Catechetical Lectures 0.1–1.7

Cyril of Jerusalem · Catechetical Lectures · ca. 350 · Jerusalem · 19 passages

Greek text: PG 33.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 7 (1894).

Catechetical Lecture 0.1

0.1PG 33:332b–336a

Ἤδη μακαριότητος ὀσμὴ πρὸς ὑμᾶς, ὦ φωτιζόμενοι· ἤδη τά νοητᾶ ἄνθη συλλὲγὲτε, πρὸς πλοκήν ἐπουρανίων στεφάνων· ἤδη τοῦ Πνεῦματος τοῧ ἁγίου ἔπνευσεν ἡ εὐωδία. ’Ἤδη περὶ τὴν πρόπυλιν (εὴΣυλ-ιέγετῐ ’ὸῖιέἶὶιέέῖἇῖιὲἓῖ ιίέιὶιᾳιῐσριῇξ· τῶν βασιλείων γεγόνατεο γὲνοιτο δὲ ’ἱνα καὶ ὑπὸ τοῦ βασιλέως εὶσαχθῆτε Ἀνθη γὰρ νῦν ἐφάνη τῶν δένδρων· γένοιτο δὲʼίνα καὶ ὁ καρπὸς τέλειος ᾖ. Ὀνοματογραφία τὲως ὑμῖν γέγονε, καὶ στρατείας κλῆσις· καὶ νυμφαγωγίας λαμπάδες, καὶ οὐρανίου πολιτείας ἐπιθυμία, καὶ πρόθεσις ἀγαθή,καὶ ἐλπὶς ἐπακολουθοῦσα· ἀψευδὴς γὰρ ὁ εἱπών · ’Ότι τοῖς ἀγαπῶσι τὸν Θεὸν πάντα συνεργεῖ εἷς τὸ ἀγαθόν. 0 μὲν γὰρ Θεὸς δαψιλὴς ἆστιν εις εὐεργεσίαν· περιμένει δὲ ἑκάστου την γνησίαν προαίρεσιν· διά τοῦτο ἐπήναγεν ὁ Ἀπόστολος λέγων Τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν. ἹῘ πρόθεσις γνησία οὖσα, κλητόν σε ποιεῖʼ κᾶν γὰρ τὸ σῶμα ὦδε ἔχῃς,τὴν δὶ διάνοιαν μὴ ἔχῃς, οὖδὶν ὠφελῇ.

Ēdē makariotētos osmē pros hymas, ō phōtizomenoi; ēdē ta noēta anthē syllegete, pros plokēn epouraniōn stephanōn; ēdē tou Pneumatos toÿ hagiou epneusen hē euōdia. ’Ēdē peri tēn propylin (eēSyl-iegeti ’oiieiiieeiaiieei iieiiiąiisrię̄x; tōn basileiōn gegonateo genoito de ’hina kai hypo tou basileōs eisachthēte Anthē gar nyn ephanē tōn dendrōn; genoito deʼina kai ho karpos teleios ę̄. Onomatographia teōs hymin gegone, kai strateias klēsis; kai nymphagōgias lampades, kai ouraniou politeias epithymia, kai prothesis agathē,kai elpis epakolouthousa; apseudēs gar ho heipōn ; ’Oti tois agapōsi ton Theon panta synergei heis to agathon. 0 men gar Theos dapsilēs astin eis euergesian; perimenei de hekastou tēn gnēsian proairesin; dia touto epēnagen ho Apostolos legōn Tois kata prothesin klētois ousin. HiI prothesis gnēsia ousa, klēton se poieiʼ kan gar to sōma ōde echę̄s,tēn di dianoian mē echę̄s, oudin ōphelę̄.

Already the fragrance of blessedness is upon you, you who are being enlightened; already you are gathering spiritual flowers to weave heavenly crowns; already the sweet scent of the Holy Spirit has breathed upon you. Already you have come to the porch of the king’s palace; may you also be led in by the king! For now blossoms have appeared on the trees; may the fruit also come to perfection. So far your names have been enrolled and you have been called to service: you have the torches of the bridal procession, the longing for heavenly citizenship, a good purpose, and the hope that follows it. For he who said it does not lie: ‘For those who love God all things work together for good.’ God is generous in doing good; but he waits for each one’s sincere purpose. That is why the Apostle added: ‘to those who are called according to purpose.’ Sincerity of purpose makes you one of the called; for if you have your body here but not your mind, it profits you nothing.

Rom 8:28 (quotation, high confidence) · Song 2:12 (echo, low confidence)

Notes and citation

Summary: Cyril welcomes the candidates for baptism, who are at the threshold of the kingdom, and urges that their purpose be sincere.

“You who are being enlightened” (φωτιζόμενοι): Cyril’s name for the candidates for baptism in Lent.
A line about the porch of the palace is garbled in the scan and translated by sense; a note of Migne’s apparatus printed in the text is removed.

Notes on the original text

Digital text corrected (OCR: 6 for ὁ; OCR: misread letter; OCR: misread letter, word split; OCR: misread letters; leaked note of Migne's apparatus inside the quotation): φωτιξάμενον → φωτιζόμενοι·; πλογ· κήν → πλοκήν; τῶν δένδρον → τῶν δένδρων; Τοῖς κατὰ πρόθεσιν Γεγόνατε... εἶσαχθῆτε. In Beg. cod. _legitur, γειξὸἱιαμεν, accessimus,_'_é_t εἰσαχθῷμένῇ ἰηενοάαρὰεηψγ. πλητοῖς οὖσιν. → Τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν.; καὶ 6 καρ → καὶ ὁ καρ; γὰρ 6 εἱπ → γὰρ ὁ εἱπ; γεν 6 Ἀπό → γεν ὁ Ἀπό.

Topics: Baptism

Cite (SBL): Cyril of Jerusalem, Cat. 0.1 (PG 33:332b–336a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 33 (scan OCR, corrections logged; lines lost in the scan marked …; sections whose numbers the scan lost are translated inside the preceding section and marked [n]), then compared section by section with the public-domain English of NPNF² 7 (Gifford, 1894); differences checked against the Greek.

0.2PG 33:336a–340a

Προσῆλθὲ ποτε καὶ Σίμων τῷ λουτρῷ ὁ Μάγος ἐβαπτίσθη, ἀλλʼ οὐκ ἐφωτίσθη· καὶ τὸ μὲν σῶμα ἔβαψεν ὕδατι, τὴν δὲ καρδίαν οὐκ ἐφώτισε Πνεύματι· καὶ κατέβη μὲν τὸ σῶμα καὶ ἀνέβη, ἡ δὲ ψυχὴ οὐ συνετάφη Χριστῷ, οὐδὲ συνηγέρθη. Ἐγὼ ’δὲ λέγω τὰς ὑπογραφὰς τῶν πτωμάτων, ’ίνα μή οὗ πέσῃς· ταῦτα γὰρ τυπικῶς ἐγίνετο ἐκείνοις, γέγραπται δὲ πρὸς νουθεσίαν τῶν μέχρις σήμερον προσερχομένων. Μή τις ὑμῶν εὑρεθῇ πειράζων τήν χάριν, μή τις ριζα πικρίας ἂνω φύουσα ἰνοχλῇ” μή τις ὑμῶν εἰσέλθῃ λέγων· Ἄφες, ἴδωμεν τί ποιοῦσιν οἱ πιστοί· εἰσελθὼν ἴδω, ἳνα μάθω τὰ γινόμενα. Ἰδεῖν προσδοκᾷς, τὸ δὲ ὀφθῆναι οὗ προσδοκᾷς; καὶ νομίζεις ὅτι σὺ μὲν πολυπραγμονεῖς τά γιγνόμενα, Θεὸς δέ σου οὐ πολυπραγμονεῖ τήν καρδίαν, Γʼ. Ἐπολυπραγμὸνησέ τίς ποτε τὸν γάμον ἐν τοῖς Εὖαγγελίοιςο καὶ ἀνάξιον ἔνδυμα λαβὼν εισῆλθε,κα ἀνέπεσε, καὶ ἕφαγεʼ συνεχώρησε γὰρ ὁ νυμφίος· Ἔδει δὲ αὐτὸν ἰδόντα τὸ λευχειμονοῦν πάντων καὶ αὐτὸν ἀναλαβέσθαι τοιοῦτον ἔνδυμα· ἀλλʼ ἴσων μὲν μετελάμβανε βρωμᾶτων, ἀνισότητα δὲ εἶχε σχημάτων καὶ προαιρέσεως. Ἀλλʼ ὁ νυμφίος, εἷʼ καὶ δαψιλής, οὐκ ἄκριτοςʼ περιερχόμενος δὲ τῶν ἀνακειμένων ἕκαστον, καὶ θεωρῶν (ἔμελε γὰρ αὐτῷ, οὐχ ὅπως φάγωσιν, ἀλλʼ ὅπως εὐσχημονῶσιν), ἰδών τινα ἀλλότριον, μή ἔχοντα γάμου ἔνδυμα, ἔλεγε πρὸς αὐτόν* Ἑταῖρε, πῶς (εἰσῆλθες ὧδε; ποίῳ χρώματι; ποίᾳ συνειδήσει; Ἔστω, ὁ θυρωρὸς οὐκ ἐκώλυσε, ’διᾶ τὸ δαψιλὲς τοῦ παρέχοντος· ἔστω, ἄγνοιαν εἶχες ποταπῷ δεῖ σχηματι εἰσελθεῖν εἰς τὸ συμπόσιον· εἶσῆλθες, εἶδες ἀστράmanu ὥσπερ τὰ σχήματα τῶν ἀνακειμένων οὐκ ἔδει σε κᾶν ἐκ τῶν φαινομένων διδαχθῆναις οὐκ ἔδει σε εἰσελθεῖν εὐκαίρως, ’ἶνα εὐκαίρως ἐξέλθῃς; νῦν δὲ ἀκαίρως εἰσῆλθες, ἳνα ἀκαίρως ἐκβληθῇς. Καὶ προστάσσει τοῖς ὑπηρέταις· Δήσατε αὐτοῦ τοὺς πόδας,’τοὺς τολμηρῶς εισβἀλλοντας· δήσατε αὐτοῦ τὰς χεῖρας. τὰς μή εἰδυίας ἔνδυμα περιβαλέσθαι φαιδρὸν· καὶ ἐμβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον· ἀνάξιος γάρ ἑστι λαμπάδων νυμφικων. Εἶδες τί συνέβη τῷ τότε· ἀσφάλισαι τὰ σεαυτοῦ.

Prosēlthe pote kai Simōn tǭ loutrǭ ho Magos ebaptisthē, allʼ ouk ephōtisthē; kai to men sōma ebapsen hydati, tēn de kardian ouk ephōtise Pneumati; kai katebē men to sōma kai anebē, hē de psychē ou synetaphē Christǭ, oude synēgerthē. Egō ’de legō tas hypographas tōn ptōmatōn, ’ina mē hou pesę̄s; tauta gar typikōs egineto ekeinois, gegraptai de pros nouthesian tōn mechris sēmeron proserchomenōn. Mē tis hymōn heurethę̄ peirazōn tēn charin, mē tis riza pikrias anō phyousa inochlę̄” mē tis hymōn eiselthę̄ legōn; Aphes, idōmen ti poiousin hoi pistoi; eiselthōn idō, hina mathō ta ginomena. Idein prosdokąs, to de ophthēnai hou prosdokąs? kai nomizeis hoti sy men polypragmoneis ta gignomena, Theos de sou ou polypragmonei tēn kardian, Gʼ. Epolypragmonēse tis pote ton gamon en tois Euangelioiso kai anaxion endyma labōn eisēlthe,ka anepese, kai hephageʼ synechōrēse gar ho nymphios; Edei de auton idonta to leucheimonoun pantōn kai auton analabesthai toiouton endyma; allʼ isōn men metelambane brōmatōn, anisotēta de eiche schēmatōn kai proaireseōs. Allʼ ho nymphios, heiʼ kai dapsilēs, ouk akritosʼ perierchomenos de tōn anakeimenōn hekaston, kai theōrōn (emele gar autǭ, ouch hopōs phagōsin, allʼ hopōs euschēmonōsin), idōn tina allotrion, mē echonta gamou endyma, elege pros auton* Hetaire, pōs (eisēlthes hōde? poiǭ chrōmati? poią syneidēsei? Estō, ho thyrōros ouk ekōlyse, ’dia to dapsiles tou parechontos; estō, agnoian eiches potapǭ dei schēmati eiselthein eis to symposion; eisēlthes, eides astramanu hōsper ta schēmata tōn anakeimenōn ouk edei se kan ek tōn phainomenōn didachthēnais ouk edei se eiselthein eukairōs, ’ina eukairōs exelthę̄s? nyn de akairōs eisēlthes, hina akairōs ekblēthę̄s. Kai prostassei tois hypēretais; Dēsate autou tous podas,’tous tolmērōs eisballontas; dēsate autou tas cheiras. tas mē eiduias endyma peribalesthai phaidron; kai embalete auton eis to skotos to exōteron; anaxios gar hesti lampadōn nymphikōn. Eides ti synebē tǭ tote; asphalisai ta seautou.

Simon the magician too once came to the washing. He was baptized but not enlightened; he dipped his body in water but did not let the Spirit enlighten his heart; his body went down and came up, but his soul was not buried with Christ nor raised with him. I tell you of these falls so that you may not fall; for these things happened to them as types, and were written for the admonition of those who come forward to this day. Let none of you be found putting grace to the test; let no root of bitterness spring up and trouble you; let none of you come in saying, ‘Come, let us see what the faithful do; let me go in and see, so that I may learn what goes on.’ You expect to see, and do you not expect to be seen? Do you think that while you are prying into what goes on, God is not searching your heart? [3] Someone once pried into the wedding in the Gospels. He took an unworthy garment, came in, reclined, and ate; for the bridegroom permitted it. Seeing everyone dressed in white, he ought to have taken such a garment himself; but though he shared the same food, he was unlike them in dress and in purpose. The bridegroom, though generous, was not without discernment; going round to each of the guests and observing them (for his care was not that they should eat, but that they should be decently dressed), he saw a stranger without a wedding garment and said to him: ‘Friend, how did you come in here? In what color? With what conscience? Granted, the doorkeeper did not stop you, because of the host’s generosity; granted, you did not know in what dress one ought to come to the banquet: but you came in and saw the shining dress of the guests; should you not have been taught at least by what you saw? Should you not have gone out in good time, so as to come in again in good time? But as it is, you came in at the wrong time, to be thrown out at the wrong time.’ And he commands the servants: ‘Bind his feet, which dared to intrude; bind his hands, which did not know how to put on a bright garment; and cast him into the outer darkness; for he is unworthy of the bridal torches.’ You have seen what happened to that man; make your own position secure.

Acts 8:13 (allusion, high confidence) · Rom 6:4 (allusion, medium confidence) · 1 Cor 10:11 (allusion, high confidence) · Heb 12:15 (allusion, high confidence) · Matt 22:11–13 (allusion, high confidence)

Notes and citation

Summary: Simon Magus was baptized but not enlightened, and the guest without a wedding garment was thrown out; the candidates must come with sincere purpose.

Contains section 3, not separated in the scan (marked [3]).
Simon: Acts 8:13–23. The wedding guest: Matt 22:11–13.

Notes on the original text

Digital text corrected (OCR: Latin letters; OCR: lost letter; OCR: lost letters; OCR: misread letter; OCR: misread letters; OCR: misread punctuation; OCR: stray letter; OCR: words joined, stray letters): ὁ Miγος → ὁ Μάγος; ἐφώτισε Πνεῦματιο → ἐφώτισε Πνεύματι·; ἀνέὄη,ἡόὶ ψυχή → ἀνέβη, ἡ δὲ ψυχὴ; γραπται δὲ → γέγραπται δὲ; εἱσέκθῃ → εἰσέλθῃ; ὁνυμφίοςίθλ → ὁ νυμφίος·; δαadigam → δαψιλής,; τῶι ἀνακειμένων → τῶν ἀνακειμένων; εἰσῆλθες ὧδες ποίῳ χρώματις ποίᾳ συνειδήσεις → εἰσῆλθες ὧδε; ποίῳ χρώματι; ποίᾳ συνειδήσει;; παρεχονέ τοςο ἴστω, ἅγιοιαν εἶχες → παρέχοντος· ἔστω, ἄγνοιαν εἶχες; σκότος τὸ ξώτερον- → σκότος τὸ ἐξώτερον·.

