Catechetical Lectures 7.1–8.8

Cyril of Jerusalem · Catechetical Lectures · ca. 350 · Jerusalem · 23 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 7

7.1PG 33:605b–605d

Περὶ μὶν τῆς τοῦ Θεοῦ μοναρχίας, αὐτάρκως ἡμῖν ἰν τῇ χθὲς ἡμέρᾳ πρὸς ὑμᾶς εἴρηται· αὐτὰρ. κως ὂὶ λέγω, οὗ τὸ πρὸς ἀξίαν (τούτου γὰρ ἐφικέσθαι θνητῇ φύσει παντελῶς ἀδύνατον), ἀλλʼ ὅσον ἧκεν εἰς τήν ἡμετὲραν ἀσθένειαν. Καὶ τῆς τῶν ἀθὲων αἳρεσιωτῶν πολυσχιόοῦς πλάνης τὰς ἐκτροπὰς διῆλθον· ὧν τὸ βορβορῶδες, καὶ τὸ τῶν ψυχῶν ῒοβόλον ἀποσεισάμενοι, καὶ τὰ κατʼ ἐκείνους μνημονεύσαντες, οὐχ ’ίνα βλαβῶμεν, ἀλλʼ ἳνα μειζόνως αὐτοὺς μισήσωμεν, πρὸς ἑαυτοὺς λοιπὸν ἐπανέλθωμεν, καὶ τα σωτηριώδη τῆς ἀληθοῦς πίστεως καταδεξώμεθα, τῷ τῆς μοναρχίας ἀξιώματι τὸ πατρικὸν συνάπτοντες, καὶ πιστεύοντες εἷς ἕνα Θεὸν Πατέρα. Οὐ γαρ δεῖ μόνον εἷς ἕνα Θεὸν πιστεύειν ἀλλὰ καί τὸ, Πατὲρα· τοῦτον εἶναι τοῦ Μονογενοῦς, Κυρίου δὲ ἡμῶν Ἰησοῦ Χριστοῦ, μετʼ εὐσεβείας καταδεγὼμεθα.

Peri min tēs tou Theou monarchias, autarkōs hēmin in tę̄ chthes hēmerą pros hymas eirētai; autar. kōs oi legō, hou to pros axian (toutou gar ephikesthai thnētę̄ physei pantelōs adynaton), allʼ hoson hēken eis tēn hēmeteran astheneian. Kai tēs tōn atheōn hairesiōtōn polyschioous planēs tas ektropas diēlthon; hōn to borborōdes, kai to tōn psychōn ïobolon aposeisamenoi, kai ta katʼ ekeinous mnēmoneusantes, ouch ’ina blabōmen, allʼ hina meizonōs autous misēsōmen, pros heautous loipon epanelthōmen, kai ta sōtēriōdē tēs alēthous pisteōs katadexōmetha, tǭ tēs monarchias axiōmati to patrikon synaptontes, kai pisteuontes heis hena Theon Patera. Ou gar dei monon heis hena Theon pisteuein alla kai to, Patera; touton einai tou Monogenous, Kyriou de hēmōn Iēsou Christou, metʼ eusebeias katadegōmetha.

About the sole rule of God, enough has been said to you by us yesterday; I say ‘enough,’ not as is worthy of the subject (for that is altogether impossible for mortal nature to attain), but as far as reached our weakness. I also went through the byways of the many-branched error of the godless heretics. Having shaken off their filth and their soul-poisoning venom, and having remembered their teachings not to be harmed but to hate them the more, let us now come back to ourselves and receive the saving doctrines of the true faith, joining the dignity of Fatherhood to that of the sole rule, and believing in one God the Father. For we must not only believe in one God, but must also receive with piety that he is Father, the Father of the Only-begotten, our Lord Jesus Christ.

Notes and citation

Summary: Having taught the one God and refuted the heretics, Cyril turns to the article “one God the Father”: God is Father of the Only-begotten.

Section 1 in the standard numbering.

Topics: Trinity

Cite (SBL): Cyril of Jerusalem, Cat. 7.1 (PG 33:605b–605d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-1). (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.

7.2PG 33:605d–608d

Ταύτῃ γὰρ ἂν τῶν Ἰουδαίων ἀνώτερα φρονοίημεν, οἳ τὸ μὲν εἶναι ἕνα Θεὸν καταόἑχονται τοῖς δόγμασι (ti γὰρ, εί καὶ τοῦτο ὸιά τῆς εἶδωλολατρείας πολλάκις ἠρνήσαντο; τὸ δὲ καὶ Πατέρα εἶναι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τοῦτον, οὐ παραδέχονο ται· τοῖς οἶκείοις προφήταις ἐναντία φρονοῦντες, οἳ etiam ἐν ταῖς θείαις Γραφαῖς· Κύριος εἶπε πρὸς μὲ- Υἱός μου εί σὺ, ἐγὼ σήμερον γεγέννηκά σε. Καὶ μέχρι σήμερον φρυαττόμενοι, καὶ σοναγόμενοι κατὰ τοῦ Κυρίου, καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ, νομίζοντις (ll, ὅτι δυνατόν εστι Πατρὶ φιλιωθῆναι, χωρὶς τῆς εἰς τὸν Υἱὸν εὐσεβείας, ἀγνοοῦντες, ετζ οὐδεὶς ἔρχεται πρὸς τὸν Ιιατέρα, ei μὴʼ διὰ τοῦ Υἱοῦ, λὲγοντος· Ἐγώ ι“μι ἡ θύρα· καὶ, Ἐγώ εἰμι οδός. ’0 τοίνυν τήν ὁδνὸν ςτοιριιιιτοιέμενος τῆᾷ ἀπαγουσαν πρὸς τὸν Πατέρα, καὶ δʼτήν δῦραν ἆρνοῦμενος, πῶς τῆς πρὸς τὸν Θεὸν εἰσόδου καταξιωρήςεταις ἀντιλέγοντες δὲ καὶ τοῖς ἐν ὀγδοηκοστῷ ὀγδόῳ ψαλμῷ γεγραμμένοις, το, Αὐτὸς ima-altat.ταί με, Πατήρ μου εἴ σὺ, Θεός μου καὶ ἀντιλήπτωρ τῆς σωτηρὲας μου. Κᾶγιὶίπρωτότοιον 01‘;σομαι αὐτὸν, ὑψηλὸν παρὰ τοῖς βασιλεῦσι τῆς γῆς. Εἰ γὰρ ταῦτα πρὸς τὸν Δαεὶὂ, ἢ Σολομῶνα, καί τινα τῶν καθεξῆς εἰρῆσθαι βιάζοιντο· δειξάτωσαν πῶς ὁ Θρόνος τούτου τοῦ πρτοφητευομὲνουτπαβ αὐτοῖς, ἔστιν ὡς αἱ ἡμέραι τοῦ οὐρανοῦ, καὶ ὡς ὁ ἣλιος ἐναντίον τοῦ Θεοῦ, καὶ ὡς σελήνη 4a:ηρτισμένη ei: τὸν αἰῶνα. Πῶς δὲ καὶ οὑ δυσωποῦνται τὸ γεγραμμένον, τὸ, Ἐκ γαστρὸς πρὸ ἱωσφόρου ἐγέννησά σε, καὶ τὸ, Συμπαραμενεῖ τῷ ἡλίῳ καὶ πρὸ τῆς σελήνης, γενεὰς γενεῶν; *Απερ ἐπʼ ἄνθρωπον ἀναφέρειν, πάσης ἀγνωμοσύνης ἀνάπλεων καὶ μεστόν. - 1“. Ἀλλʼ Ἰουδαῖοι μὲν τὰ σύνηθη τῆς ἀπιστίας ἕν τε τοῖς ῥητοῖς τούτοις, καὶ ἐν τοῖς παραπλησίοις, ἐπειδὴ βούλονται, νοσείτωσαν. Ἡμεῖς δὶ τὸ τίς πίστεως εὐσεβὲς ἀναλαμβάνωμεν, Θεὸν ἕνα τὸν Πιτέρα τοῦ Χριστοῦ προσκυνοῦντες (τὸν γὰρ τοῖς πᾶσι τὸ γεννᾷν χαριζόμενον, τοῦτον τῆς τοιαύτης ἀξίας ἀποστερεῖν ἀνόσιον)’ καὶ πιστεύωμεν εἷς ἕνα θεὸν Πατέρα, ἳνα καὶ πρὸ τῶν περὶ Χριστοῦ κινηθησομένων ἡμῖν διδασκαλικῶν λόγων, ἡ περὶ τοῦ Μονογενοῦς (Ἷι πίστις ἐγκαταβἀλληται τῇ ψυχῇ τῶν ἀκουόντων, ἔκ τῶν μεταξὺ λόγων τῶν περὶ τοῦ H1τρὸς, κατὰ μηδοτιοῦν ἀποσχοινιζομὲνη.

Tautę̄ gar an tōn Ioudaiōn anōtera phronoiēmen, hoi to men einai hena Theon kataoechontai tois dogmasi (ti gar, ei kai touto oia tēs eidōlolatreias pollakis ērnēsanto? to de kai Patera einai tou Kyriou hēmōn Iēsou Christou touton, ou paradechono tai; tois oikeiois prophētais enantia phronountes, hoi etiam en tais theiais Graphais; Kyrios eipe pros me- Huios mou ei sy, egō sēmeron gegennēka se. Kai mechri sēmeron phryattomenoi, kai sonagomenoi kata tou Kyriou, kai kata tou Christou autou, nomizontis (ll, hoti dynaton esti Patri philiōthēnai, chōris tēs eis ton Huion eusebeias, agnoountes, etz oudeis erchetai pros ton Iiatera, ei mēʼ dia tou Huiou, legontos; Egō i“mi hē thyra; kai, Egō eimi odos. ’0 toinyn tēn hodnon stoiriiiitoiemenos tēą apagousan pros ton Patera, kai dʼtēn dyran arnoumenos, pōs tēs pros ton Theon eisodou kataxiōrēsetais antilegontes de kai tois en ogdoēkostǭ ogdoǭ psalmǭ gegrammenois, to, Autos ima-altat.tai me, Patēr mou ei sy, Theos mou kai antilēptōr tēs sōtēreas mou. Kagiiiprōtotoion 01‘?somai auton, hypsēlon para tois basileusi tēs gēs. Ei gar tauta pros ton Daeio, ē Solomōna, kai tina tōn kathexēs eirēsthai biazointo; deixatōsan pōs ho Thronos toutou tou prtophēteuomenoutpab autois, estin hōs hai hēmerai tou ouranou, kai hōs ho hēlios enantion tou Theou, kai hōs selēnē 4a:ērtismenē ei: ton aiōna. Pōs de kai hou dysōpountai to gegrammenon, to, Ek gastros pro hiōsphorou egennēsa se, kai to, Symparamenei tǭ hēliǭ kai pro tēs selēnēs, geneas geneōn? *Aper epʼ anthrōpon anapherein, pasēs agnōmosynēs anapleōn kai meston. - 1“. Allʼ Ioudaioi men ta synēthē tēs apistias hen te tois rhētois toutois, kai en tois paraplēsiois, epeidē boulontai, noseitōsan. Hēmeis di to tis pisteōs eusebes analambanōmen, Theon hena ton Pitera tou Christou proskynountes (ton gar tois pasi to gennąn charizomenon, touton tēs toiautēs axias aposterein anosion)’ kai pisteuōmen heis hena theon Patera, hina kai pro tōn peri Christou kinēthēsomenōn hēmin didaskalikōn logōn, hē peri tou Monogenous (Hii pistis enkataballētai tę̄ psychę̄ tōn akouontōn, ek tōn metaxy logōn tōn peri tou H1tros, kata mēdotioun aposchoinizomenē.

For in this way we shall think more highly than the Jews, who accept in their doctrines that there is one God (and what of it, even if they often denied even this through idolatry?), but do not accept that he is also the Father of our Lord Jesus Christ; thinking contrary to their own prophets, who say in the divine Scriptures, ‘The Lord said to me: You are my Son; today I have begotten you.’ And to this day they rage and gather together against the Lord and against his Christ, thinking that it is possible to be made friends with the Father apart from piety toward the Son, not knowing that no one comes to the Father except through the Son, who says, ‘I am the door,’ and ‘I am the way.’ He, then, who refuses the way that leads to the Father, and denies the door, how will he be counted worthy of entry to God? They also contradict what is written in the eighty-eighth psalm: ‘He will call upon me: You are my Father, my God, and the helper of my salvation; and I will make him firstborn, high among the kings of the earth.’ For if they insist that these words were said of David, or Solomon, or one of their successors, let them show how the throne of the one prophesied, as they understand it, is ‘as the days of heaven,’ and ‘as the sun before God,’ and ‘as the moon established forever.’ And how are they not abashed at what is written, ‘From the womb, before the morning star, I begot you,’ and ‘He shall continue with the sun and before the moon, for generations of generations’? To refer these to a man is full of every senselessness. [3] But let the Jews, since they wish it, be sick with their usual unbelief in these sayings and the like. Let us take up the godliness of the faith, worshiping one God, the Father of Christ (for to deprive him who grants to all the power of begetting of such a dignity is impious), and let us believe in one God the Father, so that, before the teaching about Christ that we shall take up, faith in the Only-begotten may be laid in the souls of the hearers, not separated in any respect by the words about the Father that come between.

