) ‹anchor: ἀχαριστοῦσι τινὲς› · call in col 997 (Greek only)

ἀχάριστοί τινες.

[Another reading:] ἀχάριστοί τινες ("certain ungrateful men"); the Latin follows it ("quidam … ingrati").

(printed under page 505)

(k) ‹anchor: διὰ φωνῆς προφήτου› · call in col 997 (Greek only)

Ὠσηέ.

[Another reading:] Ὠσηέ ("of Hosea", for "of the prophet").

(printed under page 505)

(l) ‹anchor: ὅτι ἀπεδήμησαν› · call in col 997 (Greek only)

ἀπεπήδησαν.

[Another reading:] ἀπεπήδησαν ("they leapt away", for "they went away").

(printed under page 505)

(m) ‹anchor: λίθοις ἔβαλον› · call in col 997 (Greek only)

ἔβαλλον.

[Another reading:] ἔβαλλον ("they kept pelting", imperfect for aorist).

(printed under page 505)

Footnotes

(10) ‹anchor: call not visible in the page-foot images› · call in col 998

Isa. xxv, 1.

Isa. 25:1.

(printed under page 505)

(11) ‹anchor: call not visible in the page-foot images› · call in col 998

Psal. XXXIV, 28.

Ps. 34:28 [Vulgate numbering].

(printed under page 505)

(12) ‹anchor: call not visible in the page-foot images› · call in col 998

Isa. v, 3-5.

Isa. 5:3–5.

(printed under page 505)

(13) ‹anchor: call not visible in the page-foot images› · call in col 998

I Cor. VII, 23.

1 Cor. 7:23.

(printed under page 505)

(14) ‹anchor: call not visible in the page-foot images› · call in col 998

I Petr. I, 18, 19.

1 Pet. 1:18–19.

(printed under page 505)

(15) ‹anchor: call not visible in the page-foot images› · call in col 998

II Cor. V, 14.

2 Cor. 5:14.

(printed under page 505)

(16) ‹anchor: contra me mendacia› · call in col 998

Osee vii, 13.

Hos. 7:13.

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(17) ‹anchor: dicit Dominus› · call in col 998

Jerem. l, 42.

Jer. 50:42.

(printed under page 505)

(18) ‹anchor: facis teipsum Deum› · call in col 998

Joan. X, 32, 33.

John 10:32–33.

Variae lectiones.

Variant readings.

(printed under page 505)

Footnotes

(19) ‹anchor: call not visible in the page-foot images› · call in col 999

Isa. lii, 6.

Isa. 52:6.

(printed under page 506)

(20) ‹anchor: call not visible in the page-foot images› · call in col 999

Baruch iii, 36-38.

Bar. 3:36–38.

(printed under page 506)

(21) ‹anchor: call not visible in the page-foot images› · call in col 999

Psal. XLIX, 3.

Ps. 49:3 [Vulgate numbering].

(printed under page 506)

(22) ‹anchor: call not visible in the page-foot images› · call in col 999

Matth. III, 2.

Matt. 3:2.

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(23) ‹anchor: super solium ipsius› · call in col 999

Psal. CXXXI, 11; Act. II, 30.

Ps. 131:11 [Vulgate numbering]; Acts 2:30.

(printed under page 506)

(24) ‹anchor: tabernaculum Deo Jacob› · call in col 999

Ibid. 4, 5.

Ibid. [Ps. 131:]4–5.

(printed under page 506)

(25) ‹anchor: in campis silvae› · call in col 999

Ibid. 6.

Ibid. [Ps. 131:]6.

(printed under page 506)

(26) ‹anchor: a diebus aeternitatis› · call in col 999

Mich. V, 2.

Mic. 5:2.

(printed under page 506)

(27) ‹anchor: erat apud Deum› · call in col 999

Joan. I, 1.

John 1:1.

Variae lectiones.

Variant readings.

(printed under page 506)

Page

running head: 999 S. CYRILLI ALEXANDRINI
marginal letters: A fecit seipsum Deum; B illam Jacob puero suo; C in lectum strati mei; D Israel: et egressus ejus
old-edition numerals: 361 after ipsum

PG 77:1000

Πατρὸς ἔχων ἀπόῤῥητον γέννησιν, ὑπέμεινε γέννησιν κατὰ σάρκα, τὴν ἐκ γυναικὸς, καὶ κεχρημάτικεν Υἱὸς ἀνθρώπου, ἵνα ἡμᾶς σώσῃ· γέγονε κατὰ σὲ, διὰ σὲ, καὶ ἔμεινε δι' ἑαυτὸν, ὅπερ ἦν. Ἐπίγνωθι τοίνυν ἐν σαρκὶ γεγονότα τὸν Μονογενῆ· ὁμολόγησαι εἶναι Θεὸν τὸν δι' ἡμᾶς ἐνηνθρωπηκότα. Ἑαυτὸν παρίστησί σοι, λέγων· «Αὐτὸς ὁ λαλῶν, πάρειμι.» Λελάληκε γὰρ τοῖς ἀρχαιοτέροις τὸν νόμον διὰ Μωσέως· παραγέγονε δὲ μετὰ σαρκός. Δέχου μάρτυρας τοὺς ἁγίους προφήτας. Τί φησιν ὁ Βαροὺχ, μονονουχὶ καὶ δεικνύων χειρὶ τὸν Ἐμμανουήλ; «Οὗτος ὁ Θεὸς ἡμῶν, οὐ λογισθήσεται ἕτερος πρὸς αὐτόν. Ἐξεῦρε πᾶσαν ὁδὸν ἐπιστήμης, καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ, καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπ' αὐτοῦ· μετὰ ταῦτα ἐπὶ τῆς γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη.» Ψάλλει δὲ καὶ ὁ μακάριος Δαβὶδ περὶ αὐτοῦ· «Ὁ Θεὸς ἡμῶν ἐμφανῶς ἥξει.» Βούλει μαρτυρῆσαί σοι καὶ τοὺς τῆς Νέας Διαθήκης κήρυκας; Ἄκουε λέγοντος Ἰωάννου τοῦ Βαπτιστοῦ· «Ἑτοιμάσατε τὰς ὁδοὺς Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους τοῦ Θεοῦ ἡμῶν.» Βούλει καὶ ἑτέραν πληροφορίαν ἐπὶ ταύταις δέξασθαι; Ἐπηγγείλατο ὁ Θεὸς τῷ μακαρίῳ Δαβὶδ, ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ· ὁ δὲ, καίτοι χαίρων ἐπὶ τούτῳ λίαν, καὶ αὐτὸν τῆς γεννήσεως τὸν τρόπον περιειργάζετο. Ἔστιν οὖν ἀκοῦσαι λέγοντος αὐτοῦ· «Εἰ ἀναβήσομαι ἐπὶ κλίνης στρωμνῆς μου, εἰ δώσω ὕπνον τοῖς ὀφθαλμοῖς μου, καὶ τοῖς βλεφάροις μου νυσταγμὸν, καὶ ἀνάπαυσιν τοῖς κροτάφοις μου·» ἕως τί καταλάβῃς; «ἕως οὗ εὕρω τόπον τῷ Κυρίῳ, σκήνωμα τῷ Θεῷ Ἰακώβ.» Πολυπραγμονεῖς τὸν τόπον, ὦ μακάριε Δαβίδ· ἀποδέχομαι τὴν προθυμίαν, ἐπαινῶ τὴν ὑπομονήν· ἀλλὰ, εἴ τι μεμάθηκας πλεῖον, ἀπάγγειλον καὶ ἡμῖν· ποῦ ἔσται ἡ γέννησις, καὶ εἰς ποίαν ἄρα γεννήσεται χώραν; Ἄκουε σαφῶς λέγοντος· «Ἰδοὺ ἠκούσαμεν αὐτὴν ἐν Ἐφραθᾶ· εὕρομεν αὐτὴν ἐν τοῖς πεδίοις τοῦ δρυμοῦ.» Ἐφραθᾶ δὲ λέγων, σημαίνει τὴν Βηθλεέμ. Καὶ μαρτυρήσει λέγων ὁ Θεὸς δι' ἑνὸς τῶν ἁγίων προφητῶν· «Καὶ σὺ, Βηθλεὲμ, οἶκος τοῦ Ἐφραθᾶ, ὀλιγοστὸς εἶ, τοῦ εἶναι ἐν χιλιάσιν Ἰούδα· ἐκ σοῦ γάρ μοι ἐξελεύσεται τοῦ εἶναι εἰς ἄρχοντα ἐν τῷ Ἰσραὴλ, καὶ αἱ ἔξοδοι αὐτοῦ ἀπ' ἀρχῆς ἀφ' ἡμερῶν αἰῶνος.» Ἀκούεις, ὅτι τὸν Βηθλεεμίτην, καθὸ γέγονεν ἄνθρωπος, «ἀπ' ἀρχῆς αἰῶνος» τὰς ἐξόδους ἔχειν διισχυρίζεται; «Ἐν ἀρχῇ γὰρ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν.» Ἀλλὰ αἰσχύνομαι, φησὶν, Θεὸν ὁμολογῆσαι τὸν ἐκ γυναικὸς γεγεννημένον. Ἐπιτιμᾷς οὖν, εἰπέ μοι, τοῖς θείοις σκέμμασιν; Ἀθετεῖς τὴν οἰκονομίαν; ἐπιπλήττεις ταῖς τοῦ Δεσπότου βουλαῖς; Οὕτως ἠθέλησε διασῶσαι τὴν οἰκουμένην. Μὴ σοφώτερος εἶ τῆς σοφίας; Ὦ παραδόξου πράγματος· λύχνος ἡλίῳ φιλονεικεῖ. Οἶδε τῶν οἰκείων ἔργων τὴν ὁδὸν ὁ τῶν ὅλων Δεσπότης. Παραδέχου

has an ineffable generation from the Father, endured a generation according to the flesh, that from a woman, and has been called Son of Man, that He might save us: He became as you are, for your sake, and remained, for His own sake, what He was. Acknowledge, then, the Only-begotten become in flesh; confess to be God Him Who became man for us. He presents Himself to you, saying: “I Who speak am here.” For He spoke the law to those of older times through Moses; but He has come with flesh. Receive as witnesses the holy prophets. What does Baruch say, all but pointing out Emmanuel with his hand? “This is our God; no other shall be accounted in comparison with Him. He found out every way of knowledge, and gave it to Jacob His servant, and to Israel beloved by Him; after these things He was seen upon the earth, and conversed with men.” And the blessed David also sings of Him: “Our God shall come manifestly.” Do you wish the heralds of the New Testament also to bear witness to you? Hear John the Baptist saying: “Prepare the ways of the Lord, make straight the paths of our God.” Do you wish to receive yet another assurance besides these? God promised the blessed David to seat of the fruit of his loins upon his throne; and he, though he rejoiced greatly at this, was also curious about the manner of the birth. One can hear him, then, saying: “If I shall go up upon the bed of my couch, if I shall give sleep to my eyes, and slumber to my eyelids, and rest to my temples”: until what would you attain? “until I find a place for the Lord, a tabernacle for the God of Jacob.” You are busy enquiring after the place, O blessed David; I welcome your eagerness, I praise your patience; but if you have learned anything more, announce it to us too: where will the birth be, and in what country will He be born? Hear him saying plainly: “Behold, we heard of it in Ephratha; we found it in the fields of the wood.” And in saying Ephratha he signifies Bethlehem. And God will bear witness, saying through one of the holy prophets: “And you, Bethlehem, house of Ephratha, are the least to be among the thousands of Judah: for out of you will come to Me one to be ruler in Israel, and his goings forth are from the beginning, from the days of eternity.” Do you hear that he insists that the Bethlehemite, inasmuch as He became man, has His goings forth “from the beginning of eternity”? “For in the beginning was the Word, and the Word was with God.” But I am ashamed, he says, to confess as God Him Who was born of a woman. Do you then, tell me, rebuke the divine counsels? Do you set aside the dispensation? Do you reprove the Master’s purposes? Thus He willed to save the world. Are you wiser than Wisdom? O strange thing: a lamp contends with the sun. The Master of all knows the way of His own works. Accept

Editors' notes and page, col. 1000

Footnotes

(n) ‹anchor: τῆς γεννήσεως τὸν τρόπον› · call in col 1000 (Greek only)

ἴσ. τόπον.

Perhaps [read] τόπον ("place", for τρόπον, "manner").

(printed under page 506)

(o) ‹anchor: Πολυπραγμονεῖς τὸν τόπον› · call in col 1000 (Greek only)

τόκον, ἢ τρόπον.

[Another reading:] τόκον ("birth"), or τρόπον ("manner").

(printed under page 506)

(p) ‹anchor: ἀπ' ἀρχῆς ἀφ' ἡμερῶν› · call in col 1000 (Greek only)

ἐφ' ἡμερῶν.

[Another reading:] ἐφ' ἡμερῶν ("in the days", for ἀφ' ἡμερῶν, "from the days").

(printed under page 506)

Page

running head: [S. CYRILLI] ALEXANDRINI ARCHIEP. 1000
marginal letters: A Πατρὸς ἔχων ἀπόῤῥητον; B συνανεστράφη.» Ψάλλει; C Κυρίῳ, σκήνωμα; D νεν ἄνθρωπος
old-edition numerals: (none)

PG 77:1001

τοίνυν τὴν οἰκονομίαν· τίμησον τῇ πίστει τὸ μυστήριον· μὴ περιεργάζου τὰ ὑπὲρ νοῦν· μὴ πολυπραγμόνει τὰ ὑπὲρ λόγον· πίστευε μεθ' ἡμῶν. « Εἰ δὲ μένεις ἀπειθὴς, ἐκεῖνος πιστὸς μένει· ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται. » Αὐτῷ ἡ δόξα, καὶ τὸ κράτος, σὺν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Ἀμήν.

then, the dispensation; honour the mystery by faith; do not busy yourself with what is above the mind; do not meddle with what is above reason; believe with us. "But if you remain unbelieving, He remains faithful; for He cannot deny Himself" (2 Tim. 2:13). To Him be the glory and the might, with the Holy Spirit, unto the ages. Amen.

ΟΜΙΛΙΑ Ϛʹ.

HOMILY VI.

[Λεχθεῖσα ἐν Ἐφέσῳ] κατὰ Ἰωάννου τοῦ Ἀντιοχείας, ἀποσχίσαντος.

[Delivered at Ephesus] against John of Antioch, who had broken away.

Τῆς εἰς Θεὸν ἀγάπης τὴν δύναμιν παρὰ τῆς θείας δεδιδάγμεθα Γραφῆς· οὐδὲν δὲ ἧττον καὶ αὐτὸς ἡμᾶς ὁ Σωτὴρ ἐδίδαξε, λέγων· « Ὁ ἐμὲ ἀγαπῶν, ἐμοὶ ἀκολουθείτω· καὶ ὅπου εἰμὶ ἐγὼ, ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔστω. » Δεῖ γὰρ ἡμᾶς ἀεὶ συνεῖναι, καὶ φιλεῖν ἀκολουθεῖν τῷ πάντων ἡμῶν Σωτῆρι Χριστῷ, καὶ κατὰ μηδένα τρόπον αὐτοῦ χωρίζεσθαι· καὶ τοῦτο τηρήσωμεν διὰ τοῦ βουλεύεσθαι τὰ αὐτοῦ. Τοῦτο πεπλήρωκεν ὁ λαμπρὸς οὗτος καὶ μέγας τῶν ἱερέων χορός· περὶ ὧν ἂν λέγοιτο σφόδρα δικαίως, τὸ διὰ τῆς τοῦ προφήτου φωνῆς· « Ἐκεῖ ἔλαφοι συνήντησαν, καὶ εἶδον τὰ πρόσωπα ἀλλήλων· ἀριθμῷ παρῆλθον, καὶ μία αὐτῶν οὐκ ἀπώλετο· ἑτέρα τὴν ἑτέραν οὐκ ἐζήτησεν, ὅτι Κύριος ἐνετείλατο αὐταῖς, καὶ τὸ πνεῦμα αὐτοῦ συνήγαγεν αὐτάς. » Οὐ γὰρ κοινοῦ τινος ἕνεκα πράγματος, ἢ ἐπιγείου τυχὸν, ἡ τῶν νοητῶν ἐλάφων γέγονεν ἐνθάδε συνδρομή· ἀλλ' ἐπειδὴ, καθάπερ ἐν κήπῳ καλῷ, καὶ εὐανθεστάτῳ, φημὶ δὴ τῇ τοῦ Σωτῆρος ἡμῶν Ἐκκλησίᾳ, δεινὸς καὶ παγχάλεπος ὤφθη δράκων, οὐ μίαν ἔχων, ἀλλὰ πολλὰς ἐν ἑνὶ σώματι κεφαλὰς, χρησιμωτάτη καὶ ἀναγκαία γέγονεν ἡ τῶν νοητῶν ἐλάφων ἄθροισίς τε, καὶ παρουσία, ἵνα τῆς τῶν ἰοβόλων σκαιότητος τὸ Δεσποτικὸν ἀπαλλάξῃ χωρίον. Οὐκοῦν τὸ τοῦ Θεοῦ Πνεῦμα συνήγαγεν αὐτὰς, καὶ ὁ Κύριος ἐνετείλατο αὐταῖς. Τί δὲ ἐνετείλατο; « Ὅπου εἰμὶ ἐγὼ, ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔστω. » Οὐκοῦν· πρὸς σὲ γάρ μοι νῦν ὁ λόγος, τὸν ὑψηλὴν κατὰ πάντων αἴροντα τὴν ὀφρὺν, τὸν ἐκ τῶν ἀνατολικῶν ἥκοντα κλιμάτων· εἰ πάντες ἐσμὲν ὑπουργοὶ τοῦ Σωτῆρος Χριστοῦ, καὶ πεπιστεύμεθα τὴν διακονίαν τῶν αὐτοῦ κηρυγμάτων, διὰ τί μὴ πάντες ἐσμὲν ὑπουργοὶ μετ' αὐτοῦ τῷ βούλεσθαι φρονεῖν τὰ αὐτοῦ; Ἐπῆρεν, ὡς ὁρᾷς, ὁ πολυκέφαλος δράκων τὴν ἀνόσιον καὶ βέβηλον κεφαλὴν, τοῖς τῆς Ἐκκλησίας τέκνοις τὸν τῆς ἰδίας ἀνοσιότητος ἰὸν ἐπιπτύων. Ἔρχομαι κατ' αὐτοῦ τὴν τοῦ Πνεύματος ὑπογυμνώσας μάχαιραν· μάχομαι διὰ Χριστὸν τῷ θηρίῳ. Διὰ τί μὴ συγκάμνεις καλῶς ποιεῖν ἐθέλοντι; Διὰ τί μὴ συμπαρέστηκας καὶ αὐτός; Βαλλέσθω παρὰ πάντων χειρί. Κοινὸν ἡγησώμεθα τὸν ἀγῶνα, ἵνα καὶ ὁμοῦ νικήσαντες, ἀναφέρωμεν τὰς εὐχαριστίας τῷ Σωτῆρι λέγοντες· « Σὺ ἐταπείνωσας

The power of love towards God we have been taught by the divine Scripture; and no less did the Saviour Himself teach us, saying: "He who loves Me, let him follow Me; and where I am, there let My servant also be" (John 12:26). For we must always be with Him, and love to follow Christ, the Saviour of us all, and in no way be separated from Him; and let us keep this by taking counsel for the things that are His. This the illustrious and great choir of priests here has fulfilled; of whom might very justly be said what was spoken through the voice of the prophet: "There the deer met, and saw one another's faces; they passed by in number, and not one of them perished; the one did not seek the other, for the Lord commanded them, and His spirit gathered them" (Isa. 34:15–16). For it is not for some common matter, or perhaps an earthly one, that this concourse of spiritual deer has taken place here; but since, as in a fair and most flowery garden — I mean the Church of our Saviour — a dread and most grievous dragon has appeared, having not one but many heads on one body (Rev. 12:3), the gathering and presence of the spiritual deer has become most useful and necessary, so that it may rid the Lord's ground of the perversity of the venomous beasts. So then the Spirit of God gathered them, and the Lord commanded them. And what did He command? "Where I am, there let My servant also be." So then — for my word is now to you, who raise your brow high against all, who have come from the eastern regions — if we are all ministers of Christ the Saviour, and have been entrusted with the ministry of His preaching, why are we not all ministers with Him in willing to mind the things that are His? The many-headed dragon, as you see, has lifted up its unholy and profane head, spitting the venom of its own unholiness on the children of the Church. I come against it, having bared the sword of the Spirit; I fight the beast for Christ's sake. Why do you not labour together with one who wishes to do well? Why have you not yourself also stood by me? Let it be struck by the hand of all. Let us count the contest common, so that, having conquered together, we may offer up our thanksgivings to the Saviour, saying: "Thou hast humbled

Editors' notes and page, col. 1001

Footnotes

(q) ‹anchor: εἰς Θεὸν› · call in col 1001 (Greek only)

Χριστόν.

[Another reading:] Χριστόν ("Christ").

(printed under page 507)

(r) ‹anchor: τηρήσωμεν› · call in col 1001 (Greek only)

ἴσ. τηρήσομεν.

Perhaps [read] τηρήσομεν ("we shall keep").

(printed under page 507)

(s) ‹anchor: τοῦ βουλεύεσθαι› · call in col 1001 (Greek only)

τὸ βούλεσθαι.

[Another reading:] τὸ βούλεσθαι ("the willing").

(printed under page 507)

(t) ‹anchor: καὶ ἀναγκαία› · call in col 1001 (Greek only)

ἀναγκαιοτάτη.

[Another reading:] ἀναγκαιοτάτη ("most necessary").

(printed under page 507)

(u) ‹anchor: ὑπουργοὶ τοῦ Σωτῆρος Χριστοῦ› · call in col 1001 (Greek only)

λειτουργοὶ τοῦ πάντων ἡμῶν Σωτῆρος.

[Another reading:] λειτουργοὶ τοῦ πάντων ἡμῶν Σωτῆρος ("ministers of the Saviour of us all"); the Latin follows it ("ministri … Christi Salvatoris omnium nostrum").

(printed under page 507)

(v) ‹anchor: μετ' αὐτοῦ τῷ βούλεσθαι› · call in col 1001 (Greek only)

ἐσμὲν μετ' αὐτοῦ τοῦ βούλεσθαι πονεῖν.

[Another reading:] ἐσμὲν μετ' αὐτοῦ τοῦ βούλεσθαι πονεῖν ("are we with him in willing to toil").

(printed under page 507)

(x) ‹anchor: συγκάμνεις καλῶς› · call in col 1001 (Greek only)

ἀφίξεως.

[Another reading:] ἀφίξεως ("of [the] arrival").

(printed under page 507)

Footnotes

(28) ‹anchor: call not visible in the page-foot images› · call in col 1002

II Tim. II, 13.

2 Tim. 2:13.

(printed under page 507)

(29) ‹anchor: call not visible in the page-foot images› · call in col 1002

Joan. XII, 26.

John 12:26.

(printed under page 507)

(30) ‹anchor: congregavit eas› · call in col 1002

Isa. xxxiv, 15, 16.

Isa. 34:15–16.

(printed under page 507)

(31) ‹anchor: in uno corpore capita› · call in col 1002

Apoc. XII, 3.

Rev. 12:3.

Variae lectiones.

Variant readings.

(printed under page 507)

Footnotes

(32) ‹anchor: call not visible in the page-foot images› · call in col 1003

Psal. LXXXVIII, 11.

Ps. 88:11 [Vulgate numbering].

(printed under page 508)

(33) ‹anchor: call not visible in the page-foot images› · call in col 1003

Psal. LXXIII, 14.

Ps. 73:14 [Vulgate numbering].

(printed under page 508)

(34) ‹anchor: et caetera› · call in col 1003

Psal. CXXXVIII, 21, 22.

Ps. 138:21–22 [Vulgate numbering].

(printed under page 508)

(35) ‹anchor: linguae eorum› · call in col 1003

Psal. LXIII, 9.

Ps. 63:9 [Vulgate numbering].

(printed under page 508)

(36) ‹anchor: ut scriptum est› · call in col 1003

II Cor. X, 4.

2 Cor. 10:4.

(printed under page 508)

(37) ‹anchor: spiritus gladium› · call in col 1003

Ephes. VI, 13-16.

Eph. 6:13–16.

(printed under page 508)

(38) ‹anchor: insolentiis intumescas› · call in col 1003

I Reg. XVII, 8-10.

1 Kgdms [1 Sam.] 17:8–10.

(printed under page 508)

(39) ‹anchor: in pera habens› · call in col 1003

Ibid., 40.

Ibid. [1 Kgdms 17:]40.

(printed under page 508)

(40) ‹anchor: volvuntur in terra› · call in col 1003

Zachar. ix, 16.

Zech. 9:16.

Variae lectiones.

Variant readings.

(printed under page 508)

Page

running head: 1003 S. CYRILLI ALEXANDRIN[I] (page head spans 1003–1004)
marginal letters: A humiliasti sicut vulneratum; B e longinquo viriliter; C ferociter nos impetas; D insolentiis intumescas
old-edition numerals: 363 after belli;

PG 77:1004

ὡς τραυματίαν, ὑπερήφανον· σὺ συνέθλασας τὰς κεφαλὰς τοῦ δράκοντος. » Ἀλλ' ἡμεῖς μὲν οἱ γνήσιοι τοῦ Σωτῆρος ἱερουργοὶ, οἱ τῶν αὐτοῦ μυστηρίων οἰκονόμοι πολεμιωτάτους ἡγούμεθα τοὺς καταφλυαροῦντας τῆς δόξης αὐτοῦ. Σὺ δὲ οὐχ οὕτω. Πόθεν; Ὅτι γὰρ οὐ προσέρχῃ γνησίως, αὐτά σε διελέγχει τὰ πράγματα. Ὁρᾷς ἡμᾶς, ὡς ἐν πολέμῳ κεκονιαμένους, ἔτι καταστάζοντας τὸν ἐκ τῆς μάχης ἱδρῶτα, εὐψυχίας πνευματικῆς, καὶ παρακλήσεως δεομένους, μᾶλλον δὲ, ἤδη νενικηκότας· σὺ δὲ ⟨ὁ⟩ τεταγμένος εἰς ἀδελφοὺς, ὁ Χριστὸν δεσπότην ἐπιγραφόμενος, ὁ συνοπλιτεύειν ὀφείλων, κατὰ τῶν τῆς ἀληθείας δογμάτων τὰ ὅπλα κινεῖς; Ὢ παραδόξου πράγματος! Οὐχ ἥψω τῆς μάχης, οὐ συνήθλησας τοῖς ἠθληκόσιν· ἔφυγες τὸν τοῦ πολέμου καιρὸν τῷ τῆς ἐλεύσεως βράδει. Εἱστήκεις μακρόθεν, θεωρῶν τοὺς ἀνδριζομένους. Εἶδες πεπτωκότα τὸν ἐχθρὸν, ἀτονήσασαν καὶ κεκολασμένην τὴν δύσφημον γλῶτταν, εἶτα ἐλυπήθης· εἰπέ μοι, διὰ ποίαν αἰτίαν; Ὅτι νενίκηκεν ὁ Χριστός; ὅτι κεκράτηκε τῶν ἀνθεστηκότων; ὅτι σεσίγηκε στόμα λαλοῦντος μεγάλα; ὅτι πέπαυται νόσος τοῖς τῆς Ἐκκλησίας ἐγκατασκήπτουσα τέκνοις; Ἀλλ' ἦν ἄμεινον ἀνδρίζεσθαι μεθ' ἡμῶν, καὶ μὴν κἀκεῖνο λέγειν τὸ διὰ φωνῆς τοῦ Δαβίδ· « Οὐχὶ τοὺς μισοῦντάς σε, Κύριε, ἐμίσησα, καὶ ἐπὶ τοὺς ἐχθρούς σου ἐξετηκόμην; Τέλειον μῖσος ἐμίσουν αὐτοὺς, εἰς ἐχθροὺς ἐγένοντό μοι, » καὶ τὰ ἑξῆς. Ἀλλ' οὐδεὶς μὲν ὅλως παρὰ σοὶ τῶν τοιούτων ὁ λόγος· ἐκ δὲ τῶν ἐναντίων, κατατοξεύεις τοὺς νενικηκότας, καὶ τοῖς ἀπὸ φθόνου βέλεσι τιτρώσκειν ἐπιχειρεῖς, οὓς ἔδει μᾶλλον θαυμάζεσθαι παρὰ σοῦ. Ἀλλὰ κἂν αὐτὸς προσέρχῃ σκληρῶς, οὐδὲν δεδιότες λέγομεν· « Βέλη νηπίων ἐγενήθησαν αἱ πληγαὶ αὐτῶν, καὶ ἐξησθένησαν ἐπ' αὐτοὺς αἱ γλῶσσαι αὐτῶν. » Κἂν ὅπλοις τοῖς ἔξωθεν σαυτὸν περιφράττων, καταστρατεύειν ἐπιχειρεῖς τῆς συναγωγῆς Κυρίου, ἀλλὰ ἡμῶν τὰ ὅπλα οὐ σαρκικὰ, ἀλλὰ δυνατὰ τῷ Θεῷ, καθὰ γέγραπται· δυνατὰ δὲ πρὸς καθαίρεσιν ὀχυρωμάτων. Γενναιοτέρους εὑρήσεις τῶν παρὰ σοὶ τοὺς Χριστοῦ στρατιώτας· ἔχουσι τὸν θυρεὸν τῆς πίστεως, τὸ τῆς εὐδοκίας ὅπλον, τουτέστι Χριστόν· ἔχουσι θώρακα τὴν δικαιοσύνην, τὴν τοῦ Χριστοῦ περικεφαλαίαν, τὴν μάχαιραν τοῦ πνεύματος· ὥστε κἂν ἐπέρχῃ θρασὺς καὶ δεινὸς, καὶ πολλὴν ἔχων τὴν ὑπεροψίαν, καὶ κατὰ τὸν ἀλαζόνα Γολιὰθ, βαρβαρικαῖς ἀπονοίαις καὶ ἀμαθίαις καθ' ἡμῶν ἐξογκούμενος, ἀλλὰ νικήσει Χριστός· νικήσει δὲ διὰ τῶν ἰδίων ὑπασπιστῶν. Πῶς νενίκηκεν ὁ Δαβίδ; πέντε λίθους ἔχων ἐν τῷ καδδίῳ· λεῖοι δὲ ἦσαν οἱ λίθοι· καὶ τοῦτο ἦν εἰς τύπον Χριστοῦ. Ποῖον γάρ ἐστι τὸ τοῦ Χριστοῦ καδδίον; Ἡ ἐπὶ γῆς Ἐκκλησία, πολλοὺς ἔχουσα λίθους τιμίους, καὶ ἐκλεκτούς· περὶ ὧν καὶ ὁ προφήτης φησί· « Λίθοι τίμιοι, καὶ ἅγιοι κυλίονται ἐπὶ τῆς γῆς. » Διὰ τούτων τῶν ἁγίων λίθων

me as one wounded, the proud; Thou didst crush the heads of the dragon" (Ps. 88:11; 73:14). But we, the true ministers of the Saviour's sacred rites, the stewards of His mysteries, count as our worst enemies those who prate against His glory. But you are not so. On what ground do I say it? That you do not come forward in good faith, the facts themselves convict you. You see us, as in war, covered with dust, still dripping with the sweat of the battle, in need of spiritual heartening and of comfort — or rather, already victorious; and you, who are ranked among the brethren, who are enrolled under Christ as Master, who ought to bear arms with us, do you move your arms against the doctrines of the truth? O astonishing thing! You did not touch the battle, you did not share the struggle with those who struggled; you fled the time of the war by the slowness of your coming. You stood far off, watching those who played the man. You saw the enemy fallen, the slanderous tongue made powerless and punished, and then you were grieved: tell me, for what reason? Because Christ has conquered? Because He has prevailed over those who resisted? Because the mouth that spoke great things has been silenced? Because a disease that was striking the children of the Church has ceased? Yet it would have been better to play the man with us, and indeed to say that word spoken by the voice of David: "Did I not hate those who hate Thee, O Lord, and pine away over Thy enemies? I hated them with a perfect hatred; they became enemies to me" (Ps. 138:21–22), and what follows. But with you there is no word at all of such things; on the contrary, you shoot your arrows at the victors, and try to wound with the darts of envy those whom you ought rather to have admired. But even if you come against us harshly, we say without any fear: "Their blows have become the arrows of children, and their tongues have grown weak against them" (Ps. 63:9). Even if, fencing yourself about with outward arms, you try to make war on the congregation of the Lord, yet our arms are not fleshly, but mighty to God, as it is written, and mighty for the pulling down of strongholds (2 Cor. 10:4). You will find the soldiers of Christ nobler than those you have with you: they have the shield of faith, the armour of good will, that is, Christ; they have righteousness as breastplate, the helmet of Christ, the sword of the Spirit (Eph. 6:13–17); so that even if you come on bold and terrible, and with great disdain, and swell against us like the boastful Goliath with barbarous folly and ignorance (1 Sam. 17:8–10), yet Christ will conquer; and He will conquer through His own shield-bearers. How did David conquer? Having five stones in his bag (1 Sam. 17:40); and the stones were smooth; and this was a type of Christ. For what is the bag of Christ? The Church on earth, which has many precious and chosen stones; of which the prophet also says: "Precious and holy stones roll upon the earth" (Zech. 9:16). Through these holy stones

Editors' notes and page, col. 1004

Footnotes

(y) ‹anchor: θώρακα τὴν δικαιοσύνην› · call in col 1004 (Greek only)

τῆς δικαιοσύνης.

[Another reading:] τῆς δικαιοσύνης ("[the breastplate] of righteousness"); the Latin follows it ("justitiae thoracem").

(printed under page 508)

(z) ‹anchor: τὴν τοῦ Χριστοῦ› · call in col 1004 (Greek only)

σωτηρίου, ἢ, σταυροῦ.

[Another reading:] σωτηρίου ("of salvation"), or σταυροῦ ("of the cross"), for Χριστοῦ; the Latin follows the first ("salutis galeam").

(printed under page 508)

Page

running head: [S. CYRIL]LI ALEXANDRINI ARCHIEP. 1004
marginal letters: A ὡς τραυματίαν, ὑπερήφανον; B καιρὸν τῷ τῆς ἐλεύσεως βράδει; C τατοξεύεις τοὺς νενικηκότας; D πολλὴν ἔχων τὴν ὑπεροψίαν
old-edition numerals: (none)

PG 77:1005

περιέσται Χριστός. Λεῖοι δὲ ἦσαν οἱ λίθοι, ὡς ἔφην, ἡ δὲ τῶν λίθων λειότης τὸ ἄληπτον ὑπαινίττεται· ἄληπτον γάρ πως ἀεὶ τὸ λεῖον· ἀνεπίληπτος δὲ ἀεὶ τῶν ἁγίων ἡ πολιτεία. Οὐκοῦν νικήσει Χριστός· κἂν ἰσχύσῃς σταυρῶσαι, καὶ οὕτω νενίκηκε· κἂν ἀδικήσῃς ἐκ πανουργίας, ἐστεφάνωσας οὐχ ἑκών. « Ἡμῖν γὰρ ἐχαρίσθη τὸ ὑπὲρ Χριστοῦ οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν. » Ὁ γὰρ πιστεύων εἰς αὐτὸν, οὐ κρίνεται· ὁ δὲ μὴ πιστεύων, ἤδη κέκριται. Ὅτι αὐτῷ πρέπει δόξα, κράτος, τιμὴ καὶ προσκύνησις, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

will Christ prevail. And the stones were smooth, as I said; and the smoothness of the stones hints at what cannot be laid hold of; for what is smooth is always somehow not to be grasped; and the conduct of the saints is always beyond reproach. So then Christ will conquer: even if you prevail to crucify, even so He has conquered; even if you do wrong out of villainy, you have crowned unwillingly. "For to us it has been granted on behalf of Christ not only to believe in Him, but also to suffer for Him" (Phil. 1:29). For he who believes in Him is not judged; but he who does not believe is judged already (John 3:18). For to Him are due glory, might, honour and worship, now and always, and unto the ages of ages. Amen.

ΟΜΙΛΙΑ Ζʹ.

HOMILY VII.

Λεχθεῖσα ἐν Ἐφέσῳ, πρὶν συσχεθῆναι ὑπὸ τοῦ κόμητος, καὶ ὑπὸ στρατιωτῶν φυλαχθῆναι.

Delivered at Ephesus, before he was arrested by the count and put under guard by soldiers.

Ὁ μακάριος προφήτης Δαβὶδ τοὺς ἐπὶ Θεῷ πεποιθότας, εὐτολμοτάτους ἀποφαίνει, λέγων· « Ἀνδρίζεσθε καὶ κραταιούσθω ἡ καρδία ὑμῶν, πάντες οἱ ἐλπίζοντες ἐπὶ Κύριον. » Τὰ μὲν γὰρ ἐν τοῖς παραδείσοις φυτὰ ταῖς ἀφθονωτάταις τῶν ὑδάτων ἐπιρροαῖς αὔξει τε καὶ τέθηλε, καὶ εἰς ὕψος αἴρεται μέγα· ψυχὴ δὲ ἀνδρὸς ταῖς τοῦ ἁγίου Πνεύματος παρακλήσεσιν ἀνδρύνεται πρὸς εὐσέβειαν· βεβαιοῦται πρὸς πίστιν· ἄθραυστον δέχεται τὴν ὑπομονήν· ἣν δὴ μάλιστα πασῶν τῶν ἄλλων ἀρετῶν ὁ μακάριος Παῦλος τεθαύμακέ τε, καὶ οὕτω φησίν· « Οὐ μόνον δὲ, ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν, εἰδότες, ὅτι ἡ θλῖψις ὑπομονὴν κατεργάζεται· ἡ δὲ ὑπομονὴ δοκιμήν· ἡ δὲ δοκιμὴ ἐλπίδα· ἡ δὲ ἐλπὶς οὐ καταισχύνει. » Ἔστι τοίνυν ἡ ὑπομονὴ παντὸς ἡμῖν ἀγαθοῦ πρόξενος, καὶ προμνήστρια, ὁδὸς εἰς εὐδοκίμησιν, τροφὸς ἐλπίδος, τῆς εἰς αἰῶνα τὸν μέλλοντα. Κατορθώσομεν δὲ τὴν ὑπομονὴν τίνα τρόπον, ἡ θεία διδάσκει λέγουσα Γραφή· « Τέκνον, εἰ προσέρχῃ δουλεύειν τῷ Κυρίῳ, ἑτοίμασον τὴν ψυχήν σου εἰς πειρασμόν· εὔθυνον τὴν καρδίαν σου καὶ καρτέρησον. » Ἀλλ' ἴσως ἐρεῖ τις· Οὐ γὰρ ἦν ἑτέρως εὐδοκιμῆσαι τὸν ἄνθρωπον; Οὐκ ἦν δίχα πόνου κατορθοῦν δύνασθαι τὸ ἀγαθόν; Οὐδαμῶς, φησί· καὶ διὰ ποίαν αἰτίαν; Πολλοὶ γὰρ λίαν οἱ τοῖς ἁγίοις ἐπιβουλεύοντες, καὶ δεινὸς περὶ αὐτοὺς ὁ πόλεμος. Διὰ τοῦτο καὶ αὐτὸς ἔλεγεν ὁ Σωτήρ· « Θλῖψιν ἔχετε ἐν τῷ κόσμῳ· ἀλλὰ θαρσεῖτε, ἐγὼ νενίκηκα τὸν κόσμον. » Οὐκοῦν, ἐπειδήπερ πολὺς πανταχόθεν τῶν ἁγίων ὁ πόλεμος, ἀντιφέρεσθαι νεανικῶς ἀναγκαῖον αὐτοὺς ταῖς τῶν πειρασμῶν ἐφόδοις, διαμεμνῆσθαι δὲ τοῦ λέγοντος μαθητοῦ· μακάριος ἄνθρωπος, ὃς ὑπομένει θλῖψιν, καὶ πειρασμόν· ὅτι δόκιμος γενόμενος, λήψεται τὸν στέφανον τῆς ζωῆς, ὃν ἐπηγγείλατο ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν. » Βούλομαι δέ τι τῶν ἀρχαιοτέρων ἀφηγήσασθαι πραγμάτων· ἵνα μάθητε τῆς πνευματικῆς εὐανδρίας τὸ τέλος. Οἱ Βαβυλωνίων τύραννοι, καὶ τοὺς τῆς παρ' αὐτοῖς βασιλείας διέποντες

The blessed prophet David shows that those who trust in God are most courageous, saying: "Play the man, and let your heart be strong, all you who hope in the Lord" (Ps. 30:25). For the plants in gardens grow and flourish with the most abundant flowings of waters, and rise to a great height; but the soul of a man, by the consolations of the Holy Spirit, is made manly for godliness, is strengthened for faith, receives an unbreakable endurance; which indeed the blessed Paul admired most of all the other virtues, and speaks thus: "And not only so, but we also glory in tribulations, knowing that tribulation works endurance; and endurance, proof; and proof, hope; and hope does not put to shame" (Rom. 5:3–5). Endurance, then, is for us the procurer and the go-between of every good, the road to good repute, the nurse of the hope that looks to the age to come. And in what way we shall achieve endurance the divine Scripture teaches, saying: "Child, if you come forward to serve the Lord, prepare your soul for temptation; set your heart straight and endure" (Sir. 2:1–2). But perhaps someone will say: Was it not possible, then, for a man to win good repute otherwise? Was it not possible to achieve the good without toil? By no means, he says; and for what reason? For very many are those who plot against the saints, and terrible is the war around them. For this reason the Saviour Himself also said: "In the world you have tribulation; but take courage, I have conquered the world" (John 16:33). So then, since the war against the saints is great on every side, they must stand up manfully against the assaults of temptations, and keep in mind the disciple who says: "Blessed is the man who endures tribulation and temptation; for when he has been proved, he will receive the crown of life, which God has promised to those who love Him" (Jas. 1:12). And I wish to relate one of the more ancient events, so that you may learn the end of spiritual valour. The tyrants of the Babylonians, and those who in the kingdom among them administer the

Editors' notes and page, col. 1005

Footnotes

(a) ‹anchor: call not visible in the page-foot images› · call in col 1005 (Greek only)

τρῶσαι, καὶ οὕτω νενίκηκε.

[Another reading:] τρῶσαι, καὶ οὕτω νενίκηκε ("to wound, and so he has conquered").

(printed under page 509)

(b) ‹anchor: call not visible in the page-foot images› · call in col 1005 (Greek only)

παρά.

[Another reading:] παρά.

(printed under page 509)

εὐτολμοτέρους.

[Another reading:] εὐτολμοτέρους ("more courageous").

(printed under page 509)

(d) ‹anchor: παρακλήσεσιν ἀνδρύνεται› · call in col 1005 (Greek only)

ἁδρύνεται, ἢ ἴσως, ἀρδεύεται.

[Another reading:] ἁδρύνεται ("grows strong"), or perhaps ἀρδεύεται ("is watered"), for ἀνδρύνεται ("is made manly"); the Latin has "augescit".

(printed under page 509)

(e) ‹anchor: ἀρχαιοτέρων ἀφηγήσασθαι πραγμάτων› · call in col 1005 (Greek only)

ἴσ. παραδειγμάτων.

Perhaps [read] παραδειγμάτων ("examples", for πραγμάτων, "events"); the Latin has "exemplum".

(printed under page 509)

Footnotes

(41) ‹anchor: call not visible in the page-foot images› · call in col 1006

Philipp. I, 29.

Phil. 1:29.

(printed under page 509)

(42) ‹anchor: call not visible in the page-foot images› · call in col 1006

Joan. III, 18.

John 3:18.

(printed under page 509)

(43) ‹anchor: call not visible in the page-foot images› · call in col 1006

Psal. XXX, 25.

Ps. 30:25 [Vulgate numbering].

(printed under page 509)

(44) ‹anchor: spes autem non confundit› · call in col 1006

Rom. V, 3-5.

Rom. 5:3–5.

(printed under page 509)

(45) ‹anchor: et constans esto› · call in col 1006

Eccli. II, 1.

Sir. 2:1.

(printed under page 509)

(46) ‹anchor: ego vici mundum› · call in col 1006

Joan. XVI, 33.

John 16:33.

(printed under page 509)

(47) ‹anchor: diligentibus se› · call in col 1006

Jac. I, 12.

Jas 1:12.

Variae lectiones.

Variant readings.

(printed under page 509)

Footnotes

(48-49) ‹anchor: call not visible in the page-foot images› · call in col 1007 Rom. I, 25.

Rom. 1:25.

(printed under page 510)

(50) ‹anchor: call not visible in the page-foot images› · call in col 1007

Ibid.

(printed under page 510)

(51) ‹anchor: flammarum aestum sedabant› · call in col 1007

Dan. III, 1 seqq.

Dan. 3:1 ff.

Variae lectiones.

Variant readings.

(printed under page 510)

Page

running head: 1007 S. CYRILLI ALEXANDRINI (page head spans 1007–1008)
marginal letters: A nem obtinebant; B produxissent, auream statuam; C sibilantem conversa est; D accendunt, perversitatisque
old-edition numerals: 366 after principatum;

PG 77:1008

θρόνους, ἑτοιμότεροί πως ἀεὶ γεγόνασι πρὸς ὠμότητα, καὶ ὑπεροψίαν· καὶ τοὺς τῆς ἀνθρωπότητος ὑπερβαίνοντες ὅρους, τὸ μόνῳ πρέπον ἀξίωμα τῷ ἐπὶ πάντων Θεῷ εἰς ἑαυτοὺς ἁρπάζειν ἤθελον. Καὶ οὖν ὁ ἐπάρατος Ναβουχοδονόσορ ἀνέστησε μὲν εἰκόνα χρυσῆν· ὑπηχούντων δὲ αὐτῇ τῶν εὐφωνοτάτων ὀργάνων, προσκυνεῖν ἐκέλευε τοῖς ὑπὸ χεῖρα λαοῖς· οἱ δὲ οὐκ ἀμελέτητον ἔχοντες τὸ λατρεύειν τῇ κτίσει παρὰ τὸν κτίσαντα Θεὸν, ἑτοιμότατα μὲν πρὸς τοῦτο ἐβάδιζον· ἤλλαξαν δὲ τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου. Ἐπειδὴ δὲ τοὺς τῶν Ἑβραίων παῖδας ἤγαγον εἰς μέσον οἱ Βαβυλώνιοι· Ἀνανίας δὲ ἦν, καὶ Ἀζαρίας, καὶ Μισαὴλ, προσκυνεῖν ἐκέλευον τῇ εἰκόνι τῇ χρυσῇ, καὶ τὸ εὐγενέστατον καὶ φιλόθεον κατεβιάζοντο γένος εἰς τὴν ἴσην αὐτοῖς κατολισθῆσαι ἁμαρτίαν, καὶ προσκυνεῖν τῇ εἰκόνι τῇ χρυσῇ. Ἀλλ' ἤνυον οὐδέν· ἡττώμενοι δὲ τῆς ἐκείνων φιλοθεΐας, τὴν διὰ πυρὸς αὐτοῖς ἐπήγαγον κόλασιν. Ἔγκλημα δὲ ἦν τοῖς πλεονεκτουμένοις τὸ βέβαιον εἰς πίστιν, τὸ πεπηγὸς εἰς εὐσέβειαν, ἀνθρωπολατρείας παραίτησις, καὶ τὸ μὴ βούλεσθαι φρονεῖν, ὅσα τὴν θείαν περιυβρίζει φύσιν. Ἐπειδὴ δὲ ἐνεβλήθησαν εἰς τὴν κάμινον τοῦ πυρὸς, τότε δὴ, τότε τῆς ἀρρήτου δυνάμεως μεγάλη γέγονεν ἡ ἐπίδειξις. Μετεσκευάζετο γὰρ τῶν στοιχείων ἡ δύναμις εἰς τὸ παρὰ φύσιν· καὶ τοῖς τοῦ κτίσαντος νεύμασι παρεχώρει τὸ πῦρ· καὶ εἰς πνεῦμα δρόσου διασυρίζον ἡ φλὸξ μετεπλάττετο. Αἰσθόμενοι δὲ τῆς ἄνωθεν ἐπικουρίας οἱ νεανίαι, ᾖδον ἐν τῇ καμίνῳ τοῦ πυρὸς, ταῖς εἰς Θεὸν ὑμνῳδίαις ἐξημεροῦντες τὸ πῦρ. Ἐκκλησίας τύπος ἡ κάμινος ἦν, ἁγίους ἔχουσα χορευτὰς, οὐκ ἀνθρώπους μόνον, ἀλλὰ καὶ ἀγγέλους. Τεθαύμακας τῶν ἀνδρῶν τὴν ἀρετήν· ἐπῄνεσας τὴν ὑπομονὴν, τῆς φιλοθεΐας τὸ μέγεθος· ἴδωμεν, ἐν τίσι τὰ καθ' ἡμᾶς. Ἐκεῖνοι μὲν γὰρ ὑπὸ τυράννοις ἦσαν βαρβάροις· ἡμεῖς δὲ ὑπὸ σκήπτροις εὐσεβέσιν, εὐσεβεστάτους ἔχοντες τοὺς τῶν ὅλων κρατοῦντας πραγμάτων, πῶς ἐνδώσομεν τοῖς ἐχθροῖς; Εἰ γὰρ καὶ κάμινον ἀνάπτουσιν ἐπίβουλοι, εἰ καὶ φλόγας ἐγείρουσι δυστροπίᾳ, ἀνθρωπολατρείαν ἡμῖν εἰσφέροντες· ἀλλ' ἡμεῖς ἔχομεν Θεὸν ἐν οὐρανῷ, αὐτῷ προσκυνήσομεν. Θεὸς γὰρ ὢν φύσει, γέγονε καθ' ἡμᾶς, οὐκ ἀποβεβληκὼς τὸ εἶναι Θεός· τιμήσας δὲ τὴν τῶν ἀνθρώπων φύσιν· δυνατός ἐστιν ἐξελέσθαι ἡμᾶς. Ἡμεῖς γὰρ τῇ πίστει τῶν εὐσεβεστάτων ἑπόμενοι βασιλέων, καὶ τῆς ἐνούσης αὐτοῖς ἡμερότητος εἰδότες τὸ μέγεθος, τῆς τῶν ἐναντίων σκαιότητος οὐκ ἀνεξόμεθα. Ὁμολογήσομεν δὲ, ὅτι Θεὸς κατὰ φύσιν ἐστὶν ὁ Ἐμμανουήλ· καὶ τοῦτο λέγοντες, οὕτω τε διακείμενοι, πλείστην ὅσην ἀποκερδανοῦμεν τὴν ἀντιμισθίαν· καὶ ποίαν ταύτην; Αὐτὸς ἡμᾶς διδάξει λέγων· « Πᾶς οὖν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ αὐτὸν ἔμπροσθεν τοῦ Πατρός μου, τοῦ

thrones, have always been somehow readier for cruelty and disdain; and overstepping the bounds of humanity, they wished to snatch for themselves the dignity that befits only God who is over all. And so the accursed Nebuchadnezzar set up a golden image; and as the most tuneful instruments sounded for it, he ordered the peoples under his hand to worship it. And they, not being unpractised in serving the creature rather than God who created it, went most readily to do this; and they changed the glory of the incorruptible God into the likeness of an image of corruptible man (Rom. 1:23, 25). But when the Babylonians brought into their midst the children of the Hebrews — they were Hananiah, and Azariah, and Mishael — they ordered them to worship the golden image, and tried to force that most noble and God-loving race to slip into the same sin as themselves, and to worship the golden image. But they accomplished nothing; and, defeated by their love of God, they brought on them the punishment by fire. And the charge against those who were wronged was their steadfastness in faith, their being fixed in godliness, their refusal of the worship of a man, and their unwillingness to hold opinions that outrage the divine nature. But when they were cast into the furnace of fire, then indeed, then there was a great display of the unspeakable power. For the power of the elements was changed into what is against nature; and the fire gave way to the nods of Him who created it; and the flame was refashioned into a whistling wind of dew. And the young men, perceiving the help from above, sang in the furnace of fire, taming the fire with their hymns to God (Dan. 3:1 ff.). The furnace was a type of the Church, having holy dancers, not men only, but angels also. You have admired the virtue of the men; you have praised their endurance, the greatness of their love of God: let us see how matters stand with us. They were under barbarian tyrants; but we, under godly sceptres, having most godly men as rulers of the whole state of affairs, how shall we give way to our enemies? For even if plotters kindle a furnace, even if they raise flames through perversity, bringing in on us the worship of a man, yet we have a God in heaven; Him we shall worship. For being God by nature, He became as we are, not having cast off being God, but having honoured the nature of men; He is able to deliver us (Dan. 3:17). For we, following the faith of the most godly emperors, and knowing the greatness of the gentleness that is in them, will not put up with the perversity of our opponents. And we shall confess that Emmanuel is God by nature; and saying this, and being so disposed, we shall gain the very greatest reward; and what reward is this? He Himself will teach us, saying: "Every one, then, who shall confess Me before men, I also will confess him before My Father, who

Editors' notes and page, col. 1008

Footnotes

(f) ‹anchor: call not visible in the page-foot images› · call in col 1008 (Greek only)

ἦσαν.

[Another reading:] ἦσαν ("they were").

(printed under page 510)

(g) ‹anchor: call not visible in the page-foot images› · call in col 1008 (Greek only)

εὐσεβέστατον.

[Another reading:] εὐσεβέστατον ("most pious").

(printed under page 510)

(h) ‹anchor: τῶν στοιχείων› · call in col 1008 (Greek only)

τοῦ στοιχείου.

[Another reading:] τοῦ στοιχείου ("of the element", singular); the Latin follows it ("elementi vis").

(printed under page 510)

(i) ‹anchor: ἀνάπτουσιν ἐπίβουλοι› · call in col 1008 (Greek only)

ἐπιβουλῆς.

[Another reading:] ἐπιβουλῆς ("of plotting", for ἐπίβουλοι, "plotters"); the Latin follows it ("insidiarum caminum").

(printed under page 510)

(j) ‹anchor: ἐγείρουσι δυστροπίᾳ› · call in col 1008 (Greek only)

δυστροπίας.

[Another reading:] δυστροπίας ("of perversity", genitive); the Latin follows it ("perversitatis flammas").

(printed under page 510)

(k) ‹anchor: αὐτῷ προσκυνήσομεν› · call in col 1008 (Greek only)

προσκυνήσωμεν.

[Another reading:] προσκυνήσωμεν ("let us worship", subjunctive for future).

(printed under page 510)

(l) ‹anchor: Αὐτὸς ἡμᾶς διδάξει› · call in col 1008 (Greek only)

διδάσκει.

[Another reading:] διδάσκει ("teaches", present for future).

(printed under page 510)

(m) ‹anchor: αὐτὸν ἔμπροσθεν› · call in col 1008 (Greek only)

ἐν αὐτῷ ἔμπροσθεν.

[Another reading:] ἐν αὐτῷ ἔμπροσθεν ("[confess] him before").

(printed under page 510)

Page

running head: [S. CYRILLI] ALEXANDRINI ARCHIEP. 1008
marginal letters: A έποντες θρόνους; B εἰς τὴν ἴσην αὐτοῖς; C ημεροῦντες τὰ πῦρ; D δυνατός ἐστιν ἐξελέσθαι
old-edition numerals: (none)

PG 77:1009

ἐν οὐρανοῖς. Ὅστις δ' ἂν ἀρνήσηταί με ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι αὐτὸν κἀγὼ ἔμπροσθεν τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς. » Ὁμολογεῖ δὲ αὐτὸν ὁ λέγων, ὅτι Θεός ἐστιν ἀληθινὸς, καὶ τοῖς ἀπιστοῦσιν ἐπιτιμᾷ· ἀρνεῖται δὲ πάλιν ὁ μὴ λέγων, ὅτι Θεός ἐστιν ἀληθινὸς, ἀλλὰ καὶ τοῖς ὁμολογοῦσι μαχόμενος. Οὐκοῦν ἀρνήσεται μὲν ἐκείνους, ὁμολογήσει δὲ ἡμᾶς ὁ πάντων Σωτήρ. Δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα καὶ τὸ κράτος, εἰς τοὺς αἰῶνας. Ἀμήν.

is in heaven. But whoever denies Me before men, I also will deny him before My Father who is in heaven" (Matt. 10:32–33). And he confesses Him who says that He is true God, and rebukes those who disbelieve; and again he denies Him who does not say that He is true God, but even fights against those who confess it. So then the Saviour of all will deny them, but He will confess us. Through Whom and with Whom be the glory and the might to God the Father, unto the ages. Amen.

ΟΜΙΛΙΑ Θʹ.

HOMILY IX.

Εἰς τὴν μεταμόρφωσιν τοῦ Κυρίου, καὶ Θεοῦ, καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ.

On the Transfiguration of our Lord and God and Saviour Jesus Christ.

Οἱ μὲν εὖ εἰδότες ἀθλεῖν, τῶν θεωμένων ἐφήδονται κρότοις, καὶ ταῖς τῶν βραβείων ἐλπίσιν ἀκονῶνται πρὸς τὴν αὐτοῖς πρέπουσαν νίκην. Οἱ δέ γε τῶν θείων χαρισμάτων ἐπιτυχεῖν γλιχόμενοι, καὶ τῆς τοῖς ἁγίοις ηὐτρεπισμένης ἐλπίδος διψῶντες τὴν μέθεξιν, τοὺς ὑπὲρ τῆς εἰς Χριστὸν εὐσεβείας ἀγῶνας προσίενται μὲν ἀσμένως. Τὴν εὐδόκιμον δὲ κατορθοῦσι ζωὴν, οὐ τὸν ἄμισθον προτιμῶντες ὄκνον, οὔτε μὴν τὴν ἄνανδρον ἀγαπῶντες δειλίαν· κατανδριζόμενοι δὲ μᾶλλον παντὸς πειρασμοῦ, καὶ τὰς τῶν διωγμῶν ἐφόδους ὀλίγου παντὸς ἀξιοῦντες λόγου, καὶ πλοῦτον ἡγούμενοι τὸ παθεῖν ὑπὲρ αὐτοῦ. Ἀναμέμνηνται γὰρ τοῦ μακαρίου γράφοντος Παύλου, ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς. Ἄθρει τοιγαροῦν οἰκονομίᾳ παγκάλῃ κεχρημένον καὶ νῦν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, εἰς ὄνησιν, καὶ οἰκοδομὴν τῶν ἁγίων ἀποστόλων. Ἔφη μὲν γὰρ πρὸς αὐτούς· « Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν, καὶ ἀράτω τὸν σταυρὸν ἑαυτοῦ, καὶ ἀκολουθείτω μοι. Ὃς γὰρ θέλει τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν· ὃς δὲ ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ, εὑρήσει αὐτήν. » Καὶ σωτήριον μὲν τὸ παράγγελμα, καὶ πρέπον ἁγίοις, καὶ τῆς ἀνωτάτω πρόξενον δόξης, καὶ τῆς εἰς λῆξιν θυμηδίας ἐμποιητικόν. Τὸ γὰρ παθεῖν ἑλέσθαι διὰ Χριστὸν, οὐκ ἄμισθον· μᾶλλον δὲ τῆς αἰωνίου ζωῆς, καὶ δόξης περιποιεῖ τὴν μέθεξιν. Πλὴν οὔπω τὴν ἐξ ὕψους δύναμιν ἐσχηκότας τοὺς μαθητὰς, εἰκὸς ἦν τάχα που καὶ ἀνθρωπίναις περιπεσεῖν ἀσθενείαις, καὶ τοιοῦτόν τι καθ' ἑαυτοὺς ἐννενοηκότας εἰπεῖν· Πῶς ἀρνήσεταί τις ἑαυτόν; Ἢ πῶς ἀπολέσας τὴν ἑαυτοῦ ψυχὴν, εὑρήσει πάλιν αὐτήν; Τί δὲ τοῖς τοῦτο παθοῦσι

Those who know well how to compete take delight in the applause of the spectators, and are whetted by the hopes of the prizes towards the victory that befits them. And those who long to attain the divine gifts, and thirst for a share in the hope made ready for the saints, accept gladly the contests for godliness towards Christ. And they achieve a life of good repute, not preferring unrewarded sloth, nor indeed loving unmanly cowardice; but rather playing the man against every temptation, and counting the assaults of persecutions worth little at all, and reckoning it wealth to suffer for Him. For they remember the blessed Paul, who writes that the sufferings of the present time are not worthy to be compared with the glory that is to be revealed to us (Rom. 8:18). Behold, then, our Lord Jesus Christ using a most fair dispensation now also, for the benefit and the building up of the holy apostles. For He said to them: "If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it" (Matt. 16:24–25). And the precept is saving, and befitting the saints, and the procurer of the highest glory, and productive of joy in the inheritance. For to choose to suffer for Christ is not without reward; rather, it wins a share in eternal life and glory. But since the disciples had not yet received the power from on high, it was likely enough that they might fall into human weaknesses, and, having pondered something of this kind within themselves, say: How shall anyone deny himself? Or how, having lost his own life, shall he find it again? And for those who have suffered this, what

Editors' notes and page, col. 1009

Page

running head: 1009 HOMILIÆ DIVER[SÆ] (right part of head cut off in the image)
marginal letters: A ἐν οὐρανοῖς. Ὅστις δ' ἂν; B Εἰς τὴν μεταμόρφωσιν (beside the title); C οὐκ ἄξια τὰ παθήματα; D ὕψους δύναμιν ἐσχηκότας
old-edition numerals: (none)

PG 77:1010

HOMILIA VIII.

HOMILY VIII.

Habita Ephesi in majori ecclesia quae vocatur Mariae.

Delivered at Ephesus in the greater church, which is called Mary's.

Dives est hodie Dominus noster Jesus Christus, Dei et Patris sortem propriam habens. « Flectitur enim ei omne genu, et omnis lingua confitetur quia Dominus Jesus in gloria est Dei Patris. Ipsi dominatio in saecula saeculorum. Amen. »

Rich today is our Lord Jesus Christ, having as His own the lot of God the Father. "For to Him every knee is bent, and every tongue confesses that the Lord Jesus is in the glory of God the Father" (Phil. 2:10–11). To Him be dominion unto the ages of ages. Amen.

Editors' notes and page, col. 1010

Footnotes

(52) ‹anchor: call not visible in the page-foot images› · call in col 1010

Matth. X, 32.

Matt. 10:32.

(printed under page 511)

(53) ‹anchor: call not visible in the page-foot images› · call in col 1010

Philipp. II, 10, 11.

Phil. 2:10–11.

(printed under page 511)

(54) ‹anchor: revelanda in nobis› · call in col 1010

Rom. VIII, 18.

Rom. 8:18.

(printed under page 511)

(55) ‹anchor: inveniet eam› · call in col 1010

Matth. XVI, 24, 25.

Matt. 16:24–25.

(printed under page 511)

(56) ‹anchor: ex alto nondum acceperant› · call in col 1010

Luc. XXIV, 49.

Luke 24:49.

NOTAE.

Notes.

(printed under page 511)

(1) ‹anchor: call not visible in the page-foot images (presumably at the homily's title)› · call in col 1010

Labbe Concil. III, 987. — Videtur exordii et epilogi fragmentum.

Labbe, Concilia, vol. III, [col.] 987. — It appears to be a fragment of an opening and a conclusion.

(printed under page 511)

Footnotes

(57) ‹anchor: call not visible in the page-foot images› · call in col 1011

Matth. XVI, 28.

Matt. 16:28.

(printed under page 512)

(58) ‹anchor: et simul loquebantur› · call in col 1011

Matth. XVII, 3.

Matt. 17:3.

(printed under page 512)

(59) ‹anchor: unum ex prophetis› · call in col 1011

Matth. XVI, 14.

Matt. 16:14.

(printed under page 512)

(60) ‹anchor: Sabbatum non servat› · call in col 1011

Joan. IX, 16.

John 9:16.

(printed under page 512)

Page

running head: 1011 S. CYRILLI ALEXANDRIN[I] (right part cut off in the image)
marginal letters: A, B, C, D printed between this column and col. 1012; they belong to the Greek of col. 1012
old-edition numerals: 368 after luminis. (in the Latin version)

PG 77:1012

τὸ ἰσοστατοῦν ἔσται γέρας; ἢ καὶ ποίων ἔσται χαρισμάτων μέτοχος; Ἵνα τοίνυν τῶν τοιούτων αὐτοὺς ἀποστήσῃ καὶ λογισμῶν, καὶ ῥημάτων, καὶ οἷον μεταχαλκεύσῃ πρὸς εὐανδρίαν τῆς δοθησομένης αὐτοῖς εὐκλείας ἐπιθυμίαν ἐντεκών· « Λέγω ὑμῖν, φησὶ, εἰσί τινες τῶν ὧδε ἑστηκότων, οἵτινες οὐ μὴ γεύσονται θανάτου, ἕως ἂν ἴδωσι τὴν βασιλείαν τοῦ Θεοῦ. » Ἆρά γε εἰς τοσοῦτον αὐτοῖς ἐκταθήσεται, φησὶ, τὸ τῆς ζωῆς μέτρον, ὥστε καὶ εἰς ἐκείνους φθάσαι τοὺς χρόνους, μεθ' οὓς ἐπὶ συντελείᾳ τῶν αἰώνων ἐξ οὐρανῶν κατελθὼν ἀποκαταστήσει τοῖς ἁγίοις τὴν ἡτοιμασμένην αὐτοῖς βασιλείαν; Ἀλλ' ἦν μὲν καὶ τοῦτο ἐφικτὸν αὐτῷ. Πάντα γὰρ δύναται, καὶ οὐδὲν ἀμήχανον, ἢ ἀνήνυτον τοῖς αὐτοῦ πανσθενεστάτοις νεύμασι. Βασιλείαν δέ φησιν αὐτὴν τὴν θέαν τῆς δόξης, ἐν ᾗ καὶ αὐτὸς ὀφθήσεται κατ' ἐκεῖνο καιροῦ, καθ' ὃν ἂν ἐπιλάμψει τοῖς ἐπὶ γῆς. Ἥξει γὰρ ἐν δόξῃ τοῦ Θεοῦ καὶ Πατρὸς, καὶ οὐκ ἔν γε μᾶλλον σμικροπρεπείᾳ τῇ καθ' ἡμᾶς. Πῶς οὖν ἄρα θεωροὺς ἐποίει τοῦ θαύματος τοὺς λαβόντας τὴν ὑπόσχεσιν; Ἄνεισιν εἰς τὸ ὄρος, τρεῖς ἀπ' αὐτῶν τοὺς ἐπιλέκτους ἔχων· εἶτα μεταπλάττεται πρὸς ἐξαίρετόν τινα καὶ θεοπρεπῆ λαμπρότητα, ὥστε καὶ τὸν ἱματισμὸν αὐτοῦ τῇ τοῦ φωτὸς προσβολῇ διαλάμψαι δοκεῖν. Εἶτα Μωσῆς καὶ Ἠλίας περιεστηκότες τὸν Ἰησοῦν προσελάλουν ἀλλήλοις τὴν ἔξοδον αὐτοῦ, ἣν ἔμελλε πληροῦν ἐν Ἱερουσαλὴμ, τοῦτ' ἔστι, τῆς μετὰ σαρκὸς οἰκονομίας τὸ μυστήριον, καὶ τὸ σωτήριον πάθος, τὸ ἐπὶ τῷ τιμίῳ, φημὶ, σταυρῷ. Καὶ γάρ ἐστιν ἀληθὲς, ὅτι ὁ διὰ Μωσέως νόμος, καὶ ὁ τῶν ἁγίων προφητῶν λόγος τὸ Χριστοῦ μυστήριον προανέδειξαν· ὁ μὲν ἐν τύποις καὶ σκιαῖς μονονουχὶ, καθάπερ ἐν πίνακι, καταγράφων αὐτὸ, οἱ δὲ πολυτρόπως προηγορευκότες, ὡς καὶ ὀφθήσεται κατὰ καιροὺς ἐν εἴδει τῷ καθ' ἡμᾶς, καὶ ὅτι τῆς ἁπάντων ἕνεκα σωτηρίας, καὶ ζωῆς, οὐ παραιτήσεται τὸ παθεῖν τὸν ἐπὶ ξύλου θάνατον. Οὐκοῦν ἡ Μωσέως καὶ Ἠλία παράστασις, καὶ τὸ προσλαλεῖν ἀλλήλοις αὐτοὺς, οἰκονομία τις ἦν εὖ μάλα καταδεικνύουσα δορυφορούμενον ὑπὸ νόμου καὶ προφητῶν, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, ὡς καὶ νόμου καὶ προφητῶν δεσπότην προκαταδειχθέντα παρ' αὐτῶν, δι' ὧν ἀλλήλοις συνῳδὰ προεκήρυξαν. Οὐ γὰρ ἀσύμβατα τοῖς διὰ τοῦ νόμου τὰ τῶν προφητῶν. Καὶ τοῦτο, οἶμαι, ἐστὶ, τὸ ἀλλήλοις προσλαλεῖν Μωσέα τὸν ἱερώτατον, καὶ τὸν τῶν προφητῶν πανάριστον· Ἠλίας δὲ οὗτος ἦν. Ἔστι δὲ καὶ ἄλλο τι ἐννοῆσαι. Ἐπειδὴ οἱ ὄχλοι ἔλεγον, οἱ μὲν Ἠλίαν, οἱ δὲ Ἱερεμίαν, οἱ δὲ ἕνα τῶν προφητῶν, τοὺς κορυφαίους ἄγει, ἵνα κἀντεῦθεν τὸ μέσον ἴδωσι τοῦ δούλου, καὶ τοῦ δεσπότου. Μετὰ ταύτην δὲ καὶ ἑτέραν ἔννοιαν ἔστιν εἰπεῖν. Ἐπειδὴ γὰρ συνεχῶς ἐνεκάλουν αὐτῷ τὸ παραβαίνειν τὸν νόμον, καὶ βλάσφημον αὐτὸν εἶναι ἐνόμιζον, ὡς σφετεριζόμενον δόξαν οὐ προσήκουσαν αὐτῷ τὴν τοῦ Πατρὸς, καὶ ἔλεγον· « Οὗτος οὐκ ἔστιν ἐκ τοῦ Θεοῦ, ὅτι τὸ Σάββατον οὐ τηρεῖ· » καὶ πάλιν· « Περὶ καλοῦ ἔργου οὐ λιθάζομέν σε, ἀλλὰ περὶ βλασφημίας, καὶ ὅτι, ἄνθρωπος

reward will be of equal weight? Or of what sort of gifts will he be a sharer? So then, to draw them away from such reasonings and words, and as it were to re-forge them into manly courage by implanting in them a desire for the glory that would be given them, He says: "I say to you, there are some of those standing here who shall not taste death until they see the kingdom of God" (Matt. 16:28). Will the measure of life, he asks, really be stretched out for them so far that they reach even those times after which, at the consummation of the ages, He will come down from heaven and restore to the saints the kingdom prepared for them? This too was indeed within His reach, for He can do all things, and nothing is impossible or unachievable for His all-powerful nods. But He calls "kingdom" the very sight of the glory in which He Himself too will be seen at that time, when He shines forth upon those on earth. For He will come in the glory of God the Father, and no longer in the lowliness that belongs to us. How then did He make those who had received the promise beholders of the wonder? He goes up into the mountain, having with Him three chosen ones from among them; then He is transformed into a certain surpassing and godlike brightness, so that even His clothing seemed to shine through with the onset of the light. Then Moses and Elijah, standing about Jesus, spoke with one another of His departure, which He was about to fulfil in Jerusalem, that is, the mystery of the dispensation in the flesh, and the saving passion, the one, I mean, upon the precious cross. For it is true that the law through Moses and the word of the holy prophets showed forth the mystery of Christ beforehand: the one in types and shadows, all but sketching it as on a tablet; the others by foretelling in many ways both that He would be seen in due season in a form like ours, and that for the salvation and life of all He would not refuse to suffer death upon the wood. So the presence of Moses and Elijah, and their speaking with one another, was a dispensation that showed very well our Lord Jesus Christ escorted as by a bodyguard of the law and the prophets, as the Lord of the law and the prophets who had been shown beforehand by them, through the things they proclaimed beforehand in harmony with one another. For the words of the prophets are not at variance with those given through the law. And this, I think, is what is meant by the most sacred Moses and the most excellent of the prophets speaking with one another; and this was Elijah. One may also consider something else. Since the crowds were saying, some that He was Elijah, others Jeremiah, others one of the prophets (cf. Matt. 16:14), He brings their chiefs, so that from this too they might see the difference between the servant and the master. And after this one may state yet another consideration. For since they kept accusing Him of transgressing the law, and thought Him a blasphemer, as one who claimed for Himself a glory that did not belong to Him, the glory of the Father, and said, "This man is not from God, because He does not keep the Sabbath" (John 9:16); and again, "For a good work we do not stone Thee, but for blasphemy, and because, a man,

Editors' notes and page, col. 1012

Page

running head: [S. CYRILL]I ALEXANDRINI ARCHIEP. 1012
marginal letters: A θοῦσι τὸ ἰσοστατοῦν; B τῆς δόξης, ἐν ᾗ; C ὅτι ὁ διὰ Μωσέως; D προσλαλεῖν Μωσέα
old-edition numerals: (none)

PG 77:1013

ὢν, ποιεῖς σεαυτὸν Θεόν· » ἵνα δειχθῇ ὅτι βασκανίας ἀμφότερα τὰ ἐγκλήματα, καὶ ἑκατέρων τούτων ἐστὶν ἀνεύθυνος, καὶ οὔτε νόμου παράβασίς ἐστι τὸ γινόμενον, οὔτε δόξης σφετερισμὸς τῆς οὐ προσηκούσης, τὸ λέγειν ἑαυτὸν ἴσον τῷ Πατρὶ, τοὺς ἐν ἑκατέρῳ λάμψαντας τούτων εἰς μέσον ἄγει. Καὶ γὰρ Μωσῆς τὸν νόμον ἔδωκε, καὶ ἠδύναντο λογίσασθαι οἱ Ἰουδαῖοι, ὅτι οὐκ ἂν περιεῖδε τὸν νόμον πατούμενον, ὡς ἐνόμιζον· οὐδ' ἂν τὸν παραβαίνοντα αὐτὸν, καὶ τῷ τεθεικότι πολέμιον, ἐθεράπευσεν ἄν. Καὶ Ἠλίας δὲ ὑπὲρ τῆς δόξης τοῦ Θεοῦ ἐζήλωσε. Καὶ οὐκ ἂν, εἰ ἀντίθεος ἦν, καὶ Θεὸν ἑαυτὸν ἔλεγεν ἴσον τῷ Πατρὶ, μὴ ὢν ὅπερ ἔλεγε, μηδὲ προσηκόντως τοῦτο ποιῶν, παρέστη καὶ αὐτὸς καὶ ὑπήκουσεν. Ἔστι δὲ καὶ ἑτέραν αἰτίαν εἰπεῖν μετὰ τῶν εἰρημένων. Ποίαν δὴ ταύτην; Ἵνα μάθωσιν ὅτι καὶ ζωῆς, καὶ θανάτου ἐξουσίαν ἔχει, καὶ τῶν ἄνω, καὶ τῶν κάτω κρατεῖ. Διὰ τοῦτο καὶ τὸν ζῶντα, καὶ τὸν τετελευτηκότα, εἰς μέσον ἄγει. Καὶ γὰρ φαινόμενοι οὐκ ἐσίγων, ἀλλ' ἐλάλουν τὴν δόξαν, ἣν ἔμελλε πληροῦν ἐν Ἱερουσαλήμ· τοῦτ' ἔστι, καὶ τὸ πάθος, καὶ τὸν σταυρὸν, ἐν τούτοις δὲ καὶ τὴν ἀνάστασιν. Ἀλλ' οἱ μὲν μακάριοι μαθηταὶ βραχύ πως ἀπονυστάζουσιν, ὡς τῇ προσευχῇ σχολάζοντος τοῦ Χριστοῦ. Ἐπληροῦτο γὰρ οἰκονομικῶς τὰ ἀνθρώπινα. Εἶτα διαγρηγορήσαντες θεωροὶ γίνονται τῆς οὕτω σεπτῆς καὶ παραδόξου μεταβολῆς. Οἰηθεὶς δὲ ἴσως ὁ θεσπέσιος Πέτρος, ὅτι τάχα καὶ ἐνέστηκεν ὁ καιρὸς τῆς βασιλείας τοῦ Θεοῦ, ἀποδέχεται μὲν τὰς ἐν τῷ ὄρει διατριβάς· σκηνὰς δὲ τρεῖς γενέσθαι φησὶν, οὐκ εἰδὼς ὃ λέγει. Οὐ γὰρ ἦν καιρὸς τῆς συντελείας τοῦ αἰῶνος, οὔτε μὴν τὸ παρόντος χρόνου τοῦ λαβεῖν τοὺς ἁγίους τῆς ἐπηγγελμένης αὐτοῖς ἐλπίδος τὴν μέθεξιν. Ὁ γὰρ Παῦλός φησιν, « Ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν, εἰς τὸ γενέσθαι αὐτὸ σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ, » Χριστοῦ δηλονότι. Οὔσης οὖν ἐν ἀρχαῖς ἔτι τῆς οἰκονομίας, καὶ οὔ ποτε πεπερασμένης, πῶς ἦν εἰκὸς καταλῆξαι Χριστὸν τῆς εἰς τὸν κόσμον ἀγάπης ἕνεκα ἀποφοιτήσαντα τὸ παθεῖν ἐθέλειν ὑπὲρ αὐτοῦ; Σέσωκε γὰρ τὴν ὑπουράνιον, καὶ αὐτὸν ὑπομείνας τὸν κατὰ σάρκα θάνατον, καὶ διὰ τῆς ἐκ νεκρῶν ἀναστάσεως καταργήσας αὐτόν. Οὐκ ᾔδει τοιγαροῦν ὁ Πέτρος, ὅπερ ἔφη· πλὴν πρὸς τῇ παραδόξῳ καὶ ἀπορρήτῳ θέᾳ τῆς δόξης Χριστοῦ πέπρακταί τι καὶ ἕτερον χρήσιμόν τε καὶ ἀναγκαῖον, εἰς βεβαίωσιν τῆς ἐπ' αὐτῷ πίστεως, καὶ οὐχὶ μόνοις τοῖς μαθηταῖς, ἀλλὰ γὰρ καὶ ἡμῖν αὐτοῖς. Ἐκ νεφέλης γὰρ ἄνωθεν ἐκ τοῦ Θεοῦ καὶ Πατρὸς κατεδόθη φωνὴ λέγοντος· « Οὗτός ἐστιν ὁ Υἱός μου, ὁ ἀγαπητὸς, ἐν ᾧ εὐδόκησα, αὐτοῦ ἀκούετε. » Καὶ ἐν τῷ γενέσθαι, φησὶ, τὴν φωνὴν, εὑρέθη μόνος ὁ Ἰησοῦς. Τί πρὸς ταῦτά φησι σκληροτράχηλος Ἰουδαῖος, ὁ δυσάγωγος, καὶ ἀπειθὴς, καὶ ἀνουθέτητον ἔχων τὴν καρδίαν; Ἰδοὺ παρόντος Μωσέως ὁ Πατὴρ ἐντέλλεται τοῖς ἁγίοις ἀποστόλοις, ἀκούειν αὐτοῦ. Ἀλλ' εἴπερ θέλῃ ταῖς Μωσέως ἀκολουθεῖν αὐτοὺς ἐντολαῖς, ἔφη ἂν, ὅτι Πείθεσθε τῷ Μωσῇ, τηρεῖτε τὸν

as Thou art, makest Thyself God" (John 10:33), He brings into the midst those who shone in each of these two things, so that it might be shown that both charges come from envy, and that He is free of blame on either count, and that neither is what He does a transgression of the law, nor is it the usurping of a glory not His own to call Himself equal to the Father. For Moses gave the law, and the Jews could reason that he would not have looked on while the law was trampled, as they supposed; nor would he have paid court to one who transgressed it and was an enemy to the one who had laid it down. And Elijah was zealous for the glory of God. And if He had been an adversary of God, and called Himself God equal to the Father without being what He said, and without doing this fittingly, he too would not have stood by Him and obeyed. One may also give another reason besides those stated. What reason is this? That they might learn that He has authority over both life and death, and rules over the things above and the things below. For this reason He brings into the midst both the living and the dead. For when they appeared they were not silent, but spoke of the glory which He was about to fulfil in Jerusalem, that is, both the passion and the cross, and with these also the resurrection. But the blessed disciples somehow nod off for a little, while Christ is occupied with prayer; for the things of man were being fulfilled by dispensation. Then, having become fully awake, they become beholders of so august and wondrous a transformation. And the divine Peter, perhaps thinking that the time of the kingdom of God had perhaps already arrived, welcomes the sojourn on the mountain, and says that three tents should be made, not knowing what he says (cf. Matt. 17:4). For it was not the time of the consummation of the age, nor indeed was it for the present time that the saints should receive a share in the hope promised to them. For Paul says: "Who will change the body of our lowliness, that it may become conformed to the body of His glory" (Phil. 3:21), that is, of Christ. Since then the dispensation was still at its beginnings, and in no way completed, how was it fitting that Christ should cease, and depart from willing to suffer for the world for the sake of His love for it? For He has saved the world under heaven, both by Himself enduring death according to the flesh, and by abolishing it through the resurrection from the dead. Peter, then, did not know what he said. But besides the wondrous and ineffable sight of the glory of Christ, something else too was done, useful and necessary, for the confirmation of faith in Him, and not for the disciples alone, but for us ourselves as well. For from a cloud above a voice was sent down from God the Father, saying: "This is My beloved Son, in whom I am well pleased; hear Him." And when the voice came, it says, Jesus was found alone (Luke 9:35–36). What does the stiff-necked Jew say to this, the intractable and disobedient one, who has a heart that will not be admonished? Behold, in the presence of Moses the Father commands the holy apostles to hear Him. But if He had wished them to follow the commandments of Moses, He would have said: Obey Moses, keep the

Editors' notes and page, col. 1013

Footnotes

(61) ‹anchor: call not visible in the page-foot images› · call in col 1014

Joan. X, 33.

