Catechetical Lectures 4.15–4.37

Cyril of Jerusalem · Catechetical Lectures · ca. 350 · Jerusalem · 20 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).

Chapter 4

4.15PG 33:472a–476c

Οὗτος Ἰησοῦς ὁ Χριστὸς ὁ ἀναβὰς, dypτειι πάλιν ἐξ οὐρανῶν, οὐκ ἀπὸ γῆς· καὶ ιῖκσνίόῦι ἀπὸ γῆς, ἐπειδὴ πολλοὶ μέλλουσιν ἀντίχριπριά ἀπὸ γῆς ἔρχεσθαι, Ἤδη γγᾶρ, καθὼς ἤρξαντο πολλοὶ λέγειν, ὅτι Ἐγώ εἶμι ὁ Χριστός· καὶ μὲλῖλιι λοιπὸν ἔρχεσθαι τὸ βδέλυγμα τῆς ἐρημώσεως, ἤρεʼ.)ὂῆ Χριστοῦ προσηγορίαν ἑαυτῷ προστιθείςξ Σο δὲ μοι τὸν ἀληθῆ Χριστὸν, τὸν ne» τοῦ Θειιῦ τὸν μονογενῆ, μηκέτι λοιπὸν ἀπὸ γῐς ἐρχόμενον, ἀλλʼ ἐξ οὐρανῶν προσδόκα, ὑπὲρ ἅποκσαν ἀστραπὴν καὶ λαμπηδόνα. φωτὸς τοῖς πᾶσι φαινόμενον, ὑπʼ ἀγγέλων δορυφορούμενον · ἳνα κρίνῃ ζῶντας καὶ νεκροὺς, ui βασιλεὺῃ βασιλείαν οὐράνιον, αἰώνιον, καὶ ἀτελεύτητον. ’Λσφαλίζου γάρ μοι καὶ ἐν τούτῳ, ἕπειδὴ πολλοί εἰσιν οἱ λέγοντες τὲλος εἶναι τῆς Χριto?) βασιλείας. ν, τ ηιξ, Πίστευωιαὶηιῖς τὸ Πνεῦμα τὸ ἅγιον, καὶ τὴν αὐτὴν ἔχε περὶ αὐτοῦ δόξαν, ἣν παρέλαβες ἔχειν περὶ Ματρὸς καὶ Ποῦ· καὶ μή κατᾶ τοὺς τὰ δύσφημα περὶ ιύτὸὖ διδάσκοντας. Σὺ δὶ μάνθανε, ὅτι ἓν ἐστι τοῦτο τὸ ἅγιον Πνεῦμα, ἀδιαίρετον, πολυδύναμον· πολλά μὲν ἱνεργοῦν, αὐτὸ δὲ μὴ μεριζόμενον· τὸ γινῶσκον τὰ μυστήρια, τὸ ἐρευνῶν πάντα, καὶ τὰ βάθη τοῦ Θεοῦ· τὸ ἐπὶ τὸν Κύριον Ἰησοῦν Χριστὸν ὲν εἷʼδει περιστερᾶς κατελθόνʼ τὸ ἐν νόμῳ καὶ προφήταις ἐνεργῆσαν· τὸ καὶ νῦν κατᾶ τὸν καιρὸν τοῦ βαπτίσματος σφραγίζον σου τήν ψυχήν· οὗ καὶ πᾶσα νοητὴ φύσις χρείαν ἔχει τῆς ἁγιότητος· εἷς ’ὸ βλασφημῆσαί τις ἐὰν τολμήσῃ, οὐκ ἕχει ἄφεσιν οὗτε ἰν τῷ «tam τούτῳ, οὔτε ἰν τῷ μέλλοντιο ὅπερ σὺν Πατρὶ καὶ Υἱῷ τῇ τῆς θεότητος δόξῃ τετίμηται· οὗ καὶ χρείαν ἔχουσι θρόνοι καὶ κυριότητες. ἀρχαὶ καὶ ἐξουσίαι. Εἷς γάρ ἐστι Θεὸς, ὁ τοῦ Χριστοῦ llaτήρ καὶ εἷς Κύριος Ἰησοῦς Χριστὸς ὁ τοῦ μόνον Θεοῦ μονογενὴς Υἱός· καὶ ἓν τὸ Πνεῦμα τὸ ἅγιόν, τὸ πάντων ἁγῖαστικὸν καὶ θεοποιὸν, τὸ ἐν νόμῳ καὶ προφήταις, Παλαιᾷ τε καὶ Καινῇ Διαθήκῃ λαλῆσαν.

Houtos Iēsous ho Christos ho anabas, dypteii palin ex ouranōn, ouk apo gēs; kai iiksnioui apo gēs, epeidē polloi mellousin antichripria apo gēs erchesthai, Ēdē ngar, kathōs ērxanto polloi legein, hoti Egō eimi ho Christos; kai melilii loipon erchesthai to bdelygma tēs erēmōseōs, ēreʼ.)oē Christou prosēgorian heautǭ prostitheisx So de moi ton alēthē Christon, ton ne» tou Theiiy ton monogenē, mēketi loipon apo gis erchomenon, allʼ ex ouranōn prosdoka, hyper hapoksan astrapēn kai lampēdona. phōtos tois pasi phainomenon, hypʼ angelōn doryphoroumenon ; hina krinę̄ zōntas kai nekrous, ui basileuę̄ basileian ouranion, aiōnion, kai ateleutēton. ’Lsphalizou gar moi kai en toutǭ, hepeidē polloi eisin hoi legontes telos einai tēs Chrito?) basileias. n, t ēix, Pisteuōiaiēiis to Pneuma to hagion, kai tēn autēn eche peri autou doxan, hēn parelabes echein peri Matros kai Pou; kai mē kata tous ta dysphēma peri iytou didaskontas. Sy di manthane, hoti hen esti touto to hagion Pneuma, adiaireton, polydynamon; polla men hinergoun, auto de mē merizomenon; to ginōskon ta mystēria, to ereunōn panta, kai ta bathē tou Theou; to epi ton Kyrion Iēsoun Christon en heiʼdei peristeras katelthonʼ to en nomǭ kai prophētais energēsan; to kai nyn kata ton kairon tou baptismatos sphragizon sou tēn psychēn; hou kai pasa noētē physis chreian echei tēs hagiotētos; heis ’o blasphēmēsai tis ean tolmēsę̄, ouk hechei aphesin houte in tǭ «tam toutǭ, oute in tǭ mellontio hoper syn Patri kai Huiǭ tę̄ tēs theotētos doxę̄ tetimētai; hou kai chreian echousi thronoi kai kyriotētes. archai kai exousiai. Heis gar esti Theos, ho tou Christou llatēr kai heis Kyrios Iēsous Christos ho tou monon Theou monogenēs Huios; kai hen to Pneuma to hagion, to pantōn hagiastikon kai theopoion, to en nomǭ kai prophētais, Palaią te kai Kainę̄ Diathēkę̄ lalēsan.

This Jesus Christ who went up is coming again from heaven, not from the earth. I said ‘not from the earth’ because many antichrists are going to come from the earth. For already, as many have begun to say, ‘I am the Christ’; and the abomination of desolation is still to come, taking to himself the false name of Christ. But look for the true Christ, the only-begotten Son of God, coming no longer from the earth but from heaven, appearing to all more brightly than any lightning and brilliance of light, escorted by angels, to judge the living and the dead, and to reign with a heavenly, eternal, and endless kingdom. For make yourself secure on this point too, since there are many who say that Christ’s kingdom has an end. … [16] Believe also in the Holy Spirit, and hold the same view about him that you have received to hold about the Father and the Son, and not as those who teach blasphemous things about him. But learn that this Holy Spirit is one, indivisible, of many powers; working many things, but himself not divided; who knows the mysteries, who searches all things, even the depths of God; who came down on the Lord Jesus Christ in the form of a dove; who worked in the law and the prophets; who now too, at the time of baptism, seals your soul; of whose holiness every intellectual nature has need; against whom, if anyone dares to blaspheme, he has no forgiveness, either in this age or in the age to come; who is honored with the Father and the Son with the glory of the Godhead; of whom thrones and dominions, principalities and powers also have need. For there is one God, the Father of Christ; and one Lord Jesus Christ, the only-begotten Son of the only God; and one Holy Spirit, who sanctifies and deifies all, who spoke in the law and the prophets, in the Old and the New Testament.

Acts 1:11 (allusion, high confidence) · 1 John 2:18 (allusion, high confidence) · Matt 24:5 (quotation, high confidence) · Matt 24:15 (allusion, high confidence) · Matt 24:27 (echo, medium confidence) · 2 Tim 4:1 (echo, medium confidence) · Luke 1:33 (allusion, high confidence) · 1 Cor 12:11 (allusion, medium confidence) · 1 Cor 2:10 (quotation, high confidence) · Luke 3:22 (allusion, high confidence) · Matt 12:32 (quotation, high confidence) · Col 1:16 (allusion, high confidence) · 1 Cor 8:6 (allusion, high confidence) · Eph 4:4–6 (echo, medium confidence)

Notes and citation

Summary: Christ will come again from heaven, not as the antichrists from the earth, and his kingdom has no end; the Holy Spirit, one and indivisible, is honored with the Father and the Son.

This is section 15 in the standard numbering, and contains section 16, not separated in the scan (marked [16]); the printed heading between them is garbled and marked “…”.
“Many who say that Christ’s kingdom has an end” probably refers to followers of Marcellus of Ancyra, whose teaching was read this way; Cyril does not name them.

Notes on the original text

Digital text corrected (OCR: 6 for ὁ; OCR: breathing; OCR: misread accent): Ὶησοῦς ὁ Χριστὸς → Ἰησοῦς ὁ Χριστὸς; ἀδιαίρετον, πολυδῦναμον → ἀδιαίρετον, πολυδύναμον; ὸς, 6 τοῦ → ὸς, ὁ τοῦ; τὸς 6 τοῦ → τὸς ὁ τοῦ.

Topics: Eschatology, Christology, Trinity, Heresy, Baptism

Cite (SBL): Cyril of Jerusalem, Cat. 4.15 (PG 33:472a–476c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-15). (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.

4.17PG 33:476c–477b

Ταύτην ἔχε τὴν σφραγῖδα ἐν τῇ διανοίᾳ σου πάντοτε, ἥτις νῦν μὲν κατὰ ἀνακεφαλαίωσιν ἀκροθιγῶς σοι; ε”ρηταιο εἴ δὲ παράσχοι ὁ Κύριος. μετᾶ τῆς ἐκ τῶν Ιραφῶν ἀποδείξεως κατᾶ δοναμιν ῥηθῦσεται. Δεῖ γὰρ περὶ τῶν θείων καὶ ἁγίων τῆς πῖστεως μυστηρίων, μηδὲ τὸ τυγὸν ἄνευ τῶν θείων i, η. 16. παραδίδου-θη Γραφῶν· καὶ μὴ ἁπλῶς πιθανό- «qui ιαι λόγων κατασκευαῖς παραφέρεσθαι. Μηδὲ ἐμοὶ τῷ ταῦτά σοι λέγοντι, ἁπλῶς πιστεύσῃς, ἐὰν τὴν ἆπόδεεειν τῶν καταγγελλομένων, ἀπὸ τῶν θείων μή λάβῃς Γραφῶν. Ἦ σωτηρία γὰρ αὕτη τῆς πίgrm: ἡμῶν, οὐκ ἐξ εὑρεσιλογίας, ἀλλὰ ἐξ ἀποδείξεως τῶν θείων ἔστῖ Γραφῶν. HEPI ΨΥΧΠΣ.

Tautēn eche tēn sphragida en tę̄ dianoią sou pantote, hētis nyn men kata anakephalaiōsin akrothigōs soi? e”rētaio ei de paraschoi ho Kyrios. meta tēs ek tōn Iraphōn apodeixeōs kata donamin rhēthysetai. Dei gar peri tōn theiōn kai hagiōn tēs pisteōs mystēriōn, mēde to tygon aneu tōn theiōn i, ē. 16. paradidou-thē Graphōn; kai mē haplōs pithano- «qui iai logōn kataskeuais parapheresthai. Mēde emoi tǭ tauta soi legonti, haplōs pisteusę̄s, ean tēn apodeeein tōn katangellomenōn, apo tōn theiōn mē labę̄s Graphōn. Ē sōtēria gar hautē tēs pigrm: hēmōn, ouk ex heuresilogias, alla ex apodeixeōs tōn theiōn esti Graphōn. HEPI PsYChPS.

Keep this seal always in your mind. For now it has been spoken to you in summary, touching lightly on the main points; but if the Lord grants, it will be set out as far as I am able with the proof from the Scriptures. For concerning the divine and holy mysteries of the faith, not even the smallest thing should be handed on without the divine Scriptures, nor should one be carried away simply by plausibility and constructions of arguments. Do not simply believe even me, who tell you these things, unless you receive the proof of what is proclaimed from the divine Scriptures. For this salvation of our faith comes not from ingenious argument but from proof from the divine Scriptures. [Of the soul]

Notes and citation

Summary: The faith must be proved from Scripture; the catechumens should not believe even their teacher without scriptural proof.

Section 17 in the standard numbering. The bracketed heading at the end is printed in the edition.