Topics: Baptism

Cite (SBL): Cyril of Jerusalem, Cat. 0.2 (PG 33:336a–340a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-2). (abbreviation not yet checked)

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0.4PG 33:340a–345b

Ἡμεῖς μὲν γὰρ, οἳ διάκονοι Χριστοῦ, δεδέγμεθα ιαστον, καὶ θυρωρῶν ὥσπερ τάξιν ἐπέχοντες, ἆνrip: ἀφήκαμεν τὴν θῦραν. Ἐγχωρεῖ δὲ σε 3560960υμένην ἔχοντα τὴν ψυχὴν ἁμαρτίαις, καὶ τήν οοαίρισιν ἐσπιλωμένην, εἰσελθεῖν. Εἰσῆλθες· κατηξιώθης· ὄνομά σου ἐνεγράφη. Βλέπεις μοι τὸ σεμνὸν τοῦτο τῆς Ἐκκλησίας κατάστημα; θαρρεῖς μοι ὶξιν καὶ interimam; Γραφῶν ἆνάγτωσιν, κανοικῶν παρουσίαν, διδασκαλίας ἂκολουθίαη Δυσιπήθητι τὸν τόπον, καὶ παιδεῦθητι ἐκ τῶν φαινομένων· ἔξελθε εὖκαίρως τὰ νῦν, καὶ εἴσελθε αὔριον ἱκαιρότατα. Εἰ φιλάργυρον εἶχες (ὃ) τό σχῆμα τῆς ψυχῆς, ἄλλο ἐνδυσάμενος εἴσελθε. Ἔκδυσαι τὸ σχῆμα ὅ εἶχες, μὴ ἒπικαλύψῃς ἕκδυσαί μοι πορνείαν καὶ ἀκαθαρσίαν, καὶ ἔνδυσαί μοι σωφροσύνης λαμπροτάτην στολήν. Ἐγὼ παραγγέλλω, πρὶν ὁ νυμφίος τῶν ψυχῶν εἰσέλθῃ Ἰησοῦς, καὶ ἴδῃ τὰ σχήματα. Πολλή σοι ἡ προθεσμία· τεσσαράκοντα ἡμερῶν μετάνοιαν ἔχεις· ἔχεις πολλὴν εὐκαιρίαν καί ἐκδύσασθαι καὶ ἀποπλύνασθαι, καὶ ἐνδύσασθαι καὶ εἰσελθεῖν. Εἰ δὲ ἐπιμένῃς κακῇ προαιρέσει, ὁ μὲν λέγων ἀναίτιος, σὺ δὶ μή προσδόκα λήψεσθαι τήν χάριν· τὸ μὲν γὰρ ὕδωρ σε δέξεται, τὸ δὲ πνεῦμά σε οὐκ ἀποδέξεται. Εἴ τις σύνοιδεν ἑαυτῷ τὸ τραῦμα, τήν ἕμπλαστρον λαβέτω· εἶʼ τις ἔπεσεν, ἐγειρέσθω. Μηδεὶς ἐν ὑμῖν Σίμων, μηδεμία ὑπόκρισις, μηδὶ περιεργία τοῦ πρᾶγματος. :poatpicm μὶν ἰλθὸντα, illi“: ἃ ἀγαθῇ σωφησᾶμενον. Ἴσως οὐκ ᾔδεις ποῦ ἔρχῃ, οὐδὲ ποία σε σαγήνῃ η λαμβάνει. Γιγονας εἴσω δικτύων ἰκιιλησιασταῶνο ζωγρήθητι, μή φύγῃς ἁγκιστρεόιι γάρ σε Ἰησοῦς, οὐχ ’ίνα θανατώσῃ, ἀλλʼ ἳνα θανατώσας ζωοποιήσει· δεῖ σε γὰρ ἀποθανεῖν καὶ ἀναστῆναι. Tironem: τοῦ Ἀποστόλου λέγοντος· Νεκροὶ μὶν τῇ ἁμαρτία, ζῶντες δι τῇ δικαιοσύνῃ. ’Δπόθανε τοῖς ἁμαρτήμασιν, καὶ ζῆσον τῇ δικαιοσύνῃ· ἀπὸ τῆς σήμερον ζῆσον. “viauia: μοι πηλίκην σοι ἆξίαν ὃ Ἰησοῦς χαρίζεται. Κατηχούμενος ἐλέγου, ἔξωθεν περιηχοόμενος· ἀκούων ἐλπίδα, καὶ μή εἰδῶςʼ ἀκούων μυστήρια, καὶ μὴ νοῶν· ἀκούων Γραφᾶς, καὶ μὴ εἰδὼς τὺ βάθος. Οὐκ ἔτι περιηχῇ, ἀλλʼ ἐνηχῇ· τὸ γὰρ ἐνοικοῦν Πνεῦμα, λοιπὸν οἶκον θεῖον τὴν διάνοιάν σου ἐργάζεται. Ὅταν ἀκούσῃς τὰ περὶ τῶν μυστηρίων γεγραμμένα, τότε νοήσεις ἃ μή ᾕδεις. Καὶ μὴ νομίσῃς ὅτι μικρὸν πρᾶγμα λαμβάνεις· ἄνθρωπος ὢν οἰκτρὸς, Θεοῦ λαμβάνεις προσηγορίαν. ’Ἄκουε Παύλου λέγοντος· Πιστὸς ὁ Θεός. Ἄκουε ἄλλης Γραφῆς λεγοῦσης· Θεὸς πιστὸς καὶ δίκαιος. Τοῦτο προβλέπων ὁ Ψαλμῳδὸς ἔλεγεν ιιι προσώπου τοῦ Θεοῦ (tmte. μίλλουσκν ἂνθρωποι Θεοῦ προσηγορίαν λαμβάνειν)· Ἐγὼ εἶπαʼ θεοί ἕστε, καὶ υἱοὶ Ὑψίστου πάντες ἀλλὰ βλέπε, μὴ πιστοῦ μὶν ἡ προσηγορία, ἀπίστου δὲ ἡ προαίρεσις. Εἰσῆλθες εις ἀγῶνα, κάμε τὸν δρόμον· ἄλλον καιρὸν τοιοῦτον οὐκ ἔχεις. Εἴ σοι γάμων ἡμέραι προέκειντο (ὅ), οὐκ ἅν κατεφρόνησας πάντων, καὶ περὶ τήι ἕτοιμασίαν τῆς ἑστιάσεως ἐγένου-ς μέλλων δὲτὴν ψυχὴν indocto?” τῷ ἐπουρανίῳ νυμφίῳ, οὐκ ἆργήσιις σωματικῶν, ἳνα ἄρῃς πνευματικά ;

Hēmeis men gar, hoi diakonoi Christou, dedegmetha iaston, kai thyrōrōn hōsper taxin epechontes, anrip: aphēkamen tēn thyran. Enchōrei de se 3560960ymenēn echonta tēn psychēn hamartiais, kai tēn ooairisin espilōmenēn, eiselthein. Eisēlthes; katēxiōthēs; onoma sou enegraphē. Blepeis moi to semnon touto tēs Ekklēsias katastēma? tharreis moi ixin kai interimam? Graphōn anagtōsin, kanoikōn parousian, didaskalias akolouthiaē Dysipēthēti ton topon, kai paideuthēti ek tōn phainomenōn; exelthe eukairōs ta nyn, kai eiselthe aurion hikairotata. Ei philargyron eiches (ho) to schēma tēs psychēs, allo endysamenos eiselthe. Ekdysai to schēma ho eiches, mē epikalypsę̄s hekdysai moi porneian kai akatharsian, kai endysai moi sōphrosynēs lamprotatēn stolēn. Egō parangellō, prin ho nymphios tōn psychōn eiselthę̄ Iēsous, kai idę̄ ta schēmata. Pollē soi hē prothesmia; tessarakonta hēmerōn metanoian echeis; echeis pollēn eukairian kai ekdysasthai kai apoplynasthai, kai endysasthai kai eiselthein. Ei de epimenę̄s kakę̄ proairesei, ho men legōn anaitios, sy di mē prosdoka lēpsesthai tēn charin; to men gar hydōr se dexetai, to de pneuma se ouk apodexetai. Ei tis synoiden heautǭ to trauma, tēn hemplastron labetō; eiʼ tis epesen, egeiresthō. Mēdeis en hymin Simōn, mēdemia hypokrisis, mēdi periergia tou pragmatos. :poatpicm min ilthonta, illi“: ha agathę̄ sōphēsamenon. Isōs ouk ę̄deis pou erchę̄, oude poia se sagēnę̄ ē lambanei. Gigonas eisō diktyōn ikiilēsiastaōno zōgrēthēti, mē phygę̄s hankistreoii gar se Iēsous, ouch ’ina thanatōsę̄, allʼ hina thanatōsas zōopoiēsei; dei se gar apothanein kai anastēnai. Tironem: tou Apostolou legontos; Nekroi min tę̄ hamartia, zōntes di tę̄ dikaiosynę̄. ’Dpothane tois hamartēmasin, kai zēson tę̄ dikaiosynę̄; apo tēs sēmeron zēson. “viauia: moi pēlikēn soi axian ho Iēsous charizetai. Katēchoumenos elegou, exōthen periēchoomenos; akouōn elpida, kai mē eidōsʼ akouōn mystēria, kai mē noōn; akouōn Graphas, kai mē eidōs ty bathos. Ouk eti periēchę̄, allʼ enēchę̄; to gar enoikoun Pneuma, loipon oikon theion tēn dianoian sou ergazetai. Hotan akousę̄s ta peri tōn mystēriōn gegrammena, tote noēseis ha mē hę̄deis. Kai mē nomisę̄s hoti mikron pragma lambaneis; anthrōpos ōn oiktros, Theou lambaneis prosēgorian. ’Akoue Paulou legontos; Pistos ho Theos. Akoue allēs Graphēs legousēs; Theos pistos kai dikaios. Touto problepōn ho Psalmǭdos elegen iii prosōpou tou Theou (tmte. millouskn anthrōpoi Theou prosēgorian lambanein); Egō eipaʼ theoi heste, kai huioi Hypsistou pantes alla blepe, mē pistou min hē prosēgoria, apistou de hē proairesis. Eisēlthes eis agōna, kame ton dromon; allon kairon toiouton ouk echeis. Ei soi gamōn hēmerai proekeinto (ho), ouk han katephronēsas pantōn, kai peri tēi hetoimasian tēs hestiaseōs egenou-s mellōn detēn psychēn indocto?” tǭ epouraniǭ nymphiǭ, ouk argēsiis sōmatikōn, hina arę̄s pneumatika ?

For we, the ministers of Christ, have received everyone, and, holding as it were the post of doorkeepers, we left the door unfastened. It is possible that you came in with your soul muddied by sins and your purpose stained. You came in; you were thought worthy; your name was enrolled. Do you see the solemn order of this church? Do you observe its order and discipline, the reading of the Scriptures, the presence of the clergy, the sequence of instruction? Let the place shame you, and let what you see teach you; go out in good time now, and come in tomorrow at the most fitting time. If avarice was the dress of your soul, put on another and come in. Take off the dress you had; do not cover it over. Take off sexual immorality and uncleanness, and put on the most brilliant robe of chastity. I give you this charge before Jesus, the bridegroom of souls, comes in and sees their dress. Your time is long: you have forty days for repentance; you have plenty of opportunity to take off and wash yourself, and to put on and come in. But if you persist in an evil purpose, the one who speaks to you is blameless, but you must not expect to receive the grace; for the water will receive you, but the Spirit will not accept you. If anyone is aware of a wound, let him take the plaster; if anyone has fallen, let him rise. Let there be no Simon among you, no hypocrisy, no idle curiosity about the matter. [5] … though you came with another purpose, as one to be saved by a good one. Perhaps you did not know where you were coming, nor what kind of net is catching you. You have come inside the nets of the church: be taken alive, do not flee; for Jesus is hooking you, not to kill you, but, having put you to death, to make you alive; for you must die and rise again. You have heard the Apostle saying: ‘dead to sin, but alive to righteousness.’ Die to your sins, and live to righteousness; live from this day on. [6] See, I pray you, how great a dignity Jesus bestows on you. You were called a catechumen, one around whom the word echoed from outside: you heard of hope and did not know it; you heard of mysteries and did not understand them; you heard the Scriptures and did not know their depth. No longer does it echo around you, but within you; for the Spirit who dwells within makes your mind a divine house from now on. When you hear what is written about the mysteries, then you will understand what you did not know. And do not think that what you receive is a small thing: though you are a wretched human being, you receive one of God’s titles. Hear Paul saying: ‘God is faithful.’ Hear another Scripture saying: ‘God faithful and just.’ Foreseeing this, the Psalmist said in the person of God, since human beings were going to receive a title of God: ‘I said, you are gods, and all sons of the Most High.’ But see that you do not have the title of a believer and the purpose of an unbeliever. You have entered a contest: toil at the race; you will not have another such time. If your wedding days were before you, would you not have disregarded everything else and busied yourself with preparing the feast? And now, when you are about to present your soul to the heavenly bridegroom, will you not lay aside bodily things, so as to gain spiritual ones?

Textual problem in this passage: see the notes.

Rom 6:11 (quotation, high confidence) · 1 Cor 1:9 (quotation, high confidence) · Deut 32:4 (quotation, high confidence) · Ps 82:6 (81:6 LXX) (quotation, high confidence) · Matt 4:19 (echo, low confidence)

Notes and citation

Summary: The church has opened its doors to all; the candidates have forty days to put off their sins, become “faithful,” and prepare their souls for the heavenly bridegroom.

Contains sections 5 and 6, not separated in the scan (marked [5] and [6]).
Most of the opening of section 5 is lost in the scan (marked “…”); the surviving words say that one who came with another purpose may still be saved by a good one.
“Catechumen … echoed around” and “within you” play on κατηχούμενος, περιηχούμενος, ἐνηχῇ. “Faithful” (πιστός) is both a title of God and the name of the baptized.

Notes on the original text

Digital text corrected (OCR: Latin letters; OCR: lost letter; OCR: misread ending; OCR: misread letter; OCR: misread letters; OCR: repeated line; OCR: stray letter; OCR: stray marks; OCR: word split; OCR: words joined, misread letters): κατξιώθης → κατηξιώθης; σε· νὸν → σεμνὸν; Ἐκκλησία( κατάστημας → Ἐκκλησίας κατάστημα;; ἑκ τῶν φαινοἐνωνοέεελθε → ἐκ τῶν φαινομένων· ἔξελθε; ὶνδυσάμενος → ἐνδυσάμενος; με· τᾶνοιαν → μετάνοιαν; Εἴ Si ἐπιμένῃς → Εἰ δὲ ἐπιμένῃς; λαβέ-,τωο → λαβέτω·; ἀποδανιῖν → ἀποθανεῖν; λὲγοντοςο Νεκροῖ → λέγοντος· Νεκροὶ; σήμεον → σήμερον; χιε ρίζεται → χαρίζεται; ἰνηχῇ → ἐνηχῇ; ἕνουιον → ἐνοικοῦν; ιργάζεται → ἐργάζεται; τε· γραμμὲνα → γεγραμμένα; ἄνθρωπος ὥν οἰτι μικρον πραγμα Ααμοανεις· ανορωπος ων οιοτι μικρον πραγμα Ααμοανεις· ανορωπος ων οι- κτρὸς → ἄνθρωπος ὢν οἰκτρὸς; λεγοντοςο Πιστὸς δ Θεός → λέγοντος· Πιστὸς ὁ Θεός; προβλὶπων → προβλέπων; λαμεάνιιν → λαμβάνειν; προσηγορει, → προσηγορία,.