John 10:33.

(printed under page 513)

(62) ‹anchor: nesciens quid diceret› · call in col 1014

Matth. XVII, 4.

Matt. 17:4.

(printed under page 513)

(63) ‹anchor: corpori gloriae ipsius› · call in col 1014

Philipp. III, 21.

Phil. 3:21.

(printed under page 513)

(64) ‹anchor: inventus est solus Jesus› · call in col 1014

Matth. XVII, 5-8.

Matt. 17:5–8.

(printed under page 513)

Footnotes

(65) ‹anchor: call not visible in the page-foot images› · call in col 1015

Joan. V, 46.

John 5:46.

(printed under page 514)

(66) ‹anchor: call not visible in the page-foot images› · call in col 1015

I Reg. XV, 22.

1 Kgdms [1 Sam.] 15:22.

(printed under page 514)

(67) ‹anchor: testante Propheta› · call in col 1015

Psal. XLIV, 10.

Ps. 44:10 [Vulgate numbering].

(printed under page 514)

(68) ‹anchor: et non esurient› · call in col 1015

Isa. xl, 31.

Isa. 40:31.

Variae lectiones.

Variant readings.

(printed under page 514)

(1) ‹anchor: HOMILIA X› · call in col 1015

Codex Regius unde primum homiliam istam exscripsimus tot mendis scatebat, ut nisi ejus exemplar ex Vaticana bibliotheca rever. Pater Horatius Justinianus suppeditasset, sanatum iri spes nulla superesset. Quanquam non eam quidem integram in Vaticano codice repertam monuit diligentissimus vir Fr. Gotzadinus, cujus fidem et industriam mihi cumprimis probatam laudare satis non possum. Varias lectiones notatas habet. AUBERTUS.

The Regius manuscript, from which we first copied this homily, teemed with so many faults that, had not the Reverend Father Horatius Justinianus supplied a copy of it from the Vatican library, no hope would have remained of its being healed. Yet the most diligent Fr. Gotzadinus advised that it was not found complete in the Vatican manuscript either — a man whose good faith and industry, proved to me above all others, I cannot praise enough. [The Vatican copy] has variant readings noted. AUBERT.

(printed under page 514)

Page

running head: 1015 S. CYRILLI ALEXANDRIN[I] (rest cut off in the image)
marginal letters: A, B, C, D printed between this column and col. 1016; they belong to the Greek of col. 1016
old-edition numerals: 370 after Quia; 371 after Propheta (both in the Latin version)

PG 77:1016

νόμον. Νυνὶ δὲ οὐδὲ τοῦτό φησιν ὁ Θεὸς, καὶ Πατήρ· ἀλλ' ἑστῶτος Μωσέως, καὶ τοῦ προφήτου αὐτοῦ Ἠλία, αὐτοῦ μᾶλλον αὐτοὺς ἐπιτάττει ἀκούειν. Ἵνα δὲ μὴ συκοφαντῆται παρά τινων ἡ ἀλήθεια λεγόντων, ὅτι Μωσέως μᾶλλον ἀκούειν αὐτοὺς προστέταχεν ὁ Πατὴρ, καὶ οὐ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ· ἀναγκαίως γοῦν ὁ εὐαγγελιστὴς ἐπεσημήνατο λέγων, ὅτι ἐν τῷ γενέσθαι τὴν φωνὴν, εὑρέθη Ἰησοῦς μόνος. Οὐκοῦν ὅτε τοῖς ἁγίοις ἀποστόλοις ὁ Θεὸς καὶ Πατὴρ, ὡς ἐκ νεφελῶν ἄνωθεν ἐνετέλλετο λέγων· « Ἀκούετε αὐτοῦ· » Μωσῆς μὲν ἀπῆν, Ἠλίας δὲ οὐ παρῆν, μόνος δὲ ἦν ὁ Χριστός. Αὐτοῦ τοιγαροῦν ἀκούειν προστέταχε. Καὶ γάρ ἐστιν αὐτὸς τέλος νόμου, καὶ προφητῶν. Διὰ τοῦτο καὶ τοῖς τῶν Ἰουδαίων δήμοις προσεφώνησε λέγων· « Εἰ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν. » Ἐπειδὴ δὲ τὴν διὰ τοῦ πανσόφου Μωσέως ἀτιμάζοντες ἐντολὴν, καὶ τὸν διὰ τῶν ἁγίων προφητῶν ἀθετοῦντες λόγον μέχρι παντὸς μεμενήκασι, δικαίως ἀπηλλοτριώθησαν, καὶ τῶν τοῖς πατράσιν αὐτοῖς ἐπηγγελμένων ἐξώσθησαν ἀγαθῶν. « Ὑπακοὴ γὰρ ὑπὲρ θυσίαν ἀγαθὴ, καὶ ἡ ἐπακρόασις, ὑπὲρ στέαρ ἀρνῶν, » καθὼς γέγραπται. Καὶ τὰ μὲν τῶν Ἰουδαίων ἐν τούτοις· ἡμῖν δὲ τοῖς ἐπεγνωκόσι τὴν ἐπιφάνειαν αὐτοῦ, πάντα πάντως ὑπάρξει ἀγαθὰ δι' αὐτοῦ τε καὶ παρ' αὐτοῦ τοῦ Χριστοῦ· δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ δόξα καὶ κράτος σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

law. But now God the Father does not say even this; rather, with Moses standing there, and his prophet Elijah, He commands them to hear Him instead. And so that the truth might not be slandered by some who say that the Father commanded them rather to hear Moses, and not Christ the Saviour of us all, the evangelist of necessity noted it, saying that when the voice came, Jesus was found alone (Luke 9:36). So then, when God the Father, as from the clouds above, gave command to the holy apostles, saying, "Hear Him," Moses was away and Elijah was not present, and Christ was alone. It was Him, therefore, that He commanded them to hear. For He Himself is the end of the law and of the prophets. That is why He also addressed the people of the Jews, saying: "If you believed Moses, you would believe Me; for he wrote of Me" (John 5:46). And since they have persisted to the end in dishonouring the commandment given through the all-wise Moses and setting at nought the word given through the holy prophets, they were justly estranged, and thrust out from the good things promised to their fathers. "For obedience is better than sacrifice, and hearkening than the fat of lambs" (1 Kgs. 15:22), as it is written. So much for the case of the Jews; but for us who have recognized His appearing, all good things without exception will be ours through Christ Himself and from Him; through whom and with whom be glory and might to God the Father with the Holy Spirit unto the ages of ages. Amen.

ΟΜΙΛΙΑ Ιʹ.

HOMILY X.

Εἰς τὸ μυστικὸν δεῖπνον [cod. Vat. add., καὶ εἰς τὸν νιπτῆρα, τῇ ἁγίᾳ εʹ].

On the Mystical Supper [the Vatican codex adds: and on the washing of the feet, on holy Thursday].

Τί τερπνότερον, καὶ τί ἡδύτερον τοῖς φιλοθέοις, καὶ τοῖς ὄντως ἐφιεμένοις ζωῆς, ἢ Θεοῦ ἐναπολαύειν διηνεκῶς, καὶ ταῖς θείαις αὐτοῦ ἐπαναπαύεσθαι μνήμαις; Εἰ γὰρ δὴ οἱ σιτίων καὶ ποτῶν ἐμφορούμενοι, καὶ τὰς σφετέρας ἐπισφαλεῖς ἡδυπαθείας τιθηνεύοντες, εὐθαλέστερον καὶ ὑψαυχένιον τὸ σαρκίον κατασκευάζουσι, ποσαχῶς οἱ τῶν ψυχῶν ἐπιμεληταὶ, καὶ ἐπὶ ὕδατος ἀναπαύσεως ἐκτρεφόμενοι, φημὶ δὴ, τοῦ θείου κηρύγματος, ἐλλαμπρυνθήσονται μὲν ἱματισμῷ διαχρύσῳ, κατὰ τὸν προφήτην, περιβεβλημένοι, καὶ πεποικιλμένοι· πτεροφυήσουσι δὲ, ὡς ἀετοὶ, δραμοῦνταί τε, καὶ οὐ κοπιάσουσι, βαδιοῦνταί τε, καὶ οὐ πεινάσουσιν. Ἐπεὶ οὖν πρὸς τὴν κορωνίδα τῶν ζωοποιῶν μυστηρίων, ἐκ τοῦ πνευματικοῦ σταδίου κατηντήσαμεν, καὶ πρόκειται ἡμῖν εἰς ἐφόδιον ἀθανασίας τὰ παρὰ τοῦ Δεσπότου ὑπὲρ λόγον δωρήματα, φέρε ὅσοι τρυφᾶτε τῶν ἀποῤῥήτων, καὶ τῆς οὐρανίου

What is more delightful, and what sweeter, for those who love God and truly long for life, than to enjoy God continually and to rest upon His divine remembrances? For if those who gorge themselves on food and drink, and nurse their own perilous pleasures, render their poor flesh more flourishing and high-necked, how many times more will those who take care of their souls, and are nourished beside the water of rest — I mean, of the divine preaching — be made resplendent, clothed in raiment of gold and arrayed in many colours, as the prophet says (cf. Ps. 44:10); and they will grow wings like eagles, and will run and not grow weary, and will walk and not hunger (cf. Isa. 40:31). Since, then, we have arrived from the spiritual racecourse at the crowning point of the life-giving mysteries, and the gifts from the Master that pass all speech are set before us as provision for the journey to immortality, come, all you who delight in the ineffable things, and of the heavenly

Editors' notes and page, col. 1016

Footnotes

(n) ‹anchor: καὶ τί ἡδύτερον› · call in col 1016 (Greek only)

cod. Reg. ἤ.

The Regius manuscript [reads] ἤ ("or", for καί).

(n*) ‹anchor: οὐ πεινάσουσιν› · call in col 1016 (Greek only) cod. Vatic. ἀσθενήσουσιν.

The Vatican manuscript [reads] ἀσθενήσουσιν ("they shall not grow weak", for "they shall not hunger").

(printed under page 514)

(o) ‹anchor: ὅσοι τρυφᾶτε› · call in col 1016 (Greek only)

cod. Reg. τρυφηταί.

The Regius manuscript [reads] τρυφηταί ("you who delight", as a noun: "delighters").

NOTAE.

Notes.

(printed under page 514)

Page

running head: [S. CYRILL]I ALEXANDRINI ARCHIEP. 1016
marginal letters: A νόμον. Νυνὶ δὲ; B στεύετε ἂν ἐμοί; C Εἰς τὸ μυστικὸν δεῖπνον; D οὐ πεινάσουσιν
old-edition numerals: (none)

PG 77:1017

κλήσεως μέτοχοι, προθυμότατα τὴν νυμφικὴν περιστολισάμενοι ἀκήρατον πίστιν, συνδράμωμεν ἐπὶ τὸ μυστικὸν δεῖπνον. Χριστὸς ἡμᾶς σήμερον ἑστιᾶται, Χριστὸς ἡμῖν σήμερον διακονεῖ, Χριστὸς ἀναπαύει ὁ φιλάνθρωπος. Φοβερὸν τὸ λαλούμενον, φοβερὸν τὸ τελούμενον· ὁ μόσχος ὁ σιτευτὸς θυσιάζεται, ὁ ἀμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου σφαγιάζεται. Ὁ Πατὴρ εὐφραίνεται, ὁ Υἱὸς ἑκουσίως ἱερουργεῖται, οὐχ ὑπὸ τῶν θεομάχων σήμερον, ἀλλ' ὑφ' ἑαυτοῦ, ἵνα δείξῃ ἑκούσιον τὸ σωτήριον πάθος. Βούλει σοι χαρακτηρίσω τεκμήριον μέγιστον τῶν λαλουμένων; Πρόσεχε μὴ τῇ ἡμετέρᾳ βραχυλογίᾳ, μηδὲ τῇ περὶ ἡμᾶς εὐτελείᾳ, ἀλλὰ τῇ μεγαλοφυΐᾳ τῶν τάδε προκεκηρυχότων, καὶ τῇ περὶ τούτων ἀξιοπιστίᾳ. Οὐ γὰρ βάναυσοί τινες, οὐδὲ περίψημοι, καὶ ἀγελαῖοι ὑπὸ ἀγοραίων μειρακίσκων ὀχλαγωγούμενοι, [ἐπ' ἀμφόδων ταῦτα ἀνεκήρυξαν, ἀλλ' ὁ πάνυ ἐν βασιλεῦσι Σολομῶν τοῦ Παμβασιλέως προαπεστάλη κῆρυξ,] τῶν ὑψηλῶν θρόνων ὁ δεσπόζων, τοῦ Ὑψίστου τὰ μυστήρια ἐδημηγόρησεν, τῇ πορφυρίδι, καὶ τῷ ἐπικρανίῳ διαδήματι ὁ περιηνθισμένος, τοῦ καθιστῶντος βασιλεῖς, καὶ μεθιστῶντος τὸ διάταγμα προσεφώνησεν. Ἴδες πηλίκον τὸ ἀξίωμα τοῦ κήρυκος; Ἄθρει καὶ τῶν δι' αὐτοῦ σοι προμηνυθέντων τὴν δύναμιν. « Ἡ σοφία, φησὶν, ᾠκοδόμησεν ἑαυτῇ οἶκον, καὶ ὑπήρεισε στύλους ἑπτά· ἔσφαξε τὰ ἑαυτῆς θύματα, ἐκέρασεν εἰς κρατῆρα τὸν ἑαυτῆς οἶνον, καὶ ἡτοιμάσατο τὴν ἑαυτῆς τράπεζαν. Ἀπέστειλε τοὺς ἑαυτῆς δούλους, συγκαλοῦσα μετὰ ὑψηλοῦ κηρύγματος ἐπὶ κρατῆρα, λέγουσα· Ὅς ἐστιν ἄφρων ἐκκλινάτω πρός με· Καὶ τοῖς ἐνδεέσι φρενῶν εἶπεν· Ἔλθετε, φάγετε τὸν ἐμὸν ἄρτον, πίετε οἶνον, ὃν κεκέρακα ὑμῖν, ἀπολείπετε ἀφροσύνην, καὶ ζήσεσθε· καὶ ζητήσατε φρόνησιν, ἵνα βιώσητε· καὶ κατορθώσατε ἐν γνώσει σύνεσιν. » Ταῦτά σοι, ἀγαπητὲ, τῶν νῦν τελουμένων τὰ σύμβολα. Ταῦτά σοι τῆς ἐνταῦθα πανδαισίας τὰ ἐντρυφήματα, ὁ μεγαλόδωρος ἕτοιμος, αἱ θεῖαι δωρεαὶ πρόκεινται. Ἡ μυστικὴ τράπεζα εὐτρέπισται, ὁ ζωοποιὸς κρατὴρ κεκέραται· ὁ βασιλεὺς τῆς δόξης μεταστέλλεται, ὁ Υἱὸς τοῦ Θεοῦ ὑποδέχεται, ὁ σαρκωθεὶς Θεὸς Λόγος προτρέπεται, ἡ οἰκοδομήσασα ἑαυτῇ ναὸν ἀχειροποίητον τοῦ Θεοῦ Πατρὸς ἐνυπόστατος Σοφία, τὸ ἑαυτῆς σῶμα ὡς ἄρτον διανέμει, καὶ τὸ ζωοποιὸν αὐτῆς αἷμα, ὡς οἶνον ἐπιδίδωσιν. Ὢ μυστηρίου φοβεροῦ! ὢ οἰκονομίας ἀφράστου! ὢ συγκαταβάσεως ἀκαταλήπτου! ὢ εὐσπλαγχνίας ἀνεξιχνιάστου· ὁ πλαστουργὸς τῷ πλάσματι ἑαυτὸν εἰς ἀπόλαυσιν προτίθησιν, ἡ αὐτοζωὴ τοῖς θνητοῖς ἑαυτὸν εἰς βρῶσιν καὶ πόσιν χαρίζεται. Δεῦτε, φάγετε τὸν ἐμὸν ἄρτον, παρακελεύεται, καὶ πίετε οἶνον, ὃν ἐκέρασα ὑμῖν. Ἐγὼ ἐμαυτὸν εἰς βρῶσιν ἡτοίμασα, ἐγὼ ἐμαυτὸν τοῖς ποθοῦσί με ἐκέρασα. Ἑκουσίως γέγονα σὰρξ ζωὴ ὑπάρχων, αὐθαιρέτως μετέσχον αἵματος καὶ σαρκὸς, Λόγος καὶ

calling, having most eagerly put on the undefiled faith as a wedding garment, let us run together to the mystical supper. Christ feasts us today, Christ serves us today, Christ, the lover of mankind, gives us rest. Awesome is what is spoken, awesome what is performed: the fatted calf is sacrificed, the Lamb of God who takes away the sin of the world (John 1:29) is slaughtered. The Father rejoices, the Son is willingly offered in sacrifice, not by the fighters against God today, but by Himself, that He may show the saving passion to be voluntary. Do you wish me to set out for you the greatest proof of what is being said? Attend not to our brevity of speech, nor to our own meanness, but to the greatness of those who proclaimed these things beforehand, and to their trustworthiness in these matters. For it was not some vulgar fellows, nor scum, nor common folk led about as a crowd by lads of the marketplace [who proclaimed these things in the streets; but Solomon, foremost among kings, was sent ahead as herald of the King of all], he who was lord of lofty thrones held forth the mysteries of the Most High; he who was adorned with the purple and the diadem upon his head proclaimed the decree of Him who sets up kings and removes them. Do you see how great is the dignity of the herald? Consider also the power of the things announced to you beforehand through him. "Wisdom," he says, "has built herself a house, and set up seven pillars; she has slain her victims, she has mixed her wine in a bowl, and prepared her table. She has sent out her servants, calling with a lofty proclamation to the bowl, saying: Whoever is foolish, let him turn aside to me. And to those who lack understanding she said: Come, eat my bread, drink the wine which I have mixed for you; forsake folly, and you shall live; and seek understanding, that you may have life; and set straight understanding in knowledge" (cf. Prov. 9:1–6). These, beloved, are for you the symbols of the things now being performed. These are for you the delights of the banquet here: the Giver of great gifts is ready, the divine gifts are set before you. The mystical table is prepared, the life-giving bowl is mixed; the King of glory sends for you, the Son of God receives you, God the Word made flesh urges you on; the subsistent Wisdom of God the Father, who built herself a temple not made with hands (cf. Heb. 9:11), distributes her own body as bread, and gives her life-giving blood as wine. O awesome mystery! O ineffable dispensation! O incomprehensible condescension! O unsearchable compassion! The Maker sets Himself before what He made, to be enjoyed; Life itself gives itself freely to mortals as food and drink. Come, eat My bread, He urges, and drink the wine which I have mixed for you. I have prepared Myself as food; I have mixed Myself for those who long for Me. Of My own will I became flesh, being Life; by free choice I partook of blood and flesh, being the Word and

Editors' notes and page, col. 1017

Footnotes

(p) ‹anchor: call not visible in the page-foot images› · call in col 1017 (Greek only)

cod. Reg. ἡμᾶς διαναπαύει.

The Regius manuscript [reads] ἡμᾶς διαναπαύει ("gives us rest").

(printed under page 515)

(q) ‹anchor: call not visible in the page-foot images› · call in col 1017 (Greek only)

cod. Reg. ὑπ' αὐτοῦ.

The Regius manuscript [reads] ὑπ' αὐτοῦ ("by him").

(q*) ‹anchor: call not visible in the page-foot images› · call in col 1017 (Greek only) uncis inclusa desunt in Regio cod.

The words enclosed in brackets are missing in the Regius manuscript.

(printed under page 515)

(r) ‹anchor: ὁ μεγαλόδωρος ἑτοῖμος› · call in col 1017 (Greek only)

cod. Reg., ἡτοίμασεν.

The Regius manuscript [reads] ἡτοίμασεν ("has made ready", for ἑτοῖμος, "is ready").

(printed under page 515)

Footnotes

(69) ‹anchor: call not visible in the page-foot images› · call in col 1018

Joan. I, 29.

John 1:29.

(printed under page 515)

(70) ‹anchor: in scientia intelligentiam› · call in col 1018

Sap. IX, 1-6.

Wis. 9:1–6. [So printed; the quotation is Prov. 9:1–6.]

(printed under page 515)

(71) ‹anchor: templum non manufactum› · call in col 1018

Hebr. IX, 11.

Heb. 9:11.

(printed under page 515)

(72) ‹anchor: suavis ego Dominus› · call in col 1018

Psal. XXXIII, 9.

Ps. 33:9 [Vulgate numbering].

Variae lectiones.

Variant readings.

(printed under page 515)

Footnotes

(73) ‹anchor: abundantius habeatis› · call in col 1019

Joan. X, 10.

John 10:10. [A second call, read as 73 in the low-resolution image, stands at "Ego in Patre, et Pater in me" (John 10:38 / 14:10) in col 1019; no separate note is printed for it on this page. Check against the full page.]

Variae lectiones.

Variant readings.

(printed under page 516)

Page

running head: 1019 S. CYRILLI ALEXANDRIN[I] (rest cut off in the image)
marginal letters: A, B, C, D printed between this column and col. 1020; they belong to the Greek of col. 1020
old-edition numerals: 373 after in (in the Latin version)

PG 77:1020

χαρακτὴρ ἐνυπόστατος τοῦ Πατρός μου ὑπάρχων, διὰ τὸ σῶσαι ὑμᾶς. « Γεύσασθε, καὶ ἴδετε, ὅτι χρηστὸς ἐγὼ Κύριος. » Ἐγεύσασθε καρπὸν παρακοῆς, καὶ ἔγνωτε, ὅτι πικροῦ συμβούλου πικρὰ ἡ ἐδωδή. Γεύσασθε νῦν καρπὸν ὑπακοῆς ἀλεξίκακον τοῦ δεινοῦ, καὶ γνώσεσθε ὅτι χρηστὸν, καὶ λυσιτελὲς μᾶλλον τὸ πειθαρχῆσαι Θεῷ. Ἐγεύσασθε οὐκ εὐκαίρως, καὶ ἀπεθάνετε. Φάγετε εὐκαίρως, καὶ ζήσεσθε, πείρᾳ μαθεῖν ἑλόμενοι τῆς παρακοῆς τὴν ἀπόβασιν, πείρᾳ διδάχθητε καὶ τῆς ὑπακοῆς τὸ ὀνησιφόρον. Γεύσασθε, καὶ ἴδετε ὅτι χρηστὸς ἐγὼ Κύριος. Πείρᾳ τὴν πεῖραν ἀνταμείψατε· αἰσθήσει τοῦ κακοῦ, τῆς παρακοῆς τὴν γνῶσιν παρειλήφατε· αἰσθήσει τοῦ καλοῦ, τὴν διάγνωσιν τῆς ὑπακοῆς καταμάθετε. « Γεύσασθε, καὶ ἴδετε, ὅτι χρηστὸς ἐγὼ ὁ Κύριος. » Ἐξέτεινεν Ἀδὰμ κακῶς τὴν χεῖρα, μὴ τιμῶν αἰδοῖ τὴν σωτήριόν μου ἐντολήν· μὴ θέλων εἰδέναι Δεσπότου διαταγὴν, καὶ οἰκέτου ὑποταγὴν, μὴ θέλων πίστει φυγεῖν τὴν ἐξ ἀπιστίας ἀπόφασιν, ἐξέτεινε τὴν χεῖρα, συνήλλαξε δεινῶς, ἀπεμπώλησε τὴν ἐν χερσὶ μακαρίαν ζωὴν, ἀντωνήσατο τὸν ἐκ προαιρέσεως ἐποίκτιστον θάνατον. Γέγονεν αὐτουργὸς τοῦ προηγγελμένου θανάτου, καὶ μηδαμῶς ὑπάρχοντος, γέγονεν ὑπόστασις τῷ ἀνυποστάτῳ, μετημφιάσατο τῆς κατὰ χάριν ἀθανασίας, τὴν ἐκ θελήματος φθοράν· ἐθελοντὴς ὑπόδικος τῇ ἀποφάσει κατέστη, ἐν καταγνώσει διάγνωσιν ποιούμενος τῆς ἐμῆς τοῦ Δεσπότου ἐντολῆς, καὶ τῆς τοῦ πειράζοντος ὑποβολῆς· καὶ παραλογισάμενος τὸ ἀψευδὲς πρόσταγμα, τὴν ἐξ ἀπιστίας παρέθηξεν ἑαυτῷ σφαγὴν, καὶ ματαιότητι ὡμοιώθη. Διὰ ταῦτα πάντα καρπὸν τῆς πρός με πάλιν ὑπακοῆς, τοῖς ἐκ παρακοῆς θανοῦσι προτείνω. Γεύσασθε, καὶ ἴδετε, ὡς ἀληθέστατος ἐν ἅπασιν ἐγὼ ὁ Κύριος. Οὐκ ἔστιν ἐξ ἀληθείας ψεύδους ἀποκύημα, οὐδὲ ἐκ ζωῆς ἄνθος θανάτου εὑρεῖν· ἀσυνύπαρκτα γὰρ τἀναντία. Φάγετέ με τὴν ζωὴν, καὶ ζήσεσθε· τοῦτο γὰρ βούλομαι· φάγετε ζωὴν μὴ ἐκλείπουσαν· διὰ τοῦτο ἐλήλυθα, ἵνα ζωὴν ἔχητε, καὶ περισσὸν ἔχητε. Φάγετε τὸν ἐμὸν ἄρτον· ἐγὼ γάρ εἰμι ὁ ζωοποιὸς κόκκος τοῦ σίτου, καὶ ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς. Πίετε οἶνον, ὃν κεκέρακα ὑμῖν· ἐγὼ γάρ εἰμι τὸ πόμα τῆς ἀθανασίας. Ἀπολείπετε τὴν τῆς ἀσεβείας ἀφροσύνην, καὶ ζήσεσθε. Μάθετε πάλιν διὰ τῆς πείρας τὰ χρηστὰ, καὶ αἴσια ἀπολάβετε διὰ τῆς ὑπακοῆς, ἅπερ ἐζημίωκεν ἡ τοῦ προπάτορος παρακοή· ἐξώσθη ἐκεῖνος τοῦ παραδείσου διὰ τὴν ἀπείθειαν· εἰσέλθετε ὑμεῖς διὰ τῆς εὐπειθείας. Ἀπολείπετε τὴν ἐκείνου ἀσέβειαν, [καὶ ἀντικτήσασθε τὴν πρός με τὸν κτίστην εὐσέβειαν.] Ζητήσατε φρόνησιν, ἵνα βιώσητε, καὶ κατορθώσατε ἐν γνώσει μου σύνεσιν. Εἴ τις ἀφρονέστατος, ἐκκλινάτω πρός με, καὶ γνώσετε τῆς ἀληθείας τὸ φῶς. Ἐγὼ Θεὸς

being the subsistent stamp of My Father, in order to save you. "Taste and see that I the Lord am good" (cf. Ps. 33:9). You tasted the fruit of disobedience, and you learned that the food of a bitter counsellor is bitter. Taste now the fruit of obedience, which wards off what is dreadful, and you will learn that it is good, and more profitable, to obey God. You tasted out of season, and you died. Eat in season, and you will live. You who chose to learn by experience the outcome of disobedience, be taught by experience the benefit of obedience as well. Taste and see that I the Lord am good. Repay experience with experience: by perception of evil you received the knowledge of disobedience; by perception of good, learn thoroughly to discern obedience. "Taste and see that I am the good Lord." Adam wickedly stretched out his hand, not honouring with reverence My saving commandment; not wishing to know the ordinance of the Master and the subjection of the servant, not wishing by faith to escape the sentence that comes from unbelief, he stretched out his hand, made a dreadful bargain, sold away the blessed life that was in his hands, and bought in exchange the most pitiable death, of his own choosing. He became the author of the death that had been foretold, and that in no way yet existed; he gave substance to what had no substance; in place of the immortality that was his by grace he clothed himself with corruption by his own will; he made himself a willing defendant under the sentence, coming in condemnation to discern between My commandment, the Master's, and the suggestion of the tempter; and, reasoning away the command that does not lie, he whetted for himself the slaughter that comes from unbelief, and became like to vanity (cf. Ps. 143:4). For all these reasons I hold out once more the fruit of obedience to Me to those who died through disobedience. Taste and see that in all things I the Lord am most true. From truth no offspring of falsehood can be found, nor from life a flower of death; for contraries cannot exist together. Eat Me, the Life, and you will live; for this is what I will. Eat a life that does not fail: for this I have come, that you may have life, and have it abundantly (John 10:10). Eat My bread; for I am the life-giving grain of wheat, and I am the bread of life. Drink the wine which I have mixed for you; for I am the drink of immortality. Forsake the folly of impiety, and you will live. Learn once more by experience the things that are good, and receive back through obedience the auspicious things which the disobedience of the forefather lost. He was thrust out of paradise for his unbelief; do you enter through ready obedience. Forsake his impiety, [and gain in exchange piety towards Me, the Creator.] Seek understanding, that you may have life, and set straight understanding in the knowledge of Me. If anyone is utterly foolish, let him turn aside to Me, and you will know the light of truth. I am God

Editors' notes and page, col. 1020

Footnotes

(s) ‹anchor: call not visible in the page-foot images› · call in col 1020 (Greek only)

cod. Vatic. ἑλκόμενοι.

The Vatican manuscript [reads] ἑλκόμενοι ("being drawn").

(printed under page 516)

(t) ‹anchor: call not visible in the page-foot images› · call in col 1020 (Greek only)

cod. Reg. τῶν ἀνυποστάτων.

The Regius manuscript [reads] τῶν ἀνυποστάτων ("of the things without substance").

(printed under page 516)

(u) ‹anchor: αἴσια ἀπολάβετε› · call in col 1020 (Greek only)

R. ἀπολαύετε.

The Regius [manuscript reads] ἀπολαύετε ("enjoy", for ἀπολάβετε, "recover").

(printed under page 516)

(v) ‹anchor: καὶ γνώσετε› · call in col 1020 (Greek only)

ἴσ. γνώσεται.

Perhaps [read] γνώσεται ("he shall know"); the Latin follows it ("agnoscet").

NOTAE.

Notes.

(printed under page 516)

(1) ‹anchor: τὴν πρός με τὸν κτίστην εὐσέβειαν› · call in col 1020 (Greek only, at the close of the bracketed words)

Desunt haec in cod. Reg.

These words are missing in the Regius manuscript.

(printed under page 516)

Page

running head: [S. CYRILL]I ALEXANDRINI ARCHIEP. 1020
marginal letters: A χαρακτὴρ ἐνυπόστατος; B Ἀδὰμ κακῶς τὴν χεῖρα; C παρέθηξεν ἑαυτῷ σφαγὴν; D τῆς ὑπακοῆς, ἅπερ
old-edition numerals: (none)
other: the square brackets around "καὶ ἀντικτήσασθε ... εὐσέβειαν" are printed in the text and kept; the note call (1) inside them (NOTAE: "Desunt haec in cod. Reg.") is omitted, as are the variant calls s, t, u, v. "γνώσετε" set as printed (Variae lectiones: "ἴσ. γνώσεται"). ἑλόμενοι read from a slightly damaged spiritus. Page foot: Variae lectiones (t cod. Reg. τῶν ἀνυποστάτων; u R. ἀπολαύετε; v ἴσ. γνώσεται) and NOTAE heading excluded. Facing Latin of this page is col. 1019. Ends mid-sentence "Ἐγὼ Θεὸς".

PG 77:1021

πρῶτος, ἐγὼ καὶ μετὰ ταῦτα, καὶ πλὴν ἐμοῦ οὐκ ἐγεννήθη Θεὸς ἐκ Θεοῦ, καὶ Πατρός. « Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί· Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν, καὶ ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα μου· Ἐγώ εἰμι ἡ ζωὴ, καὶ ἡ ἀνάστασις· Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς ὁ ἐκ τοῦ οὐρανοῦ καταβὰς, καὶ ζωὴν παρέχων τοῖς ἀνθρώποις· » εἰσδέξασθέ με καθάπερ ζύμην ἐν τῷ ὑμετέρῳ φυράματι, ὅπως τῆς παρ' ἐμοὶ μετάσχητε ἀκαταλύτου ζωῆς. « Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή· » — « Πίετε τὴν ἐμὴν εὐφροσύνην, οἶνον ὃν ἐκέρασα ὑμῖν. » Τὸ γὰρ ποτήριόν μου μεθύσκον με, ὡσεὶ κράτιστον μεθύσκον ἀντιφάρμακον, χαρὰν τῇ ἐν Ἀδὰμ βλαστησάσῃ λύπῃ. « Ἰδοὺ ἡτοίμασα ὑμῖν τράπεζαν ἐξ ἐναντίας τῶν θλιβόντων ὑμᾶς. » Ἀπέναντι Ἐδὲμ κατῴκισα τὸν Ἀδὰμ ἐξυβρικότα τὸν ἀοίδιμον χῶρον, ὅπως τῇ αὐτοψίᾳ τῆς μηκέτι συγκεχωρημένης τρυφῆς, ὑποσμύχουσαν ἀπαύστως δέξοιτο τὴν ἀνίαν. Ἐξ ἐναντίας αὖθις τῶν θλιψάντων ὑμᾶς, δεδώρημαι ὑμῖν τράπεζαν ζωοποιόν τε, καὶ χαροποιὸν, καὶ ἀντὶ λύπης ἄφατον χαρὰν ἀνταμείβουσαν τοῖς πεφθονηκόσιν ὑμῖν. Φάγετε ἄρτον ἀνακαινοποιοῦντα ὑμῶν τὴν φύσιν. Πίετε οἶνον ἀθανασίας γάνυσμα. Φάγετε ἄρτον τῆς ἀρχαίας πικρίας καθαρτήριον, καὶ πίετε οἶνον στύφοντα τῆς πληγῆς τὴν ὀδύνην. Τοῦτο τῆς φύσεως τὸ ἰατρεῖον, τοῦτο τοῦ τρώσαντος κολαστήριον. Γέγονα δι' ὑμᾶς καθ' ὑμᾶς, καὶ τῆς ἐμῆς φύσεως οὐκ ἠλλοιώθην, ἵνα ὑμεῖς γένησθε θείας κοινωνοὶ φύσεως δι' ἐμοῦ. Ἀλλοιώθητε τοιγαροῦν τὴν καλὴν ἀλλοίωσιν, ὡς ὡραίους τραπῆναι ἀπὸ κόσμου εἰς Θεὸν, καὶ ἀπὸ σαρκὸς εἰς Πνεῦμα. Γέγονα ἄμπελος ἀληθινὴ, ἐν τῷ γένει ὑμῶν, ἵνα ὑμεῖς ἐν ἐμοὶ καρποφορήσητε καρποὺς ἀρωματίζοντας. Θηλάσατε τῆς ἐμῆς ἀμβροσίας τὴν πιότητα, καὶ πιανθήσεσθε. Ἐγὼ Κύριος ὁ διδοὺς τροφὴν πάσῃ σαρκὶ, ἀλλὰ διακεκριμένως τοῖς φοβουμένοις με, καθὰ προκατήγγειλεν Δαβὶδ λέγων· « Ἐλεήμων καὶ οἰκτίρμων ὁ Κύριος, τροφὴν ἔδωκε τοῖς φοβουμένοις αὐτόν. » Ἐπώμβρισα ποτὲ καὶ τῷ Ἰσραὴλ μάννα, καὶ ἕτοιμον ἐξ οὐρανοῦ ἄρτον κατέπεμψα ἀκοπιάστως· ἀλλ' ἠθέτησε τὸ θαῦμα καὶ ἀπελάκτισεν ὁ ἠγαπημένος, « καὶ Ἰσραὴλ δέ με οὐκ ἔγνω, καὶ ὁ λαός με οὐ συνῆκεν. » Ἀλλ' οὐχ ὡς ἐκεῖνοι φαγόντες τὸ μάννα ἐν τῇ ἐρήμῳ ἀπέθανον, οὕτως ἐγὼ ὑμῖν παρέχω τὸ σῶμά μου. « Ὁ γὰρ τρώγων τοῦτον τὸν ἄρτον ζήσεται εἰς τὸν αἰῶνα. »

first, I also after these things, and besides me no God has been begotten of God and the Father. "I am in the Father, and the Father in me; I and the Father are one, and he who has seen me has seen my Father; I am the life and the resurrection; I am the bread of life which came down from heaven and gives life to men." Receive me as leaven into your lump, so that you may partake of the indestructible life that is with me. "I am the true vine." — "Drink my gladness, the wine which I have mixed for you." For my cup, which inebriates me like a most potent inebriating antidote, [is] joy for the grief that sprouted in Adam. "Behold, I have prepared for you a table over against those who afflict you." Over against Eden I settled Adam, who had outraged that celebrated place, so that by the very sight of the delight no longer permitted him he might receive a grief smouldering without cease. Over against those who afflicted you, in turn, I have bestowed on you a table both life-giving and joy-giving, and one that, in exchange for grief, renders unspeakable joy, to those who have envied you. Eat bread that renews your nature. Drink wine, the gladness of immortality. Eat bread that cleanses the ancient bitterness, and drink wine that staunches the pain of the wound. This is the healing of nature, this the punishment of him who wounded [it]. I became like you for your sakes, and was not altered from my own nature, so that you might become partakers of the divine nature through me. Be altered, then, with the good alteration, so as to be turned, as comely ones, from the world to God, and from the flesh to the Spirit. I became the true vine in your race, so that you in me might bear fruits that give off fragrance. Suck the richness of my ambrosia, and you will be made fat. I am the Lord who gives food to all flesh, but in a special way to those who fear me, as David foretold, saying: "The Lord is merciful and compassionate; He has given food to those who fear Him." Once I rained manna on Israel also, and sent down bread ready-made from heaven without toil; but the beloved set the wonder at nought and kicked against it, "and Israel did not know me, and my people did not understand." But not as those who ate the manna in the wilderness died, so do I offer you my body. "For he who eats this bread will live for ever."

Ἆρα συνήκατε ταῦτα, ἀγαπητοί; Ἆρα ἐναργῶς ἀποδέδεικται τῷ Κυριακῷ λόγῳ, περὶ τῶν ἀπορρήτων τῆς ἁγιωτάτης ταύτης ἡμέρας μυστηρίων; ἢ βούλεσθε εὐπρεπεστέρως τὰ ἔνδοξα ταύτης κατιδεῖν; ἀναπτύξομεν γὰρ προθυμότατα, καὶ θήσομεν εἰς τοὐμφανὲς τοῖς γνωρίμοις τῆς ἀληθείας, εἰς ἃ ἐπιθυμήσουσιν ἄγγελοι παρακύψαι, οὐχ ὡς ἀκυροῦντες, ἢ παραλογιζόμενοι τὰ θειωδῶς προηγγελμένα, ἀλλ' ὡς ἐκ προγενεστέρας ἀρχαιογονίας πρὸς ἃ τούτοις ἡ συγγένεια διασαφηνίζοντες. Καὶ γοῦν, ἐπεύξασθέ μοι, ὦ εὐγνώμονες παῖδες, ἀντιβολῶ, κεκμηκότι μὲν τῷ βίῳ, ῥικνῶς δὲ καὶ κεκυφότως ἔχοντι πρὸς τὴν

Have you understood these things, beloved? Has it been clearly shown by the Lord's word concerning the ineffable mysteries of this most holy day? Or do you wish to behold its glories more fittingly? For we will unfold them most readily, and set them out openly for the familiars of the truth, things into which angels will long to stoop and look: not as setting aside, or misreasoning about, what was divinely foretold, but as making plain, from a more ancient first origin, the kinship which these things have with them. And so pray for me, O well-disposed children, I beseech you, worn out as I am with life, and shrivelled and bent over as I go towards the

Editors' notes and page, col. 1021

Footnotes

(x) ‹anchor: not visible on the page foot› · call in col 1021 (Greek only)

R. ἄνοιαν.

R. reads ἄνοιαν ("folly").

(printed under page 517)

(y) ‹anchor: τοῦ τρώσαντος› · call in col 1021 (Greek only)

R. τῶν τρωσάντων.

R. reads τῶν τρωσάντων ("of those who wounded", plural).

(printed under page 517)

(z) ‹anchor: ὡς ὡραίους› · call in col 1021 (Greek only)

R. ὡραίοις.

R. reads ὡραίοις (dative).

(printed under page 517)

(a) ‹anchor: τοῦτον τὸν› · call in col 1021 (Greek only)

R. μοῦ τόν.

R. reads μοῦ τόν ("my [bread]").

(printed under page 517)

(b) ‹anchor: Ἆρα ἐναργῶς› · call in col 1021 (Greek only)

V. διαρχῶς.

V. reads διαρχῶς ("sufficiently").

(printed under page 517)

R. ῥηγμῶς.

R. reads ῥηγμῶς.

(printed under page 517)

Footnotes

(73) ‹anchor: not visible on the page foot› · call in col 1022

Joan. XIV, 9, 10.

John 14:9, 10.

(printed under page 517)

(74) ‹anchor: not visible on the page foot› · call in col 1022

Joan. XI, 25.

John 11:25.

(printed under page 517)

(75) ‹anchor: not visible on the page foot› · call in col 1022

Joan. VI, 33.

John 6:33.

(printed under page 517)

(76) ‹anchor: not visible on the page foot› · call in col 1022

Joan. XV, 1.

John 15:1.

(printed under page 517)

(77) ‹anchor: not visible on the page foot› · call in col 1022

Prov. IX, 5.

Proverbs 9:5.

(printed under page 517)

(78) ‹anchor: not visible on the page foot› · call in col 1022

Psal. XXII, 5.

Psalm 22 (Vulgate):5.

(printed under page 517)

(79) ‹anchor: timentibus se› · call in col 1022

Psal. CX, 5.

Psalm 110 (Vulgate):5.

(printed under page 517)

(80) ‹anchor: non intellexit› · call in col 1022

Isa. I, 3.

Isaiah 1:3.

(printed under page 517)

(81) ‹anchor: in aeternum› · call in col 1022

Joan. VI, 59.

John 6:59.

(printed under page 517)

(82) ‹anchor: angeli prospicere› · call in col 1022

I Petr. I, 12.

1 Peter 1:12.

Variae lectiones.

Variant readings.

(printed under page 517)

Footnotes

(83) ‹anchor: not visible on the page foot› · call in col 1023

Matth. XXVI, 26-28.

Matthew 26:26–28.

(printed under page 518)

(84) ‹anchor: erat praecinctus› · call in col 1023

Joan, XIII, 4, 5.

John 13:4, 5.

(printed under page 518)

(85) ‹anchor: sicut vestimento› · call in col 1023

Psal. CIII, 2.

Psalm 103 (Vulgate):2.

(printed under page 518)

(86) ‹anchor: aquas maris› · call in col 1023

Psal. XXXII, 7

Psalm 32 (Vulgate):7.

(printed under page 518)

(87) ‹anchor: pugillo continet› · call in col 1023

Isa XL, 12.

Isaiah 40:12.

(printed under page 518)

(88) ‹anchor: terrestrium, et infernorum› · call in col 1023

Philipp. II, 10.

Philippians 2:10.

(printed under page 518)

(89) ‹anchor: mihi lavas pedes› · call in col 1023

Joan. XIII, 6.

John 13:6.

(printed under page 518)

(90) ‹anchor: peccator sum, Domine› · call in col 1023

Luc. V, 8.

Luke 5:8.

Variae lectiones.

Variant readings.

(printed under page 518)

Page

running head: 1023 S. CYRILLI ALEXANDRIN[I ARCHIEP.] (title runs across the page)
marginal letters: A ‹sunt recte sentire›; B ‹geliorum narrationem›; C ‹quit, a coena›; D ‹submisit. Viderunt angeli› (all in the Latin version)
old-edition numerals: 375 before ‹qui sedet super Cherubim›; 376 after ‹cum› (both in the Latin version)
other: column 1023 is wholly Migne's facing Latin version of the Greek in 1024; not set, not translated. No full-width Greek on this page.

PG 77:1024

ἄναντες πορείαν, ὅπως μοι δῴη Κύριος εἰπεῖν κατὰ γνώμην, καὶ ἐνθυμηθῆναι ἀξίως τῶν λεγομένων· καὶ ἄραντές με, ὦ φίλτατοι, καθάπερ οἱ ἐξ Ἰσραὴλ πρὸς ἡμᾶς πάλαι τὸν φύντα, ἴωμεν ἄμφω πρὸς τὴν εὐκλεεστάτην Σιὼν, καὶ ἴδωμεν τῇ διανοίᾳ εἰς τὴν ἀκρόπολιν ἐκείνην, πῶς ὁ κρατῶν τὰ ἄκρα τῆς γῆς ἐπὶ τὸ μυστικὸν δεῖπνον ἡτοιμάζετο, πῶς ὁ καθήμενος ἐπὶ τῶν Χερουβὶμ ἐν τῷ δείπνῳ ἀνεκλίνετο, πῶς ὁ τυπικῶς βρωθεὶς ἐν Αἰγύπτῳ ἐκεῖσε ἑκουσίως ἑαυτὸν θυσιάζει, καὶ φαγὼν τὸν τύπον ὡς πληρωτὴς τῶν τυπικῶν ἐξέφηνε τὴν ἀλήθειαν, βρῶμα ζωῆς αὐτὸς παραυτίκα ἑαυτὸν παραθέμενος, ὅπως τῷ τέλει τῶν παρ' αὐτοῦ τεθεσπισμένων τὴν ἀρχὴν αὖθις συνάψας τῶν πανσόφως αὐτῷ δεδογμένων, δολιχευούσας εἰς ἀεὶ τὸ γένος τῶν ἀνθρώπων κοινῇ καταστάσει τὰς τῆς φιλανθρωπίας αὐτοῦ θείας δωρεὰς παράσχῃ· περὶ ὧν δέξαι δή μοι τῶν θείων Εὐαγγελίων τὴν ἐξήγησιν. « Ἐσθιόντων γὰρ αὐτῶν, φησὶ, λαβὼν ὁ Ἰησοῦς ἄρτον ἔκλασε, καὶ δοὺς τοῖς μαθηταῖς αὐτοῦ εἶπεν· Λάβετε, φάγετε, τοῦτό ἐστι τὸ σῶμά μου. Καὶ λαβὼν τὸ ποτήριον, καὶ εὐχαριστήσας, ἔδωκεν αὐτοῖς λέγων· Πίετε ἐξ αὐτοῦ πάντες· τοῦτο γάρ ἐστι τὸ αἷμά μου τὸ τῆς καινῆς Διαθήκης, τὸ ὑπὲρ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν. » Ὢ τοῦ θαύματος! ὢ τῆς ἱερᾶς ἐκείνης τελετῆς! ὢ τῆς θείας ἐκείνης μυσταγωγίας! Ὡδήγησε διὰ τοῦ γράμματος, ἐτελείωσε διὰ τοῦ πνεύματος, ἐπαιδαγώγησε διὰ τῶν τύπων, ἐχαρίτωσε διὰ τῶν ἔργων, ἐν Σιὼν ἐπλήρωσε τὸν τοῦ γράμματος νόμον, ἐκ Σιὼν ἐξεφώνησε τὸν τῆς χάριτος νόμον. Ἴδωμεν δὴ καὶ τὰ ἐν μέσῳ τοῦ δείπνου τελούμενα, ὁποῖα καὶ πηλίκα. « Ἐγείρεται, φησὶν, ἐκ τοῦ δείπνου, καὶ τίθησι τὰ ἱμάτια αὐτοῦ, καὶ λαβὼν λέντιον διέζωσεν ἑαυτόν. Εἶτα βάλλει ὕδωρ εἰς τὸν νιπτῆρα, καὶ ἤρξατο νίπτειν τοὺς πόδας τῶν μαθητῶν αὐτοῦ, καὶ ἐκμάσσειν τῷ λεντίῳ, ᾧ ἦν διεζωσμένος. » Τί τούτου παραδοξότερον; τί τούτου φρικωδέστερον; Ὁ ἀναβαλλόμενος φῶς ὡς ἱμάτιον, λεντίῳ περιζώννυται· ὁ δεσμεύων τὸ ὕδωρ ἐν νεφέλαις, καὶ σφραγίσας τὴν ἄβυσσον τῷ φοβερῷ ὀνόματι αὐτοῦ, ζωστῆρι περισφίγγεται· ὁ συνάγων ὡς ἀσκὸν ὕδατα θαλάσσης, ὕδωρ ἐν κρατῆρι βάλλει· ὁ στεγάζων ἐν ὕδασι τὰ ὑπερῷα αὐτοῦ, ἐν ὕδατι τῶν μαθητῶν τοὺς πόδας ἀπένιπτεν· ὁ τὸν οὐρανὸν μετρήσας τῇ σπιθαμῇ, καὶ τὴν γῆν κατέχων δρακὶ, ταῖς ἀχράντοις παλάμαις τὰ ἴχνη τῶν οἰκετῶν ἀπέσμηχεν. « Ὧ πᾶν γόνυ κάμπτει ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων, » αὐχένα τοῖς θεράπουσιν ὑπέκυψεν. Ἴδον ἄγγελοι, καὶ ἐξέστησαν· ἐθεάσατο οὐρανὸς, καὶ ἔφριξεν· προσέσχεν ἡ κτίσις, καὶ ἐτρόμασεν. « Ἔρχεται οὖν πρὸς Σίμωνα Πέτρον, καὶ λέγει αὐτῷ ἐκεῖνος· Κύριε, σύ μου νίπτεις τοὺς πόδας; » Οὐ πάλαι τὴν ἐμὴν ἀναξιότητα ἐξέφανα, λέγων· « Ἔξελθε ἀπ' ἐμοῦ, ὅτι

uphill journey, that the Lord may grant me to speak as I intend, and to conceive worthily of the things spoken; and taking me up, dearest ones, as those of Israel [took up] Him who sprang up long ago among us, let us both go to most glorious Sion, and let us look in thought into that citadel: how He who holds the ends of the earth was making ready for the mystical supper; how He who sits upon the Cherubim reclined at the supper; how He who in type was eaten in Egypt there willingly sacrifices Himself, and, having eaten the type, as the fulfiller of the types revealed the truth, at once setting Himself before [them] as food of life, so that, joining again the beginning of the things all-wisely resolved by Him to the end of the things ordained by Him, He might furnish to the race of men in common the divine gifts of His loving-kindness, which endure for ever. Concerning these, receive from me, I pray, the account of the divine Gospels. "For as they were eating," it says, "Jesus took bread and broke it, and giving it to His disciples He said: Take, eat; this is my body. And taking the cup and giving thanks, He gave it to them, saying: Drink of it, all of you; for this is my blood of the new Covenant, which is poured out for many for the forgiveness of sins." O the wonder! O that sacred rite! O that divine initiation into the mystery! He guided through the letter, He perfected through the spirit; He trained through the types, He bestowed grace through the deeds; in Sion He fulfilled the law of the letter, from Sion He proclaimed the law of grace. Let us see, then, the things done in the middle of the supper too, of what kind and how great they are. "He rises," it says, "from the supper, and lays aside His garments, and taking a towel He girded Himself. Then He pours water into the basin, and began to wash the feet of His disciples, and to wipe them with the towel with which He was girded." What is more astonishing than this? What more awe-inspiring than this? He who puts on light as a garment is girded with a towel; He who binds up the water in the clouds, and sealed the abyss with His fearful name, is bound round with a girdle; He who gathers the waters of the sea as in a wineskin puts water into a basin; He who roofs His upper rooms with waters washed the feet of the disciples in water; He who measured heaven with the span, and holds the earth in the hollow of His hand, wiped the feet of His servants with His undefiled palms. He to whom "every knee bends, of things in heaven, and on earth, and under the earth," bowed His neck to His attendants. Angels saw, and were amazed; heaven beheld, and shuddered; creation gave heed, and trembled. "He comes then to Simon Peter, and he says to Him: Lord, dost Thou wash my feet?" Did I not long ago declare my unworthiness, saying: "Depart from me, for

Editors' notes and page, col. 1024

Footnotes

(d) ‹anchor: ἄναντες πορείαν› · call in col 1024 (Greek only)

R. ἀντιπορείαν.

R. reads ἀντιπορείαν.

(printed under page 518)

(e) ‹anchor: ἐν Αἰγύπτῳ› · call in col 1024 (Greek only)

V. τὸν ἑαυτοῦ τύπον προσίεται· πῶς ὁ μυστικῶς θυσιασθεὶς ἐν Αἰγύπτῳ.

V. reads: "He admits His own type: how He who was mystically sacrificed in Egypt".

(printed under page 518)

(f) ‹anchor: κοινῇ καταστάσει› · call in col 1024 (Greek only)

R. καταστήσει.

R. reads καταστήσει ("will establish").

(printed under page 518)

(g) ‹anchor: δωρεὰς παράσχῃ› · call in col 1024 (Greek only)

R. d.

R.: d. [probably deest, "lacking"].

(printed under page 518)

(h) ‹anchor: τὸ ὑπὲρ πολλῶν› · call in col 1024 (Greek only)

Vul. περί.

Vul. reads περί.

(printed under page 518)

(i) ‹anchor: τοῦ γράμματος› · call in col 1024 (Greek only)

R. ἐν Σιὼν ἐπλήρωσε τὸν τοῦ γράμματος.

R. reads: "in Sion He fulfilled the [law] of the letter".

(printed under page 518)

(j) ‹anchor: μέσῳ τοῦ δείπνου τελούμενα› · call in col 1024 (Greek only)

V. ἑψούμενα.

V. reads ἑψούμενα ("being cooked").

(printed under page 518)

(k) ‹anchor: ὕδωρ ἐν κρατῆρι› · call in col 1024 (Greek only)

R. εἰς κρατῆρα βάλλει ὁ στεγάσας ἐν ὕδατι τὴν γῆν.

R. reads: "puts into a basin, He who roofed the earth in water".

(printed under page 518)

Page

running head: [S. CYRILL]I ALEXANDRINI ARCHIEP. 1024
marginal letters: A ‹ἄναντες πορείαν›; B ‹ταστάσει τὰς τῆς φιλανθρωπίας›; C ‹Σιὼν ἐξεφώνησε›; D ‹καὶ τὴν γῆν κατέχων δρακὶ›
old-edition numerals: (none)

PG 77:1025

ἀνὴρ ἁμαρτωλός εἰμι, Κύριε· » καὶ νῦν τίς γίνομαι τούτου κατατολμῶν; Ἆρα οὐχὶ καὶ αὐτή μου ἡ οἰκτρὰ φύσις ναρκήσασα διόλλυται ἔντρομος, εἰ τοῦτο καταδέξομαι; ἆρα οὐ καταμέμψεταί μου τὴν αὐθάδειαν πᾶσα ἡ κτίσις, εἴπερ εἰς τοῦτο θρασυνθείην; μὴ ἐπιβαρήσῃς τὸν σὸν οἰκέτην, Δέσποτα, μὴ ἴδοι ἥλιος προπέτειαν Πέτρου, καὶ συσκοτάσει ἐπ' ἐμέ. Φεῖσον τοῦ θεράποντός σου, Κύριε, Πέτρου· οὐκ εἰμὶ ἱκανὸς δοῦλός σου κληθῆναι· οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα. Φρίττω καὶ βλέπων, ἐξίσταμαι κατανοῶν· ὁ Θεὸς ἀνθρώπῳ λειτουργεῖ, ὁ βασιλεὺς ὑπηκόῳ διακονεῖ, ὁ Δεσπότης δούλῳ ὑποκύπτει. Φεῖσαι, ἐκλιπαρῶ, μὴ μάθῃ ἡ ὑπ' οὐρανὸν Πέτρου ἀνευλάβειαν. Ἀλλὰ τί πρὸς ταῦτα ὁ τῶν τελουμένων σοφὸς ταμείας; Ὃ ἐγὼ ποιῶ, σὺ οὐκ οἶδας ἄρτι, ὦ Πέτρε, γνώσῃ δὲ μετὰ ταῦτα. Ἔασον τοίνυν πληρῶσαι, καὶ εἰς σὲ τὴν ἱερὰν ταύτην λειτουργίαν. Εἰ δὲ μή γε, οὐκ ἔχεις μέρος μετ' ἐμοῦ. Ταῦτα ἀκούσας ὁ κορυφαῖος ἠλλοιώθη πρὸς τὴν ἀκοὴν, καὶ πρὸς τὴν ἀνταπόκρισιν διηπόρει, Οἴμοι, Κύριε, φάσκων, στενά μοι πάντοθεν· ἡ αὐθάδεια ἐπιβαρὴς, καὶ ἡ ἀντιλογία ἐπιβλαβὴς, ἡ ἀπόφασις ἐπιζήμιος, καὶ ἡ ἐπίνευσίς μοι ἐπαχθεστάτη· ὅμως νικάτω Θεοῦ πρόσταξις, καὶ μὴ δούλου ἀντίστασις· νικάτω Θεοῦ σοφία, καὶ μὴ δούλου δικαιολογία. Ἐγὼ μὲν τὴν τόλμαν παρῃτησάμην· σὺ δὲ ὑπομεῖναι καὶ καταδέξασθαι τὸ ἱερὸν δρᾶμα ἐπιτρέπεις. Ποίει ὃ βούλει, Δέσποτα, πράττε ὃ παρίσταταί σοι, Κύριε, καὶ διὰ τὴν μετὰ σοῦ εὐκληρίαν, μὴ τοὺς πόδας μου μόνον νίψῃς, ἀλλὰ καὶ τὰς χεῖρας, καὶ τὴν κεφαλήν. Ἐγὼ νῦν ἱκετεύω, [ἐγὼ νῦν ἐκδυσωπῶ· τύχοιμι τοῦ θείου μιμήματος], ἵνα μὴ στερηθῶ τοῦ θείου χαρίσματος. Τύχοιμι τοῦ σοῦ προσκυνητοῦ θελήματος, ἵνα μὴ ζημιωθῶ τοῦ σοῦ ἀγαλλιάματος. Ἐγὼ ἐφαπλώσω ἴχνη, ἐγὼ προτενῶ χεῖρας, ἐγὼ ὑποκλίνω κορυφὴν, μόνον μὴ χωρισθῶ τῆς μερίδος τοῦ Κυρίου μου. Μὴ ζημιωθῶ τὴν ὑπὲρ λόγον μακαριότητα, μὴ ἔσομαι αὐτεπίβουλος, Θεῷ ἀντιτείνων. Γνώτω ἡ σύμπασα κτίσις, ὅτι νιπτῆρι βασιλείαν οὐρανῶν ὠνοῦμαι σήμερον. Τελεσθέντος δὲ τοῦ θείου νίμματος, ἀναπεσὼν ὁ Κύριος εἶπεν αὐτοῖς· « Γινώσκετε τί πεποίηκα ὑμῖν· ὑμεῖς φωνεῖτέ με, ὁ Κύριος καὶ ὁ Διδάσκαλος, καὶ καλῶς ποιεῖτε· εἰμὶ γάρ. Εἰ οὖν ἐγὼ ἔνιψα ὑμῶν τοὺς πόδας ὁ Διδάσκαλος καὶ ὁ Κύριος, καὶ ὑμεῖς ὀφείλετε ἀλλήλων νίπτειν τοὺς πόδας. Ὑπόδειγμα γὰρ ἔδωκα ὑμῖν, ἵνα καθὼς ἐποίησα ὑμῖν, καὶ ὑμεῖς ποιῆτε ἀλλήλοις. » Μιμήσασθε τοίνυν ἐμὲ τὸν Κύριον ὑμῶν, ἵνα διὰ τῆς ἐράσμου ἐργασίας, κοινωνοὶ γένησθε θείας φύσεως. Ταύτην τὴν ἀρίστην ὁδὸν ὑψώσεως ἐγὼ ὑμῖν προδιαγράφω. Ὑπέκυψα πάλαι πρὸς τὴν χθόνα, ἡνίκα ἀρχὴν παρέσχον τοῦ εἶναι καὶ εὖ εἶναι τῷ γένει ὑμῶν, καὶ λαβὼν γῆς πηλὸν ἔπλασα ἄνθρωπον, καὶ κτήσας

am a sinful man, O Lord"? And now who have I become, that I should dare this? Will not my own pitiable nature itself grow numb and perish trembling, if I accept this? Will not the whole creation censure my presumption, if I should grow so bold as this? Do not burden Thy servant, Master; let not the sun see Peter's rashness and be darkened over me. Spare Thy attendant Peter, Lord; I am not fit to be called Thy slave; Thou shalt never wash my feet. I shudder as I look, I am beside myself as I consider: God ministers to man, the king serves a subject, the Master stoops to a slave. Spare me, I entreat, lest all under heaven learn of Peter's irreverence. But what does the wise steward of the rites say to this? "What I am doing you do not know now, O Peter, but you will know afterwards. Allow me, then, to fulfil this sacred ministry on you also. Otherwise you have no part with me." Hearing this, the leader [of the apostles] was altered at the hearing, and was at a loss for an answer, saying: "Alas, Lord, I am hemmed in on every side: presumption is burdensome, and contradiction harmful; refusal is costly, and assent most grievous to me. Yet let God's command prevail, and not a slave's resistance; let God's wisdom prevail, and not a slave's self-justification. I for my part begged to be excused the bold deed; but Thou biddest me to submit and to accept the sacred act. Do what Thou wilt, Master; perform what pleases Thee, Lord; and for the sake of my good portion with Thee, wash not my feet only, but also my hands and my head. I now beseech, I now entreat: may I attain the divine imitation, so that I may not be deprived of the divine gift. May I attain Thy adorable will, so that I may not be robbed of Thy rejoicing. I will spread out my feet, I will stretch out my hands, I bow my head; only let me not be parted from the portion of my Lord. Let me not lose the blessedness beyond words; I will not be my own betrayer, holding out against God. Let all creation know that with a basin I am buying the kingdom of heaven today." When the divine washing was completed, the Lord reclined again and said to them: "You know what I have done to you: you call me the Lord and the Teacher, and you do well, for I am. If then I, the Teacher and the Lord, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that as I have done to you, you also should do to one another." Imitate me, then, your Lord, so that through this lovely work you may become partakers of the divine nature. This best road of exaltation I trace out for you beforehand. Long ago I stooped down to the ground, when I furnished to your race the beginning of being and of well-being, and, taking clay of the earth, I fashioned man, and acquired

Editors' notes and page, col. 1025

Footnotes

(l) ‹anchor: not visible on the page foot› · call in col 1025 (Greek only)

R. τοῦτο καταδεξαμένῳ.

R. reads τοῦτο καταδεξαμένῳ ("to [me] having accepted this").

(printed under page 519)

(m) ‹anchor: not visible on the page foot› · call in col 1025 (Greek only)

V. πληρωθῆναι.

V. reads πληρωθῆναι ("to be fulfilled").

(printed under page 519)

(n) ‹anchor: τοῦ θείου μιμήματος› · call in col 1025 (Greek only)

ἴσ. βουλήματος, vel νίμματος.

Perhaps (ἴσως) βουλήματος ("will"), or νίμματος ("washing").

(printed under page 519)

(o) ‹anchor: τῆς ἐράσμου› · call in col 1025 (Greek only)

ἴσ. ἱερᾶς μου.

Perhaps (ἴσως) ἱερᾶς μου ("my sacred [work]").

NOTAE.

Notes.

(printed under page 519)

(1) ‹anchor: [ἐγὼ νῦν› · call in col 1025 (Greek only)

Quae uncis includuntur usque ad p. 378, 8, desunt in V. C.

What is enclosed in brackets, as far as p. 378, 8, is lacking in V. C.

(printed under page 519)

Footnotes

(91) ‹anchor: vos faciatis› · call in col 1026

Joan. XIII, 12-15.

John 13:12–15.

Variae lectiones.

Variant readings.

(printed under page 519)

Footnotes

(92) ‹anchor: not visible on the page foot› · call in col 1027

Luc. X, 19.

Luke 10:19.

(printed under page 520)

(93) ‹anchor: not visible on the page foot› · call in col 1027

Luc. XVIII, 14.

Luke 18:14.

(printed under page 520)

(94) ‹anchor: not visible on the page foot› · call in col 1027

Joan. XIII, 35.

John 13:35.

(printed under page 520)

(95) ‹anchor: vim inficiantur› · call in col 1027

Matth. VII, 15.

Matthew 7:15.

Variae lectiones.

Variant readings.

(printed under page 520)

Page

running head: 1027 S. CYRILLI ALEXANDRIN[I ARCHIEP.] (title runs across the page)
marginal letters: A ‹dicet. Ego vestigia vestra›; B ‹victimae sacrificium›; C ‹eremitica sed non quieta›; D ‹omnium absurdissimi› (all in the Latin version)
old-edition numerals: 378 after ‹fraternitatem› (in the Latin version)
other: column 1027 is wholly Migne's facing Latin version of the Greek in 1028; not set, not translated. Four full-width GREEK lines ("ὑμῖν ἐντέλλομαι ἀγαπᾶν ἀλλήλους ... ζωῆς ἀτελευτήτου.") run across this column below the Latin's paragraph end; they are set in c1028.