Ps 2:7 (quotation, high confidence) · Ps 2:1–2 (allusion, high confidence) · John 14:6 (quotation, high confidence) · John 10:9 (quotation, high confidence) · Ps 89:26–27 (88:27-Ps LXX) (quotation, high confidence) · Ps 89:29 (88:30 LXX) (quotation, high confidence) · Ps 89:36–37 (88:37-Ps LXX) (quotation, high confidence) · Ps 110:3 (109:3 LXX) (quotation, high confidence) · Ps 72:5 (71:5 LXX) (quotation, high confidence)

Notes and citation

Summary: Unlike the Jews, Christians confess the one God as Father of Christ, as the Psalms foretold; faith in the Father prepares for faith in the Son.

This is section 2 in the standard numbering, and contains section 3, not separated in the scan (marked [3]). The “eighty-eighth psalm” is Ps 89 in English Bibles. Cyril’s polemic against the Jews is translated as written.

Topics: Trinity, Christology

Cite (SBL): Cyril of Jerusalem, Cat. 7.2 (PG 33:605d–608d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-2). (abbreviation not yet checked)

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7.3PG 33:608d–609a

Τὸ γὰρ τοῦ Πατρὸς ὄνομα ἅμα τῷ τῆς ὀνομασιας προσρήματι,νοεῖν παρέχει καὶ τὸν Υὶὸν·ὥσπιρ ὁμοίως Υὶόν τις ὀνομάσας,εὐθῦς ἐνόησε καὶ τὸν ῐΙατέραΕἶῖξὶρ Πατὴροπάντω( δτι Πατήρ Υἱοῦ· καὶ εἰ Υἱὸς,πάντωςδτι Πατρὸς Τὶός. Ἰνʼ οὖν μὴ ὲκ τοῦ λέγειν οὕτως Εἷς ἕνα Θεὸν, Πατέρα παντοκράτοραο ποιητήν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων· εἶτα ἰπιγόντων ἡμῶν καὶ τὸ, Εἲς ἕνα Κύριον Ἰησοῦν Χριστόν ὑπολάβοι τις οὐχ ὁσίως, οὖρανοῦ καὶ γῆς δευτερεύειν τῇ τάξει τὸν Μονογενῆ· διὰ τοῦτο, πρὸ τῆς ἐκείνων ὀνομασίας Πατέρα τὸν Θεὸν ὠνομάσαμεν, ’ἕνα ἅμα τῷ νοεῖν ΙΙατὲρα, νοήσωμεν καὶ τὸν Υἱόν· Υἱοῦ γὰρ καὶ [ἰατρὸς οὐδέν ἐστι μεταξὺ τῶν ὄντων.

To gar tou Patros onoma hama tǭ tēs onomasias prosrēmati,noein parechei kai ton Uion;hōspir homoiōs Uion tis onomasas,euthys enoēse kai ton iIateraEiixir Patēropantō( dti Patēr Huiou; kai ei Huios,pantōsdti Patros Tios. Inʼ oun mē ek tou legein houtōs Heis hena Theon, Patera pantokratorao poiētēn ouranou kai gēs, horatōn te pantōn kai aoratōn; eita ipigontōn hēmōn kai to, Eis hena Kyrion Iēsoun Christon hypolaboi tis ouch hosiōs, ouranou kai gēs deutereuein tę̄ taxei ton Monogenē; dia touto, pro tēs ekeinōn onomasias Patera ton Theon ōnomasamen, ’hena hama tǭ noein IIatera, noēsōmen kai ton Huion; Huiou gar kai [iatros ouden esti metaxy tōn ontōn.

For the name of Father, together with the very utterance of the name, makes one think also of the Son; just as, likewise, one who names a Son at once thinks also of the Father. For if a Father, certainly Father of a Son; and if a Son, certainly Son of a Father. So that, then, from our saying thus, ‘In one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible,’ and then our adding, ‘And in one Lord Jesus Christ,’ no one may impiously suppose that the Only-begotten is second in rank to heaven and earth, for this reason, before naming those, we named God Father, so that in thinking of the Father we may also think of the Son; for between Son and Father there is nothing among the things that are.

Notes and citation

Summary: “Father” implies “Son”; the Creed names God as Father before heaven and earth so that the Son is not thought to rank below creation.

Section 4 in the standard numbering. Cyril quotes the opening of the Creed of Jerusalem.

Topics: Trinity, Christology

Cite (SBL): Cyril of Jerusalem, Cat. 7.3 (PG 33:608d–609a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-3). (abbreviation not yet checked)

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7.4PG 33:609b–609d

Ἔστι τοίνυν ὁ Θεὸς, πολλῶν μὶν καταχρηστικῶς Πατὴρ, ἑνὸς δὶ μόνου φῦσιι καὶ ἀληθείᾳ τοῦ μονογενοῦς Υὶοῦ, Κυρίου δὶ ἡμῶν Ἰησοῦ Χριστοῦ, Πατήρ · οὗ χρόνοις τὸ Πατὴρ εἴναι κτησάμενος, ἄλλʼἆεὶ Πατὴρ τοῦ Μονογενοῦι, τυγχάνων. υῦ γὰρ ἄπαις ὣν πρὸ τούτου, Πατὴρ γέγονεν ὕστερον μταὸουλευσάμενορ ἀλλὰ πρὸ πάσης ὑποστάσεως, καὶ πρὸ πάσης αῗσθήσεως, πρὸ χρόνων τεκαὶ πρὸ πάντων τῶν αἶώνων τὸ πατρικὸν ἀξίωμα ἔχει δ Θεὸς, τούτῳ μᾶλλον ἢ τοῖς λοιποῖς ἀξιώμασι σε· μνωόμενος. Καὶ οὐ πάθει Πατήρ γενόμενος, οὐκ ἐκ συμπλοκῆς, οὗ κατʼ ἄγνοιαν, οὐκ ἀπορριύσας, οὗ μειωθιὶς, οὐκ ἀλλοιωθεὶς (Πᾶν γὰρ δώρημα τε- ,ξνῳθέν ἐστι, καταβαῖνον ἀπὸ τοῦ Πατέρος 7",n‘2. ς..νει

Esti toinyn ho Theos, pollōn min katachrēstikōs Patēr, henos di monou physii kai alētheią tou monogenous Uiou, Kyriou di hēmōn Iēsou Christou, Patēr ; hou chronois to Patēr einai ktēsamenos, allʼaei Patēr tou Monogenoui, tynchanōn. yy gar apais hōn pro toutou, Patēr gegonen hysteron mtaoouleusamenor alla pro pasēs hypostaseōs, kai pro pasēs aïsthēseōs, pro chronōn tekai pro pantōn tōn aiōnōn to patrikon axiōma echei d Theos, toutǭ mallon ē tois loipois axiōmasi se; mnōomenos. Kai ou pathei Patēr genomenos, ouk ek symplokēs, hou katʼ agnoian, ouk aporriysas, hou meiōthiis, ouk alloiōtheis (Pan gar dōrēma te- ,xnǭthen esti, katabainon apo tou Pateros 7",n‘2. s..nei

God, then, is Father of many by an extended use of the word, but of one only, by nature and in truth: Father of the only-begotten Son, our Lord Jesus Christ; not having acquired fatherhood in time, but being always Father of the Only-begotten. For he did not become Father later by a change of purpose, having been childless before; but before every substance and before all perception, before times and before all ages, God has the dignity of Father, being honored by this more than by his other dignities. And he became Father not by passion, not by union, not in ignorance, not by emanation, not by diminution, not by alteration (for ‘every perfect gift is from above, coming down from the Father of lights,’

Jas 1:17 (quotation, high confidence)

Notes and citation

Summary: God is Father of many by extension but of the Son by nature, eternally, and without passion or change.

Part of section 5 in the standard numbering; the sentence continues in 7.5.

Topics: Trinity, Christology

Cite (SBL): Cyril of Jerusalem, Cat. 7.4 (PG 33:609b–609d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-4). (abbreviation not yet checked)

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7.5PG 33:609d–612b

παρʼ ᾦ οὐκ ἔνι παραλλαγὴ, ἢ τρο- . Πατὴρ τέλειος, τέλειον Υἱὸν magiam παραδοὺς τῷ γεγεννημένῳ· namτα γὰρ μοι παρενόθη, φησῖν, ὑπὸ τοῦ Πατρός μου, καί τιμώμενος ὑπὸ τοῦ Μονογενοῦς · Ἐγὼ γὰρ τιμῶ τὸν Πατέρα, φησὶν ὁ Υἱός καὶ πάλιν Καθὼς ἐγὼ τὰς inciti; τοῦ Πατρός μου τετήρηκα, καὶ μένω αὐτοῦ ἐν τῇ ἀγάπῃ. Λέγομεν τοίνυν καὶ ἡμεῖς παραπλησίως τῷ Ἀποστόλῳʼ Εὐλογητὸς ὁ Θεὸς καὶ Πατῆρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ Πατήρ τῶν οἰκτιρμῶν, καὶ Θεὸς πάσης παρακλήσεως ’ καὶ [ίαμπτομεν τὰ γόο νατα πρὸς τόν Πατέρα, ἐξ οὗ πασα πατριὰ iv οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται· δοξάζοντες αῦτὸν σὺν τῷ Μονογενεῖ (Ὁ γὰρ ἀρνούμενος τὸν Πατέρα, καὶ τὸν Υἱὸν, καὶ τὸν Πατὲρα ἔχει), γινώσκοντες, ὅτι Κύριος Ἰησοῦς Χριστὸς εἷς δόξαν Θεοῦ Πατρός.

parʼ ǭ ouk eni parallagē, ē tro- . Patēr teleios, teleion Huion magiam paradous tǭ gegennēmenǭ; namta gar moi parenothē, phēsin, hypo tou Patros mou, kai timōmenos hypo tou Monogenous ; Egō gar timō ton Patera, phēsin ho Huios kai palin Kathōs egō tas inciti? tou Patros mou tetērēka, kai menō autou en tę̄ agapę̄. Legomen toinyn kai hēmeis paraplēsiōs tǭ Apostolǭʼ Eulogētos ho Theos kai Patēr tou Kyriou hēmōn Iēsou Christou, ho Patēr tōn oiktirmōn, kai Theos pasēs paraklēseōs ’ kai [iamptomen ta goo nata pros ton Patera, ex hou pasa patria iv ouranois kai epi gēs onomazetai; doxazontes auton syn tǭ Monogenei (Ho gar arnoumenos ton Patera, kai ton Huion, kai ton Patera echei), ginōskontes, hoti Kyrios Iēsous Christos heis doxan Theou Patros.

‘with whom there is no variation or shadow of turning’). A perfect Father begot a perfect Son, handing over all things to the one begotten (‘All things have been handed over to me by my Father,’ he says), and he is honored by the Only-begotten: ‘For I honor the Father,’ says the Son; and again, ‘Just as I have kept my Father’s commandments, and abide in his love.’ We too, then, say like the apostle: ‘Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort’; and ‘we bow our knees to the Father, from whom every fatherhood in heaven and on earth is named,’ glorifying him with the Only-begotten (for ‘whoever denies the Father … the Son, and … has the Father also’), knowing that ‘Jesus Christ is Lord, to the glory of God the Father.’

Textual problem in this passage: see the notes.

Jas 1:17 (quotation, high confidence) · Matt 11:27 (quotation, high confidence) · John 8:49 (quotation, high confidence) · John 15:10 (quotation, high confidence) · 2 Cor 1:3 (quotation, high confidence) · Eph 3:14–15 (quotation, high confidence) · 1 John 2:23 (quotation, high confidence) · Phil 2:11 (quotation, high confidence)

Notes and citation

Summary: The perfect Father begot a perfect Son and is glorified together with him.

The rest of section 5 in the standard numbering. Some words of the quotation from 1 John are lost in the scan and marked “…”.

Topics: Trinity, Prayer

Cite (SBL): Cyril of Jerusalem, Cat. 7.5 (PG 33:609d–612b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-5). (abbreviation not yet checked)

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7.6PG 33:612b

Προσκυνοῦμεν τοίνυν τὸν Πατέρα τοῦ Χριστοῦ, τὸν οὐρανοῦ καὶ γῆς ποιητὴν, τὸν Θεὸν Ἀβραὰμ, Ἰσαὰκ, καὶ Ἰακώὸο οὗ πρὸς τιμὴν καὶ ὁ πρότερος ἄντικρυς ἡμῶν ἐνταῦθα ναὸς ᾠκοδόμητο. Οῦ γὰρ ἀνεξόμεθα τῶν αἱρετιοιῶν τῶν τήν Παλαιὰν τῆς Καινῆς Διαοῆκης ἀποσχλζόντιυν· ἀλλᾶ τῷ Χριστῷ πει· σθησομεθα. τῷ λέγοντι περῖ τοῦ ἱεροῦ· Οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ ΙΙατρός μου δεῖ με εἷναις ιιτῖ πάλιν · ’Ἄρατε ταῦτα ἐντεῦθεν, καὶ μὴ ποιεῖτε τὸν οἶκον τοῦ Πατρός μου οἷκον ἐμπορίου· διʼ ὧν σαφέστατα τὸν ἐν Ἰεροσολύμοις πρότερον ναὸν. οἶκον εἶναι τοῦ ἑαυτοῦ Πατρὸς ὡμολόγει. Εἰ δέ τις ἐξ ἀπιστίας ἀποδείξεις ἔτῖ πλείονας λαβεῖν βούλεται, περὶτοῦ τὸν Ηατέρα τοῦ Χριστοῦ τὸν αὐτὸν εἶναι καὶ κόσμου ποιητήν· ἀκουσάτω πάλιν αὐτοῦ λέγοντοςʼ Οὐχὶ δύο στρουγία ἀσσαρίου πωλεῖται, καὶ ἐν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τήν γῆν ἄνευ τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς καὶ τό Ἐμ- 6λέψατε εἴς τὰ πετεινᾶ τοῦ οὐρανοῦ, ὅτι οὗ anelρουσιν, οὐδὲ Θερίζουσιν, οὐδὲ συνάγουσιν εἷς ἂποθήκας· καὶ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά* καὶ τό· Ὀ Πατήρ μου ἔως ἄρτι ἐργάζεται, κάγὼ ἐργάζομαι.