Notes on the original text

Digital text corrected (OCR: 6 for ὁ; OCR: misread letter; OCR: misread letters): ἀκακεφαλαίωσιν → ἀνακεφαλαίωσιν; εὑρεσιλογίας, ὰΛλὰ → εὑρεσιλογίας, ἀλλὰ; χοι 6 Κύρ → χοι ὁ Κύρ.

Topics: Scripture and canon

Cite (SBL): Cyril of Jerusalem, Cat. 4.17 (PG 33:476c–477b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-17). (abbreviation not yet checked)

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4.18PG 33:477b–480b

Μετὰ δὶ τὴν γνῶσιν τῆς σεμνῆς καὶ ἐνδόξου ταύτης καὶ παναγίας πίστεως, καὶ σεαυτὸν γνῶθι λοιπὸν, ὅστις εἷʼ ὅτι διπλοῦς ἅνθρωπος καθέστηωιπ ψυχῆς τε καὶ σώματος σκγκείμενοςν καὶ ὅτι, βραχέος εἶʼρηται, ὁ αὐτὸς Θεὸς καὶ τῆς καὶ "too σώματός ἐστι δημιουργός. Καὶ γίω. δτι ψυχὴν ἔχεις αὐτεξούσιον, ἔργον Θεοῦ M1”, κατʼ εἰκόνα τοῦ πεποιηκότος· ἀθάνατον, Μᾶπαθανατίζοντα Θεόν. Ζῶον λογικὸν ἄφθαρ- Μ, αᾶ τδν ταῦτα χαρισάμενον ἐξουσίκν ἕχον ποιεῖν ἃβοὺὶιται.οὖ γὰρ κατὰ γένεσιν ἁμαρτάνεις, οὕτε · Ῠίιι. ωε. 3, η. 4. εη ibid. ιω κατὰ τυχην πορνιύιις, οὖτα, καθὼς ληροῦσι τινες, αἱ τῶν ἃστρων πλοκαί ταῖς ἀσελγείαις σεπροσὲχειν ἀναγκάζουσι· τί φεύγων ὁμολογῆσαι τὰ σεαυτοῦ xui, τοῖς ἀναιτίοις αστροις προσγράφεις τήν αἰτίινς Μή μοι πιιόσιχε λοιπὸν ἀστρολόγοις· περὶ γὰρ τούτων λέγει ἡ θεία Γραφήο Στήτωσαν καὶ σωσάτωσᾶν σε οἱ ἀστρολόγοι τοῦ οὐρανοῦ· καὶ ἑξῆς· 'lSo-i πάντες ὡς φρύγανον ἰπὶ πυρὶ κατακαυθήσοντπιγ καὶ οὗ μὴ ἐξέλωνται τήν ψυχὴν αὐτῶν ὲκ oloγός.

Meta di tēn gnōsin tēs semnēs kai endoxou tautēs kai panagias pisteōs, kai seauton gnōthi loipon, hostis heiʼ hoti diplous hanthrōpos kathestēōip psychēs te kai sōmatos sknkeimenosn kai hoti, bracheos eiʼrētai, ho autos Theos kai tēs kai "too sōmatos esti dēmiourgos. Kai giō. dti psychēn echeis autexousion, ergon Theou M1”, katʼ eikona tou pepoiēkotos; athanaton, Mapathanatizonta Theon. Zōon logikon aphthar- M, aa tdn tauta charisamenon exousikn hechon poiein habouiitai.ou gar kata genesin hamartaneis, houte ; Uiii. ōe. 3, ē. 4. eē ibid. iō kata tychēn porniuiis, outa, kathōs lērousi tines, hai tōn hastrōn plokai tais aselgeiais seprosechein anankazousi; ti pheugōn homologēsai ta seautou xui, tois anaitiois astrois prosgrapheis tēn aitiins Mē moi piiosiche loipon astrologois; peri gar toutōn legei hē theia Graphēo Stētōsan kai sōsatōsan se hoi astrologoi tou ouranou; kai hexēs; 'lSo-i pantes hōs phryganon ipi pyri katakauthēsontpig kai hou mē exelōntai tēn psychēn autōn ek ologos.

After the knowledge of this venerable, glorious, and all-holy faith, know yourself next, what you are: that a human being is twofold, composed of soul and body; and that, as was said a little earlier, the same God is creator both of the soul and of the body. Know also that you have a soul with free will, a … work of God, made after the image of its maker; immortal, because of God who makes it immortal; a rational living being, imperishable, because of him who granted these gifts; having power to do what it wills. For you do not sin because of your birth, nor commit sexual immorality by chance; nor, as some talk nonsense, do the conjunctions of the stars compel you to give yourself to licentiousness. Why do you avoid confessing your own evil deeds, and ascribe the blame to the guiltless stars? Pay no more attention to astrologers; for of them the divine Scripture says: ‘Let the astrologers of heaven stand up and save you,’ and what follows: ‘Behold, they shall all be burned up like stubble in the fire, and they shall not deliver their soul from the flame.’

Gen 1:27 (allusion, high confidence) · Isa 47:13–14 (quotation, high confidence)

Notes and citation

Summary: The human being is soul and body, both made by God; the soul is free, immortal, and rational, and sin cannot be blamed on the stars.

Section 18 in the standard numbering. One word describing the soul as a “work of God” is garbled in the scan and marked “…”. “Birth” (γένεσις) means the horoscope of one’s birth.

Notes on the original text

Digital text corrected (OCR: lost accent): γνωθι λοιπὸν → γνῶθι λοιπὸν.

Topics: Ethics

Cite (SBL): Cyril of Jerusalem, Cat. 4.18 (PG 33:477b–480b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-18). (abbreviation not yet checked)

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4.19PG 33:480b

Μάνθανι δὶ καὶ τοῦτο, ὅτι πρὶν παραγὶντιτιι εἷς τόνδε τὸν κόσμον ἡ ψυχὴ, οὐδὲν ἥμαρτεν· ἀλλʼ ἆλθόντες ἀναμάρτητοι, νῦν ἐκ προαιρέσεως ἁμαρτάνομεν. Μή μοι κακῶς τινος ἀκούσῃς ἐξηγουμένου τὸ, Εἰ ὂὶ b' οὐ φίλωῖγτοῦτο ποιιῖν ἀλλὰ μέμνησο rei λέγοντος Ἐὰν θέλητε, καὶ siquando-quat μου, τὰ ἀγιθᾶ τῆς γῆς φάγεσαι· ἐὰν Si μὴ θέλητε, μηδὶ εἰσακούσησθί μου, μάχαιρα faui: κατέδεται, καὶ τὰ ἑξῆς· κπῖ πάλιν· Ὠσπερ napum τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, καὶ tibi- ! ν ε ι, υ,. 1 μιᾳ 5.; την ανομιαν· ουτω νυν παραστήσατε εἷς ᾶγιιισιιόν. μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ Καὶ μέμνησο τῆς Γραφῆς λεγούσης Καθῦς οὒκ ἐδοκίμασαν τὸν Θεὸν ἔχειν ἐν ἐπιγνώπι· καὶ, δτι Τὸ γνωστὸν τοῦ Θεοῦ φανερόν ἐστιν ἐν αὐτοῖςʼ illi ὅτι Τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν καὶ τοῦ Θεοῦ πάλιν ἐγκαλοῦντος, καί λὲγοντος· Ἐγὼ ἃ ὲφῦτευσά σε ἁμπελον καρποφόρον φιν ἀληθινήν πῶς iurgi?“ εἷς πικρίαν, ἡ ἃμὸλος ἡ ἀλλοτρία( ;

Manthani di kai touto, hoti prin paragintitii heis tonde ton kosmon hē psychē, ouden hēmarten; allʼ althontes anamartētoi, nyn ek proaireseōs hamartanomen. Mē moi kakōs tinos akousę̄s exēgoumenou to, Ei oi b' ou philōigtouto poiiin alla memnēso rei legontos Ean thelēte, kai siquando-quat mou, ta agitha tēs gēs phagesai; ean Si mē thelēte, mēdi eisakousēsthi mou, machaira faui: katedetai, kai ta hexēs; kpi palin; Ōsper napum ta melē hymōn doula tę̄ akatharsią, kai tibi- ! n e i, y,. 1 mią 5.? tēn anomian; outō nyn parastēsate heis agiiisiion. melē hymōn doula tę̄ dikaiosynę̄ Kai memnēso tēs Graphēs legousēs Kathys ouk edokimasan ton Theon echein en epignōpi; kai, dti To gnōston tou Theou phaneron estin en autoisʼ illi hoti Tous ophthalmous autōn ekammysan kai tou Theou palin enkalountos, kai legontos; Egō ha ephyteusa se hampelon karpophoron phin alēthinēn pōs iurgi?“ heis pikrian, hē hamolos hē allotria( ?

Learn this too: that before it came into this world, the soul had committed no sin; but having come sinless, we now sin by choice. Do not listen to anyone who wrongly interprets the words, ‘But if I do what I do not want’; but remember him who says: ‘If you are willing and listen to me, you shall eat the good things of the land; but if you are not willing and do not listen to me, the sword shall devour you,’ and so on; and again: ‘Just as you presented your members as slaves to impurity and to lawlessness for lawlessness, so now present your members as slaves to righteousness for sanctification.’ And remember the Scripture that says: ‘Since they did not see fit to have God in their knowledge’; and ‘What can be known of God is plain among them’; and ‘They have closed their eyes.’ And remember how God accuses again, saying: ‘I planted you a fruitful vine, wholly true; how have you turned to bitterness, you foreign vine?’

Rom 7:16 (quotation, high confidence) · Isa 1:19–20 (quotation, high confidence) · Rom 6:19 (quotation, high confidence) · Rom 1:28 (quotation, high confidence) · Rom 1:19 (quotation, high confidence) · Matt 13:15 (quotation, high confidence) · Isa 6:10 (allusion, medium confidence) · Jer 2:21 (quotation, high confidence)

Notes and citation

Summary: The soul is sinless before it comes into the world; people sin by choice, as Scripture’s appeals to the will show.

Section 19 in the standard numbering. Against the view that souls sinned before entering bodies, and against reading Rom 7 as proof that sin is not chosen.

Topics: Ethics

Cite (SBL): Cyril of Jerusalem, Cat. 4.19 (PG 33:480b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-19). (abbreviation not yet checked)