PG 77:1028

τὸ πνεῦμα ἐπὶ τῆς γῆς, καὶ νῦν ὑποκύψαι ηὐδόκησα, ὅπως ἐνισχύσω τὰ θεμέλια καὶ τὰς βάσεις τοῦ κατασαθρωθέντος μου πλάσματος. Ἐγὼ ἔχθραν καὶ ἀρὰν τέθηκα ἀναμέσον τοῦ ἐξαπατήσαντος, καὶ τοῦ ἐξαπατηθέντος, τήρησιν κεφαλῆς καὶ πτέρνης· κἀγὼ νῦν καθοπλίζω κατὰ τοῦ δράκοντος τὴν τρωθεῖσαν πτέρναν, τοῦ μηκέτι χωλεύειν τῆς εὐθείας ὁδοῦ. Κατήρτισα ὑμῶν τὰ ἴχνη πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσωσιν. Ἐν ὑπερηφανίᾳ καθεῖλεν τὸ ὕψος τοῦ γηγενοῦς πρωτοπλάστου ὁ ψυθυρή. Ἔπαρσιν, ἐν τερπνῇ τῇ εἰς ἀλλήλους ταπεινώσει καταλεάνατε αὐτὸ τὸ φρύαγμα. Ταύτην παντὶ σθένει μεταδιώξατε. Ἐγὼ Κύριος ὁ διδοὺς χάριν τοῖς ταπεινοφρονοῦσι, καὶ βδελυσσόμενος ὑπερηφανίαν. « Πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, καὶ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται. » Διὰ τοῦτο ἐγὼ ὑμῖν ἐντέλλομαι ἀγαπᾶν ἀλλήλους· « Ἐν τούτῳ γνώσονται πάντες ὅτι ἐμοῦ μαθηταί ἐστε, ἐὰν ἀγάπην ἔχετε ἐν ἀλλήλοις. » Πάλιν ἐρῶ, ὁρᾶτε, ἀγαπητοὶ, πηλίκον τῆς παρούσης ἐνδόξου ἡμέρας τὸ ἀξίωμα, πρὸς ταύτην τὴν περιφάνειαν ὑμῖν τὰ ἑορταζόμενα, Θεοῦ παρουσία, θυσίας φρικτῆς ἱερουργία, δωρεὰ ἀθανασίας, καὶ ἀρραβῶνες ζωῆς ἀτελευτήτου.

the spirit upon the earth; and now I have been pleased to stoop down, so that I may strengthen the foundations and the bases of my handiwork that had grown rotten. I set enmity and a curse between the deceiver and the deceived, a watching of head and of heel; and now I arm against the dragon the heel that was wounded, so that it may no longer limp from the straight road. I have fitted your feet to tread upon serpents and scorpions, and upon all the power of the enemy, and nothing shall harm you at all. In arrogance the whisperer brought down the height of the earth-born first-formed man. Arrogance: by a delightful humility towards one another grind down that very insolence. Pursue this with all your strength. I am the Lord who gives grace to the humble-minded, and abhors arrogance. "Everyone who exalts himself will be humbled, and he who humbles himself will be exalted." For this reason I command you to love one another: "By this all will know that you are my disciples, if you have love among one another." Again I will say: see, beloved, how great is the dignity of the present glorious day; to this splendour [call] you the things being celebrated: God's presence, the sacred offering of an awesome sacrifice, the gift of immortality, and pledges of unending life.

Διόπερ, ἐπιπόθητοί μου, καὶ τῆς οὐρανίου κλήσεως μέτοχοι, ἀπομιμησώμεθα ὡς οἷόν τε τὸν ἀρχηγὸν τῆς σωτηρίας ἡμῶν καὶ τελειωτὴν Ἰησοῦν. Ποθήσωμεν τὴν ὑψηλοφερῆ ταπείνωσιν, τὴν θεοσύναπτον ἀγάπησιν, καὶ τὴν πρὸς τὰ θεῖα μυστήρια ἀκέραιον πίστιν. Φεύγετε δὲ τοῦ μερισμοῦ, ἐκκλίνατε τῆς διχοστασίας, ἀπώσασθε τὰς βεβήλους πάσας κενοφωνίας, μάλιστα δὲ ἃς οἱ κενολόγοι καὶ φρεναπάται διάκονοι τοῦ Σατανᾶ ἐφηῦραν, φημὶ δὲ, οἱ τὸ ἐρημικὸν καὶ οὐχ ἤρεμον κολόβιον τῆς νέας σοφιστείας περιβεβλημένοι, ἀφ' ὧν λίαν ὁ Κύριος προσέχειν δυσφυλάκτους ὄντας διὰ τὴν τοῦ σχήματος δορὰν ἐνετείλατο, οἱ τὴν πνευματικὴν ἡμῶν ἀδελφότητα καὶ τὴν εἰρήνην ἀσπαζομένην θωρήξαντες, καὶ τὴν θεοφύλακτον ἡμῶν πόλιν οὐ μετρίως θορυβήσαντες· ὧν τὴν ἄθεον ὑλακὴν καταθραύσει, ὁ φιμώσας λόγῳ τὴν θάλατταν, ὅπερ κακῶς ἐφρόνησαν περὶ Χριστοῦ τοῦ ἀληθινοῦ ἡμῶν Θεοῦ, καὶ τὴν ἐλπίδα τῆς σωτηρίας ἡμῶν ἣν ἔχομεν ἐν Χριστῷ, φημὶ ἀνάστασιν, διασκεδάσαι κατεπεχείρησαν. Ποῦ γὰρ νῦν ἡμῖν οἱ ἀρνησίθεοι, καὶ μοναδικοὶ λύκοι, οἱ τὴν εὐσέβειαν ἐνδεδυμένοι, καὶ τὴν δύναμιν ἠρνημένοι αὐτῆς, οἱ ἀνόσιοι ψευδοχριστιανοὶ, καὶ τὴν ὁμοουσιότητα τοῦ Χριστοῦ πρὸς τὸν παντοκράτορα Πατέρα ἐξαρνούμενοι διὰ τὴν σάρκωσιν; Λεγέτωσαν τοίνυν ἡμῖν οἱ λογολέσχαι, καὶ πάντων ἀλογώτατοι, τίνος σῶμα νέμονται τὰ τῆς Ἐκκλησίας θρέμματα, ἢ ἐπὶ ποίοις νάμασι διαναπαύονται οἱ τῆς Ἐκκλησίας τρόφιμοι. Εἰ μὲν οὖν Θεοῦ σῶμα διαδίδοται, ἐνταῦθα Θεὸς ἀληθινὸς, Χριστὸς ὁ Κύριος, καὶ οὐχ ἄνθρωπος ψιλὸς, ἢ ἄγγελος, κατ' αὐτοὺς, λειτουργὸς, καὶ τῶν ἀσωμάτων εἷς. Καὶ εἰ Θεοῦ αἷμα τὸ πόμα, οὐκ ἄρα Θεὸς γυμνὸς ὁ εἷς τῆς προσκυνητῆς Τριάδος, Υἱὸς

Wherefore, my longed-for ones, and partakers of the heavenly calling, let us imitate as far as we can the author of our salvation and its perfecter, Jesus. Let us long for the humility that bears us on high, for the love that joins us to God, and for undefiled faith towards the divine mysteries. Flee from division, turn aside from dissension, thrust away all profane empty babblings, and above all those which the empty talkers and deceivers of minds, the ministers of Satan, have devised: I mean those who have wrapped themselves in the hermit's, and not peaceable, sleeveless tunic of the new sophistry, against whom the Lord commanded us to be very much on our guard, since they are hard to guard against because of the hide of their outward guise; who have taken up arms against our spiritual brotherhood and our cherished peace, and have troubled our God-guarded city not a little. Their godless barking He will shatter who muzzled the sea with a word, inasmuch as they thought wrongly of Christ our true God, and set about scattering the hope of our salvation which we have in Christ, I mean the resurrection. For where now are our deniers of God, the solitary wolves, who have put on godliness and denied its power, the unholy false Christians, who deny the consubstantiality of Christ with the almighty Father on account of the incarnation? Let these chatterers, then, the most irrational of all, tell us whose body the flock of the Church feeds on, or at what streams the nurslings of the Church take their rest. If, then, it is God's body that is distributed, here is true God, Christ the Lord, and not a mere man, or an angel, as they say, a minister and one of the incorporeal beings. And if the drink is God's blood, then it is not God unclothed [of flesh], the one of the adorable Trinity, the Son

Editors' notes and page, col. 1028

Footnotes

(p) ‹anchor: not visible on the page foot› · call in col 1028 (Greek only)

γρ. κτίσας.

Another reading (γράφεται): κτίσας ("having created").

(printed under page 520)

(q) ‹anchor: not visible on the page foot› · call in col 1028 (Greek only)

ἴσ. ψιθυρίσας.

Perhaps (ἴσως) ψιθυρίσας ("having whispered").

(printed under page 520)

(r) ‹anchor: not visible on the page foot› · call in col 1028 (Greek only)

γρ. αὐτοῦ.

Another reading (γράφεται): αὐτοῦ ("his").

(printed under page 520)

(s) ‹anchor: βεβήλους πάσας κενοφωνίας› · call in col 1028 (Greek only)

ἴσ. καινοφωνίας.

Perhaps (ἴσως) καινοφωνίας ("novelties of speech").

(printed under page 520)

(t) ‹anchor: τὴν θάλατταν, ὅπερ› · call in col 1028 (Greek only)

ἴσ. οἵπερ.

Perhaps (ἴσως) οἵπερ ("who", plural).

(printed under page 520)

(u) ‹anchor: οἱ τῆς Ἐκκλησίας› · call in col 1028 (Greek only)

V. ἀληθείας.

V. reads ἀληθείας ("of truth").

(printed under page 520)

(v) ‹anchor: αἷμα τὸ πόμα› · call in col 1028 (Greek only)

R. αἷμα.

R. reads αἷμα ("blood").

(printed under page 520)

Page

running head: [S. CYRILL]I ALEXANDRINI ARCHIEP. 1028
marginal letters: A ‹σας τὸ πνεῦμα ἐπὶ τῆς γῆς›; B ‹ὑπερηφανίαν. « Πᾶς ὁ ὑψῶν›; C ‹ἐρημικὸν καὶ οὐχ ἤρεμον›; D ‹ἐξαρνούμενοι διὰ τὴν σάρκωσιν›
old-edition numerals: (none)

PG 77:1029

Θεοῦ, ἀλλ' ἐνανθρωπήσας Θεὸς Λόγος. Εἰ δὲ Χριστοῦ σῶμα ἡ βρῶσις, καὶ Χριστοῦ αἷμα ἡ πόσις, καὶ οὕτως κατ' αὐτοὺς ψιλὸς ἄνθρωπος, πῶς εἰς ζωὴν αἰώνιον κηρύττεται τοῖς προσιοῦσι τῇ ἱερᾷ τραπέζῃ; Πῶς δ' ἐναυλίζεται ἐνταῦθά τε, καὶ πανταχοῦ, καὶ οὐ μειοῦται; Ψιλὸν γὰρ σῶμα οὐδαμῶς πηγάζει ζωὴν τοῖς μεταλαμβάνουσιν. Ἢ ψευδομάρτυρας Θεοῦ ἀποκαλοῦσιν ἡμᾶς κατέναντι τοῦ φιλαληθοῦς Θεοῦ, ἀναφανδὸν ἀλήθειαν ἀνακηρύττοντας, καὶ τὰ θεοπαράδοτα μυστήρια διδάσκοντας; Ἀλλ' ἵλεως ἡμῖν γενέσθω ἡ θεία χάρις ἐπιμνησθεῖσιν ἐν ἁγιωτάτῃ πανηγύρει τῶν ἐναγῶν. Τοιγαροῦν μεταλαμβάνωμεν ἡμεῖς τῆς αὐτοζωῆς σῶμα, τῆς δι' ἡμᾶς ἐν τῷ ἡμετέρῳ σώματι σκηνωσάσης, ὥς φησιν ὁ θεσπέσιος Ἰωάννης· « Ὅτι ἡ ζωὴ ἐφανερώθη. » Καὶ αὖθις· « Καὶ ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν, » ὅς ἐστι Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος, ὁ εἷς τῆς ἁγίας Τριάδος, καὶ πίνωμεν αὐτοῦ τὸ αἷμα τὸ ἅγιον εἰς ἱλασμὸν τῶν ἡμετέρων παραπτωμάτων, καὶ μέθεξιν τῆς ἐν αὐτῷ ἀθανασίας, πιστεύοντες ἅμα, ὅτιπερ αὐτὸς μένει ἱερεὺς, καὶ θυσία, αὐτὸς ὁ προσφέρων, καὶ προσφερόμενος, καὶ δεχόμενος, καὶ διαδιδόμενος, μὴ διαιροῦντες εἰς δύο πρόσωπα τὴν θείαν, καὶ ἀδιάσπαστον, καὶ πρός γε τούτῳ ἀσύγχυτον ἕνωσιν τῆς παντίμου Τριάδος, ᾧ ἡ δόξα, καὶ ἡ προσκύνησις, σὺν Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

of God, but God the Word made man. But if the food is the body of Christ, and the drink the blood of Christ, and He is thus, according to them, a mere man, how is it proclaimed as unto eternal life to those who approach the sacred table? And how does it dwell both here and everywhere, and is not diminished? For a mere body in no way makes life spring up for those who partake of it. Or do they call us false witnesses of God before the truth-loving God, us who openly proclaim the truth and teach the mysteries delivered by God? But may the divine grace be merciful to us, who have made mention of the accursed at a most holy festival. Let us therefore partake of the body of Life itself, which for our sake tabernacled in our body, as the inspired John says: "For the life was made manifest." And again: "And the Word became flesh, and tabernacled among us," Who is Christ the Son of the living God, the One of the holy Trinity; and let us drink His holy blood for the propitiation of our transgressions and for participation in the immortality that is in Him, believing at the same time that He Himself remains priest and sacrifice, He Himself the one who offers and is offered, who receives and is distributed; not dividing into two persons the divine and indivisible, and moreover unconfused, union of the all-honoured Trinity: to Whom be glory and adoration, with the Father and the Holy Spirit, unto the ages of ages. Amen.

ΟΜΙΛΙΑ ΙΑʹ.

HOMILY XI.

Ἐγκώμιον εἰς τὴν ἁγίαν Μαρίαν τὴν Θεοτόκον.

Encomium on the holy Mary, the Mother of God.

Φαιδρὸς ἡμῖν ὁ λόγος, καὶ χάριτος ἐμπεπλησμένος, ἐπειδὴ καὶ λαμπρὰ ἡ τῶν ἁγίων Πατέρων σύνοδος. Καὶ γὰρ σφόδρα μου ἐν λύπῃ ὑπάρχοντος διὰ τὴν παράνομον βλασφημίαν Νεστορίου διήπειρον τοῦτο τὸ πολύκλονον καὶ πολυειδὲς καὶ ἀγγελικὸν καὶ ἐπουράνιον θέατρον. Οὗτοι οἱ τῆς εὐσεβείας διδάσκαλοι, οἱ στύλοι καὶ ὄροφοι τῆς πίστεως, οἱ πύργοι οἱ ἀσάλευτοι, οἱ λιμένες οἱ γαμνοφόροι, οἱ πιστοὶ καὶ φρόνιμοι οἰκονόμοι, οἱ σοφοὶ ἀρχιτέκτονες, οἱ τὸν αἰθέριον πλοῦν, καὶ ἰσάγγελον βίον ἐπὶ γῆς διάγοντες, οἱ τῶν προφητῶν σύσκηνοι, καὶ τῶν ἀποστόλων σύνθρονοι, καὶ τῶν ἁγίων Ἐκκλησιῶν προστάται, οἱ τῆς μιαρᾶς βλασφημίας ἔκδικοι, οἱ τῆς ἡμετέρας πτωχείας, μᾶλλον δὲ εὐφημίας, σοφοὶ ἀντιλήπτορες, οἱ τὸν καλλιεπῆ καὶ θεόμορφον τῆς ἀρχιερωσύνης θρόνον ἐπέχοντες, οἱ τὰ μελίρρυτα πηγάζοντες νάματα, οἱ τῆς Θεοῦ φρονήσεως πνευματικοὶ ῥήτορες, οἱ τὴν τετραπέρατον οἰκουμένην τῇ ἀκαμάτῳ ὁδοιπορίᾳ βαδίσαντες, οὓς οὔτε καύσων, οὔτε πελάγη θαλάττης,

Bright is our discourse, and filled with grace, since the synod of the holy Fathers too is splendid. For when I was in great grief over the lawless blasphemy of Nestorius, I roused this tumultuous and many-formed, angelic and heavenly assembly. These are the teachers of godliness, the pillars and roofs of the faith, the unshaken towers, the joy-bearing havens, the faithful and prudent stewards, the wise master-builders, who pursue the ethereal voyage and a life equal to the angels upon earth; the tent-fellows of the prophets and sharers of the apostles' thrones, and the protectors of the holy Churches; the avengers of the foul blasphemy; the wise helpers of our poverty, or rather of our good repute; who occupy the fair and God-formed throne of the high priesthood; who make honey-flowing streams gush forth; the spiritual orators of the wisdom of God; who have traversed the four-cornered world in untiring journeying; whom neither scorching heat, nor the deeps of the sea,

Editors' notes and page, col. 1029

Footnotes

(x) ‹anchor: not visible on the page foot› · call in col 1029 (Greek only)

V. αὖ μερίζεται.

V. reads αὖ μερίζεται ("again is divided").

(printed under page 521)

(y) ‹anchor: not visible on the page foot› · call in col 1029 (Greek only)

R. οὐδ' ἄλλως.

R. reads οὐδ' ἄλλως ("nor otherwise").

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(z) ‹anchor: not visible on the page foot› · call in col 1029 (Greek only)

φυράματι.

[Read] φυράματι ("lump, mass").

(printed under page 521)

(a) ‹anchor: Νεστορίου διήπειρον› · call in col 1029 (Greek only)

γρ. διήγειρον.

Another reading (γράφεται): διήγειρον ("I roused").

(printed under page 521)

(b) ‹anchor: οἱ λιμένες οἱ γαμνοφόροι› · call in col 1029 (Greek only)

γρ. γανοφόροι vel γαληνοφόροι.

Another reading (γράφεται): γανοφόροι ("bringing gladness") or γαληνοφόροι ("bringing calm").

NOTAE

Notes.

(printed under page 521)

Footnotes

(96) ‹anchor: not visible on the page foot› · call in col 1030

Joan. VI, 56.

John 6:56.

(printed under page 521)

(97) ‹anchor: not visible on the page foot› · call in col 1030

I Joan. I, 2.

1 John 1:2.

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(98) ‹anchor: not visible on the page foot› · call in col 1030

Joan. I, 14.

John 1:14.

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(99) ‹anchor: not visible on the page foot› · call in col 1030

Matth. XVI, 16.

Matthew 16:16.

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(1) ‹anchor: not visible on the page foot› · call in col 1030

Joan. VI, 57.

John 6:57.

Variae lectiones.

Variant readings.

(printed under page 521)

(1) ‹anchor: HOMILIA XI› · call in col 1030

Ex mendosissimo Regiae bibliothecae codice hanc homiliam exscripsimus, et quantum conjecturis licuit, emendavimus. Genuinum esse porro Cyrilli fetum vel eam intuenti statim patebit. Nam et invehitur in Nestorium, et Coelestinum archiepiscopum totius orbis luculento sane testimonio nuncupat; denique omni ratione se prodit. AUBERTUS.

We copied this homily from a most faulty codex of the Royal Library, and corrected it as far as conjecture allowed. That it is moreover a genuine offspring of Cyril will be plain at once even to one who merely looks at it. For it both inveighs against Nestorius and, in a truly splendid testimony, names Celestine archbishop of the whole world; in short, it betrays itself in every way. AUBERT.

(printed under page 521)

Page

running head: [HOM]ILIÆ DIVERSÆ. 1030
marginal letters: A ‹potus, atque ita›; B ‹ctae Trinitatis unus›; C ‹(below the Latin sub-caption) Praeclarus nobis est sermo›; D ‹occupant, qui mellifluos› (all in the Latin version)
old-edition numerals: 379 before ‹inconfusam› (in the Latin version)
other: column 1030 is wholly Migne's facing Latin version of the Greek in 1029 (end of the preceding homily; caption HOMILIA XI, Encomium in sanctam Mariam Deiparam); not set, not translated. Editors' prose: the right half of Migne's NOTÆ (1) (signed Aubertus) at the page foot; not set. No full-width lines on this page.

PG 77:1031

Editors' notes and page, col. 1031

Footnotes

(2) ‹anchor: mirabile in aequitate› · call in col 1031

Psal. LXIV, 6.

Psalm 64 (Vulgate):6.

Variae lectiones.

Variant readings.

(printed under page 522)

Page

running head: 1031 S. CYRILLI ALEXANDRINI ARCHIEP. 1032
marginal letters: (none in this column; A B C D stand between the columns, beside the Greek of col. 1032)
old-edition numerals: 380 after ‹multorum, sanctorum Patrum› (in the Latin)

PG 77:1032

οὔτε κυμάτων μαινομένων θυμὸς ἄγριος, οὐ ζαλώδεις τρικυμίαι εἰς ὄκνον ἐνέβαλεν, ἀλλὰ τοῖς πιστοφόροις βήμασι σκιρτῶντες ἐνταῦθα γεγόνασι, πάντα ὄκνον καταλείψαντες διὰ πόθον, μᾶλλον δὲ φόβον Κυρίου, καὶ ἀναλαβόντες τὸν σταυρὸν ὡς σοφοὶ ἔκδικοι τῆς Θεοτόκου Μαρίας, ἐνταῦθα παραγεγόνασιν. Διὸ καὶ θαῤῥοῦντες ταῖς εὐχαῖς αὐτῶν ταῖς ἁγίαις, ὀλίγα τινὰ χαιρετίσωμεν ταύτην τὴν πόλιν, καὶ οὕτως ἐπὶ τὰ ἐγκώμια τῆς Θεοτόκου ἐκτενῶ μου τὸν λόγον. Χαίροις, ὦ Ἐφεσίων πόλις, μᾶλλον δὲ θαλασσοθέα, διότι ἀντὶ λιμένων ἐπιγείων λιμένες ἀγγελικοὶ καὶ ἐπουράνιοι πρὸς σὲ παραγεγόνασιν. Χαίροις, τῆς Ἀσιανῆς διοικήσεως τὸ καύχημα, ὅτι καθάπερ μαργαριτῶν τιμίων τοῖς τῶν ἁγίων ναοῖς κύκλῳ περιοικοδομῆσαι, καὶ νῦν ὑπὸ πολλῶν ἁγίων Πατέρων καὶ πατριαρχῶν ἰχνοπατουμένη ἁγιάζῃ. Εὐλογοῦνται γὰρ ἀληθῶς καὶ αἱ πύλαι, καὶ αἱ ῥύμαι, καὶ οἱ λιμένες, τῇ τῶν ἁγίων Πατέρων ἐπιδημίᾳ. Ὅπου γὰρ πολλοὶ ποιμένες ἐλαύνουσιν, πολὺς γίνεται δι' αὐτῶν ὁ τῆς ἁγιωσύνης σύλλογος· καὶ μάλιστα οὗτοι οἱ φιλόθεοι καὶ φιλόπιστοι, καὶ ἰσάγγελοι, ἐξελαύνουσι πᾶσαν σατανικὴν ἐνέργειαν, καὶ Ἑλληνικὴν εἰδωλομανίαν, Πορφυριανῶν τε καὶ Σαβελλιτῶν, Φρυγῶν τε καὶ Ἀπολιναριτῶν, Φωτινῶν, καὶ . . . . . . . καὶ πᾶσα ἁπλῶς αἵρεσις μιαρὰ καταισχύνεται, δοξάζεται δὲ τὸ τῆς ὀρθοδόξου πίστεως καύχημα. Χαίροις δὲ καὶ αὐτὸς, τρισμακάριε Ἰωάννη, ἀπόστολε καὶ εὐαγγελιστὰ, τῆς παρθενίας τὸ καύχημα, τῆς ἁγνείας διδάσκαλε, τῆς τῶν δαιμόνων πλάνης ἐξολοθρευτὰ, τοῦ ναοῦ τῆς Ἀρτέμιδος καθαιρέτα, τῆς Ἐφεσίων λιμὴν καὶ πρόμαχος, τῶν πτωχῶν τροφεὺς, τῶν θλιβομένων καταφυγὴ, τῶν ἐγγὺς καὶ τῶν μακρὰν ἀναψυχὴ καὶ ἀνάπαυσις. Χαίροις, ἀμίαντον σκεῦος σωφροσύνης ἐμπεπλησμένον. Σοὶ γὰρ καὶ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ἐπὶ τοῦ σταυροῦ ἀναλαμβανόμενος τὴν Θεοτόκον καὶ Ἀειπαρθένον, ὡς παρθένῳ παρέδωκεν. Χαίροις δὲ καὶ αὐτὴ, Μαρία Θεοτόκε, Παρθενομήτωρ, Φωτοφόρε, σκεῦος ἀμίαντον. Χαίροις, Παρθένε Μαρία, μήτηρ καὶ δούλη, Παρθένε μὲν, διὰ τὸν ἐκ σοῦ τῆς Παρθένου τεχθέντα· μήτηρ δὲ διὰ τὸν ἐν ἀγκάλαις σαῖς βασταχθέντα, καὶ γάλακτι σῷ τραφέντα· δούλη διὰ τὸν μορφὴν δούλου λαβόντα. Εἰσῆλθε γὰρ ὁ βασιλεὺς ἐν τῇ πόλει σου, μᾶλλον δὲ ἐν τῇ κοιλίᾳ σου, καὶ πάλιν ἐξῆλθεν ὡς αὐτὸς ἠθέλησεν, καὶ ἡ πύλη σου ἐκέκλειστο. Συνέλαβες γὰρ ἀσπόρως, θεοπρεπῶς δὲ ἐγέννησας. Χαίροις, Μαρία, ὁ κατάλυτος ναὸς, μᾶλλον δὲ ἅγιος, καθὼς βοᾷ ὁ προφήτης Δαβὶδ λέγων· « Ἅγιος ναός σου, θαυμαστὸς ἐν δικαιοσύνῃ. » Χαίροις, Μαρία, τὸ κειμήλιον τῆς οἰκουμένης· χαίροις, Μαρία, ἡ περιστερὰ ἡ ἀμίαντος. Χαίροις, Μαρία, ἡ λαμπὰς ἡ ἄσβεστος. Ἐκ σοῦ γὰρ ὁ Ἥλιος τῆς δικαιοσύνης γεγέννηται. Χαίροις, Μαρία, τὸ χωρίον τοῦ ἀχωρήτου, ἡ τὸν Μονογενῆ Θεὸν Λόγον χωρήσασα, ἡ τὸν στάχυν ἄνευ ἀρότρου καὶ σπέρματος βλαστήσασα τὸν ἀμαράντινον. Χαίροις, Μαρία

neither the wild fury of raging waves nor the stormy breakers drove them into hesitation, but leaping with faith-bearing steps they have come here, leaving all hesitation behind for longing, or rather for fear of the Lord, and taking up the cross like wise champions of Mary the Mother of God, they have arrived here. Therefore, taking courage from their holy prayers, let us offer a few greetings to this city, and so I shall extend my discourse to the praises of the Mother of God. Hail, O city of the Ephesians, or rather city with a view of the sea, because in place of earthly harbours, angelic and heavenly harbours have come to you. Hail, boast of the diocese of Asia, because you have been built round about with the churches of the saints as with precious pearls, and now, trodden by the footsteps of many holy Fathers and patriarchs, you are sanctified. For truly the gates too, and the streets, and the harbours are blessed by the sojourn of the holy Fathers. For where many shepherds drive [their flocks], great through them becomes the assembly of holiness; and above all these lovers of God, lovers of the faith, and equals of the angels drive out every satanic working, and the pagan madness for idols, of the Porphyrians and the Sabellians, of the Phrygians and the Apollinarists, of the Photinians, and . . . . . . . and every foul heresy, simply put, is put to shame, while the boast of the orthodox faith is glorified. Hail to you too, thrice-blessed John, apostle and evangelist, boast of virginity, teacher of purity, destroyer of the error of demons, overthrower of the temple of Artemis, harbour and champion of the Ephesians, nourisher of the poor, refuge of the afflicted, refreshment and rest of those near and those far off. Hail, undefiled vessel filled with chastity. For to you also our Lord Jesus Christ, when He was being lifted up on the cross, handed over the Mother of God and Ever-Virgin, as to a virgin. Hail to you too, Mary Mother of God, Virgin-Mother, Light-bearer, undefiled vessel. Hail, Virgin Mary, mother and handmaid: Virgin, because of Him Who was born of you, the Virgin; mother, because of Him Whom you carried in your arms and fed with your milk; handmaid, because of Him Who took the form of a servant. For the King entered into your city, or rather into your womb, and went out again as He Himself willed, and your gate remained shut. For you conceived without seed, and gave birth in a manner befitting God. Hail, Mary, temple that gave lodging [to God], or rather holy temple, as the prophet David cries, saying: "Holy is Thy temple, wonderful in righteousness." Hail, Mary, treasure of the inhabited world; hail, Mary, undefiled dove. Hail, Mary, unquenchable lamp; for from you the Sun of righteousness has been born. Hail, Mary, place of Him Who cannot be contained, you who contained the Only-begotten God the Word, you who without plough or seed brought forth the unfading ear of grain. Hail, Mary

Editors' notes and page, col. 1032

Footnotes

γρ. ἐνέβαλον.

Another reading (γράφεται): ἐνέβαλον ("they threw in").

(printed under page 522)

(d) ‹anchor: not visible on the page foot› · call in col 1032 (Greek only)

ἴσ. χαριεντίσωμεν.

Perhaps (ἴσως) χαριεντίσωμεν ("let us speak gracefully").

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(e) ‹anchor: not visible on the page foot› · call in col 1032 (Greek only)

ἴσ. περιῳκοδόμησαι.

Perhaps (ἴσως) περιῳκοδόμησαι ("you have been walled about").

(printed under page 522)

(f) ‹anchor: λιμὴν καὶ πρόμαχος› · call in col 1032 (Greek only)

ἴσ. προμαχών.

Perhaps (ἴσως) προμαχών ("bulwark").

(printed under page 522)

Page

running head: 1031 S. CYRILLI ALEXANDRINI ARCHIEP. 1032
marginal letters: A ‹οὔτε κυμάτων μαινομένων›; B ‹πατριαρχῶν ἰχνοπατουμένη›; C ‹λιμὴν καὶ πρόμαχος›; D ‹καὶ ἡ πύλη σου ἐκέκλειστο›
old-edition numerals: (none in the Greek; 380 stands in the Latin of col. 1031)

PG 77:1033

Θεοτόκε, δι' ἣν προφῆται κελαδοῦσιν, δι' ἣν ποιμένες δοξολογοῦσιν, λέγοντες σὺν ἀγγέλοις τὸν φοβερὸν ἐκεῖνον ὕμνον· « Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία. » Χαίροις, Μαρία Θεοτόκε, δι' ἣν ἄγγελοι χορεύουσιν, ἀρχάγγελοι σκιρτῶσι φρικωδεστάτους ὕμνους ἀναπέμποντες. Χαίροις, Μαρία Θεοτόκε, δι' ἣν μάγοι προσκυνοῦσιν, ὑπὸ ἀστέρος λαμπαδούχου ὁδηγούμενοι. Χαίροις, Μαρία Θεοτόκε, δι' ἣν τὸ δεκάτινον κάλλος τῶν ἀποστόλων ἐκλέλεκται. Χαίροις, Μαρία Θεοτόκε, δι' ἣν Ἰωάννης ἔτι ὢν ἐν τῇ κοιλίᾳ τῆς μητρὸς αὐτοῦ ἐσκίρτησεν, καὶ προσεκύνησεν ὁ λύχνος τῷ φωτὶ τῷ ἀκοιμήτῳ. Χαίροις, Μαρία Θεοτόκε, δι' ἧς προῆλθεν ἡ χάρις ἡ ἀνεκλάλητος, περὶ ἧς ὁ Ἀπόστολος βοῶν ἔλεγεν· « Ἐπεφάνη ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις. » Χαίροις, Μαρία Θεοτόκε, δι' ἧς προῆλθε τὸ φῶς τὸ ἀληθινὸν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ὁ λέγων ἐν τοῖς Εὐαγγελίοις· « Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου. » Χαίροις, Μαρία Θεοτόκε, δι' ἧς ἐπέλαμψε φῶς τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις. « Ὁ λαὸς γὰρ, φησιν, ὁ καθήμενος ἐν σκότει, ἴδε φῶς μέγα. » Ποῖον ἄρα φῶς, εἰ μὴ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὸ φῶς τὸ ἀληθινὸν, τὸ φωτίζον πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον; Χαίροις, Μαρία Θεοτόκε, δι' ἣν ἐν Εὐαγγελίοις κηρύσσεται· « Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· » δι' ἣν καὶ ἐν πόλεσιν καὶ ἐν κώμαις καὶ ἐν νήσοις Ἐκκλησίαι ὀρθοδόξων τεθεμελίωνται. Χαίροις, Μαρία Θεοτόκε, δι' ἧς προῆλθεν ὁ τοῦ θανάτου νικητὴς, καὶ τοῦ ᾅδου ὀλοθρευτής. Χαίροις, Μαρία Θεοτόκε, δι' ἧς προῆλθεν ὁ τοῦ πρωτοπλάστου πλάστης, καὶ τῆς παραβάσεως αὐτοῦ διορθωτὴς, καὶ τῆς ἐν οὐρανῷ βασιλείας ὁδηγός. Χαίροις, Μαρία Θεοτόκε, δι' ἧς ἤνθησε καὶ ἐξέλαμψε τὸ τῆς ἀναστάσεως κάλλος. Χαίροις, Μαρία Θεοτόκε, δι' ἧς βάπτισμα ἁγιοσύνης φρικτόν τε καὶ Ἰορδανικὸν ἐῤῥευσεν. Χαίροις, Μαρία Θεοτόκε, δι' ἧς ὁ Ἰωάννης καὶ Ἰορδάνης ἁγιάζονται, καὶ διάβολος ἀτιμάζεται. Χαίροις, Μαρία Θεοτόκε, δι' ἧς πᾶσα πνοὴ πιστεύουσα σώζεται. Χαίροις, Μαρία Θεοτόκε· διὰ σοῦ γὰρ καὶ τὰ θαλάττια κύματα γαληνιῶντα καὶ ἡσυχάζοντα, τοὺς συνδούλους ἡμῶν καὶ συλλειτουργοὺς μετὰ χαρᾶς καὶ ἡμερότητος ἐβάστασαν. Καὶ γὰρ ἡ γῆ ποτε ὑπὸ λῃστῶν πατουμένη, τῇ τῶν ἁγίων Πατέρων ἐπιδημίᾳ εἰς εἰρήνην μεταβέβληται. Γέγραπται γάρ· « Ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων εἰρήνην! » Ποίαν εἰρήνην; τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν τὸν κήρυκα τῆς εἰρήνης, τὸν λέγοντα ἐν τοῖς ἁγίοις Εὐαγγελίοις· « Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν. » Ποίαν εἰρήνην; ἣν βλασφημήσας Νεστόριος οὐ παρεδέξατο λέγων, ὅτι Οὐκ ἐτέχθη, φησὶν, ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ὁ τοῦ Θεοῦ Υἱὸς Λόγος ἐκ τῆς Παρθένου Μαρίας, μήτε ἄτρωτον τὸν τῆς παρθενίας τόκον ἐπιστάμενος, μήτε τῇ ἀρχαγγελικῇ φωνῇ πιστεύων τῇ λεγούσῃ· « Χαῖρε, κεχαριτωμένη, ὁ Κύριος μετὰ σοῦ. »

Mother of God, on whose account prophets sing, on whose account shepherds give glory, saying with the angels that awesome hymn: "Glory to God in the highest, and on earth peace, good will among men." Hail, Mary Mother of God, on whose account angels dance and archangels leap, sending up most awe-inspiring hymns. Hail, Mary Mother of God, on whose account magi worship, guided by a torch-bearing star. Hail, Mary Mother of God, on whose account the ten-rayed beauty of the apostles has been chosen. Hail, Mary Mother of God, on whose account John, while still in his mother's womb, leapt, and the lamp worshipped the never-sleeping light. Hail, Mary Mother of God, through whom came forth the unspeakable grace, of which the Apostle cried out and said: "The grace of God that brings salvation has appeared to all men." Hail, Mary Mother of God, through whom came forth the true light, our Lord Jesus Christ, Who says in the Gospels: "I am the light of the world." Hail, Mary Mother of God, through whom light shone upon those who sit in darkness and the shadow of death. "For the people," it says, "that sat in darkness saw a great light." What light, then, but our Lord Jesus Christ, the true light that enlightens every man coming into the world? Hail, Mary Mother of God, on whose account it is proclaimed in the Gospels: "Blessed is He Who comes in the name of the Lord"; on whose account churches of the orthodox have been founded in cities and in villages and in islands. Hail, Mary Mother of God, through whom came forth the conqueror of death and the destroyer of Hades. Hail, Mary Mother of God, through whom came forth the maker of the first-formed man, the corrector of his transgression, and the guide to the kingdom in heaven. Hail, Mary Mother of God, through whom the beauty of the resurrection blossomed and shone forth. Hail, Mary Mother of God, through whom flowed the awesome baptism of holiness in the Jordan. Hail, Mary Mother of God, through whom John and the Jordan are sanctified, and the devil is put to dishonour. Hail, Mary Mother of God, through whom every believing breath is saved. Hail, Mary Mother of God; for through you even the waves of the sea, grown calm and still, bore our fellow servants and fellow ministers with joy and gentleness. For the land too, once trodden by robbers, has been changed to peace by the sojourn of the holy Fathers. For it is written: "How beautiful are the feet of those who bring good news of peace!" What peace? Our Lord Jesus Christ, the herald of peace, Who says in the holy Gospels: "My peace I give to you." What peace? That which Nestorius blasphemed and did not accept, saying: "Our Lord Jesus Christ, the Son of God, the Word, was not born," he says, "of the Virgin Mary," neither understanding the inviolate birth from virginity nor believing the archangel's voice which says: "Hail, full of grace, the Lord is with you."

Editors' notes and page, col. 1033

Footnotes

(g) ‹anchor: not visible on the page foot› · call in col 1033 (Greek only)

Forte leg. δεκατικόν, sive potius, δωδεκάριθμον, nisi tamen vox δεκάκτινος pro adjectivo habeatur, ut significet decem radios emittens; quae tamen vox, si recipiatur, in δωδεκάκτινος erit mutanda. ED.

Perhaps read δεκατικόν, or rather δωδεκάριθμον, unless the word δεκάκτινος is to be taken as an adjective, meaning "sending out ten rays"; yet that word, if accepted, will have to be changed to δωδεκάκτινος. ED[ITOR].

(printed under page 523)

Footnotes

(3) ‹anchor: bonae voluntatis› · call in col 1034

Luc II, 14.

Luke 2:14.

(printed under page 523)

(4) ‹anchor: perenne lumen› · call in col 1034

Ibid. 41.

Ibid., [verse] 41.

(printed under page 523)

(5) ‹anchor: omnibus hominibus› · call in col 1034

Tit. II, 11.

Titus 2:11.

(printed under page 523)

(6) ‹anchor: Ego sum lux mundi› · call in col 1034

Joan. VIII, 12.

John 8:12.

(printed under page 523)

(7) ‹anchor: vidit lucem magnam› · call in col 1034

Isa. IX, 2.

Isaiah 9:2.

(printed under page 523)

(8) ‹anchor: venientem in hunc mundum› · call in col 1034

Joan. I, 29.

John 1:29.

(printed under page 523)

(9) ‹anchor: in nomine Domini› · call in col 1034

Matth. XXI, 9.

Matthew 21:9.

(printed under page 523)

(10) ‹anchor: evangelizantium pacem› · call in col 1034

Isa. LII, 7; Rom. X, 15.

Isaiah 52:7; Romans 10:15.

(printed under page 523)

(11) ‹anchor: meam do vobis› · call in col 1034

Joan. XIV, 27.

John 14:27.

(printed under page 523)

(12) ‹anchor: Dominus tecum› · call in col 1034

Luc I, 28.

Luke 1:28.

(printed under page 523)

Footnotes

(13) ‹anchor: not visible on the page foot› · call in col 1035

Jerem. XVII, 11.

Jeremiah 17:11.

(printed under page 524)

(14) ‹anchor: not visible on the page foot› · call in col 1035

Psal. CXVII, 9.

Psalm 117 (Vulgate):9.

(printed under page 524)

(15) ‹anchor: not visible on the page foot› · call in col 1035

Psal. 19, 8.

Psalm 19 (Vulgate):8.

(printed under page 524)

(16) ‹anchor: not visible on the page foot› · call in col 1035

Psal. CXVIII, 46.

Psalm 118 (Vulgate):46.

(printed under page 524)

(17) ‹anchor: cujus erunt› · call in col 1035

Luc. XII, 18-20.

Luke 12:18–20.

(printed under page 524)

(18) ‹anchor: vas illud electionis› · call in col 1035

Act. IX, 15.

Acts 9:15.

Variae lectiones.

Variant readings.

(printed under page 524)

(1) ‹anchor: not visible on the page foot (the note glosses Περσικῇ γὰρ βασιλείᾳ ἐξομοιούμενος)› · call in col 1035

Περσικῇ γὰρ βασιλείᾳ ἐξομοιούμενος lectionem retinui, nihil immutare ausus, quanquam, meo judicio, rectius scripseris, πέρδικι βασιλείᾳ ἐξομοιούμενος, imperatoriae perdici assimilatus. Quod ex subjunctis verbis licet conjicere, ubi ait pridie se de perdice disseruisse, allato et exposito Jeremiae loco, Clamavit perdix, congregavit quae non peperit; qui locus, Ambrosio et Hieronymo testibus, quadrat in avaros qui per fas et nefas pecuniam corradunt, nihil interim profuturi. Id vero de Nestorio dici luce meridiana clarius est, quippe nefaria largitione comites aliosque aulicos ad se pertraxit, et in eos χρυσοβελοθήκην suam exhausit. Quod postea repetitur pag. 384: Τὰ γὰρ τῶν πτωχῶν τοῖς φιλοχρύσοις διδοὺς, ἐνόμισε δι' αὐτῶν νικᾷν τὴν ἀλήθειαν. AUBERTUS.

I have kept the reading Περσικῇ γὰρ βασιλείᾳ ἐξομοιούμενος ("made like the Persian kingdom"), not daring to change anything, although in my judgement one would more rightly write πέρδικι βασιλείᾳ ἐξομοιούμενος, "made like an imperial partridge". This may be gathered from the words that follow, where he says that the day before he had discoursed on the partridge, citing and expounding the passage of Jeremiah, "The partridge hath cried, she hath gathered what she did not lay"; a passage which, on the testimony of Ambrose and Jerome, fits the avaricious who scrape money together by fair means and foul, though it will profit them nothing in the meantime. That this is said of Nestorius is clearer than the noonday light, since by wicked largesse he drew to himself the counts and other courtiers, and emptied his gold-quiver on them. This is repeated afterwards, p. 384: "For giving the goods of the poor to the lovers of gold, he thought to conquer the truth through them." AUBERT.

(printed under page 524)

Page

running head: 1035 S. CYRILLI ALEXANDRINI ARCHIEP. 1036
marginal letters: (A B C D stand between the columns, beside the Greek of col. 1036; none beside the full-width Greek)
old-edition numerals: 383 after ‹eheu! denique› (in the Latin)

PG 77:1036

Ἀλλ' ἐπειδὴ τῇ προτέρᾳ πολλὰ περὶ τοῦ κακῶς δυσφημήσαντος τούτου ἀλεκτρυόνος ἐκελάδησα, ὅτε τὸν πέρδικα ὑμῖν εἰσηγησάμην, ὃν Ἱερεμίας ὁ προφήτης ἐκήρυξε λέγων, « Ἐφώνησε πέρδιξ, συνήγαγεν ἃ οὐκ ἔτεκεν· » καὶ πάλιν ὁ μιαρὸς οὗτος καὶ βλάσφημος βλέπων τοὺς κόμητας ὑπερασπίζοντας αὐτοῦ, τούτοις θαῤῥῶν ἀνεπτερύξατο, καὶ δοκῶν ἡμᾶς καταπλῆξαι, μᾶλλον διήγειρεν· δεῦτε, μετὰ στεναγμῶν καὶ δακρύων συνήθως εἴπωμεν· « Ἀγαθὸν πεποιθέναι ἐπὶ Κύριον, ἢ πεποιθέναι ἐπ' ἄρχουσιν. » Οὗτος γὰρ, οὗτος ὁ ἐπικατάρατος τὴν χρυσοβελοθήκην αὐτοῦ κενώσας, ὑπάτους ἡμῖν καὶ κόμητας, καὶ τῶν μαγίστρων χορὸν καὶ βασιλίδων διήγειρεν· ἀλλ' ἡμεῖς εἴπωμεν τὸ προφητικὸν ἐκεῖνο ῥῆμα· « Οὗτοι ἐν ἅρμασι, καὶ οὗτοι ἐν ἵπποις, ἡμεῖς δὲ ἐν ὀνόματι Κυρίου τοῦ Θεοῦ ἡμῶν. » Εἰ γὰρ καὶ πρὸς τὰς ἐξουσίας τοῦ κόσμου, ἢ πρὸς αὐτὸν τὸν εὐσεβέστατον βασιλέα ἐχρῆν τί με λαλῆσαι, οὐ μὴ αἰσχυνθήσομαι, οὐδὲ δειλανδρήσω, ἔχων τὸν προφήτην Δαβὶδ παραινοῦντά μοι συνεχῶς καὶ λέγοντα· « Ἐλάλουν ἐναντίον βασιλέων καὶ οὐκ ᾐσχυνόμην. » Τίς ἤκουσεν τοιαῦτα φρικτὰ καὶ φοβερὰ πράγματα; Τὸν ὑπὸ προφητῶν καὶ ἀποστόλων ἡμῖν κηρυττόμενον Χριστὸν καὶ Θεὸν Λόγον, νῦν εἰς ἄνθρωπον μεταμορφούμενον, καὶ τὴν Θεοτόκον ἀνθρωποτόκον λεγομένην! Μή μοι λοιπόν τις λεγέτω τὴν τῶν ἀχαρίστων καὶ μιαρῶν Ἰουδαίων ἀπότομον τόλμαν, ἣν κατὰ Χριστοῦ ἐτόλμησαν οἱ ἀγνώμονες τότε. Τίς γὰρ νῦν παῤῥησίαν ἔδωκεν; Ὁ βλασφημήσας τὸ λόγιον τοῦ Θεοῦ λέγων, ὅτι Ἄνθρωπον ἐσταυρώσατε. Ἔτι δὲ καὶ πλάνην Ἑλλήνων, καὶ κνίσσας ἀνόμους καὶ θυσίας παρανόμους λίθοις προσφερομένας, ἀλλὰ καὶ τοῦτο ἀγνωμοσύνης τὸ ἐπιτήδευμα, μήτε τὴν πικρὰν νόσον Ἀρείου, καὶ τὴν μιαρωτάτην βλασφημίαν τῶν Μανιχαίων, καὶ λοιμικὸν ἐπιτήδευμα Σαβελλίου τε καὶ Πορφυρίου καὶ Φωτεινοῦ τοῦ κακόφρονος, εἰς ὃν ἐγκύψας καὶ οὗτος ἐβλασφήμησεν· οἴμοι! πάντας ὑπερέβαλεν ἡ τούτων κακία, καὶ πεπλήρωται εἰς αὐτὸν τὸ τοῦ ὑπερηφάνου ἐκείνου κεφάλαιον τοῦ λέγοντος· « Καθελῶ μου τὰς ἀποθήκας, καὶ μείζονας οἰκοδομήσω· » ᾧ δὲ ἐῤῥέθη· « Ἄφρων, ταύτῃ τῇ νυκτὶ οἱ ἄγγελοι τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ σοῦ· ἃ δὲ ἡτοίμασας, τίνι ἔσται; » Ὅσον γὰρ ἀνηνέχθης εἰς ὕψος μίασμα ὑπάρχων καὶ αἰσχρογενὴς, τοσοῦτον πάλιν κατηνέχθης εἰς βάραθρον

But since on the previous day I sang at length about this cock that crowed so evilly in blasphemy, when I set before you the partridge which Jeremiah the prophet proclaimed, saying, "The partridge called, it gathered what it did not hatch"; and again this foul blasphemer, seeing the counts shielding him, took wing in his confidence in them, and thinking to strike us with terror, roused us rather: come, with groans and tears let us say, as is our custom: "It is good to trust in the Lord rather than to trust in rulers." For this man, this accursed man, emptying his golden quiver, has roused against us consuls and counts, and a band of magistri and of empresses; but let us say that prophetic word: "Some in chariots and some in horses, but we in the name of the Lord our God." For if I must say something even to the powers of the world, or to the most pious emperor himself, I shall not be ashamed nor play the coward, since I have the prophet David continually exhorting me and saying: "I spoke before kings and was not ashamed." Who has heard of such awful and fearful things? The Christ and God the Word preached to us by prophets and apostles, now transformed into a man, and the Mother of God called mother of a man! Let no one henceforth speak to me of the harsh daring of the ungrateful and foul Jews, which those senseless men then dared against Christ. For who has now given them licence? He who blasphemed the oracle of God, saying, "You crucified a man." Moreover the error of the Greeks too, and lawless savours of sacrifice and unlawful sacrifices offered to stones, and this practice of senselessness as well, and the bitter disease of Arius, and the most foul blasphemy of the Manichees, and the pestilent practice of Sabellius and Porphyry and Photinus the evil-minded, into which this man too stooped and blasphemed: alas! the wickedness of these [men] has surpassed all, and fulfilled in him is the sum of that proud man who said: "I will pull down my barns, and build greater"; to whom it was said: "Fool, this night the angels demand your soul from you; and the things you have prepared, whose will they be?" For as high as you were raised up, being a defilement and basely born, so far again you have been cast down into the pit

Editors' notes and page, col. 1036

Footnotes

(h) ‹anchor: μήτε τὴν› · call in col 1036 (Greek only)

ἴσ. καὶ τήν.

Perhaps (ἴσως) καὶ τήν ("and the").

(printed under page 524)

(i) ‹anchor: ὑπερέβαλεν ἡ τούτων› · call in col 1036 (Greek only)

γρ. τούτου.

Another reading (γράφεται): τούτου ("of this man").

NOTAE.

Notes.

(printed under page 524)

Page

running head: 1035 S. CYRILLI ALEXANDRINI ARCHIEP. 1036
marginal letters: A ‹Ἀλλ' ἐπειδὴ τῇ προτέρᾳ›; B ‹τοῦ Θεοῦ ἡμῶν. » Εἰ γὰρ›; C ‹πον ἐσταυρώσατε›; D ‹(at the foot, beside the last Latin line of col. 1035, below αἰσχρογενὴς)›
old-edition numerals: (none in the Greek)

PG 77:1037

βλασφημίας ἐμπεσὼν, ὃν οὐκ ἔπεισε Παῦλος ὁ ἀπόστολος, τὸ σκεῦος τῆς ἐκλογῆς, ὁ τέττιξ ὁ ἐκκλησιαστικὸς, τὸ εὐαγγελικὸν καὶ ἐπουράνιον θυμίαμα, ἡ μυρότοκος πηγὴ, ὁ ἐπιστολοφόρος καὶ ἐπιστολογράφος, ὁ πηρωθεὶς ἐν τῇ ὁδῷ καὶ ἀναβλέψας διόλου πρὸς τὸ ὕψος τοῦ οὐρανοῦ τῇ θεογνωσίᾳ, ὃν ὀπτασία Χριστοῦ ἐπ' ὄψιν ἔῤῥιψεν, καὶ θεογνωσία πάλιν πρὸς πίστιν ὡδήγησεν, ὃς τὴν οἰκουμένην ἐστήριξεν πιστεύειν εἰς ὁμοούσιον Τριάδα, εἰς ἕνα Κύριον, μίαν πίστιν, ἓν βάπτισμα, ἕνα Πατέρα, ἕνα Υἱὸν, ἓν Πνεῦμα ἅγιον, ἀδιάστατον οὐσίαν, ἀπεριέργαστον, ἀκατάληπτον θεότητα, Θεὸν ἐκ Θεοῦ τὸν Κύριον, φῶς ἐκ φωτὸς, ἀπαύγασμα δόξης, ἐκ Παρθένου Μαρίας γεννηθέντα, κατὰ τὴν τοῦ ἀρχαγγέλου φωνὴν λέγοντος· « Χαῖρε κεχαριτωμένη, ὁ Κύριος μετὰ σοῦ. » Καὶ πάλιν ὁ αὐτός· « Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι. Διὸ καὶ τὸ γεννώμενον ἅγιον, κληθήσεται Υἱὸς Θεοῦ ζῶντος. » Οὐ μόνον δὲ διὰ τοῦ ἀρχαγγέλου Γαβριὴλ, ἀλλὰ καὶ διὰ τοῦ μακαρίου Δαβὶδ ἀκούομεν καθ' ἑκάστην ἡμέραν κελαδοῦντα αὐτὸν ἐν ταῖς ἐκκλησίαις καὶ λέγοντα· « Κύριος εἶπεν πρός με· Υἱός μου εἶ σύ· ἐγὼ σήμερον γεγέννηκά σε. » Καὶ ὁ μεγαλόφρων Ἡσαΐας, υἱὸς Ἀμὼς τοῦ προφήτου, ὁ ἐκ προφήτου προφήτης, ἐκήρυξε λέγων· « Ἰδοὺ ἡ Παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουὴλ, ὅ ἐστιν μεθερμηνευόμενον, Μεθ' ἡμῶν ὁ Θεός. » Ἀλλ' οὐ πιστεύεις προφήταις καὶ ἀποστόλοις, καὶ εὐαγγελισταῖς καὶ τῷ ἀρχαγγέλῳ Γαβριήλ; κἂν τοὺς συνδαίμονάς σου μίμησαι, τοὺς φρίξαντας αὐτοῦ τὴν δύναμιν καὶ φωνήσαντας· « Τί ἡμῖν καὶ σοὶ, Ἰησοῦ Υἱὲ τοῦ Θεοῦ; ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς. » Εἰ γὰρ καὶ κατ' ἐκεῖνον τὸν καιρὸν ἐλέγετο ὑπὸ τοῦ δαίμονος τὸ ἀληθὲς « πρὸ καιροῦ, » ἀλλὰ καὶ νῦν ἐπὶ σὲ ἔφθακεν. Ἔδει μὲν ἐλθεῖν τὸν Ἀντίχριστον· ἀλλὰ ταχέως ἀντ' ἐκείνου παραγέγονας. Οὔτε τῷ πλανῶντί σε διαβόλῳ ἐπίθης τῷ λέγοντι· « Εἰ Υἱὸς εἶ τοῦ Θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. » Ὢ πράγματος φοβεροῦ, οὐδὲ ἐκστάσεως γέμοντος;! οἱ δαίμονες σὺν τῷ πατρὶ αὐτῶν τῷ διαβόλῳ, Υἱὸν Θεοῦ καλοῦσι τὸν ἐκ Μαρίας γεννηθέντα, καὶ οὗτος τὸν Υἱὸν Θεοῦ εἰς ἄνθρωπον μεταφέρει, καὶ ἀνατροπήν τινα καὶ μανίαν κακὴν εὑράμενος, ἀνάστατον ποιῆσαι ἐζήτησε τὸν εὐσεβέστατον βασιλέα, φίλον καὶ δοῦλον ὄντα τῆς ὀρθοδόξου πίστεως, ἔτι δὲ καὶ χορὸν ἁγίων βασιλίδων ἐν πίστει διαλαμπουσῶν· ἀλλ' οὐκ ἠδυνήθη εἰς τέλος προχωρῆσαι. Τὰ γὰρ τῶν πτωχῶν τοῖς φιλοχρύσοις διδοὺς, ἐνόμισε δι' αὐτῶν νικᾷν τὴν ἀλήθειαν, καὶ διὰ τῆς παγκάλου φιλαργυρίας ναυαγίῳ δεινοτάτῳ περιέπεσεν· ἐν λιμένι διάγων, ἐναυάγησε, μὴ κατέχων τοὺς τῆς πίστεως οἴακας. Διὸ καὶ ὑποβρύχιος γέγονε τοῖς κακοῖς, καὶ θέατρον τραγῳδίας

of blasphemy, having fallen into it, you whom Paul the apostle did not persuade, the vessel of election, the cicada of the Church, the evangelical and heavenly incense, the fountain that brings forth perfume, the bearer and writer of epistles, who was blinded on the road and recovered his sight wholly towards the height of heaven by the knowledge of God; whom a vision of Christ threw upon his face, and the knowledge of God in turn led to faith; who established the inhabited world in believing in the consubstantial Trinity, in one Lord, one faith, one baptism, one Father, one Son, one Holy Spirit, an undivided substance, a Godhead not to be pried into and incomprehensible; the Lord God from God, light from light, radiance of glory, born of the Virgin Mary, according to the voice of the archangel, who says: "Hail, full of grace, the Lord is with you." And again the same: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore also the holy one to be born will be called Son of the living God." And not only through the archangel Gabriel, but also through the blessed David we hear Him sung every day in the churches, saying: "The Lord said to me: Thou art my Son; today I have begotten Thee." And the great-souled Isaiah, son of Amos the prophet, prophet born of a prophet, proclaimed, saying: "Behold, the Virgin shall conceive in the womb, and bear a son, and they shall call His name Emmanuel, which being interpreted is, God with us." But you do not believe prophets and apostles, and evangelists, and the archangel Gabriel? Then at least imitate your fellow demons, who shuddered at His power and cried out: "What have we to do with Thee, Jesus, Son of God? Thou hast come here before the time to torment us." For even if at that time the truth "before the time" was spoken by the demon, yet now it has come upon you. Antichrist was indeed to come; but swiftly you have arrived in his place. Nor have you [even] been persuaded by the devil who deceives you, who says: "If Thou art the Son of God, command that these stones become loaves." O fearful thing, and not full of amazement?! The demons with their father the devil call the one born of Mary Son of God, and this man changes the Son of God into a man; and having devised a kind of overthrow and evil madness, he sought to unsettle the most pious emperor, a friend and servant of the orthodox faith, and moreover the band of holy empresses shining in faith; but he could not proceed to the end. For giving the goods of the poor to the lovers of gold, he thought to conquer the truth through them, and through his all-too-fine love of money he fell into a most terrible shipwreck: passing his time in harbour, he was shipwrecked, not holding the rudder of the faith. Therefore he has been sunk beneath the waters of his evils, and a theatre of tragedy

Editors' notes and page, col. 1037

Footnotes

(j) ‹anchor: not visible on the page foot› · call in col 1037 (Greek only)

ἴσ. μυροτόκος.

Perhaps (ἴσως) μυροτόκος.

(printed under page 525)

(k) ‹anchor: διαβόλῳ ἐπίθης› · call in col 1037 (Greek only)

ἴσ. ἐπείσθης.

Perhaps (ἴσως) ἐπείσθης ("you were persuaded").

(printed under page 525)

(l) ‹anchor: φοβεροῦ, οὐδὲ› · call in col 1037 (Greek only)

ἴσ. καί.

Perhaps (ἴσως) καί ("and").

(printed under page 525)

(m) ‹anchor: διὰ τῆς παγκάλου› · call in col 1037 (Greek only)

ἴσ. παγκάκου.

Perhaps (ἴσως) παγκάκου ("utterly wicked").

NOTAE.

Notes.

(printed under page 525)

(1) ‹anchor: Διὸ καὶ ὑποβρύχιος› · call in col 1037 (seen in the Greek only)

Ὑποβρύχιος γέγονε. Tertull. ὑποβρύχιον dixit in neutro genere in fine lib. De idol.: « Irrespirabile devoratis hypobrychium. »

"He became submerged." Tertullian used ὑποβρύχιον in the neuter gender at the end of the book On Idolatry: "an unbreathable depth for those swallowed up."

(printed under page 525)

Footnotes

(19) ‹anchor: not visible on the page foot› · call in col 1038

II Cor. XII, 2.

2 Corinthians 12:2.

(printed under page 525)

(20) ‹anchor: not visible on the page foot› · call in col 1038

Luc. I, 28.

Luke 1:28.

(printed under page 525)

(21) ‹anchor: not visible on the page foot› · call in col 1038

Ibid. 35.

Ibid., [verse] 35.

(printed under page 525)

(22) ‹anchor: not visible on the page foot› · call in col 1038

Psal. II, 7.

Psalm 2:7.

(printed under page 525)

(23) ‹anchor: not visible on the page foot› · call in col 1038

Isa. VII, 14.

Isaiah 7:14.

(printed under page 525)

(24) ‹anchor: ante tempus torquere nos› · call in col 1038

Matth. VIII, 29.

Matthew 8:29.

(printed under page 525)

(25) ‹anchor: isti panes fiant› · call in col 1038

Matth. IV, 3.

Matthew 4:3.

Variae lectiones.

Variant readings.

(printed under page 525)

Footnotes

(26) ‹anchor: not visible on the page foot› · call in col 1039

II Cor. X, 4.

2 Corinthians 10:4.

(printed under page 526)

(27) ‹anchor: in vanitate sua› · call in col 1039

Psal. LI, 8.

Psalm 51 (Vulgate):8.

(printed under page 526)

(28) ‹anchor: in domo Dei› · call in col 1039

ibid. 10.

Ibid., [verse] 10.

Variae lectiones.

Variant readings.

(printed under page 526)

Page

running head: 1039 S. CYRILLI ALEXANDRINI ARCHIEP. 1040
marginal letters: (none in this column; A B C D stand between the columns, beside the Greek of col. 1040)
old-edition numerals: 385 after ‹timore coegisti.› (in the Latin)

PG 77:1040

ὅλῃ τῇ οἰκουμένῃ. Ἐνόμισε γὰρ διὰ τοῦ παγκάκου καὶ πικροτάτου φρονήματος ἀναπείθειν τοὺς τῆς εὐσεβείας ἐργάτας, μὴ λαβὼν εἰς τὸν ἐσκοτισμένον αὐτοῦ νοῦν κατανοῆσαι διδασκαλίαν Πατέρων καὶ ἀποστόλων καὶ εὐαγγελιστῶν, καὶ ἀρχαγγέλων φωνὰς, ἀσπλαγχνίαν τινὰ καὶ μανίαν εὑράμενος κακὴν, καὶ ἀθεΐαν περιβεβλημένος, λοιμὸν καὶ ἄθεον θρησκείαν τῇ οἰκουμένῃ θεσπίσαι ἠθέλησεν. Ἀλλ' οὐχ εὗρεν ἡμᾶς ἀπαρασκευάστους πρὸς τὴν παράνομον αὐτοῦ καὶ δύσφημον ἐπίνοιαν. Οὐ γὰρ ὅπλοις στρατιωτικοῖς θαῤῥοῦμεν, οὐδὲ τῇ χρυσοειδεῖ καὶ παγκάλῳ τιμωρίᾳ, ἀλλὰ διὰ τῶν ἁγίων καὶ θεοπνεύστων Γραφῶν πρὸς αὐτὸν τὰς ἀποκρίσεις ποιούμεθα. Τὰ γὰρ ἡμέτερα ὅπλα οὐ σαρκικὰ, οὐδ' ἐπίγεια, ἀλλὰ πνευματικὰ καὶ ἐπουράνια, καθὼς ὁ μακάριος Παῦλος ἐκήρυξεν. Ἀλλὰ μὴ δόξῃ τις ταῦτα ἡμᾶς λέγοντας ὡς ἐπιχαίρειν τῷ πτώματί σου, πανάθλιε· καὶ γὰρ πεσόντος σου ἐπὶ τὸ σκάμμα τῆς δυσφημίας ταύτης, χεῖρά σοι διὰ γραμμάτων ὠρέξαμεν, καὶ παρήκουσας τῆς ἡμετέρας μετριότητος· διὰ τοῦτο τὸν τῆς παρακοῆς ἐκληρονόμησας κίνδυνον. Ὅτι γὰρ τούτων οὕτως ὄντων ἀληθῶς μάρτυρα παρέχωμεν ἀξιόπιστον, τὸν ἁγιώτατον καὶ ἀρχιεπίσκοπον πάσης τῆς οἰκουμένης, Πατέρα τε καὶ πατριάρχην Κελεστῖνον τὸν τῆς μεγαλοπόλεως Ῥώμης, ὃς καὶ αὐτός σοι διὰ γραμμάτων παρῄνεσε, λέγων ἀποστῆναί σε τῆς μανιωδεστάτης δυσφημίας. Καὶ παρήκουσας δὲ αὐτοῦ, καὶ ἐνεκαυχήσω ἐν τῇ ματαιότητι τῆς μανίας σου· ξυρὸν πάσης τῆς οἰκουμένης γενόμενος, τὴν τετραπέρατον οἰκουμένην ἐτάραξας, καὶ πάντας τοὺς ἁγίους εἰς τὸν τόπον τοῦτον μετὰ πολλοῦ πόνου καὶ φόβου συνήλασας. Ἔγραψας γὰρ κακίαν, καὶ οὐδ' ὅλως ἀγαθωσύνην. Διὰ τοῦτό σε ὁ Θεὸς καθελεῖ εἰς τέλος ἐκ τῆς ἱερωσύνης, καὶ ἀπὸ τῆς τῶν Πατέρων σοφίας ἐκτελεῖς, καὶ ἐκτείλας πρότερον ἀπὸ τῆς βασιλικῆς πόλεως, ἔπειτα καὶ ἐκ τοῦ θρόνου τῆς ἀρχιερωσύνης, οὗπερ ἀναξίως ἐτύγχανες. « Διὰ τοῦτο ὄψονται οἱ δίκαιοι καὶ φοβηθήσονται, καὶ ἐπὶ σοὶ γελάσονται καὶ ἐροῦσιν· « Ἰδοὺ ἄνθρωπος ὃς οὐκ ἔθετο τὸν Θεὸν βοηθὸν αὐτοῦ, ἀλλ' ἤλπισεν ἐπὶ τῷ πλήθει τοῦ πλούτου αὐτοῦ, καὶ ἐνεδυναμώθη ἐπὶ τῇ ματαιότητι αὐτοῦ. » Ἡμεῖς δὲ πάντες οἱ τῇ ἀληθεία ἐξακολουθήσαντες τοῦ Εὐαγγελίου, ἐσόμεθα, κατὰ τὸ προφητικὸν ἐκεῖνο ῥῆμα, « ὡσεὶ ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ Θεοῦ, » δοξάζοντες Θεὸν Πατέρα παντοκράτορα, καὶ τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ τὸν ἐκ Μαρίας γεννηθέντα, καὶ τὸ Πνεῦμα τὸ ἅγιον, τὸ ζωοποιὸν καὶ ζωὴν παρέχον πᾶσιν, ὑποτασσόμενοι βασιλεῦσι πιστοτάτοις, τιμῶντες καὶ τὰς ἐν τῇ παρθενίᾳ διαλαμπούσας ἁγίας βασιλίδας· τῇ δὲ ὑπὸ γάμον ὑπερευξόμεθα υἱὸν ἰδεῖν ἐξ αὐτῶν γεννηθέντα, καὶ διαμεῖναι τὸ φιλόθεον καὶ φιλόπιστον καὶ ὀρθόδοξον βασίλειον ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

to the whole inhabited world. For he thought by his all-wicked and most bitter mind to win over the workers of piety, not having taken into his darkened mind to consider the teaching of the Fathers and apostles and evangelists, and the voices of archangels; having devised a kind of heartlessness and evil madness, and clothed in godlessness, he wished to decree a pestilent and godless religion for the inhabited world. But he did not find us unprepared against his lawless and blasphemous design. For we do not trust in soldiers' weapons, nor in gilded and all-too-fine punishment, but we make our answers to him through the holy and God-inspired Scriptures. For our weapons are not fleshly nor earthly, but spiritual and heavenly, as the blessed Paul proclaimed. But let no one think, as we say these things, that we rejoice at your fall, most wretched man; for when you had fallen into the pit of this blasphemy, we stretched out a hand to you by letters, and you disregarded our moderation; therefore you have inherited the danger of disobedience. For that these things truly are so, we offer a trustworthy witness, the most holy archbishop of the whole inhabited world, Father and patriarch Celestine of the great city of Rome, who himself also exhorted you by letters, telling you to desist from your most frenzied blasphemy. And you disregarded him too, and gloried in the vanity of your madness: become a razor to the whole inhabited world, you have troubled the four-cornered world, and driven all the saints together into this place with much toil and fear. For you wrote wickedness, and no goodness at all. Therefore God will pull you down utterly from the priesthood, and will drive you out from the wisdom of the Fathers, and having driven you out, first from the royal city, then also from the throne of the high-priesthood, which you held unworthily. "Therefore the righteous shall see and fear, and shall laugh at you and say: 'Behold the man who did not make God his helper, but hoped in the abundance of his wealth, and was strengthened in his vanity.'" But all of us who have followed the truth of the Gospel shall be, according to that prophetic word, "like a fruitful olive tree in the house of God," glorifying God the Father almighty, and His only-begotten Son born of Mary, and the Holy Spirit, the life-giving, Who grants life to all; subject to most faithful emperors, honouring also the holy empresses who shine in virginity; and for her who is in marriage we shall pray to see a son born of them, and that the God-loving, faith-loving and orthodox reign may endure in Christ Jesus our Lord, to Whom be glory for ever and ever. Amen.

ΟΜΙΛΙΑ ΙΒʹ.

HOMILY XII.

Εἰς τὴν ὑπαντὴν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.

On the Meeting of our Lord Jesus Christ.

Πολλὴ μὲν λίαν ἡ σύνοδος, καὶ πρόθυμος ὁ ἀκροατὴς (πλήρη γὰρ ὁρῶμεν τὴν Ἐκκλησίαν)· οὐ πλούσιος

Very great is the assembly, and eager the hearer (for we see the church full); not rich

Editors' notes and page, col. 1040

Footnotes

(n) ‹anchor: σοφίας ἐκτελεῖς› · call in col 1040 (Greek only)

ἴσ. ἐκστελεῖ.

Perhaps (ἴσως) ἐκστελεῖ ("will send out, expel").

(printed under page 526)

(o) ‹anchor: καὶ ἐκτείλας› · call in col 1040 (Greek only)

ἴσ. ἐκστείλας.

Perhaps (ἴσως) ἐκστείλας ("having sent out").

(printed under page 526) NOTAE.

Notes.

(1) ‹anchor: Ἰησοῦ Χριστοῦ (title of Homily XII)› · call in col 1040 (seen in the Greek title only)

Ex bibliotheca regis Christianissimi nunc primum Graece et Latine edita. AUBERTUS.

Now published for the first time, in Greek and Latin, from the library of the Most Christian King. AUBERT.

(printed under page 526)

Page

running head: 1039 S. CYRILLI ALEXANDRINI ARCHIEP. 1040
marginal letters: A ‹ὅλῃ τῇ οἰκουμένῃ›; B ‹λος ἐκήρυξεν›; C ‹μενος, τὴν τετραπέρατον›; D ‹(between the captions HOMILIA XII. and ΟΜΙΛΙΑ ΙΒʹ.)›
old-edition numerals: (none in the Greek; 385 stands in the Latin of col. 1039)

PG 77:1041

δὲ ὁ μυσταγωγός. Πλὴν ὁ διδοὺς ἀνθρώπῳ στόμα τε καὶ γλῶσσαν, χορηγήσει πάλιν ἡμῖν ἐννοίας ἀγαθάς. Αὐτὸς γάρ πού φησιν· « Πλάτυνον τὸ στόμα σου, καὶ πληρώσω αὐτό. » Καὶ ἐπειδὴ πάντες προθύμως συνήλθετε, τῆς φαιδρότητος τῆς Δεσποτικῆς ἑορτῆς εἰς τοῦτο συναθροισάσης μετὰ φαιδρῶν τῶν λαμπάδων, φαιδρῶς πανηγυρίσωμεν, καὶ τῆς θεωρίας ἁψώμεθα τῶν τήμερον θεοπρεπῶς πληρωθέντων, πανταχόθεν ἑαυτοῖς τὸ βέβαιον εἰς πίστιν καὶ φιλοθεΐαν συλλέγοντες. Ἴδομεν προβραχέως βρέφος ἐν φάτνῃ κείμενον τὸν Ἐμμανουὴλ, καὶ ἀνθρωπίνως μὲν ἐσπαργανωμένον, ὑμνούμενον δὲ θεϊκῶς παρὰ τῆς τῶν ἁγίων ἀγγέλων στρατε[ι]ᾶς· οἱ δὲ τὸν τόκον αὐτοῦ τοῖς ποιμέσιν εὐηγγελίζοντο. Ἐκνενέμηκε γὰρ ὁ Θεὸς καὶ Πατὴρ, ὡς γέρας ἐξαίρετον, τῶν περὶ αὐτοῦ κηρυγμάτων τὰς ἀπαρχὰς τοῖς ἐν οὐρανῷ. Ἴδομεν δὲ αὐτὸν καὶ τήμερον τοῖς διὰ Μωσέως εἴκοντα νόμοις, μᾶλλον δὲ τὸν νομοθέτην Θεὸν, ὡς ἄνθρωπον, τοῖς ἑαυτοῦ θεσπίσμασιν ὑποκείμενον. Καὶ διὰ ποίαν αἰτίαν, διδάσκει λέγων ὁ σοφώτατος Παῦλος· « Ὅτε ἦμεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἦμεν δεδουλωμένοι. Ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ γεννώμενον ἐκ γυναικὸς, γεννώμενον ὑπὸ νόμον ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ. » Οὐκοῦν τῆς τοῦ νόμου κατάρας ἐξεπρίατο Χριστὸς τοὺς ὄντας μὲν ὑπὸ νόμον, οὐ μὴν ἔτι καὶ τετηρηκότας αὐτόν. Ἐξεπρίατο δὲ, πῶς; Πληρώσας αὐτόν· καὶ καθ' ἕτερον δὲ τρόπον, ἵνα λύσῃ τῆς ἐν Ἀδὰμ παραβάσεως τὰ ἐγκλήματα, εὐπειθῆ καὶ εὐήνιον πρὸς πᾶν ὁτιοῦν αὐτὸν παραστήσας ὑπὲρ ἡμῶν τῷ Θεῷ καὶ Πατρί. Γέγραπται γὰρ ὅτι, ὥσπερ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοὶ, οὕτω καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. Ὑφῆκε τοίνυν τῷ νόμῳ μεθ' ἡμῶν τὸν αὐχένα, καὶ τοῦτο πράττων οἰκονομικῶς· ἔπρεπε γὰρ αὐτῷ πληρῶσαι πᾶσαν δικαιοσύνην. Ἐπειδὴ γὰρ ὅλως ἔλαβε δούλου μορφὴν, ταύτης ἕνεκα τῆς αἰτίας, ὡς ἐν τοῖς ὑπὸ ζυγὰ τελέσας διὰ τὸ ἀνθρώπινον, συντετέλεκέ ποτε καὶ τοῖς δασμολογοῦσι τὰ δίδραχμα, καίτοι κατὰ φύσιν ἐλεύθερος ὢν καὶ συντελὴς, ὡς Υἱός. Ὅταν οὖν ἴδῃς τηροῦντα τὸν νόμον, μὴ σκανδαλισθῇς, μήτε μὴν ἐν οἰκέταις καταγάγῃς τὸν ἐλεύθερον· ἐννόει δὲ μᾶλλον τῆς οἰκονομίας τὸ βάθος. Ἐνστάσης δὴ οὖν τῆς ὀγδόης, ἐν ᾗ σύνηθες τὴν ἐν σαρκὶ τελεῖσθαι περιτομὴν κατά γε τὸ δοκοῦν τῷ νόμῳ, δέχεται τὸ ὄνομα, τοῦτ' ἔστιν τὸ, Ἰησοῦς. Ἑρμηνεύεται δὲ τοῦτο Σωτηρία λαοῦ. Οὕτω γὰρ ἠθέλησεν ὁ Θεὸς καὶ Πατὴρ ὀνομάζεσθαι τὸν ἴδιον Υἱὸν, γεννηθέντα κατὰ σάρκα ἐκ γυναικός· γέγονε τότε δὴ μάλιστα σωτηρία λαοῦ, καὶ οὐχ ἑνὸς μόνου, ἀλλὰ καὶ πολλῶν, μᾶλλον δὲ παντὸς ἔθνους καὶ ἁπάσης τῆς ὑπ' οὐρανόν. Ἐν ταυτῷ τοιγαροῦν τὸ

[is] the initiator into the mysteries. But He who gives to man both mouth and tongue will furnish us again with good thoughts. For He Himself says somewhere: "Open wide your mouth, and I will fill it." And since you have all come together eagerly, the brightness of the Lord's feast having gathered [you] for this with bright lamps, let us keep festival brightly, and let us lay hold of the contemplation of the things fulfilled today in a manner befitting God, gathering for ourselves from every side firmness in faith and in love of God. We saw a little before the babe lying in a manger, the Emmanuel, swaddled indeed in human fashion, but hymned divinely by the host of the holy angels; and they announced the good news of His birth to the shepherds. For God the Father allotted, as a choice prize, the first-fruits of the proclamations concerning Him to those in heaven. And we see Him today too yielding to the laws given through Moses, or rather the lawgiver, God, as man, subject to His own decrees. And for what reason, the most wise Paul teaches, saying: "When we were children, we were enslaved under the elements of the world. But when the fullness of time came, God sent forth His Son, born of a woman, born under the law, that He might redeem those under the law." Christ, then, bought out from the curse of the law those who were indeed under the law, but had not also kept it. And how did He buy them out? By fulfilling it; and in another way too, that He might undo the charges of the transgression in Adam, presenting Himself on our behalf to God the Father compliant and docile in everything whatever. For it is written that, as through the disobedience of the one man the many were made sinners, so also through the obedience of the one the many will be made righteous. He bowed His neck, therefore, to the law together with us, and did this by the economy; for it befitted Him to fulfil all righteousness. For since He took wholly the form of a servant, for this reason, as one counted among those under the yoke on account of His humanity, He once even paid the didrachma along with [others] to the collectors of tribute, although by nature He was free and [not] liable to tribute, as Son. When therefore you see Him keeping the law, do not be scandalized, nor indeed bring down the free one among the household slaves; but consider rather the depth of the economy. When then the eighth day had come, on which it was customary for the circumcision in the flesh to be performed according to what the law ordained, He receives the name, that is, Jesus. And this is interpreted "Salvation of the people". For so God the Father willed His own Son to be named, born according to the flesh of a woman; then indeed above all salvation of the people came about, and not of one only, but of many, or rather of every nation and of all [the earth] under heaven. At the same [time], therefore, the

Editors' notes and page, col. 1041

Footnotes

(p) ‹anchor: γεννώμενον ὑπὸ νόμον› · call in col 1041 (Greek only; the call is printed twice, after both γεννώμενον)

Vulg. γενόμενον.