Proskynoumen toinyn ton Patera tou Christou, ton ouranou kai gēs poiētēn, ton Theon Abraam, Isaak, kai Iakōoo hou pros timēn kai ho proteros antikrys hēmōn entautha naos ǭkodomēto. Ou gar anexometha tōn hairetioiōn tōn tēn Palaian tēs Kainēs Diaoēkēs aposchlzontiyn; alla tǭ Christǭ pei; sthēsometha. tǭ legonti peri tou hierou; Ouk ę̄deite hoti en tois tou IIatros mou dei me heinais iiti palin ; ’Arate tauta enteuthen, kai mē poieite ton oikon tou Patros mou hoikon emporiou; diʼ hōn saphestata ton en Ierosolymois proteron naon. oikon einai tou heautou Patros hōmologei. Ei de tis ex apistias apodeixeis eti pleionas labein bouletai, peritou ton Ēatera tou Christou ton auton einai kai kosmou poiētēn; akousatō palin autou legontosʼ Ouchi dyo strougia assariou pōleitai, kai en ex autōn ou peseitai epi tēn gēn aneu tou Patros mou tou en ouranois kai to Em- 6lepsate eis ta peteina tou ouranou, hoti hou anelrousin, oude Therizousin, oude synagousin heis apothēkas; kai ho Patēr hymōn ho ouranios trephei auta* kai to; O Patēr mou eōs arti ergazetai, kagō ergazomai.

We worship, then, as the Father of Christ the maker of heaven and earth, the God of Abraham, Isaac, and Jacob, in whose honor the former temple too, right opposite us here, was built. For we will not tolerate the heretics who sever the Old Testament from the New, but will obey Christ, who says of the temple: ‘Did you not know that I must be in my Father’s house?’ and again: ‘Take these things away from here, and do not make my Father’s house a house of trade’; by which he most clearly acknowledged that the former temple in Jerusalem was his own Father’s house. And if anyone, from unbelief, wants to receive still more proofs that the Father of Christ is the same as the maker of the world, let him hear him say again: ‘Are not two sparrows sold for a penny? And not one of them will fall to the ground without my Father who is in heaven’; and ‘Look at the birds of the air: they neither sow nor reap nor gather into barns, and your heavenly Father feeds them’; and ‘My Father is working until now, and I am working.’

Exod 3:6 (allusion, high confidence) · Luke 2:49 (quotation, high confidence) · John 2:16 (quotation, high confidence) · Matt 10:29 (quotation, high confidence) · Matt 6:26 (quotation, high confidence) · John 5:17 (quotation, high confidence)

Notes and citation

Summary: The Father of Christ is the Creator and the God of Israel’s temple, as Christ’s own words show.

Section 6 in the standard numbering. The lectures were given in the church on Golgotha, opposite the site of the Jerusalem temple.

Topics: Heresy, Trinity

Cite (SBL): Cyril of Jerusalem, Cat. 7.6 (PG 33:612b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-6). (abbreviation not yet checked)

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7.7PG 33:613a–613c

Ἀλλʼ ἳνα μή τις ιε ἀφελείας ἥ κακεντρεχεῖας ἀνθρώποις δικαίοις ἰσότιμον εἶναι τὸν Χριστὸν in λαόῃ, ἐκ τοῦ λέγειν αὐτόν· Ἀναβαίνω πρὸς ι Πατὲρα μου, καὶ Πατέρα ὑμῶν· καλὸν ἐκεῖνο πε διαπιὶλασθαιμ), ὅτι τὸ μὲν τοῦ Ματρὸς ἵν is ὄνομα, ποικίλη δὶ τῆς ὶνιργιίας ἡ δύναμις. Ι τοῦτο αὐτὸς γινώσκων sigma ἆσφαλως· [lopas μαι πρὸς τὸν Πατέρα μου, καὶ Πατέρα ope οὐκ simias, πρὸς τὸν Πατὲρα ἡμῶν ἀλλὰ διιλι ιιαὶ εἰπὼν πρῶτον τὸ οἰκεῖον, πρὸς τὸν Πατέρα μ ὅπερ ἦν κατὰ φύσιν· εἴτʼ ἂπαγαγὼν, καὶ Πατ ὑμῶν, ὅπερ ἦν κατᾶ θέσιν. Ei γὰρ καὶ pinna ’ τιιν ἰν προσιοχαῖς κατηξιώθημεν, Πάτερ ὴμῶι ἑν τοῖς οὖρανοῖς, ἀλλᾶ κατὰ φιλανθρωπίαν ἡ δός οὖτάρ κατὰ φύσιν ἑκ τοῦ ἰν οὐρανοῖς ΙΙατρὸς γ νηοέντις, Ila-ripa καλοῦμεν αὐτόν ἀλλʼ ἔγ δουλε εἰς υἱοθεσίαν πατριχῇ χάριτι, διὰ Υἱοῦ καὶ ἀπ Πνιύματος μιτενεχθὲντις, ἆφάτῳ φιλανθρωπίᾳ γειν τοῦτο καταξιούμιθα.

Allʼ hina mē tis ie apheleias hē kakentrecheias anthrōpois dikaiois isotimon einai ton Christon in laoę̄, ek tou legein auton; Anabainō pros i Patera mou, kai Patera hymōn; kalon ekeino pe diapiilasthaim), hoti to men tou Matros hin is onoma, poikilē di tēs inirgiias hē dynamis. I touto autos ginōskōn sigma asphalōs; [lopas mai pros ton Patera mou, kai Patera ope ouk simias, pros ton Patera hēmōn alla diili iiai eipōn prōton to oikeion, pros ton Patera m hoper ēn kata physin; eitʼ apagagōn, kai Pat hymōn, hoper ēn kata thesin. Ei gar kai pinna ’ tiin in prosiochais katēxiōthēmen, Pater ēmōi hen tois ouranois, alla kata philanthrōpian hē dos outar kata physin hek tou in ouranois IIatros g nēoentis, Ila-ripa kaloumen auton allʼ eg doule eis huiothesian patrichę̄ chariti, dia Huiou kai ap Pniymatos mitenechthentis, aphatǭ philanthrōpią gein touto kataxioumitha.

But so that no one, from simplicity or malice, may suppose that Christ is of equal honor with righteous men, because he says, ‘I am ascending to my Father and your Father,’ it is good to make this distinction clear beforehand: that the name of Father is one, but the force of its working is varied. Knowing this, he himself spoke safely: ‘I am going to my Father and your Father.’ He did not say ‘to our Father,’ but distinguished, saying first what was his own, ‘to my Father,’ which was by nature; then adding ‘and your Father,’ which was by adoption. For even if we have been counted worthy to say in prayers, ‘Our Father who art in heaven,’ yet the gift is of his love for humankind. For we call him Father not as having been begotten by nature from the Father in heaven; but having been transferred from slavery to sonship by the Father’s grace, through the Son and the Holy Spirit, we are counted worthy to say this by ineffable love for humankind.

John 20:17 (quotation, high confidence) · Matt 6:9 (quotation, high confidence) · Gal 4:5–7 (allusion, medium confidence) · Rom 8:15 (allusion, medium confidence)

Notes and citation

Summary: Christ distinguishes “my Father” (by nature) from “your Father” (by adoption); believers call God Father by grace.

Section 7 in the standard numbering.

Topics: Prayer, Christology

Cite (SBL): Cyril of Jerusalem, Cat. 7.7 (PG 33:613a–613c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-7). (abbreviation not yet checked)

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7.8PG 33:613c–613d

Ei δι τις βούλεται μαθεῖν, ὅπως ἡμεῖς τὸ Θεὸν Πατέρα καλοῦμεν, ἄκουε-ιω τοῖʼ) καλοῦ παι γωγιῖ) Μωσέως. λὲγοντος· Οὐκ αὐτὸς οὗτός Πατὴρ meum σι, καὶ ἐποίησέ σε, καὶ ἐ τισὲ cs; mi Ἡσαΐου τοῦ προφήτου· Καὶ ν Κύριε, Πατὴρ ἡμῶν σύ· ἡμᾶς δὶ πηλὸς, ἔρ τῶν χειρῶν σου πάντιςο σαφέστατα γὰρ ἱδήλω ἠ προφητικὴ χάρις, ὅτι μὴ κατὰ φύσιν, ἀλλᾶ κ Θεοῦ χαριν ιιαὶ bim, Πατέρα καλοῦμιν.

Ei di tis bouletai mathein, hopōs hēmeis to Theon Patera kaloumen, akoue-iō toiʼ) kalou pai gōgii) Mōseōs. legontos; Ouk autos houtos Patēr meum si, kai epoiēse se, kai e tise cs? mi Hēsaïou tou prophētou; Kai n Kyrie, Patēr hēmōn sy; hēmas di pēlos, er tōn cheirōn sou pantiso saphestata gar hidēlō ē prophētikē charis, hoti mē kata physin, alla k Theou charin iiai bim, Patera kaloumin.

And if anyone wants to learn how we call God Father, let him hear the good tutor Moses saying: ‘Is not he himself your Father who acquired you, and made you, and created you?’; and Isaiah the prophet: ‘And now, Lord, you are our Father; and we are clay, all the work of your hands.’ For the prophetic grace most clearly showed that we call him Father not by nature, but by God’s grace and by adoption.

Deut 32:6 (quotation, high confidence) · Isa 64:8 (64:7 LXX) (quotation, high confidence)

Notes and citation

Summary: Moses and Isaiah show that people call God Father by grace and adoption, not by nature.

Section 8 in the standard numbering.

Cite (SBL): Cyril of Jerusalem, Cat. 7.8 (PG 33:613c–613d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-8). (abbreviation not yet checked)

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7.9PG 33:613d–617a

Καὶ ἳνα γνῷς ἂκριβἇστερον, ὃτι μὴ πάντως ί ταῖς θείαις Γράφάῖς ὁ iuta ιρῦτιν πατῆρυ μόνον Ἦ λιῖται πατηρ, ἄκουε lla-3A0!) λὲγοντος· Ἐὰν μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλʼ οὗ πολλοὺς πατέρας· ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ Εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησαο οὗ γὰρ τῷ γεννῆσαι κατᾶ σάρκα, ἀλλὰ τῷ διδάξαι καὶ ἀναγεννῆσαι κατὰ Πνεῦμα, Παῦλος ἧν Κορινθίων πατήρ ’Ἄκουε δὲ καὶ τοῦ Ἰὼβ λέγοντοςʼ Ἐγω ἤμην πατὴρ ἀδυνάτων· πατέρα γὰρ ἑαυτὸν, οὐ τῷ γεννῆσαι πάντας, ἀλλὰ τῷ κηδεμονεῖν, ὠνόμασεν. Αὐτός τι ὁ μονογεΑής Υἱὸς τοῦ Θεοῦ, τῷ ξύλῳ κατά τὸν σταυροῦ καιρὸν τήν σάρκα προσηλωμένος, ἰδὼν τὴν Μαριὰμ τήν ἑαυτοῦ κατὰ σάρκα μητέρα, καὶ τὸν Ἰωάννην τὸν τῶν μαθητῶν προσφιλέστατον, φησὶ πρὸς ἐκεῖνον μὲν, Ἰδοὺ ἢ μήτηρ σου“ πρὸς δὲ τὴν Μαριὰμ, Ἰδοὺ ὁ υἱός σου· τὴν ὀφειλομένην φικοστοργίαν ἐκδιδάσκων,καὶ τὸ παρᾶ τῷ Λουκᾷ εἲ· ρημὲνον πλαγίως ἐπιλύων, τὸ, Καὶ ἦν ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ αὐτοῦ θαυμάζοντες· ὅπερ ἁρπαζουσιν αἳρεσιωτῶν παῖδες, ἐξ ἀνδρὸς αὐτὸν καὶ γυναικὸς γεγεννῆσθαι λέγοντες. Ὅνπερ γὰρ τρόπονή Μαρία μήτηρ Ἰωάννου διὰ τὴν φιλοστοργίαν οὗ διὰ τὸ γεννῆσαι· οὕτω καὶ Ἱωσῆφ πατὴρ ἐκαλεῖτο τοῦ Χριστοῦ, οὐδιὰ τὸ γεννῆσαι (Οὐ γὰρ ἔγνω αότὴν, κατᾶ to‘ Εὐαγγὲλιον, ἕως οὗ ἔτεκε τὸν υἱὸν αὐτῆς τὸν πρωτότοκον), ἀλλὰ διὰ τήν περὶ τήν ἀνατροφην κηδεμονίαν γεγενη μένην. Γ. Τοῦτο μὲν οὗν ὑμῖν ἐν παραβάσει νῦν ὡς ἐν ὖπομσῆσει λελέχθω. Ιιροσθῶμεν δὶ καὶ μαρτυρίαν ἑτέραν ἀποὸεικτικῆν τοῦ καταχρηστικῶς ἀνθρώπων τὸν Θεὸν καλεῖσθαι πατὲρα, ’Ὀταν γὰρ ἐν Ἡσαΐᾳ λέν γηται πρὸς τὸν Θεὸν· Σὺ γὰρ εἴ πατὴρ ἡμῶν, ὃτι ’Λβραὰμ οὐκ ἔγνω ἡμᾶς, καὶ ἡ Σάῥρα οὐκ ὠδίνησεν ἡμᾶς· ἄρα ἔτι περὶ τοῦτον ζητεῖν χρή ς Κᾶν ὁ Ψαλμῳδὸς λέγῃο Ταραχθήτωσαν ἀπὸ προσώπου αὐτοῦ, τοῦ πατρὸς τῶν ὀρφανῶν καὶ κριοοῦ τῶν χηρῶν· ἆρα οὐ πᾶσι πρόδηλον, ὅτι τῶν νεωστὶ τοὺς οἶκείους πατέρας ἀποβεβληκότων ὀρ· φανῶν πατὴρ ὁ Θεὸς καλούμενος, οὐ διὰ τὸ γεννᾷν ἐξ αὒτοῦ, ἀλλᾶ διὰ τὸ κηδεμονεῖν καὶ ὑπερασπίζειν, ὠνόμασται ς Ἀλλὰ τῶν μὶν ἀνθρώπων, καθὼς εἷʼρη- Χριστοῦ δὶ μόται, καταχρηστικῶς ἐστι πατηρο ΘΠ νου κατὰ φύσιν ἐστὶ Πατὴρ ὁ Θεὸς, οὐ κατὰ Θέσιν·

