# Catechetical Lectures - Author: [Cyril of Jerusalem](https://sophiascriptura.com/fathers/authors/cyril-of-jerusalem/) - Latin title: *Catecheses* - Date: ca. 350 (probable) - Source: J.-P. Migne, ed., Patrologiae cursus completus, Series Graeca 33 (Paris: Migne, 1857), cols. 331–1128 (reprinting the Benedictine edition of A. A. Touttée, Paris, 1720) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: W. K. Reischl and J. Rupp, eds., Cyrilli Hierosolymorum archiepiscopi opera quae supersunt omnia, 2 vols. (Munich: Lentner, 1848–1860); Auguste Piédagnel, ed., Cyrille de Jérusalem: Catéchèses mystagogiques, SC 126 (Paris: Cerf, 1966) - Work page: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/ - Passages: 462 ## Catechetical Lecture 0.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-1 - Source: PG 33:332b–336a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril welcomes the candidates for baptism, who are at the threshold of the kingdom, and urges that their purpose be sincere. ### Greek text Ἤδη μακαριότητος ὀσμὴ πρὸς ὑμᾶς, ὦ φωτιζόμενοι· ἤδη τά νοητᾶ ἄνθη συλλὲγὲτε, πρὸς πλοκήν ἐπουρανίων στεφάνων· ἤδη τοῦ Πνεῦματος τοῧ ἁγίου ἔπνευσεν ἡ εὐωδία. ’Ἤδη περὶ τὴν πρόπυλιν (εὴΣυλ-ιέγετῐ ’ὸῖιέἶὶιέέῖἇῖιὲἓῖ ιίέιὶιᾳιῐσριῇξ· τῶν βασιλείων γεγόνατεο γὲνοιτο δὲ ’ἱνα καὶ ὑπὸ τοῦ βασιλέως εὶσαχθῆτε Ἀνθη γὰρ νῦν ἐφάνη τῶν δένδρων· γένοιτο δὲʼίνα καὶ ὁ καρπὸς τέλειος ᾖ. Ὀνοματογραφία τὲως ὑμῖν γέγονε, καὶ στρατείας κλῆσις· καὶ νυμφαγωγίας λαμπάδες, καὶ οὐρανίου πολιτείας ἐπιθυμία, καὶ πρόθεσις ἀγαθή,καὶ ἐλπὶς ἐπακολουθοῦσα· ἀψευδὴς γὰρ ὁ εἱπών · ’Ότι τοῖς ἀγαπῶσι τὸν Θεὸν πάντα συνεργεῖ εἷς τὸ ἀγαθόν. 0 μὲν γὰρ Θεὸς δαψιλὴς ἆστιν εις εὐεργεσίαν· περιμένει δὲ ἑκάστου την γνησίαν προαίρεσιν· διά τοῦτο ἐπήναγεν ὁ Ἀπόστολος λέγων Τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν. ἹῘ πρόθεσις γνησία οὖσα, κλητόν σε ποιεῖʼ κᾶν γὰρ τὸ σῶμα ὦδε ἔχῃς,τὴν δὶ διάνοιαν μὴ ἔχῃς, οὖδὶν ὠφελῇ. ### English translation (Claude) Already the fragrance of blessedness is upon you, you who are being enlightened; already you are gathering spiritual flowers to weave heavenly crowns; already the sweet scent of the Holy Spirit has breathed upon you. Already you have come to the porch of the king’s palace; may you also be led in by the king! For now blossoms have appeared on the trees; may the fruit also come to perfection. So far your names have been enrolled and you have been called to service: you have the torches of the bridal procession, the longing for heavenly citizenship, a good purpose, and the hope that follows it. For he who said it does not lie: ‘For those who love God all things work together for good.’ God is generous in doing good; but he waits for each one’s sincere purpose. That is why the Apostle added: ‘to those who are called according to purpose.’ Sincerity of purpose makes you one of the called; for if you have your body here but not your mind, it profits you nothing. ### Scripture references - Rom 8:28: quotation, high confidence - Song 2:12: echo, low confidence ### Translation notes - “You who are being enlightened” (φωτιζόμενοι): Cyril’s name for the candidates for baptism in Lent. - A line about the porch of the palace is garbled in the scan and translated by sense; a note of Migne’s apparatus printed in the text is removed. ### Citation (SBL) Cyril of Jerusalem, Cat. 0.1 (PG 33:332b–336a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-1). ## Catechetical Lecture 0.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-2 - Source: PG 33:336a–340a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Simon Magus was baptized but not enlightened, and the guest without a wedding garment was thrown out; the candidates must come with sincere purpose. ### Greek text Προσῆλθὲ ποτε καὶ Σίμων τῷ λουτρῷ ὁ Μάγος ἐβαπτίσθη, ἀλλʼ οὐκ ἐφωτίσθη· καὶ τὸ μὲν σῶμα ἔβαψεν ὕδατι, τὴν δὲ καρδίαν οὐκ ἐφώτισε Πνεύματι· καὶ κατέβη μὲν τὸ σῶμα καὶ ἀνέβη, ἡ δὲ ψυχὴ οὐ συνετάφη Χριστῷ, οὐδὲ συνηγέρθη. Ἐγὼ ’δὲ λέγω τὰς ὑπογραφὰς τῶν πτωμάτων, ’ίνα μή οὗ πέσῃς· ταῦτα γὰρ τυπικῶς ἐγίνετο ἐκείνοις, γέγραπται δὲ πρὸς νουθεσίαν τῶν μέχρις σήμερον προσερχομένων. Μή τις ὑμῶν εὑρεθῇ πειράζων τήν χάριν, μή τις ριζα πικρίας ἂνω φύουσα ἰνοχλῇ” μή τις ὑμῶν εἰσέλθῃ λέγων· Ἄφες, ἴδωμεν τί ποιοῦσιν οἱ πιστοί· εἰσελθὼν ἴδω, ἳνα μάθω τὰ γινόμενα. Ἰδεῖν προσδοκᾷς, τὸ δὲ ὀφθῆναι οὗ προσδοκᾷς; καὶ νομίζεις ὅτι σὺ μὲν πολυπραγμονεῖς τά γιγνόμενα, Θεὸς δέ σου οὐ πολυπραγμονεῖ τήν καρδίαν, Γʼ. Ἐπολυπραγμὸνησέ τίς ποτε τὸν γάμον ἐν τοῖς Εὖαγγελίοιςο καὶ ἀνάξιον ἔνδυμα λαβὼν εισῆλθε,κα ἀνέπεσε, καὶ ἕφαγεʼ συνεχώρησε γὰρ ὁ νυμφίος· Ἔδει δὲ αὐτὸν ἰδόντα τὸ λευχειμονοῦν πάντων καὶ αὐτὸν ἀναλαβέσθαι τοιοῦτον ἔνδυμα· ἀλλʼ ἴσων μὲν μετελάμβανε βρωμᾶτων, ἀνισότητα δὲ εἶχε σχημάτων καὶ προαιρέσεως. Ἀλλʼ ὁ νυμφίος, εἷʼ καὶ δαψιλής, οὐκ ἄκριτοςʼ περιερχόμενος δὲ τῶν ἀνακειμένων ἕκαστον, καὶ θεωρῶν (ἔμελε γὰρ αὐτῷ, οὐχ ὅπως φάγωσιν, ἀλλʼ ὅπως εὐσχημονῶσιν), ἰδών τινα ἀλλότριον, μή ἔχοντα γάμου ἔνδυμα, ἔλεγε πρὸς αὐτόν* Ἑταῖρε, πῶς (εἰσῆλθες ὧδε; ποίῳ χρώματι; ποίᾳ συνειδήσει; Ἔστω, ὁ θυρωρὸς οὐκ ἐκώλυσε, ’διᾶ τὸ δαψιλὲς τοῦ παρέχοντος· ἔστω, ἄγνοιαν εἶχες ποταπῷ δεῖ σχηματι εἰσελθεῖν εἰς τὸ συμπόσιον· εἶσῆλθες, εἶδες ἀστράmanu ὥσπερ τὰ σχήματα τῶν ἀνακειμένων οὐκ ἔδει σε κᾶν ἐκ τῶν φαινομένων διδαχθῆναις οὐκ ἔδει σε εἰσελθεῖν εὐκαίρως, ’ἶνα εὐκαίρως ἐξέλθῃς; νῦν δὲ ἀκαίρως εἰσῆλθες, ἳνα ἀκαίρως ἐκβληθῇς. Καὶ προστάσσει τοῖς ὑπηρέταις· Δήσατε αὐτοῦ τοὺς πόδας,’τοὺς τολμηρῶς εισβἀλλοντας· δήσατε αὐτοῦ τὰς χεῖρας. τὰς μή εἰδυίας ἔνδυμα περιβαλέσθαι φαιδρὸν· καὶ ἐμβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον· ἀνάξιος γάρ ἑστι λαμπάδων νυμφικων. Εἶδες τί συνέβη τῷ τότε· ἀσφάλισαι τὰ σεαυτοῦ. ### English translation (Claude) Simon the magician too once came to the washing. He was baptized but not enlightened; he dipped his body in water but did not let the Spirit enlighten his heart; his body went down and came up, but his soul was not buried with Christ nor raised with him. I tell you of these falls so that you may not fall; for these things happened to them as types, and were written for the admonition of those who come forward to this day. Let none of you be found putting grace to the test; let no root of bitterness spring up and trouble you; let none of you come in saying, ‘Come, let us see what the faithful do; let me go in and see, so that I may learn what goes on.’ You expect to see, and do you not expect to be seen? Do you think that while you are prying into what goes on, God is not searching your heart? [3] Someone once pried into the wedding in the Gospels. He took an unworthy garment, came in, reclined, and ate; for the bridegroom permitted it. Seeing everyone dressed in white, he ought to have taken such a garment himself; but though he shared the same food, he was unlike them in dress and in purpose. The bridegroom, though generous, was not without discernment; going round to each of the guests and observing them (for his care was not that they should eat, but that they should be decently dressed), he saw a stranger without a wedding garment and said to him: ‘Friend, how did you come in here? In what color? With what conscience? Granted, the doorkeeper did not stop you, because of the host’s generosity; granted, you did not know in what dress one ought to come to the banquet: but you came in and saw the shining dress of the guests; should you not have been taught at least by what you saw? Should you not have gone out in good time, so as to come in again in good time? But as it is, you came in at the wrong time, to be thrown out at the wrong time.’ And he commands the servants: ‘Bind his feet, which dared to intrude; bind his hands, which did not know how to put on a bright garment; and cast him into the outer darkness; for he is unworthy of the bridal torches.’ You have seen what happened to that man; make your own position secure. ### Scripture references - Acts 8:13: allusion, high confidence - Rom 6:4: allusion, medium confidence - 1 Cor 10:11: allusion, high confidence - Heb 12:15: allusion, high confidence - Matt 22:11–13: allusion, high confidence ### Translation notes - Contains section 3, not separated in the scan (marked [3]). - Simon: Acts 8:13–23. The wedding guest: Matt 22:11–13. ### Citation (SBL) Cyril of Jerusalem, Cat. 0.2 (PG 33:336a–340a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-2). ## Catechetical Lecture 0.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-4 - Source: PG 33:340a–345b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church has opened its doors to all; the candidates have forty days to put off their sins, become “faithful,” and prepare their souls for the heavenly bridegroom. ### Greek text Ἡμεῖς μὲν γὰρ, οἳ διάκονοι Χριστοῦ, δεδέγμεθα ιαστον, καὶ θυρωρῶν ὥσπερ τάξιν ἐπέχοντες, ἆνrip: ἀφήκαμεν τὴν θῦραν. Ἐγχωρεῖ δὲ σε 3560960υμένην ἔχοντα τὴν ψυχὴν ἁμαρτίαις, καὶ τήν οοαίρισιν ἐσπιλωμένην, εἰσελθεῖν. Εἰσῆλθες· κατηξιώθης· ὄνομά σου ἐνεγράφη. Βλέπεις μοι τὸ σεμνὸν τοῦτο τῆς Ἐκκλησίας κατάστημα; θαρρεῖς μοι ὶξιν καὶ interimam; Γραφῶν ἆνάγτωσιν, κανοικῶν παρουσίαν, διδασκαλίας ἂκολουθίαη Δυσιπήθητι τὸν τόπον, καὶ παιδεῦθητι ἐκ τῶν φαινομένων· ἔξελθε εὖκαίρως τὰ νῦν, καὶ εἴσελθε αὔριον ἱκαιρότατα. Εἰ φιλάργυρον εἶχες (ὃ) τό σχῆμα τῆς ψυχῆς, ἄλλο ἐνδυσάμενος εἴσελθε. Ἔκδυσαι τὸ σχῆμα ὅ εἶχες, μὴ ἒπικαλύψῃς ἕκδυσαί μοι πορνείαν καὶ ἀκαθαρσίαν, καὶ ἔνδυσαί μοι σωφροσύνης λαμπροτάτην στολήν. Ἐγὼ παραγγέλλω, πρὶν ὁ νυμφίος τῶν ψυχῶν εἰσέλθῃ Ἰησοῦς, καὶ ἴδῃ τὰ σχήματα. Πολλή σοι ἡ προθεσμία· τεσσαράκοντα ἡμερῶν μετάνοιαν ἔχεις· ἔχεις πολλὴν εὐκαιρίαν καί ἐκδύσασθαι καὶ ἀποπλύνασθαι, καὶ ἐνδύσασθαι καὶ εἰσελθεῖν. Εἰ δὲ ἐπιμένῃς κακῇ προαιρέσει, ὁ μὲν λέγων ἀναίτιος, σὺ δὶ μή προσδόκα λήψεσθαι τήν χάριν· τὸ μὲν γὰρ ὕδωρ σε δέξεται, τὸ δὲ πνεῦμά σε οὐκ ἀποδέξεται. Εἴ τις σύνοιδεν ἑαυτῷ τὸ τραῦμα, τήν ἕμπλαστρον λαβέτω· εἶʼ τις ἔπεσεν, ἐγειρέσθω. Μηδεὶς ἐν ὑμῖν Σίμων, μηδεμία ὑπόκρισις, μηδὶ περιεργία τοῦ πρᾶγματος. :poatpicm μὶν ἰλθὸντα, illi“: ἃ ἀγαθῇ σωφησᾶμενον. Ἴσως οὐκ ᾔδεις ποῦ ἔρχῃ, οὐδὲ ποία σε σαγήνῃ η λαμβάνει. Γιγονας εἴσω δικτύων ἰκιιλησιασταῶνο ζωγρήθητι, μή φύγῃς ἁγκιστρεόιι γάρ σε Ἰησοῦς, οὐχ ’ίνα θανατώσῃ, ἀλλʼ ἳνα θανατώσας ζωοποιήσει· δεῖ σε γὰρ ἀποθανεῖν καὶ ἀναστῆναι. Tironem: τοῦ Ἀποστόλου λέγοντος· Νεκροὶ μὶν τῇ ἁμαρτία, ζῶντες δι τῇ δικαιοσύνῃ. ’Δπόθανε τοῖς ἁμαρτήμασιν, καὶ ζῆσον τῇ δικαιοσύνῃ· ἀπὸ τῆς σήμερον ζῆσον. “viauia: μοι πηλίκην σοι ἆξίαν ὃ Ἰησοῦς χαρίζεται. Κατηχούμενος ἐλέγου, ἔξωθεν περιηχοόμενος· ἀκούων ἐλπίδα, καὶ μή εἰδῶςʼ ἀκούων μυστήρια, καὶ μὴ νοῶν· ἀκούων Γραφᾶς, καὶ μὴ εἰδὼς τὺ βάθος. Οὐκ ἔτι περιηχῇ, ἀλλʼ ἐνηχῇ· τὸ γὰρ ἐνοικοῦν Πνεῦμα, λοιπὸν οἶκον θεῖον τὴν διάνοιάν σου ἐργάζεται. Ὅταν ἀκούσῃς τὰ περὶ τῶν μυστηρίων γεγραμμένα, τότε νοήσεις ἃ μή ᾕδεις. Καὶ μὴ νομίσῃς ὅτι μικρὸν πρᾶγμα λαμβάνεις· ἄνθρωπος ὢν οἰκτρὸς, Θεοῦ λαμβάνεις προσηγορίαν. ’Ἄκουε Παύλου λέγοντος· Πιστὸς ὁ Θεός. Ἄκουε ἄλλης Γραφῆς λεγοῦσης· Θεὸς πιστὸς καὶ δίκαιος. Τοῦτο προβλέπων ὁ Ψαλμῳδὸς ἔλεγεν ιιι προσώπου τοῦ Θεοῦ (tmte. μίλλουσκν ἂνθρωποι Θεοῦ προσηγορίαν λαμβάνειν)· Ἐγὼ εἶπαʼ θεοί ἕστε, καὶ υἱοὶ Ὑψίστου πάντες ἀλλὰ βλέπε, μὴ πιστοῦ μὶν ἡ προσηγορία, ἀπίστου δὲ ἡ προαίρεσις. Εἰσῆλθες εις ἀγῶνα, κάμε τὸν δρόμον· ἄλλον καιρὸν τοιοῦτον οὐκ ἔχεις. Εἴ σοι γάμων ἡμέραι προέκειντο (ὅ), οὐκ ἅν κατεφρόνησας πάντων, καὶ περὶ τήι ἕτοιμασίαν τῆς ἑστιάσεως ἐγένου-ς μέλλων δὲτὴν ψυχὴν indocto?” τῷ ἐπουρανίῳ νυμφίῳ, οὐκ ἆργήσιις σωματικῶν, ἳνα ἄρῃς πνευματικά ; ### English translation (Claude) For we, the ministers of Christ, have received everyone, and, holding as it were the post of doorkeepers, we left the door unfastened. It is possible that you came in with your soul muddied by sins and your purpose stained. You came in; you were thought worthy; your name was enrolled. Do you see the solemn order of this church? Do you observe its order and discipline, the reading of the Scriptures, the presence of the clergy, the sequence of instruction? Let the place shame you, and let what you see teach you; go out in good time now, and come in tomorrow at the most fitting time. If avarice was the dress of your soul, put on another and come in. Take off the dress you had; do not cover it over. Take off sexual immorality and uncleanness, and put on the most brilliant robe of chastity. I give you this charge before Jesus, the bridegroom of souls, comes in and sees their dress. Your time is long: you have forty days for repentance; you have plenty of opportunity to take off and wash yourself, and to put on and come in. But if you persist in an evil purpose, the one who speaks to you is blameless, but you must not expect to receive the grace; for the water will receive you, but the Spirit will not accept you. If anyone is aware of a wound, let him take the plaster; if anyone has fallen, let him rise. Let there be no Simon among you, no hypocrisy, no idle curiosity about the matter. [5] … though you came with another purpose, as one to be saved by a good one. Perhaps you did not know where you were coming, nor what kind of net is catching you. You have come inside the nets of the church: be taken alive, do not flee; for Jesus is hooking you, not to kill you, but, having put you to death, to make you alive; for you must die and rise again. You have heard the Apostle saying: ‘dead to sin, but alive to righteousness.’ Die to your sins, and live to righteousness; live from this day on. [6] See, I pray you, how great a dignity Jesus bestows on you. You were called a catechumen, one around whom the word echoed from outside: you heard of hope and did not know it; you heard of mysteries and did not understand them; you heard the Scriptures and did not know their depth. No longer does it echo around you, but within you; for the Spirit who dwells within makes your mind a divine house from now on. When you hear what is written about the mysteries, then you will understand what you did not know. And do not think that what you receive is a small thing: though you are a wretched human being, you receive one of God’s titles. Hear Paul saying: ‘God is faithful.’ Hear another Scripture saying: ‘God faithful and just.’ Foreseeing this, the Psalmist said in the person of God, since human beings were going to receive a title of God: ‘I said, you are gods, and all sons of the Most High.’ But see that you do not have the title of a believer and the purpose of an unbeliever. You have entered a contest: toil at the race; you will not have another such time. If your wedding days were before you, would you not have disregarded everything else and busied yourself with preparing the feast? And now, when you are about to present your soul to the heavenly bridegroom, will you not lay aside bodily things, so as to gain spiritual ones? ### Scripture references - Rom 6:11: quotation, high confidence - 1 Cor 1:9: quotation, high confidence - Deut 32:4: quotation, high confidence - Ps 82:6 (81:6 LXX): quotation, high confidence - Matt 4:19: echo, low confidence ### Translation notes - Contains sections 5 and 6, not separated in the scan (marked [5] and [6]). - Most of the opening of section 5 is lost in the scan (marked “…”); the surviving words say that one who came with another purpose may still be saved by a good one. - “Catechumen … echoed around” and “within you” play on κατηχούμενος, περιηχούμενος, ἐνηχῇ. “Faithful” (πιστός) is both a title of God and the name of the baptized. ### Citation (SBL) Cyril of Jerusalem, Cat. 0.4 (PG 33:340a–345b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-4). ## Catechetical Lecture 0.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-7 - Source: PG 33:345c–349a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Baptism cannot be repeated, so the candidates must come with good will, guard tongue, eye, and mind, and welcome the exorcisms that purify the soul like fire refining gold. ### Greek text Οὐκ ἔνι δὶς καὶ τρὶς λαβεῖν τὸ λουτρόν· ἐπεὶ ἣνῆν εἰπεῖν· Ἀπαξ ἀποτυχὼν, δεύτερρν χατορῦὗν ut!“ τὸ ἅπαξ ἁποτῦχῃς, ἀδιόρθωτον τὸ πράγμα- Βῖςτᾶριόρῑος, καί μία πίστις, καὶ ἕν βάπτισμα· μόνοι γὰρ οἱ αἱρετικοὶ ἀναβαπτίζονται,ἐπειόἠ ὢ πρότερον οὐκ ἥν βάπτισμα. Ηʼ. Οὐδὲν γὰρ ἄλλο παρʼ ἡμῶν ζητεῖ ὁ Θεὸς, εἷ μὴ προαίρεσιν ἀγαθήν. Μὴ λέγε· Πῶς μου ἐξαλείφω-ται αἱ ἁμαρτίαι ; Ἐγώ σοι λέγω· Τῷ θέλειν, τῷ πιστεύειν. Τί τούτου συντομώτερον; ἰὰν ἢ τὰ μιν είλη σου λέγῃ τὸ θέλειν, ἠ Si καρδία μὴ λέγῃ, npιογνὼστης ὁ κρίνων. Ἂργησον ἀπὸ τῆς σήμερον πὸ παντὸς φαύλου πράγματος· μή σου λαλησάτω ὴ λῶσσα aequa ῥήματαο μή σου τὸ βλέμμα ἁμαρινὲτω, μηδὶ ῥεμείσθω ὁ νοῦς σου περὶ τὰ ἀχρήβʼ. Οἱ πόδες σου εἰς τὰς κατηχήθης mdicaιν. Τοὺς ἆπορκισμοὺς “xeo μδτὰ σπουδῆς Ξὶν ἐμφυσηθῇς, κᾶν inopinabile, σωτηρ(α σοι τὸ πρᾶγμαίῦ). Νόμισον εἶναι ἀργὸν χρυσὸν, καὶ δεδοωμὲνον, ποικίλαις ὕλαις ἀναμιμιγμὲνον, χαλκῷ, ί καὶ κισσιτὲρῳ, καὶ σιδήρῳ, καὶ μολυβὂῳ. Ζητοῦηῖ μιν τον χρυσὸν μόνον ἔχειν· χρυσὸς μὴ δύναται οὕτως ἄνευ "-' ἄνευ πυρὸς καθαρθῆναι τὰ ἀνοικεια· ineptiam?” οὐ δύναται καθαρθῆναι ψυχήʼ εἶσὶ δὲ θεῖοι bl θείων Γραφῶν συνεκλελεγμὲνοι. Ἐσκὲποιστα( πυ τί) upocumov, ἳνα σχολάσῃ λοιπὸν ἡ διὰλι ### English translation (Claude) It is not possible to receive the washing two or three times; otherwise one could say: ‘If I fail once, I shall succeed the second time.’ If you fail once, the thing cannot be put right; for there is one Lord, one faith, and one baptism. Only heretics are rebaptized, since their former washing was not baptism. [8] For God seeks nothing else from us but a good purpose. Do not say, ‘How are my sins blotted out?’ I tell you: by willing, by believing. What is shorter than this? But if your lips say that you are willing and your heart does not, the one who judges knows the heart. Cease from this day from every evil deed. Let your tongue speak no unseemly words; let your eye not sin, nor your mind wander after useless things. [9] Let your feet hasten to the instructions. Receive the exorcisms with zeal: whether you are breathed upon or exorcized, the thing means salvation for you. Think of unworked gold, adulterated and mixed with various other materials, copper, tin, iron, and lead; we seek to have the gold alone; and gold cannot be cleansed of foreign matter without fire. So too the soul cannot be cleansed without exorcisms; and they are divine, gathered from the divine Scriptures. Your face has been veiled, so that your mind may henceforth be free … ### Scripture references - Eph 4:5: quotation, high confidence - 1 Sam 16:7: echo, low confidence ### Translation notes - Contains section 8 and the beginning of section 9, not separated in the scan (marked [8] and [9]); the following ref 0.8 continues section 9. - “Only heretics are rebaptized” states Cyril’s view that heretical baptism was not true baptism. Several words in this section are garbled in the scan and translated by sense; the end continues in 0.8. - The exorcisms, the breathing on the candidates, and the veiling of their faces were rites of the Lenten preparation for baptism. ### Citation (SBL) Cyril of Jerusalem, Cat. 0.7 (PG 33:345c–349a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-7). ## Catechetical Lecture 0.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-8 - Source: PG 33:349b–352a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The exorcisms work like a goldsmith’s bellows, driving out the demon and purifying the soul; the candidates should remain in hope. ### Greek text ῗνιι μή τὸ βλέμμα ῥεμβόμενον, ποιήσῃ ῥέμβεσθαι καὶ τὴν καρδίαν. Τῶν 3‘s ὀφθαλμῶν ἐσκεπαεξ σμένων, οὐχ ἐμποδίζεται τὰ ὦτα δέξασθαι τὸ σω- -' τήριον. "Ov γὰρ τρόπον οὶ τῆς χρυσοχοῖκῆς ἐργασίας ἔμπειροι, ὂιά τινων λεπτῶν ὁργάνων τό πνεῦμα τῷ Et πυρὶ παρεμβάλλοντες, καὶ τὸ ἐν τῇ χώνῃ κεκρυμ- “impacto-nu ἀηφυσῶντες, τὴν παρακειμένην Epeθιζοντάς φλόγα εὑρίσκουσι τὸ ζητούμενον· οὕτων τῶν ἰπορᾴιῦίντων, διὰ Ηνεύμοιτος Θείου ἐμβαλλόντων τὸν ᾳίὸον, καὶ, ὥσπερ ἐν χώνῃ, τῷ σώματι, τὴν ψυχὴν ίεῖ Ξῖ Σ ὸιαζριυροῦντων· φεύγει μὲν ὁ ἐχθρὸς δαίμων, πασωτηρία, καὶ παραμένειὴ ἐλπὶς τῆς im ζωῆει καὶ λοιπὸν ἡ ψυχὴ καθαρθεῖσαι τῶν iw! ἔχει τήν σωτηρίαν. Παραμένωμεν τοᾶυόῄῖκιλπίδι, ἀδελφοὶ, καὶ δῶμεν «Eant/21);,sz ἒλπῌὶυιίμξςὶιι ό Θεὸς τῶν ὅλων, τὴν ἡμετέραν προάροαοίιὶδμᾷιθὰρῃ μὲν ἡμᾶς τῶν ἁμαρτιῶν κ2), ιὰ προαιρέσεως ἀγαθῆς ’ίνα πόλεμον Κυρίου πολεμήο-ῃς ἳνα νικήσῃς ἀντικειμένας ὲνιργείας,“ίνα ἀήττητος γένῃ παντὶ αἰρετικῷ πραγματι. ### English translation (Claude) … so that the eye, by wandering, may not make the heart wander too. When the eyes are veiled, the ears are not hindered from receiving what brings salvation. For as those skilled in the goldsmith’s craft direct their breath into the fire through fine instruments, and, blowing on the gold hidden in the crucible, stir up the flame beside it and find what they are looking for; so when the exorcists cast in fear through the divine Spirit, and, as in a crucible, rekindle the soul in the body, the enemy demon flees, salvation and the hope of eternal life remain, and the soul, cleansed of its sins, thereafter has salvation. Let us, then, remain in hope, brothers, and give ourselves up to it … so that the God of all, seeing our purpose, may cleanse us from our sins … [10] … with a good purpose, so that you may fight the Lord’s war, so that you may conquer the opposing powers, so that you may become unconquerable against every heresy. ### Translation notes - Contains the end of section 9 and the last lines of section 10 (marked [10]); the rest of section 10 is lost in the scan (marked “…”). Several lines are badly garbled and are translated by sense. - In the standard numbering the following ref 0.9 is section 11. ### Citation (SBL) Cyril of Jerusalem, Cat. 0.8 (PG 33:349b–352a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-8). ## Catechetical Lecture 0.9 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-9 - Source: PG 33:352a–352c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The catechetical lectures are a building that must be laid in order, so the candidates must learn and remember every part. ### Greek text Παραγγιλία δέ σοι καὶ τοῦτο ἔστω· Τὰ λεγόμενα μάνθανε, καὶ τήρει εἲς τὸν αἰῶνα. Μὴ νομίσῃς τὰς συνήθεις εἶναι ὁμιλίας. κάκεῖναι μὲν γὰρ ἀγαθαὶ,καί πίστεως ἄξιαι· ἀλλʼ ἐὰν σήμερον ἆμελήσωμεν, αὔριον μανθάνομεν. Τά δὲ περί τοῦ λουτροῦ τῆς παλιγγενεσίας κατʼ ἀκολουθίαν διαδιδόμενα διδάγματα, έὰν σήμερον ἀμεληθῇ, πότε κατορθωθήσεται; Νόμισόν μοι φυτείας εἶναι δένδρων καιρόν ἐὰν μὴ σκάψωμεν καὶ βαθύνωμεν, πότε δύναται ἄλλοτε καλῶς φυτευθῆναι τὰ ἅπαξ κακῶς φυτευθέν ; Νόμισόν μοι οἰκοδομὴν εἶναι τήν κατήχησιν· ἰὰν μὴ βαθύνωμεν καὶ θεμέλιον θῶμεν, ἐὰν μή κατὰ ἀκολουθίαν δεσμοῖς οἰκοδομῆς ἁρμολογήσωμεν τὸν δόμον, ’ίνα μή εὗρεθῇ τι χαῦνον,καὶ σαθρᾶ γένηται ἡ οἰκοδομὴ, οὐδὲν ὄφελος οὐδὲ τοῦ προτέρου κόπου· ἁλλὰ δεῖ κατὰ ἀκολουθίαν λίθον μὶν λίθῳ ἀκολουθεῖν, καὶ γωνίαν γωνίᾳ ἔπεσθαι* ἆποξεόντων δὲ ἡμῶν τὰ περισσὰ, καὶ οὕτως δεῖ λοιπὸν λείαν οἰκοδομὴν ἀναβαίνειν· οὕτω προσφέρομεν σοι λίθους ὥσπερ γνώσεως. Δεῖ ἀκούειν τὰ περὶ Θεοῦ ζῶντες· δεῖ ἀκούειν τὰ περὶ κρίσεως· δεῖ ἀκούειν τὰ περὶ Χριστοῦ· δεῖ ἀκούειν τὰ περὶ ἀναστάσεως. Καὶ πολλά ἐστιν ἀκολούθως λεγόμενα, νῦν μὶν σποράδην εἰρημένα, τότε δὲ κατὰ ἁρμονίαν προσφερόμενα· ἐὰν δὲ μὴ συνάψῃς ἐν τῷ ἑνὶ, καὶ μνημονεύσῃς τῶν πρώτων καὶ τῶν δευτέρων, ὁ μὶν οἶκοδομῶν οἰκοδομεῖ, σὺ δὲ σαθρὰν ἕξεις τὴν οἰκοδομὴν. ### English translation (Claude) Let this too be a charge to you: learn what is said, and keep it forever. Do not think these are the ordinary homilies; those too are good and trustworthy, but if we neglect them today, we can learn tomorrow. But if the teachings about the washing of regeneration, delivered in order, are neglected today, when will they be put right? Think of it as the season for planting trees: if we do not dig and go deep, how can what has once been badly planted ever be planted well again? Think of catechesis as a building: if we do not dig deep and lay a foundation, if we do not fit the house together in order with the bonds of the building, so that nothing is found loose and the building becomes rotten, there is no profit even in the earlier labor. Stone must follow stone in order, and corner follow corner, and as we trim away what is superfluous, the building must rise up smooth. So we bring you stones, as it were, of knowledge. You must hear about the living God; you must hear about the judgment; you must hear about Christ; you must hear about the resurrection. Many things are said in sequence, which are now spoken here and there, but will then be brought together in harmony. If you do not join them into one, and remember the first and the second, the builder builds, but you will have a rotten building. ### Scripture references - Titus 3:5: allusion, high confidence - 1 Cor 3:10: echo, medium confidence ### Translation notes - This is section 11 in the standard numbering. ### Citation (SBL) Cyril of Jerusalem, Cat. 0.9 (PG 33:352a–352c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-9). ## Catechetical Lecture 0.10 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-10 - Source: PG 33:352c–353b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The candidates must not repeat to catechumens what they are taught, for the mysteries heard out of season harm the hearer as wine harms the sick. ### Greek text Ὀτε τοίνυν κατήχησις λέγηται, ἐάν τεκατηχούμενος ἐξετάσῃ, τί εἰρήκασιν οἱ διδάσκοντες, μηδὲν λέγε τῷ ἔξω· Μυστῆριον γὰρ σοι παραδίδομεν καὶ ἐλπίδα μέλλοντος αἰῶνος, Τήρησον τὸ μυστήριον τῷ μισθαποδότῃ. Μή ποτε σοι τις εἷʼπῃ· Τί βλάπτῃ, ἐὰν κάγὼ μάθω ; Καὶ οἱ νοσοῦντες τὸν οἶνον ζητοῦσιν· ἀλλʼ ἐὰν ἀκαίρως δοθῇ, φρενῖτιν ἐργάζεται· καὶ δύο κακὰ γίνεται, καὶ ὀ νοσῶν ἀπόλλυται, καὶ ὁ ἰατρὸς διαβάλλεται· οὕτως καὶ ὀ κατηχούμενος, ἐὰν ἀκούσῃ παρᾶ πιστοῦ, καὶ ὁ κατηχούμενος φρενιτιᾷ (οὐκ οἶδε γὰρ τί ἤκουσε, καὶ ἐλέγχει τὸ πρᾶγμα, καὶ ἐκμυκτηρίζει τὸ λεγόμενον), καὶ ὁ πιστὸς ὡς προδότης κατακρίνεται. Ἤδη ’ὸὲ σὺ ἐν mhi πήχεις,βλὲπε μοι μὴ ἐκλαλήσῃς· οὐχ ὅτι ἀξια λαλιᾶς τὰ λεγόμενα, ἀλλʼ ὅτι ἡ ἀκοὴ ἀνέιατοῠ δέξασθαι· ἧς ποτε καὶ σὺ κχτηχούμενος, οὗ διηγησάμην σοι τὰ προκείμενα· ὅταν τῇ πείρᾳ λάβῃς τὸ ὕψωμα τῶν διδασκομένων, τότε ἄν γνώσῃ, ὅτι ἀνάξιοι οἱ κατηχούμενοι τῆς ἀκοῆς. ### English translation (Claude) When, then, the instruction is being given, if a catechumen asks you what the teachers have said, tell nothing to one outside. For we are handing on to you a mystery and the hope of the age to come. Keep the mystery for him who gives the reward. Let no one ever say to you, ‘What harm is there if I learn it too?’ The sick too ask for wine; but if it is given at the wrong time it produces delirium, and two evils follow: the sick man dies, and the physician is blamed. So too with the catechumen if he hears from one of the faithful: the catechumen becomes delirious (for he does not know what he has heard, and he finds fault with the matter and mocks what is said), and the believer is condemned as a traitor. You are now standing on the threshold: take care, I pray you, not to blurt it out; not because what is said is unworthy to be spoken, but because the ear is unworthy to receive it. You too were once a catechumen, and I did not explain to you what lay before you; when by experience you have learned the height of what is taught, then you will know that catechumens are unworthy to hear it. ### Translation notes - This is section 12 in the standard numbering. The rule of keeping the teaching from the unbaptized is often called the “discipline of the secret.” - “On the threshold”: a phrase garbled in the scan, translated by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 0.10 (PG 33:352c–353b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-10). ## Catechetical Lecture 0.11 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-11 - Source: PG 33:353b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A fragment of Cyril’s instructions on conduct while waiting for the exorcisms. ### Greek text luit: μητρὸς γεγόνατε υἱοί καί θυγατέρες, οἱ ς. Ὅταν εἰσέλθητε πρὸ τῆς ὥρας τῶν διοριισμῶν, εἷς ἕκαστος ὑμῶν λαλείτω τὰ πρὸς Μαυσ- κλῖν τις ὑμῶν μὴ τηρῇ, ἐπιζητήσατε. ### English translation (Claude) … you have become sons and daughters of one mother … When you come in before the hour of the exorcisms, let each of you speak what … and if any of you does not keep this, seek him out. ### Translation notes - This corresponds to section 13 in the standard numbering. Most of the section is lost in the scan; only the fragments translated here survive (gaps marked “…”). ### Citation (SBL) Cyril of Jerusalem, Cat. 0.11 (PG 33:353b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-11). ## Catechetical Lecture 0.12 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-12 - Source: PG 33:353b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The candidates should drop idle curiosity about public affairs and, unlike the baptized, keep a holy fear while their acceptance is undecided. ### Greek text πρίαιο-ν εἴ ἐκλήθης, οὐκ ἂν περιέμενες τὸν «indum ; Ἀδελφὸν εἰ εἶχες, οὐκ ἄν τῷ ἀδελφεῇ)τό ἆγιθὸν ἐζήτεις ; Μή πολυπραγμόνει λοιπὸν πραγμάτωνὼωφέλειαν- μή, τί ἐποίησε πόλις* μὴ, vidulus: κώμη· μὴ, τί ἐποίησε βασιλεύς· μὴ, τί hoino” ἱπίσιιοπος μὴ, τί ἐποίησε πρεσβύτερος. ’Δνυ βλιιι· καιρὸς ὁ σὸς ἐκείνου χρείαν ἔχει. Σχολὰσπε καὶ γνῶτε, ὅτι ἐγώ εῗμι ὁ Θεός. Ἐὰν iam τοὺς μισ-τοὺς διακονοῦντας, καὶ μὴ μεριμνῶντας· ἔχουσι τὸ ἀσφαλὶς, οἷʼδασι τί ἔλαβον, κατέχουσι τήν χάριν. Σὺ δᾶ ἀκμὴν ἐν ζυγῷ πήχεις, ἢ δεχθῆναι, ἥ μὴ διχοῆναιθ μὴ μιμήσῃ τοὺς ἔχοντες τὸ ἀμέριμνον, me μέτελθε τὸν φόβον. ### English translation (Claude) … if you had been called to …, would you not have waited for …? If you had a brother, would you not have sought your brother’s good? From now on do not busy yourself with matters of no profit: not what the city has done, nor the village, nor the emperor, nor the bishop, nor the presbyter. Look up; this hour of yours needs that. ‘Be still, and know that I am God.’ If you see the faithful serving and free from anxiety, they have security: they know what they have received; they hold the grace. But you are still in the balance, whether you will be received or not: do not imitate those who are free from care, but cultivate fear. ### Scripture references - Ps 46:10 (45:11 LXX): quotation, high confidence ### Translation notes - This continues section 13 in the standard numbering (begun in 0.11); its first words are lost or garbled in the scan (marked “…”). ### Citation (SBL) Cyril of Jerusalem, Cat. 0.12 (PG 33:353b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-12). ## Catechetical Lecture 0.13 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-13 - Source: PG 33:353b–356a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fragment: men and women should wait apart after the exorcism. ### Greek text Καὶ ὃταν ἐπορκισμὸς γένηται, ἕως ὅτου οἱ ἄλλοι ἐπορκιζόμενοι παραγένωνται, ἔνδρις μετὰ ἀν. ### English translation (Claude) And when the exorcism has been done, until the others who are being exorcized have come, let men be with men … ### Translation notes - This is the beginning of section 14 in the standard numbering; the rest of the sentence is lost in the scan (marked “…”), and the section continues in 0.14. ### Citation (SBL) Cyril of Jerusalem, Cat. 0.13 (PG 33:353b–356a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-13). ## Catechetical Lecture 0.14 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-14 - Source: PG 33:356a–356b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As in Noah’s ark, men and women should wait separately in church, reading or praying quietly; women should pray silently like Hannah. ### Greek text καὶ γυναῖκες μετᾶ γυναικῶν. Νῦν γάρ μοι χρεία τῆς τοῦ Νῶε κιβωτοῦ· ἑν ᾗ ἦν ὁ Νῶε καὶ οἱ υἱοὶ uacuam ἦ γυνή καὶ αἱ γυναῖκες τῶν υἱῶν αὐτοῦ. Εἰ γὰρ καὶ μία ἦν ὴ κιβωτὸς, καὶ κεκλεισμένη ἦν ἡ θύρα, ἀλλὰ ἐσχημάτιστο τὰ πράγματα. Εἰ καὶ κέκλεισται ἡ ἐκκλησία, καὶ πάντες ὑμεῖς ἆνδον, ἆλλᾶ διεστάλθω τὰ πράγματα, ἄνδρες μετὰ ἆνδρῶν, καὶ γυναῖκες μετὰ γυναικῶν· μή γίνηται ἡ ὑπόθεσις τῆς σωτηρίας πρόφασις ἂπωλιίας· nivi, ὑπόθεσις καλή, πλησίον ἀλλήλων καθέζεσθαι, ἀλλὰ μακρὰν [rem τὰ πάθη. Εἶτα οἱ ἂνδρες καθεζόμενοι ἐχέτωσαν βιβλίον χρήσιμον· καὶ ὁ μέν τις ἀναγινωσκέτω, ὁ δὲ τις ἀκουέτω. Κᾶν μή βιβλίον παρῇ, ὁ μὶν προσευχέσθω, ὁ δέ τι χρήσιμον λαλείτω. Καὶ ὁ σύλλογος πάλιν ὁ παρθενικὸς οὕτω συνειλέχθω ἤ ψάλλωνΙῆγάναγινώσκων induxi ὥστε λιιλεῖν μὲν τὰ χείλη, μὴ ἀκούειν δὲ τὰ ἀλλότρια ὦκʼ Γυναικὶ γὰρ λαλεῖν ἐν ἐκκλησίᾳ οὐκ ἔπιτρὲπω. Καὶ ἡ ἓγγαμος δὲ ὁμοίως μιμείσθω· καὶ προσευχέσθω, καὶ τὰ χείλη κινείσθω, φωνή δὲ μή ἀκουέσθω· ’ἱνα παρέλθῃ Σαμουὴλ, ἳνα σου ἡ στεῖρα ψυχὴ γεννήσῃ τήν σωτηρίαν Θεοῦ ἒπακούσαντος· ὁ γὰρ Σαμουὴλ ταύτην ἔχει τήν ἑρμηνείαν· ### English translation (Claude) … and women with women. For now I need Noah’s ark, in which were Noah and his sons, and his wife and his sons’ wives. For though the ark was one, and its door was shut, everything was arranged in order. So though the church is shut and you are all inside, let things be kept distinct, men with men and women with women, lest the occasion of salvation become a pretext for destruction. Even if there is a good reason for sitting near one another, let passions be kept far away. Then let the men, when they sit, have a useful book; let one read and another listen. And if there is no book, let one pray and another say something useful. And let the company of young women likewise be gathered in such a way that, whether singing psalms or reading, they do it quietly, so that their lips move but the ears of others do not hear; ‘for I do not permit a woman to speak in church.’ And let the married woman likewise imitate this: let her pray and her lips move, but let her voice not be heard, so that Samuel may come, so that your barren soul may give birth to the salvation of God who has heard you; for this is the meaning of the name Samuel. ### Scripture references - Gen 7:7: allusion, high confidence - 1 Cor 14:34: quotation, high confidence - 1 Sam 1:13: allusion, high confidence - 1 Sam 1:20: allusion, high confidence ### Translation notes - The separation of men and women and the application of 1 Cor 14:34 are translated as written. Hannah prayed silently and bore Samuel, whose name Cyril takes to mean “God has heard.” - A few words are garbled in the scan and translated by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 0.14 (PG 33:356a–356b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-14). ## Catechetical Lecture 0.15 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-15 - Source: PG 33:357a–360c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril urges the candidates to be refined like iron and looks forward to the night of their baptism, when angels will rejoice over their salvation. ### Greek text Ὄψομαι τὴν σπουδὴν ἑκάστου, ὄψομαι τὸ εὐλαβὲς ἑκάστης. Πυρούσθω ἡ διάνοια πρὸς εὐλάβειαν, χαλκευέσθω ἡ ψυχὴ, σφυροκοπείσθω τὸ σκληρὸν τῆς ἀπιστίας, ἀποπεσάτωσαν αἱ περισσαὶ τοῦ σιδήρου λεπίδες, μενέτω τὸ καθαρόν ἀποπεσάτω τοῦ σιδήρου ὁ ἰός, μενέτω τὸ γνήσιον. Ποτὲ μὲν ὑμῖν δείξῃ ὁ Θεὸς ἐκείνην τὴν νύκτα, τὸ σκότος τὸ ἡμεροφανὲς, περὶ οὗ εἴρηται· Σκότος οὐ σκοτισθήσεται ἀπὸ σοῦ, καὶ νὺξ ὡς ἡ ἡμέρα φωτισθήσεται. Τότε ὑμῶν ἑκάστῳ καὶ ἑκάστῃ παραδείσου θύρα ἀνοιχθῇ· τότε ὑδάτων ἀπολαύσητε Χριστοφόρων, ἑχόντων εὐωδίαν· τότε Χριστοῦ προσηγορίαν λάβητε, καὶ ἐνέργειαν θείων πραγμάτων. Ἤδη μοι τῆς διανοίας τὸ ὄμμα ἀναβλέψατε ἢδη μοι χοροὺς ἀγγέλων ἐννοήσατε, καὶ δεσπότην τῶν ὅλων Θεὸν καθεζόμενον, Υἱὸν δὲ μονογενῆ ἐν δεξιᾷ συγκαθήμενον· καὶ Πνεῦμα συμπαρόν· θρόνους δὲ καὶ κυριότητας λειτουργοῦντας· καὶ ὐμῶν δὲ ἕκαστον καὶ ἑκάστην, σωζόμενον καὶ σωζομὲνην. Ἤδη ὑμῶν τὰ ὦτα ὥσπερ κατηχείσθω· ποθήσατε ἐκείνην τήν καλήν ἠχὴν, ὅτε ὑμῶν σωθέντων οἱ ἄγγελοι ἐπιφωνήσουσι· Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν αἱ ἆμαρτίαι· ὅτι, ὥσπερ ἀστέρες τῆς Ἐκκλησίας, εἰσέλθητε φαιδροὶ τῷ σώματι καὶ φωτεινοῖ τῇ ψυχῇ. ### English translation (Claude) I shall see the zeal of each man; I shall see the devotion of each woman. Let the mind be fired for devotion; let the soul be forged; let the hardness of unbelief be hammered; let the superfluous scales of the iron fall away and what is pure remain; let the rust of the iron fall away and what is genuine remain. May God one day show you that night, the darkness that shines like day, of which it is said: ‘Darkness shall not be darkness to you, and the night shall be bright as the day.’ Then may the door of paradise be opened to each of you, men and women; then may you enjoy the Christ-bearing waters that have their fragrance; then may you receive the name of Christ and the power of divine things. Already lift up the eye of your mind; already picture the choirs of angels, and God, the Master of all, seated, and the only-begotten Son sitting at his right hand, and the Spirit present with them; thrones and dominions doing their service; and each one of you, man and woman, being saved. Already let your ears ring, as it were; long for that beautiful sound when, at your salvation, the angels will cry out: ‘Blessed are those whose iniquities are forgiven, and whose sins are covered’; when, like stars of the church, you will enter bright in body and shining in soul. ### Scripture references - Ps 139:12 (138:12 LXX): quotation, high confidence - Ps 32:1 (31:1 LXX): quotation, high confidence - Col 1:16: allusion, medium confidence - Eph 1:20: allusion, medium confidence ### Translation notes - “That night”: the Easter vigil, when baptism was given. ### Citation (SBL) Cyril of Jerusalem, Cat. 0.15 (PG 33:357a–360c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-15). ## Catechetical Lecture 0.16 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-16 - Source: PG 33:360c–361d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril praises the gifts of baptism and warns of the dragon who lies in wait, urging prayer, vigilance, and resistance to mockery of the rite. ### Greek text Μέγα τὸ προκείμενον βάπτισμαʼ αἰχμαλώτοις λύτρον· ἁμαρτημάτων ipsete," θάνατος dupτῐας· παλιγγενεσία ψυχῆς· ἔνδυμα φωτεινόν· σφραγὶς ἁγία ἀκατάλυτος· ὄχημα πρὸς οὐρανόν· παραδείσου τρυφήʼ βασιλείας πρόξενον· υἱοθεσίας χάρισμα. ’Λλλᾶ δράκων παρὰ τήν ὁδὸν τηρεῖ τοὺς περιπατοῦντας· βλέπε μή δάκῃ τῇ ἀπιστίᾳ· βλέπει τοσούτους σωζομένους, καὶ ζητεῖ τίνα καταπίῃ. Πρὸς Πατέρα πνευμάτων εῗσέρχῃ, ἀλλὰ διʼ ἐκείνου του δράκοντος διὲρχῃ. Πῶς οὗν αὐτὸν διὲλθης; ὑπόδησαι τοὺς πόδας ἐν ἑτοιμασίᾳ τοῦ Εὐαγγελίου τῆς εἷρήνης· ἳνα κᾶν δάκῃ, μὴ βλάπτῃʼ πίστιν ἔνοικον ἔχε, κραταιὰν ἐλπίδα, κρηπῖδα, ἰσχυρὰν, ἳνα διέλθῃς τὸν ἐχθρὸν, καὶ εἰσέλθῃς πρὸς τὸν Δεσπότην. Τήν σαυτοῦ καρδίαν ὲτοίμασον εἰς ὑποδοχὴν διδασκαλίας, εἷς κοινωνίαν ἁγίων μυστηρίων. Εὕχου πυκνότερον, ’ἱνα ὁ Θεός σε καταξιώσῃ τῶν ἐπουρανίων καὶ ἀθανάτων μυστηρίων. Μήτε ἡμέραν ἅργει, μήτε νύκτα. ἀλλʼ ὅταν ὁ ὕπνος ὲκ τῶν ὀμμάτων σου ἐκπέσῃ, τότε ἡ διάνοιά σου εἷς προσευχὴν σχολαζέτω. Κἂν ἴδῃς λογισμὸν αἰσχρὸν ἀναβάντα εἷς τὴν διάνοιάν σου, λάβε κρίσεως ἔννοιαν, ὑπομνηστικὸν σωτηρίας σχόλασον τήν διάνοιαν εἰς τὸ μαθεῖν, ἳνα ἐπιλάθῃ φαύλων πραγμάτων. Ἐὰν ἴδῃς τινά σοι λέγοντα. Καὶ εἰσέρχῃ εἰς τὸ ὕδωρ καταβῆναι; ἄρτι γάρ οὔκ ἔχει πόλις palla-asia; γίνωσκε, ’ὁτι ὁ δράκων τῆς θαλάσσης ταῦτά σοι κατασκευάζει· μὴ πρόσεχε τοῖς χείλεσι τοῦ λαλοῦντος, ἀλλὰ τῷ ἑνεργοῦντι Θεῷ, Φύλασσε τὴν σαυτοῦ ψυχὴν, ’ὁπως ἄληπτος γένῃ· ἵνα παραμείνας τῇ ἐλπίδι, κληρονόμος γένῃ σωτηρίας αἷωνίου, ### English translation (Claude) Great is the baptism that lies before you: a ransom for captives; forgiveness of offenses; the death of sin; the new birth of the soul; a garment of light; a holy seal that cannot be broken; a chariot to heaven; the delight of paradise; a passport to the kingdom; the gift of adoption. But a dragon watches by the roadside for those who pass; take care that he does not bite you with unbelief. He sees so many being saved, and seeks whom he may devour. You are going to the Father of spirits, but you must pass that dragon. How, then, will you get past him? Have your feet shod with the readiness of the gospel of peace, so that even if he bites, he may not harm you. Have faith dwelling within, strong hope, and a strong sandal, so that you may pass the enemy and come in to the Master. Prepare your own heart to receive teaching, for fellowship in the holy mysteries. Pray more often, that God may make you worthy of the heavenly and immortal mysteries. Do not be idle by day or by night; but when sleep falls from your eyes, then let your mind be free for prayer. If you see a shameful thought rising in your mind, take up the thought of judgment as a reminder of salvation. Give your mind to learning, so that it may forget evil things. If you find someone saying to you, ‘Are you really going to go down into the water? Has the city no baths these days?’, know that the dragon of the sea is contriving this against you. Do not attend to the lips of the speaker, but to God who is at work. Guard your own soul, so that you may not be caught, so that by remaining in hope you may become an heir of eternal salvation. ### Scripture references - 1 Pet 5:8: allusion, high confidence - Heb 12:9: allusion, high confidence - Eph 6:15: quotation, high confidence - Gal 4:5: allusion, medium confidence - Titus 3:7: allusion, medium confidence ### Translation notes - “Has the city no baths”: a word garbled in the scan, translated by sense; the mocker scorns baptism as mere bathing. ### Citation (SBL) Cyril of Jerusalem, Cat. 0.16 (PG 33:360c–361d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-16). ## Catechetical Lecture 0.17 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-17 - Source: PG 33:364a–365d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril closes the Procatechesis with an exhortation and a prayer that God will forgive, enlist, and seal the candidates with the Holy Spirit. ### Greek text Ἡμεῖς μὲν ταῦτα ὡς ἄνθρωποι, καὶ παραγγέλλομεν καὶ διδάσκομεν· μή ποιήσητε δὲ τήν οἷκοδομήν ἡμῶν χόρτον, καὶ καλάμην, καὶ ἃχυρα· ἵνα μή τοῦ ἔργου κατακαέντος, ζημιωθῶμενʼ ἀλλὰ ποιήσατε τὸ ἔργον, χρυσίον καὶ ἀργύριον, καὶ λίθους τιμίους. Ἐν ἐμοὶ γάρ ἐστι τὸ εἰπεῖν, ἐν σοὶ δὲ τὸ προσθέσθαι, ἐν Θεῳ δὲ τὸ τελειῶσαι. Νευρώσωμεν τὴν διάνοιαν, συντείνωμεν τήν ψυχήν, ἑτοιμάσωμεν τὴν καρδίαν· περὶ ψυχῆς τρὲχομεν, περὶ αἶʼωνίων πραγμάτων ἐλπίζομεν. Δυνατὸς δὲ ὁ Θεὸς (ὁ τὰς καρδίας ὑμῶν εἰδὼς, καὶ γινώσκων, τίς μὲν ἐστι γνήσιος, τίς δὲ ὑποκριτὴς) τὸν μὲν γνήσιον φυλάξαι, τὸν δὲ ὑποκριτὴν πιστοποιῆσαι. Δύναται γὰρ ὁ Θεὸς καὶ τὸν ἄπιστον πιστοποιῆσαι, ἐὰν μόνον δῷ τὴν καρδίαν. Καὶ ἐξαλεῖψαι τὸ καθʼ ὑμῶν χειρόγραφον, ἀμνηστίαν δὲ ὑμῖν παράσχοι τῶν πρώτων παραπτωμάτων· φυτεύσαι δὲ ὑμᾶς είς τὴν Ἐκκλησίαν, καὶ στρατεύσοι ὑμᾶς ἑαυτῷ, ὅπλα περιβαλὼν τῆς δικαιοσύνης· οὐρανίων δὲ πραγμάτων Καινῆς Ama-risu}: πληρώσεις, καὶ “vadum-ro; ἁγίου sema: δῲῃ ἆνεξάλειπτον εἰς τοὺς αἰῶνας· ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾦ ἡ δόξα εἷς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ### English translation (Claude) We, as men, give these charges and teach these things; but do not make our building hay and stubble and chaff, lest the work be burned up and we suffer loss; rather make the work gold and silver and precious stones. For it is mine to speak, yours to give heed, and God’s to bring to perfection. Let us brace our minds, stretch our souls, and prepare our hearts. We are running for our soul; we hope for eternal things. And may God, who knows your hearts and recognizes who is sincere and who is a hypocrite, be able to guard the sincere and to make the hypocrite faithful; for God is able to make even the unbeliever faithful, if only he gives his heart. May he blot out the bond that stands against you, and grant you forgetfulness of your former transgressions; may he plant you in the church and enlist you as his soldiers, clothing you with the armor of righteousness; may he fill you with the heavenly things of the New Covenant, and give you the seal of the Holy Spirit, indelible for ever, in Christ Jesus our Lord, to whom be glory for ever and ever. Amen. ### Scripture references - 1 Cor 3:12–15: allusion, high confidence - Col 2:14: allusion, high confidence - 2 Cor 6:7: allusion, medium confidence - Eph 1:13: allusion, medium confidence ### Translation notes - The last lines are partly garbled in the scan and are translated by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 0.17 (PG 33:364a–365d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-0-17). ## Catechetical Lecture 1.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-1-1 - Source: PG 33:369b–372b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Opening his first lecture, Cyril calls the candidates to a new heart, to wash away their sins as Isaiah says, and to keep the torches of faith burning. ### Greek text I_6_'Ev_ Ἰεροσολύμοις σχῷιασθεῖσα, εἶσαγωγιιιήητοῖς τῷ ὀφθαλμῶν μου καὶ-τὰ ἐξῆξ. Καινῆς Διαθήκης μαθηταὶ, καὶ Χριστοῦ μυστηρίων κοινωνοὶ, νῦν μὶν τῇ κλήσει, μετʼ ὀλίγον δὲ καὶ τῇ χάριτι, καρδίαν ἑαυτοῖς ποιήσατε καινὴν, καὶ πνεῦμα καινὸν, ἳνα εὐφροσύνη γενηται τοῖς οὐρανίοις. Εἰ γὰρ ἐπὶ ἐνὶ ἁμαρτωλῷ μετανοοῦντι χαρὰ γίνεται, κατὰ τὸ Εὗαγγέλιον, πόσῳ μᾶλλον ἡ τοσούτων σωτηρία ψυχῶν κινήσει πρὸς εὐφροσύνην τοὺς οὐρανίους; Ἀγαθῆς ὁδοῦ καὶ καλλίστης ἐφαψάμενοι, τὸν τῆς εὐσεβείας εὐλαβῶς δράμετε δρόμον. Εἷς γὰρ τήν ύμετὲραν ἀπολύτρωσιν ἑτοιμότατος πάρεστιν ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ, λέγωνʼ Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κάγὼ ἀναπαύσω ὑμᾶς. Οἱ τὸ χαλεπὸν τῶν πταισμάτων ἠμφιεσμένοι, καὶ σειραῖς τῶν οἰκείων ἆμαρτιῶν ἐσφιγμένοι, τῆς προφητικῆς φωνῆς ἀκούσατε λεγούσης. Λούσασθε, καθαροὶ γίνεσθε” ἀφέλετε τὰς πονηρίας ὐμῶν ἀπὸ τῶν ψυχῶν ὑμῶν, ἀπέναντι τῶν ὀφθαλμῶν μου ’ίνα ἀγγελικὸς ὑμῖν ἐπιβοήσῃ χορός· Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι. Οἱ τὰς τῆς πίστεως λαμπᾶδας ἐξάψαντες ἀρτίως, ἀσβέστους ἐν χερσὶ διατηρήσατε ταύτας· ἵνʼ ὁ τῷ λῃστῇ τότε τὸν παράδεισον ἐν τῷ παναγίῳ τούτῳ Γολγοθᾷ διὰ τὴν πίστιν ἀνοίξας, τὸ νυμφικὸν ὑμῖν ᾆσαι παράσχοι μέλος. ### English translation (Claude) [Lecture 1. To those being enlightened, delivered extempore at Jerusalem as an introduction; reading from Isaiah: “Wash yourselves, become clean … from before my eyes,” and what follows.] Disciples of the New Covenant and partakers of the mysteries of Christ, now by your calling and in a little while also by grace, make for yourselves a new heart and a new spirit, so that there may be gladness among those in heaven. For if there is joy over one sinner who repents, according to the Gospel, how much more will the salvation of so many souls move those in heaven to gladness? Having set out on a good and most beautiful road, run the race of godliness with reverence. For the only-begotten Son of God is present, most ready for your redemption, saying: ‘Come to me, all who labor and are heavy laden, and I will give you rest.’ You who are clothed with the harshness of your offenses and bound fast with the cords of your own sins, hear the voice of the prophet saying: ‘Wash yourselves, become clean; put away the evils from your souls before my eyes’; so that the choir of angels may cry out over you: ‘Blessed are those whose iniquities are forgiven, and whose sins are covered.’ You who have just lit the torches of faith, keep them unquenched in your hands, so that he who once, on this all-holy Golgotha, opened paradise to the thief because of his faith may grant you to sing the bridal song. ### Scripture references - Isa 1:16: quotation, high confidence - Ezek 18:31: allusion, high confidence - Luke 15:7: allusion, high confidence - Matt 11:28: quotation, high confidence - Prov 5:22: allusion, medium confidence - Ps 32:1 (31:1 LXX): quotation, high confidence - Luke 23:43: allusion, high confidence ### Translation notes - The heading is garbled in the scan and is translated by sense. The lectures were given in the church on Golgotha in Jerusalem. ### Citation (SBL) Cyril of Jerusalem, Cat. 1.1 (PG 33:369b–372b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-1-1). ## Catechetical Lecture 1.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-1-2 - Source: PG 33:372b–373b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril urges the candidates to put off the old self by confession and come to the baptismal seal with a sincere heart, since God, like a recruiting officer, examines every purpose. ### Greek text Δοῦλος εἷʼ τίς ἐστιν ἐνταῦθα τῆς ἁμαρτίας, ἑτοιμότατος γενέσθω διὰ τῆς πίστεως, εἶς τὴν ἐλευθέριον τῆς υἱοθεσίας ἀναγέννησιν· καὶ τήν μὶν τῶν ἁμαρτιῶν κακίστην δουλείαν ἀποθέμενος, τήν δὲ τοῦ Κυρίου μακαριωτάτην δουλείαν κτησάμενος, καταξιωθήτω τὴν τῶν οὐρανῶν κληρονομῆσαι βασιλείαν. Ἐκδύσασθε τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, διὰ τῆς ἐξομολογήσεως, ὅπως ἐνδύσησθε τὸν καινὸν, τὸν ἀνακαινοὺμενον κατʼ ἐπίγνωσιν τοῦ κτίσαντος αὐτόν. Τὸν ἀρραβῶνα τοῦ Πνεύματος τοῦ ἁγίου κτήσασθε διὰ τῆς πίστεως, ὅπως δυνηθῆτε δεχθῆναι είς τᾶς αἰωνίους μονάς. Προσέλθετε εἷς τήν μυστικήν σφραγῖδα, ἳνα εὕγνωστοι ἦτε τῷ Δεσπότῃ· συγκαταριθμήθητε τῇ ἁγίᾳ καὶ λογικῇ τοῦ Χριστοῦ ποίμνῃ, εἷς τὰ δεξιὰ αὐτοῦ ἀφορισθησόμενοι, καὶ κληρονομοῦντες τὴν ἡτοιμασμένην-ὑμῖν ζωήν. Οἷς γὰρ ἔτι τὸ τραχῦ τῶν ἁμαρτιῶν περίκειται, οὗτοι ἐν τοῖς ἀριστεροῖς τυγχάνουσι, διὰ τὸ μὴ προσελθεῖν τῇ τοῦ θεοῦ χάριτι, τῇ δοθείσῃ διὰ Χριστοῦ ἐπὶ τῇ τοῦ λουτροῦ ἀναγεννήσει. ’Λναγέννησιν δὲ οὐ σωμάτων λέγω, ἀλλὰ ψυχῆς τὴν πνευματικὴν ἀναγέννησιν. Τὰ· μὲν γὰρ fdi" ματα διὰ τῶν φαινομένων γονέων γεννῶνται, αἱ δὲ ψυχαὶ διὰ τῆς πίστεως ἄναγεννῶνταί. Τὸ γὰρ n‘f'?’ μα ὅπου θέλει πνεῖ. Καὶ τότε ἂκοῦσαι ἔχεις, ἄξιος γένῃ, Εὖ, δοῦλε ἀγαθὲ καὶ πιστέ, ὅταν εὑρεθῇς μηδὲν ἀκάθαρτον ὑποκρίσεως ἔχων ἐν συνειδήσει· ι l". Ei γάρ τις τῶν ἐνταῦθα νομίζοι πειράζειν ΙΨ χάριν, ἑαυτὸν ἀπατᾷ, καὶ τὴν δῦναμιν ἀγνοεῖ. Ἀνυπόκριτον ἔχε τῆν ψυχὴν, ὦ ἄνθρωπε, διὰ τὸν him“ καρδίας καὶ νεφρούς. Ὣςπερ γὰρ οἱ μέλλοντες “PT τεύξω, ἐρευνῶσι τὰς ἡλικίας καὶ τὰ σώματίι τιῗ* στρατευομένων· οὕτω καὶ ὁ Κύριος στρατολογῶν τὰς ψυχὰς, ἐρευνᾷ τὰς προαιρέσειξ· κᾶν μὲν ὑπόκρισιν ἔχῃ τις κρυπτομένην, ἀπέβαλε τὸν ἂνθρώπον ως τῆς ἄληθοῦς στρατείας ἀνεπιτήδειον· εἳ δὲ ἄξιον iter τιλςὶὂῃ, τούτῳ δίδωσιν ἑτοίμως τὴν χάριν. οὗ δίδωσι τὰ ἅγια τοῖς κυσίν· ἀλλʼ ὅπου βλέπει τὴν ἀγαθὴν συνείδησιν tl), ἐκεῖ τὴν σωτηριώδη δίδωσι σφραγῖδα, τὴν θαυμασίαν, ἢν τρέμουσι δαίμονες καὶ γινώσκουσιν ἄγγελοι, ἳνα οἱ μὲν φύγωσιν ἐλασθέντες, οἱ δὲ περιέπωσιν ὡς οἰκεῖον. Τοῖς οὖν λαμβάνουσι τήν πνευματικὴν ταύτην σφραγῖδα καὶ σωτήριον, χρεία καὶ τῆς οἰκείας προαιρέσεως· ὥσπερ γὰρ κάλαμος γραφικὸς ἤ καὶ βέλος χρείαν ἔχει τοῦ συνεργοῦντος, οὕτω καὶ ἠ χάρις χρείαν ἔχει τῶν πιστευόντων. ### English translation (Claude) If anyone here is a slave of sin, let him make himself ready through faith for the free new birth of adoption; and, putting off the most evil slavery of sins and taking on the most blessed slavery of the Lord, let him be counted worthy to inherit the kingdom of heaven. Put off, by confession, the old man, which is corrupted according to the desires of deceit, so that you may put on the new man, which is renewed in knowledge according to the image of the one who created him. Acquire through faith the pledge of the Holy Spirit, so that you may be received into the eternal dwellings. Come to the mystical seal, so that you may be easily recognized by the Master; be numbered among the holy and spiritual flock of Christ, to be set apart at his right hand and to inherit the life prepared for you. For those who are still clothed with the roughness of their sins are on the left, because they have not come to the grace of God given through Christ in the new birth of the washing. I mean not a new birth of bodies, but the spiritual new birth of the soul. For bodies are born through visible parents, but souls are born again through faith; for ‘the Spirit blows where it wills.’ And then, if you are found worthy, you may hear: ‘Well done, good and faithful servant,’ when you are found with nothing unclean of hypocrisy in your conscience. [3] For if anyone here thinks to put grace to the test, he deceives himself and does not know its power. Keep your soul free from hypocrisy, O man, because of him who searches hearts and minds. For as those who are about to raise a levy examine the ages and bodies of the recruits, so the Lord, enlisting souls, examines their purposes; and if anyone has a hidden hypocrisy, he rejects the man as unfit for the true service; but if he finds him worthy, he gives him the grace readily. He does not give holy things to dogs; but where he sees a good conscience, there he gives the saving seal, the wonderful seal at which demons tremble and which angels recognize, so that the demons are driven off and flee, and the angels attend it as their own. Those, then, who receive this spiritual and saving seal need also a purpose of their own; for as a writing pen or a dart needs someone to wield it, so grace too needs those who believe. ### Scripture references - Rom 6:17: allusion, medium confidence - Eph 4:22–24: quotation, high confidence - Col 3:10: quotation, high confidence - 2 Cor 1:22: allusion, high confidence - Luke 16:9: allusion, medium confidence - Matt 25:33–34: allusion, high confidence - John 3:8: quotation, high confidence - Matt 25:21: quotation, high confidence - Jer 17:10: allusion, medium confidence - Matt 7:6: allusion, high confidence ### Translation notes - Contains section 3, not separated in the scan (marked [3]). - “Hearts and minds” renders “hearts and kidneys” (Jer 17:10; Ps 7:9). Several words are garbled in the scan and are restored by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 1.2 (PG 33:372b–373b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-1-2). ## Catechetical Lecture 1.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-1-4 - Source: PG 33:373b–376a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Through baptism the candidates will be grafted into the true olive and the holy vine, and must bear fruit and guard the grace freely given. ### Greek text Ὀπλον λαμβάνεις οὐ φθαρτὸν, ἀλλὰ πνευματικόν. Καταφυτεύῃ λοιπὸν εἷς τὸν νοητὸν παράδεισον· λαμβάνεις ὄνομα καινόν, ὅ πρότερον οὐχ εἶχες. Πρὸ τούτου κατηχούμενος ἧς, νῦν δὲ πιστὸς κληθήσῃ. Iamsi?“ λοιπὸν εἷς τὰς ἐλαίας τὰς νοητὰς, ἐξ ἀγριελαίου εἷς καλλιέλαιον ἐγκεντριζόμενος, ἐξ ἁμαρτιῶν εἰς δικαιοσύνην, ἐκ μολυσμῶν εἷς καθαρότητα. Γίνῃ κοινωνὸς τῆς ἁγίας ἀμπέλου. Ἀλλʼ ἐὰν μὲν ἐπιμείνῃς τῇ ἀμπέλῳ, αὔξῃ ὡς κλῆμα καρποφόρον· ἐὰν δὲ μὴ {itm ὕπὸ τοῦ πυρὸς καταναλωθήσῃ. Καρποφορήσωμεν τοίνυν ἀξίως· μὴ γένοιτο γὰρ ἳνα ἐν ’ἡμῖν γένηται τὸ κατὰ τὴν ἄκαρπον ἐκείνην συκῆν, μή ποτε ἐλθὼν ὁ Ἰησοῦς καὶ νῦν καταράσηται διὰ τὴν ἀκαρπίαν· ἀλλʼ εἴη πάντας ἐκεῖνο λέγειν· Ἐγὼ δὲ ὡσεὶ ἐλαία κατάκαρπος ἒν τῷ οἷʼκῳ τοῦ Θεοῦ, ἤλπισα ἐπὶ τὸ ἔλεος τοῦ Θεοῦ εἰς τὸν αἰῶνα Ἐλαία οὐκ αἰσθητὴ, ἀλλὰ νοητή, φωτοφόρος. Αὐτοῦ μὲν οὖν ἐστι τὸ καταφυτεῦσαι καὶ ποτίσαι, σὸν δὲ τὸ καρποφορῆσαι. Θεοῦ τὸ χαρίσασθαι, σὸν δὲ τὸ λαβεῖν καὶ διατηρῆσαι. Μὴ διὰ τὸ δωρεὰν δίδοσθαι τὴν χάριν, καταφρόνει· ἀλλὰ λαβὼν συντήρησον εὐλαβῶς. ### English translation (Claude) You are receiving a weapon that is not perishable but spiritual. From now on you are planted in the spiritual paradise; you receive a new name, which you did not have before. Before this you were a catechumen; now you will be called one of the faithful. From now on you are transplanted among the spiritual olive trees, grafted from the wild olive into the cultivated olive, from sins into righteousness, from defilements into purity. You become a partaker of the holy vine. If you remain in the vine, you grow as a fruitful branch; but if you do not remain, you will be consumed by the fire. Let us, then, bear fruit worthily; God forbid that what happened to that barren fig tree should happen in us, lest Jesus come even now and curse us for our barrenness. But may all be able to say: ‘But I am like a fruitful olive tree in the house of God; I have hoped in the mercy of God forever’: an olive tree not perceived by the senses but by the mind, full of light. His, then, is the planting and the watering, but yours the bearing of fruit; God’s is the giving of grace, yours the receiving and keeping of it. Do not despise grace because it is given freely; but when you have received it, keep it with reverence. ### Scripture references - Rom 11:17: allusion, high confidence - Rom 11:24: allusion, high confidence - John 15:5–6: allusion, high confidence - Matt 21:19: allusion, high confidence - Ps 52:8 (51:10 LXX): quotation, high confidence - 1 Cor 3:6: allusion, medium confidence - Isa 62:2: echo, low confidence ### Translation notes - Ps 52:8 is quoted in the Septuagint form (LXX 51:10). Several words are garbled in the scan and restored by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 1.4 (PG 33:373b–376a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-1-4). ## Catechetical Lecture 1.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-1-5 - Source: PG 33:376a–377a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lent is the time for confession, attention to the instructions, and prayer; the Spirit is given in proportion to each one’s faith. ### Greek text Καιρὸς ἐξομολογήσεως ὁ παρών. Ἐξομολόγησαι τὰ πεπραγμένα, τὰ ἐν λόγῳ, τὰ ἐν ἔργῳ, τὰ ἐν νυκτὶ, τὰ ἐν ἡμέρᾳ. Ἐξομολόγησαι ἐν καιρῷ δεκτῷ, καὶ ἐν ἡμέρᾳ σωτηρίας δέξαι τὸν ἐπουράνιον θησαυρόν. Σχόλασον εἷς τοὺς ἐπορκισμοῦςʼ παρέδρευε ταῖς κατηχήσισι, καὶ μέμνησο τῶν λεχθησομένων. Λέγεται γὰρ, οὐχ ’ἱνα μόνον ἀκούσῃς, ἀλλʼ ἳνα Bait-ri; πίστεως ἐπισφραγίσῃς τὰ λεγόμενα. Πᾶσαν μέριμναν ἀνθρωπίνην ἐξάλειψον ἀπὸ σοῦʼ περὶ ψυχῆς γὰρ τρέχεις. Τὰ τοῦ κόσμου πάντως xtl-caligabit: μικρὰ τὰ καταλιμπανόμενα, μὲγάλα δὲ τὰ παρὰ τοῦ Κυρίου δωρούμενα. Κατάλειπε τὰ παρόντα, καὶ πίστευε εἷς τὰ μέλλοντα. Τοσοὺτους κύκλους ἐνιαυτῶν διῆλθες, περὶ τὸν κόσμον μάτην ἀσχολούμενος, καὶ τεσσαράκοντα ἡμέρας οὐ σχολάζεις [τῇ προσευχῇ], διὰ τήν σαυτοῦ ψυχήν; Σχολάσατε, καὶ γνῶτε, ὅτι ἐγώ εἶμι ὃ Θεὸς, φησίν ἡ Γραφή. Τὸ λαλεῖν πολλὰ ἀργὰ παραίτησαι· μήτε καταλάλει, μήτε ἠδὲως ἄκουε καταλαλοῦντοςʼ ἀλλὰ μᾶλλον εἰς προσευχὰς ἕτοιμος ἔσο. Δεῖξον ἐν ἀσκήσει, τῆς καρδίας σου τὸ νενευρωμένον Καθάρισόν σου τὸ ἄγγος, ἵνα πλείονα δὲξῃ τὴν χάριν. Ἡ μὲν γὰρ ἄφεσις τῶν ἁμαρτιῶν ἐξ ἴσου δίδοται τοῖς πᾶσιν· ἡ δὲ τοῦ Πνεύματος τοῦ ἁγίου κοινωνία, κατὰ ἀναλογίαν δεδώρηται τῆς ἑκάστου πίστεως. Ἐὰν ὀλίγα κάμῃς, ὀλίγα λαμβάνεις ἐὰν δὲ ἐργάσῃ πολλὰ, πολὺς ὁ μισθός. Σεαυτῷ τρέχεις, τὸ συμφέρον σκόπει. ### English translation (Claude) Now is the season for confession. Confess what you have done, in word and in deed, by night and by day. Confess in the acceptable time, and in the day of salvation receive the heavenly treasure. Give your time to the exorcisms; attend the instructions diligently, and remember what will be said. For it is said not only so that you may hear it, but so that you may seal what is said by faith. Wipe away every human care from yourself; for you are running for your soul. You are leaving the things of the world altogether; small are the things you leave behind, great the gifts of the Lord. Leave present things, and believe in the things to come. You have passed so many cycles of years busied in vain about the world; and will you not give forty days [to prayer] for your own soul? ‘Be still, and know that I am God,’ says the Scripture. Excuse yourself from much idle talk; neither slander nor listen gladly to one who slanders, but rather be ready for prayer. Show the vigor of your heart in discipline. Cleanse your vessel, so that you may receive grace more abundantly. For the forgiveness of sins is given equally to all, but the communion of the Holy Spirit is granted in proportion to each one’s faith. If you labor little, you receive little; but if you work much, the reward is great. You are running for yourself; look to your own advantage. ### Scripture references - 2 Cor 6:2: allusion, high confidence - Ps 46:10 (45:11 LXX): quotation, high confidence - 2 Tim 2:21: echo, low confidence ### Translation notes - The words “to prayer” are printed in square brackets. ### Citation (SBL) Cyril of Jerusalem, Cat. 1.5 (PG 33:376a–377a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-1-5). ## Catechetical Lecture 1.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-1-7 - Source: PG 33:377a–377d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The candidates must forgive others, attend the assemblies faithfully now and after baptism, and feed on the Scriptures, so that Christ may present them to the Father. ### Greek text Εἴ τι κατά τινος ἔχεις, ἄφες. Προσὲρχῃ λαβεῖν ἄφεσιν ἁμαρτιῶν, ἀνάγκη καὶ σε συγχωρῆσαι τῷ ἡμαρτηκότι· ἐπεὶ ποίῳ προσώπῳ τῷ Κυρίῳ λὲξεις, Ἄφες μοι τὰς πολλάς μου ἁμαρτίας, αὐτὸς σὺ μηδὲ τὰς ὀλίγας τῷ συνδούλῳ συγχωρήσας ; Εἷς τὰς συνάξεις ἔσο σπουδαῖος, μὴ μόνον νῦν, ὅτε καὶ ὑπὸ τῶν κληρικῶν τήν σπουδὴν ἀπαιτῇ, ἀλλὰ καὶ μετᾶ τὸ λαβεῖν τήν χάριν. Εἰ γὰρ πρὶν λάβῃς, καλὸν ιὸ fabium”, ἄρα οὐχὶ καὶ μετὰ τήν δόσιν καλόν; Εἰ πρὶύ δομιντρισθῇς, ἀσφαλὲς τὸ ποτίζεσθαι καὶ γεωργεῖσθαι, μετὰ τήν φυτείαν ἄρʼ οὐχὶ πολὺ κάλλιον; Ἀγώνισαι περὶ τῆς σαυτοῦ ψυχῆς, μάλιστα ἐν τοιαύταις ἡμέραις, Θρὲψον σου τὴν ψυχήν ἀναγνώom ωας* ἡτοίμασε γάρ σοι τράπεξαν πνευματικῆνδῐῦρίοέί ιῑπὶ καὶ αὐτὸς κατὰ τὸν ψαλμῳδόν. Κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει· εἷς τόπῡν χλόης ἐκεῖ με κατεσκήνωσεν, ἐπὶ ὕδατος dum: ίξέθρεψὲ με· τήν ψυχήν μου ἐπέστρεψεν· ἵνα καὶ ἄγγελοι συνευφρανθῶσι, καὶ αὐτὸς ὁ Χριστὸς ὁ μέγας ἀρχιερεὺς, τὴν ὑμετέραν προαίρεσιν ἀποδεξάμενος, προσφέρων ὑμᾶς ἃπαντας, εἴπῃ τῷ Πατρί· Ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἃ μοι ἔδωκεν ὃ Θεός· ὃς πάντας ὑμᾶς εὖαρεστοῦντας αὐτῴ συντηρήσειεν· ᾧ ἡ δόξα. καὶ τὸ κράτος εἰς τοῦς ἀτελευτήτους αἰῶνας τῶν αἰώνων. Ἀμήν. ### English translation (Claude) If you have anything against anyone, forgive. You are coming to receive forgiveness of sins; you too must forgive the one who has sinned against you. Otherwise, with what face will you say to the Lord, ‘Forgive me my many sins,’ when you have not forgiven even the few sins of your fellow servant? Be diligent at the assemblies, not only now, when the clergy demand diligence of you, but also after you have received the grace. For if it is good before you receive it, is it not good also after it has been given? If before you are planted it is safe to be watered and tended, is it not much better after the planting? Contend for your own soul, especially in days like these. Nourish your soul with the readings; for the Lord has prepared a spiritual table for you; and say, you too, with the Psalmist: ‘The Lord shepherds me, and I shall lack nothing; in a place of green pasture, there he has made me dwell; beside the water of rest he has nurtured me; he has restored my soul’; so that the angels too may rejoice with you, and Christ himself, the great high priest, accepting your purpose, may present you all and say to the Father: ‘Behold, I and the children whom God has given me.’ May he keep you all well-pleasing to him; to whom be glory and power for endless ages of ages. Amen. ### Scripture references - Mark 11:25: allusion, high confidence - Matt 18:32–33: allusion, medium confidence - Ps 23:1–3 (22:1-Ps LXX): quotation, high confidence - Heb 4:14: allusion, medium confidence - Heb 2:13: quotation, high confidence ### Translation notes - Ps 23:1–3 is quoted in the Septuagint form (LXX 22:1–3). Several words are garbled in the scan and restored by sense. - This is section 6 in the standard numbering (the scan’s numeral was misread). ### Citation (SBL) Cyril of Jerusalem, Cat. 1.7 (PG 33:377a–377d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/0-1/#p-1-7). ## Catechetical Lecture 2.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-1 - Source: PG 33:381d–384c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Opening his second lecture, Cyril teaches that sin is a self-chosen disease of the soul, terrible but curable by repentance. ### Greek text Δεινὸν ἡ ἁμαρτία, καὶ νόσος χαλεπωτάτη ψυχῆς ἡ παρανομία· ὑποτέμνουσα μὶν αὐτῆς τὰ νεῦρα καὶ πυρὸς αἲωνίου γιγνομένη παραίτιος. Κατ αὐτεξούσιον, βλάστημα προαιρέσεως· καὶ ὅτι γε αι τροαιρὲτως ἆμαρτάνομεν, λέγει που σαφῶς ὁ προφήτης· Ἐγώ σε ἐφύτευσα ἄμπελον καρποφόρον πᾶσαν ἀληθινήν· πῶς ἐστράφης είς πικρίαν ἠ ἄμπελος ἡ ἀλλοτρία; Ἡ φυτεία καλή, ὁ καρπὸς κακός· ἐκ προαιρέσεως τὸ κακόν· 6 φυτουργὸς ἀναίτιος, ἡ δὲ ἄμπελος κατακαυθήσεται πυρί ἐπειδὴ εἰς ἀγαθὸν ἐφυτεύθη, καὶ εἷς κακὸν ἐκαρποφόρησεν ἐκ προαιρέσεως. Ἐποίησε γὰρ ὁ Θεὸς τὸν ἄνθρωπον εὐθὺν, κατὰ τὸν Ἐκκλησιαστὴν, καὶ αὐτοὶ ἐζήτησαν λογισμοὺς πολλούς. Αὐτοῦ γὰρ ἐσμεν ποίημα, κτισθέντες ἐπὶ ἔργοις ἀγαθοῖς, φησὶν 6 Ἀπόστολος. Ὁ μὶν οὗν κτίστης, ἀγαθὸς ὥν, ἐπὶ ἔργοις ἀγαθοῖς ἔκτισεν· τὸ δὶ κτισθὲν, ἐξ οἰκείας προαιρέσεως εἷς πονηρίαν ἐτράπη. Δεινὸν μὲν οὖν κακὸν, ὡς εἷʼρηται, ἡ ἁμαρτία· ἀλλʼ οὐκ ἀθεράπευτον· δεινὸν τῷ κατέχοντι, εὖΐατον δὲ τῷ διὰ μετανοίας ἀποτιθεμὲνῳʼ Ὑπόθου γὰρ μοι κατέχειν ἐν χειρί τινα τὸ πῦρ* ἕως ὂτου κατέχει τὸν ἄνθρακα, καίεται πάντως· εἰ δὲ ἆπόθοιτο τὸν ἄνθρακα, συναπἔλαυνε καὶ τὸ φλὲγον. Εἰ δὶ τις νομίζει μή κατακαίεσθαι ἁμαρτάνων, τούτῳ λέγει ἡ Γραφή· Ἀποδήσει τις πῦρ ἐν κόλπῳ, τὰ δὲ ἱμάτια οὗ κατακαύσει; καίει γὰρ ἡ ἁμαρτία τὰ νεῦρα τῆς ψυ· ### English translation (Claude) Sin is a terrible thing, and transgression the most grievous disease of the soul: it cuts its sinews and becomes the cause of eternal fire. It is an evil of one’s own choosing, the offspring of the will. That we sin by our own choice the prophet says plainly somewhere: ‘I planted you a fruitful vine, wholly true; how have you turned to bitterness, a strange vine?’ The planting was good, the fruit bad; the evil comes from choice; the planter is blameless, but the vine will be burned with fire, since it was planted for good but bore fruit for evil by its own choice. For God made man upright, according to the Preacher, and they sought out many devices. ‘For we are his workmanship, created for good works,’ says the Apostle. The Creator, being good, created for good works; but the creature turned to wickedness by its own choice. Sin, then, is a terrible evil, as has been said; but it is not incurable: terrible to one who holds on to it, but easily cured for one who puts it away by repentance. Suppose someone is holding fire in his hand: as long as he holds the coal, he is certainly burned; but if he puts the coal down, he drives away the burning along with it. If anyone thinks that he is not burned when he sins, Scripture says to him: ‘Will a man bind fire in his bosom and not burn his garments?’ For sin burns the sinews of the soul … ### Scripture references - Jer 2:21: quotation, high confidence - Eccl 7:29 (7:30 LXX): quotation, high confidence - Eph 2:10: quotation, high confidence - Prov 6:27: quotation, high confidence ### Translation notes - Jer 2:21 is quoted in the Septuagint form; Eccl 7:29 (LXX 7:30). The section breaks off in the scan (marked “…”). ### Citation (SBL) Cyril of Jerusalem, Cat. 2.1 (PG 33:381d–384c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-1). ## Catechetical Lecture 2.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-2 - Source: PG 33:384c–384d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sin is not an outside power but an evil shoot from within; remembering God and the judgment keeps it from growing. ### Greek text Ἀλλʼ ἐρεῖ τις· Τι ποτε ἄρα ἐστὶν ἡ ἁμαρτία; ζῶόν ἐστιν; ἄγγελός ἐστι; δαίμων ἐστί; τί ἐστι τοῦτο τὸ ἐνεργοῦν; Οὐκ ἔστιν ἐχθρὸς ἔξωθεν, ἄνθρωπε, καταγωνιζόμενος· ἀλλὰ βλάστημα κακὸν αὐξάνον ἀπὸ σοῦ. Ὀρθοῖς βλέπε τοῖς ὄμμασι σου, καὶ οὐκ ἔστιν ἐπιθυμία. Κάτεχε τὰ σὰ, καὶ μὴ αἶρε τὰ ἂλλότρια· καὶ,ἁρπαγὴ κεκοίμηται· μνημόνευε τῆς κρίσεῷς, καὶ οὔτε πορνεία, οὔτε μοιχεία, οὔτε φόνος, οὖδὶ τι τῶν παρανομημάτων ἰσχύσει παρά σοί. ’Ὀταν δὲ ἐπιλάθῃ τοῦ Θεοῦ, τότε λοιπὸν ἄρχῃ λογίζεσθαι πονηρά, καὶ συντελεῖν παράνομα. ### English translation (Claude) But someone will say: What, then, is sin? Is it a living creature? An angel? A demon? What is this thing that is at work? It is not an enemy fighting against you from outside, O man, but an evil shoot that grows from you. Look straight ahead with your eyes, and there is no lust. Keep what is yours and do not take what belongs to others, and robbery is laid to sleep. Remember the judgment, and neither sexual immorality, nor adultery, nor murder, nor any other transgression will have any strength with you. But when you forget God, then you begin to think evil thoughts and to commit lawless deeds. ### Scripture references - Prov 4:25: echo, medium confidence ### Citation (SBL) Cyril of Jerusalem, Cat. 2.2 (PG 33:384c–384d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-2). ## Catechetical Lecture 2.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-3 - Source: PG 33:385a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil prompts sin but cannot compel it; evil thoughts must be shut out and uprooted at once, before they take root. ### Greek text Οὐ γὰρ μόνος σὺ καθέστηκας τοῦ πράγματος ἀρχηγὸς, ἀλλὰ καὶ ἄλλος τίς ἐστι κάκιστος ὑποβολεὺς, ὁ διάβολος. Ὑποβάλλει πᾶσιν ἐκεῖνος, ἀλλʼ οὐκ ἐπικρατεῖ τῶν μή πειθομένων. Διᾶ τοῦτο λέγει ὁ Ἐκκλησιαστής· Ἐὰν πνεῦμα τοῦ ἐξουσιάζοντος ἀναβῇ ἐπὶ σέ, τόπον σου μὴ ἀφῇς· ἀπόκλεισον τὴν θύραν σου, καὶ μάκρυνον ἀπὸ σοῦ, καὶ οὗ βλάψει σε. Ἐὰν δὲ ἀδιαφόρως δέξῃ τήν ἐνθύμησιν ἐπιθυμίας, διὰ τῶν λογισμῶν ῥίζας ἐν σοί καταβάλλεται, καὶ καταδεσμεῖ σου τὴν διάνοιαν, καὶ κατασπᾷ σε εἶς βόθρον κακῶν. Ἀλλʼ ἴσως λέγεις· Πιστός εἰμι, καὶ οὐ περιγίνεταί μου ἐπιθυμία, κᾶν ἐνθυμηθῶ πυκνότερον. Ἀγνοῖς, ὅτι καὶ πέτραν ἔρρηξε ῥίζα παραμένουσα πολλάκις ; Μὴ δέξῃ τὸν σπόρον, δςιὶ διαρῥήξει σου τήν πίστιν. Πρὶν ἢ ἀνθήσῃ, ειῑίλυκας ὕστερον, καὶ πῦρ πολυπραγμονῆγῃς. Ἀρχόμενος ὃφθαλμιᾷν, θεραπεύου κατὰ καιρόν· ἵνα μὴ τυφλωθεὶς, τότε ζητήσῃς τὸν ἰατρόν, ### English translation (Claude) For you are not the only author of the deed; there is also another, a most wicked prompter, the devil. He makes his suggestions to all, but he does not prevail over those who do not obey him. That is why the Preacher says: ‘If the spirit of the ruler rises against you, do not leave your place.’ Shut your door and put him far from you, and he will not harm you. But if you carelessly receive the thought of lust, it puts down roots in you through your thoughts, binds your mind, and drags you down into a pit of evils. But perhaps you say: ‘I am one of the faithful, and lust does not get the better of me, even if I think about it quite often.’ Do you not know that a root, if it stays, often splits even a rock? Do not receive the seed, since it will split your faith. Root it out before it flowers, lest, having been careless at first, you later have to seek axes and fire. When you begin to have trouble with your eyes, get treatment in good time, lest you go blind and only then look for the physician. ### Scripture references - Eccl 10:4: quotation, high confidence ### Translation notes - One line (“Root it out … axes and fire”) is garbled in the scan and is translated by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 2.3 (PG 33:385a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-3). ## Catechetical Lecture 2.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-4 - Source: PG 33:385a–389c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil, created good, fell by his own choice and drew others after him; yet repentance is always possible, for God’s mercy is greater than any sin. ### Greek text ’Δρχηγὸς μὲν οὗν ἁμαρτίας ὁ διάβολος, καὶ fumi-cup τῶν κακῶν· τοῦτο δὲ ὁ Κύριος εἴρηκεν, ob: ιδιά. Ὀτι ἀπʼ ἀρχῆς ὁ διάβολος ἁμαρτάνει· πρὸ αὐτοῦ ἥμαρτεν οὐδείς. ’Ἡμιρτε δὲ, οὐχ ὲν φύσεως bublum: τὸ ἁμαρτητικὸν λαβὼν (ἐπεὶ πάλιν thth ἠ τῆς ἁμαρτίας πρόφασις εἷς τὸν οὕτω κατασκευάσανῑαν ἀλλʼ ἀγαθὸς κατασκευασθεὶς, διάβολος γέγονεν ἒξ οἰκείας προαιρέσεως, ἐκ τῆς πράξεως λαβὼν τὴν προσηγορίαν. Ἀρχάγγὲλος γὰρ ὧν, διάβολος ὕστερον ἐκλήθη, ἀπὸ τοῦ διαβάλλειν· καὶ ἀγαθὸς ὤν ὑπηρέτης Θεοῦ, γέγονε Σατανᾶς papam-5μως· ὁ γὰρ Σατανᾶς εἷς τὸν ἀντικείμενον ἐρμηνεύεται. “Eon δὲ οὐκ ἐμὲ ταῦτα τὰ διδάγματα, ἀλλʼ Ἰεζεκιὴλ τοῦ πνευματοφόρου προφήτου. Ἐκεῖνος γὰρ λαβὼν θρῆνον ἐπʼ αὐτὸν, λὲγει- Σὺ ἄποσφράγισμα ὁμοιότητος, καὶ στέφανος κάλλους, ἓν τῷ παραδείσῳ τοῦ Θεοῦ ὲγὲννήθης· καὶ μετʼ ὀλίγα· Ἐγεννήθης ἄμωμος ἐν ταῖς ἡμέραις σου ἀφʼ ἧς ἡμέρας σὺ ἑκτίσθης, ἕως οὗ eripiet, τὰ ἀδικήματα ἒν σοί· Πάνυ καλῶς τὸ, εὖρὲοη ἓν σοί (lt)οὐ γὰρ ἔξωθεν ἓπεισηνέχθη, ἀλλʼ αὐτὸς ἐγέννησας τὸ κακόν. Καὶ τήν αἰτίαν ἑξῆς εἴρηκεν. Ὑψώθη ἢ καρδία σου ἐπὶ τῷ κάλλει σου· διὰ τὸ πλῆθος τῶν ἁμαρτιῶν σου, καὶ διὰ τὰς ἁμαρτίας σου ἐτραυματίσθης καὶ ἐπὶ τὴν γῆν ἕρῥιψά σε· Ὁ Κύριος τούτῳ συμφώνως πάλιν ἐν Εὐαγγελίοις λέγει· Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα. Βλέπεις Παλαιᾶς Amafiχης πρὸς Καινήν συμφωνίαν. Οὗτος ἐκπεσὼν συναπὲστησε πολλούς. Οὗτος εἰσβάλλει τὰς ἐπιθυμίας τοῖς πειθομένοις· ἐκ τούτου μοιχεία, πορνεία, καὶ πᾶν εἴ τι κακόν. Διᾶ τοῦτον ὃ προπάτωρ ἡμῶν Ἀδὰμ ᾇ ἐξεβλήθη, καί ἀντὶ παραδείσου αὖτομᾴτως -θαυpiscina: φέροντος καρποὺς, τήν ἆκανθοφόρον ἀντι- Εʼ. Τί οὖν; ἐρεῖ τις· ἀπολώλαμεν ἆπατηθέντες· ἆρʼ οὒκ ἔπι λοιπὸν exempla; πεπτώκαμεν· ἆρʼ οὐκ ἔξιτιν dua-rivali; ἒτυφλώθημεν· ἄρʼ οὐκ ἔστιν ἀναβλέψαι ; χωλοὶ γεγόναμενί ἄρʼ οὐκ ὀρθοποξῆηιξ ἴνα δὲ συντόμως εἴπωμεν, ἀπεθάνομεν· ἄρα οὐκ ἔστιν ἆναστῆναι; Ἆρʼ ὁ τὸν Λάζαρον τὸν τε- ;τ ww»; ἰγείρας, ἄνθρωπε, τὸν όδωδώτα, ἄρα τὸν ἒ μᾶλλον οὐκ εὐκοπώτερον ἀναστήσει; ὁ τὸ ” μίμων αἷμα ὑπὲρ ἡμῶν ἐκχέας, αὐτὸς ἡμᾶς fidesne. ξῆξ δριμείας, Μὴ ἆπογνῶμεν ἑαυτοὺς, ἀδελφοί μὴ 3 ἓαυτοὺς εἷς ἀνέλπιστον κατάσταο-ιν '- Δεινὸν γάρ ἐστι τὸ μή πιστεύειν εἷς μετανοίας ὲλ- Ε Ti πίδα. ’ὁ μή προσδοκῶν γὰρ τήν σωτηρίαν, ἀφειδῶς ;; τροις-τίθησι τὰ κακάʼ ὁ δὲ τὴν ἰατρείαν ἐλπίσας, .~ τὸ λοιπόδ εαυτοῦ φείδεταιΤ Ὀ γὰρ-λῃστὴς, : 67p}. δωρεὰν προσδοκῶν, εἷς ἀπόνοιαν αὔξει- :. ἔλπίσαςδδτὴν ἄφεσιν, εἷς μετάνοιαν χωρεῖ πολλάκις, Et“, ὄφις μὶν ἀποτίθεται τὸ γῆρας· ἡμεῖς δὲ οὐκ ἀποθησόμεθα τὴν ἁμαρτίαν; καὶ ἀκανθώδης γῆ, mm?!“ καλῶς, είς καρποφόρον μετεβλήθηι ἧμῖνῶ “lmine: ἡ σωτηρία; ’11 μὲν οὖν φύσις {malum τήν σωτηρίαν, ζητεῖται δὲ λοιπὸν ἡ προαἵρεσις. ξἕωςεὶηλάνθρωπος ὁ Θεὸς, καὶ φιλάνθρωπος οὐκ ὀλίγον. Μὴ γὰρ εἴπῃς· Ἐπορνευσα, ἐμοίχευσα· τὰ δεινά μοι πέπρακται, καὶ οὐχ ἅπαξ, ἀλλὰ καὶ πολ. λάκις ἄρα γυγχωρήσεις ἄρα παρέξει τὴν ἀμνηarm};:Axotislzl Ιὶίέγεί ὁ ’ψαλμιμδόξ- Ὠς πολὺ τὸ πλῆθος τῆς χρηστότητός σου, Κύριε l Οὐ νικᾷ m τὰ συναχθέντα ἁμαρτήματα τὸ πλῆθος τῶν clx-upva τοῦ Θεοῦ· οὐ νικᾷ σουτά τραύματα τήν ἆρχιατρικήν ἐμπειρίαν. Δὸς μόνον σεαυτὸν μετὰ πίστεως· Λέγε τῷ ἰατρῷ τὸ πάθος· εἰπὲ καὶ αὐτὸς κατὰ-ὣν μβιδ· Εῖπα· Ἐξαγορεύσω κατʼ ἐμοῦ τὴν ἂνομῶ μου τῷ Κυρίῳ· καὶ γενήσεται ἐπὶ eo?) τὸ παραπλήσιον, τὸ ἑξῆς εἷρημένον· Καὶ σὺ ἀφῆκας τὴν deificum τῆς καρδίαις μου. ### English translation (Claude) The devil, then, is the originator of sin and the father of evils; and this is the Lord’s saying, not mine: ‘The devil has been sinning from the beginning’; before him no one sinned. He sinned not because he had received from nature a propensity to sin (for then the blame for sin would go back again to the one who made him so); but, having been made good, he became a devil by his own choice, taking his name from his deed. For being an archangel, he was afterwards called devil from his slandering; and being a good servant of God, he has fittingly become Satan; for “Satan” is interpreted “the adversary.” These teachings are not mine but those of Ezekiel, the Spirit-bearing prophet. For he takes up a lament over him and says: ‘You were a seal of likeness and a crown of beauty; you were born in the paradise of God’; and a little later: ‘You were born blameless in your days, from the day you were created, until your iniquities were found in you.’ Very well said, “were found in you”; for they were not brought in from outside, but you yourself gave birth to the evil. And he states the cause next: ‘Your heart was lifted up because of your beauty; because of the multitude of your sins you were wounded, and I cast you down to the earth.’ In agreement with this the Lord says again in the Gospels: ‘I saw Satan fall like lightning from heaven.’ You see the harmony of the Old Testament with the New. Having fallen, he drew many away with him. He casts desires into those who obey him; from him come adultery, sexual immorality, and every evil. Because of him our forefather Adam was cast out, and instead of a paradise that bore marvelous fruits of itself he received the ground that bears thorns. [5] What then? someone will say. We have been deceived and are lost: is there no salvation left? We have fallen: is it not possible to rise? We have been blinded: can we not see again? We have become lame: can we not walk upright? In short, we have died: is it not possible to rise again? Will not he who raised Lazarus, four days dead and already stinking, O man, much more easily raise you who are alive? He who shed his precious blood for us will himself deliver us from sin. Let us not despair of ourselves, brothers; let us not abandon ourselves to a hopeless state. For it is a terrible thing not to believe in the hope of repentance. One who does not expect salvation piles up evils unsparingly; but one who hopes for healing is sparing of himself from then on. The robber who expects no pardon grows desperate; but if he hopes for pardon, he often comes to repentance. The snake puts off its old skin; shall we not put off sin? Thorny ground, well tilled, is changed into fruitful ground; is salvation impossible for us? Our nature, then, admits salvation; what is now required is the will. [6] God is loving toward humankind, and not a little. Do not say: ‘I have committed sexual immorality and adultery; I have done terrible things, and not once but often; will he forgive? Will he grant forgetfulness?’ Hear what the Psalmist says: ‘How great is the abundance of your goodness, O Lord!’ Your accumulated sins do not surpass the abundance of God’s mercies; your wounds do not surpass the great Physician’s skill. Only give yourself up with faith; tell the Physician your ailment; say, you too, with David: ‘I said, I will declare my iniquity against myself to the Lord’; and what is said next will happen to you as well: ‘and you forgave the ungodliness of my heart.’ ### Scripture references - 1 John 3:8: quotation, high confidence - Ezek 28:12–13: quotation, high confidence - Ezek 28:15: quotation, high confidence - Ezek 28:17: quotation, high confidence - Luke 10:18: quotation, high confidence - Gen 3:18: allusion, medium confidence - John 11:39: allusion, high confidence - Ps 31:19 (30:20 LXX): quotation, high confidence - Ps 32:5 (31:5 LXX): quotation, high confidence ### Translation notes - Contains sections 5 and 6, not separated in the scan (marked [5] and [6]). - Much of this section is garbled in the scan, especially in sections 5 and 6, and is translated by sense. Ezek 28 is applied to the devil, as was common. ### Citation (SBL) Cyril of Jerusalem, Cat. 2.4 (PG 33:385a–389c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-4). ## Catechetical Lecture 2.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-5 - Source: PG 33:392a–396a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s patience with Adam, Cain, Noah’s generation, Rahab, the people who made the calf, and Aaron shows that repentance is always welcomed. ### Greek text Θέλεις ἰδεῖν Θεοῦ φιλανθρωπίαν, σὺ ὁ νεωστὶ είς τήν κατήχησιν ἐληλυθώς; θέλεις ἰδεῖν Θεοῦ φιλανθρωπίαν, καὶ τῆς μακροθυμίας τὸ πλῆθος ς ἄκονσον περὶ τοῦ ’Λδᾶμο Παρήκουσεν ’Δδᾶμ,ὁπρωτᾶι πλαστος τοῦ Θεοῦ* ἆρʼ οὐκ ἐδύνατο τὸν Θάνατον εὖ· θὺς ἐπαγαγεῖν ; ἀλλʼ ὅρα τί ποιεῖʼί) φιλανθρωπότατος Κύριος. Ἐκβάλλει μὲν αὐτὸν τοῦ παραδείσου (τῆς vi: ἐκεῖ διατριβῆς ἀνάξιος ἦν διὰ τὴν ἁμαρτίαν), κατοικίζει δὲ τοῦ παραδείσου κατέναντι· ἵνα βλέπων ὅθεν ἐξέπεσε, καὶ ἐξ οἵων είς οἷα κατηνέχθη, λοιπὸν ἐκ μετανοίας σωθῇ. Κάϊν ὁ πρωτότοκος ἄνθρωπος, ἀδελφοκτόνος γέγονεν· εὑρετὴς τῶν κακῶν,καίἆρχηγὸς τῶν φόνων, καὶ βάσκανος πρῶτος· ἀλλʼ ἀνελὼν τὸν ἀδελφὸν, τί κατακρίνεται; Στένων καὶ τρέμων ἔσῃ ἐπὶ τῆς γῆς. Μὲγα τὸ ἁμάρτημα, μιγρᾶ Η Φιλανθρωπια μὶν οὗν ἂληθῶς καὶ αὕτη Θεοῦ, ἀλλʼ ἓτι μικρᾶ πρὸς τὰ ἐπιφερόμενα. Λόγισαι γάρ μοι τὰ ἐπὶ Νῶε. Ἥμαρτον οἱ γίγαντες, καὶ παρανομία πολλή τότε τῆσ γῆς κατεχύθη, καὶ διὰ ταῦτην κατακλυσμὸς ἔμελλεν ἐπέρχεσθαιʼ καὶτῷ namaσιοστῷ μὶν ἔτει τὴν ἀπειλὴν ἐκφέρει ὁ Θεός, τῷ δὲ ἑξακοσιοστῷ, τὸν κατακλυσμὸν ἐπήγαγεν ἐπί τὴι γῆν. Βλέπεις φιλανθρωπίας Θεοῦ πλάτος. είς ἑκατὸν παρατεινομένης χρόνους; ἄρα, ὅπερ ἐποίησε τότε μετᾶ τὴν ὲκατονταετίαν, παραχρῆμα οὑκ ἠδύνατο ποιῆσαις ἀλλʼ ἐπίτηδες παρέτεινεν, ἔνδοσιν διδοὺς μετανοίας.Δ Βλέπεις Θεοῦ ἆγαθότητας καὶ εἷʼ μετενόησαν οἱ τότε, οὐκ ἃν ἀπέτυχον τῆς τοῦ Θεοῦ φι- Θʼ. Ἑλθὲ μοι λοιπὸν καί ἐπὶ τοὺς ἄλλους τοὺς ἐκ μετανοίας σωθέντας. Ἀλλʼ ἴσως καὶ ἐν γυναιξίν ἐρεῖ τις” Ἐπόρνευσα, ἐμοιχευσα, ἐμόλυνα τὸ σῶμα παντοίαις ἀκολασίαις· ἆρʼ ἔστι σωτηρίας ’Δπὸὖλὲτίδογι ὧγῦναι, εἷς τῆν Ῥαὰβ, καὶ προσδόκα καὶ obtuli σωτηρίαν εί γὰρ ἡ φανερῶς καὶ δημοσίᾳ πορνεύσασα, διᾶ μετανοίας ἐσώθη· ἄρα ἡ ἄπα-ξ ποτὶ fl?!" νε·5σασα πρὸ τῆς χάριτος, διὰ μετανοίας καί νηστείας οὐ σώζεται ς Πῶς γὰρ ἐσώθη ἐκείνη, ζήτησον· fait? μόνον εἶπενσ ’Ὁτι-δ Θεὸς ὑμῶν ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς. Ὁ Θεὸς ὑμῶνʼ ἓάυτῆς γὰρνηοῦκ ἐτόλμησεν εἰπεῖν διὰ τὴν ἀσέλγειαν. Καὶ εί 0W δέξασθαι τοῦ σωθῆναι ταύτην μαρτυρίαν ἔγγραφονι ἔχεις ἀνάγραπτον ἐν Ψαλμοῖς. Μνησοτςσομαι Ῥαὰβ καὶ Βαβυλῶνος τοῖς γινώσκουσί με. Ὦ με· γάλης τοῦ Θεοῦ φιλανθρωπίας, καί πορνῶν prii-iw νευούσης ἐν Γραφαῖς ἀλλʼ οὐχ ἁπλῶς, mmora?μαι Ῥαὰβ καὶ Βαβυλῶνος, Ἀλλὰ μετὰ τοῦ, τοὶς γινώσκουσί με. Ἔστιν οὖν καὶ ἐπὶ ἀνδρῶν σω _, n!" η ἢ Ἰ ι.. ι. ν - Α κηρία, καὶ ἐπὶ γυναικῶν ὁμοίως, ἡ διὰ μετανοίας προξενουμένη. [Κᾶν ὁλόκληρος δὲ λαός ἁμάρτῃ, οὐ νικᾷ τὴν τοῦ Θεοῦ φιλανθρωπίαν. Ἐμοσχοποίησεν ὁ λαὸς, καὶ οὐκ ἀπέστη ὁ Θεὸς τῆς φιλανθρωπίαις· ἠρνήσαντο οἱ ἅνθρωποι τὸν Θεὸν, ἀλλʼ ὁ Θεὸς ἑαυτὸν οὐκ ἠρνήσατο. Οὔτοι οἱ θεοί σου, Ἰσραήλ, ιῖριςκαει-ινξ xiiii πάλιν συνήθως ὁ Θεὸς τοῦ Ἰσραὴλ, σωτὴρ αὐτῶν ἐγένετο. Καὶ οὗ μόνος ὁ λαὸς ἥμαρτε,νᾶλλὰκαὶ Ἀαρὼν ὁ ἀρχιερεύς. Μωϋσῆς yicta-crvo λέγωνʼ Καὶ ἐπὶ ’Λαρὼν ἕγὲνετο ὀργὴ Κυρίου· καὶ fidafi- Θην, φησὶν, ὑπὲρ αὐτοῦ, καὶ συνεχώρησεν αὖτῷο Θεός. Εἶτα Μωιξσῆς μὲν, αἰτῶν ante ἀρχιερέως ἁμαρτάνοντος, ἐδυσώπει τὸν Κύριον ’Ῐησοῖἒ ἑὲ ὁ μονογενὴς, αἰτῶν ὑπὲρ ἡμῶν, οὐ δυσωπεῖ τὸν Θεόν ; κάκεῖνον μὲν, διὰ τὸ πταισθὲν, οὐκ ἐκώλυσεν ἐλθεῖν de ἄρχιιρωσύνην· σὲ δὲ, ἐξ ἐθνῶν siam, κωλῦσα εἰσελθεῖν εἷς τήν σωτηριανς μετανόησον, ἆνθρωπ, λοιπὸν καὶ αὐτὸς ὁμοίως, καὶ οὑ κεκώλυταῖ σοι ἠ χάρις. Ἀνεπίληπτόν σου παράστησον εἷς τὸ ἑξῆς τὸν τρόπον· φιλάνθρωπος γὰρ etnec); ὁ Θεὸς, καὶ οὗ Mutat ὁ πᾶς ἄνθρωπος- κατʼ διξὶᾀᾷ tier-uia Εὔβοί τήν φιλανθρωιτίαν· οὐδʼ ἂν πᾶσαι αἱ γλῶσσαι συνέλθωσιν ἀνθρώπων ὁμοῦ, οὐδʼ οὕτως μὲpo; τι τῆς τοῦ Θεοῦ φιλανθρωπίας διηγήσασθαι ξυνήσαντα, Ἠμιῖς γὰρ λέγομεν μέρος τιτῶν γεγραμμένων περὶ Eii: εἰς ᾄνθρώπους αὐτοῦ φιλανθρωιτίοις· ἀλλʼ οὐκ οἴδαμεν ὅσα καὶ ἀγγέλοις συνεὲώρησέ· ›γγωρεῖ γὰρ κάκτίνοις, ἰπιιδὴ εἷς μόνος ἀναμάρτη-. ι γι. ιω-- -. 4...~.....-Λ..,.ιγ..... ηυρλ. im τος, ὁτὰς ἁμαρτίας ἡμῶν καθαρίζων Ἰησοῦς. Καὶ περὶ μὲν ἐκείνων αὐτάρκως. ### English translation (Claude) Do you wish to see God’s love for humankind, you who have only lately come to the instruction? Do you wish to see God’s love for humankind and the greatness of his long-suffering? Hear about Adam. Adam, God’s first-formed, disobeyed; could God not have brought death upon him at once? But see what the most loving Lord does. He casts him out of paradise (for because of his sin he was unworthy to live there), but settles him opposite paradise, so that, seeing whence he had fallen and from what to what he had been brought down, he might thereafter be saved by repentance. Cain, the first man born, became a fratricide, the inventor of evils, the originator of murders, and the first to be envious; but when he had killed his brother, what was his sentence? ‘Groaning and trembling you shall be on the earth.’ Great was the sin, small the sentence. [8] This too was truly God’s love for humankind, but still small compared with what follows. Consider what happened in Noah’s time. The giants sinned, and much lawlessness was then poured out over the earth, and because of it the flood was to come. In the five-hundredth year God uttered the threat, and in the six-hundredth he brought the flood upon the earth. Do you see the breadth of God’s love, extending over a hundred years? Could he not have done at once what he did then after a hundred years? But he deliberately prolonged the time, granting a respite for repentance. Do you see God’s goodness? If the people of that time had repented, they would not have failed to obtain God’s love. [9] Come now to the others who were saved by repentance. But perhaps someone, even among the women, will say: ‘I committed sexual immorality and adultery; I defiled my body with every kind of licentiousness; is there salvation?’ Look, woman, to Rahab, and you too expect salvation. For if she who had practiced prostitution openly and publicly was saved through repentance, will not she who once committed sexual sin before receiving grace be saved through repentance and fasting? Ask how Rahab was saved. She said only this: ‘For your God is God in heaven and on earth.’ “Your God”: she did not dare to say “my God,” because of her licentiousness. And if you wish to have written testimony that she was saved, you have it recorded in the Psalms: ‘I will remember Rahab and Babylon among those who know me.’ O the greatness of God’s love, which makes mention even of prostitutes in the Scriptures! Yet not simply “I will remember Rahab and Babylon,” but with the addition, “among those who know me.” So there is salvation for men, and likewise for women, obtained through repentance. [10] And even if a whole people sins, it does not overcome God’s love. The people made the calf, yet God did not desist from his love; men denied God, but God did not deny himself. ‘These are your gods, O Israel,’ they said; and yet again, as was his way, the God of Israel became their savior. And not only did the people sin, but Aaron the high priest as well. Moses says: ‘And against Aaron the anger of the Lord came; and I prayed for him,’ he says, ‘and God forgave him.’ If, then, Moses, praying for a high priest who sinned, prevailed upon the Lord, will not Jesus, the only-begotten, praying for us, prevail upon God? And if God did not, because of his fall, prevent Aaron from entering upon the high priesthood, will he prevent you, who come from the nations, from entering into salvation? Repent, then, O man, you too likewise, and grace is not withheld from you. Make your way of life blameless from now on; for God is truly loving to humankind, and the whole human race cannot tell his love worthily; not even if all human tongues came together could they so much as tell any part of God’s love. For we tell some part of what is written of his love for human beings; but we do not know how much he has forgiven the angels too; for he forgives them too, since only one is without sin, Jesus, who cleanses our sins. And about them, enough. ### Scripture references - Gen 3:23–24: allusion, high confidence - Gen 4:12: quotation, high confidence - Gen 6:3: allusion, medium confidence - Gen 6:4: allusion, medium confidence - Gen 7:6: allusion, medium confidence - Josh 2:11: quotation, high confidence - Ps 87:4 (86:4 LXX): quotation, high confidence - Exod 32:4: quotation, high confidence - 2 Tim 2:13: allusion, medium confidence - Deut 9:20: quotation, high confidence - 1 Pet 2:22: allusion, medium confidence ### Translation notes - This is section 7 in the standard numbering, and contains sections 8–10, not separated in the scan (marked [8]–[10]). Several lines are garbled and translated by sense. - Rahab’s former life (πορνεία) is described as Cyril gives it. Ps 87:4 is quoted in the Septuagint form (LXX 86:4). The claim that God forgives the angels is Cyril’s and is translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 2.5 (PG 33:392a–396a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-5). ## Catechetical Lecture 2.11 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-11 - Source: PG 33:396a–397c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David, rebuked by Nathan for his sin, confessed at once without anger and was quickly forgiven. ### Greek text Εἰ δὶ βούλιι, σοὶ περὶ ἡμῶν καὶ ἄλλους τύπους παραστήσω· nos καὶ ἐπὶ τὸν Δαόἶδ τὸν μακάριον, καὶ τύπον αὐτὸν λάβε τῆς μετανοίας. Ἐσφάλη ὁ μὲγας· μετᾶ κοίτην, τὸ δειλινὸν, περιπατῶν ἐπὶ τοῦ δώματος, εἶδεν ἀδιαφόρως, καὶ ἕπαθὲν τι ἀνθρώπινον. Ἐτελέσθη ἡ ἁμαρτία, ἀλλʼ οὐ συναπέθανεν ἡ περὶ τήν ὁμολογίαν τοῦ πταίσματος εὐγνωμοσύνη. ’Πλθεν Ναθᾶν ὁ προφήτης, ἔλεγχος "xix, καὶ τοῦ τραύματος ἴατρὸς. Ὠργίσθη, φησὶ, Κύριος, καὶ ἥμαρτες. Τῷ βασιλεύοντι ὁ ἰδιώτης ἔλεγεν. Βασιλεὺς ὃ πορφυροφὸρος οὐκ ἠγανάκτησεν· οὒ γὰρ προσεῖχε τῷ λαλοῦντι, ἀλλὰ τῷ ἀποστείλαντι. Οὔκ ἒτῦφλωσεν αὐτὸν τὸ περιεστὼς τῶν στρατιωτῶν στῖφος· ἐνενόει γὰρ τὸν ἀγγελικὸν τοῦ Κυρίου στρατὸν, καὶ τὸν ἀόρατον ὡς ὁρῶν ἠγωνίασε· καὶ φησι τῷ ἐλθόντι, μᾶλΛον δὶ διʼ ἐκείνου τῷ ἀποστείλαντι, ἀποκρινάμενος· Ἡμάρτηκα τῷ Κυρίῳ. Βλέπεις τοῦ βασιλέως ταπεινοφροσύνην ; βλέπεις ἐξομολόγησιν; Μὴ γὰρ ἧν ἐλεγχθεὶς ὑπὸ τινοςς μή πολλοὶ συνῄδεισαν τῷ πράγματι ; ὀξέως ἐπράχθη τὸ πρᾶγμα, καὶ ὁ προφήτης εὐθὺς παρῆν κατήγορος,καῖ ὁ πταίσας ὁμοΛογεῖ τὸ κακόν· καὶ ἐπειδὴ εὐγνωμόνως ὼμολόγησεν,ὀξυτάτην ἔσχε τὴν ἰατρείαν. Ὁ γὰρ ἀπειλήσας προφήτης Ναθὰν, φησὶν εὐθέως· Καὶ Κύριος παρεβίβασε τήν ἁμαρτίαν σου. Βλέπεις ὀξυτάτην Θεοῦ φιλανθρώπου μεταβολήν, Πλήν φησι· Παροξύνων παρώξυνας τοὺς ἐχθροὺς Κυρὶου. Πολλοὺς μὲν διὰ τήν δικαιοσύνην εἶχες ἐχθροὺς, ἀλλʼ ἐφρούρει σε ἡ σωφροσύνη” προδοὺς δὲ τὸ μέγιστον ὅπλον, ἑτοίμους ἑστῶτας ἔχεις κατὰ σοῦ τοὺς ἐχθροὺς ἐπαναστάντας. '0 μὲν οὖν προφήτης οὕτως αὐτὸν παρεμυθήσατο. ### English translation (Claude) If you wish, I will set before you other examples for us. Come to the blessed David, and take him as a pattern of repentance. The great man fell. After his rest, in the afternoon, walking on the roof, he looked carelessly and suffered something human. The sin was committed, but his honesty in confessing the fall did not die with it. Nathan the prophet came, a swift accuser and a healer of the wound. ‘The Lord is angry,’ he says, ‘and you have sinned.’ A private man said this to the reigning king; and the king, clothed in purple, was not indignant; for he did not attend to the speaker but to the one who sent him. The band of soldiers standing around did not blind him; for he thought of the angelic army of the Lord, and was in anguish as one who sees him who is invisible; and he answered the one who had come, or rather through him the one who had sent him: ‘I have sinned against the Lord.’ Do you see the king’s humility? Do you see his confession? Had he been convicted by anyone? Did many know of the deed? It was done quickly, and the prophet was at once present as accuser, and the offender confesses the evil; and because he confessed honestly, he had a very swift cure. For the prophet Nathan, who had threatened, says at once: ‘And the Lord has put away your sin.’ Do you see how swiftly the loving God changed? Yet he says: ‘You have greatly provoked the enemies of the Lord.’ You had many enemies because of your righteousness, but your self-control guarded you; but having given up your greatest weapon, you have your enemies standing ready, risen up against you. So the prophet comforted him. ### Scripture references - 2 Sam 11:2: allusion, high confidence - 2 Sam 12:13–14: quotation, high confidence - Heb 11:27: allusion, medium confidence ### Translation notes - This is section 11. Several words are garbled in the scan and restored by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 2.11 (PG 33:396a–397c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-11). ## Catechetical Lecture 2.12 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-12 - Source: PG 33:397c–400b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though forgiven, David continued his repentance with sackcloth, ashes, tears, and fasting, and forgave Shimei who cursed him. ### Greek text Ὅ δὲ μακάριος Δαβἰδ, εἷ καὶ τὰ μάλιστα ἤκουσεν, ὅτι Κύριος παρεβίβασε τὸ ἁμάρτημά σου, οὐκ ἀπέστη τῆς μετανοίας ὁ βασιλεύς· ἀλλὰ περιεβάλλετο μὲν σάκκον ἀντὶ πορφύρας, ἀντὶ δὲ χρυσοκολήτων θρόνων,ὲπὶ σποδοῦ καὶ γῆς ὁ βασιλεὺς ἐκαθέζετο· καὶ οὐκ ἐπὶ σποδοῦ μόνον ἐκάθητο, ἀλλὰ καὶ σποδὸν εἶχε τὴν βρῶσιν, καθὼς καὶ αὐτός φησιν. «Ότι σποδὸν ὡσεὶ ἄρτον ἔφαγον Ἐξὲτηξε δάκρυσι τὸν ἐπιθυμητὴν ὀφθαλμὸν, Λούσω καθʼ ἑκάστην νύκτα τὴν κλίνην μου, λέγωνʼ ἐν δάκρυσί μου τὴν στρωμνήν μου βρέξω. Ἀρχόντων παρακαλούντων φαγεῖν ἄρτον, οὐκ ἐπείθετο. Εἷς ἑβδόμην ὁλόκληρον ἡμέραν παρέτεινε τήν νηστείαν. Εἰ βασιλεὺς οὕτως ἐξωμολογεῖτο, σὺ ὁ ἰδιώτης οὐκ ὀφείλεις ἐξομολογήσασθαι; Καὶ μετᾶ τήν τοῦ Ἀβεσσαλὼμ ἐπανάστασιν πολλῶν οὐσῶν ὁδῶν αὖτῷ τῆς φυγῆς, διὰ τοῦ ὅρους τῶν Ἐλαιῶν φεύγειν εἷʼλετο, μονονουχὶ τῇ διανοίᾳ τὸν ἀναβησόμενον εἷς τοὺς οὐρανοὺς ἐκεῖθεν Λυτρωτήν ἐπικαλούμενος· καὶ καταρωμένου πικρῶς αυτὸν τοῦ Σεμεΐ, λέγειʼ Καὶ ἄρετε αὐτόνʼ ᾔδει γὰρ, ὅτι τῷ ἀφιέντι ἀφεθήσεται. ### English translation (Claude) Blessed David, though he had heard above all that ‘the Lord has put away your sin,’ did not, king though he was, give up his repentance; but he put on sackcloth instead of purple, and instead of gold-studded thrones the king sat on ashes and earth. And he not only sat on ashes but also had ashes for his food, as he himself says: ‘For I have eaten ashes like bread.’ He wasted away with tears the eye that had lusted, saying: ‘Every night I will wash my bed; with my tears I will water my couch.’ When his nobles urged him to eat bread, he would not consent. He prolonged his fast to the seventh full day. If a king made confession in this way, ought not you, a private person, to confess? And after Absalom’s rebellion, though there were many roads by which he could flee, he chose to flee by the Mount of Olives, as though in his mind calling upon the Redeemer who would ascend from there into heaven. And when Shimei cursed him bitterly, he says: ‘Let him alone’; for he knew that the one who forgives will be forgiven. ### Scripture references - 2 Sam 12:13: quotation, high confidence - Ps 102:9 (101:10 LXX): quotation, high confidence - Ps 6:6 (6:7 LXX): quotation, high confidence - 2 Sam 12:16–18: allusion, high confidence - 2 Sam 15:30: allusion, high confidence - 2 Sam 16:11: quotation, high confidence - Matt 6:14: allusion, medium confidence ### Citation (SBL) Cyril of Jerusalem, Cat. 2.12 (PG 33:397c–400b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-12). ## Catechetical Lecture 2.13 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-13 - Source: PG 33:400b–404c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon, Ahab, Jeroboam, Manasseh, and Hezekiah all show that confession and repentance obtain God’s mercy, even reversing a pronounced sentence. ### Greek text Βλέπεις, ὃτι καλὸν τὸ ἐξομολογήσασθαι· βλέπεις, ὅτι τοῖς μετανοοῦσῖν ἐστι σωτηρία. Καὶ Σολομῶν ἐκπέπτωκεν· ἀλλᾶ τί φησιν; Ὕστερον ἐγὼ μετενόησα. Καὶ ὁ Ἀχαὰβ ὁ τῆς Σαμαρείας βασιλεὺς γέγονε παρανομώτατος εἶδωλολατρης, ἐξαίσιος,ὀ προφητοκτὸνος, ὁ ἀλλότριος τῆς εὐσεβείας, ἀγρῶν ἐπιθυμητὴς καὶ ἀμπελώνων ἀλλοτρίων· ἀλλʼ ’ὀτε τὸν Ναβουθαὶ διὰ τῆς Ἰεζάβελ ἀπέκτεινεν, ἐλθόντος Ἠλίου τοὶ προφήτου καὶ μόνον ἐπαπειλήσαντος,διὲῥῥηξε τὰ ἱμάτια, καὶ περιεβάλετο σάκκον, Καὶ τί φησιν ὁ φιλάνθρωπος Θεὸς πρὸς τὸν Ἠλίαν, Ἑώρακας πῶς κατενύγη Ἀχαὰβ ἀπὸ προσώπου μου; μονονουχὶ πείθων τὸ διάπυρον τοῦ προφήτου, συγκαταβῆναι τῷ μετανοοῦντι* Οὐκ ἐπάξω γᾶρ, φησί, τήν κακίαν ἐν ταῖς ἡμέραις αὐτοῦ. Καὶ ὅμως, μέλλοντος αὐτοῦ μετά τὴν συγχώρησιν οὐχ ἀφίστασθαι τῆς πονηρίας, συγχωρεῖ ὁ συγχωρῶν οὐκ ἀγνοῶν τὸ μὲλλον,ἆλλᾶ τῷ παρόντι τῆς μετανοίας καιρῷ κατάλληλον, τὴν συγχώρησιν δωρούμενος. Δικαίου γὰρ δικαστοῦ ἐστι, πρὸς ἕκαστον τῶν γεγενημένων προσφόρως ἀποκρίνασθαι. ΙΔʼ. Πάλιν Ἱεροβοὰμ εἱστήκει θύων τοῖς εἲδώλοις ἐπὶ τῷ βωμῷ· ξηρᾶ γέγονεν αὑτοῦ ἢ χεὶρ, ἐπειδὴ ἐκέλευσε συλληφθῆναι τὸν ἐλέγχοντα προφήτην· ἀλλὰ τῇ πείρᾳ γνοὺς τήν ἐνέργειαν τοῦ παρόντος, λέγει* Δεήθητι τοῦ προσώπου Κυρίου τοῦ θεοῦ σου· καὶ διὰ τοῦτο τὸ ῥῆμα πάλιν ἀποκατέστη ἠ χεὶρ αὐτοῦ. Εἰ τὸν Ἱεροβοὰμ ἰάσατο ὁ προφήτης, σὲ Χριστὸς ἄρα οὖ δύναται τῶν ἁμαρτιῶν ἱασάμενος ἐλευθερῶσαι ; Γέγονε καὶ Μανασσῆς παρανομώτατος, ὁ τὸν Ἡσαΐαν πρίσας καὶ ἐν παντοίαις εἷδωλολατρείαις μιανθεὶς, καὶ πλήσας αἱμάτων ἀθώων τῆν Ἰερουσαλὴμ· ἀλλὰ αἱχμάλωτος ἀχθεὶς εἷς Βαβυλῶνα τῇ πείρᾳ τῶν κακῶν εἷς μετανοίας ἰατρείαν συνεχρήσατο· Λέγει γὰρ ἡ Γραφή, ὅτι Ἐταπεινώθη Μανασσῆς ἐνώπιον Κυρίου, καὶ προσηύξατο, καὶ εἰσήκουσεν Κύριος, καὶ ἐπανήγαγεν αὐτὸν εἷς τήν βαι-Β σιλείαν αὐτοῦ. εἰ ὁ τὸν προφήτην πρίσας, διὰ μετανοίας ἐσώθη, σύ δὶ, μηδὲν τοσοῦτον ἐργασαμενος, οὐ σωθήσῃ; ΙΕʼ. Βλέπε μὴ τῇ δυνάμει τῆς μετανοίας μάτην ἀπιστήσῃς. Βουλιι γνῶσαι πόσον ἰσχύει μετανοίας θέλεις γνῶσαι τὸ καρτερὸν τῆς σωτηρίας ὅπλον, καὶ μαθεῖν πόσον ἐξομολόγησις ἴσχύει ; Ἑκατὸν ὀγδοήκοντα πάντα χιλιάδας ἐχθρῶν Ἑζεκίας διʼ ἐξομολογήσιως ἐτρέψατο · μέγα μὲν ἀληθῶς καὶ τοῦτο, ἀλλὰ ττι μικρὸν πρὸς τὸ ῥηθησόμενον. Ἀπόφασιν Θεοῦ ἔξενεχθεῖσαν ἀνεκαλέσατο διὰ μετανοίας ὁ αὐτός. Νοσήσαντι γὰρ αὐτῷ φησὶν ὁ Ἡσαΐας· Τάξαι περὶ τοῦ οἴκου σου· ἀποθνήσκεις γὰρ σὺ, καὶ οὗ Ποία λοιπὸν προσδοκίας ποία ἐλπὶς εἰς σωτηρίαν, τοῦ προφήτου λὲγοντος, Ἀποθνήσκεις γὰρ σὺ ; Ἀλλʼ οὐκ ἀπέστη τῆς μετανοίας Ἐζεκίας· μεμνημένος δὲ τοῦ γεγραμμένου, ’Ὸταν ἀπο- “στραφεὶς στενάξῃς (li), τότε σωθήσῃ, ἀπεστράφη. ιίς τὸν τοῖχον, καὶ ulva: τὴν διάνοιαν ἀπὸ τῆς στρωμνῆς εἷς τὸν οὐρανὸν (ὃύ γὰρ ἐμποδίζει παχὴς τῶν τοίχων προσευχαῖς μετʼ εὐλαβείας ἀναπεμπομὲναις), φησί · Κύριε μνήσθητί μου αὔταρκες γὰρ εἰς ἰατρείαν τὸ σὲ μνησθῆναί μουʼ οὐχ ὑποβἐβλησαι χρόνοις, ἀλλʼ αὐτὸς εἴ τῆς ζωῆς ὁ νομοθέτης, Οὐ γὰρ κατὰ γένεσιν, καὶ πλοκὴν ἄστρων, ὥς τινες ματαιολογοῠσιν, ζῶμεν ἀλλʼ αὐτὸς καὶ τοῦ ζῆν, καὶ ὅτε δεῖ ζῇν, ὡς βούλει νομοθέτης τυγχάνεις καὶ ᾧ τὸ ζῇν ἀνέλπιστον διὰ τήν προφητικὴν ἀπόφασιν, τούτῳ πεντεκαιδεκαετὴς προσετίθετο χρόνος, ἡλίου παλίνδρομον, διὰ τὸ σημεῖον, ποιησαμένου τὴν πορείαν. Εἶτα, διὰ μὶν τὸν Ἐζεχίαν ἥλιος ὑπέστρεψεν, διὰ δὲ τὸν Χριστὸν ἥλιος ἐξέλιπεν · οὐκ ἀναποδίσας ἀλλʼ ἐκλείπων, καὶ διὰ τοῦτο δείξας τὴν διαφορὰν ἑκατέρων, Ἑζεχίου λέγω καὶ Ἰησοῦ. Εἰ Ἐζεκίας μὲν ἴσχυσεν ἀπόφασιν Θεοῦ λῦσαι· Ἰησοῦς δὲ οὗ χαρίζεται ἄφεσιν ἁμαρτιῶν; Ἀπόστρεψον, καὶ στέναξον σεαυτὸν, ἀπόκλεισον τὴν θύραν, καὶ προσευξαι ἵνα σοι ἀφεθῇ, ἵνα σου περιέλῃ τὰς φλόγας τὰς καυστικάς· ἰσχύει γὰρ ἐξομολόγησις σβέσαι καὶ πῦρ, ἰσχύει καὶ λέοντας ἡμερῶσαι. ### English translation (Claude) You see that it is good to confess; you see that there is salvation for those who repent. Solomon too fell; but what does he say? ‘Afterwards I repented.’ And Ahab, the king of Samaria, became a most lawless idolater, an outrageous man, the murderer of prophets, a stranger to godliness, a coveter of other men’s fields and vineyards; yet when he had killed Naboth through Jezebel, and Elijah the prophet came and merely threatened him, he tore his garments and put on sackcloth. And what does the loving God say to Elijah? ‘Have you seen how Ahab is pierced to the heart before me?’, all but persuading the fiery prophet to condescend to the penitent. ‘For I will not bring the evil in his days,’ he says. And though Ahab was not going to depart from his wickedness after the pardon, the forgiving God forgives him, not as ignorant of the future, but granting a pardon suited to the present season of repentance. For it belongs to a just judge to answer appropriately to each thing that has happened. [14] Again, Jeroboam stood at the altar sacrificing to the idols; his hand withered, because he commanded that the prophet who rebuked him be seized; but learning by experience the power of the man before him, he says: ‘Entreat the face of the Lord your God’; and because of this word his hand was restored again. If the prophet healed Jeroboam, cannot Christ heal you and set you free from your sins? Manasseh too was most lawless: he sawed Isaiah asunder, was defiled with every kind of idolatry, and filled Jerusalem with innocent blood; but when he was led captive to Babylon, he used his experience of misfortune as a healing course of repentance; for the Scripture says that ‘Manasseh humbled himself before the Lord, and prayed, and the Lord heard him and brought him back to his kingdom.’ If the one who sawed the prophet asunder was saved through repentance, will not you, who have done nothing so great, be saved? [15] Take care not to distrust the power of repentance without reason. Do you wish to know how strong repentance is? Do you wish to know the mighty weapon of salvation, and to learn how strong confession is? Hezekiah through confession routed a hundred and eighty-five thousand enemies. This was truly great, but still small compared with what is still to be told: the same king through repentance had a divine sentence that had already gone forth recalled. For when he fell ill, Isaiah said to him: ‘Set your house in order; for you shall die and not live.’ What expectation remained, what hope of recovery, when the prophet said, ‘for you shall die’? But Hezekiah did not give up repentance; remembering what is written, ‘When you turn and groan, then you will be saved,’ he turned to the wall, and lifting his mind from his bed to heaven (for the thickness of walls does not hinder prayers sent up with devotion), he says: ‘Lord, remember me; for it is enough for my healing that you remember me. You are not subject to times, but are yourself the lawgiver of life. For we do not live by nativity and the conjunction of stars, as some idly say; but you yourself are lawgiver both of living and of how long one is to live, as you will.’ And he whose life was without hope because of the prophet’s sentence had fifteen years added to it, the sun running backward on its course as the sign. Then, for Hezekiah’s sake the sun turned back, but for Christ’s sake the sun failed, not retracing its course but failing, and so showing the difference between the two, I mean Hezekiah and Jesus. If Hezekiah was able to annul God’s sentence, will not Jesus grant forgiveness of sins? Turn and lament for yourself; shut your door and pray to be forgiven, that he may take away the burning flames from you. For confession has power to quench even fire, power to tame even lions. ### Scripture references - Prov 24:32: quotation, high confidence - 1 Kgs 21:27–29: quotation, high confidence - 1 Kgs 13:4–6: quotation, high confidence - 2 Kgs 21:16: allusion, high confidence - 2 Chr 33:11–13: quotation, high confidence - Heb 11:37: allusion, medium confidence - 2 Kgs 19:35: allusion, high confidence - Isa 38:1–5: quotation, high confidence - Isa 30:15: quotation, high confidence - 2 Kgs 20:9–11: allusion, high confidence - Matt 27:45: allusion, high confidence ### Extrabiblical texts - Ascen. Isa. 5.1–14 (Ascension of Isaiah): allusion, medium confidence ### Translation notes - Contains sections 14 and 15, not separated in the scan (marked [14] and [15]). - “Afterwards I repented” is Prov 24:32 in the Septuagint, which Cyril reads as Solomon’s confession. Isaiah’s being sawn asunder comes from the Ascension of Isaiah (compare Heb 11:37). “When you turn and groan” is Isa 30:15 in the Septuagint. ### Citation (SBL) Cyril of Jerusalem, Cat. 2.13 (PG 33:400b–404c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-13). ## Catechetical Lecture 2.14 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-14 - Source: PG 33:404c–405a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three young men’s confession in the furnace quenched the flames, showing that repentance can quench even the fire of Gehenna. ### Greek text Εἰ δὲ ἀπιστῇς, ἒννόησον τί συγκατὲὅη τῡῖς τερι τὸν Ἀνανίαν-ποίας ἐξέχεαν πηγάςς πόθοι ξέσται ὕδατος, την ἐπὶ τεσσαράκοντα ἒννὲα nunc ἀνερχομὲνην (ὃ) φλόγα σβέσαι ἠδύναντο; Ἀλλʼ ὅπου ὀλιγον imaginis); ἡ φλὸξ, ἐκεῖ ποταμηδὸν ἐξεχΰὴ ἡτιίστις, καὶ ἐκεῖ ἔλεγον τὸ ἀντιφάρμακον τῶνκακῶν· Δίκαιος εἴ, Κύριε, ἐπὶ πᾶσιν οἷς ἐποίησας ἡμῖν ἡμάρτομεν γὰρ καὶ ἠνομήσαμεν. [illi μετάνῡια ἔλυσε τὰς φλόγας. Εἴ ἀπιστεῖς, ὅτι δύναται σβέσαι τὸ τῆς γεέννης πῦρ ἡ μετάνοια, ἐκ τῶν περῖ τὸν Ἀνανίαν γεγενημένων μάθε, ἈλλῚρεῖτκ τῶν ὀεάως ἀκροωμένων· Ἐκείνους ὁ θεὸς διιὶαίως ὖῤῥύσατο τότε· διὰ τὸ μὴ θελῆσαι εἰδωλολατρῆσαι, ἔδωκεν αὐτοῖς ὁ Θεὸς τήν δύναμιν. Ἐπειδή δὲ tofm παρέστη, ἔρχομαι λοιπὸν ἐφʼ ἕτερον τύπον με- τεπνοὶαι. τανοιας. ### English translation (Claude) But if you disbelieve, consider what happened to Hananiah and his companions. What streams did they pour out? How many measures of water could have quenched the flame that rose forty-nine cubits high? But where the flame was poured out a little too high, there faith was poured out like a river, and there they spoke the remedy against evils: ‘You are just, O Lord, in all that you have done to us; for we have sinned and transgressed.’ And their repentance dissolved the flames. If you disbelieve that repentance can quench the fire of Gehenna, learn it from what happened to Hananiah and his companions. But some keen listener will say: ‘God rescued those men justly then; because they would not commit idolatry, God gave them the power.’ Since this objection has come up, I turn now to another example of repentance. ### Scripture references - Dan 3:19–27: allusion, high confidence ### Extrabiblical texts - Pr Azar 4–6 (Prayer of Azariah and Song of the Three Young Men): quotation, high confidence - Pr Azar 24 (Prayer of Azariah and Song of the Three Young Men): allusion, high confidence ### Translation notes - This is section 16 in the standard numbering. The prayer is from the Septuagint additions to Daniel (the Prayer of Azariah), which also give the flame’s height of forty-nine cubits. ### Citation (SBL) Cyril of Jerusalem, Cat. 2.14 (PG 33:404c–405a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-14). ## Catechetical Lecture 2.17 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-17 - Source: PG 33:405a–405b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril recounts Nebuchadnezzar’s crimes against Jerusalem and its temple. ### Greek text Τίνα ὑπόνοιαν ἔχεις περὶ Ναβουχοδο- «deep; Οὐχ ἤκουσας ἀπὸ τῶν Γραφῶν, ὅτι αἱμοβόρος, ἀγριώδης, λεοντώδη τὴν προαίρεσιν ἔχων; οὐκ ἤκουσας ὅτι, τὰ ὀστέα τῶν βασιλέων ἐκ τῶν τάφων ἐξήνεγκεν εἰς τὸ φῶς; οὐκ ἤκουσας, ὅτι τὸν λαὸν ἐξῃχμαλώτευσεν; οὐκ ἤκουες, ὅτι τοὺς ὀφθαλμοὺς τοῦ βασιλέως ἐξετύφλωσε, προϊδόντος τὰ τέκνα ἐσφαγμένα; οὐκ ἤκουσας, ὅτι τὰ χερουβὶμ συνέτριψεν ; οὐ Λέγω τὰ νοητὰ, ἕπεταί μὴ τοῦτο ὑπολάβῃς, ἄνθρωπε, ἀλλᾶ τὰ γλυ- Β fl, ἀλλᾶ τὸ ἱλαστήριον, οὗ ἆρὰ μέσον ἐλάλει ὁ Θεὸς γωνίΤό καταπέτασμα τῆς ἁγιωσύνης κατεπάτησε· τὸ θυμιατήριον λαβὼν, ἐπὶ εἷδωλεῖον ἀπήνεγιε κάπαδῇ προσφερόμενα περιεῖλε· τὸν ναὸν ἐκ θεμελίων firmitates. Πόσων τιμωριῶν ἄξιος ἦν, ἐπὶ τῷ ἀνελεῖν βασιλέας, ἐπὶ τῷ ἐμπρῆσαι τὰ ἃγια, ἐπὶ ἢαὶχιήἁλωτῖσαι τὸν λαιὸν, ἐπὶ τῷ τὰ ἱερὰ axe-$1, “milites “aeut; ἆρʼ οὖν οὐκ ἦν θανάτων μυρίων ιξιοςι ### English translation (Claude) What do you think of Nebuchadnezzar? Have you not heard from the Scriptures that he was bloodthirsty, savage, with the temper of a lion? Have you not heard that he brought the bones of the kings out of their tombs into the light? Have you not heard that he took the people captive? Have you not heard that he put out the eyes of the king, after the king had first seen his children slaughtered? Have you not heard that he broke the cherubim in pieces? I do not mean the spiritual beings (do not suppose this, O man), but the carved figures, and the mercy seat, from between which God used to speak. He trampled underfoot the veil of the sanctuary; he took the altar of incense and carried it off to an idol-temple; he took away all the offerings; he burned the temple from its foundations. How many punishments did he deserve, for killing kings, for setting fire to the holy things, for taking the people captive, for setting the sacred vessels in the house of idols? Did he not deserve ten thousand deaths? ### Scripture references - Jer 8:1: allusion, high confidence - 2 Kgs 25:7: allusion, high confidence - Exod 25:22: allusion, high confidence - 2 Kgs 25:9: allusion, high confidence ### Translation notes - Some words in the scan are garbled and are restored by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 2.17 (PG 33:405a–405b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-17). ## Catechetical Lecture 2.18 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-18 - Source: PG 33:408a–408b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nebuchadnezzar, punished by being made like a beast, repented and acknowledged the Most High, and God restored his kingdom. ### Greek text Εἶδες τὸ μέγεθος τῶν κακῶν· ἐλθὲ λοιπὸν ἔπὶτήν τοῦ Θεοῦ φιλανθρωπίαν. Ἀπεθηριώθη, ἐν ἐρήμῳ διέτριβεν, ἐμαστιγοῦτο ἳνα σωθῇ. Εἶχεν ὄνυχας ὡς λέων· ἁρπακτικὸς γὰρ ἦν τῶν ἁγίων. Εὶχε τρίχας λεόντων· λέων γὰρ ἦνʼ άρπάζων καὶ ὠρυόμενος. Χόρτον ὡς βοῦς ἧσθε· κτῆνος γὰρ ἦν, οὐκ εἰδὼς τὸν δεδωκότα τήν βασιλείαν. Ἐβάφη τὸ σῶμα αὐτοῦ ἀπὸ τῆς δρόσου· ἐπειδὴ προϊδὼν κατασβεσθὲν ὑπὸ τῆς δρόσου τὸ πῦρ, οὐκ ἐπίστευσε. Καὶ τί γίνεται; Μετὰ ταῦτα, φησὶν, ἐγὼ Ναβουχοδονόσορ τοὺς ὀφθαλμούς μου είς τὸν οὐρανὸν ἀνέλαβον, καὶ τὸν Ὕψιστον ηὗλόγησα, καὶ τῷ ζῶντι εὶς τοὺς αἰῶνας ᾔνεσα, καὶ ἐδόξασα. Ὅτε τοίνυν ἐπέγνω τὸν Ὕψιστον, καὶ τὰς εὐχαριστηρίους φωνὰς ἀνέπεμψε τῷ Θεῷ, καὶ ἦλθεν εὶς μεταμέλειαν ὧν διεπράξατο, καὶ ἐπέγνω τὴν οἰκείαν ἀσθένειαν· τότε ὁ Θεὸς ἀποδίδωσιν αὐτῷ τήν τιμὴν τῆς βασιλείας. ### English translation (Claude) You have seen the magnitude of his evils; come now to God’s love for humankind. He was turned into a beast; he lived in the desert; he was scourged so that he might be saved. He had claws like a lion, for he was a robber of the holy things. He had hair like a lion’s, for he was a lion, snatching and roaring. He ate grass like an ox, for he was a beast, not knowing the one who had given him the kingdom. His body was wet with the dew, because, though he had seen the fire quenched by the dew, he did not believe. And what happens? ‘After this,’ he says, ‘I, Nebuchadnezzar, lifted up my eyes to heaven, and I blessed the Most High, and I praised and glorified him who lives forever.’ When, then, he recognized the Most High and sent up words of thanksgiving to God, and came to regret what he had done, and recognized his own weakness, then God gave him back the honor of the kingdom. ### Scripture references - Dan 4:33–34: quotation, high confidence - Dan 4:36: allusion, high confidence ### Extrabiblical texts - Pr Azar 27 (Prayer of Azariah and Song of the Three Young Men): allusion, medium confidence ### Translation notes - The “dew” that quenched the fire is from the Septuagint additions to Daniel (Prayer of Azariah 27). ### Citation (SBL) Cyril of Jerusalem, Cat. 2.18 (PG 33:408a–408b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-18). ## Catechetical Lecture 2.19 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-19 - Source: PG 33:408b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Nebuchadnezzar was pardoned, so will the penitent be; Peter, after denying Christ, wept and kept his apostleship. ### Greek text Τί οὗν ; τῷ μὶν Ναβουχοδονόσορ τοιαῦτα διαπραξαμένῳ, καὶ ἐξομολογησαμὲνῳ, δέδωκε τὴν συγχώρησιν καὶ τὴν βασιλείαν· σοὶ δὲ μετανοοῦντι, οὐ δίδωσι την ἄφεσιν τῶν ἁμαρτημάτων, καὶ τήν τῶν οὐρανῶν βασιλείαν, ἐὰν ὲπαξίως πολιτεύσῃ; Φιλάνθρωπος ὁ Κύριος, καὶ ταχὺς είς συγχώρησιν, βραδὺς δὲ εἷς τιμωρίαν. Μηδεὶς οὗν ἀπελπισάτω τῆς ἑαυτοῦ σωτηρίας. Πέτρος ὁ κορυφαιότατος καί πρωτοστάτης τῶν ἀποστόλων, ἐπὶ παιδισκαρίου ἠρνήσατο τρὶς τὸν Κύριον· ἀλλὰ μεταμεληθεὶς, ἔκλαυσε πικρῶς. Τὸ δὲ κλαῦσαι, τήν μετάνοιαν τὴν ἐγκάρδιον παρίστησι· καὶ διὰ τοῦτο, οὐ μόνον ἔλαβε τῆν ἄφεσιν ἐπὶ τῇ ἀρνήσει, ἀλλὰ γὰρ καὶ τὸ ἀποστολικόν ἀξίωμα ἔσχεν ἀναφαίρετον. ### English translation (Claude) What then? To Nebuchadnezzar, after doing such things and confessing, God gave pardon and the kingdom; and when you repent, will he not give you forgiveness of sins and the kingdom of heaven, if you live worthily? The Lord loves humankind, is swift to pardon and slow to punish. Let no one, then, despair of his own salvation. Peter, the chief and foremost of the apostles, denied the Lord three times before a little servant girl; but he repented and wept bitterly. Weeping shows the repentance of the heart; and therefore he not only received forgiveness for his denial, but also kept his apostolic dignity unforfeited. ### Scripture references - Matt 26:69–75: allusion, high confidence - Exod 34:6: echo, low confidence ### Citation (SBL) Cyril of Jerusalem, Cat. 2.19 (PG 33:408b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-19). ## Catechetical Lecture 2.20 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-20 - Source: PG 33:408b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril urges the candidates to confess their sins so as to receive forgiveness and the heavenly gift. ### Greek text ’Ἔχοντες οὗν, ἀδελφοὶ, πολλοὺς τύπους τῶν ἁμαρτησάντων, καὶ μετανοησάντων, καὶ σωθὲντων, προθύμως καὶ αὐτοὶ ἐξομολογήσασθε τῷ Κυρίῳο ’ἱνα καί τὴν συγχώρησιν λάβητε τῶν προγεγενημένων ἁμαρτημάτων, καὶ τῆς ἐπουρανίου ’δῴρέᾶς “tegam. ### English translation (Claude) Having, then, brothers, many examples of those who sinned and repented and were saved, you too must confess eagerly to the Lord, so that you may receive pardon for your former sins and be counted worthy of the heavenly gift … ### Translation notes - The sentence breaks off in the scan and continues in 2.21 (both are section 20 in the standard numbering). ### Citation (SBL) Cyril of Jerusalem, Cat. 2.20 (PG 33:408b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-20). ## Catechetical Lecture 2.21 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-21 - Source: PG 33:408b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Close of the second lecture. ### Greek text καὶ τὴν ἐπουράνιον κληρονομήσητε βασιλείαν μετὰ πάντων τῶν ἁγίων· ἐν Χριστῷ Ἰησοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας των αἰώνων. Ἀμήν. ### English translation (Claude) … and inherit the heavenly kingdom with all the saints, in Christ Jesus, to whom be glory for ever and ever. Amen. ### Translation notes - This continues section 20 (2.20); the words between are garbled or lost in the scan. ### Citation (SBL) Cyril of Jerusalem, Cat. 2.21 (PG 33:408b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/2-1/#p-2-21). ## Catechetical Lecture 3.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-2 - Source: PG 33:425b–428c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril urges the candidates, as guests called to a wedding, to prepare their souls by repentance and faith to receive the Holy Spirit. ### Greek text "sidente τοίνυν, ὦ τέκνα δικαιοσύνης, Ἰωάννῃ παρακαλοῦντι καὶ λέγοντι· Εὐθύνατε τήν ὁδὸν Κυρίου· ἐξάρατε πάντα τὰ σκῶλα καῖ τά σκάνδαλα,“ἕνα εὐθυπορήσητε πρὸς αἰώνιον ζωήν. Ἑτοιμάσατε τῆς ψυχῆς τὰ ἀγγεῖα καθαρᾶ διὰ τῆς ἀνυποκρίτου πίστεως, πρὸς ὑποδοχὴν τοῦ ἁγίου Πανεάματος. Ἀρξασθε πλύνειν τὰς στυλὰς ὑμῶν διὰ μετανοίας, ἵνα εἰς τὸν νυμφῶνα καθαροὶ κληθέντες εὐρειῆτε. Ὀ μὲν γὰρ νυμφίος καλεῖ πάντας ἁπλῶς, ἐπειδὴ ὂαψιλῆς ἡ χάρις· καὶ μεγιλοφώνων κηρύκων amvi, συνάγει τοὺς πάντας· διαΑρίνει δὲ λοιπὸν ὁ αὐτὸς τοὺς ἔνδον εἰσελθόντας εἷς τὸν τυπικὸν γάμον. Μὴ γὲνοιτό τινα τῶν ὁνοματογραφηθέντων νῦν ἀκοῦσαι· Ἑταῖρε, πῶς ετσῆλθες ὦδε, μή ἔχων ἔνδυμα γάμου; εἴη δὲ ὑμᾶς πάντας ἀκοῦσαν Εὖ, δοῦλε ἀγαθὲ καὶ πιστέ ἐπὶ ὀλίγα ἧς πιστὸς, ἐπὶ πολλῶν σε καταστήσω· εἴσελθε εἰς τὴν χαρὰν τοῦ Κυρίου σου. Νῦν γὰρ τὲως ἔξω τῆς θύρας ἕστηκεν γένοιτο δὲ πάντας ὑμᾶς εἴτι-εἶν· Εἰσήνεγχέ μεόβασιλεὺς εἷς τὸ ταμεῖον αὐτοῦ. Ἀγαλλιάσθω in)». χή μου ἐπὶ τῷ Κυρίῳ· ἐνέδυσε γάρ με ἱμάτιον σωτηρίου, καί χιτῶνα εὐφροσύνης· ὡς νυμφίῳ περιέθηκέ μοι μίτραν, καὶ ὡς νύμφην “tandem, σε με κόσμῳ. Ἵνα εὑρεθῇ πάντων ὑμῶν ἡ duxi, μὴ ἔχουσα σπῖλον, ἢ ῥυτίδα, ἧ τι τῶν τοιούτων· οὔ λέγω προ τοῦ λαβεῖν τήν χάριν· (πῶς γὰρ, o'i γε ἐπὶ ἀιρέσει ἁμαρτιῶν ἐκλήθητε ;) ἀλλʼ ’ἱνα διδομένης τῆς χάριτος, ἀκατάγνωστος ἡ συνείδησις εὓρεθεῖθα συνδράμῃ τῇ χάριτι. ### English translation (Claude) Heed, then, O children of righteousness, John when he exhorts and says: ‘Make straight the way of the Lord.’ Remove all obstacles and stumbling blocks, so that you may walk straight on to eternal life. Make ready the vessels of the soul, clean through unfeigned faith, to receive the Holy Spirit. Begin to wash your robes through repentance, so that when you are called to the bridal chamber you may be found clean. For the Bridegroom calls all without distinction, since his grace is generous, and the cry of loud-voiced heralds gathers everyone; but afterwards the same Bridegroom sorts out those who have come in to the figurative wedding. May none of those whose names have now been enrolled hear: ‘Friend, how did you come in here without a wedding garment?’ But may you all hear: ‘Well done, good and faithful servant; you were faithful over a few things, I will set you over many; enter into the joy of your Lord.’ For now, meanwhile, you stand outside the door; but may you all say: ‘The King has brought me into his chamber. Let my soul rejoice in the Lord; for he has clothed me with a garment of salvation and a tunic of gladness; he has put a turban on me as on a bridegroom, and adorned me with ornaments as a bride.’ So may the soul of every one of you be found without spot or wrinkle or any such thing. I do not mean before you receive the grace (for how could that be, when you were called for the forgiveness of sins?), but that when the grace is given, your conscience may be found blameless and may run together with the grace. ### Scripture references - John 1:23: quotation, high confidence - Isa 40:3: quotation, high confidence - Rev 7:14: echo, medium confidence - Matt 22:2–12: allusion, high confidence - Matt 25:21: quotation, high confidence - Song 1:4: quotation, high confidence - Isa 61:10: quotation, high confidence - Eph 5:27: quotation, high confidence ### Translation notes - This is section 2 in the standard numbering (section 1 is not in the staged text). The first word is garbled in the scan; “Heed” is given by sense (John is in the dative). ### Citation (SBL) Cyril of Jerusalem, Cat. 3.2 (PG 33:425b–428c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-2). ## Catechetical Lecture 3.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-3 - Source: PG 33:428d–429b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Baptism is a solemn enlistment before God and the angels; its water carries spiritual grace. ### Greek text Μέγα τὸ πρᾶγμα ὄληθῶς, ἀδελφοὶ, καὶ μετᾶ προσοχῆς αὐτῷ προσελθετε. Μέλλει Exacto: ὑμῶν παρίστασθαι τῷ Θεῷ, ἐνώπιον μυριάδων στρατιῶν ἀγγέλων· μέλλει τὸ Πνεῦμα τὸ ἆγιον σφραγίζειν bisti” ψυχάς μέλλετε στρατολογεῖσθαι τῷ μεγάλῳ σιλεῖ. Οὐκοῦν ἑτοιμάσασθε, παρασκευάσαισθε· ουκ ἱματίων λαμπροτάτας ἐνδυσάμενοι στολὰς, ἀλλὰ qmχῆς εὖσυνείδητον εὐλάβειαν. Μὴ ὡς ὕδατι λιτῴ apris-εχε τῷ λουτρῷ, ἀλλὰ τῇ μετὲ τοῦ ὕδατος δεδοiis“; πνευματικῇ χάριτι. Ὥσπερ γὰρ τὰ τοῖς βωμοῖς προσεμερόμενα, τῇ φύσει ὅντα λιτὰ, μεμολυσμένα γίγνεται τῇ Emathia-ei. τῶν εἰδώλων· οὕτως ἀπεναν· ### English translation (Claude) This is truly a great matter, brothers, and you must approach it with attention. Each of you is about to be presented to God before tens of thousands of hosts of angels; the Holy Spirit is about to seal your souls; you are about to be enlisted in the army of the great King. So make yourselves ready and prepare yourselves, putting on, not the brightest robes of clothing, but the devotion of a soul with a good conscience. Do not regard the washing as plain water, but rather regard the spiritual grace given with the water. For just as the things offered on the altars, plain in their nature, become defiled by the invocation of the idols, so conversely ### Scripture references - Heb 12:22: echo, low confidence ### Translation notes - Section 3 in the standard numbering; the sentence continues in 3.4. ### Citation (SBL) Cyril of Jerusalem, Cat. 3.3 (PG 33:428d–429b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-3). ## Catechetical Lecture 3.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-4 - Source: PG 33:429b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Water with the invocation of Father, Son, and Spirit acquires sanctifying power. ### Greek text τό λιτὸν ὕδωρ Πνεύματος ἁγίου, καὶ Χριστοῦ, καὶ Πατρὸς τὴν ἐπίκλησιν λαβὸν, δύναμιν ἁγιότητος ἐπικτᾶται. ### English translation (Claude) the plain water, having received the invocation of the Holy Spirit, and of Christ, and of the Father, acquires a power of holiness. ### Translation notes - Continues section 3 from 3.3. ### Citation (SBL) Cyril of Jerusalem, Cat. 3.4 (PG 33:429b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-4). ## Catechetical Lecture 3.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-5 - Source: PG 33:429c–432b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Water cleanses the body and the Spirit seals the soul; both are needed, as Christ’s words and Cornelius’s baptism show. ### Greek text Επειδὴ γὰρ διπλοῦς ὁ ἅνθρωπος, ἐκ ψυχῆς καὶ σώματος συγκείμενος, διπλοῦν καὶ τὸ καθάρσιον· τὸ μὲν ἀσώματον, τῷ ἀσωμάτῳ· τὸ δὲ σωματικὸν, τῷ σώματι· καὶτὸ μὲν ὕδωρ καθαίρει τὸ σῶμα, τὸ δὲ Πνεῦμα σφραγίζει τήν ψυχήν· ’ἱνα Πνεύματι ἒρpavus-Five; τήν καρδίαν, καὶ λελουμένοι τὸ σῶμα ὕδατι καθαρῷ, προσέλθωμεν τῷ Θεῷ. Μέλλων τοίνυν ιίς τὸ ὕδωρ καταβαίνειν, μὴ τῷ ψιλῷ τοῦ ὕδατος πρῆπξχεʼ ἀλλᾶ τοῦ ἁγίου "vt-351.1%: Eva-.135; τήν σωτηρίαν ἐκόἐήου· ἄνευ γὰρ ἀμʼροτερων ἀδύνατόν σε τελειωθῆναι. Οὐκ ἰγώ εἰμι ὸ τοῦτο λέγων, ἀλλʼ ὁ Κύριος Ἰησοῦς Χριστὸς, ὁ 1'05 πράγματος τήν ἐξουσίαν ἔχων φησὶ γάρ· Ἐὰν μή τις γεννηθῇ ἂνωθεν, καὶ ἐπιφέρει Hyan,“ ὕδατος καὶ Πνεῦματος, οὐ δύναται εἰσελθεῖν εἰς τήν βασιλείαν τοῦ Θεοῦ· οὐδὲότῷ ὕδατι βαπτιζόμενος, μή χαταξιωθείς δε τοῦ Πνεύματος, τελείαν ἔχει τήν χάριν οὐδέ κᾶν ἑνάρετός τις γένηται τοῖς ἔργοις, μή λάβῃ δὲ τήν διʼ ὕδατος σφραγῖδα, εἷσελεύσεται εἷς τὴν βασιλείαν τῶν οὐρανῶν. Τολμηρὸς ὁ λόγος, ἀλλʼ οὔκ ἐμός. Ἰησοῦς γὰρ ὁ ἀποφηνάμενος· καὶ μοι λαβὶ τῶν λέν γων τήν ἀπόδειξιν ἀπὸ τῆς θείας Γραφῆς. Κορνήλιος ἧν ἀνὴρ δίκαιος, ἀγγέλων ὀπτασίας χαταξιωθεῖς, στήλην ἀγαθὴν ἐν οὐρανοῖς παρὰ τῷ Θιῷ τὰς ἑαυτοῦ προσευχὰς καὶ ἐλεημοσύνας ἀναστήσας. Ἦλθεν ὁ Πέτρος, καὶ τὸ Πνεῦμα ὲπεχύθη τοῖς πιστεύουσι, καὶ ἐλάλησαν γΑώσσαις ἑτέραις, καὶ προεφήτευσαν. π καὶ μετὰ τήν τοῦ live-51.1110; χάριν ἡ Γραφή φησιν, δτι ιΙροσέταξεν αὐτοὺς ὁ ΙΙέτρος ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι. 1Ἰνα τῆς ψυχῆς διὰ τῆς πίσσεως ἀναγεννηθείσης, μεταλάβῃ καὶ τὸ σῶμα, διὰ τοῦ ὕδατος, τῆς χάριτος. ### English translation (Claude) For since a human being is twofold, composed of soul and body, the purification too is twofold: the incorporeal for the incorporeal, and the bodily for the body. The water cleanses the body, and the Spirit seals the soul, so that, having our hearts sprinkled by the Spirit and our bodies washed with pure water, we may draw near to God. When you are about to go down into the water, then, do not attend to the bare water, but look for salvation by the working of the Holy Spirit; for without both it is impossible for you to be made perfect. It is not I who say this, but the Lord Jesus Christ, who has authority over the matter; for he says: ‘Unless someone is born from above,’ and he adds, ‘of water and Spirit, he cannot enter the kingdom of God.’ Neither does one who is baptized with water but not counted worthy of the Spirit have the grace in full; nor, even if someone is virtuous in his deeds but does not receive the seal through water, will he enter the kingdom of heaven. The saying is bold, but it is not mine; for it is Jesus who declared it. Take the proof of the words from divine Scripture. Cornelius was a just man, counted worthy of a vision of angels, who had set up his prayers and almsgiving as a good memorial in heaven before God. Peter came, and the Spirit was poured out on those who believed, and they spoke in other tongues and prophesied; and after the grace of the Spirit the Scripture says that Peter commanded them to be baptized in the name of Jesus Christ, so that, the soul having been born again through faith, the body too might share in the grace through the water. ### Scripture references - Heb 10:22: allusion, high confidence - John 3:3: quotation, high confidence - John 3:5: quotation, high confidence - Acts 10:1–4: allusion, high confidence - Acts 10:44–48: allusion, high confidence ### Translation notes - Section 4 in the standard numbering. A few garbled words are read by sense (e.g. “by the working of the Holy Spirit”). ### Citation (SBL) Cyril of Jerusalem, Cat. 3.5 (PG 33:429c–432b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-5). ## Catechetical Lecture 3.6 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-6 - Source: PG 33:432b–433c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why water: Scripture shows water at creation, the exodus, the covenants, Elijah’s ascent, and the priests’ washing. ### Greek text Εἰ δὲ τις ποθεῖ γνῶναι, διὰ τί διʼ ὕδατος, καὶ μὴ διʼ ἒτέροο τῶν στοιχείων ἡ χάρις δίδοται, τὰς θείας Γραφὰς ἀναλαβὼν εὑρήσει. Μὲγα γάρ τιτὸ ὕδωρ, χαὶ τῶν τεσσάρων τοῦ κόσμου στοιχείων τῶν φαινομένων τὸ κάλλιστον. Ἀγγὲλων ἐνδιαίτημα ὁ οὑρανὸς, ἀλλʼ ὶξῦὂὶτων οὐρανοίο γῆ τὸ τῶν ἀνθρώπων χωρίον, ἆλϊὶξῦδάτων ἡ γῆʼ καὶ πρὸ πάσης τῶν γενητᾶ τῆς μὲρου κατασκευῆς, Πνεῦμα τοῦ Θεοῦ ἔπεφὲρετο ἐπάνω τοῦ ὕδατος. Ἀρχὴ τοῦ κόσμου τ ὕδωρ, καὶ ἆρχή τῶν Εὖαγγελίων ὁ Ἰορδάνης ι2)’ ἐλευθερία τῷ Ἰσραὴλ ἀπὸ τοῦ Φαραὼ διὰ τῆς θαλάσσης, καὶ ἐλευθερία ἁμαρτιῶν τῷ κόσμῳ διὰ τοῦ λουτροῦ τοῦ ὕδατος ἐν ῥήματι Θεοῦ· ’Ὀπου διαθήκη πρός τινας, ἐκεῖ καὶ ὕδωρ. Μετὰ τὸν κατακλυσμὸν, ὶτὲθη διαθήκη πρὸς Νῶε· διαθήκη τῷ ’[σραήλ ἐξ ὅρους Σινᾶ· ἀλλᾶ μετὰ ὕδατος, καὶ ἐρίου κοκκίνου, καὶ ὑσσώπου. Ἠλίας ἀναλαμβανεται, ἀλλʼ οὐ χωρὶς ὕδατος· πρῶτον γὰρ διαβαίνει τὸν Ἰορδάνην, εἶτα ἱππηλατεῖ τὸν οὐρανόν. Πρῶτον ὁ ἀρχιερεὺς λοῦε - 111, εἶτα augur? πρῶτον γὰρ Ἀαρὼν ἐλούσατό, εἶτα γέγυνεν ἀρχιερεύς· πῶς γὰρ ἐνεχώρει τῶν ἄλλων ὕπερεῦχεσθαι, τὸν διʼ εῧδατος οὔπω κεκαθαρισμένον ; Καὶ σύμβολον ἔκειτο τοῦ βαπτίσματος, λουτὴρ ἔνδον ἀποκὶμενος τῆς σκηνῆς. ### English translation (Claude) If anyone wants to know why the grace is given through water and not through some other of the elements, he will find it by taking up the divine Scriptures. For water is a great thing, and the fairest of the four visible elements of the world. Heaven is the dwelling of angels, but the heavens are from the waters; the earth is the place of human beings, but the earth is from the waters; and before the whole construction of the things made in the six days, the Spirit of God was borne above the water. The beginning of the world was water, and the beginning of the Gospels was the Jordan. For Israel, freedom from Pharaoh came through the sea; and for the world, freedom from sins through the washing of water by the word of God. Where there is a covenant with anyone, there is water too. After the flood a covenant was made with Noah; a covenant was made with Israel from Mount Sinai, but with water, and scarlet wool, and hyssop. Elijah is taken up, but not without water; for first he crosses the Jordan, then he drives through heaven in a chariot. First the high priest washes, then he offers incense; for Aaron first washed, then became high priest; for how could one who had not yet been cleansed through water pray for others? And as a symbol of baptism a laver was set within the tabernacle. ### Scripture references - Gen 1:6–9: allusion, medium confidence - Gen 1:2: quotation, high confidence - Mark 1:4–5: allusion, medium confidence - Exod 14:21–30: allusion, high confidence - Eph 5:26: quotation, high confidence - Gen 9:8–17: allusion, high confidence - Heb 9:19: allusion, high confidence - 2 Kgs 2:8–11: allusion, high confidence - Lev 8:6: allusion, high confidence - Exod 30:18: allusion, high confidence ### Translation notes - Section 5 in the standard numbering. Several words are garbled in the scan and read by sense (“but the earth is from the waters”; “then offers incense”). ### Citation (SBL) Cyril of Jerusalem, Cat. 3.6 (PG 33:432b–433c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-6). ## Catechetical Lecture 3.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-7 - Source: PG 33:433d–437d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John the Baptist, greatest of those born of women, stands at the turn of the covenants; his baptism with confession points to repentance and the putting off of the old life. ### Greek text fl Clidfib τήλος, καὶ τῆς Καινῆς Διαθήκης ἀρχὴ τὸ βάπτισμα. Ἰωάννης γὰρ ἦν ἀρχηγὸς, οὗ μείζων ἐν γεννητοῖς γυναικῶν οὐδὲ εἷςʼ τέλος μὲν προφητῶν· Πάντες γὰρ οἱ προφῆται καὶ ὁ νόμος ἓως Ἰωάννου. Τῶν δὲ εὐαγγελικῶν πραγμάτων ιρχή· Ἀρχή γὰρ τοῦ Εὐαγγελίου Ἰησοῦ Χριστοῦ, φησί καὶ τὰ ἑξῆς· Ι1.*ὶγένετο Ἰωάννης ἐν τῇ ἐρήμῳ βαπτίζων. Κᾶν Ἠλίαν τὸν Θεσβίτην εἴποις τὸν ἀναληφθέντα, ἀλλʼ οὐχ ἔστι μείζων Ἰωάννου- μετετέοη (lt) ὁ Ἑνὼχ, ἀλλʼ οὐκ ἔστι μείζων γΙιι›ιὶννου“ Μωσῆς μέγιστος νομοθέτης, καὶ πάντες θαυμαστοὶ οἱ προφῆται, ἀλλʼ οὗ μείζόνις Ἰωάννου. Οὐκ ἐγὼ προφήτας προφήταις τολμῶ urnula!νειν· ἀλλʼ ὁ Δεσπότης αὐτῶν τε καὶ ἡμῶν, ὁ Κύριος Ἰησοῦς ἀπεφήνατο · Μείζων ἐν γεννητοῖς γυναικῶν Ἰωάννου οὐχ ἐγήγερται· οὐχ ἐν γεννητοῖς παρθένων, ἀλλὰ γυναικῶν. Τῷ μεγάλῳ δούλῳ πρὸς τοὺς συνδούλους ἡ σύγκρισις· τῷ υἱῷ δὲ πρὸς οἰκέτας ἀσύγιριτος ἡ ὑπεροχὴ καὶ ἡ χάρις. Βλέπεις πλίκον ἆιθρωπον ἀρχηγὸν ταύτης τῆς χάριτος ὀ Θεὸς εἶλατο ; ὰχτήμονα καὶ φιλέρημον, οὗ μισάνθρωπον· ἀκρίδας ἐσθίοντα καὶ πτεροφυήσαντα τῆν ψυχήν μέλιτος ἐμφορούμενον, καὶ μελιτος ἡδῦτερά τεκαὶ ὠφελιμώτερα λαλοῦντα· ἔνδυμα περικείμενον ἀπὸ τριχῶν καμήλου, καὶ τῆς ἀσκήσεως τὸν τύπον ἐν ἑαυτῷ δεικνύντα· ὃς καὶ ὑπὸ Πνεύματος ἁγίου, ἔτι ἐν γαστρὶ μητρὸς κυοφορούμενος, ἡγιάσθη. Ἡγιάσθη Ἱερεμίας, ἀλλʼ οὐκ ἐπροφήτευσεν ἐν γαστρί· μόνος δὲ Ἰωάννης χυοφορούμενος ἐσκίρτησεν ἐν ἀγαλλιάσει, καὶ σαρκὸς ὀφθαλμοῖς μή βλέπων. τὸν Δεσπότην ἐγνώριζε τῷ Πνεύματι· ἐπειδὴ γὰρ μεγάλου βαπτίσματος ἦν ἡ χάρις, ἐδεῖτο καὶ μεγὰλου τοῦ προστάτου, Ζʼ. Οὗτος ἐβάπτιζεν ἐν τῷ Ἰορδάνῃ, καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰεροσόλυμα, βαπτισμὰτων ἀπαρχῆς ἀπολαύουσα· τὸ γὰρ ἁπάντων ἄγαθῶν ἀξίωμα ἐν Ἰεροσολύμοις. Ἀλλᾶ γνῶτε, Ἱεροσολυμῖται, πῶς οἱ ἐξερχόμενοι ἐβαπτίζοντο ὑπʼ αὖτοῦ· Ἑξομολογούμενοι, φησί, τας ἁμαρτίας αὐτῶν. Πρῶτον ἐδείκνυον τὰ τραύματα, εἶτα ἐπῆγεν ἐκεῖνῠς τὰ ἷατρεύματα, καὶ τοῖς πιστεύουσιν ἐδίδου λύτρωσιν αἰωνίου πυρός. Καὶ εἰ θέλεις αὐτὸ τοῦτο πεισθῆναι, ’ὁτι λύτρωσίς ἐστι τὸ βάπτισμα Ἰωάννου πυρὸς ἀπειλῆς, ἄκουε λὲγοντος αὐτοῦʼ Γεννήματα ἑχιδνῶν,τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς ; Μὴ οὖν ἔσο λοιπὸν ἔχιδνα, ἀλλὰ ἐχίδνης γέννημα ποτε γενόμενος, ἆπόδυσαι, φησὶ, τῆς fige-:17): ἀμαρτητικῆς ζωῆς τήν ὑπόστασιν. Πᾶς γαρ ὄφις εἷς στενὸν ἑνδῦνας, ἀποτίθεται τὸ γῆρας, καὶ τὴν παλαιότητα διὰ τῆς ἀποθλίψεως ἐκδυσάμενος, νεάζει λοιπὸν τῷ σώματι. ΟἘτως εʼίσελθε, φησὶν, καὶ σὺ διὰ τῆς στενῆς καὶ τεθλιμμένης θύρας· ἀπόθλιψον ἑαυτὸν διὰ τῆς νηστείας, ἐκβίασαί σου τήν ἀπώλειαν. Ἀπόδυσαι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, χαί εἰπὲ τὸ ἐν *ᾼσμασιν εκεῖνο· Ἐξεόυσαμην τὸν χιτῶνά μου, πῶς ἐνδύσομαι αὐτόν; Ἀλλʼ ’ἴσως (ὅ) ἔστι τις ἐν ὑμῖν ὑποκριτὴς, ἆνθρωπςὶρεσχος, καὶτὸ μὶν εὐλαβὲς ὑποκρινόμενος, μὴ απὸ καρδίας δὲ πιστεύων, Σίμωνος ἔχων τοῦ Μάγου τὴν ὑπόκρισιν, οὐχ ’ίνα μεταλάβῃ τῆς χάριτος προσελθὼν, ἁ) λʼ ’ίνα πολυπραγμονήσῃ τὸ διδόμενον· ἀκουέτω nio-310.1 παρᾶ Ἰωάννου· ’Ἤδη δὲ καὶ ἦ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων χεῖται. Πᾶν οὖν δένδρον μή ποιοῦν καρπὸν καλὸν, ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. Ἀδυσώπητος ὁ δικαστὴς, ἄφελε τὴν ὑπόκρισιν. ### English translation (Claude) […] the end, and the beginning of the New Testament, is baptism. For its leader was John, than whom none among those born of women is greater. He was the end of the prophets: ‘For all the prophets and the law were until John’; and the beginning of the gospel events: for ‘The beginning of the gospel of Jesus Christ,’ it says, and what follows: ‘John came baptizing in the wilderness.’ You may name Elijah the Tishbite, who was taken up, but he is not greater than John; Enoch was translated, but he is not greater than John; Moses was the greatest lawgiver, and all the prophets are admirable, but they are not greater than John. It is not I who dare to compare prophets with prophets; it is their Master and ours, the Lord Jesus, who declared: ‘Among those born of women there has not risen one greater than John’; not ‘among those born of virgins,’ but ‘of women.’ The comparison is between the great servant and his fellow servants; but the Son’s preeminence and grace are beyond comparison with household servants. Do you see what kind of man God chose as the leader of this grace? One who owned nothing and loved the desert, yet no hater of people; who ate locusts and gave his soul wings; who was filled with honey and spoke things both sweeter and more profitable than honey; who was clothed in a garment of camel’s hair and showed in himself the pattern of the ascetic life; who was sanctified by the Holy Spirit while still carried in his mother’s womb. Jeremiah was sanctified, but did not prophesy in the womb; John alone, while carried in the womb, leapt for joy, and though he did not see with eyes of flesh, recognized the Master by the Spirit. For since the grace of baptism was great, it also needed a great founder. [7] This man was baptizing in the Jordan, and all Jerusalem went out to him, enjoying the firstfruits of baptisms; for the prerogative of all good things is in Jerusalem. But learn, people of Jerusalem, how those who went out were baptized by him: ‘Confessing,’ it says, ‘their sins.’ First they showed their wounds; then he applied the remedies, and to those who believed he gave redemption from eternal fire. And if you want to be convinced of this very point, that John’s baptism is redemption from the threat of fire, hear him say: ‘Brood of vipers, who warned you to flee from the wrath to come?’ Do not then be a viper any longer; but since you were once a viper’s brood, strip off, he says, the slough of your former sinful life. For every snake creeps into a narrow place and lays aside its old age, and having stripped off its oldness by the squeezing, is young again in body. So you too, he says, enter through the narrow and constricted gate; squeeze yourself by fasting, force out what is destroying you. ‘Put off the old man with his deeds,’ and say that word in the Song: ‘I have taken off my tunic; how shall I put it on?’ But perhaps there is among you some hypocrite, a man-pleaser, who pretends to piety but does not believe from the heart, having the hypocrisy of Simon the magician, who has come not to share in the grace but to pry into what is given. Let him too hear from John: ‘Already the axe is laid at the root of the trees. Every tree, therefore, that does not bear good fruit is cut down and thrown into the fire.’ The Judge is not to be swayed; put away your hypocrisy. ### Scripture references - Matt 11:11: quotation, high confidence - Matt 11:13: quotation, high confidence - Mark 1:1: quotation, high confidence - Mark 1:4: quotation, high confidence - 2 Kgs 2:11: allusion, high confidence - Gen 5:24: allusion, high confidence - Matt 3:4: allusion, high confidence - Jer 1:5: allusion, high confidence - Luke 1:15: allusion, high confidence - Luke 1:41–44: allusion, high confidence - Mark 1:5: quotation, high confidence - Matt 3:7: quotation, high confidence - Matt 7:13–14: allusion, high confidence - Col 3:9: quotation, high confidence - Song 5:3: quotation, high confidence - Acts 8:9–24: allusion, high confidence - Matt 3:10: quotation, high confidence ### Translation notes - This is section 6 in the standard numbering, and contains section 7, not separated in the scan (marked [7]). The opening words are garbled in the scan (probably “of the Old Testament”) and are not translated. - “Squeeze yourself by fasting” plays on the snake that sheds its skin by squeezing through a narrow place. ### Citation (SBL) Cyril of Jerusalem, Cat. 3.7 (PG 33:433d–437d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-7). ## Catechetical Lecture 3.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-8 - Source: PG 33:437d–440b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fruits of repentance are generosity to the poor; even the worst sinners may hope, for sins of ignorance are pardoned. ### Greek text Τί οὗν δεῖ ποῖειν; καὶ τίνες εῗσῖν οἱ καρποὶ τῆς μετανοίας; '0 ἔχων δύο χιτῶνας μεταδότω τῷ μὴ ἔχοντι (ἀξιόπιστος ἧν ό διδάσκων, ἐπειδὴ καὶ πρῶτος ἐπετέλει τὸ διδασκόμενον οὐκ ἐδυσωπεῑτο λέγειν· οὗ γὰρ ἐπεῖχεν ἡ συνείδησις κωλύουσα τὴν γλῶσσανγ καὶ ὁ ἔχων βρώματα, ὁμοίως ποιείτω. Ilva-312.110: ἁγίου χάριτος ἀπολαῦσαι θέλεις, καὶ βρωμάτων αἷσθητῶν πένητας οὐκ ἂξιοῖς; τὰ μεγάλα ζητεῖς, καὶ μικρῶν οὗ μεταδίδως ς κᾶν τελώνης, xi; πόρνος ᾖς, ἔλπιζε τήν σωτηρίαν. Οἱ τελῶναι χαὶ αἱ πόρναι προάγουσιν ὑμᾶς εἷς τὴν βισιλεέπν τοῦ Θεοῦ καὶ μάρτυς ὁ Ηαῦλος λέγων· Οὔτε πόρνοι, οὕτε εἰδωλολάτραι, οὔτε οἱ καθεξῆς, Bm. λείαν Θεοῦ οὐ κληρονομήσουσι. Καὶ ταῦτὰ τινες iter ἀλλὰ ἀπελούσασθε, σῦλα ἡγιάσθητε· οὐκ εἷπε, Τινὲς ἐστε, ἀλλὰ, ταῦτά τινες ἦτε. 'll ἓν τῇ ἀγνοίᾳ ἁμαρτία συγχωρεῖται, ἡ δὲ ἐπίμονος κακία καταδικάζεται. ### English translation (Claude) What then must one do? And what are the fruits of repentance? ‘Let him who has two tunics share with him who has none’ (the teacher was worthy of trust, since he was the first to carry out what he taught; he was not ashamed to speak, for his conscience did not hold back his tongue), ‘and let him who has food do likewise.’ Do you wish to enjoy the grace of the Holy Spirit, and do you not count the poor worthy of bodily food? Do you seek great things, and not share small ones? Even if you are a tax collector or sexually immoral, hope for salvation: ‘The tax collectors and the prostitutes are going into the kingdom of God ahead of you.’ Paul too is witness, saying: ‘Neither the sexually immoral, nor idolaters,’ nor the rest, ‘will inherit the kingdom of God. And such were some of you; but you were washed, you were sanctified.’ He did not say, ‘Some of you are,’ but ‘Such were some of you.’ Sin committed in ignorance is pardoned, but persistent wickedness is condemned. ### Scripture references - Luke 3:10–11: quotation, high confidence - Matt 3:8: echo, medium confidence - Matt 21:31: quotation, high confidence - 1 Cor 6:9–11: quotation, high confidence ### Translation notes - Section 8 in the standard numbering. ### Citation (SBL) Cyril of Jerusalem, Cat. 3.8 (PG 33:437d–440b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-8). ## Catechetical Lecture 3.9 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-9 - Source: PG 33:440b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, who baptizes with the Spirit and fire, is the glory of baptism; without baptism there is no salvation, except for martyrs baptized in their own blood. ### Greek text Ἔχεις καύχημα τοῦ βαπτίσματος, αὐτὸν si,» Υέὸν τοῦ Θεοῦ τὸν μονογενῆ· τί γάρ μοι λοιπόν ἐστι λέγειν περι ἀνθρώπους μέγας Ἰωάννης, ἀλλὰ τί πρὸς τὸν Κύριον; μεγαλόφωνος ἡ φωνὴ, ἀλλὰ τί πρὸς τὸν Λόγον ; κάλλιστος ὁ κῆρυξ, ἀλλὰ τί πρὸς τὸν βασιλέα ; καλὸς ὁ βαπτίζων ἐν ὕδατι, ἀλλὰ τί πρὸς τὸν βαπτίζοντα ἐν Πνεύματι ἁγίῳ καὶ uagi; ΙΙνεύματι άγίῳ καὶ πυρῖ τοὺς ἀποστόλους ἐβάπτισεν ὁ Σωτὴρ, ὅτε ἐγένετο ἃφνω ἐκ τοῦ οὐρινοῦ ἦχος, ὥσπερ φερομένης πνοῆς βιαίας· καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι.Κεῖ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεί πυρός. Καὶ ἐκάθισεν ἐφʼ ἕνα ἕκαστον αὐτῶν, καὶ ἐπλήσθησαν ἅπαντες Πνεῦματος ἁγίου. Γ. Εἴτις μὴ λάβῃ τὸ βάπτισμα, σωτηρίαν οὐκ ἔχει· πλὴν μόνων μαρτύρων, οἳ ιαὶ χωρὶς τοῦ ὕδατος λαμβάνουσιτήν βασιλείαν.,λυτρούμενος γὰρ τὴν οἰκουμένην ὁ Σωτὴρ διὰ τοῦ σταυροῦ, καὶ τήν πλευρὰν νυγεὶς, ἐξήγαγεν αἷμα καὶ ὕδωρ· ἳνα οἳ μὲν ἐν καιροῖς εἰρήνης ἐν ὕδατι βαπτισθῶσιν οἱδὶ ἐν καιροῖς διωγμῶν ἔν οἷκείοις αἵμασι βαπτισθῶσι. τὸ μαρτύριον γὰρ οἶδε βάπτισμα καλεῖν ὁ Σωτὴρ. λέ· ### English translation (Claude) You have, as the glory of baptism, the only-begotten Son of God himself. For why should I go on speaking of a man? John was great, but what is he compared with the Lord? His voice was loud, but what is it compared with the Word? The herald was most excellent, but what is he compared with the King? Good is he who baptizes in water, but what is he compared with the one who baptizes in the Holy Spirit and fire? The Savior baptized the apostles in the Holy Spirit and fire when ‘suddenly there came from heaven a sound like a violent wind rushing, and it filled the whole house where they were sitting. And there appeared to them tongues as of fire, dividing; and it sat upon each one of them, and they were all filled with the Holy Spirit.’ [10] If anyone does not receive baptism, he does not have salvation, except only the martyrs, who receive the kingdom even without the water. For the Savior, redeeming the world through the cross, when his side was pierced, brought out blood and water, so that some, in times of peace, might be baptized in water, and others, in times of persecution, might be baptized in their own blood. For the Savior knows how to call martyrdom a baptism, saying: ### Scripture references - Matt 3:11: allusion, high confidence - Acts 2:2–4: quotation, high confidence - John 19:34: allusion, high confidence ### Translation notes - This is section 9 in the standard numbering, and contains the beginning of section 10, not separated in the scan (marked [10]); the sentence continues in 3.10. ### Citation (SBL) Cyril of Jerusalem, Cat. 3.9 (PG 33:440b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-9). ## Catechetical Lecture 3.10 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-10 - Source: PG 33:440b–441a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ calls martyrdom a baptism; the candidates will soon make their own confession. ### Greek text Δύνασθε πιεῖν τὸ ποτήριον 6' ἐγὼ πίνω l5)καὶτὸ βάπτισμα 6' ἐγὼ βαπτίζομαι, punctim: καὶ οἱ μὲν μάρτυρες ὁμολογοῦσι, θέατρον τῷ κόσμῳ γενόμενοι καὶ ἀγγέλοις καὶ ἀνθρώποις· σὺ δὲ μετʼ ι41 ὀλίγον ὁμολογήσεις· ἀλλὰ οὕπω σοι περῖ τούτων ἀκούειν καιρός. ### English translation (Claude) ‘Can you drink the cup that I drink, and be baptized with the baptism with which I am baptized?’ And the martyrs confess, having become a spectacle to the world, both to angels and to people; and you too will confess before long. But it is not yet the time for you to hear about these things. ### Scripture references - Mark 10:38: quotation, high confidence - 1 Cor 4:9: quotation, high confidence ### Translation notes - Continues section 10 from 3.9. “You too will confess” refers to the confession of faith at baptism. ### Citation (SBL) Cyril of Jerusalem, Cat. 3.10 (PG 33:440b–441a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-10). ## Catechetical Lecture 3.11 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-11 - Source: PG 33:441a–441d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, though sinless, was baptized to give grace to the baptized; going down into the waters he bound the dragon and broke death’s sting. ### Greek text ’Πγίασε τὸ βάπτισμα ὁ Ἰησοῦς, βαπτισθεὶς αὐτὸς. EI ὁ Υἱὸς τοῦ Θεοῦ ἒβαπτίσθη, τίς ἐστι βαπτίπμιτος καταφρονῶν εὐσεβής; Ἐβαπτίσθη δὲ, οὐχ ’ἱνα ἁμαρτιῶν λάβῃ συγχώρησιν (ἀναμάρτητος γὰρ ἦν· ἀλλὰ ἀναμάρτητος ὤν ἐβαπτίσθη, ’ίνα χάριν θείειν καὶ ἀξίαν πειράσχῃ τοῖς βαπτιζομένοις. ’Ὠσπερ γὰρ, ἐπειδὴ ti παιδία κεκοινώνηκεν αἵματος καὶ σαρκὸς, καὶ αὐτὸς παραπλησίως μετέσχε τῶν αὐτῶν, ἵνα τῆς ἐνσάρκου παρουσίας αὐτοῦ κοινωνοὶ γενόμενοι, χαί τῆς θείας αὐτοῦ χάριτος κοινωνοὶ γενώμεθα· οὕτως ἐβαπτίσθη Ἰησοῦς, ἳνα καὶ διὰ τούτου πάλιν ἡμεῖς τῇ κοινωνίᾳ, λάβωμεν μετα τῆς σωτηρίας τήν ἀξίαν. Ὀ δράκων, ἦν ἐν τοῖν ὕδασι κατά τὸν Ἰὼβ, ὁ δεχόμενος τὸν Ἰορδάνην ἐν τῷ στόματι αὖτοῦʼ Ἐπεὶ οὖν ἔδει συντρίψει τὰς κεφαλὰς τοῦ δράκοντος, καταβὰς έν τοῖς ὕδασιν ἔδησε τὸν ἰσχυρὸν, ἳνα ἐξουσίιν λάβωμεν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων οὐ μικρὸν ἦν τὸ θηρίον, ἀλλὶ φοβερόν Πᾶσα ναῦς ἁλιευτική βύρσαν μίαν οὐρᾶς αὐτοῦ ἐνεγκεῖν οὐκ ἠδύνατο* ἔμπροσθεν αὐτοῦ ἔτρεχεν ἡ ἀπώλεια, λυμαινομένη τοὺς ἀπαντῶντας. Προσὲδραμεν ἡ Ini-iniu λοιπὸν ὁ θάνατος φιμωθῇ, ἳνα οἱ σωθέντες ἅπαντες εἴπωμεν· Ποῦ σου, θάνατε, τὸ κεντρα-ις ποῦ σου, ᾆόη, τὸ νῖκος; διὰ τοῦ βαπτίσματος λύετκι τοῦ θανάτου τὸ κέντρον. ### English translation (Claude) Jesus sanctified baptism by being baptized himself. If the Son of God was baptized, what pious person despises baptism? He was baptized, not to receive forgiveness of sins (for he was sinless); but being sinless he was baptized, so as to give divine grace and dignity to those who are baptized. For just as, since the children share in blood and flesh, he too likewise shared in the same, so that, having become sharers in his presence in the flesh, we might also become sharers in his divine grace, so Jesus was baptized, so that through this again, by sharing, we might receive dignity along with salvation. According to Job, the dragon was in the waters, the one who takes the Jordan into his mouth. Since, then, the heads of the dragon had to be crushed, he went down into the waters and bound the strong one, so that we might receive authority to tread on snakes and scorpions. The beast was not small, but fearsome: ‘No fishing ship could carry one hide of his tail’; destruction ran before him, ravaging all who met him. Life ran to meet him, so that death might henceforth be muzzled, and all of us who are saved might say: ‘Where, O death, is your sting? Where, O Hades, is your victory?’ Through baptism the sting of death is undone. ### Scripture references - Heb 2:14: quotation, high confidence - Job 40:23 (40:18 LXX): quotation, high confidence - Ps 74:13–14 (73:13-Ps LXX): allusion, high confidence - Matt 12:29: allusion, medium confidence - Luke 10:19: quotation, high confidence - Job 41:7 (40:31 LXX): quotation, medium confidence - 1 Cor 15:55: quotation, high confidence - Hos 13:14: echo, medium confidence ### Translation notes - Section 11 in the standard numbering. The dragon “in the waters” comes from Job 40–41 in the Septuagint (Job 40:23 LXX: the beast that takes the Jordan into its mouth; 40:31 LXX on the ship that cannot carry its hide). A few words are garbled in the scan (“Life ran to meet him”) and are read by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 3.11 (PG 33:441a–441d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-11). ## Catechetical Lecture 3.12 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-12 - Source: PG 33:441d–444b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In baptism the believer goes down dead in sin and rises alive in righteousness, buried and raised with Christ. ### Greek text Κατέρχῃ μὲν γὰρ εῑς τὸ ὕδωρ φορῶν τὰς ἁμαρτίας ἀλλʼ ἡ τῆς χάριτος ἐπίκλησις σφραγίσασα τήν ψυχὴν, οὗ συγχωρεῖ λοιπὸν ὑπὸ τοῦ Ῠοεεροῦ καταποθῆναι δράκοντος. Νεκρὸς ἐν ἁμαρτίαις καταβὰς, ἀναβαίνεις ζωοποιηθεὶς ἐν δικαιοσύνῃ· εἰ γὰρ σύμφυτος ἐγένου τῷ ὁμοιώματι τοῦ θανάτοῦ τοῦ Σωτῆρος, καὶ τῆς ἀναστάσεως καταξιωθήσῃ· Ὥσπερ γὰρ Ἰησοῦς τὰς οἱκουμενικὰς ἁμαρτίας ἀναλαβὼν ἀπέθανεν, ἳνα θανατώσας τήν ἁμαρτίαν ἀναστήσῃ σε ἐν δικαιοσύνῃʼ οὕτω καὶ σὺ καταβὰς εἰς τὸ ὕδωρ, καί τρόπον τινὰ ἐν τοῖς ὕδασι ταφεὶς, ὥσπερ ἐκεῖνος ἐν τῇ πέτρᾳ, ἐγείρῃ πάλιν ἐν καινότητι ζωῆς περιπατῶν. ### English translation (Claude) For you go down into the water bearing your sins; but the invocation of grace, having sealed your soul, no longer allows you to be swallowed by the fearsome dragon. Having gone down dead in sins, you come up made alive in righteousness. For if you have been united with the likeness of the Savior’s death, you will also be counted worthy of the resurrection. For just as Jesus, taking on himself the sins of the world, died, so that by putting sin to death he might raise you up in righteousness, so you too, going down into the water and in a way buried in the waters, as he was in the rock, rise again walking in newness of life. ### Scripture references - Eph 2:5: echo, medium confidence - Rom 6:4–5: quotation, high confidence - John 1:29: echo, medium confidence - Matt 27:60: allusion, medium confidence ### Translation notes - Section 12 in the standard numbering. ### Citation (SBL) Cyril of Jerusalem, Cat. 3.12 (PG 33:441d–444b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-12). ## Catechetical Lecture 3.13 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-13 - Source: PG 33:444b–445b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After baptism the believer may wrestle with evil powers; as Christ began preaching only after his baptism, so the baptized become sons by adoption, while Christ is Son by nature. ### Greek text Εἶθʼ ὅταν τῆς χάριτος καταξιωθῆς, τότε σοι πρὸς τὰς ἀντικειμένας δυνάμεις παλαίειν δίδωσι τήν ἐξουσίαν. ’Ὠσπερ γαρ μετὰ τὸ βάπτισμα τεσσαράκοντα ἡμέρας ἐπειράζετο· (οὐχ ὅτι καὶ πρὸ τούτω νικᾷν οὐκ ἠδύνατο, ἀλλᾶ ὅτι πάντα τάξει καὶ ἀκολουθίᾳ πράττειν ἐβούλετο), οὕτω καὶ σὺ πρὸ τοῦ βαπτίσματος τοῖς ἀντικειμένοις παλαίειν μὴ τολμήσας, λαῦὼν δὲ τήν χάριν, καὶ λοιπὸν θαρσῶν τοῖς τῆς δικαιοσύνης ὅπλοις, ἀγωνίζου τότε, καὶ si θέΛεις εὐαγγελ ίζου, 1Δʼ. Ἰησους Χριστὸς Θεοῦ Υἱὸς ἦνʼ ἆλλόἰ» πρὸ τοῦ βαπτίσματος εὐηγγελίσατο. Εἴ ὁ Δεσπότης αὐτὸς μετήρχετο κατά τάξιν τὸν καιρὸν, ἆρά γε οἱ δοῦλοι τολμᾷν ἀτάκτως ὀφείλομεν; Ἀπὸ τότε ἤρξατο ὁ Ἰησοῦς κηρύσσειν, ’ὸτε κατῆλθεν ἐπʼ αὑτὸν τι) Πνεῦμα τὸ ἅγιον σωματικῷ εʼίδει ὡσεὶ περιστερά· οὑχ ἵνα Ἰησοῦς τοῦτο ’ίδη πρῶτος (ᾔδει γὰρ καὶ πρὸ τοῦ σωματικῶς ἐλθεῖν), ἀλλὰ ’ἶνα θεωρήσῃ ὁ βαπτίζων Ἰωάννης. Ἐγὼ γὰρ, φηττὶν, οὐκ ᾔδειν αὐτόνʼ ἂλλʼὂ πέμψας με βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι εἶπεν· Ἐφʼ ὅν ἂν ’ἰδῃς τὸ Πνεῦμα καταβαῖνον, καὶ μὲνον ἐπʼ αὑτὸν, ἐκεῖνός ἐστιν. Ἐὰν καὶ αὑτὸς ἔχῃς ἀνυπόκριτον εὑλάβειαν, κατέρχεται καὶ ἐπὶ σὲ ωʼ) ε τὸ Πνεῦμα τὸ ἅγιον, καὶ φωνή σοι πατρικὴ ἂνω- : θεν Emme? οὐχ. Οὗτός ἐστιν ὁ Υἱός μου, ἀλλʼ, ’ Οὗτος νῦν γέγονεν υἱός μου. Ἐπʼ ἐκείνου γὰρ μόνου τὸ,“ὶ)οτὶνʼ ἐπειδὴ ἐν ἀρχῇ ἦν ὀΛό-ίος, καὶ 6 A6γος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγοςο ἐπʼ ἐκείνου τὸ, Ἐστίνο ἐπειδὴ πάντοτέ ἐστιν Υἱὸς Θεοῦ. ἐπὶ δὲ σοῦ τὸ, Νῦν γέγονενʼ,ἐπειδὴ οὗ κατὰ φύσιν ἔχεις, ἀλλᾶ κατὰ θέσιν τὴν υίνθεσίαν λαμβάνεις. ’ἐκεῖνος ἀϊδίοις ἔστι· σὺ δὲ ἐκ προκοπῆς λαμβάνεις τὴν χάριν. ### English translation (Claude) Then, when you have been counted worthy of the grace, he gives you power to wrestle against the opposing powers. For just as he was tempted for forty days after his baptism (not because he could not have conquered before this, but because he wished to do all things in order and sequence), so you too, who did not dare to wrestle with the adversaries before baptism, having received the grace and henceforth confident in the armor of righteousness, must then contend, and preach the gospel if you wish. [14] Jesus Christ was the Son of God; yet he did not preach the gospel before his baptism. If the Master himself kept to the proper time in order, should we servants venture out of order? ‘From that time Jesus began to preach,’ when the Holy Spirit came down on him in bodily form like a dove; not so that Jesus might see it first (for he knew him even before he came in bodily form), but so that John, who was baptizing, might behold it. For ‘I did not know him,’ he says, ‘but he who sent me to baptize with water said to me: He on whom you see the Spirit descending and remaining on him, he is the one.’ If you too have unfeigned piety, the Holy Spirit comes down on you as well, and a Father’s voice sounds over you from above, not ‘This is my Son,’ but ‘This one has now become my son.’ For the ‘is’ belongs to him alone, since ‘In the beginning was the Word, and the Word was with God, and the Word was God’; to him belongs the ‘is,’ since he is always Son of God. But to you belongs the ‘has now become,’ since you do not have sonship by nature but receive it by adoption. He is eternally; you receive the grace by advancement. ### Scripture references - Matt 4:1–2: allusion, high confidence - 2 Cor 6:7: allusion, high confidence - Matt 4:17: quotation, high confidence - Luke 3:22: quotation, high confidence - John 1:33: quotation, high confidence - Matt 3:17: quotation, high confidence - John 1:1: quotation, high confidence ### Translation notes - This is section 13 in the standard numbering, and contains section 14, not separated in the scan (marked [14]). ### Citation (SBL) Cyril of Jerusalem, Cat. 3.13 (PG 33:444b–445b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-13). ## Catechetical Lecture 3.15 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-15 - Source: PG 33:445b–448b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Baptism forgives every sin, even the crucifixion of Christ, as Peter’s Pentecost sermon shows; whoever has sinned by word, denial, or deed may repent and hope. ### Greek text Οὐκοῦν ἓτοίμασον τῆς ψυχῆς τὸ ἄγγος, ἳνα υἱὸς γένῃ Θεοῦ, καὶ κληρονόμος μὲν Θεοῦ, συγκληρονόμος δὲ Χριστοῦ· εἷʼπεο ἑτοιμάζεις ἑαυτὸν *ἱνα καί λάβῃς, εἰ ἐκ πίστεως προσέρχῃ ἵνα πιστοποιηθῇς, εἰ ἆποτίθεσαι τὸν παλαιὸν ἂνθρωπον ἐκ προαιρέσεως. Πάντα γὰρ ὅσα σοι πέπρακται συγχωρηθήσεται, κᾶν πορνεία, κᾶν μοιχεία, κᾶν ἄλλο τι τῶν τοιούτων ἀκολασίας εἶδός ἐστι. Τί μεῖζον τοῦ σταυρῶσαι Χριστόν; Καὶ τούτου καθάρσιόν ἐστι τὸ βάπτισμα. Τοῖς γὰρ προσελθοῦσι (ὅ) τρισχιλίοις ἔλεγεν ὁ Πέτρος, τοῖς σταυρώσασι τὸν Κύριον πυνθανομένοις καὶ λέγουσι· Τί ποιήσομεν, ἄνδρες ἀδελφοί; Μέγα γὰρ τὸ τραῦμα· ἐπέστησας ἡμᾶς, ὦ Πέτρε, τῷ ἡμετέρῳ πτώματι, εἰπών· Τὸν ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε· ποία ἐστὶν ἔμπλαστρος τηλικούτου τραύματος; ποῖον καθάρσιον τηλικούτου ρόπου; τίς ἡ σωτηρία τῆς τοιαύτης ἀπωλείας; Μετανοήσατε, φησὶ, καὶ βαπτισθήτω ἕκαστος ὑμῶν λέν τῷ ὀνόματι Ἱησοῦ Χριστου Κυρίου ἡμῶν εἰς 1 ιι νη --1 ἄφεσιν ἁμαρτιῶν, καὶ λήψεσθε τήν δωρεᾶν τιῦ Β Ι η ι ν ” ἀγίου Πνεύματοεʼ "fl ἀνεκδιῆγητος τοῦ Θεοῦ alia. n-i,_!,, Ι ν·.- ι... θρωπία ι τὸ σωθῆναι οὐκ ἐλπίζουσι, καὶ medium; ιμιμ ιι - ι-η “ ἁγίου καταξιῡῦνταιt. Βλέπεις τοῦ βαπτίσματοζ-τήν ΡΙ Ι "il -· δύναμιν. Εἴ τις ὑμῶν λόγοις βλασφήμοις Emiρωτε τὸν Χριστόν εἷʼ τις ὑμῶν κατὰ ἃγνοιιν ἑνώπιι-« ἀνθρώπων ἠρνήσατο· εἷʼ τις διὰ πονηράν ἔργων βλεσφημῃθῆναι τὸ δόγμα παρεσκεύασεν· εὔελπις ἔστω μετανοῶν· πάρεστι γὰρ καὶ νῦν ἡ αὐτὴ χάρις. ### English translation (Claude) So make ready the vessel of your soul, so that you may become a son of God, an heir of God and a joint heir with Christ; if, that is, you are preparing yourself in order to receive; if you are coming in faith in order to be made faithful; if by your own choice you are putting off the old man. For everything you have done will be forgiven, whether sexual immorality, or adultery, or any other such form of licentiousness. What is greater than crucifying Christ? Yet even of this baptism is a cleansing. For so Peter spoke to the three thousand who came to him, those who had crucified the Lord, when they asked and said: ‘What shall we do, brothers?’ For the wound is great. ‘You have confronted us with our fall, O Peter, by saying, You killed the Author of life. What plaster is there for so great a wound? What cleansing for so great a stain? What salvation for such ruin?’ ‘Repent,’ he says, ‘and let each of you be baptized in the name of Jesus Christ our Lord for the forgiveness of sins, and you will receive the gift of the Holy Spirit.’ O the indescribable love of God for humankind! … they do not hope to be saved, and yet they are counted worthy of the Holy Spirit. You see the power of baptism. If any of you has crucified Christ by blasphemous words; if any of you has denied him before people through ignorance; if anyone through wicked deeds has caused the teaching to be blasphemed, let him repent and be of good hope; for the same grace is present now too. ### Scripture references - Rom 8:17: quotation, high confidence - Col 3:9: allusion, high confidence - Acts 2:37–38: quotation, high confidence - Acts 2:41: allusion, high confidence - Acts 3:15: quotation, high confidence - Rom 2:24: echo, medium confidence ### Translation notes - Section 15 in the standard numbering. Several lines near “O the indescribable love of God” are garbled in the scan; what cannot be read is marked “…”, and “crucified” in the last sentences is read from a damaged word. ### Citation (SBL) Cyril of Jerusalem, Cat. 3.15 (PG 33:445b–448b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-15). ## Catechetical Lecture 3.17 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-17 - Source: PG 33:448b–449a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Close of the lecture: God will cleanse Jerusalem’s children; the soul, made the Bridegroom’s own, receives the twofold grace of water and Spirit. ### Greek text Θάρσει, Ἰερουσαλήμ, sumtis? ζμ) Κῦριυς πάντα τὰ ἀδικήματὰ σου. Ἐκπλυνεῖ Κύριος τῆν., _ Α ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων αὐτοῦ, ὲν πνεύματι κρίσεως καὶ πνεύματι καύσεως. Ῥαιτιεῖ ἐφʼ ὑμᾶς ὕδωρ καθαρὸν, καὶ καθαρισθήσετὲε ὑμῶν ἄγγελοι, καὶ ἐροῦσιζ Τίς αὕ-έη ἡ ἀνοιδαίνοᾷ σα λελευκανθισμένη, ἐπιστηριζομένη Vit-nvi τὸν ἀδελ- 9.65: t6) ἀὐτῆς Ἣ γὰρἾπρόίιερον δούλη ψυχή, νῦν ἀδελφιδοῦν αὐτὸν τὸν* Aequor-11v eneypiilnio‘hit τὴν ἆνυπόκξιτον ἀποδεχόμενος (Ἶῇ προαίρεέιν ἐπιφωνήσενΔ Ἰδοὺ, εἶ καλὴ, ἡ πλησίον pou; ἰδθῖι εἴ διπλῆ· ὀδόντες σου ὡς ἀγέλαι. τῶν κεκαρμένων, ρ. ς.. _. διὰ τήν εὐσυνείδητον ὁμολονίαν· καὶ ἑξῆς· Aluum: διδυμεύουσαι· διὰ ’τήν,διπλῆν γαριῆ λέγω δὲ τὴν ἐξ ὕδατος καὶ Πνεύματος τελουμένην, ἤτήν διὰ τῆς Παλαιᾶς καὶ Καινῆς Διαθήχῇς gemelloμένην. Καὶ γένοιτο πάντας ὑμᾶς ’τον δρόμον τῆς νηστείας τελέσαντας, μνημονεύοντας τῶν λεγομένων, καρποφοροῦντας ἓν ἔργοις ἀγαθοῖς, ἁμώμως τῷ νοητῷ νυμφίῳ παραστάντας, τυχεῖν τῆς ἀφέσεως τῶν ἁμαρτιῶν ὑπὸ τοῦ Θεοῦ· ᾧ ἡ δόξα σὺν Υἱῷ καὶ ἁγίῳ Πνεύματι, εἷς τοὺς αἰῶνας. Ἀμήν. προιοεε. ι, 10. ### English translation (Claude) Take courage, Jerusalem; the Lord will take away all your iniquities. The Lord will wash away the filth of his sons and daughters by a spirit of judgment and a spirit of burning. He will sprinkle clean water upon you, and you will be cleansed … angels … and they will say: ‘Who is this who comes up made white, leaning on her beloved?’ For the soul that was formerly a slave has now taken the Master himself as her kinsman; and he, accepting her unfeigned purpose, will exclaim: ‘Behold, you are fair, my love; behold, you are fair; your teeth are like flocks of shorn sheep,’ because of the confession of a good conscience; and what follows: ‘all of them bearing twins,’ because of the twofold grace: I mean the grace perfected by water and Spirit, or that proclaimed by the Old and New Testaments. And may all of you, having finished the course of the fast, remembering what has been said, bearing fruit in good works, and standing blameless before the spiritual Bridegroom, obtain the forgiveness of sins from God; to whom be glory with the Son and the Holy Spirit, for ever. Amen. ### Scripture references - Zeph 3:14–15: allusion, medium confidence - Isa 4:4: quotation, high confidence - Ezek 36:25: quotation, high confidence - Song 8:5: quotation, high confidence - Song 4:1–2: quotation, high confidence ### Translation notes - Section 16 in the standard numbering. Some words after “you will be cleansed” are lost or garbled in the scan and are marked “…”. The words about the soul taking the Master as kinsman are partly garbled and are read by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 3.17 (PG 33:448b–449a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-17). ## Catechetical Lecture 4.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-1 - Source: PG 33:456a–456b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Error disguises itself as truth, like wolves in sheep’s clothing; the catechumens need grace, sobriety, and discernment. ### Greek text ἀλλʼ ’ἔνι τιῖς ἶςά-ίγε).ον βίον πολιτευομένους, ἀβλεψέας σκότει, καὶ ἀπιστίας λοιμώδει περιβάλλῃ καταστάσει. Πολλοὶ λύκοι περιάγουσιν ἐν ἐνδύμασι προβάτων, προβάτων μὶν ἐνδύματα κεκτημένοι, οὗ μήν καὶ ὄνυχας καὶ ὀδόντας· ἀλλά τήν ἥμερον περικείμενοι δορὰν, καὶτῷ σχήματι τοὺς ἀκάκους ἄπας τῶντες, τὸν φθοροποιὸν τῆς ἀσεβείας ὲκ τῶν ὀδόντων προσ-χέουσιν ἱόν. Χρεία τοίνυν θείας ἡμῖν χάριτος, καὶ νηφαλίου διανοίας, καὶ βλεπόντων ὀφθαλμῶν· ἳνα μή ζιζάνιον ὡς σῖτον φαγόντες, te ἀγνοίας βλιβὦμεν· μήτε τὸν λύκον πρόβατον ὑπολαβόντες, θηρευθῶμεν· μήτε ἄγγελον ἀγαθοποιὸν, τὸν ὀλεθροποιὸν διάβολον ὑποπτεύσαντες, καταποθῶμεν. Περιέρχεται γάρ ὡς λέων ὦροόμενος, ζητῶν τινα καταπίῃ, κατά τήν Γραφή. Διά τοῦτο ἡ Ἐκκλησία νουθετεῖ, διὰ τοῦτο τὰ παρόντα διδασκαλεῖα, διὰ τοῦτο τὰ ἆναγνώσματα γίνονται. ### English translation (Claude) … those who live a … life, with the darkness of blindness, and to wrap them in a pestilent state of unbelief. Many wolves go about in sheep’s clothing, having the clothing of sheep, but not their claws and teeth; rather, wrapped in the gentle skin and deceiving the innocent by their appearance, they pour from their teeth the destructive venom of ungodliness. We need, therefore, divine grace, a sober mind, and seeing eyes, so that we may not eat tares as wheat and be harmed by ignorance, nor take the wolf for a sheep and be hunted down, nor suppose the destroying devil to be a beneficent angel and be swallowed up. For ‘he goes about like a roaring lion, seeking someone to devour,’ as the Scripture says. This is why the Church admonishes, why these present instructions are given, and why the readings take place. ### Scripture references - Matt 7:15: allusion, high confidence - Matt 13:25: allusion, medium confidence - 1 Pet 5:8: quotation, high confidence - 2 Cor 11:14: echo, medium confidence ### Translation notes - Section 1 in the standard numbering. The opening of the lecture is lost in the scan, and a word describing the life of those deceived is garbled; both are marked “…”. ### Citation (SBL) Cyril of Jerusalem, Cat. 4.1 (PG 33:456a–456b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-1). ## Catechetical Lecture 4.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-2 - Source: PG 33:456b–460b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Godliness needs both right doctrine and good deeds; Cyril gives a summary of doctrines before the Creed, beginning with the one God, maker of souls and bodies and Father of one Son. ### Greek text Ὁ γάρ τῆς θεοσεβείας τρόπος ἐκ δύο τούτων συνέστηκε, δογμάτων εὐσεβῶν, καὶ πράξεων ἆταθῶνι ναὶ aii-ts τὰ δόγματα χωρὶς ἔργων ἀγαθῶν εὖπρόσδεκτα τῷ Θεῷ, οὕτε τὰ μή μετʼ εὗσεεῶν δογμάτων ἔργα τελούμενα προσδέχεται ὁ Θεός. Tt γὰρ δεελος, εἰδέναι μὲν τὰ περί Θεοῦ δόγματα καλῶς, καὶ πορνεύειν αἰσχρῶς ςτί δʼ αὖ πάλιν ὄφελος αωορονεῖν μὶν καλῶς, καὶ βλασφημεῖν ἆσεὸὦς; liftστον τοίνυν κτῆμά ἐστι, τὸ τῶν δογμάτων μάθησιν καὶ χρεία νηοαλίου ψυχῆς, ἐπειδή πολλοί εῗσςν αἱ συλαγιυγοῦντες διά τῆς φιλοσοφίας καὶ κενῆς ἀπάτης. Καὶ οἱ μὲν Ἓλληνες, διὰ τῆς εὐγλωττίας περισύρουσι· Μέλι γὰρ ἀποστάζει ἀπὸ χειλέων γυναικὸς πόρνης. Οἱ δὲ ἐκ περιτομῆς, διὰ τῶν σείων Γραοᾶω, ἃς πιλεεξηγοῦνται κακῶς, τοὺς -φοπρι χομὲνους ἀπατῶσιν· ἐκ παιδίου μελετῶντες ἕως γήρως, καὶ ἐν ἀμαθίᾳ καταγηρώντες. Αἱρετικῶν δὲ παῖδες, διὰ τῆς χρηστολογίας καὶ εὐγλωττίας ἄπιτῶσι τὰς καρδίας τῶν ἀκάκων· ὥσπερ μέλιτι, τῇ τοῦ Χριστοῦ προσηγορίᾳ τὰ τῶν δοσσεόὦν δογμάτων ἲοβόλα συγκαλύπτοντες· περὶ ὦν ἁπάντων ἅμα λίγα Κυριυς· Βλέπε-εξ μή 1;: ὑμᾶς πλανήσῃ. τοι το καὶ ἡ τῆς πίστεως διδασκαλία, καὶ εἰς αὐτὴν ἐξ ηγῆσεις γίνονται, 1". Πρὸ δὲ τῇς εἷς τήν πίστιν παραδόσεως, καλῶς ἔχειν μοι δοκεῖ, νῦν ἆνακιφαλαιώσει συντόμῳ ’ἐβήσαο-ἀπ τῶν ἀναγκαίων δογμάῖτων· ’ἕνα μή τὸ πλῆζ 63:25» λεχθησομένων, καὶ τὸ μεταξὺ διάστημα τῶν ἡμῶν τῆς ἁγίας Τεσσαρακοστῆς ἁπάσης, λήθην ἐμποιήσῃ τῶν ἐν ὑμῖν ἀφελεστέρων (ll-{fi διανοίᾳ· ἀλλʼ ἵνα νῦν κεφαλαιωδῶς ὑποσπείραντες, μή ἐπιλαθώμεθα τῶν αὐτῶν πλατυτέρως γεωργουμένων υπιρον. Ἀνασνχέσθωσαν δὲ τῶν συμπαρόντων οἱ τελειᾱςροι τὴν ἕξιν, καὶ τά αἰσθητήρια ἤδη γεγυμνααμᾶναςεχαντες πρὸς διάκρισιν ἄγοιθοῦ τε καὶ κακοῦ, νῇπδῶτὲρων duodeni: καὶ τῆς γαλακτώδους εἷσιγυτῆςβ ἵνα ἃμα καὶ οἱ τῆς κατηχήσεως χρείαν τις ὤφελιιθῶσι, καὶ οἱ τήν γνῶσιν ἔχοντες, περὶ ὧν ιρῠτῑίῶσιιουσιν ἤδη, τὴν μνήμην οὶναζωπυρηθῶσι. ιω κοντες. Πῶς γὰρ δόο κυρίῶν εἴς δοῦλος1“:ται ἄνθρωπος, τοῦ Κυρίου λέγοντος ἂν Εὖαγγελίοις, Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύεινς Εἷς οὖν ἐστι Θεὸς μόνος, ὁ καὶ ψυχῶν καὶ σωμάτων ποιητής εἷς ἐστιν ὁ δημιουργὸς οὐρανοῦ καὶ γῆς, ἀγγέλων τε καὶ ἇρχαγγὲλων ποιητής. ὐ πολλῶν μὶν δημιουργὸς, ἰνὸς μόνου Πατὴρ πρὸ αἰώνων, ἑνὸς μόνου τοῦ μονογενοῦς Υἷοῦ αὐτου τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, διʼ οὗ ἐποίησε πάντα, τὰ ὁρατᾶ καὶ τᾶ ἀόρατα. ### English translation (Claude) For the way of godliness consists of these two things: pious doctrines and good deeds. Neither are doctrines without good works acceptable to God, nor does God accept works that are not done with pious doctrines. For what profit is it to know the doctrines about God well and to commit sexual immorality shamefully? Or again, what profit is it to be nobly self-controlled and to blaspheme impiously? A most precious possession, then, is the learning of doctrines; and a sober soul is needed, since there are many who make prey of you through philosophy and empty deceit. The Greeks drag people away by their eloquence, ‘for honey drips from the lips of a prostitute’; those of the circumcision deceive those who come to them by means of the divine Scriptures, which they badly misinterpret, studying them from childhood to old age and growing old in ignorance; and the children of heretics deceive the hearts of the innocent by fair words and eloquence, covering with the name of Christ, as with honey, the poisoned darts of their impious doctrines. About all of them together the Lord says: ‘Take care that no one leads you astray.’ This is why the teaching of the faith is given, and expositions of it. [3] Before handing over the Creed, it seems good to me to make now a brief summary of the necessary doctrines, so that the great amount of what is to be said, and the long interval of the days of the whole holy Forty Days, may not cause forgetfulness in the simpler minds among you; but that, having now sown them in summary, we may not forget them when they are cultivated more broadly later. Let those present who are more mature in habit, and whose senses are already trained to distinguish good and evil, bear patiently with things suited rather to children, and with this milk-like introduction; so that at the same time those who need instruction may be helped, and those who have knowledge may rekindle the memory of what they already know. [4] … For how can a person be the slave of two masters, when the Lord says in the Gospels, ‘No one can serve two masters’? There is, then, one only God, the maker of both souls and bodies; one is the creator of heaven and earth, the maker of angels and archangels; creator of many, but Father before the ages of one alone, of one only, his only-begotten Son, our Lord Jesus Christ, through whom he made all things, visible and invisible. ### Scripture references - Col 2:8: quotation, high confidence - Prov 5:3: quotation, high confidence - Matt 24:4: quotation, high confidence - Heb 5:14: quotation, high confidence - 1 Cor 3:2: allusion, medium confidence - Matt 6:24: quotation, high confidence - Col 1:16: allusion, high confidence ### Translation notes - This is section 2 in the standard numbering, and contains sections 3 and 4, not separated in the scan (marked [3] and [4]). The opening of section 4 (and the printed heading before it) is lost in the scan and is marked “…”. - “Those of the circumcision” are Jewish teachers; Cyril’s polemic is translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 4.2 (PG 33:456b–460b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-2). ## Catechetical Lecture 4.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-5 - Source: PG 33:460b–460d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God the Father is uncircumscribed, greater than all he made, all-knowing and almighty, unchanging, and judge of sinners and the righteous. ### Greek text Οὗτος ὁ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησου Χριστοῦ, οὐ περιγέγραπται ἔν τινι τόπῳ, οὐδέ ἐστι μικρότερος οὐρανοῦ· ἀλλʼ ἔργα τῶν δακτύλων αὐτοϋ ίσιν οἱ οὐρανοὶ, καὶ ἡ γῆ πᾶσα ἐν τῇ δρακὶ αὖτοῦ κατέχεται· οὗτος ἦν πᾶσίν ἐστι, καὶ πάντων ἐκτός. Μὴ νομίσῃς αὐτοῦ τὸν ἥλιον φωτεινότερον, ἤῖσον εἶναιʼ ὁ γὰρ τὸν ἥλιον κατασκευάσας πρότερον, ὀφείλει πολλῷ μᾶλλον ἆσυγχρίτως εἶναι μείζωνςχιξ φωτεινότεροξ. Προγνώστης ἐπὶ τῶν μελλόντων, καὶ πάντων δυνατώτερος· εἰδὼς ἅπαντα ul ποιῶν ὡς βούλεται· οὐχ ὑποκείμενος πραγμάτων ἀκολουθίαις, οὐδὲ γενὲσει, οὐδὲ τύχῃ, οὗθʼ εἷμαρμὲνῃε ἐν πᾶσι τὲλειος, καὶ πᾶσαν ἀρετῆς ἰδέαν ἂν ἴσῳ κεκτη.. μένοςο οὔτε μειονμενος οὔτε αὔξων, ἀλλὰ ἀεὶ uti τὰ αὐτὰ καὶ ὡσαύτως ἔχων· ἡτοιμακὼς κόλασιν τοῖς ἁμαρτωλοῖς, καὶ στέφανον τοῖς δικαίοις. ### English translation (Claude) This Father of our Lord Jesus Christ is not circumscribed in any place, nor is he smaller than heaven; but the heavens are the works of his fingers, and the whole earth is held in his hand. He is in all things and outside all things. Do not think that the sun is brighter than he, or equal to him; for he who first made the sun must be incomparably greater and brighter. He foreknows what is to come and is mightier than all; he knows all things and does as he wills; he is not subject to sequences of events, nor to birth, nor to chance, nor to fate; perfect in all things, and possessing every form of virtue equally; neither diminishing nor increasing, but always the same and in the same way; he has prepared punishment for sinners and a crown for the righteous. ### Scripture references - Ps 8:3 (8:4 LXX): quotation, high confidence - Isa 40:12: allusion, high confidence - Isa 40:22: echo, low confidence ### Translation notes - Section 5 in the standard numbering. “Birth” (γένεσις) here means the horoscope of one’s birth. ### Citation (SBL) Cyril of Jerusalem, Cat. 4.5 (PG 33:460b–460d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-5). ## Catechetical Lecture 4.6 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-6 - Source: PG 33:460d–464d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Belief in the one God roots out idolatry and heresy; Cyril then sets out faith in the eternally begotten Son, who reigns with the Father from all eternity. ### Greek text Ἐπεὶ οὗν ἐπλανήθησαν ἀπὸ τοῦ ἐνὸς θεοῦ ιαφόρως πολλοί· καὶ οἳ μὶν ἥλιον ἐθιοποίησαν, ἳνα, ι δύνοντος ἡλίου, κατὰ τὸν τῆς νυκτὸς καιρὸν μ ἇθιοι μένωσιν· οἱ δὲ σελήνην, ἳνα ἐν ἡμέρᾳ Θεὸν μή ί Exuu- οἱ δὲ τὰ λοιπὰ μέρη τοῦ κόσμου· οἱ δὶ τὰς 3 τὲχνις· οἳ δὲ τὰς τροφάςʼ οἱ δὲ τὰς ἡδονάς· καὶ οἱ μὲν γδνιικομινεῖς, γυμνῆς γυναικὸς εἶʼδωλον ἐν ὑψηλῷ στήσαντες, Ἀφροδίτην τε προσαγορεύσαντες, «poma-5wva διὰ τοῦ φαινομένου τὸ πάθος· οἱ δὶ κ τοῦ χροεοῦ τὸ λαμπρὸν ἐκπλαγέντες, αὐτόν τε καὶ sic λοιπὰς ὕλας ἐθεοποίησαν· ἐὰν δέ τις τὸν περὶ μοναρχίας τοῦ Θεοῦ λόγον προθεμελιώσῃ τῇ καρδίᾳ, καὶ πεισθῇ τούτῳ, πᾶσαν ὁμοῦ τῶν κακῶν τῆς εἴδωλολιτρδίας, καὶ τῆς τῶν αἱρετικῶν πλάνης ἐκκόπτει τὴν φοράν. Τοῦτο μὲν οὖν σοι πρῶτον δόγμα τῆς εὐτεὸεἰας ἐν τῇ ψυχεῆ προθεμελίωσον, διὰ τῆς πίστεως. nm ΧΡΙΣΤΟΥ. Β Ξ ξ, “facta: δὲ καὶ εἷς τὸν Υἱὸν τοῦ Θεοῦ, τὸν 'évz καὶ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὸν Θεὸν γεννηθέντα, τὸν ἐκ ζωῆς ζωὴν γεννηθέντι, τὸν ἐκ φωτὸς φῶς γεννηβἐντχ, τὸν ὅμῠίῠν ιατᾶ πάντα τῷ γεννήσαντι· τὸν οὐκ ἐνχρόνθις τὸ εἶναι κτησάμενον, ἀλλὰ πρὸ πάντων τῶν altivva ἀϊδῖως καὶ ἀκαταλήπτως ἐκ τοῦ Πατρὸς γεγεννημένον. Τὴν eo?!“ Θεοῦ καί τὴν δύναμιν, καὶ τὴν 8:καιοσύνην τήν ἐνυπόστατονʼ τὸν ἰν δεξιᾷ τοῦ Πατρὸς πρὸ πάντων τῶν αἰώνων χιθεζόμενον. Οὗ γὰρ, ὥς τινες ἐνόμισαν, μετὰ τὸ πάθος στεφανωθιέε ὥσπερ ὑπὸ τοῦ Θεοῦ. διὸ. τήν ὑπομονὴν ἔλαβε riiin δεξιᾷ θρόνον· ἀλλʼ ἀφʼ οὗπέρ ἐστιν (ἔστι δὲ γεννηθεὶς ἀεὶ), ἔχει τὸ βασιλικὸν ἀξίωμα, συγκαθεζόμενος τῷ “arpi, Θεὸς ὢν καὶ σοφία καὶ δύναμις, κιθὼς tignται· τῷ [lupi συμβασιλεύων, καὶ πάντων διὰ τὸν Πατέρα δημιουργός* ἀλλὰ ἀνελλιπὴς εἷς θεότητος ἀξῖαν,χαί γινώσκων τὸν γεγεννηκότα, καθὼς γινώτιεται ὑπὸ τοῦ γεγεννηκότος· καὶ ἳνα συντόμως fimμεν, τοῦ ἐν Ιιύαγγελίοις γεγραμμένου μέμνησο, ὅτι Οὐδεὶς ἐπιγινώσκει τὸν Nov, εἲ μὴ ὁ Πατήρ· Β οὐδὲ τὸν Πατέρα τις ἐπιγινώσκει, εἰ μή ὁ Υἱός. ### English translation (Claude) Since, then, many have wandered from the one God in various ways (some deified the sun, so that when the sun sets they remain without God during the night; others the moon, so that they may have no God by day; others the other parts of the world; others the arts; others foods; others pleasures; and some, mad for women, set up on a high place the image of a naked woman and called it Aphrodite, worshiping their passion in visible form; others, struck by the brightness of gold, deified it and the other materials), if anyone first lays down in his heart the doctrine of the sole rule of God and is persuaded of it, he cuts off at once the whole flood of the evils of idolatry and of the error of the heretics. So lay this down first in your soul as the first doctrine of godliness, through faith. [Of Christ] [7] Believe also in the Son of God, the one and only, our Lord Jesus Christ, who was begotten God, begotten Life from Life, begotten Light from Light, like in all things to him who begot him; who did not acquire his being in time, but was begotten from the Father before all ages, eternally and incomprehensibly; the Wisdom of God and the Power, and the Righteousness subsisting in its own right; who sits at the right hand of the Father before all ages. For it was not, as some have supposed, that after his passion he was crowned, as it were, by God and received the throne at the right hand because of his endurance; but from the time he is (and he is, being begotten forever), he has the royal dignity, sitting together with the Father, being God and Wisdom and Power, as has been said; reigning together with the Father, and creator of all things for the Father, yet lacking nothing in the dignity of the Godhead, and knowing him who begot him as he is known by him who begot him. And to put it briefly, remember what is written in the Gospels, that ‘No one knows the Son except the Father, nor does anyone know the Father except the Son.’ ### Scripture references - 1 Cor 1:24: quotation, high confidence - 1 Cor 1:30: allusion, medium confidence - Heb 1:3: allusion, medium confidence - Matt 11:27: quotation, high confidence - John 10:15: allusion, medium confidence ### Translation notes - This is section 6 in the standard numbering, and contains section 7, not separated in the scan (marked [7]); the bracketed heading “Of Christ” is printed in the edition. - In “who was begotten God” the parallel phrases (“Life from Life,” “Light from Light”) suggest that “from God” has dropped out of the scan. - “Like in all things to him who begot him” (ὅμοιον κατὰ πάντα) is Cyril’s phrase here; he does not use the Nicene word ὁμοούσιος (“of one being”) in the Catecheses. ### Citation (SBL) Cyril of Jerusalem, Cat. 4.6 (PG 33:460d–464d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-6). ## Catechetical Lecture 4.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-7 - Source: PG 33:465a–465c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son is neither separated from the Father nor merged with him; he is the eternal Word, a living person, not a spoken word. ### Greek text ἰαὶ μήτε ἇπαλλοτριώσῃς τοῦ Harpe: τὺι Υἱὸν, μήτε συναλοιφὴν ἐργασάμενος υἱοπατορίαν mutauerit ἀλλὰ nia-Ltus, ὅτι ἐνὸς Θεοῦ μονογενής εἷς εστι-ι Υἱὸς, ὁ πρὸ πάντων τῶν αἰώνων Θεὸς Λόγος· Λόγος οὐ προφορικὸς εἲς ἀέρα διαχεόμενος, οὔτε λόγοις ἄνυποστάτοις ἐξομοιούμενος· ἀλλὰ Λόγος Υἱὸς λογικῶν ποιητής, Λόγος ἀκούων τοῦ Πατρὸς καὶ λαλῶν αὐτός. Καὶ περὶ μὲν τούτων κατὰ καιρὸν, εἷ ὁ Θεὸς παράσχοι, πλατύτερον ἡμῖν. ῥηθήσεται* οὗ τᾶρίτιλινθανόμεθα τῆς προτάσεως, δτι κεφαλαιώ‹ 3 nglacyum‘u πίστεως νῦν ποιούμεθα. Rh?! ΤΗΣ ΕΚ [ΙΑΡΘΕΝΟΥ ΓΕΝΝΗΣΕΩΣ. ἰὶ ### English translation (Claude) And neither estrange the Son from the Father, nor, by making a confusion, believe in a Son-Fatherhood; but believe that of the one God there is one only-begotten Son, God the Word before all ages; a Word not spoken and poured out into the air, nor likened to words without substance, but the Word, the Son, maker of rational beings, the Word who hears the Father and himself speaks. About these things, if God grants, we will speak more broadly in due time; for we do not forget our purpose, that we are now making a summary introduction to the faith. [Of the birth from the Virgin] ### Scripture references - John 1:1: allusion, high confidence - John 8:26: allusion, medium confidence ### Translation notes - Section 8 in the standard numbering. “Son-Fatherhood” (υἱοπατορία) is the view that Father and Son are one person under two names, associated with Sabellius. The bracketed heading at the end is printed in the edition. ### Citation (SBL) Cyril of Jerusalem, Cat. 4.7 (PG 33:465a–465c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-7). ## Catechetical Lecture 4.9 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-9 - Source: PG 33:465c–468d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son truly became human from the Virgin, not in appearance only; he acted both as man and as God. ### Greek text 1]ίστειιε δὲ, ὅτι οὗτος ὁ μονογενὴς Υἱὸς τοῦ θεοῦ, δʼιᾶ τὰς ἁμαρτίας ἡμῶν ἐξ οὐρανῶν κατῆλθεν .ἴ ἰπὶ τῆς γῆς, τῆν ὁμοιοπαθῆ ταύτην ἡμῖν ἀναλαβὼν , διαὶ ἆεννηθεῖς ἐξ ἀξίαςηῐιαρθένου καὶ tirio» Mmtog‘ οὗ δοκήσει καὶ φαντασίᾳ τῆς ἐνανspatiosae γενομένης, ἀλλὰ τῇ ἂληοείφ οὐδὲ ὥσπερ ιδ για. ιιι. ιι, n.10. ξιᾶ σωλῆνος διελθὼν τῆς Παρθένου, ἀλλὰ σιριωθιις ἐξ αὐτῆς ἀληθῶς [καὶ γαλακτοτροεξηθεῖς ἀληθῶςξξ αὐτῆς 3) φαγὼν ὡς ἡμεῖς ἀληθῶς, iui πιὼτ ὡς ἡμεῖς ἀληθῶς. Εἴ γὰρ φάντασμα ἦν ἡ ἒνανθρώπηαις, ᾳάντασμα καὶ ἡ σωτηρία. Διπλοῦς ἧν6 Χριστὸς, ἄνθρωπος μὲν τὸ (ξαινόμενον, Θεὸς δὲ τὸ μὴ φαινόμενον ἐσθίων μὶν ὡς ἅνθρωπος ἀληθῶς ὡς ἡμεῖς (εἶχε γὰρ τῆς σαρκὸς τὸ ὁμοιοπαθὲς ὡς ἡμεῖς), τρέφων δὲ ἐκ πέντε ἄρτων τοὺς πεντακισχιλίους ὡς Θεός· ἀποθνήσκων μὲν ὡς ἄνθρωπος ἀληθῶς, νεκρὸν δὲ τὸν τετραήμερον ἐγείρων ὥς est;καθεύδων εἰς τὸ πλοϊον ἀληθῶς ὡς ἅνθρωπος, ιιῖ περιπατῶν ἐπὶ τῶν ὑδάτων ὡς Θεός. am rer ΣτΑγροι·;. ### English translation (Claude) Believe that this only-begotten Son of God came down from heaven to earth because of our sins, taking up this humanity of like passions with us, and being born of the holy Virgin and the Holy Spirit; his becoming human took place not in seeming and appearance, but in truth; nor did he pass through the Virgin as through a channel, but truly took flesh from her, [and was truly nursed with milk by her,] and truly ate as we do, and truly drank as we do. For if the incarnation was a phantom, salvation too is a phantom. Christ was twofold: man in what was seen, God in what was not seen; eating truly as a man, as we do (for he had flesh of like passions with ours), but feeding the five thousand from five loaves as God; dying truly as a man, but raising the man four days dead as God; sleeping in the boat truly as a man, and walking on the waters as God. [Of the cross] ### Scripture references - John 3:13: echo, medium confidence - Heb 2:17: echo, medium confidence - Matt 14:15–21: allusion, high confidence - John 11:39–44: allusion, high confidence - Matt 8:24: allusion, high confidence - Matt 14:25: allusion, high confidence ### Translation notes - Section 9 in the standard numbering. The words in square brackets are bracketed in the printed text. The bracketed heading at the end is printed in the edition. - Against teachers who held that Christ’s body was only an appearance (Docetism) or that he passed through Mary “as through a channel” (a view ascribed to some Gnostics). ### Citation (SBL) Cyril of Jerusalem, Cat. 4.9 (PG 33:465c–468d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-9). ## Catechetical Lecture 4.10 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-10 - Source: PG 33:468d–469a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ was truly crucified, as Golgotha itself and the relics of the cross attest, and creation recognized him as God. ### Greek text Οὗτος ἐσταυρώθη ὑπὲρ τῶν ἁμαρτιῶν iiiis: ἀληθῶς, Κᾶν γὰρ ἀρνήσασθαι βουληθῇς, ὃτόιῡς ἐλέγχει σε φαινόμενος, ὁ μακάριος οὗτος ΓολγοθΞῆ ἐν ᾧ νῦν, διὰ τὸν ἐν αὐτῷ σταυρωθέντα, τδγκεκρα. τήμδι· καὶ τοῦ ξύλου τοῦ σταυροῦ πᾶσα λοιπὸνῦ οἶιουμὶνη κατὰ μέρος ἐπληρώθη. Ἐσταυρώθη δὲ οὐχ ὖκὶρ ἷόἱων ἁμαρτιῶν, ἀλλʼἵνα ἡμεῖς τῶν θʼ·ιιεὶων ἁμαρτιῶν ἐλευθερωθῶμεν. Καὶ κατιφρονήθη μὲν fixo τῶν ἀνθρώπων τότε, καὶ ἐρῥαπίσθη ὡς “fimu- ἐγνωρίσθη δὲ ὑπὸ τῆς κτίσεως ὡς Θεός· ὁ γὶρ ἥλιος Δεσπότην ἀτιμαζόμενον ἰδὼν, ἇεελίμπανεν τρέμων, οὗ φίρων τήν θέαν. Περὶ τῆς ταφῆς. ### English translation (Claude) He was truly crucified for our sins. For if you wish to deny it, this visible place refutes you, this blessed Golgotha, in which we are now gathered because of him who was crucified here; and the whole world has since been filled, piece by piece, with the wood of the cross. He was crucified, not for sins of his own, but so that we might be freed from our sins. And though he was despised by men at that time and struck as a man, he was recognized by creation as God; for the sun, seeing its Master dishonored, failed and trembled, not bearing the sight. [Of the burial] ### Scripture references - 1 Cor 15:3: echo, medium confidence - Matt 26:67: allusion, medium confidence - Matt 27:45: allusion, high confidence - Luke 23:45: allusion, high confidence ### Translation notes - Section 10 in the standard numbering. Cyril’s lectures were given in Jerusalem, at the church built on Golgotha; the “wood of the cross” refers to relics distributed from Jerusalem. The bracketed heading at the end is printed in the edition. ### Citation (SBL) Cyril of Jerusalem, Cat. 4.10 (PG 33:468d–469a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-10). ## Catechetical Lecture 4.11 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-11 - Source: PG 33:469b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ was truly buried and went down to the dead to free the righteous of old, the prophets and John among them. ### Greek text Ἐν μνήματι πέτρας ἐτέθη ἀληθῶς ὡς ἅνθρωπος· ἀλλᾶ πέτραι διερἓγησαν τῷ φόβῳ διʼ αὐτόν, MM” εἷς τὰ καταχθόνιοι, ἳνα κάκεῖθεν λυτρώσηται τοὺς δικαίους· Ἐβο-ὅλου γὰρ, εἰπὲ μοιιτοὺς “homo: ἀπολαῦσαι τῆς χάριτος, καὶ ταυτα τῶν ddum οὐχ ὁσίων ὄντωνʼ τοὺς δὲ ἀπὸ Ἀδὰμ πολυχρονιως ἀποκεκλεισμένους, μὴ τυχεῖν τῆς emesfinium“; Ἡσαΐας ὁ προφήτης τοςαῦται περὶ ἀιῶ.μιγιιλοφώνως ἐκήρυξεν οὐκ ἤθελες ἳνα βααλδςπᾱηλθὼν λυτρώτηται τὸν κήρυκας Δαβῐδ ἦν (animi εαμουήλ, καὶ πάντας οἱ προφῆται, καὶ αὐτὸς Ἰωάννης ὃ λέγων διὰ τῶν ἀποσταλέντων· Σὺ εῗὸ ἱρχόμνος, ἢ ἕτερον προσδοκῶπεν; οὐκ ἤθελειῖνα natasic λυτρώσηται τοὺς τοιούτους ; ### English translation (Claude) He was truly laid in a tomb of rock as a man; but rocks were split for fear because of him. He went down into the regions beneath the earth, so that from there too he might redeem the righteous. For tell me, would you wish the living to enjoy the grace, and that though most of them are not holy, but those who had been shut in for so long, since Adam, not to obtain freedom? Isaiah the prophet proclaimed so many things about him with a loud voice; would you not wish the King to go down and redeem his herald? David was there, and Samuel, and all the prophets, and John himself, who said through those he sent, ‘Are you the one who is to come, or should we look for another?’ Would you not wish him to go down and redeem such men? [Of the resurrection] ### Scripture references - Matt 27:60: allusion, high confidence - Matt 27:51: allusion, high confidence - 1 Pet 3:19: allusion, medium confidence - Eph 4:9: allusion, medium confidence - Matt 11:3: quotation, high confidence ### Translation notes - Section 11 in the standard numbering. Several words are garbled in the scan and are read by sense. The bracketed heading at the end is printed in the edition. ### Citation (SBL) Cyril of Jerusalem, Cat. 4.11 (PG 33:469b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-11). ## Catechetical Lecture 4.12 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-12 - Source: PG 33:469b–472a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ truly rose on the third day, as Jonah and Elisha’s bones foreshadow, and twelve witnesses testified to it even to death. ### Greek text Ἀλλʼ ὅ καταβὰς εἷς ’δὲʼκαταχθόνια, πάλιν ἆνῆλΙιάὶδτιιφεῖς Ἰησους πάλιν ἀνεστη τὸ τριἆληθῶς. Κᾶν ποτὲ σε διασύρωσιν Ἰουδαῖοι, ηδε ὀκάντησον, οὕτως ἐρωτήσας· Ἰωνᾶς τριᾔμιροςᾶπὸκήτους ἐξῆλθε, καὶ Χριστὸς τριήμερος ω τῆς ἄρα οὖν. ἆγήγερται; Τῶν ὀστέων Ἐλισ- Iw κιφὸς ἁψάμενος, ἐγήγερται (ὃ)- Kal ὁ τῶν ἁν- W ποιητὴς, δυνάμεί Πατρὸς ἄρʼ οὐχὶ μᾶλλον εὖππάηρον ξγιὶρεταις ’Δνὲστη τοίνυν ἀληθῶς, καὶ ἀνασά diu! ὣφθη τοῖς μαθηταῖς καὶ μάρτυρες αὐτοῦ ιτα ἧς ἀναστάσεως μαθηταὶ δώδεκα, οὗ λογοις κεχαρισμένοις μαρτυρήσαντες, ἀλλὰ μέχρὶ βασάνων καὶ θα.νάτῶν tl) περὶ τῆς ἀληθοῦς ἀναστάσεως ἀγωνισάμενοι. ### English translation (Claude) But he who went down into the regions below came up again, and Jesus, who was buried, truly rose again on the third day. And if ever the Jews mock you, meet them at once by asking this: Jonah came out of the whale on the third day; has Christ not then risen from the earth on the third day? A dead man who touched the bones of Elisha was raised; will not the maker of humankind much more easily be raised by the power of the Father? He truly rose, then, and having risen was seen again by the disciples; and twelve disciples were witnesses of his resurrection, who bore witness not in pleasing words, but contended for the truth of the resurrection even to torture and death. ### Scripture references - 1 Cor 15:4: allusion, high confidence - Jonah 2:10 (2:11 LXX): allusion, high confidence - Matt 12:40: allusion, high confidence - 2 Kgs 13:21: allusion, high confidence - Acts 1:22: echo, medium confidence ### Translation notes - Section 12 in the standard numbering; its last sentence is in 4.13. Several words are garbled in the scan and are read by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 4.12 (PG 33:469b–472a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-12). ## Catechetical Lecture 4.13 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-13 - Source: PG 33:472a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Twelve witnesses more than satisfy the law’s requirement; the resurrection should be believed. ### Greek text ἐπὶ στόματος μὲν δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα, διπᾶ τήν Γραφήν· δώδεκα δὲ τῇ ἀναστάσει τοῦ Χριστοῦ μαρτυροῦσι, καί ἂρα ἔτι πρὸς τήν ἀνάστασιν ἀπιστεῖς ; ’ Περὶ Ἀναλήψεῶς. ### English translation (Claude) ‘At the mouth of two or three witnesses every word shall be established,’ according to the Scripture; twelve bear witness to the resurrection of Christ, and do you still disbelieve the resurrection? [Of the ascension] ### Scripture references - Deut 19:15: quotation, high confidence - 2 Cor 13:1: allusion, medium confidence ### Translation notes - This is the last sentence of section 12 in the standard numbering; its first words are lost in the scan. The bracketed heading is printed in the edition. ### Citation (SBL) Cyril of Jerusalem, Cat. 4.13 (PG 33:472a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-13). ## Catechetical Lecture 4.14 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-14 - Source: PG 33:472a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ ascended, and the worldwide power of the cross proves it; believers should seal themselves with the sign of the cross in every action. ### Greek text Τὸν δρόμον δὲ τῆς ὑπομονῆς τελέσας Ἰησοῦς, καὶ τοὺς ἀνθρώπους λυτρωσάμενος τῶν ἁμαρτιῶν, ἀνέβη πάλιν εἷς τοὺς οὐρανοὺς, νεφέλης αὑτὸν ὑπολαβούσης· καὶ ἄγγελοι μεν ἀνιόντι παρειστήκεισαν, ἀπόστολοι δὲ ἐθεώρουν. Ei. δὲ τις τοῖς λεγομένοις ἀπιστεῖ, αὐτῇ πιστευέτω τῇ δυνάμει τῶν vi“ βλεπομένων. ΙΙάντις οὶ βασιλεῖς τελευτῶντες, συναποσβιννύουσι τῇ ζωῇ καὶ τήν δυνάμιν· Χριπὸςιῖὲ παυρωθεὶς, ὑπὸ πάσης προσκυνεῖται τῆς οἰκουμὲνης. Τὸν ἐσταυρωμένον καταγγέλλομεν, καὶ τρεμουσιν οἳ δαίμονες. ΙΙολλοὶ κατὰ χρόνους ἑπευθύοησαν· ἀλλὰ ποίου σταυρωθέντας ἑπίκλησιςδιιραυ ποτὶ τοὺς δαίμονας ἀπήλασες ο iA'. Mi, 'roivuv ἐπαιτλυνθῶμεν τῳ στεηῄ τοῖʼ» Χριστοῦ· ἀλλὰ κᾶν ἄλλος ἀποκρύπτῃ, σὺ γωφῖκ Et? μετώπῳ ςιιᾍρειιγίζου ἵνα οἱ δαίμονες τὸ «ημῖν ἰδόντες τὸ βασιλικὸν, μακρὰν φύγωσι τριμοκες. ’ licia: δὲ τοῦτο τὸ σημεῖον, ἐσθίων καὶ πίνων, Μἥμενος, κοιταζόμενος, ἐξανιστάμενος, λαλῶν, τῶν· ἁπαξαπλῶς ἐν παντὶ πράγματι. Ὁ ταῦοα σταυρωθεὶς, ἐν οὐρανοῖς ἐστιν ἀνω. Et σταυρωθεῖς καὶ ταοετς ἐναπὲμεινε τῷ τάφῳ, ἡομεν ἂν ἐπαισχύνεσθαιʼ νυνῖ δὲ ὸ ἐν τῷ τούτῳ σταυθεῖς, ἀπὸ τοῦ πρὸς ἀνατολὰς Ἐλαιῶν ἀναβέβηκεν εἷς τὸν οὐρανόν. ’31:“! γὰρ εἷς ᾆόην καταβὰς, καὶ πάλιν ἀνελθὸν ἡμᾶς, ἀφʼ ἡμῶν ἀνῆλθε πάλιν εἷς τὸν οὖρανδκτοῐ Ματρὸς αὐτῷ προσφυινοῦντος, καὶ “fanorum! ἐκ δεξιῶν μου, ἕως ἃν θῶ τοὺς ιχθροῦςδῠδο ὑποπόδιον τῶν ποδῶν σου. nam Mu.\/\01‘2U3 ΚΡΙΣΕΩΣ (ο)..; ### English translation (Claude) Having finished the course of his endurance and redeemed humankind from their sins, Jesus went up again into the heavens, a cloud taking him up; angels stood beside him as he went up, and apostles were watching. But if anyone disbelieves what is said, let him believe the very power of the things now seen. All kings, when they die, have their power extinguished together with their life; but Christ crucified is worshiped by the whole world. We proclaim the Crucified, and the demons tremble. Many have been crucified at various times; but the invocation of what other crucified man ever drove the demons away? [14] Let us not, then, be ashamed of the cross of Christ; but even if another hides it, you, seal yourself openly on the forehead, so that the demons, seeing the royal sign, may flee far away trembling. Make this sign when you eat and drink, when you sit, when you lie down, when you get up, when you speak, when you walk; in a word, in every action. For he who was crucified here is in heaven above. If after being crucified and buried he had remained in the tomb, we might have been ashamed; but as it is, he who was crucified on this Golgotha has gone up into heaven from the Mount of Olives on the east. For having gone down into Hades and come up again to us, he went up again from us into heaven, the Father addressing him and saying: ‘Sit at my right hand, until I make your enemies the footstool of your feet.’ [Of the judgment to come] ### Scripture references - Heb 12:1–2: echo, low confidence - Acts 1:9–11: allusion, high confidence - 1 Cor 1:23: allusion, high confidence - Jas 2:19: echo, medium confidence - Rom 1:16: echo, low confidence - Ps 110:1 (109:1 LXX): quotation, high confidence ### Translation notes - This is section 13 in the standard numbering, and contains section 14, not separated in the scan (marked [14]). Several words are garbled and read by sense. The bracketed heading at the end is printed in the edition. - “Seal yourself on the forehead”: the sign of the cross. ### Citation (SBL) Cyril of Jerusalem, Cat. 4.14 (PG 33:472a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-14). ## Catechetical Lecture 4.15 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-15 - Source: PG 33:472a–476c - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Catechetical Lecture 4.17 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-17 - Source: PG 33:476c–477b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The faith must be proved from Scripture; the catechumens should not believe even their teacher without scriptural proof. ### Greek text 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. ### English translation (Claude) 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] ### Translation notes - Section 17 in the standard numbering. The bracketed heading at the end is printed in the edition. ### Citation (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). ## Catechetical Lecture 4.18 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-18 - Source: PG 33:477b–480b - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) 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.’ ### Scripture references - Gen 1:27: allusion, high confidence - Isa 47:13–14: quotation, high confidence ### Translation notes - 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. ### Citation (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). ## Catechetical Lecture 4.19 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-19 - Source: PG 33:480b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul is sinless before it comes into the world; people sin by choice, as Scripture’s appeals to the will show. ### Greek text 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( ; ### English translation (Claude) 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?’ ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Catechetical Lecture 4.20 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-20 - Source: PG 33:480c–485b - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Catechetical Lecture 4.21 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-21 - Source: PG 33:485b–488c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ascetics and virgins should guard their chastity, but must not despise married people; marriage is honorable when used lawfully. ### Greek text 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· ### English translation (Claude) 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; ### Scripture references - 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 ### Translation notes - 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”. ### Citation (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). ## Catechetical Lecture 4.22 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-22 - Source: PG 33:488c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lawful marriage observes times for prayer, comes to church clean, and seeks children rather than mere pleasure. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 1 Cor 7:5: allusion, high confidence ### Translation notes - Continues section 25 from 4.21. “Times of release” (καιροὶ ἀνέσεως): times of abstaining from marital relations for prayer (1 Cor 7:5). ### Citation (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). ## Catechetical Lecture 4.23 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-23 - Source: PG 33:488d–489b - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) 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] ### Scripture references - 1 Cor 7:8–9: quotation, high confidence - 1 Cor 6:13: allusion, high confidence ### Translation notes - 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. ### Citation (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). ## Catechetical Lecture 4.24 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-24 - Source: PG 33:489b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril turns to food, over which many stumble; some eat idol offerings indifferently. ### Greek text Καὶ περὶ τροφῶν ἔστω ὑμῖν ταῦτα τὰ δόγμα- ·ιιιῒκιεὸὴ πολλοὶ καὶ περὶ τὰ βρώματι πταίουσιν. erismae τοῖς εἷδωλοθύτοις ἀδιαφόρως προσέρχον· ### English translation (Claude) And concerning foods, let these be your doctrines, since many stumble over foods as well. Some treat things sacrificed to idols as indifferent; ### Scripture references - 1 Cor 8:1–13: allusion, medium confidence ### Translation notes - Beginning of section 27 in the standard numbering, which continues through 4.27. ### Citation (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). ## Catechetical Lecture 4.25 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-25 - Source: PG 33:489b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others fast but condemn those who eat. ### Greek text οἳ εὶ ἀσκοῦσι μὶν, κατακρίνουσι δὲ τοὺς ἐτῡίοντις· ### English translation (Claude) others practice asceticism, but condemn those who eat; ### Scripture references - Rom 14:3: echo, medium confidence ### Translation notes - Part of section 27 in the standard numbering. ### Citation (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). ## Catechetical Lecture 4.26 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-26 - Source: PG 33:489b - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) 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.’ ### Scripture references - 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 ### Translation notes - Part of section 27 in the standard numbering. Several words are garbled in the scan and read by sense. ### Citation (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). ## Catechetical Lecture 4.27 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-27 - Source: PG 33:489b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fasting should be abstinence from good things for the sake of better ones. ### Greek text δαὶ μισθὸν οὐκ ἔλυςʼ ἀλλʼ ὡς χαλῶν ὄντων ὖκιργρόνιι, διὰ τὰ προκειμενα νοητὰ καλλίονα, ### English translation (Claude) … you would have no reward; but disregard them as being good, for the sake of the better spiritual things set before you. ### Translation notes - The end of section 27 in the standard numbering. The opening words of this sentence are lost in the scan and marked “…”. ### Citation (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). ## Catechetical Lecture 4.28 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-28 - Source: PG 33:492a–492b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Following the apostolic decree, Christians must abstain from idol offerings, blood, and strangled meat, and eat with reverence. ### Greek text 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. ### English translation (Claude) 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] ### Scripture references - Acts 15:13: allusion, high confidence - Acts 15:20: allusion, high confidence - Acts 15:23–29: allusion, high confidence ### Translation notes - Section 28 in the standard numbering. The bracketed heading at the end is printed in the edition. ### Citation (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). ## Catechetical Lecture 4.29 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-29 - Source: PG 33:492b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clothing should be plain and serve need, not vanity. ### Greek text 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 ### English translation (Claude) 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] ### Scripture references - 1 Tim 2:9: echo, medium confidence ### Translation notes - Section 29 in the standard numbering. The bracketed heading at the end is printed in the edition. ### Citation (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). ## Catechetical Lecture 4.30 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-30 - Source: PG 33:492b–493a - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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 ### English translation (Claude) 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? ### Scripture references - 1 Cor 15:36–37: allusion, medium confidence - John 12:24: echo, medium confidence - Exod 4:2–4: allusion, high confidence ### Translation notes - Section 30 in the standard numbering. Several lines are badly garbled in the scan and are read by sense. ### Citation (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). ## Catechetical Lecture 4.31 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-31 - Source: PG 33:493b–493c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All will rise in eternal bodies, the righteous to glory and sinners to torment; baptism’s repentance removes the burden of sin. ### Greek text 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. ### English translation (Claude) 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] ### Scripture references - Isa 26:19: quotation, high confidence - Dan 12:2: quotation, high confidence - Titus 3:7: echo, medium confidence ### Translation notes - 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. ### Citation (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). ## Catechetical Lecture 4.33 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-33 - Source: PG 33:493c–500a - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) 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, ### Scripture references - Gal 3:23–24: quotation, high confidence - Matt 5:17: quotation, high confidence ### Extrabiblical texts - Let. Aris. (Letter of Aristeas): allusion, high confidence ### Translation notes - 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. ### Citation (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). ## Catechetical Lecture 4.34 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-34 - Source: PG 33:500a–500c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril lists the twenty-two books of the Old Testament. ### Greek text 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“. ### English translation (Claude) 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. ### Extrabiblical texts - Bar (Baruch): allusion, high confidence - Ep Jer (Letter of Jeremiah): allusion, high confidence ### Translation notes - 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. ### Citation (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). ## Catechetical Lecture 4.35 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-35 - Source: PG 33:500c–501a - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Gos. Thom. (Gospel of Thomas): allusion, medium confidence ### Translation notes - 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. ### Citation (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). ## Catechetical Lecture 4.37 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/4-15/#p-4-37 - Source: PG 33:501a–504c - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Catechetical Lecture 5.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-2 - Source: PG 33:505d–508b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each candidate must be faithful in conscience before God; the faithful man, content with little, is richer than the rich. ### Greek text Ὠδι οὖν ζητεῖτιι λοιπὸν, ’ἱνα τις ἐξ ὑμῶν πιστὸς ἐκ συνειδήσεως εὐρεοῆ. ’Ἄνδρα γὰρ πιστὸν ἔργον lci-civ εὖριῖν, φησίνι οὐχ ἳνα ἐμοὶ δείξῃς σου την συνείδησιν (οὐ γὰρ ὑπὸ ἀνθρωπίνης ἡμέρας ἀνακρίνεσθαι utilem)- ἀλλʼ ἵνα τῷ Θεῷ δείξῃς τῆς πίστεως τὸ ἄδολον, τῷ ἐτάζοντι νεφροὺς καὶ καρδίας, καὶ γινώσκοντι τοὺς διαλογισμοὺς τῶν ἀνθρώπων, Μέγα τι πραγμᾶ ἐστι πιστὸς ἀνὴρ, παντὸς πλουσίου τυγχάνων πλουσιώτερος. Τοῦ πιστοῦ γὰρ ὅλοςὸ κόσμος τῶν χρημάτων, τῷ ὑπερφρονεῖν αξιτᾶ καὶ καταπατεῖν. Οἱ μὶν γὰρ κατὰ τὸ φαινόμενον πλουτοῦντες, καὶ πολλὰ κεκτη μενοι πὲνητὲς ιίσιτὴν ψυχήν· ὅσῳ γὰρ πολλά συνάγουσι, τοσούτῳ τῇ τῶν λειπόντων ὶπιθυμίᾳ τήκονται. Ὀ ὃὶ πιστὸς ἀνὴρ, τὸ παραδοξότατον, ἐν πενίᾳ πλουτεῖ· εἰδὼς γὰρ,ἇʼτιδσῖ μόνον ἔχειν σκεπάσματα καὶ τροφὰς, καὶ Ito-Stoic ἀρκούμενος, πεπάτηκι τὸν πλοῦτον. ### English translation (Claude) Here, then, it is required henceforth that each of you be found faithful in conscience. ‘For a faithful man is hard to find,’ it says; not so that you may show your conscience to me (for you are not to be examined by man’s day), but so that you may show the sincerity of your faith to God, who tests the kidneys and hearts and knows the thoughts of people. A faithful man is a great thing, richer than any rich man. For the whole world of riches belongs to the faithful man, in that he disdains and tramples on it. Those who are rich in appearance and possess much are poor in soul; for the more they gather, the more they waste away with desire for what is lacking. But the faithful man, most paradoxically, is rich in poverty; for knowing that one need only have covering and food, and being content with these, he has trampled on wealth. ### Scripture references - 1 Cor 4:2: echo, medium confidence - Prov 20:6: quotation, high confidence - 1 Cor 4:3: allusion, high confidence - Ps 7:9 (7:10 LXX): quotation, high confidence - Ps 94:11 (93:11 LXX): allusion, medium confidence - 1 Tim 6:8: allusion, high confidence ### Translation notes - Section 2 in the standard numbering (section 1 is not in the staged text). ### Citation (SBL) Cyril of Jerusalem, Cat. 5.2 (PG 33:505d–508b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-2). ## Catechetical Lecture 5.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-3 - Source: PG 33:508b–509d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even ordinary life (marriage, farming, seafaring) rests on faith; Scripture teaches that without faith no one can please God, and faith is the shield against the devil. ### Greek text Καὶ οὖ παρʼ ἡμῖν γε μόνοις, τοῖς τὴν τοῦ Χριστοῦ προσηγορίαν ἔχουσιν, μέγα τὸ τῆς πίστεώς tm ἀξίωμα· ἀλλὰ γὰρ καὶ πάντα τὰ ἐν τῷ κοσμψτελούμενα, καὶ τὰ ὑπὸ τῶν ἀλλοτρίων τῆς Ἐκκλησίας, τῇ πίστει τελεῖται. Πίστει τοὺς ἀπεξενωμὲνους γαμικοὶ νόμοι συνάπτουσιν ιῖς ταυτόν· καὶ iii-aegon!“ ἆλλότριος, σωμάτων καὶ χρημάτων ἀλλοτρίων, διὰ τήν ἐν γαμικοῖς συμβολαίοις πίστιν, γίνεται κοινωνός, Πίστει καὶ γεωργία συνίσταται· ὁ γὰρ iit.“στεύων λήψεσθαι καρποφορίαν, οὐχ ὑπομένει τοὺς καμάτους. Πίστει θαλπτεύοντες ἄνθρωποι, μιιρθ· τάτῳ ξύλῳ πιστεύσαντες, τήν ἄστατον τῶν γυμάεων φορὰν, τοῦ περῥοτάτου στοιχείου, τῆς Titi?!" καταλλάττονταιίῧήλοις ἑαυτοίις ἐπιδιδόντες ἐλπίσι. καὶ πάσης ἀγκύρας ἀσφαλεστέραν ἐπειγόμεννλιίῖῆἸ πίστιν. Κατᾶ πίστιν τοίνυν συνέστηκε-τᾶ-πλεξ στα τῶν ἀνθρώπων πράγματα· καὶ οὐ παρʼ ἡμῖν μθ· νοις τοῦτο πεπίστευται, ἀλλὰ καὶ παρὰ τοῖς ἔωθεν ' καθὼς εἴρηται. Κᾶν γὰρ μὴ δέχωνται τὰς Γραφᾶς, οἰκεῖα δὲ τινα προσφέρωσι διδάγματα, πίστει κάκεῖνα παραδέχονται. Δ Ἐ “ “ ' ' ” ’ “· “. πι την πιστιν υμας τήν αληθη καλει Ααι ἡ σήμερον ἀνάγνωσις γενομένη, τὴν ὁδὸν ὑμῖν παραστήσασα, πῶς δεῖ τῷ Θεῷ καὶ ὑμᾶς εὐαρεστῆσαι· φησὶ γὰρ, ὅτι χωρὶς πίστεως ἀδύνατόν ἐστιν εὐαρεστῆσαι. Πότε γὰρ προθήσεται ἅνθρωπος δουλεῦσαιτῷ Θεῷ, μὴ πιστεύων, ὅτι γίνεται μισθαποδότης ; πότε παρθευνεύσει κόρη, ἦ καὶ σωφρονήσει νέος, μή πιστεύων, ὅτι τῆς ἁγνείας ἀμάραντός ἐστι στὲφανοςς Ὀφθαλμὸς πασης συνειδήσεώς ἐστι φωτιστικὸς ἡ πίστις, καὶ συνέσεως ἐμποιητικὸς λέγει γάρὸ προφήτης· Καὶ ἐὰν μὴ πιστεύσητε, οὐδὲ μὴ συνἤτε. Ἐμφράττει στόματα λεόντων ἡ πίστις, κατὰ τὸν Δανιὴλ· φησί γὰρ ἡ Γραφὴ περὶ αὐτοῦ, ὅτι Ἀνηνέχθη Δανιὴλ ἐκ τοῦ λάκκου, καὶ πᾶσα διαφθορά οὐχ εὑρέθη ἐν αὐτῷ, ὁτι ἐπίστευσεν ἐν τῷ Θεῷ αὐτοῦ. Ἔστι τι τοῦ διαβόλου δεινότερον; ςλ) ς ι ι.-,δκ ἕ _ η ν _ ι α ια και προς τουτον ου εν τερον οπλον εχομον ἡ τήν πίστιν, ἀσώματον θυρεὸν κατʼ ἐχθροῦ μή φαινομένου. ’Δποστέλλει μὶν γὰρ βὲλη ποικίλα, καὶ κατατοξεύει ἐν σκοτομηνῃ τοὺς μή νήφοντας· ἀλλʼ, ἐπειδὴ μὴ φαίνεται ὁ ἐχθρὸς, περίβλημα κραταιὸν ἔχομεν τήν πίστιν, κατὰ τὸν Ἀπόστολον, λεγοντα· Ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, εν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι. Πεπυρωμένον πολλάκις βέλος ἐπιθυμίας αἷσχρᾶς ἡδονῆς ἐκ διαβόλου πέμπεται· ἀλλʼ ἡ πίστις ὑπογράφουσα τὴν κρίσιν, καταψύξασα τὸν νοῦν, σβέννυσι τὸ βέλος. ### English translation (Claude) And not only among us, who bear the name of Christ, is the dignity of faith great; but all that is accomplished in the world, even by those who are strangers to the Church, is accomplished by faith. By faith the laws of marriage join together those who were strangers; and because of the faith in marriage contracts, one who was a stranger becomes partner in a stranger’s body and possessions. By faith farming too is sustained; for one who does not believe that he will receive a harvest does not endure the labors. By faith seafarers, trusting a very thin plank, exchange the most solid element, the earth, for the unstable motion of the waves, committing themselves to uncertain hopes and carrying with them a faith more secure than any anchor. By faith, then, most human affairs hold together; and this is believed not only among us but also among those outside, as has been said. For even if they do not accept the Scriptures but put forward certain teachings of their own, they too receive those by faith. [4] Today’s reading also calls you to the true faith, setting before you the way in which you too must please God; for it says that ‘without faith it is impossible to please him.’ For when will a person resolve to serve God unless he believes that he is a rewarder? When will a girl remain a virgin, or a young man live chastely, unless they believe that there is an unfading crown of purity? Faith is an eye that enlightens every conscience and produces understanding; for the prophet says: ‘And if you do not believe, you will not understand.’ Faith stops the mouths of lions, as with Daniel; for the Scripture says of him: ‘Daniel was brought up out of the den, and no harm was found on him, because he believed in his God.’ Is there anything more terrible than the devil? Yet against him we have no other weapon than faith, an incorporeal shield against an unseen enemy. For he sends various arrows and shoots down, in the moonless dark, those who are not sober; but since the enemy is not seen, we have faith as strong armor, according to the apostle, who says: ‘In all things taking up the shield of faith, with which you will be able to quench all the flaming arrows of the evil one.’ Often a flaming arrow of desire for shameful pleasure is sent by the devil; but faith, sketching the judgment before the mind, cools the mind and quenches the arrow. ### Scripture references - Heb 11:6: quotation, high confidence - 1 Pet 5:4: echo, medium confidence - Isa 7:9: quotation, high confidence - Heb 11:33: allusion, high confidence - Dan 6:23: quotation, high confidence - Eph 6:16: quotation, high confidence ### Translation notes - This is section 3 in the standard numbering, and contains section 4, not separated in the scan (marked [4]). Several words are garbled and read by sense. - “Today’s reading” is Heb 11, read before this lecture. ### Citation (SBL) Cyril of Jerusalem, Cat. 5.3 (PG 33:508b–509d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-3). ## Catechetical Lecture 5.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-5 - Source: PG 33:509d–512d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham, justified by faith, believed God’s promise of a son and offered Isaac, trusting that God could raise the dead. ### Greek text Καὶ πολὺς ὁ περὶτῆς πίστεως λόγος, καὶ οὐκ ἀρκετὸς ἡμῖν ὁ πᾶς τῆς ἡμέρας διηγομὲνοις χρόνοςο αὐτάρκης δὶ τέως ἡμῖν ἔστω τῶν ὲκ τῆς Halani; τί». πων μόνος ’Λβραὰμ, Επειδὴ κάκείνου γεγόναμεν υἱοὶ διὰ τῆς πίστεως. Ἐκεῖνος οὐκ ἐξ ἔργων μόνον l3:καιώθη, ἀλλὰ xxi ἐκ πίστεως. Πολλὰ μὶν γὰρ κατώρθωσεν· ἀλλʼ οὐδέποτε φίλος Θεοῦ ἐκλήθη, ἀλλʼ ὅτε ἐπίστευσε· καὶ πᾶν δὲ ἔργον αὐτοῦ κατὰ πίστιν τετέλεσται. Κατέλιπι γονέας διὰ πίστιν· κττίλιπε πατρίδα, καί χώραν, καὶ οὶκίαν διὰ τὴν πίστιν. Ὥσπερ οὗν ἰκεῖνος ἐδικαιώθη, καὶ σὺ δικαιώθητι. Νεκρὸς ἧν λοιπὸν τῷ σώματι πρὸς τικνογονίιν · πρεσβύτης γὰρ ἦν, καὶ πρεσβύτιδα λοιπὸν ἴσχε τὴν γαμετὴν Σάῤῥαν, καὶ τεκνογονίας ἐλπὶς etiamtum-.ελείπετο. Ὀ Θεὸς τῷ πρεσβύτῃ τεχνογονίαν ὲπαγγίλ· λεται· καὶ μὴ ἀσθενήσας τῇ πίστει ὁ Ἀὅριὲιμ, καὶ κατανοήσας τὸ hortati σῶμα ἤδη νενεκρωμένον, οὖ τῇ τοῦ σώματος ἀσθενείᾳ, ἀλλὰ τῇ δοπάμειτιὸ ἐπαγγέλλοντος προσέχων, πιστὸν ἡγησάμενος τὸν ἐπαγγειλάμενον, ὥσπερ ἐκ νενεκρωμὲνων σωμάτων παραδόξως τὸ τέκνον ἐκτήσατο. Καὶ μετὰ $61215σισθαι κελευσθεὶς προσενέγκαι τὸν Υῖόν (“item ἀκούσας τὸ, Ἐν Ἰσαὰκ κληθήσεταί σπέρμα). προσέφερε τὸν υἱὸντὸν μονογενῆ τῷ Θεῷ, πιστεύσας, ὅτι καὶ ἐκ νεκρῶν ἰγιῖραι δύναται ὁ Θεός· xai σομποδίσας τὸν υἱὸν καὶ τοῖς ξύλοις ἐπιθεὶς, τῇ προ· αιρεσει μὶν προσήνεγκεν, ἆγαθωσόνῃ δὲ Θεοῦ τὸῘ οἷον ἔλαβε ζῶντα, ἀμνὸν αὐτῷ παραδόντος ὑπὲρ ῖοδ τέκνου. Ἐπί τούτοις πιστὸς νῶν, Ἲὲσφραγίσθη εἷς καιοσύνην, καὶ περιτομὴν ἔλαβε, σφραγῖδα τῆς στεως τῆς ἰν τῇ ἀκροβυστίᾳ, λαβὼν ἐπαγγελίανιδτι πατὴρ ἔσται πολλῶν ἐθνῶν. ### English translation (Claude) Much could be said about faith, and the whole time of the day would not be enough for us to tell it; but for now let Abraham alone, of the examples from the Old Testament, be enough for us, since we have become his sons through faith. He was justified not by works only, but also by faith. For he did many good deeds; but he was never called the friend of God except when he believed; and every work of his was accomplished by faith. Through faith he left his parents; through faith he left his homeland, his country, and his house. As he was justified, then, be justified too. He was by now dead in body as regards begetting children, for he was old, and he had Sarah his wife now old as well, and no hope of children remained. God promises children to the old man; and Abraham, not weakening in faith, though he considered his own body already as good as dead, looking not to the weakness of his body but to the power of the one who promised, and counting faithful him who had promised, wonderfully obtained the child, as if from bodies as good as dead. And afterwards, when commanded to offer his son (though he had heard, ‘In Isaac shall your seed be called’), he offered his son, the only-begotten, to God, believing that God is able to raise even from the dead; and having bound his son and laid him on the wood, he offered him in purpose, but by the goodness of God received him back alive, God giving him a lamb in place of the child. Being faithful in these things, he was sealed for righteousness, and received circumcision as a seal of the faith he had while uncircumcised, receiving the promise that he would be the father of many nations. ### Scripture references - Gal 3:7: allusion, high confidence - Jas 2:21–23: allusion, high confidence - Gen 12:1: allusion, high confidence - Rom 4:19–21: quotation, high confidence - Heb 11:11–12: allusion, high confidence - Heb 11:17–19: quotation, high confidence - Gen 21:12: quotation, high confidence - Gen 22:9–13: allusion, high confidence - Rom 4:11: quotation, high confidence - Gen 17:4–5: allusion, high confidence ### Translation notes - Section 5 in the standard numbering. One word in “no hope of children remained” is garbled and read by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 5.5 (PG 33:509d–512d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-5). ## Catechetical Lecture 5.6 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-6 - Source: PG 33:512d–513b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham is father of all believers through the likeness of faith; baptism is the spiritual circumcision of the heart. ### Greek text Πῶς τοίνυν ἐστὶ πατὴρ πολλῶν amid Ἀέραὰμ, ἴδωμεν. Ἰουδαίων μὲν γὰρ ἐστιν ὁμολογυυμὶνως, διᾶ τὴν κατᾶ σάρκα διαδοχήν. Ei δὲ τῇ κατὰ σάρκα προσέχωμεν, ψευδὲς εἰπεῖν ἀναγκασθησίιμεῆσ. τὸ λόγιον. Οὗκὲτι γὰρ κατᾶ σάρκα ἡμῶν πάντων ἐστὶ πατήρ ἀλλʼ ὁτύπος τῆς ἐκείνου πίστεως, πάντας ἡμᾶς υἱοὺς ποιεῖ τοῦ Ἀβραάμ. Πῶς καὶ τίνα τρόπον ; ’Δπιστον παρὰ ἀνθρώποις τὸ ἐκ νεκρῶν ἆναστῆναί τινα ὥσπερ ὁμοίως ἄπιστον καὶ τὸ ἐκ νενεκρωμένων πρεσβυτῶν τεκνογονίαν γενέσθαι. Ἀλλᾶ Χριστοῦ καταγγελλομὲνου, ἐν ξύλῳ μὲν ἐσταυρωμένου, ἀποθανόντος δὲ καὶ ἀναστάντος, ἡμεῖς πιστεύομεν. Τῇ τοίνυν ὁμοιότητι τῆς πίστεως εἷς υἱοθεσίαν ἐρχόμεθα τοῦ Ἀβραάμ. Καὶ τότε μετὰ τὴν πίστιν* ὁμοίως ἐκείνῳ τὴν πνευματικὴν λαμβάνομεν σφραγῖδα, ἁγίῳ Πνεῦματι διὰ τοῦ λουτροῦ περιτεμνόμενοι, οὐ σώματος τὴν ἀκροβυστίαν, ἀλλᾶ τὴν καρδίαν, η κατὰ τὸν Ἱερεμίαν, λέγοντα· Καὶ περιτεμεῖσθε τῷ Θεῷ τὴν ἀκροβυστίαν τῆς καρδίας ὑμῶν· καὶ κατὰ τὸν ’Λπῦστολονο Ἐν τῇ περιτομῇ τοῦ Χριστοῦ, συνταφέντες αὖτῷ ἰν τῷ βαπτίσματι, καὶ τὰ ἑξῆς. ### English translation (Claude) Let us see, then, how Abraham is the father of many nations. Of the Jews he is admittedly the father, by descent according to the flesh. But if we attend to descent according to the flesh, we shall be compelled to call the oracle false. For according to the flesh he is not the father of all of us; but the pattern of his faith makes all of us sons of Abraham. How, and in what way? It is incredible to people that anyone should rise from the dead, just as it is equally incredible that children should be born of old people as good as dead. But when Christ is proclaimed, crucified on the wood, having died and risen, we believe. By the likeness of faith, then, we come to adoption as sons of Abraham. And then, after faith, like him we receive the spiritual seal, being circumcised by the Holy Spirit through the washing, not in the foreskin of the body but in the heart, according to Jeremiah, who says: ‘And circumcise yourselves to God, the foreskin of your heart’; and according to the apostle: ‘in the circumcision of Christ, having been buried with him in baptism,’ and what follows. ### Scripture references - Rom 4:16–17: allusion, high confidence - Jer 4:4: quotation, high confidence - Col 2:11–12: quotation, high confidence ### Translation notes - Section 6 in the standard numbering. ### Citation (SBL) Cyril of Jerusalem, Cat. 5.6 (PG 33:512d–513b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-6). ## Catechetical Lecture 5.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-7 - Source: PG 33:513b–513d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter walked on the water while he believed and sank when he doubted; restored by Christ, he walked back to the boat. ### Greek text Ταύτην ἐὰν τηρήσωμεν τήν πίστιν, ἀκατάγνωστοι ἐσόμεθα, καὶ παντοίοις ἀρετῶν εἷʼδεσι κοσμτ,θησόμεθα. Τοσοῦτον γὰρ ἴσχύει ἡ πίστις, ὡς καὶ ἂνθρὼπους Eni. θαλάσσης κουφίζειν περιπατοῦντας. Ἀνθρωπος δμοιος ἡμῖν ἦν ὁ Πέτρος, ἐξ αἵματος καὶ σαρκὸς συγκείμενος, καὶ ἐκ τῶν ὁμοίων τροφῶν διαγενόμενος. Ἀλλʼ εἰπόντι τῷ Ἰησοῦ, Ἐλθέ. πιστεύσας, περιεπάτησεν ἐπὶ τὰ ὕδατα, πάσης κρηπῖδος ἀσφαλεστέραν ἐπὶ τοῖς ὅδασιν Eva τὴν τὴν πίστιν· καὶ τὸ βαρὺ σῶμα, τῇ κουφότητι τῆς πίστεως ἦν μετεωριζὸμενον. Ἀλλᾶ μέχρι μὶν ὅτου ἐπίστευσεν, ὑπὲριτὸ ὕδωρ εἶχεν ἀσφαλῇ τὴν βάσινο ὅτε δὲ ἐδίστασε, τότε ἤρξατο καταποντίζεσθαι· χαυνουμὲνης γὰρ κατὰ μὲρος τῆς πίστεως, συγκατεσπᾶτο καὶ τὸ σῶμα. Καὶ συνιδὼν αὐτοῦ τὸ πάθος, ἔλεγεν ὁ τῶν ψυχῶν τὰ πάθη διορθούμενος Ἰησοῦς- Ὀλιγόπιστε, εἷς τί ἐδίστασαςς καὶ πάλιν, νευρωθεὶς ὑπὸ τοῦ κρατήσαντος αὐτοῦ τήν δεξιὰν, ἀφʼ οὗ πάλιν ἐπίστευσε, χειραγωγούμενος ὑπὸ τοῦ Δεσπότου, τὸν αὐτὸν ἐπὶ τῶν ὖδάτων ἀπέλαβε περίπατον. Τοῦτο γὰρ πλαγίως ἐμνημόνευσε τὸ Εὗαγγὲλιον, εἰπὸν, ὅτι Ἀναβάνtu.» δὲ αὐτῶν ἐπὶ τὸ πλοῖον. Οὔ γὰρ εἶπεν, δτι διακολυμβήσας ὁ Πίτρος ἀναβέβηκεν· ἀλλὰ δίδωσι νοεῖν, ὅτι ὅσον ἦλθε πρὸς τὸν Ἰησοῦν διάστημα,τοσοῦτον ἐπιστρέψας, πάλιν ἀνέβη ἐπὶ τὸ πλοῖον, ### English translation (Claude) If we keep this faith, we shall be blameless and shall be adorned with every form of virtue. For faith is so strong that it even keeps people light as they walk on the sea. Peter was a man like us, composed of blood and flesh, and living on the same food. But when Jesus said, ‘Come,’ he believed and walked on the waters, having on the waters a faith more secure than any foundation; and his heavy body was lifted up by the lightness of faith. As long as he believed, he had safe footing on the water; but when he doubted, then he began to sink; for as his faith slackened little by little, his body too was dragged down with it. And seeing his distress, Jesus, who corrects the distresses of souls, said: ‘O you of little faith, why did you doubt?’ And strengthened again by him who grasped his right hand, as soon as he believed again, led by the hand by the Master, he resumed the same walk on the waters. For the Gospel mentions this indirectly, saying, ‘And when they had gone up into the boat.’ It does not say that Peter swam across and went up, but gives us to understand that, having returned the same distance he had come to Jesus, he went up again into the boat. ### Scripture references - Matt 14:28–32: quotation, high confidence ### Translation notes - Section 7 in the standard numbering. ### Citation (SBL) Cyril of Jerusalem, Cat. 5.7 (PG 33:513b–513d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-7). ## Catechetical Lecture 5.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-8 - Source: PG 33:516a–516b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The paralytic was healed through the faith of those who carried him. ### Greek text Τοσοῦτον δὲ ἔχει δυνάμεως ἡ πίστις, ὥστε οὐ μόνος ὁ πιστεύων σώζεται, ἀλλὰ γὰρ καί οἱ ἄλλοι ἄλλων πιστευσάντων ἐσώθησαν. Οὔκ ἦν πιστὸς ὁ παραλυτικὸς ὁ ἐν Καπερναοῦμε ἀλλʼ οἱ βαστάζοντες καὶ χαλάσαντες διὰ τῶν κεράμων ἐπίστευον· συνενόσει γὰρ τῷ σώματι τοῦ νοσοῦντος καὶ ἡ ψυχή. Καὶ μή με νομίσῃς ἐκείνου κατηγορεῖν μάτην* αὐτὸ τὸ Εὐαγγὲλιον εἴρηκενι Ἰδὼν ὁ Ἰησοῦς, οὐ τήν πίστιν αὐτοῦ, ἀλλὰ τὴν πίστιν αὐτῶν, λεγιι τῷ παραλυτικῷ· Ἕγειραι. Οἱ βαστάζοντες ἐπί. στευσαν, καὶ ὁ παραλυτικὸς ἀπέλαυσε τῆς ἴάσεως. ### English translation (Claude) Faith has so much power that not only is the believer saved, but some have been saved through others’ believing. The paralytic in Capernaum was not a believer; but those who carried him and let him down through the tiles believed; for the sick man’s soul was sick together with his body. And do not think that I accuse him without cause; the Gospel itself has said: ‘Jesus, seeing,’ not his faith, but ‘their faith, says to the paralytic: Rise.’ Those who carried him believed, and the paralytic enjoyed the healing. ### Scripture references - Mark 2:1–12: allusion, high confidence - Luke 5:19–20: quotation, high confidence ### Translation notes - Section 8 in the standard numbering. ### Citation (SBL) Cyril of Jerusalem, Cat. 5.8 (PG 33:516a–516b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-8). ## Catechetical Lecture 5.9 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-9 - Source: PG 33:516b–517a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lazarus was raised through his sisters’ faith; even those of little faith may pray for faith, which is partly ours and mostly God’s gift. ### Greek text Καὶ θέλεις ἰδεῖν ἀσφαλέστερον, ὅτι πίστεσιν ἄλλων ἄλλοι διασώζονταις Ἐτελεύτησεν ὁ Λάζαρος· παρεληλύθει μία, καὶ δευτέρα, καὶ τρίτη ἡμέρα* διελύθη τὰ νεῦρα αὐτοῦ, καὶ σηπεδὼν λοιπὸν ἐπα ενὲμετο τὸ σῶμα. Πῶς ἐδύνατο πιστεῦσαι νεκρὸς τετραἥμερος. καὶ ὑπὲρ ἑαυτοῦ παρακαλέσαι τὸν λυτρωτήνς Ἀλλʼ ὅπερ ἔλειπε (ι) τῷ τετελευτηκότι, τοῦτο διὰ τῶν γνησίων ἀδελφῶν ἃπληροῦτο. Ἐλθόντι τῷ Κυρίῳ προσίπεσεν ἡ ἀδελφὴ, καὶ λέγοντι. Ποῦ τεθείκατε αὐτόνς ἀποκριναμένης ἐκείνης, Κύριε, ἤδη ὄζει· τεταρταῖος γᾶρ ἐστι· φησὶν ὁ Κύριος· ’Κᾶν πιστεύσῃς, ὄψει τὴν δόξαν τοῦ Θεοῦ· μονον· ουχῖ λέγων, ὅτι Σὺ τοῦ νεκροῦ τὸ λεῖπον τῆς πίστεως ἀναπλήρωσονο καὶ τοσοῦτον ἴσχυσε τῶν ἇδελρῶνὴ πίστις, ὥστε τὸν νεκρὸν ἐξ ᾅδου πυλῶν ἀνεκαλέσατο. Εἶτα ἕτεροι ὑπὲρ ὲτὲρων πιστεύσαντες, ιχ νεκρῶν ἀναστῆναι ἴσχυσαν* σὺ δδ, ἐὰν περὶ σεαυτοῦπι· στεύσῃς εἰλικρινῶς, ἆρʼ οὐχὶ μᾶλλον ὠιρεληθήσῇί Ἀλλᾶ κᾶν ἃπιστος ficii ὀλιγόπιστος, φιλάνθρωπᾷς ὗστιν δ Κύριος, συμπεριφερεται σοι μετανοοῦντιςμόνον εἰπὲ καὶ αὐτὸς εὖῇνωμόνωςυ Πιστεύω, Κύριεν βοήθει μου τῇ ἀπιστίᾳ. ῨΕί δὶ καὶ πιστὸς (Ἰ) εἶναι 5ίῖ νομιζεις, ἀλλʼ οὔπω τὸ τέλειον τῆς πίστεως ἔχεις. 11‹ χρεία καὶ σοὶ κατὰ τοὺς ἀποστόΑους εἷπεῖν“Κύριε, πρόσθες ἡμῖν πίστιν· τὸ μὲν γὰρ τι παρὰ σεαυτοῦ {pigro δὶ τι παρʼ ἐκείνου πολὺ λαμβάνεις. ### English translation (Claude) Do you want to see more surely that some are saved through the faith of others? Lazarus died; one day had passed, and a second, and a third; his sinews were dissolved, and corruption was already feeding on his body. How could a man four days dead believe and call on the Redeemer on his own behalf? But what was lacking to the dead man was supplied through his true sisters. When the Lord came, the sister fell at his feet; and when he said, ‘Where have you laid him?’ and she answered, ‘Lord, he already stinks, for he has been dead four days,’ the Lord says: ‘If you believe, you will see the glory of God,’ all but saying, ‘You fill up what is lacking of the dead man’s faith.’ And the sisters’ faith was so strong that it called the dead man back from the gates of Hades. If, then, some, believing on behalf of others, were able to raise the dead, will you not benefit much more if you believe sincerely on your own behalf? But even if you are without faith, or of little faith, the Lord loves humankind and bears with you when you repent; only say on your part, with a right mind: ‘I believe, Lord; help my unbelief.’ And if you think that you are faithful, but do not yet have the perfection of faith, you too need to say with the apostles: ‘Lord, increase our faith.’ For some part you have from yourself, but much you receive from him. ### Scripture references - John 11:17–44: allusion, high confidence - John 11:34: quotation, high confidence - John 11:39–40: quotation, high confidence - Mark 9:24: quotation, high confidence - Luke 17:5: quotation, high confidence ### Translation notes - Section 9 in the standard numbering. ### Citation (SBL) Cyril of Jerusalem, Cat. 5.9 (PG 33:516b–517a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-9). ## Catechetical Lecture 5.10 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-10 - Source: PG 33:517a–517b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first kind of faith is doctrinal assent, which saves; what the righteous gained over years Christ gives at once, as to the penitent robber. ### Greek text Τὸ γὰρ τῆς πίστεως ὄνομα ἔν μὶν ἐστι κατὰ τὴν προσηγορίαν, διχῆ δὲ διαιρεῖται. Ἔστι μὲν γὰρ ἔν εἶδος τῆς πίστεως, τὸ δογματικὸν συγκατάθεσιν τῆς ψυχῆς ἔχον περὶ τοῦδὲ τινος καὶ ὠφελεῖ τὴν ψυχὴν, καθώς φησιν ὁ Κύριος Ὀ ἀκούων μου τὰ ματα, καὶ πιστεύων τῷ πεμψανει με, ἕχει ζωὴν αἰώνιον, καὶ εἷς κρίσιν οὒκ ἔρχεται· καὶ πάλινε Ὀ πιστεύων εἰς τὸν Υἱὸν, οὐ κρίνεται, ἀλλὰ με· ταῦἒβηκεν ἐκ τοῦ θανάτου είς τὴν ζωήν. Ὤ με· γᾶλης Θεοῦ φιλανθρωπίαςί Οἱ δίκαιοι μὲν γὰρ ἐν πολλοῖς ἔτεσιν εὖηρὲστησαν· ὅπερ δὲ ἐκεῖνοι διʼ εὐαρε-..__ η - ς.. -... στήσεως πολλῶν ἑτῶν κατορθώσαντες ἑτήσαντο, τοῦτο σοὶ νῦν Ἰησοῦς διὰ μιᾶς ὥρας χαρίζεται. Ἐὰν γὰρ πιστεῦσῃς, ὃτι Κύριος Ἰησοῦς Χριστὸς, καὶ ὅτι ὁ Θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν* σωθήσῃ, καὶ μετατεθτξσῃ εἷς τὸν παράδεισον, ὑπὸ τοῦ τὸν λῃστὴν εἷς παράδεισον εἰσαγαγόντος. Καὶ μή ἀπιστήσῃς εἰ δυνατὸν ἔστιν· ὁ γὰρ τὸν λῃστὴν διὰ μιᾶς ὥρας πιστώσαντο, σώσας ἐν τῷ ἁγίῳ τούτῳ Γολγοοᾷ, ὁ αὐτὸς καὶ σὲ πιστεύσαντα διασώσει. ### English translation (Claude) For the word ‘faith’ is one in name, but it is divided in two. There is one kind of faith, the doctrinal, which involves the soul’s assent concerning some matter; and it benefits the soul, as the Lord says: ‘He who hears my words and believes him who sent me has eternal life, and does not come into judgment’; and again: ‘He who believes in the Son is not judged, but has passed from death to life.’ O the great love of God for humankind! The righteous pleased God over many years; but what they achieved and gained by pleasing him over many years, Jesus now grants you in a single hour. For if you believe that Jesus Christ is Lord, and that God raised him from the dead, you will be saved, and will be transferred into paradise by him who brought the robber into paradise. And do not doubt whether this is possible; for he who saved the robber on this holy Golgotha after a single hour of faith will save you too when you believe. ### Scripture references - John 5:24: quotation, high confidence - John 3:18: quotation, high confidence - Rom 10:9: quotation, high confidence - Luke 23:42–43: allusion, high confidence ### Translation notes - Section 10 in the standard numbering. ### Citation (SBL) Cyril of Jerusalem, Cat. 5.10 (PG 33:517a–517b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-10). ## Catechetical Lecture 5.11 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-11 - Source: PG 33:517b–520b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The second kind of faith is the Spirit’s gift that works wonders; small as a mustard seed, it accomplishes great things. ### Greek text Δεύτερον δὲ ἐστιν εἶδος πίστεως, τὸ ἐν χάριτος μὲρει παρᾶ τοῦ Χριστοῦ δωρούμενον. ᾮ μὲν γὰρ διὰ τοῦ Πνεῦματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ Πνεῦμα, ἑτέρῳ δὲ πίστις ἐν τῷ αὖτῷ Πνεύματι, ἄλλῳ δὲ ζειρίσμςιτα ianitori. Αὕτη τοίνυν, ὴ κατὰ χάριν δωρουμένη πίστις in τοῦ Πνεύματος, οὗ δογμιιτική μόνον ἐστὶν, ἀλλὰ καὶ τῶν ὑπὲρ ὢθρωποννένεργηέ τική. "0: γὰρ ἅν ἔχῃ τὴν πίστιν ταύτηνάρεῖτῷ ὅριιτούτῳ, Μετάβα ἐντιῖιθεν ἐκεῖ, καὶ puemitia-ui. ’Ὁταν γὰρ κατὰ πίστιν εἴπῃ τόδε τις, πιστεύων, ὃτι γίνεται, καὶ μή διακριθῇ ὲν τῇ καρδίᾳ αὐτοῦ, τότε λαμβάνειτήν χάριν. Καὶ περὶ τῆς πίστεως 11517,; εἵρηται τὸ Ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως. Ὀνπιρ γὰρ τρόπον ὁ κόκκος τοῦ σινάπεως μικρὸς μὶν ἔστι τὸ μέγεθος, διάπυρος δὶτὴνῖνιργειαψ καὶ ἐν ὀλίγῃ ἐσπαρμένος περιγραφῇ μεγίλους κλάδους περιέχει, ὃς αὐξηθεὶς Sin-mni τὰ πετεινᾶ σκεπάζειν· οὕτω καὶ ἡ πίστις ἓν ψυχῇ ἐν ὀξυτάτῃ ῥοπῇ τὰ μέγιστα κατορθοῖ. Περὶ θεοῦ μὲν γὰρ φαντάζεται, καὶ Θεὸν anteme-inut ιζ ἐὰν ἐγχωρῇ τῇ πίστει φωτισθεῖσα,κόσμουτι τὰ πέρατι περιπολεῖ, καὶ πρὸ τῆς συντελείας toi αἰῶνος τούτου τήν κρίσιν ἢδη βλέπει καὶ τὴν μισθαποδοσίαν τῶν ἐπαγγελιῶν Ἔχε τοίνυν τὴν παρὰ σωυτοῦ πίστιν τήν εἲς αὑτὸν, ἵνα λάβῃς κοῖπιρʼ ἐκείνου τὴν τῶν ὑπὲρ ἄνθρωπον ἑνεργητικήν. ### English translation (Claude) The second kind of faith is that given by Christ as a gift of grace. ‘For to one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing.’ This faith, then, given as a grace by the Spirit, is not only doctrinal, but also works things beyond human power. For whoever has this faith will say to this mountain, ‘Move from here to there,’ and it will move. For when someone says this in faith, believing that it happens, and does not doubt in his heart, then he receives the grace. And it is of this faith that it is said: ‘If you have faith like a grain of mustard seed.’ For just as the grain of mustard seed is small in size but fiery in its working, and, though sown in a small compass, puts out great branches, and when it has grown can shelter the birds, so also faith in the soul accomplishes the greatest things in the swiftest moment. For it forms images of God, and beholds God as far as is possible, enlightened by faith; it travels round the ends of the world, and before the consummation of this age already sees the judgment and the payment of the promised rewards. Have, then, the faith in him that comes from yourself, so that you may also receive from him the faith that works things beyond human power. ### Scripture references - 1 Cor 12:8–9: quotation, high confidence - Matt 17:20: quotation, high confidence - Mark 11:23: quotation, high confidence - Matt 13:31–32: allusion, high confidence ### Translation notes - Section 11 in the standard numbering. Several words are garbled in the scan and read by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 5.11 (PG 33:517b–520b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-11). ## Catechetical Lecture 5.12 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-12 - Source: PG 33:520b–524a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Creed, handed on by the Church and gathered from all Scripture, is to be memorized, kept secret from catechumens, and never exchanged for another teaching. ### Greek text Ηέστιν δὲ ἐν μαθήσει καὶ ἐπαγγελίᾳ ιιτῆσαι καὶ τήρησον μόνην, τὴν ὑπὸ τῆς Ἐκκλησίις νυνί σοι παραδιδομένην, τὴν ἐκ πάσης Γριφῆς ὠχυρωμένην, Ἐπειδή γὰρ οὐ πάντες δύνανται τὰς Γρηὸς ἀναγινώσκειν, ἀλλὰ τοὺς μὲν ἰδιωτεία, τοὺς mill” λία τις ἐμποδίζει πρὸς τήν γνῶσιν ὑπὲρ τοῦ ρ,ὴῲ ψυχὴν ἀμαθξας ἀπολέσθαι, ἐν ὀλίγοις τοῖς στίχοις τὸ πᾶν δόγμα τῆς πίστεως περιλαμβάνομεν. Ὅπερ καὶ ἐπʼ αὐτῆς τῆς λέξεως μνημονεῦσαι ὑμᾶς βούλομαι, καὶ παρʼ ἑαυτοῖς μετὰ πάσης σπουδῆς ἀπαγγεῖλαι, οὐκ εἲς χάρτας ἀπογραφομένους, ἀλλʼ ἐν καρδίῃ τῇ μνήμῃ στηλογραφοῦνταςο φυλαττομένους ἐν τῷ μελετᾷν, μή πού τις κατηχούμενος ἐπακούσῃ τῶν παραδεδομένων ἔχειν τε ταύτην ἐφόδιον ἐν παντὶ τῷ χρόνῳ τῆς ζωῆς, καὶ παρᾶ ταύτην ἄλλην μηκῇιδὲξασθαν μήτε ἄν ἡμεῖς αὐτοὶ μεταθέμενοι, τοῖς νῦν διδασκομένοις ἔναντιολογῶμεν μήτε ἄν ἄγγελος ἐναντίος, εἷς ἄγγελον φωτὸς μετασχηματισθεὶς, πλανῆσαι σε βούληται. Κᾶν γὰρ ἡμεῖς, ἤ ἄγγελος ἐξ οὐρανοῦ εὗαγγελῖσηται ὑμᾶς παρʼ ὅ νῦν παρελάβετε, ἂνάθεμα ὑμῖν ἔστω. Καὶ τὲως μὲν ἐπάὗτῆς τῆς λέξεως ἀκούων, μνημόνευσον τῆς πίστεως· ἐκδέχου δὲ κατὰ τὸν δέοντα καιρὸν τὴν ἀπὸ τῶν Θείων Γραφῶν περὶ ἑκάστου τῶν ἐγκειμὲνων σ-ἷιστασιν. Οὔ γὰρ ὡς ἔδοξεν ἀνθρώποις συνετέθη τά τῆς πίστεως ἀλλʼ ἐν πάσης Γραφῆς τὰ καιριώτατα συλλεχθέντα, μίαν ἀναπληροῖ τὴν τῆς πίστεως διδασκαλίαν. Καὶ ὅνπερ τρόπον ὁ τοῦ σινάπεως σπόρος ἐν μικρῷ κόκκῳ πολλοὺς περιέχει τοὺς κλάδουςο ιῧτω καὶ ἡ πίστις αὕτη, ἒν ὀλίγοις ῥήμασι, aint! τὴν ἰν τῆ Παλαιᾷ καὶ Καινῇ τῆς εὐσεβείας γνῶσιν ἒγκεκόλπισται. Βλέπετε οἰὶν ἀδελφοὶ, καὶ κρατεῖτε τὰς παραδόσεις, ἅς νῦν παραλαμβἀνςτε, καὶ ἀπογρὰψασθε αὐτὰς εἷς τὸ πλάτοςίξξ) τῆς καρδίας ὑμῶν. ### English translation (Claude) In learning and professing the faith, acquire and keep only that which is now handed on to you by the Church, fortified from all of Scripture. For since not all can read the Scriptures, but some are hindered from knowing them by lack of learning and others by lack of leisure, we comprise the whole teaching of the faith in a few lines, so that the soul may not perish from ignorance. I want you to remember it in its very words, and to rehearse it among yourselves with all diligence, not writing it on paper, but engraving it on your heart by memory, taking care while you rehearse it that no catechumen overhears what has been handed down; and to have it as provision for the journey through the whole time of your life, and to receive no other besides it: neither if we ourselves should change and contradict what we now teach, nor if an opposing angel, transformed into an angel of light, should wish to lead you astray. ‘For even if we, or an angel from heaven, preach to you a gospel contrary to what you have now received, let him be accursed to you.’ For now, hearing it in its very words, remember the Creed; and at the proper time expect the proof from the divine Scriptures of each of its contents. For the articles of the faith were not composed as seemed good to men; but the most important points, collected from all of Scripture, make up the one teaching of the faith. And just as the mustard seed contains many branches in a small grain, so also this faith has enfolded in a few words all the knowledge of godliness in the Old and the New Testament. See, then, brothers, and hold fast the traditions which you now receive, and write them on the breadth of your heart. ### Scripture references - 2 Cor 11:14: allusion, high confidence - Gal 1:8–9: quotation, high confidence - Matt 13:31–32: allusion, medium confidence - 2 Thess 2:15: quotation, high confidence - Prov 7:3: allusion, high confidence ### Translation notes - Section 12 in the standard numbering. The candidates were to learn the Creed by heart and not write it down; Cyril does not quote it in the lectures. ### Citation (SBL) Cyril of Jerusalem, Cat. 5.12 (PG 33:520b–524a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-12). ## Catechetical Lecture 5.13 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-13 - Source: PG 33:524a–533a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Creed is a deposit to be kept spotless until Christ’s appearing; the edition then prints the Creed of Jerusalem as reconstructed from the lectures. ### Greek text Τηρήσατε μετʼ εὖλαβείας, μή που συλήσῃ τι· νὰς χαυνώθὲντας ὁ ἐχθρός· μή τις αῗρετικός παραυ τρέψῃ τι τῶν παραδιδομένων ὑμῖν ilicet: μὲν γάρ ἔστι τὸ βαλεῖν τὸ ἀργύριον ἐπὶ τὴν τρᾶξζειν, ὅπερ ἡμεῖς νῦν πεποιήκαμεν· Θεὸς εὶ παρʼ tas-.mτεῖ τῆς παρακαταθήκης τοὺς λόγους. Διαμαρτοειρομαι (ὁλκαθώς φησιν ὁ Ἀπόστολος, ἐνώπιον τσῦ-Θεοῦ τοῦ ζωοποιοῦντος τὰ πάντα, καὶ Χριστοῦ Ἰησοῦ τοῦ μαρτυρήσαντος ἐπῖ Ποντίου Πιλάτου τήν κε· λὴν ὁμολογίαν τηρῆσαι ταύτην ὑμᾶς τῆν παραδεδρμένην πίστιν ἄσπιλον, μὲχριτῆς ἐπιφανείαςτοῦευρίιυ ἡμῶν Ἰησοῦ Χριστοῦ. Θησαυρὸς ζωῆς νῦν σοι παρ· εδέθη, καὶ κατὰ τὴν ἰπιφάνειαν αὐτοῦ ζητεῖ τὴν:1ρακαταθήκην ὁ ΔεσπότηςΗν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος Δυνάστης, ὁ Βασιλεὺς τῶν βασιλευόντων καὶ Κύριος τῶν κυριευόντων· ὃ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον· ὃν εἷὸενῗούδεῖς ἀνθρώπων, οὐδὲ ἰδεῖν δύναται. ᾯ ἡ δόξα, τιμὴ καὶ κράτος εἷς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ἱῑιῖιῖζξιίεἶιίΚόῶἷηεῖῖῐίῖἰῖιῖἷιηρῖὲιιιω Ediuonede- sideratur. η μω ε. H ἃγία (i) καὶ ingenim?) nimi, εἴς ἐπαγγελίαν τοῖς φωτιζομένοις παρεὸοθεῖσα. A'. Πιστεῦομεν εἷς ἕνα θεὸν, Πατέρα παντοκράτορα· ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων. Β.Καῖ εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν, τὸν Θεοῦ τὸν μονογενῆ· τὸν ἐκ τοῦ Harpe: γεν- Ξ εἰ θιόν ἀληθινὸν πρὸ πάντων αἰώνων· διʼ οὗ τὶ ἐγένετο. ’ἓν σαρδιί παραγενόμενον, καὶ ὲνανθρωπήan Bx Παρθένου καὶ Πνεύματος ἂγίου]. κ υ,. ι ε ι an ζηαρθένου καὶ Πνεύματος υρωθέντα καὶ ταφέντα, ### English translation (Claude) Keep them with reverence, lest the enemy despoil any of you who have grown slack, lest some heretic pervert any of what has been handed down to you. For … is like putting the money in the bank, which we have now done; and God requires of you the accounts of the deposit. ‘I charge you,’ as the apostle says, ‘before God, who gives life to all things, and Christ Jesus, who bore witness before Pontius Pilate to the good confession,’ to keep this faith handed down to you without stain until the appearing of our Lord Jesus Christ. A treasure of life has now been entrusted to you, and at his appearing the Master requires the deposit, ‘which in his own times the blessed and only Sovereign will show, the King of kings and Lord of lords, who alone has immortality, dwelling in unapproachable light, whom no human has seen or can see.’ To him be glory, honor, and might for ever and ever. Amen. [The edition then prints: The holy and apostolic faith, handed down for profession to those being enlightened. 1. We believe in one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible. 2. And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father, true God, before all ages, through whom all things came to be; who came in the flesh and became human [of the Virgin and the Holy Spirit]; … crucified and buried …] ### Scripture references - Matt 25:27: allusion, high confidence - Luke 19:23: allusion, high confidence - 1 Tim 6:13–16: quotation, high confidence - 2 Tim 1:14: echo, medium confidence ### Translation notes - Section 13 in the standard numbering. One word at the start of the second sentence is garbled and marked “…”. - The bracketed text at the end is not part of the lecture: it is the editor’s reconstruction of the Jerusalem Creed, gathered from the headings of Lectures 6–18 and printed here. The scan is partly garbled and breaks off; what cannot be read is marked “…”. ### Citation (SBL) Cyril of Jerusalem, Cat. 5.13 (PG 33:524a–533a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-5-13). ## Catechetical Lecture 6.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-6-1 - Source: PG 33:537d–540b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Father and Son share one glory, so that glorifying one honors the other. ### Greek text —. νίζʼ, Πατήρ ἳνα ἀδιαιρέτως ἡ Πατρος καὶ Υἱοῦ [σὺν ἁγίῳ Πνεύματι δοξολογῖα τελῆται. Οὐ γᾶρ ἄλλην δόξαν Πατὴρ, καὶ ἄλλην Υἱὸς ἔχει· ἀλλὰ μίαν καὶ τήν αὐτὴν [τῷ ἁγίῳ Ilva-Suam} ἐπειδή Πατρός ἐστιν Υἱὸς μονογενὴς, καὶ Πατρὸς ὃοξαζομὲνου, συναπολαύει τῆς δόξης καὶ ὁ Υἱός. Ἐπειδή δόξα ιʼἱοῦ, ἐκ τιμῆς ΙΙατρὸς αὐτοῦ· καὶ πάλιν Υἱοῦ δοξαζομένου, μεγάλως τιμᾶται ὁ τοῦ τοσούτου Πατὴρ ἀγαθοῦ. ### English translation (Claude) … Father, so that the glorifying of the Father and the Son [with the Holy Spirit] may be rendered undivided. For the Father does not have one glory and the Son another, but one and the same [with the Holy Spirit], since the Son is the only-begotten of the Father; and when the Father is glorified, the Son too shares in the glory, since the glory of the Son comes from the honor of his Father; and again, when the Son is glorified, the Father of so great a good is greatly honored. ### Scripture references - John 5:23: echo, medium confidence - John 17:1: echo, medium confidence ### Translation notes - The end of section 1 in the standard numbering; its opening is lost in the scan and marked “…”. The words in square brackets are bracketed in the printed text (probably a later addition). ### Citation (SBL) Cyril of Jerusalem, Cat. 6.1 (PG 33:537d–540b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-6-1). ## Catechetical Lecture 6.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-6-2 - Source: PG 33:540b–541a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human speech cannot express God; to confess our ignorance about him is great knowledge, and even the whole Church cannot praise him worthily. ### Greek text Καὶ ἡ μὲν διάνοια ὀξύτατα νοεῖ· ἠ δὶ γλῶσσα ῥημςὶτων δεῖται, καὶ διηγήσεως πολλῆς τῶν μεταξὺ λόγων. ’Ἅμα μὲν γὰρ ὀφθαλμὸς χορὸν ἄστρων rupta λαμβάνει πολύν ἀλλʼ ἀταν τὸ καθʼ ἕκαστον ’διηγήσασθαι βουληθῇ τις, τί μὲν ἐστι Φωσφόρος, τί ὂὶ Ἐσπερος, τί Si τὸ καθʼ liv, πολλῶν ἐπιδεῖται τῶν ῥημάτων. Πάλιν ὁμοίως, γῆν καὶ θάλατταν, καὶ πάντα τὰ τοῦ κόσμοι) τέρματα, ἐν ὀξυτατῃ ῥοπῇ περιλαμὸὰνει ἡ διάνοια· ἀλλʼ ὅπερ ἒν ἀκαριαίῳ νοεῖ, τοῦτο ἐν ῥήμασι πολλοῖς διηγεῖται. Μέγα μὶν οὖν καὶ τὸ ρη- Οέν παράδειγμα· ἀλλʼ ἔτι ἀσθενὲς καὶ ἀνίσχυρον, Λίγομεν γὰρ οὐχ ὅσα δεῖ περὶ Θεοῦ (μόνῳ γὰρ αὖτῷ ταῦτα γνώριμα), ἀλλʼ ὃσα κεχώρηκεν ἡ ἀνθρωπίνη φύσις, καὶ ὅσαὴἡμετὲρα ἀσθένεια βαστάσαι δύναται. Οὐ γὰρ τὸ τί ἐστι Θεὸς ἐξηγούμεθα· ἀλλʼ ὅτι τὸ ἀκριβὲς περί attito?) οὐκ οἴδαμεν, μετʼ εὐγνωμοσύνης συ ὁμολογοῦμεν. Ἐν τοῖς γὰρ περὶ Qeoi'), μεγάλη γνῶσις (ι) τὸ τὴν ἀγνωσίαν ὁμολογεῖν. Μεγαλύνατε τοίνυν τὸν Κύριον σὺν ἐμοὶ, καὶ ὑψώσωμν το ὄνομα αὐτοῦ ἰπὶ τὸ αὐτό· κοινῇ πάντες, ὁ γὰρ εἷς ἀδυνατεῖ· μᾶλλον δὲ κᾶν πάντες ὁμοῦ συναχθῶμεν, οὕπω τὸ καθʼἱὶ δεῖ ποιήσομεν. Οὐ λέγω τοὺς παρόντας ὑμᾶς μόνους, ἀΛΛὰ γὰρ κᾶν πάσης τῆς οἷκουμινιxi: Ἐκκλησιας τῆς τε νῦν οὔσης καὶ τῆς μελλούσης, πάντα τὰ θρέμματα συνέλθοι, τὸν Ποιμὲνοι κατʼ «ἰξίαν ὑμνῆσαι οὐ δυνήσεται. ### English translation (Claude) The mind understands very swiftly, but the tongue needs words and a long narration of intervening speech. For the eye takes in at once a great choir of stars; but when someone wishes to describe each one, which is the morning star and which the evening star, and what each one is, he needs many words. Likewise again, the mind grasps earth and sea and all the bounds of the world in the swiftest moment; but what it understands in an instant, it describes in many words. Great, then, is the example given; but it is still weak and inadequate. For we say not as much as ought to be said about God (for that is known to him alone), but as much as human nature has taken in and as much as our weakness can bear. For we do not explain what God is; but we confess with candor that we do not know the exact truth about him. For in matters concerning God, it is great knowledge to confess one’s lack of knowledge. ‘Magnify the Lord with me, then, and let us exalt his name together,’ all in common, for one alone is powerless; rather, even if all of us are gathered together, we shall not yet do what is fitting. I do not mean only you who are present; but even if all the nurslings of the whole Church throughout the world, both the present and the future Church, came together, they would not be able to praise their Shepherd worthily. ### Scripture references - Ps 34:3 (33:4 LXX): quotation, high confidence ### Translation notes - Section 2 in the standard numbering. ### Citation (SBL) Cyril of Jerusalem, Cat. 6.2 (PG 33:540b–541a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-6-2). ## Catechetical Lecture 6.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-6-3 - Source: PG 33:541a–544b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham called himself earth and ashes; if the vast heavens cannot praise God worthily, how much less can humans. ### Greek text ίκίγας ἧν Ἀβραὰμ. καὶ τίμιος, ἀλλᾶ μέγας πρόςᾶνερώπους· ὅτε δὶ ἔφθασε πρὸς τὸν Θεὸν, τότι φησξν αὖτνωμόνως ἀληθεύων· Ἐγώ εἶμι γῆ χαὶ σποδός, οὐκ εἷπε, γῆ, καὶ ἐσίγησεν, ἵνα μὴ τὸ μέγα στοιχεῖον hirti»! ὀνομάσειν ἀλλὰ ἐπήγαγε, καὶ σποδός, ἳνα τὸ εὐδιάλυτον αὐτοῦ καὶ σαθρὸν παραστήσῃ. Ἔστι τι, φησί, σποδοῦ σμικρότερον ἢ λεπτότερονς Ααὸδγᾶρ, apud, τήν σύγκρισιν σποδοῦ πρὸς οἲκέαν καὶ dum πρὸς πόλιν, καὶ πόλεως πρὸς ἐπαρχίαν, ιιιῖ ἰσαρχίας πρὸς τήν Ῥωμαίων χώραν, καὶ τῆς Ῥωμαῌιύρας πρὸς πᾶσαν τὴν γῆν καὶ πάντα τὰ τὲρμτᾱέῆυανδὶ τὴν γῆν πρὸς τὸν ἐγκεκολπισμένον add, οὐρανόν · ἣτις τοσαύτην ἔχει πρὸς τὸν οὖράνὺο τῆν σύγκρισιν, ἐίσην τὸ μέσον πρὸς πᾶσαν τὴν περιφέρειαν τοῦ τροχοῦ ἔχει (τοσαύτη γὰρ γῆς πρὸς οόμνρν ἡ συγλιρισιςγ καὶ τὸν πρῶτον οὐρανὸν τόν φαινόμενον τοῦτον, μικρότερον εἶναι νόησον τοῦ θωτέρω, καὶ τὸν δεύτερον τοῦ τρίτου( μέχρι γὰρ τούτων ὠνόμασεν ἡ Γραφή· οὐχ ὅτι τοσοῦτοι μόνοι τυγχάνουσιν, ἀλλʼ ὅτι τοσούτους μόνους ἡμῖν γνῶναι συνέφερε). Καὶ ὅταν ἴδῃς τῷ νῷ πάντας τοὺς ούρανοὺς, οὔπω οὐδὲ οἱ οὐρανοὶ αἰνέσαι τὸν Θεὸν καθʼ ὅ ἐστιν, δυνήσονται, οὐδʼ ἂν βροντῆς μεγαλοφωνότερα ήχῶσιν. Et δὲ τὰ τοσαῦτα κύτη τῶν οὐρανῶν τὸν Θεὸν ὑμνῆσαι κατʼ ἀξίαν ού δύνανται, πότε ἇραγῆ καὶ σποδὸς, τό μικρότατον, καὶ τῶν ὄντων έλαχιστότατον, ἄξιον ὕμνον ἀναπέμψαι τῷ Θεῷ δυνήσεται, ᾗ ἀξίως εἰπεῖν περὶ Θεοῦ, τοῦ κατέχοντος τὸν γῦρον τῆς γῆς, καὶ ἔχοντος τοὺς ἐνοικοῦντας ἐν αὐτῇ ὡς ἀκρίδας ; ### English translation (Claude) Abraham was great and honored, but great in comparison with men; when he came before God, then, speaking the truth with candor, he says: ‘I am earth and ashes.’ He did not say ‘earth’ and then fall silent, so as not to call himself by the name of the great element; but he added ‘and ashes,’ to show how easily he is dissolved and how frail he is. Is there anything, he says, smaller or lighter than ashes? Compare ashes with a house, a house with a city, a city with a province, a province with the Roman territory, the Roman territory with the whole earth and all its bounds, and the whole earth with the heaven that enfolds it; the earth bears the same proportion to heaven as the center to the whole circumference of a wheel (for such is the proportion of earth to heaven). And consider that this first heaven which is seen is smaller than the second, and the second than the third (for so far Scripture has named them; not that there are only so many, but because it was useful for us to know only so many). And when in your mind you have seen all the heavens, not even the heavens will be able to praise God as he is, not even if they resound more loudly than thunder. If the vast vaults of the heavens cannot praise God worthily, when will earth and ashes, the smallest and least of things that are, be able to send up a worthy hymn to God, or to speak worthily about God, who holds the circle of the earth and has its inhabitants as grasshoppers? ### Scripture references - Gen 18:27: quotation, high confidence - 2 Cor 12:2: allusion, medium confidence - Isa 40:22: quotation, high confidence ### Translation notes - Section 3 in the standard numbering. ### Citation (SBL) Cyril of Jerusalem, Cat. 6.3 (PG 33:541a–544b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-6-3). ## Catechetical Lecture 6.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-6-4 - Source: PG 33:544b–545a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If we cannot measure the earth, count the stars, or number the raindrops on one house, we cannot comprehend their maker. ### Greek text Εἵ τις ἐπιχειρεῖ τὰ περὶ Θεοῦ λέγειν πρῶτον διηγείσθω τῆς γῆς τὰ τέρματα. Γῆν οἰκεῖς, καὶτὸ τέλος Ξτῆς σῆς οἰκίας,τῆς γῆς, οὗ γινώσκειςο καὶ πῶς τὸν κατεσκευαστὴν ἀξίως νοῆσαι δυνήσῃ ; Θεωρεῖς τοὺς ἀστέρας, τὸν δὲ ποιητὴν ού θεωρεῖς· ἀρίθμησαι τοὺς φαινομένους, καὶ τότε τὸν μὴ φαινόμενον ἐξήγησαι, τὸν ἀριθμοῦντα πλήθη ἄστρων καὶ πᾶσιν αὐτοῖς ὀνόματα καλοῦντα. Σταγόνες ὑετῶν λαβροτέρων προσφάτως ἐπελθοῦσαι, μικροῦ δεῖν ἀπώλεσαν ἡμᾶςʼ ἀρίθμησον ταύτης μόνης τῆς πόλεως τὰς σταγόναςʼ καὶ οὐ λέγω τῆς πόλεως, ἀλλὰ τοῦ σοῦ δώματος εἷς μίαν ὥραν τὰς σταγόνας ἀρίθμησον, εἴ σοι δυνατόν· ἀλλὰ ἀδύνατον· γίνωσκε σεαυτοῦ τήν ἆσθέοειαν· ἐκ τούτου γνῶθι τοῦ Θεοῦ τὴν δύναμιν· Ἠρίθμηνται γᾶρ αύτῷ σταγόνες ὑετοῦ, αἱ κατὰ πάσης τῆς οἷκουμένης ού νῦν χυθεῖσαι μόνον, ἀλλὰ γὰρ καὶ πάντοτε. Ποίημα Θεοῦ ἥλιος, μέγα μὲν, μικρότατον δὲ πρὸς σύγκρισιν τοῦ παντὸς ούρανοῦ· ἐνατένισον πρῶτον ἡλίῳ, καὶ τότε τὸν Δεσπότην πολυπραγμόνησον. Βαθύτερά σου μή ζήτει, καὶ ἴσχυρότερά σου μὴ ἑξᾷταζε· ἃ προσετάγη σοι (l), ταῦτα διανοοῦ. ### English translation (Claude) If anyone undertakes to speak about God, let him first describe the bounds of the earth. You dwell on the earth, and you do not know the limit of the earth, your own dwelling; how then will you be able to form a worthy idea of its maker? You see the stars, but you do not see their maker; count the visible ones, and then explain the invisible one, ‘who counts the multitude of the stars and calls them all by names.’ The drops of the heavy rains that came recently nearly destroyed us; count the drops on this city alone; and I do not say on the city, but count the drops on your own house for one hour, if you can. But it is impossible. Know your own weakness; learn from this the power of God. For the drops of rain are numbered by him, those poured out over the whole world, not only now but at all times. The sun is God’s work, great, yet very small in comparison with the whole heaven; first gaze steadily at the sun, and then pry into its Master. ‘Do not seek what is too deep for you, and do not search out what is too strong for you; what has been commanded you, think about that.’ ### Scripture references - Ps 147:4 (146:4 LXX): quotation, high confidence - Job 36:27: allusion, medium confidence ### Extrabiblical texts - Sir 3:21–22 (Sirach): quotation, high confidence ### Translation notes - Section 4 in the standard numbering. The closing quotation is from Sirach (Ecclesiasticus) 3:21–22. ### Citation (SBL) Cyril of Jerusalem, Cat. 6.4 (PG 33:544b–545a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-6-4). ## Catechetical Lecture 6.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-6-5 - Source: PG 33:545a–545c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though God cannot be comprehended, we may still praise him as far as we are able. ### Greek text Ἀλλʼ ἐρεῖ τις· Εἴ ἀκατάληπτός ἔστιν ἡ ὑπόστασις ἡ θεία, καὶ τί σὺ περῖ τούτων διηγῇ;Ἀρα οὖν ἐπειδή πάντα τὸν ποταμὸν ἐκπιεῖν ἀδυνατῶ, μηδὲ τὸ συμφέρον ἐμαυτῷ ἐμμέτρως λάβως Ἀρι ἐπειδή πάντα τὸν ἣλιον τῇ τῶν ὀμμάτων καταστάσει χωρῆσαι οὗ δύναμαι, μηδὲ πρὸς τήν ἐμαυτοῦ χρείαν αὕταρκις ἑμβλέψω; ἢ καὶ ἐπειδὴ εἰς παρᾶδεισον μέγαν εἰσελήλυθα, καὶ πᾶσαν τήν τῶν ἀκροδρύων ὑπόστασιν φαγεῖν οὐ δύναμαι, βούλει με πεινῶντα τελείως ἐξελθεῖν; Αἰνῶ καὶ δοξάζω τὸν ἡμᾶς ποιήσαντα· χέλευσμα γὰρ ἐστι θεῖον τὸ λέγον· Πᾶσα πνοὴ αἷνεσάτω τὸν Κύριον. Δοξάζει τὸν Δεσπότην, ἀλλʼ οὐκ ἐξηγεῖσθαι νῦν ἓπίχειρῶ· εἷδὼς μέντοιγε, ὡς τοῦ δοξάζειν τῆς ἀξίας ἀπολειφῦήσομαι, ἔργον δὶώσεεείας ἡγούμενος τὸ κᾶν ὅλως ἐπιχειρεῖν. I11ραμυθιῖται γὰρ μοι) τὴν ἀσθένειαν ὁ Κύριος Ἰησοῦς, λέγων· Θεὸν οὐδεὶς ἑώρακε πώποτε. ### English translation (Claude) But someone will say: ‘If the divine substance is incomprehensible, why do you discourse about these things?’ Well, because I cannot drink the whole river, shall I not take in moderation what is useful for me? Because with the structure of my eyes I cannot take in the whole sun, shall I not look at it enough for my own need? Or, because I have entered a great orchard and cannot eat all the fruit there is, would you have me go out completely hungry? I praise and glorify him who made us; for it is a divine command that says: ‘Let everything that has breath praise the Lord.’ I am trying now to glorify the Master, not to explain him; knowing, however, that I shall fall short of glorifying him worthily, yet thinking it a work of piety even to attempt it at all. For the Lord Jesus comforts my weakness, saying: ‘No one has ever seen God.’ ### Scripture references - Ps 150:6: quotation, high confidence - John 1:18: quotation, high confidence ### Translation notes - Section 5 in the standard numbering. ### Citation (SBL) Cyril of Jerusalem, Cat. 6.5 (PG 33:545a–545c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-6-5). ## Catechetical Lecture 6.6 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-6-6 - Source: PG 33:545c–548d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Angels see God only as far as they can; only the Son and the Spirit know the Father fully, so no human need be ashamed to confess ignorance. ### Greek text Τί οὗν; ἐρεῖ τις· οὐ γέγραπται, ὅτι Οἱ ἅγγελοι ὧν μικρῶν βλέπουσιν διὰ παντὸς τὸ πρόσωπον τοῦ Πατρός μου τθῦ ἐν οὐρανοῖς; Ἀλλᾶ βλιευυσιν οἱ ἄγγελοι, οὐ καθώς ἐστιν ὁ Θεὸς, ἄλλὰιαοόουν καὶ αὐτοὶ χωροῦσιν, Αὐτὸς γάρ ἐστιν Ἰησοῦς ὃ λέγων· Οὐχ ὅτι τὸν Πατέρα ἑώρακέ τις, si μή ὃ ὧν ἔτι τοῦ Θεοῦ, οὗτος ἑώρακε τὸν Πατέρα, Βλέπουσιν οὖν οἱ ἄγγελοι καθʼ ’ὁ χωροῦσι, καὶ ἀρχάγγελοι καθʼ ὅ δύνανται· θρόνοι δὲ nixuριότητες, μειζόνως μὶν παρᾶ τοὺς πρώτους, ἔλαττον δὲ τῆς ἀξίας μόνον δὲ βλέπειν δύναται ὡς χρή, ἅμα τῷ Υἱῷ, τὸ Πνεῦμα τὸ ἆγιον. Ἐκεῖνο γὰρ πάντι ἐρευνᾷ, καὶ γινώσκει καὶ τὰ βά.οη τοῦ Θεοῦ· dic-{2 καὶ ὁ μονογενὴς Υἱὸς γινώσκει καθʼ δ δεῖ,ἅμτ τῷ Πνεῦματι τῷ ἁγίῳ, τὸν Πατέρα (Οὐδὲ γὰρ τὸν Πατέρα τις ἐπιγινώσκει, φησὶν, εἲ μὴ ὅ Υἱὸς,καὶ ᾧ ἓν ὁ Υἱὸς ἀποκαλύψῃ). βλέπει καθʼ ὅ δεῖ, καὶ ἀποκαλύπτει σὺν τῷ ῙΙνεύματι, καὶ διὰ τοῦ Πνεύματος, καθʼ ὃ ἕκαστος χωρεῖ, τὸν Θεόν· ἒπειδή καί τῆς θεότητος τῆς πατρικῆς ἐστι σὺν τῷ Hiaiματι τῷ ἀγῖῳ κοινωνὸς ὁ Υἱὸς ὁ μονογενής· ὀγεννηθεῖς ἀπαθῶς πρὸ τῶν χρόνων αέωνῖων οἵδε τὸν γεννήσαντᾳ, iui ὁ γεννήσας οἶδε τὸν γεγεννημένον. Ἀγγὲλων τοίνυν ἀγνοούντων (κατᾶ “(ip τήν οἶκείειν ἑκάστῴ δύναμιν, ἀποκαλύπτει σὺν τῷ Πνεύματι, διὰ τοῦ Πνεῦματος τοῦ ἁγῐου, ὃ Μονογενής, ὡς εἰρήκαμεν), μηδεὶς ἀνθρώπων ἐπαισχυνὲσθω τὴν ἄγνοιαν ὁμολογεῖν. Λαλῶ νῦν ἐγὼ, καὶ οἱ πάντες κατᾶ καιρὸν· ἆλλᾶ τὸ πῶς, εἰπεῖν εὶδυνι τοῦμεν. Πῶς οὖν τὸν δόντα τὸ λαλεῖν δύναμαι διηγήσασθαιι; ' ψυχήν ἔχων ἐγὼ, καὶ τοὺς lupam?)ρας αὐτῆς εἰπεῖν μὴ δυνάμενος, πῶς τὸν δοτῆρα τῇς ψυχῆς ἐξειπεῖν δυνήσομαι ς E‘. Δῦταρκες ἡμῖν εις εὐσέβειάν ἐστι τοῦτο μό· ### English translation (Claude) What then? someone will say. Is it not written: ‘Their angels, the angels of the little ones, always see the face of my Father who is in heaven’? Yes, the angels see, not as God is, but as far as they themselves can take in. For it is Jesus himself who says: ‘Not that anyone has seen the Father, except he who is from God; he has seen the Father.’ The angels, then, see as far as they can take in, and the archangels as far as they are able; thrones and dominions more than the former, but less than his worth; only the Holy Spirit, together with the Son, can see as is fitting. For he searches all things, and knows even the depths of God; just as the only-begotten Son too, together with the Holy Spirit, knows the Father as is fitting (‘For no one knows the Father,’ he says, ‘except the Son, and anyone to whom the Son reveals him’). He sees as is fitting, and reveals God with the Spirit and through the Spirit, as each can take in; since the only-begotten Son, together with the Holy Spirit, shares in the Father’s Godhead. He who was begotten impassibly before eternal times knows him who begot him, and he who begot knows him who was begotten. Since, then, angels do not know (for to each according to his own capacity the Only-begotten reveals, with the Spirit and through the Holy Spirit, as we have said), let no human be ashamed to confess his lack of knowledge. I am speaking now, and everyone speaks at times; but how we speak, we cannot say. How then can I describe him who gave the power of speech? I, who have a soul and cannot say what its properties are, how shall I be able to describe the giver of the soul? [7] For our piety it is enough for us only ### Scripture references - Matt 18:10: quotation, high confidence - John 6:46: quotation, high confidence - Col 1:16: allusion, medium confidence - 1 Cor 2:10: quotation, high confidence - Matt 11:27: quotation, high confidence ### Translation notes - This is section 6 in the standard numbering, and contains the beginning of section 7, not separated in the scan (marked [7]); the sentence continues in 6.7. ### Citation (SBL) Cyril of Jerusalem, Cat. 6.6 (PG 33:545c–548d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-6-6). ## Catechetical Lecture 6.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-6-7 - Source: PG 33:548d–553b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is enough to know that God is one, eternal, unchanging, and perfect in every respect; images of God with wings or seven eyes misread Scripture; God is beyond comprehension. ### Greek text τὸ εἰδεναι, ὅτι Θεὸν ἔχομεν· Θεὸν Emam ὄντα, ἀεὶ ὄντα* ὅμοιον ἀεὶ ἑαυτῷ ὄντα· οὗ πατὴρ τὰὴβξθῃ ’τοςι -Θεοῦ, Καὶ ὁ μονογενὴς ξὶὸςτινὼσκει οὗ μηδεὶς ἰσχυρότερος, ὅν οὐδεὶς δ11ὶὶξὰμινος ἐκβάλλιειι τῆς βέσίλείαίς· ’τὸν πολυζέδω·τκδν,ιαὶ παντοδῦναμον, καὶ μονοειδῆ τὴν ὑπόmow. Οὒ γὰρ ’ὁτι καλεῖται ἀγαθὸς, χαὶ δίκαιος, ut παντοκράτωρ, καὶ Σαβαὼθ, παρὰ τοῦτο διάφορός ἔστι καὶ ἀλλοῖος· ἀλλʼ εἷς ὢν καὶ ὁ αὐτὸς, μυρίας tumtunc! τὰς τῆς θεότητος ἐνεργείας· οὐκ ἐν μέρει πλέον ἔχων, καὶ ἐν μέρει ἐλαττούμενος, ἀλλʼ ὲν πᾶσιν ὅμοιος ὥν αὐτὸς ἑαυτῷ- of) μέγας ἐν φιλανθρωπίᾳ μόνον, χαί μικρὸς ἐν σοφίᾳ, ἀλλʼ ἶσοδΰνιμον ἔχων τήν σοφίαν καὶ τὴν φιλανθρωπίαν· οὖκίν μέρει βλέπων, ἐν μέρει δὲ τοῦ βλέπειν ἁπὶσςσημενος· ἄλλʼ ὅλος ὥν ὀφθαλμὸς, καὶ ὅλος ἀκοὴ, ,αἱ δικ νοῦς· οὐχ ὡς ἡμεῖς ὲν μέρει νοῶν, καὶ ἐν μέρει μὴ γινώσκων· βλάσφημος γὰρ ὀλόγος, καὶ θείας Wo): ἀνάξιος. Προγνώστης ἔστί τῶν ὄντων, καί fit“, καὶ παντοκράτωρ, καὶ πάντων ἀγαθώτερος, καὶ ἱέντων μείζων, καὶ πάντων σοοώτερος· οὗ μήτε ἀρχὴνὶ In,“ μοργήν, μήτε εἶδος ἐξειπεῖν δυνησόμεθα, οὔτε γὰρ φωνῆς αὐτοῦ πώποτε ἀκηκόατε, οὔτε εἶδος εὑτοῦ ἑωράκατε, φησὶν ἡ θεία Γραφή· διὸ τοὺς Ἰσραηλίτας φησὶν ὁ Μωσῆς Καὶ φυλῆκδιεῷρα. ταῖς ψυχαῖς ὑμῶν, ὅτι ὁμοίωμα οἴη tam; Et γὰρ ὅλως τήν ὁμοιότητα ἀδύνατον φαντασθῆναι, ἐγγὺς ἔσται ἆραι ἡ διάνοια τῆς ΧΓ.Βφαντάσθησαν πολλοὶ πολλὰ, καὶ πάντες ἀποτετυχήκασι. Καὶ οἱ μὶν πῦρ ένόμισαν εἶναι τὸν 036vἓτεροι δὲ πτερωτὸν ὡς ἄνθρωπον, διὰτὸ γεγράφθαι μὶν καλῶς, νοεῖσθαι δέ κακῶς τὸ, Ἐν σκέπῃ τῶν πτερύγων σου σκεπάσεις με. Ἐπελάθοντο τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τοῦ μονογενοῦς, λέγοντος ὁμοίως καὶ περὶ ἑαυτοῦ πρὸς τὴν Ἰερουσαλήμ· Ῑῐοσᾶκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὅν τρόπον ὅρνις τὰ νοσσία ἑαυτῆς ὑπὸ τὰς πτέρυγας, καί οὐκ ἠθέλησαςς Τῆς γὰρ φρουρητι· κῆς αὐτοῦ δυνάμεως εἷς πτέρυγας λαμβανομένης, οὗτοι μὴ νοήσαντες, εἷς ἀνθρώπινα πράγματα καταπεσόντες, ἀνθρωπίνως ὑπέλαβον εἶναι τὸν ἀνεξιχνίαστον 0i. δὲ ἔτιτᾶ ὀφθαλμοὺς ἔχειν αὐτὸν εἰπεῖν ἐτόλμησαν, διὰ τὸ γεγράφθαι Ἑπτὰ ὀφθαλμοὶ Κυρίου ἐπιβλέποντες ἐπὶ πᾶσαν τὴν γῆν. Εἰ γὰρ έπτὰ ὀφθαλμοὺς μόνους ἰν μέρει περίκειται, μερικὸν ἄρα τὸ βλέπειν αὐτῷ, καὶ οὗ παντελές· ὅπερ ἐπὶ Θεοῦ λέγειν δύσφημόν ἐστι· τὸν γὰρ Θεὸν τέλειον ἐν πᾶσιν εἶναι δεῖ πιστεύειν, κατὰ τὴν τοῦ Σωτῆρος φωνὴν τὴν λέγουσαν· '0 Πατὴρ ὗμῶνὸ οὐράνιος τέλειός ἐστι· τέλειος έν τῷ βλέπειν, τέλειος ἐν τῷ δύνασθαι, τέλειος έν μεγέθει, τὲλειος ἐν προγνώσει, τέλειος ἐν ἀγαθωσύνῃ, τέλειοςέν δικαιοσύνῃ, τέλειος έν φιλανθρωπίαν οὐκ ἐν τόπῳ περιωρισμένος, ἀλλὰ τῶν τόπων ποιητήςο έν πᾶσιν ὣν, καὶ ὑπʼ οὐδενός περιγραφόμενος. Θρόνος αὖτῷ ὁ οὐρανὸς, ἀλλʼ ὑπερανέχει ὁ καθεζόμενος. Καὶ ὑποπόδιον ἡ Tn”, ἀλλὰ φθάνει ἠ δύναμις μέχρι κατα· χθονίων. πάντα βλέπων, 8'. Εἷς ἐστι πανταχοῦ παρὼν, Χριστοῦ κατασκευάζων· πάντα νοῶν, πάντα διὰ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐ- Πάντα γὰρ διʼ τοῦ ἐγένετο οὐδὲ ἔν· πηγή παντὸς ἀγαθοῦ μεγίστη καὶ ἀνελλιπὴς, ποταμὸς εὐεργεσιῶν, φῶς ἀίδιον ἇνιλλιπῶς ἄστράπτον, δύναμις ἀκατκγώνιστος ταῖς ἆσοπιίαις ἡμῶν συμπεριφερομένηʼ οὗ μηδὲ τὸ ὅνομια φέρομεν ἀκοῦσαι· Ἤ ἴχνος Κυρίου εὑρήσεις. φησῖν ὁ ἰω6, ἢ εἰς τὰ ἔσχατα ἀφίκου ἃ ἐποίησιν ὁ ιιαντοχράτωρ; Εἰ τὰ ἔσχατα τῶν ποιημάτων οὗ καταλαμβάνεται, ἄρα ὁ τὰ πάντα ποιήσας καταληφθήσεται; Ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὔκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὖν ἆνὲὗη, ὅσα ἡτοίμασεν ὀ Θεὸς τοῖς ἀγαπῶσιν αὐτὸν. Εἴ ἃ ἡτοίμασεν ὁ Θεὸς ἀπερίληπτα τυγχάνει ταῖς ἡμετίραις διανοίαις, αὐτὸν ἄρα τὸν hominum λιτῷ νῷ περιλαμβάνειν δυνάμεθα; ’Ώ βάθος πλούτου καὶ σοφίας καὶ γνώσεως Θεοῦί Ὡς ἀνιξεριότητα τὰ κρίματα αὐτοῦ, καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὗτοῦ l φησὶν ὁ Ἀπόστολος. Ei τὰ κρίματα καὶ αἱ ὁδοί ἀκατάληπτα καθέστηκεν, αὐτὸς ἄρα καταληφθήσεται ### English translation (Claude) to know that we have a God: a God who is one, who always is, always like himself; who has no father; than whom none is mightier; whom no successor drives out of his kingdom; many in name, almighty, and uniform in substance. For it is not because he is called good, and just, and almighty, and Sabaoth, that he is different and of varied sort; but being one and the same, he sends forth countless workings of the Godhead; not having more in one part and less in another, but being in all things like himself. He is not great in love for humankind only and small in wisdom, but has wisdom and love for humankind of equal power; not seeing in part and in part deprived of sight, but being wholly eye, wholly hearing, and wholly mind; not, as we do, understanding in part and in part not knowing; for such a saying is blasphemous and unworthy of the divine substance. He foreknows what is, and is holy, and almighty, and better than all, and greater than all, and wiser than all; whose beginning, form, or appearance we shall never be able to describe. ‘For you have never heard his voice, nor seen his form,’ says the divine Scripture. Therefore Moses says to the Israelites: ‘And guard your souls well, for you did not see any likeness.’ For if it is altogether impossible to imagine his likeness, will the mind come near his substance? [8] Many have imagined many things, and all have failed. Some thought that God is fire; others that he is winged like a man, because of the saying, rightly written but wrongly understood, ‘In the shelter of your wings you will shelter me.’ They forgot that our Lord Jesus Christ, the only-begotten, says the same about himself to Jerusalem: ‘How often I wanted to gather your children, as a hen gathers her chicks under her wings, and you were not willing!’ For when his protecting power was expressed as wings, these men did not understand, but sank down to human things and supposed the unsearchable one to be like a man. Others dared to say that he has seven eyes, because it is written: ‘The seven eyes of the Lord, looking upon all the earth.’ For if he has only seven eyes set round him in part, then his seeing is partial and not complete, which is blasphemous to say of God; for we must believe that God is perfect in all things, according to the Savior’s word that says: ‘Your heavenly Father is perfect’; perfect in seeing, perfect in power, perfect in greatness, perfect in foreknowledge, perfect in goodness, perfect in justice, perfect in love for humankind; not confined in a place, but the maker of places; being in all things and circumscribed by nothing. Heaven is his throne, but he who sits on it rises above it; and the earth is his footstool, but his power reaches down to the regions beneath the earth. [9] He is one, present everywhere, seeing all things, understanding all things, making all things through Christ. ‘For all things came into being through him, and without him not one thing came into being.’ He is the very great and unfailing fountain of every good, a river of benefits, an eternal light flashing unfailingly, an invincible power that bears with our weaknesses; whose very name we cannot bear to hear. ‘Will you find the footprint of the Lord,’ says Job, ‘or have you come to the last things that the Almighty has made?’ If the last of his works are not comprehended, will he who made all things be comprehended? ‘Eye has not seen, and ear has not heard, and it has not entered the heart of man, what God has prepared for those who love him.’ If what God has prepared is beyond the grasp of our minds, can we grasp with our bare mind the very one who prepared it? ‘O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments, and his ways past tracing out!’ says the apostle. If his judgments and ways are incomprehensible, will he himself be comprehended? ### Scripture references - John 5:37: quotation, high confidence - Deut 4:15: quotation, high confidence - Deut 4:24: allusion, medium confidence - Ps 17:8 (16:8 LXX): quotation, high confidence - Matt 23:37: quotation, high confidence - Zech 4:10: quotation, high confidence - Matt 5:48: quotation, high confidence - Isa 66:1: allusion, high confidence - John 1:3: quotation, high confidence - Job 11:7: quotation, high confidence - 1 Cor 2:9: quotation, high confidence - Rom 11:33: quotation, high confidence ### Translation notes - This continues section 7 in the standard numbering, and contains sections 8 and 9, not separated in the scan (marked [8] and [9]). A few words are garbled in the scan and read by sense (e.g. “the very one who prepared it”). ### Citation (SBL) Cyril of Jerusalem, Cat. 6.7 (PG 33:548d–553b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-6-7). ## Catechetical Lecture 6.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-6-8 - Source: PG 33:553c–556a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though God is so great, people worship carved stones, animals, onions, and gods of wine, grain, and fire in his place. ### Greek text Τοσούτου τοίνυν ὄντος τοῦ Θεοῦ, καὶ ἔτι μειζονος· οὖδὶ γὰρ ἐὰν δλην μου τὴν ὑπόστασιν εἷς γλῶσom μκιῦάλω, δύναμαι τὸ κατʼ ἀξίαν εἶπεῖν· μᾶλλον ἢώθ εἰ πάντες ἄγγελοι συνέλθοιεν, οὔπω τὸ κατʼ lita? ὶροῦσν τοσούτου τοίνυν ὄντος ἀγαθοῦ τοῦ Θιοό καὶ Milo», ἅνθρωπος λίθον γλῦψας, τῷ λίοφιιπεῖν, θεὸς μου εἴ σὺ, ἐτόλμησεν Ὠ μεγάλης ἀὸλεψίας, ἐκ τοσούτου μεγέθους εἷς τοσαύτην ταπεινότητα κατελθοῦσης ί Τὸ ξύλον ὅπερ ὁ Θεὸς ἐφύτευσα, καὶ ὗετός ἐμήκυνε, καὶ ὕστερον κατακαυθὲν καὶ σποδὸς διὰ πυρὸς γινόμενον, τοῦτο μὶν Θεὸς ἆναγοριόιται· ὃ δὲ ἀληθὴς Θεὸς καταφρονεῖται. Ἐπὶ εδαψιλιῦσατο δὶὴ πονηρία τῆς εἰδωλολατρίας· κα· αἴλουρος (Ἰ), καὶ κύων, καί λύκος, ἀντὶ Θεοῦ προσκαὶ λέων ἀνθρωποβόρος ἀντὶ τοῦ Θεοῦ τοῦ γιλανθρωποτάτου *ιιιροσεκυντςθη ὄφις καὶ δράκων, ἀντιμιμι τοῦ ἐκβαλόντος ἡμᾶς ἐκ παριδείσῠυ, προσκαὶ ὁ τὸν παράδεισον φοτεύσςις 7.1-.ιφρονήοη. Καὶ αἰσχύνομαι λέγειν, πλὴν λέγω· καὶ κρόμμυα γὰρ ἤδη παρά τισι ripaque/11,01}. 07M); ἐδόθη, ’ἱνα εὐφραίνῃ καρδίαν ἀνθρώπου· καὶ Διό. νυσος ἀντὶ Θεοῦ προσεκυνήθη. Σῖτον ὁΘεὸς εῗργά. σατο διὰ τοῦ εἰπεῖν · Ἐξαγαγέτω ἡ γῆ βοτάνην χόρτου, σπεῖρον σπέρμα κατᾶ γένος καὶ καθʼ ὁμοιότητα, ἵνα ἄρτος στηρίσῃ καρδίαν ἀνθρώπου· καὶ πόθεν ἡ Δήμητρα προσεκυνήθη: Τὸ πῦρ ἐκ λίθων συγκρούσεως ἐξέρχεται μέχρι σήμερον· καὶ πός θεν *Πφαιστος, πυρὸς ποιητής ; ### English translation (Claude) God, then, being so great, and greater still (for even if I should turn my whole being into a tongue, I could not speak worthily of him; rather, even if all the angels came together, they would not yet speak worthily), God, then, being so good and so great, man dared to carve a stone and say to the stone: ‘You are my god.’ O great blindness, that has come down from such greatness to such baseness! The wood that God planted and the rain made grow, and that afterwards is burned and becomes ashes through fire, this is proclaimed god, while the true God is despised. The wickedness of idolatry went to further excess: the cat, and the dog, and the wolf were worshiped instead of God; the man-eating lion was worshiped instead of God, the greatest lover of humankind; the snake and the dragon, the image of the one who drove us out of paradise, were worshiped, and he who planted paradise was despised. I am ashamed to say it, yet I say it: even onions have been worshiped among some. Wine was given to gladden the heart of man, and Dionysus was worshiped instead of God. God made wheat by saying, ‘Let the earth bring forth green herbage, sowing seed according to kind and according to likeness,’ so that bread might strengthen man’s heart; why then was Demeter worshiped? Fire comes out from the striking of stones even to this day; how then is Hephaestus the maker of fire? ### Scripture references - Isa 44:15–17: allusion, high confidence - Jer 2:27: echo, medium confidence - Rom 1:23: echo, medium confidence - Ps 104:15 (103:15 LXX): quotation, high confidence - Gen 1:11: quotation, high confidence ### Translation notes - Section 10 in the standard numbering. Several words are garbled in the scan and read by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 6.8 (PG 33:553c–556a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/5-2/#p-6-8). ## Catechetical Lecture 6.11 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-11 - Source: PG 33:556a–556c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greek gods are shown to be no gods by their adulteries and deaths; the Son came down to heal this error and make the Father known. ### Greek text [ἶύθεν ή πολύθεος πλάνη τῶν Ἑλλήνων ; ’Δσώματος ὁ Θεόςʼ καὶ πόθεν μοιχεῖα παρὰ τοῖς ὑπʼ αὐτῶν λεγομένοις θεοῖς κατηγοροῦνται ; Σιωπῶ τὰς Διὸς εἷς κύκνον μεταβολάς, αἰσχύνομαι λέγων τὰς εἷς ταῦρον μεταμορφώσεις ἀνάξια γὰρ Θεοῦ τὰ μυ· κήματα. Μοιχὸς ὁ παρʼ Ἕλλησι θεὸς ηὕρηται, καὶ οὐκ αιδοῦνταιʼ εί γὰρ μοιχός ἐστι, Θεὸς μὴ καλείσω. Καὶ θανάτους, καὶ ἀποπτώσεις, καὶ κεραυνώσεις τῶν παρʼ αὐτοῖς λέγουσι θεῶν. Βλέπεις ἐκ πόσου μεγὲθους ποῦ κατεληλύθασιν; Μὴ τι ἄρα μάτην Υἱὸς Θεοῦ κατῆλθεν ἐξ οὐρανοῦ, ἵνα τὸ τηλικοῦτον τραῦμα θεραπεύσῃ ; μή τι μάτην ἦλθεν ὁ Υἱὸς, ἵνα ὁ Πατήρ ἐπιγνωσθῇ ; Ἐπὲγνως, τί ἐκίνησεν ἆκ δεξιῶν θρόνων κατελθεῖν τὸν Μονυγενῆ. Πατήρ κατεφρονεῖτο, ἔδει Υἱὸν διορθώσασθαι τήν πλάνην ἔδει γὰρ τὸν, διʼ οὗ ἐγένετο τὰ πάντα, τῷ Δεσπότῃ τῶν ἁπάντων πρόσενεγκεῖν τὰ πάντα. Ἔδει θεραπευθῆναι τὸ τραῦμα. Τί γὰρ ἦν ταύτης τῆς νόσου χεῖρον, ἳνα λίθος ἂντί Θεοῦ προσκυνηθῃ; ### English translation (Claude) Where does the many-gods error of the Greeks come from? God is incorporeal; how then are adulteries charged against those whom they call gods? I say nothing of the changes of Zeus into a swan; I am ashamed to speak of his transformations into a bull; for bellowings are unworthy of God. The god of the Greeks has been found an adulterer, and they are not ashamed; for if he is an adulterer, let him not be called God. They also speak of deaths, and falls, and thunderbolt-strikings of their gods. Do you see from what greatness to what depth they have come down? Was it for nothing, then, that the Son of God came down from heaven to heal so great a wound? Was it for nothing that the Son came, so that the Father might be acknowledged? You have learned what moved the Only-begotten to come down from the throne at the right hand. The Father was despised; the Son had to correct the error; for he through whom all things came into being had to offer all things to the Master of all. The wound had to be healed. For what was worse than this disease, that a stone should be worshiped instead of God? ### Scripture references - John 4:24: echo, low confidence - John 1:3: allusion, high confidence - 1 Cor 15:28: echo, low confidence ### Translation notes - Section 11 in the standard numbering. ### Citation (SBL) Cyril of Jerusalem, Cat. 6.11 (PG 33:556a–556c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-11). ## Catechetical Lecture 6.12 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-12 - Source: PG 33:556d–557b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some so-called Christians teach two godheads, good and evil; but a godhead that is not good is no godhead. ### Greek text Καὶ οὐ μόνον ἐν τοῖς ἐθνικαῖς ἐπηγωνίσατο ταῦτα ὁ διάβολος· ἀλλᾶ γὰρ ἤδη καὶ πολλοὶ τῶν Χριστιανῶν ψευδῶς λεγομένων, τῶν τῷ οὖωδεστάτῳ Χριστοῦ ὀνόματι κακῶς προσαγορευομένων, ἐτόλμη. σαν ἀσεβῶς ἀπαλλοτριῶσαι τὸν Θεὸν τῶν οἰκείων ποιημάτων. Τοὺς τῶν αἱρετικῶν λέγω παῖδας, 1:05:39:ωνύμους καὶ άθεωτάτους, προσποιουμένους μὲν εἶναι φιλοχρίστους, μισοχρίστους δὲ παντελῶς· ὁγὰρ τὸν linem: τοῦ Χριστοῦ δυσφημῶνς ἐχθρός ἐστι τοῦ Υἱοῦ. Ι Ι ι- ν 1 ν ι \ Ετολμησαν sinam ουτοι δύο θεότηταςιμιαν αγαθηνκαι pinv κακήν. ’Ὠ πολλῆς ἁβλεψιας l εἰ θεότης, πάντως νιιῖ ἀγαθῆ: εἷ δὲ οὐκ ἀγαθὴ, τί καλεῖται Θεότης ;Θεοῦ γὰρἡ ἀγαθότης. Ἐπειδή γὰρ Θεῷ πρέπει τὸ φιλάνθρωπον,τὸ εὖεργετικὸν,τὸ παντοδύναμον· λοιπὸν δυοῖν θάτερον, ἢ Θεὸν καλείτωσαν σὺν τῷ ἀνόματι nisi} ἐνεργείᾳ· εἷ δʼ ἆποστεριῖσθαι μέλλοιεν τῶν ἐνεργειῶν, μή καλείτωσαν μόνῃ τῇ προσηγορίᾳ. ### English translation (Claude) And not only among the pagans did the devil contend in this way; already many of those falsely called Christians, wrongly named after the most fragrant name of Christ, have impiously dared to estrange God from his own works. I mean the children of the heretics, men of ill name and most godless, who pretend to love Christ but hate Christ utterly; for he who blasphemes the Father of Christ is an enemy of the Son. These have dared to speak of two godheads, one good and one evil. O great blindness! If it is a godhead, it is certainly good; if it is not good, why is it called a godhead? For goodness belongs to God. Since love for humankind, beneficence, and almighty power befit God, then one of two things: either let them call him God together with the name and the working; or, if they mean to strip him of his workings, let them not call him by the bare name. ### Scripture references - 1 John 2:23: echo, medium confidence ### Translation notes - Section 12 in the standard numbering. The heretics in view in 12–14 are chiefly the Manichaeans (see 6.13–6.14). ### Citation (SBL) Cyril of Jerusalem, Cat. 6.12 (PG 33:556d–557b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-12). ## Catechetical Lecture 6.13 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-13 - Source: PG 33:557b–560b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril refutes the doctrine of two unbegotten principles: they cannot coexist, and a good God who cannot or will not prevent evil is no God. ### Greek text Ἐτόλμησαν αῖρετιχοί λέγειν δύο θεοὺς, καὶ δύο finit: ἀγαιθοῦ τε καὶ κακοῦ, καὶ ταύτας ἀγενϋὴιιαὶςιῖναι. Εἴ ἀγέννητοι ἀμφότεραι, πάντως ὅτι fit ται, καὶ ἀμφότεραι κραταιαί πῶς οὗν ἀνααριῖτὸ σκότος τὸ φῶς; Καὶ, πότερον ποτὶ ὁμοῦ εἶξιν, ἦ ἀπεσχοινισμὲναις ὁμοῦ μὲν γὰρ εἶναι οὐ Μανίαν Τίς γὰρ κοινωνία quini πρὸς σκότο;; ὁ Ἀπόστολος. Εἴ δὲ μακρὰν ἀπʼ ἀλλήλων εἶʼσὶν, ὅτι καὶ ῗδίους τόπους ἔχουσιν. Εἰ δὲ ἰδίους εὔπους ἔχουσιν, πάντως που ἐν τοῖς τοῦ ἑνὸς Θεοῦ bella“, πάντως που καὶ ἕνα προσκυνοῦμεν συστῆobsto δεῖ, κᾶν τῇ μωρίᾳ ἐκείνων συμπερι- “qui”, δτι ἕνα δεῖ προσκυνεῖν, Ἑξετάσωμεν δὲ αὐτοὺς iii τίλέγουσι περί τοῦ ἀγαιθοῦ Θεοῦ. Δυναid; ialmfiflévaroc; εἰ μὲν δυνατος ἐστι (ti), πῶς ἔτὲκωῶιικὸν, ἄκοντος αὐτου ; καὶ πῶς ἐπεισὲρ- Χεηιῆιανηρᾶ ὑπόστασις, μὴ θέλοντος αὐτοῦ ; εἲ *Π σοιʼ. mit. μὶν γὰρ εἰδὼς οὐ δύναται κωλῦσαι, ἀδυναμίαν κατηγοροῦσι· εἰ δὲ δυνάμενος οὗ κωλύει, προδοσίαν κατηγοροῦσι. Καὶ βλέπε τὴν τούτων ἀνοησίαν· ποτὶ μὲν λέγουσι τὸν πονηρὸν μηδὲν ἔχειν κοινὸν πρὸς τὸν ἀγαθὸν Θεὸν εἰς τὴν τοῦ κόσμου δημιουργίαν· ποτὶ δὲ λέγουσιν αὐτὸν τὸ τέταρτον μέρος ἔχειν μόνον. Καὶ τὸν μὶν ἀγαθὸν λέγουσι πατέρα. εἶναι τοῦ Χριστοῖν τὸν δὲ Χριστὸν, τὸν ἣλιον τοῦτον καλοῦσιν. Εἰ τοίνυν ὁ κόσμος κατʼ αὐτοὺς ὑπὸ τοῦ πονηροῦ ἐγέ. ### English translation (Claude) Heretics have dared to speak of two gods, and two sources of good and evil, and to say that these are unbegotten. If both are unbegotten, they are certainly also equal, and both mighty; how then does the light destroy the darkness? And are they ever together, or are they separated? They cannot be together; ‘For what fellowship has light with darkness?’ says the apostle. If they are far from each other, they certainly also have their own places; and if they have their own places, we are certainly in the region of one God, and certainly worship one. For this must follow, even if we go along with their folly: that one must worship one. Let us examine also what they say about the good God. Is he powerful or powerless? If he is powerful, how did evil come about against his will? And how does the evil substance come in, if he does not will it? For if he knows but cannot prevent it, they accuse him of powerlessness; if he can but does not prevent it, they accuse him of betrayal. And see their folly: at one time they say that the evil one has nothing in common with the good God in the making of the world; at another, that he has only the fourth part. And they say that the good one is the father of Christ; and Christ they call this sun. If, then, according to them, the world came into being from the evil one, ### Scripture references - 2 Cor 6:14: quotation, high confidence ### Translation notes - Part of section 13 in the standard numbering; the sentence continues in 6.14. Several words are garbled in the scan and read by sense. - The identification of Christ with the sun is Manichaean teaching. ### Citation (SBL) Cyril of Jerusalem, Cat. 6.13 (PG 33:557b–560b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-13). ## Catechetical Lecture 6.14 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-14 - Source: PG 33:560b–560d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril exposes these absurdities so that his hearers may recognize and avoid heresy. ### Greek text ὁ δὶ ἥλιος ἐν κόσμῳʼ πῶς ὁ Υἱὸς τοῦ ἀγαάοῦ ἐν τοῖς τοῦ πονηροῦ ἄκων δουλεύει; Βορβορούμεθα, ταῦτα λέγοντες ἀλλʼ ’ίνα μή τις τῶν παρόντων ἐξ ἀμαθίας εἷς βόρβομον αἱρετικῶν ἐμπέσῃ. Οἶδα χρά. νας ἐμαυτοῦ τὸ στόμα, καὶ τῶν ἀκουόντων τὰς ἀκοάςο ἀλλά συμφέρει. Πολὺ γὰρ κάλλιον ἂν κατηγορίαις ἄλλων ἀκοῦσαι τὰ ἄτοπα, ἢ ἐξ ἀγνοίας εἷς ταῦτα ἐμπεσεῖν· πολὺ κάλλιον γνῶναί σε τόν βόρβορον καὶ μισῆσαι τοῦτον, ἥ ἀγνοοῦντα ἐμπεσεῖν εἰς αὐτόν. Ἔστι δὶ πολυσχιδής ὁ τῆς ἀθεότητος τῶν αἱρέσεων λόγοςʼ ’ὁταν γὰρ μιᾶς ὁδοῦ τῆς εὐθείας ἐκπέσῃ τις. τότε πολλάκις εἰς κρημνοὺς καταπίπτει. ### English translation (Claude) and the sun is in the world, how is the Son of the good one an unwilling slave in the realm of the evil one? We befoul ourselves in saying these things, but we do it so that none of those present may fall from ignorance into the filth of the heretics. I know that I have defiled my own mouth and the ears of my hearers; but it is useful. For it is much better to hear absurdities in the charges against others than to fall into them from ignorance; much better for you to know the filth and hate it than to fall into it unknowing. The godless teaching of the heresies has many branches; for when anyone falls away from the one straight road, then he falls again and again over cliffs. ### Translation notes - The end of section 13 in the standard numbering. ### Citation (SBL) Cyril of Jerusalem, Cat. 6.14 (PG 33:560b–560d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-14). ## Catechetical Lecture 6.16 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-16 - Source: PG 33:561a–565b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Simon Magus, the first heretic, claimed to be Father, Son, and Spirit, and was brought down by the prayer of Peter and Paul; after him came Cerinthus, Menander, Carpocrates, the Ebionites, and Marcion, who cut the Old Testament testimonies out of the New. ### Greek text Καὶ πάσης μὲν αἱρέσεως εὑρετὴς Σίμων ὁ Μάγος· Σίμων ὁ ἐν ταῖς Πράξεσι τῶν ἀποστόλων, τὴν ἄπρατον τοῦ Πνεύματος χάριν ἀγοράσαι προσδοκήσας ἀργυρίῳ, καὶ ἀκούσας· Οὐκ ἔστι σοι μερὶς οὖδὶ κλῆρος ἂν τῷ λόγῳ τούτῳ, καὶ τὰ ἑξῆς· περὶ οὗ γέγρππται· Ἐξ ἡμῶν ἐξῆλθον, ἀλλʼ οὐκ ἦσαν ἰξ ἡμῶν· εἰ γὰρ ἦσαν ἐξ ἡμῶν, μεμενήκεισαν ἄν μεθ“ ἡμῶν. Οὗτος tu)! τῆς Ῥώμης γενόμενος, μετὰ τὸ ὑπὸ τῶν ἀποστόλων ἀποβληθῆναι, καὶ Ἑλὲνην τινὰ πόρνην ἐπαγόμενος, δυσφήμῳ τῷ στόματι πρῶτος ἐτόλμησεν εἰπεῖν ἑαυτὸν μὲν εἶναι τὸν ἐπὶ ὅρους Σινᾶ ὡς Πατέρα ωανὲντα· παρὰ δὲ Ἰουδαίοις ὕστερον οὐκ. ἐν σαρκὶ, ἀλλὰ δοκήσει ὡς ΧριοτῦνἸησοῢν φανέντα· καὶ μετᾶ ταῦτα ὡς Πνεῦμα ἅγιον, τὸ ὑπὸ τοῦ Χριστοῦ ὡς παράκλητον ἀποστέλλεσθαι ἔπεγγελθέν. Καί ἐπλάνησέ τε οὕτω τήν Ῥωμαίων πόλιν, ὥστε Κλαύδιον ἀνδριάντα αὐτοῦ στῆσαι, ὑπογράψαντα τῇ Ῥωμαίων γλώττῃ, ΣΙΜΩΝΙ ΔΕΩ ΣΔΓΚΤΩ” ὅπερ ἑρμηνευόμενον δηλοῖ, Σίμωνι Θεῷ ί. ἀγιέ. Παρατδινομένης δὲ τῆς πλάνης, ἀγαθῶν ξυνωρὶς διορθοῦται τὸ πταῖσμα, Ηὲτοος καὶ [Ιαῦλος militum, οἱ τῆς Ἐκκλησίας προστάται· καὶ ςοι.. Αιιοιιιιιι». εει πιδεικτιῶντα τὸν νομιζόμενον θεὸν Σίμωνα, νεκρον ὐθυς ἀπέδειξαν. Ἐπαγγελλομένου γὰρ τοῦ Σίμωος μετεωρίζεσθαι εἰς τοὺς οὐρανοὺς, καὶ ἐπʼ ὀχήιατος δαιμόνων ἐπʼ ἀέρος φερομένου, γόνυ κλίναντες ἱ τοῦ Θεοῦ δοῦλοι, καὶ τήν συμφωνίαν ἐνδειξάμενοι, ιν εἶπεν ὁ Ἰησοῦς, ὅτι Ἐὰν δῦο ἐξ ὑμῶν συμφῳο ήσωσι, περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσων- ‘at, γενήσεται αὐτοῖςʼ τὸ τῆς ὁμονοίας βὲλος Sid τῆς προσευχῆς πέμψαντες κατὰ τοῦ Μάγου, κατιόαλον αὐτὸν εἰς τήν γῆν, Καὶ οὐδὲν θαυμαστὸν, καίτερ ὅν θαυμαστόν· Πέτρος γὰρ ἦν, ὁ τὰς κλεῖς τῶν ιύρανῶν περιφέρων. Καὶ οὗ θαύματος ἄξιον· Παῦλος (ἂρ ἦν, ὁ εἰς τρίτον οὐρανὸν ἀρπαγεὶς καὶ εἰς παράῑεισον, καὶ ἀκούσας ἄρρητα ῥήματα, ’ὰ οὐκ ἐξὸν ἀν- ’ρώπῳ λαλῆσαι. Οἳ καὶ ἐξ ἆέρος ἐπὶ γῆν κατήγαγον εὸν νομιζόμενον θεὸν, μέλλοντα εἷς τὰ καταχθόνια ιατάγεσθαι. Οὗτος πρῶτος ὁ τῆς κακίας δράκων· .uac δὲ ἐκκοπείσης κεφαλῆς, πολυκέφαλος ηὑρᾶθη πάλιν ἡ τῆς κακίας ῥίζα. Ιζʼ, Κήρινθος γὰρ τήν Ἐκκλησίαν ἰλυμήνατο, καὶ Μένανδρος, καὶ Καρποκράτης· Ἐβιωιναῑοί τε, καὶ Μαρκίων, τὸ τῆς ἀθεότητος στόμα. Ὁ γὰρ θεοὺς διαφόρους ἀναγορεύσας, ἄλλον τὸν ἀγαθὸν καὶ ἄλλον τὸν δίκαιον ἀντιφθέγγεται τῷ Υἱῷ λέγοντιʼ Πάτερ δίκαιε. Καὶὸ λέγων (liv) πάλιν ἄλλον τὸν Πατέρα, καὶ ἄλλον τὸν ποιητὴν τοῦ κόσμου, ἐναντιοῦται τῷ Υίῷ λέγοντι* Εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σήμερον ὄντα, καὶ αὔριον εἷς κλίβανον πυρὸς βαλλόμενον, ὁ Θεὸς οὕτως ἀμφιέννυσι· καὶ, Ὅστις τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. Οὗτος πάλιν ἄλλης κακίας εὐρετὴς Semigach Παρκίων.’Υπὸ γὰρ τῶν κειμένων ἀπὸ τῆς Παλαιᾶς ἰν τῇ Καινῇ Διαθήκῃ μαρτυριῶν ἐλεγχόμενος, πρῶτος ἐτόλμησεν ἐκκόψαι τὰς μαρτυρίας, καὶ ἀμάρτυρον ἀφεῖναι τὸν καταγγελλόμενον λόγον τῆς πίστεως, καταλείψας τὸν Θεόνʼ καὶ ὡς κηρύκων μὴ ὄντων, σαθρὰν ἠθέλησε ποιήσασθαι τῆς Ἐκκληala: τήν πίστιν. ### English translation (Claude) The inventor of every heresy was Simon the magician: that Simon who in the Acts of the Apostles expected to buy with money the grace of the Spirit, which cannot be bought, and heard: ‘You have neither part nor lot in this matter,’ and what follows; of whom it is written: ‘They went out from us, but they were not of us; for if they had been of us, they would have remained with us.’ This man, after being cast out by the apostles, came to Rome, and, taking about with him a certain prostitute, Helena, was the first to dare to say with blasphemous mouth that he himself was the one who appeared on Mount Sinai as the Father; and who appeared afterwards among the Jews, not in flesh but in seeming, as Christ Jesus; and after that as the Holy Spirit, whom Christ promised to send as Paraclete. And he so deceived the city of Rome that Claudius set up a statue of him, inscribing it in the language of the Romans SIMONI DEO SANCTO, which translated means ‘To Simon the holy god.’ [15] As the error spread, a good pair, Peter and Paul, … the leaders of the Church, corrected the fault; and when the supposed god Simon showed himself off, they at once showed him to be a corpse. For when Simon promised to be lifted up into the heavens, and was being carried through the air on a chariot of demons, the servants of God knelt down and, showing the agreement of which Jesus spoke, ‘If two of you agree about anything that they ask, it will be done for them,’ sent the arrow of concord through prayer against the magician and cast him down to the earth. And this is no wonder, though it is wonderful; for it was Peter, who carries the keys of heaven. Nor is it worthy of amazement; for it was Paul, who was caught up to the third heaven and into paradise, and heard unspeakable words which it is not lawful for a man to utter. These brought down from the air to the earth the supposed god, who was to be brought down to the regions below. This was the first dragon of wickedness; but when one head was cut off, the root of wickedness was found many-headed again. [16] For Cerinthus ravaged the Church, and Menander, and Carpocrates, and the Ebionites, and Marcion, the mouth of godlessness. For he who proclaimed different gods, one the good and another the just, contradicts the Son, who says: ‘Righteous Father.’ And he who says again that the Father is one and the maker of the world another, opposes the Son, who says: ‘If God so clothes the grass of the field, which is here today and tomorrow is thrown into the oven,’ and ‘who makes his sun rise on the evil and the good, and sends rain on the just and the unjust.’ This Marcion, again, was the inventor of another wickedness. For being refuted by the testimonies from the Old Testament quoted in the New, he was the first to dare to cut out those testimonies, and to leave the proclaimed word of the faith without witness, leaving God out; and, as if there had been no heralds, he wanted to make the Church’s faith unsound. ### Scripture references - Acts 8:18–21: quotation, high confidence - 1 John 2:19: quotation, high confidence - Exod 19:18–20: allusion, medium confidence - John 14:16: allusion, medium confidence - Matt 18:19: quotation, high confidence - Matt 16:19: allusion, high confidence - 2 Cor 12:2–4: quotation, high confidence - John 17:25: quotation, high confidence - Matt 6:30: quotation, high confidence - Matt 5:45: quotation, high confidence ### Extrabiblical texts - Justin, 1 Apol. 26 (First Apology): allusion, medium confidence ### Translation notes - This is section 14 in the standard numbering, and contains sections 15 and 16, not separated in the scan (marked [15] and [16]). One word after “Peter and Paul” is garbled and marked “…”. - The statue story goes back to Justin (1 Apol. 26); an inscription found in Rome in 1574 reads SEMONI SANCO DEO, a dedication to a Sabine god, and is generally thought to be the source of the story. Simon’s fall during a demonstrated flight is told in the apocryphal Acts of Peter. ### Citation (SBL) Cyril of Jerusalem, Cat. 6.16 (PG 33:561a–565b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-16). ## Catechetical Lecture 6.17 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-17 - Source: PG 33:565b–568c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Basilides and Valentinus followed; Valentinus’s thirty Aeons, derived from Jesus’s age at baptism, show the absurdity of his system. ### Greek text Διεδέξατο τοῦτον πάλιν ἄλλος, Βασιλείδηςβυσώνυμος, δεινότατος τὸν τρόπον, ἀσελγείας καταγγέλλων. Ἐπηγωνίσατο τῇ κακίᾳ καὶ ὁ Οὐαλενtivo:, τριάκοντα θεῶν καταγγεὴὺς. Έλληνες ὀλίγους λέγουσιν· καί ὁ ὀνομαζόμενος, μᾶλλον δὲ οὐκ ὣν Χριστιανὸς, εἰς τριάκοντα ὅλους ἐξέτεινε τήν πλάνην Καί φησιν, ὃτι ὁ suos; (πρέπει γὰρ αὐτῷ ὄντι βυθῷ τῆς κακίας, ἐκ βυοοῦ τῆς διδασκαλίας ἁρχεσβαι) ἐγέννησε Σιγήν, καὶ ἀπὸ τῆς Σιγῆς ἐτεκνο ποίει Λόγον. τοῦ παρʼ Ἕλλησιν Aid: οὗτος χείρων, τθῦ τῇ ἁδελφῇ μιγνυμένου· τέκνον γὰρ εἶναι τοῦ Βυθοῦ ἐλέγετο ἡ Σιγή. Βλέπεις ἀτοπίαν σχήματι Χριστιανισμοῦ περιβεβλημένηνς Μεῖνον βραχὺ, καὶ μισήσεις τήν ἀσέβειαν φησί γὰρ ὀκτὼ Alii)”: ἐκ τούτου γεγενῆσθαι καὶ ἐξ ἐκείνων, δέκα* καὶ ἐξ ἐκείνων, ἄλλους δώδεκα, ἄρσενας καὶ θηλείας. Καὶ πόθεν ἡ σύστασις τούτων; βλέπε τὴν ληρῳδίαν ἐκ τῶν κατασκευασμάτων. Πόθεν ἔχεις τὴν ἀπόδειξιν τῶν τριάκοντα Λίώνων; Ἐπειδὴ, φησέν, γέγραπται, ὅτι ἐβαπτίσθη ὸ Ἰησοῦς τριάκοντα ἐτῶν ὤν. Καὶ ποία αὕτη ἀπόδειξις ἐκ τῶν τριάκοντα ἐτῶν, εἰ καὶ τριάκοντα ἐτῶν ἐβαπτίσθης ἄρα οὖν ἐπειδὴ καὶ πέντε ἄρτους ἔκλασεν εἷς πεντακισχιλίους, πέντε sici θεοις ἤ ἐπειδὴ δώδεκα ἔσχεν μαθητὰς, δώδεκα ὤφειλαν εἶναι χαὶ θεοί; ### English translation (Claude) He in turn was succeeded by another, Basilides, a man of ill name, most dangerous in his ways, a preacher of licentiousness. Valentinus too joined the contest of wickedness, the preacher of thirty gods. The Greeks speak of few; and the one who is called, or rather is not, a Christian extended the error to a full thirty. And he says that Bythos, the Deep (it was fitting that he, being a deep of wickedness, should begin his teaching from the Deep), begot Sige, Silence, and from Silence begot Logos, the Word. This is worse than the Zeus of the Greeks, who united with his sister; for Silence was said to be the child of the Deep. Do you see absurdity clothed in the outward form of Christianity? Wait a little, and you will hate the impiety; for he says that from this were born eight Aeons, and from those ten, and from those another twelve, male and female. And where is the basis of these? See the nonsense from the constructions themselves. Where do you get the proof of the thirty Aeons? Because, he says, it is written that Jesus was baptized when he was thirty years old. And what kind of proof is this from the thirty years, even if he was baptized at thirty? Since he broke five loaves for five thousand, must there then be five gods? Or since he had twelve disciples, must there also be twelve gods? ### Scripture references - Luke 3:23: allusion, high confidence - Matt 14:17–21: allusion, high confidence - Matt 10:1–2: allusion, medium confidence ### Translation notes - Section 17 in the standard numbering. ### Citation (SBL) Cyril of Jerusalem, Cat. 6.17 (PG 33:565b–568c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-17). ## Catechetical Lecture 6.18 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-18 - Source: PG 33:568d–576b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Valentinus degrades Christ, the Wisdom of God, into a fallen female Aeon; Cyril then turns to Manes, who gathered other men’s errors into one heresy. ### Greek text Καὶ τοῦτο ἔτι μικρὸν πρὸς τὰ λοιπὰ τῆς ἀσεβείας. Φησὶ γὰρ, ὅτι ἡ τελευταία τῶν θεῶν ἀρσενόθηλυς οὖσα, ὡς τολμᾷ λέγειν, αὕτη ἐστὶν ἡ Σοφία. Ὢ τῆς ἀθεότητος! Χριστὸς γὰρ Θεοῦ σοφία, μονογενῆς Υἱὸς· κάκεῖνος εἷς θῆλυ, καὶ τριακοστὸν στοιχεῖον, καί ἔσχατον κατασκεύασμα, κατήνεγκε τῷ λόγῳ τοῦ Θεοῦ τήν σοφίαν. Καί φησιν, ὅτι ἐπεχείρη- ’σεν ἢ Σοωέα τὸν πρῶτον Θεὸν ἰδεῖν καὶ μὴ φέρουσα χτᾶς μαρμαρυγὰς, ἰξὲπεσε τῶν οὐρανῶν, καὶ ἀπέιβλήθη τοῦ τριακοστοῦ ἀριθμοῦ· εἶτα στένουσα, ἐκ ν “τῶν στεναγμάτων ἐγέννα τὸν διάβολοψ καὶ δτι δαξιρῦσασα τήν ἀπόπτωσιν, τήν θάλασσαν ὑπεστήσατο. Βλέπεις τὴν ἀσέβειαν ; πῶς γὰρ ἐκ σοφίας διάβολος ττγεννειτκι, καὶ ἀπὸ συνέσεως ἡ κακία, ἢ ἀπὸ φωτὸς ν σκότος ς Καί φησιν, ὅτι ὁ διάβολος ἐγέννησεν ἄλλους. ἒξ ὦντινες κατεσκεύασαν τὸν κόσμον· καὶ ὅτι ὁ ᾖΧριστὸς κατῆλθεν, ἐπὶ τὸ ἀποστῆσαι τοὺς ἀνθρώπους τοῦ ησμοποιοῦ. ε 13.111100: Si τίνα λέγουσιν εἶναι τὸν Χριστὸν Ἰησοῦν, ἵνα ἔτι μειζόνως αὐτοὺς μισήσῃς. Διδάμιαν αἵρεσιν πεπληρωμινην βλασφημιῶν, καὶ πάσης παρανομίας συστησάμενος, λυμαίνεται τήν Ἐκκλησίαν (μᾷλλον δὶ τοὺς ἐκτὸς τῆς Ἐκκλησίας), ὡς λέων περιπατῶν καὶ καταπίνων. Μὴ πρόσεχε αὐτῶν τῇ χρηπολογῖᾳ, μηδὲ τῇ νομιζομένῃ ταπεινοφροσύνῃ ὄφεις γάρ εἶσι, γεννήματα ἐχιδνῶν. Καὶ Ἰούδας ἔλεγε, Χαῖρε, Ῥᾳδόἶ, καὶ προεδίδου. Μὴ τοῖς φλήμασι πρόσεχε, ἀλλὰ τὸν ἱὸν φυλάσσου. ι KA'. Καὶ ἳνα μή μάτην δοκῶμεν αὖτοῦ κατηᾖρεῖν, ἐν παρεξόόῳ τίς ἐστιν οὗτος ὁ Μάνης εἷʼπωμεν, καὶ τί διδάσκει ἐκ μέρους* ὅλον γὰρ αὐτοῦ τὸν βόρβορον, οὐδʼ ὁ πᾶς αἰὼν κατʼ ἀξίαν διηγήσεται. ᾊνῃμονιυέσθιρ δὲ ταῦτα παρὰ σοὶ εἷς εὔκαιρον βοήθειαν, ἅπερ εἴρηται μὲν καὶ τοῖς πρὸ τούτου, λεχθή σεται δὲ καὶ τοῖς νῦνʼ ’ἱνα οἱ μὲν ἀγνοῦντες μάίωειζιγ, οἱ δὲ εἰδότες ὖπομνησθῶσιν. Οὐκ ἔστιν ἀπὸ Χριστιανῶν ὁ Μάνης, μὴ γένοιτο Ι οὖδὶ κατᾶ τὸν Σίμωνα ἐξεβλήθη τῆς Ἑκκλησίας, οὕτε αὐτὸς, οὔτε οἳ πρὸ αὐτοῦ διδάσκοντες· κλέπτης γάρ ἐστιν ἀλλοτρίων κακῶν, ἐξιδιοποιούμενος τὰ κακὼ πῶς δὲ καὶ τίνα τρόπον, ἀκουστέον. ### English translation (Claude) And this is still small compared with the rest of the impiety. For he says that the last of the gods, being male and female, as he dares to say, is Wisdom. O the godlessness! For Christ is the Wisdom of God, the only-begotten Son; and that man, in his teaching, brought the Wisdom of God down to a female, a thirtieth element, the last construction. And he says that Wisdom tried to see the first God, and, not bearing his brilliance, fell from the heavens and was cast out of the number thirty; then, groaning, she begot the devil from her groans, and, weeping over her fall, she produced the sea. Do you see the impiety? For how is the devil begotten from wisdom, and wickedness from understanding, or darkness from light? And he says that the devil begot others, some of whom made the world; and that Christ came down to make people revolt from the world-maker. [19] Hear what they say Christ Jesus is, so that you may hate them still more. … [20] … having composed one heresy full of blasphemies and every lawlessness, he ravages the Church (or rather those outside the Church), walking about like a lion and devouring. Do not pay attention to their fair speech, nor to their supposed humility; for they are snakes, a brood of vipers. Judas too said, ‘Hail, Rabbi,’ and was betraying. Do not heed the kisses, but beware of the venom. [21] And so that we may not seem to accuse him without cause, let us say by way of digression who this Manes is, and in part what he teaches; for not even the whole age could describe all his filth worthily. Store up in your memory, for help in time of need, these things which were said also to those before you and will be said to those now, so that those who do not know may learn and those who know may be reminded. Manes is not from the Christians, God forbid! Nor was he cast out of the Church as Simon was, neither he nor those who taught before him; for he is a thief of other men’s evils, making the evils his own. How and in what way, we must hear. ### Scripture references - 1 Cor 1:24: allusion, high confidence - 1 Pet 5:8: allusion, high confidence - Matt 23:33: quotation, high confidence - Matt 26:49: quotation, high confidence ### Translation notes - This is section 18 in the standard numbering, and contains sections 19–21, not separated in the scan (marked [19]–[21]). Most of section 19 and the beginning of section 20 are lost in the scan and marked “…”; the subject of the sentence in section 20 is Manes. ### Citation (SBL) Cyril of Jerusalem, Cat. 6.18 (PG 33:568d–576b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-18). ## Catechetical Lecture 6.19 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-19 - Source: PG 33:576b–577a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Manichaean heresy began with Scythianus of Alexandria, author of four books; he died of disease in Judea. ### Greek text Σκυθιανός τις ἦν ἐν Αἰγύπτῳ, Σαρακηνὸς τὸ γένος, οὐδὲν κοινὸν οὔτε πρὸς Ίουδαϊσμὸν, οὔτι πρὸς Χριστιανισμὸν, κεκτημένος. Οὗτος τὴν Ἀλεξάνδρειαν οἰκήσας, καὶ τὸν ’Δριστοτελικὸν μιμησάμενος βίον, τέσσαρας βίβλους συνέταξε· μίαν καλουμένην Εὖαγγὲλιον, οὐ Χριστοῦ πράξεις περιέχουσαν, ἀλλʼ ἁπλῶς μόνον τὴν προσηγορίαν· καὶ μίαν ἄλλην καλουμίνην Κεφαλαίων· καί μίαν τρξτην, Μυστηρίωνʼ καὶ τετάρτην, ἣν νῦν περιφέρουσι, Θησαυρόν. Μαθητῆς ὀῖε ἦν τούτου Τερὲὅινθος ὀνόματι. Ἀλλᾶ τὸν προειρημένον Σκυθιανὸν ἐλθόντα εἷς τήν Ἰουδαίαν, καὶ λυμαινόμενον τήν χώραν, νόσῳ θανατώσας ὁ Κύριος, ἔπαυσε τὴν λοιμώδη κατάστασιν. ### English translation (Claude) There was in Egypt one Scythianus, a Saracen by race, who had nothing in common either with Judaism or with Christianity. He lived in Alexandria and, imitating the life of Aristotle, composed four books: one called the Gospel, containing not the acts of Christ but only the bare name; another called the book of Chapters; a third, of Mysteries; and a fourth, which they now circulate, the Treasure. He had a disciple named Terebinthus. But when the aforesaid Scythianus came into Judea and was ravaging the country, the Lord put him to death by disease and stopped the pestilence. ### Extrabiblical texts - Acta Archel. (Acts of Archelaus): allusion, medium confidence ### Translation notes - Section 22 in the standard numbering. Cyril’s account of Manichaean origins (Scythianus, Terebinthus, Cubricus) follows the Acts of Archelaus and is generally regarded as legendary. ### Citation (SBL) Cyril of Jerusalem, Cat. 6.19 (PG 33:576b–577a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-19). ## Catechetical Lecture 6.20 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-20 - Source: PG 33:577b–580b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Terebinthus, renamed Buddas, fled to Persia, was refuted by the priests of Mithras, and died in a fall while calling on demons. ### Greek text Ὁ δὲ τῆς κακίας μαθητὴς Τερέβινθος, κληρονόμος ὢν τοῦ γρυσοῦ, καὶ τῶν βιβλίων, καὶτῆς αἱρέσεως, παραγενόμενος ἐν τῇ Παλαιστίνῃ, καὶ ἐν τῇ Ἰουδαίᾳ γνωριζόμενος καὶ καταγινωσκόμενος, ἔκρινεν εἰς τὴν Περσιδα μετελθεῖψ ἳνα δὲ μὴ ἔκ τῆς προσηγορία κάκεῖ γνωρίζηθαι, Βουδδᾶν μετωνόμασεν ἔαυτόν. Ἀλλʼ εἶχεν ἐκεῖ κα τους ἀνταγωνιbrum iv 3860973., καὶ τὸν θησαυρὸν τοῦ θανάτου, ὃν λέγοασι Θησαυρὸν“ζωῆς et thesaurum mortis, ᾖ στᾷς, τοίις τοῦ Μίθρα-νκαῖ πολλῶν λόγων κινουμένων καὶ ὂιαπληιιτισμῶν, ἠλέγχετο· καὶ πὲρσς, συνελαυνόμενος προσφεῦγει τινὶ χήρᾳ. Εἶτα ἐπὶ δώματος ἀνελθὼν, καὶ προσκαλεσάμενος τοὺς ἀερίους δαίμονας, οὓς οἱ Μανιχαῖοι μέχρι σήμερον ἐπὶ τῆς μυσαρὰς αὐτῶν ἰσχάδος ἐπικαλοῦνται, θεόπληχτος γενόμενος καὶ καταβληθιὶς ἀπὸ τόῦ δώματος, ἐξέψὺξε· καὶ οὕτως ἐξεκόπη τὸ θηρίον δεύτερον. ### English translation (Claude) But his disciple in wickedness, Terebinthus, heir to his gold, his books, and his heresy, came to Palestine; and being recognized and condemned in Judea, he decided to move to Persia; and so as not to be recognized there also by his name, he renamed himself Buddas. But there too he had opponents, … the priests of Mithras; and many arguments and disputes having been set in motion, he was refuted; and at last, hard pressed, he took refuge with a certain widow. Then, going up onto the housetop and calling on the demons of the air, whom the Manichaeans invoke to this day over their abominable fig, he was struck by God and thrown down from the housetop, and breathed his last; and so the second beast was cut off. ### Extrabiblical texts - Acta Archel. (Acts of Archelaus): allusion, medium confidence ### Translation notes - Section 23 in the standard numbering. A garbled line in the middle, apparently displaced in the scan (it mentions “the treasure of death, which they call the Treasure of life,” partly in Latin), is marked “…”. - The “fig” refers to a Manichaean ritual meal; Cyril’s description is hostile and is translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 6.20 (PG 33:577b–580b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-20). ## Catechetical Lecture 6.21 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-21 - Source: PG 33:580b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The widow adopted the slave Cubricus, who inherited the books and took the name Manes, a name that in Greek suggests madness. ### Greek text Ἀλλʼ ἔμεινε τὰ ὖπομνηᾱτικᾶ τῆς ἀσεβείας βιβλία· καὶ κληρονόμος ἦν ἡ χήρα. καὶ τῶν βιβλίων καὶ τῶν χρημάτων. Μήτι δὶ συγγενέα, μητε δὲ ἕτερόν τινα ἔχουσα, ἔκρινει ἔκ τῶν χρήματων ἄγυρίσαι παῖδα Κοῦβρικον λεγόμενον· καὶ τοῦτον εἷς υἱιδθεσίαν λαβοῦσαί ἐπαίδευσε τοῖς Περσῶν μαθήμασιν ὡς υἱὸν, καὶ ὥξυνε κατὰ τῆς ἆνθρωπὸτητος ιζαχὸν λβέλος. Κούερικος ὁ κακὸς οἰκέτης εἲς μέσον φιλοσύφωε ἧκμαζεʼ καὶ τελευτησάσης τῆς χήρας, ἐκληρονόμησε καὶ τὰ βιβλία καί τὰ χρήματα. Εἴτσ,ῗνι μὴ τὸ τῆς δουλείας ὄνομα ἐπονείδιστον ᾖ, ἆντί Κόινβρίκου Μάνην luvath ἐπωνόμασεν, ὅπερ κατὰ div Περσῶν διάλεκτον τήν ὁμιλίαν δηλοῖ· Ἐπιιδῆιτὶρ διαλεκτικὸς ἐδόκει τις εἶναι, Μάνην ἑαυτὸν ἐπωνόμασεν οἱονεὶ ὁμιλητήν τινα ἄριστον. Ἀλλʼ ἕκεῖνοξμῖν εὐδοξίαν ἐαυτῷ κατὰ τὴν Περσῶν γλῶσσαν iw. τεύσκτο· ἠ δὲ τοῦ Θεοῦ οἳκονομία καὶ ἄκοιηαάιδν ἑαυτοῦ κατήγορον ἰποίει γενέσθαι· ’ἱνα ἐν HM! νομίσας ἑαυτὸν τιμᾷν, παρʼ Ἕλλησι μανίας ifilli!“ δαυτὸν καταγγέλλῃ. ### English translation (Claude) But the books recording his impiety remained, and the widow was heir both of the books and of the money. Having neither kinsman nor anyone else, she decided to buy with the money a boy called Cubricus; and adopting him as a son, she educated him as a son in the learning of the Persians, and sharpened an evil arrow against humankind. Cubricus, the wicked slave, grew to maturity among philosophers; and when the widow died, he inherited both the books and the money. Then, so that the name of slavery might not be a reproach, instead of Cubricus he called himself Manes, which in the language of the Persians means ‘conversation.’ For since he thought himself something of a debater, he named himself Manes, as if an excellent conversationalist. But he contrived a good name for himself in the Persian tongue; God’s providence, however, made him his own accuser even against his will, so that, thinking to honor himself among the Persians, he proclaims himself among the Greeks by the name of madness. ### Extrabiblical texts - Acta Archel. (Acts of Archelaus): allusion, medium confidence ### Translation notes - Section 24 in the standard numbering. The pun is on Greek μανία, “madness”. ### Citation (SBL) Cyril of Jerusalem, Cat. 6.21 (PG 33:580b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-21). ## Catechetical Lecture 6.22 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-22 - Source: PG 33:580b–584a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Manes claimed to be the Paraclete, promised to heal the Persian king’s son by prayer, and caused his death by dismissing the physicians. ### Greek text Ἐτόλμα δι λέγειν ἑαυτὸν εῖναι eam τον. Καὶ γεγρααιιιτοιι Ὃς δʼ ἂν βλασφημήσῃ εις τὸ Πνεῦμα ἆγιον, οὐκ ἔχει ἄφεσιν. Ἐβλασφήμησεν οὗν, Πνεῦμα ἆγιον ἑαυτὸν εἰπώνʼγὲκείνοις ὃκοινωνῶν, βλεπέτω μετᾶ τίνων ἑαυτὸν ἐντάσσει. Ἐσάλευσεν ὁ οἰκέτης τήν οἰκουμένην, ἐπειδή Διὰ τριῶν σείεται ἡ καὶ τὸ τέταρτον οὐ δύναται φʼἑρειν, ἐὰν οἰκέτης βασιλεύσῃτ-Ῐξαὶ μέσος ἐλθὼν, λοιπὸν τὰ ὑπὲρ ἄνθρωπον ἐπηγγέλλετο, Ἐνόσει τοῦ βασιλέως Περσῶν ὁ υἱὸς, καὶ ἰατρῶν δαψίλεια τταρῆνξ ἁλλʼ ὁ Μάνης ἐπηγγέλλετο διὰ προσευχῆς ὡσανεὶ εὐσεβής κατορθώσειν. Ἀπέστησαν οἱ ἰατροὶ, συναπἐστη τοῦ παιδὸς ἡ ζωήο ἠλέγχθη ἡ ἀσέβεια τοῦ ἀνδρός. Καὶ δέσμιος ἦν ὁ δὴ φιλόσοφος, εἷς φυλακὴν, οὐ διὰ τὸ περὶ ἀληθείας ἐλέγξαι τὸν βασιλέα, βληθείς οὐ διὰ τὸ καταλῦσαι τὰ. εἴδωλα, ἀλλὰ, διὰ τὸ ἐπαγγείλασθαι σώζειν. καὶ ψιύσασθαυ μᾶλλον δὲ, εἷʼ δεῖ τάληθὲς εἰπεῖν, διὰ τὸ φονεῦσαι. Τὸν γὰρ δυνάμενον διὰ τῆς ἰατρικῆς ἐπιμελείας σωθῆναι, οὗτος τοὺς ἷάτροὺς ἀποστήσας ἐφόνευσε, τῇ ἀμελείᾳ θανατωσαε. ### English translation (Claude) He dared to say that he himself was the Paraclete. And it is written: ‘Whoever blasphemes against the Holy Spirit has no forgiveness.’ He blasphemed, then, by calling himself the Holy Spirit. Let anyone who has fellowship with them see with whom he ranks himself. The slave shook the world, since ‘through three things the earth is shaken, and the fourth it cannot bear: if a slave becomes king.’ And coming into public view, he then promised things beyond human power. The son of the king of the Persians was sick, and there was a great abundance of physicians; but Manes promised, as if he were pious, to set it right through prayer. The physicians withdrew, and the child’s life withdrew with them; the man’s impiety was exposed. And the would-be philosopher was in chains, thrown into prison, not for rebuking the king on behalf of the truth, nor for destroying the idols, but for promising to save and lying; or rather, if the truth must be told, for murder. For the one who could have been saved by medical care, this man killed by sending away the physicians, putting him to death by neglect. ### Scripture references - Mark 3:29: quotation, high confidence - Luke 12:10: allusion, medium confidence - Prov 30:21–22: quotation, high confidence ### Extrabiblical texts - Acta Archel. (Acts of Archelaus): allusion, medium confidence ### Translation notes - Section 25 in the standard numbering. One word (“Paraclete”) is garbled in the scan and read by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 6.22 (PG 33:580b–584a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-22). ## Catechetical Lecture 6.23 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-23 - Source: PG 33:584a–584d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Manes’s blasphemy, pretense, lies, and flight from prison caused the deaths of the child and his jailers. ### Greek text Ἐμοῦ δὲ λὲγοντος τὰ περὶ αὐτοῦ πάμπολλα κακὰ, μέμνησο πρῶτον τήν βλασφημίαν, δεύτερον τὴν δουλείαν· οὐχ δτι αἰσχύνη ἡ δουλεία, ἀλλʼ ὅτι τὸ δοῦλον ὄντα, ἐλευθερίαν πλάττεσθαι, κακόν. Τρίτον τὸ ψεῦδος τῆς ἐπαγγελίας, και τέταρτον τοῦ παιδὸς τὸν φόνον, καὶ πέμπτον τὴν αῒσχύνην τῆς φυλακῆς. Καὶ οὐκ ἦν γε αἰσχύνη τῆς φυλακῆς μόνον, ἀλλὰ καὶ ἡ ἐκ τῆς φυλακῆς φυγή. ’0 γὰρ λὲγων ἑαυτὸν Παράκλητον, καὶ τῆς ἀληθείας ἀγωνιστὴν, ἔφευγεν· οὐκ ἦν διάδοχος Ἰησοῦ τοῦ ἑτοίμως ἐρχομὲνου εἰς τὸν σταυρὸν, ἀλλʼ οὗτος ἐναντίος ἦν φυγάς. Εἶτα ὁ βασιλεὺς Περσῶν ἐκέλευσεν ἀπαχθῆναι τοὺς ει,κ ρ....ι ι.. ρ ι... δεσμοφύλακας· αʼίτιος ὁ Μάνης διʼ ὑπερηφανίαν θανάτου τῷ παιδὶ, καὶ αἶʼτιος θανάτου τῶν δεσμοφυλάκων διὰ τὴν φυγήν. Ὀ οὗν παραίτιος θανάτου, οὗτος ἆρα προσκυνεῖσθαι ὀφείλει; οὐκ ἔδει μιμήσασθαι Ἰησοῦν, καὶ εἰπεῖν· Εἰ ἐμὲ ζητεῖτε, ἄφετε τούτους ὖπάγειν; οὐκ ἔδει κατὰ τὸν Ἰωνᾶν εἷπεῖν· ’Ἄρατὲ με καὶ βάλλετε εἷς τήν θάλασσαν· διʼ ἐμὲ γὰρ ὁ κλύδων οὗτος ; ### English translation (Claude) When I tell the very many evils about him, remember first the blasphemy; second, the slavery (not that slavery is a disgrace, but that, being a slave, to pretend to be free is evil); third, the falsehood of the promise; fourth, the murder of the child; and fifth, the disgrace of the prison. And there was not only the disgrace of the prison, but also the flight from the prison. For he who called himself the Paraclete and the champion of the truth ran away; he was no successor of Jesus, who went readily to the cross, but was the opposite, a fugitive. Then the king of the Persians ordered the jailers to be led away to execution; so Manes was the cause of death to the child through his arrogance, and the cause of death to the jailers through his flight. Should one who shares the guilt of death, then, be worshiped? Ought he not to have imitated Jesus and said, ‘If you are looking for me, let these men go’? Ought he not to have said, like Jonah, ‘Take me up and throw me into the sea; for because of me this storm has come’? ### Scripture references - John 18:8: quotation, high confidence - Jonah 1:12: quotation, high confidence ### Extrabiblical texts - Acta Archel. (Acts of Archelaus): allusion, medium confidence ### Translation notes - Section 26 in the standard numbering. ### Citation (SBL) Cyril of Jerusalem, Cat. 6.23 (PG 33:584a–584d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-23). ## Catechetical Lecture 6.24 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-24 - Source: PG 33:584d–600c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Archelaus refuted Manes in public debate; Manes fled, was caught and flayed by the Persian king. Cyril warns against the Manichaeans’ Gospel of Thomas, their teaching on food, their curses on the Creator, and their rites. ### Greek text Φεύγει ἐκ τῆς φυλακῆς, καὶ ἔρχεται εἰς τὴν Μεσοποταμίαν· ἀλλʼ ἀπαντᾷ αύτῷ ὅπλον δικαιοσύνης Ἀρχέλαος ἐπίσκοπος. Καὶ ἐπὶ φιλοσόφων κριτῶν ὲλέγξκς, ἀκροατήριον Ἑλληνικὸν συστησάμενος, ’ἱνα μὴ Χριστιανῶν κρινόντων δοκῶσιν oi. κριταὶ χαρίζεσθαι u Λέγε, φησὶν ὁ Ἀρχέλαος πρὸς τὸν Μάνην, δ rapidas“. ιι Ὁ δὲ ὡς τάφον (l) ἀνεῳγμένον ἔχων τὸ στόμα, ἀπὸ βλασφημίας πρῶτον τοῦ ποιητοῦ τῶν ἁπάντων ἤρξατο, φάσκών Ὁ τῆς Παλαιᾶς Θεὸς κκχῶν ἔστιν regem“, λέγων περὶ ὶαυτοῠ· Ἐγὼ πῦρ καταναλίσκον. Ὁ δὲ σοφὸς Ἀρχέλαος ὑπεξὲλυι τὴν βλασφημίαν, εἰπών· ι( Εἴ ὁ τῆς Παλκιᾶς Θεὸς, κατὰ τὸν σὸν λόγον, πῦρ ἑαυτὸν λέγει, τίνος υἱός ἐστιν ό λὲγων· Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν; Εἰ μέμφῃ τὸν λέγοντα, Κύριος Θαινςιτοῖ καὶ ζωογονῑῖίδιᾶτΙ τιμᾷς Πέτρον τὴν Ταβιοὲιν μὲν ἐγείραντα, τῆν δὶηεᾶπφειραν θκνατώπιντας δὲ καὶ μὲμιεῇ, ὅτι πῦρ ἡτοίμασε διὰ τί οὐ μέμφῃ τὸν λὲγνιτει· Πορεῦισθε ἀπʼ ἐμ.ῠῦ εἷς τὸ πῦρ τὸ αἰώνιον ; El‘ μέμφῃ τὸν λέγονται· Ἐγὼ Θεὸς ποιῶν εἰρήνην, κχῖ κτίζων laxi, ἐξήγησαιι πῶς λέγει Ἰησοῦς· Οὐκ ἦλθον βαλεῖν εἰρήνην, ἀλλὰ μάχαιραν. Ἀμιθθτὲρων τὰ ῗσσ λεγόντων, δυοῖν Θάτεροψ ἢ ἀμφύτεροι καλοὶ Si?! τῆν ὁμολεξίαιν* εἰ ἀνέγκλητος Ἰησοῦς ταῦτα, διὰ τί ψέγεις τὸν τὰ ὅμοια ἐν τῇ [Ιαλιιξὶῶῖιᾳκξῑ η ιηʼ. Εἶταὸ Μάνης πρὸς τοῦτον λέγειʼ u Καὶ ποῖος οεός τυφλοῖς Παῦλος γάρ ἔστιν ὁ λέγωνλ Ἐν οἴςὸ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσε τὰ νοήματα τῶν hieran, εἷς τὸ μὴ δια-ργασία τὸν φωτισμὸν tot? Εὐαγγελίου. ›› Ὀ δὲ Ἃρχὲλειος 7:716); ὖποκρὸῦσις αΙΙροανάγνωθι, φησιν, ὀλίγον· Εἰ δὲ κεωιιμμὲνον lori τὸ Εὐαγγέλιον ἡμῶν, ἐν τοῖς ὅτι ἐν ἀπολλυμένοις ἕττί κεκαλυμμένον. Ὁρᾷς κεκαλυμμὲν ον. τοῖς ἀπολλυμένοις κεκάλυπται; οὗ δεῖ γὰρ διδῆνκι ται ἆγιιλςρἷς κύπίν. Εἶτα, ἄρα μόνος ὁ τῆς Malam—1: Θεὸς kfiglm τὰ. νόηματι τῶν ἀπίστων;Ἰγ,σοῦ; Si οὐκ elisum, Διὲι τοῦτο αʼ)τιιῖς ἐν παροιολαῖς λαλῶ, ἳνα βλεποντις μὴ βλίπωσις μὴ μισῶν αὐτοὺς ἐβούλετο μή βλέπειν; ἢ διὰ τὸ ἂναειον, ἐπειδὴ τοὺς ὀφθαλμοὺς nimim ὶκάμμυσαν; "Oxon γὰρ αὐτοπροαῖρετος πονηρία, ἐκεῖ καὶ ἀποχὴ τῆς χάριτος ι3)’ Τῷ γὰρ ἔχοντι δοθήσεται· ἀπὸ δὶ τοῦ μή ἔχοντος, καὶ δ δοκεῖ ἔχειν ἀρθήσεται. ιο ΚΘʼ. (Εἰ δὶ δεῖ καὶ ὣς τινες ἰξηγοῦντιι, τοῦτο εἰπεῖν (οὐ φαῦλον γὰρ τὸ εἰ καὶ ἐτύφλωσε τῶν ἀπίστων τὰ νοήματα, ἰπὶ καλῷ Ite-phum, ’ἱνα αἷς τὰ ἀγαθᾶ ἆναβλὲψωσιν. Οὐ γὰρ εἷπεν, Έτῦο ιξλωσεν αὐτῶν τὴν ψυχήν, ἀλλὰ, τὰ νοήματι τῶν ἆπὶπων. Τὸ δὲ λεγόμενον, τοιοῦτόν ἔστι· Τῦφλωσον τοῦ πόρνου τὰ πορνικὲ νοήματα, καὶ σέσωσται ὁ ἃνιρωποςπῦφλωσω τοῦ λῃστοῦ τὸ ἅδοι-τακτικὸν καί λῃστρικὸν, καὶ σέσωσται ὁ ἇνθρωποςί Ἀλλʼ of; θέλεις οὕτω νοῆσαι; ἔστι καὶ ἄλλη ἐξήγησις. Τυφλθῖ καὶ ὁ ἥλιος τοὺς ἀμβλυωποῦνταςʼ καὶ οἳ όςσθαλμιῶντες τυφλοῦνται, βλαπτόμενοι ὑπὸ τοῦ φωτόςʼ οὐχ δτι τυφλωτικός ἐστιν ὁ ἥλιος, ἀλλʼ ὃτι ἡ ὑπόστασις τῶν ὀμμάτων οὗ βλέπει Οὕτω καὶ οἱ ἄπιστοι, νοσοῦντες ταῖς καρδίαις, οὐ advari-cat ἐνιδεῖν ταῖς τῆς θεότητος ἀκτῖσιν. Καὶ οὐκ εἶπεν· Ἐτύφλωσε τὰ νοήmale τὸ μή ἀκοῦσαι τὸ Εὖειγγὲλιον- ἀλλʼ,εἷς τὸ μὴ διαυγάσαι τὸν φωτισμὸν τῆς δόξης τοῦ Εὔαγγιλὶου τοῦ Κυρίου ἡμῶν Ἰησοῦ Apta-.05τᾷμὶνγὶρ ἀκοῦσαι τοῦ Εὐαγγελίου, πᾶσιν agamἦ δὶ τοῦ Εὖκγγελίου τοῖς Χριστοῦ γνησίοις μό- ’θοιςῶ)ὁφὼριπιι. Ἔλεγεν οὖν ὁ Κύριος, τοῖς μὲν ἄκοῦσαι μή δυναμένοις ἐν παραβολαῖς· τοῖς δὲ μαθηταῖς Mdu! κατʼ ἰδίαν τὰς παρχὸολάς”ὁ αὖγκσμὸς τῆρ τῆς δόξης τοῖς πεφωτισμὲνοις, ἡ τύφλωτις τοῖς Teii-.0: τὰ μυστήρια, ἅ νῦν ἡ Ἐχιλησία διηῃξξᾶίρρι τῷ ἐκ χατηχουμένων μεταβαλλομένῳ, ἐθνικοῐς ida-8753011. bo γὰρ ill-“7.4, dupl ὧτρὸς καὶ Υἱοῦ καὶ ἁγίου Πνιύματος διητοᾶμοᾱμυστήρια, οὐδέ τὰ περὶ τῶν μυστηρίων ἐπὶ κηλουμένων λευκῶς λαλοῦμεψ ἀλλὰ πηλλᾶ πολλάιιςλίτοιιεν ἐπιχεκαλυμμένως, ’ίνει o't εἰδότες πιστοὶ νοήσωσι, καὶ οἱ μή εἶδότες μὴ pineam.) τῆς φυλακῆς φυγών· val τὸν ἀνταγωνιστὴν διαδράο σας, ἔρχεται ἐπὶ κώμην εὐτελεστάτην κατὰ τὸν ὅφιν τὸν ἐν παραδείσῳ καταλιπόντα τὸν Ἀδὰμ, καὶ τῇ Εὕα προσελθόντα. Ἀλλʼ ὁ καλὸς ποιμὴν Ἀρχέλαος, τῶν προβάτων προνοῶν, ἀκούσας τήν φυγὴν, εὐθέως δρομαῖος ἐπὶ τήν τοῦ λύκου ἐπείγετο ζήτησιν. Μάνης δὲ ἰδὼν ἐξαίφνης τὸν ἀντίδικον, ἐξεπήδησε καὶ ἔφυγεν ἔφυγε δὲ τὴν τελευταίαν φυγήν. Οἱ γὰρ τοῦ τῶν Περσῶν βασιλέως ὑπασπισταὶ πανταχοῦ διερευνώμενοι, καταλαμβάνουσι τὸν φυγάδα· καὶ ἦν ὤφειλεν ἐπὶ τοῦ Ἀρχελάου λαβεῖν ἀπόφασιν, ταύτην ἐπιφέρουσιν αὐτῷ οἱ τοῦ βασιλέως ὑπασπισταί. Συλ- Λαμὸἀνεται ὁ Μάνης, ὅν προσκυνοῦσιν οἱ αὐτοῦ μαθηταῖ t5), καὶ ἄγεται πρὸς τὸν βασιλέα. Ὠνείδισεν αὐτῷ ὁ βασιλεὺς τὸ ψεῦδος καὶ τήν φυγήν, ἐχλεύασε τήν δουλείαν, ἐξεδίκησε τοῦ παιδὸς τὸν φόνον, κατέκρινε καὶ διὰ τὸν τῶν δεσμοφυλςὶκων φόνονσ ἐκ· δαμῆναι τὸν Μάνην Περσικῷ νόμῳ προστάττει. Καὶ τὸ μὲν λοιπὸν σῶμα θηρίων παρεδόθη βορᾷ· τὸ Si τῆς κακίστης γνώμης δοχεῖον,τὸ δέρμα, θυλάκου δίκην πρὸ τῶν πυλῶν ἆνηρτήθη. ’0 τὸν Παράκλητον ἱππ-’τὸν λέγων, καὶ τὰ μέλλοντα εἲόέναι ἓπαγγελλόμενος, τὴν ἲόἷαν φυγὴν καὶ κατάληψιν οὐκ ἔγνω. AA'. Τῇ-ὅτου μαθηταί τρεῖς γεγόνασι, Θωμᾶς, καὶ Βιδόἇς, xxi Ἑρμᾶς. Μηδεὶς ἀναγινωσκέτω τὸ κατὰ Θωμᾶν Εὖαγγέλιον· οὐ γάρ ἐστιν ἑνὸς τῶν δώδεκα ἀποστόλων, ἀλλʼ ἑνὸς τῶν κακῶν τριῶν τοῦ Μάνη μαθητῶν. Μηδεὶς προσφερέσθω τοῖς ψυσαι. 4 n. 36. χοφθόροις Μανιχαίοις, τοῖς ἆχύρων ὕδασι τὸ στυγνὸν τῆς νηστείας προσποιουμένοις* τοῖς διαβάλλουσι μὲν τὸν τῶν βρωμάτων ποιητὴν, τά κάλλιστα δὲ τῶν βρωμάτων λαιμαργοῦσι· τοῖς διδάσκουσιν, ὅτι ὁ τήν· δε τήν βοτάνην ὲκτίΑλων, εἰς αὐτήν μεταβάλλεται. Εἰ γάρ ὁ ἐκτέμνων βοτάνας ἥ τι τῶν λαχάνων εἱς τοῦτο μεταβάλλεται, γεωργοί καὶ κηπουρῶν παῖδες είς πόσα μεταβληθήσονται; Κατὰ τοσούτων ὁ κηπουρὸς ἤνεγκε τήν δρεπάνην, ὡς ὁρῶμεν· εἷς ποῖα ἄρα μεταβάλλεταις Γέλωτος άληθῶς τά διδάγματα,καὶ καταγνώσεως πλήρη καὶ αἰσχύνης. Ὁ αὐτὸς ἀνὴρ ποιμὴν ὣν προβάτων, καὶ πρόβατον ἔθυσε καὶ λύκον ἀπέκτεινεν· είς ποῖον ἆρα μεταβάλλεται; Πολλοὶ τῶν ἀνθρώπων ἰχθύας ἐσαγήνευσαν, καὶ ὅρνεα ἴξευσανο εἷς ποῖον ἄρα μεταβάλλονται; ΑΒΖ Ἀποκρινέσθωσαν ol τῆς ἀργίας ἔκγονοι Μανιχαῖοι, οἱ μή ὄργαζόμενοι, καὶ τά τῶν ἐργαζομένω κατεσθίοντες οἱ τοὺς προσφέροντας αὗτοςῖ τά βρώματα μειδιῶσι προσώποις δεχόμενοι, καὶ ἀντὶ εὐλογιῶν κατάρας ἀποδιδόντες. ’Ὀταν γάρ τις αὐτοῖς τι προσενέγκῃ ἀνόητος, Μικρὸν ἔξω, φησὶ, στῆθι, καὶ εὐλογήσω σε· εἶτα δεξάμενος εἰς χεῖρας τὸν ἂρτον (ὡς οὶ ἐξ αὐτῶν μετανοήσαντες ἱξωμολογήσαντοὶ, Ἐγώ σε οὐκ ἐποίησα, φησὶν ὁ Μανιχαῖος τῷ ἄρτῳο καὶ κατάρας πέμπει εἰς τὸν Ὕψιστον, καὶ κατ· αρᾶται τὸν πεποιηκότα, καὶ οὕτως ἐσθίει τὸ πεποιηο μινον. El. μισεῖς τὰς τροφὰς, τί μειδιῶντι τᾷ προσώπῳ ἂνέβλιψας τῷ προσενέγκαντις εἶ τῷ lvi-{iuvit ἔχεις χάριν, ’διὰ τί πέμπεις τῷ κατασκευάomni καὶ δημιουργήσαντι Θεῷ τὴν βλασφημίαν ; καὶ πάλιν, Ἐγώ σε οὐκ ἔσπειρα, φησι· σπαρείη ὁ σπείρας σι. Ἐγώ σε οὐκ ἐθέρισα δρεπάνῃ· ἑκθεριdaein ὁ θερίσας σε. Ἐγώ σε πυρὶ οὐκ ὤπτησα· ὀπτήθείη ὁ ὀπτήσας σε. Καλά τὰ ἀμοιβαῖα τῆς χαριτος. Al". ΜεγάΛα μὶν κακὰ, ἀλλʼ ἔτι μικρᾶ πρὸς τὰ ἄλλα. Οὐ τολμῶ ἐπὶ ἀνδρῶν καὶ γυναικῶν τὸ λουτρὸν αὐτῶν διηγήσασθιν οὗ τολμῶ εἰπεῖν, τίνι ἐμ- Βάπτοντες τήν ἰσχάδα, διδόασι τοῖς ἀθλίοις. Διὰ συσσήμων δὲ μόνον δηλούσθω. ’Ἄνδρες γὰρ τὰ ἐν τοῖς ὶνυπνιωσμοῖς ἐνθυμείσθωσχν, καὶ γυναῖκες τὰ ἐν ἀφʼ ἑόροις. Μιαίνομεν ἀληθῶς τὸ στόμα ταῦτα λέγοντες. Μή Ἕλληνες τούτων μυσαρώτεροι; ται τούτων ἀθλιώτεροι; μὴ Ἰουδαῖοι τούτων ἀπʼ “mpm; μὴ οἱ πορνεύοντες τούτων ἀκαθαρτότεροι ἶ '0 μὶν γὰρ neptis-561:, πρὸς μίαν ὥραν διʼ ἐπιθυμῖαν πλῑῖ τήν πρᾶξιν· καταγινώσκων δὲ τῆς πράξεωςν ὡς μιανοιὶς οἵδε λουτροῦ ἐπιόεόμενος, καὶ γινώσκε τῆς πράξεως τὸ μυσαρόν. ’0 δὶ Μανιχαῖος θυσιατηρίου μέσον, οὗ νομίζει, τίθησι ταῦτα. καὶ μιαιει καὶ τὸ στόμα καὶ τὴν γλῶτταν. Παρᾶ τοιούτου ’τόματος, ἄνθρωπε, δέχῃ διδασκαλίανς τοῦτον ὅλως ἀπαντήσας ἀσπάζῃ φιλήματις Ἀρα χωρὶς τῆς λοιπῆς ἀσεβείας οὐ φεύγεις τὸ μεμολυσμένον, καὶτοὺς ἀκολάστων χείρονας, τοὺς πάσης προεστώσης μυσοφωτέρους. ΛΔ“. ΙΙαραγγέλλει ταῦτα ἡ Ἐκκλησία καὶ διδάσκει, καὶ ἅπτεται βορβόρων, ἳνα σὺ μή βορόορωθῇς λέγει τὰ τραύματα, ’ἶνα μὴ σὺ τραυματισθῇς. Ἀρκεῖ δὲ σοι τὸ εἰδέναι μόνονʼ τὸ δὲ πειρᾳ παραλαβεῖν ἀπέχου. Βροντᾷ ὁ Θεὸς, καὶ πάντες τρέμομεν·κάκεῖνοι βλασφημοῦσιν. Ἀστράπτει ὁ Θεὸς, καὶ πάντες εἰς γῆν ὲπικλίνομεν· κάκεῖνοι περὶ οὐρανῶν τὰς δυσφήμους ἔχουσι γλώσσας. Ἰησοῦς λέγει περὶτοῦ [Ἰατρὸς αὐτοῦ. Ὅστις τὸν ἥλιον αὐτοῦ ἀνατὲλλει ἐπὶ διγαίους καὶ ἀδίκους, καὶ βρέχει ἐπὶ πονηροὺς καὶ ἀγαθούς· κάκεῖνοι λέγουσιν, ὅτι ο). ὑετοὶ ἐξ ἐρωτικῆς μανίας γίνοντα· καὶ τολμῶσι λι. ### English translation (Claude) He flees from the prison and comes into Mesopotamia; but Archelaus the bishop, a weapon of righteousness, meets him there. And he refuted him before philosophers as judges, having assembled a pagan audience, so that the judges might not seem to show favor, as they would if Christians were judging. ‘Tell us what you preach,’ says Archelaus to Manes. And he, having his mouth like an open grave, began first with blasphemy against the maker of all things, saying: ‘The God of the Old Testament is the author of evils, for he says of himself, I am a consuming fire.’ But the wise Archelaus undid the blasphemy, saying: ‘If the God of the Old Testament, as you say, calls himself fire, whose son is he who says, I came to cast fire on the earth? If you blame him who says, The Lord kills and makes alive, why do you honor Peter, who raised Tabitha but put Sapphira to death? And if you blame him because he prepared fire, why do you not blame him who says, Depart from me into the eternal fire? If you blame him who says, I am God who makes peace and creates evil, explain how Jesus says, I did not come to bring peace but a sword. Since both say the same things, one of two things: either both are good, because they speak alike; or, if Jesus is blameless in saying this, why do you find fault with him who says the like in the Old Testament?’ [28] Then Manes says to him: ‘And what kind of God blinds? For it is Paul who says: In whom the god of this age has blinded the minds of the unbelievers, so that the light of the gospel should not shine on them.’ But Archelaus refuted him well: ‘Read a little before,’ he says: ‘But if our gospel is veiled, it is veiled among those who are perishing. Do you see that it is veiled to those who are perishing? For holy things must not be given to dogs. Then, does only the God of the Old Testament blind the minds of unbelievers? Did not Jesus himself say, This is why I speak to them in parables, so that seeing they may not see? Was it because he hated them that he wished them not to see? Or because of their unworthiness, since they had closed their eyes? For where there is self-chosen wickedness, there is also a withholding of grace; for to him who has, more will be given, and from him who has not, even what he seems to have will be taken away. [29] (And if one must also say it as some interpret it, for it is not a bad saying: even if he blinded the minds of the unbelievers, he blinded them for good, so that they might recover their sight for good things. For he did not say, He blinded their soul, but the minds of the unbelievers. What is said is of this kind: Blind the sexually immoral man’s immoral thoughts, and the man is saved; blind the robber’s grasping and thieving thoughts, and the man is saved. But you do not want to understand it so? There is also another interpretation. The sun too blinds those with weak sight, and those with diseased eyes are blinded, harmed by the light; not because the sun blinds, but because the constitution of their eyes does not see. So also unbelievers, sick in their hearts, cannot look into the rays of the Godhead. And he did not say, He blinded their minds so that they should not hear the gospel, but so that the light of the glory of the gospel of our Lord Jesus Christ should not shine on them. For to hear the gospel is granted to all; but the glory of the gospel is reserved for Christ’s true disciples alone. So the Lord spoke in parables to those unable to hear, but to the disciples he explained the parables privately: the brightness of the glory for those enlightened, the blinding for the unbelievers.)’ These mysteries, which the Church now explains to you who are passing from the catechumens, it is not the custom to explain to pagans. For we do not explain the mysteries about Father, Son, and Holy Spirit to a pagan, nor do we speak plainly about the mysteries before catechumens; but we often say many things in a veiled way, so that the faithful who know may understand, and those who do not know may not be harmed. [30] … having fled from the prison, and having run away from his adversary as well, he comes to a very mean village, like the serpent in paradise, who left Adam and approached Eve. But the good shepherd Archelaus, taking thought for the sheep, when he heard of the flight, at once hurried at a run in search of the wolf. And Manes, seeing his adversary suddenly, leapt up and fled; but he fled his last flight. For the shield-bearers of the king of the Persians, searching everywhere, caught the fugitive; and the sentence he ought to have received before Archelaus, the king’s shield-bearers carried out upon him. Manes, whom his disciples worship, is seized and brought to the king. The king reproached him for his lie and his flight, mocked his slavery, avenged the murder of the child, condemned him also for the murder of the jailers, and ordered Manes to be flayed according to Persian law. The rest of his body was given to wild beasts for food; but his skin, the receptacle of a most evil mind, was hung up before the gates like a sack. He who called himself the Paraclete and professed to know the future did not know his own flight and capture. [31] He had three disciples, Thomas, Baddas, and Hermas. Let no one read the Gospel according to Thomas; for it is not by one of the twelve apostles, but by one of the three wicked disciples of Manes. Let no one associate with the soul-destroying Manichaeans, who counterfeit the gloom of fasting with chaff-water; who slander the maker of foods, yet gobble down the finest of foods; who teach that one who cuts this or that herb is changed into it. For if one who cuts herbs or some vegetable is changed into it, into how many things will farmers and gardeners’ boys be changed? The gardener has put the sickle to so many, as we see; into which, then, is he changed? Truly their teachings are laughable, and full of condemnation and shame. The same man, being a shepherd of sheep, both sacrificed a sheep and killed a wolf; into which, then, is he changed? Many people have netted fish and limed birds; into which, then, are they changed? [32] Let the Manichaeans answer, the offspring of idleness, who do not work and devour the goods of those who work; who receive with smiling faces those who bring them food, and return curses instead of blessings. For when some simple person brings them something, ‘Stand outside a little,’ he says, ‘and I will bless you.’ Then taking the bread into his hands (as those of them who have repented have confessed), ‘I did not make you,’ says the Manichaean to the bread; and he sends curses against the Most High and curses him who made it, and so eats what was made. If you hate the food, why did you look with a smiling face at him who brought it? If you are grateful to him who brought it, why do you send blasphemy to the God who prepared and created it? And again: ‘I did not sow you,’ he says; ‘may he who sowed you be sown. I did not reap you with a sickle; may he who reaped you be reaped. I did not bake you with fire; may he who baked you be baked.’ Fine returns for kindness! [33] These are great evils, but still small compared with the others. I dare not describe before men and women their washing; I dare not say in what they dip the fig they give to the wretched. Let it be indicated only by hints: let men think of what happens in their dreams, and women of what happens in their monthly periods. We truly defile our mouth in saying these things. Are the pagans more abominable than these? the Samaritans more wretched? the Jews more ungodly? the sexually immoral more unclean? For the one who commits sexual immorality does the act for one hour through desire; but condemning the act as defiled, he knows that he needs washing and recognizes the abomination of the act. But the Manichaean sets these things in the middle of the altar, as he supposes it, and defiles both his mouth and his tongue. Do you receive teaching, man, from such a mouth? Do you greet such a man with kisses when you meet him at all? Even apart from the rest of the impiety, do you not flee the defilement, and those who are worse than the licentious and more abominable than any woman of the brothel? [34] The Church announces and teaches these things, and touches filth, so that you may not be befouled; it speaks of the wounds, so that you may not be wounded. It is enough for you only to know; keep away from learning by experience. God thunders, and we all tremble; and they blaspheme. God sends lightning, and we all bow to the ground; and they have slanderous tongues about the heavens. Jesus says of his Father, ‘Who makes his sun rise on the just and the unjust, and sends rain on the evil and the good’; and they say that rains come from erotic madness; and they dare to say ### Scripture references - Eph 6:17: echo, low confidence - Ps 5:9 (5:10 LXX): quotation, high confidence - Rom 3:13: allusion, medium confidence - Deut 4:24: quotation, high confidence - Luke 12:49: quotation, high confidence - 1 Sam 2:6: quotation, high confidence - Acts 9:40: allusion, high confidence - Acts 5:1–10: allusion, high confidence - Matt 25:41: quotation, high confidence - Isa 45:7: quotation, high confidence - Matt 10:34: quotation, high confidence - 2 Cor 4:3–4: quotation, high confidence - Matt 7:6: quotation, high confidence - Matt 13:13: quotation, high confidence - Matt 13:15: allusion, high confidence - Matt 25:29: quotation, high confidence - Mark 4:34: allusion, high confidence - Gen 3:1: allusion, medium confidence - John 10:11–12: allusion, medium confidence - Luke 6:28: echo, medium confidence - Matt 5:45: quotation, high confidence ### Extrabiblical texts - Acta Archel. (Acts of Archelaus): allusion, high confidence - Gos. Thom. (Gospel of Thomas): allusion, medium confidence ### Translation notes - This is section 27 in the standard numbering, and contains sections 28–34, not separated in the scan (marked [28]–[34]); the last sentence continues in 6.25. The opening of section 30 is lost in the scan and marked “…”. Several other words are garbled and read by sense. - The debate with Archelaus and the death of Manes follow the Acts of Archelaus and are generally regarded as legendary. In section 33 Cyril alludes to Manichaean rites in veiled sexual language; the 1894 English translation leaves these sentences out. They are translated here as written; Cyril’s charges are polemical. - “Gospel according to Thomas”: see the note on 4.35. ### Citation (SBL) Cyril of Jerusalem, Cat. 6.24 (PG 33:584d–600c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-24). ## Catechetical Lecture 6.25 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-25 - Source: PG 33:600c–604d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Manichaean myth of rain is absurd; the Church, with its order, purity, marriage, and virginity, is the opposite. Former Manichaeans may be saved if they renounce the error from the heart. ### Greek text ὅτι ἔστι τις παρθένος ἰν οὖρανῷ εὐειδής μετὶ νεανίσκου εὐειδοῦς· καὶ κατά τὸν τῶν καμήλωνῆ λύκων καιρὸν, τοὺς τῆς αἰσχρᾶς ἐπιθυμίας:”ροὺς ἔχειν· καὶ κατὰ τὸν τοῦ χειμῶνος καιρὸν, μανιωδῶς αὐτὸν ἐπιτρέχειν τῇ παρθένῳ καὶ τήν μὶν φεύγειν φασὶ· τὸν δὲ ἐπιτρέχειν εἶτα ἐπιτρέχοντα ἱδροῦν ἀπὸ Pl τῶν ἱδρώτων αὐτοῦ εἶναι τὸν ὗετόν.