The common reading (Vulg.) is γενόμενον ("born, made").

NOTAE.

Notes.

(printed under page 527)

(1) ‹anchor: ὢν καὶ› · call in col 1041 (seen in the Greek only)

Deest particula negativa.

The negative particle is lacking.

(printed under page 527)

Footnotes

(29) ‹anchor: not visible on the page foot› · call in col 1042

Psal LXXX, 11.

Psalm 80 (Vulgate):11.

(printed under page 527)

(30) ‹anchor: sub lege erant redimeret› · call in col 1042

Galat. IV, 3, 4.

Galatians 4:3, 4.

(printed under page 527)

(31) ‹anchor: justi constituentur multi› · call in col 1042

Rom. V, 19.

Romans 5:19.

(printed under page 527)

(32) ‹anchor: nec vectigalis, ut Filius› · call in col 1042

Matth. XVII, 23-26.

Matthew 17:23–26.

(printed under page 527)

(33) ‹anchor: nimirum Jesus› · call in col 1042

Luc II, 21.

Luke 2:21.

Variae lectiones.

Variant readings.

(printed under page 527)

Page

other: facing Latin version, not set

PG 77:1043

τῆς περιτομῆς ἐτελεῖτο χρῆμα, καὶ τὴν κλῆσιν ἐδέχετο. Καὶ τί τὸ αἴνιγμα, ἢ ποίων μυστηρίων ἡμῖν ἔσται δεικτικὸν τὸ τελούμενον, φέρε δὴ πάλιν ἴδωμεν ἐρευνήσαντες.

…business of the circumcision was being performed, and He was receiving the name. And what is the riddle, or of what mysteries will what is being performed be indicative to us? Come then, let us see again, having searched it out.

Editors' notes and page, col. 1043

Footnotes

(34) ‹anchor: not visible on the page foot› · call in col 1043

I Cor. VII, 19.

1 Corinthians 7:19.

(printed under page 528)

(35) ‹anchor: not visible on the page foot› · call in col 1043

Matth. XXVIII, 19.

Matthew 28:19.

(printed under page 528)

(36) ‹anchor: ac scientiae Dei› · call in col 1043

Rom. XI, 33.

Romans 11:33.

(printed under page 528)

(37) ‹anchor: in lege praescriptum est› · call in col 1043

Levit. XII, 3-6.

Leviticus 12:3–6.

(printed under page 528)

(38) ‹anchor: in terra nostra› · call in col 1043

Cant. II, 12.

Song of Songs 2:12.

(printed under page 528)

(39) ‹anchor: in odorem suavitatis› · call in col 1043

Ephes. V, 2.

Ephesians 5:2.

Variae lectiones.

Variant readings.

(printed under page 528)

Page

running head: 1043 S. CYRILLI ALEXANDRINI ARCHIEP. (head runs across the page; 1044 half carries ALEXANDRINI ARCHIEP.)
marginal letters: A, B, C, D stand beside the facing Latin in this column (A ‹Beatus Paulus dicebat›), the same letters serving the Greek of col. 1044
old-edition numerals: 387 after Latin "dicent"; 388 after Latin "Scriptum" (both in the facing Latin, not set)
other: on this page the Greek stands in the RIGHT column (1044) and the facing Latin in the LEFT (1043). Only the two opening lines, printed FULL WIDTH across both columns (continuing col. 1041's last sentence), are Greek; they are set here once, whole (completed from the top of col. 1044's image). The rest of col. 1043 is the facing Latin version: not set. "ἢ ποίων" printed with a stray mark after ἢ.

PG 77:1044

Ὁ μακάριος ἔφη Παῦλος· « Ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν. » Ἀλλ' ἔστιν εἰκὸς πρὸς τοῦτό τινας εἰπεῖν· Ἆρ' οὖν τὸ μηδὲν τηρεῖσθαι προστέταχε διὰ τοῦ πανσόφου Μωσέως ὁ τῶν ὅλων Θεὸς, καὶ κόλασιν ἐπαρτήσας τοῖς παραβαίνουσιν αὐτήν; Ναὶ, φαίην ἄν. Ὅσον μὲν γὰρ ἧκεν εἰς τὴν τοῦ πράγματος φύσιν, ἤτοι τὸ περὶ τὴν σάρκα πληρούμενον, οὐδέν ἐστι παντελῶς, ὠδίνει δὲ μυστηρίου τύπον οὐκ ἀκαλλῆ, μᾶλλον [δὲ] τῆς ἀληθείας ἐγκεκρυμμένην ἔχει τὴν δήλωσιν. Κατὰ γάρ τοι τὴν ὀγδόην ἡμέραν ἀνέβη ὁ Χριστὸς ἐκ νεκρῶν, δέδωκεν ἡμῖν τὴν ἐν Πνεύματι περιτομήν. Προστέταχε γὰρ ὁ Θεὸς τοῖς ἁγίοις ἀποστόλοις· « Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. » Τελεῖσθαι δέ φαμεν τὴν ἐν Πνεύματι περιτομὴν ἐν καιρῷ δὲ μάλιστα τοῦ ἁγίου βαπτίσματος, ὅτε καὶ μετόχους ἡμᾶς ἀποφαίνει Χριστὸς τοῦ ἁγίου Πνεύματος. Καὶ τούτου πάλιν εἰς τύπον ἦν ὁ ἀρχαῖος ἐκεῖνος Ἰησοῦς, ὁ μετὰ Μωσέα στρατηγός. Διεβίβασε γὰρ τὸν Ἰορδάνην τοὺς υἱοὺς Ἰσραὴλ, εἶτα καθίσας εὐθὺς περιέτεμε μαχαίραις πετρίναις. Οὐκοῦν ὅταν διαβῶμεν τὸν Ἰορδάνην, τότε Χριστὸς ἡμᾶς περιτέμνει τῇ δυνάμει τοῦ ἁγίου Πνεύματος, οὐ σάρκα καθαίρων, ἀποκείρων δὲ μᾶλλον τὸν ἐν ψυχαῖς μολυσμόν. Ἐν ὀγδόῃ τοιγαροῦν περιτέμνεται Χριστὸς, καὶ τὴν κλῆσιν, ὡς ἔφην, λαμβάνει. Τότε γὰρ, τότε σεσώσμεθα δι' αὐτοῦ. Ἀναφέρουσι δὲ αὐτὸν εἰς Ἱεροσόλυμα παραστῆσαι τῷ Κυρίῳ. Ὢ μεγάλης καὶ τεθαυμασμένης οἰκονομίας! « Ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως τοῦ Θεοῦ! » Ὁ ἐν κόλποις ὢν τοῦ Πατρὸς, ὁ σύνεδρος αὐτῷ καὶ συναΐδιος Υἱὸς, ὁ δι' οὗ τὰ πάντα προσάγεται θεοπρεπῶς, πλὴν ὅτε γέγονεν τοῖς τῆς ἀνθρωπότητος μέτροις, προσφέρει δὲ καὶ θυσίαν ὁ ταῖς παρὰ πάντων λατρείαις καταχρυσούμενος καὶ συνδοξαζόμενος τῷ ἰδίῳ Γεννήτορι. Τί δὲ δὴ καὶ προσκεκόμικεν ὡς πρωτότοκός τε καὶ ἄρσην; Ζεῦγος τρυγόνων, ἢ δύο νεοσσοὺς περιστερῶν, κατὰ τὸ ἐν τῷ νόμῳ διηγορευμένον. Ἀλλὰ γὰρ τί βούλεται δηλοῦν ἡ τρυγὼν, τί δὲ καὶ τὸ ἕτερον, τοῦτ' ἔστιν ἡ περιστερὰ, φέρε δὴ, φέρε, καταθρήσωμεν. Οὐκοῦν τὸ μὲν ἔστι λαλίστατον ἐν στρουθίοις ἀγροῦ, τὸ δὲ ἤπιόν τε καὶ πρᾶον· γέγονε δὲ τοιοῦτος εἰς ἡμᾶς ὁ τῶν ὅλων Σωτὴρ, πραότητα μὲν εἰς ἄκρον ἔχων, τρυγόνος δὲ δίκην κατακλύσας τὴν ὑπ' οὐρανὸν, καὶ τῆς ἑαυτοῦ καλλιφωνίας τὸν ἴδιον ἀμπελῶνα πληρῶν, τοῦτ' ἔστιν, ἡμᾶς τοὺς πιστεύοντας εἰς αὐτόν· γέγραπται γοῦν ἐν τῷ Ἄσματι τῶν ᾀσμάτων, ὅτι « Φωνὴ ἡ τῆς τρυγόνος ἠκούσθη ἐν τῇ γῇ ἡμῶν· » λελάληκε γὰρ πρὸς ἡμᾶς τὸ θεῖόν τε καὶ εὐαγγελικὸν σωτήριον κήρυγμα. Τρυγόνες δὴ οὖν καὶ περιστεραὶ προσεφέροντο, παραστάντος αὐτοῦ τῷ Κυρίῳ, καὶ ἦν ἰδεῖν καθ' ἕνα καιρὸν ὁμοῦ τοῖς τύποις

The blessed Paul said: "Circumcision is nothing, and uncircumcision is nothing." But it is likely that some will say to this: Did the God of all, then, command through the all-wise Moses that nothing be kept, and yet hang punishment over those who transgress it? Yes, I would say. For so far as it concerned the nature of the thing, that is, what is accomplished in the flesh, it is altogether nothing; but it is in labour with a type of a mystery not without beauty, or rather it holds the hidden disclosure of the truth. For on the eighth day Christ rose from the dead [and] has given us the circumcision in the Spirit. For God commanded the holy apostles: "Go, make disciples of all the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." And we say that the circumcision in the Spirit is performed above all at the time of holy baptism, when Christ also makes us partakers of the Holy Spirit. And of this again that ancient Jesus, the commander after Moses, was a type. For he brought the sons of Israel across the Jordan, then, sitting down, at once circumcised [them] with knives of stone. So when we cross the Jordan, then Christ circumcises us by the power of the Holy Spirit, not cleansing the flesh, but rather shearing away the defilement in souls. On the eighth [day], therefore, Christ is circumcised, and receives the name, as I said. For then, then we were saved through Him. And they bring Him up to Jerusalem to present [Him] to the Lord. O great and wondrous economy! "O depth of the riches and wisdom and knowledge of God!" He who is in the bosom of the Father, the Son who sits with Him and is co-eternal with Him, He through whom all things are brought forth in a manner befitting God — save that He has come to be within the measures of humanity — offers even sacrifice, He who is gilded with the worship of all and glorified together with His own Begetter. And what has He brought, as firstborn and male? A pair of turtle-doves, or two young pigeons, according to what is laid down in the law. But what does the turtle-dove mean to show, and what too the other, that is, the dove? Come now, come, let us contemplate it. The one, then, is the most talkative among the birds of the field, the other gentle and meek; and such has the Saviour of all become towards us, having meekness to the utmost, and, after the manner of a turtle-dove, flooding [the world] under heaven, and filling His own vineyard with His beautiful voice, that is, us who believe in Him; at any rate it is written in the Song of Songs that "the voice of the turtle-dove was heard in our land"; for the divine and evangelical saving proclamation has spoken to us. Turtle-doves, then, and doves were offered when He was presented to the Lord, and one could see at one time, together with the types,

Editors' notes and page, col. 1044

Footnotes

(q) ‹anchor: οὐ σάρκα καθαίρων› · call in col 1044 (Greek only)

ἴσ. καθαιρῶν.

Perhaps (ἴσως) καθαιρῶν ("removing").

(printed under page 528)

(r) ‹anchor: τὰ πάντα προσάγεται› · call in col 1044 (Greek only)

γρ. προάγεται.

Another reading (γράφεται): προάγεται ("are brought forth").

(printed under page 528)

(s) ‹anchor: τρυγόνος δὲ δίκην καταχλύσας› · call in col 1044 (Greek only)

ἴσ. κατακηλήσας.

Perhaps (ἴσως) κατακηλήσας ("having charmed").

(printed under page 528)

Page

running head: ALEXANDRINI ARCHIEP. 1044 (continuing S. CYRILLI from col. 1043)
marginal letters: A ‹Ὁ μακάριος ἔφη Παῦλος›; B ‹ματος. » Τελεῖσθαι δέ φαμεν›; C ‹σοφίας καὶ γνώσεως τοῦ Θεοῦ›; D ‹ἔχων, τρυγόνος δὲ δίκην›
old-edition numerals: (none in the Greek; 387 and 388 stand in the facing Latin of col. 1043)
other: the column's two opening full-width Greek lines are set in col. 1043. "τύ-" at the column foot completed as "τύποις" from the top of col. 1045. "[δὲ]" bracket as printed. Variant calls out: q after "καθαίρων" (ἴσ. καθαιρῶν); r after "προσάγεται" (γρ. προάγεται); s after "κατακλύσας" (ἴσ. κατακηλήσας). "κατακλύσας" read with κ (the low-resolution type is ambiguous between κ and χ); UNSURE. Foot scripture refs (calls in the facing Latin): 34 I Cor. VII, 19; 35 Matth. XXVIII, 19; 36 Rom. XI, 33; 37 Levit. XII, 3-6; 38 Cant. II, 12; 39 Ephes. V, 2. Set as one paragraph.

PG 77:1045

τὴν ἀλήθειαν. Ἑαυτὸν οὖν ἄρα προσκεκόμικεν ὁ Χριστὸς εἰς ὀσμὴν εὐωδίας, ἵνα ἡμᾶς δι' ἑαυτοῦ καὶ ἐν ἑαυτῷ προσαγάγῃ τῷ Θεῷ καὶ Πατρὶ, λύσῃ τε οὕτω τὴν ἐφ' ἡμῖν γενομένην ἀποστροφὴν, διά τε τὴν ἐν Ἀδὰμ παράβασιν καὶ τὴν κατὰ πάντων ἡμῶν τυραννήσασαν ἁμαρτίαν. Ἡμεῖς γὰρ ἦμεν οἱ πάλαι βοῶντες· « Ἐπίβλεψον ἐπ' ἐμὲ, καὶ ἐλέησόν με. » Οὗ τί δ' ἂν γένοιτο ἰσόρροπον ἔχον εἰς θυμηδίαν τοῦ μαθεῖν, ὅτι σέσωκεν ὁ Θεὸς τὴν ὑπ' οὐρανὸν μεσιτεύσαντος τοῦ Υἱοῦ, διὰ τὸ γενέσθαι καθ' ἡμᾶς; Γέγραπται γὰρ, ὅτι « Εἷς Θεὸς καὶ εἷς μεσίτης Θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ ἡμῶν· » καθήκετο γὰρ ἑκὼν πρὸς τὴν ἡμῶν πτωχείαν, ἵνα ἡμᾶς ἀποφήνῃ πλουσίους τὰ αὐτοῦ κερδαίνοντας. Ὅρα τοίνυν αὐτὸν ὡς ἕνα τῶν καθ' ἡμᾶς προσαγόμενον τῷ Πατρὶ, καὶ ταῖς τοῦ νόμου σκιαῖς ἑπόμενον, ἔτι θύοντά τε κατὰ τὸ εἰωθὸς, εἰ καὶ διὰ τῆς μητρὸς ἐπράττετο ταῦτα. Ἆρ' οὖν ἠγνοήθη παρὰ πάντων ἐν Ἱεροσολύμοις, καὶ οὐδενὶ τῶν αὐτόθι γνώριμος ἦν; Καίτοι πῶς τοῦτό ἐστιν ἀληθές; Προεκήρυττε μὲν γὰρ ὁ Θεὸς καὶ Πατὴρ διὰ τῶν προφητῶν ἀπ' αἰῶνος, ἐσόμενον κατὰ καιροὺς ἐμφανῆ τὸν Υἱὸν, ἵνα σώσῃ τοὺς ἀπολωλότας, καὶ καταφωτίσῃ τοὺς ἐσκοτισμένους. Ἔφη γοῦν δι' ἑνὸς τῶν προφητῶν· « Ἐγγίζει ταχὺ ἡ δικαιοσύνη μου καὶ τὸ ἔλεός μου ἀποκαλυφθῆναι, τὸ δὲ σωτήριόν μου ὡς λαμπὰς καυθήσεται. » Ἔλεος δὲ καὶ δικαιοσύνη Χριστός. Ἠλεήθημεν γὰρ δι' αὐτοῦ καὶ δεδικαιώμεθα, τοὺς τῆς φαυλότητος ῥύπους ἀπονιψάμενοι, διὰ πίστεως δηλονότι τῆς εἰς αὐτόν. Ὅπερ δέ ἐστι τοῖς ἐν νυκτὶ καὶ σκότῳ προηγουμένη λαμπὰς, τοῦτο καὶ τοῖς ἐν ἀχλύϊ καὶ σκότῳ νοητῷ γέγονεν ὁ Χριστὸς, φῶς αὐτοῖς τὸ θεῖον ἐντιθείς· διὰ τοῦτο καὶ οἱ μακάριοι προφῆται μέτοχοι τῆς τοιᾶσδε χάριτος παρεκάλουν γενέσθαι, λέγοντες· « Δεῖξον ἡμῖν, Κύριε, τὸ ἔλεός σου, καὶ τὸ σωτήριόν σου δὸς ἡμῖν. » Οὐκοῦν εἰσεφέρετο μὲν Χριστὸς ἐν τῷ ἱερῷ, καὶ βρέφος ὢν ἔτι βραχύ τε καὶ ὑπομάσθιον· ὁ δέ γε μακάριος Συμεὼν, προφητικῇ χάριτι τετιμημένος, δέχεται μὲν εἰς ἀγκάλας αὐτόν· θυμηδίας δὲ τῆς ἀνωτάτω πιμπλάμενος, εὐλόγησε τὸν Θεὸν λέγων· « Νῦν ἀπολύεις τὸν δοῦλόν σου, Δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ, ὅτι ἴδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου, ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν· φῶς εἰς ἀποκάλυψιν ἐθνῶν, καὶ δόξαν λαοῦ σου Ἰσραήλ. » Προητοίμασται γὰρ τὸ Χριστοῦ μυστήριον καὶ πρὸ αὐτῆς τῆς τοῦ κόσμου καταβολῆς· πεφανέρωται δὲ ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς, γέγονε δὲ φῶς τοῖς ἐν σκότῳ, καὶ πεπλανημένοις, καὶ ὑπὸ χεῖρα πεσοῦσι διαβολικήν. Αὐτοὶ δὲ ἦσαν οἱ τῇ κτίσει παρὰ τὸν κτίσαντα λατρεύοντες, προσκυνοῦντες δὲ καὶ τῷ ἀρχεκάκῳ δράκοντι, καὶ τῇ τῶν δαιμόνων ἀκαθάρτῳ πληθύϊ τὴν τοῦ Θεοῦ δόξαν ἀνάπτοντες· ἀλλὰ κέκληνται παρὰ Θεοῦ Πατέρος πρὸς ἐπίγνωσιν τοῦ Υἱοῦ, ὅς ἐστι φῶς

the truth. Christ, then, has brought Himself as an odour of sweetness, that through Himself and in Himself He might bring us to God the Father, and so undo the turning-away that had come upon us, both through the transgression in Adam and through the sin that tyrannized over all of us. For we were those who of old cried out: "Look upon me, and have mercy on me." And what could be of equal weight for delight with learning that God has saved [the world] under heaven by the Son's mediation, through His having become as we are? For it is written that "there is one God and one mediator of God and men, the man Christ Jesus, who gave Himself as a ransom for us"; for He came down willingly to our poverty, that He might make us rich, gaining what is His. See Him, then, as one of us, brought to the Father and following the shadows of the law, and even sacrificing according to custom, though these things were done through His mother. Was He then unknown to all in Jerusalem, and known to none of those there? And yet how is that true? For God the Father proclaimed beforehand through the prophets from of old that the Son would be made manifest in due seasons, to save those who were lost and to enlighten those who were darkened. At any rate He said through one of the prophets: "My righteousness draws near swiftly, and my mercy, to be revealed, and my salvation will burn like a lamp." And Christ is mercy and righteousness. For we have received mercy through Him and have been justified, having washed off the filth of wickedness, through faith, that is, faith in Him. And what a lamp going before is to those in night and darkness, that Christ too has become to those in mist and darkness of the mind, setting the divine light within them; for this reason the blessed prophets also besought to become partakers of such grace, saying: "Show us, Lord, Thy mercy, and grant us Thy salvation." So Christ was carried into the temple, being still a babe, small and at the breast; and the blessed Simeon, honoured with the grace of prophecy, receives Him into his arms; and, filled with the highest delight, he blessed God, saying: "Now Thou dost dismiss Thy servant, Master, according to Thy word, in peace, for my eyes have seen Thy salvation, which Thou hast prepared before the face of all the peoples: a light for revelation to the Gentiles, and the glory of Thy people Israel." For the mystery of Christ was prepared beforehand even before the foundation of the world itself; and it has been manifested in the last times of the age, and has become light to those in darkness, and to those gone astray, and to those fallen under the devil's hand. These were they who worshipped the creation rather than the Creator, and bowed down also to the dragon who began evil, and fastened the glory of God upon the unclean multitude of demons; but they have been called by God the Father to the knowledge of the Son, who is light

Editors' notes and page, col. 1045

Page

running head: 1045 HOMILIÆ DIVER[SÆ] (right part of head cut off in the image)
marginal letters: A ‹ποις τὴν ἀλήθειαν›; B ‹καθ' ἡμᾶς προσαγόμενον›; C ‹δέ ἐστι τοῖς ἐν νυκτὶ›; D ‹σας κατὰ πρόσωπον›
old-edition numerals: (none)
other: column opens with "ποις", the end of "τύποις" (set whole in col. 1044). Variant call s' after "καθήκετο" out (F. καθίκετο). "ἴδον" (for εἶδον) set as printed. Foot scripture refs (calls in the facing Latin): 40 Psal. XXIV, 16; 41 I Tim. II, 5, 6; 42 II Cor. VIII, 9; 4[3–45] partly cut off (…8); 46 Luc. II, 29, 32; 47 Rom. I, 25; 48 Imo, Zachar. X, 8. Set as one paragraph.

PG 77:1046

Editors' notes and page, col. 1046

Footnotes

(40) ‹anchor: not visible on the page foot› · call in col 1046

Psal. XXIV, 16.

Psalm 24 (Vulgate):16.

(printed under page 529)

(41) ‹anchor: not visible on the page foot› · call in col 1046

I Tim. II, 5, 6.

1 Timothy 2:5, 6.

(printed under page 529)

(42) ‹anchor: not visible on the page foot› · call in col 1046

II Cor. VIII, 9.

2 Corinthians 8:9.

(printed under page 529)

(43) ‹anchor: not visible on the page foot› · call in col 1046

Isa. LVI, 1.

Isaiah 56:1.

(printed under page 529)

(44) ‹anchor: not visible on the page foot› · call in col 1046

Isa. LXII, 1.

Isaiah 62:1.

(printed under page 529)

(45) ‹anchor: salutare tuum da nobis› · call in col 1046

Psal. LXXXIV, 8.

Psalm 84 (Vulgate):8.

(printed under page 529)

(46) ‹anchor: plebis tuae Israel› · call in col 1046

Luc. II, 29, 32.

Luke 2:29, 32.

(printed under page 529)

(47) ‹anchor: Creatori serviebant› · call in col 1046

Rom. I, 25.

Romans 1:25.

(printed under page 529)

(48) ‹anchor: per vocem Isaiae› · call in col 1046

Imo, Zachar: X, 8.

Rather, Zechariah 10:8.

(t?) ‹anchor: not visible on the page foot; the call letter is unclear in print› · call in col 1045 (Greek only) F. καθίκετο.

F. reads καθίκετο ("reached, touched").

(printed under page 529)

Footnotes

(49) ‹anchor: not visible on the page foot› · call in col 1047

Ephes. II, 13.

Ephesians 2:13.

(printed under page 530)

(50) ‹anchor: not visible on the page foot› · call in col 1047

Zachar. X, 12.

Zechariah 10:12.

(printed under page 530)

(51) ‹anchor: not visible on the page foot› · call in col 1047

Psal. LXXXVIII, 16, 18.

Psalm 88 (Vulgate):16, 18.

(printed under page 530)

(52) ‹anchor: not visible on the page foot› · call in col 1047

Jerem. XVI, 19.

Jeremiah 16:19.

(printed under page 530)

(53) ‹anchor: not visible on the page foot› · call in col 1047

Luc. II, 32.

Luke 2:32.

(printed under page 530)

(54) ‹anchor: not visible on the page foot› · call in col 1047

Isa. X, 22; Rom. IX, 27.

Isaiah 10:22; Romans 9:27.

(printed under page 530)

(55) ‹anchor: signum cui contradicitur› · call in col 1047

Luc. II, 34.

Luke 2:34.

(printed under page 530)

(56) ‹anchor: ipsum triturabit› · call in col 1047

Isa. VIII, 14, 15; Rom. IX, 33.

Isaiah 8:14, 15; Romans 9:33.

(printed under page 530)

(57) ‹anchor: neque ut petrae ruinae› · call in col 1047

Isa. VIII, 13, 14.

Isaiah 8:13, 14.

Variae lectiones.

Variant readings.

(printed under page 530)

Page

other: facing Latin version, not set

PG 77:1048

τὸ ἀληθινόν. Ἔφη γοῦν διὰ φωνῆς Ἡσαΐου· « Σημανῶ αὐτοῖς, καὶ εἰσδέξομαι αὐτοὺς, διότι λυτρώσομαι αὐτοὺς, καὶ πληθυνθήσονται, καθότι ἦσαν πολλοὶ οἱ πλανώμενοι, » κεκλημένοι δὲ διὰ Χριστοῦ. Πολλοὶ δὲ πάλιν εἰσὶ καθὰ καὶ πρότερον, οἳ εἰσεδέχθησαν καὶ λελύτρωνται, σύνθημα λαβόντες εἰρήνης παρὰ Θεοῦ καὶ Πατρὸς, τὴν διὰ πίστεως τῆς εἰς Χριστὸν οἰκείωσίν τε καὶ χάριν. Κατεσπάρησαν δὲ ἐν λαοῖς οἱ θεσπέσιοι μαθηταί. Καὶ τί τὸ ἐντεῦθεν; Οἱ μακρὰν ὄντες Θεοῦ, κατὰ διάθεσιν γεγόνασιν ἐγγύς· τούτοις καὶ ὁ θεσπέσιος Παῦλος ἐπιστέλλει λέγων· « Νυνὶ δὲ ὑμεῖς οἵ ποτε ὄντες μακρὰν, ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ Χριστοῦ. » Ἐγγὺς δὲ γενόμενοι, καύχημα ποιοῦνται Χριστόν. Ἔφη γὰρ περὶ αὐτῶν πάλιν ὁ Θεὸς καὶ Πατήρ· « Καὶ κατισχύσω αὐτοὺς ἐν Κυρίῳ Θεῷ αὐτῶν, καὶ ἐν τῷ ὀνόματι αὐτοῦ καυχήσονται, λέγει Κύριος. » Τοῦτο καὶ ὁ μακάριος Ψαλμῳδὸς διδάσκει λέγων, ὡς πρὸς τὸν τῶν ὅλων Σωτῆρα φάσκων· « Κύριε, ἐν τῷ φωτὶ τοῦ προσώπου σου πορεύσονται, καὶ ἐν τῷ ὀνόματί σου ἀγαλλιάσονται ὅλην τὴν ἡμέραν, καὶ ἐν τῇ δικαιοσύνῃ σου ὑψωθήσονται, ὅτι καύχημα τῆς δυνάμεως αὐτῶν σὺ εἶ. » Εὑρίσκομεν δὲ προφήτην Ἱερεμίαν ἀνακεκραγότα πρὸς τὸν Θεόν· « Κύριε, ἰσχύς μου καὶ βοήθειά μου, καὶ καταφυγή μου ἐν ἡμέρᾳ κακῶν μου· πρὸς σὲ ἔθνη ἥξουσιν ἀπ' ἐσχάτου τῆς γῆς, καὶ ἐροῦσιν· Ὡς ψευδῆ ἐκτίσαντο οἱ πατέρες ἡμῶν εἴδωλα, καὶ οὐκ ἔστιν ἐν αὐτοῖς ὠφέλιμον. » Γέγονε τοίνυν φῶς εἰς ἀποκάλυψιν ἐθνῶν ὁ Χριστὸς, ἀλλὰ καὶ εἰς δόξαν τοῦ Ἰσραήλ. Εἰ γὰρ καὶ γεγόνασί τινες ἐξ αὐτῶν ὑβρισταὶ καὶ ἀπειθεῖς, καὶ ἀσυνεσίας ἔμπλεω τὴν διάνοιαν ἔχοντες, ἀλλ' οὖν σέσωσται τὸ κατάλειμμα, καὶ δεδόξασται διὰ Χριστοῦ. Ἀπαρχὴ δὲ τούτων οἱ θεσπέσιοι γεγόνασι μαθηταὶ, ὧν ἡ τῆς εὐκλείας φαιδρότης ὅλην περιαστράπτει τὴν ὑπ' οὐρανόν· δόξα δὲ καὶ ἑτέρως τοῦ Ἰσραὴλ, ὅτι προῆλθεν ἐξ αὐτῶν κατὰ σάρκα, καίτοι Θεὸς ἐπὶ πάντας, καὶ εὐλογητὸς εἰς τοὺς αἰῶνας. Ἀμήν. Εὐλογεῖ δὲ Συμεὼν τὴν ἁγίαν Παρθένον, ὡς ὑπηρετήσασαν θείᾳ βουλῇ, καὶ ὑπουργήσασαν τόκῳ, καὶ τοὺς τῆς ἀνθρωπότητος νόμους οὐκ ἀνασχομένην. Παρθένος γὰρ οὖσα τέτοκε, καὶ οὐκ ἐξ ἀνδρὸς, ἀλλ' ἐπελθόντος ἐπ' αὐτὴν Πνεύματος ἁγίου. Τί δὲ δὴ ἄρα περὶ Χριστοῦ φησιν ὁ προφήτης Συμεών; « Ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραὴλ, καὶ εἰς σημεῖον ἀντιλεγόμενον. » Τέθειται μὲν γὰρ παρὰ τοῦ Θεοῦ καὶ Πατρὸς Ἐμμανουὴλ εἰς τὰ θεμέλια Σιὼν, ἐκλεκτὸς ὢν λίθος, ἀκρογωνιαῖος, ἔντιμος. Ἀλλ' οἱ μὲν ἐπ' αὐτῷ πιστεύσαντες, οὐ κατησχύνθησαν· ὅσοι δὲ ἄπιστοι καὶ ἀμαθεῖς, καὶ τὸ ἐπ' αὐτῶν μυστήριον οὐκ ἴσχυσαν ἰδεῖν, πεσόντες συνετρίβησαν. Ἔφη γάρ που πάλιν ὁ Θεὸς καὶ Πατήρ· « Ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος, καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων ἐπ' αὐτῷ οὐ μὴ καταισχυνθῇ· ἐφ' ὃν δ' ἂν πέσῃ, λικμήσει

…true [light]. At any rate He said through the voice of Isaiah: "I will give them a sign, and I will receive them, because I will redeem them, and they will be multiplied, as many as were those who went astray"; but they were called through Christ. And many again there are, as there were before, who were received and have been redeemed, having received from God the Father a token of peace, the kinship and grace that come through faith in Christ. And the divine disciples were scattered among the peoples. And what follows from this? Those who were far from God have become near in disposition; to these too the divine Paul writes, saying: "But now you who once were far off have become near in the blood of Christ." And having become near, they make Christ their boast. For God the Father said again concerning them: "And I will strengthen them in the Lord their God, and in His name they shall boast, says the Lord." This the blessed Psalmist too teaches, saying, as though speaking to the Saviour of all: "Lord, in the light of Thy countenance they shall walk, and in Thy name they shall exult all the day, and in Thy righteousness they shall be exalted, for Thou art the boast of their strength." And we find the prophet Jeremiah crying out to God: "Lord, my strength and my help, and my refuge in the day of my evils; to Thee nations shall come from the end of the earth, and shall say: How false are the idols our fathers made, and there is no profit in them." Christ, then, has become a light for revelation to the Gentiles, but also for the glory of Israel. For even if some of them have become insolent and disobedient, and have their mind full of folly, yet the remnant has been saved and has been glorified through Christ. And the first-fruits of these have been the divine disciples, the brightness of whose renown shines round all [the world] under heaven; and [He is] the glory of Israel in another way also, because He came forth from them according to the flesh, though He is God over all, and blessed for ever. Amen. And Simeon blesses the holy Virgin, as having served the divine counsel, and ministered to the birth, and not having undergone the laws of humanity. For being a virgin she has given birth, and not of a man, but by the Holy Spirit coming upon her. And what then does the prophet Simeon say about Christ? "Behold, this one is set for the fall and rising of many in Israel, and for a sign that is spoken against." For Emmanuel has been laid by God the Father in the foundations of Sion, being a chosen stone, a cornerstone, precious. But those who believed on Him were not put to shame; while as many as were unbelieving and ignorant, and were unable to see the mystery concerning Him, fell and were broken. For God the Father said again somewhere: "Behold, I lay in Sion a stone of stumbling, and a rock of offence, and he who believes on Him will not be put to shame; but on whomever it falls, it will winnow him."

Editors' notes and page, col. 1048

Footnotes

(t) ‹anchor: not visible on the page foot› · call in col 1048 (Greek only)

Ζαχαρίου.

[Read] Ζαχαρίου ("of Zechariah").

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(u) ‹anchor: τὸ ἐπ' αὐτῶν› · call in col 1048 (Greek only)

γρ. αὐτοῦ.

Another reading (γράφεται): αὐτοῦ ("him").

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Page

running head: [S. CYRILL]I ALEXANDRINI ARCHIEP. 1048
marginal letters: A ‹τὸ ἀληθινόν. Ἔφη γοῦν›; B ‹Θεῷ αὐτῶν, καὶ ἐν τῷ ὀνόματι›; C ‹γεγόνασί τινες ἐξ αὐτῶν›; D ‹καὶ εἰς σημεῖον ἀντιλεγόμενον›
old-edition numerals: (none in the Greek; 390 stands in the facing Latin of col. 1047)
other: column opens "τὸ ἀληθινόν", completing "φῶς" at the foot of col. 1045 (col. 1046 and 1047 are the facing Latin). "λι-" at the foot completed as "λικμήσει" from the top of col. 1049; the closing quotation mark stands there. Variant calls out: t after "Ἡσαΐου" (Ζαχαρίου); u after "αὐτῶν" (γρ. αὐτοῦ). "κατησχύνθησαν" set without iota subscript, as printed. Foot scripture refs (calls in the facing Latin): 49 Ephes. II, 13; 50 Zachar. X, 12; 51 Psal. LXXXVIII, 16, 18; 52 Jerem. XVI, 19; 53 Luc. II, 32; 54 Isa. X, 22; Rom. IX, 27; 55 Luc. II, 34; 56 Isa. VIII, 14, 15; Rom. IX, 33; 57 Isa. VIII, 13, 14. Set as one paragraph.

PG 77:1049

αὐτόν. » Ἀλλ' ἠσφαλίζετο τοὺς ἐξ Ἰσραὴλ ὁ προφήτης λέγων· « Καὶ αὐτὸν ἁγιάσατε, καὶ αὐτὸς ἔσται σου φῶς· καὶ ἐὰν ἐπ' αὐτῷ πεποιθὼς ᾖς, ἔσται σοι εἰς ἁγιασμὸν, καὶ οὐχ ὡς λίθῳ προσκόμματος συναντήσεσθε αὐτῷ, οὐδ' ὡς πέτρας παραπτώματι. » Οὐκοῦν ἐπειδήπερ Κύριον ὄντα καὶ Θεὸν τὸν Ἐμμανουὴλ οὐχ ἡγίασεν ὁ Ἰσραὴλ, οὔτε μὴν ἠθέλησεν ἐπ' αὐτῷ πεποιθέναι, περιπίπτουσιν [ἴσ. πίπτει] ὡς λίθῳ διὰ τὴν ἀπιστίαν, συνετρίβη καὶ πέπτωκεν· ἀνέστησαν δὲ πολλοὶ, τοῦτ' ἔστιν, οἱ τὴν εἰς αὐτὸν πίστιν παραδεξάμενοι. Μετεφυτεύθησαν γὰρ ἐκ νομικῆς λατρείας εἰς τὴν πνευματικὴν, καὶ ἐκ τοῦ δοῦλον ἔχειν ἐν ἑαυτοῖς πνεῦμα, πεπλουτήκασι τὸ ἐλευθεροῦν, τοῦτ' ἔστι τὸ ἅγιον· κοινωνοὶ γεγόνασι τῆς θείας φύσεως, υἱοθεσίας ἠξίωνται, καὶ ἐν ἐλπίσιν εἰσὶ τοῦ καὶ αὐτὴν κατακτήσασθαι τὴν ἄνω πόλιν, ἤτοι τὴν τῶν οὐρανῶν βασιλείαν. Ἀντιλεγόμενον δὲ σημεῖον τὸν τίμιον ὀνομάζει σταυρὸν, ὡς καὶ ὁ σοφώτατος γράφει Παῦλος· « Ἰουδαίοις μὲν σκάνδαλον, ἔθνεσι δὲ μωρίαν· » καὶ πάλιν, « Ὁ λόγος μὲν ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστὶ, τοῖς δὲ σωζομένοις ἡμῖν δύναμις Θεοῦ εἰς σωτηρίαν. » Ἀντιλέγεται τοίνυν τὸ σημεῖον, ἐν τοῖς ἀπολλυμένοις μὲν μωρία δόξαν εἶναι, τοῖς γε μὴν ἐπεγνωκόσι τὴν δύναμιν αὐτοῦ σωτηρία καὶ ζωή. Ἔφη γοῦν Συμεὼν τῇ ἁγίᾳ Παρθένῳ, ὅτι « Καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία· » ῥομφαίαν τάχα που λέγων τὴν λύπην ἣν ἔσχεν ἐπὶ τῷ Χριστῷ, βλέπουσα σταυρούμενον ὃν γεγέννηκεν, καὶ οὐκ εἰδυῖα πάντως ὅτι καὶ κρείττων ἔσται θανάτου, καὶ ἐκ νεκρῶν ἀναστήσεται. Καὶ μή τοι θαυμάσῃς, εἰ ἠγνόησεν ἡ Παρθένος, ὅπου καὶ αὐτοὺς τοὺς ἁγίους ἀποστόλους ὀλιγοπιστοῦντας εὑρήσομεν περὶ τούτου. Καὶ γοῦν ὁ μακάριος Θωμᾶς, εἰ μὴ τὰς χεῖρας ἔβαλεν εἰς τὴν πλευρὰν αὐτοῦ μετὰ τὴν ἀνάστασιν, ἐψηλάφησε δὲ καὶ τοὺς τόπους τῶν ἥλων, οὐκ ἠνέσχετο πιστεῦσαι, λεγόντων αὐτοῦ τῶν ἑτέρων μαθητῶν, ὅτι ἐγήγερται Χριστὸς, καὶ ἐμφανῆ κατέστησεν αὐτοῖς ἑαυτόν. Ὠφελεῖ τοιγαροῦν ἡμᾶς ὁ σοφώτατος εὐαγγελιστὴς πάντα διδάσκων, ὅσα δι' ἡμᾶς καὶ ὑπὲρ ἡμῶν ὑπέμεινεν ὁ Υἱὸς γενόμενος σὰρξ, καὶ τὴν καθ' ἡμᾶς πτωχείαν οὐκ ἀπαξιώσας λαβεῖν, ἵνα δοξολογήσωμεν αὐτὸν ὡς λυτρωτὴν, ὡς Κύριον, ὡς Σωτῆρα καὶ Θεὸν, ὅτι αὐτῷ τε καὶ σὺν αὐτῷ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα καὶ τὸ κράτος, σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

But the prophet sought to make those of Israel safe, saying: "And sanctify Him, and He will be your light; and if you trust in Him, He will be to you for sanctification, and you will not meet Him as a stone of stumbling, nor as the fall of a rock." Since, then, Israel did not sanctify Emmanuel, who is Lord and God, nor indeed was willing to trust in Him, striking against [Him] [perhaps: falling] as against a stone because of its unbelief, it was broken and has fallen; but many rose, that is, those who accepted faith in Him. For they were transplanted from the worship of the law to the spiritual, and instead of having a servile spirit within themselves, they have been enriched with the one that sets free, that is, the Holy [Spirit]; they have become partakers of the divine nature, they have been counted worthy of adoption, and they are in hope of gaining possession even of the city above itself, that is, the kingdom of heaven. And he calls the precious cross the sign spoken against, as the most wise Paul too writes: "To Jews a stumbling-block, and to Gentiles foolishness"; and again: "The word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God unto salvation." The sign, then, is spoken against, being thought foolishness among those who are perishing, but to those who have come to know its power it is salvation and life. Simeon said, at any rate, to the holy Virgin: "And a sword will pass through your own soul too"; by "sword" meaning perhaps the grief she had over Christ, seeing crucified Him whom she had borne, and not knowing at all that He would be stronger than death and would rise from the dead. And do not wonder that the Virgin did not know, when we shall find even the holy apostles themselves of little faith about this. Indeed the blessed Thomas, unless he had put his hands into His side after the resurrection, and had felt also the places of the nails, would not bring himself to believe, though the other disciples told him that Christ was risen and had made Himself manifest to them. The most wise evangelist, therefore, profits us by teaching all that the Son, having become flesh, endured for our sakes and on our behalf, not disdaining to take our poverty, that we may glorify Him as Redeemer, as Lord, as Saviour and God; for to Him, and with Him to God the Father, be the glory and the power, with the Holy Spirit, unto the ages of ages. Amen.

ΟΜΙΛΙΑ ΙΓʹ.

HOMILY XIII.

Εἰς τὴν ἁγίαν ἑορτὴν τῶν Βαΐων, καὶ εἰς τὸν πῶλον.

On the holy feast of Palms, and on the colt.

Βασιλικὴν, οἱ πιστοὶ, σήμερον ἐπιδημίαν ἑορτάζοντες, θεοπρεπῶς τῷ Βασιλεῖ ὑπαντήσωμεν. Ὥρα λοιπὸν, μὴ καθεύδωμεν· τὸν νοῦν πρὸς τὸν Θεὸν ἀνυψώσωμεν, τὸ πνεῦμα μὴ σβέσωμεν, τὰς λαμπάδας ἡμῶν φαιδρῶς ἐξανάψωμεν, τὸν χιτῶνα τῆς ψυχῆς ἐξαλλάξωμεν, τὰ βάϊα ὡς νικηφόροι βαστάσωμεν, καὶ

Keeping festival today, O faithful, for a royal coming, let us go out to meet the King as befits God. It is the hour now: let us not sleep; let us lift up the mind to God, let us not quench the spirit, let us brightly kindle our lamps, let us change the tunic of the soul, let us carry the palm branches as victors, and

Editors' notes and page, col. 1049

Footnotes

(1) ‹anchor: ἐκ νεκρῶν ἀναστήσεται› · call in col 1049 (seen in the Greek only)

Hanc de B. Virgine Maria sententiam primus, quod sciam, Origenes protulit homil. 17 in Lucam, quem secuti sunt Chrysostom. in Psal. XIII, auctor Quaestionum Veteris ac Novi Testamenti, q. LXXIII, Theophil. in c. II Lucae, et noster Cyrillus cum hic, tum Comm. in Joan. pag. 1065 et 1066. AUBERTUS.

This opinion about the Blessed Virgin Mary was first put forward, as far as I know, by Origen, Homily 17 on Luke; he was followed by Chrysostom on Psalm 13, the author of the Questions on the Old and New Testament, q. 73, Theophylact on Luke 2, and our Cyril, both here and in the Commentary on John, pp. 1065 and 1066. AUBERT.

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(2) ‹anchor: καὶ εἰς τὸν πῶλον (title of Homily XIII)› · call in col 1049 (seen in the Greek title only)

Ex Bibliothecae Regiae codice nunc primum Graece et Latine edita. — Ejusdem argumenti homiliam habes apud Epiphanium tom. II, in qua multa iisdem prope verbis, ut difficile sit conjicere utri haec, an illa sit ascribenda. Est tamen haec illa multo longior, et disputationem continet adversus haereticos divinitatem et ὁμοουσιότητα Christi cum Patre negantes: quod beati Cyrilli prae se fert ingenium ac morem, tametsi videtur stylus non idem. ID.

Now published for the first time, in Greek and Latin, from a codex of the Royal Library. — You have a homily on the same subject in Epiphanius, vol. II, in which much is in nearly the same words, so that it is hard to guess to which of the two this one, or that one, should be ascribed. This one, however, is much longer than that, and contains a disputation against the heretics who deny the divinity of Christ and his consubstantiality with the Father: which bears the mark of blessed Cyril's mind and manner, although the style does not seem the same. THE SAME [AUBERT].

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Footnotes

(58) ‹anchor: not visible on the page foot› · call in col 1050

II Petr. I, 4.

2 Peter 1:4.

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(59) ‹anchor: not visible on the page foot› · call in col 1050

I Cor. I, 23.

1 Corinthians 1:23.

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(60) ‹anchor: not visible on the page foot› · call in col 1050

ibid. 24.

Ibid., [verse] 24.

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(61) ‹anchor: not visible on the page foot› · call in col 1050

Luc. II, 35.

Luke 2:35.

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(62) ‹anchor: sibi apparuisse› · call in col 1050

Joan. XX, 25.

John 20:25.

NOTAE.

Notes.

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Footnotes

(63) ‹anchor: not visible on the page foot› · call in col 1051

Matth. XXI, 9, 5.

Matthew 21:9, 5.

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(64) ‹anchor: not visible on the page foot› · call in col 1051

Baruch III, 38.

Baruch 3:38.

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(65) ‹anchor: ad vitam revocavit› · call in col 1051

Joan. XI, 39, 43.

John 11:39, 43.

Variae lectiones.

Variant readings.

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Page

running head: 1051 S. CYRILLI ALEXANDRINI ARCHIEP.
marginal letters: A plebeium in morem acclamemus; B incolae Sionis, occurrite; C Vidisti, charissime; D nunc venit ligandus
old-edition numerals: 392 after viduatur; 393 after Benignitatis

PG 77:1052

μετὰ τοῦ ὄχλου τὰ τοῦ ὄχλου βοήσωμεν· μετὰ τῶν παίδων, ὡς οἱ παῖδες ὑμνήσωμεν· « Ὡσαννὰ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Ἰδοὺ γὰρ ἦλθεν, ἰδοὺ ἐπέφανεν, ἰδοὺ ὁ Βασιλεὺς ἐπέστη. » Πάλιν εἰς Ἱερουσαλὴμ εἰσέρχεται, πάλιν σταυρὸς εὐτρεπίζεται, πάλιν τοῦ Ἀδὰμ τὸ χειρόγραφον ῥήγνυται· πάλιν παράδεισος ἀνοίγεται, πάλιν λῃστὴς εἰσοικίζεται, πάλιν ἡ Ἐκκλησία χορεύει, πάλιν ἡ πονηρὰ Συναγωγὴ χηρεύει, πάλιν οἱ δαίμονες αἰσχύνονται, πάλιν οἱ Ἰουδαῖοι μαίνονται, πάλιν οἱ πιστοὶ διασώζονται. Πάντα τῇ ἑορτῇ κοινωνεῖ, πάντα τὸν Δεσπότην ὑμνεῖ. Οἱ οὐρανοὶ εὐφραίνονται, τὰ ὄρη ἀγάλλονται. Οἱ ποταμοὶ, κροτήσατε, προσέλθετε, βοήσατε, ὁρῶντες τὰ ἡμῶν ῥήματα γενόμενα πράγματα· οἱ βουνοὶ, ἀλαλάξατε· τὰ νήπια, ὑμνήσατε· μαθηταὶ, κηρύξατε· ἱερεῖς, λαλήσατε· θεολόγοι, δοξάσατε· οἱ ἐν Σιὼν, ὑπαντήσατε· τὰ ἔθνη, συνάχθητε, τὰ οὐράνια, τὰ ἐπίγεια, τὰ καταχθόνια, πᾶσα ἀξία καὶ ἡλικία. Πάντας γὰρ εὐεργετήσων ἔρχεται, πάντας ἐλεήσων ἐπέφανεν, πᾶσι χαριζόμενος τὴν ἀγαλλίασιν, Θεὸς ὢν γέγονεν ἄνθρωπος, καὶ ἐπὶ γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη, μετὰ τῶν δούλων ὁ Δεσπότης, μετὰ τῶν χρεωφειλετῶν ὁ πληρωτὴς, μετὰ τῶν ἀσώτων ἡ σωτηρία, μετὰ τῶν καταδίκων ὁ ἐλευθερωτὴς, μετὰ τῶν ἀπεγνωσμένων ἡ ἐλπὶς, μετὰ τῶν κάτω κειμένων ἡ ἀνάστασις, μετὰ τῶν ἀγνωμόνων ὁ ἐλεήμων, μετὰ τῶν δραπετῶν ὁ δίκαιος, μετὰ τῶν ὑπευθύνων ὁ ἀνεύθυνος, μετὰ τῶν ἁμαρτωλῶν ὁ ἀναμάρτητος, πρὸς τοὺς ἀχαρίστους ὁ ἀφθόνως χαριζόμενος.

with the crowd let us cry out the cries of the crowd; with the children let us sing hymns as the children did: "Hosanna, blessed is He Who comes in the name of the Lord. For behold, He has come, behold, He has appeared, behold, the King has arrived." Again He enters into Jerusalem, again a cross is made ready, again the bond of Adam is torn up; again paradise is opened, again a thief is brought in to dwell there, again the Church dances, again the wicked Synagogue is widowed, again the demons are put to shame, again the Jews rage, again the faithful are saved. All things share in the feast, all things hymn the Master. The heavens make merry, the mountains exult. Rivers, clap your hands, come near, cry aloud, seeing our words become deeds; hills, raise the shout; infants, sing hymns; disciples, proclaim; priests, speak; theologians, give glory; you who are in Sion, go out to meet Him; nations, be gathered together, things heavenly, things earthly, things under the earth, every rank and age. For He comes to do good to all, He has appeared to have mercy on all, bestowing gladness on all; being God He has become man, and was seen upon earth, and lived among men: with the slaves the Master, with the debtors the One Who pays, with the prodigals salvation, with the condemned the liberator, with those in despair hope, with those lying below the resurrection, with the unfeeling the merciful One, with the runaways the just One, with the accountable the One Who owes no account, with sinners the sinless One, towards the ungrateful the One Who gives without stint.

Ἴδες, ἀγαπητὲ, τῆς ἑορτῆς τὸ μυστήριον; ἴδες τῆς παρούσης ἡμέρας τὰ θαύματα; χθὲς ἡ Βηθανία ἑώρταζεν, σήμερον πᾶσα ἡ Ἐκκλησία ἀπήλαυσεν τῆς θεϊκῆς παρουσίας· χθὲς ἄλλῳ τὸ ζῆν ἐχαρίσατο, σήμερον αὐτὸς ἐπὶ τὸν θάνατον ἔρχεται· χθὲς ὁ τετραήμερος ἀνίστατο, σήμερον ὁ τριήμερος ἐφίσταται. Τετραήμερον ἀνέστησε Λάζαρον, ἵνα τῆς ἐκ τεσσάρων στοιχείων συγκειμένης ἡμῶν φύσεως τὴν κοινὴν ἀνάστασιν προπιστώσηται. Ἀλλ' ἐκεῖ μὲν ἡ Μάρθα περισπᾶται, τύπον τῆς νομικῆς λατρείας ἔχουσα· ἐνταῦθα δὲ Μαρία τοῖς ποσὶ τοῦ Δεσπότου προσκάθηται, τῆς Ἐκκλησίας εἰκόνα φέρουσα, τὸ πρὸς αὐτὸν φίλτρον καὶ τῇ προσεδρίᾳ. Καὶ ὁ πρὸ ἓξ ἡμερῶν τοῦ Πάσχα, διὰ τῶν πέντε τοῦ σώματος αἰσθήσεων, τὸν τετραήμερον Λάζαρον ἐν ταῖς δυσὶν τὸν ἕνα χαρισάμενος ἀδελφὸν, ἐκείνου μὲν τὰ δεσμὰ ἐπιτρέπει λυθῆναι· αὐτὸς δὲ νῦν παραγίνεται δεσμευθῆναι. Καὶ παραγίνεται, οὐ σοβῶν, οὐδὲ θορυβῶν, οὐδὲ δυνάμεις, καὶ ἀρχὰς, καὶ ἐξουσίας ἀοράτως δορυφορούμενος περικείμενος, οὐκ ἐπὶ θρόνου τινὸς ὑψηλοῦ καὶ ἐπηρμένου καθήμενος οὐ πτέρυξί τισι καὶ πυριμόρφοις τροχοῖς καὶ πολυόμμασι συγκαλυπτόμενος, οὐ σάλπιγξιν καὶ δυνάμεσι καὶ τέρασι καταυτῶν σύμπαντα· ἀλλ' ἐν ἀνθρωπείᾳ φύσει κρυπτόμενος· φιλανθρωπίας γὰρ ἡ παρουσία, οὐ δικαιοκρισίας· συγκαταβάσεως,

Have you seen, beloved, the mystery of the feast? Have you seen the wonders of the present day? Yesterday Bethany kept festival, today the whole Church has enjoyed the divine presence; yesterday He bestowed life on another, today He Himself comes to death; yesterday the four-days dead rose up, today the three-days dead stands near. He raised Lazarus when four days dead, that He might give assurance beforehand of the common resurrection of our nature, which is composed of four elements. But there Martha is distracted, bearing the type of the worship of the law; here Mary sits at the feet of the Master, bearing the image of the Church, love towards Him and constancy at His side. And He Who six days before the Passover, through the five senses of the body, bestowed the four-days dead Lazarus, the one brother, on the two, permits that man's bonds to be loosed; but He Himself now comes to be bound. And He comes, not making a commotion, nor with uproar, not invisibly escorted and surrounded by powers and principalities and authorities, not seated upon some high and lifted-up throne, not covered by wings and fiery and many-eyed wheels, not drowning all things with the sound of trumpets and powers and portents; but hidden in human nature. For His coming is one of love for mankind, not of just judgement; of condescension,

Editors' notes and page, col. 1052

Footnotes

(v) ‹anchor: μετὰ τῶν κάτω κειμένων› · call in col 1052 (Greek only)

ἴσ. κατακοιμωμ. vel κοιμωμ.

Perhaps (ἴσως) κατακοιμωμ[ένων] or κοιμωμ[ένων] ("those fallen asleep").

(printed under page 532)

(x) ‹anchor: καὶ τῇ προσεδρίᾳ› · call in col 1052 (Greek only)

ἴσ. τὴν προσεδρίαν.

Perhaps (ἴσως) τὴν προσεδρίαν ("the sitting beside", accusative).

(printed under page 532)

(y) ‹anchor: ἀοράτως δορυφορούμενος› · call in col 1052 (Greek only)

Deesse videtur καί.

καί ("and") seems to be lacking.

(printed under page 532)

(z) ‹anchor: καὶ τέρασι καταυτῶν› · call in col 1052 (Greek only)

ἴσ. καταυλῶν vel καταυδῶν.

Perhaps (ἴσως) καταυλῶν ("piping down") or καταυδῶν ("proclaiming loudly").

(printed under page 532)

Page

running head: S. CYRILLI ALEXANDRINI ARCHIEP. 1052
marginal letters: A μετὰ τοῦ ὄχλου; B ὑμνήσατε· μαθηταί; C Ἴδες, ἀγαπητέ; D ἐκείνου μὲν τὰ δεσμὰ
old-edition numerals: (none)
other: the first paragraph ends in a full-width Greek band (δίκαιος, μετὰ τῶν ὑπευθύνων … ἀφθόνως χαριζόμενος.) printed across both columns; its left half was read from the c1051 images, the right half from c1052. Variant calls v (after κειμένων), x (after προσεδρίᾳ), y (after δορυφορούμενος), z (after καταυτῶν) omitted; the Variae lectiones (ἴσ. κατακοιμωμ. vel κοιμωμ.; ἴσ. τὴν προσεδρίαν; Deesse videtur καί; ἴσ. καταυλῶν vel καταυδῶν) not set. καταυτῶν kept as printed (the editors suggest καταυλῶν); rendered after their suggestion. UNSURE: σοβῶν (β/δ indistinct at this resolution), θεϊκῆς (diaeresis/circumflex on θεῖ- at line end).

PG 77:1053

οὐ κολάσεως· οὐκ ἐν τῇ τοῦ Πατρὸς δόξῃ, ἀλλ' ἐν τῇ τῆς μητρὸς ταπεινώσει ἐπιφαίνεται· ἣν παρουσίαν πόῤῥωθεν ἡμῖν ὁ θαυμάσιος Ζαχαρίας διηγόρευσε, καὶ πρὸς εὐφροσύνην συγκαλούμενος τὴν κτίσιν, εἰς πρόσωπον ὥσπερ τῆς Ἐκκλησίας τῇ Ἱερουσαλὴμ ἀνακέκραγε, λέγων· « Χαῖρε σφόδρα, θύγατερ Σιών. » Ταύτῃ τῇ φωνῇ καὶ ὁ Γαβριὴλ πρὸς τὴν Παρθένον κέχρηται, λέγων· « Χαῖρε, κεχαριτωμένη, ὁ Κύριος μετὰ σοῦ. » Τοῦτο καὶ αὐτὸς ὁ Σωτὴρ ἐκ νεκρῶν ἀναστὰς ταῖς γυναιξὶ κέκραγε, λέγων· « Χαίρετε· » ἵνα μάθῃς ὅτι διὰ τὴν πάλαι φωνὴν ἣν ἡ Εὔα ἤκουσε, τὸ « Ἐν λύπαις τέξει τέκνα, » διὰ τοῦτο πρὸς τὰς γυναῖκας τὸ, « Χαίρετε » ἐβόησεν, καθὼς καὶ ὁ Ζαχαρίας ἐκήρυξε, λέγων· « Χαῖρε σφόδρα, θύγατερ Σιών· κήρυττε, θύγατερ Ἱερουσαλήμ. » Τί τὸ κήρυγμα; εἰπὲ προφανῶς, ὦ προφῆτα. « Ἐπ' ὄρους ὑψηλοῦ ἀνάβηθι, ὁ εὐαγγελιζόμενος Σιών· ὕψωσον τὴν φωνήν σου. » Τί λέγων τῇ Σιών; « Ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι. » Πῶς; Εἶπες τὴν παρουσίαν, εἰπὲ καὶ τὸν τρόπον· ἆρα ἐφ' ἁρμάτων καὶ ὀχημάτων; ἆρα μετὰ δυνάμεως καὶ στρατοπέδων, καὶ ἱππέων, καὶ τῆς λοιπῆς τῶν βασιλέων φαντασίας; Οὐχὶ, φησίν· ἀλλὰ πῶς; « Ἐπιβεβηκὼς ἐπὶ ὄνον καὶ πῶλον νέον. » Τί λέγεις; « Βασιλεύς ποτε ἐπὶ πῶλον παραγίνεται, » καὶ ἀδοξεῖ καθήμενος; Ναὶ, φησίν. Οὐ γὰρ τὴν ἴσην ἔχων τοῖς ἄλλοις ὑπεροψίαν ἔρχεται. Ἀλλὰ τί; Ἐν δούλου μορφῇ, ὡς νυμφίος, οὕτως πράως, καὶ ὡς ἀμνὸς ἥμερος· καὶ ὡς σταγὼν ἡσυχῇ ἐπὶ πόκον, καὶ ὡς πρόβατον ἐπὶ σφαγὴν, καὶ ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θύεσθαι, οὕτω παραγίνεται, τὴν ἄλογον φορῶν τῶν ἀνθρώπων φύσιν, καὶ ἐν ἀλόγῳ καθήμενος, παιδεύων ἀνθρώπους μὴ ἐπαίρεσθαι, καθαιρῶν δυνάστας ἀπὸ θρόνων, καὶ ὑψῶν ταπεινοὺς, πεινῶντας ἐμπιπλῶν ἀγαθῶν, καὶ πλουτοῦντας ἐξαποστέλλων κενούς· δώδεκά τινας, καὶ τούτους οἰκτροὺς, συνεπομένους αὐτῷ φέρων, καὶ διὰ τούτων τὰ ἔθνη συγκαλούμενος. Οὗτός ἐστιν ὁ ἐκ τῆς ῥίζης Ἰεσσαὶ βλαστήσας κλάδος· ᾧ προσυπαντῶντες σήμερον τῶν Ἑβραίων οἱ παῖδες, κλάδους ἐλαιῶν ὡς ἐλεήμονι ἐπισείουσι, καὶ βαΐοις ὡς νικητῇ τοῦ θανάτου ἀνευφημοῦσι, καὶ λέγουσιν· « Ὡσαννὰ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. » Τί γάρ φησιν ὁ εὐαγγελιστής; « Καὶ ἐγένετο ὅτε ἤγγισεν ὁ Ἰησοῦς εἰς Βηθφαγὴ καὶ εἰς Βηθανίαν πρὸς τὸ ὄρος τὸ καλούμενον Ἐλαιῶν, ἀπέστειλε δύο τῶν μαθητῶν αὐτοῦ, λέγων· Ὑπάγετε εἰς τὴν κατέναντι κώμην, καὶ εἰσερχόμενοι ἐν αὐτῇ εὑρήσετε ὄνον καὶ πῶλον νέον, ἐφ' ὧν οὐδεὶς ἀνθρώπων ἐκάθισεν· λύσαντες ἀγάγετέ μοι· καὶ ἐάν τις ὑμῖν εἴπῃ τι, ἐρεῖτε, ὅτι Ὁ Κύριος αὐτοῦ χρείαν ἔχει. » Εἶτα ἄγουσιν εἰς ἔργον τὸν τοῦ Λόγου λόγον, καὶ ἤγαγον τὴν ὄνον καὶ τὸν πῶλον, καὶ ἐπέθηκαν τὰ ἱμάτια αὐτῶν, καὶ ἐκάθισεν ὁ Ἰησοῦς.

not of punishment; not in the glory of the Father but in the lowliness of His mother He appears. This coming the wonderful Zechariah proclaimed to us from afar, and, calling creation together to gladness, he cried aloud to Jerusalem as though to the person of the Church, saying: "Rejoice greatly, daughter of Sion." This same word Gabriel too used to the Virgin, saying: "Hail, full of grace, the Lord is with you." This too the Saviour Himself, having risen from the dead, cried to the women, saying: "Rejoice"; that you may learn that, because of the word of old which Eve heard, "In sorrows she shall bear children", for this reason He cried "Rejoice" to the women, just as Zechariah too proclaimed, saying: "Rejoice greatly, daughter of Sion; proclaim, daughter of Jerusalem." What is the proclamation? Say it plainly, O prophet. "Go up on a high mountain, you who bring good tidings to Sion; lift up your voice." Saying what to Sion? "Behold, your king comes to you." How? You have told of the coming; tell the manner too. On chariots and carriages, then? With an army and camps and horsemen, and the rest of the pomp of kings? No, he says; but how? "Mounted on an ass and a young colt." What do you say? "A king ever comes on a colt", and sits there in dishonour? Yes, he says. For He does not come with the same haughtiness as others. But how then? In the form of a servant; as a bridegroom, so meekly; and as a gentle lamb; and as a drop falling quietly on a fleece, and as a sheep to the slaughter, and as a guileless lamb led to be sacrificed: so He comes, wearing the unreasoning nature of men, and seated on an unreasoning beast, teaching men not to be lifted up, putting down the mighty from their thrones, and exalting the lowly, filling the hungry with good things, and sending the rich away empty; bringing with Him some twelve followers, and these poor men, and through them calling the nations together. This is the branch that sprang from the root of Jesse; whom the children of the Hebrews, going out today to meet Him, greet waving branches of olive as to One merciful, and acclaim with palms as the conqueror of death, and say: "Hosanna, blessed is He Who comes in the name of the Lord." For what does the evangelist say? "And it came to pass, when Jesus drew near to Bethphage and to Bethany, at the mount called of Olives, He sent two of His disciples, saying: Go into the village opposite, and as you enter it you will find an ass and a young colt, on which no man has sat; loose them and bring them to Me; and if anyone says anything to you, you shall say, The Lord has need of it." Then they put the word of the Word into deed, and brought the ass and the colt, and put their garments on them, and Jesus sat upon them.

Τύπος μὲν οὖν ἡ κατέναντι κώμη τοῦ βίου τοῦ παρόντος. Ἀντικρὺ γὰρ ἦν, καὶ οὐ πλησίον τοῦ Θεοῦ. Ὅτε οὖν ἤγγισε πλησίον ταύτης τῆς κώμης, ὅτε σαρκωθεὶς γέγονε μεθ' ἡμῶν ὁ Θεὸς, τότε λοιπὸν ἀποστέλλει τοὺς δύο μαθητὰς, ἤγουν τὰς δύο Διαθήκας, ἀγαγεῖν αὐτῷ τοὺς δύο λαοὺς, τὴν παλαιὰν καὶ γεγηρακυῖαν

The village opposite, then, is a type of the present life. For it lay over against God, and not near Him. When, therefore, He drew near to this village, when God, made flesh, came to be with us, then at last He sends the two disciples, that is, the two Testaments, to bring to Him the two peoples, the old and aged

Editors' notes and page, col. 1053

Footnotes

(66) ‹anchor: not visible on the page foot› · call in col 1054

Zach. IX, 9.

Zechariah 9:9.

(printed under page 533)

(67) ‹anchor: not visible on the page foot› · call in col 1054

Luc. I, 28.

Luke 1:28.

(printed under page 533)

(68) ‹anchor: not visible on the page foot› · call in col 1054

Matth. XXVIII, 9.

Matthew 28:9.

(printed under page 533)

(69) ‹anchor: not visible on the page foot› · call in col 1054

Gen. III, 16.

Genesis 3:16.

(printed under page 533)

(70) ‹anchor: not visible on the page foot› · call in col 1054

Isa. XL, 9.

Isaiah 40:9.

(printed under page 533)

(71) ‹anchor: not visible on the page foot› · call in col 1054

Zach. IX, 9.

Zechariah 9:9.

(printed under page 533)

(72) ‹anchor: In servi forma› · call in col 1054

ibid.

Ibid.

(printed under page 533)

(73) ‹anchor: not visible on the page foot› · call in col 1054

Philipp. II, 7.

Philippians 2:7.

(printed under page 533)

(74) ‹anchor: mansuetus agnus› · call in col 1054

Jerem. XI, 19.

Jeremiah 11:19.

(printed under page 533)

(75) ‹anchor: ad sacrificium› · call in col 1054

Isa. LIII, 7; Act. VIII, 32.

Isaiah 53:7; Acts 8:32.

(printed under page 533)

(76) ‹anchor: dimittens inanes› · call in col 1054

Luc. I, 52, 53.

Luke 1:52, 53.

(printed under page 533)

(77) ‹anchor: in nomine Domini› · call in col 1054

Matth. XXI, 9.

Matthew 21:9.

(printed under page 533)

(78) ‹anchor: operam ejus desiderat› · call in col 1054

Luc. XIX, 29, 31.

Luke 19:29, 31.

(printed under page 533)

Footnotes

(79) ‹anchor: not visible on the page foot› · call in col 1055

Matth. XXI, 9.

Matthew 21:9.

(printed under page 534)

(80) ‹anchor: not visible on the page foot› · call in col 1055

Joan. I, 29.

John 1:29.

(printed under page 534)

(81) ‹anchor: not visible on the page foot› · call in col 1055

Isa. XXXV, 4.

Isaiah 35:4.

(printed under page 534)

(82) ‹anchor: not visible on the page foot› · call in col 1055

Zach. VI, 12.

Zechariah 6:12.

(printed under page 534)

(83) ‹anchor: Dominus nomen ei› · call in col 1055

Isa. LVII, 14; Isa. XXXIII, 2.

Isaiah 57:14; Isaiah 33:2.

(printed under page 534)

(84) ‹anchor: Exsurge, aquilo› · call in col 1055

Cant. IV, 16.

Song of Songs 4:16.

(printed under page 534)

(85) ‹anchor: Veni, auster› · call in col 1055

ibid.

Ibid.

(printed under page 534)

(86) ‹anchor: aquilone et mari› · call in col 1055

Psal. 106, 3.

Psalm 106 (Vulgate):3.

(printed under page 534)

(87) ‹anchor: conversatus est› · call in col 1055

Baruch III, 36, 38.

Baruch 3:36, 38.

(printed under page 534)

(88) ‹anchor: filia Sion› · call in col 1055

Zachar. II, 10.

Zechariah 2:10.

(printed under page 534)

(89) ‹anchor: pueri, Dominum› · call in col 1055

Psal. CXII, 1.

Psalm 112 (Vulgate):1.

(printed under page 534)

(90) ‹anchor: in nomine Domini› · call in col 1055

Matth. XXI, 9.

Matthew 21:9.

(printed under page 534)

(91) ‹anchor: perfecisti laudem› · call in col 1055

Psal. VIII, 3.

Psalm 8:3.

(91*) ‹anchor: venire ad me› · call in col 1055 Matth. XIX, 14.

Matthew 19:14.

(printed under page 534)

(92) ‹anchor: fructus ventris tui› · call in col 1055

Luc. I, 42.

Luke 1:42.

(printed under page 534)

(93) ‹anchor: ad Patrem meum vado› · call in col 1055

Joan. XVI, 28.

John 16:28.

Variae lectiones.

Variant readings.

(printed under page 534)

(1) ‹anchor: not visible on the page foot› · call in col 1055

Hinc intellige quae pag. 373 E 6; ἀπέναντι Ἐδὲμ κατῴκισα τὸν Ἀδὰμ ἐξυβρικότα τὸν ἀοίδιμον χῶρον, etc.

From this understand what is said at p. 373 E 6: "Over against Eden I settled Adam, who had outraged the celebrated place," etc.