Kai hina gnǭs akribasteron, hoti mē pantōs i tais theiais Graphais ho iuta irytin patēry monon Ē liitai patēr, akoue lla-3A0!) legontos; Ean myrious paidagōgous echēte en Christǭ, allʼ hou pollous pateras; en gar Christǭ Iēsou dia tou Euangeliou egō hymas egennēsao hou gar tǭ gennēsai kata sarka, alla tǭ didaxai kai anagennēsai kata Pneuma, Paulos hēn Korinthiōn patēr ’Akoue de kai tou Iōb legontosʼ Egō ēmēn patēr adynatōn; patera gar heauton, ou tǭ gennēsai pantas, alla tǭ kēdemonein, ōnomasen. Autos ti ho monogeAēs Huios tou Theou, tǭ xylǭ kata ton staurou kairon tēn sarka prosēlōmenos, idōn tēn Mariam tēn heautou kata sarka mētera, kai ton Iōannēn ton tōn mathētōn prosphilestaton, phēsi pros ekeinon men, Idou ē mētēr sou“ pros de tēn Mariam, Idou ho huios sou; tēn opheilomenēn phikostorgian ekdidaskōn,kai to para tǭ Louką ei; rēmenon plagiōs epilyōn, to, Kai ēn ho patēr autou kai hē mētēr autou thaumazontes; hoper harpazousin hairesiōtōn paides, ex andros auton kai gynaikos gegennēsthai legontes. Honper gar troponē Maria mētēr Iōannou dia tēn philostorgian hou dia to gennēsai; houtō kai Hiōsēph patēr ekaleito tou Christou, oudia to gennēsai (Ou gar egnō aotēn, kata to‘ Euangelion, heōs hou eteke ton huion autēs ton prōtotokon), alla dia tēn peri tēn anatrophēn kēdemonian gegenē menēn. G. Touto men houn hymin en parabasei nyn hōs en ypomsēsei lelechthō. Iirosthōmen di kai martyrian heteran apooeiktikēn tou katachrēstikōs anthrōpōn ton Theon kaleisthai patera, ’Otan gar en Hēsaïą len gētai pros ton Theon; Sy gar ei patēr hēmōn, hoti ’Lbraam ouk egnō hēmas, kai hē Sarhra ouk ōdinēsen hēmas; ara eti peri touton zētein chrē s Kan ho Psalmǭdos legę̄o Tarachthētōsan apo prosōpou autou, tou patros tōn orphanōn kai krioou tōn chērōn; ara ou pasi prodēlon, hoti tōn neōsti tous oikeious pateras apobeblēkotōn or; phanōn patēr ho Theos kaloumenos, ou dia to gennąn ex autou, alla dia to kēdemonein kai hyperaspizein, ōnomastai s Alla tōn min anthrōpōn, kathōs heiʼrē- Christou di motai, katachrēstikōs esti patēro ThP nou kata physin esti Patēr ho Theos, ou kata Thesin;

And so that you may know more exactly that in the divine Scriptures it is not only the father by nature who is called father, hear Paul saying: ‘Though you have ten thousand tutors in Christ, you do not have many fathers; for in Christ Jesus I begot you through the gospel.’ For Paul was the father of the Corinthians not by begetting them according to the flesh, but by teaching them and begetting them again according to the Spirit. Hear also Job saying: ‘I was a father of the powerless’; for he called himself a father not by begetting them all, but by caring for them. And the only-begotten Son of God himself, when his flesh was nailed to the wood at the time of the cross, seeing Mary, his mother according to the flesh, and John, the most beloved of the disciples, says to him, ‘Behold your mother,’ and to Mary, ‘Behold your son,’ teaching the affection due, and indirectly explaining what is said in Luke, ‘And his father and his mother were marveling,’ which the children of the heretics seize upon, saying that he was born of a man and a woman. For just as Mary was the mother of John because of her affection, not because she bore him, so Joseph too was called father of Christ, not because he begot him (for ‘he did not know her,’ according to the Gospel, ‘until she had given birth to her firstborn son’), but because of the care he gave in bringing him up. [10] Let this be said to you now as a digression, by way of reminder. Let us add another testimony proving that God is called father of men by an extended use of the word. For when it is said to God in Isaiah, ‘For you are our father, for Abraham did not know us, and Sarah did not bear us in travail,’ need one still inquire about this? And when the psalmist says, ‘Let them be troubled at his presence, the father of orphans and judge of widows,’ is it not plain to all that God, called father of orphans who have recently lost their own fathers, has been so named not because they are begotten of him, but because he cares for and protects them? But of men, as has been said, God is father by an extended use of the word; but of Christ alone he is Father by nature, not by adoption;

1 Cor 4:15 (quotation, high confidence) · Job 29:16 (quotation, high confidence) · John 19:26–27 (quotation, high confidence) · Luke 2:33 (quotation, high confidence) · Matt 1:25 (quotation, high confidence) · Isa 63:16 (quotation, high confidence) · Ps 68:4–5 (67:5-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Scripture calls people “father” for teaching or care, as Paul, Job, and Joseph; God is father of men in this sense, but Father of Christ by nature.

This is section 9 in the standard numbering, and contains section 10, not separated in the scan (marked [10]); the sentence continues in 7.10.

Notes on the original text

Digital text corrected (OCR: 6 for ὁ): τι 6 μον → τι ὁ μον; δοὺ 6 υἱό → δοὺ ὁ υἱό; ἦν 6 πατ → ἦν ὁ πατ; Κᾶν 6 Ψαλ → Κᾶν ὁ Ψαλ; τὴρ 6 Θεὸ → τὴρ ὁ Θεὸ.

Topics: Christology, Heresy

Cite (SBL): Cyril of Jerusalem, Cat. 7.9 (PG 33:613d–617a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-9). (abbreviation not yet checked)

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7.10PG 33:617a

τῶν μὲν ἀνθρώπων ἐν χρόνοις, Χριστοῦ δὲ πρὸ χρόνων, καθὼς αὐτός φησι· Καὶ νῦν δόξασόν με σὺ, Πάτερ, παρὰ σεαυτῴ τῇ δόξῃ ᾖ εἶχον, πρὸ τοῦ τὸν κόσμον εἶναι, παρὰ σοί.

tōn men anthrōpōn en chronois, Christou de pro chronōn, kathōs autos phēsi; Kai nyn doxason me sy, Pater, para seautǭ tę̄ doxę̄ ę̄ eichon, pro tou ton kosmon einai, para soi.

of men in time, but of Christ before time, as he himself says: ‘And now, Father, glorify me with yourself with the glory that I had with you before the world was.’

John 17:5 (quotation, high confidence)

Notes and citation

Summary: God is Father of men in time, but of Christ before all time.

The end of section 10 in the standard numbering.

Topics: Christology

Cite (SBL): Cyril of Jerusalem, Cat. 7.10 (PG 33:617a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-10). (abbreviation not yet checked)

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7.11PG 33:617a–617b

Ηιστεῦομεν τοίνυν εἰς ἕνα Θεὸν Πατέρα. τὸν ἀνεξιχνίαστον καὶ ἀνεκδιῆγητον· δν ἀνθρώπων μὶν οὐδεὶς ἑώρακεν, ὁ Μονογενὴς δὲ μόνος ἐξηγήσατο. Ὀ γὰρ ὢν ἐκ τοῦ Θεοῦ, αὐτὸς ἑώρακε τὸν Θιόν· οὗ τὸ πρόσωπον οἱ ἄγγελοι διαπαντὸς βλέπουσιν έν τοῖς οὐρανοῖςο βλέπουσι δὲ, κατᾶ τὸ μέτρον τῆς οἰκείας τάξεως ἕκαστος. Τὸ δὲ ἀκραιφνὲς τῆς τοῦ ΙῙατρὸς Θεωρίας εἲλικρινῶς, Υἱῷ σὸν ἁγίῳ υνεύματι τετήρηται.

Ēisteuomen toinyn eis hena Theon Patera. ton anexichniaston kai anekdiēgēton; dn anthrōpōn min oudeis heōraken, ho Monogenēs de monos exēgēsato. O gar ōn ek tou Theou, autos heōrake ton Thion; hou to prosōpon hoi angeloi diapantos blepousin en tois ouranoiso blepousi de, kata to metron tēs oikeias taxeōs hekastos. To de akraiphnes tēs tou IIatros Theōrias eilikrinōs, Huiǭ son hagiǭ yneumati tetērētai.

We believe, then, in one God the Father, the unsearchable and indescribable, whom no human has seen, but the Only-begotten alone has made him known. For he who is from God, he has seen God; whose face the angels in heaven always behold; but they behold, each according to the measure of his own rank. The undimmed vision of the Father, in its purity, is reserved for the Son with the Holy Spirit.

John 1:18 (quotation, high confidence) · John 6:46 (quotation, high confidence) · Matt 18:10 (allusion, high confidence)

Notes and citation

Summary: God the Father is unsearchable; only the Son, with the Spirit, sees him fully.

Section 11 in the standard numbering.

Topics: Trinity

Cite (SBL): Cyril of Jerusalem, Cat. 7.11 (PG 33:617a–617b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-11). (abbreviation not yet checked)