Topics: Baptism

Cite (SBL): Cyril of Jerusalem, Cat. 0.4 (PG 33:340a–345b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-4). (abbreviation not yet checked)

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0.7PG 33:345c–349a

Οὐκ ἔνι δὶς καὶ τρὶς λαβεῖν τὸ λουτρόν· ἐπεὶ ἣνῆν εἰπεῖν· Ἀπαξ ἀποτυχὼν, δεύτερρν χατορῦὗν ut!“ τὸ ἅπαξ ἁποτῦχῃς, ἀδιόρθωτον τὸ πράγμα- Βῖςτᾶριόρῑος, καί μία πίστις, καὶ ἕν βάπτισμα· μόνοι γὰρ οἱ αἱρετικοὶ ἀναβαπτίζονται,ἐπειόἠ ὢ πρότερον οὐκ ἥν βάπτισμα. Ηʼ. Οὐδὲν γὰρ ἄλλο παρʼ ἡμῶν ζητεῖ ὁ Θεὸς, εἷ μὴ προαίρεσιν ἀγαθήν. Μὴ λέγε· Πῶς μου ἐξαλείφω-ται αἱ ἁμαρτίαι ; Ἐγώ σοι λέγω· Τῷ θέλειν, τῷ πιστεύειν. Τί τούτου συντομώτερον; ἰὰν ἢ τὰ μιν είλη σου λέγῃ τὸ θέλειν, ἠ Si καρδία μὴ λέγῃ, npιογνὼστης ὁ κρίνων. Ἂργησον ἀπὸ τῆς σήμερον πὸ παντὸς φαύλου πράγματος· μή σου λαλησάτω ὴ λῶσσα aequa ῥήματαο μή σου τὸ βλέμμα ἁμαρινὲτω, μηδὶ ῥεμείσθω ὁ νοῦς σου περὶ τὰ ἀχρήβʼ. Οἱ πόδες σου εἰς τὰς κατηχήθης mdicaιν. Τοὺς ἆπορκισμοὺς “xeo μδτὰ σπουδῆς Ξὶν ἐμφυσηθῇς, κᾶν inopinabile, σωτηρ(α σοι τὸ πρᾶγμαίῦ). Νόμισον εἶναι ἀργὸν χρυσὸν, καὶ δεδοωμὲνον, ποικίλαις ὕλαις ἀναμιμιγμὲνον, χαλκῷ, ί καὶ κισσιτὲρῳ, καὶ σιδήρῳ, καὶ μολυβὂῳ. Ζητοῦηῖ μιν τον χρυσὸν μόνον ἔχειν· χρυσὸς μὴ δύναται οὕτως ἄνευ "-' ἄνευ πυρὸς καθαρθῆναι τὰ ἀνοικεια· ineptiam?” οὐ δύναται καθαρθῆναι ψυχήʼ εἶσὶ δὲ θεῖοι bl θείων Γραφῶν συνεκλελεγμὲνοι. Ἐσκὲποιστα( πυ τί) upocumov, ἳνα σχολάσῃ λοιπὸν ἡ διὰλι

Ouk eni dis kai tris labein to loutron; epei hēnēn eipein; Apax apotychōn, deuterrn chatoryyn ut!“ to hapax hapotychę̄s, adiorthōton to pragma- Bistariorios, kai mia pistis, kai hen baptisma; monoi gar hoi hairetikoi anabaptizontai,epeioē ō proteron ouk hēn baptisma. Ēʼ. Ouden gar allo parʼ hēmōn zētei ho Theos, hei mē proairesin agathēn. Mē lege; Pōs mou exaleiphō-tai hai hamartiai ? Egō soi legō; Tǭ thelein, tǭ pisteuein. Ti toutou syntomōteron? ian ē ta min eilē sou legę̄ to thelein, ē Si kardia mē legę̄, npiognōstēs ho krinōn. Argēson apo tēs sēmeron po pantos phaulou pragmatos; mē sou lalēsatō ē lōssa aequa rhēmatao mē sou to blemma hamarinetō, mēdi rhemeisthō ho nous sou peri ta achrēbʼ. Hoi podes sou eis tas katēchēthēs mdicain. Tous aporkismous “xeo mdta spoudēs Xin emphysēthę̄s, kan inopinabile, sōtēr(a soi to pragmaiy). Nomison einai argon chryson, kai dedoōmenon, poikilais hylais anamimigmenon, chalkǭ, i kai kissiterǭ, kai sidērǭ, kai molyboǭ. Zētouēi min ton chryson monon echein; chrysos mē dynatai houtōs aneu "-' aneu pyros katharthēnai ta anoikeia; ineptiam?” ou dynatai katharthēnai psychēʼ eisi de theioi bl theiōn Graphōn syneklelegmenoi. Eskepoista( py ti) upocumov, hina scholasę̄ loipon hē diali

It is not possible to receive the washing two or three times; otherwise one could say: ‘If I fail once, I shall succeed the second time.’ If you fail once, the thing cannot be put right; for there is one Lord, one faith, and one baptism. Only heretics are rebaptized, since their former washing was not baptism. [8] For God seeks nothing else from us but a good purpose. Do not say, ‘How are my sins blotted out?’ I tell you: by willing, by believing. What is shorter than this? But if your lips say that you are willing and your heart does not, the one who judges knows the heart. Cease from this day from every evil deed. Let your tongue speak no unseemly words; let your eye not sin, nor your mind wander after useless things. [9] Let your feet hasten to the instructions. Receive the exorcisms with zeal: whether you are breathed upon or exorcized, the thing means salvation for you. Think of unworked gold, adulterated and mixed with various other materials, copper, tin, iron, and lead; we seek to have the gold alone; and gold cannot be cleansed of foreign matter without fire. So too the soul cannot be cleansed without exorcisms; and they are divine, gathered from the divine Scriptures. Your face has been veiled, so that your mind may henceforth be free …

Eph 4:5 (quotation, high confidence) · 1 Sam 16:7 (echo, low confidence)

Notes and citation

Summary: Baptism cannot be repeated, so the candidates must come with good will, guard tongue, eye, and mind, and welcome the exorcisms that purify the soul like fire refining gold.

Contains section 8 and the beginning of section 9, not separated in the scan (marked [8] and [9]); the following ref 0.8 continues section 9.
“Only heretics are rebaptized” states Cyril’s view that heretical baptism was not true baptism. Several words in this section are garbled in the scan and translated by sense; the end continues in 0.8.
The exorcisms, the breathing on the candidates, and the veiling of their faces were rites of the Lenten preparation for baptism.

Notes on the original text

Digital text corrected (OCR: Latin letters; OCR: misread letters; OCR: misread numeral and letters; OCR: stray letter): Οόγ ἔνι → Οὐκ ἔνι; λουτρόνσ → λουτρόν·; μᾶνοθ γὰρ → μόνοι γὰρ; ni. θῧδὶν γὰρ → Ηʼ. Οὐδὲν γὰρ; πρῦᾶίρῑσιν → προαίρεσιν; Mi) λέγε → Μὴ λέγε; πιτιῦειν → πιστεύειν; συντομώτερονς → συντομώτερον;.

Topics: Baptism, Heresy

Cite (SBL): Cyril of Jerusalem, Cat. 0.7 (PG 33:345c–349a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-7). (abbreviation not yet checked)

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0.8PG 33:349b–352a

ῗνιι μή τὸ βλέμμα ῥεμβόμενον, ποιήσῃ ῥέμβεσθαι καὶ τὴν καρδίαν. Τῶν 3‘s ὀφθαλμῶν ἐσκεπαεξ σμένων, οὐχ ἐμποδίζεται τὰ ὦτα δέξασθαι τὸ σω- -' τήριον. "Ov γὰρ τρόπον οὶ τῆς χρυσοχοῖκῆς ἐργασίας ἔμπειροι, ὂιά τινων λεπτῶν ὁργάνων τό πνεῦμα τῷ Et πυρὶ παρεμβάλλοντες, καὶ τὸ ἐν τῇ χώνῃ κεκρυμ- “impacto-nu ἀηφυσῶντες, τὴν παρακειμένην Epeθιζοντάς φλόγα εὑρίσκουσι τὸ ζητούμενον· οὕτων τῶν ἰπορᾴιῦίντων, διὰ Ηνεύμοιτος Θείου ἐμβαλλόντων τὸν ᾳίὸον, καὶ, ὥσπερ ἐν χώνῃ, τῷ σώματι, τὴν ψυχὴν ίεῖ Ξῖ Σ ὸιαζριυροῦντων· φεύγει μὲν ὁ ἐχθρὸς δαίμων, πασωτηρία, καὶ παραμένειὴ ἐλπὶς τῆς im ζωῆει καὶ λοιπὸν ἡ ψυχὴ καθαρθεῖσαι τῶν iw! ἔχει τήν σωτηρίαν. Παραμένωμεν τοᾶυόῄῖκιλπίδι, ἀδελφοὶ, καὶ δῶμεν «Eant/21);,sz ἒλπῌὶυιίμξςὶιι ό Θεὸς τῶν ὅλων, τὴν ἡμετέραν προάροαοίιὶδμᾷιθὰρῃ μὲν ἡμᾶς τῶν ἁμαρτιῶν κ2), ιὰ προαιρέσεως ἀγαθῆς ’ίνα πόλεμον Κυρίου πολεμήο-ῃς ἳνα νικήσῃς ἀντικειμένας ὲνιργείας,“ίνα ἀήττητος γένῃ παντὶ αἰρετικῷ πραγματι.

ïnii mē to blemma rhembomenon, poiēsę̄ rhembesthai kai tēn kardian. Tōn 3‘s ophthalmōn eskepaex smenōn, ouch empodizetai ta ōta dexasthai to sō- -' tērion. "Ov gar tropon oi tēs chrysochoikēs ergasias empeiroi, oia tinōn leptōn horganōn to pneuma tǭ Et pyri paremballontes, kai to en tę̄ chōnę̄ kekrym- “impacto-nu aēphysōntes, tēn parakeimenēn Epethizontas phloga heuriskousi to zētoumenon; houtōn tōn iporąiuintōn, dia Ēneumoitos Theiou emballontōn ton ąioon, kai, hōsper en chōnę̄, tǭ sōmati, tēn psychēn iei Xi S oiazriyrountōn; pheugei men ho echthros daimōn, pasōtēria, kai parameneiē elpis tēs im zōēei kai loipon hē psychē kathartheisai tōn iw! echei tēn sōtērian. Paramenōmen toauoę̄ikilpidi, adelphoi, kai dōmen «Eant/21)?,sz elpĘ̄iuiimxsiii o Theos tōn holōn, tēn hēmeteran proaroaoiiidmąitharę̄ men hēmas tōn hamartiōn k2), ia proaireseōs agathēs ’ina polemon Kyriou polemēo-ę̄s hina nikēsę̄s antikeimenas enirgeias,“ina aēttētos genę̄ panti airetikǭ pragmati.

… so that the eye, by wandering, may not make the heart wander too. When the eyes are veiled, the ears are not hindered from receiving what brings salvation. For as those skilled in the goldsmith’s craft direct their breath into the fire through fine instruments, and, blowing on the gold hidden in the crucible, stir up the flame beside it and find what they are looking for; so when the exorcists cast in fear through the divine Spirit, and, as in a crucible, rekindle the soul in the body, the enemy demon flees, salvation and the hope of eternal life remain, and the soul, cleansed of its sins, thereafter has salvation. Let us, then, remain in hope, brothers, and give ourselves up to it … so that the God of all, seeing our purpose, may cleanse us from our sins … [10] … with a good purpose, so that you may fight the Lord’s war, so that you may conquer the opposing powers, so that you may become unconquerable against every heresy.

Textual problem in this passage: see the notes.

Notes and citation

Summary: The exorcisms work like a goldsmith’s bellows, driving out the demon and purifying the soul; the candidates should remain in hope.

Contains the end of section 9 and the last lines of section 10 (marked [10]); the rest of section 10 is lost in the scan (marked “…”). Several lines are badly garbled and are translated by sense.
In the standard numbering the following ref 0.9 is section 11.

Topics: Baptism

Cite (SBL): Cyril of Jerusalem, Cat. 0.8 (PG 33:349b–352a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-8). (abbreviation not yet checked)

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0.9PG 33:352a–352c

Παραγγιλία δέ σοι καὶ τοῦτο ἔστω· Τὰ λεγόμενα μάνθανε, καὶ τήρει εἲς τὸν αἰῶνα. Μὴ νομίσῃς τὰς συνήθεις εἶναι ὁμιλίας. κάκεῖναι μὲν γὰρ ἀγαθαὶ,καί πίστεως ἄξιαι· ἀλλʼ ἐὰν σήμερον ἆμελήσωμεν, αὔριον μανθάνομεν. Τά δὲ περί τοῦ λουτροῦ τῆς παλιγγενεσίας κατʼ ἀκολουθίαν διαδιδόμενα διδάγματα, έὰν σήμερον ἀμεληθῇ, πότε κατορθωθήσεται; Νόμισόν μοι φυτείας εἶναι δένδρων καιρόν ἐὰν μὴ σκάψωμεν καὶ βαθύνωμεν, πότε δύναται ἄλλοτε καλῶς φυτευθῆναι τὰ ἅπαξ κακῶς φυτευθέν ; Νόμισόν μοι οἰκοδομὴν εἶναι τήν κατήχησιν· ἰὰν μὴ βαθύνωμεν καὶ θεμέλιον θῶμεν, ἐὰν μή κατὰ ἀκολουθίαν δεσμοῖς οἰκοδομῆς ἁρμολογήσωμεν τὸν δόμον, ’ίνα μή εὗρεθῇ τι χαῦνον,καὶ σαθρᾶ γένηται ἡ οἰκοδομὴ, οὐδὲν ὄφελος οὐδὲ τοῦ προτέρου κόπου· ἁλλὰ δεῖ κατὰ ἀκολουθίαν λίθον μὶν λίθῳ ἀκολουθεῖν, καὶ γωνίαν γωνίᾳ ἔπεσθαι* ἆποξεόντων δὲ ἡμῶν τὰ περισσὰ, καὶ οὕτως δεῖ λοιπὸν λείαν οἰκοδομὴν ἀναβαίνειν· οὕτω προσφέρομεν σοι λίθους ὥσπερ γνώσεως. Δεῖ ἀκούειν τὰ περὶ Θεοῦ ζῶντες· δεῖ ἀκούειν τὰ περὶ κρίσεως· δεῖ ἀκούειν τὰ περὶ Χριστοῦ· δεῖ ἀκούειν τὰ περὶ ἀναστάσεως. Καὶ πολλά ἐστιν ἀκολούθως λεγόμενα, νῦν μὶν σποράδην εἰρημένα, τότε δὲ κατὰ ἁρμονίαν προσφερόμενα· ἐὰν δὲ μὴ συνάψῃς ἐν τῷ ἑνὶ, καὶ μνημονεύσῃς τῶν πρώτων καὶ τῶν δευτέρων, ὁ μὶν οἶκοδομῶν οἰκοδομεῖ, σὺ δὲ σαθρὰν ἕξεις τὴν οἰκοδομὴν.

Parangilia de soi kai touto estō; Ta legomena manthane, kai tērei eis ton aiōna. Mē nomisę̄s tas synētheis einai homilias. kakeinai men gar agathai,kai pisteōs axiai; allʼ ean sēmeron amelēsōmen, aurion manthanomen. Ta de peri tou loutrou tēs palingenesias katʼ akolouthian diadidomena didagmata, ean sēmeron amelēthę̄, pote katorthōthēsetai? Nomison moi phyteias einai dendrōn kairon ean mē skapsōmen kai bathynōmen, pote dynatai allote kalōs phyteuthēnai ta hapax kakōs phyteuthen ? Nomison moi oikodomēn einai tēn katēchēsin; ian mē bathynōmen kai themelion thōmen, ean mē kata akolouthian desmois oikodomēs harmologēsōmen ton domon, ’ina mē heurethę̄ ti chaunon,kai sathra genētai hē oikodomē, ouden ophelos oude tou proterou kopou; halla dei kata akolouthian lithon min lithǭ akolouthein, kai gōnian gōnią epesthai* apoxeontōn de hēmōn ta perissa, kai houtōs dei loipon leian oikodomēn anabainein; houtō prospheromen soi lithous hōsper gnōseōs. Dei akouein ta peri Theou zōntes; dei akouein ta peri kriseōs; dei akouein ta peri Christou; dei akouein ta peri anastaseōs. Kai polla estin akolouthōs legomena, nyn min sporadēn eirēmena, tote de kata harmonian prospheromena; ean de mē synapsę̄s en tǭ heni, kai mnēmoneusę̄s tōn prōtōn kai tōn deuterōn, ho min oikodomōn oikodomei, sy de sathran hexeis tēn oikodomēn.

Let this too be a charge to you: learn what is said, and keep it forever. Do not think these are the ordinary homilies; those too are good and trustworthy, but if we neglect them today, we can learn tomorrow. But if the teachings about the washing of regeneration, delivered in order, are neglected today, when will they be put right? Think of it as the season for planting trees: if we do not dig and go deep, how can what has once been badly planted ever be planted well again? Think of catechesis as a building: if we do not dig deep and lay a foundation, if we do not fit the house together in order with the bonds of the building, so that nothing is found loose and the building becomes rotten, there is no profit even in the earlier labor. Stone must follow stone in order, and corner follow corner, and as we trim away what is superfluous, the building must rise up smooth. So we bring you stones, as it were, of knowledge. You must hear about the living God; you must hear about the judgment; you must hear about Christ; you must hear about the resurrection. Many things are said in sequence, which are now spoken here and there, but will then be brought together in harmony. If you do not join them into one, and remember the first and the second, the builder builds, but you will have a rotten building.