(printed under page 534)

Page

running head: 1055 S. CYRILLI ALEXANDRINI ARCHIEP.
marginal letters: A gogam, et juvenem; B Seraphim Deus praedicatur; C tem quasi digito; D Deus Dominus
old-edition numerals: 395 after Non

PG 77:1056

Συναγωγὴν, καὶ τὸν νέον καὶ ἀγύμναστον τῶν ἐθνῶν λαόν. Διὰ δὲ τοῦ « κατέναντι » εἰπεῖν, σημαίνει, ὅτι τὸν κατέναντι τῆς τρυφῆς τοῦ παραδείσου κατοικισθέντα ἔπεμψε λῦσαι τοῦ ἐπιτιμίου, καὶ προσκαλέσασθαι· ὃν ἀνασωζόμενον λοιπὸν ὁρῶντες οἱ πάλαι προφῆται, ἀπόστολοι, καὶ ἱεροκήρυκες, τὸν ἐπὶ τὸ ἑκούσιον πάθος ἐν Σιὼν ἐκ τοῦ ἄνωθεν ὄρους ἑαυτὸν ταπεινώσαντος, ἱεροπρεπῶς προσυπαντῶσιν, καὶ τὰς θεολέκτους αὐτῶν φωνὰς ὡς ἐμψύχους οἱονεί πως ἐλαιῶν κλάδους εὐφημικῶς ἀναμέλπουσιν· « Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· ὡσαννὰ ἐν τοῖς ὑψίστοις. » Τί λέγεις; Ἐπὶ πώλου οἰκτροῦ καθήμενον ὁρᾷς, καὶ, Ὡσαννὰ ἐν τοῖς ὑψίστοις, βοᾷς; μορφὴν δούλου βλέπεις, καὶ ἐν ὀνόματι Κυρίου Θεὸν Κύριον λέγεις; Ναὶ, φησίν· ἐπὶ πῶλον καθίζεται, καὶ τοῦ πατρικοῦ κόλπου οὐ χωρίζεται· ὑπὸ παίδων ὑμνεῖται, καὶ ἄνω ὑπὸ Σεραφὶμ θεολογεῖται· εἰς Ἱερουσαλὴμ εἰσέρχεται, ἀλλὰ τὴν ἄνω Ἱερουσαλὴμ οὐ κατέλιπεν. Καὶ ὁρᾷ τοῦτον ἅμα, καὶ ὑπαντᾷ καὶ βοᾷ Ἰωάννης· « Ἴδε, ὁ Ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. » Καὶ ἄλλος· « Ἰδοὺ ὁ Θεὸς ἡμῶν· ἰδοὺ Κύριος αὐτὸς ἥξει, καὶ σώσει ἡμᾶς. » Διὸ ὀφθαλμοὶ τυφλῶν ἠνοίχθησαν σήμερον. Ὁ μὲν πρὸς ἀνατολὰς τῷ Δεσπότῃ βοᾷ· « Ἰδοὺ ἄνθρωπος, Ἀνατολὴ ὄνομα αὐτῷ· » καὶ ἄλλος πρὸς δύσιν διακελεύεται· « Ὁδοποιήσατε τῷ ἐπιβεβηκότι ἐπὶ δυσμῶν· Κύριος ὄνομα αὐτῷ. » Ὁ μὲν λέγει, « Ἐξεγέρθητι, βοῤῥᾶ· » ὁ δὲ βοᾷ· « Ἔρχου, νότε. » Δαβὶδ δὲ περιεκτικώτατον καὶ σταυροφανώτατον συγκαλεῖται τὸ κήρυγμα ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ βοῤῥᾶ καὶ θαλάσσης. Ἱερεμίας ᾄδει, ὡς δακτύλῳ τινὶ τοῖς ἔθνεσιν δεικνύων τὸν ἐρχόμενον, καὶ λέγων· « Οὗτος ὁ Θεὸς ἡμῶν· οὐ λογισθήσεται ἕτερος πρὸς αὐτόν· ἐξεῦρε πᾶσαν ὁδὸν ἐπιστήμης. Μετὰ ταῦτα, ἰδοὺ ἐπὶ τῆς γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη. » Ὁ μὲν πρὸς τὴν Ἱερουσαλὴμ λέγει· « Τέρπου καὶ εὐφραίνου, θύγατερ Σιών. » Ὁ δὲ τοῖς παισὶν ἐπιτρέπει· « Αἰνεῖτε, παῖδες, Κύριον. » Οἱ παῖδες ἀποκρίνονται· « Ὡσαννὰ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. » Ὑμνῳδὸς τούτων ἀκούσας, τῷ Δεσπότῃ βοᾷ· « Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον. » Ὁ Δεσπότης τοῖς λαοῖς ἐπιτρέπει· « Ἄφετε τὰ παιδία ἔρχεσθαι πρός με. » Καλῶς ἠκολούθησαν τῇ φωνῇ τῆς Ἐλιζάβεθ οἱ παῖδες· ἐκείνης γὰρ τῇ Παρθένῳ καὶ Θεοτόκῳ εἰπούσης· « Εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου· » αὐτοὶ τῷ ἐξ αὐτῆς γεννηθέντι λέγουσιν· « Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, Θεὸς Κύριος. » Τί ἐστιν, « Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου; » Ὁ ἐρχόμενος, πόθεν; ἐξ οὐρανοῦ,

Synagogue, and the young and untrained people of the nations. By saying "opposite" he signifies that He sent to release from the penalty, and to call back, the one who had been made to dwell opposite the delight of paradise; and seeing him now at last being saved, the prophets of old, apostles and sacred heralds go out in holy fashion to meet Him Who humbled Himself from the mountain above to His voluntary passion in Sion, and they sing out their God-spoken words with acclamation, as though they were living branches of olive: "Blessed is He Who comes in the name of the Lord; hosanna in the highest." What do you say? You see Him seated on a pitiful colt, and you cry, Hosanna in the highest? You behold the form of a servant, and in the name of the Lord you call Him God and Lord? Yes, he says: He sits upon a colt, and is not parted from the Father's bosom; He is hymned by children, and above is proclaimed God by the Seraphim; He enters into Jerusalem, yet He has not left the Jerusalem above. And John at once sees Him, and goes to meet Him, and cries: "Behold the Lamb of God, Who takes away the sin of the world." And another: "Behold our God; behold, the Lord Himself will come, and will save us." Therefore the eyes of the blind were opened today. One cries to the Master towards the east: "Behold a man, the Dayspring is His name"; and another gives command towards the west: "Make a way for Him Who rides upon the west; the Lord is His name." One says, "Awake, north wind"; the other cries, "Come, south wind." But David summons the proclamation in the most comprehensive and most cross-revealing way, from east and west and north and sea. Jeremiah sings, as though pointing out to the nations with a finger Him Who comes, and saying: "This is our God; no other shall be accounted beside Him; He found out every way of knowledge. After this, behold, He was seen upon earth, and lived among men." One says to Jerusalem: "Delight and be glad, daughter of Sion." Another bids the children: "Praise the Lord, you children." The children answer: "Hosanna, blessed is He Who comes in the name of the Lord." The singer of hymns, hearing them, cries to the Master: "Out of the mouth of infants and sucklings Thou hast perfected praise." The Master bids the peoples: "Let the children come to Me." Well did the children follow the voice of Elizabeth; for when she said to the Virgin and Mother of God, "Blessed is the fruit of your womb", they say to Him Who was born of her: "Blessed is He Who comes in the name of the Lord, God the Lord." What is "Blessed is He Who comes in the name of the Lord"? He Who comes: from where? From heaven,

Editors' notes and page, col. 1056

Footnotes

(a) ‹anchor: not visible on the page foot› · call in col 1056 (Greek only)

ἴσ. ταπεινώσαντα.

Perhaps (ἴσως) ταπεινώσαντα ("having humbled").

(printed under page 534)

(b) ‹anchor: ἕτερος πρὸς› · call in col 1056 (Greek only)

ἴσ. παρ'. Vide locum Her.

Perhaps (ἴσως) παρ' ("beside"). See the passage of Jer[emiah].

NOTAE.

Notes.

(printed under page 534)

Page

running head: S. CYRILLI ALEXANDRINI ARCHIEP. 1056
marginal letters: A γηρακυῖαν Συναγωγήν; B πῶλον καθίζεται; C τον συγκαλεῖται; D τῆς Ἐλιζάβεθ
old-edition numerals: (none)
other: the column opens with the end of a word split at the foot of col. 1053 (γε-|γηρακυῖαν), set whole there; this file starts at Συναγωγήν. The last word is printed οὐ- here and ρανοῦ at the top of col. 1057; set whole here as οὐρανοῦ, and the comma after it is taken from col. 1057's first line. Note call (1) after ἐπιτιμίου (pointing to the editors' NOTAE) and variant calls a (after ταπεινώσαντος; the editors suggest ταπεινώσαντα) and b (after πρὸς) omitted. β printed in a δ-like form (ἐπιβεβηκότι, Δαβίδ read as β). σταυροφανώτατον as printed.

PG 77:1057

ἢ ἐκ τῆς Παρθένου; Ὁ ἐρχόμενος καὶ προερχόμενος. Ἐρχόμενος, ποῦ; Ἐπὶ τὸ πάθος ἐν ὀνόματι Κυρίου, τοῦ Πατρὸς δηλονότι, καθὼς καὶ αὐτὸς ὁ Χριστὸς ἔλεγεν· « Ἐγὼ ἐκ τοῦ Πατρὸς ἐξῆλθον, καὶ πρὸς τὸν Πατέρα μου ὑπάγω. » Ἴδες δόγμα θεολόγον ἐξ ἀπειρολόγων παίδων; Οἱ παῖδες τὸν Δεσπότην τῆς κτίσεως, ἐξ αὐτῆς τῆς φύσεως ἐγνώρισαν· οἱ δὲ πατέρες αὐτῶν ἠγνωμόνησαν· οὗτοι ὡς Θεὸν ὕμνησαν, κἀκεῖνοι ὡς ἐχθρὸν ἐσταύρωσαν· οὗτοι ὡσαννὰ ψάλλουσιν· ἐκεῖνοι, Σταυρωθήτω, κράζουσιν. Ἡ νέα καὶ ἀδαὴς ἡλικία σοφίζεται, καὶ οἱ φάσκοντες εἶναι σοφοὶ σκοτίζονται· οἱ παῖδες τὰ ἑαυτῶν ἱμάτια ὑπέστρωσαν, οἱ πατέρες τὰ αὐτοῦ ἱμάτια διεμερίσαντο. Οὗτοι τοὺς ἑαυτῶν χιτῶνας ἐκδύονται, τὴν τῆς Συναγωγῆς γύμνωσιν προμηνύοντες, ἅμα τε καὶ ἡμᾶς ἐκδύεσθαι τὸν παλαιὸν ἄνθρωπον, καὶ Χριστῷ ὑποταγῆναι ὑποδεικνύοντες. Οἱ παῖδες Χριστὸν μετὰ βαΐων ὑποδέχονται· οἱ πατέρες αὐτῶν μετὰ μαχαιρῶν ἔρχονται. Οὗτοι εὐλογοῦσιν, ἐκεῖνοι βλασφημοῦσιν· οὗτοι ὡς ἄρνες τὸν ποιμένα ἐδέξαντο· ἐκεῖνοι ὡς λύκοι τὸν ἀμνὸν ἐσφαγίασαν. Οἷον ἦν εἰκὸς ξένον καὶ παρὰ φύσιν θέαμα, ἰδεῖν νήπια θηλάζοντα, ἐν ἀγκάλαις μητέρων γαλουχούμενα, τῇ μὲν μιᾷ χειρὶ τὸν μαζὸν τῆς ἑαυτῶν μητρὸς, τῇ δὲ ἑτέρᾳ τεχθέντι Θεῷ τοὺς θαλλοὺς τῶν βαΐων ἐπισείοντα, καὶ γάλα μητρικὸν καὶ δόγμα Δεσποτικὸν τοῦ στόματος προχέοντα, καὶ πρῶτον λόγον τῷ Θεῷ Λόγῳ καρπὸν χειλέων ἀναφωνοῦντα, καὶ λέγοντα· « Ὡσαννά· » τοῦτ' ἔστι, Σῶσον δὴ, ὁ ἐν τοῖς ὑψίστοις. Τίς ὁ παιδεύσας, ὦ παῖδες; τίς ὁ σοφίσας; τίς ὁ πρὸ καιροῦ τοῦ λόγου τὸν λόγον μυσταγωγήσας;

or from the Virgin? He Who comes and comes forth. Coming, where? To the passion, in the name of the Lord, that is, of the Father, as Christ Himself also said: "I came forth from the Father, and I go to My Father." Do you see a theological doctrine from children unskilled in speech? The children recognized the Master of creation from nature itself; but their fathers were ungrateful. These hymned Him as God, and those crucified Him as an enemy; these sing hosanna, those cry, Let Him be crucified. The young and untaught age is made wise, and those who profess to be wise are darkened; the children spread their own garments beneath Him, the fathers divided His garments among themselves. These strip off their own tunics, foreshowing the stripping of the Synagogue, and at the same time showing that we too are to put off the old man and be made subject to Christ. The children receive Christ with palms; their fathers come with swords. These bless, those blaspheme; these as lambs received the shepherd, those as wolves slaughtered the Lamb. What a strange and unnatural sight it was, as one may well suppose, to see infants at the breast, being suckled in their mothers' arms, [holding] their own mother's breast with one hand, and with the other waving the shoots of palm to God Who had been born, and pouring forth from their mouths their mothers' milk and the Master's doctrine, and calling out their first word, the fruit of their lips, to God the Word, and saying: "Hosanna", that is, Save now, Thou Who art in the highest. Who taught you, O children? Who made you wise? Who initiated you into the word before the time for speech?

Παρέστω Ἰούδας ὁ ἀχάριστος· παρέστω μοιχαλὶς ἡ Συναγωγή. Εἰπὲ, ὦ Ἰουδαῖε, οὐχ ἡμῖν ἅπαντες οἱ προφῆται ἐρχόμενον ἐκήρυξαν; Ναὶ, φησίν· τὸ δὲ ἀμφιβαλλόμενον, τοῦτό ἐστιν, ἦλθεν, ἢ οὔπω; Οὔπω, φησί. Καλῶς. Ἴδωμεν οὖν τὸ τοῦ ἐρχομένου ἀξίωμα, καὶ τότε γνωσόμεθα εἰ ἦλθεν, ἢ οὔπω· Θεὸν τὸν ἐρχόμενον λέγεις, ἢ ψιλὸν ἄνθρωπον; Ἄνθρωπον, φησὶν, ὡς τὸν Δαβὶδ, ἢ αὐτὸν τὸν Δαβίδ· Ὡς τὸν Δαβίδ! Ὦ σοφιστὰ τῆς κακίας! ὦ ἀσύνετε τῇ καρδίᾳ! πῶς οὖν αὐτὸς ὁ Δαβὶδ, Κύριον παρὰ Κυρίου ἐρχόμενον λέγει, καθὼς ἀρτίως τῶν σῶν παίδων ἀνυμνούντων ἤκουσας· « Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, Θεὸς Κύριος, καὶ ἐπέφανεν ἡμῖν; » Καὶ πάλιν· « Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. » Καὶ πάλιν· « Ἐβασίλευσεν ὁ Θεὸς ἐπὶ τὰ ἔθνη· » καὶ, « Εἴπατε ἐν τοῖς ἔθνεσιν, ὅτι Κύριος ἐβασίλευσεν. » Τίς δὲ οὗτος ὁ βασιλεύς; Ἡσαΐου ἄκουσον περὶ ὑμῶν λέγοντος· « Καὶ θελήσωσιν εἰ ἐγενήθησαν πυρίκαυστοι. » Διατὶ, ὦ προφῆτα; « Ὅτι παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ὑμῖν, οὗ ἡ ἀρχὴ ἐγενήθη ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ, μεγάλης βουλῆς Ἄγγελος, θαυμαστὸς, σύμβουλος, Θεὸς ἰσχυρὸς, ἐξουσιαστὴς, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος. » Τί λέγεις, ὦ

Let Judas the ungrateful stand forth; let the adulterous Synagogue stand forth. Tell me, O Jew, did not all the prophets proclaim to us One Who was to come? Yes, he says; but what is in doubt is this: has He come, or not yet? Not yet, he says. Very well. Let us see, then, the dignity of Him Who comes, and then we shall know whether He has come or not yet. Do you say that He Who comes is God, or a mere man? A man, he says, like David, or David himself. Like David! O sophist of wickedness! O foolish of heart! How then does David himself say that a Lord comes from the Lord, as you heard your own children singing just now: "Blessed is He Who comes in the name of the Lord, God the Lord, and He has appeared to us"? And again: "The Lord said to my Lord: Sit at My right hand, until I make Thy enemies the footstool of Thy feet." And again: "God has reigned over the nations"; and, "Say among the nations that the Lord has reigned." But who is this king? Hear Isaiah speaking about you: "And they shall wish that they had been burnt with fire." Why, O prophet? "Because a child has been born to us, a son also has been given to you, whose government has come upon His shoulder, and His name is called Angel of great counsel, wonderful, counsellor, mighty God, ruler, prince of peace, father of the age to come." What do you say, O

Editors' notes and page, col. 1057

Footnotes

(e) ‹anchor: ἐγενήθησαν πυρίκαυστοι› · call in col 1057 (Greek only)

καὶ θελήσουσιν εἰ ἐγένοντο πυρίκαυστοι. Sic habetur in Septuag. et paulo infra.

καὶ θελήσουσιν εἰ ἐγένοντο πυρίκαυστοι ("and they will wish that they had been burnt with fire"). So it stands in the Septuagint, and a little further on.

(printed under page 535)

(f) ‹anchor: καὶ ἐδόθη ὑμῖν› · call in col 1057 (Greek only)

ἡμῖν.

[Read] ἡμῖν ("to us").

(printed under page 535)

Footnotes

(94) ‹anchor: not visible on the page foot› · call in col 1058

Coloss. III, 9.

Colossians 3:9.

(printed under page 535)

(95) ‹anchor: scabellum pedum tuorum› · call in col 1058

Psal. CIX, 1, 2.

Psalm 109 (Vulgate):1, 2.

(printed under page 535)

(96) ‹anchor: super gentes› · call in col 1058

Psal. XLVI, 9.

Psalm 46 (Vulgate):9.

(printed under page 535)

(97) ‹anchor: Dominus regnavit› · call in col 1058

Psal. XCV, 10.

Psalm 95 (Vulgate):10.

(printed under page 535)

(98) ‹anchor: pater futuri saeculi› · call in col 1058

Isa. IX, 6.

Isaiah 9:6.

Variae lectiones.

Variant readings.

(c-d) ‹anchor: Παρέστω Ἰούδας› · call in col 1057 (Greek only) ἴσ. Ἰουδαῖος.

Perhaps (ἴσως) Ἰουδαῖος ("the Jew").

(printed under page 535)

Footnotes

(99) ‹anchor: not visible on the page foot› · call in col 1059

Deut. XXI, 23; Galat. III, 13.

Deuteronomy 21:23; Galatians 3:13.

(printed under page 536)

(1) ‹anchor: not visible on the page foot› · call in col 1059

Jerem. XVII, 5.

Jeremiah 17:5.

(printed under page 536)

(2) ‹anchor: in inferno positis› · call in col 1059

I Petr. III, 19.

1 Peter 3:19.

(printed under page 536)

(3) ‹anchor: divinum corpus› · call in col 1059

Psal. XV, 10; Act. XIII, 35.

Psalm 15 (Vulgate):10; Acts 13:35.

Variae lectiones.

Variant readings.

(printed under page 536)

(1) ‹anchor: not visible on the page foot› · call in col 1059

P. Junius existimat legendum forte ἄτιμον μυστήριον, ut infra, καὶ πᾶν τῆς Τριάδος ἀτιμάσω μυστήριον· sed retinui ἀτιμαστήριον, quippe videtur vox ab Cyrillo composita propter παρήχησιν, σωτήριον, ἀτιμαστήριον, ut et ὕψωσις, ἔκπτωσις.

P. Junius thinks we should perhaps read ἄτιμον μυστήριον ("a dishonoured mystery"), as below, "and shall I dishonour the whole mystery of the Trinity"; but I have kept ἀτιμαστήριον, since the word seems to have been coined by Cyril for the sake of the sound-play, σωτήριον, ἀτιμαστήριον, as also ὕψωσις, ἔκπτωσις.

(printed under page 536)

Page

running head: 1059 S. CYRILLI ALEXANDRINI ARCHIEP.
marginal letters: A Ecce clare Deum; B tur: non divinitate; C deinde carnem; D Verbo secundum hypostasim
old-edition numerals: 397 after opus

PG 77:1060

Ἰουδαῖε; Ἰδοὺ σαφῶς Θεὸν τὸν ἐρχόμενον οἱ προφῆται ἐκήρυξαν.

Jew? Behold, the prophets plainly proclaimed that He Who comes is God.

Συναρπάζει τὸ ῥῆμα ὁ αἱρετικός· εἰσπηδᾷ θᾶττον ὁ Μανιχαῖος, καί φησιν· Ἰδοὺ δὴ σαφῶς Θεὸν ὁμολογήσας τὸν ἐκ Παρθένου σαρκωθέντα, πῶς οὐχ ὁμολογεῖς αὐτὸν Θεὸν παθόντα καὶ σταυρωθέντα, εἰ ἄρα ἕνα καὶ τὸν αὐτὸν λέγεις τὸν γεννηθέντα, καὶ φανέντα, καὶ παθόντα; Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ, τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται! ἀκούσατε, καὶ πείσθητε, καὶ αἰσχύνθητε. Ὁ ἐνούσιος Λόγος τοῦ Πατρὸς, ἑνωθεὶς τῇ ἐπὶ γῆς οὐσίᾳ τῆς μητρὸς, τὴν πάλαι κεχωσμένην ὑπὸ τῆς ἁμαρτίας εἰκόνα ἀνακαινίσαι βουλόμενος, γέγονεν ἄνθρωπος· τὸ ὑψηλὸν φυλάξας τῆς θεότητος ἐν τῷ ταπεινῷ τῆς ἀνθρωπότητος, οὐ μεταβαλὼν εἰς πάθος τὸ ἀπαθὲς τῆς θεότητος, οὐ μεταβαλὼν ἁμαρτίαν ἐκ τῆς ἁμαρτησάσης φύσεως, ἵνα μὴ τὸ ἡμῖν σωτήριον, γένηται αὐτῷ ἀτιμαστήριον, καὶ ἡ ἡμῶν ὕψωσις εὑρεθήσεται αὐτῷ ἔκπτωσις· οὐ θεότητι πάσχων, κἂν ὁ Μανιχαῖος καὶ Ἄρειος καὶ Μαρκίων μαίνωνται, (ἐπεὶ τίς ἦν χρεία σαρκώσεως;) ὑψηλῷ σώματι σταυρούμενος, κἂν Παῦλος ὁ Σαμωσατεὺς ταράττηται, ἵνα μὴ εἰς αἷμα ἀνθρώπου πιστεύωμεν. « Ἐπικατάρατος γὰρ, φησὶν ἡ Γραφὴ, πᾶς ὁ κρεμάμενος ἐπὶ ξύλου, καὶ πᾶς ὃς ἔχει τὴν ἐλπίδα ἐπὶ ψιλὸν ἄνθρωπον. » Ἄνθρωπος σῶσαι ἡμᾶς οὐκ ἴσχυεν. Ἐπεὶ Μωσῆς ἄρα . . . . . ἐκ τῶν προφητῶν ὑπὲρ ἡμῶν ἀποθνήσκειν ἔμελλεν, ἀλλὰ πάντες ὑπὸ ἁμαρτίαν ἐτύγχανον· διὸ ἐδεήθημεν Θεοῦ ἀναμαρτήτου σαρκουμένου, καὶ τὸν ὑπὲρ ἡμῶν θάνατον σαρκὶ καταδεχομένου. Διὰ τοῦτο ὁ ἄσαρκος σαρκοῦται, ἵνα ὅπερ ἔχει διὰ θεότητος ἀδύνατον, τοῦτο σχῇ δι' ἀνθρωπότητος δυνατόν. Πάσχει, καὶ οὐ πάσχει· τὸ πρῶτον, οὕτω Λόγῳ λόγισαι, τὸ δεύτερον τὴν σάρκα τοῦ Λόγου μὴ χώριζε. Οὐ γὰρ χωρίζω, ἀλλὰ γνωρίζω ἑκατέρας οὐσίας τὸ ἴδιον. Συμμένοντα, ἀλλ' οὐ συμπαθόντα τὸν Λόγον λέγω· συγκρεμάμενον, ἀλλ' οὐχ ἥλους εἰς ἰδίαν φύσιν δεξάμενον· συνθαπτόμενον, ἀλλ' οὐ συνθανατούμενον· συγκλειόμενον, ἀλλ' οὐ συμπεριγραφόμενον· ψυχὴν ἐκ σώματος χωριζομένην, ἀλλὰ τὸν Λόγον οὐδενὸς αὐτῶν ἀφιστάμενον. Ὅθεν ὁ μὲν ᾅδης ἐσκυλεύθη, τῆς ἐνθέου ψυχῆς ἐκεῖθεν κατελθούσης. Πορευθεὶς γὰρ ἐκήρυξε τοῖς ἐν ᾅδῃ πνεύμασιν· ἐν δὲ τῷ τάφῳ διαφθορὰν οὐκ ἴδε τὸ ἔνθεον σῶμα. Καὶ γὰρ ἦν ἀχώριστος ὁ Λόγος τῆς ἰδίας σαρκὸς ἐν ἑκάστῳ καιρῷ· οὐδαμοῦ ψιλὴν ἢ ἔρημον ἀφῶν ταύτην ἢ ἄθεον, ἢ ὡς ἑνὸς τῶν καθ' ἡμᾶς τυγχάνουσαν σωμάτων· ὅμως εἰ καὶ ἡνώθη καθ' ὑπόστασιν τῷ Λόγῳ ἡ λογικὴ ἡμῶν φύσις, ἀλλ' οὐκ ἐσώθη. Πῶς γὰρ σωθήσεται τῷ προαιωνίῳ τὸ

The heretic seizes upon the word; the Manichaean leaps in at once, and says: See now, you have plainly confessed as God Him Who was made flesh from the Virgin; how do you not confess that He, God, suffered and was crucified, if indeed you say that one and the same is He Who was born, and appeared, and suffered? O foolish and slow of heart to believe in all that the prophets have spoken! Hear, and be persuaded, and be ashamed. The substantial Word of the Father, united to the earthly substance of His mother, wishing to renew the image long buried under sin, became man; preserving the loftiness of the Godhead in the lowliness of the manhood, not changing the impassibility of the Godhead into suffering, not taking on sin from the nature that had sinned, lest what brings salvation to us should become a dishonour to Him, and our exaltation be found a fall for Him; not suffering in the Godhead, however much Manichaeus and Arius and Marcion rage (for then what need was there of the incarnation?), crucified in the lofty body, however much Paul of Samosata is disturbed, so that we may not believe in the blood of a man. "For cursed," says the Scripture, "is everyone who hangs upon a tree, and everyone who has his hope in a mere man." A man could not save us. For Moses, then, . . . . . of the prophets would have died for us, but all were under sin; therefore we had need of God without sin being made flesh and accepting death for us in the flesh. For this reason the fleshless One is made flesh, that what He has as impossible through the Godhead He may have as possible through the manhood. He suffers, and does not suffer: the first, do not reckon to the Word; the second, do not separate the flesh from the Word. For I do not separate, but I make known what is proper to each substance. I say that the Word remains with it, but does not suffer with it; hangs with it, but did not receive the nails into His own nature; is buried with it, but is not put to death with it; is shut in with it, but not circumscribed with it; the soul being separated from the body, but the Word departing from neither of them. Whence Hades was despoiled, when the divine soul went down there. For He went and preached to the spirits in Hades; but in the tomb the divine body did not see corruption. For the Word was inseparable from His own flesh at every moment, nowhere leaving it bare or desolate or without God, or as though it were one of the bodies such as ours; yet even though our rational nature was united to the Word according to hypostasis, still it was not made equal [to Him]. For how shall that be made equal to the pre-eternal

Editors' notes and page, col. 1060

Footnotes

(g) ‹anchor: not visible on the page foot› · call in col 1060 (Greek only)

ἴσ. μεταλαβών.

Perhaps (ἴσως) μεταλαβών ("having partaken").

(printed under page 536)

(h) ‹anchor: Μωσῆς ἄρα . . . . . .› · call in col 1060 (Greek only)

f. ἢ εἷς.

Perhaps (forte) ἢ εἷς ("or one").

(printed under page 536)

(i) ‹anchor: θάνατον σαρκὶ› · call in col 1060 (Greek only)

ἴσ. ἐν σαρκί.

Perhaps (ἴσως) ἐν σαρκί ("in the flesh").

(printed under page 536)

(j) ‹anchor: πρῶτον, οὕτω› · call in col 1060 (Greek only)

f. οὐ τῷ.

Perhaps (forte) οὐ τῷ ("not to the").

(printed under page 536)

(k) ‹anchor: ψυχῆς ἐκεῖθεν› · call in col 1060 (Greek only)

ἴσ. ἐκεῖσε.

Perhaps (ἴσως) ἐκεῖσε ("thither").

(printed under page 536)

(l) ‹anchor: ἀλλ' οὐχ ἐσώθη› · call in col 1060 (Greek only)

γρ. ἰσώθη.

Another reading (γράφεται): ἰσώθη ("was made equal").

(printed under page 536)

(m) ‹anchor: Πῶς γὰρ σωθήσεται› · call in col 1060 (Greek only)

γρ. ἰσωθήσεται.

Another reading (γράφεται): ἰσωθήσεται ("will be made equal").

NOTAE.

Notes.

(printed under page 536)

Page

running head: ALEXANDRINI ARCHIEP. 1060
marginal letters: A Ἰουδαῖε; Ἰδοὺ σαφῶς; B θεότητος, οὐ μεταβαλὼν; C καταδεχομένου; D ἔνθεον σῶμα
old-edition numerals: (none)
other: all four "misprints" are the editors' proposed readings, not certain printer's errors; the source keeps what is printed, and the English follows the proposed readings (as Migne's Latin does): "taking on", "do not reckon", "made equal". The printed dots after Μωσῆς ἄρα (a visible gap marked by the editor; variant h suggests ἢ εἷς, "or one") are set as printed and rendered as dots. Other calls omitted: (1) after ἀτιμαστήριον (editors' NOTAE), i after σαρκί (ἴσ. ἐν σαρκί), k after ἐκεῖθεν (ἴσ. ἐκεῖσε; rendered "there"). ἴδε (no augment) as printed.

PG 77:1061

πρόσφατον; ἢ πῶς ὁμοιωθήσεται τῷ ἀνάρχῳ τὸ ἔναρχον; Διὸ καὶ ὁρᾷς αὐτὸν ἐπὶ πώλου σήμερον, ἀλλ' ὡς ἄνθρωπον· διπλοῦς γὰρ ἦν· ἐπεὶ καὶ ηὔξησε καὶ ἐθήλασε, καὶ ἐδάκρυσε καὶ ἠγωνίασε νόμῳ τῆς ἡμετέρας φύσεως. Οὐ γὰρ ἠρνήσατο τὰ τῆς φύσεως ἡμῶν ἀδιάβλητα πάθη σαρκωθεὶς ὁ Θεὸς Λόγος· ἐπεὶ ἄρα αὐτὴν πρὸ τούτων [ἂν] ἠρνήσατο. Οὐχ ὑπνοῖ ἐν τῷ πλοίῳ ὁ Θεὸς Λόγος· « Οὐ νυστάξει γὰρ, οὐδὲ ὑπνώσει ὁ φυλάσσων τὸν Ἰσραήλ· » ἀλλ' ὑπνοῖ ἡ σὰρξ ἡ ἡμετέρα, ἣν ἐνεδύσατο ὁ τοῦ Θεοῦ Λόγος. Οὐ πεινάσει, οὐδὲ κοπιάσει ἐκ τῆς ὁδοιπορίας ἡ θεία φύσις, ὡς Ἡσαΐας φησίν· « Ὁ Θεὸς ὁ μέγας καὶ ἰσχυρὸς, οὐ πεινάσει οὐδὲ κοπιάσει. » Πῶς οὖν πεινᾷ; σαρκὶ τῇ ἐξ ἡμῶν. Πῶς πάσχει; σαρκὶ τῇ ἐξ ἡμῶν. Πῶς δακρύει; σαρκὶ τῇ ἐξ ἡμῶν. Πῶς ἐθανατώθη; σαρκὶ, ζωοποιεῖται δὲ πνεύματι. Πῶς τὴν γῆν σαλεύει; θεότητι τῇ ἐκ Πατρός. Πῶς τὸν ᾅδην πατεῖ; θεότητι, οὐκ ἐξ ἡμῶν. Πῶς φησιν, « Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν; » τῇ ἄνω πρὸ αἰώνων γεννήσει. Πῶς, « Ὁ Πατὴρ μείζων μού ἐστιν; » τῇ κάτω ἐκ Παρθένου γεννήσει. Πῶς, « Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα; » τῇ ἀκτίστῳ τοῦ Λόγου φύσει. Πῶς, « Οὐ δύναμαι ἀπ' ἐμαυτοῦ ποιεῖν οὐδέν; » τί οὖν, ἀδύνατος ὁ Λόγος πρὸς τὸν Πατέρα; Ἄπαγε τῆς Ἀρειανικῆς φρενοβλαβείας! Τί τὸ λέγον, « Δόξασόν με, Πάτερ; » Τὸ σῶμα τοῦ Λόγου. Τίς ὁ λέγων, « Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί; » Ὁ ἐν τῷ σώματι Λόγος. Πῶς, « Πατέρα μου, καὶ Πατέρα ὑμῶν; » Πατὴρ μὲν ὁ Πατὴρ οὐ τῆς σαρκὸς, ἀλλὰ τοῦ ἐξ αὐτοῦ Θεοῦ Λόγου. « Θεόν μου, καὶ Θεὸν ὑμῶν; » Θεὸς οὐ τοῦ Λόγου (πῶς γὰρ ἔσται τοῦ ἴσου αὐτοῦ Θεοῦ Θεός); ἀλλὰ Θεὸς τῆς ἐν τῷ Λόγῳ μορφῆς τοῦ δούλου. « Πρὸ τοῦ Ἀβραὰμ γενέσθαι, ἐγώ εἰμι; » Ὁ ἐν τῇ σαρκὶ Θεὸς Λόγος. « Κύριος εἶπε πρός με· Υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε; » τῇ προσφάτῳ σαρκώσει τοῦ Λόγου. Οὐ γὰρ ἄλλος ἦν ὁ πρὸ ἑωσφόρου ἐκ Πατρὸς γεννηθεὶς, καὶ ἄλλος ὁ ἐν Βηθλεὲμ ἐκ μητρὸς σαρκωθείς. Εἰ γὰρ καὶ Παῦλος ὁ Σαμωσατεὺς ταῦτα παραφρονεῖ, ἀλλ' οὐ Παῦλος ὁ Ταρσεὺς ταῦτα νουθετεῖ· ἀλλ' ὅτε μὲν τὴν τοῦ Θεοῦ μορφὴν ἐν τῇ τοῦ δούλου μορφῇ σημαίνει, βοᾷ· « Ὃς ὢν ἀπαύγασμα τῆς δόξης· » ὅτε δὲ πάλιν τῆς ἐν τῷ Λόγῳ ἑνωθείσης σαρκὸς τὴν διαφορὰν σημαίνει, λέγει· « Ὁ δὲ Θεὸς καὶ τὸν Κύριον ἤγειρεν· » ἵνα ἀμφοτέρων τῶν ἐν τῷ σώματι μορφῶν ἀποδεῖξαι τὴν διάγνωσιν, καὶ Μάνεντα τὸν φαντασιομάχον, καὶ Παῦλον τὸν ἀνθρωπολάτρην, Παῦλος ὁ ἀπόστολος καταβάλλῃ. Σὺ δὲ τί λέγεις; τί νομοθετεῖς, ὦ νέε Μανιχαῖε, καὶ καθαρὲ τῆς ἐκείνου μανίας ὑπέρμαχε; Οὐ δίδως τὸ ὀνομάζειν τὴν σάρκα φύσιν; Ἀλλ' ἐκεῖ δειλιᾷς φόβῳ, οὗ οὐκ ἦν φόβος, οὐδὲ τὸν Δεσπότην αἰδῆται λέγοντα, ἐν τῷ καιρῷ τοῦ πάθους· « Τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής; » Εἰ πρόθυμος, πῶς ἀσθενής; ποία Χριστοῦ μορφή; ποία σὰρξ ἀσθενής; πάντος ἡ τοῦ ἀσθενήσαντος Ἀδάμ. Πῶς δὲ

new? Or how shall that which has a beginning be made like to that which is without beginning? Therefore you see Him today upon a colt, but as man; for He was twofold: since He both grew and was suckled, and wept and was in agony, by the law of our nature. For God the Word, being made flesh, did not deny the blameless passions of our nature; otherwise He would have denied the nature itself before these. God the Word does not sleep in the boat, for "He that keeps Israel shall neither slumber nor sleep" (Ps. 120:4); but our flesh sleeps, which the Word of God put on. The divine nature does not hunger, nor grow weary from the journey, as Isaiah says: "God, the great and mighty, shall not hunger nor grow weary" (Isa. 40:28). How then does He hunger? In the flesh which is from us. How does He suffer? In the flesh which is from us. How does He weep? In the flesh which is from us. How was He put to death? In the flesh, but He is made alive in the spirit. How does He shake the earth? By the Godhead which is from the Father. How does He tread down Hades? By the Godhead, not by what is from us. How does He say, "I and the Father are one" (John 10:30)? By the birth above, before the ages. How, "The Father is greater than I" (John 14:28)? By the birth below, from the Virgin. How, "He who has seen Me has seen the Father" (John 14:9)? By the uncreated nature of the Word. How, "I can do nothing of Myself" (John 5:19)? What then, is the Word powerless in respect of the Father? Away with the Arian derangement! What is it that says, "Glorify Me, Father" (John 17:5)? The body of the Word. Who is it that says, "I am in the Father, and the Father in Me" (John 10:38)? The Word who is in the body. How, "My Father and your Father" (John 20:17)? The Father is Father, not of the flesh, but of God the Word who is from Him. "My God and your God" (John 20:17)? He is God not of the Word (for how shall He be God of God who is His equal?), but God of the form of the servant that is in the Word. "Before Abraham came to be, I am" (John 8:58)? God the Word who is in the flesh. "The Lord said to Me: Thou art My Son, today I have begotten Thee" (Ps. 2:7)? By the new incarnation of the Word. For it was not one who was begotten of the Father before the day-star (Ps. 109:3), and another who was made flesh of a mother in Bethlehem. For even if Paul of Samosata raves these things, yet Paul of Tarsus does not teach them; but when he signifies the form of God in the form of the servant, he cries out: "Who, being the brightness of His glory" (Heb. 1:3); and when again he signifies the distinction of the flesh united in the Word, he says: "And God has raised up the Lord" (1 Cor. 6:14); so that, by showing the discernment of both the forms in the body, Paul the apostle might overthrow both Manes the fighter against phantoms and Paul the man-worshipper. But you, what do you say? What do you lay down as law, O new Manichee, and pure champion of his madness? Do you not allow the flesh to be called a nature? But there you shrink in fear where there was no fear, nor do you respect the Master saying, in the time of the passion: "The spirit indeed is willing, but the flesh is weak" (Matt. 26:41)? If willing, how weak? What form of Christ? What flesh is weak? Wholly that of Adam who was weak. And how

Editors' notes and page, col. 1061

Footnotes

(n) ‹anchor: πάντος› · call in col 1061 (Greek only)

Ισ. πάντως.

Perhaps read πάντως ("altogether").

(printed under page 537)

Footnotes

(4) · call in col 1062

Psal. CXX, 4.

Psalm 120:4 (Vulgate numbering).

(printed under page 537)

(5) · call in col 1062

Isa. XL, 28.

Isaiah 40:28.

(printed under page 537)

(6) · call in col 1062

Joan. X, 30.

John 10:30.

(printed under page 537)

(7) · call in col 1062

Joan. XIV, 28.

John 14:28.

(printed under page 537)

(8) · call in col 1062

ibid. 9.

Ibid., verse 9 (John 14:9).

(printed under page 537)

(9) · call in col 1062

Joan. V, 19.

John 5:19.

(printed under page 537)

(10) ‹anchor: me, Pater› · call in col 1062

Joan. XVII, 5.

John 17:5.

(printed under page 537)

(11) ‹anchor: Pater in me› · call in col 1062

Joan. X, 38.

John 10:38.

(printed under page 537)

(12) ‹anchor: Patrem vestrum› · call in col 1062

Joan. XX, 17.

John 20:17.

(printed under page 537)

(13) ‹anchor: Deum vestrum› · call in col 1062

ibid.

Ibid. (John 20:17).

(printed under page 537)

(14) ‹anchor: ego sum› · call in col 1062

Joan. VIII, 58.

John 8:58.

(printed under page 537)

(15) ‹anchor: hodie genui te› · call in col 1062

Psal. II, 7.

Psalm 2:7.

(printed under page 537)

(16) ‹anchor: Patre genitus est› · call in col 1062

Psal. CIX, 3.

Psalm 109:3 (Vulgate numbering).

(printed under page 537)

(17) ‹anchor: splendor gloriae› · call in col 1062

Hebr. I, 3.

Hebrews 1:3.

(printed under page 537)

(18) ‹anchor: Dominum suscitavit› · call in col 1062

I Cor. VI, 14.

1 Corinthians 6:14.

(printed under page 537)

(19) ‹anchor: caro autem infirma› · call in col 1062

Matth. XXVI, 41.

Matthew 26:41.

Variae lectiones.

Variant readings.

(printed under page 537)

Footnotes

(20) · call in col 1063

Joan. X, 18.

John 10:18.

(printed under page 538)

(21) · call in col 1063

Joan. II, 19.

John 2:19.

(printed under page 538)

(22) ‹anchor: Tace, obmutesce› · call in col 1063

Marc IV, 39.

Mark 4:39.

(printed under page 538)

(23) ‹anchor: genas meas ad alapas› · call in col 1063

Psal. CXXVIII, 3.

Psalm 128:3 (Vulgate numbering).

Variae lectiones.

Variant readings.

(printed under page 538)

Page

running head: 1063 S. CYRILLI ALEXANDRINI [ARCHIEP.] (cut at the image edge)
marginal letters: A ‹est. Quomodo vero et genibus flexis orat?›; B ‹omne Trinitatis mysterium … Si›; C ‹Patre Verbum excitaretur … O / nefandam audaciam›; D ‹interfecisse: cui continuo dicere est operae pre-›
old-edition numerals: 399 after ‹suam› (in the Latin); 400 after ‹in flagella,› (in the Latin)

PG 77:1064

καὶ κλίνων τὰ γόνατα προσεύχεται; Ἆρα ὁ Λόγος εὔχεται; Καὶ πῶς Θεὸς ὢν, Θεοῦ δέεται; Εἰ μὲν οὖν ἴσος τῷ Πατρὶ, ὥσπερ καὶ ἴσος, οὐ θεότητι εὔχεται, ἀλλ' ὡς ἄνθρωπος. Ἐπεὶ πῶς λέγει· « Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν; » Ὁ ἐξουσίαν ἔχων, πῶς ἄλλου πρὸς βοήθειαν δέεται; Ὁ λέγων, « Λύσατε τὸν ναὸν τοῦτον, » ἤγουν τὴν ἑαυτοῦ σάρκα, » καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτὸν, » πῶς, ὦ Θεομάχε, τὸν ναὸν τὸν ἑαυτοῦ ἐγείρων, σὺν τῷ ναῷ λύεται; Εἰ γὰρ αὐτὸς λέλυται, ἀλλ' οὐ πάντως τοῦ ἐγείροντος δέεται. Σὺ μὲν γὰρ φοβῇσαι, ὡς δοκεῖς, μὴ σῶμα Θεοῦ ἀκούων παθόντα, ψιλῷ κτίσματι προσκυνήσῃς. Ἐγὼ δὲ ἐκεῖνο τρέμω, μὴ θεότητα παθοῦσαν καὶ θανοῦσαν εἴπω, καὶ πᾶν τῆς Τριάδος ἀτιμάσω τὸ μυστήριον. Εἰ μὲν γὰρ ὁ Λόγος ἔπαθεν, ὁ δὲ Πατὴρ ἀπαθοῦς ἐστιν φύσεως, πάντως ἄλλη ἦν ἡ οὐσία τοῦ Λόγου, καὶ ἄλλη ἡ τοῦ Πατρός. Καὶ τί λοιπὸν Ἀρειανοῖς μάχεσθαι διὰ τοῦτο; Εἰ δὲ μία οὐσία Πατρὸς, καὶ τοῦ Λόγου, καὶ τοῦ ἁγίου Πνεύματος, ἔπαθε δὲ ὁ τοῦ Θεοῦ Λόγος ἐν τῇ σαρκὶ, παθητῆς πάντως οὐσίας καὶ θνητῆς, καὶ ὁ Πατὴρ καὶ τὸ Πνεῦμα τὸ ἅγιον. Εἰ γὰρ συνέπασχεν τῇ σαρκὶ ὁ Λόγος, πάντως καὶ συντέθνηκεν· καὶ εἰ συντέθνηκεν, πῶς τὸν ᾅδην ἐσκύλευσεν; πῶς τοὺς νεκροὺς ἀνέστησεν; Εὑρεθήσεται δὲ καὶ θανὼν χωρισθεὶς πάντως τοῦ ζῶντος Πατρός. Καὶ εἰ τοῦτο, οὐκ ἔτι λοιπὸν Τριὰς ἐν οὐρανῷ, κατὰ τὸν τοῦ πάθους καιρὸν, ἀλλὰ δυὰς, ἀναμένουσα τὸν Λόγον ἵνα ἀπὸ τοῦ Πατρὸς ἀναστῇ, καὶ ἐν οὐρανῷ ἀνέλθῃ. Ὢ τῆς ἀθεμίτου τόλμης! ποῖος ὄφις ψιθυρίσας ἠπάτησε τοὺς θεομάχους, παθητὸν τὸν ἀπαθῆ ἀποφήνασθαι, οἳ τὸν κτίστην ποιοῦσιν τῶν κτισμάτων ἀσθενέστερον! Οὐκ ἐντρέπῃ, ὦ αἱρετικὲ, ἥλιον ἐν δένδρῳ τυγχάνοντα, καὶ τὸ μὲν δένδρον τεμνόμενον, τὸν δὲ ἥλιον οὐ χωριζόμενον οὐδὲ συντεμνόμενον, τὸν δὲ ὅτι τῆς δικαιοσύνης παθητὸν λέγων ἐν τῷ ἰδίῳ σώματι γινόμενον; οὐδὲ φονέα τινὰ καὶ κακοῦργον, ὦ κακοῦργε, ἑώρακας κεφαλὴν ἢ χεῖρας στερούμενον, τὴν διὰ θάνατον ψυχὴν αὐτοῦ μὴ συναποθνήσκουσαν τῷ σώματι; Εἶτα ἔλαβον οὗτοι καιρίαν τὴν πληγὴν ὑπὸ τοῦ Λόγου, καὶ πέπτωκεν ὁ θεομάχος· πάλιν ἀνέπνευσεν ὁ Χριστομάχος, πάλιν ἀναισχυντεῖ ὁ Ἰουδαῖος. Τί λέγων; Ὅρα, φησὶν, ὅτι οὐ Θεὸν, ἀλλ' ἄνθρωπον ἀπεκτείναμεν· πρὸς ὃν εὐθέως καλὸν εἰπεῖν· « Σιώπα, πεφίμωσο, » λάβε κατόχιον ἐπὶ τῷ στόματι. Ἔστω, νόμον ἠθέτησας, ἔστω, προφήτας ἀπέκτεινας, οὐδὲ τὸν Δαβὶδ ἐρυθριᾷς περὶ τοῦ Χριστοῦ λέγοντα· « Ἐκ γαστρὸς πρὸ Ἑωσφόρου ἐγέννησέν με· » ὁ Πατὴρ ἄνω. Καὶ πάλιν, « Κύριος εἶπε πρός με, Υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε. » Δύο ἔχει γεννήσεις ὁ εἷς καὶ μόνος Χριστὸς, μίαν ἐκ Πατρὸς ἀχρόνως, καὶ ἄλλην ἐκ μητρὸς ἀσπόρως. Ὅταν οὖν λέγει, « Τὸν νῶτόν μου δέδωκα εἰς μάστιγας, τὰς δὲ σιαγόνας μου εἰς ῥαπίσματα, » ταῦτα ἐκ τῆς Μαρίας τῆς ἐξ Ἰούδα ἔλαβεν, καὶ ἅπερ

[He] both bend the knees and pray? Is it the Word who prays? And how, being God, does He ask of God? If then He is equal to the Father, as indeed He is equal, He does not pray by the Godhead, but as man. Otherwise how does He say: "I have power to lay down My life, and I have power to take it again" (John 10:18)? He who has power, how does he need another for help? He who says, "Destroy this temple", that is, His own flesh, "and in three days I will raise it up" (John 2:19), how, O fighter against God, is He who raises His own temple destroyed together with the temple? For if He Himself had been destroyed, then He would certainly need one to raise Him. For you are afraid, as you think, lest, hearing that the body of God suffered, you should worship a mere creature. But I tremble at this: lest I should say that the Godhead suffered and died, and dishonour the whole mystery of the Trinity. For if the Word suffered, while the Father is of an impassible nature, then the substance of the Word was certainly one thing, and that of the Father another. And why then fight the Arians over this? But if there is one substance of the Father and of the Word and of the Holy Spirit, and the Word of God suffered in the flesh, then the Father and the Holy Spirit too are certainly of a passible and mortal substance. For if the Word suffered together with the flesh, He certainly also died together with it; and if He died together with it, how did He despoil Hades? How did He raise the dead? And having died He will be found certainly separated from the living Father. And if this is so, there was no longer a Trinity in heaven at the time of the passion, but a dyad, waiting for the Word to rise again from the Father, and to go up into heaven. O lawless audacity! What serpent, whispering, deceived the fighters against God into declaring the impassible passible, who make the Creator weaker than the creatures! Are you not ashamed, O heretic, [seeing] the sun falling upon a tree, and the tree being cut, but the sun not separated nor cut along with it, while you call the [Sun] of righteousness passible when He came to be in His own body? Nor have you seen some murderer and evildoer, O evildoer, deprived of head or hands, and his soul not dying together with the body through death? Then these received the mortal blow from the Word, and the fighter against God has fallen; again the fighter against Christ has taken breath, again the Jew is shameless. Saying what? See, he says, that it was not God but a man that we killed. To whom it is good to say at once: "Be silent, be muzzled" (Mark 4:39); put a curb upon your mouth. Granted, you set aside the law; granted, you killed the prophets; nor do you blush at David saying of Christ: "From the womb before the day-star He begot Me" (Ps. 109:3), the Father above. And again: "The Lord said to Me: Thou art My Son, today I have begotten Thee" (Ps. 2:7). The one and only Christ has two births, one from the Father timelessly, and another from a mother without seed. When therefore He says, "I have given My back to the scourges, and My cheeks to blows" (Isa. 50:6), these He took from Mary, who is of Judah, and the things which

Editors' notes and page, col. 1064

Footnotes

(o) ‹anchor: τὸν δὲ ὅτι› · call in col 1064 (Greek only)

Ισ. δηλονότι.

Perhaps read δηλονότι ("clearly").

(printed under page 538)

Page

running head: [S. CYRILLI] ALEXANDRINI ARCHIEP. 1064
marginal letters: A ‹καὶ κλίνων τὰ γόνατα προσεύχεται›; B ‹Λόγος ἔπαθεν, ὁ δὲ Πατὴρ›; C ‹τοὺς θεομάχους, παθητὸν τὸν ἀπαθῆ›; D ‹« Σιώπα, πεφίμωσο, » λάβε κατόχιον›
old-edition numerals: (none)

PG 77:1065

ἐξ Ἰούδα ἔλαβεν, ταῦτα Ἰουδαίοις ῥαπίζειν καὶ μαστίζειν δέδωκεν· ἃ δὲ ὡς Θεὸς κατὰ φύσιν ἔχει, οὐχ ὄψεται ἄνθρωπος ἐκεῖνα καὶ ζήσεται. Ἀλλ' ὁ Ἰουδαῖος πάλιν· Πῶς οὖν ὁ προφήτης περὶ τοῦ Σταυρωθέντος λέγει, « Καὶ οἴδαμεν αὐτὸν, καὶ οὐκ εἶχεν εἶδος οὐδὲ κάλλος; » Ἀλλ' ὁρᾷς πάλιν, ὦ ἀγνώμων, ὅτι περὶ αὐτοῦ γέγραπται· « Ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. » Εἰ δὲ λέγεις· Ποῖος Θεὸς δύναται εἶναι πρόσφατος; κἀγώ σοι ἐρῶ· Ποίου ἀνθρώπου πρὸ τοῦ ἡλίου διαμένει τὸ ὄνομα, καὶ πρὸ τῆς σελήνης, γενεᾶς γενεῶν; Καὶ « Καταβήσεται ὡς ὑετὸς ἐπὶ πόκον, καὶ ὡς ἡ σταγὼν ἡ στάζουσα ἐπὶ τῆς γῆς. » Πάλιν δὲ ἴσως ἐρεῖς· Ποῖος Θεὸς τριάκοντα ἀργυρίων πιπράσκεται; Κἀγώ σοι ἐρῶ· Ποίου ἀνθρώπου αἷμα κόσμον ὅλον ἐξηγόρασε, καὶ ἡγίασεν; Εἰ δὲ ἐκείνῳ προσκόπτεις, ὅτι ἐπὶ πώλου ὁρᾷς καθήμενον σήμερον, πῶς δὲ οὐ κἀκεῖνο λέγεις, ὥσπερ οἱ παῖδες, ὦ ἀπαίδευτε, ἀδιδάκτως ἔμαθον ἅμα καὶ ἔκραζον· « Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου; » Ὅτι δὲ Κύριος καὶ Θεὸς ὁ ἐπὶ πώλου ὡς ἄνθρωπος καθήμενος, παρέστω μοι ὁ σὸς, ἀλλ' οὐ σὸς Δαβὶδ, περὶ τῶν σῶν παίδων διεξερχόμενος, καὶ τὸν ὑπ' αὐτῶν ἀνυμνούμενον εἰπάτω τίς ἐστιν ὁ θεολογούμενος, καὶ οἷον καταντικρὺ τοῦ πώλου ἑστηκὼς καὶ οὑτωσὶ βοῶν· Σὺ ὁ ἐπὶ τοῦ ἄνω θρόνου, καὶ ἐπὶ τοῦ κάτω πώλου καθήμενος, « Κύριε, ὁ Κύριος ἡμῶν, ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ, ὅτι ἐπήρθη ἡ μεγαλοπρέπειά σου ὑπεράνω τῶν οὐρανῶν! Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον, ἕνεκα τῶν ἐχθρῶν σου, τοῦ καταλῦσαι ἐχθρὸν καὶ ἐκδικητὴν, » τὸν διάβολον. Σὺ ὁ ἐπὶ πώλου ὡς ἄνθρωπος, Θεὸς εἶ ἀληθινὸς, « Καὶ ὀψόμεθα τοὺς οὐρανοὺς ἔργα τῶν δακτύλων σου. » Σὺ ὁ ἐπὶ πώλου, σελήνην καὶ ἀστέρας ἐθεμελίωσας, σὺ ἠλάττωσας τὸν ἄνθρωπον βραχύ τι παρ' ἀγγέλους, καὶ φορέσας τὸν ἄνθρωπον ὕψωσας αὐτὸν ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας, « καὶ δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν. » Σὺ ὁ ὁρώμενος ἐπὶ πώλου, « Ὁ θρόνος σου, ὦ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος, καὶ ῥάβδος εὐθύτητος, ἡ ῥάβδος τῆς βασιλείας σου· σὺ ἠγάπησας δικαιοσύνην, καὶ μόνος ἐμίσησας ἀνομίαν. Διὰ τοῦτο ἔχρισέν σε ὁ Θεὸς, ὁ Θεός σου, » ὅτι μορφὴν δούλου ἀνέλαβες· ἔχρισέν σε, οὐκ ἐλαίου χρίσματι, ἀλλ' ἁγίῳ Πνεύματι· αὐτὸ γάρ ἐστι τὸ ἔλαιον τῆς ἀγαλλιάσεως. Διὸ καὶ ἔλεγεν ἡ σε τεκοῦσα Παρθένος· « Ἠγαλλίασε τὸ πνεῦμά μου ἐπὶ τῷ Θεῷ τῷ σωτῆρί μου, » ἡνίκα τὸ Πνεῦμα τὸ ἅγιον ἐπ' αὐτὴν ἐπεσκίασεν. Σὺ δέ μοι σκόπει, ὁ πιστὸς ἀκροατὴς, πῶς ἡ παναγία Παρθένος Θεὸν τὸν Υἱὸν αὐτῆς προσηγόρευσεν. Ναί φησι, « Θεός μου » κατὰ τὴν θεϊκὴν αὐτοῦ οὐσίαν· « Υἱός μου, » κατὰ τὴν ἑαυτῷ ὑποστᾶσαν ἐξ ἐμοῦ οὐσίαν· οὐ γὰρ ἔτεκον τῷ κόσμῳ ψιλὸν ἄνθρωπον, ἀλλὰ Θεὸν σεσαρκωμένον. Καὶ μάρτυς ἀξιόπιστος, ἡ σφραγὶς τῆς παρθενίας μου. Μὴ ἀτιμάσῃς,

He took from Judah, these He gave to the Jews to strike and to scourge; but what He has by nature as God, man shall not see and live. But the Jew again: How then does the prophet say of the Crucified, "And we knew Him, and He had no form nor beauty" (Isa. 53:2)? But see again, O unfeeling one, that it is written of Him: "Fair in beauty above the sons of men" (Ps. 44:3). And if you say: What sort of God can be new? I too will say to you: Of what man does the name endure before the sun, and before the moon, for generation of generations (Ps. 71:5)? And "He shall come down like rain upon a fleece, and as the drop that drips upon the earth" (Ps. 71:6). Again perhaps you will say: What sort of God is sold for thirty pieces of silver? And I will say to you: What man's blood ransomed the whole world, and sanctified it? And if you stumble at this, that you see Him sitting upon a colt today, how do you not also say that which the children, O untaught one, learned untaught and cried out together: "Blessed is He who comes in the name of the Lord" (Matt. 21:9)? And that He who sits upon a colt as man is Lord and God, let your David, though no longer yours, stand by me, recounting the things of your children, and let him say who He is that is hymned by them, He who is proclaimed as God, as if standing right in front of the colt and crying out thus: Thou who sittest upon the throne above and upon the colt below, "O Lord, our Lord, how wonderful is Thy name in all the earth, for Thy magnificence is lifted up above the heavens! Out of the mouth of infants and sucklings Thou hast perfected praise, because of Thine enemies, to destroy the enemy and the avenger" (Ps. 8:2–3), the devil. Thou who art upon a colt as man art true God, "And we shall see the heavens, the works of Thy fingers" (Ps. 8:4). Thou who art upon a colt didst found the moon and the stars; Thou didst make man a little lower than the angels, and, having borne man, Thou didst exalt him above every principality and power, "and didst crown him with glory and honour" (Ps. 8:6; Heb. 2:7; Eph. 1:21). Thou who art seen upon a colt, "Thy throne, O God, is for ever and ever, and a sceptre of uprightness is the sceptre of Thy kingdom; Thou hast loved righteousness, and alone hast hated iniquity. Therefore God, Thy God, has anointed Thee" (Ps. 44:7–8), because Thou didst take up the form of a servant; He anointed Thee, not with an anointing of oil, but with the Holy Spirit; for this is the oil of gladness. Therefore the Virgin who bore Thee also said: "My spirit has rejoiced in God my Saviour" (Luke 1:47), when the Holy Spirit overshadowed her. But consider for me, faithful hearer, how the all-holy Virgin called her Son God. Yes, she says, "my God" according to His divine substance; "my Son" according to the substance that He took to subsist for Himself from me; for I did not bear to the world a mere man, but God made flesh. And a trustworthy witness is the seal of my virginity. Do not dishonour,

Editors' notes and page, col. 1065

Footnotes

(q) · call in col 1065 (Greek only)

Ισ. καί.

Perhaps read καί ("and").

(r-s) · call in col 1065 (Greek only) Ισ. προσκώπτεις.

Perhaps read προσκώπτεις ("you mock").

(printed under page 539)

Footnotes

(24) · call in col 1066

Isa. LIII, 2.

Isaiah 53:2.

(printed under page 539)

(25) · call in col 1066

Psal. XLIV, 3.

Psalm 44:3 (Vulgate numbering).

(printed under page 539)

(26) · call in col 1066

Psal. LXXI, 6.

Psalm 71:6 (Vulgate numbering).

(printed under page 539)

(27) · call in col 1066

Matth. XXI, 9.

Matthew 21:9.

(printed under page 539)

(28) ‹anchor: inimicum et ultorem› · call in col 1066

Psal. VIII, 2 4.

Psalm 8:2, 4 (printed thus).

(printed under page 539)

(29) ‹anchor: digitorum tuorum› · call in col 1066

ibid. 5.

Ibid., verse 5 (Ps. 8:5).

(printed under page 539)

(30) ‹anchor: coronasti eum› · call in col 1066

ibid. 7; Hebr. II, 7; Ephes. I, 21.

Ibid., verse 7 (Ps. 8:7); Hebrews 2:7; Ephesians 1:21.

(printed under page 539)

(31) ‹anchor: Deus tuus› · call in col 1066

Psal. XLIV, 7, 8.

Psalm 44:7–8 (Vulgate numbering).

(printed under page 539)

(32) ‹anchor: salutari meo› · call in col 1066

Luc. I, 47.

Luke 1:47.

(printed under page 539)

(33) ‹anchor: obumbravit eam› · call in col 1066

ibid. 35.

Ibid., verse 35 (Luke 1:35).

Variae lectiones.

Variant readings.

(printed under page 539)

Footnotes

(34) ‹anchor: cognovi hominem› · call in col 1067

Luc. I, 34.

Luke 1:34.

(printed under page 540)

(35) ‹anchor: Veni foras› · call in col 1067

Joan. XI, 43.

John 11:43.

(printed under page 540)

(36) ‹anchor: Cur pullum solvis› · call in col 1067

Luc. XIX, 33.

Luke 19:33.

(printed under page 540)

(37) ‹anchor: his opus habet› · call in col 1067

ibid. 34.

Ibid., verse 34 (Luke 19:34).

(printed under page 540)

(38) ‹anchor: Dominus illuminat caecos› · call in col 1067

Psal. CXLV, 8.

Psalm 145:8 (Vulgate numbering).

(printed under page 540)

(39) ‹anchor: Domine fili David› · call in col 1067

Matth. XX, 30.

Matthew 20:30.

(printed under page 540)

(40) ‹anchor: Quis est hic› · call in col 1067

Matth. XXI, 9, 10.

Matthew 21:9–10.

(printed under page 540)

(41) ‹anchor: principes, vestras› · call in col 1067

Psal. XXIII, 7.

Psalm 23:7 (Vulgate numbering).

(printed under page 540)

(42) ‹anchor: Ego sum ostium› · call in col 1067

Joan. X, 9.

John 10:9.

(printed under page 540)

(43) ‹anchor: rex gloriae› · call in col 1067

Psal. XXIII, 8.

Psalm 23:8 (Vulgate numbering).

(printed under page 540)

Page

running head: 1067 S. CYRILLI ALEXANDRINI [ARCHIEP.] (cut at the image edge)
marginal letters: A ‹virginitatis meae signaculum›; B ‹omnibus zizaniis purum esse. Si Lazarus veluti qui-›; C ‹Nam cum justitiae Solem advenisse cognovissent›; D ‹dispensationis quae in ipso facta est mysterium. Cum›
old-edition numerals: 402 after ‹praecedebant,› (in the Latin)

PG 77:1068

ὦ ἄνθρωπε, ὅπερ ἐξ ἐμοῦ ἔλαβεν ὁ Θεὸς περιβόλαιον, ἵνα μὴ τὸν περιβαλλόμενον καθυβρίσῃς. Μὴ ὑβρίσῃς τὴν σκηνὴν, ὅτι ὄντως ἄνευ χειρὸς συνεῤῥάφη τῷ σκηνώσαντι. Μὴ μερίσῃς τὸ φῶς ἐκ τῆς σαρκικῆς μου λαμπάδος, ἵνα μὴ σβέσῃς κακῶς τὸν τῷ κόσμῳ λάμψαντα Ἥλιον, καὶ γενόμενον χωρὶς ἀνθρώπου ἄνθρωπον. Οὐ γὰρ ἐπέγνων ἄνθρωπον, εἰ καὶ ἔγνων Θεὸν ἐν ἐμοὶ γενόμενον ἄνθρωπον.

O man, the garment which God took from me, lest you outrage Him who is clothed in it. Do not outrage the tent, for truly it was stitched together without hand for Him who dwelt in it. Do not divide the light from the lamp of my flesh, lest you wickedly quench the Sun who shone upon the world, and who became man without a man. For I knew not man (Luke 1:34), though I knew God become man in me.

Ἔχεις, ὦ πιστότατον καὶ ἱερώτατον Χριστοῦ ποίμνιον, τὰ τῆς ἑορτῆς ἐγκώμια· σκίρτησον. Ἔχεις τὰ θεῖα καὶ ἄμωμα τῆς Ἐκκλησίας διδάγματα· τρύφησον. Ἔχεις τὰ ὅπλα τὰ πνευματικά· κατὰ τῶν λύκων τῆς ποίμνης πολέμησον, παίδευσον μὴ βλασφημεῖν· δίδαξον ὑπὲρ ἀληθείας ἀγωνίσαι· ἀπόδειξον ὅτι καθαρὰ ἀπὸ πάντων τῶν ζιζανίων τῆς ἡμῶν καὶ Χριστοῦ Ἐκκλησίας ἡ ἄρουρα. Εἰ μὲν οἷον Λάζαρός τις εἶ, σειραῖς πταισμάτων, ἢ ἐναντίων δογμάτων δεσμούμενος, σήμερον ὑπὸ τοῦ Λόγου ἄκουσον φωνοῦντός σου, « Δεῦρο ἔξω, » καὶ Λύθητι, καὶ Ἀνάστηθι. Εἰ δὲ μαθητής τις εἶ, καὶ τῶν πρὸς διδασκαλίαν ἐπιτήδειος, ἀποστάλθητι, καὶ λύσας ἄγαγε Χριστῷ πῶλον καὶ πώλους, καὶ πολλοὺς τοὺς ἐν πλάνῃ προσδεδεμένους, καὶ εἰς τὴν κατέναντι πίστιν καὶ κώμην ἀντικειμένους. Κἂν τινες ἀντιλέγουσι, καὶ τὴν λύσιν τῶν πεπεδημένων κακῶς ἐμποδίζειν δοκιμάζουσι, φάσκοντες· « Τί λύεις τὸν πῶλον; » καθὰ καὶ τοῖς τυφλοῖς ἐπετίμων, μὴ κράζειν· εἰπὲ καὶ σὺ, « Ὅτι ὁ Κύριος αὐτῶν χρείαν ἔχει. » — « Κύριος γὰρ λύει πεπεδημένους, Κύριος σοφοῖ τυφλοὺς, » καθὼς σήμερον τοῦ Εὐαγγελίου ἤκουσας. Ἐπειδὴ γὰρ τὸν τῆς δικαιοσύνης ἥλιον ἐπιδημήσαντα ἔγνωκαν, εἰκότως πρὸς αὐτὸν ἔκραζον· « Ἐλέησον ἡμᾶς, Κύριε υἱὲ Δαβίδ. » Ὢ ξένων καὶ παραδόξων θαυμάτων! οἱ τυφλοὶ ἀναβλέπουσιν, καὶ οἱ βλέποντες Ἰουδαῖοι τυφλώττουσιν· οὗτοι Κύριον ὁμολογοῦσιν, κἀκεῖνοι, Τίς ἐστιν οὗτος; ἐπερωτῶσιν. Φησὶ γὰρ ὁ εὐαγγελιστής· « Οἱ δὲ ὄχλοι οἱ προάγοντες, καὶ οἱ ἀκολουθοῦντες, ἔκραζον, Ὡσαννὰ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Καὶ εἰσελθόντος αὐτοῦ εἰς Ἱερουσαλὴμ, ἐσείσθη πᾶσα ἡ πόλις, λέγουσα· Τίς ἐστιν οὗτος; » Ἴδες τὸ ξένον τοῦ Βασιλέως μυστήριον. Ἐπὶ πώλου καθήμενος σείει τὴν πόλιν, καὶ ἐν σταυρῷ καθηλούμενος σείει τὴν οἰκουμένην· ἵνα σὺ μάθῃς ὅτι τὴν πολύθεον τῶν εἰδώλων πλάνην σεῖσαι καὶ καταλῦσαι ἐλήλυθεν. Ὅρα δέ μοι τοῦ κατ' αὐτὸν τῆς οἰκονομίας μυστηρίου τὸ ἄγνωστον. Ἐν τῷ ᾅδῃ σείοντος αὐτοῦ τὸ ἐκεῖ δεσμωτήριον, ὡς ἔκραζον αἱ ἄνω δυνάμεις πρὸς τὰς κάτω δυνάμεις· « Ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν » ἵνα εἰσέλθῃ ὁ λέγων, « Εἰμὶ ἐγὼ ἡ θύρα· » ἐκπληττόμεναι αἱ ἐναντίαι δυνάμεις ἀντεφθέγγοντο· « Τίς ἐστιν οὗτος ὁ

You have, O most faithful and most holy flock of Christ, the praises of the feast: leap for joy. You have the divine and spotless teachings of the Church: delight in them. You have the spiritual weapons: make war against the wolves of the flock, train them not to blaspheme; teach them to contend for the truth; show that the field of our Church, which is Christ's, is pure of all tares. If you are like some Lazarus, bound with the cords of sins or of contrary doctrines, hear today the Word calling you, "Come forth" (John 11:43), and, Be loosed, and, Arise. But if you are a disciple, and one of those fit for teaching, be sent, and loose and bring to Christ a colt and colts, and the many who are tied up in error, and set against the faith and the village over against you. And if some speak against it, and try wickedly to hinder the loosing of those who are fettered, saying, "Why are you loosing the colt?" (Luke 19:33), just as they also rebuked the blind, that they should not cry out, say you too, "Because the Lord has need of them" (Luke 19:34). — "For the Lord looses those who are fettered, the Lord makes the blind wise" (Ps. 145:8), as you heard today from the Gospel. For since they knew that the Sun of righteousness had come among them, they rightly cried out to Him: "Have mercy on us, Lord, Son of David" (Matt. 20:30). O strange and wonderful marvels! The blind recover sight, and the Jews who see are blind; these confess the Lord, and those ask, Who is this? For the evangelist says: "And the crowds that went before and that followed cried out, Hosanna, blessed is He who comes in the name of the Lord. And when He had entered into Jerusalem, the whole city was shaken, saying: Who is this?" (Matt. 21:9–10). You saw the strange mystery of the King. Sitting upon a colt He shakes the city, and nailed upon the cross He shakes the world; that you may learn that He has come to shake and to destroy the many-godded error of idols. And consider for me the hiddenness of the mystery of His dispensation. When He was shaking the prison there in Hades, as the powers above cried to the powers below: "Lift up your gates, O princes" (Ps. 23:7), that He might enter who says, "I am the door" (John 10:9), the hostile powers, astounded, answered back: "Who is this

Editors' notes and page, col. 1068

Footnotes

(t) · call in col 1068 (Greek only)

Ισ. ἐπιτηδείων.

Perhaps read ἐπιτηδείων ("suitable").

(u-v) ‹anchor: ἐκπληττόμεναι› · call in col 1068 (Greek only) ἐκπλησσόμεναι.

Read ἐκπλησσόμεναι (the same word, "astounded", in the -σσ- spelling).