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7.12PG 33:617b–621a

Ἐνταῦθα τοῦ λόγου γενόμενος, καὶτῶν πρὸ βραχέως εἰρημένων ὑπομνησθεὶς, έν οἷς ὁ Θεὸς πατὴρ ἀνθρώπων ἀνηγορεύετο μεγάλως πρὸς την τῶν ἀνθρώπων ἀγνωμοσύνην ἐξίσταμαι. Ὀ μὲν γὰρ Θεὸς ἆφάτῳ φιλανθρωπίᾳ πατὴρ ἀνθρώπων καλεῖσθαι κατηξίωσινσὸ ἐν οὐρανοῖς, τῶν ἐπὶ γῆςʼ καὶ ὁ τῶν αἰώνων ποιητής, τῶν ἐν χρόνοις· καὶ ὁ τὴν γῆν κατέχων ἐν δρακὶ, τῶν ἐπὶ γῆς ὄντων ὡς ἀκρίδων, Ὁ δέ ἅνθρωπος καταλιπὼν τὸν ἐπουράνιον Πατέρα, τῷ ξύλῳ εἶπε· Πατήρ μου εἴ σύ· καὶ τῷ λίθῳʼ Σὺ ἐγέννησας με. Καί μοι δοκεῖ, διὰ τοῦτο πρὸς τήν ἀνθρωπὸτητα λέγει ὸ Ψαλμῳδός· Καὶ ἐπιλάθου τοῦ λαοῦ σου,καῖ τοῦ ο”κου τοῦ πατρός σου, ὅν εἶʼλου πατέρα, ὅν ἐπεσπάσω πρὸς τήν ἀπώλειαν. II". Οὔ μόνον δὲ ξύλα καὶ λίθους, ἔνιοι δὲ καὶ τὸν Σατανᾶν αὐτὸν ἤδη εἵλοντο πατέρα, τὸν ψυχοιρθό- Juv-1:96; οὕς ἐλεγκτικῶς ἔλεγεν ὁ Κύριος. Ὑμιῑς τὰ ἔργα τοῦ πατρὸς ὑμῶν ποιεῖτε· τοῦ διαβόtau, πατρὸς ὃντος ἀνθρώπων, οὐ κατὰ φύσιν, ἀλλᾶ ιατᾶ ἀπάτην. "0v γὰρ τρόπον, διὰ τῆς stingui; διἰασκιλίας. Παῦλος Κορινθίων πατὴρ ἐκαλεῖτο, οὕτω ιαὶ ὁ διάβολος τῶν ἐκ προαιρέσεως αὖτῷ συντρεχόνων καλεῖται πατήρ.οὖ γὰρ ἀνεξόμεθα τῶν κακῶς κλαμδςινόντων τὸ εἰρημένον ἐκεῖνο, τὸ, Ἐιι τούου γινώσκομεν τὰ τέκνα τοῦ Θεοῦ, καὶ τὲ τέκνα οὗ διαβόλου· ὡς ὄντων φύσει τινῶν, καὶ σωζομὲ· ων καὶ ἀπολλυμένων ἐν ἀνθρώποις. Οὔτε γὰρ ἒπιναγκες, ἀλλʼ ἐκ προαιρέσεως εἰς τὴν τοιαύτην ἁγίαν ›Σοθεσίαν ἐρχόμεθα· οὕτε ἐκ φύσεως ὁ προδότης Ἰούἰας, υἱὸς ἦν διαβόλου καὶ τῆς ἀπωλείας (θʼ ἦ γὰρ iv ὅθʼ ὅλως ἐξ ἀρχῆς ἐν ὀνόματι Χριστοῦ δαίμονας ξπήλασε· Σατανᾶς γὰρ Σατανᾶν οὐκ ἐπιβάλλει· οὐδʼ iv πάλιν ὁ Παῦλος ἐκ τοῦ διώκειν εἷς τὸ κηρύττειν ιετὲβαινεν. Ἀλλʼ αὖτεξοῦσιος ἡ υἱοθεσία, καθώς ιησιν ὁ Ἰωᾶννηρ Ὅσοι δὲ ἔλαβον αὐτὸν, ἔδωκεν ιύτοῐς ἐξουσῖαν τέχνα Θεοῦ γενέσθαι, τοῖς πιτεύουσιν εἷς τὸ ὄνομα αὐτοῦ· οὐ γὰρ πρὸ τῆς πίιτεως, ἀλλʼ ἐκ τῆς πίστεως τέχνα Θεοῦ γενέσθαι m- IA'. Τοῦτο τῠίιιυν γινώπκοντες, πνευματικῶς ἀνι· ιτρέψωμεν (ὅ), ’ἱνα τῆς υἱοθεσίας τοῦ Θεοῦ καταξιω- )ὦμεν. Ὀποι γὰρ Πνεύματι Θεοῦ ἂγονται, οὗτοι )ioi eeo-3 εἶσιν. Οὐδὲν γὰρ (ὃι ὄφελος ἡμῖνπ τὴν Χριστιανῶν κεκτῆσθαι προσηγορὲαν, μὴ καὶ «ὧν ἶρ· γων ἐπακολουθούντων, μή ποτε καὶ πρὸς ῥηθῇ τὸ, lii τέκνα τοῦ ’Λβρειᾶμ ἦτε, τὰ ἔργα τοῦ ’Δὸραᾶμ ἱποιεῖτε. Εἰ γὰρ Πατέρα ἐπικαλούμεθιι,τόνάπροσ· '77'7-777' 77 I I Vili 7“”’Ἶʼ”“Γ”““-Ὶ “”“ v"1'7 υπολήτιτως κρίνοντα κατὰ τὸ ἑκάστου ἔργον, ἰν φόὸψ τὸν τῆς παροικίας ἡμῶν χρόνον ἁναστριφῶμεν, μή ἱγαπώντες τὸν κόσμον, μηδὲ τὰ ἐν τῷ κόσμῳ. Ἐὰν vi; τις ἀγαπᾷ τὸν κόσμον, οὖν. ἔστιν ἡ ἀγάπη τοῦ Πατρὸς έν αὐτῷ. ”Ωστε, τέκνα ἀγαπητὰ, δόξαν τῷ ἒν οὐρανοῖς Πατρῖ διὰ τῶν ἔργων προσενέγκωμεν·

Entautha tou logou genomenos, kaitōn pro bracheōs eirēmenōn hypomnēstheis, en hois ho Theos patēr anthrōpōn anēgoreueto megalōs pros tēn tōn anthrōpōn agnōmosynēn existamai. O men gar Theos aphatǭ philanthrōpią patēr anthrōpōn kaleisthai katēxiōsinso en ouranois, tōn epi gēsʼ kai ho tōn aiōnōn poiētēs, tōn en chronois; kai ho tēn gēn katechōn en draki, tōn epi gēs ontōn hōs akridōn, Ho de hanthrōpos katalipōn ton epouranion Patera, tǭ xylǭ eipe; Patēr mou ei sy; kai tǭ lithǭʼ Sy egennēsas me. Kai moi dokei, dia touto pros tēn anthrōpotēta legei o Psalmǭdos; Kai epilathou tou laou sou,kai tou o”kou tou patros sou, hon eiʼlou patera, hon epespasō pros tēn apōleian. II". Ou monon de xyla kai lithous, enioi de kai ton Satanan auton ēdē heilonto patera, ton psychoirtho- Juv-1:96? hous elenktikōs elegen ho Kyrios. Hymiis ta erga tou patros hymōn poieite; tou diabotau, patros hontos anthrōpōn, ou kata physin, alla iata apatēn. "0v gar tropon, dia tēs stingui? diiaskilias. Paulos Korinthiōn patēr ekaleito, houtō iai ho diabolos tōn ek proaireseōs autǭ syntrechonōn kaleitai patēr.ou gar anexometha tōn kakōs klamdsinontōn to eirēmenon ekeino, to, Eii touou ginōskomen ta tekna tou Theou, kai te tekna hou diabolou; hōs ontōn physei tinōn, kai sōzome; ōn kai apollymenōn en anthrōpois. Oute gar epinankes, allʼ ek proaireseōs eis tēn toiautēn hagian ›Sothesian erchometha; houte ek physeōs ho prodotēs Iouias, huios ēn diabolou kai tēs apōleias (thʼ ē gar iv hothʼ holōs ex archēs en onomati Christou daimonas xpēlase; Satanas gar Satanan ouk epiballei; oudʼ iv palin ho Paulos ek tou diōkein heis to kēryttein ietebainen. Allʼ autexousios hē huiothesia, kathōs iēsin ho Iōannēr Hosoi de elabon auton, edōken iytois exousian techna Theou genesthai, tois piteuousin heis to onoma autou; ou gar pro tēs piiteōs, allʼ ek tēs pisteōs techna Theou genesthai m- IA'. Touto tuiiiyn ginōpkontes, pneumatikōs ani; itrepsōmen (ho), ’hina tēs huiothesias tou Theou kataxiō- )ōmen. Opoi gar Pneumati Theou agontai, houtoi )ioi eeo-3 eisin. Ouden gar (hoi ophelos hēminp tēn Christianōn kektēsthai prosēgorean, mē kai «hōn ir; gōn epakolouthountōn, mē pote kai pros rhēthę̄ to, lii tekna tou ’Lbreiam ēte, ta erga tou ’Doraam hipoieite. Ei gar Patera epikaloumethii,tonapros; '77'7-777' 77 I I Vili 7“”’Iʼ”“G”““-I “”“ v"1'7 ypolētitōs krinonta kata to hekastou ergon, in phoops ton tēs paroikias hēmōn chronon hanastriphōmen, mē higapōntes ton kosmon, mēde ta en tǭ kosmǭ. Ean vi? tis agapą ton kosmon, oun. estin hē agapē tou Patros en autǭ. ”Ōste, tekna agapēta, doxan tǭ en ouranois Patri dia tōn ergōn prosenenkōmen;

Having come to this point of the discourse, and remembering what was said a little before, in which God was declared father of men, I am greatly amazed at men’s ingratitude. For God, with ineffable love for humankind, has deigned to be called father of men: he who is in heaven, of those on earth; the maker of the ages, of those who live in time; he who holds the earth in his hand, of those on the earth like grasshoppers. But man, leaving his heavenly Father, said to the wood, ‘You are my father,’ and to the stone, ‘You begot me.’ And for this reason, it seems to me, the psalmist says to humankind: ‘Forget your people and your father’s house,’ whom you chose as father, whom you drew upon yourself to your destruction. [13] And not only wood and stones; some have already chosen even Satan himself as father, the destroyer of souls, to whom the Lord said in rebuke, ‘You do the works of your father,’ the devil being father of men not by nature but by deceit. For just as Paul was called father of the Corinthians through his godly teaching, so the devil is called father of those who run along with him by choice. For we will not tolerate those who wrongly take the saying, ‘By this we know the children of God and the children of the devil,’ as though some people were by nature saved and others lost. For we come to such holy sonship not by necessity but by choice; nor was the traitor Judas by nature a son of the devil and of perdition; for then he would certainly never have cast out demons in the name of Christ at the beginning, since Satan does not cast out Satan; nor again would Paul have turned from persecuting to preaching. But sonship is a matter of free will, as John says: ‘But to all who received him he gave power to become children of God, to those who believe in his name.’ For not before faith, but from faith, they were counted worthy to become children of God. [14] Knowing this, then, let us live spiritually, so that we may be counted worthy of sonship to God. ‘For as many as are led by the Spirit of God, these are sons of God.’ For it profits us nothing to have gained the name of Christians, unless works too follow, lest it be said to us too, ‘If you were children of Abraham, you would do the works of Abraham.’ For if we call on him as Father who judges impartially according to each one’s work, let us conduct ourselves in fear during the time of our sojourning, not loving the world nor the things in the world; for if anyone loves the world, the love of the Father is not in him. So, dear children, let us bring glory to the Father in heaven through our works;

Isa 40:12 (allusion, medium confidence) · Isa 40:22 (allusion, high confidence) · Jer 2:27 (quotation, high confidence) · Ps 45:10 (44:11 LXX) (quotation, high confidence) · John 8:41 (quotation, high confidence) · John 8:44 (allusion, medium confidence) · 1 John 3:10 (quotation, high confidence) · John 17:12 (allusion, medium confidence) · Matt 10:1 (allusion, medium confidence) · Mark 3:23 (quotation, high confidence) · John 1:12 (quotation, high confidence) · Rom 8:14 (quotation, high confidence) · John 8:39 (quotation, high confidence) · 1 Pet 1:17 (quotation, high confidence) · 1 John 2:15 (quotation, high confidence)

Notes and citation

Summary: People forsake the heavenly Father for idols and even the devil; sonship to God is by free choice and faith, and must be shown in works.

This is section 12 in the standard numbering, and contains section 13 and most of section 14, not separated in the scan (marked [13] and [14]); the sentence continues in 7.13.
Against those (such as the Valentinians and Manichaeans) who held that some people are saved or lost by nature.

Topics: Ethics, Heresy

Cite (SBL): Cyril of Jerusalem, Cat. 7.12 (PG 33:617b–621a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-12). (abbreviation not yet checked)

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7.13PG 33:621a

ἰδωσι ἡμῶν τὰ καλᾶ ἔργα, καὶ δοξάσωσι τὸν Πατέρα ἡμῶν τὸν έν τοῖς οὐρανοῖς. Ηᾶσαν τὴν μέριμναν ἡμῶν ἐπʼ αὐτὸν ἐπιῤῥίψωμεν οἶδε γαρ ὁ ΙΙατήρ ἡμῶν ὧν χρείαν ἔχομεν.

idōsi hēmōn ta kala erga, kai doxasōsi ton Patera hēmōn ton en tois ouranois. Ēasan tēn merimnan hēmōn epʼ auton epirrhipsōmen oide gar ho IIatēr hēmōn hōn chreian echomen.

… that they may see our good works and glorify our Father who is in heaven. Let us cast all our care on him; for our Father knows what we need.

Textual problem in this passage: see the notes.

Matt 5:16 (quotation, high confidence) · 1 Pet 5:7 (quotation, high confidence) · Matt 6:8 (quotation, high confidence)

Notes and citation

Summary: Good works glorify the Father, who cares for our needs.

The end of section 14 in the standard numbering; a word or two at the start are lost in the scan.

Topics: Prayer

Cite (SBL): Cyril of Jerusalem, Cat. 7.13 (PG 33:621a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-13). (abbreviation not yet checked)

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7.14PG 33:621a–621b

Τιμῶντες δὲ τὸν ἐπουράνιον Πατέρα, καὶ τοὺς τῆς σαρκὸς ἡμῶν πατέρας τιμήσωμεν· ἐπειδὴ σαφῶς ἐν νόμῳ καὶ προφήταις αὐτὸς ὥρισεν ὁ Κύριος, λέγωνʼ Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ’ἱνα εὖ σοι γένηται, καὶ ἔσῃ μακροχρόνιος έπὶτῆς.

Timōntes de ton epouranion Patera, kai tous tēs sarkos hēmōn pateras timēsōmen; epeidē saphōs en nomǭ kai prophētais autos hōrisen ho Kyrios, legōnʼ Tima ton patera sou kai tēn mētera sou, ’hina eu soi genētai, kai esę̄ makrochronios epitēs.

And while honoring the heavenly Father, let us honor also the fathers of our flesh; since the Lord himself has plainly ordained it in the law and the prophets, saying: ‘Honor your father and your mother, that it may be well with you, and that you may live long on the earth.’