Ταῦτα γέγραπται έν ταῖς τῶν Μανιχαίων βίβλοις, Ταῦτα ignei: ἀνέγνωμεν, ἀπιστοῦντες τοῖς λέγουσιν· ὁπὶρ γὰρ τῆς *ὑμεγτὲρας ἂσφαλείας, τὴν intva ἀπώλειαν ἱπολυπραγμονήσαμεν. ΛΕ“.“Ᾱλλᾶ. ῥύσαιτο ἡμᾶς ὁ Κύρισς ἀπὸ τοιαύτης πλάνης· δοθείη δὲ tl) ὑμῖν ἔχθρα πρὸς τὸν δράκοντα· ’ἱνα ὥσπερ ἐκεῖνοι τηροῦσι τὴν πτέρναν, οὕτω καὶ ὑμεῖς αὐτῶν πατὴσητε τὴν κεφαλήν. Μνημονιύετε τῶν λεγομὲνων. Τίς συμφωνία τῶν ἡμετέρων πρὸς τὰ ἐκιίνων; τί τὸ φῶς πρὸς τὸ σκότος ; τί τὸ τῆς Ἑκκλησίας σεμνὸν, πρὸς τὸ τῶν Μανιχαίων μυσαρόν ; Ὧδε τάξις. ὦδε ἐπιστήμη, ὤόε σαμνότης, ὅδε ἁγνεία· ὦδε καὶτὸ ἐμβλέψαι γυναικῖ πρὸς ἐπιθυμίαν, κατάγνωσις· ὡδεγάμρς σεμνότητος, ὧδε ὂγχρατείις ὑπομονὴ, ὧδε παρθενῖας ἷσάγγελον ἀξίωμα· ὦδε βρωμάτων μετοχή pauci εὐχςιρισῖὶας· ὦδε Infit-90min πρὸς τὸν τῶν ὅλιυν δημιουρ-(ἧν. ’κει δῌιτῆρ τοῦ Χριστοῦ προσκυνεῖται· ὧδε φόβος καὶ τρὸμος διδάσκεται τοῦ βρέχοντος- ὦδε τῷ βροντῶντι καὶ ἀνα-πράττοντι δοξολογίαν ἀναπέμπωμεν. Δζ. Συναγελάζου τοῖς figendum: φεῦγε τοὺς λῦκῆυς· τῆς Ἐκκλησίπς μή ἀνεχώρει, Missi καὶ τοΰς- ποτε εἷς τὰ τοιαῦτα ὑπνιπτευθεντὰς· καὶ ἐὰν μὴ χρόνῳ καταλάβῃς αὐτῶν τήν μετάνοιαν, μή προπετῶς σεαυτὸν ἐμπιστεύσῃς- ῌπιρεδόθη σοι τῆς μοναρχίας ἡ ἀλήθεια· γνώριζε τὰς βοτάνας τῶν Γίνου δόκιμος τραπεζίτης, τὸ κα- , ἀπὸ παντὸς εἝους πονηρσῦ ἀπεχόμινος. Εἴ δὲ καί ποτε τοιοῦῖνις γέγγδας, μῖσῃτον pob: τήν πλάνην εστι γὰρ ὁδὸς σωτηρίας, ἰὰν μὶσῃς τὸν ἔμετον· ἰὰν ἀπὸ καρδίας μισήσῃς· ἀποστῇς αὐτῶν, μή χείλεσι μόνον, ἀλλά καὶ τῇ ᾗ ἐὰν προσκυνήσῃς τὸν [la-ripa τοῦ Χριστοῦ, Θεὸν νόμου καὶ προφητῶν· ἰὰν γινώσκῃς τὸν Βὸν καὶ δίκαιον, ἶνα καὶ τὸν αὐτὸν ὄντα Θιόν. πάντας ὑμᾶς συντηρήσιιι, φυλάττων ὑμᾶς ώτους, ἀσκανδαλίστους, ἑδραίους ἄν τῇ ulc-tu, (ριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα εἰς . σὺν τῷ ἆγῖῳ "vatium, νῦν, ἀεὶ, καὶ εἷς,τους ### English translation (Claude) that there is a beautiful virgin in heaven together with a beautiful young man; and that at the season of camels and wolves they have the frenzies of shameful desire; and that in the winter season he runs madly after the virgin; she, they say, flees, and he pursues; then, as he pursues, he sweats, and from his sweat comes the rain. These things are written in the books of the Manichaeans. These things we have read ourselves, not believing those who told us; for the sake of your safety we have inquired closely into their destruction. [35] But may the Lord deliver us from such error; and may enmity be given you against the dragon, so that, as they watch for the heel, you may trample on their head. Remember what has been said. What agreement is there between our teaching and theirs? What has light to do with darkness? What has the dignity of the Church to do with the abomination of the Manichaeans? Here is order, here knowledge, here dignity, here purity; here even to look at a woman with desire is condemned; here is marriage with dignity, here the endurance of self-control, here the angel-like dignity of virginity; here food is partaken of with thanksgiving; here is gratitude toward the maker of all things. Here the Father of Christ is worshiped; here fear and trembling are taught toward him who sends rain; here we send up glory to him who thunders and lightens. [36] Herd together with the sheep; flee the wolves; do not depart from the Church. Hate also those who have at any time been suspected of such things; and unless in time you perceive their repentance, do not rashly trust yourself to them. The truth of the sole rule of God has been handed down to you; learn to distinguish the herbs of …; be an approved money-changer, holding fast what is good, keeping away from every form of evil. And if you were ever such as they, recognize and hate the error; for there is a way of salvation, if you vomit it out, if you hate it from the heart, if you depart from them not with the lips only but also with the soul; if you worship the Father of Christ, the God of the law and the prophets; if you acknowledge that the good and the just are one and the same God. And may he keep you all, guarding you from falling and stumbling, firm in the faith, in Christ Jesus our Lord, to whom be glory … with the Holy Spirit, now and always and for ever … ### Scripture references - Gen 3:15: allusion, high confidence - 2 Cor 6:14–15: allusion, high confidence - Matt 5:28: allusion, high confidence - Heb 13:4: echo, medium confidence - 1 Tim 4:3–4: allusion, medium confidence - Phil 2:12: echo, low confidence - 1 Thess 5:21–22: quotation, high confidence - Jude 1:24: echo, medium confidence ### Translation notes - This is the end of section 34 in the standard numbering, and contains sections 35 and 36, not separated in the scan (marked [35] and [36]). Some words are lost or garbled in the scan and marked “…”. The 1894 English translation leaves out the Manichaean rain myth at the beginning. - “Be an approved money-changer” is a saying often cited by early Christian writers as a word of Jesus not found in the Gospels. ### Citation (SBL) Cyril of Jerusalem, Cat. 6.25 (PG 33:600c–604d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/6-11/#p-6-25). ## Catechetical Lecture 7.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-1 - Source: PG 33:605b–605d - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - Section 1 in the standard numbering. ### Citation (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). ## Catechetical Lecture 7.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-2 - Source: PG 33:605d–608d - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Catechetical Lecture 7.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-3 - Source: PG 33:608d–609a - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) 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. ### Translation notes - Section 4 in the standard numbering. Cyril quotes the opening of the Creed of Jerusalem. ### Citation (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). ## Catechetical Lecture 7.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-4 - Source: PG 33:609b–609d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is Father of many by extension but of the Son by nature, eternally, and without passion or change. ### Greek text 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 ### English translation (Claude) 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,’ ### Scripture references - Jas 1:17: quotation, high confidence ### Translation notes - Part of section 5 in the standard numbering; the sentence continues in 7.5. ### Citation (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). ## Catechetical Lecture 7.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-5 - Source: PG 33:609d–612b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The perfect Father begot a perfect Son and is glorified together with him. ### Greek text 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. ### English translation (Claude) ‘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.’ ### Scripture references - 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 ### Translation notes - The rest of section 5 in the standard numbering. Some words of the quotation from 1 John are lost in the scan and marked “…”. ### Citation (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). ## Catechetical Lecture 7.6 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-6 - Source: PG 33:612b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Father of Christ is the Creator and the God of Israel’s temple, as Christ’s own words show. ### Greek text 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. ### English translation (Claude) 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.’ ### Scripture references - 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 ### Translation notes - Section 6 in the standard numbering. The lectures were given in the church on Golgotha, opposite the site of the Jerusalem temple. ### Citation (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). ## Catechetical Lecture 7.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-7 - Source: PG 33:613a–613c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ distinguishes “my Father” (by nature) from “your Father” (by adoption); believers call God Father by grace. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - Section 7 in the standard numbering. ### Citation (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). ## Catechetical Lecture 7.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-8 - Source: PG 33:613c–613d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses and Isaiah show that people call God Father by grace and adoption, not by nature. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Deut 32:6: quotation, high confidence - Isa 64:8 (64:7 LXX): quotation, high confidence ### Translation notes - Section 8 in the standard numbering. ### Citation (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). ## Catechetical Lecture 7.9 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-9 - Source: PG 33:613d–617a - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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· ### English translation (Claude) 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; ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Catechetical Lecture 7.10 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-10 - Source: PG 33:617a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is Father of men in time, but of Christ before all time. ### Greek text 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. ### English translation (Claude) 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.’ ### Scripture references - John 17:5: quotation, high confidence ### Translation notes - The end of section 10 in the standard numbering. ### Citation (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). ## Catechetical Lecture 7.11 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-11 - Source: PG 33:617a–617b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God the Father is unsearchable; only the Son, with the Spirit, sees him fully. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - John 1:18: quotation, high confidence - John 6:46: quotation, high confidence - Matt 18:10: allusion, high confidence ### Translation notes - Section 11 in the standard numbering. ### Citation (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). ## Catechetical Lecture 7.12 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-12 - Source: PG 33:617b–621a - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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· ### English translation (Claude) 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; ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Catechetical Lecture 7.13 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-13 - Source: PG 33:621a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Good works glorify the Father, who cares for our needs. ### Greek text 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. ### English translation (Claude) … 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. ### Scripture references - Matt 5:16: quotation, high confidence - 1 Pet 5:7: quotation, high confidence - Matt 6:8: quotation, high confidence ### Translation notes - The end of section 14 in the standard numbering; a word or two at the start are lost in the scan. ### Citation (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). ## Catechetical Lecture 7.14 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-14 - Source: PG 33:621a–621b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Honoring the heavenly Father includes honoring earthly parents, as the commandment requires. ### Greek text 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. ### English translation (Claude) 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.’ ### Scripture references - Exod 20:12: quotation, high confidence - Deut 5:16: quotation, high confidence - Eph 6:2–3: allusion, medium confidence ### Translation notes - Part of section 15 in the standard numbering. ### Citation (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). ## Catechetical Lecture 7.15 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-15 - Source: PG 33:621b–621c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Children must obey their parents, except where parents oppose God; despising parents is condemned. ### Greek text 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. ### English translation (Claude) 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.’ ### Scripture references - 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 ### Translation notes - The rest of section 15 in the standard numbering. ### Citation (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). ## Catechetical Lecture 7.16 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-7-16 - Source: PG 33:621c–621d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Honoring parents is the first virtue of Christian piety; parents’ blessings and God’s kingdom follow. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Gen 27:1–29: allusion, high confidence - Gen 27:36: allusion, medium confidence - Matt 13:43: quotation, high confidence ### Translation notes - Section 16 in the standard numbering. ### Citation (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). ## Catechetical Lecture 8.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-8-1 - Source: PG 33:625a–628b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is called Almighty against pagans, Jews and heretics who limit his rule, for his providence reaches from heaven to Hades. ### Greek text 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- ### English translation (Claude) 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. ### Scripture references - Ps 36:5 (35:6 LXX): quotation, medium confidence - Ps 139:8 (138:8 LXX): quotation, high confidence ### Translation notes - 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). ### Citation (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). ## Catechetical Lecture 8.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-8-2 - Source: PG 33:628b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Almighty is the one who rules and has authority over all things, which heretics do not acknowledge. ### Greek text I“. Αἱρετικοὶ δὶ πάλιν, καθὼς εἴρηται τὸ πρότερον, οὐκ οἷʼδασιν ἕνα παντοκράτορα Θεόν. Παντοκράτωρ γάρ ἔστι 6 πάντων κρατῶν, 6 πάντων ἐξουσιάζων. ### English translation (Claude) 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. ### Translation notes - 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. ### Citation (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). ## Catechetical Lecture 8.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-8-3 - Source: PG 33:628b–628c - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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; ### English translation (Claude) 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? ### Scripture references - Matt 10:28: quotation, high confidence - Matt 12:29: allusion, high confidence ### Translation notes - Matt 10:28; Matt 12:29 (Mark 3:27). The dualists in view are probably the Marcionites and Manichaeans. ### Citation (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). ## Catechetical Lecture 8.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-8-4 - Source: PG 33:628d–629b - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Job 40:19: quotation, medium confidence - Gen 37:28: allusion, medium confidence ### Translation notes - “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. ### Citation (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). ## Catechetical Lecture 8.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-8-5 - Source: PG 33:629b–632d - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. “ ### English translation (Claude) 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.” ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Catechetical Lecture 8.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-8-7 - Source: PG 33:633a–633b - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - Luke 4:6: quotation, high confidence - Matt 4:9: allusion, medium confidence ### Translation notes - 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). ### Citation (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). ## Catechetical Lecture 8.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/7-1/#p-8-8 - Source: PG 33:633c–633d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril closes by urging worship of the one Almighty God, the Father of Jesus Christ, whom heretics blaspheme under his Old Testament names. ### Greek text 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. ### English translation (Claude) 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” … ### Scripture references - 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 ### Translation notes - 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). ### Citation (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). ## Catechetical Lecture 9.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-1 - Source: PG 33:637b–640b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God cannot be seen with bodily eyes: even the prophets fell down at the mere likeness of his glory or at the sight of an angel. ### Greek text Σαρκὸς μὲν ὀφθαλμοῖς θεωρῆσαι τὸν Θεὸν, ἁδύνατονο τὸ γὰρ ἀσώματον σαρκὸς ὄμμασιν ὑποπίπτειν οὐ δῦναταν καὶ μεμαρτύρηκεν αὐτὸς 6 μονογενὴς Γίὸς Θεοῦ, λὲγων· Θεὸν οὐδεὶς πώποτε τεθέαται. Κέν γὰρ κατὰτὸ γεγραμμένον ἐν τῷ Ἰεζεχιὴλ ἐκλαμβάνοι τις, δτι εἶδεν 6 Ἰεζεχιήλο ἀλλὰ τί λέγει ἡ Γραφτς; Εἶδεν ὁμοίωμα δόξης Κυρίου, οὐκ αὐτὸν τὸν Κύριον, ἀλλά τὸ ὁμοίωμα τῆς δόξην, καὶ οὐκ αὐτὴν τήν δόξαν, ὡς ἔστιν ἀληθῶς. Καὶ ἰδὼν τὸ ὁμοίωμα τῆς δόξης μόνον, καὶ οὐκ αὐτὴν τήν δόξαν, ἔπεσεν ἰπὶ τὴν γῆν ἀπὸ τοῦ φόβου. Εἴ δὶ τὸ τῆς δόξης ὁμοίωμα θεαθέν φόβον καὶ ἀγωνίαν περιεποίει τοῖς προφήταις αὐτὸν εἷʼ τις ἐπιχειρήσειε θεωρῆσιι τὸν Θεὸν, πᾶντως ἂν καὶ τοῦ ζῇν ἀπηλλάττετο, κατᾶ τὸ εἰρημένον· Οὐδεὶς ὄψεται τὸ πρόσωπόν μου, καὶ ζήσεται. Διὰ τοῦτο, κατὰ τὴν μεγίστην αὖτοῦ φιλανθρωπίαν, ὁ Θεὸς παραπέτασμα τῆς οἰκείας θεότητος ἒζέτεινε τὸν οὐρανὸν, ’ίνα μή ἀπολώμεοαʼ ούκ ἰμὸς 6 λόγος, ἀλλʼ 6 προφήτης εἶπεν. Ἐὰν ἀνοίξῃς τοὺς ούρανοὺς, τρόμος λήψεται ἀπὸ σοῦ βρη,καὶ τακῆσονται. Καὶ τί θαυμᾶξεις εἷ Ἰεζεχιῆλ τὸ ὁμοίωμα τῆς δόξης ίδὼν ἔπεσεν; ὅπου τῷ Δανιὴλ 6 Γαβριὴλ, οῗκὲτης ὢν τοῦ Κυρίου. ὤφθη, καί πα· ραχρῆ μα ἔπτηξε καὶ ἔπεσεν ἐπὶ πρόσωπον· καὶ ἄχρις ὅτου ἒξεβιάσατο ἑαυτὸν 6 ἅγγελος εἷς ὁμοίωμα υἱοῦ ἀνθρώπου, οὐκ ἐτόλμησεν ἀποκριθῆναι 6 προφήτης. Εἷδὶ Γαβριὴλ ὀπτανόμενος τρόμον ἰνεποίει προφήταις, αὐτὸς 6 Θεὸς εί ὤφθη καθʼ 6' ἦν, οὐκ ἀπώλλυντο πάντες; ### English translation (Claude) To see God with eyes of flesh is impossible, for what is incorporeal cannot come under the eyes of flesh; and the only-begotten Son of God himself has testified, saying, “No one has ever seen God.” For if someone should take what is written in Ezekiel to mean that Ezekiel saw him—yet what does the Scripture say? “He saw the likeness of the glory of the Lord”: not the Lord himself, but the likeness of the glory, and not the glory itself as it truly is. And having seen only the likeness of the glory, and not the glory itself, he fell to the ground from fear. Now if the sight of the likeness of the glory brought fear and anguish upon the prophets, anyone who tried to see God himself would surely lose his very life, according to the saying, “No one shall see my face and live.” For this reason God, in his very great love for mankind, stretched out the heaven as a veil before his own Godhead, so that we should not perish. The word is not mine; the prophet said it: “If you open the heavens, trembling will take hold of the mountains at you, and they will melt.” And why do you wonder that Ezekiel fell when he saw the likeness of the glory? When Gabriel, a servant of the Lord, appeared to Daniel, he at once cowered and fell on his face, and the prophet did not dare to answer until the angel transformed himself into the likeness of a son of man. If Gabriel, when he appeared, made the prophets tremble, would not all perish if God himself were seen as he is? ### Scripture references - John 1:18: quotation, high confidence - Ezek 1:28: quotation, high confidence - Exod 33:20: quotation, high confidence - Isa 64:1 (63:19 LXX): quotation, high confidence - Dan 8:17: allusion, medium confidence - Dan 10:16: allusion, medium confidence ### Translation notes - John 1:18; Ezek 1:28; Exod 33:20; Isa 64:1 (LXX 63:19); Dan 8:17; 10:9, 16. ### Citation (SBL) Cyril of Jerusalem, Cat. 9.1 (PG 33:637b–640b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-1). ## Catechetical Lecture 9.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-2 - Source: PG 33:640b–640c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's power is perceived by analogy from the greatness of his works, but his nature cannot be grasped; even the cherubim on which he sits are beyond us. ### Greek text Θείαν τοίνυν φύσιν ίδεῖν σαρκὸς ὄμμασιν ἁδύ. νατον· tu. δὲ τῶν ἔργων τῶν θείων εἷς φαντασίαν τῆς δυνάμεως ἐλθεῖν δυνατὸν, κατὰ τὸν Σολομῶντα τὸν λίγοντα· Ἐκ γὰρ μεγέθους καὶ καλλονῆς κτισμάτιυν, ἀναλόγως 6 γενεσιουργὸς αὐτῶν ’θεωρεῖται.ού γὰρ εἶπεν, δτι ἐκ τῶν κτισμάτων 6 γενεσιουργὸς θεωρεῖται· ίιλλὰ προσέθηκεν, ὅτι ἁναλόγως. Τοσούτῳ γὰρ μείζων ludo-up φαίνεται Θεὸς, ὅσῳ ἄν μείζονος θεωρίας τῶν κτισμάτων ἐπιλάβηται 6 ἅνθρωπος· καὶ ὃταν διὰ τής μείζονος θεωρίας ὑψωθῇ τῇ καρδίᾳ, μείζονα καὶ περί θεοῦ λαμβάνει φαντασίαν. I‘". Καὶ θὲλεις γνῶναι, δτι Θεοῦ φύσιν καταλαβεῖν ἀδύνατον,λέγουσιν οἱ τρεῖς παῖδες ἐν τῇ καμίνῳ τοῦ πυρὸς ὖμνολογοῦντες τὸν Θεόν· Εὐλογητὸς εϊὸ ἐπιβλέπων ἀβύσσους, καθήμενος ἐπὶ τῶν κερουβίμ. Εἰπὲ μοι τίς ἰστιν ἡ φύσις τῶν χερουβίμ, καί τότε τὸν ὗπικαθήμενον θεώρει. Καίτοιγε Ἰεζεχιὴλ 6 προφήτης καὶ τήν ἓκφρασιν αὐτῶν Δἐποιήσατο κατὰ τὸ δυνατὸν, λέγων, ὅτι Τέσσαρα πρόσωπα τῇ) ### English translation (Claude) It is impossible, then, to see the divine nature with eyes of flesh; but from the works, which are divine, it is possible to come to some idea of his power, according to Solomon, who says, “For from the greatness and beauty of created things their Maker is correspondingly seen.” He did not say that from the created things the Maker is seen, but added “correspondingly.” For God appears so much the greater to each person as the greater the contemplation of created things he grasps; and when through the greater contemplation he is lifted up in heart, he also receives a greater idea of God. [3] Would you know that it is impossible to comprehend the nature of God? The three children in the furnace of fire, singing hymns to God, say: “Blessed are you who look upon the depths, who sit upon the cherubim.” Tell me what the nature of the cherubim is, and then gaze upon him who sits upon them. And yet Ezekiel the prophet described them as far as he could, saying that there were four faces to each: ### Scripture references - Ezek 1:6: allusion, high confidence ### Extrabiblical texts - Wis 13:5 (Wisdom of Solomon): quotation, high confidence - Pr Azar 32 (Prayer of Azariah and Song of the Three Young Men): quotation, high confidence ### Translation notes - Contains the beginning of section 3, not separated in the scan; the section continues in 9.3. - Wis 13:5; Song of the Three Young Men 32 (Dan 3:54–55 LXX); Ezek 1:6. ### Citation (SBL) Cyril of Jerusalem, Cat. 9.2 (PG 33:640b–640c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-2). ## Catechetical Lecture 9.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-3 - Source: PG 33:640d–641a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If we cannot grasp Ezekiel's description of the cherubim and the throne, still less can we comprehend the invisible God who sits upon it; we can only praise him for his works. ### Greek text τὸ μὲν ἀνθρώπου, τὸ δὶ λέοντος, τὸ δδ ἀετοῦ, τὸ δὲ μόσχου· ’καὶ ’ὸ-τι ἔξ πτέρυγες τῷ tsi, καί ὀφθαλμοὶ αὐτοῖς πανταχόθεν· καὶ ὅτι ὑπὸ ἱκαστον τροχὸς τετραμερὴς ὑποκείμενος. Καὶ -.ὅμως τοῦ φʼτςτῖυ τήν. Eappa-6w ποιουμένου, οὕπωὴμεῖς fil? ἀναγινώσκοντες παταλαβεῖν δυνάμεθα. ει δε τὸν θρόει νον, δν διηγήσατο, καταλαβεῖν ού δυνάμεθα· τὸν ίέίί, 15,17;x, 2, 9. ὶτιιιιαθήμενον, ὅντα ἀόρατον διαὶ ἆνεκδιήγτ,το 0:bv,1t6)< καταλαβεῖν δονησόμεθας Φύσιν μὶν Θεοῦ πολυπραγμονεῖν, ἀδύνατον· δοξολογίας δὶ ἀναπέμπειν αὖτῷ ἐπὶ τοῖς ὁρωμίνοις αὐτοῦ δημιουργή μασι, δον ατόν. ### English translation (Claude) one of a man, one of a lion, one of an eagle, one of a calf; and that each had six wings, and that they had eyes all around; and that under each lay a wheel of four parts. Yet though the prophet gives the description, we who read it cannot yet comprehend it. But if we cannot comprehend the throne he described, how shall we be able to comprehend the one who sits on it, the invisible and indescribable God? To inquire curiously into the nature of God is impossible; but to send up praise to him for his works that are seen is possible. ### Scripture references - Ezek 1:10: allusion, high confidence - Ezek 1:18: allusion, high confidence - Ezek 1:15: allusion, high confidence - Isa 6:2: allusion, medium confidence ### Translation notes - Continues section 3 from 9.2 (the scan's division falls in mid-sentence). Ezek 1:10, 15–18; the six wings come from Isa 6:2. A garbled scripture reference from the margin is left untranslated. ### Citation (SBL) Cyril of Jerusalem, Cat. 9.3 (PG 33:640d–641a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-3). ## Catechetical Lecture 9.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-4 - Source: PG 33:641a–641c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Creed confesses the Father as Maker of heaven and earth, against heretics who speak evil of the Creator of the world. ### Greek text Ταῦτα δὶ ὑμῖν λέγεται διὰ τὴν τῆς πίστεως ἀκολουθίαν, καὶ διὰ τὸ λέγειν ἡμᾶςʼ Πιστευόμεν εἷς ἕνα Θεὸν, Πατίρα παντοκράονρα* ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων· ἵνα μνημονεύωμεν. ὅτι αὐτὸς ιστι Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ αὐτός ἐστιν 6mποιηκὼς τὸν οὐρανὸν καὶ τὴν γῆν· καὶ ἳνα ἆσφαλιζώμεθ-ι ἑαυτοὺς διὰ τὰς ἐκτροπὰς τῶν ἆθὲων αἳρετικῶν, τῶν τετολμηκότων κακῶς ἀναγορεύειν τὸν πάνσοφον τεχνίτην παντὸς τοῦδε τοῦ κόσμου· τῶν βλεπόντων μὶν σαρκὸς ὀφθαλμοῖς, τὰ δι ὄμματα τῆς διανοίας πεπωρωμὶνων· ### English translation (Claude) These things are said to you because of the sequence of the Creed, and because we say, “We believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible”: so that we may remember that the Father of our Lord Jesus Christ is himself the one who made the heaven and the earth; and so that we may guard ourselves against the perversions of the godless heretics, who have dared to speak evil of the all-wise Artificer of this whole world: men who see with the eyes of the flesh, but have the eyes of the understanding blinded. ### Translation notes - “Creed” translates πίστις (“the faith”), the baptismal creed of Jerusalem. The heretics are probably Marcionites and Manichaeans. ### Citation (SBL) Cyril of Jerusalem, Cat. 9.4 (PG 33:641a–641c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-4). ## Catechetical Lecture 9.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-5 - Source: PG 33:641c–644a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The firmament, made from water yet holding the fiery heavenly bodies, shows the Creator's wisdom, as the fire within the hail of Egypt did. ### Greek text Τί γὰρ ἔχουσι μέμψασθαι τῷ μεγίστῳ δημιουργήματι τοῦ Θεοῦ; οὓς ἔδει ἐκπλαγῆναι θεωρήσαντας τῶν οὐρανῶν τὰ κύτησ οὓς ἔδει προσκυνῆσαι τὸν στήσαντα ὡς καμάραν τὸν οὐρανόν· τὸν ἐκ ῥευστῆς ξιόσεως τῶν ὑδάτων ἄπτωτον ὑπόστασιν οὐρανοῦ ποιήσαντα. Eine γὰρ ὁ Θεός· Γενηθήτω τὸ στεριωμμα ἂν μέσῳ τοῦ ὕδατος. Εἶπεν ὀ Θεὸς ἅπαξ· αἱ ἔστηκε, καὶ οὐ πίπτει. ’Υδωρ ο οὐρανὸς, καὶ πύρινοι οἱ ἐν αὐτῷ, ἥλιος καὶ σελήνη καὶ τὰ ἄστρα, καὶ πῶς τὰ πύρινα ἒν τῷ ὕδατι τρέχει ; Εἰ δέ τις διὰ τὰς ἐναντίας φύσεις πυρὸς καὶ ὕδατος ἀμφιβάλλει, μνη μονευέτω τοῦ πυρὸς τοῦ ἐπὶ Μωσέως ἐν Αἱγὲπτῳ φλογίζοντος ἐν τῇ χαλάζῃ, καὶ βλεπέτω τοῦ Θεοῦ τήν πάνσοφον δημιουργίαν. Ἐπειδή γάρ ἦν ὑδάτων χῑεῖα, μελλοῦσης τῆς γῆς γεηπονεῖσθαι, ὑδατὼδη κατεσκεύασεν ὑπεράνω τὸν οὐρανόν · ’ἕνα ὅταν διʼ ὑετῶν ἀρδείας γένηται χρεία τῷ τῆς γῆς χωρίῳ, ἕτοιμος ᾖ ἐκ φύσεως πρὸς τοῦτο ὁ οὐρανός. ### English translation (Claude) For what fault have they to find with God's greatest work? They ought to have been struck with amazement at seeing the vaults of the heavens; they ought to have worshipped him who set up the heaven as a vault, who made out of the fluid nature of the waters the unfalling substance of the heaven. For God said, “Let there be a firmament in the midst of the water.” God spoke once, and it stands and does not fall. The heaven is water, and the bodies in it, sun, moon and stars, are fiery; how then do fiery things run their course in the water? If anyone doubts because of the opposite natures of fire and water, let him remember the fire that blazed in the hail in Egypt in the time of Moses, and let him see God's all-wise workmanship. For since there was need of water, as the earth was to be tilled, he made the heaven above of water, so that when the region of the earth needs watering by rains, the heaven might be ready for this by its nature. ### Scripture references - Gen 1:6: quotation, high confidence - Exod 9:24: allusion, high confidence ### Translation notes - Gen 1:6; Exod 9:23–24. ### Citation (SBL) Cyril of Jerusalem, Cat. 9.5 (PG 33:641c–644a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-5). ## Catechetical Lecture 9.6 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-6 - Source: PG 33:644a–645a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sun and the orderly succession of days and nights proclaim that there is no God but the Creator who appointed their courses. ### Greek text Τί δές καὶ θαυμίσαι οὐκ ἔστιν ἀποβλέποντα καὶ εʼ“ς ἡλίου κατασκεύασμα ; ὡς μικρὸν γὰρ ὁρώμενον σκεῦος, μεγάλην δύναμιν περίὲχει· ἐξ ἀνατολῆς ῥαινόμενος, καὶ μέχρι δύσεως ἀποστέλλων τὸ φῶτʼ οὗ τάς πρωινάς ἀνατολὰς διαγράφων ὁ Ψαλμῳδὸς ἔλεγε· Καὶ αὐτὰς ὡς νυμφίος ἐκπορευόμενος ἐκ παστοῦ αὐτοῦʼ τὸ γὰρ φαιδρὸν καὶ σύμμετρον τῆς πρώτης αὐτοῦ καταστάσεως φαινομένης εἷς ἀνθρώ· πους διέγραφε· μεσημβρινὸν μὲν γάρ διιππεύοντα πολλάκις καὶ φεύγομεν διὰ τὸ φλογῶδες· ἄρα δὲ ταῖς ἀνατολαῖς τερπνός ἐστι τοῖς πᾶσιν, ὡς νυμφίος ὁρώμενος Καὶ πλέπε τήν διοίκησιν αὐτοῦ (μᾶλλον δὲ οὐκ αὐτοῦ, ἀλλᾶ τοῦ τὸν δρόμον αὐτῷ διὰ προστάγματος ὁρίσαντος)’ πῶς θέρους μὲν ὑψηλότερος furiusνος, μακροτέρας ἀπεργάζεται τὰς ἡμέρας, διδοῖῥς εὐκαιρίαν sicἔργα τοῖς ἀνθρώποις χειμῶνος δὲ, συστέλλει τὸν δρόμον, ’ἶνα μὴ τοῦ ψύχους,5) πλείιον γένηται. ὁχεόνος· ἀλλʼ ἳνα αἱ νῦκτες μείζονεςγινόμεναι, προς ἄνεσιν μὲν συνεργῶσι τοῖς ἀνθρώποις, συνεργῶσι δὲ καὶ πρὸς καρποφορίαν τῶν γεννηματαιν τῇ γλῇʼ. Ὅρα Si καὶ πῶς ἀντιπαραδιδόα-σινιάλλήο λᾶιῖεὖτάκτωξ αἱ ἡμέραι, θέρους μὲν αὐξανόμεναι, χειμῶνος δῖε συστελλόμεναιʼ ἐν ἔαρι δὲ καίφΘινωτῖώρῳ, τήν ἰσότητα τῶν διαστημάτων (Ἰ) ἀλλήλαις χαριζόμενοι. Καὶ αἱ νύκτες πάλιν ἐπιτελοῦσι τὰ παι κ ι κ, η ν - ριπλήσια. (ος και τον Ψαλμῳοον λέγειν περι αυτωνʼ Ἧμὲρι τῆ ἡμέρᾳ ἐρεύγεται ῥῆμα, καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν. Τοῖς γὰρ οὐκ ἔχουσιν ὦτα αἱρετικοῖς μονονουχὶ βοῶσι, καί διὰ τῆς εὐταξίας λὲγουσι, μή ἄλλον τινὰ εἶναι Θεὸν, ἢ τὸν δημιουργὸν καὶ ὁροθέτην, τὸν ἐπιτάξαντα τὰ ὅλα. ### English translation (Claude) But what? Is there not cause for wonder when one looks at the structure of the sun? Though it looks like a small object, it contains great power, shining forth from the east and sending its light as far as the west. Describing its rising at dawn the Psalmist said, “And he, like a bridegroom coming out of his chamber”; for he was describing the brightness and the moderation of its first appearance to men. For when it rides through mid-heaven at noon we often flee from it because of its blaze; but at its rising it is pleasant to all, seen like a bridegroom. And see its ordering (or rather not its own, but his who fixed its course by command): how in summer, rising higher, it makes the days longer, giving men time for their work; but in winter it shortens its course, not so that the time of cold may be longer, but so that the nights, becoming longer, may help men toward rest, and help the earth toward the bearing of its crops. See too how the days give way to one another in good order, lengthening in summer and shortening in winter, while in spring and autumn they grant one another equal spans; and the nights again do the like. So the Psalmist says of them: “Day to day pours forth speech, and night to night declares knowledge.” For to the heretics, who have no ears, they all but cry aloud, and by their good order they say that there is no other God than the Creator, who set their bounds and ordered the universe. ### Scripture references - Ps 19:5 (18:6 LXX): quotation, high confidence - Ps 19:2 (18:3 LXX): quotation, high confidence ### Translation notes - Ps 19:5 (LXX 18:6); Ps 19:2 (LXX 18:3). The OCR is garbled in a few phrases; the sense is clear. ### Citation (SBL) Cyril of Jerusalem, Cat. 9.6 (PG 33:644a–645a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-6). ## Catechetical Lecture 9.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-7 - Source: PG 33:645a–649a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Darkness and night are good gifts of the one Creator, and the stars, clouds, rain, snow and the fruits of the earth all display his wisdom. ### Greek text Μηδεὶς Si: dvuaxéafim λεγόντων τινῶν, ἅλλον μὶν εἶναι τὸν φωτὸς ποιητὴν, ἃλλον δὲ σκότους· μνημονευὲτω γὰρ Ἡσαΐου λὲγοντος. Ἐγὼ ὁ Θεὸς ὁποιήσας φῶς, καὶ κτίσας σκότος. Τί ἀσχάλλεις ἐπʼ αὐτῷ, ὦ ἃνθρωπες τί βαρέως φέρεις τὸν καιρὸν τὸν εἷς ἀνάπαυσιν σήν δοθὲντα; Οὐκ iv οἶκέτης παρὰ δεσποτῶν ἔλαβεν ἀνάπαυσιν, εἰμὴ τὸ σκότος ἐπάναγκες ὶπήγαγε προθεσμίαν. Πῶς δὲ πολλάκις καp.6v1s: ἐν ἡμέρᾳ, ἐν νυξῖν ἀνανεούμεοα· καὶ ὁ τῇ χθὲς ἡμέρᾳ γεγονὼς ἐν καμάτοις, ἕωθεν γίνεται ῥωμιλέος διὰ τήν τῆς νυκτὸς divina-Jay; Τί δὲ νυκτὸς πρὸς maliv χρησέμώτερον ; Ἐν ταύτῃ μὲν γὰρ πολλάκις τὲ περὶ ιΘεοῦ φκντκζόμεβα· ἐν αὐτῇ οὲ ἀνάγνωσιν καὶ θεωρίαν τῶν Θείων λογίων ποιούμεθα. ηόυδδ μᾶλλον εἰς ψαλμῳδίαιν καὶ προσευχήν παύηται ὴ διάνοια ἡμῶν ς ἄρα οὐκ ὲν vox-ti; Πότε “Ws: τῶν οἰκείων ἁμαρτιῶν ἤλθομεν εἷς ὑπόt ί ιτ ε μνησηῖ ιύι ἐν νυκτίς Μὴ τοίνυν παραδεξώμεθα κακῦς, ιλλσν σκότους εἶναι ποιητήν· ἀγαθὸν γὰρ καὶ τοῦτο δείκνυσιν ἡ πεῖρα καὶ χρησιμώτατον· H‘, Ἐχρῆν δὲ αὐτοὺς, οὐ μόνον ἡλίου καὶ σελήνης τήν κατασκευὴν ἐκπλαγῆναι κπιί οιυμάσςιν illi γὰρ καὶ τῶν ἀστέρων τὰς εὐτάκτους χορείας, καὶ τοὺς ἆνεμποδίστους δρόμους, καὶ τὰς ἀνατολὰς τὰς εὐκαίρους ἑκάστου· καί πῶς οἱ μὲν σημεῖά εἶσι οὲρους, οἱ δὲ χειμῶνος· καὶ πῶς οἱ μὲν τοῦ σπόρου τὸν qupr δηλοῦσιν, οἱ δὲ τοῦ πλέειν τήν ἀρχὴν σημαίνουσι· καὶ ἅνθρωπος ἐν πλοίῳ κπθῆμενος, καὶ ἐν ἀπεριορίστυις κύμασι πλέων, αις «ripa; (βλὶπων uie-5m τήν ναῦν, Περὶ tonum γὰρ τῶν πραγμάτων λεγειή Γραφή καλῶς τὸ, Καὶ {otiosas εἷς σημεῖα, καὶ είς καιροὺς, καὶ εἲς ὲνιαυτοῦςʼ οὐχ si: ἀστρολογίας καὶ γενέσεως μυθολογίας. Ὀρα δὲ πῶς καὶτὸ τῆς ἡμξρας φῶς καλῶ( ἡμῖν Exagiσατο ὲκ προσαγωγῆς· οὐ γὰρ ἅμα τὸν ἥλιον ἀνατέλλιιν θεωροῦμεν· ἀλλᾶ προτρέχει μικρόν τι φῶς, ἳνα προμεληήσασα κόρη δόνηται βλίπιιν τῆς ἀκτῖνος τὰ μείζονα· ὅπως δὶ τὸ τῆς νυκτὸς σκότος παρεμυθήσατο τοῖς σιληνιαίοις αὺγάσμασι, Θʼ. Τίς ἐστιν ὁ ὑετοῦ πατήρ; τῖς δι ἐστίνὸ τιτοκὼς βόλους δρόσοιη τίς ὁ τὸν ἀέρα παχῦνας εἲς νᾶφη, καὶ κελεύσας τῶν ὃμόρων βαστᾶζιιν τὰ ὓδα- 11, ποτὶ δὶ εἷς ἔν εἶδος μεταποιῶν ταῦσα, καὶ πάλιν μεταφέρων εἴ( ποικίλα κύκλων καὶ ἄλλα cxi}ματα; Τίς ὁ δυνατὸς ἀριθμεῖν νέφη σοφίῃ arpi οὗ φησιν ἰν τῷ Ἰώβ· Ἑπίσταται δὶ διακρίσεις τιφῶν, οὐρανὸν δὶ είς γῆν ἕκλινιι καὶ τὸ, Ὀ ἀριθμῶν νίφη σοφίᾳο καὶ τὸ, υῦκ ὲρῥάγη νέφος ὑποκάτω αὐτοῦ. Τοσαῦτα γὰρ μέτρα ἰπὶ τὰ visi} ὑδάτων ἐστὶ, καὶ οὐ ῥήγνυται· ἀλλὰ μετὰ πίση( εὐταξίας ἐπὶ τὴν γῆν κατὶρχεται. Τίς ὁ ἐξάγων εὶνὲpou: ἐκ θησαυρῶν αὐτῶν ; τίς δέ ἦττιν, ὡς προειρήκαμεν, ὁ τετοκὼς βόλους ορόσου ; ἐκ γαστρὸς δὶ τίνος ἰκπορεύιται ὁ κρύσταλλος ; ὑδατώδης γὰρ ἡ ὑπόστασις, καὶ λιθώδης ἡ δνίργεια, Καὶ ποτὶ μὶν τὸ ὕδωρ γίνεται χιὼν ὡσεὶ ἔριον, ποτὶ ὂὶ ὑπουργεῖ τῷ πάσσοντι τήν ὁμίχλην ὡς σποδὸν, ποτὶ Si si; λιθώδη imiστασιν μεταβάλλεται· ἐπειδὴ οἷακίζει τὸ ὅδωρ ὡς ἄν βούληται. Μονοειδής ἡ φύσις, καὶ πολυδύναμοςὴ ἐνέργεια. Τὸ ὕδωρ, οἶνος μὶν ιν ἀμπέλοις, ιύφριί· νων καρδία ἀνθρώπου· καὶ ἔλαιον ἄν ἐλαίαις. λαμπρύνον πρόσωπον ἀνθρώπου· καὶ εἰς ἄρτον δὶ μεταβάλλεται, στηρίζοντα καρδίαν ἀνθρώπου, καὶ αἶς παντοῖα καρπῶν δημιουργήματα. Γ. Ἐπῖ τούτοις τί ἔδει ; βλασφημεῖσθαι τὸν Δη· μιουργὸν, ἢ προσκυνεῖσθαι μᾶλλον ; καὶ τὲως oti-mo λέγω τῆς σοφίας αὐτοῦ τὰ μή φαινόμενα. Θεώρησόν μοι τὸ ἔαρ, καὶ τὰ ἃνθη τὰ παντοῖα ἐν ὁμοιότητι διαξ, κεκριμένα· ῥόδου μὲν τὸ ἐρυθρότατον, κρίνου δὲ τὸ “ λευκότατον. Ἐξ ἑνὸς γὰρ ὑετοῦ ταῦτα καὶ μιᾶς ### English translation (Claude) Let no one put up with those who say that the maker of light is one and the maker of darkness another; let him remember Isaiah, who says, “I am the God who made light and created darkness.” Why are you vexed at it, O man? Why do you resent the time given you for rest? A servant would get no rest from his masters, if the darkness did not of necessity bring a set limit. And how often, after being wearied in the day, we are refreshed in the night; and he who was in toil yesterday is vigorous at dawn because of the night's rest! And what is more useful than the night for wisdom? For in it we often turn our thoughts to God; in it we do our reading and contemplation of the divine oracles. And when is our mind more given to psalmody and prayer? Is it not at night? When have we come to the remembrance of our own sins? Was it not at night? Let us not, then, wrongly accept that another is the maker of darkness; for experience shows that this too is good and most useful. [8] They ought to have been astonished and filled with wonder not only at the construction of sun and moon, but also at the well-ordered dances of the stars, their unhindered courses, and the timely risings of each: how some are signs of summer and others of winter; how some show the time for sowing and others signal the beginning of sailing; and a man sitting in a ship and sailing over boundless waves steers the ship by looking at the stars. For of these things Scripture says well, “And let them be for signs and for seasons and for years”: not for the fables of astrology and of nativities. See too how kindly he has granted us the light of day by degrees: for we do not see the sun rise all at once, but a little light runs ahead, so that the eye, exercised beforehand, may be able to look at the greater rays; and how he has relieved the darkness of the night with the gleams of the moon. [9] “Who is the father of the rain? And who has begotten the drops of dew?” Who thickened the air into clouds and commanded them to carry the waters of the rains, now … and now bringing them into one form, and again changing them into varied circles and other shapes? Who is able “to number the clouds in wisdom”? Of him it is said in Job, “He knows the divisions of the clouds, and he bowed the heaven to the earth”; and, “He who numbers the clouds in wisdom”; and, “The cloud was not rent beneath him.” For so many measures of water lie upon the clouds, and they are not rent, but come down upon the earth in all good order. Who brings the winds out of their treasuries? And who, as we said before, has begotten the drops of dew? Out of whose womb comes the ice? For its substance is watery, but its effect stony. And at one time the water becomes snow like wool, at another it serves him who scatters the hoarfrost like ashes, and at another it is changed into a stony substance; for he steers the water as he wills. Its nature is of one kind, but its working of many powers. Water becomes wine in vines, gladdening the heart of man; oil in olives, making man's face shine; and it is changed into bread, which strengthens man's heart, and into every kind of fruit. [10] What, then, ought to follow upon these things? That the Creator be blasphemed, or rather worshipped? And I am not yet speaking of the hidden works of his wisdom. Look, I pray, at the spring, and the flowers of every kind, alike and yet distinct: the deep red of the rose, the pure white of the lily. For these come from one rain and one ### Scripture references - Isa 45:7: quotation, high confidence - Gen 1:14: quotation, high confidence - Job 38:28: quotation, high confidence - Job 38:37: quotation, high confidence - Job 37:16: quotation, high confidence - Job 26:8: quotation, high confidence - Ps 135:7 (134:7 LXX): allusion, high confidence - Job 38:29: quotation, high confidence - Ps 147:16 (147:5 LXX): allusion, high confidence - Ps 104:15 (103:15 LXX): allusion, high confidence ### Translation notes - Contains sections 8, 9 and the beginning of 10, not separated in the scan; section 10 continues in 9.8. The OCR is garbled at several points (e.g. “for wisdom”, “steers”); the sense is given where clear. - Isa 45:7; Gen 1:14; Job 38:28; 38:37 (LXX); 37:16 (LXX); 26:8; Ps 135:7 (LXX 134:7); Job 38:29; Ps 147:16 (LXX 147:5); Ps 104:15 (LXX 103:15). The makers of darkness in view are the Manichaeans. ### Citation (SBL) Cyril of Jerusalem, Cat. 9.7 (PG 33:645a–649a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-7). ## Catechetical Lecture 9.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-8 - Source: PG 33:649a–652d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The variety of plants, sea creatures, birds and beasts produced from one earth and one water by one command shows the Creator, and the ant and the bee teach diligence. ### Greek text τῆς γῆς, τίς ὁ διακρίνων; τίς ὁ δημιουργῶν ; Θεώρησόν μοι τὴν ἀκρίβειαν· ἐκ μιᾶς ὑποστάσεως τοῦ δένδρου, τὸ μὲν εἷς σκέπην, τὸ δὲ εἷς καρποὺς διαφόρους· καὶ εἷς ὁ τεχνίτης. Μιᾶς ἄμπέλου τὸ μὲν τι εἷς καῦσιν, τὸ δὲ εἷς βλαστήματα, τὸ δὲ εἰς φυλλάδας, τὸ δὲ εἰς ἕλικας, τὸ δὲ εἷς βότρυν. Ἐκπλάγηθι ναξ τοῦ καλάμου τήν πυκνοτάτην τῶν κόμὸων περιβολὴν, ἤν ἐποίησεν ὁ τεχνίτης. Ἐκ τῆς μιᾶς γῆς ἑρπετᾶ προέρχεται, καὶ θηρία, καὶ κτήνη, καὶ ξύλα, καὶ βρώματαα καὶ χρυσὸς, καὶ ἄργυρος, καὶ χαλκὸς καὶ σίδηρος, καὶ λίθος. Μία τῶν ὑδάτων ἡ φύσις, καὶ ἐξ αὐτῆς νηκτῶν καὶ ὀρνέων ὑπόστασις· ἵνα ὥσπερ ἐκεῖνα νήχεται ἐν τοῖς ὕδασιν, οὕτω καὶ τὰ ὄρνεα ’ἱπτανται ἐν τῷ ἀέρι. ,ι ν ιι ἡ Θάλασσα ἡ μεγάλη καὶ εὐρύχωρος, Ἴ. ὧν οὑκ ἔστιν ἀριθμός. Τίς δόναται-διηγήσασθαι τῶν ἰχθύων τῶν ἐν αὐτῇ τὸ κάλλος ; τίς δύναται διηγήσασθαι κητῶν τὰ μεγέθη, καὶ τῶν άμφιόίων ζώων τὴν ὑπόστασιν, ὅπως καὶ ἕν χέρσῳ γῇ, καὶ ἐν ὕδασι διαιτᾶται; Τίς δύναται διηγήσασθαι τῆς θαλάσσηςτὸν βυθὸν καὶ τὸ πλάτος, ἤ τῶν ὑπερμέτρων κυμάτων τὰς ὁρμάς ; ἀλλʼ εἷς τοὺς ὅρους αὐτῆς ἕστηκε διὰ τὸν εἰπόνταο Ἀχρι τούτου ἐλεύσῃ, καὶ οὐχ ὑπερβήσῃʼ ἀλλʼ ἐν σεαυτῇ συντριβήσονταί σου τὰ κύματα. Ἠτις καὶ δηλοῦσα τὸν ἐπηρτημένον αὐτῇ τοῦ προστάγματος λόγον, ἐπεκδραμοῦσα, ’δι-ἱ τῶν κυμάτων γραμμήν τινα φανερὰν ἔναφὶησι τοῖς αἰγιαλοῖς, δηλοῦσα τοῖς ὁρῶσιν ὥσπερ, ὅτι τοὺς προστεταγμένους οὑ παραοέβηκεν ὅρους. B’. Τίς δυναται σκέψασθαι τῶν ἀερίων ὀρνέων τήν φύσιν ς πῶς τὰ μὲν γλῶσσα περιφέρει μουσικήν, τά δὶ παντοίᾳ τῇ ζωγραφίᾳ περιπεποίκιλται διὰ τῶν πτερῶν, τὰ δὲ ὑπιρπτάντα εὶς μέσον ἀέρα ἕστηκεν ἀκίνητα, ὡς ἱέραξ· ἀπὸ γὰρ τοῦ θείου προστάγματος, ἱέραξ ἐκπετάσας τὰς πτέρυγας ἕστηκεν ἀκίνητος, καθορῶν τὰ πρὸς νότον. Τίς δύναται ἀνθρώπων ὒψωθέντα θεωρῆσαι ἀετόν; Ei δὶ τῶν ἀρνέων τὸ ἀλογώτατον ὑψωθὶν οὐ δύνασαι κατανοῆσαι, πῶς τὸν πάντων ποιητήν θέλεις κατανοῆσαι ς ll". Τίς ἐν ἀνθρώποις θηρίων πάντων οἶδε κᾶν τὰ ὀνόματα; ἤ τίς ἑκάστου δύναται διασκέψασθαι τὴν φυσιολογίαν ς Ei δι τῶν θηρίων μόνον οὐδὲ τὰ ὀνόματα γινώσκομεν, πῶς τὸν ποιητὴν αὐτῶν κατιληψόμεθα: Ἐν τὸ τοῦ Θεοῦ πρόσταγμα, τὸ λέγον· Ἐεαγαγὲτω ὴ γῆ θηρία καὶ κτήνη καὶ ἑρπετὰ, κατὰ γένος· καὶ διάφοροι φύσεις ἐκ μιᾶς πηγῆς γεγόνασιν ivi προστάγματι· πρόβατον ἡμερώτατον καὶ λέων σαρκοβόρος· καὶ διάφοροι ζώων ἀλόγων κινήσεις, μιμήσεις ἔχουσαι διαφόρων προαιρέσεων ἀνθρωπίνων· ἵνα ἀλώπηξ μὲν δηλώσῃ τὸ ἐν ἀνθρώποις δολερόν· ὄφις δὶ, τῶν φίλων τοὺς ἲοβόλους· ἶππος δὲ χρεμεαεισιιεής τῶν νέων τοὺς ἀκολάστους μύρμηξ δὲ ὁ γοργώτατος, ἳνα διεγείρῃ τὸν ὀκνηρὸν, τὸν νωθρόν· ὅταν γαρ τις ἀργὴν ἔχῃ τήν νεότητα, τότε ὑπὸ τῶν ἀλόγων ζώων διδάσκεται, διελες χόμενος ὑπὸ τῆς θείας Γραφῆς, Λεγούσης. Ίθι πρὸς τὸν μύρμηκα. ὧ όκνηρὶ, καὶ ζήλωσον ἰδὼν ταὶς ὁδοὺς αὐτοῦ, καὶ γενοῦ ἐκείνου σοφώτερος- Βλὲπων γὰρ ἐκεῖνον ἑαυτῷ εὐκαίρως θησαυρίζοντα τήν τροφὴν, μιμοῦ, καὶ θησαύρισον σεαυτῷ καρποὺς ἔργων ἀγαθῶν εἱς τοὺς μέλλοντας αἰῶνας, Καὶ πάλινʼ Πορεύθητι (ὅ) πρὸς τήν μέλισσαν, καὶ μάθε ὡς ἐργάτις ἐστι· πῶς ἄνθη παντοῖα περιτρέχουσα, συντίθησί σοι πρὸς ὠφέλειαν τὸ μέλι· ἵνα καὶ αὐτὸς περιερχόμενος τὰς θείας Γραφὰς, τῆς ἑαυτοῦ σωτηρίας περιδράξῃ, καὶ τούτων ἐμφορούμενος εἴπῃς· Ὠς γλυκέα τῷ λάρυγγί μου τὰ λόγιᾶ σου l ὑπὲρ μέλι καὶ κηρίον τῷ στόματί μου. ### English translation (Claude) earth: who distinguishes them? Who fashions them? Look, I pray, at the exactness: from the one substance of the tree, part is for shelter and part for various fruits, and the craftsman is one. Of one vine, part is for burning, part for shoots, part for leaves, part for tendrils, part for the cluster. Be amazed too at the close-set rings of knots that the craftsman put around the reed. From the one earth come forth creeping things, wild beasts, cattle, trees, foods, gold, silver, bronze, iron and stone. The nature of the waters is one, and from it comes the being of swimming creatures and of birds; so that as the one swim in the waters, so the birds fly in the air. [11] … this great and wide sea … [creeping things] without number. Who can describe the beauty of the fishes in it? Who can describe the size of the sea monsters and the nature of the amphibious animals, how they live both on dry land and in the waters? Who can describe the depth and breadth of the sea, or the onset of its immense waves? Yet it stands at its bounds because of him who said, “Thus far you shall come, and you shall not pass beyond; but within you your waves shall be broken.” And showing the word of command laid upon it, when it has run up the shore it leaves a visible line of the waves on the beaches, as if showing those who see it that it has not transgressed the bounds appointed for it. [12] Who can examine the nature of the birds of the air? How some carry music in their tongue, others are decked with every kind of painting on their wings, and others fly up into mid-air and hang there motionless, like the hawk; for by the divine command “the hawk spreads its wings and stands motionless, looking toward the south.” Who among men can see the eagle when it has soared aloft? If you cannot perceive the most irrational of the birds when it has soared aloft, how would you perceive the Maker of all? [13] Who among men knows even the names of all the wild beasts? Or who can examine the nature of each? If we do not even know the mere names of the wild beasts, how shall we comprehend their Maker? One was the command of God, which said, “Let the earth bring forth wild beasts and cattle and creeping things after their kind”; and from one source, by one command, different natures came into being: the gentle sheep and the flesh-eating lion; and the different motions of irrational animals, which imitate the different dispositions of men: the fox, to show the craftiness among men; the snake, friends who shoot venom; the neighing horse, the licentious among the young; the most industrious ant, to rouse the sluggish and slothful. For when someone spends his youth in idleness, he is then taught by irrational animals, being rebuked by the divine Scripture, which says, “Go to the ant, you sluggard, and when you have seen its ways, be zealous, and become wiser than it.” For when you see it storing up its food for itself in good season, imitate it, and store up for yourself the fruits of good works for the ages to come. And again: “Go to the bee, and learn how industrious it is”: how, running over every kind of flower, it makes up honey for your benefit; so that you too, going about the divine Scriptures, may lay hold of your own salvation, and, being filled with them, may say, “How sweet are your words to my throat, more than honey and the comb to my mouth!” ### Scripture references - Ps 104:25 (103:25 LXX): quotation, medium confidence - Job 38:11: quotation, high confidence - Job 39:26: quotation, high confidence - Gen 1:24: quotation, high confidence - Jer 5:8: allusion, low confidence - Prov 6:6: quotation, high confidence - Prov 6:8: quotation, high confidence - Ps 119:103 (118:103 LXX): quotation, high confidence ### Translation notes - Continues section 10 from 9.7, and contains sections 11, 12 and 13, not separated in the scan. The opening words of section 11 are garbled in the scan (marked “…”). - Ps 104:25 (LXX 103:25); Job 38:11; Job 39:26 (LXX); Gen 1:24; Jer 5:8 (neighing horses); Prov 6:6; Prov 6:8 (the bee is a LXX addition after 6:8); Ps 119:103 (LXX 118:103). ### Citation (SBL) Cyril of Jerusalem, Cat. 9.8 (PG 33:649a–652d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-8). ## Catechetical Lecture 9.9 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-9 - Source: PG 33:652d–653c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even if we do not know the use of every creature, the varied powers of animals and the structure of our own bodies reveal a wise Creator; the members are not the cause of sin. ### Greek text Αρα οὐχὶ δοξάζεσθαι μᾶλλον ὁ τεχνίτης ἄξιοςὶ Τί γάρ ; εἷ καὶ σὺ μὴ πάντων γινώσκεις τήν ὑπόστασιν, ἤδη ἀργὰ καὶ τὰ γενόμενα; μὴ γὰρ πασῶν βοτανῶν δύνασαι γνῶναι τήν ἐνέργειαν ', ἢ τήν ὠφὲλειαν δύνασαι μαθεῖν πᾶσαν, τὴν ἐκ παντὸς ζώου προχωροῦσαν ; ἤδη καὶ ἐξ ΐοβόλων ἐχιδνῶν ἀντίδοτοι προεχώρησαν εἷς σωτηρίαν ἀνθρώποις. Ἀλλʼ ἐρεῖς μοι· Δεινὸςὸ ὄφις. Φοβοὒ τὸν Κύριον, καὶ ob δυνήσεταί σε βλάψαι. Σκορπίος πληκτικός· φοβοῦ τὸν Κύριον, καὶ οὐ πλήξει σε. Λέων αἳμοβόρος· φοβοῦ τὸν Κύριον, καὶ παρακαθήσεταί σοι, ὡς τῷ Δανιήλ. Ἕστιδὶ θαυμᾶσαι ἀληθῶς καὶ τῶν ζώων τὴν ἐνέργειαν· πῶς τὰ μὲν ἐν κέντροις, ὥσπερ ὁ σκορπίος, ἔχει τὸ ὀξύ· ἑτέροις δὲ ἒν τοῖς ὀδοῦσιν ἠ δύναμις· καὶ ἄλλα διʼ ὀνύχων καταγωνίζεταιʼ βασιλίσκῳ δὲ τὸ βλέμμα-ἦ δύναμις. Ἐκ τῆς ποικίλης οὖν δημιουργίας, νόησον τοῦ Δημιουργοῦ τήν ἕνέργειαν IE‘. Ἀλλʼ ἴσως ταῦτα οὐ γινώσκεις· μηδὲν σοι καὶ τοῖς ἔξωθεν σου ζώοις. Εἴσελθε λοιπὸν είς σεαυτὸν, καὶ ἐκ τῆς σῆς ὑποστάσεως νόησον τὸν τεχνίτην. Τί μεμπτὸν ἐν τῷ σώματί σου ntidamai; Κράτει σεαυτοῦ, καὶ οὐὸὲς φαῦλον ἐκ πάντων τῶν μελῶν. Ἐξ ἀρχῆς ὁ Ἀδὰμ ἐν τῷ παραδείσῳ γυμνὸς ἦν μετὰ τῆς Εὔας, ἀλλʼ οὐ διὰ τὰ μέλη ἦν ἀπόβλητος. Οὐκ ἄρα τὰ μελη τῆς ἁμαρτίας αἴτια· ἀλλʼ οὶ χρώμενοι τοῖς μέλεσι κακῶς· σοφὸς δὲ ὁ, τῶν μελῶν ποιητής. Τίς ὁ παρασκευάσας εἷς τεκνογονίαν μήτρας ὄγκους ; τίς ὁ τὸ ἄψυχον ἐν αὐτῇ ψυχώσας; τίς ὁ νεύροις καὶ ὀπὲοες ἡμᾶς ἐνείρας δερμα δὲ καὶ κρὲας περιβα· ### English translation (Claude) Is not the Craftsman, then, the more worthy to be glorified? For what? If you do not know the nature of all things, are the things that were made therefore useless? Can you know the virtue of all herbs? Or can you learn all the benefit that comes from every animal? Even from venomous vipers antidotes have come for the preservation of men. But you will say to me, “The snake is terrible.” Fear the Lord, and it will not be able to harm you. “The scorpion stings.” Fear the Lord, and it will not sting you. “The lion is bloodthirsty.” Fear the Lord, and it will lie down beside you, as with Daniel. Truly one may also wonder at the working of animals: how some, like the scorpion, have their sharpness in a sting; for others the power is in their teeth; others fight with their claws; and the basilisk's power is its gaze. From the varied workmanship, then, perceive the power of the Creator. [15] But perhaps you do not know these things; you have nothing to do with the animals outside you. Enter, then, into yourself, and from your own nature perceive the Craftsman. What is there to blame in the structure of your body? Be master of yourself, and nothing evil will come from any of your members. In the beginning Adam was naked in paradise with Eve, but he was not cast out because of his members. The members, then, are not the cause of sin, but those who use the members badly; and the Maker of the members is wise. Who prepared the hollows of the womb for the bearing of children? Who gave life to the lifeless thing within it? Who knit us together with sinews and bones, and clothed us with skin and flesh, ### Scripture references - Dan 6:22: allusion, medium confidence - Gen 2:25: allusion, high confidence - Job 10:11: allusion, high confidence ### Translation notes - Contains section 15, not separated in the scan; the sentence continues in 9.10. Marginal references that leaked into the scan are removed (logged). - Dan 6:22; Gen 2:25; Job 10:11. ### Citation (SBL) Cyril of Jerusalem, Cat. 9.9 (PG 33:652d–653c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-9). ## Catechetical Lecture 9.10 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-10 - Source: PG 33:653c–657b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The growth and workings of the human body reveal the wise Creator, to whom Cyril urges his hearers to bow in worship. ### Greek text καὶ Ξιμα τῷ γεννηθῆναι τὸ βρέφος, ἔκ μαστῶν πηγὰς γάλακτος ἐκφέρων ς Πῶς τὸ μὲν βρέφος είς παιδίον αὔξει, καὶ τοῦτο είς νεανίαν, εἶτα εἰς ἅνδραʼ ,,, _, _ ι καὶ πάλιν ὁ αὐτὸς είς πρεσβύτην μεταβάλλεται, μη· c δενὸς καταλαμβάνοντος τῆς μεταβολῆς τὴν καθʼ ἡμέραν ἀκρίβειαν; Πῶς τῆς τροφῆς τὸ μὲν ἐξαιματοῦται, τὸ δὲ εἷς προχώρησιν διακρίνεται, τὸ δὲ εἲς σάρκα μεταβάλλεται; Τίς ὁ τήν καρδίαν ἀεικινήτως κινῶν ;τίς ὁ τήν ἁπαλότητα τῶν ὀφθαλμῶν τῇ τῶν βλεφάρων περιβολῇ σοφῶς ἀσφαλισάμενος; Περί γὰρ τῆς ποικίλης καὶ θαυμασίας τῶν ὀφθαλμῶν κατασκευῆς, αἱ πολύστιχοι τῶν ἱατρῶν μόγις ἐξηγοῦνται βίβλοι. Τίς ὁ τήν μίαν ἆνπανοὴν εἰς ὅλον τὸ σῶμα ιαδούς ; Βλέπεις, ἄνθρωπε, τὸν τεχνίτην, βλιπιις ὸν σοφὸν (ί) Δημιουργόν. Ιζ“. Ταυτα σοι νῦν ἐπλάτυνεν ὁ λόγος, πολλῶν uel ἄλλων μυρίων χαταλελειμμὲνων, καὶ μάλιστα τῶν ἀσωμάτων καὶ ἀοράτων· ’ίνα μισήσῃς μὶν τοὺς βλασφημοῦντας τὸν σοφὸν καὶ ἅγαθὸν τεχνίτην· ἐκ δὶ τῶν εἰρημένων καὶ ἀναγινωσκομένων, καὶ ὧν ἄν αὐτὸς εὑρεῖν ἢ νοῆσαι δυνηθείης, ἐκ μεγὲθους κτισμάτων καὶ καλλονῆς ἀναλόγως τὸν γενεσιουργὸν θεωρήσας γόνυ κάμπτων εὐσεβῶς τῷ τῶν ὅλων ποιητῇ· τῶν αῖσθητῶν λέγω καὶ νοητῶν, ὁρατῶν τε ui ἀοράτων· μετʼ εὐγνώμονος καὶ εὐφήμου γλώττης, ἀδιαλείπτοις τε χείλεσιν ἀνυμνῇς καὶ καρδίᾳ τὸν θεὸν, λέγων· Ὠς θαυμαστὰ τὰ ἔργα σου, Κύριαι πάντα ἐν σοφίᾳ ἐποίησας. Σοὶ γὰρ πρὲπε τι· μή, δόξα, καὶ μεγαλωσύνη, νῦν τε χαὶ εἷς τοὺς αἰῶνας τῶν αἰώνων. ’Δμήν ### English translation (Claude) and as soon as the infant is born brings forth fountains of milk from the breasts? How does the infant grow into a child, and the child into a youth, then into a man, and the same man in turn change into an old man, while no one perceives exactly the change from day to day? How is part of the food turned into blood, part separated off for excretion, and part changed into flesh? Who moves the heart in ceaseless motion? Who wisely protected the tenderness of the eyes with the covering of the eyelids? For the many-volumed books of the physicians scarcely explain the varied and wonderful structure of the eyes. Who distributes the one breath to the whole body? You see, O man, the Craftsman; you see the wise Creator. [16] These things my discourse has now set out at length, while many others, tens of thousands, have been left aside, especially the incorporeal and invisible things: so that you may hate those who blaspheme the wise and good Craftsman; and so that, from what has been said and read, and from whatever you yourself may be able to find or understand, having seen the Maker correspondingly from the greatness and beauty of created things, you may reverently bend the knee to the Maker of all things (of things sensible and intelligible, I mean, visible and invisible), and with a grateful and reverent tongue, with unceasing lips and heart, may sing hymns to God, saying, “How marvellous are your works, O Lord; in wisdom you have made them all.” For to you belong honour, glory and majesty, now and to the ages of ages. Amen. ### Scripture references - Ps 104:24 (103:24 LXX): quotation, high confidence ### Extrabiblical texts - Wis 13:5 (Wisdom of Solomon): allusion, high confidence ### Translation notes - Contains the end of section 15 and section 16, not separated in the scan. After “Amen” the scan runs on with broken fragments of Migne's footnote (a longer variant of section 15 on the members and the heart); these are removed (logged). - Wis 13:5; Ps 104:24 (LXX 103:24). ### Citation (SBL) Cyril of Jerusalem, Cat. 9.10 (PG 33:653c–657b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/9-1/#p-9-10). ## Catechetical Lecture 10.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-1 - Source: PG 33:661a–661b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever denies the Son, the door and revealer of the Father, is shut out from knowing the Father and incurs his anger. ### Greek text μή ’διʼ ἐμοῦ. Ἐὰν γὰρ ἀρνήσῃ τὴν θύραν, ἀποκέιλεισταί σοι ἡ πρὸς τὸν Πατέρα γνῶσις(ι).οὐδεὶς ἐπιγινώσκει Πατέρα, εἱ μή ὁ Υἱὸς, καῖᾢᾶν Υἱὸς ἀποκαλύψῃ· ἐὰν γὰρ ἀρνήσῃ τὸν ἀποκαλύπτοντα, μένεις ἐν ἀγνωσία. Ἀπόφασίς ἐστιν ἐν Εὐαγγελίοις λέγουσι·Ο μή πιστεύων εἷς τὸν Υἱόν, οὐκ ὅψεται ζωήν· ἀλλʼ ἢ ὀργὴ τοῦ Θεοῦ μένει ἐπʼ αὖ· ἀγανακτεῖ γὰρ Πατὴρ Υἱὸῦ τοῦ μονογενοῦς ἀθετουμένου. Δεινὸν μὶν γὰρ βασιλεῖ καὶτὸν στρατιώτην ἁπλῶς ἀτιμασθῆναι· ὃταν δὲ τῶν ἔνδοξατέpou-uc ὑπασπιστῶν ἤ φίλων ἆτιμασθῇ, τότε προστίδοται μείζων ἡ ὀργή· ἐὰν δὲ καὶ αὐτόν τις τὸν μονογενῆ υὶδν τοῦ βασιλέως ὑβρίσῃ, τίς παρακαλέσει πατέρα MP υἱοῦ μονογενοῦς ἀγανακτοῦντα; ### English translation (Claude) … “… except through me.” For if you deny the Door, the knowledge of the Father is shut off from you. “No one knows the Father except the Son, and anyone to whom the Son reveals him”; for if you deny the one who reveals, you remain in ignorance. There is a sentence in the Gospels which says, “He who does not believe in the Son shall not see life, but the wrath of God remains on him.” For the Father is indignant when his only-begotten Son is set at nought. It is grievous to a king when even a common soldier is dishonoured; but when one of his distinguished bodyguards or friends is dishonoured, then his anger becomes greater; and if anyone insults the king's only-begotten son himself, who will appease the father in his indignation for his only-begotten son? ### Scripture references - John 14:6: quotation, high confidence - Matt 11:27: quotation, high confidence - John 3:36: quotation, high confidence ### Translation notes - The opening of the lecture (the beginning of section 1) is lost in the scan, which starts in the middle of a quotation of John 14:6. - John 14:6; Matt 11:27; John 3:36. ### Citation (SBL) Cyril of Jerusalem, Cat. 10.1 (PG 33:661a–661b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-1). ## Catechetical Lecture 10.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-2 - Source: PG 33:661b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Worship of God must include the Son, whom the Father acknowledged at the baptism and the Psalms announced, against the Jewish appeal to God's oneness. ### Greek text Εἴ τις οὖν εὐσεβεῖν εἷς Θεὸν βούλεται, προσιονείτω τὸν mv, ἐπεὶ οὐ παραδέχεται τήν λατρείαν ὁ Πατήρ. Πατὴρ οὐρανόθεν ἐπεφώνησε λέγων· Οὗτός ἔστιν ὁ Υἱὸς μου ὁ ἀγαπητὸς, εἰς ὅν ἐγὼ ηὗδόκησα. Εὗδόκησεν ὁ Πατὴρ ἐν τῷ Υἱῷ· ἐὰν μὴ καὶ σὺ εὐδοκήσῃς, ζωὴν οὐκ ἔχεις. Μὴ σνμπαραφὲpou τοῖς Ἰουδαίοις, πανούργως λέγουσι τὸ, Εἷς θὼς μόνος ἀΛλὰ μετᾶ τοῦ εἷʼὃὲναι, δτι εἷς Θεὸς, γίνωσκᾚκι καὶ Υἱός ἔστι Θεοῦ μονογενής, Ἐγὼ τοῦτο πρῦτος οὐκ εἶπον, ἀλλʼ ὁ Ψαλμῳὲὸς ἐγ πρὸσώποοπου Υὶυῦ λέγει· Κύριος εἶπε πρὸς με, Υἱός μου εἰ σὺ. Μή οὖν τί λέγουσιν οἳ Ἰουδαῖοι πρόιτε-γι, ἀλλὰ τί λέγουσιν οἱ προφῆται. Θαυμάζεις si ἄθετοῦσι τῶν προφητῶν τὰ ῥήματα, οἳ τοὺς προφήτας λιθάσαντες καὶ ἀποκτείιαντες ; ### English translation (Claude) If, then, anyone wishes to be devout toward God, let him worship the Son, since otherwise the Father does not accept the worship. The Father cried aloud from heaven, saying, “This is my beloved Son, in whom I am well pleased.” The Father was well pleased in the Son; unless you too are well pleased in him, you do not have life. Do not be carried away along with the Jews, who say craftily, “There is one God alone”; but along with knowing that there is one God, know also that there is an only-begotten Son of God. I was not the first to say this; the Psalmist says in the person of the Son, “The Lord said to me, You are my Son.” Do not attend, then, to what the Jews say, but to what the prophets say. Do you wonder that those who stoned and killed the prophets reject the prophets' words? ### Scripture references - Matt 3:17: quotation, high confidence - Ps 2:7: quotation, high confidence - Matt 23:37: allusion, medium confidence ### Translation notes - Matt 3:17; Ps 2:7; Matt 23:37. Polemic against the Jews, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 10.2 (PG 33:661b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-2). ## Catechetical Lecture 10.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-3 - Source: PG 33:661b–664b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Creed says “one” Lord so that Christ's many titles (door, way, sheep, shepherd, lion, stone) are not divided among many sons. ### Greek text Σὺ πίστευε εἷς ἕνα Κύριον Ἰησοῦν Χριστὸν, τδζ ἠξὲ iis ἕξοδέδᾷμοῖάᾷέ4ἧ? is. ὂῖέὶ γομςν Κύριον Ἰησοῦν Χριστὸν, ’ίνα μονογενὴς ἡ υὶότης- ἵνα λὲγομεν, ’ἕνα μὴ ὑπονοήσῃς ἄλλον· ἕνα λεγομεν, ἵνα μὴ τό πολυώνυμον τῆς ἐνεργείας εἰς πολλοὺς υἱοὺς ἆκχὲῃς δυσσεβῶς. Λέγεται γὰρ θόραο ἀλλὰ μὴ ξυλίνην εἶναι νόμιζε τήν προσηγορίαν, ἀλλὰ Θόραν λογικὴν, ζῶσαν, διακριτικὴν τῶν εἰσερχομένωνο ὁδὸς καλεῖται, οὐ ποσὶν πατουμένη, ἀλλʼ ὁδηγοῢσα πρὸς τὸν ἐν οὐρανοῖς Πατέρα· πρόβατον καλεῖται, οὐκ ἄλογον, ἀλλὰ τὸ διὰ τοῦ τιμίου αἳματος αὖτλῢ καθαρίζον τὴν οἰκουμένην τῶν ἁμαρτιῶν τὸ ἀγόμενον ἆνώπιον τοῦ κείροντος, καὶ γινῶσκον πότε δεῖ σιωπᾷν. Τοῦτο τὸ πρόβατον πάλιν καλεῖται ποιμὴν, 6 λέγων· Ἐγώ εἰμι 6 ποιμὴν ὁ καλός· πρόβατον διὰ τὴν ἀνθρωπότητα, ποιμὴν διὰ τήν φιλανθρωπίαν τῆς θεότητος. Καὶ θέλεις γνῶναι, δτι πρόβατά ἐστι λογικά; λέγει τοῖς ἀποστόλοις 6 Σωτήρʼ Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἂν μὲσῳ Λύκων. Λὲων πάλιν καλεῖται, οὐκ ἀνθρωποβόρος, ἀλλὰ τὸ βασιλικὸν καὶ στὲῤῥὸν καὶ πεποιθὸς τῆς ὑποστάσεως διὰ τῆς προσηγορίας ὥσπερ ἐν· δεικνύμενοςο λέων δὲ καλεῖται ἀπεναντίας τῷ λέοντι τῷ ἀντιδίκῳ, τῷ ὠρυωμένῳ καὶ τοὺς ἠπατημένους καταπίνοντι· ἦλθε γὰρ 6 Σωτὴρ, οὗ μεταβαλὼν τὸ πρᾶον τῆς φύσεως τῆς ἑαυτοῦ· ἀλλʼ ὼς λέων δυνατὸς ἐκ φυλῆς Ἰούδα, σώζων μὶν τοὺς πιστεύοντας, καταπελτῶν δὲ τὸν ἀντίδικον. Λίθος καλεῖται, οὐκ ἄψυχος ὑπὸ χειρῶν ἀνθρώπων λατομούμενος, ἀλλὰ λίθος ἀκρογωνιαῖος, εἷς ὄν 6 πιστεύσας οὐ καταισχυνθήσεται. ### English translation (Claude) Believe in one Lord Jesus Christ, the only-begotten Son of God. … We say “Lord Jesus Christ” that his sonship may be only-begotten; we say “one” so that you may not suppose another; we say “one” so that you may not impiously scatter the many names of his working among many sons. For he is called a door; but do not think the name means a door of wood, but a rational, living door, which discerns those who enter. He is called a way, not one trodden by feet, but one that leads to the Father in heaven. He is called a sheep, not an irrational one, but the one that by its precious blood cleanses the world of its sins, that is led before the shearer and knows when to be silent. This sheep again is called a shepherd, who says, “I am the good shepherd”: a sheep because of his humanity, a shepherd because of the love for mankind of his Godhead. And would you know that there are rational sheep? The Saviour says to the apostles, “Behold, I send you out as sheep in the midst of wolves.” Again, he is called a lion, not a man-eater, but as if showing by the name the kingly, steadfast and confident character of his nature; and he is called a lion in opposition to the lion our adversary, who roars and devours those who have been deceived. For the Saviour came, not changing the gentleness of his own nature, but as the mighty lion of the tribe of Judah, saving those who believe and trampling down the adversary. He is called a stone, not a lifeless one quarried by men's hands, but a chief cornerstone, in which whoever believes shall not be put to shame. ### Scripture references - John 10:9: allusion, high confidence - John 14:6: allusion, high confidence - Isa 53:7: allusion, high confidence - John 10:11: quotation, high confidence - Matt 10:16: quotation, high confidence - 1 Pet 5:8: allusion, high confidence - Rev 5:5: allusion, high confidence - Dan 2:34: allusion, medium confidence - 1 Pet 2:6: quotation, high confidence - Isa 28:16: quotation, medium confidence ### Translation notes - A line after the opening sentence is garbled in the scan (marked “…”). - John 10:9; 14:6; Isa 53:7; John 10:11; Matt 10:16; 1 Pet 5:8; Rev 5:5; Dan 2:34; Isa 28:16 (1 Pet 2:6). ### Citation (SBL) Cyril of Jerusalem, Cat. 10.3 (PG 33:661b–664b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-3). ## Catechetical Lecture 10.