(printed under page 540)

Page

running head: [S. CYRILLI] ALEXANDRINI ARCHIEP. 1068
marginal letters: A ‹ὦ ἄνθρωπε, ὅπερ ἐξ ἐμοῦ›; B ‹θαρὰ ἀπὸ πάντων τῶν ζιζανίων›; C ‹ριος γὰρ λύει πεπεδημένους›; D ‹σὺ μάθῃς ὅτι τὴν πολύθεον›
old-edition numerals: (none)

PG 77:1069

βασιλεὺς τῆς δόξης; » Εἰς τὴν ἐπὶ γῆς Ἱερουσαλὴμ ξενιζόμενοι πύθονται· « Τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; » Εἰς τὴν ἄνω Ἱερουσαλὴμ ἀνερχομένου αὐτοῦ, ὁρῶντες αὐτὸν μετὰ σώματος, οἱ οὐδέποτε ἰδόντες αὐτὸν, διὰ τὸ ἀσώματον, νοεραὶ δυνάμεις, θαυμάζουσαι τοῦ ξένου τρόπου τὴν ἄνοδον, διηπόρουν πρὸς ἀλλήλας, λέγουσαι· Τίς ἐστιν οὗτος ὁ παραγενόμενος ἐν τοῖς ἀσωμάτοις χωρίοις ἐνσώματος; Θαυμάσαι δὲ ἄξιον, πῶς πύθονται, Τίς ἐστιν οὗτος ὁ παραγενόμενος, αἱ βασιλικαὶ δυνάμεις, αἱ ἐν τῇ κάτω γεννήσει αὐτοῦ, βοήσασαι ἅμα καὶ ὑμνήσασαι, « Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία· » οἷς γε καλῶς ἐμαθήτευσαν τῶν Ἑβραίων οἱ θεολόγοι παῖδες σήμερον λέγοντες· « Ὡσαννὰ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· εἰρήνη ἐν οὐρανῷ καὶ δόξα ἐν ὑψίστοις. » Οὕτως γὰρ ὁ Λουκᾶς εἴρηκεν. Καὶ ἦν ἐν Σιὼν ἰδέσθαι ὥσπερ ἀντιφθεγγόμενα καὶ ἀντασπαζόμενα ἄλληλα τὰ οὐράνια καὶ τὰ ἐπίγεια. Οἱ ἄνω λέγουσιν· « Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη· » οἱ κάτω ἀποκρίνονται· « Εἰρήνη ἐν οὐρανῷ καὶ δόξα ἐν ὑψίστοις. » Οἱ ἄγγελοι, Ἐπὶ γῆς εἰρήνη, εἰρήκασιν· οἱ ἄνθρωποι, Εἰρήνη ἐν οὐρανῷ, κεκράγασιν. Διατί; Ἐπειδὴ ἐπέστη ὁ πᾶσι βοῶν· « Εἰρήνη ὑμῖν· » περὶ οὗ ὁ προφήτης ηὔχετο, λέγων· « Κύριε, ὁ Θεὸς ἡμῶν, εἰρήνην δὸς ἡμῖν· » τοῦτ' ἔστι, τὸν Υἱόν σου Τὸν μονογενῆ ἀπόστειλον, ἵνα δι' αὐτοῦ καταλλαγῇς πρὸς ἡμᾶς, ὁρῶν τὴν ἡμετέραν φύσιν ἑνωθεῖσάν σοι δι' αὐτοῦ. Ἥνπερ εἰρήνην ὁρῶντες οἱ τῶν ἄνω χοροὶ, ἐβόων· « Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, » ἤγουν Θεοῦ πρὸς ἐχθροὺς τελεία καταλλαγὴ, ἣν καὶ οἱ παῖδες μαθόντες ἔκραζον· « Ὡσαννὰ, εἰρήνη ἐν οὐρανῷ, καὶ δόξα ἐν ὑψίστοις. » Γεγόνασι γὰρ τὰ ποτε ἐχθρὰ νῦν ἀδελφά· μίαν τὰ οὐράνια καὶ τὰ ἐπίγεια Χριστῷ τῷ οὐρανίῳ καὶ ἐπιγείῳ θεολογίαν προσάγοντα, καὶ προσκύνησιν· ὅθεν θεολογίαν προσάγειν οἱ ἄνω τοῖς κάτω διακελεύονται· « Προσκυνησάτωσαν αὐτῷ πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν· » οἱ κάτω τοῖς ἄνω ἀντιφθέγγονται· « Προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ. » Ὁ Δαβὶδ τοῖς ἀμφοτέροις βοᾷ· « Εὐφραινέσθωσαν οἱ οὐρανοὶ, καὶ ἀγαλλιάσθω ἡ γῆ. » Οἱ παῖδες ἀπεκρίνοντο· « Ὡσαννὰ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. » Μεθ' ὧν καὶ ἡμεῖς ἀνυμνήσωμεν καὶ ἑορτάσωμεν σήμερον, μὴ πανηγυρικῶς, ἀλλὰ θεϊκῶς· μὴ μόνον τῇ χειρὶ, ἀλλὰ καὶ τῇ ψυχῇ, βάϊα κατέχοντες, καὶ ταύτην ὑπὲρ χιόνα λευκάναντες, πᾶσαν ἐξ αὐτῆς τοῦ παλαιοῦ καὶ δερματίνου χιτῶνος τὴν νέκρωσιν ἀποδυσώμεθα, πάντα τῦφον καὶ ἔπαρσιν ἀποῤῥίψαντες. Διὰ τοῦτο γὰρ ὁ βασιλεὺς τῶν ἀσωμάτων, οὐκ ἐφ' ἁρμάτων καὶ στρατευμάτων παραγίνεται· ἀλλ' ἐπὶ πώλου οἰκτροῦ καὶ μεκροῦ καθήμενος ἔρχεται, σὲ παιδεύων μὴ ἐφ' ἵππων καὶ ἡμιόνων, οἷς οὐκ ἔστι σύνεσις, ἐπαίρεσθαι. Διὸ καὶ ἡμεῖς συμμετριάσωμεν Χριστῷ, ἵνα καὶ συνανέλθωμεν· μετὰ ἀγγέλων ὑμνήσωμεν, μετὰ τῶν παίδων δοξάσωμεν, μετὰ τοῦ ὄχλου τὰ τοῦ ὄχλου βοήσωμεν·

King of glory?" (Ps. 23:8). In the Jerusalem on earth they ask in astonishment: "Who is this King of glory?" As He went up into the Jerusalem above, the spiritual powers, seeing Him with a body, who had never seen Him because He was without body, marvelling at the ascent in so strange a manner, were at a loss among themselves, saying: Who is this who has come embodied into the bodiless places? And it is worth wondering how they ask, Who is this who has come?, the royal powers which at His birth below cried out and sang together, "Glory to God in the highest, and on earth peace, good pleasure among men" (Luke 2:14); from whom indeed the theologian children of the Hebrews learned well, saying today: "Hosanna, blessed is He who comes in the name of the Lord: peace in heaven and glory in the highest" (Luke 19:38). For so Luke has said. And it was to be seen in Sion how the things of heaven and the things of earth as it were answered and greeted one another in turn. Those above say: "Glory to God in the highest, and on earth peace"; those below answer: "Peace in heaven and glory in the highest." The angels have said, On earth peace; men have cried, Peace in heaven. Why? Because He had come who cries to all: "Peace to you" (John 20:19); for whom the prophet prayed, saying: "O Lord our God, give us peace" (Isa. 26:12); that is, send Thy only-begotten Son, that through Him Thou mayest be reconciled to us, seeing our nature united to Thee through Him. Seeing this peace, the choirs above cried out: "Glory to God in the highest, and on earth peace", that is, the perfect reconciliation of God with His enemies; which the children too had learned, and cried out: "Hosanna, peace in heaven, and glory in the highest." For the things once hostile have now become brothers: the things of heaven and the things of earth bringing one theology to Christ, who is of heaven and of earth, and one worship; whence those above bid those below to bring their theology: "Let all the families of the nations worship Him" (Ps. 21:28); those below answer back to those above: "Let all the angels of God worship Him" (Ps. 96:7; Heb. 1:6). David cries to both: "Let the heavens rejoice, and let the earth exult" (Ps. 95:11). The children answered: "Hosanna, blessed is He who comes in the name of the Lord" (Matt. 21:9). With them let us too sing hymns and keep the feast today, not as at a public festival but in a godly way; holding palm branches not only in the hand but also in the soul, and having made the soul whiter than snow, let us strip from it all the deadness of the old garment of skins, casting away all vanity and pride. For this is why the King of the bodiless powers comes not with chariots and armies, but comes sitting upon a poor and small colt, teaching you not to be lifted up upon horses and mules, which have no understanding (Ps. 31:9). Therefore let us too be moderate together with Christ, that we may also go up together with Him; let us sing hymns with the angels, glorify with the children, cry out with the crowd the cry of the crowd:

Editors' notes and page, col. 1069

Page

other: scripture references: Migne's foot notes (under col. 1070) print Psal. XCV, 7 and XCVI, 8 for the two "Let ... worship Him" quotations; the English gives Ps. 21:28 (the wording "all the families of the nations" with "worship") and Ps. 96:7 with Heb. 1:6 (96:8 is a slip). Coordinator's ruling per the misprinted-references rule.
running head: 1069 HOMILIAE DIVERS[AE] (cut at the image edge)
marginal letters: A ‹βασιλεὺς τῆς δόξης; » Εἰς τὴν ἐπὶ γῆς›; B ‹ἐν οὐρανῷ καὶ δόξα ἐν ὑψίστοις. Οὕτως γὰρ ὁ›; C ‹« Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, » ἤγουν›; D ‹ψυχῇ, βάϊα κατέχοντες›
old-edition numerals: (none)

PG 77:1070

Editors' notes and page, col. 1070

Footnotes

(44) · call in col 1070

Luc. II, 14.

Luke 2:14.

(printed under page 541)

(45) · call in col 1070

Luc. XIX, 38.

Luke 19:38.

(printed under page 541)

(46) · call in col 1070

Isa. XXVI, 12.

Isaiah 26:12.

(printed under page 541)

(47) ‹anchor: omnes familiae gentium› · call in col 1070

Psal. XCV, 7.

Psalm 95:7 (Vulgate numbering).

(printed under page 541)

(48) ‹anchor: angeli Dei› · call in col 1070

Psal. XCVI, 8.

Psalm 96:8 (Vulgate numbering).

(printed under page 541)

(49) ‹anchor: exsultet terra› · call in col 1070

Psal. XCV, 11.

Psalm 95:11 (Vulgate numbering).

(printed under page 541)

Footnotes

(50) · call in col 1071

Joan. XIV, 6.

John 14:6.

(printed under page 542)

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running head: 1071 S. CYRILLI ALEXANDRINI ARCHIEP. 1072 (spread across the page)
marginal letters: A ‹beside "discipulis praedicemus" / "μετὰ Βηθανίας"›; B ‹beside "saecula saeculorum. Amen." / "ἀκολουθοῦντες διὰ προθέσεως"›; C ‹beside "enses. Metuo severissimas"›; D ‹beside "solusque reus ex suis factis"›
old-edition numerals: 404 before the Latin caption HOMILIA XIV

PG 77:1072

μετὰ Βηθανίας σκιρτήσωμεν, μετὰ Λαζάρου τῶν νεκρῶν ἔργων ἀναστῶμεν· μετὰ τῶν ἐν Σιὼν χορεύσωμεν· μετὰ τῶν ἀναβλεψάντων τυφλῶν κράξωμεν· μετὰ νηπίων καὶ γερόντων αἰνέσωμεν· μετὰ μαθητῶν κηρύξωμεν· ἐλαιῶν κλάδους δι' ἐλεημοσύνης ἐν τῇ τοῦ βίου ὁδῷ καλῶς ὑποστρώσωμεν κατὰ τοὺς παῖδας· περικόψωμεν τῆς πολυύλου ἡμῶν ὑπάρξεως τὸν ὄγκον· καὶ ἐλεημοσύνῃ ἑαυτοὺς ὑποστρώσωμεν, ἐν τῇ ὁδῷ τῇ λεγούσῃ, « Ἐγώ εἰμι ἡ ὁδός· » ὅπως καὶ ἡμεῖς δι' αὐτῆς εὕρωμεν ἔλεος παρ' αὐτῆς καὶ σὺν αὐτῇ εἰς τὴν ἄνω Ἱερουσαλήμ· εἰς τὸ ἱερὸν τὸ μέγα συνεισέλθωμεν, καὶ οἱ προάγοντες, καὶ οἱ ἀκολουθοῦντες· οἱ προάγοντες μὲν ἐν τῇ τρίτῃ ὥρᾳ, καὶ οἱ ἀκολουθοῦντες οἱ περὶ τὴν ἑνδεκάτην. Καὶ οἱ προάγοντες διὰ πράξεων, καὶ οἱ ἀκολουθοῦντες διὰ προθέσεως, ἅπαντες σὺν Χριστῷ οἱ αὐτοὶ ἀκολουθοῦντες, καὶ ἀκολουθήσαντες συμβασιλεύοντες αὐτῷ, καὶ τῶν αἰωνίων ἀγαθῶν ἀπολαύοντες, δόξαν καὶ μεγαλωσύνην ἀναπέμψωσιν, ἅμα τῷ Πατρὶ, καὶ τῷ παναγίῳ καὶ ζωοποιῷ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς σύμπαντας αἰῶνας τῶν αἰώνων. Ἀμήν.

with Bethany let us leap for joy, with Lazarus let us rise from dead works; with those in Sion let us dance; with the blind who recovered their sight let us cry out; with infants and old men let us give praise; with the disciples let us proclaim; let us strew branches of olive well, through almsgiving, on the road of life, as the children did; let us cut away the bulk of our much-material substance; and let us strew ourselves by almsgiving on the road that says, "I am the way"; so that we too through it may find mercy from it and with it [go up] to the Jerusalem above; let us enter together into the great temple, both those who go before and those who follow: those who go before at the third hour, and those who follow about the eleventh. And those who go before through deeds, and those who follow through purpose, all of them alike with Christ, following and having followed, reigning with Him and enjoying the eternal goods, may send up glory and majesty, together with the Father and the all-holy and life-giving Spirit, now and ever, and to all the ages of ages. Amen.

ΟΜΙΛΙΑ ΙΔʹ.

HOMILY XIV.

Περὶ ἐξόδου ψυχῆς, καὶ περὶ τῆς δευτέρας παρουσίας.

On the departure of the soul, and on the second coming.

Φοβοῦμαι τὸν θάνατον, ὅτι πικρός μοί ἐστι. Φοβοῦμαι τὴν γέενναν, ὅτι ἀτελεύτητός ἐστι. Φοβοῦμαι τὸν τάρταρον, ὅτι οὐ μετέχει θέρμης. Φοβοῦμαι τὸ σκότος, ὅτι οὐ μετέχει φωτός. Φοβοῦμαι τὸν σκώληκα τὸν ἰοβόλον, ὅτι ἀτελεύτητός ἐστι. Φοβοῦμαι τοὺς ἀγγέλους τοὺς ἐπὶ τῆς κρίσεως, ὅτι ἀνελεήμονές εἰσι. Φοβοῦμαι ἐννοῶν τῆς ἡμέρας ἐκείνης τὸ φοβερὸν καὶ ἀδέκαστον δικαστήριον, τὸ βῆμα τὸ φρικῶδες, τὸν δικαστὴν τὸν ἀδέκαστον. Φοβοῦμαι τὸν ποταμὸν τοῦ πυρὸς, τὸν πρὸ τοῦ βήματος ἐκείνου συρόμενον, καὶ σφοδροτάτῃ κατακλάζοντα τῇ φλογὶ, τὰς ἠκονημένας ῥομφαίας. Φοβοῦμαι τὰς ἀποτόμους τιμωρίας. Φοβοῦμαι τὴν κόλασιν τὴν οὐκ ἔχουσαν τέλος. Φοβοῦμαι τὸν ζόφον τὸν ἀφεγγῆ. Φοβοῦμαι τὸ σκότος τὸ ἐξώτερον. Φοβοῦμαι τὰ δεσμὰ τὰ ἄλυτα, τὸν βρυγμὸν τῶν ὀδόντων, τὸν κλαυθμὸν τὸν ἀπαραμύθητον. Φοβοῦμαι τοὺς ἀφύκτους ἐλέγχους· οὐδὲν γὰρ κατηγόρων δεῖται ὁ δικαστὴς ἐκεῖνος, οὔτε μαρτύρων, οὔτε ἀποδείξεων, οὔτε ἐλέγχων· ἀλλ' ὅσα ἐπράξαμεν, καὶ ἐλαλήσαμεν, καὶ ἐβουλευσάμεθα, φέρει εἰς μέσον πρὸ τῶν ὀφθαλμῶν τῶν πεπλημμεληκότων. Τότε οὐδεὶς ὁ παριστάμενος, καὶ ἐξαρπάζων τῆς τιμωρίας, οὐ πατὴρ, οὐ μήτηρ, οὐχ υἱὸς, οὐχὶ θυγάτηρ, οὐκ ἄλλος τις τῶν συγγενῶν, οὐ γείτων, οὐ φίλος, οὐ συνήγορος, οὐ χρημάτων δόσις, οὐ πλούτου περιουσία, οὐ δυναστείας ὄγκος· ἀλλὰ ταῦτα πάντα ὥσπερ κόνις εἰς σποδὸν ἐλήλαται, καὶ μόνος κρινόμενος ἀπὸ τῶν αὐτῷ πεπραγμένων, τὴν ἐλευθεροῦσαν, ἢ τὴν καταδικάζουσαν ὑπομένει ψῆφον. Οἴμοι! οἴμοι! τῆς συνειδήσεως ἐλεγχούσης με, καὶ τῆς γραφῆς βοώσης, καὶ διδασκούσης με· ὦ ψυχὴ, τῶν μιασμάτων, καὶ παρὰ σοὶ ἐβδελυγμένων ἔργων! Οἴμοι, ὅτι τὸν ναὸν τοῦ σώματος ἔφθειρα, καὶ τὸ ἅγιόν σου Πνεῦμα ἐλύπησα! ὦ Θεὲ, ἀληθινά σου τὰ ἔργα, καὶ δικαία ἡ κρίσις σου, καὶ εὐθεῖαι αἱ ὁδοί

I fear death, because it is bitter to me. I fear Gehenna, because it is endless. I fear Tartarus, because it has no share in warmth. I fear the darkness, because it has no share in light. I fear the venomous worm, because it is endless. I fear the angels set over the judgement, because they are without mercy. I fear, when I consider it, the dread and incorruptible tribunal of that day, the fearful judgement-seat, the incorruptible Judge. I fear the river of fire that is drawn along before that judgement-seat and surges with most vehement flame, the sharpened swords. I fear the severe punishments. I fear the chastisement that has no end. I fear the lightless gloom. I fear the outer darkness. I fear the bonds that cannot be loosed, the gnashing of teeth, the weeping that has no consolation. I fear the inescapable proofs; for that Judge needs no accusers, nor witnesses, nor demonstrations, nor proofs; but whatever we have done, and spoken, and purposed, He brings into the open before the eyes of those who have offended. Then there is no one to stand by and snatch [one] from punishment: not father, not mother, not son, not daughter, not any other of one's kin, not neighbour, not friend, not advocate, no giving of money, no abundance of wealth, no pomp of power; but all these, like dust, are driven away into ashes, and one is judged alone on the things done by oneself, and awaits the verdict that sets free or condemns. Alas! alas! for my conscience convicts me, and the Scripture cries out and teaches me: O soul, of the defilements and of the works held abominable in you! Alas, that I have corrupted the temple of the body and grieved Thy Holy Spirit! O God, true are Thy works, and just is Thy judgement, and straight are the ways

Editors' notes and page, col. 1072

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running head: 1071 S. CYRILLI ALEXANDRINI ARCHIEP. 1072 (spread across the page)
marginal letters: A ‹μετὰ Βηθανίας σκιρτήσωμεν›; B ‹ἀκολουθοῦντες διὰ προθέσεως›; C ‹ῥόμενον, καὶ σφοδροτάτῃ›; D ‹οὐ φίλος, οὐ συνήγορος›
old-edition numerals: (none)
other: The close of Hom. XIII ("οἱ αὐτοὶ ἀκολουθοῦντες ... Ἀμήν.") is printed as a full-width Greek band across both columns of the page; set here in reading order. The column ends mid-phrase ("αἱ ὁδοί", continued in 1073 with σου presumably). Iota subscripts in ἐλεημοσύνῃ and λεγούσῃ are not clearly legible at this resolution; set in the regular form. Θυγάτηρ/θυγάτηρ at line start: case uncertain, set lower case. Column 1071 opposite is the facing Latin.

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σου, καὶ ἀνεξιχνίαστα τὰ κρίματά σου. Διὰ πρόσκαιρον ἁμαρτίας ἀπόλαυσιν, ἀθάνατα βασανίζομαι· δι' ἡδονὴν σαρκὸς, τῷ πυρὶ παραδίδομαι. Δικαία ἡ κρίσις τοῦ Θεοῦ· ἐκαλούμην, καὶ οὐχ ὑπήκουον· ἐδιδασκόμην, καὶ οὐ προσεῖχον· διεμαρτύραντό μοι, ἐγὼ δὲ κατεγέλων· ἀναγινώσκων καὶ ἐπιγινώσκων, οὐκ ἀπιστεύων, ἀλλ' ἐν ἀμελείᾳ, καὶ ῥᾳθυμίᾳ, καὶ ἀκηδίᾳ, καὶ ἐν περισπασμοῖς, καὶ ταραχαῖς, καὶ ζάλαις τρυφῶν καὶ σπαταλῶν, καὶ σκιρτῶν ἀγαλλόμενος, καὶ εὐφραινόμενος ἐδαπάνησά μου τὰ ἔτη, καὶ τοὺς μῆνας, καὶ τὰς ἡμέρας εἰς τὰ πρόσκαιρα, καὶ φθαρτὰ, καὶ γήϊνα κοπιῶν, καὶ μοχθῶν, καὶ ἀγωνιζόμενος· μὴ εἰς νοῦν λαμβάνων, ἢ λογιζόμενος, οἷον φόβον καὶ τρόμον, καὶ ἀγῶνα, καὶ ἀνάγκην ἔχει ἰδεῖν ἡ ψυχὴ, ὅτε τοῦ σώματος χωρίζεται. Παραγίνονται γὰρ ἐφ' ἡμᾶς στρατιαὶ καὶ δυνάμεις οὐράνιοι· καὶ τῶν ἐναντίων δυνάμεων, οἱ τοῦ σκότους ἄρχοντες, οἱ κοσμοκράτορες τῆς πονηρίας, οἱ τελωνάρχαι, καὶ λογοθέται, καὶ πρακτοψηφισταὶ τοῦ ἀέρος· καὶ σὺν αὐτοῖς ὁ ἀνθρωποκτόνος διάβολος, ὁ ἐν κακίᾳ δυνάστης, οὗ ἡ γλῶσσα, ὡσεὶ ξυρὸν ἠκονημένον· περὶ οὗ φησιν ὁ προφήτης· « Τὰ βέλη τοῦ δυνατοῦ ἠκονημένα σὺν τοῖς ἄνθραξι τοῖς ἐρημικοῖς· » καὶ ἐνεδρεύει ὡς λέων ἐν τῇ μάνδρᾳ αὐτοῦ, ὁ δράκων ὁ μέγας, ὁ ἀποστάτης, ὁ ᾅδης, ὁ πλατύνων στόμα αὐτοῦ, ὁ ἄρχων τῆς ἐξουσίας τοῦ σκότους, ὁ ἔχων τοῦ θανάτου τὸ κράτος καὶ τρόπῳ τινὶ δίκην, κατέχων τὴν ψυχὴν, ἐπιφέρων καὶ ψηφίζων πάντα τὰ ἐμοὶ πεπραγμένα ἐν ἔργῳ καὶ λόγῳ, τὰ ἐν γνώσει, καὶ ἐν ἀγνοίᾳ, ἀνομήματα καὶ ἁμαρτήματα, ἀπὸ τῆς νεότητος, ἕως τῆς ἡμέρας τοῦ τέλους, ἧς κατελήφθην, ἐξερευνῶν λοιπόν. Ὁποῖον φόβον καὶ τρόμον δοκεῖς τὴν ψυχὴν ἔχειν ἐν τῇ ἡμέρᾳ ἐκείνῃ, θεωροῦσαν τοὺς φοβεροὺς, καὶ ἀγρίους, καὶ ἀπηνεῖς, καὶ ἀνηλεεῖς καὶ ἀτιθάσσους δαίμονας, ὡς Αἰθίοπας ζοφώδεις παρισταμένους, ὧν καὶ αὐτὴ ἡ ἰδέα μόνη χαλεπωτέρα ὑπάρχει πάσης κολάσεως, οὕστινας ὁρῶσα ἡ ψυχὴ θορυβεῖται, θροεῖται, ὀδυνᾶται, ταράσσεται, καὶ συστέλλεται, πρὸς τοὺς τοῦ Θεοῦ ἀγγέλους προσφεύγουσα; Κατέχεται οὖν ἡ ψυχὴ ὑπὸ τῶν ἁγίων ἀγγέλων, διὰ τοῦ ἀέρος παρερχομένη, καὶ ὑψουμένη, εὑρίσκει τε τελώνια φυλάττοντα τὴν ἄνοδον, καὶ κρατοῦντα, καὶ διακωλύοντα τὰς ἀναβαινούσας ψυχάς. Ἕκαστον τὸ τελώνιον τὰς οἰκείας ἁμαρτίας προσφέρει αὐτῶν· τὸ μὲν τῆς καταλαλιᾶς, ὅσα διὰ στόματος καὶ γλώττης ἀπὸ ψεύδους, καὶ ὅρκου, καὶ ἐπιορκίας, ἀργολογίας τε καὶ φλυαρίας, καὶ ματαιολογίας καὶ γαστριμαργικὰς παραχρήσεις, ἀσωτοποσίας τε οἴνου, καὶ ἀμέτρους γέλωτας, καὶ ἀπρεπεῖς, καὶ φιλημάτων ἀσέμνων καὶ ἀπρεπῶν, καὶ ᾀσμάτων πορνικῶν· οἱ δὲ ἅγιοι ἄγγελοι οἱ τὴν ψυχὴν ὁδηγοῦντες, προσφέρουσι καὶ αὐτοὶ, ὅσα διὰ στόματος καὶ γλώσσης ἐλαλήσαμεν ἀγαθὰ, προσευχὰς, εὐχαριστίας, ψαλμοὺς, ᾠδὰς, ὕμνους, καὶ ᾄσματα πνευματικὰ, ἀναγνώσεις τῶν Γραφῶν, καὶ ὅσα διὰ στόματος καὶ γλώσσης ἀγαθὰ τῷ Θεῷ προεπέμψαμεν.

of Thee, and unsearchable are Thy judgements. For a passing enjoyment of sin I am tormented without end; for the pleasure of the flesh I am handed over to the fire. Just is the judgement of God: I was called, and I did not obey; I was taught, and I paid no heed; they bore witness to me, but I laughed them to scorn; reading and recognizing, not disbelieving, but in negligence, and sloth, and listlessness, and amid distractions, and tumults, and storms, living in luxury and wantonness, leaping and exulting, and making merry, I spent my years, and months, and days on things passing, and perishable, and earthly, toiling, and labouring, and striving; not taking to mind or reckoning what fear and trembling, and agony, and constraint the soul must see when it is separated from the body. For there come upon us hosts and heavenly powers; and, of the opposing powers, the rulers of darkness, the world-rulers of wickedness, the chief toll-collectors, and auditors, and assessors of the air; and with them the man-slaying devil, the potentate in malice, whose tongue is like a sharpened razor; of whom the prophet says: "The arrows of the mighty, sharpened, with coals of the desert"; and he lies in wait like a lion in his den, the great dragon, the apostate, Hades, who opens wide his mouth, the ruler of the power of darkness, who holds the might of death and, in a certain way, judgement, holding fast the soul, bringing forward and casting the vote on all that I have done in deed and word, the transgressions and sins committed knowingly and in ignorance, from youth until the day of the end on which I was overtaken, searching them out to the last. What fear and trembling do you suppose the soul has on that day, beholding the fearful, and savage, and harsh, and merciless and untameable demons standing by like gloomy Ethiopians, whose very appearance alone is more grievous than every punishment, at the sight of whom the soul is confounded, alarmed, pained, troubled, and shrinks, fleeing for refuge to the angels of God? The soul then is held by the holy angels, and as it passes through the air and is lifted up, it finds toll-houses guarding the ascent, and seizing and hindering the souls going up. Each toll-house brings forward the sins proper to it: the one, that of slander, whatever [was committed] by mouth and tongue through lying, and oath-taking, and perjury, idle talk and babbling, and vain speaking, and gluttonous excesses, and profligate drinking of wine, and immoderate and unseemly laughter, and indecent and unseemly kisses, and lewd songs; but the holy angels who guide the soul bring forward, they too, whatever good we have spoken with mouth and tongue, prayers, thanksgivings, psalms, odes, hymns and spiritual songs, readings of the Scriptures, and whatever good we have sent ahead to God by mouth and tongue.

Δεύτερον τελώνιον, ὅρασις ὀμμάτων, καὶ ὅσα ἀπὸ ἀπρεποῦς θέας, καὶ περιέργου, καὶ ἀχαλινώτου ὁράσεως, καὶ νευμάτων δολίων. Τρίτον τελώνιον, τῆς ἀκοῆς, καὶ ὅσα διὰ τῆς τοιαύτης αἰσθήσεως, τὰ ἀκάθαρτα πνεύματα δέχονται. Τέταρτον τελώνιον, ἡ

The second toll-house: the sight of the eyes, and whatever [comes] from unseemly, and curious, and unbridled looking, and from deceitful glances. The third toll-house: that of hearing, and whatever the unclean spirits receive through that sense. The fourth toll-house: the

Editors' notes and page, col. 1073

Page

running head: 1073 HOMILIAE DIVERSAE. 1074 (spread across the page)
marginal letters: A ‹σου, καὶ ἀνεξιχνίαστα›; B ‹ἡμᾶς στρατιαὶ καὶ δυνάμεις›; C ‹τος, ἕως τῆς ἡμέρας›; D ‹ρει αὐτῶν· τὸ μὲν τῆς καταλαλιᾶς›
old-edition numerals: (none)
other: Four lines of GREEK ("νου, καὶ ἀμέτρους γέλωτας ... προεπέμψαμεν.") run full width across both columns at the paragraph end; set here in reading order. Column ends mid-sentence at "ἡ". Specks in the type (a stray comma before ἄνοδον, colons in ἀνεξιχνίαστα, ἄνθραξι, τελώνια) read as damage, not misprints.

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Editors' notes and page, col. 1074

Footnotes

(51) · call in col 1074

Psal. CXIX, 4.

Psalm 119:4 (Vulgate numbering).

(printed under page 543)

Footnotes

(51*) ‹anchor: habitatio apud te est› · call in col 1075 Psal. LXXXVI, 7.

Psalm 86:7 (Vulgate numbering).

(printed under page 544)

(52) ‹anchor: moeror, et gemitus› · call in col 1075

Isa. XXXV, 10.

Isaiah 35:10.

(printed under page 544)

(53) ‹anchor: Domini gloriam videat› · call in col 1075

Isa. XXVI, 10.

Isaiah 26:10.

(printed under page 544)

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running head: 1075 S. CYRILLI ALEXANDRINI ARCHIEP. 1076 (spread across the page; right half read from the 1076 images)
marginal letters: A ‹odoriferorum unguentorum›; B ‹hora doloris, periculi›; C ‹Aufugit dolor, moeror›; D ‹jam diu obdormiverunt›
old-edition numerals: 407 before "Sin autem inventus fuerit"

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ὄσφρησις ὀσμῆς τε εὐώδους ἀλειμμάτων, καὶ ἡδονικῆς ὀσφρήσεως, ἅπερ γυναιξὶ θυμελικαῖς, καὶ ἑταίραις πρέπουσι. Πέμπτον τελώνιον, ὅσα δι' ἀφῆς χειρῶν πονηρὰ καὶ χαλεπὰ ἐπράχθησαν· καὶ τὰ λοιπὰ τῆς κακίας τελώνια, φθόνου τε καὶ ζήλου, κενοδοξίας τε καὶ ὑπερηφανίας, πικρίας καὶ ὀργῆς, ὀξυχολίας τε καὶ θυμοῦ, πορνείας, καὶ μοιχείας, καὶ μαλακίας, φόνου τε καὶ φαρμακείας, καὶ τῶν λοιπῶν θεοστυγῶν καὶ μιαρῶν πράξεων· ὧν ἐν τῇ παρούσῃ ὥρᾳ οὐκ ἔνι λεπτομερῶς διηγήσασθαι· ἀλλ' ἐν ἑτέρῳ καιρῷ ταμιευέσθω· καὶ ἁπλῶς οὕτως καθεξῆς ἕκαστον πάθος ψυχῆς, καὶ πᾶν ἁμάρτημα ἰδίους τελώνας ἔχει, καὶ φορολόγους. Ψυχὴ οὖν ἡ ταῦτα καὶ μείζονα, καὶ πλείονα τούτων θεωροῦσα, ὁποῖον φόβον, καὶ τρόμον, καὶ κλόνον δοκεῖς ἔχειν, ἕως ὅτου ἡ ἀπόφασις ἔλθῃ, καὶ ἡ ἐλευθερία αὐτῆς γένηται; Ἐκείνη ἐστὶν ἡ ὥρα ἐπώδυνος, καὶ ἐπικίνδυνος, καὶ πολυστέναχτος, καὶ ἀπαραμύθητος, ἕως ἂν ἴδῃ τί τὸ ἀποβησόμενον. Αἱ γὰρ θεῖαι δυνάμεις ἵστανται, καὶ πρόσωπον τῶν ἀκαθάρτων πνευμάτων· καὶ αὗται τὰς καλὰς αὐτῆς ἐπιφέρουσι πράξεις, διά τε λόγων, καὶ ἔργων, καὶ λογισμῶν, καὶ ἐννοιῶν· κατανοεῖ ἡ ψυχὴ μέσον ἱσταμένη ἐν φόβῳ καὶ τρόμῳ, ἕως οὗ ἐκ τῶν πράξεων, καὶ τῶν ἔργων, καὶ λόγων αὐτῆς, ἢ κατακριθεῖσα δεσμευθῇ, ἢ δικαιωθεῖσα ἐλευθερωθῇ (τῶν ἰδίων γὰρ ἁμαρτημάτων ἕκαστος ταῖς σειραῖς σφίγγεται)· καὶ ἐὰν ᾖ ἀξία, εὐσεβῶς ζήσασα, καὶ θεαρέστως βιώσασα, παραλαμβάνουσιν αὐτὴν ἄγγελοι· καὶ λοιπὸν ἀμέριμνος οὖσα, πορεύεται ἔχουσα συνοδοιπόρους τὰς ἁγίας δυνάμεις, κατὰ τὸ γεγραμμένον· « Ὡς εὐφραινομένων πάντων ἡ κατοικία ἐν σοί. » Τότε πληροῦται τὸ εἰρημένον· « Ἀπέδρα ὀδύνη, λύπη, καὶ στεναγμός. » Τότε ἀπαλλαγεῖσα τῶν πονηρῶν καὶ σαπρῶν καὶ φοβερῶν πνευμάτων ἐκείνων, πορεύεται εἰς ἐκείνην τὴν ἀνεκλάλητον χαράν. Ἐὰν δὲ εὑρεθῇ ἐν ἀμελείᾳ καὶ ἀσωτίᾳ ζήσασα, ἀκούει τὴν δεινοτάτην ἐκείνην φωνήν· « Ἀρθήτω ὁ ἀσεβὴς, ἵνα μὴ ἴδῃ τὴν δόξαν Κυρίου. » Τότε αὐτὴν καταλαμβάνουσιν ἡμέραι ὀργῆς, καὶ θλίψεως, καὶ ἀνάγκης, καὶ στενοχωρίας, ἡμέρα σκότους καὶ γνόφου· τότε ἀφέντες αὐτὴν οἱ ἅγιοι τοῦ Θεοῦ ἄγγελοι, παραλαμβάνουσιν αὐτὴν οἱ Αἰθίοπες ἐκεῖνοι δαίμονες, καὶ τύπτοντες αὐτὴν ἀνηλεῶς κατάγουσιν εἰς τὴν γῆν· καὶ διχάσαντες αὐτὴν, ῥίπτουσιν αὐτὴν δεδεμένην δεσμοῖς ἀλύτοις, εἰς γῆν σκοτεινὴν καὶ ζοφερὰν, εἰς τὰ κατώτερα μέρη, ἐν τοῖς καταχθονίοις δεσμωτηρίοις, καὶ φυλακαῖς τοῦ ᾅδου· ἔνθα τυγχάνουσιν ἀποκεκλεισμέναι αἱ ψυχαὶ τῶν ἁμαρτωλῶν, τῶν ἀπ' αἰῶνος κεκοιμημένων, καθώς φησιν ὁ Ἰακώβ· εἰς γῆν σκοτεινὴν καὶ ζοφερὰν, εἰς γῆν σκότους αἰωνίου οὐκ ἐπίφεγγος, οὐδὲ ζωὴ βροτῶν, ἀλλ' ὀδύνη αἰώνιος, καὶ λύπη ἀτελεύτητος, καὶ κλαυθμὸς ἄπαυστος, καὶ βρυγμὸς ὀδόντων ἀσίγητος, καὶ στεναγμοὶ ἀκοίμητοι· ἐκεῖ οὐαὶ διαπαντὸς, ἐκεῖ οἴμοι, οἴμοι! ἐκεῖ κράζουσι, καὶ οὐκ ἔστιν ὁ βοηθῶν· βοῶσι, καὶ οὐδείς ἐστιν ὁ ῥυόμενος· οὐκ ἔστι διηγήσασθαι τὴν ἀνάγκην ἐκείνην· οὐκ ἔστιν εἰπεῖν διὰ γλώττης τὰς ὀδύνας τῶν ἐκεῖσε

smell, both of fragrant ointments and of voluptuous scent, such as befit women of the stage and harlots. The fifth toll-house: whatever wicked and grievous things were done through the touch of the hands; and the remaining toll-houses of vice, of envy and jealousy, of vainglory and pride, of bitterness and anger, of quick temper and wrath, of fornication, and adultery, and softness, of murder and sorcery, and of the other God-hated and abominable deeds; which it is not possible to recount in detail at the present hour; but let it be kept in store for another time; and simply thus, in order, each passion of the soul and every sin has its own toll-collectors and tax-gatherers. The soul, then, beholding these things and things greater and more numerous than these, what fear and trembling and agitation do you suppose it has, until the sentence comes and its freedom is granted? That is the hour full of pain, and full of peril, and of many groans, and without consolation, until it sees what the outcome will be. For the divine powers stand, and over against them the unclean spirits; and these bring forward its good deeds, through words, and works, and thoughts, and intentions; the soul, standing in the middle, considers them in fear and trembling, until, from its deeds, and works, and words, it is either condemned and bound, or justified and set free (for each is held fast by the cords of his own sins); and if it is worthy, having lived piously and passed its life in a way pleasing to God, angels take it up; and thenceforth, being free from care, it goes on with the holy powers as its fellow travellers, according to what is written: "As of all who rejoice is the dwelling in you." Then is fulfilled what was said: "Pain, grief and groaning have fled away." Then, delivered from those wicked and foul and fearful spirits, it goes into that unspeakable joy. But if it is found to have lived in negligence and profligacy, it hears that most terrible voice: "Let the ungodly be taken away, that he may not see the glory of the Lord." Then days of wrath, and affliction, and constraint, and distress overtake it, a day of darkness and gloom; then the holy angels of God let it go, and those Ethiopian demons take it up, and beating it mercilessly they bring it down to the earth; and having cleft it asunder, they cast it, bound with bonds that cannot be loosed, into a land dark and gloomy, into the lower parts, into the dungeons beneath the earth and the prisons of Hades; where the souls of the sinners who have fallen asleep from of old are shut up, as Jacob says: into a land dark and gloomy, into a land of everlasting darkness, without light, where there is no life of mortals, but everlasting pain, and endless grief, and unceasing weeping, and gnashing of teeth that is never silent, and sleepless groans; there is woe for ever, there "alas, alas!"; there they cry out, and there is none to help; they shout, and there is no one to deliver; it is impossible to describe that distress; it is impossible to tell with the tongue the pains of those

Editors' notes and page, col. 1076

Page

running head: 1075 S. CYRILLI ALEXANDRINI ARCHIEP. 1076 (spread across the page)
marginal letters: A ‹ὄσφρησις ὀσμῆς τε›; B ‹φασις ἔλθῃ, καὶ ἡ ἐλευθερία›; C ‹συνοδοιπόρους τὰς ἁγίας δυνάμεις›; D ‹δεσμοῖς ἀλύτοις, εἰς γῆν›
old-edition numerals: (none)
other: The column ends mid-phrase at "τῶν ἐκεῖσε". A stray mark after ὑπερηφανίας read as damage. "ὁ Ἰακώβ" as printed (the Latin has "Jacobus"). Column 1075 opposite is the facing Latin; no full-width band on this page.

PG 77:1077

κατακειμένων καὶ ἀποκεκλεισμένων ψυχῶν· ἀδυνατεῖ πᾶν στόμα ἀνθρώπου φανερῶσαι τὸν φόβον καὶ τὸν τρόμον ἐκεῖνον· οὐκ ἔνι χείλη ἀνθρώπου ἰσχύοντα εἰπεῖν τὴν περίστασιν, καὶ τὸν κλαυθμὸν αὐτῶν· στενάζουσι διηνεκῶς καὶ ἀπαύστως, ἀλλ' οὐδεὶς ὁ ἐλεῶν· κράζουσιν ἐκ βάθους, ἀλλ' οὐδεὶς ὁ εἰσακούων· ἀποδύρονται, ἀλλ' οὐδεὶς ὁ ῥυόμενος· ἀνακαλοῦνται, καὶ κόπτονται, ἀλλ' οὐδεὶς ὁ σπλαγχνιζόμενος. Τότε ποῦ ἡ καύχησις τοῦ κόσμου τούτου; ποῦ ἡ κενοδοξία; ποῦ ἡ τρυφή; ποῦ ἡ ἀπόλαυσις; ποῦ ἡ σπατάλη; ποῦ ἡ φαντασία; ποῦ ἡ ἀνάπαυσις; ποῦ ὁ κόσμος; ποῦ τὰ χρήματα; ποῦ ἡ εὐγένεια; ποῦ τότε ἡ τερπνότης; ποῦ ἡ ἀνδρεία τῆς σαρκός; ποῦ τὸ κάλλος τῶν γυναικῶν τὸ ψευδὲς καὶ ἀνωφελές; ποῦ τότε ἡ παρρησία ἡ ἀναιδὴς καὶ ἀναίσχυντος; ποῦ τότε ὁ καλλωπισμὸς τῶν ἱματίων; ποῦ ἡ ἡδονὴ τῆς ἁμαρτίας ἡ ἀκάθαρτος καὶ σιφνή; ποῦ ὁ τὴν βδελυρὰν τῶν ἀνέρων κοίτην, ἡδονὴν ἡγούμενος; ποῦ οἱ τὰ μύρα καὶ τὰ ἀλείμματα ἀλειφόμενοι καὶ καπνιζόμενοι; ποῦ οἱ μετὰ τυμπάνων καὶ κιθάρας τὸν οἶνον πίνοντες; ποῦ τότε ἡ καταφρόνησις τῶν ἐν ἀφοβίᾳ ζώντων; ποῦ ἡ φιλαργυρία, καὶ ἡ φιλοχρηματία, καὶ ἡ ἐξ αὐτῶν ἀσπλαγχνία; ποῦ τότε ἡ ἀπάνθρωπος ὑπερηφανία ἡ πάντα βδελυσσομένη, καὶ ἑαυτὴν λογιζομένη εἶναί τι; ποῦ τότε ἡ κενὴ καὶ ματαία τῶν ἀνθρώπων δόξα; ποῦ ἡ λαγνεία καὶ ἡ ἀκολασία; ποῦ ἡ δυναστεία, καὶ ἡ τυραννίς; ποῦ τότε βασιλεύς; ποῦ ἄρχων; ποῦ ἡγούμενος; ποῦ οἱ ἐπ' ἐξουσιῶν; ποῦ οἱ γαυριῶντες ἐπὶ πλήθει πλούτου, καὶ πτωχοὺς μὴ ἐλεοῦντες, καὶ τοῦ Θεοῦ καταφρονοῦντες; ποῦ τὰ θέατρα, καὶ τὰ κυνήγια; ποῦ τότε οἱ μετεωριζόμενοι, καὶ μετριάζοντες, καὶ ἀμερίμνως βιοῦντες; ποῦ τὰ μαλακὰ ἐνδύματα, καὶ αἱ στρωμναὶ αἱ μαλακαὶ, καὶ ἁπαλαί; ποῦ αἱ ὑψηλαὶ οἰκοδομαὶ, καὶ τὸ εὖρος τῶν στοῶν; ποῦ οἱ ἐν ἀφοβίᾳ ζήσαντες; Τότε ἰδόντες, θαυμάσουσι καὶ φρίξουσι, καὶ καταπλαγέντες ὀλολύξουσι, ταραχθέντες σαλευθῶσι· τρόμος αὐτοὺς ἐπιλάβοι, καὶ ὠδῖνες ὡσεὶ τικτούσης, ἐν πνεύματι βιαίῳ συντριβήσονται ἀφανιζόμενοι. Ποῦ τότε ἡ σοφία τῶν σοφῶν; ποῦ τῶν ῥητόρων ἡ εὐγλωττία, καὶ τὰ μάταια αὐτῶν πανουργεύματα; Οὐαὶ, οὐαί! ἐταράχθησαν, ἐσαλεύθησαν ὡς ὁ μεθύων, καὶ πᾶσα ἡ σοφία αὐτῶν κατεπόθη. Ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου;

lying there and shut-in souls; every human mouth is powerless to make known that fear and trembling; there are no human lips able to tell their plight and their weeping; they groan continually and without ceasing, but there is no one to pity; they cry out from the depth, but there is no one to hear; they lament, but there is no one to deliver; they call out and beat their breasts, but there is no one to have compassion. Where then is the boasting of this world? where the vainglory? where the luxury? where the enjoyment? where the wantonness? where the show? where the ease? where the finery? where the money? where the noble birth? where then the delight? where the vigour of the flesh? where the beauty of women, false and profitless? where then the boldness, shameless and unblushing? where then the adornment of garments? where the pleasure of sin, unclean and empty? where he who holds the abominable bed of men a pleasure? where those who anoint and perfume themselves with myrrh and ointments? where those who drink wine to drum and lyre? where then the contempt of those who live without fear? where the love of silver, and the love of money, and the hard-heartedness that comes of them? where then the inhuman pride that loathes all things and reckons itself to be something? where then the empty and vain glory of men? where the lust and the licentiousness? where the dominion and the tyranny? where then a king? where a ruler? where a governor? where those set in authority? where those who exult in the abundance of their wealth, and do not pity the poor, and despise God? where the theatres and the hunts? where then those puffed up, and those living at their ease, and those who live without care? where the soft garments, and the soft and tender beds? where the lofty buildings and the breadth of the colonnades? where those who lived without fear? Then, when they see, they will marvel and shudder, and, struck with terror, they will howl; troubled, they will be shaken; trembling would seize them, and pangs as of a woman in labour; by a violent wind they will be shattered and blotted out. Where then is the wisdom of the wise? where the eloquence of the orators, and their vain knaveries? Woe, woe! they were troubled, they reeled like the drunkard, and all their wisdom was swallowed up. Where is the wise man? where the scribe? where the disputer of this age?

Ὦ ἀδελφοὶ, ἀναλογίσασθε ποταποὺς δεῖ ὑπάρχειν ἡμᾶς διδόντας λόγον καθ' ἓν ὧν ἐπράξαμεν, εἴτε μεγάλων εἴτε μικρῶν· μέχρι γὰρ τοῦ ἀργοῦ λόγου, ἀπολογίαν δώσομεν τῷ δικαίῳ κριτῇ. Ποταποὺς δεῖ ἡμᾶς εἶναι ἐν τῇ ὥρᾳ ἐκείνῃ; Ἐὰν δὲ εὕρωμεν χάριν ἐνώπιον τοῦ Θεοῦ, οἵα χαρὰ δέχηται ἡμᾶς ἀφοριζομένους ἐκ δεξιῶν τοῦ Βασιλέως! Ποταποὺς δεῖ εἶναι ἡμᾶς εἰς τὴν χαρὰν ἐκείνην τὴν ἀνεκλάλητον, ὅτ' ἂν εἴπῃ ὁ Βασιλεὺς τῶν βασιλευόντων, τοῖς ἐκ δεξιῶν αὐτοῦ μετὰ ἱλαρότητος· « Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. » Τότε κατακληρονομήσομεν ἐκεῖνα τὰ ἀγαθὰ, « Ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν. » Τότε λοιπὸν ἀμέριμνοί ἐσμεν, μηκέτι πτοούμενοι μηδεμίαν πτόησιν. Ἀναλογισώμεθα

O brethren, consider what sort of men we must be as we give account, one by one, of the things we have done, whether great or small; for even down to the idle word we shall make our defence to the just Judge. What sort of men must we be in that hour? But if we find favour before God, what joy will receive us as we are set apart on the right hand of the King! What sort of men must we be for that unspeakable joy, when the King of those who reign says with gladness to those on His right hand: "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." Then we shall come into possession of those good things "which eye has not seen, and ear has not heard, and which have not entered into the heart of man, which God has prepared for those who love Him." Then at last we are free from care, no longer dismayed by any dismay. Let us consider

Editors' notes and page, col. 1077

Footnotes

(54) ‹anchor: ab orbe condito regnum› · call in col 1078

Matth. XXV, 34.

Matthew 25:34.

(printed under page 545)

(55) ‹anchor: sui amantibus praeparavit› · call in col 1078

Isa. LXIV, 4; I Cor. II, 9.

Isaiah 64:4; 1 Corinthians 2:9.

(printed under page 545)

Footnotes

(56) · call in col 1079

Matth. XXV, 41.

Matthew 25:41.

(printed under page 546)

Page

running head: 1079 S. CYRILLI ALEXANDRINI ARCHIEP. 1080 (spread across the page; right half read from the 1080 images)
marginal letters: A ‹cum ad illud horrendum tribunal›; B ‹tur, quem vel ipse diabolus›; C ‹buntur : cum sontes flebunt›; D ‹angelis destinatum›
old-edition numerals: 409 after "loquetur ad eos"; 410 before "Insontes in paradisum"

PG 77:1080

δὲ ταῦτα, καὶ τὴν τῶν ἁμαρτωλῶν ἀτελεύτητον κόλασιν, ὅταν εἰσάγωνται εἰς τὸ βῆμα τὸ φοβερὸν, οἵα αἰσχύνη αὐτοὺς λήψεται ἐνώπιον τοῦ δικαίου κριτοῦ, μὴ ἔχοντας λόγον ἀπολογίας! Οἵα ἐντροπὴ λήψεται αὐτοὺς ἀφοριζομένους ἐξ εὐωνύμων τοῦ βασιλέως! Οἷον σκότος ἐπιπέσει ἐπ' αὐτοὺς, ὅταν λαλήσῃ πρὸς αὐτοὺς ἐν ὀργῇ αὐτοῦ, καὶ ἐν τῷ θυμῷ αὐτοῦ ταράξῃ αὐτούς· ὅταν εἴπῃ πρὸς αὐτούς· « Πορεύεσθε ἀπ' ἐμοῦ, οἱ κατηραμένοι, εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ. » Οἴμοι! οἴμοι! οἵαν θλῖψιν, καὶ ὀδύνην, καὶ στενοχωρίαν, καὶ φόβον, καὶ τρόμον δέξεται τὰ πνεύματα αὐτῶν, ὅταν γένηται κραυγὴ πασῶν τῶν ἐπουρανίων δυνάμεων, λεγόντων· Ἀποστραφήτωσαν οἱ ἁμαρτωλοὶ εἰς τὸν ᾅδην! οὐαὶ, οὐαί! οἷον μέλος ἀλαλάξουσι θρηνοῦντες, καὶ πενθοῦντες, καὶ ὀλολύζοντες, κοπτόμενοι, ἀπαγόμενοι κολασθῆναι πικρῶς εἰς ἀτελευτήτους αἰῶνας! Οἴμοι, οἴμοι! οἷός ἐστιν ὁ τόπος, ὅπου ἐστὶν ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων, ὁ καλούμενος Τάρταρος, ὃν καὶ αὐτὸς ὁ διάβολος φρίττει! οὐαὶ, οὐαί! οἵα ἐστὶν ἡ γέεννα τοῦ πυρὸς τοῦ ἀσβέστου, καίοντος καὶ μὴ φωτίζοντος! οἴμοι, οἴμοι! οἷός ἐστιν ὁ ἀκοίμητος καὶ ἰοβόλος σκώληξ! οὐαὶ, οὐαί! οἷον δεινόν ἐστιν τὸ σκότος ἐκεῖνο τὸ ἐξώτερον, καὶ ἀεὶ μένον! οἴμοι, οἴμοι! οἷοί εἰσιν οἱ ἄγγελοι ἐκεῖνοι, οἱ ἐπὶ τῶν κολάσεων ἄσπλαγχνοι καὶ ἀνελεήμονες! ὀνειδίζουσι γὰρ, καὶ ἐπιπλήττουσι δεινῶς. Τότε οἱ κολαζόμενοι κράζουσιν ἐκτενῶς, καὶ ὁ σώζων οὐκ ἔστιν· κεκράξονται γὰρ πρὸς Κύριον, καὶ οὐκ εἰσακούσεται αὐτούς· τότε γνώσονται, ὅτι μάταια αὐτοῖς ἀπῆει πάντα τὰ βίου· καὶ ἃ ἐδόκουν ἐνταῦθα χρηστὰ εἶναι, καὶ χαρμονῆς πλήρη, χολῆς καὶ ἰοῦ πικροῦ πικρότερα εὑρεθήσονται. Οὐαὶ τοῖς ἁμαρτωλοῖς! ὅταν οἱ δίκαιοι ἐκ δεξιῶν ἵστανται, κἀκεῖνοι θλίβονται· ὅταν οἱ ἁμαρτωλοὶ πενθῶσι, καὶ οἱ δίκαιοι χαίρωσιν· ὅταν οἱ δίκαιοι ἑορτάζουσι, καὶ οἱ ἁμαρτωλοὶ ὀδύρονται· ὅταν οἱ δίκαιοι ἐν γαλήνῃ, καὶ οἱ ἁμαρτωλοὶ ἐν χειμῶνι καὶ συμφορᾷ. Οὐαὶ τοῖς ἁμαρτωλοῖς! ὅταν οἱ δίκαιοι δοξάζονται, κἀκεῖνοι καταδικάζονται· οὐαὶ τοῖς ἁμαρτωλοῖς! ὅταν οἱ δίκαιοι χορέννυνται παντὸς ἀγαθοῦ, καὶ οἱ ἁμαρτωλοὶ ὑστερούμενοι στενάζουσιν. Οὐαὶ τοῖς ἁμαρτωλοῖς! ὅταν οἱ δίκαιοι δοξάζονται, κἀκεῖνοι ὀνειδίζονται. Οἱ δίκαιοι ἐν ἁγιασμῷ, οἱ δὲ ἁμαρτωλοὶ ἐν ἐμπρησμῷ· οἱ δίκαιοι ἐγκωμιάζονται, οἱ δὲ ἁμαρτωλοὶ ταλανίζονται· οἱ δίκαιοι ἐν μοναῖς ἁγίων, οἱ δὲ ἁμαρτωλοὶ ἐν ἐξορίᾳ αἰωνίᾳ· οἱ δίκαιοι ἀκούσονται τὸ, « Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. » Οἱ δὲ ἁμαρτωλοὶ ἀκούσουσι τὸ, « Πορεύεσθε ἀπ' ἐμοῦ, οἱ κατηραμένοι, εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ. » Οἱ δίκαιοι εἰς παράδεισον, οἱ ἁμαρτωλοὶ εἰς τὸ πῦρ τὸ ἄσβεστον· οἱ δίκαιοι τρυφῶσιν, οἱ ἁμαρτωλοὶ τρύχονται. Οἱ δίκαιοι χορεύουσιν, οἱ δὲ ἁμαρτωλοὶ δεσμοῦνται. Οἱ δίκαιοι ᾄδουσιν, οἱ ἁμαρτωλοὶ θρηνοῦσιν. Οἱ δίκαιοι τὸ τρισάγιον, οἱ ἁμαρτωλοὶ τὸ τρισάθλιον. Οἱ δίκαιοι τὸ ᾆσμα, οἱ ἁμαρτωλοὶ τὸ χάσμα.

these things, and the endless punishment of the sinners: when they are brought in before the fearful judgement-seat, what shame will seize them before the just Judge, having no word of defence! What confusion will seize them as they are set apart on the left hand of the King! What darkness will fall upon them when He speaks to them in His anger and troubles them in His wrath; when He says to them: "Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels." Alas! alas! what affliction, and pain, and distress, and fear, and trembling will their spirits receive, when there arises a cry of all the heavenly powers, saying: Let the sinners be turned away into Hades! Woe, woe! what a song they will raise, lamenting, and mourning, and howling, beating their breasts, as they are led away to be bitterly punished for endless ages! Alas, alas! what a place it is where there is weeping and gnashing of teeth, the place called Tartarus, at which even the devil himself shudders! Woe, woe! what is the Gehenna of unquenchable fire, which burns and does not give light! Alas, alas! what is the sleepless and venomous worm! Woe, woe! how dreadful is that outer darkness, which abides for ever! Alas, alas! what are those angels set over the punishments, pitiless and without mercy! For they reproach and rebuke terribly. Then those who are punished cry out earnestly, and there is none to save; for they will cry to the Lord, and He will not hear them; then they will know that all the things of life have passed away from them in vain; and what they thought here to be good and full of joy will be found more bitter than gall and bitter venom. Woe to the sinners! when the righteous stand on the right hand, and they are afflicted; when the sinners mourn, and the righteous rejoice; when the righteous keep festival, and the sinners lament; when the righteous are in calm, and the sinners in storm and calamity. Woe to the sinners! when the righteous are glorified, and they are condemned; woe to the sinners! when the righteous are filled with every good thing, and the sinners, left in want, groan. Woe to the sinners! when the righteous are glorified, and they are reproached. The righteous in sanctification, but the sinners in burning; the righteous are praised, but the sinners are pronounced wretched; the righteous in the mansions of the saints, but the sinners in everlasting exile; the righteous will hear, "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." But the sinners will hear, "Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels." The righteous into paradise, the sinners into the unquenchable fire; the righteous live in delight, the sinners waste away. The righteous dance, but the sinners are bound. The righteous sing, the sinners lament. The righteous the thrice-holy, the sinners the thrice-wretched. The righteous the song, the sinners the chasm.

Editors' notes and page, col. 1080

Page

running head: 1079 S. CYRILLI ALEXANDRINI ARCHIEP. 1080 (spread across the page)
marginal letters: A ‹δὲ ταῦτα, καὶ τὴν τῶν ἁμαρτωλῶν›; B ‹νοῦντες, καὶ πενθοῦντες›; C ‹τούς· τότε γνώσονται›; D ‹τωλοὶ ταλανίζονται›
old-edition numerals: (none)

PG 77:1081

Οἱ δίκαιοι εἰς κόλπους Ἀβραὰμ, οἱ ἁμαρτωλοὶ εἰς βράσματα Βελιάρ. Οἱ δίκαιοι εἰς ἀνάπαυσιν, οἱ ἁμαρτωλοὶ εἰς κατάκρισιν. Οἱ δίκαιοι δροσίζονται, οἱ ἁμαρτωλοὶ φλογίζονται. Οἱ δίκαιοι εὐφραίνονται, οἱ ἁμαρτωλοὶ τῇ λύπῃ ξηραίνονται. Οἱ δίκαιοι μεγαλύνονται, οἱ δὲ ἁμαρτωλοὶ τήκονται. Οἱ δίκαιοι ὑψοῦνται, οἱ δὲ ἁμαρτωλοὶ ταπεινοῦνται. Οἱ δίκαιοι θάλπονται, οἱ δὲ ἁμαρτωλοὶ μελαίνονται. Οἱ δίκαιοι τῶν ἀγαθῶν κορέννυνται, οἱ δὲ ἁμαρτωλοὶ κλονίζονται. Τοὺς δικαίους θρέψει θέα Θεοῦ, τοὺς ἁμαρτωλοὺς λυπήσῃ θέα πυρός. Οἱ δίκαιοι σκεῦος ἐκλογῆς, οἱ ἁμαρτωλοὶ σκεῦος γεέννης. Οἱ δίκαιοι χρυσὸς πεπυρωμένος, καὶ ἄργυρος δόκιμος καὶ λίθοι τίμιοι· οἱ ἁμαρτωλοὶ ξύλα, καλάμη, χόρτος, πυρὸς ὑπέκκαυμα. Οἱ δίκαιοι σῖτος βασιλείας, οἱ ἁμαρτωλοὶ, ἄχυρα ἀπωλείας. Οἱ δίκαιοι σπόρος ἐκλεκτὸς, οἱ ἁμαρτωλοὶ ζιζάνια πυρός. Οἱ δίκαιοι ἅλας θεῖον, οἱ ἁμαρτωλοὶ βρῶμος καὶ δυσωδία. Οἱ δίκαιοι ναοὶ Θεοῦ ἀμίαντοι· οἱ ἁμαρτωλοὶ, ναοὶ δαιμόνων μεμιασμένοι. Οἱ δίκαιοι ἐν τῷ νυμφῶνι, οἱ ἁμαρτωλοὶ εἰς χάος ἀπέραντον. Οἱ δίκαιοι ἐν φωτοφανείαις, οἱ ἁμαρτωλοὶ ἐν ζόφῳ θυέλλης. Οἱ δίκαιοι μετὰ ἀγγέλων, οἱ ἁμαρτωλοὶ μετὰ δαιμόνων. Οἱ δίκαιοι σὺν ἀγγέλοις χορεύουσιν, οἱ ἁμαρτωλοὶ μετὰ δαιμόνων θρηνοῦσιν. Οἱ δίκαιοι μέσον τοῦ φωτὸς, οἱ ἁμαρτωλοὶ μέσον τοῦ σκότους. Οἱ δίκαιοι ὑπὸ τοῦ Παρακλήτου παρακαλοῦνται, οἱ ἁμαρτωλοὶ σὺν τοῖς δαίμοσι τιμωροῦνται. Οἱ δίκαιοι παρίστανται τῷ θρόνῳ τῷ Δεσποτικῷ, οἱ ἁμαρτωλοὶ παρίστανται τῷ ζόφῳ τῷ τιμωρητικῷ. Οἱ δίκαιοι διαπαντὸς βλέπουσι τὸ πρόσωπον τοῦ Χριστοῦ, οἱ ἁμαρτωλοὶ διαπαντὸς ἵστανται κατὰ πρόσωπον τοῦ διαβόλου. Οἱ δίκαιοι μυοῦνται ἀγγέλοις, οἱ ἁμαρτωλοὶ μυοῦνται δαιμονίοις. Οἱ δίκαιοι ἱκεσίαν προσφέρουσιν, οἱ ἁμαρτωλοὶ θρῆνον ἄπαυστον. Οἱ δίκαιοι ἄνω, οἱ δὲ ἁμαρτωλοὶ κάτω. Οἱ δίκαιοι ἐν οὐρανῷ, οἱ δὲ ἁμαρτωλοὶ ἐν τῇ ἀβύσσῳ. Οἱ δίκαιοι εἰς ζωὴν αἰώνιον, οἱ ἁμαρτωλοὶ εἰς θάνατον ἀπωλείας. Οἱ δίκαιοι ἐν χειρὶ Θεοῦ, οἱ ἁμαρτωλοὶ ἐν τόπῳ διαβόλου. Οἱ δίκαιοι μετὰ τοῦ Θεοῦ, οἱ ἁμαρτωλοὶ μετὰ τοῦ Σατανᾶ. Οὐαὶ τοῖς ἁμαρτωλοῖς! ὅτε ἀφορίζονται ἀπὸ τῶν δικαίων. Οὐαὶ τοῖς ἁμαρτωλοῖς! ὅτε γυμνοῦνται αἱ πράξεις αὐτῶν, καὶ αἱ βουλαὶ τῶν καρδιῶν φανεροῦνται. Οὐαὶ τοῖς ἁμαρτωλοῖς! ὅτε οἱ συδυασμοὶ τοῦ νοὸς ἐλέγχονται, καὶ αἱ συγκαταθέσεις τῶν πονηρῶν λογισμῶν ζυγοστατοῦνται, καὶ ταλαντεύεται ἡ διάνοια. Οὐαὶ τοῖς ἁμαρτωλοῖς! ὅτε μισοῦνται ὑπὸ τῶν ἁγίων ἀγγέλων, καὶ βδελύσσονται ὑπὸ τῶν ἁγίων μαρτύρων. Οὐαὶ τοῖς ἁμαρτωλοῖς! ὅτε ἐκβάλλονται ἐκ τοῦ νυμφῶνος· οὐαὶ τὴν τότε μεταμέλειαν! οὐαὶ τὴν τότε θλῖψιν! οὐαὶ τὴν τότε ἀνάγκην! οὐαὶ τὴν τότε καταιγίδα! Δεινὸν, τὸ χωρισθῆναι ἀπὸ τῶν ἁγίων· ἀργαλεώτερον, τὸ χωρισθῆναι ἀπὸ τοῦ Θεοῦ· ἄτιμον, τὸ δεθῆναι χεῖρας καὶ πόδας, καὶ εἰς τὸ πῦρ βληθῆναι· θλιβερὸν, τὸ ἐκπεμφθῆναι εἰς τὸ σκότος τὸ ἐξώτερον· γνοφερὸν, τὸ τρύζειν τοὺς ὀδόντας καὶ τήκεσθαι· βαρὺ, τὸ ἀπαύστως κολάζεσθαι. Πονηρὸν, τὸ φλογίζεσθαι τὴν γλῶσσαν· ἀσυμπαθὲς, τὸ αἰτεῖν ῥανίδα ὕδατος, καὶ μὴ λαμβάνειν. Πικρὸν, τὸ ἐν πυρὶ εἶναι, καὶ βοᾷν, καὶ μὴ βοηθεῖσθαι. Ἀπαράβατος ὁ

The righteous go into the bosom of Abraham, the sinners into the seethings of Beliar. The righteous go into rest, the sinners into condemnation. The righteous are bedewed, the sinners are set aflame. The righteous rejoice, the sinners wither with grief. The righteous are magnified, but the sinners waste away. The righteous are exalted, but the sinners are brought low. The righteous are warmed, but the sinners are blackened. The righteous are filled with good things, but the sinners are shaken. The sight of God will nourish the righteous; the sight of fire will grieve the sinners. The righteous are a vessel of election, the sinners a vessel of Gehenna. The righteous are gold refined by fire, and tested silver, and precious stones; the sinners are wood, straw, hay, kindling for fire. The righteous are the wheat of the kingdom, the sinners the chaff of perdition. The righteous are chosen seed, the sinners tares for the fire. The righteous are divine salt, the sinners stench and foul odour. The righteous are undefiled temples of God; the sinners, defiled temples of demons. The righteous are in the bridal chamber, the sinners in a boundless chaos. The righteous are in radiances of light, the sinners in the gloom of the storm. The righteous are with angels, the sinners with demons. The righteous dance with angels, the sinners lament with demons. The righteous are in the midst of the light, the sinners in the midst of the darkness. The righteous are comforted by the Paraclete, the sinners are punished with the demons. The righteous stand beside the Master's throne, the sinners stand beside the punishing gloom. The righteous behold the face of Christ continually, the sinners stand continually before the face of the devil. The righteous are initiated among the angels, the sinners are initiated among the demons. The righteous offer supplication, the sinners an unceasing lament. The righteous are above, but the sinners below. The righteous are in heaven, but the sinners in the abyss. The righteous go into life eternal, the sinners into the death of perdition. The righteous are in the hand of God, the sinners in the place of the devil. The righteous are with God, the sinners with Satan. Woe to the sinners, when they are set apart from the righteous! Woe to the sinners, when their deeds are laid bare and the counsels of the hearts are made manifest! Woe to the sinners, when the couplings of the mind are exposed, and the assents to wicked thoughts are weighed in the scales, and the understanding is put in the balance! Woe to the sinners, when they are hated by the holy angels and abhorred by the holy martyrs! Woe to the sinners, when they are cast out of the bridal chamber: woe for the remorse of that hour! woe for the affliction of that hour! woe for the distress of that hour! woe for the tempest of that hour! It is a dreadful thing to be separated from the saints; more grievous to be separated from God; shameful to be bound hand and foot and cast into the fire; afflicting to be sent forth into the outer darkness; gloomy to gnash the teeth and waste away; heavy to be punished without ceasing. It is an evil thing to have the tongue set aflame; a thing without pity to ask for a drop of water and not receive it. It is bitter to be in the fire, and to cry out, and not be helped. Inviolable is the

Editors' notes and page, col. 1081

Page

running head: 1083 S. CYRILLI ALEXANDRIN[I] (right side of the head cropped in the image)
marginal letters: A conspectu. Quam contaminati sunt; B et socordiæ somno dediti; C per noctem peccati gradientibus; D jejuniis durat
old-edition numerals: 412 after servato; 413 before neque in judicio (both in the Latin version)
other: the whole column is Migne's facing Latin version (its Greek stands in col. 1084); not set and not translated, per the brief. No Greek in this column.

PG 77:1084

φάρυγξ, καὶ ἀμέτρητον τὸ χάος, ἄφυκτος ὁ ἀποκλεισθεὶς, ἀναπόδραστος ὁ κατεχόμενος, ἀνυπέρβατον τὸ τεῖχος τῆς φυλακῆς, ἄσπλαγχνοι οἱ τηρηταὶ, σκοτεινὸν τὸ δεσμωτήριον, ἄλυτα τὰ δεσμὰ, ἀνάσπαστοι αἱ ἁλύσεις, ἄγριοι, καὶ ἀτίθασσοι οἱ ὑπηρέται τῆς φλογὸς ἐκείνης, βαρεῖαι αἱ κασίδες αἱ τιμωρητικαὶ ἐκεῖναι, στεῤῥοὶ οἱ ὄνυχες καὶ ἄθραυστοι, σκληρὰ τὰ βούνευρα, θολώδεις καὶ καχλάζουσαι αἱ πίσσαι, δυσῶδες τὸ θεάφιον, ἀνθρακώδεις αἱ κλίναι αἱ ἐκεῖναι, ἄσβεστος ἡ πυρὰ, κνισσώδης καὶ βρωμώδης ὁ σκώληξ· ἀσυγχώρητον τὸ κριτήριον, ἀπροσωπόληπτος ὁ δικαστὴς, ἀπροφάσιστος ἡ ἀπολογία· κατεστιγμένα τὰ πρόσωπα τὰ τῶν δυναστῶν, πενιχροὶ οἱ δυνάσται, πτωχοὶ οἱ βασιλεῖς· ἰδιῶται οἱ σοφοὶ, μωροὶ καὶ ἄδεκτοι οἱ ῥήτορες· ἄφρονες οἱ πλούσιοι, ἀνήκοα τὰ κολακεύματα τῶν πλαστογράφων· φανεραὶ αἱ καμπύλαι τῶν ῥᾳδιούργων, τηλαυγεῖς αἱ τροχιαὶ τῶν πλεονεκτῶν· βρωμώδης τῶν φιλαργύρων ἡ ὀσμὴ, φανερὰ τῶν ὑποκριτῶν ἡ ὑπουλότης, λινόπληγοι, οἱ ἐπιθέται· πάντα γυμνὰ καὶ τετραχηλισμένα ἐνώπιον αὐτῶν. Οὐαὶ τοῖς ἁμαρτωλοῖς! βέβηλοι, καὶ ἐναγεῖς, καὶ ἀκάθαρτοί εἰσιν ἐνώπιον τοῦ Θεοῦ. Πῶς μεμίανται αὐτῶν αἱ ψυχαί! Πῶς βρωμοῦσιν αὐτῶν τὰ σώματα ἐκ τῆς λαγνείας καὶ ἀκολασίας! Πῶς ἐμόλυναν τὰ σώματα, καὶ ἐμίαναν τὴν ψυχὴν, μὴ φυλάξαντες τὴν στολὴν τοῦ ἁγίου βαπτίσματος! Πῶς ἀναισχύντως καὶ ἀνερυθριάστως τῇ κραιπάλῃ καὶ τῇ μέθῃ, τῆς ἀσωτίας τὴν ὀζοθήκην τῆς κοιλίας, τὸν ἀσκὸν τῆς γαστρὸς, τῇ αὐταρκείᾳ καὶ ἐγκρατείᾳ μὴ στοιχήσαντες, ἀλλὰ τὸν πλοῦτον αὐτῶν αὐτὴν ἐμπιστεύσαντες, τρυφηλῶς εἰς τὰς ἡδονὰς ὡς χοῖροι τῷ βορβόρῳ ἐγκυλινδούμενοι, τὰς ἡμέρας καὶ τὰ ἔτη αὐτῶν ἐδαπάνησαν· μετεωριζόμενοι ἐν λογισμοῖς ῥυπαροῖς, καὶ φαύλαις ἐννοίαις, καὶ ἀργολογίαις, καὶ θυμελικοῖς ᾄσμασι! Πῶς ἠλλοιώθησαν τὴν καρδίαν αὐτῶν τῇ πωρώσει, εἰς νοῦν μὴ λαβόντες τὴν σύνταξιν τοῦ Χριστοῦ, καὶ τὴν ἀπόταξιν τοῦ διαβόλου! Πῶς ἐξετράπησαν τῆς εὐθείας ὁδοῦ, ἐν τῷ σκότει τῆς ἀγνοίας βαδίσαντες, καὶ τῷ ὕπνῳ τῆς ῥᾳθυμίας ἐκδόντες, εἰς πέταυρον τῆς γεέννης ἑαυτοὺς ποντίσαντες! Πῶς ἀπηλλοτριώθησαν τοῦ φωτὸς τῶν ἀρετῶν, ἀγαπήσαντες τὸ σκότος τῆς ἁμαρτίας, διὰ τὸ βαδίσαι αὐτοὺς τῇ πλατείᾳ καὶ εὐρυχώρῳ ὁδῷ τῆς τριβακῆς κακίας! Πῶς ἐπελάθοντο τῆς τοῦ Κυρίου, καὶ Θεοῦ, καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ ἐπιδημίας, καὶ τῶν πολλῶν καὶ ἀνεξιχνιάστων αὐτοῦ εὐεργεσιῶν, καθαρισθέντες μὲν δι' ὕδατος τοῦ θείου βαπτίσματος καὶ Πνεύματος ἁγίου, καὶ στολισθέντες τῷ μύρῳ τῆς ἀγαλλιάσεως! διὰ δὲ μικρὰν ἡδονὴν, μισητὴν καὶ συχαντὴν, ἀθετήσαντες τὰς τοιαύτας καὶ τηλικαύτας δωρεὰς, ἐδουλώθησαν πνεύματι πορνείας καὶ μοιχείας. Οὐαὶ τοῖς καταλείψασι τὴν υἱοθεσίαν, καὶ ἀκολουθήσασι ταῖς τοῦ κόσμου ἡδοναῖς! Οὐαὶ τοῖς ἑπομένοις ταῖς τοῦ κόσμου συντυχίαις! Οὐαὶ τοῖς ἀγαπῶσι τὸ σκότος τῆς ἁμαρτίας! Οὐαὶ τοῖς καταλιποῦσι τὸ φῶς τῆς ἀληθείας! Οὐαὶ τοῖς περιπατοῦσιν ἐν νυκτὶ τῆς ἁμαρτίας! Οὐαὶ τοῖς καταλιμπάνουσι τὴν ἡμέραν τῆς θεογνωσίας! Οὐαὶ τοῖς ἐμπεπλησμένοις τῇ κακῇ συνηθείᾳ τοῦ γέλωτος!

gullet, and the chaos measureless; he who is shut in cannot escape, he who is held fast cannot run away; the wall of the prison cannot be scaled; the warders are pitiless; the dungeon is dark; the bonds cannot be loosed, the chains cannot be torn away; savage and untamed are the ministers of that flame; heavy are those punishing scourges; hard and unbreakable are the claws; harsh are the ox-hide whips; turbid and bubbling is the pitch; foul-smelling is the sulphur; like burning coals are those couches; unquenchable is the pyre; reeking and stinking is the worm; the tribunal grants no pardon, the judge has no respect of persons, the defence admits no excuse; the faces of the mighty are branded, the mighty are needy, the kings are beggars; the wise are unlearned, the orators foolish and unaccepted; the rich are senseless; the flatteries of the forgers go unheard; the crooked ways of the knaves are manifest, the tracks of the covetous are plain to see; the stench of the lovers of money is foul, the festering deceit of the hypocrites is manifest; the knaves deserving the lash, the impostors: all things are naked and laid bare before them. Woe to the sinners! They are profane and accursed and unclean before God. How defiled are their souls! How their bodies stink from lust and licentiousness! How they have polluted their bodies and defiled the soul, not keeping the robe of holy baptism! How shamelessly and without a blush, in surfeiting and drunkenness, they did not keep the store-room of excess, the belly, the wineskin of the stomach, in line with self-sufficiency and continence, but entrusted their wealth to it, and, wallowing luxuriously in pleasures like swine in the mire, spent their days and their years, carried away by filthy thoughts and base imaginings and idle talk and theatre songs! How they have altered their heart by hardness, not taking to mind their enrolment with Christ and their renunciation of the devil! How they have turned aside from the straight way, walking in the darkness of ignorance and giving themselves up to the sleep of sloth, plunging themselves into the snare of Gehenna! How they have been estranged from the light of the virtues, loving the darkness of sin, because they walk in the broad and spacious way of well-trodden wickedness! How they have forgotten the coming of our Lord and God and Saviour Jesus Christ, and His many and unsearchable benefits, though they were cleansed through the water of divine baptism and the Holy Spirit, and arrayed with the ointment of gladness! But for a small pleasure, hateful and loathsome, setting aside gifts so many and so great, they have been enslaved to the spirit of fornication and adultery. Woe to those who have left the adoption of sons and followed the pleasures of the world! Woe to those who follow the chances of the world! Woe to those who love the darkness of sin! Woe to those who have forsaken the light of truth! Woe to those who walk in the night of sin! Woe to those who forsake the day of the knowledge of God! Woe to those who are filled with the evil habit of laughter!