Exod 20:12 (quotation, high confidence) · Deut 5:16 (quotation, high confidence) · Eph 6:2–3 (allusion, medium confidence)

Notes and citation

Summary: Honoring the heavenly Father includes honoring earthly parents, as the commandment requires.

Part of section 15 in the standard numbering.

Topics: Ethics

Cite (SBL): Cyril of Jerusalem, Cat. 7.14 (PG 33:621a–621b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-14). (abbreviation not yet checked)

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7.15PG 33:621b–621c

Καὶ τοῦ παραγγέλματος τούτου ἀκουέτωσαν μάλ ιστα τῶν παρόντων oi πατέρας καὶ μητέρας κεκτημένοι. Ti: τέκνα, ὑπακούετε τοῖς γονεῦσιν ὐμῶν κατᾶ πάνταο τοῦτο γαρ εὐάρεστόν ἐστι τῷ Κυρίῳ. Οὐ γὰρ εἶπεν ὁ Κῦριος· Ὀ φιλῶν πατέρα ἢ μητέρα οὐκ μου ἄξιος· μὴ τὸ καλῶς γεγραμμένον αὐτὸς ἐξ ἀγνοίας ἑκλάβῃς κακῶς· ἀλλὰ τὸ, ὑπὲρ ἐμὲ, προσέθηκεν. Ὅταν γαρ τῷ έν οὐρανοῖς Πατρὶ οὶ ἐπὶ γῆς πατέρες φρονῶσιν ἐναντία, τότε δεῖ τῷ ῥήματι ἐπακολουθεῖν. Ὅταν δὲ μηδὲν ἡμῖν εἷς εὐσέβειαν αὐτῶν ἐμποδιζόντων, ἀγνωμοσύνῃ φερόμενοι, καὶ τῶν εἷς ἡμᾶς αὐτῶν εὐεργεσιῶν ἀμνημονοῦντες καταφρονῶμενʼ τότε χώραν bis: τὸ λόγιον, τὸ λέγον· Ὀ κακολογῶν πατέρα ἢ μητέρα, θανάτῳ τελευτάτω.

Kai tou parangelmatos toutou akouetōsan mal ista tōn parontōn oi pateras kai mēteras kektēmenoi. Ti: tekna, hypakouete tois goneusin ymōn kata pantao touto gar euareston esti tǭ Kyriǭ. Ou gar eipen ho Kyrios; O philōn patera ē mētera ouk mou axios; mē to kalōs gegrammenon autos ex agnoias heklabę̄s kakōs; alla to, hyper eme, prosethēken. Hotan gar tǭ en ouranois Patri oi epi gēs pateres phronōsin enantia, tote dei tǭ rhēmati epakolouthein. Hotan de mēden hēmin heis eusebeian autōn empodizontōn, agnōmosynę̄ pheromenoi, kai tōn heis hēmas autōn euergesiōn amnēmonountes kataphronōmenʼ tote chōran bis: to logion, to legon; O kakologōn patera ē mētera, thanatǭ teleutatō.

And let those present who have fathers and mothers especially hear this precept: ‘Children, obey your parents in all things; for this is pleasing to the Lord.’ For the Lord did not say, ‘He who loves father or mother is not worthy of me’ (do not yourself, from ignorance, take wrongly what is rightly written); but he added, ‘more than me.’ For when the fathers on earth think contrary to the Father in heaven, then we must follow his word. But when they put no obstacle in the way of our godliness, and we, carried away by ingratitude and forgetful of their benefits to us, despise them, then the saying has its place: ‘He who speaks evil of father or mother, let him die the death.’

Col 3:20 (quotation, high confidence) · Matt 10:37 (quotation, high confidence) · Exod 21:17 (21:16 LXX) (quotation, high confidence) · Matt 15:4 (allusion, medium confidence)

Notes and citation

Summary: Children must obey their parents, except where parents oppose God; despising parents is condemned.

The rest of section 15 in the standard numbering.

Notes on the original text

Digital text corrected (OCR: 6 for ὁ): πεν 6 Κῦρ → πεν ὁ Κῦρ.

Topics: Ethics

Cite (SBL): Cyril of Jerusalem, Cat. 7.15 (PG 33:621b–621c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-15). (abbreviation not yet checked)

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7.16PG 33:621c–621d

Χριστιανῶν εὐσέβεια ἐνάρετος πρώτη, τὸ τιμᾷ-δ τοὺς γεννήτορας, τὸ τοὺς πόνους ἀμείψασθαι τῶν φύντων, καὶ πάσῃ ὃυνίμει τὰ πρὸς ἀνάπαυσιν αὐτοῖς ἐπενεγκεῖν· κᾶν γὰρ τᾶ πλεῖστα τούτοις ἀποδῶμεν, ἀλλʼ ἀντιγεννῆσαι τούτους οὐδέποτε δυνησόμεθα* ’ἶνα καὶ αὐτοὶ τῆς παρʼ ἡμῶν ἀναπαύσεως ἀπολαύσαντες, εὐλογίαις ἡμᾶς στηρίξωσιν, ἃς ὁ πτερνιστής Ἰακὼβ ἐμφρόνως ἣρπασε- καὶ τὴν ἀγαθὴν ἡμῶν προαίρεσιν ὁ ἐν οὐρανοῖς Πατήρ ἀποδεξάμενος, καταξιώσειεν ἡμᾶς μετὰ τῶν δικαίων λάμπειν ὡς ὁ ἥλιος, ἐν τῇ βασιλείᾳ τοῦ ΙΙατρίςὴμῶν· ᾧ ἡ δόξα, σὺν τῷ Μονογενεῖ καὶ Σωτῆρι Ἰησοῦ Χριστῷ, σὺν τῷ ἁγίῳ καὶ ζωοποιῷ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

Christianōn eusebeia enaretos prōtē, to timą-d tous gennētoras, to tous ponous ameipsasthai tōn phyntōn, kai pasę̄ hounimei ta pros anapausin autois epenenkein; kan gar ta pleista toutois apodōmen, allʼ antigennēsai toutous oudepote dynēsometha* ’ina kai autoi tēs parʼ hēmōn anapauseōs apolausantes, eulogiais hēmas stērixōsin, has ho pternistēs Iakōb emphronōs hērpase- kai tēn agathēn hēmōn proairesin ho en ouranois Patēr apodexamenos, kataxiōseien hēmas meta tōn dikaiōn lampein hōs ho hēlios, en tę̄ basileią tou IIatrisēmōn; hǭ hē doxa, syn tǭ Monogenei kai Sōtēri Iēsou Christǭ, syn tǭ hagiǭ kai zōopoiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. Amēn.

The first virtue of Christians’ piety is to honor those who gave them birth, to repay the labors of those who brought them into being, and with all their power to supply what serves their comfort (for even if we repay them very much, we shall never be able to give them birth in return); so that they too, enjoying the comfort we give them, may confirm us with blessings, which Jacob the supplanter wisely seized; and that the Father in heaven, accepting our good purpose, may count us worthy to shine with the righteous like the sun in the kingdom of our Father; to whom be glory, with the Only-begotten, our Savior Jesus Christ, with the holy and life-giving Spirit, now and always, and for ever and ever. Amen.

Gen 27:1–29 (allusion, high confidence) · Gen 27:36 (allusion, medium confidence) · Matt 13:43 (quotation, high confidence)

Notes and citation

Summary: Honoring parents is the first virtue of Christian piety; parents’ blessings and God’s kingdom follow.

Section 16 in the standard numbering.

Notes on the original text

Digital text corrected (OCR: 6 for ὁ): ἃς 6 πτε → ἃς ὁ πτε; σιν 6 ἐν → σιν ὁ ἐν ; ὡς 6 ἥλι → ὡς ὁ ἥλι.

Topics: Ethics

Cite (SBL): Cyril of Jerusalem, Cat. 7.16 (PG 33:621c–621d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-16). (abbreviation not yet checked)

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Chapter 8

8.1PG 33:625a–628b

Δ“. Διᾶ μὶν τοῦ πιστεύειν εἷς ἕνα Θεὸν, πᾶσαν πολύθεον πλάνην ἐκκόπτομεν, ὅπλῳ τούτῳ κεχρημένοι πρὸς Ἓλληνας, καὶ πᾶσαν ἐναντίαν «ipsum?» δύναμιν· διὰ δὲ τοῦ προστιθέναι, είς ἕνα Θεὸν Πατέρα, πρὸς τοὺς ἐκ περιτομῆς μαχόμεθα, τοὺς ἀρνουμένους τὸν μονογενῆ new τοῦ Θεοῦ. Καθὼς γὰρ εἶʼρηται τῇ χιὶς ὴμίρᾳ, καὶ πρὶν τρανῶσαι τὰ περὶτοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τῷ εἴπεῖν, ὅτι Πατήρ, ἢδη ἐδηλώσαμεν, δτι Υἳοῦ lati Πατήροῖνα ὥσπερ νοοῦμεν, ὃτι Θεός ἑστιν, οὕτω νοήσωμεν, ὅτι καὶ Υἱὸν ἔχει. Προστίθεμεν δὶ πρὸς ἐκείνοις, ὅτι καὶ παντοκράτωρ ἐστί· τοῦτο δὶ καὶ διὰ Ἕλληνας καὶ Ἰουδαίους ὗμοῦ καὶ πάντας αἱρετικούς φαμεν. πλανηθέντες μετʼ ἐκείνων, κακῶς τῷ ῥητῷ συγχρησάμενοι τῷ λέγοντι, Καὶ ἡ ἀλήθειά σου ἔως τῶν νεφελῶν, ἐτόλμησαν τήν τοῦ Θεοῦ πρόνοιαν ’ἕως νε· φελῶν περιγράψαι καὶ οὐρανοῦ, ἀπαλλοτριῶσαι δὲ τοῦ Θεοῦ τὰ ἐπὶ γῆς· ἐπιλαθόμενοι τοῦ ψαλμοῦ τοῦ λὲγοντος- Ἐὰν ἆναβὦ εἷς τὸν οὐρανὸν, σὺ ἐκεῖ εἴ· ἐὰν καταδῶ εἷς τὸν ᾆδην, πάρει. Εἰ γὰρ ὑψηλότερον μὲν οὐρανοῦ οὐδέν ἐστι, ’βαθῦτερον δὲ τῆς γῆςὸ ᾅδης, 6 τὰ κατώτερα κρατῶν, ἅπτεται καὶτῆς γῆς-

D“. Dia min tou pisteuein heis hena Theon, pasan polytheon planēn ekkoptomen, hoplǭ toutǭ kechrēmenoi pros Hellēnas, kai pasan enantian «ipsum?» dynamin; dia de tou prostithenai, eis hena Theon Patera, pros tous ek peritomēs machometha, tous arnoumenous ton monogenē new tou Theou. Kathōs gar eiʼrētai tę̄ chiis ēmirą, kai prin tranōsai ta peritou Kyriou hēmōn Iēsou Christou, tǭ eipein, hoti Patēr, ēdē edēlōsamen, dti Huiou lati Patēroina hōsper nooumen, hoti Theos hestin, houtō noēsōmen, hoti kai Huion echei. Prostithemen di pros ekeinois, hoti kai pantokratōr esti; touto di kai dia Hellēnas kai Ioudaious hymou kai pantas hairetikous phamen. planēthentes metʼ ekeinōn, kakōs tǭ rhētǭ synchrēsamenoi tǭ legonti, Kai hē alētheia sou eōs tōn nephelōn, etolmēsan tēn tou Theou pronoian ’heōs ne; phelōn perigrapsai kai ouranou, apallotriōsai de tou Theou ta epi gēs; epilathomenoi tou psalmou tou legontos- Ean anabō heis ton ouranon, sy ekei ei; ean katadō heis ton ądēn, parei. Ei gar hypsēloteron men ouranou ouden esti, ’bathyteron de tēs gēso hądēs, 6 ta katōtera kratōn, haptetai kaitēs gēs-

By believing “in one God” we cut away all the error of many gods, using this as our weapon against the Greeks and against every opposing power of the heretics; and by adding “in one God the Father” we fight against those of the circumcision, who deny the only-begotten Son of God. For, as was said yesterday, even before setting out plainly what concerns our Lord Jesus Christ, by saying “Father” we already showed that he is Father of a Son, so that, as we understand that he is God, we may also understand that he has a Son. And to these we add that he is also “Almighty”; and this we say because of Greeks and Jews alike, and all heretics. [2] … Some, having gone astray along with them and misusing the text that says, “And your truth reaches to the clouds,” have dared to confine God's providence to the clouds and the heaven, and to estrange from God the things on earth, forgetting the psalm that says, “If I go up into heaven, you are there; if I go down into Hades, you are present.” For if nothing is higher than heaven, and Hades is deeper than the earth, he who rules the lower regions lays hold of the earth as well.

Textual problem in this passage: see the notes.

Ps 36:5 (35:6 LXX) (quotation, medium confidence) · Ps 139:8 (138:8 LXX) (quotation, high confidence)

Notes and citation

Summary: God is called Almighty against pagans, Jews and heretics who limit his rule, for his providence reaches from heaven to Hades.

Contains section 2, not separated in the scan; the opening lines of section 2 (on the views of the Greeks) are lost in the scan OCR and are marked “…”. The OCR is garbled in places; the sense is given where clear.
“Your truth reaches to the clouds”: Ps 36:5 (LXX 35:6; cf. Ps 57:10). “If I go up…”: Ps 139:8 (LXX 138:8).