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4.20PG 33:480c–485b

Ἀθάνατος ἐστιν ἡ ψυχή· καὶ ὁμοῖαι aa ιτ ψυχαί eia-tv ἃνδρῶν τε καὶ γυναικῶν τὰ γᾶε μέλη τοῦ σώματος διακὲχρινται μόνον. Οὐκ ἔστι τάγμα ψυχῶν κατὰ φύσιν ἀμαρτανουσῶν, καὶ τάγμα ψυχῶν ιιτᾶ φύσιν δικαιοπραγουσῶνʼ ἀλλʼ ἐκ προαιρέσεως ἆμοὸτερα, μονοειδοῦς καὶ ὁμοίας οὔσης ἐν ἅπασι τῆς τῶν ψυχῶν ὑποστάσεως. Οἶδα μὲν οὗν πολλὰ λέτωγ, καὶ ὡς ὁ καιρὸς ἤδη πολύς ἐστινʼ ἀλλὰ τί σωτηρίας προτιμώτερονς Οὐ βούλει καμὼν λαβεῖν ιφόὸια πρὸς τοὺς αἱρετικούςς οὐδὲ θέλεις γνῶναι τῆς ὁδοῦ τὰς παρεκτροπὰς, ἵνα μὴ κατά κρημνὸν ἐξ ἀγνοίας ἒνεχθῇς; Et οἱ διδάσκοντες ἡγοῦνται κέρδος οὗ μικρὸν, τὸ σὶ ταῦτα μάθεῖν· σὺ ὁ μανθάνων, ἄρα οὐκ. ὀφείλεις ἡδέως δὲχεσθαι τῶν λεγοπὲνων τὸ πλῆ- ,τ Ᾱῦτεξούσιός ἐστιν ἡ ψυχήʼ γαὶ ὁ διάβολος τε ὑποβάλλειν δύναται, τὸ δὲ καὶ ἀναγκάσαι παρά προαίρεσιν, οὐκ ἔχει τὴν ἐξουσίαν. Ὑπογράφει σοι πορνείας λογισμόν· ἐὰν θέλῃς, ἐδέξαθʼ ἐὰν μὴ θέλῃς, οὐκ ἐδέξω. Εἴ γὰρ κατʼ ἀνάγκην ἑπόρνετες, καὶ τινος ἕνεκα τὴν γέενναν ἡτοίμασεν ὁ Θεός; Εἰ κατᾶ φύε σιν, ἀλλʼ οὗ κατᾶ προαίρεσιν ἐδικαιόπράγεις, τίνος hin» στεφάνους ἆνεκδιηγήτους ἡτοίμασεν ὁ Θεόςς Πρᾶὁν ἔστι τὸ πρόβατόν, ἀλλʼ οὐδέποτε τοῦτο διὰ τὴν πραότητα ἐστεφανώθη· ἐπειδὴ τὸ πρᾶον οὐκ ἐκ προαιρέσεως, ἀλλʼ ἐκ φύσεως αὐτῷ πρόσεστιν. ,τε εἶναι Vl" ψθχὴν ἡγεῖται δ ἨρᾳλέίΫ A-u' Α KB'."I")Yvw:, ‘uyannts, καθʼ ὅσον ἐγχωρεῖ τὲως, τα περῖ ψυχῆς· δέξαι κατὰ δύναμιν καὶ περέ tofi qt‘b‘nutdc σοι) λῌόγον. Μή τινος τῶν λεγόντων ἀνάσχῃ, ἀλλότριονθεοῢ τοῦτο εἶναι τὸ σῶμα.. Ui. γὰρ alii: τριον Θεοῦ εἶναι τὸ σώμιὶ τι τιιστιιῦοντες, καέ ὡς ἐν ἀλλοτρίῳ σκεύει τήν ψυχὴν κατοικεῖν, τούτῳ καὶ κατασκευῆςς Ἀρα οὐκ ἐχρῆν αὐτοὺς κατανοῆσαι ὀφθαλμῶν μὲν λαμπροτάτην κατάστασιν ὅπως δὲ. τὰ (ἔται-πλαγίοις ἑγκεέμενα, ἀνεμπόδιστον δέχεται τήν ακοήν; καὶ Sita); ἡ ὄσφρησις μὲν ’ἐστι τῶν ἀτμῶν διαμκριτικῇ,ῌκαὶ τιῖιν ἆναθμμιάσεων ἀντιληπτική γλῶττα δὲῗδπως δισσῶν πραγμάτων ἐστὶ-διάκονος, μυστικῆς ἕξεως, καὶ διαλεκτικῆς ἐνεργείας; ὅπως ὁ πνεύμων ἐν ἀποκρύφοις κείμενος, ἄπαυστον ἓχει τοῦ ἀέρος-τῆν ἀναπνοήν-ς Τίς ὁ ἐνθεὶς παλμὸν διας ἀδιάλειπτον ς-τίς ὁ διελὼν εἰς φλέβας καὶ ἀρτηρίας τοσαύτας τίς ὁ τοῖς νεύροις-τὰ ὀστέα ἐνεέραςςτίς ὁ τῆς τροφῆς μέρος μὲν εἰς ὑπόστασιν δοῖος, μερος δὶ εἷς εὐχήμονα διάκρισιν διακρίνας, καὶντά τῆς ἀσχημοσύνης μέλη ἒν εὖσχηποτέροιςν ἀποέκρῦψας τόποις; τίς μὲλλοιισαν ἐκλείπειν τήν τῶν ἀνθρώπων φύσιν, διʼ εὐτελοῦς κοινῶνίας intinctuστον συνεστήσατο; Kl“. Μὴ λέγε μοι τὸ σῶμα παραίτιον ἁμαρτίας εἶναι. Εἰ γὰρ τὸ σῶμα τῆς ἁμαρτίας αʼἷτιον, διὰ τί ἀι. 12, ιι. 26 Ι Cor. χιι, 23. νεκρὸν οὐχ ἁμαρτάνεις Παράθες ξίφος τῇ δεξιᾷ τοῖν τετιλευτηκότος ἀρτίως, χαί φόνος οὗ γίνεταω διὰ τετελευτηκότος ἀρτίως νέου κάλλη παντοῖα παρερχὲσθω, καὶ ἐπιθυμία πορνείας οὐ γίνεται· Διὰ τί ; ἐπειδὴ τὸ τῶμι υῦχ ἁμαρτάνει καθʼ ἑαυτὸ, ἀλλὰ διὰ τοῦ σώματος, ἡ ψυχήʼ Ἐργαλεῑόν ἐστι τὸ σῶμα, καὶ ὣσπερ ὶμπιον καὶ στολή ψυχῆς· κᾶν μὲν ὑπὸ ταύτης πορνείᾳ παραδοθῇ, γίνεται ἀκάθαρτον ἰὰν δὲ ἆγιᾳ ψυχῇ συνοικήσῃ, γίνεται ναὸς ἁγίου Πνεύματος Οὖι ἑγὼ ταῦτα λέγω, ἀλλὰ Παῦλος ὁ ἀπόστολος sifρηχιν· Οὐκ οἴδατε, ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν t2) ἁγίου ῙΙνεύματός ἔστιν; Φεῖσαι τοίνυν τοῦ σώματος, ὡς ναοῦ Ιινεῦματος ἁγίου τυγχάνηνντος. Μὴ φύρῃς ἐν πορνείαις τὴν σάρκα σου, μὴ μολύνῃ( σου τήν καλλίστην ταύτην στολήν· εἰ δὲ καὶ ὲμόλυντις, ἀπόπλυνι νῦν διὰ μετανοίας· ἀπό- Β λουσαι ἓως καιρὸς πασὲνει.

Athanatos estin hē psychē; kai homoiai aa it psychai eia-tv handrōn te kai gynaikōn ta gae melē tou sōmatos diakechrintai monon. Ouk esti tagma psychōn kata physin amartanousōn, kai tagma psychōn iita physin dikaiopragousōnʼ allʼ ek proaireseōs amootera, monoeidous kai homoias ousēs en hapasi tēs tōn psychōn hypostaseōs. Oida men houn polla letōg, kai hōs ho kairos ēdē polys estinʼ alla ti sōtērias protimōterons Ou boulei kamōn labein iphooia pros tous hairetikouss oude theleis gnōnai tēs hodou tas parektropas, hina mē kata krēmnon ex agnoias enechthę̄s? Et hoi didaskontes hēgountai kerdos hou mikron, to si tauta mathein; sy ho manthanōn, ara ouk. opheileis hēdeōs dechesthai tōn legopenōn to plē- ,t Autexousios estin hē psychēʼ gai ho diabolos te hypoballein dynatai, to de kai anankasai para proairesin, ouk echei tēn exousian. Hypographei soi porneias logismon; ean thelę̄s, edexathʼ ean mē thelę̄s, ouk edexō. Ei gar katʼ anankēn hepornetes, kai tinos heneka tēn geennan hētoimasen ho Theos? Ei kata phye sin, allʼ hou kata proairesin edikaioprageis, tinos hin» stephanous anekdiēgētous hētoimasen ho Theoss Praon esti to probaton, allʼ oudepote touto dia tēn praotēta estephanōthē; epeidē to praon ouk ek proaireseōs, allʼ ek physeōs autǭ prosestin. ,te einai Vl" psthchēn hēgeitai d ĒrąleiŸ A-u' A KB'."I")Yvw:, ‘uyannts, kathʼ hoson enchōrei teōs, ta peri psychēs; dexai kata dynamin kai pere tofi qt‘b‘nutdc soi) lĘ̄ogon. Mē tinos tōn legontōn anaschę̄, allotriontheoÿ touto einai to sōma.. Ui. gar alii: trion Theou einai to sōmii ti tiistiiyontes, kae hōs en allotriǭ skeuei tēn psychēn katoikein, toutǭ kai kataskeuēss Ara ouk echrēn autous katanoēsai ophthalmōn men lamprotatēn katastasin hopōs de. ta (etai-plagiois henkeemena, anempodiston dechetai tēn akoēn? kai Sita)? hē osphrēsis men ’esti tōn atmōn diamkritikę̄,Ę̄kai tiiin anathmmiaseōn antilēptikē glōtta deïdpōs dissōn pragmatōn esti-diakonos, mystikēs hexeōs, kai dialektikēs energeias? hopōs ho pneumōn en apokryphois keimenos, apauston hechei tou aeros-tēn anapnoēn-s Tis ho entheis palmon dias adialeipton s-tis ho dielōn eis phlebas kai artērias tosautas tis ho tois neurois-ta ostea eneerasstis ho tēs trophēs meros men eis hypostasin doios, meros di heis euchēmona diakrisin diakrinas, kainta tēs aschēmosynēs melē en euschēpoteroisn apoekrypsas topois? tis melloiisan ekleipein tēn tōn anthrōpōn physin, diʼ eutelous koinōnias intinctuston synestēsato? Kl“. Mē lege moi to sōma paraition hamartias einai. Ei gar to sōma tēs hamartias aʼhition, dia ti ai. 12, ii. 26 I Cor. chii, 23. nekron ouch hamartaneis Parathes xiphos tę̄ dexią toin tetileutēkotos artiōs, chai phonos hou ginetaō dia teteleutēkotos artiōs neou kallē pantoia parerchesthō, kai epithymia porneias ou ginetai; Dia ti ? epeidē to tōmi yych hamartanei kathʼ heauto, alla dia tou sōmatos, hē psychēʼ Ergaleion esti to sōma, kai hōsper impion kai stolē psychēs; kan men hypo tautēs porneią paradothę̄, ginetai akatharton ian de agią psychę̄ synoikēsę̄, ginetai naos hagiou Pneumatos Oui hegō tauta legō, alla Paulos ho apostolos sifrēchin; Ouk oidate, hoti ta sōmata hymōn naos tou en hymin t2) hagiou IIneumatos estin? Pheisai toinyn tou sōmatos, hōs naou Iineumatos hagiou tynchanēnntos. Mē phyrę̄s en porneiais tēn sarka sou, mē molynę̄( sou tēn kallistēn tautēn stolēn; ei de kai emolyntis, apoplyni nyn dia metanoias; apo- B lousai heōs kairos pasenei.

The soul is immortal, and the souls of men and of women are alike; only the members of the body are distinct. There is not a class of souls that sin by nature and a class of souls that do right by nature; both act by choice, since the substance of souls is of one kind and alike in all. I know that I am saying much, and that the time is already long; but what is more precious than salvation? Will you not take the trouble to get provisions for the road against the heretics? Do you not want to know the turnings off the road, so that you are not carried over a cliff through ignorance? If your teachers count it no small gain that you learn these things, ought not you, the learner, gladly to receive the great amount of what is said? [21] The soul has free will; the devil can suggest, but he does not have the power to compel against the will. He sketches for you a thought of sexual immorality: if you wish, you have accepted it; if you do not wish, you have not accepted it. For if you committed sexual immorality by necessity, why did God prepare Gehenna? If you did right by nature and not by choice, why did God prepare indescribable crowns? The sheep is gentle, but it has never been crowned for its gentleness, since its gentleness belongs to it not by choice but by nature. [22] … the things about the soul, as far as is possible for now; receive also, as best you can, the teaching about the body. Do not put up with any of those who say that this body is foreign to God. For those who believe that the body is foreign to God, and that the soul dwells in it as in a foreign vessel, … of its construction? Ought they not to have observed the most brilliant structure of the eyes? and how the ears, set at the sides, receive hearing unhindered? and how the sense of smell distinguishes vapors and perceives exhalations? and how the tongue serves two things, the sense of taste and the activity of speech? how the lungs, lying in a hidden place, keep up an unceasing breathing of the air? Who put the unceasing beat in the heart? Who divided it into so many veins and arteries? Who bound the bones together with the sinews? Who assigned part of the food to our substance and set part apart for seemly excretion, and hid the uncomely members in more seemly places? Who, when human nature was going to die out, made it lasting through a simple union? [23] Do not tell me that the body is the cause of sin. For if the body is the cause of sin, why does a dead body not sin? Put a sword in the right hand of someone who has just died, and no murder is done. Let every kind of beauty pass before a young man who has just died, and no desire for sexual immorality arises. Why? Because the body does not sin of itself; the soul sins through the body. The body is an instrument, and, as it were, a garment and robe of the soul; if the soul hands it over to sexual immorality, it becomes unclean; but if it dwells with a holy soul, it becomes a temple of the Holy Spirit. It is not I who say this; the apostle Paul has said it: ‘Do you not know that your bodies are a temple of the Holy Spirit within you?’ Spare the body, then, since it is a temple of the Holy Spirit. Do not defile your flesh with sexual immorality; do not stain this most beautiful robe of yours; and if you have stained it, wash it clean now through repentance; be washed while there is time.

1 Cor 12:23 (allusion, high confidence) · Gen 1:28 (echo, low confidence) · 1 Cor 6:19 (quotation, high confidence) · 1 Cor 3:16–17 (allusion, medium confidence)

Notes and citation

Summary: Souls of men and women are alike and sin by choice, not by nature; the body is God’s skillful work and the soul’s instrument, to be kept pure as a temple of the Spirit.

This is section 20 in the standard numbering, and contains sections 21–23, not separated in the scan (marked [21]–[23]). The opening of section 22 (with a printed heading) is garbled in the scan and marked “…”; so are some words in the middle of section 22, where the sentence about those who think the body foreign to God breaks off.
Against those (such as Manichaeans and some Gnostics) who held that the body was not made by the good God.

Notes on the original text

Digital text corrected (OCR: 6 for ὁ; OCR: misread letters): Ύπογράφει σοι πορνείας λογισμόν ἰὰν θελῃς → Ὑπογράφει σοι πορνείας λογισμόν· ἐὰν θέλῃς; ἀρτίῃρίας → ἀρτηρίας; ὡς 6 και → ὡς ὁ και; σὺ 6 μαν → σὺ ὁ μαν; γαὶ 6 διά → γαὶ ὁ διά; μασεν 6 Θεός; → μασεν ὁ Θεός;; μασεν 6 Θεόςς → μασεν ὁ Θεόςς.