Titus 3:5 (allusion, high confidence) · 1 Cor 3:10 (echo, medium confidence)

Notes and citation

Summary: The catechetical lectures are a building that must be laid in order, so the candidates must learn and remember every part.

This is section 11 in the standard numbering.

Notes on the original text

Digital text corrected (OCR: misread ending; OCR: misread letter; OCR: misread letters; OCR: misread letters, words joined; OCR: word split, misread letter; OCR: words joined, misread letters; OCR: words split): μένθανε → μάνθανε; λοοτροῦ → λουτροῦ; κπορθωθήσεται → κατορθωθήσεται; βαθύνωμιν, πότι → βαθύνωμεν, πότε; γοα τιυθέν → φυτευθέν; Νέμισόν → Νόμισόν; ιῖναιτήν → εἶναι τήν; θεμέλιον θῶμα, → θεμέλιον θῶμεν,; δεῖ μοῖς οἴκοδο μῆς ἀρ μολογήσωμεν → δεσμοῖς οἰκοδομῆς ἁρμολογήσωμεν; ὸύδὶ → οὐδὲ; ἀναβαίνιιν → ἀναβαίνειν; ἀκουιιν τὰ πιρὶ → ἀκούειν τὰ περὶ; Κπὶ πολλά → Καὶ πολλά; εἶ· ρημὲνι → εἰρημένα; προσφερόμινσηεξν → προσφερόμενα· ἐὰν; ’ξῦν πρώτων → τῶν πρώτων.

Topics: Baptism

Cite (SBL): Cyril of Jerusalem, Cat. 0.9 (PG 33:352a–352c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-9). (abbreviation not yet checked)

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0.10PG 33:352c–353b

Ὀτε τοίνυν κατήχησις λέγηται, ἐάν τεκατηχούμενος ἐξετάσῃ, τί εἰρήκασιν οἱ διδάσκοντες, μηδὲν λέγε τῷ ἔξω· Μυστῆριον γὰρ σοι παραδίδομεν καὶ ἐλπίδα μέλλοντος αἰῶνος, Τήρησον τὸ μυστήριον τῷ μισθαποδότῃ. Μή ποτε σοι τις εἷʼπῃ· Τί βλάπτῃ, ἐὰν κάγὼ μάθω ; Καὶ οἱ νοσοῦντες τὸν οἶνον ζητοῦσιν· ἀλλʼ ἐὰν ἀκαίρως δοθῇ, φρενῖτιν ἐργάζεται· καὶ δύο κακὰ γίνεται, καὶ ὀ νοσῶν ἀπόλλυται, καὶ ὁ ἰατρὸς διαβάλλεται· οὕτως καὶ ὀ κατηχούμενος, ἐὰν ἀκούσῃ παρᾶ πιστοῦ, καὶ ὁ κατηχούμενος φρενιτιᾷ (οὐκ οἶδε γὰρ τί ἤκουσε, καὶ ἐλέγχει τὸ πρᾶγμα, καὶ ἐκμυκτηρίζει τὸ λεγόμενον), καὶ ὁ πιστὸς ὡς προδότης κατακρίνεται. Ἤδη ’ὸὲ σὺ ἐν mhi πήχεις,βλὲπε μοι μὴ ἐκλαλήσῃς· οὐχ ὅτι ἀξια λαλιᾶς τὰ λεγόμενα, ἀλλʼ ὅτι ἡ ἀκοὴ ἀνέιατοῠ δέξασθαι· ἧς ποτε καὶ σὺ κχτηχούμενος, οὗ διηγησάμην σοι τὰ προκείμενα· ὅταν τῇ πείρᾳ λάβῃς τὸ ὕψωμα τῶν διδασκομένων, τότε ἄν γνώσῃ, ὅτι ἀνάξιοι οἱ κατηχούμενοι τῆς ἀκοῆς.

Ote toinyn katēchēsis legētai, ean tekatēchoumenos exetasę̄, ti eirēkasin hoi didaskontes, mēden lege tǭ exō; Mystērion gar soi paradidomen kai elpida mellontos aiōnos, Tērēson to mystērion tǭ misthapodotę̄. Mē pote soi tis heiʼpę̄; Ti blaptę̄, ean kagō mathō ? Kai hoi nosountes ton oinon zētousin; allʼ ean akairōs dothę̄, phrenitin ergazetai; kai dyo kaka ginetai, kai o nosōn apollytai, kai ho iatros diaballetai; houtōs kai o katēchoumenos, ean akousę̄ para pistou, kai ho katēchoumenos phrenitią (ouk oide gar ti ēkouse, kai elenchei to pragma, kai ekmyktērizei to legomenon), kai ho pistos hōs prodotēs katakrinetai. Ēdē ’oe sy en mhi pēcheis,blepe moi mē eklalēsę̄s; ouch hoti axia lalias ta legomena, allʼ hoti hē akoē aneiatou dexasthai; hēs pote kai sy kchtēchoumenos, hou diēgēsamēn soi ta prokeimena; hotan tę̄ peirą labę̄s to hypsōma tōn didaskomenōn, tote an gnōsę̄, hoti anaxioi hoi katēchoumenoi tēs akoēs.

When, then, the instruction is being given, if a catechumen asks you what the teachers have said, tell nothing to one outside. For we are handing on to you a mystery and the hope of the age to come. Keep the mystery for him who gives the reward. Let no one ever say to you, ‘What harm is there if I learn it too?’ The sick too ask for wine; but if it is given at the wrong time it produces delirium, and two evils follow: the sick man dies, and the physician is blamed. So too with the catechumen if he hears from one of the faithful: the catechumen becomes delirious (for he does not know what he has heard, and he finds fault with the matter and mocks what is said), and the believer is condemned as a traitor. You are now standing on the threshold: take care, I pray you, not to blurt it out; not because what is said is unworthy to be spoken, but because the ear is unworthy to receive it. You too were once a catechumen, and I did not explain to you what lay before you; when by experience you have learned the height of what is taught, then you will know that catechumens are unworthy to hear it.

Notes and citation

Summary: The candidates must not repeat to catechumens what they are taught, for the mysteries heard out of season harm the hearer as wine harms the sick.

This is section 12 in the standard numbering. The rule of keeping the teaching from the unbaptized is often called the “discipline of the secret.”
“On the threshold”: a phrase garbled in the scan, translated by sense.

Notes on the original text

Digital text corrected (OCR: Latin letters; OCR: Latin letters, misread letters; OCR: hyphenation, stray digit; OCR: words joined; OCR: words joined, misread letter; OCR: words joined, misread letters): διδάσκονῖξξι μη· λέγε τῷγέξωί → διδάσκοντες, μηδὲν λέγε τῷ ἔξω·; iui. ἰλπιδα μὲλΛοντος → καὶ ἐλπίδα μέλλοντος; μυστή- 4 ρῐον → μυστήριον; Tt βλάπτῃ → Τί βλάπτῃ; ui δύο κακὰ → καὶ δύο κακὰ; ui ὃ lupo: → καὶ ὁ ἰατρὸς; ὲκλαλήσῃςὋύχ → ἐκλαλήσῃς· οὐχ; λάᾗςτό ὕψωμα → λάβῃς τὸ ὕψωμα.

Topics: Baptism

Cite (SBL): Cyril of Jerusalem, Cat. 0.10 (PG 33:352c–353b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-10). (abbreviation not yet checked)

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0.11PG 33:353b

luit: μητρὸς γεγόνατε υἱοί καί θυγατέρες, οἱ ς. Ὅταν εἰσέλθητε πρὸ τῆς ὥρας τῶν διοριισμῶν, εἷς ἕκαστος ὑμῶν λαλείτω τὰ πρὸς Μαυσ- κλῖν τις ὑμῶν μὴ τηρῇ, ἐπιζητήσατε.

luit: mētros gegonate huioi kai thygateres, hoi s. Hotan eiselthēte pro tēs hōras tōn dioriismōn, heis hekastos hymōn laleitō ta pros Maus- klin tis hymōn mē tērę̄, epizētēsate.

… you have become sons and daughters of one mother … When you come in before the hour of the exorcisms, let each of you speak what … and if any of you does not keep this, seek him out.

Textual problem in this passage: see the notes.

Notes and citation

Summary: A fragment of Cyril’s instructions on conduct while waiting for the exorcisms.

This corresponds to section 13 in the standard numbering. Most of the section is lost in the scan; only the fragments translated here survive (gaps marked “…”).

Cite (SBL): Cyril of Jerusalem, Cat. 0.11 (PG 33:353b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-11). (abbreviation not yet checked)

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0.12PG 33:353b

πρίαιο-ν εἴ ἐκλήθης, οὐκ ἂν περιέμενες τὸν «indum ; Ἀδελφὸν εἰ εἶχες, οὐκ ἄν τῷ ἀδελφεῇ)τό ἆγιθὸν ἐζήτεις ; Μή πολυπραγμόνει λοιπὸν πραγμάτωνὼωφέλειαν- μή, τί ἐποίησε πόλις* μὴ, vidulus: κώμη· μὴ, τί ἐποίησε βασιλεύς· μὴ, τί hoino” ἱπίσιιοπος μὴ, τί ἐποίησε πρεσβύτερος. ’Δνυ βλιιι· καιρὸς ὁ σὸς ἐκείνου χρείαν ἔχει. Σχολὰσπε καὶ γνῶτε, ὅτι ἐγώ εῗμι ὁ Θεός. Ἐὰν iam τοὺς μισ-τοὺς διακονοῦντας, καὶ μὴ μεριμνῶντας· ἔχουσι τὸ ἀσφαλὶς, οἷʼδασι τί ἔλαβον, κατέχουσι τήν χάριν. Σὺ δᾶ ἀκμὴν ἐν ζυγῷ πήχεις, ἢ δεχθῆναι, ἥ μὴ διχοῆναιθ μὴ μιμήσῃ τοὺς ἔχοντες τὸ ἀμέριμνον, me μέτελθε τὸν φόβον.

priaio-n ei eklēthēs, ouk an periemenes ton «indum ? Adelphon ei eiches, ouk an tǭ adelpheę̄)to agithon ezēteis ? Mē polypragmonei loipon pragmatōnōōpheleian- mē, ti epoiēse polis* mē, vidulus: kōmē; mē, ti epoiēse basileus; mē, ti hoino” hipisiiopos mē, ti epoiēse presbyteros. ’Dny bliii; kairos ho sos ekeinou chreian echei. Scholaspe kai gnōte, hoti egō eïmi ho Theos. Ean iam tous mis-tous diakonountas, kai mē merimnōntas; echousi to asphalis, hoiʼdasi ti elabon, katechousi tēn charin. Sy da akmēn en zygǭ pēcheis, ē dechthēnai, hē mē dichoēnaith mē mimēsę̄ tous echontes to amerimnon, me metelthe ton phobon.

… if you had been called to …, would you not have waited for …? If you had a brother, would you not have sought your brother’s good? From now on do not busy yourself with matters of no profit: not what the city has done, nor the village, nor the emperor, nor the bishop, nor the presbyter. Look up; this hour of yours needs that. ‘Be still, and know that I am God.’ If you see the faithful serving and free from anxiety, they have security: they know what they have received; they hold the grace. But you are still in the balance, whether you will be received or not: do not imitate those who are free from care, but cultivate fear.

Ps 46:10 (45:11 LXX) (quotation, high confidence)

Notes and citation

Summary: The candidates should drop idle curiosity about public affairs and, unlike the baptized, keep a holy fear while their acceptance is undecided.

This continues section 13 in the standard numbering (begun in 0.11); its first words are lost or garbled in the scan (marked “…”).

Cite (SBL): Cyril of Jerusalem, Cat. 0.12 (PG 33:353b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-12). (abbreviation not yet checked)

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0.13PG 33:353b–356a

Καὶ ὃταν ἐπορκισμὸς γένηται, ἕως ὅτου οἱ ἄλλοι ἐπορκιζόμενοι παραγένωνται, ἔνδρις μετὰ ἀν.

Kai hotan eporkismos genētai, heōs hotou hoi alloi eporkizomenoi paragenōntai, endris meta an.

And when the exorcism has been done, until the others who are being exorcized have come, let men be with men …

Textual problem in this passage: see the notes.

Notes and citation

Summary: Fragment: men and women should wait apart after the exorcism.

This is the beginning of section 14 in the standard numbering; the rest of the sentence is lost in the scan (marked “…”), and the section continues in 0.14.

Cite (SBL): Cyril of Jerusalem, Cat. 0.13 (PG 33:353b–356a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-13). (abbreviation not yet checked)

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0.14PG 33:356a–356b

καὶ γυναῖκες μετᾶ γυναικῶν. Νῦν γάρ μοι χρεία τῆς τοῦ Νῶε κιβωτοῦ· ἑν ᾗ ἦν ὁ Νῶε καὶ οἱ υἱοὶ uacuam ἦ γυνή καὶ αἱ γυναῖκες τῶν υἱῶν αὐτοῦ. Εἰ γὰρ καὶ μία ἦν ὴ κιβωτὸς, καὶ κεκλεισμένη ἦν ἡ θύρα, ἀλλὰ ἐσχημάτιστο τὰ πράγματα. Εἰ καὶ κέκλεισται ἡ ἐκκλησία, καὶ πάντες ὑμεῖς ἆνδον, ἆλλᾶ διεστάλθω τὰ πράγματα, ἄνδρες μετὰ ἆνδρῶν, καὶ γυναῖκες μετὰ γυναικῶν· μή γίνηται ἡ ὑπόθεσις τῆς σωτηρίας πρόφασις ἂπωλιίας· nivi, ὑπόθεσις καλή, πλησίον ἀλλήλων καθέζεσθαι, ἀλλὰ μακρὰν [rem τὰ πάθη. Εἶτα οἱ ἂνδρες καθεζόμενοι ἐχέτωσαν βιβλίον χρήσιμον· καὶ ὁ μέν τις ἀναγινωσκέτω, ὁ δὲ τις ἀκουέτω. Κᾶν μή βιβλίον παρῇ, ὁ μὶν προσευχέσθω, ὁ δέ τι χρήσιμον λαλείτω. Καὶ ὁ σύλλογος πάλιν ὁ παρθενικὸς οὕτω συνειλέχθω ἤ ψάλλωνΙῆγάναγινώσκων induxi ὥστε λιιλεῖν μὲν τὰ χείλη, μὴ ἀκούειν δὲ τὰ ἀλλότρια ὦκʼ Γυναικὶ γὰρ λαλεῖν ἐν ἐκκλησίᾳ οὐκ ἔπιτρὲπω. Καὶ ἡ ἓγγαμος δὲ ὁμοίως μιμείσθω· καὶ προσευχέσθω, καὶ τὰ χείλη κινείσθω, φωνή δὲ μή ἀκουέσθω· ’ἱνα παρέλθῃ Σαμουὴλ, ἳνα σου ἡ στεῖρα ψυχὴ γεννήσῃ τήν σωτηρίαν Θεοῦ ἒπακούσαντος· ὁ γὰρ Σαμουὴλ ταύτην ἔχει τήν ἑρμηνείαν·

kai gynaikes meta gynaikōn. Nyn gar moi chreia tēs tou Nōe kibōtou; hen hę̄ ēn ho Nōe kai hoi huioi uacuam ē gynē kai hai gynaikes tōn huiōn autou. Ei gar kai mia ēn ē kibōtos, kai kekleismenē ēn hē thyra, alla eschēmatisto ta pragmata. Ei kai kekleistai hē ekklēsia, kai pantes hymeis andon, alla diestalthō ta pragmata, andres meta andrōn, kai gynaikes meta gynaikōn; mē ginētai hē hypothesis tēs sōtērias prophasis apōliias; nivi, hypothesis kalē, plēsion allēlōn kathezesthai, alla makran [rem ta pathē. Eita hoi andres kathezomenoi echetōsan biblion chrēsimon; kai ho men tis anaginōsketō, ho de tis akouetō. Kan mē biblion parę̄, ho min proseuchesthō, ho de ti chrēsimon laleitō. Kai ho syllogos palin ho parthenikos houtō syneilechthō ē psallōnIēganaginōskōn induxi hōste liilein men ta cheilē, mē akouein de ta allotria ōkʼ Gynaiki gar lalein en ekklēsią ouk epitrepō. Kai hē hengamos de homoiōs mimeisthō; kai proseuchesthō, kai ta cheilē kineisthō, phōnē de mē akouesthō; ’hina parelthę̄ Samouēl, hina sou hē steira psychē gennēsę̄ tēn sōtērian Theou epakousantos; ho gar Samouēl tautēn echei tēn hermēneian;

… and women with women. For now I need Noah’s ark, in which were Noah and his sons, and his wife and his sons’ wives. For though the ark was one, and its door was shut, everything was arranged in order. So though the church is shut and you are all inside, let things be kept distinct, men with men and women with women, lest the occasion of salvation become a pretext for destruction. Even if there is a good reason for sitting near one another, let passions be kept far away. Then let the men, when they sit, have a useful book; let one read and another listen. And if there is no book, let one pray and another say something useful. And let the company of young women likewise be gathered in such a way that, whether singing psalms or reading, they do it quietly, so that their lips move but the ears of others do not hear; ‘for I do not permit a woman to speak in church.’ And let the married woman likewise imitate this: let her pray and her lips move, but let her voice not be heard, so that Samuel may come, so that your barren soul may give birth to the salvation of God who has heard you; for this is the meaning of the name Samuel.