Notes on the original text

Digital text corrected (OCR: Α for λ): τῷ Αέγοντι → τῷ λέγοντι.

Topics: Heresy

Cite (SBL): Cyril of Jerusalem, Cat. 8.1 (PG 33:625a–628b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-8-1). (abbreviation not yet checked)

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8.2PG 33:628b

I“. Αἱρετικοὶ δὶ πάλιν, καθὼς εἴρηται τὸ πρότερον, οὐκ οἷʼδασιν ἕνα παντοκράτορα Θεόν. Παντοκράτωρ γάρ ἔστι 6 πάντων κρατῶν, 6 πάντων ἐξουσιάζων.

I“. Hairetikoi di palin, kathōs eirētai to proteron, ouk hoiʼdasin hena pantokratora Theon. Pantokratōr gar esti 6 pantōn kratōn, 6 pantōn exousiazōn.

Heretics, again, as was said before, do not know one Almighty God. For the Almighty is he who rules all things, who has authority over all things.

Notes and citation

Summary: The Almighty is the one who rules and has authority over all things, which heretics do not acknowledge.

The printed numeral here (misread in the scan) is 3; the staged passages 8.2 and 8.3 together make up the printed section 3.

Topics: Heresy

Cite (SBL): Cyril of Jerusalem, Cat. 8.2 (PG 33:628b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-8-2). (abbreviation not yet checked)

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8.3PG 33:628b–628c

Οἱ δὲ λέγοντες, τον μὶν εἶναι τῆς ψυχῆς δεσπότην, τὸν δὲ τινα τοῦ σώματος, οὐδέτερον αὐτῶν τᾶλειον ιὲγουσι, λείπειν ἑκάτερον Aea-cape). Ὁ Ϊᾶρ ψύχῇς ἐξουσίαν ἔχων. σώματος δὲ ἐξουσίαν μὴ ἔχων. πῶς παντοκράτωρ; καὶ 6 δεσπόζων σωμάτων, μὴ ἔξω· σιάζων δὲ πνευμάτων, πῶς παντοκράτωρ; Ἀλλʼ ἆπελέγχει τούτους 6 Κύριος, ἄπεναντὶας λέγων· Φοβήθητε μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἒν γεέννῃ. Εἰ γὰρ μή,ἔχει ἕκατι· Ρωέ τῆν ίξουσίαν, πῶς ἀμφότερα ’ὑποβάλλει τιμωρίᾳ 6 τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ Ιιατήρς πῶς γὰρ δυνήσεται τὸ ἀλλότριον σῶμα λαβὼν, βαλεῖν εἷς γέενναν, ἐὰν ’ἠὴ πρῶτον δήσῃ τὸν ἰσχυρὸν, καὶ τὰ σκεύη αὐτοῦ διαρπάσῃ;

Hoi de legontes, ton min einai tēs psychēs despotēn, ton de tina tou sōmatos, oudeteron autōn taleion iegousi, leipein hekateron Aea-cape). Ho Ïar psychę̄s exousian echōn. sōmatos de exousian mē echōn. pōs pantokratōr? kai 6 despozōn sōmatōn, mē exō; siazōn de pneumatōn, pōs pantokratōr? Allʼ apelenchei toutous 6 Kyrios, apenantias legōn; Phobēthēte mallon ton dynamenon kai psychēn kai sōma apolesai en geennę̄. Ei gar mē,echei hekati; Rōe tēn ixousian, pōs amphotera ’hypoballei timōrią 6 tou Kyriou hēmōn Iēsou Christou Iiatērs pōs gar dynēsetai to allotrion sōma labōn, balein heis geennan, ean ’ēē prōton dēsę̄ ton ischyron, kai ta skeuē autou diarpasę̄?

But those who say that one is master of the soul and another of the body make neither of them perfect, since each falls short of what the other has. For how is he almighty who has authority over the soul but no authority over the body? And how is he almighty who is master over bodies but has no authority over spirits? But the Lord refutes them, saying the opposite: “Rather fear him who is able to destroy both soul and body in Gehenna.” For if the Father of our Lord Jesus Christ does not have authority over both, how does he subject both to punishment? For how will he be able to take a body that belongs to another and cast it into Gehenna, unless he first binds the strong man and plunders his goods?

Matt 10:28 (quotation, high confidence) · Matt 12:29 (allusion, high confidence)

Notes and citation

Summary: Against those who divide rule over soul and body between two gods, Christ teaches that one God can destroy both soul and body in Gehenna.

Matt 10:28; Matt 12:29 (Mark 3:27). The dualists in view are probably the Marcionites and Manichaeans.

Notes on the original text

Digital text corrected (OCR garble of τιμωρίᾳ): 1:231:μωρίᾳ → τιμωρίᾳ.

Topics: Heresy

Cite (SBL): Cyril of Jerusalem, Cat. 8.3 (PG 33:628b–628c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-8-3). (abbreviation not yet checked)

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8.4PG 33:628d–629b

Αλλ ἡ θεία Γραφή καὶ τὰ τῆς ἀληθείας δόγματα ἕνα Θεὸν οἶδε, πάντων μὶν κρατοῦντα τῇ δυνάμει, πολλῶν ὃὶ ἀνεχόμενον διὰ τὸ θέλειν. Κρατεῖ γὰρ καὶ τῶν εἰδωλολατνριῖιν, ιὶλλ ἀνέχεται δι” ἀνεξικακίίξνί κρατεῖ καὶ τῶν ἀθετοῦντων αὐτὸν αἱρετικῶν, ἀλλ ἀνέχεται διὰ μακροθυμίαν· κρατεῖ καὶ.ιοῦ διαβόλου, ἀλλʼ ἀνέχεται διὰ μακροθυμίαν (by οὗ γὰρ ἀδυνατῶν Κυρὶου, πεπιλημένος ἐγκαταπαίζεσθιι, οὐχ ὑπʼ αότοῦ (hieto: γάρ ἐστιν), ἀλλʼ ὑπὸ τῶν ἀγγέλων τῶν ὑπʼ αὐτοῦ πεποιημένων. Συνεχώρησε δὲ αὑτῷ καὶ τὸ ζῇν, ἳνα δύο γενηται πράγματα, αὐτός τε μειζόνως ἀσχημονῇ νικώμενος, καὶ οἱ ἅνθρωποι στεφανωθωσιν. Ὤ πανόσφου θείας προνίαςι ἥτις τήν πονηρὰν προαίρεσιν ιτς ὑπόθεσιν σωτηρίας λαμβάνει τῶν πιστῶν. Ὠσπερ γὰρ τήν μισάδελφον τῶν ἀδελφῶν τοῦἸωσῆφ προαίρεσιν ἔλαβεν εἲς ὑπόθεσιν τῆςΰίας οἰκονομίας, καὶ συγχωρήσας αὐτοῖς κατὰ μῖσος πωλῆσαι τὸν ἀδελφὸν, ὑπόθεσιν ἔλαβε τοῦ βασιλῶσιιτοῦτον ὃν ἢθελεν· οὕτω συνεχώρησε παλαίειν τῷ διειῧόλῳ,ἳνα οἱ νικῶντες πεφανωθῶσι· χαὶ ἳνα νίκης γινομένης, ὁ μὶν μεῖζον ἆσχημονῆται, ὑπὸ τῶν μῶσι, τόν ποτε ἀρχάγγελον νικήσαντες.

All hē theia Graphē kai ta tēs alētheias dogmata hena Theon oide, pantōn min kratounta tę̄ dynamei, pollōn hoi anechomenon dia to thelein. Kratei gar kai tōn eidōlolatnriiin, iill anechetai di” anexikakiixni kratei kai tōn athetountōn auton hairetikōn, all anechetai dia makrothymian; kratei kai.iou diabolou, allʼ anechetai dia makrothymian (by hou gar adynatōn Kyriou, pepilēmenos enkatapaizesthii, ouch hypʼ aotou (hieto: gar estin), allʼ hypo tōn angelōn tōn hypʼ autou pepoiēmenōn. Synechōrēse de hautǭ kai to zę̄n, hina dyo genētai pragmata, autos te meizonōs aschēmonę̄ nikōmenos, kai hoi hanthrōpoi stephanōthōsin. Ō panosphou theias proniasi hētis tēn ponēran proairesin its hypothesin sōtērias lambanei tōn pistōn. Ōsper gar tēn misadelphon tōn adelphōn touIōsēph proairesin elaben eis hypothesin tēsÿias oikonomias, kai synchōrēsas autois kata misos pōlēsai ton adelphon, hypothesin elabe tou basilōsiitouton hon ēthelen; houtō synechōrēse palaiein tǭ dieiÿolǭ,hina hoi nikōntes pephanōthōsi; chai hina nikēs ginomenēs, ho min meizon aschēmonētai, hypo tōn mōsi, ton pote archangelon nikēsantes.

But the divine Scripture and the doctrines of the truth know one God, who rules all things by his power, but bears with many things by his will. For he rules even the idolaters, but bears with them in his forbearance; he rules the heretics who reject him, but bears with them in his long-suffering; he rules the devil too, but bears with him in his long-suffering, not from lack of power, as though he were defeated. For he is “the beginning of the Lord's creation, made to be mocked,” not by him (…), but by the angels made by him. And he allowed him to go on living, so that two things might come about: that he himself might be the more disgraced in being defeated, and that men might be crowned. O all-wise divine providence, which takes a wicked will as an occasion for the salvation of the faithful! For as it took the brother-hating will of Joseph's brothers as an occasion for its own dispensation, and, by allowing them to sell their brother out of hatred, took occasion to make king the one whom it wished, so it allowed the devil to wrestle, so that the victors might be crowned; and so that, when the victory is won, he might be the more disgraced, being conquered by … and men might be honoured, having conquered him who was once an archangel.

Textual problem in this passage: see the notes.

Job 40:19 (quotation, medium confidence) · Gen 37:28 (allusion, medium confidence)

Notes and citation

Summary: God rules all things, even the devil, but bears with evil and turns it, as with Joseph's brothers, into an occasion for the salvation and crowning of the faithful.

“The beginning of the Lord's creation, made to be mocked by his angels”: Job 40:19 (LXX), of the dragon, applied to the devil. A word in the parenthesis is illegible in the scan, and a line is lost near the end (marked “…”). Joseph: Gen 37; 41.

Cite (SBL): Cyril of Jerusalem, Cat. 8.4 (PG 33:628d–629b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-8-4). (abbreviation not yet checked)

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8.5PG 33:629b–632d

Οὐδὲν οὖν ὑπεξῄρηται τῆς τοῦ Θεοῦ δυνάμεως· περὶ αὐτοῦ γὲιρ λέγει ἡ Γραφή. Ὀτι τὰ σῦμτταντα δοὸλιισάμ). Τὰ σύμπαντα μὲν, δοῦλα αὑτοῦ· εἷς ειὼοΰ μόνος Υἱὸς, καὶ ἕν τὸ ἅγιον αὐτοῦ Πνεῦμα, int-0:1.ka πάντων· καὶ τὰ σύμπαντα δοῦλα, διὰ τοῦ Mc Ποῦ ἐν ἁγίῳ live-imam, δουλεύει τῷ Δεσπὸτῃ. Κρατιῒτοίνυν τῶν πάντων ὁ Θεὸς, καὶ ἀνέχεται καὶ φονίων, ιαὶλῃστῶν, καὶ πόρνων διὰ μακροθυμίαν, ὁρίσας καιρὸν τῆς προθεσμίας, καθʼ b'v ἀποδίδωσιν hia-09' ἳνα, πολυχρόνιον λαβόντες τήν προθεσμίαν, ἀμετανόητον δὲ ἔχοντες τὴν καρδίαν, μειζόνως ωιδικισθῶσι. Βασιλεῖς εἶσιν ἀνθρώπων, οἳ ἐπὶ γῆς βισιλιυοντες, ἀλλʼ οὐκ ἄνευ τῆς limen ἐξουσίας· ui ἔγνω ποτὶ τοῦτο τῇ πείρᾳ ὁ Ναβουχοδονόσορ, εἰπών· Ὀτι ἡ βασιλεία αὐτοῦ, βασιλεία αἰώνιος, καὶ ἦ ὶξουσία αὐτοῦ εἷς πᾶσαν γενεὰν καὶ γεζʼ. Οὐκ ἔστιν ὁ πλοῦτος, καὶ τό χρυσίον καὶ τὸ ἀργύριον τοῦ διαβόλου, καθὼς νομίζουσί uvae. Τοῦ γὰρ πιστοῦ ’ὀλος ὁ κόσμος τῶν χρημάτων, τος δὲ ἀπίστου οὐδὶ ὀβολός διαβόλου ’ὀὶ οὐδὲν ἀπιστότερον· καὶ φανερῶς διὰ τοῦ προφήτου λέγειὸθεόςο, Ἐμὸν τὸ χρυσίον καὶ ἆμὸν τὸ ἀργύριον, καὶ ᾧτινι θέλω δίδωμι αὐτό. Σὺ μόνον χρῆσαι καλῶς, κιὶ οὐκ ἔστι μεμπτὸν τὸ ἀργύρεον ὅταν δὶ σὺ τῷ καλῷ χρήσῃ κακῶς, τοτε, μή θέλων μέμψασθαι τήν σήν διοίκησιν, ἀνάγιις τὴν μέμψιν ἐπὶ τὸν Annios?γὸν ἀσεβῶς. Δύναταί τις καὶ διὰ χρημάτων suum. θῆναι. ’Βπεῗνασα, καὶ ἑὸὡκατὲ μοι φαγεῖν· πάν. τως ὅτι ἀπὸ χρημάτων. Γυμνός ἢμην, καὶ πε. ριεβἁλετὲ μεʼ πάντως ’ὁτι διὰ χρημάτων. Καὶ θέλεις γνῶναι, ὅτι δύναται θύρα γενέσθαι βασιλείας οὐρανῶν τὰ χρήματας Πώλησόν σου, φησὶ, τὰ iunipχοντα, καὶ δὸς πτωχοῖς, καὶ ’ἕξεις θησαυρὸν ἓν οὐρανοῖς. “