Editors' notes and page, col. 1084

Page

running head: [S. CYRILL]I ALEXANDRINI ARCHIEP. 1084 (left side of the head cropped in the image)
marginal letters: A φάρυγξ, καὶ ἀμέτρητον τὸ χάος; B κολακεύματα τῶν πλαστογράφων; C στοιχήσαντες, ἀλλὰ τὸν πλοῦτον; D ρίου, καὶ Θεοῦ, καὶ Σωτῆρος
old-edition numerals: (none)
other: column begins mid-sentence ("φάρυγξ", continuing col. 1081's "Ἀπαράβατος ὁ"). UNSURE: "κασίδες" (printed form read at modest resolution; Latin has scuticae, rendered "scourges"); "αὐτὴν ἐμπιστεύσαντες" read as printed, construction difficult (perhaps αὐτῇ); "λινόπληγοι" rendered by sense. No full-width Latin in this column; facing Latin in col. 1083.

PG 77:1085

Οὐαὶ τοῖς καλλωπιζομένοις πρὸς τὸ τρῶσαι ψυχὰς εἰς συνουσίαν καὶ λαγνείαν ἀκολασίας ἀκαθάρτου! ἀληθῶς ἄγκιστρόν ἐστι τοῦ διαβόλου, οὐ καλλωπισμός· τοῖς οὖν ποθοῦσι, καὶ ζητοῦσι, καὶ θέλουσι σωθῆναι, μισητός ἐστιν. Οὐαὶ τοῖς διαβάλλουσιν εἷς τῷ ἑνί! Οὐαὶ τοῖς παρακροαταῖς, καὶ συμβαλλομάχοις, καὶ ταραχοποιοῖς! Οὐαὶ τοῖς ὀμνύουσι διὰ φιληδονίαν. Οὐαὶ τοῖς ἐπιόρκοις! οὐαὶ τοῖς γαστριμάργοις, ὧν θεὸς, ἡ κοιλία! Οὐαὶ τοῖς μεθύουσιν! Μακάριος δὲ ὁ ἐνταῦθα ἑαυτὸν εὐτελίζων, καὶ ταπεινῶν διὰ τὸν Θεὸν, καὶ ἐξουθενῶν καὶ κατακρίνων! ὁ τοιοῦτος ὑπὸ Θεοῦ ὑψίστου ὑψοῦται, καὶ ὑπὸ ἀγγέλων ἐπαινεῖται, καὶ ἐν τῇ κρίσει ἐξ εὐωνύμων οὐχ ἵσταται. Μακάριος ἄνθρωπος ὁ καρτερῶν ἐν προσευχαῖς, καὶ ὑπομένων ἐν νηστείαις, καὶ χαίρων ἐν ἀγρυπνίαις, καὶ ἀντιπαλαίων, καὶ ἀποσοβῶν τὸν ὕπνον, κάμπτων τε τὰ γόνατα εἰς δοξολογίαν Θεοῦ, κρούων τὸ στῆθος, τύπτων τὸ πρόσωπον, ὑψῶν τὰς χεῖρας εἰς τὸν ἀέρα, αἴρων τὸ ὄμμα εἰς οὐρανὸν πρὸς Κύριον, ἐννοῶν τὸν ἐπὶ θρόνου δόξης καθήμενον, καὶ καρδίας ἐτάζοντα, καὶ νεφροὺς ἐμβατεύοντα! Ὁ γὰρ τοιοῦτος ἀπολαύει τῶν αἰωνίων ἀγαθῶν, υἱὸς, καὶ ἀδελφὸς, καὶ φίλος, καὶ κληρονόμος Θεοῦ γίνεται. Τούτου λάμψει τὸ πρόσωπον ὡς ὁ ἥλιος ἐν ἡμέρᾳ κρίσεως, ἐν ᾗ ἡ τῶν οὐρανῶν βασιλεία. Ὁ δὲ ἀγαπῶν τὴν ἀλήθειαν, φίλος Θεοῦ εὑρίσκεται· ὁ δὲ ψεύδη ἐνδελεχίζων, φίλος δαιμόνων γίνεται. Ὁ μισῶν τὸν δόλον, λυτροῦται τῆς ἀρᾶς. Ὁ ὑπομένων τοὺς πειρασμοὺς, ὡς ὁμολογητὴς στεφανοῦται ἐνώπιον τοῦ βήματος τοῦ Χριστοῦ. Ὁ γογγύζων, καὶ δυσπετῶν ἐν ταῖς συμπιπτούσαις συμφοραῖς, καὶ ταῖς συμβαινούσαις θλίψεσιν ἀκηδιῶν τε καὶ βλασφημῶν, οὗτος πεπλάνηται, καὶ φρένας κωφὰς ἔχει. Ὁ πρᾶος, καὶ ἐπιεικὴς, καὶ ταπεινόφρων, ὑπὸ Θεοῦ ἐπαινεῖται, μακαρίζεται ὑπὸ τῶν ἀγγέλων, καὶ ἐγκωμιάζεται ὑπὸ τῶν ἀνθρώπων. Ὁ δὲ πικρὸς, καὶ ὀξύθυμος, καὶ ὀξύχολος, κεκατήραται ἀπὸ Θεοῦ· τούτου ἡ βρῶσις, βότρυς πικρίας δαιμόνων· ὁ δὲ οἶνος, θυμὸς δρακόντων, καὶ ἡ πῶσις ἰὸς ἀσπίδος ἀνίατος. Οἱ καθαροὶ τῇ καρδίᾳ ὁρῶσι τὴν τοῦ Θεοῦ δόξαν· οἱ δὲ ἐῤῥυπωμένοι τὸν νοῦν, ἐνοπτρίζονται τὸν διάβολον. Οἱ τὰ φαῦλα πράξαντες, καὶ τὰ ἄτοπα ἐννοοῦντες, καὶ τὰ κακὰ λογιζόμενοι εἰς τὸν πλησίον, κωλύουσιν αὐτοὺς τῆς θείας κοινωνίας. Οἱ τὸ πρόσωπον φοινικείοις ὑγραίνοντες, καὶ ψιμμυθίῳ τὰς παρειὰς τρίβοντες, καὶ λευκαίνοντες, καὶ δι' ἐσόπτρων καὶ κατόπτρων στολιζόμενοι, πρὸς τὸ ζωγρῆσαι καὶ σαγηνεῦσαι ψυχὰς εἰς ἀκολασίαν καὶ ἐπιθυμίας ἀτόπους, καὶ ἔρωτας σατανικοὺς, ἐν ἡμέρᾳ κρίσεως θεοσεβεῖς οὐχ εὑρίσκονται· ἀλλ' ὡς καταφρονηταὶ τῶν ἐντολῶν τοῦ Θεοῦ κολάζονται. Οἱ περιεργαζόμενοι κάλλος ἀλλότριον, τῆς καλλονῆς τοῦ παραδείσου στερίσκονται. Οἱ ἐπιχαίροντες ἐπὶ πτώσει ἑτέρων, ἑαυτοὺς πτωματίζουσιν. Οἱ ἐπιθυμοῦντες τὰ ἀλλότρια, τὰ ἴδια προδιδοῦσι καὶ ἀπόλονται. Οἱ κενόδοξοι, καὶ ὑπερήφανοι καὶ ἀνθρωπάρεσκοι, μετὰ τοῦ διαβόλου καταδικάζονται. Οἱ ὑποκριταὶ,

Woe to those who adorn themselves to wound souls unto intercourse and the lust of unclean licentiousness! Truly it is a fish-hook of the devil, not adornment; and so to those who long, and seek, and wish to be saved, it is hateful. Woe to those who slander one another! Woe to the eavesdroppers, and the quarrel-mongers, and the troublemakers! Woe to those who swear for love of pleasure. Woe to the perjurers! Woe to the gluttons, whose god is the belly! Woe to the drunkards! But blessed is he who here makes himself of little account, and humbles himself for God's sake, and sets himself at naught and condemns himself! Such a one is exalted by God Most High, and praised by angels, and in the judgement does not stand on the left. Blessed is the man who perseveres in prayers, and endures in fasts, and rejoices in vigils, and wrestles against sleep and drives it away, and bends the knees in glorifying God, beating his breast, striking his face, lifting up his hands into the air, raising his eyes to heaven towards the Lord, thinking of Him Who sits on the throne of glory, and Who searches hearts, and enters into the reins! For such a one enjoys the eternal good things; he becomes son, and brother, and friend, and heir of God. His face will shine like the sun on the day of judgement, in which is the kingdom of the heavens. He who loves the truth is found a friend of God; but he who persists in lies becomes a friend of demons. He who hates deceit is redeemed from the curse. He who endures temptations is crowned as a confessor before the judgement seat of Christ. He who murmurs and chafes in the misfortunes that befall him, and is despondent and blasphemes in the afflictions that come upon him, has gone astray and has a deaf mind. The meek and gentle and humble-minded is praised by God, called blessed by the angels, and extolled by men. But the bitter, the quick to anger and quick to wrath, is accursed by God: his food is a cluster of the bitterness of demons; his wine the rage of dragons, and his drink the incurable venom of the asp. The pure in heart see the glory of God; but those befouled in mind see the devil as in a mirror. Those who have done base things, and conceive outrageous things, and devise evil against their neighbour, bar themselves from the divine communion. Those who moisten the face with crimson and rub the cheeks with white lead, and whiten them, and adorn themselves by looking-glasses and mirrors, to take captive and net souls into licentiousness and outrageous desires and satanic loves, are not found God-fearing on the day of judgement, but are punished as despisers of the commandments of God. Those who busy themselves with a borrowed beauty are deprived of the beauty of paradise. Those who rejoice over the fall of others bring themselves to a fall. Those who covet what belongs to others betray their own and perish. The vainglorious and the proud and the men-pleasers are condemned with the devil. The hypocrites,

Editors' notes and page, col. 1085

Footnotes

(57) ‹anchor: insipiens cor eorum› · call in col 1086

Rom. I, 21.

Romans 1:21.

(printed under page 549)

Footnotes

(58) · call in col 1087

Hebr. IV, 12.

Hebrews 4:12.

(printed under page 550)

Page

running head: 1087 S. CYRILLI ALEXANDR[INI] (right side of the head cropped in the image)
marginal letters: A monibus vulnerantur; B ra abdita judicanti; C Quamobrem ne contra Dei præcepta; D expellamus iram
old-edition numerals: 415 after impura (in the Latin version)

PG 77:1088

μετὰ τοῦ Σατανᾶ τιμωροῦνται. Οἱ τὸ σῶμα παρὰ τὸ δέον τρέφοντες, λιμοκτονοῦσι τὴν ψυχήν· οἱ ἐν γνώσει καὶ ἄνευ ἀνάγκης ἁμαρτάνοντες, καὶ μὴ μετανοοῦντες, μετὰ ἀπίστων κολάζονται· οἱ λέγοντες, Ἐν νεότητι ἁμαρτήσωμεν, καὶ ἐν γήρᾳ μετανοήσωμεν, ὑπὸ δαιμόνων ἐμπαίζονται, καὶ χλευάζονται, καὶ ὡς ἑκουσίως ἁμαρτάνοντες, τῆς μετανοίας οὐκ ἀξιοῦνται, ἀλλ' ἐν νεότητι ὑπὸ τῆς τοῦ θανάτου δρεπάνης θερίζονται· ὡς Ἀμμὼν ὁ τοῦ Ἰσραὴλ βασιλεὺς, ὁ καὶ τὸν Θεὸν παροργίσας διὰ τοὺς πονηροὺς αὐτοῦ λογισμοὺς, καὶ τὰς βεβήλους αὐτοῦ ἐννοίας. Οἱ γὰρ λέγοντες, Σήμερον ἁμαρτήσωμεν, καὶ αὔριον μετανοήσωμεν, οἱ τοιοῦτοι ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν· καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία, καὶ τὴν σήμερον ἀπώλεσαν, τὸ σῶμα φθείραντες καὶ μιάναντες, καὶ τὴν ψυχὴν μολύναντες, καὶ τὸν νοῦν ζοφώσαντες, καὶ τὴν διάνοιαν θολώσαντες, καὶ τὴν συνείδησιν βορβορώσαντες· τὴν δὲ αὔριον ἐκλάπησαν· Οἱ γὰρ μὴ κλαίοντες διὰ τὸ πτῶμα τῆς πορνείας, καὶ μὴ πενθοῦντες διὰ τὸν βόρβορον τῆς μοιχείας, καὶ μὴ θρηνοῦντες διὰ τὸ πέταυρον τῆς ἀῤῥενοκοιτίας, καὶ μὴ ὀλολύζοντες διὰ τὴν μαλακίαν, οὐ δύνανται ὁλοψύχως μετανοῆσαι περὶ τὰ ἀπελθόντα ἁμαρτήματα, οὔτε διορθώσασθαι τὰ μέλλοντα. Οἱ γὰρ μὴ ζητοῦντες ἅπερ ἀπώλεσαν, καὶ τὰ σωζόμενα οὐκ ἐκτήσαντο. Οἱ μὴ ψηφίζοντες τὴν φυρασίαν τῆς ἐνθήκης, καὶ τὰ κεφάλαια ζημιοῦνται. Οἱ μὴ κοπιῶντες νουνεχῶς, καὶ νήφοντες ἐν εὐχαῖς, αἰχμαλωτίζονται ὑπὸ αἰσχρῶν λογισμῶν· οἱ δὲ αἰχμαλωτισθέντες, δουλεύουσι τῇ κακῇ συνηθείᾳ, ἄκοντες καὶ μὴ βουλόμενοι. Οἱ μὴ ἀγρυπνοῦντες νηφόντως ἐν τῇ ψαλμῳδ[ε]ίᾳ, κλέπτονται. Οἱ μὴ γρηγοροῦντες ἐν τῇ ἀκροάσει τῶν θείων Γραφῶν, ἀλλ' ὕπνῳ τῆς ῥᾳθυμίας ἑαυτοὺς ἐκδόντες, μετὰ τῶν πέντε μωρῶν παρθένων ἀποκλεισθήσονται. Οἱ τὰ ὅπλα τῆς νηστείας ῥίπτοντες, ὑπὸ τῆς γαστριμαργίας σκελίζονται, καὶ ὑπὸ τῆς πορνομοιχοῦς ἀναιροῦνται ἁμαρτίας· οἱ τὰς τοῦ Θεοῦ ἐντολὰς μὴ φυλάξαντες, ὑπὸ δαιμόνων τιτρώσκονται, καὶ ἐν γεέννῃ πυρὸς καταδικάζονται. Οἱ τῆς Ἐκκλησίας καὶ τῆς κοινωνίας ἑαυτοὺς μακρύνοντες, ἐχθροὶ τοῦ Θεοῦ γίνονται, καὶ δαιμόνων φίλοι. Αἰσχυνέσθω πᾶσα αἵρεσις τῶν ἀθέων αἱρετικῶν, καλυπτέσθω τὸ γένος τῶν ἀπίστων, ἀπολέσθω ἡ συναγωγὴ τῶν Ἰουδαίων, ἐμφραττέσθω τὰ ἀκάθαρτα στόματα τῶν ἀρνησιθέων Ἑβραίων, ὅταν ὁ δοκιμάζων τὰς καρδίας, καὶ τοὺς νεφροὺς ἐτάζων, καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον, διικνούμενος μέχρι μερισμοῦ σαρκὸς, καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων, καὶ ἐννοιῶν, κάθηται δικάζων. Τότε δὴ, τότε οὐκ ὀλίγους τινὰς ἐκ πολλῶν, ἀλλὰ πάντας ἐκκαλυπτομένους ὄψει, καὶ οὔτε δορὰ τοῦ προβάτου τὸν λύκον δύναται καλύψαι, οὔτε κονίασις τῶν ἔργων τὸν ἔνδον ἀποκρύψαι λογισμόν· οὐκ ἔστι γὰρ κτίσις ἀφανὴς τῷ κρίνοντι, ἀλλὰ πάντα γυμνὰ, καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ.

are punished with Satan. Those who feed the body beyond what is fitting starve the soul; those who sin knowingly and under no necessity, and do not repent, are punished with the unbelievers; those who say, "Let us sin in youth and repent in old age," are mocked and jeered at by demons, and, as sinning wilfully, are not counted worthy of repentance, but are mown down in youth by the sickle of death; like Ammon, the king of Israel, who also provoked God by his wicked thoughts and his profane imaginings. For those who say, "Today let us sin, and tomorrow let us repent," such men have become vain in their reasonings, and their senseless heart has been darkened; and they have lost today, having corrupted and defiled the body, and polluted the soul, and darkened the mind, and muddied the understanding, and befouled the conscience; and tomorrow has been stolen from them. For those who do not weep for the fall of fornication, and do not mourn for the mire of adultery, and do not lament for the pit of sodomy, and do not wail for effeminacy, cannot repent with their whole soul concerning the sins that are past, nor set right those to come. For those who do not seek what they have lost have not gained possession of what is saved either. Those who do not reckon up the mixing-up of the deposit suffer loss of the principal as well. Those who do not toil with understanding and keep sober in prayers are taken captive by shameful thoughts; and those taken captive serve the evil habit, unwilling and not wishing it. Those who do not keep vigil soberly in the psalmody are robbed. Those who do not stay awake at the hearing of the divine Scriptures, but give themselves up to the sleep of sloth, will be shut out with the five foolish virgins. Those who throw away the arms of fasting are tripped up by gluttony and slain by the sin of fornication and adultery; those who have not kept the commandments of God are wounded by demons and condemned in the Gehenna of fire. Those who remove themselves far from the Church and from communion become enemies of God and friends of demons. Let every heresy of the godless heretics be put to shame, let the race of the unbelievers be covered over, let the synagogue of the Jews perish, let the unclean mouths of the God-denying Hebrews be stopped, when He Who tests the hearts and searches the reins, and is sharper than any two-edged sword, piercing even to the dividing of flesh and spirit, of joints and marrow, and a judge of thoughts and intents, sits in judgement. Then indeed, then, you will see not some few out of many, but all uncovered; and neither will the sheep's skin be able to cover the wolf, nor the whitewash of works hide the thought within; for there is no creature hidden from Him Who judges, but all things are naked and laid bare to His eyes.

Οὐκ οὖν πρὸς τὰς τοῦ Θεοῦ ἐντολὰς, σαρκικοῖς ἀντιταξώμεθα πάθεσι· ταπεινώσωμεν λογισμοὺς κενοδόξους, ἐπαναστῶμεν τῷ διαβόλῳ πρὸς μάχην, ὀμματώσωμεν εἰς νῆψιν τὴν διάνοιαν, κοιμήσωμεν λογισμοὺς ἁμαρτίας· κτησώμεθα προσευχὴν ἀρέμβαστον, νοῦν νήφοντα, διάνοιαν διεγηγερμένην, συνείδησιν ἀθόλωτον, ἐγκράτειαν ἀτελεύτητον, νηστείαν ἀνυπόκριτον, ἀγάπην ἀπροσωπόληπτον, ἁγνείαν ἀνόθευτον, σωφροσύνην ἀμίαντον, ταπείνωσιν ἀνύπουλον, ψαλμῳδίαν ἄπαυστον, ἀνάγνωσιν ἀκενόδοξον, γουνυκλισίαν ἀνυπερήφανον, δέησιν διηνεκῆ, βίον καθαρὸν, λόγον ἀληθῆ, ξενοδοχίαν ἀγόγγυστον, ὑπομονὴν εὐχάριστον, ἐλεημοσύνην ἀνεξέταστον· τὴν ὀξυχολίαν ἐξοστρακίσωμεν, τὴν ὀργὴν ἐκδιώξωμεν, τὴν ἀκηδίαν ἐξεπώσωμεν, τὸν θυμὸν ἀποκτείνωμεν, τὴν λύπην μαράνωμεν, τὴν φιλαργυρίαν ξηράνωμεν. Μὴ φοβηθῶμεν τὸν κοινὸν θάνατον, τὸν τοῦ γένους τῶν ἀνθρώπων θεριστὴν, ἀλλὰ τὸν ὀλοθρευτὴν τῶν ἀνθρώπων· θάνατος γὰρ κυρίως, οὐχὶ ὁ χωρίζων τὴν ψυχὴν ἀπὸ τοῦ σώματος, ἀλλ' ὁ χωρίζων ψυχὴν

Therefore let us not set ourselves against the commandments of God with fleshly passions; let us humble vainglorious thoughts, let us rise up against the devil for battle, let us give eyes to the understanding for sobriety, let us lull to sleep the thoughts of sin; let us acquire prayer that does not wander, a sober mind, a wakeful understanding, an unclouded conscience, unending continence, unfeigned fasting, love that respects no persons, unadulterated purity, undefiled chastity, humility without deceit, unceasing psalmody, reading free of vainglory, genuflexion without pride, continual supplication, a pure life, a true word, hospitality without murmuring, thankful patience, almsgiving that does not inquire; let us banish quick temper, let us drive out anger, let us cast off sloth, let us kill wrath, let us wither grief, let us dry up the love of money. Let us not fear the common death, the reaper of the human race, but the destroyer of men; for death in the proper sense is not that which separates the soul from the body, but that which separates the soul

Editors' notes and page, col. 1088

Page

running head: [S. CYRIL]LI ALEXANDRINI ARCHIEP. 1088 (left side of the head cropped in the image)
marginal letters: A μετὰ τοῦ Σατανᾶ τιμωροῦνται; B ραντες καὶ μιάναντες; C Οὐκ οὖν πρὸς τὰς τοῦ Θεοῦ; D τὴν λύπην μαράνωμεν
old-edition numerals: (none)
other: FULL-WIDTH GREEK: the stretch "σαντες, καὶ τὴν συνείδησιν βορβορώσαντες ... τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ." is printed across both columns of the page (cols 1087–1088), below the Latin "exposita." of col. 1087; it is set here once, whole, in reading order (it continues "θολώ-" at the foot of this column's upper Greek). Each full-width line was joined from the left half (c1087 images) and the right half (c1088 images); the overlaps agreed. "ψαλμῳδ[ε]ίᾳ" has its brackets as printed. "ἐκλάπησαν·" punctuated as printed. UNSURE: "ἐξεπώσωμεν" (sense obscure; rendered by the Latin's context); "γουνυκλισίαν" set as printed. Facing Latin of this Greek is in col. 1087.

PG 77:1089

ἀπὸ τοῦ Θεοῦ. Ὁ Θεὸς ζωή ἐστιν· ὁ δὲ τῆς ζωῆς χωριζόμενος, τέθνηκε, τὴν πρόσθεν παῤῥησίαν ὡς τὴν ζωὴν ἀποβαλών· καὶ ἐπειδὴ θάνατος, ὁ διάβολος ὁ τοῦ θανάτου πατὴρ, ἵσταται ὡς ἀντίπαλος ἰσχυρὸς καθοπλιζόμενος, ἵνα ἡμᾶς ἐν ταῖς ἁγίαις ἡμέραις παλαίσῃ καὶ ῥήξῃ, καὶ εἴπῃ· Ἐνίκησα τοὺς Χριστοῦ στρατιώτας, κάλλος δείξας γυναικῶν, καὶ ἀπὸ τῆς ἀκοῆς ἐκρέμασα αὐτούς· κενοδοξίᾳ καὶ γαστριμαργίᾳ βοθρίσας, ἐδραξάμην αὐτῶν τῆς κόμης τῶν ἀρετῶν, καὶ σκελίσας ταῖς ἐπιθυμίαις, καὶ γαργαλίσας τῇ οἰνοποσίᾳ, ὠθίσας ἔῤῥιψα εἰς βόθρον πορνείας· μὴ οὖν χαροποιήσωμεν τοὺς ἀκαθάρτους δαίμονας, διότι ὁ ἡμέτερος Θεὸς, πάντων ἐστὶ σωτηρία καὶ δαιμόνων ὀλετήρ. Ἐπεὶ τοίνυν καὶ ἡμεῖς σώματα συμπεπλέγμεθα, καὶ θανάτῳ ὑπεύθυνοί ἐσμεν, ἀγωνισώμεθα γενναίως, ἵνα τοὺς ἀκαθάρτους νικήσωμεν δαίμονας· ἐὰν γὰρ τὸν φόβον ἔχωμεν ἐν τῇ καρδίᾳ, καὶ τὴν μνήμην τοῦ θανάτου ἐν τῇ ψυχῇ περιφέρωμεν, πάντες οἱ δαίμονες καθ' ἡμῶν ὁπλίζονται· ἀλλ' ὥσπερ κριοκρούοντες, ὡς τεῖχος ἡμᾶς εὑρήσουσι· διὰ τὸ εἶναι τὸν Κύριον ἡμῶν μεθ' ἡμῶν· ὅτι αὐτῷ πρέπει δόξα, τιμὴ καὶ κράτος, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

from God. God is life; and he who is separated from life is dead, having cast away his former freedom of speech, as he has cast away life. And since death, the devil, the father of death, stands like a strong adversary armed at all points, to wrestle with us in the holy days and throw us down, and to say, "I have conquered the soldiers of Christ, showing them the beauty of women, and I have hung them up by the ear; I have tripped them into a pit with vainglory and gluttony, I have seized them by the hair of their virtues, and, having tripped them up with desires and tickled them with wine-drinking, I have shoved them and thrown them into the pit of fornication": let us not, then, gladden the unclean demons, for our God is the salvation of all and the destroyer of demons. Since, then, we too are bound up with bodies and are liable to death, let us contend nobly, that we may conquer the unclean demons; for if we have fear in the heart and carry about the remembrance of death in the soul, all the demons arm themselves against us, but, as though battering with rams, they will find us a wall, because our Lord is with us; for to Him belong glory, honour and might, unto the ages of ages. Amen.

ΟΜΙΛΙΑ ΙΕʹ.

HOMILY XV.

Περὶ τῆς ἐνανθρωπήσεως τοῦ Θεοῦ Λόγου.

On the Incarnation of God the Word.

αʹ. Βαθὺ μὲν καὶ μέγα καὶ ἀξιοθαύμαστον ἀληθῶς τὸ τῆς εὐσεβείας μυστήριον, τριπόθητον δὲ καὶ αὐτοῖς τοῖς ἁγίοις ἀγγέλοις· ἔφη γάρ που τοῦ Σωτῆρος ὁ μαθητὴς περὶ τῶν εἰρημένων ὑπὸ τῶν ἁγίων προφητῶν περὶ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ· «Ἃ νῦν ἀπεκαλύφθη ὑμῖν διὰ τῶν εὐαγγελισαμένων ὑμᾶς ἐν Πνεύματι ἁγίῳ ἀποσταλέντι ἀπ' οὐρανοῦ εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι.» Καὶ γοῦν ὅσοι παρέκυψαν τὸ μέγα τῆς εὐσεβείας μυστήριον συνέντες, ὅτε γεγένηται κατὰ σάρκα Χριστὸς, τὰς ὑπὲρ ἡμῶν εὐχαριστίας προσφέροντες ἔλεγον· «Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία.» Πῶς γὰρ οὐκ ἔμελλον ἀναπίμπλασθαι θυμηδείας, τὸν τοῦ κόσμου Σωτῆρα καὶ λυτρωτὴν ὁρῶντες γεγεννημένον ἐκ τῆς ἁγίας Παρθένου, οἵ γε καὶ ἑνὸς ἁμαρτωλοῦ μετανοοῦντος ἑορτάζουσι, καθά φησιν ὁ Σωτήρ; Χορεύει τοίνυν δι' ἡμᾶς ἡ τῶν ἁγίων πνευμάτων πληθύς. Καὶ ποία τις ἡ τοῦδε πρόφασις; ἡ ἐνανθρώπησις τοῦ Μονογενοῦς, ἡ κατὰ σάρκα γέννησις, τὸ τῆς εἰς ἡμᾶς ἡμερότητος πλάτος, τῆς ἀσυγκρίτου φιλανθρωπίας τὸ μέγεθος· ὁ

I. Deep indeed and great and truly worthy of wonder is the mystery of godliness, and thrice-longed-for even by the holy angels themselves; for the disciple of the Saviour said somewhere, concerning the things spoken by the holy prophets about Christ, the Saviour of us all: "The things which have now been revealed to you through those who preached the gospel to you in the Holy Spirit sent from heaven, into which angels long to look." And indeed, as many as looked into it, understanding the great mystery of godliness, when Christ was born according to the flesh, said, offering thanksgivings on our behalf: "Glory to God in the highest, and on earth peace, good pleasure among men." For how were they not to be filled with delight, seeing the Saviour and Redeemer of the world born of the holy Virgin, they who keep festival even over one sinner who repents, as the Saviour says? So the multitude of the holy spirits dances for our sake. And what is the occasion of this? The Incarnation of the Only-begotten, the birth according to the flesh, the breadth of His gentleness towards us, the greatness of His incomparable love for mankind; the

Editors' notes and page, col. 1089

Footnotes

(1) ‹anchor: τοῦ Θεοῦ Λόγου› · call in col 1089 (Greek title only)

Ex cod. Vat. 1431, p. 181 B, et Ottob. Vat. 1262. Haec S. Cyrilli homilia Latine tantummodo exstabat hactenus in editione Auberti T. V. part. 2, pag. 416. Nunc Vaticanus demum codex Graecum textum editoribus operum S. Cyrilli ignotum restituit, quem nos nova quoque Latinitate donandum censuimus. MAI.

From the Vatican codex 1431, p. 181 B, and the Ottoboni Vatican codex 1262. This homily of St Cyril survived until now only in Latin, in Aubert's edition, vol. V, part 2, p. 416. Now at last the Vatican codex has restored the Greek text, unknown to the editors of St Cyril's works, and we have thought it right to give it a new Latin version as well. MAI.

(printed under page 551)

Footnotes

(59) ‹anchor: desiderant angeli prospicere› · call in col 1090

I Petr. I, 12.

1 Peter 1:12.

(printed under page 551)

(60) ‹anchor: hominibus bona voluntas› · call in col 1090

Luc. II, 14.

Luke 2:14.

(printed under page 551)

(61) ‹anchor: sicut ait Servator› · call in col 1090

Luc. XV, 10.

Luke 15:10.

(printed under page 551)

Editors' prose

Sequentes Cyrilli homilias sive homiliarum fragmenta primus edidit card. Angelo Mai in Bibliotheca nova Patrum, tomis II et III. Romae 1844-45, in-4°.

The following homilies or fragments of homilies of Cyril were first published by Cardinal Angelo Mai in the Bibliotheca nova Patrum, volumes II and III, Rome 1844–45, in quarto.

(printed in italics across the full width of cols 1089–1090, between rules, above the captions ΟΜΙΛΙΑ ΙΕʹ / HOMILIA XV)

Footnotes

(62) · call in col 1091

Isa. XXV, 8, sec. Graec.

Isaiah 25:8, according to the Greek.

(printed under page 552)

(63) · call in col 1091

ibid.

Ibid. (Isa. 25:8).

(printed under page 552)

(64) · call in col 1091

Hebr. II, 14, 15.

Hebrews 2:14–15.

(printed under page 552)

(65) ‹anchor: mortem autem crucis› · call in col 1091

Philipp. II, 6, 7.

Philippians 2:6–7.

(printed under page 552)

(66) ‹anchor: vitam mundo dat› · call in col 1091

Joan. VI, 41.

John 6:41.

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(67) ‹anchor: per quem omnia› · call in col 1091

I Cor. VIII, 6.

1 Corinthians 8:6.

(printed under page 552)

Page

running head: 1091 S. CYRILLI ALEXANDRINI
marginal letters: A ‹valens. Et rursus›; B ‹cum suapte natura›; C ‹mortalis evasit›; D ‹et est, eritque, Deus›
old-edition numerals: 417 after ‹toto› (Latin version)

PG 77:1092

μὲν γὰρ μακάριος προφήτης Ἡσαΐας φησί· « Κατέπιεν ὁ θάνατος ἰσχύσας· » καὶ πάλιν· « Ἀφεῖλεν ὁ Θεὸς πᾶν δάκρυον ἀπὸ παντὸς προσώπου· » ἀφεῖλε δὲ τίνα τρόπον ἀπὸ παντὸς προσώπου δάκρυον, ἢ πῶς τὴν ἀρχαίαν ἐκείνην ἀρὰν ἄπρακτον ἀποφήνας, τὸ δυσάντητον τοῦ θανάτου κατέλυσεν κράτος, διδάξει πάλιν ὁ σοφώτατος Παῦλος· « Ἐπειδὴ γὰρ τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκὸς, καὶ αὐτὸς παραπλησίως μετέσχε τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τουτέστιν τὸν διάβολον, καὶ ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ βίου ἔνοχοι ἦσαν δουλείας. »

for the blessed prophet Isaiah says: "Death, having prevailed, has swallowed [them] up"; and again: "God has taken away every tear from every face." But in what manner He took away the tear from every face, or how, having made that ancient curse of no effect, He dissolved the dread power of death, the most wise Paul will teach again: "For since the children have shared in blood and flesh, He Himself likewise partook of the same, that through death He might bring to nothing him who has the power of death, that is, the devil, and might set free those who through fear of death were all their life subject to bondage."

βʹ. Τί τοίνυν ἐστὶ τὸ, « Παραπλησίως μετέσχεν τῶν αὐτῶν, » ἢ ἐκεῖνό που πάντως, ὅτι γέγονεν καθ' ἡμᾶς ἐκ τῆς ἁγίας καὶ Θεοτόκου Μαρίας, ἐν αἵματι καὶ σαρκί; Θεὸς γὰρ ὢν φύσει καὶ ἀληθινὸς ὁ ἐκ τοῦ Θεοῦ καὶ Πατρὸς Λόγος, ὁμοούσιος καὶ συναΐδιος τῷ Πατρὶ, καὶ τοῖς τῆς ἰδίας ὑπεροχῆς διαπρέπων ὑψώμασι, « καὶ ἐν μορφῇ, καὶ ἰσότητι τοῦ γεννήσαντος, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ' ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβὼν ἐκ τῆς ἁγίας Μαρίας ἐν ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος, ἐταπείνωσεν ἑαυτὸν μέχρι θανάτου, θανάτου δὲ σταυροῦ· » οὐκοῦν ἑαυτὸν καθῆκεν ἑκουσίως εἰς ταπείνωσιν, ὁ ἐξ ἰδίου πληρώματος τοῖς ἅπασι διδούς· καθῆκεν δὲ ἑαυτὸν δι' ἡμᾶς, οὐ βεβιασμένος παρά τινος, ἀλλ' ἐθελοντὶ ὑπὲρ ἡμῶν μορφὴν δούλου λαβὼν, ὁ κατὰ φύσιν ἰδίαν ἐλεύθερος, ἐν τοῖς καθ' ἡμᾶς ὁ ὑπὲρ πᾶσαν τὴν κτίσιν, ἐν τοῖς ὑπὸ θάνατον ὁ πάντα ζωογονῶν· « Αὐτὸς γάρ ἐστιν ὁ ἄρτος ὁ ζῶν, καὶ ζωὴν διδοὺς τῷ κόσμῳ· » γέγονεν μεθ' ἡμῶν ὑπὸ νόμον, ὁ ὑπὲρ νόμον καὶ νομοθέτης, ὡς Θεός· ἐν τοῖς ὑπὸ γένεσιν καὶ ἀρχὴν τοῦ εἶναι λαχοῦσιν, ὁ πρὸ παντὸς αἰῶνος καὶ χρόνου, μᾶλλον δὲ τῶν αἰώνων κτίστης καὶ ποιητής.

II. What, then, is "He likewise partook of the same", if not surely this, that He became as we are, from the holy Theotokos Mary, in blood and flesh? For the Word from God the Father, being God by nature and true, consubstantial and co-eternal with the Father, and conspicuous in the heights of His own pre-eminence, "being both in the form and in the equality of Him who begot Him, did not count it robbery to be equal with God, but emptied Himself, taking the form of a servant from the holy Mary, being made in the likeness of men, and being found in fashion as a man, He humbled Himself unto death, even the death of the cross." So then He let Himself down willingly into humiliation, He who gives to all out of His own fullness; and He let Himself down for our sake, not forced by anyone, but of His own will taking the form of a servant on our behalf, He who in His own nature is free; [He became] among the things that are ours, He who is above all creation; among those under death, He who gives life to all things: "For He is the living bread, and gives life to the world." He became with us under the law, He who is above the law and is the Lawgiver, as God; among those who have received birth and a beginning of being, He who is before every age and time, or rather the Creator and Maker of the ages.

γʹ. Πῶς οὖν γέγονεν καθ' ἡμᾶς; Σῶμα λαβὼν ἐκ τῆς ἁγίας Παρθένου· σῶμα δὲ οὐκ ἄψυχον, καθάπερ ἔδοξέ τισι τῶν αἱρετικῶν, ἐψυχωμένον δὲ μᾶλλον ψυχῇ λογικῇ. Οὕτω προῆλθεν τέλειος ἄνθρωπος ἐκ γυναικὸς, χωρὶς ἁμαρτίας· ἀληθινῶς, καὶ οὐ δοκήσει καὶ φαντασίᾳ· οὐχ ὀλιγωρήσας τοῦ εἶναι Θεὸς, οὔτε μὴν ἀποβεβληκὼς ὅπερ ἦν ἀεὶ, καὶ ἔστι, καὶ ἔσται, Θεός· οὕτω Θεοτόκον φαμὲν τὴν ἁγίαν Παρθένον· ὡς γὰρ ὁ μακάριος Παῦλός φησιν· « Εἷς Θεὸς καὶ Πατὴρ, ἐξ οὗ τὰ πάντα, καὶ εἷς Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα· » οὐ γὰρ διαιροῦμεν τὸν ἕνα καὶ Θεὸν καὶ Σωτῆρα ἡμῶν εἰς δύο υἱοὺς, τὸν ἐνανθρωπήσαντα καὶ σεσαρκωμένον τοῦ Θεοῦ Λόγον· οὐδὲ, καθάπερ οἴονταί τινες τῶν αἱρετικῶν καὶ ἀσυνέτων, ἀναχεχυμένων ὥσπερ εἰς ἀλλήλας Θεότητός τε καὶ ἀνθρωπότητος, ἤγουν τοῦ Θεοῦ Λόγου μεταχωρήσαντος εἰς φύσιν σαρκὸς, ἢ καὶ τῆς σαρκὸς μεταβληθείσης εἰς φύσιν Θεότητος· ἄτρεπτος γὰρ καὶ ἀναλλοίωτος παντελῶς ἐστιν ὁ τοῦ Θεοῦ Λόγος, ἀλλ' ὅτι σάρκα ἐψυχωμένην ψυχῇ λογικῇ ἑνώσας ἑαυτῷ ἐκ τῆς ἁγίας Παρθένου

III. How, then, did He become as we are? By taking a body from the holy Virgin; and not a soulless body, as some of the heretics have supposed, but rather one ensouled with a rational soul. Thus He came forth from a woman a perfect man, without sin; truly, and not in seeming and appearance; not neglecting to be God, nor indeed having cast off what He always was, and is, and will be, God. Thus we call the holy Virgin Theotokos. For as the blessed Paul says: "One God and Father, from whom are all things, and one Jesus Christ, through whom are all things." For we do not divide our one God and Saviour into two sons, the Word of God made man and incarnate; nor [do we hold], as some of the heretics and senseless men suppose, that Godhead and manhood were as it were poured into one another, that is, that the Word of God passed over into the nature of flesh, or that the flesh was changed into the nature of Godhead (for the Word of God is altogether unchangeable and unalterable); but that, having united to Himself flesh ensouled with a rational soul from the holy Virgin

Editors' notes and page, col. 1092

Page

running head: ALEXANDRINI ARCHIEP. 1092
marginal letters: A ‹μὲν γὰρ μακάριος προφήτης›; B ‹ἡμᾶς ἐκ τῆς ἁγίας καὶ Θεοτόκου›; C ‹κτίσιν, ἐν τοῖς ὑπὸ θάνατον›; D ‹Θεός· οὕτω Θεοτόκον φαμὲν›
old-edition numerals: (none)

PG 77:1093

κατὰ ἀλήθειαν ὁ τοῦ Θεοῦ Λόγος, ἀφράστως σεσαρκῶσθαι καὶ ἐνανθρωπῆσαι λέγεται.

in truth, the Word of God is said to have been ineffably incarnate and made man.

δʹ. Ἀρκεῖ τοιγαροῦν πρὸς ὀρθὴν καὶ ἀδιάβλητον τῆς πίστεως ἡμῶν ὁμολογίαν, τὸ Θεοτόκον λέγειν καὶ ὁμολογεῖν τὴν ἁγίαν Παρθένον· τόγε μὴν προσεπάγειν ὅτι καὶ ἀνθρωποτόκος, οὐκ ἀναγκαῖον οὔτε ἐπωφελές· ἕνα γὰρ Θεὸν ἐδιδάχθημεν ὁμολογεῖν καὶ πιστεύειν αὐτὸν, καὶ μετὰ τὴν ἐνανθρώπησιν, καθὼς ὁ Παῦλος· « Εἷς Θεὸς, εἷς καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων· » ἄνθρωπον μὲν γὰρ γενέσθαι φαμὲν ἀτρέπτως τὸν τοῦ Θεοῦ Λόγον. Καὶ ὅσον μὲν ἧκεν εἰς τὴν τῆς σαρκὸς φύσιν, τέτοκεν ἡ ἁγία Παρθένος τὸ ἑαυτῇ τε καὶ ἡμῖν ὁμοούσιον σῶμα· ἀλλ' ἔν γε τῷ Θεοτόκον εἰπεῖν, συνεισάγεται πάντως καὶ ἡ τούτου δήλωσις· οὐ γὰρ θεότητα τέτοκε γυμνὴν ἡ ἁγία Παρθένος, ἀλλ' ἑνωθέντα σαρκὶ τὸν τοῦ Θεοῦ Λόγον· καὶ οὐκ ἂν ἑτέρως νοοῖτο Θεοτόκος, εἰ μὴ κατὰ τοῦτον αὐτὸν τὸν τρόπον· ὥστε προειστρέχει πάντως ἡ τῆς ἐνανθρωπήσεως ὁμολογία· καὶ οὕτως ἔσται λοιπὸν ἀληθὲς, ὅτι Θεοτόκος γέγονεν ἡ ἁγία Παρθένος ἀποτεκοῦσα παραδόξως ἕνα Χριστὸν, παραπλησίως ἡμῖν μετεσχηκότα σαρκὸς καὶ αἵματος, καὶ ὁμοούσιον αὐτῇ τε καὶ ἡμῖν κατὰ τὸ ἀνθρώπινον, ὡς εἶναι τὴν σάρκα ἐκ τῆς Θεοτόκου Μαρίας· οὐ γὰρ ὁμοιοούσιον, ὡς ἔδοξέ τισι τῶν αἱρετικῶν, ἀλλ' ὁμοούσιον, τουτέστιν ἐκ τῆς ἡμετέρας οὐσίας· φησὶ γάρ· Σπέρματος Ἀβραὰμ ἐπιλαμβάνεται. Τὸ δὲ ὁμοιοούσιον σημαίνει οὐκ ἀληθινὸν ἄνθρωπον, ἀλλ' ὁμοίωμα Υἱοῦ ἀνθρώπου, καθὼς ὁ Δανιὴλ φησιν. Ὁ δὲ Ἀπόστολος οὐχ ὁμοίωμα ἡμᾶς ἐδίδαξεν, ἀλλά φησιν· « Ἄνθρωπος Χριστὸς Ἰησοῦς, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων· » ὁμοούσιον δὲ τὸν αὐτὸν τῷ Θεῷ καὶ Πατρὶ θεϊκῶς, καθὼς καὶ οἱ πατέρες ἡμῶν ὡμολόγησαν, ὁμοούσιον τῷ Πατρὶ, καὶ οὐχ ὁμοιοούσιον εἰπόντες.

IV. It suffices, therefore, for the right and blameless confession of our faith, to say and confess that the holy Virgin is Theotokos; but to add besides that she is also Anthropotokos [bearer of a man] is neither necessary nor profitable. For we have been taught to confess and believe Him one God, even after the incarnation, as Paul [says]: "One God, and one mediator also between God and men." For we say that the Word of God became man without change. And so far as concerned the nature of the flesh, the holy Virgin bore the body consubstantial with herself and with us; but in saying Theotokos, the declaration of this too is surely brought in along with it; for the holy Virgin did not bear bare Godhead, but the Word of God united to flesh; and she could not be understood to be Theotokos otherwise than in this very manner. So the confession of the incarnation surely runs on ahead; and thus it will then be true that the holy Virgin became Theotokos, having wondrously brought forth one Christ, who has partaken of flesh and blood like us, and is consubstantial with her and with us according to the human [nature], so that the flesh is from the Theotokos Mary. For [it is] not of like substance, as it seemed to some of the heretics, but consubstantial, that is, of our substance; for it says: He takes hold of the seed of Abraham. But "of like substance" signifies not a true man, but a likeness of a son of man, as Daniel says. The Apostle, however, did not teach us a likeness, but says: "The man Christ Jesus, who gave Himself a ransom for all"; and the same [is] consubstantial with God the Father in His Godhead, as our fathers too confessed, saying "consubstantial with the Father" and not "of like substance".

εʹ. Περιττὸν οὖν ἄρα καὶ οὐκ ἀναγκαίως, Θεοτόκον λέγοντες, ἐπάγομεν καὶ ἀνθρωποτόκον· ἀρκεῖ γὰρ, ὡς ἔφην, ἡ πρώτη φωνὴ, τοῦ παντὸς ἡμῶν μυστηρίου τὴν ὁμολογίαν ἔχουσα, καὶ πρόφασιν εὑρεσιλογίας οὐδεμίαν παρέχουσα τοῖς ἐθέλουσι συκοφαντεῖν τὴν ἀλήθειαν· ἔθος μὲν γὰρ τοῖς αἱρετικοῖς τὰ ὀρθῶς εἰρημένα παρατρέπειν εἰς κίβδηλον νοῦν· ξενιζόμεθα δὲ κατ' οὐδένα τρόπον, ἐννοοῦντες ὅτι πεπλάνηνται, καὶ αὐτὰς τὰς θείας παρερμηνεύοντες Γραφάς. Οὐκοῦν ἡμᾶς μὲν προσήκει κατά γε τὸν πρέποντά τε καὶ ὀρθῶς ἔχοντα σκοπὸν προσφέρειν τὰς λέξεις· εἰ δὲ νοοῦσι πάλιν οὐκ ὀρθῶς, οὐδὲν πρὸς ἡμᾶς· ἐκεῖνα ἀκούσονται διὰ τοῦ προφήτου λέγοντος· « Οὐαὶ οἱ λέγοντες τὸ πονηρὸν καλὸν, καὶ τὸ καλὸν πονηρόν! » Ἀλλ' οὐδεμία κοινωνία φωτὶ πρὸς σκότος, ἀλλ' οὐδὲ συμφώνησις Χριστοῦ πρὸς Βελίαλ. Βαδιούμεθα γὰρ

V. It is superfluous, then, and not necessary, when we say Theotokos, to add Anthropotokos as well; for, as I said, the first word suffices, since it contains the confession of our whole mystery and offers no pretext for quibbling to those who wish to slander the truth. For it is the custom of the heretics to twist what is rightly said into a counterfeit sense; but we are in no way surprised, considering that they have gone astray and misinterpret even the divine Scriptures themselves. It is fitting for us, then, to put forward our words according to an aim that is both seemly and right; and if they again understand them wrongly, it is nothing to us: they will hear those words through the prophet who says: "Woe to those who call evil good, and good evil!" But there is no fellowship of light with darkness, nor any agreement of Christ with Belial. For we shall walk

Editors' notes and page, col. 1093

Footnotes

(1) · call in col 1093 (Greek only; the call is not visible in the page-foot image)

Vocabulum ἀνθρωποτόκος, ceu pronuntiatum a religionis magistris, non respuebat Cyrillus in postremo De incarnatione capitulo a me edito (ita tamen si conjunctum cum Θεοτόκος ponatur). Mox initio dialogi a nobis item editi Nestorium audivimus eodem vocabulo ἀνθρωποτόκος abutentem. Hic igitur prudenter Cyrillus id usurpandum non judicat; multoque vehementius improbat in homilia Ephesi habita opp. T. V, part. 2, p. 382; necnon Gregorius Nyssenus, epist. ad Eusth. et Ambr.

The word ἀνθρωποτόκος ("mother of a man"), as something said by teachers of religion, Cyril did not reject in the last chapter of the De incarnatione that I edited (but only on condition that it is set together with Θεοτόκος). Then, at the beginning of the dialogue that we also edited, we heard Nestorius misusing the same word ἀνθρωποτόκος. Here, therefore, Cyril prudently judges that it is not to be used; and he condemns it far more vehemently in the homily delivered at Ephesus (Works, vol. V, part 2, p. 382); so too does Gregory of Nyssa, in his letter to Eustathia and Ambrosia.

(printed under page 553)

Footnotes

(68) · call in col 1094

I Tim. II, 5.

1 Timothy 2:5.

(printed under page 553)

(69) ‹anchor: Abrahae apprehendisse› · call in col 1094

Hebr. II, 16.

Hebrews 2:16.

(printed under page 553)

(70) ‹anchor: sicuti Daniel aiebat› · call in col 1094

Dan. X, 16.

Daniel 10:16.

(printed under page 553)

(71) ‹anchor: pro omnibus› · call in col 1094

I Tim. II, 5, 6.

1 Timothy 2:5–6.

(printed under page 553)

(72) ‹anchor: et bonum malum› · call in col 1094

Isa. V, 20.

Isaiah 5:20.

(printed under page 553)

(73) ‹anchor: cum Belial› · call in col 1094

II Cor. VI, 14.

2 Corinthians 6:14.

(printed under page 553)

Footnotes

(74) · call in col 1095

Malach. III, 21.

Malachi 3:21.

(printed under page 554)

(75) ‹anchor: in vineam suam› · call in col 1095

Matth. XX, 1.

Matthew 20:1.

(printed under page 554)

Page

running head: 1095 S. CYRILLI ALEXANDRINI
marginal letters: A ‹hagibus via, semita›; B ‹minus omnipotens›; C ‹pientissimi episcopi›; D ‹pro viribus exsequemur›
old-edition numerals: (none)

PG 77:1096

ἡμεῖς τὴν ὀρθὴν καὶ ἀκιβδήλως ἔχουσαν ὁδὸν, ἤτοι τρίβον τὴν βασιλικήν τε καὶ ἀδιάστροφον· καταντήσομεν γὰρ οὕτως εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως, ἐν Χριστῷ Ἰησοῦ, δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

we [shall walk] the way that is right and without counterfeit, that is, the royal and undeviating path; for so we shall arrive at the prize of the upward calling, in Christ Jesus, through whom and with whom be glory to God the Father, with the Holy Spirit, unto the ages of ages. Amen.

ΟΜΙΛΙΑ ΙϚʹ.

HOMILY XVI.

Λεχθεῖσα ἐν τοῖς [ita codd.] τοῦ ἁγίου Βαπτιστοῦ Ἰωάννου, Φαρμουθὶ κηʹ, ἰνδικτίωνος ιαʹ, περὶ τῆς γενομένης ὁμονοίας τῶν Ἐκκλησιῶν, καὶ κατὰ τοῦ δυσφήμου Νεστορίου.

Delivered on the [feast] [so the manuscripts] of the holy John the Baptist, Pharmuthi 28, in the eleventh indiction, on the concord of the Churches that has come about, and against the ill-famed Nestorius.

Τοὺς εὐσεβείᾳ συντεθραμμένους καὶ τῶν θείων δογμάτων ἀκριβῆ καὶ τετορνευμένην ἔχοντας γνῶσιν, γῆν θελητὴν ὁ προφήτης ὀνομάζει λέγων· « Καὶ ἔσεσθε ὑμεῖς γῆ θελητὴ, λέγει Κύριος παντοκράτωρ, καὶ μακαριοῦσιν ὑμᾶς πάντα τὰ ἔθνη. » Γῆν θελητὴν εἶναί φησιν τὴν γονιμωτάτην καὶ εὔκαρπον, καὶ καρπῶν ἡμέρων μητέρα καὶ τροφόν· τοιαύτη δὲ πᾶσά ἐστι θεοφιλὴς καὶ ὁσία ψυχὴ, γεωργὸν ὥσπερ τινὰ καὶ σπορέα παντὸς ἀγαθοῦ τὸν τῶν ὅλων Σωτῆρα λαβοῦσα Χριστὸν, ὃς καὶ ἱερῶν ἡμῖν δογμάτων ἐναστράπτει τὴν γνῶσιν. Ἀλλ' ὁ πάντων ἐχθρὸς, τοῦτ' ἔστιν ὁ Σατανᾶς, ἐγείρει κατὰ καιροὺς τοὺς ἐπισπείροντας τῷ σίτῳ πονηρὰ ζιζάνια· πλὴν κἂν ἀνθήσωσιν, ἀποκείρονται· ἔστι δὲ οὕτω καθαρὸν τὸ χωρίον. Ἐκβέβληται τοίνυν ἀπὸ πάσης Ἐκκλησίας ὁ ἀσεβὴς Νεστόριος τὸ πικρὸν ἀληθῶς τοῦ διαβόλου ζιζάνιον, καὶ ὁμογνωμονοῦσι λοιπὸν οἱ κατὰ πᾶσαν ὄντες τὴν οἰκουμένην θεοσεβέστατοι ἐπίσκοποι τὴν ὀρθὴν καὶ μίαν ὁμολογήσαντες πίστιν· συνήφθησαν τοίνυν ταῖς παρ' ἡμῖν Ἐκκλησίαις, μᾶλλον δὲ κατὰ πᾶσαν τὴν οἰκουμένην, καὶ αἱ οὖσαι κατὰ τὴν Ἀνατολήν· ὡμολόγησαν γὰρ οἱ θεοσεβέστατοι τῶν ἐκεῖσε ἐπίσκοποι τὴν ὀρθὴν καὶ ἀβέβηλον πίστιν. Οἷα δὲ γέγραφε πρός με ὁ θεοσεβέστατος καὶ εὐλαβέστατος ἐπίσκοπος τῆς Ἀντιοχείας Ἰωάννης, οἷα δὲ κἀγὼ πρὸς αὐτὸν ἀντέγραψα, ἀκούσεσθε σὺν Θεῷ.

Those who have been nurtured in piety and possess an exact and finely turned knowledge of the divine doctrines, the prophet names a desirable land, saying: "And you shall be a desirable land, says the Lord Almighty, and all the nations shall call you blessed." He says that the desirable land is the one most fertile and fruitful, mother and nurse of cultivated fruits. And such is every God-loving and holy soul, which has received Christ, the Saviour of all, as a kind of husbandman and sower of every good, who also makes the knowledge of the sacred doctrines flash forth for us. But the enemy of all, that is, Satan, raises up from time to time those who sow evil tares upon the wheat; yet even if they blossom, they are cut down; and so the field is clean. The impious Nestorius, then, truly the bitter tare of the devil, has been cast out from every Church, and the most God-fearing bishops throughout the whole world are henceforth of one mind, having confessed the right and one faith. So to the Churches among us, or rather to those throughout the whole world, the Churches in the East also have been joined; for the most God-fearing bishops there have confessed the right and unprofaned faith. What the most God-fearing and most reverent bishop of Antioch, John, has written to me, and what I in turn wrote back to him, you shall hear, God willing.

ΟΜΙΛΙΑ ΙΖʹ.

HOMILY XVII.

ΕΙΣ ΤΗΝ ΠΑΡΑΒΟΛΗΝ ΤΟΥ ΑΜΠΕΛΩΝΟΣ.

ON THE PARABLE OF THE VINEYARD.

Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ, ὅστις ἐξῆλθεν ἅμα πρωῒ μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ.

The kingdom of heaven is like a man, a householder, who went out early in the morning to hire labourers into his vineyard.

Ἤκουσας, ἀγαπητὲ, τῆς εὐαγγελικῆς τοῦ Κυρίου παραβολῆς· ἄκουε καὶ τὴν ἑρμηνείαν, ἣν κατὰ δύναμιν ἐροῦμεν. Οἰκοδεσπότης τοῦ μεγάλου οἴκου, τουτέστιν

You have heard, beloved, the Lord's parable in the Gospel; hear also the interpretation, which we shall give according to our power. The householder of the great house, that is,

Editors' notes and page, col. 1096

Footnotes

(1) · call in col 1096 (Greek only; the call is not visible in the page-foot image)

Parva haec Cyrilli homilia exstat Latine tantummodo in concilii Ephesini editionibus, puta in illa novissima Mansii ed. Florent. t. V, col. 289. Nunc demum Graecus etiam textus, nova a nobis interpretatione donatus, ex duobus antiquis Vaticanae bibliothecae codicibus 504 et 508 prodit, qui in futuris conciliorum editionibus postea collocabitur. Jam in codicibus legitur tantum ἐν τοῖς; num γενεθλίοις, in nativitate? (Alia Cyrilli homilia habita Ephesi die, ἐν ἡμέρᾳ, S. Joan. Baptistae legitur supra, col. 986.) Porro diem 28 Pharmuthi Aegyptiaci, quo recitata fuit haec homilia, incidere in diem 23 Aprilis apud nos, monetur in margine loc. cit. (Sed apud Hard. Concil., t. I, col. 1689, indict. I.) Grandis caeteroqui multorum eruditorum lis est super collatione mensium Aegyptiacorum cum Romanis; deque ea certe desperabat Averanius Florentinus in dissert. De mensibus Aegypt., cap. 6. Sed meliora ab hodiernis Aegyptiacarum rerum scriptoribus dicta scio. MAI.

This short homily of Cyril survives in Latin only, in the editions of the Council of Ephesus, for example in the latest, Mansi's Florence edition, vol. V, col. 289. Now at last the Greek text too comes out, given a new translation by us, from two ancient codices of the Vatican Library, 504 and 508; it will afterwards be placed in future editions of the councils. In the codices, moreover, only ἐν τοῖς ("on the …") is read: should it be γενεθλίοις, on the nativity? (Another homily of Cyril, delivered at Ephesus on the day, ἐν ἡμέρᾳ, of St John the Baptist, is read above, col. 986.) Further, the margin of the place cited notes that the Egyptian day 28 Pharmuthi, on which this homily was delivered, falls on our 23 April. (But in Hardouin, Councils, vol. I, col. 1689, indiction I.) For the rest, there is a great dispute among many scholars over the correspondence of the Egyptian months with the Roman; Averanius of Florence indeed despaired of it in his dissertation On the Egyptian Months, ch. 6. But I know that better things have been said by present-day writers on Egyptian matters. MAI.

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(2) ‹anchor: ΤΟΥ ΑΜΠΕΛΩΝΟΣ› · call in col 1096 (Greek title only)

Hanc nos homiliam Graece tantum ex Vaticano codice ante hos annos edidimus in Spicilegio Rom., t. V, p. 119-122. Latine olim, sine Graeco, vulgaverat, ut ibi diximus, Achilles Statius. Nos vero cum ejus libello careamus, novam marte nostro curavimus Latinam interpretationem, quam hic cum Graeco textu caeteris novis Cyrilli scriptis adnectimus. MAI.

Some years ago we published this homily in Greek only, from a Vatican codex, in the Spicilegium Romanum, vol. V, pp. 119–122. Achilles Statius had once published it in Latin, without the Greek, as we said there. Since we do not have his little book, we have made a new Latin translation of our own, which we attach here, with the Greek text, to the other newly found writings of Cyril. MAI.

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Page

running head: ALEXANDRINI ARCHIEP. 1096
marginal letters: A ‹ἡμεῖς τὴν ὀρθὴν›; B ‹μακαριοῦσιν ὑμᾶς πάντα›; C ‹παρ' ἡμῖν Ἐκκλησίαις›; D ‹μιν ἐροῦμεν. Οἰκοδεσπότης›
old-edition numerals: (none)

PG 77:1097

ὁ δεσπότης Θεός· οἶκος γὰρ, ὁ κόσμος· Δεσπότης δὲ αὐτοῦ, ὁ κτίσας αὐτὸν Θεός· ἀμπελὼν αὐτοῦ, ἡ ἀνθρωπεία φύσις· ἐργάται τοῦ ἀμπελῶνος, ὅσοι διακονούμενοι τῇ σωτηρίᾳ τῶν ἀνθρώπων ἅγιοι· πρώτη ὥρα ὁ καιρὸς τῶν θεοσεβῶν ἐκείνων τῶν περὶ Ἄβελ καὶ Ἐνὼχ καὶ Νῶε· πρῶτοι γὰρ οὗτοι θεοσεβεῖς, πρῶτοι οὗτοι ἐργάται τοῦ ἀμπελῶνος. Νῶε γὰρ ἐφύτευσεν ἀμπελῶνα, νοητῶς νόει· πνευματικοὶ γὰρ οἱ λόγοι· ἕως τρίτης ὥρας οὗτοι εἰργάζοντο· μετὰ τρίτην ὥραν ὁ καιρὸς τῶν περὶ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ· καὶ οὗτοι γὰρ ἐργάται τῆς σωτηρίας ἡμῶν, τρεῖς τὸν ἀριθμόν· διὰ τοῦτο καὶ ἕως ἕκτης ὥρας εἰργάσαντο· ἀπὸ ἕκτης ὥρας τὸ μεσαίτατον τῆς ἡμέρας, ὅτε ὁ ἥλιος σφοδρότερον καταλάμπει τὴν οἰκουμένην, ὁ χρόνος τοῦ νόμου· ὅτι τῷ ὄντι ἐφώτισεν τὴν ἀνθρωπότητα διὰ τῶν ἐντολῶν τοῦ νόμου τὸ ἀληθινὸν φῶς ὁ Θεὸς ἡμῶν. « Ἡ ἐντολὴ γὰρ Κυρίου τηλαυγὴς φωτίζουσα ὀφθαλμούς. » Καὶ πάλιν, ὅτι « Φῶς τὰ προστάγματά σου. »

God the Master; for the house is the world; and its Master is God who created it; His vineyard is human nature; the labourers of the vineyard are all the saints who minister to the salvation of men. The first hour is the time of those God-fearing men about Abel and Enoch and Noah; for these were the first God-fearing men, these the first labourers of the vineyard. For Noah planted a vineyard: understand it spiritually, for the words are spiritual. These worked until the third hour. After the third hour [comes] the time of those about Abraham and Isaac and Jacob; for these too are labourers of our salvation, three in number; therefore they also worked until the sixth hour. From the sixth hour, the very middle of the day, when the sun shines more strongly upon the world, [comes] the time of the law; for in truth our God enlightened mankind with the true light through the commandments of the law. "For the commandment of the Lord is far-shining, enlightening the eyes." And again: "Thy ordinances are light."

Ἀπὸ ἕκτης ὥρας, τὸ ἥμισυ τῆς ἡμέρας· ὅτε γὰρ ἐμέσασαν οἱ χρόνοι οἱ ἀπ' ἀρχῆς κτίσεως, καὶ ἕως συντελείας, τότε μεσημβρινὸν ἀπεστάλη Μωῦσῆς καὶ Ἀαρών. Καὶ γὰρ ἡ κατὰ νόμον λατρεία, ἕως ὀγδόης· ἐννάτη δὲ ὥρα, καιρὸς τῶν πνευματοφόρων προφητῶν· καὶ γὰρ αὐτοὶ ὡς καλοὶ ἐργάται ἀπεστάλησαν παρὰ τοῦ οἰκοδεσπότου ἐργάσασθαι τὸν ἀμπελῶνα τῆς ψυχῆς ἡμῶν ἕως δεκάτης. Ἑνδεκάτη ὥρα, ἐπιδημία τοῦ Μονογενοῦς· ἐπ' ἐσχάτων γὰρ τῶν χρόνων ἐπὶ συντελείᾳ τῶν αἰώνων ἐπεδήμησεν ἡμῖν ὁ τοῦ Θεοῦ Υἱὸς, Θεοῦ Λόγος· ὥσπερ γὰρ ἀπὸ ἑνδεκάτης εἰς δωδεκάτην ἄλλη μία ὥρα ἐστὶν ἡ ἐσχάτη, οὕτως ἀπὸ τῆς ἐπιδημίας Χριστοῦ ἕως τῆς συντελείας, ἄλλη μία ὥρα ἐστίν. Ἄκουσον τοῦ Ἰωάννου λέγοντος· « Τεκνία, ἐσχάτη ὥρα ἐστίν. »

From the sixth hour, the half of the day: for when the times from the beginning of creation until the consummation had reached their middle, then, at midday, Moses and Aaron were sent. And indeed the worship according to the law [runs] until the eighth [hour]; and the ninth hour is the time of the Spirit-bearing prophets; for they too were sent, as good labourers, by the householder to work the vineyard of our soul until the tenth. The eleventh hour is the coming of the Only-begotten; for in the last times, at the consummation of the ages, the Son of God, God the Word, came to dwell among us. For just as from the eleventh to the twelfth there is one other hour, the last, so from the coming of Christ until the consummation there is one other hour. Hear John saying: "Little children, it is the last hour."

Ὁρᾷς ὅτι τῇ ἑνδεκάτῃ ἐξελθὼν ὁ τοῦ ἀμπελῶνος δεσπότης, εὑρὼν ἀργοὺς ἐμισθώσατο. Τίνες οὗτοι οἱ ἀργοί; Ἡμεῖς οἱ ἀπὸ τῶν ἐθνῶν· ἀργοὶ γὰρ ἦμεν ἀπὸ θεογνωσίας, ἀργοὶ ἀπὸ ἔργων ἀγαθῶν. Καὶ λέγει αὐτοῖς· « Τί ἑστήκατε ὧδε ὅλην τὴν ἡμέραν ἀργοί; » Ὅλην τὴν ἡμέραν ἀπ' ἀρχῆς κτίσεως κόσμου, ἕως τῆς ἐπιδημίας αὐτοῦ χρόνον ἐσήμανεν· ἕως γὰρ τότε ἀργὰ ἦν τὰ ἔθνη, Θεὸν μὴ εἰδότα· « Οὐδεὶς γὰρ, φασιν, ἡμᾶς ἐμισθώσατο. » Εὐγνώμονα τὰ ἔθνη· τῷ γὰρ οὐδεὶς αὐτὰ ἐμισθώσατο, οὐ νόμοι, οὐ προφῆται· τῷ Ἰσραὴλ ἐκεῖνοι ἀπεστάλησαν, οὐ τοῖς ἔθνεσιν· διὸ καλῶς λέγουσιν, ὅτι « Οὐδεὶς ἡμᾶς ἐμισθώσατο. »

You see that the master of the vineyard, going out at the eleventh [hour] and finding idlers, hired them. Who are these idlers? We who are from the nations; for we were idle, without the knowledge of God, idle, without good works. And he says to them: "Why do you stand here idle the whole day?" By "the whole day" he signified the time from the beginning of the creation of the world until His coming; for until then the nations were idle, not knowing God. "For no one," they say, "has hired us." The nations speak fairly; for in truth no one hired them, neither laws nor prophets: those were sent to Israel, not to the nations. Therefore they say well: "No one has hired us."

Ἀλλ' ἀγαθὸς ὁ οἰκοδεσπότης, « Ὑπάγετε γὰρ καὶ ὑμεῖς, φησὶν, ἐργάσασθαι ἐν τῷ ἀμπελῶνι, καὶ ὃ ἐὰν ᾖ δίκαιον, δώσω ὑμῖν. » Οἱ ἀργοὶ, τότε ἐργάται γεγόνασιν· ἐργάζεται γὰρ νῦν ἡ πότε ἀργὴ αὕτη Ἐκκλησία· ἐργάζεται ὁ χορὸς τῶν ἀποστόλων, τῶν μαρτύρων, τῶν ἀσκητῶν, τῶν μοναζόντων, τῶν ἁγίων παρθένων, τῶν ἐγκρατῶν, τῶν ἐν γάμῳ σεμνῷ· ἔλαβεν γὰρ αὕτη ἡ Ἐκκλησία τὸ ἓν δηνάριον ἀξίως. Δύναται γάρ τις ὀξέως ἐργαζόμενος, ἐν μιᾷ ὥρᾳ ἐνέγκαι ἔργον ὡς ἀπὸ πρωΐθεν ἐργαζόμενος· ὁ ληστὴς

But the householder is good: "Go you also," he says, "to work in the vineyard, and whatever is just I will give you." The idlers then became labourers; for this Church, once idle, now works: the choir of the apostles works, of the martyrs, of the ascetics, of the monks, of the holy virgins, of the continent, of those in honourable marriage; for this Church has received the one denarius worthily. For one who works keenly can bring forth in one hour as much work as one who works from early morning: the thief

Editors' notes and page, col. 1097

Footnotes

(75) · call in col 1098

Psal. XVIII, 9.

Psalm 18:9 (Vulgate numbering). (The numeral 75 is printed again here, after note 75 on the previous page.)

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(76) · call in col 1098

Isa. XXVI, 9. Gr.

Isaiah 26:9, Greek.

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(77) ‹anchor: novissima hora est› · call in col 1098

I Joan. II, 18.

1 John 2:18.

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(78) ‹anchor: hi sunt otiosi› · call in col 1098

Matth. XX, 6.

Matthew 20:6.

(79-80) ‹anchor: nos mercede conduxit› · call in col 1098 ibid. 7.

Ibid., verse 7 (Matt. 20:7).

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(81) ‹anchor: dabo vobis› · call in col 1098

ibid. 4.

Ibid., verse 4 (Matt. 20:4).

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Footnotes

(82) · call in col 1099

Luc. XXIII, 43.

Luke 23:43.

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(83) · call in col 1099

Matth. XX, 12.

Matthew 20:12.

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(84) · call in col 1099

ibid. 13-15.

Ibid., verses 13–15 (Matt. 20:13–15).

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(85) · call in col 1099

Isa. LXIV, 6.

Isaiah 64:6.

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(86) · call in col 1099

Rom. III, 24.

Romans 3:24.

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(87) · call in col 1099

Luc. XVII, 10.

Luke 17:10.

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(88) ‹anchor: ego bonus sum› · call in col 1099

Matth. XX, 15.

Matthew 20:15.

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(89) ‹anchor: nec auris audivit› · call in col 1099

Isa. LXIV, 4; I Cor. II, 9.

Isaiah 64:4; 1 Corinthians 2:9.

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(90) ‹anchor: populum meum› · call in col 1099

Osee II, 24.

Hosea 2:24.

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(91) ‹anchor: universus Israel salvus fiet› · call in col 1099

Rom. XI, 25.

Romans 11:25.

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(1) ‹anchor: SS. MARTYRUM CYRI ET JOANNIS› · call in col 1099 (on the heading, which runs across both columns)

Has Cyrilli oratiunculas conservavit nobis S. Sophronius in Historia sanctorum martyrum Cyri et Joannis, quam Graece nos edidimus in Spicil. Rom., t. IV, p. 248-252; itemque Latine, interprete vetere Anastasio Bibliothecario, tom. cit., p. 263-266. Gratulemur itaque nobis haec quoque nova Cyrilli scripta. Porro mirum est, quod aeque breves S. Augustini tres sermones legimus de miraculis S. Stephani protomartyris in editione Maurina, t. V, serm. 320, 321, 322. MAI.

St Sophronius preserved these short addresses of Cyril for us in his History of the holy martyrs Cyrus and John, which we published in Greek in the Spicilegium Romanum, vol. IV, pp. 248–252, and likewise in Latin, in the old translation of Anastasius the Librarian, in the same volume, pp. 263–266. So let us be glad of these newly found writings of Cyril too. It is remarkable, moreover, that we read three equally short sermons of St Augustine on the miracles of St Stephen the protomartyr, in the Maurist edition, vol. V, sermons 320, 321 and 322. MAI.

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(2) ‹anchor: bona atque visionabilis› · call in col 1099

Ita Anastasius, in cujus quanquam parum elegante dictione nihil mihi immutare licuit. ID.

So Anastasius has it. Though his wording is not very elegant, I was not free to change anything in it. THE SAME [Mai].

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Page

running head: 1099 S. CYRILLI ALEXANDRINI
marginal letters: A ‹cere, quasi a summo mane›; B ‹« Justificati gratis›; C ‹autem « quae nec oculus›; D ‹sanctis martyribus Cyro›
old-edition numerals: 420 after ‹Jesu› (Latin version)

PG 77:1100

εἰς μίαν ὥραν ἤκουσεν τὸ, « Σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ. »

in one hour heard: "Today you shall be with Me in paradise."