Topics: Ethics, Heresy

Cite (SBL): Cyril of Jerusalem, Cat. 4.20 (PG 33:480c–485b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-20). (abbreviation not yet checked)

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4.21PG 33:485b–488c

Καὶ τον περὶ σωφροσύνης λόγον προηγουμένως μὶν ἀκονὲτω των μονιζόντων καὶ τῶν παρθένων τάγμα, τῶν τὸν ἷσάγγελον βίον-ἰν χόομῳ χατορθούντων [ἒπομὲνως δὲ καὶ ὁ λοιπὸς τῆς Macta: λαός]. Μέγας ὑμῖν ἀπόκειἆδελφοι” μὴ μικρᾶς ἡδονῆς ἀντικαταλλάξητι μεγάλην ἀξίαν, ἀκούσατε τοῦ Ἀπο- 12, ιι. 34. στόλου Λέγοντος. Μή τις πόρνος ἢ βέεηλος ὡς Ἡσιῦ, ὃς ἀντὶ βρώσεως μιᾶς ἀπέδοτο vi πρωτοτὸκια αὐτοῦ. Ἐν ταῖς ἀγγελικαῖς βίβλοις λοιπόν ἑγγρειφεὶς διὰ τήν πρόθεσιν τῆς σωςρριιτόνης, βλέπε μή πάλιν ὶξιλειφθῇς διὰ τὴν πορνιχήν ἐργασίαν. Kl‘l‘. Μή δʼ αὖ πάλιν κατορθῶν τήν σωφροσῦνην, τυφωθῇς κατὰ τῶν ὐποδεβηκότων ἐν γάμῳ. Tlμιος γίιρ ὁγάνος, καὶ ἡ κοίτη ἀμίαντος, ὣς φησιν ὁ Ἀπόπτολος. Καιῖ σὺ ὁ τὴν ἁγνείαν ἔχων, ἄρα οὐκ ἐκ τῶν γεγαμηκότων ἑγεννήθηςς Μὴ γὰρ δτι χρυςίου· κτῆσιν ἔχεις, τὸ ἀργύριον ἀποδοκίμιζε ἀλλʼ εὐέλπιδες ἔπωσαν καὶ oi. ἐν γάμῳ νομίμως τῷ γάμῳ χρώμενοι· οἱ γάμον ἔνθεσμον, ἀλλὰ μή toi-my ἀσελγῆ κατασκευάζοντες, διὰ τήν ἄμετρον ίξουσὶιιν·

Kai ton peri sōphrosynēs logon proēgoumenōs min akonetō tōn monizontōn kai tōn parthenōn tagma, tōn ton hisangelon bion-in choomǭ chatorthountōn [epomenōs de kai ho loipos tēs Macta: laos]. Megas hymin apokeiadelphoi” mē mikras hēdonēs antikatallaxēti megalēn axian, akousate tou Apo- 12, ii. 34. stolou Legontos. Mē tis pornos ē beeēlos hōs Hēsiy, hos anti brōseōs mias apedoto vi prōtotokia autou. En tais angelikais biblois loipon hengreipheis dia tēn prothesin tēs sōsrriitonēs, blepe mē palin ixileiphthę̄s dia tēn pornichēn ergasian. Kl‘l‘. Mē dʼ au palin katorthōn tēn sōphrosynēn, typhōthę̄s kata tōn ypodebēkotōn en gamǭ. Tlmios giir hoganos, kai hē koitē amiantos, hōs phēsin ho Apoptolos. Kaii sy ho tēn hagneian echōn, ara ouk ek tōn gegamēkotōn hegennēthēss Mē gar dti chrysiou; ktēsin echeis, to argyrion apodokimize allʼ euelpides epōsan kai oi. en gamǭ nomimōs tǭ gamǭ chrōmenoi; hoi gamon enthesmon, alla mē toi-my aselgē kataskeuazontes, dia tēn ametron ixousiiin;

Let the order of solitaries and virgins, who achieve the angelic life in the world, hear the teaching on chastity first [and after them the rest of the Church’s people]. Great is … laid up for you, brothers; do not exchange a great dignity for a small pleasure. Hear the apostle saying: ‘Let no one be sexually immoral or profane like Esau, who for a single meal sold his birthright.’ Having now been enrolled in the angelic books because of your purpose of chastity, see that you are not erased again because of the practice of sexual immorality. [25] Nor again, while you achieve chastity, be puffed up against those who have come down into marriage. For ‘marriage is honorable, and the marriage bed undefiled,’ as the apostle says. And you who keep purity, were you not born of those who married? Do not reject silver because you possess gold. But let those also be of good hope who, being married, use marriage lawfully; who make their marriage lawful, and not licentious through unbounded license;

Textual problem in this passage: see the notes.

Heb 12:16 (quotation, high confidence) · Gen 25:33 (allusion, high confidence) · Heb 13:4 (quotation, high confidence) · Luke 20:35–36 (echo, medium confidence)

Notes and citation

Summary: Ascetics and virgins should guard their chastity, but must not despise married people; marriage is honorable when used lawfully.

This is section 24 in the standard numbering, and contains the beginning of section 25, not separated in the scan (marked [25]); the sentence continues in 4.22. The words in square brackets are bracketed in the printed text. One word (probably what is “laid up”) is lost in the scan and marked “…”.
“Solitaries” (μονάζοντες) are those living as single ascetics; Cyril addresses them, together with consecrated virgins, as living “the angelic life”.

Notes on the original text

Digital text corrected (OCR: misread letters): Ἐν ταῖς άγγελικαῑςι βίβλοις → Ἐν ταῖς ἀγγελικαῖς βίβλοις.

Topics: Marriage, Ethics

Cite (SBL): Cyril of Jerusalem, Cat. 4.21 (PG 33:485b–488c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-21). (abbreviation not yet checked)

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4.22PG 33:488c

γινώσκοντες καιροὺς ἀνέσεως (lt), ἳνα (molitum τῇ προσευχῇ οἱ μιτά τῶν ἐνδυμάτων κιθαρᾶ πριιιφὲροντες ὲν ταῖς συνάξεσιν εἷς Ἐκκλησίαν τὰ σώματα· οἱ Su τὸ τεκνογονεῖν, ἀλλʼ οὐ διὰ τὸ φιληδονεῖν, τῷ γάμῳ προσεληλυθότας.

ginōskontes kairous aneseōs (lt), hina (molitum tę̄ proseuchę̄ hoi mita tōn endymatōn kithara priiipherontes en tais synaxesin heis Ekklēsian ta sōmata; hoi Su to teknogonein, allʼ ou dia to philēdonein, tǭ gamǭ proselēlythotas.

who know the times of release, so that they may give themselves to prayer; who bring their bodies clean, together with their garments, into the Church at the assemblies; who have entered marriage for the sake of having children, and not for the sake of indulging in pleasure.

1 Cor 7:5 (allusion, high confidence)

Notes and citation

Summary: Lawful marriage observes times for prayer, comes to church clean, and seeks children rather than mere pleasure.

Continues section 25 from 4.21. “Times of release” (καιροὶ ἀνέσεως): times of abstaining from marital relations for prayer (1 Cor 7:5).

Notes on the original text

Digital text corrected (OCR: misread letter): τὸ τεκνογονεῖν, ἀλλʼ οὐ διὰ τὸ φιληδονιῖν → τὸ τεκνογονεῖν, ἀλλʼ οὐ διὰ τὸ φιληδονεῖν.

Topics: Marriage, Prayer

Cite (SBL): Cyril of Jerusalem, Cat. 4.22 (PG 33:488c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-22). (abbreviation not yet checked)

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4.23PG 33:488d–489b

Καὶ οἱ μονόγαμοι δὶ τοὺς δευτέρῳ γάμῳ συμπεριενεχθέντας μή ἀποδοχιμαζὲτωσαν· nullo γὰρ ἡ ivngi-tata mi θαυμάσιον, συγγνωστὸν δὲ καὶ δευτέρῳ γάμῳ προσελὸεῖν, ’ἱνα μὴ πορνεύσωειν nl. ἁπθενιῖς. Καλὸν μὶν γὰρ αὐτοῖς, ἐπὶν μείνωσιν ὡς itif», φησὶν ὁ ’Δπόστολοξ εἴ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν· κρεῖσσον γάρ ἐστι γαμῆσαι,ἣ imprium“. Τὰ δὲ λοιπὰ πάντα ἐξοριζέσθω μικρὴ, πορνεία, μοιχεία, καὶ πᾶν τὸ τῆς ἀκολασίας εἶδος* τετημήσθω δὲ τὸ σῶμα τῷ Κυρίῳ καθαρὸν, in καὶ ὁ Κύριος ἐπιβλέψῃ τῶ σώματι. Τρεφέσθω δὲ τὸ σῶμα σιτίοις, ’ἕνα ζῇ, xz? ἀνεμποδίστως ὑπηρετῆo-J μὴν ἳνα πρὸς τρυφὰς ἐκδοθῇ. Περὶ βρωμάτων.

Kai hoi monogamoi di tous deuterǭ gamǭ symperienechthentas mē apodochimazetōsan; nullo gar hē ivngi-tata mi thaumasion, syngnōston de kai deuterǭ gamǭ proseloein, ’hina mē porneusōein nl. haptheniis. Kalon min gar autois, epin meinōsin hōs itif», phēsin ho ’Dpostolox ei de ouk enkrateuontai, gamēsatōsan; kreisson gar esti gamēsai,hē imprium“. Ta de loipa panta exorizesthō mikrē, porneia, moicheia, kai pan to tēs akolasias eidos* tetēmēsthō de to sōma tǭ Kyriǭ katharon, in kai ho Kyrios epiblepsę̄ tō sōmati. Trephesthō de to sōma sitiois, ’hena zę̄, xz? anempodistōs hypēretēo-J mēn hina pros tryphas ekdothę̄. Peri brōmatōn.

And let those who have married once not reject those who have been drawn into a second marriage. For continence is a noble and admirable thing; but it is also pardonable to enter a second marriage, so that the weak may not commit sexual immorality. ‘It is good for them if they remain as I am,’ says the apostle; ‘but if they do not exercise self-control, let them marry; for it is better to marry than to burn.’ But let everything else be banished far away: sexual immorality, adultery, and every form of licentiousness. Let the body be kept pure for the Lord, so that the Lord may also look upon the body. And let the body be nourished with food, so that it may live and serve without hindrance, not so that it may be given over to luxuries. [Of foods]

1 Cor 7:8–9 (quotation, high confidence) · 1 Cor 6:13 (allusion, high confidence)

Notes and citation

Summary: Those married once must not despise those who remarry, since a second marriage is permitted to the weak; all sexual sin is to be banished, and the body kept pure.

Section 26 in the standard numbering. The context of the quotation (1 Cor 7:8–9) concerns the unmarried and widows; Cyril speaks of a second marriage without stating the circumstances. The bracketed heading at the end is printed in the edition.

Notes on the original text

Digital text corrected (OCR: misread letter): δευτέρῳ γάμῳ συμπεριενεχοέντας → δευτέρῳ γάμῳ συμπεριενεχθέντας.

Topics: Marriage, Remarriage, Ethics, Divorce and remarriage

Cite (SBL): Cyril of Jerusalem, Cat. 4.23 (PG 33:488d–489b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-23). (abbreviation not yet checked)

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4.24PG 33:489b

Καὶ περὶ τροφῶν ἔστω ὑμῖν ταῦτα τὰ δόγμα- ·ιιιῒκιεὸὴ πολλοὶ καὶ περὶ τὰ βρώματι πταίουσιν. erismae τοῖς εἷδωλοθύτοις ἀδιαφόρως προσέρχον·

Kai peri trophōn estō hymin tauta ta dogma- ;iiiïkieoē polloi kai peri ta brōmati ptaiousin. erismae tois heidōlothytois adiaphorōs proserchon;

And concerning foods, let these be your doctrines, since many stumble over foods as well. Some treat things sacrificed to idols as indifferent;

1 Cor 8:1–13 (allusion, medium confidence)

Notes and citation

Summary: Cyril turns to food, over which many stumble; some eat idol offerings indifferently.

Beginning of section 27 in the standard numbering, which continues through 4.27.

Topics: Fasting, Ethics

Cite (SBL): Cyril of Jerusalem, Cat. 4.24 (PG 33:489b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-24). (abbreviation not yet checked)

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4.25PG 33:489b

οἳ εὶ ἀσκοῦσι μὶν, κατακρίνουσι δὲ τοὺς ἐτῡίοντις·

hoi ei askousi min, katakrinousi de tous etuiontis;

others practice asceticism, but condemn those who eat;

Rom 14:3 (echo, medium confidence)

Notes and citation

Summary: Others fast but condemn those who eat.

Part of section 27 in the standard numbering.