Ouden oun hypexę̄rētai tēs tou Theou dynameōs; peri autou geir legei hē Graphē. Oti ta symttanta dooliisam). Ta sympanta men, doula hautou; heis eiōoÿ monos Huios, kai hen to hagion autou Pneuma, int-0:1.ka pantōn; kai ta sympanta doula, dia tou Mc Pou en hagiǭ live-imam, douleuei tǭ Despotę̄. Kratiïtoinyn tōn pantōn ho Theos, kai anechetai kai phoniōn, iailę̄stōn, kai pornōn dia makrothymian, horisas kairon tēs prothesmias, kathʼ b'v apodidōsin hia-09' hina, polychronion labontes tēn prothesmian, ametanoēton de echontes tēn kardian, meizonōs ōidikisthōsi. Basileis eisin anthrōpōn, hoi epi gēs bisiliyontes, allʼ ouk aneu tēs limen exousias; ui egnō poti touto tę̄ peirą ho Nabouchodonosor, eipōn; Oti hē basileia autou, basileia aiōnios, kai ē ixousia autou heis pasan genean kai gezʼ. Ouk estin ho ploutos, kai to chrysion kai to argyrion tou diabolou, kathōs nomizousi uvae. Tou gar pistou ’olos ho kosmos tōn chrēmatōn, tos de apistou oudi obolos diabolou ’oi ouden apistoteron; kai phanerōs dia tou prophētou legeiotheoso, Emon to chrysion kai amon to argyrion, kai hǭtini thelō didōmi auto. Sy monon chrēsai kalōs, kii ouk esti mempton to argyreon hotan di sy tǭ kalǭ chrēsę̄ kakōs, tote, mē thelōn mempsasthai tēn sēn dioikēsin, anagiis tēn mempsin epi ton Annios?gon asebōs. Dynatai tis kai dia chrēmatōn suum. thēnai. ’Bpeïnasa, kai heoōkate moi phagein; pan. tōs hoti apo chrēmatōn. Gymnos ēmēn, kai pe. riebalete meʼ pantōs ’hoti dia chrēmatōn. Kai theleis gnōnai, hoti dynatai thyra genesthai basileias ouranōn ta chrēmatas Pōlēson sou, phēsi, ta iunipchonta, kai dos ptōchois, kai ’hexeis thēsauron hen ouranois. “

Nothing, then, is exempt from the power of God; for Scripture says of him, “For all things are your servants.” All things together are his servants, but his one only Son and his one Holy Spirit are excepted from all; and all things that are servants serve the Master through the one Son in the Holy Spirit. God, then, rules all things, and in his long-suffering he bears even with murderers, robbers and fornicators, having fixed a time of appointed respite, after which he repays each; so that those who received a long respite but kept an unrepentant heart may be the more severely condemned. There are kings of men who reign on earth, but not without the authority from above; and Nebuchadnezzar once learned this by experience, saying, “For his kingdom is an everlasting kingdom, and his authority is from generation to generation.” [6] Wealth, gold and silver do not belong to the devil, as some think. For to the believer belongs the whole world of riches, but to the unbeliever not even an obol; and nothing is more unbelieving than the devil. And God says plainly through the prophet, “Mine is the gold and mine the silver, and I give it to whom I will.” Only use it well, and money is not to be blamed. But whenever you use what is good badly, then, unwilling to blame your own management, you impiously throw the blame back on the Creator. A man may even be justified through money: “I was hungry and you gave me food”—certainly that came from money. “I was naked and you clothed me”—certainly that was through money. And would you know that money can become a door to the kingdom of heaven? “Sell your possessions,” he says, “and give to the poor, and you will have treasure in heaven.”

Ps 119:91 (118:91 LXX) (quotation, high confidence) · Dan 4:34 (quotation, medium confidence) · John 19:11 (echo, low confidence) · Hag 2:8 (quotation, medium confidence) · Matt 25:35 (quotation, high confidence) · Matt 25:36 (quotation, high confidence) · Matt 19:21 (quotation, high confidence)

Notes and citation

Summary: All creation serves God, who patiently bears with sinners until judgment; wealth is not the devil's but God's gift, which used well can even open the kingdom of heaven.

Contains section 6, not separated in the scan. The OCR is garbled at several points (e.g. “the Creator”, “justified”); the sense is clear from the context.
Ps 119:91 (LXX 118:91); Dan 4:34 (Theodotion, cf. 4:3); Hag 2:8 with an added clause (“and I give it to whom I will”, cf. Dan 4:17); Matt 25:35–36; Matt 19:21.

Notes on the original text

Digital text corrected (OCR: ς for ρ; OCR: υ for ο): μακςοθυμίαν → μακροθυμίαν; πύρνων → πόρνων.

Topics: Ethics, Trinity

Cite (SBL): Cyril of Jerusalem, Cat. 8.5 (PG 33:629b–632d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-8-5). (abbreviation not yet checked)

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8.7PG 33:633a–633b

Ταῖὶτα δὲ μοι λέλεκται διὰ τους αἱρετικοὺς τους ἇναθεματίζοντας τὰ πήματα, καὶ τὰ χρήματα, καὶ τὰ σώματα. Οῧτε γὰρ δοῦλον βοὺλόμαί σε χρήμάτων εἶναι, οὔτε ὡς ἐχθροῖς προσέχειν τοῖς εἰς ὑπηρεσίαν ὑπό τοῦ Θεοῦ σοι δοθεῖσι. Μὴ τοίνυν ποτὶ εἴπῃς τοῦ διαβόλου εἶναι τὰ χρήματα* κᾶν γὰρ λέγῃ, Ταῦτα πάντα σοι δώσω, ὅτι ἐμοὶ παραδέδοται, δύναται μέν τις αὐτοῦ καὶ ἀθετῆσαι τὸ ῥῆμα· τῷ ψεύστῃ γᾶρ οὐ δεῖ πιστεῦειν. Τάχα δὲ καὶ ἀναγneos-3c ὁοὸ τῆς τοῦ παρόντος δυνάμεως, εἷπε τήν ἀλήθειαν ’ οὗ γὰρ εἷπε, Ταῦτα πάντα iro: δώσω, ὅτι ἰμά ἐστιν· ἀλλʼ δτι ἐμοὶ παραδέδοται· οὗ γὰρ τὴν δεσποτείαν ἣρπασεν, ἀλλά τὸ ἐγκεχειρῆσοαι καὶ bimova τὲως ὡμολόγησε. Ζητείσθιυ δὲ κατὰ καιρὸν διὸ τῶν ἐξηγουμένων, πότερον ψεύδεται ἢ ἀληθεύει.

Taiita de moi lelektai dia tous hairetikous tous hanathematizontas ta pēmata, kai ta chrēmata, kai ta sōmata. Oÿte gar doulon boulomai se chrēmatōn einai, oute hōs echthrois prosechein tois eis hypēresian hypo tou Theou soi dotheisi. Mē toinyn poti eipę̄s tou diabolou einai ta chrēmata* kan gar legę̄, Tauta panta soi dōsō, hoti emoi paradedotai, dynatai men tis autou kai athetēsai to rhēma; tǭ pseustę̄ gar ou dei pisteuein. Tacha de kai anagneos-3c hooo tēs tou parontos dynameōs, heipe tēn alētheian ’ hou gar heipe, Tauta panta iro: dōsō, hoti ima estin; allʼ dti emoi paradedotai; hou gar tēn despoteian hērpasen, alla to enkecheirēsoai kai bimova teōs hōmologēse. Zēteisthiy de kata kairon dio tōn exēgoumenōn, poteron pseudetai ē alētheuei.

I have said these things because of the heretics who anathematize possessions, money and bodies. For I do not want you to be a slave of money, nor to treat as enemies the things God has given you for service. Never say, then, that money belongs to the devil; for even if he says, “All these I will give you, because they have been handed over to me,” one may indeed reject his word, since one must not believe a liar. Yet perhaps, compelled by the power of the one who was present, he spoke the truth. For he did not say, “All these I will give you, because they are mine,” but “because they have been handed over to me.” For he did not seize the lordship, but admitted that he had been entrusted with it and was for the time its steward. Let the interpreters inquire at the proper time whether he lies or tells the truth.

Luke 4:6 (quotation, high confidence) · Matt 4:9 (allusion, medium confidence)

Notes and citation

Summary: Against heretics who condemn possessions and bodies, Cyril argues that wealth is God's gift, the devil being at most a temporary steward of it.

Luke 4:6 (cf. Matt 4:9). The heretics are probably the Manichaeans. Two words are garbled in the scan (“steward” is read by sense).

Notes on the original text

Digital text corrected (OCR: νι for τα): Ταῦνι πάντα → Ταῦτα πάντα.

Topics: Heresy, Ethics

Cite (SBL): Cyril of Jerusalem, Cat. 8.7 (PG 33:633a–633b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-8-7). (abbreviation not yet checked)

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8.8PG 33:633c–633d

Εἷς τοίνυν ἔστὶν ὁ Θεὸς, ὁ Πατὴρ, ὁ παντοκράι τωρ, ὃν ἐτόλμησέν αῐρετικῶν παῖδες δυσφημεῖν. Έτόλμησαν γᾶρ δυσφημῆσαι τὸν Κύριον Σαβαὼθ, τὸν καθήμενον ἐπάνω τῶν χὲρουβίμ · ἐτόλμησαν βλασφημῆσαι τὸν ’Λδωναΐ Κύριον· ἐτόλμησαν βλαστὸν ἐπὶ προφήταις παντοκράτορα Θεὸν. Σὺ προσεκύνει τὸν παντοκράτορα Θεὸν, τὸν Πατέρα ἡμῶν Ἰησοῦ Χριστοῦ. (Pa-37: τήν πολὺ· ἑλάνην, καὶ φεῦγε πᾶσαν αῗρεσιν, καὶ λέγε διπᾶ ἣν Ἰώβ- Κύριον δὲ τὸν παντοκράτορα ἐπικαλέωμαι, τὸν ποιοῦντα μεγάλαι καὶ ἀνεξιχνίαστα, ’τι καὶ ἐξαίσια, ὦν οὐκ ἔστιν ἀριθμός. Καὶ rb, Ἐπὶ τούτοις πᾶσιν, τιμή παρὰ παντο.

Heis toinyn estin ho Theos, ho Patēr, ho pantokrai tōr, hon etolmēsen airetikōn paides dysphēmein. Etolmēsan gar dysphēmēsai ton Kyrion Sabaōth, ton kathēmenon epanō tōn cheroubim ; etolmēsan blasphēmēsai ton ’Ldōnaï Kyrion; etolmēsan blaston epi prophētais pantokratora Theon. Sy prosekynei ton pantokratora Theon, ton Patera hēmōn Iēsou Christou. (Pa-37: tēn poly; helanēn, kai pheuge pasan aïresin, kai lege dipa hēn Iōb- Kyrion de ton pantokratora epikaleōmai, ton poiounta megalai kai anexichniasta, ’ti kai exaisia, ōn ouk estin arithmos. Kai rb, Epi toutois pasin, timē para panto.

There is one God, then, the Father, the Almighty, whom the brood of heretics have dared to slander. For they have dared to slander the Lord Sabaoth, who sits above the cherubim; they have dared to blaspheme the Lord Adonai; they have dared to blaspheme him who in the prophets is the Almighty God. But you, worship the Almighty God, the Father of our Lord Jesus Christ. Flee the error of many gods, flee every heresy, and say as Job did: “But I will call upon the Lord, the Almighty, who does great and unsearchable things, glorious and marvellous things without number”; and, “For all these things is honour from the Almighty” …

Textual problem in this passage: see the notes.

Job 5:8 (quotation, high confidence) · Job 5:9 (quotation, high confidence) · Job 37:22 (quotation, medium confidence) · Ps 80:1 (79:2 LXX) (echo, low confidence)

Notes and citation

Summary: Cyril closes by urging worship of the one Almighty God, the Father of Jesus Christ, whom heretics blaspheme under his Old Testament names.

Job 5:8–9; Job 37:22 (LXX). The end of the lecture (a closing doxology) is lost in the scan. The heretics in view reject the God of the Old Testament (Marcionites, Manichaeans).

Notes on the original text

Digital text corrected (OCR garble): δυσφημῆαιι → δυσφημῆσαι.

Topics: Heresy

Cite (SBL): Cyril of Jerusalem, Cat. 8.8 (PG 33:633c–633d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-8-8). (abbreviation not yet checked)

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