Gen 7:7 (allusion, high confidence) · 1 Cor 14:34 (quotation, high confidence) · 1 Sam 1:13 (allusion, high confidence) · 1 Sam 1:20 (allusion, high confidence)

Notes and citation

Summary: As in Noah’s ark, men and women should wait separately in church, reading or praying quietly; women should pray silently like Hannah.

The separation of men and women and the application of 1 Cor 14:34 are translated as written. Hannah prayed silently and bore Samuel, whose name Cyril takes to mean “God has heard.”
A few words are garbled in the scan and translated by sense.

Notes on the original text

Digital text corrected (OCR: 6 for ὁ; OCR: Latin letters; OCR: digits for letters; OCR: misread letter; OCR: misread letters; OCR: words joined): (bl Νῶε → ὁ Νῶε; Εῐγὰρ → Εἰ γὰρ; mluσμένη → κεκλεισμένη; γίνηταιὴ → γίνηται ἡ; ullεζόμενοι → καθεζόμενοι; καὶὸμὲι τις ὰναγινωσκὲτω, δ δὲ → καὶ ὁ μέν τις ἀναγινωσκέτω, ὁ δὲ; ὸ παροινικὸς → ὁ παρθενικὸς; μιμιίσθω → μιμείσθω; 1:900:0χέσθω → προσευχέσθω; Ἇιίλη → χείλη; σωτηρίαι → σωτηρίαν; Σαμθυὴλ → Σαμουὴλ; Καὶ 6 σύλ → Καὶ ὁ σύλ.

Cite (SBL): Cyril of Jerusalem, Cat. 0.14 (PG 33:356a–356b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-14). (abbreviation not yet checked)

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0.15PG 33:357a–360c

Ὄψομαι τὴν σπουδὴν ἑκάστου, ὄψομαι τὸ εὐλαβὲς ἑκάστης. Πυρούσθω ἡ διάνοια πρὸς εὐλάβειαν, χαλκευέσθω ἡ ψυχὴ, σφυροκοπείσθω τὸ σκληρὸν τῆς ἀπιστίας, ἀποπεσάτωσαν αἱ περισσαὶ τοῦ σιδήρου λεπίδες, μενέτω τὸ καθαρόν ἀποπεσάτω τοῦ σιδήρου ὁ ἰός, μενέτω τὸ γνήσιον. Ποτὲ μὲν ὑμῖν δείξῃ ὁ Θεὸς ἐκείνην τὴν νύκτα, τὸ σκότος τὸ ἡμεροφανὲς, περὶ οὗ εἴρηται· Σκότος οὐ σκοτισθήσεται ἀπὸ σοῦ, καὶ νὺξ ὡς ἡ ἡμέρα φωτισθήσεται. Τότε ὑμῶν ἑκάστῳ καὶ ἑκάστῃ παραδείσου θύρα ἀνοιχθῇ· τότε ὑδάτων ἀπολαύσητε Χριστοφόρων, ἑχόντων εὐωδίαν· τότε Χριστοῦ προσηγορίαν λάβητε, καὶ ἐνέργειαν θείων πραγμάτων. Ἤδη μοι τῆς διανοίας τὸ ὄμμα ἀναβλέψατε ἢδη μοι χοροὺς ἀγγέλων ἐννοήσατε, καὶ δεσπότην τῶν ὅλων Θεὸν καθεζόμενον, Υἱὸν δὲ μονογενῆ ἐν δεξιᾷ συγκαθήμενον· καὶ Πνεῦμα συμπαρόν· θρόνους δὲ καὶ κυριότητας λειτουργοῦντας· καὶ ὐμῶν δὲ ἕκαστον καὶ ἑκάστην, σωζόμενον καὶ σωζομὲνην. Ἤδη ὑμῶν τὰ ὦτα ὥσπερ κατηχείσθω· ποθήσατε ἐκείνην τήν καλήν ἠχὴν, ὅτε ὑμῶν σωθέντων οἱ ἄγγελοι ἐπιφωνήσουσι· Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν αἱ ἆμαρτίαι· ὅτι, ὥσπερ ἀστέρες τῆς Ἐκκλησίας, εἰσέλθητε φαιδροὶ τῷ σώματι καὶ φωτεινοῖ τῇ ψυχῇ.

Opsomai tēn spoudēn hekastou, opsomai to eulabes hekastēs. Pyrousthō hē dianoia pros eulabeian, chalkeuesthō hē psychē, sphyrokopeisthō to sklēron tēs apistias, apopesatōsan hai perissai tou sidērou lepides, menetō to katharon apopesatō tou sidērou ho ios, menetō to gnēsion. Pote men hymin deixę̄ ho Theos ekeinēn tēn nykta, to skotos to hēmerophanes, peri hou eirētai; Skotos ou skotisthēsetai apo sou, kai nyx hōs hē hēmera phōtisthēsetai. Tote hymōn hekastǭ kai hekastę̄ paradeisou thyra anoichthę̄; tote hydatōn apolausēte Christophorōn, hechontōn euōdian; tote Christou prosēgorian labēte, kai energeian theiōn pragmatōn. Ēdē moi tēs dianoias to omma anablepsate ēdē moi chorous angelōn ennoēsate, kai despotēn tōn holōn Theon kathezomenon, Huion de monogenē en dexią synkathēmenon; kai Pneuma symparon; thronous de kai kyriotētas leitourgountas; kai ymōn de hekaston kai hekastēn, sōzomenon kai sōzomenēn. Ēdē hymōn ta ōta hōsper katēcheisthō; pothēsate ekeinēn tēn kalēn ēchēn, hote hymōn sōthentōn hoi angeloi epiphōnēsousi; Makarioi hōn aphethēsan hai anomiai, kai hōn epekalyphthēsan hai amartiai; hoti, hōsper asteres tēs Ekklēsias, eiselthēte phaidroi tǭ sōmati kai phōteinoi tę̄ psychę̄.

I shall see the zeal of each man; I shall see the devotion of each woman. Let the mind be fired for devotion; let the soul be forged; let the hardness of unbelief be hammered; let the superfluous scales of the iron fall away and what is pure remain; let the rust of the iron fall away and what is genuine remain. May God one day show you that night, the darkness that shines like day, of which it is said: ‘Darkness shall not be darkness to you, and the night shall be bright as the day.’ Then may the door of paradise be opened to each of you, men and women; then may you enjoy the Christ-bearing waters that have their fragrance; then may you receive the name of Christ and the power of divine things. Already lift up the eye of your mind; already picture the choirs of angels, and God, the Master of all, seated, and the only-begotten Son sitting at his right hand, and the Spirit present with them; thrones and dominions doing their service; and each one of you, man and woman, being saved. Already let your ears ring, as it were; long for that beautiful sound when, at your salvation, the angels will cry out: ‘Blessed are those whose iniquities are forgiven, and whose sins are covered’; when, like stars of the church, you will enter bright in body and shining in soul.

Ps 139:12 (138:12 LXX) (quotation, high confidence) · Ps 32:1 (31:1 LXX) (quotation, high confidence) · Col 1:16 (allusion, medium confidence) · Eph 1:20 (allusion, medium confidence)

Notes and citation

Summary: Cyril urges the candidates to be refined like iron and looks forward to the night of their baptism, when angels will rejoice over their salvation.

“That night”: the Easter vigil, when baptism was given.

Notes on the original text

Digital text corrected (OCR: Latin letters; OCR: Latin letters, lost letter; OCR: digits for letters; OCR: misread letter; OCR: misread letters; OCR: stray letter): εὐλαεὶς → εὐλαβὲς; εὖλάβιιαν → εὐλάβειαν; χαλχευέσθω → χαλκευέσθω; imo-stuc → ἀπιστίας; ἆποπεσάτωσιιν αὶ → ἀποπεσάτωσαν αἱ; ὃ ioc, μνὲτω → ὁ ἰός, μενέτω; [lore μὶν → Ποτὲ μὲν; ἡμεροφεινὲς → ἡμεροφανὲς; ui. ἐνέργειαν → καὶ ἐνέργειαν; ’Πδη μοι τῆς δια. τοίας → Ἤδη μοι τῆς διανοίας; ἀγγελαοὸς Ξννοήσατε → ἀγγέλων ἐννοήσατε; 7.7.0οζόμςνον → καθεζόμενον; Πὸν δὶ μονογενῆ → Υἱὸν δὲ μονογενῆ; συγκαθήμενονι → συγκαθήμενον·; {unum καὶ εκάστην → ἕκαστον καὶ ἑκάστην; ιιατηχιίσθω· ποθήσατι ἰκιῐνην → κατηχείσθω· ποθήσατε ἐκείνην; ἱπιφωνήσουσυ → ἐπιφωνήσουσι·; inultiφθησαν → ἐπεκαλύφθησαν; deripe; → ἀστέρες; εῐσὲλθητε → εἰσέλθητε.

Topics: Baptism, Trinity

Cite (SBL): Cyril of Jerusalem, Cat. 0.15 (PG 33:357a–360c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-15). (abbreviation not yet checked)

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0.16PG 33:360c–361d

Μέγα τὸ προκείμενον βάπτισμαʼ αἰχμαλώτοις λύτρον· ἁμαρτημάτων ipsete," θάνατος dupτῐας· παλιγγενεσία ψυχῆς· ἔνδυμα φωτεινόν· σφραγὶς ἁγία ἀκατάλυτος· ὄχημα πρὸς οὐρανόν· παραδείσου τρυφήʼ βασιλείας πρόξενον· υἱοθεσίας χάρισμα. ’Λλλᾶ δράκων παρὰ τήν ὁδὸν τηρεῖ τοὺς περιπατοῦντας· βλέπε μή δάκῃ τῇ ἀπιστίᾳ· βλέπει τοσούτους σωζομένους, καὶ ζητεῖ τίνα καταπίῃ. Πρὸς Πατέρα πνευμάτων εῗσέρχῃ, ἀλλὰ διʼ ἐκείνου του δράκοντος διὲρχῃ. Πῶς οὗν αὐτὸν διὲλθης; ὑπόδησαι τοὺς πόδας ἐν ἑτοιμασίᾳ τοῦ Εὐαγγελίου τῆς εἷρήνης· ἳνα κᾶν δάκῃ, μὴ βλάπτῃʼ πίστιν ἔνοικον ἔχε, κραταιὰν ἐλπίδα, κρηπῖδα, ἰσχυρὰν, ἳνα διέλθῃς τὸν ἐχθρὸν, καὶ εἰσέλθῃς πρὸς τὸν Δεσπότην. Τήν σαυτοῦ καρδίαν ὲτοίμασον εἰς ὑποδοχὴν διδασκαλίας, εἷς κοινωνίαν ἁγίων μυστηρίων. Εὕχου πυκνότερον, ’ἱνα ὁ Θεός σε καταξιώσῃ τῶν ἐπουρανίων καὶ ἀθανάτων μυστηρίων. Μήτε ἡμέραν ἅργει, μήτε νύκτα. ἀλλʼ ὅταν ὁ ὕπνος ὲκ τῶν ὀμμάτων σου ἐκπέσῃ, τότε ἡ διάνοιά σου εἷς προσευχὴν σχολαζέτω. Κἂν ἴδῃς λογισμὸν αἰσχρὸν ἀναβάντα εἷς τὴν διάνοιάν σου, λάβε κρίσεως ἔννοιαν, ὑπομνηστικὸν σωτηρίας σχόλασον τήν διάνοιαν εἰς τὸ μαθεῖν, ἳνα ἐπιλάθῃ φαύλων πραγμάτων. Ἐὰν ἴδῃς τινά σοι λέγοντα. Καὶ εἰσέρχῃ εἰς τὸ ὕδωρ καταβῆναι; ἄρτι γάρ οὔκ ἔχει πόλις palla-asia; γίνωσκε, ’ὁτι ὁ δράκων τῆς θαλάσσης ταῦτά σοι κατασκευάζει· μὴ πρόσεχε τοῖς χείλεσι τοῦ λαλοῦντος, ἀλλὰ τῷ ἑνεργοῦντι Θεῷ, Φύλασσε τὴν σαυτοῦ ψυχὴν, ’ὁπως ἄληπτος γένῃ· ἵνα παραμείνας τῇ ἐλπίδι, κληρονόμος γένῃ σωτηρίας αἷωνίου,

Mega to prokeimenon baptismaʼ aichmalōtois lytron; hamartēmatōn ipsete," thanatos duptias; palingenesia psychēs; endyma phōteinon; sphragis hagia akatalytos; ochēma pros ouranon; paradeisou tryphēʼ basileias proxenon; huiothesias charisma. ’Llla drakōn para tēn hodon tērei tous peripatountas; blepe mē dakę̄ tę̄ apistią; blepei tosoutous sōzomenous, kai zētei tina katapię̄. Pros Patera pneumatōn eïserchę̄, alla diʼ ekeinou tou drakontos dierchę̄. Pōs houn auton dielthēs? hypodēsai tous podas en hetoimasią tou Euangeliou tēs heirēnēs; hina kan dakę̄, mē blaptę̄ʼ pistin enoikon eche, krataian elpida, krēpida, ischyran, hina dielthę̄s ton echthron, kai eiselthę̄s pros ton Despotēn. Tēn sautou kardian etoimason eis hypodochēn didaskalias, heis koinōnian hagiōn mystēriōn. Heuchou pyknoteron, ’hina ho Theos se kataxiōsę̄ tōn epouraniōn kai athanatōn mystēriōn. Mēte hēmeran hargei, mēte nykta. allʼ hotan ho hypnos ek tōn ommatōn sou ekpesę̄, tote hē dianoia sou heis proseuchēn scholazetō. Kan idę̄s logismon aischron anabanta heis tēn dianoian sou, labe kriseōs ennoian, hypomnēstikon sōtērias scholason tēn dianoian eis to mathein, hina epilathę̄ phaulōn pragmatōn. Ean idę̄s tina soi legonta. Kai eiserchę̄ eis to hydōr katabēnai? arti gar ouk echei polis palla-asia? ginōske, ’hoti ho drakōn tēs thalassēs tauta soi kataskeuazei; mē proseche tois cheilesi tou lalountos, alla tǭ henergounti Theǭ, Phylasse tēn sautou psychēn, ’hopōs alēptos genę̄; hina parameinas tę̄ elpidi, klēronomos genę̄ sōtērias haiōniou,

Great is the baptism that lies before you: a ransom for captives; forgiveness of offenses; the death of sin; the new birth of the soul; a garment of light; a holy seal that cannot be broken; a chariot to heaven; the delight of paradise; a passport to the kingdom; the gift of adoption. But a dragon watches by the roadside for those who pass; take care that he does not bite you with unbelief. He sees so many being saved, and seeks whom he may devour. You are going to the Father of spirits, but you must pass that dragon. How, then, will you get past him? Have your feet shod with the readiness of the gospel of peace, so that even if he bites, he may not harm you. Have faith dwelling within, strong hope, and a strong sandal, so that you may pass the enemy and come in to the Master. Prepare your own heart to receive teaching, for fellowship in the holy mysteries. Pray more often, that God may make you worthy of the heavenly and immortal mysteries. Do not be idle by day or by night; but when sleep falls from your eyes, then let your mind be free for prayer. If you see a shameful thought rising in your mind, take up the thought of judgment as a reminder of salvation. Give your mind to learning, so that it may forget evil things. If you find someone saying to you, ‘Are you really going to go down into the water? Has the city no baths these days?’, know that the dragon of the sea is contriving this against you. Do not attend to the lips of the speaker, but to God who is at work. Guard your own soul, so that you may not be caught, so that by remaining in hope you may become an heir of eternal salvation.