Topics: Fasting

Cite (SBL): Cyril of Jerusalem, Cat. 4.25 (PG 33:489b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-25). (abbreviation not yet checked)

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4.26PG 33:489b

διαφόρως ἐν τῷ περὶ βρωμάτων λόγῳ τινῶν, --_ μ.., -. Α, ι μολύνεται, ἀγνοούντων τοῦ τε ἐσθίειν καὶ μὴʼτᾶειωωφελεῖς αἰτίας. Νηστεύομεν γὰρ οἴνου τε καὶ χρᾶν ἂπσχόμενοι, οὐχ ὡς βδελύγματα μισοῦντες, ἆλλὶτῦνμισθὸν προσδοκῶντες· ἳνα αἶʼσθητῶν ὑπεριδόντες, ἄκολαξητωμεν πνευματικῆς καὶ νοητῆς τραπέζης· πὶ ἳνα νῦν σπείραντες ἐν δάκρυσιν,ἐν ἀγαλλιάσει θιριωιιέοτδυ τῷ μέλλοντι etiam. Μὴ τοίνυν καταφρόνει (alumnum, καὶ διὰ τὴν σωμάτιον ἀσθέ- Qui: μεταλαμβανόντων μηδὲ ψέγε τοὺς. ὀλίγῳ θʼἲνῳ χρωμένους, διὰ τὸν στόμαχον καὶ τὰς πυκνὰς ἀσθενείας” καὶ μήτε. αὐτοὺς ὡς ἁμαρτωλοὺς κατακρίνῃς-. Μήτι ὡς ἀλλότρια μίσει τὰ χρὲχ- οἵδε γάρ τινας modum: ὁ Ἀπόστολος, λέγων· Κωλυόντων mna, ἆήχωθαι βρωμάτων, ἅ ὁ Θεὸς ἔκτισεν εἷς μετάληψιν μετὰ ιύχαριστίας τοῖς πιστοῖς.

diaphorōs en tǭ peri brōmatōn logǭ tinōn, --_ m.., -. A, i molynetai, agnoountōn tou te esthiein kai mēʼtaeiōōpheleis aitias. Nēsteuomen gar oinou te kai chran apschomenoi, ouch hōs bdelygmata misountes, allitynmisthon prosdokōntes; hina aiʼsthētōn hyperidontes, akolaxētōmen pneumatikēs kai noētēs trapezēs; pi hina nyn speirantes en dakrysin,en agalliasei thiriōiieotdy tǭ mellonti etiam. Mē toinyn kataphronei (alumnum, kai dia tēn sōmation asthe- Qui: metalambanontōn mēde psege tous. oligǭ thʼinǭ chrōmenous, dia ton stomachon kai tas pyknas astheneias” kai mēte. autous hōs hamartōlous katakrinę̄s-. Mēti hōs allotria misei ta chrech- hoide gar tinas modum: ho Apostolos, legōn; Kōlyontōn mna, aēchōthai brōmatōn, ha ho Theos ektisen heis metalēpsin meta iycharistias tois pistois.

and in different ways the souls of some are defiled in the matter of foods, through ignorance of the useful reasons both for eating and for not eating. For we fast, abstaining from wine and meat, not hating them as abominations, but looking for the reward; so that, having disregarded the things of sense, we may enjoy a spiritual and intellectual table; and so that, having now sown in tears, we may reap in joy in the age to come. Do not, then, despise those who eat, and who partake because of the weakness of their bodies; nor find fault with those who use a little wine for the stomach and their frequent illnesses; and neither condemn them as sinners, nor hate the meats as foreign. For the apostle knows some such people, saying: ‘forbidding to marry, and commanding to abstain from foods, which God created to be received with thanksgiving by the faithful.’

Ps 126:5 (125:5 LXX) (quotation, high confidence) · Rom 14:3 (allusion, medium confidence) · 1 Tim 5:23 (quotation, high confidence) · 1 Tim 4:3 (quotation, high confidence)

Notes and citation

Summary: Christians fast from wine and meat for a spiritual reward, not because these are evil; those who eat from bodily weakness must not be condemned.

Part of section 27 in the standard numbering. Several words are garbled in the scan and read by sense.

Notes on the original text

Digital text corrected (OCR: misread breathing): Νηστεύομεν γὰρ οἷʼνου → Νηστεύομεν γὰρ οἴνου.

Topics: Fasting, Heresy

Cite (SBL): Cyril of Jerusalem, Cat. 4.26 (PG 33:489b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-26). (abbreviation not yet checked)

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4.27PG 33:489b

δαὶ μισθὸν οὐκ ἔλυςʼ ἀλλʼ ὡς χαλῶν ὄντων ὖκιργρόνιι, διὰ τὰ προκειμενα νοητὰ καλλίονα,

dai misthon ouk elysʼ allʼ hōs chalōn ontōn ykirgronii, dia ta prokeimena noēta kalliona,

… you would have no reward; but disregard them as being good, for the sake of the better spiritual things set before you.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Fasting should be abstinence from good things for the sake of better ones.

The end of section 27 in the standard numbering. The opening words of this sentence are lost in the scan and marked “…”.

Topics: Fasting

Cite (SBL): Cyril of Jerusalem, Cat. 4.27 (PG 33:489b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-27). (abbreviation not yet checked)

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4.28PG 33:492a–492b

Ἀσφάλισαί σου τὴν ψυχὴν, μή ποτὲ τι φάγῃς τῶν τοῖς εἰδώλοις προσενεχθέντων· περὶ γὰρ τούτων τῶν βρωμάτων, οὐκ ἐμοὶγνῦν μόνον, ἀλλʼ ἤδη καὶ τοῖς ἀποστόλοις, καὶ Ἰακώβῳ τῷ ταύτης τῆς Ἐκκλησίας ἐπισκόπῳ σπουδὴ γέγονε· καὶ γράφουσιν οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι πᾶσι τοῖς {Ovem καθολικὴν ἐπιστολὴν, προηγουμένως μὶν τῶν εἴδωλοθύτων ἀπέχεσθαι, ἔπειτα δὶ καὶ αἵματος, καὶ πνικτοῦ. Πολλοὶ-’γὰρ τῶν ἀνθρώπων θηριώδεις ὄντες, καὶ κυνῶν δίκην ζῶντες, τό μὶν αἷμα λάπτουσιν, ἀγριωτάτων θηρίων τρόπον μιμούμενοι· τὰ πεπνιγμένα δὲ κατεσθίουσιν ἀφειδῶς. Σὺ δὶ, ὁ τοῦ Χριστσῦ δοῦλος, ἐσθίων ἔχε τό μετʼ εὐλαβείας ἐσθίειν. Καὶ περὶ μὶν βρωμάτων αὐτάρκως. Περὶ ἐνδύματος.

Asphalisai sou tēn psychēn, mē pote ti phagę̄s tōn tois eidōlois prosenechthentōn; peri gar toutōn tōn brōmatōn, ouk emoignyn monon, allʼ ēdē kai tois apostolois, kai Iakōbǭ tǭ tautēs tēs Ekklēsias episkopǭ spoudē gegone; kai graphousin hoi apostoloi kai hoi presbyteroi pasi tois {Ovem katholikēn epistolēn, proēgoumenōs min tōn eidōlothytōn apechesthai, epeita di kai haimatos, kai pniktou. Polloi-’gar tōn anthrōpōn thēriōdeis ontes, kai kynōn dikēn zōntes, to min haima laptousin, agriōtatōn thēriōn tropon mimoumenoi; ta pepnigmena de katesthiousin apheidōs. Sy di, ho tou Christsy doulos, esthiōn eche to metʼ eulabeias esthiein. Kai peri min brōmatōn autarkōs. Peri endymatos.

Make your soul secure, so that you never eat any of the things offered to idols. For concerning these foods, not only I now, but already the apostles too, and James, the bishop of this Church, have taken pains; and the apostles and the elders write a catholic letter to all the Gentiles, to abstain first from things sacrificed to idols, and then also from blood and from what is strangled. For many people, being beastly and living like dogs, lap up blood, imitating the manner of the fiercest beasts, and devour strangled things without restraint. But you, the servant of Christ, when you eat, take care to eat with reverence. Enough about foods. [Of clothing]

Acts 15:13 (allusion, high confidence) · Acts 15:20 (allusion, high confidence) · Acts 15:23–29 (allusion, high confidence)

Notes and citation

Summary: Following the apostolic decree, Christians must abstain from idol offerings, blood, and strangled meat, and eat with reverence.

Section 28 in the standard numbering. The bracketed heading at the end is printed in the edition.

Notes on the original text

Digital text corrected (OCR: misread letters, words joined): κατεσάῖουσινᾶφειδῶς → κατεσθίουσιν ἀφειδῶς.

Topics: Ethics, Church office

Cite (SBL): Cyril of Jerusalem, Cat. 4.28 (PG 33:492a–492b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-28). (abbreviation not yet checked)

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4.29PG 33:492b

Ἔνδυσις δέ σοι λιτὴ περικείσθω, μή πρὸς καλλωπισμὸν, ἀλλὰ πρὸς ἀναγκαίαν σκέπην· μηδι ἵνα χαυνωδῇςς ἀλλʼ ἳνα-ιν χειμῶνι θερμανθξκ, ιιιῖ τοῦ σώματος τήν ἀσχημοσύνην καλύπτῃς· μή πρυφάσιι τοῦ τὴν ἀσχημοσύνην καλύπτειν, ταῖς περιέρίοις στολαῖς εἷς ἒτὲραν ἀσχημοσύνην ὲμπέσῃς. ΠΕΡΙ ΤΗΣ ΑΝΑΣΤΔΣΕΩΣ

Endysis de soi litē perikeisthō, mē pros kallōpismon, alla pros anankaian skepēn; mēdi hina chaunōdę̄ss allʼ hina-in cheimōni thermanthxk, iiii tou sōmatos tēn aschēmosynēn kalyptę̄s; mē pryphasii tou tēn aschēmosynēn kalyptein, tais perieriois stolais heis eteran aschēmosynēn empesę̄s. PERI TĒS ANASTDSEŌS

Let your clothing be plain, not for adornment but for necessary covering; not so that you may be vain, but so that you may be warm in winter and may cover the unseemliness of the body; lest, under pretext of covering unseemliness, you fall into another unseemliness through extravagant robes. [Of the resurrection]

1 Tim 2:9 (echo, medium confidence)

Notes and citation

Summary: Clothing should be plain and serve need, not vanity.

Section 29 in the standard numbering. The bracketed heading at the end is printed in the edition.

Notes on the original text

Digital text corrected (OCR: misread breathing and stray mark): Ἑνδυσις δέ ’σοι λιτὴ → Ἔνδυσις δέ σοι λιτὴ.

Topics: Ethics

Cite (SBL): Cyril of Jerusalem, Cat. 4.29 (PG 33:492b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-29). (abbreviation not yet checked)

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4.30PG 33:492b–493a

Φείδου μοι, παρακαλῶ, τοῦ σώματοςτούτω, xuii νίνωσκι, δτι, ἒκ”νεκρῶν ἐγερθήση, μετὰ τιοῦ σώματος τούτου κριθησόμενος. 7δὲ σοί τις ἀπιστίας λόνος ὑπειτὲρχεται, ὡς ἀδυνάτου τοῦ πράγματος τινί· "'l" "“' ’In. ι ν χάνοντος· ἐκ τῶν καθʼ ἑαυτὸν σκόπιι τὰ μή φαινέ- - ι - - ι II ᾼΊ... item. Σύ γὰρ αὐτὸς t7),sl1-.€ μοι, πρὸ ἑκατὸν ἥπλεῂιῖ-ων ἐτῶν,λόγισαι ποῦ ἦσθαʼ ἐκ ποίας δὲ σμιιιρςξά· ._.. νη, ν,, της καὶ εὐτελεστάτης ὑποστάσεως εἲς τοσοῦτον ἡλιμὲγεθος καὶ τοσαύτην ὠραιότητος ἀξίαν (ita μὴ δν· εἷς ’τὸ εἶναι παραςίξζὼνμ ο-..,,....._, Ἴ, _ _ τὸ ὅν ἢδη καί δια-πεσὸν, αὖθις ἀναστῆσαι οὗ 5'54?ιν "' ϊἸ -·-- ν νν 1 ν, γ ται ς '0 τὸν διʼ ἡμᾶς σπειρόμενον σῖτον κατʼ tum?“ λ ι m I ΝΑ “ut, ᾇξᾴρζάζηιου ἐγείρων, ἄρα. ἡμᾶς αὐτοὺς, διʼ οὕς ιαιιῖνοςεγήγερται, δυσκόλως inc-Meet; ὀρᾷς οπ( τὰ δένδρα νῦν ἐπὶ tuend-rm,..ηιη κη---..-ι »λη ν Ι 1 -Γττ """‘ τὰ δένδρα νῦν ἐπὶ τοσούτοις μησὶν ἄκαρπα καὶ ἃφυλ- Ἰ _. η ΑΙ ‘ ί Α λιι ιιῆὲστηκεν· ἀλλὰ ὃλα, 10:3 iani-welz; παρελθόνζος, αὖθις ὥσπερ ἐκ νεκρῶν insigne? οὐ .Τ Γ“’”“ λον ἡμεῖς καὶ εὐκοπώτερον ἀναζήσομεν; Ῥάβὂος Μωσέως εἷς φύσιν ὄφεως ἀνοίκειον βουλῇ Θεοῦ μετ- νρὶ In \ ν . η ι -πν r'" εβλήθη· καὶ ἅνθρωπος, ὁ πεσὼν εἰς θάνατον, πάλιν π εἷς ἑαυτὸν οὐκ ἀποκαθίσταταις