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-4 - Source: PG 33:664b–665b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each of Christ's titles is explained, and the Creed's “one Lord” guards against heretics who divide Christ, Jesus and the Door into different beings. ### Greek text Χριστὸς καλεῖται, οὐ χερσὶν ἀνθρωπίναις κεχρισμένος, ἀλλʼ ὁωὸ τοῦ ῙῙατρὸς ἀϊδίως εἰς τήν ὑπὲρ ἄνθρωπον ἀρχιερωσύνην χρισθείς. Νεκρὸς καλεῖται· οὐκ ἀπομείνας ἐν νεκροῖς, ὡς πάντες ἐν ᾄδῃ· ἀλλὰ μόνος ὲν νεκροῖς ἐλεύθερος. Υἱὸς ἀνθρώπου καλεῖται, οὐχ ὡς ἕκαστος ἡμῶν ἐκ γῆς τὴν γέννησιδ ἐσχηκὼς, ἀλλʼ ἐρχόμενος ἐπὶ τῶν νεφελῶν κρῖναι ζῶντας καὶ νεκρούς. Κύριος καλεῖται, οὐ καταχρηστικῶς ὡς οἳ ὲν ἀνθρώποις, ἀλλά ὡς φυσικὴν καὶ ἀΐδιον ἔχων xoptem. Ἰησοῦς καλεῖται φερωνύμως, ἐκ τῆς σωτηριώδους ἰάσεως ἔχων τήν προσηγορίαν. Υἱὸς καλεῖται, οὐ θετικῶς προαχθεὶς, ἂλλὰ φυσικῶς γεννηθείς Καὶ πολλαὶ τοῦ Σωτῆρος ἡμῶν εἰσιν αἱ προσηγορίαι. Ἰνα τοίνυν μὴ τὸ πολυώνυμον τῆς προσηγορὶας πολλοὺς υἱοὺς ποιήσῃ σε νομίζειν· καὶ διὰ τὰς πλάνοις τῶν αἱρετικῶν, τῶν λεγόντων ἂλλον μὲν εἶναι τὸν Χριστὸν, ἆὶλον δὲ τὸν Ἰησοοῦ, ἄλλον δὲ τήν θύραν, καὶ τὰ λοιπά· προασφαλίζεταί σεή πίστις, λέγουσα καλῶςʼ εἷς ἕνα Κύριον Ἰησοῦν Χριστόν· εἶ γὰρ καὶ πολλαὶ αἱ προσηγορίαι, ἀλλʼ ἓν τὸ ὑποκείμενον. ### English translation (Claude) He is called Christ, not as anointed by human hands, but as anointed eternally by the Father to a high priesthood above that of men. He is called dead, not as having remained among the dead, as all do in Hades, but as alone “free among the dead.” He is called Son of Man, not as having his birth from the earth like each of us, but as coming on the clouds to judge the living and the dead. He is called Lord, not loosely as those among men are, but as having a natural and eternal lordship. He is called Jesus fittingly, having the name from his saving healing. He is called Son, not as advanced by adoption, but as begotten by nature. And many are the titles of our Saviour. So, lest the many titles make you think there are many sons, and because of the errors of the heretics who say that Christ is one, Jesus another, the Door another, and so on, the Creed guards you beforehand, saying well, “in one Lord Jesus Christ”: for though the titles are many, the one who bears them is one. ### Scripture references - Ps 88:5 (87:6 LXX): quotation, high confidence - Dan 7:13: allusion, high confidence - 2 Tim 4:1: allusion, medium confidence ### Translation notes - Ps 88:5 (LXX 87:6, “free among the dead”); Dan 7:13; 2 Tim 4:1. The name Jesus is connected with Greek ἰάομαι, “heal” (see 10.13). The heretics who separate Jesus from Christ are Gnostic groups. ### Citation (SBL) Cyril of Jerusalem, Cat. 10.4 (PG 33:664b–665b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-4). ## Catechetical Lecture 10.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-5 - Source: PG 33:665c–669a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ adapts himself to each person's need while remaining unchanged, and is Lord by nature as Maker of all; Genesis shows him at work with the Father in creation and at Sodom. ### Greek text Ὲκάστῳ δὲ ποικίλος ὁ Σωτὴρ γίνεται πρὸς τὸ συμφέρον. Τοῖς μὶν γὰρ εὐφροσύνης χρείαν ἔχου σιν, ἄμπελος γίνεται· τοῖς δὲ χρείαν ἔχουσιν εἴσελθεῖν, ἕστηκε θύρα· καὶ τοῖς χρείαν ἔχουσι προσενέγκιι τὰς εὐχὰς, ἕστηκε μεσίτης ἀρχιερεύς. Πάλιν τοῖς ἔχουσιν ἁμιρτίας γίνεται πρόβατον, ἳνα ὑπὲρ αὐτῶν σφαγιασθῇ. Τοῖς πᾶσι γίνεται ἰτάντοι1 μένων αὐτὸς κατὰ φύσιν ὅπερ ἐστι. Μένων γὰρ καὶ ἔχων τὸ τῆς uim—.0; ἀληθῶς ἀπαράτρεπτον ἀξίωμα, κάλλιστος οἶά τις ἰατρὸς καὶ διδάσκαλος συμπαθὴς, συμπιριᾴριται ταῖς ἡμετέραις ἀσθενείαις· Κύριος ὢν κατὰ ἀλήθειαν, οὐκ ἐκ προκοπῆς τὸ κυριεύειν λαβὼν, ἀλλʼ ἐκ φύσεως τὸ τῆς κυριότητος ἔχων ἀξίωt' καὶ ού καταχρηστικῶς ὡς ἡμεῖς Κύριος καλού- :voc, ἀλλᾶ τῇ ἀληθείᾳ κύριος ὤνʼ ἔπειδή νεύματι. ιτρὸς κυριεύει τῶν οῗκείων δη μιουργημάτων. Ἡμεῖς ιν γὰρ ἔχομεν τὸ κυριεύειν ἀνθρώπων ἰσοτίμων καὶ ιοιοπαθῶν, πολλάκις δὶ καὶ προγενεστέρων καὶ ις πολλάκις δεσπότης οἰκετῶν ἄρχει πρεσβυτέρων, ιιὶ δὶ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τὸ κυιύειν οὐχ οὕτως, ἀλλὰ πρῶτον ποιητὴς, εἶτα K6ιςʼ πρῶτον ἐποίησε θελήματι [ἰατρὸς τὰ πάντα, εἶτα ζʼ. Χριστὸς 6 Κύριός ἐστιν 6 τεχθεὶς ἒν πο· t Aa6t8. Καὶ θέλεις γνῶναι, ὅτι σὺν τῷ Πατρί καὶ ὸ τῆς ἔνανθ-ρωπήσεώς ἔστι Χριστὸς Κύριος· ἵνα χρόνον aii-niam παραδέξῃ τὸ λεγόμενον, ἀλλὰ καί όδειξιν λάβῃς ἀπὸ τῆς Παλαιᾶς Γραφῆς ; ἐλθὲ in! ν πρώτην βίβλον τήν Γένεσινο λέγει ὁ Θεός· Ποιή- »μεν ἄνθρωπον, οὗ, κατʼ εἰκόνα ἐμὴν, ἀλλὰ, κατʼ ιόνα ἡμετέραν καὶ μετὰ τὸ γενέσθαι τὸνΔδᾶμ, ,σιʼ Καὶ εποίησε Κύριος716ν ἄνθρωπον κατʼ ιιόνα Θεοῦ ἐποίησεν αύτόν. Οὐ γὰρ περιώρισεν ς τὸν ΙΙατὲρα μόνον τὸ τῆς θεότητος ἀξίωμα, ἀλλὰ ιμπεριέλαβε καὶ τὸν Υἱόνο ’ἱνα δειχθῇ, ὅτι 6 ἃνθρω· ις ού μόνον Θεεῦ ποίημα, ἀλλὰ καὶ τοῦ Κυρίου μῶν Ἰησοῦ Χριστοῦ, ὄντος καὶ αὐτοῦ Θεοῦ ἀληθιοῦ. Οὗτος ὁ Κύριος 6 τῷ Πατρὲ συνεργαζόμενος, τυνήργησε καὶ ἐπὶ Σοδόμων, κατᾶ τὴν λέγουσαν Γραφίν Καὶ Κύριος ἔβρεξεν ἐπὶ Σόδομα καὶ Γό μορρα πῦρ καὶ θεῖον, παρὰ Κυρίου ἐκ τοῦ οὖρα· ### English translation (Claude) But the Saviour becomes manifold to each person for his profit. To those who need gladness he becomes a vine; for those who need to enter he stands as a door; for those who need to offer up their prayers he stands as a mediating high priest. Again, to those who have sins he becomes a sheep, to be sacrificed for them. He becomes all things to all, remaining himself by nature what he is. For remaining so, and keeping the truly unchangeable dignity of his sonship, like a most excellent physician and a sympathetic teacher he adapts himself to our weaknesses. He is Lord in truth, not having received the lordship by advancement, but having the dignity of lordship by nature; and he is not called Lord loosely, as we are, but is Lord in truth, since by the Father's assent he rules over his own works. For our lordship is over men equal in honour and of like passions, often even over our elders; and often a young master rules over older servants. But with our Lord Jesus Christ the lordship is not so: he is first Maker, then Lord. First he made all things by the Father's will, then … [6] Christ the Lord is he who was born in the city of David. And would you know that Christ is Lord with the Father even before his becoming man, so that you may not only accept the statement by faith but also receive proof from the Old Scripture? Come to the first book, Genesis. God says, “Let us make man,” not “in my image” but “in our image.” And after Adam was made, it says, “And God made man; in the image of God he made him.” For it did not confine the dignity of the Godhead to the Father alone, but included the Son as well, to show that man is the work not only of God but also of our Lord Jesus Christ, who is himself also true God. This Lord, who works together with the Father, worked with him also in the case of Sodom, according to the Scripture that says, “And the Lord rained on Sodom and Gomorrah fire and brimstone from the Lord out of heaven.” ### Scripture references - John 15:1: allusion, medium confidence - John 10:9: allusion, medium confidence - Heb 4:14: allusion, medium confidence - 1 Cor 9:22: echo, medium confidence - Luke 2:11: allusion, high confidence - Gen 1:26: quotation, high confidence - Gen 1:27: quotation, high confidence - Gen 19:24: quotation, high confidence ### Translation notes - Contains section 6, not separated in the scan; a line is lost in the scan at the end of section 5 (marked “…”), and the OCR is garbled in several places. - John 15:1; 10:9; Heb 4:14; 1 Cor 9:22; Luke 2:11; Gen 1:26–27; Gen 19:24. ### Citation (SBL) Cyril of Jerusalem, Cat. 10.5 (PG 33:665c–669a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-5). ## Catechetical Lecture 10.6 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-6 - Source: PG 33:669a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Lord who appeared to Moses showed himself only as far as Moses could bear. ### Greek text Οὗτος 6 Κύριος ὤφθη τῷ Μωυσεῖ πάλιν ὡς ἐδῦνατο ἰδεῖν. Φιλάνθρωπος γὰρ 6 Κύριος, ἀεὶ συμπεριοερόμενος ἡμετέραις ἀσθενείαις. ### English translation (Claude) This Lord was seen again by Moses, as far as Moses was able to see. For the Lord loves mankind, always adapting himself to our weaknesses. ### Scripture references - Exod 33:23: allusion, medium confidence ### Translation notes - The end of the printed section 6 (the scan's division falls inside the section). Exod 33:18–23. ### Citation (SBL) Cyril of Jerusalem, Cat. 10.6 (PG 33:669a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-6). ## Catechetical Lecture 10.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-7 - Source: PG 33:669a–672b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The one who appeared to Moses was Christ, who later took a human face so that we could see him and live; in Exodus the Lord calls on the name of the Lord, revealing Father and Son. ### Greek text Καὶ ἳνα δὶ γνῷς, ὅτι οὗτός ἐστιν 6 τῷ Μωυσεῖ δῩθεῖςν δέξαι μαρτυρίαν Παύλου, λέγοντος· Ἕπινον γὰρ ἑκ πνευματικῆς ἀκολουθούσης πέτρας ἠ δὶ πέτρα ἦν 6 Χριστόςο καὶ πάλινο Πίστει Μωυσῆς κατέλιπεν Αἴγυπτονσ καὶ μετʼ ὀλίγα φησί· Κρείττονα πλοῦτον ἡγησάμενος τὸν ὸνειδεισμὸν τοῦ Χριστοῦ, τῶν ἐν Αἰγύπτῳ θησαυρῶν. Οὗτος 6 Μωυσῆς φησι πρὸς αὐτόν · ’Βμφάνισόν μοι σεαυτόν. Βλέπεις, ὅτι καὶ οἱ προφῆται τότε ἵὸλεπον τὸν Χριστὸν, ἀλλὰ καθὸ ίχώρου ἕκαστοςʼ Ἐμφάνισόν μοι σεαυτὸν, γνωστῶς ’ίδω σι. Ὀ δέ φησν Οὐδεὶς ὄψεται τὸ πρόσωπόν μου, καὶ ζήσεται. Διὰ τοῦτο τοίνυν, ἐπειδὴ τὸ τῆς θεότητος πρόσωπον οὐδεὶς ἠδύνατο ἰδεῖν ζῶν, ἀνέλαβε τὸ τῆς ἀνθρωπότητος πρόσωπον, ’ίνα τοῦτο ἰδόντες ζήσωμενθ καὶ ὅτε δὲ ἠθέλησε καὶ αὐτὸ τοῦτο δεῖξαι μετʼ ὀλίγης ἀξίας, ὅτε τὸ πρόσωπον αὐτοῦ ἔλαμψεν ὡς ὁ ἥλιος, οἱ μαθηταὶ πίπτουσι φοβηθέντες. Εἰ δὶ τὸ τοῦ σώματος πρόσωπον λάμψαν, οὐ καθὸ ἐδύνατο 6 ἐνεργῶν, ἄλλα καθὸ ἐχώρουν οἱ μαθηταὶ, ἐφόβησεν αὐτοὺς, καὶ ὅμως ἐνέγκαι οὐκ ἐδυνήθησαν· πῶς εἷς τὸ τῆς θεότητος ἀξίωμα ἀτενίσαι τις ἠδύνατο. Μέγα, φησὶν 6 Κύριος, ἐπιθυμεῖς, ὦ Μωϋσῆ· καί ἀποδὲχομαί σου τὴν ἄπληστον ἐπιθυμίαν, καὶ τοῦτόν σοι τὸν λόγον ποιήσωʼ ἀλλὰ καθὸ χωρεῖς. Ἰδοὺ τίθημί σε είς τήν ὀπὴν τῆς πέτρας* ὡς γὰρ μικρὸς, μενεῖς ἐν μικρᾷ περιγραφῇο αʼ. Ὠδὲ μοι λοιπὸν ἀσφᾶλισον, διὰ τοὺς Ἰουδαίους, τὸ λεχθησόμενοψ ὁγὰρ σκοπὸς ἡμῖν ἀποδεῖξαι, ὅτι ἦν παρὰ τῷ Πατρὶ ὁ Κύριος Ἰησοῦς Χριστός ίγει τοίνυν Κύριος πρὸς τὸν fluuio-av- Ἐγὼ παροελεύσομαι πρότερός σου τῇ δόξῃ μου, καὶ καλέσω ἐν ὀνόματι Κυρίου ἐναντίον σου. Κύριος ὣν, ποῖον Κύριον,καλεῖ ; Καὶ βλέπεις, ὅπως ἐπικεκαλυμμὲνως ἐδίδασκε τὸ εὐσεβὲς περὶ Ila-spor; καί Υἱοῦ δίδαγμα, Καὶ πάλιν ἐν τοῖς ἑξῆς αὐτολεξεὶ γὲγραπταιʼ Καὶ κατέβη Κύριος ἐν νεφέλῃ, καὶ παρέστη αὐτῷ insi, mi ἐκάλεσε τῷ ὀνόματι Κυρίου]’ καὶ παρῆλθε Κύριος πρὸ προσώπου αὐτοῦ, καὶ ἐκάλεσεν· Κύριος, Κύριος οῗκτίρμων καὶ ἐλεήμων μακρόθυμος καὶ πολυὲλεος καὶ ἀληθινὸς, καὶ δικοιοσύνην διατηρῶν, καὶ ποιῶν ἔλεος εἷς χιλιάδας, ἀφαιρῶν ἀνομίας καὶ ἀδικίας καὶ ἁμαρτίας, Εἶτα ἑξῆς, κύψας Μωϋσῆς καί προσκυνήσας ἐνώπιον τοῦ Κυρίου τοῦ καλοῦντος τὸν Πατὲρα, λέγει· Συμπορεύοητι δή, Κύριε, μεθʼ ἡμῶν. ### English translation (Claude) And that you may know that this is the one who appeared to Moses, receive the testimony of Paul, who says, “For they drank from the spiritual rock that followed them, and the rock was Christ”; and again, “By faith Moses left Egypt,” and a little later he says, “considering the reproach of Christ greater wealth than the treasures in Egypt.” This Moses says to him, “Show yourself to me.” You see that the prophets also saw Christ in those days, but each as far as he could receive him. “Show yourself to me, that I may see you clearly.” But he says, “No one shall see my face and live.” For this reason, then, since no one could see the face of the Godhead and live, he took on the face of humanity, so that seeing this we might live. And yet when he wished to show even this with a little majesty, when his face shone like the sun, the disciples fell down in fear. Now if the face of his body, shining not as much as he who worked it was able, but as much as the disciples could receive, frightened them, so that even so they could not bear it, how could anyone gaze upon the majesty of the Godhead? “It is a great thing you desire, Moses,” says the Lord, “and I accept your insatiable desire, and I will do this thing for you, but as far as you can receive it. Behold, I put you in the cleft of the rock; for being small, you shall stay within a small space.” [8] Now here, I pray, make sure of what is going to be said, because of the Jews; for our aim is to prove that the Lord Jesus Christ was with the Father. The Lord, then, says to Moses, “I will pass by before you in my glory, and I will call on the name of the Lord before you.” Being Lord, on what Lord does he call? You see how he was teaching in a veiled way the godly doctrine of the Father and the Son. And again in what follows it is written word for word: “And the Lord came down in a cloud and stood beside him there, and called on the name of the Lord; and the Lord passed by before his face, and called: The Lord, the Lord, compassionate and merciful, long-suffering and abounding in mercy and true, keeping righteousness and showing mercy to thousands, taking away iniquities and wrongdoings and sins.” Then, next, Moses, bowing down and worshipping before the Lord who called upon the Father, says, “Go along with us, O Lord.” ### Scripture references - 1 Cor 10:4: quotation, high confidence - Heb 11:27: quotation, high confidence - Heb 11:26: quotation, high confidence - Exod 33:13: quotation, high confidence - Exod 33:20: quotation, high confidence - Matt 17:2: allusion, high confidence - Matt 17:6: allusion, high confidence - Exod 33:22: quotation, medium confidence - Exod 33:19: quotation, high confidence - Exod 34:5: quotation, high confidence - Exod 34:6: quotation, high confidence - Exod 34:7: quotation, high confidence - Exod 34:9: quotation, high confidence ### Translation notes - Contains section 8, not separated in the scan. - 1 Cor 10:4; Heb 11:27, 26; Exod 33:13, 18 (LXX); 33:20; Matt 17:2, 6; Exod 33:22, 19; 34:5–7, 8–9 (LXX). The reading of Exod 34:5–6 as one divine Person calling on another is Cyril's argument against the Jews, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 10.7 (PG 33:669a–672b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-7). ## Catechetical Lecture 10.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-8 - Source: PG 33:672b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 110 shows the Lord speaking to the Lord, his Son. ### Greek text Ἔχεις ταύτην πρώτην ἀπόδειξιν ο δέξαι καὶ δευτέραν φανεράν. Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου· Κάθου ἐξ δεξιῶν μου. Κύριος Κυρίῳ ταῦτα λέγει, οὐ δούλην ἀλλὰ Κυρίῳ μὶν τῶν πάντων, Υἱῷ δὲ αὖ· ### English translation (Claude) You have this as the first proof; receive also a second, plain one. “The Lord said to my Lord, Sit at my right hand.” The Lord says this to the Lord, not to a servant, but to the Lord of all things and his own Son, to whom ### Scripture references - Ps 110:1 (109:1 LXX): quotation, high confidence ### Translation notes - The beginning of the printed section 9, which continues in 10.9. Ps 110:1 (LXX 109:1). ### Citation (SBL) Cyril of Jerusalem, Cat. 10.8 (PG 33:672b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-8). ## Catechetical Lecture 10.9 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-9 - Source: PG 33:672b–673a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son is Lord of all, not by seizing lordship but by receiving it from the Father, who gave it freely. ### Greek text ᾧ πᾶντα ὑπέταξεν. ’Ὁταν δὲ εἴπῃ, δτι πάντα αὖτῷ ὑποτέτακται, δῆλον, ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα, καὶ τὰ ἑξῆς ’ίναῇ ὁ Θεὸς τὰ πάντα ὲν πᾶσι. Κύριός ἐστι τῶν πάντων ὁ μου νογενής Υἱὸς· Υἱὸς δὶ τοῦ Πατρὸς εὐπειθὴς. οὐχ ἀρπάσας τὸ κυριεύειν, ἀλλὰ παρʼ αὐτοπροαιρὲτου λαʼ θὼν Qum-tat:. Οῧτε γὰρ 6 Υἱὸς ἥρπασεν, οὔτε Πατὴρ ἐφθόνησε τῆς μεταδόσεως. Δύτός ἐστιν ὁ λέγωΨ Πάντα μοι παρεδόθη ὑπὸ τοῦ Πατρός μουο παρεδόθη μοι, οὐχ ὡς πρότερον μὴ ἔχοντι· καὶτηρῶ καλῶς, οὐκ ἀποστερῶν τὸν δεδωκότα. ### English translation (Claude) he subjected all things. “But when he says that all things are subjected to him, it is plain that he is excepted who subjected all things to him,” and what follows, “that God may be all in all.” The only-begotten Son is Lord of all things, but the obedient Son of the Father; he did not seize the lordship, but received it, by nature, from the Father's own free choice. For neither did the Son seize it, nor did the Father begrudge the giving. He it is who says, “All things have been handed over to me by my Father”: handed over to me, not as though I did not have them before; and I keep them well, not depriving the giver. ### Scripture references - 1 Cor 15:27: quotation, high confidence - 1 Cor 15:28: quotation, high confidence - Matt 11:27: quotation, high confidence - Phil 2:6: echo, medium confidence ### Translation notes - Continues the printed section 9 from 10.8. One word (“by nature”) is garbled in the scan and read by sense. 1 Cor 15:27–28; Matt 11:27; cf. Phil 2:6. ### Citation (SBL) Cyril of Jerusalem, Cat. 10.9 (PG 33:672b–673a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-9). ## Catechetical Lecture 10.10 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-10 - Source: PG 33:673a–676a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son born in Bethlehem is Lord of all, served by the angels at his birth, flight into Egypt and resurrection, as the day's reading from 1 Corinthians 8 says. ### Greek text Κύριος τοίνυν ἐστὶν 6 Υἱὸς τοῦ Θεοῦ· Κύριος 6 τεχθεὶς ἐν Βηθλεὲμ τῆς Ἰουδαίας, κατὰ τὸν εἰρηκότα τοῖς ποιμέσιν ἃγγελον Εὐαγγελίζομαι ὑμῖν χαρὰν μεγάλην, ὅτι ἐτέχθη ὑμῖν Χριστὸς Κύριος σήμερον ἐν πόλει Δαβίδ· περὶ οὗ φησιν ἀλλαχοῦ τῶν ἀποστόλων τις· Τὸν λόγον δν ἆπέστελε τοῖς υἱοῖς Ἰσραήλ, εὐαγγελιζόμενος εἰρήνην διὰ Ἰησοῦ Χριστοῦ· οὗτός ἐστι πάντων Κύριος. Ὀταν δὲ εἴπῃ τὸ, πάντων, μηδὲν ὑπεξὲλῃς τῆς κυριότητος. Εἴτε γὰρ ἄγγελοι, sicce ἀρχάγγελοι εἷʼτε ἅρχαὶ, ι ς-, ν,. -. Α.... εἴτε ἐξουσίαν εἶίτε τι ὐπὸ τῶν ἀποστόλων ὀνομαζόμενον γενητὸν, πάντα ὑπὸ τήν κυριότητα τοῦ Υἱοῦ τυγχάνει. ’Λγ-γέλων ἐστὶ Κύριος, καθὼς ἔχεις ἐν Εὐαγγε.. λίοις, ὃτι Τότε ἀπὲστη 6 διάβολος ἀπʼ αὐτοῦ, καὶ οἱ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ· οὗ γὰρ εἶπεν, ὅτι ἐβοήθουν αὐτῷ, ἀλλὰ, διηκόνουν αξιτῷ- ὔπερ ἐστὶ δουλικῶς. Μέλλοντος αὐτοῦ γεννᾶσθαι bc Παρθένου, ὑπηρέτει τότε 6 Γαβριὴλ, οἰκεῖον ἀξίωμα λαβὼν τὴν ὑπηρείσαν αὐτοῦ. Μέλλοντος αὖ· τοῦ πορεύεσθαι εἷς Αἴγυπτον, ’ίνα καταλύσῃ τὰ χει· ροποίητα τῆς Αἰγύπτου, πάλιν ἄγγελος κατʼ ὄναρ φαίνεταιτῷ Ἰωσήφ. Σταυρωθέντος αὐτοῦ καὶ ἀναστάντος, 6 ἅγγελος εὐηγγελίσατο, καὶ Λέγει ταῖς γυναιξίν ὡς καλὸς οἷʼκέτης· ΙΙορευθεῖσαι, εἷʼπατε τοῖς μαθηταῖς αὐτοῦ, ὅτι ἀνέστη, καὶ προάγει ὑμᾶς εἷς τὴν Γαλιλαίαν· ἰδοὺ εἶπον ὑμῖν* μονονουχὶ τοῦτολλὲγωνξ Οὐ παρέβην τό πρόσταγμα, μαρτύρο. μαι τὸ εἰρηκέναι ὑμῖν· ἶνʼ ἐὰν ἀμελήσητε, ’μὴ κατʼ ἐμοῦ ᾖ τὰ τῆς μέμψεως, ἀλλὰ κατὰ τῶν tiusλησάντων. Οὗτος τοίνυν ἐστὶν ὁ εἷς Κύριος Ἰησοῦς Χριστὸς, περὶ οὗ καὶ νῦν τὸ ἀνάγνωσμα λέγει· Καὶ γὰρ εἷʼ-ηρ εἰσὶ λεγόμενοι θεοὶ πολλοὶ, εἴτε ὲν οὐρανῷ, εἶʼτι ἐπὶ γῆς, καὶ ἑξῆς, ἡμῖν δὲ εῐςὸ Θιὸςὸ Πατὴρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς είς αὗτόν· καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. ### English translation (Claude) The Son of God, then, is Lord: he is Lord who was born in Bethlehem of Judea, according to the angel who said to the shepherds, “I bring you good news of great joy, that there is born to you today in the city of David Christ the Lord”; of whom one of the apostles says elsewhere, “The word which he sent to the sons of Israel, preaching peace through Jesus Christ: he is Lord of all.” And when he says “of all,” exempt nothing from his lordship. For whether angels or archangels or principalities … or powers, or anything created that the apostles name, all are under the lordship of the Son. He is Lord of angels, as you have it in the Gospels: “Then the devil left him, and the angels came and ministered to him.” For it does not say that they helped him, but that they ministered to him, that is, as servants. When he was about to be born of the Virgin, Gabriel then served him, receiving his service as his own dignity. When he was about to go into Egypt, to overthrow the handmade gods of Egypt, again an angel appears to Joseph in a dream. When he had been crucified and had risen, the angel brought the good news, and says to the women, like a good servant, “Go, tell his disciples that he is risen, and he goes before you into Galilee; behold, I have told you”: all but saying, “I have not transgressed the command; I testify that I have told you, so that if you neglect it the blame may not fall on me, but on those who neglected it.” This, then, is the one Lord Jesus Christ, of whom the reading just now also speaks: “For even if there are so-called gods many, whether in heaven or on earth,” and so on, “yet for us there is one God, the Father, from whom are all things, and we unto him; and one Lord Jesus Christ, through whom are all things, and we through him.” ### Scripture references - Luke 2:10: quotation, high confidence - Luke 2:11: quotation, high confidence - Acts 10:36: quotation, high confidence - Col 1:16: allusion, medium confidence - Matt 4:11: quotation, high confidence - Luke 1:26: allusion, medium confidence - Isa 19:1: allusion, medium confidence - Matt 2:13: allusion, high confidence - Matt 28:7: quotation, high confidence - 1 Cor 8:5: quotation, high confidence - 1 Cor 8:6: quotation, high confidence ### Translation notes - A few words in the list of powers are lost in the scan (marked “…”). - Luke 2:10–11; Acts 10:36; Col 1:16; Matt 4:11; Luke 1:26–38; Isa 19:1; Matt 2:13; Matt 28:7; 1 Cor 8:5–6 (the reading prescribed for this lecture). ### Citation (SBL) Cyril of Jerusalem, Cat. 10.10 (PG 33:673a–676a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-10). ## Catechetical Lecture 10.11 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-11 - Source: PG 33:676b–677a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses gave the names Jesus and Christ to Joshua and Aaron as types of the coming Jesus Christ, king and high priest; Joshua's deeds prefigure Christ's. ### Greek text Ἰησοῦς δὶ Χριστὸς καλεῖται διωνύμως· Ἰησοῦς διὰ τὸ σώζειν, Χριστὸς διὰ τὸ ἱερατεύειν, Καὶ τοῦτο γινώσκων ὸ θεσπέσιος τῶν προφητῶν Μωϋσῆς, ἀνδράσι δυσῖ τοῖς πάντων ἐγκρίτοις τὶς δύο ταύτας προσηγορίας ἐχαρίσατο· τὸν μὲν οέχεῑην τῆς ἀρχῆς διάδοχον Λύσήν, Ἰησοῦν μετονομάσας· τὸν δὶ οἰκεῖον ἀδελφὸν τὸν Ἀαρὼν ἐπονομάσας Χριστόν· ἵνα διὰ δύο ἀνθρώπων ἐγκρίτων, τὸ ἀρχιερατικὸν ἅμα καὶ βασιλικὸν τοῦ μέλλοντος ἑνὸς Ἰησοῦ Χριστοῦ παραστήσῃ. Ἀρχιερεὺς μὶν γάρ ἐστινὸ Χριστὸς κατὰ τὸνΑαρών· ἐπειδή οὐχ ἑαυτὸν ἐδόξασε γενέσθαι ἀρχιερέα, ἀλλʼ ὁ λαλήσας πρὸς αὐτόνʼ Σὺ εἴ ἱεριὺς εἷς τὸν αἰῶνα κατὰ τήν τάξιν Μελχισεδὲκ. Τόπον δὲ ἔφερεν αὐτοῦ ὁ τοῦ Ναυῆ Ἰησοῦς κατᾶ πολλά. Ἀρξὰμενος γὰρ ἃρχειν τοῦ λαοῦ, ἤρξατο ὰπὸ τοῦ Ἰορδάνου· ὅθεν καὶ ὁ Χριστὸς βαπτισθεὶς ἤρξατο εὐαγγελίζεσθαι. Δώδεκα δὲ διαιροῦντας τήν κληρονομίαν καθίστησιν ὀτοῦ Ναυῆ υἱός· καὶ δώδεκα τοὺς ἀποστόλους, κήρυκας τῆς ἀληθείας είς πᾶσαν τήν οΐκουμένην ἀποστέλλει ὁ Ἰησοῦς- Πιστεύσασαν Ῥαὰῦ τὴν πόρνην ἔσωσεν ὁ summi.” Ο 6 δὲ ἀληθής φησιν· Ἰδοὺ. oi. τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἷς τὴν βασιλείαν τοῦ 8505- Ἀλαλαγμῷ μόνον ἐπὶ το] τυπικοῦ κατέπεσε τὰ τείχη τῆς Ἰεριχώ- καὶ διὰ τὸ εἰπεῖν τὸν Ἰησοῦν, Οὐ μή ἀφεθῇ ὦδε λίθος ἐπὶ λίθον1 πέπτωκεν ὁ ἀντι· ἡμῶν τῶν Ἰουδαίων ναὸς, οὐχ ὅτʼ ἡ ἀπόφασις τοῦ πεσεῖν αἰτία, ἀλλʼ ὃτι, ἡ ἁμαρτία τῶν παραι νόμων γὲγονε τοῦ πεσεῖν αἰτία. ### English translation (Claude) He is called by a double name, Jesus Christ: Jesus because he saves, Christ because he is priest. And knowing this, Moses, the most inspired of the prophets, bestowed these two names on two men chosen above all: Auses, the successor to his rule, he renamed Jesus; and his own brother Aaron he surnamed Christ; so that through two chosen men he might represent at once the high-priestly and the kingly office of the one Jesus Christ who was to come. For Christ is high priest like Aaron, since he did not glorify himself to become high priest, but it was he who said to him, “You are a priest for ever after the order of Melchizedek.” And Jesus the son of Nave was a type of him in many things. For when he began to rule the people he began from the Jordan; whence Christ also, after being baptized, began to preach the gospel. The son of Nave appoints twelve to divide the inheritance; and Jesus sends out the twelve apostles as heralds of the truth into all the world. The Jesus of the type saved Rahab the harlot when she believed; but the true one says, “Behold, the tax collectors and the harlots go before you into the kingdom of God.” In the time of the type the walls of Jericho fell at a shout alone; and because Jesus said, “There shall not be left here one stone upon another,” the temple of the Jews opposite us has fallen: not that the sentence was the cause of its fall, but the sin of the transgressors became the cause of its falling. ### Scripture references - Num 13:16: allusion, high confidence - Lev 4:5: allusion, medium confidence - Heb 5:5: allusion, high confidence - Ps 110:4 (109:4 LXX): quotation, high confidence - Josh 3:1: allusion, medium confidence - Josh 6:25: allusion, high confidence - Matt 21:31: quotation, high confidence - Josh 6:20: allusion, high confidence - Matt 24:2: quotation, high confidence ### Translation notes - Joshua is called Jesus (Ἰησοῦς) in the Greek Bible; Auses is the LXX form of Hoshea (Num 13:16). Aaron is “Christ” as “the anointed priest” (Lev 4:5, 16 LXX). Marginal references that leaked into the scan are removed (logged). - Num 13:16; Heb 5:5–6; Ps 110:4; Josh 3; Matt 3:16–17; 4:17; Josh 14:1; Josh 6:25; Matt 21:31; Josh 6:20; Matt 24:2. The temple remark is Cyril's view, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 10.11 (PG 33:676b–677a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-11). ## Catechetical Lecture 10.12 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-12 - Source: PG 33:677a–677c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The name Jesus, Saviour, was veiled by the prophets but given openly by the angel, and his having a people before birth shows he existed before he was born. ### Greek text Εἷς ἐστι Κύριος Ἰησοῦς Χριστὸς, ὄνομα θαυμαστὸν ὑπὸ τῶν προφητῶν πλαγίως προαναφωνούμενον· λέγει γὰρ Ἡσαΐας 6 προφήτης* Ἰδοὺ 6 Σωτήρ σοι παραγίνεται, ἔχων τὸν ἑαυτοῦ μισθόν. Σωτὴρ δὶ παρὰ Ἑβραίοις ὁΊησοῦς ἑρμηνεύεται τὸ γὰρ Κυριοκτόνον τῶν Ἰουδαίων προβλὲπουσα ἦ προφητική χάρις, ἐκάλυψε τήν προσηγορίαν, ’ίνα μὴ ἐκ τοῦ προειδέναι σαφῶς, ἑτοίμως ἑπιβουλεῦσωσιν, Ἰησοῦς δὲ ἐκλήθη, οὐχ ὑπὸ ἀνθρώπων, ἀλλʼ ὑπὸ ἀγγέλου φανερῶςο οὐκ ὶδίᾳ ἐξουσίᾳ ἐλθόντος, ἀλλὰ δυι νὰμει Θεοῦ ἀποσταλέντος, τοῐξ λεγοντος πρὸς τὸν Ἰω· σῆρ· Μὴ φοβηθῇς παραλαβεῖν Μαριὰμ τὴν γυναῖκά σου · τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματοι ἄγξω.» ἐστί. Τὲξεται δὲ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. Καὶ τὴν αῗτίαν τῆς προσηγοpia: ἀποδιδοὺς εὐθέως λέγει· Αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. Ὁ μηδέπω γεννηθεὶς πῶς λαὸν ἔχει, νόησον, εί μὴ καὶ πρὸ τοῦ γεννηθῆναι ἦν. Καὶ τοῦτο 6 προφήτης ἐκ προσώπου αὑτοῦ σησινο Ἐκ κοιλίας μητρός μου ἐκάλεσε τὸ ὄνομά μου· διὰ τὸ προλέγειν τὸν ἄγγελον, ὅτι Ἰη· σοῧς κληθήσεται. Καὶ πάλιν περὶ τῆς ὑπὸ Ἠρώδου ἐπιβουλῆς λέγειʼ Καὶ ὑπὸ τὴν σκέπην τῆς χειρὸς αὐτοῦ ἔκρυψέ με. ### English translation (Claude) There is one Lord Jesus Christ, a wondrous name announced beforehand by the prophets indirectly. For Isaiah the prophet says, “Behold, your Saviour comes, having his own reward.” Now among the Hebrews “Jesus” means “Saviour.” For the prophetic grace, foreseeing the Jews' killing of the Lord, veiled the name, lest, knowing it plainly beforehand, they should readily plot against him. But he was called Jesus openly, not by men, but by an angel, who came not by his own authority but was sent by the power of God, and who said to Joseph, “Do not fear to take Mary your wife; for that which is begotten in her is of the Holy Spirit. She will bear a son, and you shall call his name Jesus.” And at once he gives the reason for the name: “For he will save his people from their sins.” Consider how one who was not yet born has a people, unless he existed even before he was born. And the prophet says this in his person: “From my mother's womb he called my name,” because the angel foretold that he would be called Jesus. And again, of Herod's plot, he says, “And under the shelter of his hand he hid me.” ### Scripture references - Isa 62:11: quotation, high confidence - Matt 1:20: quotation, high confidence - Matt 1:21: quotation, high confidence - Isa 49:1: quotation, high confidence - Isa 49:2: quotation, high confidence ### Translation notes - Isa 62:11; Matt 1:20–21; Isa 49:1; 49:2. A line of OCR debris inside a word is removed (logged). The phrase about the Jews is Cyril's own, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 10.12 (PG 33:677a–677c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-12). ## Catechetical Lecture 10.13 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-13 - Source: PG 33:677c–677d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The name Jesus means Saviour in Hebrew and suggests Healer in Greek, for he heals souls and bodies. ### Greek text Ἰησοῦς τοίνυν ἐστὶ κατᾶ μὶν Ἐβραίους Σωτὴρ, κατὰ δὲ τήν Ἐλλάδα γλῶσσαν, 6 ἰώμενος. Ἒπειόἠ ἰατρός ἐστι ψυχῶν καὶ σωμάτων, καὶ θεραπευτὴς πνευμάτων τυφλῶν μὲν αἲσθητῶν θεραπευτῆς, φωταγογῶν δὲ τὰς διανοίαςο χωλῶν φαινομένων ἰατρὸς, καὶ ποδηγῶν τοὺς ἁμαρτωλοὺς είς μετάνοιαν* λέγων τῷ παραλυτικῷ· Μηκέτι ἀμάρ. ### English translation (Claude) Jesus, then, means “Saviour” according to the Hebrews, but in the Greek tongue “the Healer”; since he is physician of souls and bodies, and curer of spirits: curer of the bodily blind and giver of light to minds; physician of the visibly lame and guide of sinners' steps to repentance; saying to the paralytic, “Sin no more,” ### Scripture references - John 5:14: quotation, high confidence ### Translation notes - The sentence continues in 10.14. Cyril connects Ἰησοῦς with Greek ἰάομαι (“heal”). John 5:14. ### Citation (SBL) Cyril of Jerusalem, Cat. 10.13 (PG 33:677c–677d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-13). ## Catechetical Lecture 10.14 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-14 - Source: PG 33:677d–681a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus heals body and soul; he is also the Christ, an eternal high priest after the order of Melchizedek, confirmed by the Father's oath. ### Greek text καὶ, ’Δρον τὸν κράββαιτον σὸν καὶ περιπάτει.Επειδή γὰρ διὰ τὴν τῆς ψυχῆς ἁμαρτίαν παρελύθη τὸ σῶμα προεθεράπευσε τὴν ψυχὴν, ἳνα ἐπαγάγῃ καὶ τῷ σώματι τήν ἴασιν. Ei’ τις τοίνυν πάσχει τήν ψυχὴν ἐν ἁμαρτίαις, ἔχει τὸν ἰατρόν· καὶ εἴ τις ὀλιγόπιστος ἐνταῦθα, λεγὲτω πρὸς αὐτόν · Βοήθει μου τῇ ἀπιστίᾳ. Εἴ τις καὶ σωματικοῖς περιβέβληται πάθεσι, μή ἀπιστείτω, ἀλλὰ προσφχὲσθω [θεραπεύει γὰρ καὶ ταῦτα), καὶ γινωσκέτω, δτι ὃ Ἰησοῦς ἐστιν ὁ Χριστός. ΙΔχ ιιομὸςιζοι γὰρ χαταδέχονται τὸ εἶναι αὐτὸν ’1ησοῦν· τὸ δὲ καὶ Χριστὸν εἶναι τοῦτον, οὐκέτι. Διὶ τοῦαο λέγει ὁ Ἀπόστολος· Τίς ἐστιν ὁ ψεύστης, εἰ μή ὁ ἆρνιύμενος, δτι Ἰησοῦς οὐκ ἔστιν ὁ Χριστό;; Χριστὸς ὂὶ ἐστιν ἀρχιερεὺς, ἀπαράβατον ἔχων τὴν ἱερωσύνῃνχ οὔτε ἀπο χρόνων ἀρξάμενος τῆς ἱερατείας οὔτε διάδοχον ἕτερον ἔχων τῆς ἂρχιερατείαςκαθὼς ἤκουσας ἐν τῇ Κυριακῇ διαλεγομένων ἡμῶν ἐπὶτῆς συνὰξεως, εἷς τὸ, Κατὰ τήν τάξιν Mai]:σεδὲκ. Οὐκ ἐκ διαδοχῆς σωμάτων λαβὼν την αρχιερωσύνην, οὐδὲ ἐλαίῳ σκευαστῷ χρισθιὶς, ἀλλὰ πρὸ τῶν ubi)va ὑπὸ τοῦ Πατρόςʼ χᾶὶ τοσούτῳ διαφέρων τῶν ἄλλων, ὅσῳ μεθʼ ὁρχωμοσίας ἐστὶν ἱερεύςῸὶ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς,ὁδὲ μεθʼ ὁρκωμοσίας διὰ τοῦ λέγοντοςʼ Ὠμοσε Κύριος, καὶ οὐ μεταμεληθήσεται. Αὕταρχες μὶν ἦν εἲς ἀσφάλειαν καὶτὸ βούλεσθαι μόνον Πατέρα· διπλασίων ὂὶ τῆς ἀσφαλείας ὁ τρόπος, τὸ μετὰ τῆς βουλήσεως καὶ ὅρκον παρακολουθῆσαι· Ἵνα διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύσασθαι Θεὸν, ἰσχυρὰν παράκλησιν ἱέςιωμεν τῆς πίστεως. οἱ Χριστὸν Ἰησοῦν Υίὸν Θεοῦ καταδεχόμενον ### English translation (Claude) and, “Take up your bed and walk.” For since the body was paralysed because of the sin of the soul, he cured the soul first, so as to bring healing to the body too. If, then, anyone suffers in soul from sins, he has the physician; and if anyone here is of little faith, let him say to him, “Help my unbelief.” If anyone is beset with bodily ailments too, let him not disbelieve, but let him draw near (for he heals these too), and let him know that Jesus is the Christ. [14] For the Jews accept that he is Jesus, but not further that he is Christ. Therefore the Apostle says, “Who is the liar, but he who denies that Jesus is the Christ?” And Christ is high priest, having a priesthood that does not pass to another, neither having begun his priesthood in time, nor having any successor in his high priesthood, as you heard on the Lord's day when we discoursed at the assembly on “after the order of Melchizedek.” He did not receive the high priesthood by bodily succession, nor was he anointed with prepared oil, but before the ages by the Father; and he surpasses the others as much as he is priest with an oath. For they are priests without an oath, but he with an oath, through him who says, “The Lord has sworn and will not repent.” The Father's will alone would have been enough for certainty; but the manner of the certainty is doubled when an oath follows along with the will, “so that through two unchangeable things, in which it is impossible for God to lie, we might have strong encouragement” of faith, we who accept Christ Jesus as the Son of God. ### Scripture references - Mark 2:11: quotation, high confidence - Mark 9:24: quotation, high confidence - 1 John 2:22: quotation, high confidence - Heb 7:24: allusion, high confidence - Ps 110:4 (109:4 LXX): quotation, high confidence - Heb 7:20: allusion, high confidence - Heb 7:21: quotation, high confidence - Heb 6:18: quotation, high confidence ### Translation notes - Ends the printed section 13 and contains section 14, not separated in the scan. - Mark 2:11; Mark 9:24; 1 John 2:22; Heb 7:24; Ps 110:4 (Heb 7:21); Heb 7:20–21; Heb 6:18. The Sunday sermon on Melchizedek mentioned here does not survive. ### Citation (SBL) Cyril of Jerusalem, Cat. 10.14 (PG 33:677d–681a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-14). ## Catechetical Lecture 10.15 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-15 - Source: PG 33:681a–681b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David and the prophets knew the Christ, and even demons and a Samaritan woman confessed him, while the chief priests did not. ### Greek text Τοῦτον τὸν Χριστὸν παραγενόμενον ἠρνήσαντο μὲν οἱ Ἰουδαῖοι, δαίμονες δὶ ὡμολόγησαν. Ἀλλʼ οὐκ ἠγνόει τοῦτον ὁ προπάτωρ Δαβἰδ, λέγων· Ἡτοίμασα λύχνον τῷ Χριστῷ μου. Καὶ οἱ μὲν λύχνον εἶναιτὸ λαμπρὸν τῆς προφητείας ἡρμήνευσαν· οἳ δὲ τὸν λύχνον, τήν ἀναληφθεῖσαν ἐκ Παρθένου σάρκα, κατά τὸ ἐν τῷ Ἀποστόλῳ· Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἒν ὀστρακίνοις σκεύεσιν. Οὐκ ἠγνόει τοῦτονὸπροφήτης λέγων· Καὶ ἀπαγγέλλων είς ἀνθρώπους τὸν Χριστὸν αὐτοῦ. ᾜδει τοῦτον καὶ Μωσῆς, ᾔδει τοῦτον καὶ Ἡσαΐας, ᾔδει τοῦτον καὶ Ἱερεμίας. οὖδείς τῶν προφητῶν ἠγνόει τοῦτον. Ἐπέγνωσαν τοῦτον καὶ δαίμονες· Ἐπετίμα γὰρ αὐτοῖς· καί σησιν· ὅτι ᾔδεισαν αὐτὸν Χριστὸν εἶναι, Ἀρχιερεῖς ἠγνόησαν, καὶ δαίμονες ὡμολόγησαν· ἀρχιερεῖς ἠγνόησαν, καὶ γυνή Σαμαρεῖτις ἐκήρυσσε, λέγουσα· Δεῦτε, ἴδετε ἄνθρωπον, ’ὸς εἶπέ μοι πάντα ὅσα ἐποίησα· μήτι οὗτός ἐστιν ὁ Χριστός; ### English translation (Claude) This Christ, when he came, the Jews denied, but the demons confessed. But his forefather David was not ignorant of him, saying, “I have prepared a lamp for my Christ.” Some have interpreted the lamp as the brightness of prophecy, others as the flesh taken from the Virgin, according to the saying in the Apostle, “But we have this treasure in earthen vessels.” The prophet was not ignorant of him, saying, “And declaring to men his Christ.” Moses knew him, Isaiah knew him, Jeremiah knew him; none of the prophets was ignorant of him. Even demons recognized him; for he rebuked them, and it says, “because they knew him to be the Christ.” Chief priests did not know him, and demons confessed him; chief priests did not know him, and a Samaritan woman proclaimed him, saying, “Come, see a man who told me all that I ever did; can this be the Christ?” ### Scripture references - Ps 132:17 (131:17 LXX): quotation, high confidence - 2 Cor 4:7: quotation, high confidence - Amos 4:13: quotation, high confidence - Luke 4:41: quotation, high confidence - John 4:29: quotation, high confidence ### Translation notes - Ps 132:17 (LXX 131:17); 2 Cor 4:7; Amos 4:13 (LXX); Luke 4:41; John 4:29. ### Citation (SBL) Cyril of Jerusalem, Cat. 10.15 (PG 33:681a–681b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-15). ## Catechetical Lecture 10.16 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-16 - Source: PG 33:681c–684a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ shares his own name with believers; the new name “Christian,” foretold by Isaiah, has spread over the whole world. ### Greek text Οὗτος Ἰησοῦς Χριστός ἐστιν, ὁ παραγενόμενος ἀρχιερεὺς τῶν μελλόντων ἀγαθῶν· ὁ διὰ τὸ ἄφθονον τῆς θεότητος πᾶσιν ἡμῖν μεταδοὺς τῆς ἑαυτοῦ προσηγορίας. Βασιλεῖς μὲν γὰρ ἅνθρωποι, ἀκοινώνητον πρὸς ἀνθρώπους ἔχουσι τῆς βασιλείας τὴν προσηγορίαν· Ἰησοῦς δὲ Χριστὸς Θεοῦ Υἱὸς ὥν, Χριστιανοὺς καλεῖσθαι ἡμᾶς κατηξίωσεν. Ἀλλʼ έρεῖ τις· Καινὸν τὸ ὄνομα τῶν Χριστιανῶν, γαὶ πρὸ τούτου οὐκ ἐπολιτεύετο. Κτὶ τὰ καινοποιούμενα πολλάκις ἀντιλέγεται διὰ τὸ ξένον. Ποοησφαλίσατο τοῦτο ὁ προφήτης λέγων· Τοῖς δὲ δουλεύουσί μοι ἐπικληθήσεται ὄνομα καινὸν, ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς. Ἐἱξετάσωμεν τοὺς Ἰουδαίους· Δουλεύετε τῷ Κυρίῳ ἢ cii; δείξατε οὖν τὸ ὄνομα ὑμῶν τὸ καινον· ’Ῑυυδαῖοιγάρ καὶ Ἰσραηλῖται ἐπὶ Μωσέως καὶ τῶν ἄλλων πρεφητῶν ἐκαλεῖσθε, καὶ μετά τὴν ἐκ Βαβυο λῶνος ἐπάνοδον, (καὶ μέχρι τοῦ παρόντος· ποῦ οὗν τὸ ὄνομα τὸ καινόν; Ἡμεῖς δὲ, ἐπειδὴ δουλεύομεν τῷ Κυρίῳ, ἔχομεν τὸ ὄνομα τὸ καινόν· καινόν μὲν, ἀλλʼ ὄνομα τὸ καινὸν, ὅ εὐλογηθήσεται ἐπὶ τῆς γῆς. Περιεδράξατο τῆς οἴκουμένης τοῦτο τὸ ὄνομα. Ἰουδαῖοι μὲν γὰρ μέχρι χώρας τινὸς, Χριστιανοὶ δὲ μέχρι περάτων τῆς οἰκουμένης· τὸ γὰρ τοῦ μονογενοῦς ξʼἱοῦ τοῦ Θεοῦ καταγγέλλεται ὄνομα. ### English translation (Claude) This is Jesus Christ, who came as high priest of the good things to come; who, because of the bounty of his Godhead, has given us all a share in his own name. For human kings keep the title of their kingship unshared with other men; but Jesus Christ, being the Son of God, has counted us worthy to be called Christians. But someone will say, “The name of Christians is new, and was not in use before this”; and new things are often opposed because they are strange. The prophet guarded against this beforehand, saying, “But on those who serve me a new name shall be called, which shall be blessed on the earth.” Let us question the Jews: Do you serve the Lord, or not? Show us, then, your new name. For you were called Jews and Israelites in the time of Moses and the other prophets, and after the return from Babylon, and up to the present: where, then, is the new name? But we, since we serve the Lord, have the new name: new indeed, but the new name “which shall be blessed on the earth.” This name has taken hold of the whole world. For the Jews reach only to a certain country, but Christians to the ends of the world; for it is the name of the only-begotten Son of God that is proclaimed. ### Scripture references - Heb 9:11: quotation, high confidence - Isa 65:15: quotation, high confidence - Isa 65:16: quotation, medium confidence ### Translation notes - Heb 9:11; Isa 65:15–16 (LXX). The argument against the Jews is translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 10.16 (PG 33:681c–684a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-16). ## Catechetical Lecture 10.17 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-17 - Source: PG 33:684a–684c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul, the former persecutor who became a preacher of Christ within days, is a witness beyond suspicion. ### Greek text Θέλεις δὲ γνῶναι, ὃτι τοῦ Χριστοῦ ὄνομα ᾔδεισαν οἱ ἀπόστολοι καὶ ἐκήρυξαν, μᾶλλον δὲ καὶ Χριστὸν αὐτὸν εἶχον ἐν έαυτοῖς; Παῦλός φησι πρὸς τοῦς ἀκούοντας ’Ἢ δοκιμὴν ζησεῖτε τοῦ έν ἐμοὶ λαλοῦντος Χριστοῦ; Παῦλος καταγγέλλει τὸν Χριστὸν, λέγων· Οὑ γὰρ ἑαυτοὺς κηρύσσομεν, ἀλλὰ Χριστὸν Ἰησοῦν Κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν διὰῚησοῦν. Τίς ἄρα οὗτος; ὁ τὸ πρότερον διώξας. ’Ὠ μεγάλου θαύματοςί ὁ πρότερον διώξας, αὐτὸς Χριστὸν καταγγέλλει. Διὰ τίς χρήμασιν ἆρα πεισθείς, ἀλλʼ οὐδεὶς ἧν ὁ πείθων οὕτως. Ἀλλʼ ἆρα βλέπων αὐτὸν παρόντα, καὶ δυσωπούμενος ; ἤδη ἦν ἀναληφθεὶς εἷς οὐρανόν. Ἐξῆλθεν ἐπὶ τὸ δῖώκειν, καὶ μετᾶ τρεῖς ἡμέρας ἐν Δαμασκῷ κῆρυξ ὁ διώκτης· ποίᾳ δυνάμει; ’Ἄλλοι μὲν οὗν οἷʼκείους ὑπὶρ οἰκείων καλοῦσι μάρτυρας· ἐγὼ δέ σοι μάρτυρα τὸν πρότερον ἐχθρὸν παρέστησα· ἔτι ἀμφιβάλλειςς Μεγάλη μὲν γὰρ Πέτρου καὶ Ἰωάννου μαρτυρία· ἀλλʼ ὕποπτός τις ἦν· πίκεῒοι γὰρ ἦσαν. Τοῦ δὲ πρότερον ἐχθροῦ, ὕστερον δὲ ὑπεραποθνήσκοντος, τίς ἔτι ἀμφιβάλλοι πρὸς τὴν ἀλήθειαν; ### English translation (Claude) Would you know that the apostles knew and proclaimed the name of Christ, or rather had Christ himself within them? Paul says to his hearers, “Or do you seek a proof of Christ speaking in me?” Paul proclaims Christ, saying, “For we do not preach ourselves, but Christ Jesus as Lord, and ourselves your servants for Jesus' sake.” Who, then, is this? The former persecutor. O great wonder! The former persecutor himself proclaims Christ. But why? Was he won over by money? But there was no one to persuade him that way. Was it, then, that he saw him present and was put to shame? He had already been taken up into heaven. He went out to persecute, and after three days the persecutor is a preacher in Damascus. By what power? Others call their own friends as witnesses for their own side; but I have set before you as witness the former enemy. Do you still doubt? The testimony of Peter and John is great, but it might be suspected, for they were his intimates. But when the former enemy afterwards dies for him, who would still doubt the truth? ### Scripture references - 2 Cor 13:3: quotation, high confidence - 2 Cor 4:5: quotation, high confidence - Acts 9:20: allusion, high confidence ### Translation notes - 2 Cor 13:3; 2 Cor 4:5; Acts 9:9, 20. ### Citation (SBL) Cyril of Jerusalem, Cat. 10.17 (PG 33:684a–684c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-17). ## Catechetical Lecture 10.18 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-18 - Source: PG 33:684c–689d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit gave Paul, the former persecutor, the most letters, and countless witnesses, from the Father and the Virgin to the holy places of Jerusalem and the martyrs, testify to Christ; believers must honour the name they bear. ### Greek text Ἐνταῦθα γενόμενος τοῦ λόγου, τεθαύμακα ἀληθῶς τὴν τοῦ ἁγίου Πνεύματος οἰκονομίαν· πῶς τὰς μὲν τῶν ἄλλων ἐπιστολὰς sic ὀλίγον περιέγραψεν ὀριθμὸν, Παύλῳ δὲ τῷ πρότερον διώκτῃ γράψαι δεκατέσσαρας ἐπιστολὰς ἐχαρίσατο. Ού γὰρ ὅτι ἥττων ἦν Πέτρος ἥ Ἰωάννης, ἐνέκοψε τὴν χάριν· μὴ γένοιτο l ἀλλ“ ὑπὲρ τοῦ ἀναμφίβολον εἶναιτὴν διδασκαλίαν, τῷ πρότερον ὄντι ἐχθρῷ καὶ διώκτῃ πλεῖον ἐχαρίσατο γράφειν, ἵνα πάντες οὕτω πιστοποιηοῶμεν. Ἐξίσταντο δὲ πάντες περὶ τοῦ Παύλου, καὶ ἔλεγον· Οὐχ οὗτός ἐστιν ὁ πρότερον διώκων; οὐχ ὧδε ἦλθεν, ’ἶνα δεδεμένους ἡμᾶς ἀπαγάγῃ εἰς Ἰερουσαλήμς Μή ἐξίστασθε, φησὶν ὁ Παῦλος· ἐγὼ οἶδα, ὅτι σκληρόν μοί ἐστι πρὸς κέντρα λακτίζειν· οἶδα, δτι οὐκ εἷμί ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν Ἐκκλησίαν τοῦ Θεοῦ· ἀλλʼ ἀγνοῶν. Ἐνόμιζον γὰρ κατάλυσιν εἶναι τοῦ νόμου τὸ περὶ Χριστοῦ κήρυγμα· οὐκ ᾔδειν δὲ, ὅτι αὐτὸς ἦλθε πλη·ρῶσαι τὸν νόμον, καὶ οὐ καταλῦσαι. Ὑπερεπλεόνασεδὲ ἡ χάρις τοῦ Θεοῦ ἐν ἐμοί, ΙΘʼ. Πολλαὶ τυγχάνουσιν ἀληθεῖς, ἀγαπητοὶ, περ Χριστοῦ μαρτυρίαι. Μαρτυρεῖ Πατὴρ οὐρανόθεν περὶ τοῦ Υἱοῦ· μαρτηρεῖ τὸ Πνεῦμα τὸ ἅγιον καταβαῖνον σωματικῶς ἐν εἴδει περιστερᾶς· μαρτυρεῖ Γαβριὴλ ὁ ἀρχάγγελος τήν Μαριὰμ εὐαγγελιζόμενος· μαρτυρεῖ Παρθένοςὴ Θεοτόκος μαρτυρεῖ ὁ μακάριος τῆς φάτνης τόπος· Αἴγυπτος μαρτυρεῖ, ἡ ἔτι νέον ὅντα τῷ σώματι τὸν Δεσπότην δεξαμένη· μαρτυρεῖ Συμεὼν ὁ δεξάμενος αὐτὸν ἐν ἀγκάλαις, καὶ εἷπών· Νῦν ἀπολύεις τὸν δοῦλόν σου, Δέσποτα, κατὰ τὸ σου, ἐν εἰρήνῃ· ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου, ’ὀ ἡτοίμασας κατὰ κατὰ πρόσωπον πάντων τῶν λαῶν. Καὶ ’Ἄννα προφῆτις, ἰγχρατής εὐλαβεστάτη, καὶ ἀσκήτρια, μαρτυρεῖ περὶ αὐτοῦ· μαρτυρεῖ Ἰωάννης ὁ Βαπτιστής, ὁ μέγιστος μὲν ἄν προφήταις, ἀρχηγὸς δε τῆς Καινῆς Διαθήκης, και τρόπον τινὰ συνάπτων ἀμφοτέρας ἐν αύτῷ τὰς Λικθήκας, Παλαιὰν τε καὶ Καινὴν· μαρτυρεῖ ὁ Ἰορδάνης ἐν ποταμοῖς· μαρτυρεῖ θά) ασσα ξΤιὸεριάδος ἐν θαλάσσις· μαρτυροῦσι τυφλοὶ, μαρτυροῦσι χωλοὶ, μαρτυροῦσι νεκροὶ ἐγειρόμενοι· δαίμονες μαρτυροῦσι λέγοντες· Τί ἡμῖν καὶ σοὶ, Ἰησοῦς Οἴδαμεν σε τίς εἷ· ὁ ἅγιος τοῦ Θεοῦ. Μαρτυροῦσιν ἄνεμοι προτασσόμενοι καὶ φιμούμενοι· πὲντε ἄρτοι μαρτυροῦσιν εἷς πεντακισχιλίου πληθυντέντες. Τὸ ξύλον τὸ ἅγιον τοῦ σταυροῦ μαρτυρεῖ, μέχρι σήμερον παρʼ ἡμῖν φαινόμενον, καὶ διὰ τῶν κατὰ πίστιν ἐξ αὐτοῦ λαμβανόντων, ἐντεῦθεν τὴν οἰκουμένην πᾶσαν σχεδὸν ἤδη πληρῶσαν. Ὁ φοῖνιξ 6 ἐπὶ τῆς φάραγγος μαρτυρεῖ, τὰ βαΐα παρασχὼν παισὶ τοῖς τότε εύιρημοῦσιʼ τὸ Γεθσημανῆ μαρτυρεῖ, τὸν Ἰουδᾶν μονονουχὶ δειχνόον ἔτι τοῖς νοοῦσιν ” ὁ Γολγοθᾶς 6 ἅγιος οὗτος ὁ ὑπερανεστηκὼς, μαρτυρεῖ φαινόμενος· τὸ μνῆμα τῆς ἁγιότητος μαρτυρεῖ, χαί 6 λίθος 6 μέχρι σήμερον κείμενος· ἥλιος νῦν λάμπων μαρτυρεῑ,ὁ τότε κατὰ τὸν καιρὸν τοῦ σωτηριώδους πάθους ἐκλιπών* τὸ σκότος μαρτυρεῖ, τὸ τότε γενόμενον ἀπὸ ἕκτης μέχρις ἒννάτηνς ὥρας· τὸ φῶς μαρτυρεῖ, τὸ ἀπὸ ἒννάτης ἕως ὲσπὲρας ὲκλάμψαν· τὸ ὅρος τῶν Ἐλαιῶν μαρτυρεῖ τὸ ἅγιον, ἀφʼ οὗπερ ἀνῆλθε πρὸς τὸν Hatépz' καὶ ὀμόροτόχοι νεφέλαι μαρτυροῦσι, δεξάμεναι τὸν Δεσπότην· καὶ οὐράνιοι δὲ πύλαι μαρ- Βτυροῦσι ’δεξάμεναι τὸν Δεσπότην, περὶ ὧν εἶπενὸ Ψαλμῳδιὶςί Ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι, καὶ εἰσελεύσεται 6 l3:σιλεὺς τῆς δόξης. Οἳ ποτε ἐχθροὶ μαρτυροῦσιν, ὧν εἷς 6 μακάριος Παῦλός ἐστιν, πρὸς ὀλίγον (xi) μὶν ἒχθράναςξ πολυχρονῐως δὲ δουλεύσεις· ἀπόστολοι δώδὲκα μαρτυροῦσιν, οῦ λόγοις μόνον, ἀλλὰ καὶ βασάνοις καὶ θανάτοις ἰδίοις κηρύξαντες τὴν ἀλήθειαν ὴ σκιᾶ Πέτρου μαρτυρεῖ, θεραπεύσασα ἐν ὀνόματι Χριστοῦ τοὺς ἁρῥωστοῦντας · τὰ σουδάρια καῖ τὰ σημικίνθια μαρτυροῦσι, Θεραπεύοντα παραπλησίως λ ν.. η, τῖίὶδυνάμει ἰιτοῦ ὶξρῑστοῦ τότε διὰ Παύλου· Πέρσαι καὶ Γότθοι, καὶ πάντες οἱ ἐξ ἐθνῶν μαρτυρῶσιν, ὑπεραποθνήσκοντες τούτου, ὃν σαρκὸς ὀοθαλμοῖς ούκ ἐθεώρησαν· οἳ διὰ τῶν πιστῶν μέχρι σήμερον 1.--Ί......1........ ἓηιιιηυν ιισητυοοῦσ-ι. ἀπελαυνόμενοι δαίμονες μαρτυροῦσι, _..: nanum... minialarin in hnnn ιʼ. Τοσοῦτοι, καὶ διάφοροι, καὶ πλείους εἶσὶ μάρτυρις ἄρα ἀπιστεῖται λοιπὸν ὁ Χριστὸς μαρτυρούμενος ; Εἴ μὶν οὖν ἐστί τις πρότερον ἀπιστῶν, πιστευέτω νῦν εῐ δὲ πρότερον ἦν πιστὸς, προσθήκην πίστεως λαμβανέτω μείζονα, πιστεύων εἷς τὸν Κυριον ἡμῶν Ἰησοῦν Χριστὸν, καὶ γινωσκέτω τίνος ἔχει τήν προσηγορίαν. Χριστιανὸς ἐκλήθης· φεῖσαι τοῦ ὀνόματος, μὴ διὰ ul: βλασφημείσθω ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ὀ Υἱὸς τοῦ Θεοῦ· ἀλλὰ λαμψάτω τὰ καλὰ ἔργα σου μᾶλλον ἔμπροσθεν τῶν ἀνθρώπων· ἵνα οἱ βλέποντες ἅνθρωποι, δοξάζωσιν ἐν Χριστῷ Ἰησοό τῷ Κυρίῳ ἡμῶν τὸν [Ιατὲρα τὸν ἐν τοῖς οὐρανοῖς· ᾆήδόξα καὶ νῦν καὶ εἰς τοὺς «lava: τῶν αἰώνυν. ’Δμήν. ### English translation (Claude) Having come to this point of my discourse, I truly marvel at the dispensation of the Holy Spirit: how he confined the letters of the others to a small number, but granted to Paul, the former persecutor, to write fourteen letters. Not because Peter or John was inferior did he restrain the gift (God forbid!), but so that the teaching might be beyond doubt he granted to the one who was formerly an enemy and persecutor to write more, so that we might all be brought to believe in this way. For all were amazed at Paul, and said, “Is not this he who formerly persecuted? Did he not come here to bring us bound to Jerusalem?” “Do not be amazed,” says Paul; “I know that it is hard for me to kick against the goads; I know that I am not fit to be called an apostle, because I persecuted the church of God; but I did it in ignorance. For I thought that the preaching about Christ was the destruction of the law, and I did not know that he came to fulfil the law and not to destroy it. But the grace of God abounded exceedingly in me.” [19] Many, beloved, are the true testimonies concerning Christ. The Father bears witness from heaven concerning the Son; the Holy Spirit bears witness, descending bodily in the form of a dove; Gabriel the archangel bears witness, bringing the good news to Mary; the Virgin, the Theotokos, bears witness; the blessed place of the manger bears witness. Egypt bears witness, which received the Master while he was still young in body; Symeon bears witness, who received him in his arms and said, “Now, Master, you let your servant go in peace according to your word; for my eyes have seen your salvation, which you have prepared before the face of all peoples.” Anna the prophetess, a most devout woman, continent and ascetic, bears witness concerning him. John the Baptist bears witness, the greatest among the prophets and the leader of the New Covenant, who in a way joined both covenants, the Old and the New, in himself. The Jordan bears witness among rivers, the sea of Tiberias among seas; the blind bear witness, the lame bear witness, the dead who were raised bear witness; demons bear witness, saying, “What have we to do with you, Jesus? We know who you are, the Holy One of God.” Winds bear witness, rebuked and silenced; five loaves bear witness, multiplied for five thousand. The holy wood of the cross bears witness, seen among us to this day, and from here already filling almost the whole world through those who in faith take pieces of it. The palm tree in the valley bears witness, which supplied the branches to the children who then hailed him. Gethsemane bears witness, all but showing Judas still to those who reflect. This holy Golgotha, rising above us, bears witness to the sight. The tomb of holiness bears witness, and the stone that lies there to this day. The sun now shining bears witness, which was eclipsed then at the time of the saving passion; the darkness bears witness, which came then from the sixth hour to the ninth; the light bears witness, which shone forth from the ninth hour until evening. The holy Mount of Olives bears witness, from which he went up to the Father; the rain clouds bear witness, which received the Master; and the gates of heaven bear witness, which received the Master, of which the Psalmist said, “Lift up your gates, O rulers, and be lifted up, eternal gates, and the King of glory shall come in.” Those who were once enemies bear witness, one of whom is the blessed Paul, an enemy for a short time but a servant for a long time. The twelve apostles bear witness, who proclaimed the truth not only in words, but also by their own tortures and deaths. The shadow of Peter bears witness, which healed the sick in the name of Christ. The handkerchiefs and aprons bear witness, which healed in like manner … by the power of Christ through Paul at that time. Persians and Goths and all those from the Gentiles bear witness, dying for him whom they have not seen with eyes of flesh; … who to this day through the faithful … bear witness; demons being driven out bear witness. … [20] So many and so varied witnesses there are, and more: is Christ, so witnessed, still disbelieved? If anyone, then, did not believe before, let him believe now; and if he was a believer before, let him receive a greater increase of faith, believing in our Lord Jesus Christ, and let him know whose name he bears. You have been called a Christian: spare the name; let not our Lord Jesus Christ, the Son of God, be blasphemed because of you; but rather let your good works shine before men, so that the men who see them may glorify in Christ Jesus our Lord the Father who is in heaven; to whom be glory, now and to the ages of ages. Amen. ### Scripture references - Acts 9:21: quotation, high confidence - Acts 26:14: quotation, high confidence - 1 Cor 15:9: quotation, high confidence - 1 Tim 1:13: allusion, high confidence - Matt 5:17: allusion, high confidence - 1 Tim 1:14: quotation, high confidence - Matt 3:16: allusion, high confidence - Matt 3:17: allusion, high confidence - Luke 1:26: allusion, high confidence - Luke 2:29: quotation, high confidence - Luke 2:30: quotation, high confidence - Luke 2:31: quotation, high confidence - Luke 2:36: allusion, high confidence - Matt 11:11: allusion, high confidence - Mark 1:24: quotation, high confidence - Mark 4:39: allusion, high confidence - Matt 14:21: allusion, high confidence - John 12:13: allusion, high confidence - Matt 27:45: allusion, high confidence - Acts 1:9: allusion, high confidence - Acts 1:12: allusion, high confidence - Ps 24:7 (23:7 LXX): quotation, high confidence - Acts 5:15: allusion, high confidence - Acts 19:12: allusion, high confidence - Matt 5:16: quotation, high confidence ### Translation notes - Contains sections 19 and 20, not separated in the scan. Several lines near the end of section 19 are lost or illegible in the scan (marked “…”). - Acts 9:21; 26:14; 1 Cor 15:9; 1 Tim 1:13; Matt 5:17; 1 Tim 1:14; Matt 3:16–17; Luke 1:26; Luke 2:28–32, 36–37; Matt 11:11; Mark 1:24; Mark 4:39; Matt 14:21; John 12:13; Matt 27:45; Acts 1:9, 12; Ps 24:7 (LXX 23:7); Acts 5:15; 19:12; Matt 5:16. - Theotokos (“God-bearer”) is Cyril's title for the Virgin. The wood of the cross, Golgotha, the tomb and the Mount of Olives are named as the places in and near the church where the lectures were given; the distribution of fragments of the cross is Cyril's own report. ### Citation (SBL) Cyril of Jerusalem, Cat. 10.18 (PG 33:684c–689d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/10-1/#p-10-18). ## Catechetical Lecture 11.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-1 - Source: PG 33:692c–692d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is not one of the many anointed figures of the Old Testament but the true Christ, priest from the Father, as the Creed's next clause shows. ### Greek text Ὅτι μὶν εἷς Ἰησοῦν Χριστὸν ἐλπίζομεν, αυξρκως κατᾶ δύναμιν ἡμῖν εἴρηται, διὰ τῶν χθὲς μῖν παραδεδομένων. Οὐχ ἁπλῶς δὲ εἰς Χριστὸν Ἰη- 36v πιστευτέον, οὐδὲ ὡς εἷς ἕνα τῶν πολλῶν καταρηστικῶς καλουμένων χριστῶν, παραδακτὲον. Ἐκεῖη μὲν γὰρ ἦσαν χριστοὶ τυπικοὶ, οὗτος δὲ Χριστὸς ληθής, οὐκ ἐξ ἀνθρώπων ἐκ προκοπῆς εἷς ἱερωύνην ἀνελθὼν, ἀλλʼ ἀεὶ τὸ τῆς ἱερωσύνης πατρόθεν χων ἀξίωμα. Καὶ διὰ τοῦτο προασφαλιζομὲνη ή-πίme, ἵνα μὴ τῶν ψιλῶν χριστῶν ὑποπτεύσωμεν Et“: προστίθησι τῇ τῆς πίστεως ἐπαγγελίᾳ, ὅτι πιστώοΣ ιεν εἷς ἕνα Κύριον Ἰησοῦν Χριστὸν, τὸν Υἱὸν τοι) ### English translation (Claude) That we hope in Jesus Christ has been said to you sufficiently, as far as we were able, in what was handed on to you yesterday. But we must not simply believe in Christ Jesus, nor receive him as one of the many who are loosely called christs. For they were christs in figure, but he is the true Christ, who did not rise from among men to the priesthood by advancement, but always has the dignity of the priesthood from the Father. And for this reason the Creed, guarding us beforehand lest we suspect him to be one of the mere christs, adds to the profession of faith that we believe “in one Lord Jesus Christ, the Son of …” ### Translation notes - “Christs”: the anointed priests and kings of Israel. The last words of the section are lost in the scan. ### Citation (SBL) Cyril of Jerusalem, Cat. 11.1 (PG 33:692c–692d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-1). ## Catechetical Lecture 11.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-2 - Source: PG 33:692d–693a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is Son of God by nature and only-begotten, without brothers, named Son by the Father himself. ### Greek text Υἱὸν δὲ πάλιν ἀκούων, μὴ νομίσῃς θετὸν, ἀλλὰ υσικὸν Υῖὸν, ru» μονογενῆ, ἀδελφὸν ἕτερον οιξκ χοντα· διὰ τοῦτο γὰρ καλεῖται Μονογενὴς, δτιεῖε δτῆς θεότητος ἀξίωμα, καὶ τὴν ἐκ Πατρὸς γέννηιν, ἀδελφὸν οὐκ ἔχει. Υἳὸν δὲ τοῦ Θεοῦ καλοῦμξν ὖτὸν οὐκ ἀφʼ ἑαυτῶν, ἀλλὰ γὰρ αὐτοῦ τοῦ Harpe: δθό etith Χριστὸν, Υἱὸν ὀνομάσαντος· ἀληθὴς δὶ προσηγορία, ἡ ὲκ πατέρων τοῖς τέκνοις ἐπιτιθεμὲνη. ### English translation (Claude) And again, when you hear “Son,” do not think of an adopted son, but a Son by nature, an only-begotten Son, having no other brother. For this is why he is called Only-begotten: because in the dignity of the Godhead and in his begetting from the Father he has no brother. And we call him Son of God not on our own account, but because the Father himself named Christ his Son; and a true name is the one that fathers give their children. ### Citation (SBL) Cyril of Jerusalem, Cat. 11.2 (PG 33:692d–693a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-2). ## Catechetical Lecture 11.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-3 - Source: PG 33:693a–696b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter's confession, revealed by the Father, shows that Christ is Son of God by nature; he is firstborn and Son in a sense unlike Israel or others called sons. ### Greek text Ἑνηνθρώπησε τότε ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ἀλλʼ ὑπὸ τῶν πολλῶν ἠγνοεῖτο· διδάξαι δὲ βουλόμενος τὸ ἀγνοούμενον, συναγαγὼν τοὺς patintia, ἠρώτα· Τίνα με λέγουσιν εἶναι τὸν Υιὸν τοῦ ἆνθρώπου; οὐ κενοδοξῶν, ἀλλὰ τὴν ἀλήθειαν αὐτοῖς δεῖξαι βουλόμενος· ἳνα μὴ Θεῷ Θεοῦ μονογενεῖ νεηηοιιιιβῦντες ὡς ἀνθρώπου τινὸς ψιλοῦ καταφρονήσωσιν. Εἶπόντων δὲ ἐκείνων, δτι Οἳ μὲν Ηλίαν, οἱ δὲ Ἰερεμίαν· ἔφη πρὸς αὐτούς· Ἐκεῖ-ι vos μὶν μὴ εῐδότες, συγγνωστοί ὑμεῖς δὲ οἱ ἀπόστολοι, οἱ ἐπὶ τῷ ὀνόματί μου λεπροὺς καθαρίζονuc, καὶ δαιμόνια ἐκβάλλοντες, καὶ νεκρους ἐγείροντες, οὐκ ὀφείλετε τοῦτον ἀγνοεῖν, διʼ ὅν ποιεῖτε τὰ θαυμάσια, Πάντων δὲ ἆποσιωπησάντων (ὑπὲρ ἄνθρωπον γὰρ ἦν τὸ μάθημα), Πέτρος ὁ πρωτοστάτης τῶν ἀποστόλων, καὶ τῆς Ἐκκλησίας κορυφαῖος κῆρυξ, οὐχ εὑρεσιλογίᾳ χρησάμενος, οὐδʼ ἀνθρωπίνῳ λοίγιομῷ πεισθεὶς, ἀλλὰ πατρόθεν φωτισθεὶς τήν διάνοιαν, φησὶ πρός αὐτόν· Σὺ εἴ ὁ Χριστὸς, οὐχ ἁπλῶς, ἀλλʼ, ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος- καὶ μακαρισμὸς ἰωολουθεῖ τῷ ῥήμάτι (ἦν γὰρ καὶάληθῶς ὑπὲρ ἄνθρωπον), καὶ σφραγὶς ἐπὶ τῷ ῥηθέντι, ὅτι Πατήρ ἦν ὁᾶποκαλύψαςʼ λέγει γὰρ ὁ Σωτήρ. Μακάριος εἴ, Σίμων Βαριωνᾶ, δτι σὰρξ καὶ nitu οὐκ ἂιεκάλυψέ σοιʼ ἀλλʼ ὁ Πατήρ μου ὁ ἐν τοῖς οὐρανοῖς Ὁ τοίνυν γνωρίζων τὸν Κύριον ἡμῶν1ηονοῦν Χριστὸν τὸν Υἱὸν τοῦ Θεοῦ, τῆς μακαριότητος μετέχει· ὁ δὲ ἀρνούμενος τὸν Υἱὸν τοῦ Θεοῦ, δείλαιός in; ui ἅθλιος. Δʼ. Υἳὸν δὲ πάλιν ἀκούων, μὴ καταχρηστικῶς hanc μόνον· ἀλλὰ Υἲὸν ἀληθῶς, Υἱὸν φυσικὸν, ἄναρχον· οὐκ ἐκ δουλείας εἰς προκοπὴν υἱοθεσίας uomitu, ἀλλὰ Υἱὸν ἀεὶ γεννηθέντα ἀπεριεργάηῳ καὶ ἀκαταλήπτῳ τῃ γεννήσει. Καὶ πρωτότοκον ὁμοίως ἀκούων, μή νομίσῃς εἶναι κατά τοὺς ἀνθρώπους. Οἱ μὶν γὰρ ὲν ἀνθρώποις πρωτότοκοι, καὶ ἄλπους ἔχουσιν ἀδελφοὺς, καὶ που γὲγραπταν Υἱὸς πρωτότοκος μου Ἰσραήλ· ἀλλʼ, ὡς 6 Ῥουβὴν, πρωτότοκος ἦν ἔχπεπτωκὼς 6 Ἰσραήλ.Ἐκεῖνος μὲν γὰρ ἀνέβη ἐπί τὴν κοίτην τοῦ πᾶτρόςʼ 6 δὲ Ἰσραήλ τὸν rte». τοῦ Πατρὸς ἐκβαλών ἐκ τοῦ ἀμπελῶνος, ἕσταύρωσε. Καὶ πρὸς ἄλλους δὲ φησιν ἡ Γραφή. ἴίοίίστε Κυρίου τοῦ Θεοῦ ὑμῶν· καὶ ἀλλαχοῦ· Ἐγὼ εἶπασ Θεοί ἐστε, καὶ υἱοὶ Ὑψίστου πάντες. ### English translation (Claude) Our Lord Jesus Christ had then become man, but by the many he was not known. Wishing to teach what was not known, he gathered his disciples and asked, “Who do men say that I, the Son of Man, am?”: not from vainglory, but wishing to show them the truth, so that while living with God, the only-begotten of God, they might not despise him as though he were a mere man. And when they said, “Some say Elijah, others Jeremiah,” he said to them, “They may be pardoned, since they do not know; but you, the apostles, who in my name cleanse lepers and cast out demons and raise the dead, ought not to be ignorant of him through whom you work these wonders.” And when all fell silent (for the lesson was beyond man), Peter, the foremost of the apostles and chief herald of the Church, using no clever invention and not persuaded by human reasoning, but with his mind enlightened by the Father, says to him, “You are the Christ,” and not only that, but “the Son of the living God.” And a blessing follows the word (for it truly was beyond man), and a seal on what was said, that it was the Father who had revealed it. For the Saviour says, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.” He, then, who acknowledges our Lord Jesus Christ as the Son of God shares in the blessedness; but he who denies the Son of God is wretched and miserable. [4] Again, when you hear “Son,” do not take it only in a loose sense, but as Son in truth, a Son by nature, without beginning: not one who passed from servitude to the advancement of adoption, but a Son eternally begotten by an inscrutable and incomprehensible begetting. And likewise, when you hear “firstborn,” do not think it is as among men. For the firstborn among men also have other brothers. And it is written somewhere, “Israel is my firstborn son”; but Israel, like Reuben, was a firstborn who fell from his place. For Reuben went up to his father's bed; and Israel cast the Son of the Father out of the vineyard and crucified him. And to others too the Scripture says, “You are sons of the Lord your God”; and elsewhere, “I said, You are gods, and all of you sons of the Most High.” ### Scripture references - Matt 16:13: quotation, high confidence - Matt 16:14: allusion, high confidence - Matt 16:16: quotation, high confidence - Matt 16:17: quotation, high confidence - Exod 4:22: quotation, high confidence - Gen 49:4: allusion, high confidence - Gen 35:22: allusion, medium confidence - Matt 21:39: allusion, high confidence - Deut 14:1: quotation, high confidence - Ps 82:6 (81:6 LXX): quotation, high confidence ### Translation notes - Contains section 4, not separated in the scan; section 4 continues in 11.4. - Matt 16:13–17; Exod 4:22; Gen 35:22; 49:4; Matt 21:39; Deut 14:1; Ps 82:6 (LXX 81:6). The sentence on Israel is Cyril's own polemic, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 11.3 (PG 33:693a–696b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-3). ## Catechetical Lecture 11.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-4 - Source: PG 33:696b–696c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unlike those who were given the name of sons, the Son was begotten eternally, like the Father in all things: light from light, God from God. ### Greek text οὐκ ἐγέννησα. Ἐκεῖνοι, ἐν τῷ εἳπεῖν τὸν Θεὸν, τήν υἱοθεσίαν προσέλαβον ἤν οὐκ εἶχον· οὗτος δὲ οὐκ ἄλλο τι ὢν, ἃλλο τι ἰγεννήθη· ἀλλά Υἱὸς τοῦ Πατρὸς ἐξ ἀρχῆς ίγεννήθη, ὑπεράνω πάσης ἀρχῆς καὶ αἰώνων τυγχάνων Υἱὸς τοῦ Ila-:96: ἐν πᾶσιν ὅμοιος τῷ γεγεννηκότιʼ ἀΐδιος ἐξ ἀϊδίου Πατρὸς, ζωὴ ἐκ ξωῆς γεγεννημένος, καὶ φῶς ἐκ φωτὸς, καί ἀλήθεια te ἀληθείας, καὶ σοφία ἐκ σοφίας, καὶ βασιλεὺς ἐκ βασιλέως, καὶ Θεὸς ἐκ Θεοῦ, καὶ δύναμις ἐκ δυνάμεως. ### English translation (Claude) … not “I begot.” They, when God spoke, received a sonship which they did not have; but he was not begotten something other than what he was: he was begotten Son of the Father from the beginning, being above every beginning and all ages, Son of the Father, like in all things to him who begot him; eternal from an eternal Father, life begotten from life, and light from light, and truth from truth, and wisdom from wisdom, and king from king, and God from God, and power from power. ### Scripture references - Ps 82:6 (81:6 LXX): allusion, high confidence ### Translation notes - Continues the printed section 4 from 11.3; a line is lost in the scan at the start (“[I said],” on Ps 82:6). ### Citation (SBL) Cyril of Jerusalem, Cat. 11.4 (PG 33:696b–696c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-4). ## Catechetical Lecture 11.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-5 - Source: PG 33:696c–697b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is son of David in time according to the flesh, but Son of God eternally and spiritually, in a begetting no one can describe. ### Greek text Ἐὰν τοίνυν ἀκούσῃς τοῦ Εὓαγγελίου λὲγοντος,. Βίβλος γεννήσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαβὶδ, υἷοῦ Ἀβραὰμ, τὸ κατὰ σάρκα νόησον. Υἱὸς μὲν γὰρ Δαβἓδ ἰπὶ συντελείᾳ τῶν αἰώνων, Υίὸς δὲ Θεοῦ πρὸ πάντων τῶν αίώνων, ἆνάρχως. Κάκεῖνο μὲν προσέλαβεν, ὅ· περ οὐκ εἴχεʼ τοῦτο δὲ 6' ἔχει, ἀϊδίως ἔχει, γεννηθεὶς ἐκ Πατρός.