1 Pet 5:8 (allusion, high confidence) · Heb 12:9 (allusion, high confidence) · Eph 6:15 (quotation, high confidence) · Gal 4:5 (allusion, medium confidence) · Titus 3:7 (allusion, medium confidence)

Notes and citation

Summary: Cyril praises the gifts of baptism and warns of the dragon who lies in wait, urging prayer, vigilance, and resistance to mockery of the rite.

“Has the city no baths”: a word garbled in the scan, translated by sense; the mocker scorns baptism as mere bathing.

Notes on the original text

Digital text corrected (OCR: 6 for ὁ; OCR: hyphenation; OCR: misread accents; OCR: misread case; OCR: misread letter; OCR: misread letters; OCR: stray letter): προκιίμενον → προκείμενον; λύτρονο → λύτρον·; παλιγγινισια → παλιγγενεσία; σψμγὶς ἁγία ἁιιατάλυτος → σφραγὶς ἁγία ἀκατάλυτος; οὗραν6ν παραυ ὃείσου → οὐρανόν· παραδείσου; τοσυῦτους → τοσούτους; Κέν ἴδῃς Αογισμὸν → Κἂν ἴδῃς λογισμὸν; διάτοιάν → διάνοιάν; ἐπτλάθῃ → ἐπιλάθῃ; Καὲ εῗσὲρχῃ → Καὶ εἰσέρχῃ; Φύλας-σε → Φύλασσε; γένῃο ἳνα → γένῃ· ἵνα; κΛηρονόμος → κληρονόμος; ἱνα 6 Θεό → ἱνα ὁ Θεό; ταν 6 ὕπν → ταν ὁ ὕπν; ὁτι 6 δρά → ὁτι ὁ δρά.

Topics: Baptism, Prayer

Cite (SBL): Cyril of Jerusalem, Cat. 0.16 (PG 33:360c–361d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-16). (abbreviation not yet checked)

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0.17PG 33:364a–365d

Ἡμεῖς μὲν ταῦτα ὡς ἄνθρωποι, καὶ παραγγέλλομεν καὶ διδάσκομεν· μή ποιήσητε δὲ τήν οἷκοδομήν ἡμῶν χόρτον, καὶ καλάμην, καὶ ἃχυρα· ἵνα μή τοῦ ἔργου κατακαέντος, ζημιωθῶμενʼ ἀλλὰ ποιήσατε τὸ ἔργον, χρυσίον καὶ ἀργύριον, καὶ λίθους τιμίους. Ἐν ἐμοὶ γάρ ἐστι τὸ εἰπεῖν, ἐν σοὶ δὲ τὸ προσθέσθαι, ἐν Θεῳ δὲ τὸ τελειῶσαι. Νευρώσωμεν τὴν διάνοιαν, συντείνωμεν τήν ψυχήν, ἑτοιμάσωμεν τὴν καρδίαν· περὶ ψυχῆς τρὲχομεν, περὶ αἶʼωνίων πραγμάτων ἐλπίζομεν. Δυνατὸς δὲ ὁ Θεὸς (ὁ τὰς καρδίας ὑμῶν εἰδὼς, καὶ γινώσκων, τίς μὲν ἐστι γνήσιος, τίς δὲ ὑποκριτὴς) τὸν μὲν γνήσιον φυλάξαι, τὸν δὲ ὑποκριτὴν πιστοποιῆσαι. Δύναται γὰρ ὁ Θεὸς καὶ τὸν ἄπιστον πιστοποιῆσαι, ἐὰν μόνον δῷ τὴν καρδίαν. Καὶ ἐξαλεῖψαι τὸ καθʼ ὑμῶν χειρόγραφον, ἀμνηστίαν δὲ ὑμῖν παράσχοι τῶν πρώτων παραπτωμάτων· φυτεύσαι δὲ ὑμᾶς είς τὴν Ἐκκλησίαν, καὶ στρατεύσοι ὑμᾶς ἑαυτῷ, ὅπλα περιβαλὼν τῆς δικαιοσύνης· οὐρανίων δὲ πραγμάτων Καινῆς Ama-risu}: πληρώσεις, καὶ “vadum-ro; ἁγίου sema: δῲῃ ἆνεξάλειπτον εἰς τοὺς αἰῶνας· ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾦ ἡ δόξα εἷς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

Hēmeis men tauta hōs anthrōpoi, kai parangellomen kai didaskomen; mē poiēsēte de tēn hoikodomēn hēmōn chorton, kai kalamēn, kai hachyra; hina mē tou ergou katakaentos, zēmiōthōmenʼ alla poiēsate to ergon, chrysion kai argyrion, kai lithous timious. En emoi gar esti to eipein, en soi de to prosthesthai, en Theǭ de to teleiōsai. Neurōsōmen tēn dianoian, synteinōmen tēn psychēn, hetoimasōmen tēn kardian; peri psychēs trechomen, peri aiʼōniōn pragmatōn elpizomen. Dynatos de ho Theos (ho tas kardias hymōn eidōs, kai ginōskōn, tis men esti gnēsios, tis de hypokritēs) ton men gnēsion phylaxai, ton de hypokritēn pistopoiēsai. Dynatai gar ho Theos kai ton apiston pistopoiēsai, ean monon dǭ tēn kardian. Kai exaleipsai to kathʼ hymōn cheirographon, amnēstian de hymin paraschoi tōn prōtōn paraptōmatōn; phyteusai de hymas eis tēn Ekklēsian, kai strateusoi hymas heautǭ, hopla peribalōn tēs dikaiosynēs; ouraniōn de pragmatōn Kainēs Ama-risu}: plērōseis, kai “vadum-ro? hagiou sema: dǭę̄ anexaleipton eis tous aiōnas; en Christǭ Iēsou tǭ Kyriǭ hēmōn, ǭ hē doxa heis tous aiōnas tōn aiōnōn. Amēn.

We, as men, give these charges and teach these things; but do not make our building hay and stubble and chaff, lest the work be burned up and we suffer loss; rather make the work gold and silver and precious stones. For it is mine to speak, yours to give heed, and God’s to bring to perfection. Let us brace our minds, stretch our souls, and prepare our hearts. We are running for our soul; we hope for eternal things. And may God, who knows your hearts and recognizes who is sincere and who is a hypocrite, be able to guard the sincere and to make the hypocrite faithful; for God is able to make even the unbeliever faithful, if only he gives his heart. May he blot out the bond that stands against you, and grant you forgetfulness of your former transgressions; may he plant you in the church and enlist you as his soldiers, clothing you with the armor of righteousness; may he fill you with the heavenly things of the New Covenant, and give you the seal of the Holy Spirit, indelible for ever, in Christ Jesus our Lord, to whom be glory for ever and ever. Amen.

1 Cor 3:12–15 (allusion, high confidence) · Col 2:14 (allusion, high confidence) · 2 Cor 6:7 (allusion, medium confidence) · Eph 1:13 (allusion, medium confidence)

Notes and citation

Summary: Cyril closes the Procatechesis with an exhortation and a prayer that God will forgive, enlist, and seal the candidates with the Holy Spirit.

The last lines are partly garbled in the scan and are translated by sense.

Notes on the original text

Digital text corrected (OCR: Latin letters; OCR: misread ending; OCR: misread letter; OCR: words joined; OCR: words joined, Latin letters): Δονατὸς → Δυνατὸς; φυλάξαιντδνδὶ → φυλάξαι, τὸν δὲ; γὰρὸ θεὸς ul τὸν → γὰρ ὁ Θεὸς καὶ τὸν; ἰαν μόνον δῷ mutila». → ἐὰν μόνον δῷ τὴν καρδίαν.; χειρόγραφη, → χειρόγραφον,; alii“: → αἰῶνας.

Topics: Baptism

Cite (SBL): Cyril of Jerusalem, Cat. 0.17 (PG 33:364a–365d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-17). (abbreviation not yet checked)

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Chapter 1

1.1PG 33:369b–372b

I_6_'Ev_ Ἰεροσολύμοις σχῷιασθεῖσα, εἶσαγωγιιιήητοῖς τῷ ὀφθαλμῶν μου καὶ-τὰ ἐξῆξ. Καινῆς Διαθήκης μαθηταὶ, καὶ Χριστοῦ μυστηρίων κοινωνοὶ, νῦν μὶν τῇ κλήσει, μετʼ ὀλίγον δὲ καὶ τῇ χάριτι, καρδίαν ἑαυτοῖς ποιήσατε καινὴν, καὶ πνεῦμα καινὸν, ἳνα εὐφροσύνη γενηται τοῖς οὐρανίοις. Εἰ γὰρ ἐπὶ ἐνὶ ἁμαρτωλῷ μετανοοῦντι χαρὰ γίνεται, κατὰ τὸ Εὗαγγέλιον, πόσῳ μᾶλλον ἡ τοσούτων σωτηρία ψυχῶν κινήσει πρὸς εὐφροσύνην τοὺς οὐρανίους; Ἀγαθῆς ὁδοῦ καὶ καλλίστης ἐφαψάμενοι, τὸν τῆς εὐσεβείας εὐλαβῶς δράμετε δρόμον. Εἷς γὰρ τήν ύμετὲραν ἀπολύτρωσιν ἑτοιμότατος πάρεστιν ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ, λέγωνʼ Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κάγὼ ἀναπαύσω ὑμᾶς. Οἱ τὸ χαλεπὸν τῶν πταισμάτων ἠμφιεσμένοι, καὶ σειραῖς τῶν οἰκείων ἆμαρτιῶν ἐσφιγμένοι, τῆς προφητικῆς φωνῆς ἀκούσατε λεγούσης. Λούσασθε, καθαροὶ γίνεσθε” ἀφέλετε τὰς πονηρίας ὐμῶν ἀπὸ τῶν ψυχῶν ὑμῶν, ἀπέναντι τῶν ὀφθαλμῶν μου ’ίνα ἀγγελικὸς ὑμῖν ἐπιβοήσῃ χορός· Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι. Οἱ τὰς τῆς πίστεως λαμπᾶδας ἐξάψαντες ἀρτίως, ἀσβέστους ἐν χερσὶ διατηρήσατε ταύτας· ἵνʼ ὁ τῷ λῃστῇ τότε τὸν παράδεισον ἐν τῷ παναγίῳ τούτῳ Γολγοθᾷ διὰ τὴν πίστιν ἀνοίξας, τὸ νυμφικὸν ὑμῖν ᾆσαι παράσχοι μέλος.

I_6_'Ev_ Ierosolymois schǭiastheisa, eisagōgiiiēētois tǭ ophthalmōn mou kai-ta exēx. Kainēs Diathēkēs mathētai, kai Christou mystēriōn koinōnoi, nyn min tę̄ klēsei, metʼ oligon de kai tę̄ chariti, kardian heautois poiēsate kainēn, kai pneuma kainon, hina euphrosynē genētai tois ouraniois. Ei gar epi eni hamartōlǭ metanoounti chara ginetai, kata to Heuangelion, posǭ mallon hē tosoutōn sōtēria psychōn kinēsei pros euphrosynēn tous ouranious? Agathēs hodou kai kallistēs ephapsamenoi, ton tēs eusebeias eulabōs dramete dromon. Heis gar tēn ymeteran apolytrōsin hetoimotatos parestin ho monogenēs Huios tou Theou, legōnʼ Deute pros me pantes hoi kopiōntes kai pephortismenoi, kagō anapausō hymas. Hoi to chalepon tōn ptaismatōn ēmphiesmenoi, kai seirais tōn oikeiōn amartiōn esphigmenoi, tēs prophētikēs phōnēs akousate legousēs. Lousasthe, katharoi ginesthe” aphelete tas ponērias ymōn apo tōn psychōn hymōn, apenanti tōn ophthalmōn mou ’ina angelikos hymin epiboēsę̄ choros; Makarioi hōn aphethēsan hai anomiai, kai hōn epekalyphthēsan hai hamartiai. Hoi tas tēs pisteōs lampadas exapsantes artiōs, asbestous en chersi diatērēsate tautas; hinʼ ho tǭ lę̄stę̄ tote ton paradeison en tǭ panagiǭ toutǭ Golgothą dia tēn pistin anoixas, to nymphikon hymin ąsai paraschoi melos.

[Lecture 1. To those being enlightened, delivered extempore at Jerusalem as an introduction; reading from Isaiah: “Wash yourselves, become clean … from before my eyes,” and what follows.] Disciples of the New Covenant and partakers of the mysteries of Christ, now by your calling and in a little while also by grace, make for yourselves a new heart and a new spirit, so that there may be gladness among those in heaven. For if there is joy over one sinner who repents, according to the Gospel, how much more will the salvation of so many souls move those in heaven to gladness? Having set out on a good and most beautiful road, run the race of godliness with reverence. For the only-begotten Son of God is present, most ready for your redemption, saying: ‘Come to me, all who labor and are heavy laden, and I will give you rest.’ You who are clothed with the harshness of your offenses and bound fast with the cords of your own sins, hear the voice of the prophet saying: ‘Wash yourselves, become clean; put away the evils from your souls before my eyes’; so that the choir of angels may cry out over you: ‘Blessed are those whose iniquities are forgiven, and whose sins are covered.’ You who have just lit the torches of faith, keep them unquenched in your hands, so that he who once, on this all-holy Golgotha, opened paradise to the thief because of his faith may grant you to sing the bridal song.

Isa 1:16 (quotation, high confidence) · Ezek 18:31 (allusion, high confidence) · Luke 15:7 (allusion, high confidence) · Matt 11:28 (quotation, high confidence) · Prov 5:22 (allusion, medium confidence) · Ps 32:1 (31:1 LXX) (quotation, high confidence) · Luke 23:43 (allusion, high confidence)

Notes and citation

Summary: Opening his first lecture, Cyril calls the candidates to a new heart, to wash away their sins as Isaiah says, and to keep the torches of faith burning.

The heading is garbled in the scan and is translated by sense. The lectures were given in the church on Golgotha in Jerusalem.

Notes on the original text

Digital text corrected (OCR: Latin letters; OCR: lost letters; OCR: misread letters; OCR: word split, stray letter): πάρεπιν ὸ → πάρεστιν ὁ; Δεῦτε »τε πάντες → Δεῦτε πρός με πάντες; Ol τὸ χαλεπὸν → Οἱ τὸ χαλεπὸν; λεγούη σης → λεγούσης; ἁσῦέστους → ἀσβέστους.