Pheidou moi, parakalō, tou sōmatostoutō, xuii ninōski, dti, ek”nekrōn egerthēsē, meta tiou sōmatos toutou krithēsomenos. 7de soi tis apistias lonos hypeiterchetai, hōs adynatou tou pragmatos tini; "'l" "“' ’In. i n chanontos; ek tōn kathʼ heauton skopii ta mē phaine- - i - - i II ĄI... item. Sy gar autos t7),sl1-.€ moi, pro hekaton hēpleę̄ii-ōn etōn,logisai pou ēsthaʼ ek poias de smiiirsxa; ._.. nē, n,, tēs kai eutelestatēs hypostaseōs eis tosouton hēlimegethos kai tosautēn ōraiotētos axian (ita mē dn; heis ’to einai parasixzōnm o-..,,....._, I, _ _ to hon ēdē kai dia-peson, authis anastēsai hou 5'54?in "' ïI -;-- n nn 1 n, g tai s '0 ton diʼ hēmas speiromenon siton katʼ tum?“ l i m I NA “ut, hąxąrzazēiou egeirōn, ara. hēmas autous, diʼ hous iaiiinosegēgertai, dyskolōs inc-Meet? orąs op( ta dendra nyn epi tuend-rm,..ēiē kē---..-i »lē n I 1 -Gtt """‘ ta dendra nyn epi tosoutois mēsin akarpa kai haphyl- I _. ē AI ‘ i A lii iiēestēken; alla hola, 10:3 iani-welz? parelthonzos, authis hōsper ek nekrōn insigne? ou .T G“’”“ lon hēmeis kai eukopōteron anazēsomen? Rhaboos Mōseōs heis physin opheōs anoikeion boulę̄ Theou met- nri In \ n . ē i -pn r'" eblēthē; kai hanthrōpos, ho pesōn eis thanaton, palin p heis heauton ouk apokathistatais

Spare this body, I beg you, and know that you will be raised from the dead, to be judged with this body. If some thought of unbelief creeps into you, as though the thing were impossible, judge the things not seen from what concerns yourself. For tell me yourself: consider where you were a hundred or more years ago, and from what a tiny and very mean substance you have come to such a size and such dignity of beauty. What then? Could not he who brought what was not into being raise up again what already exists and has fallen? He who raises year by year the wheat sown for our sake when it has died, will he have difficulty raising us ourselves, for whose sake the wheat was raised? You see how the trees now stand for so many months fruitless and leafless; but when winter has passed, they rise whole again as if from the dead. Shall we not much rather and more easily live again? The rod of Moses was changed by the will of God into the alien nature of a snake; and is a human being, who has fallen into death, not restored again to himself?

1 Cor 15:36–37 (allusion, medium confidence) · John 12:24 (echo, medium confidence) · Exod 4:2–4 (allusion, high confidence)

Notes and citation

Summary: The resurrection of the body is credible: God who made us from nothing, and who renews wheat and trees each year, can raise the dead.

Section 30 in the standard numbering. Several lines are badly garbled in the scan and are read by sense.

Topics: Eschatology

Cite (SBL): Cyril of Jerusalem, Cat. 4.30 (PG 33:492b–493a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-30). (abbreviation not yet checked)

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4.31PG 33:493b–493c

Μὴ πρόσεχε τοῖς λέγουσιν, ὅτι οὐκ ἐγείρεται - - Ι I 7777' τ τὸ σῶμα τοῦτο· ἐγείρεταί γάρἠ καὶ μάρτυς Ἡσαΐας η,, _ _ ν - ι ι ι “ “"""‘, λέγων, ’Δναστήσονται οἱ νεκροὶ, χαί ἐγερθήσυν- ι ι _ ν τιι alb τοῖς μνημείοις· καῖʼ, Πολλοὶ‘161; ὲν γῆς χώματι καθευδόντων ἀνάστήσονται, κατὰ τὸν ζ Δινιήλ· οὗτοι εἷς ζωήν αἰώνιον, καὶ οὗτοι εἷς . 1 ""' "‘ αἰσχύνην αἰώνιον. Ἀλλά τὸ μὶν ἀναστῆναι, πάν-, _ _ _ _ τ των ἒβζὶνηάνορώπων· οὐχ ὁμοία δὲ πᾶσιν ἡ ἀνέσται σιςʼ μὲν γὰρ αἰώνια λαμβάνομεν τὰ σώματα, 11‘. Ι ιι -λ .. ι ν ηψπ-’η ἀλλʼ οὐχ ὅμοια-ἅπὰντες· οἱ δίκαιοι μὲν γὰρ, ἳνα I ΙΗΓ ”“ διαιωνιζονῑις, ἀγγέλοις συγχορεύσωσιν* οἱ δὲ ἁμαρ-, Ἴ \ οι ι ιιν ν ι ι.. ι ί “Γ“””Γ τωλοὶ, ’ἱνα εἰς αἰῶνας τῶν ἁμαρτημάτων ὑπομείνωσι τὴν βάσανοι. ,η 7 Περὶ λουτροῦ. ἱοξτο, ἰτρολαβων φιλανθρωπίαν ὁ . ι υι ' Κόρδος, λουτροῦ μετάνοιαν ἔδωκεν, ἵνα τὸ πολὺ fin ἁμαρτιῶν, μᾶλλον δὲ τὸ πᾶν φορτίον ἀπσῤῥιψάψ, ι - ι - τις, ἁγιῳ Πνεῦματι τήν σέρέιγῖδαι λαιέόντες, κληρονόιιιοι γενώμεοανζωῆς αιωνίοοι. ;Αλλᾶ περὶ. δέ ς, 7 -... ν ,η λου-φοῦ πρώην αὐτάρκως εἰρηκότες, ἐπὶ τὰ λείποντα si"! ἀσιτυγικῶν μαθημάτων λοιπὸν ἔλθωμεν (ὅ). ΠΕΡΙ ΤΩΝ ΘΕΙΩΝ ΓΡΑΦΩΝ.

Mē proseche tois legousin, hoti ouk egeiretai - - I I 7777' t to sōma touto; egeiretai garē kai martys Hēsaïas ē,, _ _ n - i i i “ “"""‘, legōn, ’Dnastēsontai hoi nekroi, chai egerthēsyn- i i _ n tii alb tois mnēmeiois; kaiʼ, Polloi‘161? en gēs chōmati katheudontōn anastēsontai, kata ton z Diniēl; houtoi heis zōēn aiōnion, kai houtoi heis . 1 ""' "‘ aischynēn aiōnion. Alla to min anastēnai, pan-, _ _ _ _ t tōn ebzinēanorōpōn; ouch homoia de pasin hē anestai sisʼ men gar aiōnia lambanomen ta sōmata, 11‘. I ii -l .. i n ēpsp-’ē allʼ ouch homoia-hapantes; hoi dikaioi men gar, hina I IĒG ”“ diaiōnizoniis, angelois synchoreusōsin* hoi de hamar-, I \ oi i iin n i i.. i i “G“””G tōloi, ’hina eis aiōnas tōn hamartēmatōn hypomeinōsi tēn basanoi. ,ē 7 Peri loutrou. hioxto, itrolabōn philanthrōpian ho . i ui ' Kordos, loutrou metanoian edōken, hina to poly fin hamartiōn, mallon de to pan phortion apsrrhipsaps, i - i - tis, hagiǭ Pneumati tēn sereigidai laieontes, klēronoiiioi genōmeoanzōēs aiōniooi. ?Alla peri. de s, 7 -... n ,ē lou-phou prōēn autarkōs eirēkotes, epi ta leiponta si"! asitygikōn mathēmatōn loipon elthōmen (ho). PERI TŌN ThEIŌN GRAPhŌN.

Pay no attention to those who say that this body is not raised; for it is raised. And Isaiah is witness, saying: ‘The dead shall rise, and those in the tombs shall be raised’; and, according to Daniel, ‘Many of those who sleep in the dust of the earth shall rise, some to eternal life, and some to eternal shame.’ To rise belongs to all people, but the resurrection is not alike for all; for we receive eternal bodies, but not all alike: the righteous, so that through the ages they may join the choirs of angels; but the sinners, so that they may endure for ages the torment of their sins. [Of the washing] [32] For this reason the Lord, anticipating us with his love for humankind, has given the repentance of the washing, so that we may cast off the greater part, or rather the whole burden, of our sins, and, receiving the seal by the Holy Spirit, may become heirs of eternal life. But since we spoke sufficiently about the washing the day before yesterday, let us now come to the remaining parts of the introductory teaching. [Of the divine Scriptures]

Isa 26:19 (quotation, high confidence) · Dan 12:2 (quotation, high confidence) · Titus 3:7 (echo, medium confidence)

Notes and citation

Summary: All will rise in eternal bodies, the righteous to glory and sinners to torment; baptism’s repentance removes the burden of sin.

This is section 31 in the standard numbering, and contains section 32, not separated in the scan (marked [32]). The bracketed headings are printed in the edition.

Notes on the original text

Digital text corrected (OCR: misread letters): λέγουιτιν → λέγουσιν.

Topics: Eschatology, Baptism

Cite (SBL): Cyril of Jerusalem, Cat. 4.31 (PG 33:493b–493c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-31). (abbreviation not yet checked)

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4.33PG 33:493c–500a

Ταῦτα δὲ διδάσκουσιν ἡμᾶς αἱ Θεόπνευστοι Γραφαὶ τῆς Παλαιᾶς τε καὶ Καινῆς Διαθήκης. Εἷς γάρ ἐστιν ὁ τῶν δύο Διαθηιιῶν Θεὸς, ὁ τὸν tv τῇ Καινῇ φανέντα Χριστὸν, ἂν τῇ Παλαιᾷ προιαταγγιίο λας” ἡ διὰ νόμου καὶ προφητῶν εις Χριστὸν παιδαγωγήσας. Πρὸ γὰρ τοῦ ἑλθιῖν τήν πίστιν, ὑπὸ νόμον ἑφρουρούμεθα· καὶ, Ὀ νόμος παιδαγωγὸς ἡμῶν γέγονεν sic Χριστόν. Κᾶν ποτε τῶν αἱρετικῶν ἀκούσῃς τινὸς βλασφημοῦντος νόμονῆ προφήτας, ἂντίφθιγξαι τήν σωτήριον φωνὴν, λέγων· Οὐκ ἦλθεν Ἰησοῦς καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι. Καὶ φιλομαθῶς ἒπίγνωθι, καὶ περὶτῆς Ἐκκλησίας, ποῖαι μὲν αἷσιν αἱ τῆς Παλαιᾶς διαθήιιης βίβλοι, ποῖαι δὶ τῆς Καινῆς. Καί μοι μηδὲν τῶν ἆποχρῦφων ἀναγίνωσκε· ὁ γὰρ τὰ παρὰ uia-tv ὁμο· λογούμινα μὴ ιὶδὼς, τί πιρί τὰ ἆμφιβαλλόμινα taλαιπωριῖς μάτηνς Ἀναγίνωσιιε τὰς θείας Γριφάς, τὰς εἴκοσι δύο βίβλους τῆς Παλαιᾶς Διαθήκῃς ταύτας, τὰς ὑπὸ τῶν ἑβδομήκοντα δύο Ἑρμηνευτῶν Ep μηνευθιίσας. ιντ λς ’Ἀλεξάνδρου γὰρ τοῦ Μακεδόνων βασιλὲωι τελιοτήσαντος, καὶ τῆς βασιλείας είς τέσσαρας διαιρεθεῖσης ἀρχὰς, εἵς τι τήν Βαβυλωνίαν καί τὴν Μακεδονίαν, Ἀσίαν τε καὶ τὴν Αίγυπτοψ εἷς τῶν τὴς Atrdae» βασιλευόντων, Πτολεμαῖος ό Φιλάδελφος, φιλολογώτατος· γενόμενος βασιλεὺς, τὰς κατᾶ πανταχοῦ βίόλους συναθροίζων, παρᾶ Δημητρίου τοῦ Φα- Ληρέως, τοῦ τῆς βιβλιοθήκης προνοητοῦ, περὶ τῶν νομικῶν καὶ προφητικῶν θείων Γραφῶν ἐπακούσας· καὶ πολῦ κάλλιον κρίνας, οὗ παρᾶ ἀκόντων ἀναγκαστῶς τὰ βιβλία κτήσασθαι, ἀλλʼ ἱξιλεώσασθαι δώροις μᾶλλον καὶ φιλίᾳ τοὺς ἔχονταςʼ καί γινώσκων, ὅτι τὸ μὶνὼαγκειστὸν δολοῦται πολλάκις, ἀπροαιρέτως διδόμενον, τὸ δʼ ἐκ προαιρέσεως παρεχόμενονζί) σὺν ﬂight; τῇ πάσῃ δωρεῖταν Ἐλεαζάρῳ τῷ τότε ἆρχιεριῖ, πλεῖστα δῶρα πέμψας εἰς τὸν ἐνταῦθα τῶν Ἰεροσολύμων ναὸν, ἕξ κατὰ ΘυΛήν τῶν δώδεκα τοῦ Ἰσραὴλ φυλῶν πρὸς ὲαυτον είς ἑρμηνείαν ἐποίησεν dum”. Εἶτα καὶ τοῦ θείας ἢ μὴ τὰς βίβλους εἶναι, λαμβάνων ἀπόπειραν, καὶ πρὸς το μὴ συνόυᾴσαι πρὸς ἀλλήλους τοὺς ἀποσταλέντας ὑποπώοαςβγ ἐν τῇ λεγομένῃ Φάρῳ, τῇ πρὸς Ἀλεξὰνδριιαννιςιμὲνῃ, τῶν παραγενομένων ἐρμηνευτῶν ἒιάσέφ πων οἷκον ἀπονεὶμςις, ἑκάστῳ πάσας τὰς PM ὖςᾷτροψεν ἑρμηνεῦσαι. Τούτων δὶ ὲν ἐβδομήκοντα καὶ δύο ἡμέραις τὸ πρᾶγμα πληρωσάντων, τὰς δμοῦ πάντων ἑρμηνείας, hic κατὰ διὰρόρους οἴκους ἀλλήλοις μή προσιὲντες ἐποιήσαιτο, cnvαγατὺν ἦ.πῖ τὸ αὐτὸ, οὐ μόνον ἐν νοήμασιν, ἀλλᾶ καὶ ιν “ﬁcum εὗρεν συμφώνους, Οὐ γὰρ εὐρεσιλογία καὶ κατασκεή σοφισμάτων ἀνθρωπίνων ἧν τὸ γινόμενον· ἀλλʼ ἐκ Πνεύματος ἁγίου, ἡ τῶν] ἁγίῳ Πναίμιιτι λαληθιισῶν θείων Γραφῶν ἑρμηνεία συν- ΑΠʼ. Τούτων τὰς εἴκοσι δύο βίβλους ἀναγίνωσκε, πρδξδὶτὰ ἀπόκρυφοι μηδὲν ἔχε κοινόν. Ταύτας μόνας [num σπουδαίως, ἃς καὶ ἓν Ἐκκλησία μετὰ ἀναγινώσκομεν. Πολὺ σου φρονιμώτεροι, καί ὤλαὸἐστιροι ἦσαν οἱ ἀπόστολοι, καὶ o't ἀρχαῖοι ζπίσκοποι, οἱ τῆς Ἐκκλησίας προστάται, οἳ ταύτης παραδόντες. Σὺ οὖν, τέκνον τῆς Ἐκκλησίας δν μὴ παραχάραττε τοὺς Θεσμοὺς. Καὶ τῆς μὶν ίίαλαῖας Διαθῆκης, ὡς εἴρηται, τὰς εἴκοσι δύο μελέτα βίβλους· ἃς, ει φιλομαθής τυγχάνεις, ἒμοῦ λὲγοντος, ὀνομαστὶ μμνῆσθαι σπούδασον. Teii νόμου μὶν γάρ εἰσιν αἱ Μωσέως Πρῶται πέντε βίβλοι, Γίνεσις.