Ἀλλ' ἄκουσον τί φασιν ἐκεῖνοι· « Ἡμεῖς οἱ βαστάσαντες τὸ βάρος καὶ τὸν καύσωνα τῆς ἡμέρας· » Ἀληθεύουσιν· οὐ γὰρ ἐν νόμῳ ἐβάστασαν τὸ βάρος τοῦ ζυγοῦ τοῦ νόμου, ἀλλ' ἐγένοντο καὶ οὗτοι ἴσοι τούτων διὰ τὸ ἔργον· « Ἑταῖρε, γὰρ, φησὶν, οὐκ ἀδικῶ σε. » Οὐκ ἀδικεῖ ὁ τῆς δικαιοσύνης κριτής· τὸ δὲ « θέλω τούτῳ χαρίσασθαι ὡς καὶ σοὶ, » μὴ νομίσῃς προσωποληψίαν εἶναι, μηδὲ κατὰ χάριν δίδοσθαι τὸν μισθὸν, ἀλλ' οὕτω νόει· ἐπειδὴ οἵως ἂν ποιήσωμεν, οἵως ἂν ἐργασώμεθα, ἄξιον οὐδὲν ποιοῦμεν· πᾶσα γὰρ δικαιοσύνη ἀνθρώπου ὡς ῥάκος ἀποκαθημένης· χάριν τὸ ὅλον ὠνόμασεν, ὡς λέγει Παῦλος, « Δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι, καὶ οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται· » Θεοῦ τὸ δῶρον, οὐχ ὅτι οὐκ ἐργαζόμεθα, ἀλλ' ὅτι κατ' ἀξίαν οὐδὲν ποιοῦμεν· « Ὅτ' ἂν γὰρ, φησὶ, ποιήσητε ταῦτα πάντα, εἴπατε ὅτι δοῦλοι ἀχρεῖοί ἐσμεν· ὃ ὠφείλαμεν ποιῆσαι, πεποιήκαμεν. » Ἀμέλει γοῦν ἄρτον τῷ πένητι παρέχεις, καὶ βασιλείαν οὐρανῶν κληρονομεῖς, ὁρᾷς τὸ, θέλω χαρίσασθαι.

But hear what those others say: "We who have borne the burden and the heat of the day." They speak the truth; for these did not bear the burden of the yoke of the law under the law, yet they too became equal to them through the work. "Friend," he says, "I do you no wrong." The judge of righteousness does no wrong. And as for "I will to give to this man as also to you", do not think that it is respect of persons, nor that the wage is given as a favour; but understand it thus: since, however we may act, however we may labour, we do nothing worthy; for all the righteousness of man is as a menstruous rag. He named the whole a grace, as Paul says: "Being justified freely by His grace, and not of works, lest anyone should boast." The gift is God's, not because we do not work, but because we do nothing worthy of it: "For when you have done all these things," He says, "say: We are unprofitable servants; we have done what we ought to have done." So then, you give bread to the poor man and you inherit the kingdom of heaven: you see [the meaning of] "I will to give".

Τὸ δὲ, « Ἢ ὀφθαλμός σου πονηρός ἐστιν, ὅτι ἐγὼ ἀγαθός εἰμι; » Μὴ εἶπεν, ὅτι πονηροὶ οἱ ἅγιοι, ἀλλὰ μή τι πονηροί ἐστε, ὅτι ἐγὼ ἀγαθός εἰμι; Ἀληθῶς γὰρ ἀγαθὸς ἐξ ἀγαθοῦ· οὐ κατὰ τὸ ἔργον καὶ ὁ μισθός· ὀλίγον γὰρ τὸ ἔργον, πολὺς δὲ ὁ μισθός. Ποτήριον ὕδατος ἐπότισας διψῶντα, καὶ ἀπολαμβάνεις « ἃ ὀφθαλμὸς οὐκ εἶδεν, οὐδὲ οὖς οὐκ ἤκουσεν· » ὁρᾷς ὅτι ἀγαθός ἐστιν· τὸ δὲ ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως τῶν πρώτων, ἐπειδὴ ἔσονται οἱ πρῶτοι ἔσχατοι· καὶ « Καλέσω τὸν λαόν μου, λαόν μου. » Καὶ πάλιν, « Ὅταν τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, τότε καὶ πᾶς Ἰσραὴλ σωθήσεται, » ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

And as for "Is your eye evil, because I am good?": He did not say that the saints are evil, but "Are you perhaps evil, because I am good?" For truly He is good, from the Good. The wage is not according to the work: for the work is little, but the wage is great. You gave a cup of water to a thirsty man to drink, and you receive "what eye has not seen, nor ear heard"; you see that He is good. And as for His beginning from the last up to the first, [it is] because the first shall be last; and: "I will call My people, My people." And again: "When the fullness of the Gentiles has come in, then all Israel too shall be saved", in Christ Jesus our Lord, to whom be glory and might unto the ages of ages. Amen.

XVIII.

ORATIUNCULAE TRES IN TRANSLATIONE RELIQUIARUM SS. MARTYRUM CYRI ET JOANNIS.

THREE SHORT ADDRESSES ON THE TRANSLATION OF THE RELICS OF THE HOLY MARTYRS CYRUS AND JOHN.

Αʹ. †Ἐκλογὴ βʹ τοῦ Μακαρίου Κυρίλλου προσφώνησις τοῖς Ταβεννησιώταις μοναχοῖς τοῖς ἐν τῷ Κανώβῳ ἐν τῇ Μετανοίᾳ καλουμένῃ, περὶ τῶν ἁγίων μαρτύρων Κύρου καὶ Ἰωάννου.

I. Extract II: Address of the blessed Cyril to the Tabennesiote monks who are in Canopus, at the place called Metanoia [Repentance], on the holy martyrs Cyrus and John.

Ἀνδρεία καὶ ὑπομονὴ, καλὴ καὶ εὐειδεστάτη δυὰς ἀρετῶν, καὶ τοῖς ἁγίοις μάλιστα πρεπωδεστάτη· οἷς ὁ μακάριος προσεφώνει Δαβὶδ, « Ἀνδρίζου, καὶ κραταιούσθω

Courage and endurance, a fair and most comely pair of virtues, and most especially befitting the saints; to whom the blessed David cried: "Play the man, and be strengthened

Editors' notes and page, col. 1100

Footnotes

(3) ‹anchor: τοῖς Ταβεννησιώταις› · call in col 1100 (Greek title only)

De Tabenna, et de Tabennensibus monachis, legesis Palladium Hist. Lausiac., cap. 39, cum Meursii adnot. In eo asceterio S. Pachomius regulam ab angelo traditam accepit. ID.

On Tabenna and the Tabennesiot monks, read Palladius, Lausiac History, ch. 39, with Meursius's notes. In that monastery St Pachomius received the rule handed to him by an angel. THE SAME [Mai].

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running head: ALEXANDRINI ARCHIEP. 1100
marginal letters: A ‹εἰς μίαν ὥραν ἤκουσεν›; B ‹μενοι δωρεὰν τῇ αὐτοῦ χάριτι›; C ‹θαλμὸς οὐκ εἶδεν›; D ‹Κανώβῳ ἐν τῇ Μετανοίᾳ›
old-edition numerals: (none)

PG 77:1101

ἡ καρδία σου, καὶ ὑπόμεινον τὸν Κύριον.» ὁ δὲ τοῦ Σωτῆρος μαθητής· «Ὑπομονῆς ἔχετε χρείαν, ἵνα, τὸ θέλημα τοῦ Θεοῦ ποιήσαντες, κομιεῖσθε τὴν ἐπαγγελίαν.» Χρὴ γὰρ ἡμᾶς ὡς ἐν ἀρχῇ γενέσθαι τῶν ἀγαθῶν, καὶ τὸ τέλος ἐπιζητεῖν, ἵνα καὶ βασιλείαν οὐρανῶν κληρονομήσωμεν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. Ἀμήν.

in your heart, and wait for the Lord' (Ps. 30:25); and the Saviour's disciple: 'You have need of endurance, so that, having done the will of God, you may receive the promise' (Heb. 10:36). For as we have come to be at the beginning of the good things, so we must also seek the end, that we may also inherit the kingdom of heaven in Christ Jesus our Lord, to Whom be the glory and the might unto the ages. Amen.

Βʹ. Ἐπίφη ζʹ· Τοῦ αὐτοῦ ἐξήγησις πρώτη εἰς τοὺς ἁγίους μάρτυρας Κῦρον καὶ Ἰωάννην τοὺς κειμένους ἐνταῦθα, δι' ὧν σημαίνει ὁ Πατὴρ καὶ τὸ τίμιον αὐτῶν πάθος, καὶ τὴν ἐνταῦθα κατάθεσιν τῶν ἁγίων αὐτῶν λειψάνων. Ἐρρήθη δὲ ἡ παροῦσα ἐξήγησις πρώτη ἐν τῇ Μετανοίᾳ, ἤτοι ἐν τῇ τῶν Ἁγίων Ἀποστόλων.

II. Epiphi 7. First exposition of the same, on the holy martyrs Cyrus and John who lie here, in which the Father sets forth both their precious passion and the depositing here of their holy relics. The present exposition was delivered first at Metanoia, that is, in the [church] of the Holy Apostles.

Οὐκ ὀκνηροὶ γεγόναμεν περὶ τὸν συνήθη λόγον, ἀλλ' ὡς εἴρηκεν ὁ Σωτὴρ, «τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής.» Πιστεύομεν δὲ ὅτι διὰ τὰς ὑμῶν εὐχὰς ἐλέῳ Θεοῦ ῥαΐσει τὸ πάθος. Ὃ δὲ καὶ ἐβουλευσάμεθα καὶ πεπράχαμεν ὑπὲρ τοῦ χρησίμου, πάλιν εἰπεῖν ὑμῖν ἀναγκαῖον συνείδομεν. Ὅτι τὰ μέρη ταῦτα ἔχρηζεν ἰατρῶν θεραπευόντων διὰ Θεοῦ. Ἵνα τοίνυν πάντας ὠφελήσωμεν τοὺς τόπους, καὶ μάλιστα τοὺς περικειμένους τῇ τῶν Ἁγίων Εὐαγγελιστῶν ἐκκλησίᾳ, ἀπῄεισαν γὰρ οὐκ ἔχοντες μαρτύριον εἰς ἑτέρους τινὰς τόπους, καὶ Χριστιανοὶ ὄντες ἐσφάλλοντο, διὰ τοῦτο ἀναγκαίως ἐζητήσαμεν ἁγίων μαρτύρων λείψανα. Εὕρομεν τοίνυν, καὶ μεμαθήκαμεν ἀκριβῶς, ὅτι κατὰ τὸν καιρὸν καθ' ὃν μεμαρτυρήκασιν αἱ ἅγιαι παρθένοι, ὧν τὴν θείαν πηγὴν ἔχομεν ἐν τοῖς τοῦ ἁγίου εὐαγγελιστοῦ Μάρκου, δύο τινὲς, ὧν ὁ μὲν εἷς μονάζων ἦν ἀσκητὴς, καὶ ἕτερος στρατιώτης, παρῆσαν αὐτὰς παροτρύνοντες καὶ ἐπαλείφοντες αὐτὰς πρὸς τὸν ἀγῶνα τῆς ἀθλήσεως· ὥστε μετὰ γενναίου φρονήματος ὑπὲρ τοῦ Σωτῆρος ἡμῶν ὑποστῆναι κίνδυνον· κέκληνται δὲ καὶ αὐτοὶ σὺν ἐκείναις εἰς τὸ μαρτύριον· καὶ εἰσῆλθον γενναίως καὶ μεμαρτυρήκασιν ὑπὲρ Χριστοῦ, καὶ τεθείκασιν δι' αὐτὸν τὰς ἰδίας ψυχάς. Ἦν οὖν ὁμοῦ τὰ λείψανα τῶν ἁγίων μαρτύρων ἐν ἑνὶ τόπῳ κείμενα· ἐπεὶ δὲ ἀδιάκριτα ἦν τὰ λείψανα, οὐ γὰρ ἦν διεγνωσμένα σαφῶς τίς μὲν οὗτος, τίς δὲ ἐκεῖνος, ἀναγκαίως ἀμφότερα συλλαβόντες μετηγάγομεν καὶ τεθείκαμεν ἐν τῇ τῶν Εὐαγγελιστῶν ἐκκλησίᾳ, ποιήσαντες τὸ σύνηθες, ὡς μαρτυροῦσιν, μνημεῖον. Συναγώμεθα

We have not grown slack about our customary discourse, but, as the Saviour said, 'the spirit is willing, but the flesh is weak' (Matt. 26:41). And we trust that through your prayers, by the mercy of God, the ailment will ease. But what we have both planned and carried out for the common good, we have judged it necessary to tell you once more. These parts stood in need of physicians who heal through God. So, that we might benefit all the places, and above all those lying round the church of the Holy Evangelists (for, having no martyr's shrine, people went off to certain other places, and, though they were Christians, they were led astray), for this reason we of necessity sought out relics of holy martyrs. We found, then, and learned exactly, that at the time when the holy virgins bore their witness, whose divine spring we have in the [precinct] of the holy evangelist Mark, two men were present, of whom the one was an ascetic living as a monk and the other a soldier, urging them on and anointing them for the contest of their struggle, so that with a noble spirit they might undergo danger for our Saviour; and they too were called along with them to martyrdom; and they entered nobly and bore witness for Christ, and laid down their own lives for Him. The relics of the holy martyrs, then, were lying together in one place; and since the relics could not be told apart (for it had not been clearly made out which was this one and which that one), we of necessity took both together and translated them and laid them in the church of the Evangelists, making the customary memorial, as for martyrs. Let us gather

Editors' notes and page, col. 1101

Footnotes

(91) ‹anchor: not located in the visible text› · call in col 1101 (scripture reference, Greek column; numeral read as 91, faint)

Psal. XXX, 25.

Psalm 30 [31]:25.

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(93) ‹anchor: not located in the visible text› · call in col 1101 (scripture reference, Greek column)

Hebr. X, 36.

Hebrews 10:36.

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(94) ‹anchor: not located in the visible text› · call in col 1101 (scripture reference, Greek column)

Matth. XXVI, 44.

Matthew 26:44.

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(1) ‹anchor: ἅγιαι παρθένοι› · call in col 1101 (printed in the Greek only; the Latin, col 1102, carries no call here)

Intellige Canopenses tres sorores virgines, Theoclisten Theodoten et Eudoxiam, cum matre Athanasia, quae sub Diocletiano imp. et Syriano praeside, hortantibus Cyro et Joanne, martyrium inclytum fecerunt, ut narrat apud nos sanctus Sophronius, tom. cit., p. Gr. 237, Lat. p. 259. MAI.

Understand the three virgin sisters of Canopus, Theoctiste, Theodote and Eudoxia, with their mother Athanasia, who under the emperor Diocletian and the governor Syrianus, at the urging of Cyrus and John, made a glorious martyrdom, as Saint Sophronius relates in our edition, in the volume cited, Greek p. 237, Latin p. 259. MAI.

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(2) ‹anchor: τὴν θείαν πηγὴν› · call in col 1101 (printed in the Greek only; the Latin, col 1102, carries no call here)

Animadverte hoc dictum de fonte SS. virginum martyrum in basilica S. Marci Alexandrina; namque hujusmodi fontes, seu potius cisternae ac putei martyrum, sive ubi sanguis illorum defluxerit, sive potius ubi corpora projecta fuerint, in aliquot etiam Romanis ecclesiis visuntur. ID.

Note this saying about the fountain of the holy virgin martyrs in the basilica of Saint Mark at Alexandria; for fountains of this kind, or rather cisterns and wells of the martyrs, whether where their blood flowed down or rather where their bodies were thrown, are seen in some Roman churches too. THE SAME [Mai].

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(3) ‹anchor: in oratorio› · call in col 1102

In his, ut quisque videt, declinat a Graeco Anastasius interpres, quem nos, ut diximus, propter antiquitatem reformare noluimus. Alioqui dicendum fuerat: Vocati sunt autem ipsi quoque ad idem martyrii stadium; quod fortiter ingressi, Christo testimonium dederunt, etc. Sed Anastasius quidem videtur legisse κεῖνται pro κέκληνται. Martyrium autem non male intellexit oratorium, sive locum reliquiarum. ID.

Here, as anyone can see, the translator Anastasius departs from the Greek; we have chosen not to revise him, as we said, because of his antiquity. Otherwise it should have read: "And they too were called to the same arena of martyrdom; entering it bravely, they bore witness to Christ," etc. But Anastasius seems to have read κεῖνται ("they lie") for κέκληνται ("they were called"). And he understood martyrium, not badly, as an oratory, or the place of the relics. THE SAME [Mai].

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Footnotes

(95) ‹anchor: not located in the visible text› · call in col 1103 (scripture reference)

Luc. XIV, 25-27.

Luke 14:25-27.

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(96) ‹anchor: confusione contempta› · call in col 1103 (scripture reference)

Hebr. XII, 2.

Hebrews 12:2.

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(97) ‹anchor: et conregnabunt› · call in col 1103 (scripture reference)

II Timoth. ii, 12.

2 Timothy 2:12.

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(1) ‹anchor: not located in the visible text› · call in col 1103

Anastasius Bibliothecarius S. Sophronii interpres apud nos Spicil. Rom., t. IV, p. 262: Canopo duobus signis distans castellum idolum habebat Menuthin vocitatum, in quo manifeste cooperabantur nequissimi spiritus: in quo videlicet castello templum aedificavit evangelistis sacer Theophilus. Post dormitionem vero Theophili, cum Cyrillus suscepisset Ecclesiae gubernacula, Cyrillus, inquam, ille magnus pietatis amator, et fidei violatorum depositor, cura erat ei non qualiscunque, destruendi phantasmata Menutheos, Christianosque quosdam ex simplicioribus, illuc causa recipiendae sanitatis suapte concurrentes, removit. Super quo multum Deo misericordissimo postulato, angelum videt a Deo cunctorum, susceptam ejus deprecationem evangelizantem, et praecipientem sibi ut Cyri corpus in martyribus magni, de templo Sancti Marci sumeret, et in ecclesia Evangelistarum, quae est in Menuthin collocaret. Sic enim et castellum nominabant reverentia et amore daemonis. Confer eumdem Sophronium cum Anastasio interprete etiam toto tertio Spicil. Rom., p. 10, 37, 66 et seq. SS. martyrum horum templum eximium Menutheum describit Sophronius Spicil. Rom., t. III, p. 82 seq. Neque inutile est adnotare superesse adhuc ejus loci appellationem. Etenim quia olim dicebant id templum, Ἀββᾶ Κύρου, Abba Cyri, ut passim is martyr in scriptis dicitur; cumque, ut fit, circa id templum piorum multitudine frequentatum, oppidum paulatim increvisset, dictum est Abuchir, prope quem locum nobilissima bellata fuit pugna navalis aetate nostra inter Anglos et Gallos, cum Gallicanae classis exitio. MAI.

Anastasius the Librarian, the translator of Saint Sophronius, in our Spicilegium Romanum, vol. IV, p. 262: "Two milestones from Canopus a stronghold had an idol called Menuthis, in which most wicked spirits plainly worked; in this stronghold the holy Theophilus built a church to the evangelists. After the falling asleep of Theophilus, when Cyril had taken up the helm of the Church, Cyril, I say, that great lover of piety and deposer of the violators of the faith, had no ordinary care to destroy the phantasms of Menuthis, and he drew away certain Christians of the simpler sort who of their own accord flocked there to be healed. Having besought the most merciful God much about this, he sees an angel from the God of all, announcing that his prayer had been received, and commanding him to take the body of Cyrus, great among the martyrs, from the church of Saint Mark, and place it in the church of the Evangelists which is in Menuthis. For so they named the stronghold too, out of reverence and love for the demon." Compare the same Sophronius with Anastasius as translator throughout the third volume of the Spicilegium Romanum, pp. 10, 37, 66 and following. Sophronius describes the splendid church of these holy martyrs at Menuthis in Spicilegium Romanum, vol. III, p. 82 and following. Nor is it useless to note that the place's name survives still. For since that church was once called Ἀββᾶ Κύρου, Abba Cyri, as the martyr is commonly called in writings, and since, as happens, a town gradually grew up around that church, frequented by a multitude of the devout, it was called Abukir, near which place a most famous naval battle was fought in our own time between the English and the French, with the destruction of the French fleet. MAI.

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(2) ‹anchor: nostris rebus efficit› · call in col 1103

Imo dicendum ab interprete Anastasio fuerat, haud sua pluris quam nostra aestimavit. ID.

Rather the translator Anastasius should have said: "he did not value his own things more than ours." THE SAME [Mai].

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running head: 1103 S. CYRILLI ALEXANDRIN[I] (head cut off at the image edge)
marginal letters: A ‹tes, quam beatos martyres›; B ‹esse ad reverentiam›; C ‹Sic profecisse credimus›; D ‹est in M[...]› (in Mai's footnote) — all beside the Latin
old-edition numerals: 422 after ‹ruptae.› (in the Latin)

PG 77:1104

τοίνυν, ἐθέλοντος τοῦ Χριστοῦ, αὔριον ὁμοῦ, καὶ τοὺς ἁγίους τιμῶντες εὐαγγελιστὰς καὶ τοὺς μακαρίους μάρτυρας· καλοῦνται δὲ Κῦρος καὶ Ἰωάννης.

then, if Christ wills, tomorrow together, honouring both the holy evangelists and the blessed martyrs; and they are called Cyrus and John.

Γʹ. Ἐπίφη ηʹ, τοῦ αὐτοῦ ἐξήγησις ἑτέρα ἐν τῇ ἐκκλησίᾳ τῶν εὐαγγελιστῶν, ἔνθα καὶ κατέθηκεν ἐν μνημείῳ τὰ λείψανα τῶν ἁγίων μαρτύρων Κύρου καὶ Ἰωάννου, πρὸ δύο σημείων κατὰ ἀνατολὰς τοῦ Κανώβου, πλησίον τῆς Μενούθεος.

III. Epiphi 8. Another exposition of the same, in the church of the evangelists, where he also laid in a memorial the relics of the holy martyrs Cyrus and John, two miles to the east of Canopus, near Menuthis.

Συνεπορεύοντο δὲ αὐτῷ ὄχλοι πολλοὶ, καὶ στραφεὶς εἶπεν αὐτοῖς· «Εἴ τις ἔρχεται πρός με, καὶ οὐ μισεῖ τὸν πατέρα αὐτοῦ καὶ τὴν γυναῖκα αὐτοῦ καὶ τὰ τέκνα καὶ τοὺς ἀδελφοὺς αὐτοῦ, ἔτι δὲ καὶ τὴν ἑαυτοῦ ψυχὴν, οὐ δύναταί μου εἶναι μαθητής· ὅστις οὐ βαστάζει τὸν σταυρὸν αὐτοῦ καὶ ἔρχεται ὀπίσω μου, οὐ δύναταί μου εἶναι μαθητής.» Θερμοὺς ἡμᾶς εἰς εὐλάβειαν οἱ τοῦ Σωτῆρος ἀπαιτοῦσιν λόγοι· καὶ τοὺς ἀγαπᾶν θέλοντας αὐτὸν, οὐδὲν ἡγεῖσθαι ἄμεινον αὐτοῦ ἀναπείθουσιν, οὐ φιλοστοργίαν σωμάτων, οὐκ ἀγάπησιν εἰς πατέρας, οὐκ αἰδῶ τὴν εἰς μητέρας καὶ ἀδελφούς· οἶδεν γὰρ ὅτι ταῦτα καταπεφρονηκότες μεγάλην εὑρίσκουσιν καὶ λαμπρὰν τὴν ἀντιμισθίαν· ἵνα δὲ καί τι πρὸς τούτοις ἕτερον εἴπω, γνωρίζων ὅσην ἔσχεν εἰς ἡμᾶς ἀγάπησιν, οὐδὲ αὐτὸς τὰ καθ' ἑαυτὸν κρείττονα τῶν ἡμετέρων ἐποιήσατο πραγμάτων· οὐ προτετίμηκεν τὰ καθ' ἑαυτὸν τῆς ἁπάντων σωτηρίας καὶ ζωῆς. Θεὸς ὢν, δι' ἡμᾶς γέγονεν ἄνθρωπος, καὶ ὑπέμεινεν σταυρὸν, αἰσχύνης καταφρονήσας· ἀλλ' οἱ συμπάσχοντες καὶ συμβασιλεύσουσιν· οἱ συνατιμασθέντες, πάντως καὶ συνδοξασθήσονται.

Now great crowds were going along with Him, and He turned and said to them: 'If anyone comes to Me and does not hate his father and his wife and children and his brothers, and even his own life besides, he cannot be My disciple; whoever does not carry his cross and come after Me cannot be My disciple' (Luke 14:25–27). The Saviour's words require us to be fervent in reverence; and those who wish to love Him they persuade to count nothing better than Him: not bodily affection, not love towards fathers, not respect towards mothers and brothers; for He knows that those who have despised these things find a great and splendid recompense. And, to add something else to this, [it is] by making known how great a love He had towards us: He did not Himself rate His own interests above ours; He did not prefer what was His own to the salvation and life of all. Being God, He became man for our sake, and endured the cross, despising the shame (Heb. 12:2); but those who suffer with Him will also reign with Him; those who have been dishonoured with Him will surely also be glorified with Him (2 Tim. 2:12).

Οὕτως εὐδοκιμῆσαι πιστεύομεν καὶ τοὺς ἁγίους μάρτυρας Κῦρον καὶ Ἰωάννην· πρόθυμοι γὰρ εἰσῆλθον εἰς τοὺς ὑπὲρ τῆς εἰς Χριστὸν εὐσεβείας ἀγῶνας. Καὶ τὸ πάντων αὐτοῖς δεινότατον ἐπιπηδᾷ θηρίον, φημὶ δὲ ὁ θάνατος· ἀλλ' ἐμέμνηντο τοῦ ἰδίου Δεσπότου λέγοντος· «Ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθεῖ ὀπίσω μου, οὐ δύναταί μου εἶναι μαθητής.» Πεπληρώκασιν τὴν ἐντολὴν, ἔλαβον καὶ αὐτοὶ τὸν σταυρὸν, ἠκολούθησαν τῷ ἰδίῳ Δεσπότῃ. Ἤγοντο δὲ οὐ μόνοι πρὸς τοὺς ἀγῶνας, ἀλλ' ἦν καὶ χορὸς ἁγίων παρθένων· καὶ γυναῖκες μὲν ἦσαν, ἄθραυστοι δὲ τὴν διάνοιαν· τετελείωται τοίνυν σὺν

So, we believe, the holy martyrs Cyrus and John also won approval; for they entered eagerly into the contests for piety towards Christ. And the most terrible beast of all leaps upon them, I mean death; but they remembered their own Master, Who says: 'Whoever does not take his cross and follow after Me cannot be My disciple.' They fulfilled the commandment; they too took up the cross, they followed their own Master. Nor were they led to the contests alone, but there was also a choir of holy virgins; and women they were, but unbreakable in mind. So there was perfected along with

Editors' notes and page, col. 1104

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running head: [S. CYRILL]I ALEXANDRINI ARCHIEP. 1104 (head cut off at the image edge)
marginal letters: A ‹τοίνυν, ἐθέλοντος τοῦ Χριστοῦ›; B ‹οὐ δύναταί μου εἶναι μαθητής. » Θερμοὺς›; C ‹Οὕτως εὐδοκιμῆσαι›; D beside Mai's footnote, not the Greek text
old-edition numerals: (none)

PG 77:1105

αὐταῖς καὶ ἡ καλὴ τούτων τῶν ἀθλητῶν δυάς· καὶ μισθὸν ἔχουσι τῆς εἰς Χριστὸν ἀγάπης, τοῦ πατῆσαι τὸν Σατανᾶν καὶ ἐλαύνειν τὰ πονηρὰ δαιμόνια· ἡκέτωσαν τοίνυν οἱ πάλαι πλανώμενοι· ἐρχέσθωσαν εἰς ἀληθινὸν καὶ ἀκαπήλευτον ἰατρεῖον· οὐδεὶς γὰρ ἡμῖν ὀνείρατα πλάττεται· οὐδεὶς λέγει τοῖς ἐρχομένοις· Εἴρηκεν ἡ Κυρά· Ποίησον τὸ καὶ τό· ὅλως Κυρὰ καὶ Θεὸς εἶναι δυνατὸς, καὶ προσκυνεῖσθαι θέλει; Ἐν τοῖς δαίμοσιν οὐκ ἔστιν οὐδὲν ἄῤῥεν οὐδὲ θῆλυ. Καὶ βλέπετε ποίαν ἔχουσιν προαίρεσιν· ὀνόμασιν γυναικῶν καλεῖσθαι βούλονται· πατήσαντες τοίνυν τὰ γραώδη μυθάρια καὶ τὰ πάλαι τῶν γοήτων ἐμπαίγματα, ἐρχέσθωσαν ἐπὶ τοὺς ἀληθινοὺς καὶ ἄνωθεν ἰατρούς· οἷς ὁ πάντα ἰσχύων Θεὸς, τοῦ θεραπεύειν δύνασθαι τὴν ἐξουσίαν ἐχαρίσατο λέγων· «Ἀσθενοῦντας θεραπεύετε· δωρεὰν ἐλάβετε, δωρεὰν δότε.» Πάσης τοίνυν θεραπείας τῆς παρὰ τοῦ Σωτῆρος ἀπολαύσαντες, ὑμνολογοῦσιν τὸν ἑαυτῶν Δεσπότην, ἵνα καὶ βασιλείας οὐρανῶν καταξιωθῶσιν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, δι' οὗ τῷ Θεῷ καὶ Πατρὶ σὺν τῷ παναγίῳ Πνεύματι δόξα, τιμὴ, κράτος, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

them also the noble pair of these athletes; and they have as the reward of their love for Christ to trample on Satan and to drive out the evil demons. Let those, then, who were long led astray come; let them come to a true and unadulterated place of healing; for no one invents dreams for us; no one says to those who come: 'The Lady has said, Do this and that.' Can a Lady be God at all, and does she want to be worshipped? Among the demons there is nothing male or female. And see what kind of intent they have: they want to be called by women's names. Trampling, then, on old wives' fables and the long-standing mockeries of the sorcerers, let them come to the true physicians, the physicians from above, to whom God, Who is mighty in all things, granted the power to be able to heal, saying: 'Heal the sick; freely you have received, freely give' (Matt. 10:8). Having enjoyed, then, every healing that comes from the Saviour, they sing hymns to their own Master, that they may also be counted worthy of the kingdom of heaven, in Christ Jesus our Lord, through Whom to God the Father with the all-holy Spirit be glory, honour, might, now and always and unto the ages of ages. Amen.

ΙΘʹ. Λόγος στηλιτευτικὸς κατὰ εὐνούχων.

XIX. A discourse of denunciation against eunuchs.

Ταύτην τοίνυν τὴν ἀκόλαστον καὶ ἀκάθαρτον γνώμην καὶ πρᾶξιν τῶν αὐθαιρέτως πασχόντων θριαμβεύων εὖ μάλα καὶ στηλιτεύων ὁ μέγας Κύριλλος οὕτω φάσκει·

This licentious and unclean mind and practice of those who undergo it by their own choice the great Cyril holds up to shame and pillories right well, speaking thus:

Ἀκολασίας γὰρ ἕνεκεν οἱ τάλανες τοῦτο δρῶσι τὰ τῶν γυναικῶν πάσχειν, ἄνδρες εἶναι βουλόμενοι.

For it is for the sake of licentiousness that the wretches do this, to undergo what women undergo, though wishing to be men.

Editors' notes and page, col. 1105

Footnotes

(98) ‹anchor: not located in the visible text› · call in col 1105 (scripture reference, Greek column)

Luc. X, 8.

Luke 10:8.

(printed under page 559)

Footnotes

(1) ‹anchor: not located in the visible text› · call in col 1106

Superstitiosa ac fallacia somnia intelligit, reprehenditque Cyrillus, cujusmodi non in Menutheos tantum cultu, verum etiam in Aesculapii Alexandrino fano nosocomioque saepe dictitabantur. Caeteroqui bona somnia, et a bonis angelis, ut credere pium est, atque a sanctis martyribus Cyro et Joanne immissa, in volumine suo de praedictorum martyrum miraculis Sophronius permulta narravit. MAI.

Cyril means, and censures, the superstitious and deceitful dreams of the kind that were often spoken of not only in the cult of Menuthis but also in the shrine and hospital of Aesculapius at Alexandria. Good dreams, on the other hand, sent by good angels, as it is pious to believe, and by the holy martyrs Cyrus and John, Sophronius recounted in great number in his volume on the miracles of those martyrs. MAI.

(printed under page 559)

(2) ‹anchor: not located in the visible text› · call in col 1106

Quippe dea femina erat Menuthis, teste Sophronio tom. cit., p. 240, ubi τῆς Μενουθέως, nec non t. III, p. 66. ID.

For Menuthis was a female goddess, as Sophronius attests in the volume cited, p. 240, where τῆς Μενουθέως [with the feminine article], and also vol. III, p. 66. THE SAME [Mai].

(printed under page 559)

(3) ‹anchor: not located in the visible text› · call in col 1106

Erant haec oracula seu responsa Cassiani Menutheos sacerdotis ad eos qui fanum remediorum causa adibant. ID.

These were the oracles or answers of Cassianus, priest of Menuthis, to those who came to the shrine for cures. THE SAME [Mai].

(printed under page 559)

Footnotes

(98) ‹anchor: not located in the visible text› · call in col 1107 (scripture reference; numeral faint, read as 98)

Deut. XXIII, 1.

Deuteronomy 23:1.

(printed under page 560)

(99) ‹anchor: uti dictum est› · call in col 1107 (scripture reference)

II Timoth. iii, 6.

2 Timothy 3:6.

(printed under page 560)

(1) ‹anchor: not located in the visible text› · call in col 1107

Eunuchi voluntarii a sacerdotio arcentur legibus canonicis in Photii Syntagmate tit. i, 14, et tit. ix, 24, apud nos Spicil. Rom. t. VII, p. 53 et 287. Poenas civiles gravissimas contra evirantes semet vel alios, videsis op. cit. p. 54. Quin etiam saeculares adulteri a templis excludebantur, affirmante Chrysostomo orat. iii, 1, De Saule et Davide. MAI.

Voluntary eunuchs are barred from the priesthood by the canon laws in Photius's Syntagma, title I, 14, and title IX, 24, in our Spicilegium Romanum, vol. VII, pp. 53 and 287. For the very heavy civil penalties against those who castrate themselves or others, see the work cited, p. 54. Indeed, adulterers among the laity were also excluded from the churches, as Chrysostom affirms, Oration III, 1, On Saul and David. MAI.

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running head: 1107 S. CYRILLI ALEXANDRIN[I] (head cut off at the image edge)
marginal letters: A ‹esse velint. Etenim›; B ‹spiritalem spadonatum›; C ‹Quamobrem cum viris›; D ‹His tanquam sobriis› — all beside the Latin
old-edition numerals: 423 after ‹divinum› (in the Latin)

PG 77:1108

Οὐδενὸς γὰρ χρησίμου χάριν τὴν φύσιν μετατιθέντες, ἢ ἀσελγείας ἕνεκεν, τὴν θεόπλαστον καὶ ἀνδροπρεπῆ μορφὴν διαφθείρουσιν, ἑκουσίως πολλάκις, ἢ ὑπὸ ἄλλων ὑπομένειν ἀναγκαζόμενοι τοῦτο, ὡς λοιμοὶ τῆς φύσεως, καὶ τοῦ γένους πολέμιοι, καὶ σπῖλοι πολιτείας, καὶ ζωῆς ἐφύβριστοι γίνονται· δίκην Μαινάδων πορνευθέντες, ἀμέτρως ἐν τοῖς αἰσχίστοις ὀρχοῦνται πάθεσι, μιαρᾷ πολιτείᾳ καὶ πεφθαρμένῃ τὴν ἀθλίαν ζωὴν συγκεράσαντες, ἀμφίβολα καὶ μεμισημένα πρόσωπα περιφέρουσι καὶ γράμμα νενοθευμένον· ἱερῶν περιβολῶν μακρὰν ἀποιχέσθωσαν, ἁγίων συνόδων ὡς ἐβδελυγμένον ἄγος καὶ θεοστυγὲς ἐλαυνέσθωσαν· ἐπειδὴ γὰρ αἰσχίστῃ καὶ κακίστῃ γνώμῃ τὸ καλὸν καὶ θεῖον ἔργον εἰς τὸ κακὸν διαβεβλημένον δόγμα παραλλάξαντες καὶ μεταποιήσαντες, καὶ τὴν πνευματικὴν εὐνουχίαν ἀπηγορευμένῃ πράξει λειτουργεῖν ἀναγκάσαντες, οὐ μόνον ἄξιοι νομικῆς ψήφου λαμβάνειν τιμωρίαν, ἀλλὰ καὶ ἐξ εὐαγγελικῆς καὶ ἀποστολικῆς ἀποφάσεως εἰς τὸ λεγόμενον ἐξώτερον σκότος ἄρδην ἀπελαύνεσθαι· περὶ γὰρ τῶν τοιούτων ἔφη Μωϋσῆς· «Θλαδίας καὶ ἀπόκοπος οὐκ εἰσελεύσεται εἰς ἐκκλησίαν Κυρίου.»

For, altering nature for no useful purpose, or else for the sake of lewdness, they ruin the form fashioned by God and befitting a man, often of their own will, or forced by others to undergo this; so they become plagues of nature, and enemies of the race, and stains on society, and outrages on life. Prostituting themselves like Maenads, they dance without measure in the most shameful passions; having blended their wretched life with a foul and corrupt way of living, they carry about ambiguous and hated persons and a spurious form. Let them depart far from the sacred precincts; let them be driven from the holy assemblies as an abominated and God-hated pollution. For since, by a most shameful and most evil judgement, they have altered and transformed the good and divine work into a wicked and ill-reputed doctrine, and have forced the spiritual eunuchhood to serve a forbidden practice, they deserve not only to receive the punishment of the law's sentence, but also by the sentence of the Gospel and the Apostle to be driven utterly into what is called the outer darkness. For concerning such men Moses said: 'One crushed or cut off shall not enter into the assembly of the Lord' (Deut. 23:1).

Ἔστι γοῦν ἰδεῖν πεπληρωμένας οἰκίας τῶν μεγιστάνων, τοιούτων τερατομόρφων προσώπων, χρυσοὺς μηνίσκους ἐπὶ τραχήλου φοροῦντας, φύσιν μὲν ἄῤῥενος, θηλείας δὲ ὄψιν ἔχοντας, καὶ κεκλασμένως βαδίζοντας, καὶ τεθρυμμένως φθεγγομένους· ὥσπερ γὰρ ἑταιρίδες ἀπρεπῶς ὧδε κἀκεῖσε τὴν κεφαλὴν περισείουσι, καὶ γελῶσιν ἀκρατῶς τε καὶ ἀναιδῶς, οἰστρηλασίαν πρόδηλον ὑπεμφαίνοντες. Ὅθεν μετ' ἀνδρῶν μὲν ὡς γυναῖκες, μαλακῶς εὐναζόμενοι καὶ μαλακιζόμενοι, φθείρονται· μετὰ γυναικῶν δὲ ὡς φύλακες ἅμα καὶ σωφροσύνης δῆθεν ἰνδάλματα καθεύδοντες, ἀναισχύντως καὶ ἀπηρυθριωμένως αἰσχροπραγοῦσι· καὶ οὗτοι μὲν οὕτως ὑπ' ἀνδρῶν ἀνοσίων καὶ βεβήλων φθειρόμενοι, μαλακίζονται καὶ καταμιαίνονται διὰ τῆς παρὰ φύσιν ἀνοσιουργίας καὶ βδελυρίας· αὐτοὶ δὲ γυναικάρια ταλαίπωρα σεσωρευμένα κατὰ τὸ εἰρημένον ἁμαρτίαις καταμολύνουσι καὶ καταβλάπτουσιν, οἷα λυσσώδεις κύνες· καὶ τὸ δὴ χαλεπώτερον καὶ ἐλεεινότερον, ἐντεῦθεν αἴτιοι γίνονται καὶ προξενηταὶ καὶ μέτοχοι τῆς ἀπεράντου κολάσεως, οἵ τε φθείροντες καὶ οἱ φθειρόμενοι.

One may see, at any rate, the houses of the great filled with such monstrous-looking persons, wearing golden crescents on their necks, having the nature of a male but the look of a female, walking with a mincing gait and speaking effeminately; for like harlots they toss their heads this way and that unbecomingly, and laugh without restraint and without shame, betraying a manifest frenzy of lust. Hence with men they are corrupted as women, bedding softly and playing the effeminate; while with women, sleeping beside them as guardians and, forsooth, as images of chastity, they commit shameful acts shamelessly and without a blush. And these, being thus corrupted by unholy and profane men, are made effeminate and defiled through unholiness and abomination against nature; while they themselves defile and injure silly women laden, as it is said, with sins (2 Tim. 3:6), like rabid dogs. And, what is harder still and more pitiable, both the corrupters and the corrupted thereby become causes and procurers and partakers of endless punishment.

Ἀλλ', ὢ τῆς ἀφροσύνης, ὢ τῆς ἀπάτης καὶ παραπληξίας! τούτους γὰρ ἄνθρωποι καὶ μάλιστα προὔχοντες, ὡς σώφρονας παραδεχόμενοι, πιστεύουσι καὶ εἰσοικίζουσιν· οἵ γε εἰσοικιζόμενοι, καὶ παῤῥησίας τυγχάνοντες, τοὺς ὄντως δικαίως ἀρετῆς ἐπιμελουμένους σώφρονας ἄνδρας κατὰ μικρὸν δελεάσαντες, εἰς τὸ τῶν Σοδόμων αἰσχρὸν βάραθρον ἐλεεινῶς κατηκόντισαν, καὶ τῷ πυρὶ παρέπεμψαν· διὸ δὴ λοιπὸν ἀραρέτως πάνυ γε τούτους νόμος καὶ λόγος εὐαγγελικὸς καὶ ἄριστος βίος καὶ εὐσεβὴς πολιτεία βδελύττεται ὡς θεομισεῖς

But oh, the folly, oh, the deceit and madness! For men, and especially the most prominent, receive these as chaste, trust them and take them into their homes; and they, once taken into the household and granted free access, little by little entice chaste men who are truly and rightly devoted to virtue, and pitiably hurl them down into the shameful pit of Sodom, and send them on to the fire. Therefore, very fittingly indeed, the law and the Gospel word and the best life and a devout way of living abhor these men as God-hated

Editors' notes and page, col. 1108

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PG 77:1109

καὶ ἀκαθάρτους· οὗτοι γὰρ τοιαύτην ἐξάγιστον ζωὴν προτιμήσαντες καὶ ποθήσαντες, ὅσον ἧκεν ἐπ' αὐτοῖς, πόλεις μὲν ἠφάνισαν, τὸν σπερματικὸν τῆς φύσεως λόγον παραφθείροντες καὶ φθειρόμενοι· εὐανδροῦσαν δὲ ῥώμην ἀνδρὸς καὶ ἡλικίαν καὶ τὴν ἀῤῥενοπρεπῆ καὶ γενναίαν ἰσχὺν δεινῶς ἐξανάλωσαν· καὶ ἁπλῶς τὴν σύντονον καὶ σφριγῶσαν ἀκμὴν τῆς νεότητος λυμηνάμενοι φανερῶς, ἀθλίους καὶ καταγελάστους ἐποίησαν τοὺς ἁλόντας, οὕς γε φευκτέον προτροπάδην καὶ βδελυκτέον ἐνδίκως, ὡς ψυχοκτόνους καὶ σωματοφθόρους, καὶ ἐναγεῖς ὄντως καὶ τῆς φύσεως παραχρῶντας· οὐδὲν γὰρ ἀληθῶς μυσαρώτερον ἢ ἀκαθαρτώτερον τῶν οὕτω πορνευομένων τε καὶ πορνευόντων. Εἰώθασι γὰρ, ὡς ἀληθῶς καὶ ἀκριβῶς μεμαθήκαμεν, οὐ μόνον οἱ σπάδοντες, καὶ τὰ μόρια τῆς αἰσχρουργίας ποσῶς ἔχοντες ἀσελγαίνειν ἀμέτρως, καὶ ἀκολασταίνειν ἀκορέστως, ἀλλὰ καὶ οἱ τέλεον ἀπόκοποι καὶ ἐκτετμημένοι, καθάπερ οὖν καὶ οἱ ἐκ γεννητῆς ἐστερημένοι τούτων (φεῦ τῆς ἐσχάτης ἀτοπίας καὶ φρενοβλαβείας!), διὰ χειρὸς καὶ δακτύλου φθείρειν τὰς ἀθλίας γυναῖκας, καὶ τὴν ἀνοσιουργίαν οὕτως ἐμμανῶς οἱ ἀνόσιοι κατεργάζεσθαι· καὶ τοῦτο δηλῶν ὁ Σοφὸς ἀριδήλως ἔφη· «Μακάριος εὐνοῦχος ὁ μὴ ἐργασάμενος ἐν χειρὶ ἀνομίαν, καὶ παρθένος ἥτις οὐκ ἔγνω κοίτην ἐν παραπτώματι·» εἰκότως οὖν ἄθηλοι, ἄνανδροι [cod. al. ἄνανδρες], ἀνδρόγυνοι, σιδηροκατάδικοι, καὶ γυναικομανεῖς προσηγορεύθησαν. Ἀκουέτωσαν τοίνυν οἱ καθαροὺς καὶ σώφρονας τούτους ὑποτοπάζοντες μάτην, καὶ μὴ πιστευέτωσαν τῷ ψεύδει καὶ τῇ κατεσχηματισμένῃ καθαρότητι καὶ σωφροσύνῃ· ἀπὸ γὰρ ἀκαθάρτου τί καθαρισθήσεται, καὶ ἀπὸ ψεύδους τί ἀληθεύσει;

and unclean. For these, having preferred and longed for such an accursed life, destroyed cities, so far as lay in them, corrupting and being corrupted in the seminal principle of nature; and they dreadfully used up the manly vigour and prime of a man and his masculine and noble strength; and, in short, openly ruining the taut and swelling bloom of youth, they made those they caught wretched and ridiculous. These we must flee headlong and justly abhor, as slayers of souls and destroyers of bodies, and as truly accursed and abusers of nature; for nothing is truly more loathsome or more unclean than those who are thus prostituted and who prostitute. For, as we have truly and exactly learned, not only those who are castrated, and still have the members of shamefulness to some degree, are wont to indulge their lewdness without measure and their licence insatiably, but also those who are wholly cut off and excised, as also those deprived of these from birth (alas for the utmost perversity and derangement!), are wont, the unholy ones, to corrupt wretched women by hand and finger, and so madly to work their unholiness. And, making this plain, the Wise Man said clearly: 'Blessed is the eunuch who has not wrought iniquity with his hand, and the virgin who has not known a bed in transgression' (Wis. 3:13–14). Rightly, then, have they been called unwomanly, unmanly [another manuscript: unmanly], man-women, condemned to the iron, and mad for women. Let those hear, then, who vainly suppose these men to be pure and chaste, and let them not trust the lie and the counterfeit purity and chastity; for from the unclean what shall be made clean, and from a lie what shall speak true?

Κʹ. Τοῦ αὐτοῦ ἁγίου Κυρίλλου ἐκ τῆς πρώτης ὁμιλίας τῆς ὅτι οὐ χρὴ λέγειν ἄνθρωπον θεοφόρον, ἀλλὰ Θεὸν ἐνανθρωπήσαντα.

XX. Of the same holy Cyril, from the first homily, that one must not speak of a God-bearing man, but of God made man.

Μέγας ἦν ὄντως ὁ μακάριος Μωϋσῆς· ἤκουσε γὰρ Θεοῦ λέγοντος· οἶδά σε παρὰ πάντας, καὶ χάριν εὗρες παρ' ἐμοί· ἀλλ' ἦν ὡς οἰκέτης ἐν οἴκῳ πιστός· ἀξιάγαστος ἦν ὁ προφήτης Σαμουὴλ, ἀλλ' ἦν ἐναρίθμιος τοῖς ἐπικαλουμένοις τὸν τῶν ὅλων Θεόν· ἅγιοι γεγόνασιν οἱ μακάριοι προφῆται, πλὴν ὁμολογοῦσι τὸ τῆς δουλείας μέτρον, καὶ τὴν οἰκέταις πρέπουσαν ἀνεπλήρουν οἰκονομίαν, τοὺς ἄνωθεν καὶ παρὰ Θεοῦ λόγους τοῖς τηνικάδε διαπορθμεύοντες, μᾶλλον δὲ καὶ ἡμῖν αὐτοῖς· διακεκράγασι γὰρ ἀεί· Τάδε λέγει Κύριος· ἔφη δέ που καὶ αὐτὸς ὁ Χριστὸς περὶ τοῦ μακαρίου Βαπτιστοῦ· ὁ δὲ, καίτοι κατὰ τὴν ἀψευδῆ

Great indeed was the blessed Moses; for he heard God saying: 'I know you beyond all, and you have found favour with Me' (Exod. 33:12); yet he was as a servant faithful in a house. Admirable was the prophet Samuel, yet he was numbered among those who call upon the God of all things. Holy were the blessed prophets, yet they acknowledge the measure of servitude, and they fulfilled the stewardship befitting servants, carrying across the words from above and from God to the men of that time, or rather to us as well; for they cry aloud continually: 'Thus says the Lord.' And Christ Himself spoke somewhere about the blessed Baptist; yet he, although according to the unerring

Editors' notes and page, col. 1109

Footnotes

(1) ‹anchor: not located in the visible text› · call in col 1109 (scripture reference, Greek column)

Sap. III, 14.

Wisdom 3:14.

(printed under page 561)

(2) ‹anchor: ἄνθρωπον θεοφόρον› · call in col 1109 (printed in the Greek title as "(1)"; the Latin title, col 1110, carries no call)

Recole dicta nobis ad titulum dialogi S. Cyrilli cum Nestorio. MAI. (Hujusce editionis novae Operum Cyrilli tom. IX.)

Recall what we said at the title of Saint Cyril's dialogue with Nestorius. MAI. (Volume IX of this new edition of Cyril's Works.)

(printed under page 561)

(3) ‹anchor: Θεὸν ἐνανθρωπήσαντα› · call in col 1109 (printed in the Greek title as "(2)"; the Latin title, col 1110, carries no call)

Ex Laurentiano Nicetae Choniatae codice, p. 140 b. Hoc fragmentum acceptum refert Maius clar. Bencinio, Richardianae bibliothecae in Florentina urbe praesidi. Vide Mai Monitum ad fragmentum libri dogmatici De Synagogae defectu quod exstat sub finem tomi superioris.

From the Laurentian codex of Nicetas Choniates, p. 140b. Mai records that he received this fragment from the distinguished Bencini, keeper of the Riccardian library in the city of Florence. See Mai's notice to the fragment of the dogmatic book On the Failing of the Synagogue, which stands near the end of the preceding volume.

(printed under page 561)

Footnotes

(2) ‹anchor: apud me nactus es› · call in col 1110 (scripture reference)

Exod. XXXIII, 12.

Exodus 33:12.

(printed under page 561)

(1) ‹anchor: gladio animadvertendi› · call in col 1110

Quasi monstra scilicet. Reapse plexi fuerunt aliquando capite miseri aut scelesti hujusmodi. Syntagma Photii, p. 54: Ὁ πολιτικὸς νόμος τοὺς ἑαυτοὺς ἢ ἑτέρους εὐνουχίζοντας διαφόρως τιμωρεῖται, ποτὲ μὲν κεφαλικῶς, etc. Utrum vero impudici eunuchi adulteris etiam sint accensendi, quaeritur in jure Graeco. MAI.

As monsters, that is. In fact wretched or criminal men of this kind were at times punished with death. Photius's Syntagma, p. 54: "The civil law punishes in various ways those who make eunuchs of themselves or of others, sometimes capitally," etc. Whether unchaste eunuchs are also to be reckoned among adulterers is a question discussed in Greek law. MAI.

(printed under page 561)

Footnotes

(3) ‹anchor: not located in the visible text› · call in col 1111 (scripture reference; numeral not visible on the scan, inferred from the sequence)

Luc. VII, 28.

Luke 7:28.

(printed under page 562)

(4) ‹anchor: not located in the visible text› · call in col 1111 (scripture reference)

Joan. I, 27.

John 1:27.

(printed under page 562)

(5) ‹anchor: not located in the visible text› · call in col 1111 (scripture reference)

Luc. I, 14.

Luke 1:14.

(printed under page 562)

(6) ‹anchor: not located in the visible text› · call in col 1111 (scripture reference)

Isa. vii, 14; Matth. I, 23.

Isaiah 7:14; Matthew 1:23.

(printed under page 562)

(7) ‹anchor: not located in the visible text› · call in col 1111 (scripture reference)

Galat. iii, 13.

Galatians 3:13.

(printed under page 562)

(8) ‹anchor: not located in the visible text› · call in col 1111 (scripture reference)

I Joan. III, 16.

1 John 3:16.

(printed under page 562)

(9) ‹anchor: not located in the visible text› · call in col 1111 (scripture reference)

Hebr. II, 14.

Hebrews 2:14.

(printed under page 562)

(10) ‹anchor: excitabo illud› · call in col 1111 (scripture reference)

Joan. II, 19.

John 2:19.

(printed under page 562)

Page

running head: 1111 S. CYRILLI ALEXANDRINI ARCHIEP.
marginal letters: A ‹lum, sublimem ordinem›; B ‹habitaverat Deus, semel›; C ‹eumdemque et Deum›; D ‹quam copulatae fuerunt›
old-edition numerals: (none)

PG 77:1112

τοῦ Σωτῆρος φωνὴν τὴν ἄνω τάξιν ἐν δικαιοσύνῃ λαχὼν, οὐκ ἠγνόησε τὴν ὑπεροχὴν, ὡμολόγησε τὸν Δεσπότην, παρεχώρησε τὸ νικᾷν τῇ δόξῃ Χριστοῦ· ἔφη γὰρ ἐναργῶς· « Οὗτος ἦν περὶ οὗ εἶπον ἐγώ· Ὀπίσω μου ἔρχεται ἀνὴρ, οὗ οὐκ εἰμὶ ἄξιος λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· » πλείστων οὖν ἁγίων ἐν ἑαυτοῖς ἐσχηκότων τὸν τοῦ Θεοῦ λόγον, περὶ οὐδενὸς ἐκείνων γέγραπται ὅτι, « Ὁ Λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, » ἐπ' οὐδενὶ τὰς ἄνω δυνάμεις χορευούσας εὑρήσομεν· τίνος γὰρ, εἰπέ μοι, γεννηθέντος, πλῆθος οὐρανίου στρατιᾶς τὰς ὑπὲρ ἡμῶν ἐποιήσατο χαριστηρίους ᾠδάς; Ἐπὶ μόνῳ τῷ Ἐμμανουὴλ εἰρήκασι· « Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία. » Ἐν πολλοῖς οὖν, ὡς ἔφην, ἁγίοις κατοικήσαντος τοῦ Θεοῦ, ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων ὁ τοῦ Θεοῦ Λόγος ἐπιδημῆσαι λέγεται· ἅπαξ γέγονεν ἄνθρωπος· καὶ περὶ ἑνὸς ὁ προφήτης φησίν· « Ἰδοὺ ἡ Παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται Υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ. » Εἷς ἡμᾶς καὶ μόνος ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα· ἕνα δέδωκεν Υἱὸν ὑπὲρ ἡμῶν ὁ Πατήρ· εἷς Υἱὸς τέθεικεν ὑπὲρ ἡμῶν τὴν ἰδίαν ψυχήν· εἷς ἐσταυρώθη καὶ ἀνεβίω, τοῦ θανάτου πατήσας τὸ κράτος· οὐκοῦν ἐν σαρκὶ γεγονότα κατὰ ἀλήθειαν, ἤγουν ἑνωθέντα τῇ σαρκὶ τὸν τοῦ Θεοῦ Λόγον ἐπιγινώσκομεν· καὶ οὐκ ἄνθρωπον εἶναί φαμεν θεοφόρον τὸν Ἐμμανουήλ· ὁμολογοῦμεν δὲ ὅτι Θεὸς ὢν φύσει, μορφὴν δούλου λαβὼν, γέγονε καὶ υἱὸς ἀνθρώπου· καὶ ἔστιν ὁ αὐτὸς Θεός τε ὁμοῦ καὶ ἄνθρωπος.

having by the Saviour's voice been allotted the higher rank in righteousness, he was not ignorant of His pre-eminence; he confessed the Master, he yielded the victory to the glory of Christ; for he said plainly: "This was He of whom I said: After me comes a man, the thong of whose sandals I am not worthy to loose." Although, then, very many saints have had the Word of God in themselves, of none of them is it written that "The Word became flesh and dwelt among us"; over none shall we find the powers above dancing. For at whose birth, tell me, did the multitude of the heavenly host make songs of thanksgiving on our behalf? Over Emmanuel alone have they said: "Glory to God in the highest, and on earth peace, among men good pleasure." So, though God dwelt, as I said, in many saints, once only, at the consummation of the ages, is the Word of God said to have come to sojourn; once only did He become man; and of One the prophet says: "Behold, the Virgin shall conceive in the womb and bear a Son, and they shall call His name Emmanuel." One alone redeemed us from the curse of the law, becoming a curse for us; one Son did the Father give for us; one Son laid down His own life for us; one was crucified and lived again, having trampled on the might of death. Accordingly we acknowledge the Word of God as having truly come to be in the flesh, that is, as united to the flesh; and we do not say that Emmanuel is a God-bearing man, but we confess that, being God by nature, He took the form of a servant and became also son of man; and He is the same, God and man together.

ΚΑʹ. Τοῦ ἁγίου Κυρίλλου ἐκ τοῦ πρὸς Ἀλεξανδρέας προσφωνητικοῦ λόγου περὶ πίστεως.

XXI. Of Saint Cyril, from the prosphonetic address to the Alexandrians on the faith.

αʹ. Ἐγὼ τὸ συγκεχραμμένον οὐ καταδέχομαι· ἀλλότριον γάρ ἐστι τῆς ἀποστολικῆς πίστεως καὶ τῆς τοῦ Θεοῦ ὀρθῆς παραδόσεως. Ἡ γὰρ σύγκρασις ἀφανισμὸν τῶν φύσεων ἐργάζεται. Ἡ δὲ ἄῤῥητος ἕνωσις παρὰ τῶν ὀρθῶς φρονούντων ὁμολογουμένη ἀμφοτέρας σώζει ἀσυγχύτους τὰς φύσεις, καὶ ἕνα ἀποτελεῖ καὶ ἐξ ἀμφοῖν τὸν ὀφθέντα Χριστὸν, Θεόν τε ὁμοῦ καὶ ἄνθρωπον γενόμενον τὸν αὐτὸν, καὶ οὐ δύο χριστοὺς, ἕνα δὲ μόνον ἑνωθέντα καὶ οὐ κεχραμμένον. Εἰ γὰρ κέκρανται αἱ δύο φύσεις εἰς μίξιν μίαν, ἑτεροούσιοι τυγχάνουσαι, οὐδὲ ὁποτέρα σώζεται, ἀλλ' ἀμφότεραι συγχυθεῖσαι ἠφανίσθησαν. Καὶ οὔτε χωρισμὸν ἀπ' ἀλλήλων ἢ διαίρεσιν ἐπιδέχονται κεχραμμέναι· διῃρέθησαν δὲ τῷ καιρῷ τοῦ θανάτου καὶ ἐχωρίσθησαν· καὶ ψυχὴ ἀπὸ σώματος εἰς ᾅδου μετὰ τῆς θεότητος κατελθοῦσα, καὶ σῶμα ἀπὸ ψυχῆς ἐν μνήματι καινῷ ἀποτεθὲν κατὰ τὰς ἀψευδεῖς τοῦ Χριστοῦ φωνὰς, τὰς λεγούσας· « Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. » Καὶ λύεται μὲν ὁ ναὸς ἐν τῷ καιρῷ τῆς τριημέρου ταφῆς, βουλομένου αὐτοῦ, καὶ πάλιν ἀνέστησεν αὐτὸν, καὶ ἡνώθη αὐτῷ ἀῤῥήτῳ καὶ

1. I do not accept what is commingled; for it is foreign to the apostolic faith and to the right tradition of God. For commixture works the obliteration of the natures. But the ineffable union confessed by those who think rightly keeps both natures unconfused, and makes the Christ who was seen to be one, and from both, the same become God and man together; and not two christs, but one alone, united and not commingled. For if the two natures, being of different substance, have been mixed into one mixture, neither is preserved, but both, confounded together, have vanished. And once commingled they admit neither separation from one another nor division; yet they were divided at the time of death and separated: the soul went down from the body into Hades with the Godhead, and the body, apart from the soul, was laid in a new tomb, according to the unlying words of Christ which say: "Destroy this temple, and in three days I will raise it up." And the temple is indeed destroyed in the time of the three days' burial, He Himself willing it, and He raised it again, and was united to it in an ineffable and

Editors' notes and page, col. 1112

Footnotes

(1) ‹anchor: λόγου περὶ πίστεως› · call in col 1112 (printed in the Greek title only; the Latin title, col 1111, carries no call)

Bibl. nova Patrum, II, 486, ex Leontio et Anastasio in Script. vet. tom. VII, p. 7, 132.

Nova Patrum Bibliotheca, vol. II, p. 486, from Leontius and Anastasius in the Scriptorum veterum [nova collectio], vol. VII, pp. 7, 132.

(printed under page 562)

Page

running head: S. CYRILLI ALEXANDRINI ARCHIEP. 1112
marginal letters: A ‹τοῦ Σωτῆρος φωνὴν›; B ‹ἐπὶ συντελείᾳ τῶν αἰώνων›; C ‹καὶ ἔστιν ὁ αὐτὸς›; D ‹χυθεῖσαι ἠφανίσθησαν›
old-edition numerals: (none)

PG 77:1113

ἀφράστῳ λόγῳ, οὐ κεχραμμένος ἐν αὐτῷ, ἢ ἀποσεσαρκωμένος, ἀλλ' ἀποσώζων ἐν ἑαυτῷ τῶν φύσεων τῶν ἑτεροουσίων ἀσυγχύτους τὰς ἰδιότητας. Οὐ γὰρ δήπου ἐκράθησαν αἱ φύσεις. Εἶτα ἐπάγεται μαρτυρίαν τοῦ ἐν ἁγίοις Ἀθανασίου αὐτὸς τήνδε· « Δύο φύσεων τῶν ἑτεροουσίων ἐν ἑνὶ Χριστῷ τῷ Υἱῷ τοῦ Θεοῦ σωζομένων, καὶ μήτε συγχεομένων, μήτε ἀπολλυμένων ἢ διαιρεθεισῶν. » — Καὶ μεθ' ἕτερα· Ὡμοιώθη γὰρ ἡμῖν κατὰ πάντα, χωρὶς ἁμαρτίας· οὐ τῆς θεϊκῆς φύσεως τραπείσης, ἢ συγκραθείσης τῇ ἀνθρωπίνῃ φύσει, ἑνωθείσης δὲ αὐτῇ οὐ κατὰ τροπὴν, οὐ κατὰ κρᾶσιν, οὐ κατὰ μίξιν, οὐ κατὰ σύγχυσιν, οὐ κατ' ἀλλοίωσιν, οὐ κατὰ μεταβολὴν, ἢ κατ' ἀφανισμὸν, ἢ ἀποσάρκωσιν, ἀλλὰ καθ' ἕνωσιν ἄῤῥητον καὶ ἀνέκφραστον.

inexpressible manner, not commingled in it, nor disincarnated, but preserving in Himself unconfused the properties of the natures that are of different substance. For the natures were surely not mixed. Then he himself brings forward this testimony of Athanasius, among the saints: "The two natures of different substance being preserved in the one Christ, the Son of God, and being neither confounded, nor destroyed or divided." — And after other things: For He was made like us in all things, without sin; the divine nature not being changed, or mixed with the human nature, but united to it, not by change, not by blending, not by mixture, not by confusion, not by alteration, not by transformation, or by obliteration, or disincarnation, but by a union ineffable and inexpressible.

βʹ. Ἐκ τοῦ αὐτοῦ λόγου.

2. From the same discourse.

Ἡ μὲν σύγκρασις ἀφανισμὸν τῶν φύσεων ἐργάζεται· ἡ δὲ ἄῤῥητος ἕνωσις, παρὰ τῶν ὀρθῶς φρονούντων ὁμολογουμένη, ἀμφοτέρας ἀσυγχύτως σώζει τὰς φύσεις.

Commixture works the obliteration of the natures; but the ineffable union, confessed by those who think rightly, preserves both natures unconfusedly.

γʹ. Ἐκ τοῦ αὐτοῦ λόγου.

3. From the same discourse.

Τῶν δύο φύσεων τῶν ἑτεροουσίων ἐν ἑνὶ Χριστῷ Υἱῷ ὄντι τοῦ Θεοῦ σωζομένων, καὶ μήτε συγκεχυμένων, μήτε ἀπολλυμένων ἢ διαιρεθεισῶν.

The two natures of different substance being preserved in the one Christ, who is Son of God, and being neither confounded, nor destroyed or divided.

δʹ. Ἐκ τοῦ αὐτοῦ λόγου.

4. From the same discourse.

Εἰ γὰρ κέκρανται αἱ δύο φύσεις εἰς μίαν, ἑτεροούσιαι τυγχάνουσαι, οὐδ' ὁποτέρα σώζεται, ἀλλ' ἀμφότεραι συγχυθεῖσαι ἠφανίσθησαν.

For if the two natures, being of different substance, have been mixed into one, neither is preserved, but both, confounded together, have vanished.

εʹ. Ἐκ τοῦ αὐτοῦ λόγου.

5. From the same discourse.

Καὶ λέλυται ὁ ναὸς ἐν τῷ καιρῷ τῆς τριημέρου ταφῆς, βουλομένου αὐτοῦ· καὶ πάλιν ἀνέστησεν αὐτόν· καὶ ἡνώθη αὐτῷ ἀῤῥήτῳ καὶ ἀφράστῳ λόγῳ, οὐ κεχραμένος ἐν αὐτῷ ἢ ἀποσεσαρκωμένος, ἀλλ' ὑποσώζων ἐν ἑαυτῷ τῶν ἑτεροουσίων ἀσύγχυτον τὴν ἰδιότητα.

And the temple was destroyed in the time of the three days' burial, He Himself willing it; and He raised it again; and He was united to it in an ineffable and inexpressible manner, not commingled in it nor disincarnated, but preserving in Himself unconfused the property of the things of different substance.

Editors' notes and page, col. 1113

Footnotes

(11) ‹anchor: propter nos› · call in col 1113-1114 (scripture reference; full-width Latin text across both columns)

Philipp. II, 7.

Philippians 2:7.

(printed under page 563)

(1) ‹anchor: hoc procemium› · call in col 1113-1114 (in the full-width Latin heading)

Ex synodico adversus tragoediam Irenaei, cap. 217, Mansi, V, 1008.

From the Synodicon against the Tragedy of Irenaeus, ch. 217; Mansi, vol. V, col. 1008.

(printed under page 563)

(2) ‹anchor: inconfusam proprietatem› · call in col 1113-1114 (full-width Latin text)

Haec jam legere est supra num. 5.

This can already be read above, at no. 5.

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Ancient version (Latin)

Cyrilli archiepiscopi Alexandriae ex sermone de fide, cujus initium hoc prooemium. Ego contemperatum non recipio. Alienum namque est ab apostolica fide et recta Dei traditione. Contemperatio enim exterminium operatur naturarum. Ineffabilis vero unitio, quam recte sapientes confitentur, ambas naturas inconfuse servat. — Ex eodem. Si enim naturae in unum contemperatae sunt, mistione quae sunt ad invicem diversae substantiae. Et in fine sic ait: « Solvite templum hoc, et in tribus diebus suscitabo illud. » Et solum quidem est templum triduanae tempore sepulturae, ipso volente, et rursus suscitavit illum, et unitus est ei ineffabili ratione post triduum, non temperatus in eo. Nec extra carnem factus est, sed servans in se ipso duarum naturarum, quae sunt diversae ab invicem substantiae, inconfusam proprietatem. Nec enim quoquam mistae sunt aut contemperatae duae illae naturae, id est, ineffabilis divina natura, et inconfusa humana; sed unitae sunt inexplicabili et ineffabili modo, qui omnem rationem transcendit. Ejusdem. Numquid siquidem destitit a propria deitate, etsi evacuavit semetipsum, formam servi accipiens propter nos, amittens formam divinitatis, ut secundum te ad deificandum praepararetur ut homo? Absit. Sed templum sibi componens animatum, et perfectus in sanctae Virginis vulva, et indutus eo, et unitus ei ineffabili ratione, in ambabus eisdem naturis, non contemperatus, processit homo apparens, intelligendus autem Deus Jesus Christus.

Footnotes

(12) ‹anchor: not located in the visible text› · call in col 1115 (scripture reference; the reference that follows, Psal. XXXIX, is printed without a numeral of its own)

Isa. l, 6. Psal. XXXIX, 7-9; Hebr. X, 5-7.

Isaiah 50:6. Psalm 39 [40]:7-9; Hebrews 10:5-7.

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(13) ‹anchor: ut ait propheta› · call in col 1115 (scripture reference)

Isa. liii, 5.

Isaiah 53:5.

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(1) ‹anchor: not located in the visible text› · call in col 1115

Ex codice Vat. 1904, f. 54. Fragmentum homiliae sancti Cyrilli apud Euthymii Zygabeni Panopliam tit. xvi, quod ego hoc loco cum aliis ponere debeo, sive exstet, ut puto, in editione Graeca unica Panopliae Euthymii, Tergobisti in Moldavia olim curata, sive secus. MAI.

From the Vatican codex 1904, fol. 54. A fragment of a homily of Saint Cyril in the Panoplia of Euthymius Zigabenus, title XVI, which I must place here with the others, whether or not it appears, as I think it does, in the only Greek edition of Euthymius's Panoplia, produced long ago at Târgoviște in Moldavia. MAI.

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Page

running head: 1115 S. CYRILLI ALEXANDRINI ARCHIEP.
marginal letters: A ‹(level with the caption "XXII.")›; B ‹sed potius sibi fecisse›; C ‹non postulasti? Tunc dixi›; D (not seen)
old-edition numerals: 426 before "MONITUM" (full-width heading)

PG 77:1116

ΚΒʹ. Τοῦ ἁγίου Κυρίλλου ἐκ τῆς πρὸς Ἀλεξανδρεῖς ὁμιλίας.

XXII. Of Saint Cyril, from the homily to the Alexandrians.

Ἔτεκεν ἡμῖν ἡ Παρθένος τὸν Ἐμμανουὴλ, κατὰ τὴν Θεότητα ὁμοούσιον τῷ Πατρὶ, κατὰ δὲ τὴν ἀνθρωπότητα ἡμῖν ὁμοούσιον· κατὰ τὴν Θεότητα, ἀπαθῆ· κατὰ τὴν ἀνθρωπότητα, παθητόν. Εἰ γὰρ καὶ οἰκειοῦται τοῦ οἰκείου σώματος τὰ πάθη ὁ Θεὸς Λόγος καὶ εἰς ἑαυτὸν ἀναφέρει, ἀλλά γε αὐτὸς μεμένηκεν ἐν τοῖς τῆς ἀπαθείας ὅροις· κἂν ἀκούσῃς αὐτοῦ λέγοντος· « Ἔδωκα τὸν νῶτόν μου εἰς μάστιγας, τοὺς δὲ σιαγόνας μου εἰς ῥαπίσματα, τὸ δὲ πρόσωπόν μου οὐκ ἀπέστρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων, » μηδὲν αὐτὸν πεπονθέναι εἰς τὴν οἰκείαν φύσιν ὑπολάβῃς, οἰκειώσασθαι δὲ μᾶλλον τοῦ ἰδίου σώματος τὰς μάστιγας· οὗ γὰρ ἴδιόν ἐστι τὸ σῶμα, τούτῳ ἂν εἰκότως προσγράφοιτο καὶ τὰ αὐτοῦ πάντα, δίχα μόνης ἁμαρτίας· οὐκοῦν ἐπειδήπερ ἐνανθρωπήσας ἦν ὁ Λόγος, μεμένηκεν μὲν θεϊκῶς ἀπαθής· οἰκειούμενος δὲ ἀναγκαίως τὰ τῆς ἑαυτοῦ σαρκὸς, παθεῖν λέγεται κατὰ σάρκα, καίτοι τοῦ παθεῖν ἀπείραστος ὢν, καθ' ὃ νοεῖται Θεός· οὐκ ἐννοοῦσιν οὖν ὅτι τετήρηται μὲν τὸ ἀπαθὲς αὐτῷ, καθ' ὃ Θεός ἐστι· προσγράφεται δὲ καὶ τὸ παθεῖν ὑπὲρ ἡμῶν, κατὰ σάρκα, καθ' ὃ Θεὸς ὢν φύσει, γέγονε σὰρξ, ἤτοι τέλειος ἄνθρωπος. Τίς γὰρ ἦν ὁ λέγων πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν· « Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι· ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἐζήτησας; Τότε εἶπον· Ἰδοὺ ἥκω τοῦ ποιῆσαι, ὁ Θεὸς, τὸ θέλημά σου. » Ὁ γὰρ ἔξω σώματος ὡς Θεὸς, ἑαυτῷ σῶμα κατηρτίσθαι φησὶν, ἵνα τοῦτο ὑπὲρ ἡμῶν προσενέγκας, τῷ ἰδίῳ μώλωπι πάντας ἡμᾶς θεραπεύσῃ, κατὰ τὴν τοῦ προφήτου φωνήν.

The Virgin bore us Emmanuel, consubstantial with the Father according to the Godhead, and consubstantial with us according to the manhood; impassible according to the Godhead, passible according to the manhood. For even if God the Word makes His own the sufferings of His own body and refers them to Himself, yet He Himself has remained within the bounds of impassibility; and if you hear Him say, "I gave My back to the scourges and My cheeks to blows, and I did not turn away My face from the shame of spitting," do not suppose that He suffered anything in His own nature, but rather that He made His own the scourges of His own body. For to him whose own the body is, all that belongs to it may fittingly be ascribed as well, save sin alone. Since, then, the Word had become man, He has remained divinely impassible; but, necessarily making His own the things of His own flesh, He is said to have suffered according to the flesh, although He was untouched by suffering inasmuch as He is understood to be God. They do not consider, then, that impassibility is kept for Him inasmuch as He is God, while suffering for us according to the flesh is also ascribed to Him, inasmuch as, being God by nature, He became flesh, that is, perfect man. For who was it that said to the Father and God in the heavens: "Sacrifice and offering Thou didst not will, but a body Thou hast prepared for me; burnt offerings and offerings for sin Thou didst not seek. Then I said: Behold, I come to do Thy will, O God"? For He who as God is outside a body says that a body has been prepared for Himself, so that, offering it for us, He might heal us all by His own stripe, according to the word of the prophet.

Editors' notes and page, col. 1116