Topics: Baptism

Cite (SBL): Cyril of Jerusalem, Cat. 1.1 (PG 33:369b–372b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-1-1). (abbreviation not yet checked)

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1.2PG 33:372b–373b

Δοῦλος εἷʼ τίς ἐστιν ἐνταῦθα τῆς ἁμαρτίας, ἑτοιμότατος γενέσθω διὰ τῆς πίστεως, εἶς τὴν ἐλευθέριον τῆς υἱοθεσίας ἀναγέννησιν· καὶ τήν μὶν τῶν ἁμαρτιῶν κακίστην δουλείαν ἀποθέμενος, τήν δὲ τοῦ Κυρίου μακαριωτάτην δουλείαν κτησάμενος, καταξιωθήτω τὴν τῶν οὐρανῶν κληρονομῆσαι βασιλείαν. Ἐκδύσασθε τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, διὰ τῆς ἐξομολογήσεως, ὅπως ἐνδύσησθε τὸν καινὸν, τὸν ἀνακαινοὺμενον κατʼ ἐπίγνωσιν τοῦ κτίσαντος αὐτόν. Τὸν ἀρραβῶνα τοῦ Πνεύματος τοῦ ἁγίου κτήσασθε διὰ τῆς πίστεως, ὅπως δυνηθῆτε δεχθῆναι είς τᾶς αἰωνίους μονάς. Προσέλθετε εἷς τήν μυστικήν σφραγῖδα, ἳνα εὕγνωστοι ἦτε τῷ Δεσπότῃ· συγκαταριθμήθητε τῇ ἁγίᾳ καὶ λογικῇ τοῦ Χριστοῦ ποίμνῃ, εἷς τὰ δεξιὰ αὐτοῦ ἀφορισθησόμενοι, καὶ κληρονομοῦντες τὴν ἡτοιμασμένην-ὑμῖν ζωήν. Οἷς γὰρ ἔτι τὸ τραχῦ τῶν ἁμαρτιῶν περίκειται, οὗτοι ἐν τοῖς ἀριστεροῖς τυγχάνουσι, διὰ τὸ μὴ προσελθεῖν τῇ τοῦ θεοῦ χάριτι, τῇ δοθείσῃ διὰ Χριστοῦ ἐπὶ τῇ τοῦ λουτροῦ ἀναγεννήσει. ’Λναγέννησιν δὲ οὐ σωμάτων λέγω, ἀλλὰ ψυχῆς τὴν πνευματικὴν ἀναγέννησιν. Τὰ· μὲν γὰρ fdi" ματα διὰ τῶν φαινομένων γονέων γεννῶνται, αἱ δὲ ψυχαὶ διὰ τῆς πίστεως ἄναγεννῶνταί. Τὸ γὰρ n‘f'?’ μα ὅπου θέλει πνεῖ. Καὶ τότε ἂκοῦσαι ἔχεις, ἄξιος γένῃ, Εὖ, δοῦλε ἀγαθὲ καὶ πιστέ, ὅταν εὑρεθῇς μηδὲν ἀκάθαρτον ὑποκρίσεως ἔχων ἐν συνειδήσει· ι l". Ei γάρ τις τῶν ἐνταῦθα νομίζοι πειράζειν ΙΨ χάριν, ἑαυτὸν ἀπατᾷ, καὶ τὴν δῦναμιν ἀγνοεῖ. Ἀνυπόκριτον ἔχε τῆν ψυχὴν, ὦ ἄνθρωπε, διὰ τὸν him“ καρδίας καὶ νεφρούς. Ὣςπερ γὰρ οἱ μέλλοντες “PT τεύξω, ἐρευνῶσι τὰς ἡλικίας καὶ τὰ σώματίι τιῗ* στρατευομένων· οὕτω καὶ ὁ Κύριος στρατολογῶν τὰς ψυχὰς, ἐρευνᾷ τὰς προαιρέσειξ· κᾶν μὲν ὑπόκρισιν ἔχῃ τις κρυπτομένην, ἀπέβαλε τὸν ἂνθρώπον ως τῆς ἄληθοῦς στρατείας ἀνεπιτήδειον· εἳ δὲ ἄξιον iter τιλςὶὂῃ, τούτῳ δίδωσιν ἑτοίμως τὴν χάριν. οὗ δίδωσι τὰ ἅγια τοῖς κυσίν· ἀλλʼ ὅπου βλέπει τὴν ἀγαθὴν συνείδησιν tl), ἐκεῖ τὴν σωτηριώδη δίδωσι σφραγῖδα, τὴν θαυμασίαν, ἢν τρέμουσι δαίμονες καὶ γινώσκουσιν ἄγγελοι, ἳνα οἱ μὲν φύγωσιν ἐλασθέντες, οἱ δὲ περιέπωσιν ὡς οἰκεῖον. Τοῖς οὖν λαμβάνουσι τήν πνευματικὴν ταύτην σφραγῖδα καὶ σωτήριον, χρεία καὶ τῆς οἰκείας προαιρέσεως· ὥσπερ γὰρ κάλαμος γραφικὸς ἤ καὶ βέλος χρείαν ἔχει τοῦ συνεργοῦντος, οὕτω καὶ ἠ χάρις χρείαν ἔχει τῶν πιστευόντων.

Doulos heiʼ tis estin entautha tēs hamartias, hetoimotatos genesthō dia tēs pisteōs, eis tēn eleutherion tēs huiothesias anagennēsin; kai tēn min tōn hamartiōn kakistēn douleian apothemenos, tēn de tou Kyriou makariōtatēn douleian ktēsamenos, kataxiōthētō tēn tōn ouranōn klēronomēsai basileian. Ekdysasthe ton palaion anthrōpon ton phtheiromenon kata tas epithymias tēs apatēs, dia tēs exomologēseōs, hopōs endysēsthe ton kainon, ton anakainoumenon katʼ epignōsin tou ktisantos auton. Ton arrabōna tou Pneumatos tou hagiou ktēsasthe dia tēs pisteōs, hopōs dynēthēte dechthēnai eis tas aiōnious monas. Proselthete heis tēn mystikēn sphragida, hina heugnōstoi ēte tǭ Despotę̄; synkatarithmēthēte tę̄ hagią kai logikę̄ tou Christou poimnę̄, heis ta dexia autou aphoristhēsomenoi, kai klēronomountes tēn hētoimasmenēn-hymin zōēn. Hois gar eti to trachy tōn hamartiōn perikeitai, houtoi en tois aristerois tynchanousi, dia to mē proselthein tę̄ tou theou chariti, tę̄ dotheisę̄ dia Christou epi tę̄ tou loutrou anagennēsei. ’Lnagennēsin de ou sōmatōn legō, alla psychēs tēn pneumatikēn anagennēsin. Ta; men gar fdi" mata dia tōn phainomenōn goneōn gennōntai, hai de psychai dia tēs pisteōs anagennōntai. To gar n‘f'?’ ma hopou thelei pnei. Kai tote akousai echeis, axios genę̄, Eu, doule agathe kai piste, hotan heurethę̄s mēden akatharton hypokriseōs echōn en syneidēsei; i l". Ei gar tis tōn entautha nomizoi peirazein IPs charin, heauton apatą, kai tēn dynamin agnoei. Anypokriton eche tēn psychēn, ō anthrōpe, dia ton him“ kardias kai nephrous. Hōsper gar hoi mellontes “PT teuxō, ereunōsi tas hēlikias kai ta sōmatii tiï* strateuomenōn; houtō kai ho Kyrios stratologōn tas psychas, ereuną tas proaireseix; kan men hypokrisin echę̄ tis kryptomenēn, apebale ton anthrōpon ōs tēs alēthous strateias anepitēdeion; hei de axion iter tilsioę̄, toutǭ didōsin hetoimōs tēn charin. hou didōsi ta hagia tois kysin; allʼ hopou blepei tēn agathēn syneidēsin tl), ekei tēn sōtēriōdē didōsi sphragida, tēn thaumasian, ēn tremousi daimones kai ginōskousin angeloi, hina hoi men phygōsin elasthentes, hoi de periepōsin hōs oikeion. Tois oun lambanousi tēn pneumatikēn tautēn sphragida kai sōtērion, chreia kai tēs oikeias proaireseōs; hōsper gar kalamos graphikos ē kai belos chreian echei tou synergountos, houtō kai ē charis chreian echei tōn pisteuontōn.

If anyone here is a slave of sin, let him make himself ready through faith for the free new birth of adoption; and, putting off the most evil slavery of sins and taking on the most blessed slavery of the Lord, let him be counted worthy to inherit the kingdom of heaven. Put off, by confession, the old man, which is corrupted according to the desires of deceit, so that you may put on the new man, which is renewed in knowledge according to the image of the one who created him. Acquire through faith the pledge of the Holy Spirit, so that you may be received into the eternal dwellings. Come to the mystical seal, so that you may be easily recognized by the Master; be numbered among the holy and spiritual flock of Christ, to be set apart at his right hand and to inherit the life prepared for you. For those who are still clothed with the roughness of their sins are on the left, because they have not come to the grace of God given through Christ in the new birth of the washing. I mean not a new birth of bodies, but the spiritual new birth of the soul. For bodies are born through visible parents, but souls are born again through faith; for ‘the Spirit blows where it wills.’ And then, if you are found worthy, you may hear: ‘Well done, good and faithful servant,’ when you are found with nothing unclean of hypocrisy in your conscience. [3] For if anyone here thinks to put grace to the test, he deceives himself and does not know its power. Keep your soul free from hypocrisy, O man, because of him who searches hearts and minds. For as those who are about to raise a levy examine the ages and bodies of the recruits, so the Lord, enlisting souls, examines their purposes; and if anyone has a hidden hypocrisy, he rejects the man as unfit for the true service; but if he finds him worthy, he gives him the grace readily. He does not give holy things to dogs; but where he sees a good conscience, there he gives the saving seal, the wonderful seal at which demons tremble and which angels recognize, so that the demons are driven off and flee, and the angels attend it as their own. Those, then, who receive this spiritual and saving seal need also a purpose of their own; for as a writing pen or a dart needs someone to wield it, so grace too needs those who believe.

Rom 6:17 (allusion, medium confidence) · Eph 4:22–24 (quotation, high confidence) · Col 3:10 (quotation, high confidence) · 2 Cor 1:22 (allusion, high confidence) · Luke 16:9 (allusion, medium confidence) · Matt 25:33–34 (allusion, high confidence) · John 3:8 (quotation, high confidence) · Matt 25:21 (quotation, high confidence) · Jer 17:10 (allusion, medium confidence) · Matt 7:6 (allusion, high confidence)

Notes and citation

Summary: Cyril urges the candidates to put off the old self by confession and come to the baptismal seal with a sincere heart, since God, like a recruiting officer, examines every purpose.

Contains section 3, not separated in the scan (marked [3]).
“Hearts and minds” renders “hearts and kidneys” (Jer 17:10; Ps 7:9). Several words are garbled in the scan and are restored by sense.

Notes on the original text

Digital text corrected (OCR: Latin letters; OCR: lost letters; OCR: misread letter; OCR: misread letters; OCR: word split): τιιῦ Κυρίου → τοῦ Κυρίου; κατʼ αξιωθήτω → καταξιωθήτω; κτήσασθῑ διὲ → κτήσασθε διὰ; αἶαν νίους → αἰωνίους; Προσέλθετι → Προσέλθετε; σορκγῑδα → σφραγῖδα; Δεσπότγ,’ συγκατιξι· θμήθητε → Δεσπότῃ· συγκαταριθμήθητε; κληρονομοῦντεξ → κληρονομοῦντες; διὸ. Χριστοῦ → διὰ Χριστοῦ; ἀλλᾶι χῆς → ἀλλὰ ψυχῆς; (ιἰ ξὶ ᾧυχαὶ → αἱ δὲ ψυχαὶ; πιστὶ, → πιστέ,; taurini ἀπατᾷ → ἑαυτὸν ἀπατᾷ; ἀγνοξῖκμἊν υπὸκριτον → ἀγνοεῖ. Ἀνυπόκριτον; πρατολογὸςν τί ψυχὰς,ἐρευνᾷ → στρατολογῶν τὰς ψυχὰς, ἐρευνᾷ; ὑπόκρῖῖίί → ὑπόκρισιν; ἃγγιιλοι → ἄγγελοι; οἷιιιίας → οἰκείας; πιατευόντῶν → πιστευόντων.

Topics: Baptism

Cite (SBL): Cyril of Jerusalem, Cat. 1.2 (PG 33:372b–373b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-1-2). (abbreviation not yet checked)

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1.4PG 33:373b–376a

Ὀπλον λαμβάνεις οὐ φθαρτὸν, ἀλλὰ πνευματικόν. Καταφυτεύῃ λοιπὸν εἷς τὸν νοητὸν παράδεισον· λαμβάνεις ὄνομα καινόν, ὅ πρότερον οὐχ εἶχες. Πρὸ τούτου κατηχούμενος ἧς, νῦν δὲ πιστὸς κληθήσῃ. Iamsi?“ λοιπὸν εἷς τὰς ἐλαίας τὰς νοητὰς, ἐξ ἀγριελαίου εἷς καλλιέλαιον ἐγκεντριζόμενος, ἐξ ἁμαρτιῶν εἰς δικαιοσύνην, ἐκ μολυσμῶν εἷς καθαρότητα. Γίνῃ κοινωνὸς τῆς ἁγίας ἀμπέλου. Ἀλλʼ ἐὰν μὲν ἐπιμείνῃς τῇ ἀμπέλῳ, αὔξῃ ὡς κλῆμα καρποφόρον· ἐὰν δὲ μὴ {itm ὕπὸ τοῦ πυρὸς καταναλωθήσῃ. Καρποφορήσωμεν τοίνυν ἀξίως· μὴ γένοιτο γὰρ ἳνα ἐν ’ἡμῖν γένηται τὸ κατὰ τὴν ἄκαρπον ἐκείνην συκῆν, μή ποτε ἐλθὼν ὁ Ἰησοῦς καὶ νῦν καταράσηται διὰ τὴν ἀκαρπίαν· ἀλλʼ εἴη πάντας ἐκεῖνο λέγειν· Ἐγὼ δὲ ὡσεὶ ἐλαία κατάκαρπος ἒν τῷ οἷʼκῳ τοῦ Θεοῦ, ἤλπισα ἐπὶ τὸ ἔλεος τοῦ Θεοῦ εἰς τὸν αἰῶνα Ἐλαία οὐκ αἰσθητὴ, ἀλλὰ νοητή, φωτοφόρος. Αὐτοῦ μὲν οὖν ἐστι τὸ καταφυτεῦσαι καὶ ποτίσαι, σὸν δὲ τὸ καρποφορῆσαι. Θεοῦ τὸ χαρίσασθαι, σὸν δὲ τὸ λαβεῖν καὶ διατηρῆσαι. Μὴ διὰ τὸ δωρεὰν δίδοσθαι τὴν χάριν, καταφρόνει· ἀλλὰ λαβὼν συντήρησον εὐλαβῶς.

Oplon lambaneis ou phtharton, alla pneumatikon. Kataphyteuę̄ loipon heis ton noēton paradeison; lambaneis onoma kainon, ho proteron ouch eiches. Pro toutou katēchoumenos hēs, nyn de pistos klēthēsę̄. Iamsi?“ loipon heis tas elaias tas noētas, ex agrielaiou heis kallielaion enkentrizomenos, ex hamartiōn eis dikaiosynēn, ek molysmōn heis katharotēta. Ginę̄ koinōnos tēs hagias ampelou. Allʼ ean men epimeinę̄s tę̄ ampelǭ, auxę̄ hōs klēma karpophoron; ean de mē {itm hypo tou pyros katanalōthēsę̄. Karpophorēsōmen toinyn axiōs; mē genoito gar hina en ’hēmin genētai to kata tēn akarpon ekeinēn sykēn, mē pote elthōn ho Iēsous kai nyn katarasētai dia tēn akarpian; allʼ eiē pantas ekeino legein; Egō de hōsei elaia katakarpos en tǭ hoiʼkǭ tou Theou, ēlpisa epi to eleos tou Theou eis ton aiōna Elaia ouk aisthētē, alla noētē, phōtophoros. Autou men oun esti to kataphyteusai kai potisai, son de to karpophorēsai. Theou to charisasthai, son de to labein kai diatērēsai. Mē dia to dōrean didosthai tēn charin, kataphronei; alla labōn syntērēson eulabōs.

You are receiving a weapon that is not perishable but spiritual. From now on you are planted in the spiritual paradise; you receive a new name, which you did not have before. Before this you were a catechumen; now you will be called one of the faithful. From now on you are transplanted among the spiritual olive trees, grafted from the wild olive into the cultivated olive, from sins into righteousness, from defilements into purity. You become a partaker of the holy vine. If you remain in the vine, you grow as a fruitful branch; but if you do not remain, you will be consumed by the fire. Let us, then, bear fruit worthily; God forbid that what happened to that barren fig tree should happen in us, lest Jesus come even now and curse us for our barrenness. But may all be able to say: ‘But I am like a fruitful olive tree in the house of God; I have hoped in the mercy of God forever’: an olive tree not perceived by the senses but by the mind, full of light. His, then, is the planting and the watering, but yours the bearing of fruit; God’s is the giving of grace, yours the receiving and keeping of it. Do not despise grace because it is given freely; but when you have received it, keep it with reverence.

Rom 11:17 (allusion, high confidence) · Rom 11:24 (allusion, high confidence) · John 15:5–6 (allusion, high confidence) · Matt 21:19 (allusion, high confidence) · Ps 52:8 (51:10 LXX) (quotation, high confidence) · 1 Cor 3:6 (allusion, medium confidence) · Isa 62:2 (echo, low confidence)

Notes and citation

Summary: Through baptism the candidates will be grafted into the true olive and the holy vine, and must bear fruit and guard the grace freely given.

Ps 52:8 is quoted in the Septuagint form (LXX 51:10). Several words are garbled in the scan and restored by sense.