Tauta de didaskousin hēmas hai Theopneustoi Graphai tēs Palaias te kai Kainēs Diathēkēs. Heis gar estin ho tōn dyo Diathēiiōn Theos, ho ton tv tę̄ Kainę̄ phanenta Christon, an tę̄ Palaią proiatangiio las” hē dia nomou kai prophētōn eis Christon paidagōgēsas. Pro gar tou helthiin tēn pistin, hypo nomon hephrouroumetha; kai, O nomos paidagōgos hēmōn gegonen sic Christon. Kan pote tōn hairetikōn akousę̄s tinos blasphēmountos nomonē prophētas, antiphthinxai tēn sōtērion phōnēn, legōn; Ouk ēlthen Iēsous katalysai ton nomon, alla plērōsai. Kai philomathōs epignōthi, kai peritēs Ekklēsias, poiai men haisin hai tēs Palaias diathēiiēs bibloi, poiai di tēs Kainēs. Kai moi mēden tōn apochryphōn anaginōske; ho gar ta para uia-tv homo; logoumina mē iidōs, ti piri ta amphiballomina talaipōriis matēns Anaginōsiie tas theias Griphas, tas eikosi dyo biblous tēs Palaias Diathēkę̄s tautas, tas hypo tōn hebdomēkonta dyo Hermēneutōn Ep mēneuthiisas. int ls ’Alexandrou gar tou Makedonōn basileōi teliotēsantos, kai tēs basileias eis tessaras diairetheisēs archas, heis ti tēn Babylōnian kai tēn Makedonian, Asian te kai tēn Aigyptops heis tōn tēs Atrdae» basileuontōn, Ptolemaios o Philadelphos, philologōtatos; genomenos basileus, tas kata pantachou biolous synathroizōn, para Dēmētriou tou Pha- Lēreōs, tou tēs bibliothēkēs pronoētou, peri tōn nomikōn kai prophētikōn theiōn Graphōn epakousas; kai poly kallion krinas, hou para akontōn anankastōs ta biblia ktēsasthai, allʼ hixileōsasthai dōrois mallon kai philią tous echontasʼ kai ginōskōn, hoti to minōankeiston doloutai pollakis, aproairetōs didomenon, to dʼ ek proaireseōs parechomenonzi) syn ﬂight? tę̄ pasę̄ dōreitan Eleazarǭ tǭ tote archierii, pleista dōra pempsas eis ton entautha tōn Ierosolymōn naon, hex kata ThyLēn tōn dōdeka tou Israēl phylōn pros eauton eis hermēneian epoiēsen dum”. Eita kai tou theias ē mē tas biblous einai, lambanōn apopeiran, kai pros to mē synouąsai pros allēlous tous apostalentas hypopōoasbg en tę̄ legomenę̄ Pharǭ, tę̄ pros Alexandriiannisimenę̄, tōn paragenomenōn ermēneutōn eiaseph pōn hoikon aponeimsis, hekastǭ pasas tas PM ysątropsen hermēneusai. Toutōn di en ebdomēkonta kai dyo hēmerais to pragma plērōsantōn, tas dmou pantōn hermēneias, hic kata diarorous oikous allēlois mē prosientes epoiēsaito, cnvagatyn ē.pi to auto, ou monon en noēmasin, alla kai in “ﬁcum heuren symphōnous, Ou gar euresilogia kai kataskeē sophismatōn anthrōpinōn hēn to ginomenon; allʼ ek Pneumatos hagiou, hē tōn] hagiǭ Pnaimiiti lalēthiisōn theiōn Graphōn hermēneia syn- APʼ. Toutōn tas eikosi dyo biblous anaginōske, prdxdita apokryphoi mēden eche koinon. Tautas monas [num spoudaiōs, has kai hen Ekklēsia meta anaginōskomen. Poly sou phronimōteroi, kai ōlaoestiroi ēsan hoi apostoloi, kai o't archaioi zpiskopoi, hoi tēs Ekklēsias prostatai, hoi tautēs paradontes. Sy oun, teknon tēs Ekklēsias dn mē paracharatte tous Thesmous. Kai tēs min iialaias Diathēkēs, hōs eirētai, tas eikosi dyo meleta biblous; has, ei philomathēs tynchaneis, emou legontos, onomasti mmnēsthai spoudason. Teii nomou min gar eisin hai Mōseōs Prōtai pente bibloi, Ginesis.

These things the divinely inspired Scriptures of the Old and the New Testament teach us. For the God of the two Testaments is one, who in the Old foretold the Christ who appeared in the New, who through the law and the prophets led us as a tutor to Christ. For ‘before faith came, we were guarded under the law,’ and ‘the law has become our tutor to Christ.’ And if ever you hear one of the heretics blaspheming the law or the prophets, answer back with the saving voice, saying: ‘Jesus did not come to abolish the law but to fulfill it.’ And learn diligently, from the Church as well, which are the books of the Old Testament and which those of the New. And read none of the apocryphal writings; for if you do not know the books acknowledged by all, why do you wear yourself out in vain over the disputed ones? Read the divine Scriptures, these twenty-two books of the Old Testament, which were translated by the seventy-two translators. [34] For when Alexander, king of the Macedonians, had died, and his kingdom had been divided into four principalities, Babylonia and Macedonia, Asia and Egypt, one of those who reigned over Egypt, Ptolemy Philadelphus, a king most fond of learning, while gathering books from everywhere, heard from Demetrius of Phalerum, the keeper of his library, about the divine Scriptures of the law and the prophets. He judged it much better not to acquire the books by compulsion from unwilling owners, but rather to win over those who had them by gifts and friendship; and knowing that what is compelled is often falsified, being given against one’s will, while what is supplied by choice is given with all sincerity, he sent very many gifts to Eleazar, then high priest, for the temple here in Jerusalem, and had six men from each of the twelve tribes of Israel sent to him for the translation. Then, testing whether the books were divine or not, and taking care that those who had been sent should not agree among themselves, he assigned to each of the translators who had come a separate house on the island called Pharos, which lies off Alexandria, and committed to each the whole of the Scriptures to translate. When they had completed the task in seventy-two days, he brought together the translations of all of them, which they had made in different houses without communicating with one another, and found them in agreement not only in sense but even in wording. For what happened was not ingenious argument and a contrivance of human sophistries; but the translation of the divine Scriptures, spoken by the Holy Spirit, was accomplished by the Holy Spirit. [35] Read their twenty-two books, and have nothing in common with the apocrypha. Study earnestly these alone, which we also read … in church. Far wiser and more pious than you were the apostles and the ancient bishops, the leaders of the Church, who handed these down. You, then, being a child of the Church, do not falsify its statutes. Of the Old Testament, as has been said, study the twenty-two books; and if you are eager to learn, strive to remember them by name as I say them. Of the law, the first five books are those of Moses: Genesis,

Gal 3:23–24 (quotation, high confidence) · Matt 5:17 (quotation, high confidence)

Notes and citation

Summary: The one God of both Testaments; the catechumens are to read only the twenty-two acknowledged books of the Old Testament, which were translated, Cyril says, miraculously by seventy-two translators.

This is section 33 in the standard numbering, and contains section 34 and the beginning of section 35, not separated in the scan (marked [34] and [35]); the list of books continues in the next staged section. One word in section 35 is garbled and marked “…”.
Cyril’s account of the translation follows the Letter of Aristeas, expanded with the later story that the translators worked separately and agreed word for word. The “twenty-two books” are the Hebrew canon counted by the letters of the Hebrew alphabet; “apocryphal” here means books not read in church.

Notes on the original text

Digital text corrected (OCR: 6 for ὁ; OCR: misread letters): Οεόπνευστοι Γραφαὶ τῆς Βαλαιᾶς → Θεόπνευστοι Γραφαὶ τῆς Παλαιᾶς; τιν 6 τῶν → τιν ὁ τῶν; ὸς, 6 τὸν → ὸς, ὁ τὸν; ας” 6 διὰ → ας” ἡ διὰ; κε· 6 γὰρ → κε· ὁ γὰρ.

Extrabiblical texts: Let. Aris. (Letter of Aristeas; allusion)

Topics: Scripture and canon, Heresy

Cite (SBL): Cyril of Jerusalem, Cat. 4.33 (PG 33:493c–500a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-33). (abbreviation not yet checked)

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4.34PG 33:500a–500c

Λευϊτικὸν, Ἀριθμοὶ, Δευτερονόμιον, Ἑξῆς δὲ, Ἰησοῦς υἱὸς Ναυῆ· καὶ τὸ τῶν Κριτῶν μετὰ τῆς Ῥοῦθ βιβλίον ἕβδομον ἀριθμούμενον. Τῶν δὲ λοιπῶν ἱστορικῶν βιβλίων, ὴ πρώτη καὶ ἡ δευτέρα τῶν Bmλειῶν, μία παρʼ Ἑβραίοις ἐστὶ βίβλος μία δὶ,χιὶ ἡ τρίτη καί ἡ τετάρτη. Ὁμοίως δὲ παρʼ αὐτοῖς ιιαέ τῶν Παραλειπομένων ἡ πρώτη καὶ ἡ δευτέρα, μία τυγχάνει βίβλος· καὶ τοῦ "Emsz ἡ πρώτη uit, δευτέρα μία λελόγισται· δωδεκῶτη βίβλοςὴῈηήρ. Καὶ τὰ μὶν ἱστορικὰ ταῦτα. Τὰ δὶ στιχηρᾶ τυγχάνει πέντε, Ἰὼβ, καὶ βίβλος Ψαλμων, καὶ Παροιμίαι, καὶ Ἑκκλησιαστὴς, καὶ ’ᾼσμα ᾀσμάτων ἒιίτιι χαιδὲχατον βιβλίον. Ἐπὶ δὲ τούτοις τὰ «poem-1'1 πέντε· τῶν δώδεκα προφητῶν μία βίβλος, καὶ Ἦσκίθυ μία, καὶ Ἱερεμίου μία (ﬁ) μετὰ Βαροὺχ, χαὶ θριξνων, καὶ Ἐπιστολῆς· εἷτα Ἰεζεκιηλ· καὶ 4:1onνιήλ εἷʼχοστηδευτὲρα βίβλος τῆς Ηαλαιᾶς tum“.

Leuïtikon, Arithmoi, Deuteronomion, Hexēs de, Iēsous huios Nauē; kai to tōn Kritōn meta tēs Rhouth biblion hebdomon arithmoumenon. Tōn de loipōn historikōn bibliōn, ē prōtē kai hē deutera tōn Bmleiōn, mia parʼ Hebraiois esti biblos mia di,chii hē tritē kai hē tetartē. Homoiōs de parʼ autois iiae tōn Paraleipomenōn hē prōtē kai hē deutera, mia tynchanei biblos; kai tou "Emsz hē prōtē uit, deutera mia lelogistai; dōdekōtē biblosēEēēr. Kai ta min historika tauta. Ta di stichēra tynchanei pente, Iōb, kai biblos Psalmōn, kai Paroimiai, kai Hekklēsiastēs, kai ’Ąsma ąsmatōn eiitii chaidechaton biblion. Epi de toutois ta «poem-1'1 pente; tōn dōdeka prophētōn mia biblos, kai Ēskithy mia, kai Hieremiou mia (ﬁ) meta Barouch, chai thrixnōn, kai Epistolēs; heita Iezekiēl; kai 4:1onniēl heiʼchostēdeutera biblos tēs Ēalaias tum“.