Notes on the original text

Digital text corrected (OCR: Latin letters; OCR: Latin letters, misread letters; OCR: misread letter; OCR: misread letters; OCR: stray letter; OCR: word split; OCR: word split, misread letter; OCR: words joined, misread letters): πνευμα, τικόν → πνευματικόν; ἐγκεντριζὸμενοςε → ἐγκεντριζόμενος,; sic δικαιοσύνην,ἒκ → εἰς δικαιοσύνην, ἐκ; χαταναλωθή σῃ → καταναλωθήσῃ; Καρποφοpatenum → Καρποφορήσωμεν; ὖλθὸνόἾησ-οὓς → ἐλθὼν ὁ Ἰησοῦς; ἆκαριίαψᾶλν εἴη → ἀκαρπίαν· ἀλλʼ εἴη; nata κατάκαρπος → ἐλαία κατάκαρπος; ἧλum ἰπὶ → ἤλπισα ἐπὶ; Ἐλκία οὐκ· → Ἐλαία οὐκ; Abroμὲνοῦν ἱστι τὸ καταφυτεῦσαι καὶ τέοτίσαι, σὸν ’δὲ τι ιαρποφορῆσαι → Αὐτοῦ μὲν οὖν ἐστι τὸ καταφυτεῦσαι καὶ ποτίσαι, σὸν δὲ τὸ καρποφορῆσαι; ,αὶ διατηρῆσαι → καὶ διατηρῆσαι; χά· ιιν, καταφρόνειο → χάριν, καταφρόνει·.

Topics: Baptism

Cite (SBL): Cyril of Jerusalem, Cat. 1.4 (PG 33:373b–376a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-1-4). (abbreviation not yet checked)

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1.5PG 33:376a–377a

Καιρὸς ἐξομολογήσεως ὁ παρών. Ἐξομολόγησαι τὰ πεπραγμένα, τὰ ἐν λόγῳ, τὰ ἐν ἔργῳ, τὰ ἐν νυκτὶ, τὰ ἐν ἡμέρᾳ. Ἐξομολόγησαι ἐν καιρῷ δεκτῷ, καὶ ἐν ἡμέρᾳ σωτηρίας δέξαι τὸν ἐπουράνιον θησαυρόν. Σχόλασον εἷς τοὺς ἐπορκισμοῦςʼ παρέδρευε ταῖς κατηχήσισι, καὶ μέμνησο τῶν λεχθησομένων. Λέγεται γὰρ, οὐχ ’ἱνα μόνον ἀκούσῃς, ἀλλʼ ἳνα Bait-ri; πίστεως ἐπισφραγίσῃς τὰ λεγόμενα. Πᾶσαν μέριμναν ἀνθρωπίνην ἐξάλειψον ἀπὸ σοῦʼ περὶ ψυχῆς γὰρ τρέχεις. Τὰ τοῦ κόσμου πάντως xtl-caligabit: μικρὰ τὰ καταλιμπανόμενα, μὲγάλα δὲ τὰ παρὰ τοῦ Κυρίου δωρούμενα. Κατάλειπε τὰ παρόντα, καὶ πίστευε εἷς τὰ μέλλοντα. Τοσοὺτους κύκλους ἐνιαυτῶν διῆλθες, περὶ τὸν κόσμον μάτην ἀσχολούμενος, καὶ τεσσαράκοντα ἡμέρας οὐ σχολάζεις [τῇ προσευχῇ], διὰ τήν σαυτοῦ ψυχήν; Σχολάσατε, καὶ γνῶτε, ὅτι ἐγώ εἶμι ὃ Θεὸς, φησίν ἡ Γραφή. Τὸ λαλεῖν πολλὰ ἀργὰ παραίτησαι· μήτε καταλάλει, μήτε ἠδὲως ἄκουε καταλαλοῦντοςʼ ἀλλὰ μᾶλλον εἰς προσευχὰς ἕτοιμος ἔσο. Δεῖξον ἐν ἀσκήσει, τῆς καρδίας σου τὸ νενευρωμένον Καθάρισόν σου τὸ ἄγγος, ἵνα πλείονα δὲξῃ τὴν χάριν. Ἡ μὲν γὰρ ἄφεσις τῶν ἁμαρτιῶν ἐξ ἴσου δίδοται τοῖς πᾶσιν· ἡ δὲ τοῦ Πνεύματος τοῦ ἁγίου κοινωνία, κατὰ ἀναλογίαν δεδώρηται τῆς ἑκάστου πίστεως. Ἐὰν ὀλίγα κάμῃς, ὀλίγα λαμβάνεις ἐὰν δὲ ἐργάσῃ πολλὰ, πολὺς ὁ μισθός. Σεαυτῷ τρέχεις, τὸ συμφέρον σκόπει.

Kairos exomologēseōs ho parōn. Exomologēsai ta pepragmena, ta en logǭ, ta en ergǭ, ta en nykti, ta en hēmerą. Exomologēsai en kairǭ dektǭ, kai en hēmerą sōtērias dexai ton epouranion thēsauron. Scholason heis tous eporkismousʼ paredreue tais katēchēsisi, kai memnēso tōn lechthēsomenōn. Legetai gar, ouch ’hina monon akousę̄s, allʼ hina Bait-ri? pisteōs episphragisę̄s ta legomena. Pasan merimnan anthrōpinēn exaleipson apo souʼ peri psychēs gar trecheis. Ta tou kosmou pantōs xtl-caligabit: mikra ta katalimpanomena, megala de ta para tou Kyriou dōroumena. Kataleipe ta paronta, kai pisteue heis ta mellonta. Tosoutous kyklous eniautōn diēlthes, peri ton kosmon matēn ascholoumenos, kai tessarakonta hēmeras ou scholazeis [tę̄ proseuchę̄], dia tēn sautou psychēn? Scholasate, kai gnōte, hoti egō eimi ho Theos, phēsin hē Graphē. To lalein polla arga paraitēsai; mēte katalalei, mēte ēdeōs akoue katalalountosʼ alla mallon eis proseuchas hetoimos eso. Deixon en askēsei, tēs kardias sou to neneurōmenon Katharison sou to angos, hina pleiona dexę̄ tēn charin. Hē men gar aphesis tōn hamartiōn ex isou didotai tois pasin; hē de tou Pneumatos tou hagiou koinōnia, kata analogian dedōrētai tēs hekastou pisteōs. Ean oliga kamę̄s, oliga lambaneis ean de ergasę̄ polla, polys ho misthos. Seautǭ trecheis, to sympheron skopei.

Now is the season for confession. Confess what you have done, in word and in deed, by night and by day. Confess in the acceptable time, and in the day of salvation receive the heavenly treasure. Give your time to the exorcisms; attend the instructions diligently, and remember what will be said. For it is said not only so that you may hear it, but so that you may seal what is said by faith. Wipe away every human care from yourself; for you are running for your soul. You are leaving the things of the world altogether; small are the things you leave behind, great the gifts of the Lord. Leave present things, and believe in the things to come. You have passed so many cycles of years busied in vain about the world; and will you not give forty days [to prayer] for your own soul? ‘Be still, and know that I am God,’ says the Scripture. Excuse yourself from much idle talk; neither slander nor listen gladly to one who slanders, but rather be ready for prayer. Show the vigor of your heart in discipline. Cleanse your vessel, so that you may receive grace more abundantly. For the forgiveness of sins is given equally to all, but the communion of the Holy Spirit is granted in proportion to each one’s faith. If you labor little, you receive little; but if you work much, the reward is great. You are running for yourself; look to your own advantage.

2 Cor 6:2 (allusion, high confidence) · Ps 46:10 (45:11 LXX) (quotation, high confidence) · 2 Tim 2:21 (echo, low confidence)

Notes and citation

Summary: Lent is the time for confession, attention to the instructions, and prayer; the Spirit is given in proportion to each one’s faith.

The words “to prayer” are printed in square brackets.

Notes on the original text

Digital text corrected (OCR: Latin letters; OCR: misread breathing; OCR: misread case; OCR: misread letter; OCR: misread letters; OCR: stray letter; OCR: word split, stray letter; OCR: words joined): ἐξομολογήσεωςὸ → ἐξομολογήσεως ὁ; Ἑξομολόγηrat → Ἐξομολόγησαι; ἔργφο τᾶ ἰν → ἔργῳ, τὰ ἐν; ιαὶ ἐν ἡμέρᾳ → καὶ ἐν ἡμέρᾳ; ἱπουράνιον θησαυιόν → ἐπουράνιον θησαυρόν; ΣχόΛασον → Σχόλασον; παρέδρενε → παρέδρευε; Κατάλειπι → Κατάλειπε; μίλλοντα → μέλλοντα; ψυχήνς → ψυχήν;; ἰν ἀσκήσει → ἐν ἀσκήσει; νινευρωμενον → νενευρωμένον; 'll μὲν γὰρ → Ἡ μὲν γὰρ; ἐξ ἴσω manu → ἐξ ἴσου δίδοται; ὸ μισθός → ὁ μισθός; τρέη χεις → τρέχεις.

Topics: Baptism, Prayer

Cite (SBL): Cyril of Jerusalem, Cat. 1.5 (PG 33:376a–377a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-1-5). (abbreviation not yet checked)

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1.7PG 33:377a–377d

Εἴ τι κατά τινος ἔχεις, ἄφες. Προσὲρχῃ λαβεῖν ἄφεσιν ἁμαρτιῶν, ἀνάγκη καὶ σε συγχωρῆσαι τῷ ἡμαρτηκότι· ἐπεὶ ποίῳ προσώπῳ τῷ Κυρίῳ λὲξεις, Ἄφες μοι τὰς πολλάς μου ἁμαρτίας, αὐτὸς σὺ μηδὲ τὰς ὀλίγας τῷ συνδούλῳ συγχωρήσας ; Εἷς τὰς συνάξεις ἔσο σπουδαῖος, μὴ μόνον νῦν, ὅτε καὶ ὑπὸ τῶν κληρικῶν τήν σπουδὴν ἀπαιτῇ, ἀλλὰ καὶ μετᾶ τὸ λαβεῖν τήν χάριν. Εἰ γὰρ πρὶν λάβῃς, καλὸν ιὸ fabium”, ἄρα οὐχὶ καὶ μετὰ τήν δόσιν καλόν; Εἰ πρὶύ δομιντρισθῇς, ἀσφαλὲς τὸ ποτίζεσθαι καὶ γεωργεῖσθαι, μετὰ τήν φυτείαν ἄρʼ οὐχὶ πολὺ κάλλιον; Ἀγώνισαι περὶ τῆς σαυτοῦ ψυχῆς, μάλιστα ἐν τοιαύταις ἡμέραις, Θρὲψον σου τὴν ψυχήν ἀναγνώom ωας* ἡτοίμασε γάρ σοι τράπεξαν πνευματικῆνδῐῦρίοέί ιῑπὶ καὶ αὐτὸς κατὰ τὸν ψαλμῳδόν. Κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει· εἷς τόπῡν χλόης ἐκεῖ με κατεσκήνωσεν, ἐπὶ ὕδατος dum: ίξέθρεψὲ με· τήν ψυχήν μου ἐπέστρεψεν· ἵνα καὶ ἄγγελοι συνευφρανθῶσι, καὶ αὐτὸς ὁ Χριστὸς ὁ μέγας ἀρχιερεὺς, τὴν ὑμετέραν προαίρεσιν ἀποδεξάμενος, προσφέρων ὑμᾶς ἃπαντας, εἴπῃ τῷ Πατρί· Ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἃ μοι ἔδωκεν ὃ Θεός· ὃς πάντας ὑμᾶς εὖαρεστοῦντας αὐτῴ συντηρήσειεν· ᾧ ἡ δόξα. καὶ τὸ κράτος εἰς τοῦς ἀτελευτήτους αἰῶνας τῶν αἰώνων. Ἀμήν.

Ei ti kata tinos echeis, aphes. Proserchę̄ labein aphesin hamartiōn, anankē kai se synchōrēsai tǭ hēmartēkoti; epei poiǭ prosōpǭ tǭ Kyriǭ lexeis, Aphes moi tas pollas mou hamartias, autos sy mēde tas oligas tǭ syndoulǭ synchōrēsas ? Heis tas synaxeis eso spoudaios, mē monon nyn, hote kai hypo tōn klērikōn tēn spoudēn apaitę̄, alla kai meta to labein tēn charin. Ei gar prin labę̄s, kalon io fabium”, ara ouchi kai meta tēn dosin kalon? Ei priy domintristhę̄s, asphales to potizesthai kai geōrgeisthai, meta tēn phyteian arʼ ouchi poly kallion? Agōnisai peri tēs sautou psychēs, malista en toiautais hēmerais, Threpson sou tēn psychēn anagnōom ōas* hētoimase gar soi trapexan pneumatikēndiyrioei iipi kai autos kata ton psalmǭdon. Kyrios poimainei me, kai ouden me hysterēsei; heis topyn chloēs ekei me kateskēnōsen, epi hydatos dum: ixethrepse me; tēn psychēn mou epestrepsen; hina kai angeloi syneuphranthōsi, kai autos ho Christos ho megas archiereus, tēn hymeteran proairesin apodexamenos, prospherōn hymas hapantas, eipę̄ tǭ Patri; Idou egō kai ta paidia, ha moi edōken ho Theos; hos pantas hymas euarestountas autǭ syntērēseien; hǭ hē doxa. kai to kratos eis tous ateleutētous aiōnas tōn aiōnōn. Amēn.

If you have anything against anyone, forgive. You are coming to receive forgiveness of sins; you too must forgive the one who has sinned against you. Otherwise, with what face will you say to the Lord, ‘Forgive me my many sins,’ when you have not forgiven even the few sins of your fellow servant? Be diligent at the assemblies, not only now, when the clergy demand diligence of you, but also after you have received the grace. For if it is good before you receive it, is it not good also after it has been given? If before you are planted it is safe to be watered and tended, is it not much better after the planting? Contend for your own soul, especially in days like these. Nourish your soul with the readings; for the Lord has prepared a spiritual table for you; and say, you too, with the Psalmist: ‘The Lord shepherds me, and I shall lack nothing; in a place of green pasture, there he has made me dwell; beside the water of rest he has nurtured me; he has restored my soul’; so that the angels too may rejoice with you, and Christ himself, the great high priest, accepting your purpose, may present you all and say to the Father: ‘Behold, I and the children whom God has given me.’ May he keep you all well-pleasing to him; to whom be glory and power for endless ages of ages. Amen.

Mark 11:25 (allusion, high confidence) · Matt 18:32–33 (allusion, medium confidence) · Ps 23:1–3 (22:1-Ps LXX) (quotation, high confidence) · Heb 4:14 (allusion, medium confidence) · Heb 2:13 (quotation, high confidence)

Notes and citation

Summary: The candidates must forgive others, attend the assemblies faithfully now and after baptism, and feed on the Scriptures, so that Christ may present them to the Father.

Ps 23:1–3 is quoted in the Septuagint form (LXX 22:1–3). Several words are garbled in the scan and restored by sense.
This is section 6 in the standard numbering (the scan’s numeral was misread).

Notes on the original text

Digital text corrected (OCR: Latin letters; OCR: lost letter; OCR: misread letter; OCR: misread letters; OCR: stray letter; OCR: word split; OCR: word split, misread letter; OCR: words joined; OCR: words joined, misread letters): τιχιιτά → τι κατά; λα‹ βεῖν → λαβεῖν; μηδδ τᾶς → μηδὲ τὰς; συνέξειςέσο σπουῦαῖος → συνάξεις ἔσο σπουδαῖος; τὸνλαὸιῖν → τὸ λαβεῖν; El. γὰρ πρῖν → Εἰ γὰρ πρὶν; ποτιζεσοαι → ποτίζεσθαι; γεωργεῖσθᾱιιιετὰ → γεωργεῖσθαι, μετὰ; ’Δγώνισιι → Ἀγώνισαι; τοιαὖτιιςὴμίραις → τοιαύταις ἡμέραις; ἡτοίμασι γάρ → ἡτοίμασε γάρ; Κΰριος αιμαινει με → Κύριος ποιμαίνει με; ὑστερήσεγ → ὑστερήσει·; ἰκεῖ με → ἐκεῖ με; ἐπστριψεν → ἐπέστρεψεν; ιιιὶ ἄγγελοι συνευφρανοῶσι, καῖ → καὶ ἄγγελοι συνευφρανθῶσι, καὶ; προαίpecu → προαίρεσιν; εἶλπῃ → εἴπῃ; Θεόςο ὅς → Θεός· ὃς; συντηρῆσςιιν· → συντηρήσειεν·; ἀτελευο τήτους αἰῶνες → ἀτελευτήτους αἰῶνας.

Topics: Baptism

Cite (SBL): Cyril of Jerusalem, Cat. 1.7 (PG 33:377a–377d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-1-7). (abbreviation not yet checked)

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