Leviticus, Numbers, Deuteronomy. Next, Joshua son of Nun; and the book of Judges, together with Ruth, counted as the seventh. Of the remaining historical books, the first and second of Kingdoms are one book among the Hebrews, and the third and fourth are also one. Likewise among them the first and second of Chronicles are one book; and the first and second of Ezra are counted as one; Esther is the twelfth book. These are the historical books. The books written in verse are five: Job, the book of Psalms, Proverbs, Ecclesiastes, and the Song of Songs, the seventeenth book. After these come the five prophetic books: one book of the Twelve Prophets, one of Isaiah, one of Jeremiah together with Baruch, Lamentations, and the Letter; then Ezekiel; and Daniel, the twenty-second book of the Old Testament.

Notes and citation

Summary: Cyril lists the twenty-two books of the Old Testament.

The rest of section 35 in the standard numbering (continued from 4.33).
Cyril’s twenty-two books follow the Hebrew count but include, under Jeremiah, Baruch and the Letter of Jeremiah, and do not list Tobit, Judith, Wisdom, Sirach, or Maccabees. “First and second of Kingdoms” are 1–2 Samuel, “third and fourth” 1–2 Kings; “first and second of Ezra” here are Ezra and Nehemiah.

Notes on the original text

Digital text corrected (OCR: misread letters): Τῶν δὶ λοιπᾶνι ἱστορικῶν → Τῶν δὲ λοιπῶν ἱστορικῶν.

Extrabiblical texts: Bar (Baruch [in RC, EO, ETH canons]; allusion); Ep Jer (Letter of Jeremiah [in RC, EO, ETH canons]; allusion)

Topics: Scripture and canon

Cite (SBL): Cyril of Jerusalem, Cat. 4.34 (PG 33:500a–500c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-34). (abbreviation not yet checked)

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4.35PG 33:500c–501a

Τῆς δὲ Καινῆς Διαθήκης, τὰ τέσσαρα μόνα Εὐαγγέλια· τὰ δὶ λοιπὰ ψευδεπίγραφοι καί βλαβερὰ τυγχάνει. Ἑγραψαν καὶ Μανιχαϊοι καὶ Oppia Εὐαγγὲλιον, ὅπερ, - τῆς εὖδαγγελικῆς πριιωνυμίας ἔπικεχρωσμὲνον, διαφθείρει τὰς ψυχὲςτιῖιν ἁπλουστέρων. Δέχου δι καὶ τὰς ἑπτὰ, Ἰακώβσν, ἀποστόλων· πρὸς τούτοις δὲ καὶ τὰς ἑπτὰ, Ἰαχώβην. mi Πέτρου, Ἰωάννου, καὶ Ἰούδα καθολικὰς Ἐπιπο- 731: ἑπισφράγισμα δὲ τῶν πάντων, καὶ μαθητῶν ιὸ τελευταῖον, τὰς Παύλου δεκατέσσαρας Ἐπιστολάς.ΐά δὲ λοιπὰ πάντα, ἔξω κείσθω ἐν δευτὲρφίιίὄπ μὶν ἐν ἐκκλησίαις μή ἀναγινώσκεται, ταῦτα μηδὲ κατὰ σαυτὸν ἀναγίνωσκε, καθὼς ἤκουσας. Καὶ περὶ μὶν τούτων ταῦτα.

Tēs de Kainēs Diathēkēs, ta tessara mona Euangelia; ta di loipa pseudepigraphoi kai blabera tynchanei. Hegrapsan kai Manichaïoi kai Oppia Euangelion, hoper, - tēs eudangelikēs priiōnymias epikechrōsmenon, diaphtheirei tas psychestiiin haplousterōn. Dechou di kai tas hepta, Iakōbsn, apostolōn; pros toutois de kai tas hepta, Iachōbēn. mi Petrou, Iōannou, kai Iouda katholikas Epipo- 731: hepisphragisma de tōn pantōn, kai mathētōn io teleutaion, tas Paulou dekatessaras Epistolas.ïa de loipa panta, exō keisthō en deuterphiiiop min en ekklēsiais mē anaginōsketai, tauta mēde kata sauton anaginōske, kathōs ēkousas. Kai peri min toutōn tauta.

Of the New Testament, the four Gospels only; the rest are falsely titled and harmful. The Manichaeans too wrote a Gospel according to Thomas, which, colored with the fragrance of the gospel name, corrupts the souls of the simpler. Receive also the Acts of the Twelve Apostles; and besides these the seven catholic letters, of James, Peter, John, and Jude; and as the seal of them all, and the last work of disciples, the fourteen letters of Paul. All the rest are to be set outside, in the second rank. And whatever is not read in the churches, do not read even by yourself, as you have heard. So much about these things.

Notes and citation

Summary: Cyril lists the New Testament books: four Gospels, Acts, seven catholic letters, and fourteen letters of Paul; other writings are not to be read.

Section 36 in the standard numbering. Cyril’s list counts Hebrews among Paul’s fourteen letters and does not include Revelation. The “Gospel according to Thomas” he ascribes to the Manichaeans may not be the Coptic Gospel of Thomas known today.

Notes on the original text

Digital text corrected (OCR: misread letters): τὰ τὲσσαρα μάλα| Εὐαγγιλια → τὰ τέσσαρα μόνα Εὐαγγέλια.

Extrabiblical texts: Gos. Thom. (Gospel of Thomas; allusion)

Topics: Scripture and canon, Heresy

Cite (SBL): Cyril of Jerusalem, Cat. 4.35 (PG 33:500c–501a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-35). (abbreviation not yet checked)

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4.37PG 33:501a–504c

Φεῦγε δὲ πᾶσαν διαβολικήν ἐνέργειαν, καἱ μὴ πείθου τῷ δράκοντι τῷ ἀποστάτῃ, ’ὸς ἐξ ἀγαθῆς ὕπο· στάσεως αὐτοπροαίρετον ἔσχε τήν μεταβολήν· ὅς ἀναπεῖσαι μὲν δύναται τοὺς θέλοντας, ἀναγκάσαι δὲ οὐδένα. Καὶ μήτε ἀστρολογίαις, μήτε ὀρνεοσκοπίαις, μήτε κλῃδόσι πρόσεχε, μηδὶ ταῖς μυθώδεσι τῶν Ἐλ- Ατςνων (Ι) μαντείαιςʼ φαρμακείαν, καὶ ἐπαοιδίαν, καὶ τὰ νεκυομαντειῶν παρανομώτατα πράγματα, μηδὲ μέχρις ἀκοῆς παραδόχου. Ἀπόστηθι παντὸς ἀκολασίας εἴδους, μήτε γαπριμαργῶν, μήτε φιληδοvim, ὑπεράνω τε φιλαργυρίας ἁπάσης, καὶ τοῦ τοκίζειν, γενόμενος. Μήτε δὶ θεωριῶν ἰθνιιιοῖς ἀθροίσμασι τταράβαλλεο μηδὲ ἐπιδὲσμασιν ἐν νόσοις χρήσῃ ] ποτ-εʼ ἀποστρέφου δὲ πᾶσαν καὶ τοῦ καπηλοδυτεῖν τὴν χυδαιότητα. Καὶ μήτε εἷς Σαμαρειτισμὸν, ἢ Ιουόαἶσμὸν ἐκπὲσῃς· ἐλυτρώσατο γάρ σε λοιπόν Ἰησοῦς ὃ Χριστός. Πάσης Σαββἀτων παρατηρήσεως ἀπόστηθι, καὶ τοῦ κοινὸν ἢ ἀκάθαρτον λέγειν τι εἶναι τῶν ἀδιαφόρων βρωμάτων. Ἐξαιρὲτως δὲ μίσει πάντα τὰ συνέδρια τῶν παρανόμων αἱρετικῶνν καὶ παντοίως τὴν σεαυτοῦ ψυχὴν ἀσφαλίζου, νηστείαις προσευγαὶς, ἐλεημοσύνιις, καὶ θείων λογίων ἂναγνώσμασιν· ἳνα μιτᾶ σωφροσύνης καὶ δογμάτωνεόσεὸὦν τὸν ἐπίλοιπον ἐν σαρκί βιώσας χρόνον, τῆς μιᾶς τοῦ λουτροῦ σωτηρίας «inclitis-{.6 στρατολογηθεὶς Si οὕτως ἐν οὐρανίαις στρατιαῖς τῷ Πατρὶ χαῖθεῷ, καὶτῶν οὐρανίων καταξιωθῇε στεφάνων ἓν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡόόξι εἷτοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

Pheuge de pasan diabolikēn energeian, kai mē peithou tǭ drakonti tǭ apostatę̄, ’os ex agathēs hypo; staseōs autoproaireton esche tēn metabolēn; hos anapeisai men dynatai tous thelontas, anankasai de oudena. Kai mēte astrologiais, mēte orneoskopiais, mēte klę̄dosi proseche, mēdi tais mythōdesi tōn El- Atsnōn (I) manteiaisʼ pharmakeian, kai epaoidian, kai ta nekyomanteiōn paranomōtata pragmata, mēde mechris akoēs paradochou. Apostēthi pantos akolasias eidous, mēte gaprimargōn, mēte philēdovim, hyperanō te philargyrias hapasēs, kai tou tokizein, genomenos. Mēte di theōriōn ithniiiois athroismasi ttaraballeo mēde epidesmasin en nosois chrēsę̄ ] pot-eʼ apostrephou de pasan kai tou kapēlodytein tēn chydaiotēta. Kai mēte heis Samareitismon, ē Iouoaismon ekpesę̄s; elytrōsato gar se loipon Iēsous ho Christos. Pasēs Sabbatōn paratērēseōs apostēthi, kai tou koinon ē akatharton legein ti einai tōn adiaphorōn brōmatōn. Exairetōs de misei panta ta synedria tōn paranomōn hairetikōnn kai pantoiōs tēn seautou psychēn asphalizou, nēsteiais proseugais, eleēmosyniis, kai theiōn logiōn anagnōsmasin; hina mita sōphrosynēs kai dogmatōneoseoōn ton epiloipon en sarki biōsas chronon, tēs mias tou loutrou sōtērias «inclitis-{.6 stratologētheis Si houtōs en ouraniais stratiais tǭ Patri chaitheǭ, kaitōn ouraniōn kataxiōthę̄e stephanōn hen Christǭ Iēsou tǭ Kyriǭ hēmōn, hǭ hēooxi heitous aiōnas tōn aiōnōn. Amēn.

Flee every work of the devil, and do not obey the apostate dragon, whose change from a good substance was his own free choice; he can persuade the willing, but can compel no one. Pay no attention to astrology, or augury from birds, or omens, nor to the fabulous divinations of the Greeks. Sorcery, incantation, and the most lawless practices of necromancy, do not admit even as far as your hearing. Stand away from every form of licentiousness, neither gluttonous nor a lover of pleasure, and rise above all love of money and lending at interest. Do not expose yourself to pagan gatherings for spectacles, and never use amulets in sicknesses; turn away also from all the vulgarity of haunting taverns. And do not fall away into Samaritanism or Judaism; for Jesus Christ has redeemed you henceforth. Stand away from every observance of Sabbaths, and from calling any of the indifferent foods common or unclean. Above all, hate all the assemblies of the lawless heretics; and in every way make your soul secure with fasts, prayers, almsgiving, and readings of the divine oracles; so that, having lived the rest of your time in the flesh with self-control and pious doctrines, you may enjoy the one salvation of the washing; and, thus enlisted in the heavenly armies by God the Father, you may be counted worthy of the heavenly crowns, in Christ Jesus our Lord, to whom be glory for ever and ever. Amen.

Rev 12:9 (echo, medium confidence) · Deut 18:10–11 (echo, medium confidence) · Col 2:16 (allusion, medium confidence) · Acts 10:14–15 (allusion, high confidence) · Ps 26:5 (25:5 LXX) (echo, medium confidence) · 1 Pet 4:2 (echo, medium confidence)

Notes and citation

Summary: Closing warnings: flee the devil’s works, divination, magic, licentiousness, greed, pagan shows, amulets, Samaritan and Jewish observances, and heretics; guard the soul by fasting, prayer, almsgiving, and Scripture.

Section 37 in the standard numbering. One word near the end is garbled in the scan and is read by sense (“you may enjoy”).
The warning against Sabbath observance and food laws addresses Christians who kept Jewish practices; it is translated as written.

Notes on the original text

Digital text corrected (OCR: misread letter): μήτε χλῃδόσι πρόσεχε → μήτε κλῃδόσι πρόσεχε.

Topics: Ethics, Heresy, Fasting, Prayer, Baptism

Cite (SBL): Cyril of Jerusalem, Cat. 4.37 (PG 33:501a–504c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-37). (abbreviation not yet checked)

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