Δύο ἔχει «utpar ἕνα τὸν Δαβὶδ κατὰ σάρκα, καὶ ινα τον Θεὸν Πατέρα θεϊκῶς Ἀλλὰ τὸ μὶν κατᾶ τὸν Δαβὶδ, καὶ γρόνῳ ὑποβάλλεται καὶ ψηλαφᾶται καὶ γενεαλοεῖταιο τὸ δὶ κατὰ τὴν θεότητα, οὔτε Ᾰρόνῳ δποῦἀλλεται οὔτε τόπῳ, οὕτε γενεαλογεῖται· γὶρ γενεὰν αὐτοῦ τις διηγήσεται; Πνεῦμα ὁ 6 δπνεῦμι ὧν, πνευματικῶς ἐγέννησεν ὡς ἀσώμσ ἆπεριὲργαστον καὶ ἀκατάληπτον γέννησιν. Υἱὸς αὐτὸς λέγει περὶ τοῦ Πατρός· Κύριος εʼ πρὸς με· Υἱός μου εἴ σὺ, ἐγὼ σήμερον γεγέννηκά Τὸ δὲ, σήμερον, οὗ πρόσφατον, ἀλλʼ ἀΐδιον· τήμερον, ἄχρονον, πρὸ πάντων τῶν αἰώνων· Ἐκ γ τρὸς πρὸ ἒωσφόρου ἐγέννησά σε. ### English translation (Claude) If, then, you hear the Gospel saying, “The book of the genealogy of Jesus Christ, son of David, son of Abraham,” understand it according to the flesh. For he is Son of David at the end of the ages, but Son of God before all ages, without beginning. The one he took on, which he did not have; the other, which he has, he has eternally, being begotten of the Father. He has two fathers: one, David, according to the flesh, and one, God the Father, in a divine way. What is according to David is subject to time, can be touched, and is traced by genealogy; but what is according to the Godhead is subject neither to time nor to place, nor is it traced by genealogy: “for who shall declare his generation?” God is spirit; he who is spirit begot spiritually, as incorporeal, by an inscrutable and incomprehensible begetting. The Son himself says of the Father, “The Lord said to me, You are my Son; today I have begotten you.” And this “today” is not recent but eternal: a timeless today, before all ages. “From the womb, before the morning star, I begot you.” ### Scripture references - Matt 1:1: quotation, high confidence - Isa 53:8: quotation, high confidence - John 4:24: allusion, high confidence - Ps 2:7: quotation, high confidence - Ps 110:3 (109:3 LXX): quotation, high confidence ### Translation notes - Matt 1:1; Isa 53:8; John 4:24; Ps 2:7; Ps 110:3 (LXX 109:3). ### Citation (SBL) Cyril of Jerusalem, Cat. 11.5 (PG 33:696c–697b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-5). ## Catechetical Lecture 11.6 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-6 - Source: PG 33:697b–700b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture calls Christ the only-begotten Son, Son by nature, whose spiritual begetting involves no time, change or growth toward perfection. ### Greek text Πίστευσον τοίνυν εἷς Ἰησοῦν Χριστὸν Υἱὲ θεοῦ ζῶντος, Υῖὸν δὲ μονογενῆ, κατὰ τὸ Elia λιον, τὸ λέγον· Οὕτω γὰρ ἠγάπησεν ὁ Θεὸς κόσμον, ὥστε τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ ἒ κεν· ἵνα ὸ πιστεύων εἷς αὐτὸν μή ἀπόλι ἆλΛʼ ἔχῃ ζωήν αἰώνιον· καὶ πάλιν· Ὁ me": εἷς τὸν Υἱὸν, οὐ κρίνεται, ἀλλᾶ μεταβέβηκεν τοῦ θανάτου εἰς τήν ζωήν· ὁ δὲ ἀπειθῶν τῷ οὔκ ὄψεται τὴν ζωὴν, ἀλλʼ ἡ ὀργὴ τοῦ Θεοῦ νιι ἐπʼ αὐτὸν, δτι οὐκ ἐπίστευσεν εἷς τὸν τοῦ θεοῦ τὸν μονογενῆ, Περὶ οὗ μαρτυρῶν ὁ Ἰ( γης Καὶ ἐθεασάμεθα τὴν δόξαν αὐ δόξαν Μονογενοῦς παρά Πατρός· πλήρης ξ ριτος καὶ ἀληθείας· ὅν τρέμοντες οἱ δαίμοκ ιλεγνν Ἔα, τί ἡμῖν καὶ σοὶ, Ἰησοῦ Υἱὲ τοῦ Θεοῦ τοῦ ωηο( ε mw · ζ-Ζζοὶἳὶς τοίνυν τοῦ Θεοῦ ἐστι φύσει, καὶ οὐ es γενινηοιῖς ὲκ Πατρός. Καὶ ὁ μὲν ἀγαπῶν τὸν γενι ἀντα, ἀγαπᾷ καὶ τὸν γεγεννημένον ἐξ αὐτοῦʼ 6 δὶ ἀθετῶν τὸν γεγεννημένον, ἀναπέμπει τὴν ὕβριν εἷς ὸν γεγεννηκότα. Γεννῶντα δὲ Θεὸν ὅταν ἀκούσῃς t2), μὴ καταπέσῃς εἷς σώματα, μή φθαρτὴν γέννησιν ὑπολάβῃς, ’ίνα μή ἀσεβήσῃς. Πνεῦμα 6 Θεὸς· πνευματική ἠ γέννησις· Τὰ μὶν γὰρ σώματα γεννᾷ σώματαʼ καὶ χρεία τοῖς σώμασι γεννωμένοις χρόνον μεσιτεύειν. Μεσίτης δὶ τῆς ἐκ Πατρὸς Υἱοῦ γεννήσεως χρόνος οὐκ ἔστι. Καὶ ὦδε μὶν γεννᾶται τὸ γεννώμενον ἀτελὲς, 6 Υἱὸς δὲ τοῦ Θεοῦ τέλειος ἐγεννήθη ὅπερ γὰρ νῦν ἔστι, τοῦτο καὶ ἐξ ἀρχῆς ἐστι, γεγεννημένος ἆνάρχως. Ἡμεῖς γεννώμεθα, ἐξ ἀμαθείας νηπιώδους εἷς λογιότητα μεταβαίνοντες· ἀτελὴς, ἄνθρωπε, ἡ σὴ γέννησιςο ἐκ προκοπῆς γὲρ ἡ πρόσληψις. Ἐκεῖ δὲ οὕτω μὴ νόμιζε, μηδὲ seu. νειαν. ματηγόρει τοῦ γεγεννηκότος. Eli γὰρ quid; ,ιὲν ἐγέννησε, χρόνῳ δὲ τοῦτο προσέλαβε τὸ (τέλειον, ἀσθένειαν κατηγορεῖς τοῦ γεγεννηκότος· εἴ γε ὅ χρόνος ὕστερον ἐχαρισατο, κατᾶ σὶ τοῦτο ἐξ ἀρχῆς ὁ γεννήτωρ οὐκ ἔχαρισατο. ### English translation (Claude) Believe, then, in Jesus Christ, Son of the living God, and only-begotten Son, according to the Gospel which says, “For God so loved the world that he gave his only-begotten Son, so that whoever believes in him should not perish but have eternal life”; and again, “He who believes in the Son is not judged, but has passed from death to life; but he who disobeys the Son shall not see life, but the wrath of God remains on him, because he has not believed in the only-begotten Son of God.” John bears witness concerning him, saying, “And we beheld his glory, glory as of the only-begotten from the Father, full of grace and truth”; and trembling before him the demons said, “Ah, what have we to do with you, Jesus, Son of the living God?” [7] He is, then, the Son of God by nature, and not by adoption, begotten of the Father. And he who loves the begetter loves also the one begotten of him; but he who rejects the begotten sends the insult back to the begetter. And when you hear of God begetting, do not sink down to bodies, and do not suppose a corruptible begetting, lest you fall into impiety. God is spirit; the begetting is spiritual. For bodies beget bodies, and in the begetting of bodies time must intervene; but no time intervenes in the begetting of the Son from the Father. And here below what is begotten is begotten imperfect; but the Son of God was begotten perfect, for what he is now, that he is from the beginning, begotten without beginning. We are begotten and pass from childish ignorance to reason; your begetting, O man, is imperfect, for your growth comes by advancement. But do not think it is so there, and do not accuse the begetter of weakness. For if what he begot was imperfect, and acquired its perfection in time, you accuse the begetter of weakness; since, by your account, the begetter did not grant from the beginning what time granted afterwards. ### Scripture references - John 3:16: quotation, high confidence - John 3:18: quotation, high confidence - John 5:24: quotation, high confidence - John 3:36: quotation, high confidence - John 1:14: quotation, high confidence - Mark 5:7: quotation, medium confidence - 1 John 5:1: quotation, high confidence - John 4:24: allusion, high confidence ### Translation notes - Contains section 7, not separated in the scan. The OCR is broken in several lines; the sense is clear. - John 3:16; 3:18; 5:24; 3:36; 1:14; Mark 5:7 (Luke 8:28); 1 John 5:1; John 4:24. ### Citation (SBL) Cyril of Jerusalem, Cat. 11.6 (PG 33:697b–700b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-6). ## Catechetical Lecture 11.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-8 - Source: PG 33:700c–700d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Father's begetting of the Son, unlike Abraham's of Isaac, involves no ignorance or deliberation in time: the Father always has the Son. ### Greek text Μὴ τοίνυν ἀνθρωπίνην εἶναι νομίσῃς τὴν γέν· νησιν, μηδὲ ὥσπερ ἐγέννησεν Ἀβραὰμ τὸν Ἰσαάκ. Ἀβραὰμ γὰρ τὸν Ἰσαὰκ ἐγέννησενο ἀλλʼ οὐχ ὅνπερ ἐβούλετο ἐγέννα, ἀλλʼ ὸνπερἃλλος ἐχαρίζετο. Τοῦδὶ Θεοῦ καὶ Πατρὸς γεννῶντος, οὕτε ἅγνοιά ἐστιν οὔτε σκέψις ἐν μέσῳ. Τὸ γὰρ εἰπεῖν, ὅτι ἠγνόει τὸ γεννώμενον, ἀσέβεια μεγίστη· καὶ τὸ εἰπεῖν, ὅτι χρόνοις σκεψάμενος, ὕστερον πατὴρ ἐγένετο, τῆς αὐτῆς ἀσεβείας ἐστίν. Οὐ γὰρ πρότερον ὢν 6 Θεὸς ἅπαιςι ὕστερον ἐν χρόνοις ἐγένετο πατήρ· ἀλλʼ ἀεὶ ἔχει τὸν Υἱὸν, γεννήσας αὐτὸν οὐχ ὡς ἅνθρωποι ἀνθρώπους, ἀλλʼ ὥς αὐτὸς οἶδεν μόνος, 6 γεννήσας αὐτὸν πρὸ πάντων τῶν αἰώνων Θεὸν ἀληθινόν. ### English translation (Claude) Do not think, then, that the begetting is human, nor as Abraham begot Isaac. For Abraham begot Isaac, but he begot not whom he wished, but whom another granted. But when God the Father begets, there is neither ignorance nor deliberation in between. For to say that he did not know what was being begotten is the greatest impiety; and to say that after deliberating over a time he afterwards became Father belongs to the same impiety. For God was not first childless and afterwards in time became Father; he always has the Son, having begotten him not as men beget men, but as he alone knows, who begot him before all ages, true God. ### Scripture references - Gen 21:2: allusion, medium confidence ### Translation notes - The argument is directed against Arian views that the Son came to be after the Father, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 11.8 (PG 33:700c–700d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-8). ## Catechetical Lecture 11.9 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-9 - Source: PG 33:700d–701b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is Son by nature, not as disciples are begotten by teachers or as the baptized become sons by adoption; the Father's voice at the baptism declares an existing sonship. ### Greek text Θεὸς γὰρ ἀληθινὸς ὢν ὁ Πατὴρ, ὅμοιον ἑαντῷ ἐγέννα τὸν Ῠὶὸν, Θεὸν ἀληθινόν· odi ὡςδιδάσκαέξξ γεννῶσι μαθητὰς, οὐχ ὡς Παῦλός φησί Vri-Myl?" ’ίὰρ Χρίάῶ Ἰησοῦ διᾶ τοῦ Εὖαγγελίου ἑγὼ-’ὑφ έγέννηισα. Ὧδε. μὶν γὰρ 6 μὴ κατὰ φύσιννυῖδςῶνν διὰ τῆς μαθητείας υἱὸς ἐγένετο· licet δὶ φυσικὸς υἱὸς,ἀληθὴς υἱός· οὐχ ὡς ὑμεῖς, οῖ φωτιζόμενοι, νῦν γίνεσθε υἱοὶ τοῦ Θεοῦ· γίνεσθε γὰρ καὶ ὑμεῖς υἱοί· ἀλλὰ θέσει κατὰ χάριν, ὡς γέγραπται· '0σοι δὶ ἔλαβον αὐεὸν, ἔδῶκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι, τοῖς πιστεύουσιν είς τὸ ὄνομα αὐτοῦ· οἷʼ οὐκ ἒξ αἱμάτων. οὐδὲ ἐκ θελήματος σαρκὸς, οὐδὲ ἐκ θελήματος ἀνδρὸς, ἀλλʼ ἐκ Θεοῦ ἐγεννήθησαν. Καὶ ἡμεῖς μὶν γεννώμεθα ἐξ ὕδατος καὶ πνεύματος· οὐχ οὕτω δὶ ἐγεννήθη Χριστὸς ἐκ Πατρός. Κατὰ τὸν καιρὸν γὰρ τοῦ βαπτίσματος προσφωνῶν, καὶ λέγων, Οὗτός ἐστιν 6 Υἱός μου, οὐκ εἶπεν, Οὗτος νῦν γέγονεν Υἱός μου, ἀλλʼ Οὗτός ἐστιν 6 Υἱός μου· τίνα δηλώσῃ, ὃτι καὶ πρὸ τῆς τοῦ βαπτίσματος ἐνεργείας Υἱὸς ἦν· ### English translation (Claude) For the Father, being true God, begot the Son like himself, true God; not as teachers beget disciples, not as Paul says to some, “For in Christ Jesus I begot you through the gospel.” For there one who was not a son by nature became a son through discipleship; but here he is a natural son, a true son. Not as you who are being enlightened now become sons of God; for you too become sons, but by adoption, by grace, as it is written, “But as many as received him, to them he gave power to become children of God, to those who believe in his name; who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.” And we are born of water and Spirit; but Christ was not so begotten of the Father. For at the time of the baptism, when he spoke to him and said, “This is my Son,” he did not say, “This has now become my Son,” but “This is my Son,” to show that he was Son even before the working of baptism. ### Scripture references - 1 Cor 4:15: quotation, high confidence - John 1:12: quotation, high confidence - John 1:13: quotation, high confidence - John 3:5: allusion, high confidence - Matt 3:17: quotation, high confidence ### Translation notes - “You who are being enlightened” (οἱ φωτιζόμενοι): the candidates for baptism to whom the lectures were given. - 1 Cor 4:15; John 1:12–13; John 3:5; Matt 3:17. ### Citation (SBL) Cyril of Jerusalem, Cat. 11.9 (PG 33:700d–701b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-9). ## Catechetical Lecture 11.10 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-10 - Source: PG 33:701b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son is not like a spoken word that vanishes but a living, subsisting Word, eternally begotten, who creates, descends, ascends and reigns. ### Greek text Ἐγέννησενᾼὸνῐῐατὴρ τὸν Υἱὸν, οὐχ ὡς ἐν ἀνθρῶποις γεννᾷ νοῦς λόγον. Ὁ μὲν γὰρ νοῦς ἐν ἡμῖν ἰνυπόστατός ἐστιν· 6 δὲ λόγος, λαληθεὶς καὶ είς ἀέρα διαχυθεὶς ἀπόλλυται. Ἡμεῖς δὲ οἴδαμεν τὸν Χριστὸν γεννηθέντα λόγον οὗ προφορικὸν, ἀλλὰ λόγον ἑνυπόστατον καὶ ζῶντα· οὗ χείλεσι λαληθὲντα καὶ διαχυθὲντα, ἀλλʼ ἐκ Πατρὸς ἀϊδίως καὶ ἀνεκφράστως, καὶ ἰν ὑποστάσει γεννηθέντα. Ἐν ἀρχῇ γὰρ ἦν 6 Λόγος, καὶ 6 Λόγος ἦν πρὸς τὸν Θεὸν, καὶ θεὸς ἦν 6 Λόγος ἐν δεξιᾷ καθεζόμενος. Λόγος νοῶν τοῦ Πατρὸς τὸ βούλημα, καὶ δημιουργῶν τὰ πάντα τῷ ἐκείνου νεύματι· Λόγος 6 καταβὰς καὶ ἀναβάς· 6 γὰρ προφορικὸς, λαλούμενος οὐ καταβαίνει οὐδὲ ἀναβαίνει· Λόγος λαλῶν, καὶ λέγων· "A ἑώρακα παρὰ τῷ Ηατρί μου, ναῦτα λαλῶ. Λόγος ἐξουσιαστιχὸς, καὶ βασιλεύων τῶν πάντων· πάντα γὰρ τῷ Υἱῷ παραδέδωκεν 6 Πατὴρ. ### English translation (Claude) The Father begot the Son, not as among men the mind begets a word. For the mind in us has real subsistence, but the word, once spoken and scattered into the air, perishes. But we know Christ to have been begotten as a Word, not uttered, but a Word subsisting and living; not spoken by lips and scattered, but begotten of the Father eternally and ineffably, and in subsistence. For “in the beginning was the Word, and the Word was with God, and the Word was God”: seated at the right hand; the Word who understands the Father's will and creates all things at his assent; the Word who came down and went up (for the uttered word, when spoken, neither comes down nor goes up); the Word who speaks and says, “What I have seen with my Father, these things I speak”; the Word who has authority and reigns over all things; for the Father has handed all things over to the Son. ### Scripture references - John 1:1: quotation, high confidence - Eph 4:10: allusion, medium confidence - John 8:38: quotation, high confidence - John 3:35: allusion, high confidence ### Translation notes - Cyril contrasts the “uttered” word (λόγος προφορικός) with a Word “having subsistence” (ἐνυπόστατος). - John 1:1; Eph 4:10 (John 3:13); John 8:38; John 3:35 (Matt 11:27). ### Citation (SBL) Cyril of Jerusalem, Cat. 11.10 (PG 33:701b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-10). ## Catechetical Lecture 11.11 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-11 - Source: PG 33:701b–705a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No creature, neither earth, sun, heavens nor the highest angels, knows how the Father begot the Son. ### Greek text Ἐγὲννησε τοίνυν αὐτὸν 6 Πατήρ, οὐχ οδτως ὡς ἂν τις νοήσειεν ἀνθρώπων, ἀλλʼ ὡς οἶδεν αὐ· τὸς μόνος. Οὐ γὰρ τὸ, πῶς ἐγέννησεν, εἷπεῖν ἑπαγγελλόμεθα· ἀλλὰ τὸ, οὐχ οὕτως, διαβεβαιούμεθα. Κιὶ οὐχ ἡμεῖς ἀγνοοῦμεν μόνον τὴν ἐκ Πατρὸς τοῦ ὶἽοῦ γέννησιν, ἂλλᾶ καὶ πᾶσα γεννητή φύσις. Ἐκδιήγη. σαι γῇ, ἰάν σοι φράσῃς καὶ ἐὰν ὲξετάσῃς πάντα τὰ ὂντα ἐπὶ τῆς γῆς, οὗ δυνήσεται εἰπεῖν. Ἥ γὰρ γῆ τοῦ οἰκείου κεραμέως καὶ πλάστου τήν ὑπόστασιν λέγειν οὗ δύναται. Οὗ μόνον δὲ γῆ οὐκ οἶδεν, ἀλλʼ οὐδὲ ἥλιοςο τετάρτῃ γὰρ ἡμέρᾳ 6 ἥλιος ἐκτίσθη, τὶ ἐν ταῖς πρὸ αὐτοῦ τρισὶ μὴ γινώσκων 6 δὲ τὲ ἓν τρισὶν ἡμέραις, ταῖς πρὸ αὑτοῦ, μὴ εἰδὼς, αὐτὸν τεν ποιητὴν ἐξειπεῖν οὖ δυνήσεται. Οὐρανὸς τοῦτο oi διηγήσεται· νεύματι γὰρ Πατρὸς ὑπὸ τοῦ Χριστιί καὶ 6 οὐρανὸς ὡς καπνὸς ὶστερεὼθη. Οὗδὶ ol οὖρανοὶ Β τῶν οὐρανῶν διηγήσονται, οὐδὲ τὰ ὕδατατᾶ ὗιτεράνω τῶν οὐρανῶν τοῦτο διηγήσεται. Ti τοίνυν ἀθυμεῖς ἀγνοῶν, ἄνθρωπε, ὅπερ ἀγνοοῦσι καὶ οἱ οὖρανοίςῦό μόνον δὲ οἱ οὐρανοὶ τὴν γέννησιν ἀγνοοῦσιν, ἀλλὰ ui πᾶσα ἀγγελική φύσις. Εἰ γάρ τις (εἴγε ἦν δυνατὸν) ἀναβὰς εἲς πρῶτον οὐρανὸν, καὶ τῶν ἐκεῖ ἀγγέλων κατανοήσας τὴν κατάστασιν, προσελθὼν ἐρωτήσειε, πῶς 6 Θεὸς ἒγὲννησε τὸν ἑαυτοῦ Υἱὸν, ἔροῦσιν ἴσως· Ἐχομεν ὖπὶρ ἡμᾶς μείζονας ἀνωτὲρους, ἐκείνου( ἰρώτησον. Ἀνάόηοι πρὸς δεύτερον οὖρανὸν,καὶτρ1τον φθάσον, εἰ δύνῃ, πρὸς θρόνους καὶ κυριότητα( (δ). ἀρχάς τε καὶ ἐξουσίας· κᾶν πρὸς ἐκείνους δέ τις ’ρ σειεν, ὅπερ ἀδύνατον, κάκεῖνοι παραιτήσονται < διήγησιν οὐδὲ γὰρ οἷʼδασι. ### English translation (Claude) The Father, then, begot him, not in such a way as any man might conceive, but as he alone knows. For we do not undertake to say how he begot him; we affirm only that it was not in this way. And not only are we ignorant of the begetting of the Son from the Father, but so is every created nature. “Speak to the earth, if it will tell you”; and even if you inquire of all the things that are on the earth, they will not be able to tell. For the earth cannot tell the substance of its own potter and fashioner. And not only does the earth not know, but neither does the sun; for the sun was created on the fourth day, without knowing what was made in the three days before it; and he who does not know what was made in the three days before him will not be able to declare the Maker himself. The heaven will not declare this; for at the Father's assent the heaven too was established like smoke by Christ. Nor will the heavens of heavens declare it, nor will the waters above the heavens declare this. Why, then, are you downcast, O man, at being ignorant of what even the heavens do not know? And not only are the heavens ignorant of the begetting, but the whole angelic nature as well. For if someone, were it possible, went up to the first heaven and, observing the order of the angels there, approached and asked how God begot his own Son, they would perhaps say, “We have above us greater and higher ones; ask them.” Go up to the second heaven and reach the third; attain, if you can, to thrones and dominions, principalities and powers; even if someone should reach them, which is impossible, they too will decline to explain, for they do not know. ### Scripture references - Job 12:8: quotation, high confidence - Gen 1:16: allusion, medium confidence - Isa 51:6: allusion, medium confidence - Ps 148:4: allusion, high confidence - 2 Cor 12:2: echo, medium confidence - Col 1:16: allusion, high confidence ### Translation notes - Job 12:8 (LXX); Gen 1:16–19; Isa 51:6 (LXX); Ps 148:4; 2 Cor 12:2; Col 1:16. ### Citation (SBL) Cyril of Jerusalem, Cat. 11.11 (PG 33:701b–705a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-11). ## Catechetical Lecture 11.12 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-12 - Source: PG 33:705a–708d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who cannot explain the angels should not pry into the Son's begetting, which even Scripture does not describe; it is enough to confess one unbegotten Father and one Son eternally begotten, true God. ### Greek text Καὶ ἐγὼ τεθαύματα ἀεὶ τῶν τολμηρῶν τή φιλοπραγμοσύνην, τῶν διὰ τῆς νομιζομένης εὖλαόι εἰς ἀσέβειαν ἐκπτιπτόντων. Θρόνους γὰρ καὶ κυρ τητας, τὰ Χριστοῦ ποιήματα, καὶ ἀρχὰς καὶ ἐξουσ ἀγνοοῦντες, αὐτὸν τὸν Ποιητήν φιλοπραγμοι ἐπιχειροῦσιν. Εἱπὲ μοι πρῶτον, ὧ τολμηρότατε διαφέρει θρόνος κυριότητος, καὶ τότε πολυπραγμι τὶ κατᾶ Χριστόν. Εἱπὲ μοι τί μὲν ἐστιν ἀρχὴ, τί ἒξουσὶα,τ( δὶ δύναμις, τί δὲ ἅγγελος· καὶ τ τὸν Ποιητὴν πολυπραγμόνει· πάντα γὰρ διʼ αὐι τητας,ἢ οὐ δύνασαι. Τί ἐστιν ἕτερον γινῶσκον βάθη τοῦ Θεοῦ, εἰ μὴ μόνον τὸ Πνεῦμα τὸ ἅγιον, λαλῆσαν τὰς θείας Γραφάςς ἀλλʼ οὐδʼ αὐτὸ τὸ Πνεῐ τὸ ἅγιον, περὶ τῆς ἐκ Πατρὸς τοῦ Υἱοῦ γεννήσεως ταῖς Γραφαῖς ὲλᾶλησεν Τί τοίνυν πολυπραγμονι ἃ μηδὶ τὸ Πνεῦμα τὸ ἅγιον ἔργαψεν ἐν ταῖς Γραφαῖ δτδι γεγραμμένα μή γινώσκῶν» τὰ μὴ γεγραμμε πολυπραγμονεῖς; Πολλὰ ζητήματά ἐστιν ἐν ταῖς Osi Γραφαῖς· τὸ γεγραμμένον οὐ καταλαμβάνομεν, τί μή γεγραμμένον πολυπραγμονοῦμεν ς Αὕταρκ ᾗμῖν εἰδέναι, δτι Θεὸς ἐγέννησεν Υἱὸν ἕνα μόνε οῧτιυ ualens; (iligneae: ζωοποιεῖ. Οὔτε ὁ γεννή. σας ἐζημιώθη τι, οὔτε λείπει τι τῷ γεννηθέντι (οἶδα πολλάκις ταῦτα εἰρηκὼς, ἀλλὰ πολλάκις ταῦτα εἴρῃ. ται ὑπερ τῆς ὑμῶν ἀσφαλείας)· οὕτε ὁ γεννήσας ἔχει πατέρα, οὕτε ὁ γεννηθεὶς ἀδελφὸν ἔχει· οὔτε ὁ γεννήσας εἲς υἱὸν μετεβλήθη, οὔτε ὁ γεννηθεὶς πατὴρ ἐγενετο. Ἐξ ἑνὸς μόνου Πατρὸς, εἷς μονογενὴς Υἱός. Οὔτε δύο ἀγέννητοι, οὔτε δύο μονογενεῖς· ἀλλʼ εἷς ἐστι Πατήρ ἀγέννητος (ἇγὲννητος γάρ ἐστινὸ πατέρα μὴ ἔχων)ο καὶ εἷς ἐστιν Υἱὸς, ἀϊδῐως ἐκ Ηατρὸς γεγεννημένοςο οὐ χρόνοις γεγεννημένος, ἀλλὰ πρὸ αἰώνων γεννηθείςο οὐκ ἐκ προκοπῆς αὐξηθεὶς, ἀλλὰ τοῦτο γεννηθεὶς ὅπερ lari νῦν. ΙΔ“. Πιστεύομεν τοίνυν εἷς τὸν my τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντι Θεὸν ἀληθινόν. Ὀ γὰρ ἀληθὴς Θεός οὗ γεννᾷ ψευδῆ, καθὼς εἳρηται. Οὐδὲ σκεψάμενος, ὕστερον ἐγέννησεν ἀλλʼ ἀϊδίως ἐγέννησεριαὶ πολὺ μᾶλλον τάχιον τῶνήμετᾶρων ῥημάτων ἢ νοημάτων, ἐγέννησεν. Ἡμεῖς μὲν γὰρ ἓν χρόνοις λαλοῦντες χρόνον ἀναλίσκομεν· ἐπὶ δὶ τῆς θείας δυνάμεως, ἄχρονος ἡ γέννησις. Καὶ καθὼς εἴρηται πολλάκις, οὐκ ἐκ τοῦ μὴ ὂντος εἰς τὸ εἶναι τὸν Υἱὸν παρήγαγεν, οὐδὲ τὸν μὴ ὄντα εἷς υἱοθε· σίαν ἢγαγεν ἀλλʼ ἀΐδιος ὥν ὁ Πατὴρ, ἆϊδίως ἐγέννησε καὶ ἀνεκφράστως Υἲὸν ἕνα μόνον, ἀδελφὸν οὐκ ἔχοντα. Οὔτε δύο εἰσὶν ἀρχαί· ἀλλὰ κεφαλὴ τοῦ rio?) ὀ Πατήρ, μία ἡ ἀρχή. Πατήρ γὰρ new ἐγέννησε Θεὸν ἀληθινὸν, Ἐμμανουήλ προσαγορευόμενον· ὃ δὶ Ἑμμανουὴλ μεθʼ ἡμῶν ὁ Θεὸς ἂρ μηνεύεται. ### English translation (Claude) And I have always wondered at the curiosity of the rash, who through what they take for reverence fall into impiety. For while they are ignorant of thrones and dominions, principalities and powers, the works of Christ, they undertake to pry into the Maker himself. Tell me first, most rash man, how a throne differs from a dominion, and then pry into what concerns Christ. Tell me what a principality is, what a power, what a virtue, what an angel; and then pry into their Maker, for all things were made through him. … or you cannot. What else knows the depths of God but the Holy Spirit alone, who spoke the divine Scriptures? But not even the Holy Spirit himself has spoken in the Scriptures about the begetting of the Son from the Father. Why, then, do you pry into what not even the Holy Spirit has written in the Scriptures? You who do not know what is written, do you pry into what is not written? There are many questions in the divine Scriptures; we do not comprehend what is written; why do we pry into what is not written? It is enough for us to know that God begot one only Son. [13] … gives life. Neither did the begetter suffer any loss, nor is anything lacking to the begotten (I know that I have often said this, but it is said often for your safety); neither has the begetter a father, nor the begotten a brother; neither was the begetter changed into a son, nor did the begotten become a father. From one only Father, one only-begotten Son. There are neither two unbegotten nor two only-begotten; but there is one Father, unbegotten (for he is unbegotten who has no father), and there is one Son, eternally begotten of the Father: not begotten in time, but begotten before the ages; not grown by advancement, but begotten what he now is. [14] We believe, then, in the only-begotten Son of God, begotten of the Father, true God. For the true God does not beget a false one, as has been said. Nor did he deliberate and afterwards beget, but he begot eternally, and far more swiftly than our words or thoughts. For we, speaking in time, spend time; but with the divine power the begetting is timeless. And, as has often been said, he did not bring the Son from non-being into being, nor bring one who did not exist into sonship; but the Father, being eternal, eternally and ineffably begot one only Son, who has no brother. Nor are there two first principles; but the head of the Son is the Father: the principle is one. For the Father begot the Son, true God, called Emmanuel; and Emmanuel is interpreted “God with us.” ### Scripture references - Col 1:16: allusion, high confidence - John 1:3: allusion, high confidence - 1 Cor 2:10: allusion, high confidence - 1 Cor 11:3: allusion, medium confidence - Isa 7:14: allusion, high confidence - Matt 1:23: quotation, high confidence ### Translation notes - Contains sections 13 and 14, not separated in the scan. Lines are lost in the scan at the end of section 12 and at the start of section 13 (marked “…”; section 13 opened with John 5:21–26). - Col 1:16; John 1:3; 1 Cor 2:10–11; 1 Cor 11:3; Isa 7:14; Matt 1:23. The denial that the Son came from non-being is directed against Arian teaching, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 11.12 (PG 33:705a–708d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-12). ## Catechetical Lecture 11.13 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-13 - Source: PG 33:709a–709c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Baruch and Psalm 45 testify that Christ, who became man, is God, anointed by God the Father. ### Greek text Καὶ θέλεις γνῶναι, ὅτι Θεός ἐστιν, 6 ἐκ Παλ τρὸς γεννηθεὶς καὶ ὕστερον ἐνανθρωπήσαςς ἆκοι τοῦ προφήτου λέγοντοςʼ Οὗτος ὸ Θεὸς ἡμῶν, οὐ λογισθτςσεται ἔτερος πρὸς αὐσόν. Ἑξεὸρε πᾶσαν ὁδὸν ἐπιστήμης, καὶ ἔδωκεν αὐτὴν Ἰακὼβ τι παιδὶ αὐτοῦ, καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπʼ αὐτοῦ. Μετὰ τοῦτο ἐπὶ τῆς γῆς ὣφθη, καὶ τοῖς ἄν· θρώποις συνανεστράφηο Κλὲπεις Θεὸν μετᾶ τή Μωσέως νομοθεσίαν ἑνανθρωπήσαντα; Δέξαι xc δευτέραν μαρτυρίαν τῆς Χριστοῦ θεότητος, τὴν ἀρτίως ἆνεγνωσμένηνθ Ὁ θρόνος σου, 6 Θεὸς, εἷς τὸν αἰῶνα τοῦ αἰῶνος. Ἵνα γὰρ μή, διὰ τὴν ἕνσαρκον τὴν ἐνταῦθα γενομὲνην παρουσίαν, νομισθῇ μετ ταῦτα εἲς προκοπὴν ἐλθεῖν θεότητος, λέγει σαφῶς· Διά τοῦτο ἔχρισέ σε 6 Θεὸς, 6 Θεὸς σου ἔλαια ἀγαλλιάσεως παρὰ τοὺς μετόχους σου. Βλὲ πεις Χριστὸν Θεὸν, ὑπὸ Πατρὸς Θεοῦ χριόμενον; ### English translation (Claude) And would you know that he who was begotten of the Father and afterwards became man is God? Hear the prophet saying, “This is our God; no other shall be reckoned beside him. He found out every way of knowledge and gave it to Jacob his servant and to Israel who is loved by him. After this he appeared on earth and lived among men.” Do you see God become man after the lawgiving of Moses? Receive also a second testimony to the Godhead of Christ, the one just read: “Your throne, O God, is for ever and ever.” For lest, because of his coming here in the flesh, he should be thought to have come afterwards to Godhead by advancement, it says plainly, “Therefore God, your God, has anointed you with the oil of gladness above your fellows.” Do you see Christ, God, anointed by God the Father? ### Scripture references - Ps 45:6 (44:7 LXX): quotation, high confidence - Ps 45:7 (44:8 LXX): quotation, high confidence ### Extrabiblical texts - Bar 3:36–38 (Baruch): quotation, high confidence ### Translation notes - This passage is section 15 in the printed edition (the scan's section numbers run behind here). - Bar 3:36–38 (cited as “the prophet”); Ps 45:6–7 (LXX 44:7–8), apparently read in the service just before the lecture. ### Citation (SBL) Cyril of Jerusalem, Cat. 11.13 (PG 33:709a–709c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-13). ## Catechetical Lecture 11.14 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-14 - Source: PG 33:709c–712b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah and Christ's own sayings show that Father and Son are one in Godhead, kingdom, will and work, without being confused with each other. ### Greek text Θὲλεις δέξασθαι καὶ τρίτην μαρτυρίαν τῆς Χριστοῦ θεότητοςς ἄκουε Ἡσαΐου λὲγοντος· Έκοπίασεν Αἴγυπτος καὶ ἐμπορία Αἰθιόπων· καὶ μετʼ ὀλίγα· Καὶ ἐν σοὶ προσεύξονται, δτι ἐν σοὶ 6 Θεός ἐστι, καὶ οὐκ ἔστι Θεὸς πλὴν σοῦ. Σὺ γὰρ εἷ 6 Θεὸς, καὶ οὐκ ᾔδειμεν, 6 Θεὸς τοῦ Ἰσραὴλ σωτήρ. Βλέπεις Θεὸν τὸν Υἱὸν, ἔχοντα ἐν ἑαυτῷ Θεὸν τὸν Πατέρα, μονονουχὶ τὸ αὐτὸ λέγοντα, ὅπερ ἐν Εὖαγγελίοις εἴρηκεν· '0 Πατήρ ἐν ἐμοὶ, κάγὼ ἐν τῷ Πιτρί. Οὐκ εἴρηκεν, Ὁ Πατήρ εἰμι ἐγὼ, ἀλλʼ, '0 Πατὴρ ἐν ἐμοὶ, κάγὼ ἐν τῷ Ιιατρί· καὶ πάλιν οὐκ εἶπε, Ἐγὼ καὶ 6 Πατήρ ἓν εἰμὶ, ἀλλʼ, Ἐγὼ καὶ 6 Πατὴρ ἓν ἐσμέν· ἵνα μήτε ἀπαλὶοτριώσωμεν, μήτε συναλοιφὴν υἱοπατορίας ἐργασώμεθα. Ἐν, διὰ τὸ κατᾶ τήν θεότητα ἀξίωμα* ἐπειδὴ Θεὸς Θεὸν ἒγὲν νησεν. Ἕν, διὰ τὸ κατᾶ τὴν βασιλείαν· οὗ γὰρ ἆλλων βασιλεύει Πατήρ, ἄλλων δὲ Υἱὸς, κατὰ τὸν Ἀβεσο σαλὼν ἀνταίρων τῷ Πατρί· ἀλλʼ ὢν βασιλεύει ὁ Πατὴρ, τούτων βασιλεύνι καὶ ὁ Υἱός. Ἔν, διὰ τὸ μηδεν μίαν εἶναι διαφωνίαν ἤ διάστασιν· οὗ γὰρ ἄλλα βουλήματα Πατρὸς, ἄλλα δέ Υἱοῦ. Ἐν, διὰ τὸ μὴ sivi: ἄλλα Χριστοῦ δημιογργήματα, καὶ ἄλλα Πατρός· μία γὰρ ἡ πάντων δημιουργία, τοῦ Πατρὸς διὰ τοῦ Τὶοὖ πεποιηκότος· Ὅτι αὐτὸς εἶπε, καὶ ἐγενήθησανʼ αὐτὸς ἐνετείλατο, καὶ έκτίσθησαν, φησίνὸ Ψαλμῳδός. Ὁ γὰρ λέγων, λέγει τῷ ἆκοῦοννιο καὶὸ ἐντελλόμενος, ἐντέλλεται τῷ συμπαρόντι. ### English translation (Claude) Would you also receive a third testimony to the Godhead of Christ? Hear Isaiah saying, “Egypt has laboured, and the merchandise of the Ethiopians,” and a little later, “And in you they shall pray, because God is in you, and there is no God besides you. For you are God, and we did not know it, the God of Israel, the Saviour.” You see the Son as God, having God the Father in himself, saying almost the same as he said in the Gospels: “The Father is in me, and I in the Father.” He did not say, “I am the Father,” but “The Father is in me, and I in the Father.” And again he did not say, “I and the Father am one,” but “I and the Father are one”: so that we may neither estrange them nor bring about a fusion of Son and Father. One, because of the dignity of the Godhead, since God begot God. One, because of the kingdom: for the Father does not reign over some and the Son over others, as Absalom rose up against his father; but over whom the Father reigns, over them the Son reigns too. One, because there is no disagreement or division at all: for the Father's wills are not one thing and the Son's another. One, because Christ's works are not one thing and the Father's another: for the creation of all things is one, the Father having made them through the Son. “For he spoke, and they were made; he commanded, and they were created,” says the Psalmist. For he who speaks speaks to one who hears, and he who commands gives his command to one who is present with him. ### Scripture references - Isa 45:14: quotation, high confidence - Isa 45:15: quotation, high confidence - John 14:10: quotation, high confidence - John 10:30: quotation, high confidence - 2 Sam 15:10: allusion, medium confidence - Ps 148:5: quotation, high confidence ### Translation notes - This passage is section 16 in the printed edition. - “Fusion of Son and Father” (υἱοπατορία): the view, associated with Sabellius, that Father and Son are one person under two names. - Isa 45:14–15 (LXX); John 14:10; John 10:30; 2 Sam 15; Ps 148:5 (LXX; cf. Ps 33:9). ### Citation (SBL) Cyril of Jerusalem, Cat. 11.14 (PG 33:709c–712b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-14). ## Catechetical Lecture 11.15 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-15 - Source: PG 33:712b–712c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son, not the Father, became man and suffered; Christians must avoid both the Arian denial of the Son's eternity and the Sabellian confusion of Son and Father. ### Greek text Θεὸς τοίνυν ἀληθινὸς Υἱὸς, ἔχων ἐν ἑαυτῷ τὸν Πατέρα, οὐκ εἷς Πατέρα μεταβληθείς· οὗ γὰρ Πατῆρ ἐνηνθρώπησεν, ἀλλὰ Υἱός· λεγέφθω γὰρ ἐλευθερίως ἡ ᾂλήθεια. Οὐ Πατὴρ ἔπαθεν ὑπὲρ ἡμῶν, ἀλλὰ ματὴρ ἀπέστειλε τὸν ὑπὲρ ἡμῶν παθόντα. Μήτε licuiμέν ποτε τὸ, Ἦν, ὅτε οὐκ ἦν ὁ Υἱός· μήτε υἱοπατοι ρίαν καταδεξώμεθα· ἀλλʼ ὁδῷ βασιλικῇ πορευθῶμεν, μὴ έκκλίνωμεν μήτε ἀριστερᾷ, μήτε δεξιᾷ. Mite, διὰ τὸ νομίζειν τιμᾷν τὸν Υἱὸν, Πατέρα αὐτὸν ἄνατορεύσωμεν. ### English translation (Claude) The Son, then, is true God, having the Father in himself, not changed into the Father. For it was not the Father who became man, but the Son; let the truth be spoken freely. The Father did not suffer for us; the Father sent the one who suffered for us. Let us never say, “There was a time when the Son was not”; nor let us accept a fusion of Son and Father; but let us walk on the royal road, turning aside neither to the left nor to the right. Let us not, thinking to honour the Son, proclaim him the Father; ### Scripture references - Num 20:17: allusion, medium confidence - Deut 5:32: echo, low confidence ### Translation notes - Staged passages 11.15–11.17 together make up section 17 of the printed edition. - The sentence continues in 11.16. “There was a time when the Son was not” is the slogan attributed to Arius; the “royal road” comes from Num 20:17 (cf. Deut 5:32). ### Citation (SBL) Cyril of Jerusalem, Cat. 11.15 (PG 33:712b–712c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-15). ## Catechetical Lecture 11.16 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-16 - Source: PG 33:712c–712d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son must not be reckoned a creature; the one Father is worshipped through the one Son. ### Greek text διὰ τὸ τιμᾷν τὸν Πατέρα νομίζειν, ἓν τι τῶν δημιουργημάτων τὸν Υἱὸν ὑποπτεῦσωμεΨ Ἀλλʼ εἷς Πατήρ διʼ ἰνὸς 1ιοῦ προσκυνείσθω,ᾒιιξιὶ μή μεριζέσθω ἠ ίπροσκύνησις εἷς Υἱὸς mundun. ### English translation (Claude) nor, thinking to honour the Father, suspect the Son to be one of the creatures. But let the one Father be worshipped through the one Son, and let not the worship be divided … ### Translation notes - Part of the printed section 17. - Continues 11.15. The end of the section is lost in the scan, and lines are missing before 11.17 (marked “…”). ### Citation (SBL) Cyril of Jerusalem, Cat. 11.16 (PG 33:712c–712d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-16). ## Catechetical Lecture 11.17 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-17 - Source: PG 33:712d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son sits at the Father's right hand eternally, not as a reward received after the passion. ### Greek text τέρδ τῶν αἰώνων ἐν δεξιᾷ τοῦ Πατρὸς καθεζόμενος, τὸ συγκαθέζεσθαι οὐ χρόνοις μετὰ τὸ πάθος λαβὼν ἐκ ποοκοπῆς, ἀλλʼ αϊδίως κεκτημένος. ### English translation (Claude) … before the ages, seated at the right hand of the Father, having obtained his sitting with him not in time after the passion, by advancement, but possessing it eternally. ### Scripture references - Heb 1:3: echo, low confidence ### Translation notes - The end of the printed section 17. - The beginning is lost in the scan (marked “…”). ### Citation (SBL) Cyril of Jerusalem, Cat. 11.17 (PG 33:712d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-17). ## Catechetical Lecture 11.18 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-18 - Source: PG 33:712d–713c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son is like the Father in all things, so that whoever sees him sees the Father; the Father lost nothing in begetting him, and the Son lacks nothing. ### Greek text Ὁ ἑωρακὼς τόν Υἱὸν. ἑώρακε τὸν Πατέρα· Ὄμοιοςγᾶρ ἂν πασιν 6 Υἱὸς τῷ γεγεννηκότι· ζωὴ ἐκ ζωῆς γεννηθεὶς. καὶ φῶς ἐκ φωτὸς, δύναμις ἐκ ὃυναμεως, Θεὸς ἐκ Θεοῦ. Καὶ ἆπαράλλακτοι τῆς θεότητος οἱ χαρακτῆρες εἰσιν ἐν τῷ Υἱῳ· καὶ 6 καταξιωθεὶς ἰδεῖν Υἱοῦ θεότητα, ἔρχεται εἷς ἀπόλαυσιν τοῦ γεγεννηκότος. Οὐκ ἐμὸς 6 λόγος, ἀλλᾶ τοῦ μονογενοῦς Υἱοῦο Τοσοῦτον χρόνον μεθʼ ὑμῶν εἶμι, καὶ οὐκ ἔγνωκάς με, Φίλιππε; 6 ἑωρακὼς ἐμὲ, ἑώρακε τόν Πατέρα. Καὶ ’ίνα εἷʼπω συντομώτερον, μήτε χωρίζωμεν, μήτε συναλοιφὴν ἐργαζώμεθα· καὶ μήτε ἀλλότριόν ποτε τοῦ Πατρὸς εἴπῃς τὸν Υἱὸν, μήτε καταδὲξῃ τοὺς λέγοντας, τὸν [larisa ποτε μὲν Πατέρα, ποτὶ δὲ Υἱὸν εἴναι· ἀλλότρια γαρ καὶ ἀσεβῆ ταῦτα, καὶ οὐκ Ἐκκλησίας τὰ διδάγματα· ἀλλʼ ὁ Πατήρ, γεννήσας τὸν (ἱὸν, ἔμεινε Ηατὴρ, καὶ οὐκ ἠλλοίωται. Σοφίαν ἐγέννησεν, ἀλλʼΒ οὐκ αὐτὸς ἄσορος ἐγένετοο καὶ δύναμιν γεννήσας, οὐκ ἠσθένησε· Θεὸν γεννήσας οὑκ αὐτὸς τῆς θεότητος ἐστερήθη καὶ οὕτε τι αὐτὸς ἀπώλεσε μειωθεὶς ἢ ἀλλοιωθείς, οὕτε ὁ γεννηθεὶς ἔχει τι λεῖπον. Τέλειος ὁ γεννήσας τέλειον τὸ γεννηθὲν· Θεὸς ὁ γεννήσας, Θεὸςὸ γεννηθείς· Θεὸς μὶν τῶν πάντων Θεὸν δὲ ἑαυτοῦ, τὸν Ηατὲρα ἐπιγραφόμενος. Οὐ γὰρ ἐπαισχῦνεται λέγων· ’Δναόαίνω πρὸς τὸν Πατέρα μου καὶ Πατέρα ὑμῶν, καὶ Θεόν μου, καὶ Θεὸν ὑμων. ### English translation (Claude) He who has seen the Son has seen the Father. For the Son is like in all things to the one who begot him: life begotten from life, and light from light, power from power, God from God. And the features of the Godhead are unchanged in the Son; and he who is counted worthy to see the Godhead of the Son comes to the enjoyment of the begetter. The word is not mine, but the only-begotten Son's: “Have I been so long a time with you, and you have not known me, Philip? He who has seen me has seen the Father.” And to put it more briefly, let us neither separate them nor bring about a fusion; and never say that the Son is foreign to the Father, nor accept those who say that the Father is sometimes Father and sometimes Son. These things are foreign and impious, and not the teachings of the Church. But the Father, having begotten the Son, remained Father and is not changed. He begot Wisdom, but did not himself become unwise; and having begotten Power, he did not become weak; having begotten God, he was not himself deprived of the Godhead. Neither did he lose anything himself, being diminished or changed, nor does the begotten lack anything. Perfect is he who begot, perfect what was begotten; God is he who begot, God he who was begotten: God of all things, yet entitling the Father his own God. For he is not ashamed to say, “I go up to my Father and your Father, and my God and your God.” ### Scripture references - John 14:9: quotation, high confidence - John 20:17: quotation, high confidence - 1 Cor 1:24: echo, low confidence ### Translation notes - John 14:9; John 20:17. Those who say the Father is “sometimes Father and sometimes Son” are the Sabellians. ### Citation (SBL) Cyril of Jerusalem, Cat. 11.18 (PG 33:712d–713c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-18). ## Catechetical Lecture 11.19 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-19 - Source: PG 33:713c–716a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is Father of the Son by nature and of creatures by adoption; believers must believe that God has a Son without prying into how he was begotten. ### Greek text Ἀλλʼ ’ίνα μὴ νομίσῃς, ὅτι ὁμοίως τοῦ Υἳοῦ καὶ τῶν κτισμάτων ἐστὶ Ηατήρ, ὑποδιὲστειλεν ἐν τοῖς ἑξῆς. Οὐ γὰρ εἶπεν Ἀναβαίνω πρὸς τὸν Πατέρα ἡμῶν,“ίνα μὴ κοινωνία γένηται τῶν ποιημάτων πρὸς τὸν Μονογενῆ· ἀλλὰ, Πατέρα μου καὶ Πατέρα ὑμῶν, εἶπενο ἄλλως ἐμοῦ κατᾶ φύσιν, καὶ ἄλλως ὑμῶν κατᾶ θέσινξλκαὶ ’πάλινο,πρὸς τὸν Θεόν μου καί Θεὸν ὑμῶνʼ ἄλλως ἐμοῦ, ὡςʼ Υἲοῦ γνησίου ’καὶ μονογενοῦς, καὶ ἄλλως ὑμῶν, ὡς δημιουργημάτων. Θεὸς τοίνυν ἀληθινός ἐστιν 6 Υἱὸς τοῦ Θεοῦ, πρὸ πάντων τῶν αἰώνων ἂνεκδιηγήτως γεννηθείςι πολλάκις γὰρ λέγωτὸ αὐτὸ πρὸς ὑμᾶς, τίνοι ἐντυπωθῇ ὑμῶν τοῦτο τῇ διανοίᾳ. Καὶ ὅτι μὲν 6 Θεὸς Υἱὸν ἔχει, τοῦτο «inter τὸ δὲ πῶς, μὴ πολυπραγμόνει· ζητῶν γὰρ οὐχ εὑρήσεις· Μὴ ἐξυψοῦ σεαυτὸν, ’ἰνα μὴ πέοὲῃξ· Ἀ προσετάγη σοι, ταῦτα διανοοῦ μόνα. Εἷπὲ μοι πρῶτον τίς ἐστιν ὁ γεννήσας, καὶ τότε μάνθανε ὃ ἐγέννησεν εἲ δὲ φύσιν οὐ δύναται νοῆσαι τοῦ γεγεννηκότος, τοῦ γεγεννημένου τὸν τρόπον μὴ πολυπραγμόνει. ### English translation (Claude) But lest you think that he is Father of the Son and of the creatures in the same way, he made a distinction in what follows. For he did not say, “I go up to our Father,” lest the creatures should have fellowship with the Only-begotten, but he said, “my Father and your Father”: in one way mine, by nature, and in another way yours, by adoption. And again, “to my God and your God”: in one way mine, as of the true and only-begotten Son, and in another way yours, as of creatures. The Son of God, then, is true God, begotten ineffably before all ages; for I say the same thing to you often, so that it may be stamped on your mind. That God has a Son, believe; but how, do not pry, for seeking you will not find. “Do not exalt yourself, lest you fall.” “What has been commanded you, think on these things only.” Tell me first who the begetter is, and then learn what he begot; but if you cannot conceive the nature of the begetter, do not pry into the manner of the begotten. ### Scripture references - John 20:17: quotation, high confidence ### Extrabiblical texts - Sir 1:30 (Sirach): quotation, medium confidence - Sir 3:22 (Sirach): quotation, high confidence ### Translation notes - John 20:17; Sir 1:30; Sir 3:22. A line of OCR debris (stray quotation marks) is removed (logged). ### Citation (SBL) Cyril of Jerusalem, Cat. 11.19 (PG 33:713c–716a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-19). ## Catechetical Lecture 11.20 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-20 - Source: PG 33:716a–717b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son did not begin at Bethlehem: Micah and Christ's own words show that he exists eternally, the Father being his timeless source. ### Greek text Δῧταρκὲς σοι πρὸς εὐσέβειαν εἰδέναι, καθὼς εἴπαμεν, ὅτι ἕνα mv ὁ Θεὸς ἔχει μόνον, Eva φυσικῶς γεγεννημένον· οὐχ ὅτε ἐγεννήθη ἐν Βηθλεὲμ τοῦ τῐναι ἀρξάμενον, ἀλλὰ πρὸ πάντων τῶν αἰώνων, Ἀχουεγᾶρ Μιχαίου τοῦ προφήτου λεγοντος· Καὶ σὺ, Βηθλεὲμ, οἴκης τοῦ Ἐφραθᾶ, μὴ ὀλιγοστὸς εἴ τοῦ εἶναι ἐν χιλιάσιν Ἰούδα. Ἐκ σοῦ γὰρ μοι ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ· καὶ αἱ ἔξοδοι αὐτοῦ ἀπʼ ἀρχῆς, ἐξ ἡμερῶν αἰῶνος. Μὴ οὖν πρόσεχε (At) τῷ νῦν ἐκ τῆς Βηθλεὲμ· ἀλλὰ προσκύνει τὸν ἀϊδίωςὲκ Πατρὸς γεννηθέντα. Μὴ χρονικήν ἀρχὴν τοῦ Ποῦ καταδέξῃ τινὸς λὲγοντος, ἀλλὰ ἄχρονον ἀρχὴν γίνωσκε τὸν Πατέρα. Ἀρχὴ γὰρ Υῖοῢ ἄχρονος, ἀκατάληπτος. ἄναρχος, 6 πηγὴ τοῖἱψ τῆς δικαιοσύνης ποταμοῦ, τοῦ Μονογενοῢς, 6 Πατὴρ, 6 γεννήσας αὐτὸν καθὼς οἶδεν αὐτὸς μόνος. Καὶ θέλεις γνῶναι. ὃτι καὶ αἰώνιός ἐστι βασιλεὺς 6 Κύριος ἡμῶν Ἰησοῦς Χριστός; ἄκουε πάλιν αὐτοῦ λέγοντος· Ἀβραὰμ 6 Πατὴρ ὑμῶν ἠγαλλιάσατο, ἳνα ἴδῃ τήν ἡμέραν τὴν ἐμήν· καὶ εἶδε, καὶ ἐχάρη. Εἶτα, σκληρῶς τοῦτο καταδεξαμένων τῶν Ἰουδαίων, τὸ ἐκείνοις ἔτι σκληρότερον λέγειʼ Πρίν Ἀβραὰμ γενέσθαι, ἐγώ εἰμι· καί πάλιν πρὸς τὸν Πατέρα λέγειʼ Καὶ νῦν ’δόξασόν με σὺ. Πάτερ, ποιεά σεαυτῄ τῆ δόξῃ ᾗ εἶχον, πρὸ τοῦ τὸν κόσμον εἶναι, παρᾶ σοιʼ σαφῶς γὰρ εἲρηκεν, ὅτι Πρὶν τὸν κόσμον γενέσθαι, ἐγὼ εἶχον τὴν παρᾶ σοὶ δόξαν. Καὶ πάλιν, Ὀτι ἠγάπησάς με πρὸ καταβολῆς κόσμου, λέγων, σαφῶς φησιν, ὅτι ἀΐδιον ἓχω τήν παρᾶ σοὶ δόξαν. ### English translation (Claude) It is enough for your piety to know, as we said, that God has one only Son, one naturally begotten, who did not begin to be when he was born in Bethlehem, but before all ages. For hear the prophet Micah saying, “And you, Bethlehem, house of Ephrathah, are you too few to be among the thousands of Judah? For from you shall come forth for me a ruler who shall shepherd my people Israel; and his goings forth are from the beginning, from the days of eternity.” Do not look, then, only to him who is now from Bethlehem, but worship him who was eternally begotten of the Father. Do not accept anyone who speaks of a beginning of the Son in time, but know the Father as his timeless beginning. For the beginning of the Son is timeless, incomprehensible, without beginning: the Father, the fount of the river of righteousness, of the Only-begotten, who begot him as he alone knows. And would you know that our Lord Jesus Christ is also an eternal king? Hear him again saying, “Your father Abraham rejoiced to see my day; and he saw it and was glad.” Then, when the Jews took this hard, he says what was harder still for them: “Before Abraham came to be, I am.” And again he says to the Father, “And now, Father, glorify me with yourself, with the glory which I had with you before the world was”; for he said plainly, “Before the world came to be I had the glory with you.” And again, by saying, “For you loved me before the foundation of the world,” he says plainly, “I have the glory with you eternally.” ### Scripture references - Mic 5:2 (5:1 LXX): quotation, high confidence - John 8:56: quotation, high confidence - John 8:58: quotation, high confidence - John 17:5: quotation, high confidence - John 17:24: quotation, high confidence ### Translation notes - Mic 5:2 (LXX 5:1); John 8:56, 58; 17:5, 24. ### Citation (SBL) Cyril of Jerusalem, Cat. 11.20 (PG 33:716a–717b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-20). ## Catechetical Lecture 11.21 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-21 - Source: PG 33:717b–720a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All things, visible and invisible, were made through the Son, against heretics who teach other creators, identify Christ with the sun, or ascribe the world to angels. ### Greek text Πιστεύωμεν τοίνυν εἷς ἓνα Κύριον ’ῐησοῦν Χριστὸν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ τὸν ἐκ τοῦ Πατρὸς γεννηθέντα Θεὸν ἀληθινὸν πρὸ πάντων τῶν αἰώνων· διʼ οὗ τὰ πάντα ἐγένετο· εἴτε γὰρ θρόνοι, εἷίεε κυριότητες, sifts ἀρχαὶ, εἶτε. ἐξουσίαι, τὰ πάντα διʼ αὐτοῦ ἐγένετο, καὶ οὐδὲν τῶν γεννητῶν ὖπεξῄρηται τῆς ἐξουσίας αὐτοῦ. Φιμούσθω πᾶσα αἵρεσις, διαφόρους ποιητὰς καὶ κοσμοποιοὺς εἴσάγουσα· φιμούσθω βλασφη μοῦσα γλῶσσα τᾶν Χριστὸν τὸν Υἱὸν τοῦ Θεοῦο φιμούσθωσαν οὶ λέγοντες τὸν ἣλιον εἶναι τὸν Χριστόν· ἡλίου γάρ ἐστι δημιουργὸς, οὐχ ὁῆλιος ὁ φαινόμενος. Φιμούσθωσαν οἱ λέγοντος ἆγγὲλων δημιούργημα τᾶν κόσμον, οἱ τὸ τοῦ Μονογενοῦς ἀξίωμα παραρπάζειν βουλόμενοι. Εἵτε γὰρ ὁρατὰ εἴτε ἀόρατα, εἳτε θρόνοι εἵτε κυριότητες, εἴτε τι ὀνομαζόμενον, πάντα διὰ τοῦ Χριστοῦ ἐγένετο. Βιασιλεύει τῶν ὑπʼ αὐτοῦ πεποιη μὲνων,οὐκ ἀλλοτρίαν αἰχμαλωσίαν ἁρπάσας, ἀλλὰ ΐδίων δημιουργημάτων βασιλεύων, καθὼς 6 ECIYY_E)\tO"C'I‘]¢ εἴρηκεν Ἰωάννης Πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕνʼ πάντα διʼ αὐτοῦ ἐγένετο, τοῦ Πατρὸς δῖʼ Υἱοῦ ἐργαζομένου. ### English translation (Claude) Let us believe, then, in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father, true God, before all ages, through whom all things were made. For whether thrones or dominions or principalities or powers, all things were made through him, and none of the things that came to be is exempt from his authority. Let every heresy be silenced that brings in different makers and world-creators; let the tongue be silenced that blasphemes Christ the Son of God; let those be silenced who say that the sun is the Christ, for he is the Maker of the sun, not the sun that appears. Let those be silenced who say that the world is the work of angels, wishing to snatch away the dignity of the Only-begotten. For whether things visible or invisible, whether thrones or dominions or anything that is named, all things were made through Christ. He reigns over what was made by him, not having seized another's spoil, but reigning over his own works, as John the evangelist has said: “All things were made through him, and without him was not anything made.” All things were made through him, the Father working through the Son. ### Scripture references - Col 1:16: allusion, high confidence - John 1:3: quotation, high confidence ### Translation notes - Col 1:16; John 1:3. Those who identify Christ with the sun are the Manichaeans; those who ascribe the world to angels are Gnostic teachers (Simon, Menander, Saturninus). ### Citation (SBL) Cyril of Jerusalem, Cat. 11.21 (PG 33:717b–720a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-21). ## Catechetical Lecture 11.22 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-22 - Source: PG 33:720a–720c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As a king's son builds the city his father plans, the Son made all things at the Father's assent, so that both rule over creation. ### Greek text Καὶ βούλομαι μέν τι ειπεῖν καὶ ὑπόδειγμα τῶν λεγομένων, ἀλλʼ οἶδα αὐτὸ ἀσθενές· ποῖον γὰρ ἕσται τῶν ὁρατῶν ἀκριβὲς ὑπόδειγμα τῆς θείας καὶ ἀοράτου δυνάμεως; ἀλλʼ ὅμως λεγέσθω ὡς ἀσθενές, παρὰ ἂσθενῶν πρὸς ἀσθενεῖς. ’Ὠσπερ γὰρ ἄν τις βασιλεὺς βασιλέα υἱὸν ἔχων, βουλόμενος κατασκευάσαι πόλιν, ὑπόθοιτο τῷ υἱῷ συμβασιλεύοντι τὴν κατασκευήν τῆς πόλεωςʼ ὁ δὲ, τὸ παρᾶδειγμα λαβὼν, εἷς τέλος ἄγει τὸ νοηθέν οὕτω, Πατρὸς βουληθέντες τὰ πάντα κατασκευᾶσθαι, τῷ τοῦ Πατρὸς νεύματι ὁ Υἱὸς τὰ πάντα ἐδημιούργησενοῖνα τὸ μὲν νεῦμα τηρῇ τῷ Πατρὶ τὴν αὐθεντικήν ἐξουσίαν, καὶ ὁ Υἱὸς δὲ πάλιν ἔχῃ ἐξουσίαν τῶν ἰδίων δημιουργημάτων· καὶ μήτε Πατὴρ ἀπαλλοτριωθῇ τῆς δεσποτείας τῶν ίδίων δημιουργημάτων, μήτε 6 Υἱὸς τῶν ὑπʼ ἄλλου δημιουργηθέντων βασιλεύῃ, ἀλλὰ τῶν ὑπʼ αὐτοῦ. Οὐ γὰρ ἂγγελοι, καθὼς εʼίρηται, τὸν κόσμον ἐδημιούργησαν, ἀλλὰ Υἱὸς μονογενὴς, πρὸ πάντων τῶν αἶʼώνων γεγεννημένος, καθὼς εἵρησαι· διʼ οὗ τὰ πάντα ἐγένετο, μηδενὸς ὖπεξῃρημένου τῆς ὑπʼ αὐτοῦ ποιήσεως. Καὶ ταῦτα μὲν ἡμῖν τέως, τῇ τοῦ Χριστοῦ ς Α l l χάριτι λελέχθω. ### English translation (Claude) I wish to give some illustration of what has been said, but I know that it is weak; for what visible thing will be an exact illustration of the divine and invisible power? Yet let it be said, weak as it is, by the weak to the weak. Just as a king who has a son who is a king, wishing to build a city, might propose the building of the city to his son who reigns with him, and he, taking the plan, brings the design to completion; so, when the Father willed all things to be made, the Son created all things at the Father's assent: so that the assent may keep for the Father his sovereign authority, and the Son in turn may have authority over his own works; and so that neither the Father may be estranged from the lordship of his own works, nor the Son reign over what was made by another, but over what was made by himself. For, as has been said, angels did not create the world, but the only-begotten Son, begotten before all ages, as has been said, through whom all things were made, nothing being exempted from his making. And let these things be said by us for the present, by the grace of Christ. ### Translation notes - The city image is offered by Cyril as a weak analogy; the end of the section has a little OCR debris. ### Citation (SBL) Cyril of Jerusalem, Cat. 11.22 (PG 33:720a–720c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-22). ## Catechetical Lecture 11.23 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-23 - Source: PG 33:720d–721b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Father made all things through the Son not from weakness but so that the Son might reign over his own works; the one who descended to Hades is the one who formed man from clay. ### Greek text Ἀναδραμόντες δὲ ἐπὶ τὴν τῆς πίστεως ἐπαγγελίαν, καταπαύσωμεν ἐν τῷ παρόντι τὸν λόγον. Πάντα ἐποίησεν 6 Χριστὸς, κᾶν ἀγγέλους λέγῃς, κᾶν ἀρχαγγέλουτ, κᾶν κυριότητας. κᾶν θρόνους· οὐχ ὅτι 6 Πατὴρ ἠτόνει περί τήν τῶν δημιουργη μάτων αὖ· τουργίαν, ἀλλʼ ὅτι βασιλεύειν τῶν ὑπʼ αὐτοῦ πεποιη·..-_......,..._. _ μένων τὸν Υἱὸν ἠβουλήθη, αὐτὸς αὐτῷ παρέχων τῶν κατασκευαζομένων τὴν ὑφήγησιν. Τιμῶν γὰρ τὸν διωτοῦ Πατέρα 6 Μονογενὴς, φησίνο Οὐ δύναται ἰδόντες σε ἔπτηξαν ς δηλῶν, δτι 6 είς ᾅδου κατελθὼν διὰ φιλανθρωπίαν, οὗτος ἐξ ἀρχῆς ἐκ πηλοῦ κατεσκεύασε τὸν ἄνθρωπον. ### English translation (Claude) Returning to the profession of faith, let us bring our discourse to a close for the present. Christ made all things, whether you speak of angels or archangels, of dominions or of thrones; not that the Father lacked strength for the making of his works, but because he willed that the Son should reign over what he himself had made, himself giving him the plan of what was being made. For, honouring his own Father, the Only-begotten says, “The Son can do …” … “… seeing you they cowered”: showing that he who went down into Hades out of love for mankind is the same who in the beginning fashioned man out of clay. ### Scripture references - John 5:19: quotation, high confidence - Job 38:17: quotation, high confidence - Gen 2:7: allusion, high confidence ### Translation notes - Several lines are lost in the scan after “The Son can do” (John 5:19) and before “seeing you they cowered” (Job 38:17 LXX, of the gatekeepers of Hades); marked “…”. Gen 2:7. ### Citation (SBL) Cyril of Jerusalem, Cat. 11.23 (PG 33:720d–721b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-23). ## Catechetical Lecture 11.24 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-24 - Source: PG 33:721b–724d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is Maker of the visible and invisible world and even of the ages, as John, Colossians and Hebrews teach. ### Greek text Ἔστιτοίνυνό Χριστὸς, ό Υἱὸς τοῦ Θεοῦ 6 μονογενὴς καὶ τοῦ κόσμου ποιητής, Ἐν γὰρ τῷ κόσμῳ ἧν, καὶ 6 κόσμος διʼ αὐτοῦ ἐγένετω καὶ, εἷς τὰ ’ἰδια ἦλθε, καθὼς ἡμᾶς διδάσκει τὸ Εὐαγγὲλιον. Οὐ μόνον δὲ τῶν φαινομένων, ἀλλὰ καὶ τῶν μὴ φαινομένων νεύματι Πατρὸς ποιητής ἐστιν 6 Χριστός. Ἑν αὖτῷ γὰρ ἐκτίσθη τὰ πάντα, κατὰ τὸν ’Δπόστολον, τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, τὰ ὀρατᾶ καὶ τὰ ἀόρατα· εʼίτε θρόνοι, ιʼίτε κυριότητεςʼ εἴτε ἀρχαὶ, εἴτε ἐξουσίαν τὰ πάντα διʼ αὐτοῦ, καὶ εἰς αὐτὸν ἔκτισται· καὶ αότός ἐστι πρὸ πάντων, καί τὰ πάντα ἐν αὐτῷ συνέστηκε. Κᾶν τοὺς αἰῶνας αὖτοὺς εἳπῃς, καὶ τούον νεύματι τοῦ Ηατρός ἐστι ποιητὴς Ἰησοῦς ἆ ρισξςόςγ· Ἐπʼ ἐσχάτων γὰρ τῶν ἡμερῶν τοὺ- ›ν ἐλάλησεν ἡμῖν ἐν -ὅν ἔθηκέ- κληρονόμον ἱντων, διʼ οὗ καὶ τοὺς αἰώνας ἐποίησεν. ’ῼ ἡ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ’Δμή ### English translation (Claude) Christ, then, the only-begotten Son of God, is also the Maker of the world. For “he was in the world, and the world was made through him,” and “he came to his own,” as the Gospel teaches us. And Christ is Maker, at the Father's assent, not only of the things that appear but also of those that do not appear. For “in him all things were created,” according to the Apostle, “things in the heavens and things on the earth, visible and invisible, whether thrones or dominions or principalities or powers; all things were created through him and for him; and he is before all things, and in him all things hold together.” Even if you speak of the ages themselves, of these too Jesus Christ is the Maker at the Father's assent. For “in the last days he has spoken to us in … whom he appointed heir of all things, through whom also he made the ages.” … Spirit, now and always and to the ages of ages. Amen. ### Scripture references - John 1:10: quotation, high confidence - John 1:11: quotation, high confidence - Col 1:16: quotation, high confidence - Col 1:17: quotation, high confidence - Heb 1:2: quotation, high confidence ### Translation notes - The end of the lecture is damaged in the scan: words of Heb 1:2 and of the closing doxology are lost (marked “…”). - John 1:10–11; Col 1:16–17; Heb 1:2. ### Citation (SBL) Cyril of Jerusalem, Cat. 11.24 (PG 33:721b–724d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-11-24). ## Catechetical Lecture 12.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-12-1 - Source: PG 33:725c–728b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ must be confessed as both God and man, for salvation depends on both; the King and Physician took humanity to heal us. ### Greek text τὸν ἐκ Παρθένου γεννηθέντα Θεὸν, ἀπ μεστοῖς χείλεσιν ἀνυμνήσωμεν· Οἱ τοῦ νοητοῦ προβάτου τῶν κρεῶν μεταλαβεῖν καταξιούμενοι, κεφαλήν μετᾶ τῶν ποδῶν μεταλάβωμεν· κεφαλῆς μὲν τῆς Θεότητος νοουμένης, ποδῶν δὲ τῆς ἀνθρωπότητος ἐκλαμβανομένης, Ol. τῶν ἁγίων Εὐαγγέλὶων ἀκροαταὶ, Ἰωάννῃ τῷ Θεολόγῳ πεισθῶμεν Ὀ γὰρ εἰπὼν, Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος· hui γαγε λέγων, Καὶ ὁ Λόγος σὰρξ ἐγένετο. ἱτε γὰρ τὸν ψιλὸν ἂνθρωπον προσκυνεῖν, ὅσιον te_9e6v μόνον λέγειν χωρὶς τῆς ὰνθρωπότητος, σῖβές. Εἰ γὰρ Θεός ὁ Χριστὸς, ὥσπερ οῦν καὶ ἔστι. δ ἀνέλαβε δὲ τὴν ἀνθρωπότητα, τῆς σωτηρίας ἀλ. τριοι καθεστήκαμεν. Προσκυνείσθω μέν ὡς κὸς, πιστευέσθω δὲ, ὅτι καὶ ἐνηνθρώπησεν, ἔτι γὰρ τὸ λέγειν ἄνθρωπον ἃνευ θεότητος, έπᾳελές· οὔτε τήν ἀνθρωπότητα μή συνομολογεῖντῇ ὗτητι, σωτήριον. Ὁμολογήσωμεν τοῦ βασιλέως καὶ τροῦ τὴν παρουσίαν. Ὁ γὰρ βασιλεὺς Ἰησοῦς ερεύειν μέλλων, λέντιον ἀνθρωπότητος περιζωσάνος, ἐθεράπευσε τὸ νοσοῦν* 6 τέλειος τῶν νηπίων Ξάσκαλος, συνενηπίασε τοῖς νηπίοις, ἴνα σοφίσῃ ὺς ἄφρονας· 6 ἐπουράνιος ἃρτος κατῆλθεν ἐπὶ τῆς γῆς, ἵνα θρέψῃ τοὺς λιμώσσοντας. ### English translation (Claude) … let us sing the praises of God born of the Virgin with lips full of … Counted worthy to partake of the flesh of the spiritual Lamb, let us take the head together with the feet: the head being understood as the Godhead, and the feet taken as the humanity. Hearers of the holy Gospels, let us heed John the Theologian. For he who said, “In the beginning was the Word, and the Word was with God, and the Word was God,” went on to say, “And the Word became flesh.” For it is neither holy to worship a mere man, nor godly to call him God only, apart from the humanity. For if Christ is God, as indeed he is, but did not take on humanity, we are strangers to salvation. Let him be worshipped as God, but let it be believed that he also became man. For neither is it profitable to call him man without Godhead, nor is it saving not to confess the humanity together with the Godhead. Let us confess the coming of the King and Physician. For Jesus the King, about to heal, girded himself with the linen cloth of humanity and cured what was sick; the perfect teacher of infants became an infant with the infants, to make the foolish wise; the bread of heaven came down upon the earth, to feed the hungry. ### Scripture references - Exod 12:9: allusion, medium confidence - John 1:1: quotation, high confidence - John 1:14: quotation, high confidence - John 13:4: allusion, medium confidence - John 6:33: allusion, medium confidence ### Translation notes - The opening words of the lecture are lost in the scan (marked “…”). - Exod 12:9 (the Passover lamb eaten “head with feet”); John 1:1, 14; John 13:4 (the towel); John 6:33. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.1 (PG 33:725c–728b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-12-1). ## Catechetical Lecture 12.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-12-2 - Source: PG 33:728b–728d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril challenges the Jews: if Isaiah's prophecy of a virgin-born Emmanuel is true, why reject its fulfilment in Jesus? ### Greek text Ἰουδαίων δδ παῖδες, τὸν μὲν ἐλθόντα ἀθετοῦνς, τὸν δὲ κακῶς ἐρχόμενον προσδοκῶντες· τὸν μὲν ιηθῆ Χριστὸν παρῃτήσαντο, τὸν δὶ πλάνον oi ίανηθέντες ἐκδέχονται, ἀληθοῦς καὶ ἐν τούτῳ τοῦ ωτῆρος εὑρισκομένου, τοῦ εἰπόντος· Ἐγὼ ἐλήλυι ἐν τῷ ὀνόματι τοῦΔ Πατρός μου, καὶ οὗ λαμίνετέ μεʼ ἐὰν δὲ ἄλλος ἔλθῃ ἐν τῷ ὀνόματι τῷ ἱίῳ, ἐκεῖνον λήψεσθε. Καλὸν δέ καὶ έπερώτησιν ροσενέγκαι τοῖς Ἰουδαίοις* ’Δληθὴς ὁπροφήης Ἡσαΐας, 6 λέγων, δτι Ἐμμανουήλ ἐκ παρθένον εννηθήσετᾶι, ἤ ψευδήςς Ei μὲν γὰρ ὡς ψευδοῦς ατηγορυῦσιν, οὐδὲν θαυμαστόν· ἔθος γὰρ αὐτοῖς οιιόνον ὡς ψευδεῖς κατηγορεῖν, ἀλλὰ καὶ λιθάζειν οὺς προφήτας· εἰ δέ ἀληθὴς 6 προφήτης, δείξατε ὸν Ἐμμανουήλ. Καὶ πότερον, ὁ ἔρχεσθαι μέλλων νὺφ“ ὑμῶν προσδοκώμενος, ἐκ παρθένου τίκτεται, ί οῦ ; El μὲν γαρ ἐκ παρθένʼόυ μή γεννᾶται, ψευδολ ιατηγορεῖτε (Ἰ) τοῦ προφήτου· εἰ Si ἐπὶ τοῦ μίλκοντος τοῦτο προσδοκᾶτε, τί τὸ ἤδη γενόμενον περ· αιτεῖσθε ; ### English translation (Claude) But the sons of the Jews, rejecting him who came and expecting him who comes in wickedness, refused the true Christ and, being deceived, await the deceiver; the Saviour being found true in this too, who said, “I have come in my Father's name, and you do not receive me; if another comes in his own name, him you will receive.” It is good also to put a question to the Jews: Is the prophet Isaiah, who says that Emmanuel will be born of a virgin, true or false? If they accuse him of falsehood, it is no wonder; for it is their custom not only to accuse the prophets of falsehood but even to stone them. But if the prophet is true, show us the Emmanuel. And is the one you expect to come born of a virgin, or not? If he is not born of a virgin, you accuse the prophet of falsehood; but if you expect this of the one to come, why do you reject what has already happened? ### Scripture references - John 5:43: quotation, high confidence - Isa 7:14: allusion, high confidence - 2 Thess 2:9: echo, low confidence ### Translation notes - John 5:43; Isa 7:14. “Him who comes in wickedness” is the Antichrist. Polemic against the Jews, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.2 (PG 33:728b–728d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-12-2). ## Catechetical Lecture 12.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-12-3 - Source: PG 33:728d–729a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Church confesses God the Word truly made man of the Virgin and the Spirit, against heretics who deny the virgin birth, the reality of the incarnation, or the divinity of Christ. ### Greek text Ἰουδαῖοι μὶν οὖν πλασάσθωσαν, ἐπειδή θέλου νιν· ἡ δὶ Ἐκκλησία τοῦ Θεοῦ δοξαζέσθω. Ἡμεῖς ’ἀρ παραδεχόμεθα Θεὸν Λόγον ἐνανθρωπήσαντο nteit ἀλήθειαν, οὐκ ἐν θελήματος ἀνδρὸς καὶ γυναιιὸς ὡς αἱρετικοὶ λέγουσιν, ἀλλʼ ἐκ Παρθένου καί Πνεύματος ἁγίου, κατὰ τὸ Εὐαγγὲλιον, tvm/59f” κτήσαντα, οὐ φαντασίᾳ, ἀλλὰ ἀληθείᾳ. Καὶ δτι ἁλι(δὼς ἐκ Παρθένου ἐνηνθρώπησε, περίμενε τὸν καιρὸν τῆς διδασκαλίας νῦν (Ι), καί λήψῃ τὰς ἀποδείξεις· πολύπλοκος γάρ ἐστιν ἡ τῶν αἱρετικῶν πλάνη. Καὶ οἳ μὲν μηδόλως αὐτόν ἐκ Παρθένου γεγενῆσθαι εἰρήκασινε οἱ δὲ γεγενῆσθαι μὲν. οὐκ ἐκ Παρθένου δὲ, ἀλλʼ ἐκ γυναικὸς ἀνδρὶ συνοικούσης. Οἱ Si λέγουσιν οὐ Θεὸν ἑνηνθρωπηκέναι τὸν Χριστὸν, ἀλλʼ ἅνθρωπόν τινα τεθεοποιῆσβαι. Ἐτόλμησαν γὰρ εἰπεῖν, ὅτι οὖχὸ προὼν Λόγος, οὗτος ένηνθρώπησεν” ἀλλὰ ἂνθρωπός τις προκόψας, οὗτος ἐστεφανώθη, ### English translation (Claude) Let the Jews, then, go astray, since they so wish; but let the Church of God be glorified. For we receive God the Word truly made man: not of the will of man and woman, as heretics say, but of the Virgin and the Holy Spirit according to the Gospel, made man not in appearance but in truth. And that he truly became man from the Virgin, wait for the proper time of the teaching, and you will receive the proofs; for the error of the heretics is manifold. Some have said that he was not born of the Virgin at all; others that he was born, but not of a virgin, but of a woman living with a husband. Others say that Christ is not God made man, but a man made God. For they dared to say that it was not the pre-existent Word who became man, but a certain man who by advancement was crowned. ### Scripture references - Matt 1:18: allusion, medium confidence - Luke 1:35: allusion, medium confidence - John 1:13: echo, low confidence ### Translation notes - The heretics in view include Docetists (“in appearance”), Ebionites (born of Joseph and Mary), and those like Paul of Samosata who held that a man was raised to divine honour. Matt 1:18–20; Luke 1:35; John 1:13. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.3 (PG 33:728d–729a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/11-1/#p-12-3). ## Catechetical Lecture 12.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-4 - Source: PG 33:729b–729c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eternal Word took flesh recently for our sake; Cyril undertakes to answer the objections to the incarnation and the virgin birth. ### Greek text Σὺ δε μνημονευσον τῶν χθὲς περὶτῆς θεότητος εἰρημένων. Πίστευσον, ὅτι αὐτὸς ἐκεῖνος ὁτοῦ Θεοῦ μονογενὴς Υἱὸς, οὗτος ἐκ Παρθένου πάλιν ἐγεννήθη. Ἰωάννῃ τῷ εὐαγγελιστῇ πείσθητι λέγοντι· Καὶ ὁ Λόγος σαρε ἐγένετο, καὶ ἐσκήνωσεν ἐν ἠγμῖν. Ὁ μὲν γὰρ Λόγος αἰώνιος, πρὸ πάντων τῶν αἰώνων ἐκ Ματρὸς γεννηθείς· τήν δὶ σάρκα προσάτως ἀνέλαβε διʼ ἡμᾶς. Ἀλλᾶ ἀντιλέγουσι πολλοὶ, καὶ λέγουσι· Τί τοσοῦσον ἦν αἶιείον, ὥστε Θεὸν εἷς ἀνθρωπότητα καταβῆναι; καὶ εἰ ὅλως Θεοῦ φύσις ἐστὶν ἀνθρῶποις συναναστρέφειν; καὶ, εἷδυνατόν ἐστι παρθένον τεκεῖν ἄνευ ἆνδρός; Πολλῆς δὲ ἀντιλογίας οὔσης, καὶ τςολυειδοῦς τῆς μάχης· φέρε, τῇ τοῦ Χριστοῦ χάριτι, καὶ ταῖς τῶν παρόντων εὐχαῖς, ’ἕκαστον ὂιαλ ύσω μεν. ### English translation (Claude) But you, remember what was said yesterday about his Godhead. Believe that he, the only-begotten Son of God, was himself born again, of the Virgin. Believe John the evangelist, who says, “And the Word became flesh and dwelt among us.” For the Word is eternal, begotten of the Father before all ages; but the flesh he took on recently, for our sake. But many contradict, and say, “What cause was so great that God should come down into humanity? And is it God's nature at all to associate with men? And is it possible for a virgin to bear without a man?” Since there is much contradiction, and the battle takes many forms, come, by the grace of Christ and the prayers of those present, let us resolve each question. ### Scripture references - John 1:14: quotation, high confidence ### Translation notes - John 1:14. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.4 (PG 33:729b–729c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-4). ## Catechetical Lecture 12.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-5 - Source: PG 33:729c–732c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Everything must be proved from the prophets; the cause of Christ's coming lies in Genesis, where man, God's image, was cast out of paradise by the devil's envy. ### Greek text Καὶ πρῶτόν γι ἡμῖν ζητείσθω, τίνος ἕνεκεν κατέβη ὁ Ἰησοῦς. Καὶ μὴ ταῖς ἐμαῖς εὑρεσιλογίαις πρόσεχε· δυνατὸν γὰρ ἴσως κατασοφισθῆναι· ἀλλʼ ἐὰν μή προφητῶν περῖ ἑκάστου πράγματος δέξῃ μαρτυρίαν, μὴ πίστευε τοῖς λεγομένοις· ἐὰν μή καὶ περῖ τῆς Παρθένου, καὶτοῦ τόπου, καὶ τοῦ χρόνου, καὶ τοῦ τρόπου μάθῃς ἐκ τῶν θείων Γραφῶν, μὴ παραδέξῃ παρά ἀνθρώπου μαρτυρίαν, Τὸν μὶν γὰρ παρόντα καὶ διδάτχοντα δυνατόν ἐστι καὶ ὑποπτεῦσαι· τὸν δὲ πρὸ χιλίων καὶ πλειόνων ἐτῶν προφητεύσαντα, τίς ὑποπτεύσει νοῦν Exn»; Εῐ τοίνυν ζητιῖς τῆς Χριστοῦ παρουσίας τὸ αἴτιον, ἀνάδραμε ἐπὶ τὸ πρῶτον τῶν Γραφῶν βιβλίον. Ἐν ἔξ ἡμέραις ἐποίηο σιν ὁ Θεὸς τὸν κόσμον · ἀλλʼ ὁ κόσμος διὰ τὸν ἄνθρωπον Ἥλιος μὶν γὰρ λαμπροτάταις αὖγαῖς ἀποστίλβων, ἀλλᾶ διὰ τὸ ἀνθρώπῳ φαίνειν ἐγένετο· καὶ πάντα δὶτά ζῶα, διὰ τὸ δοηλεῦειν ἡμῖν κατεστηο βοτάναι καὶ δένδρα διὰ τὴν ἡμετέραν ἀπόλαυσιν ἐκτίσθη. Πάντα καλὰ τὰ δημιουργήματα, ἀλλὰ τούτω, οὖδὶν εἰκὼν Θεοῦ, μόνος δὲ ἄνθρωπος. ’Ἥλιος προσ-..ἆυ γματι μόνῳ, ἄνθρωπος δδ χερσὶ Θείαις ἐπλάσθη· Ποιήσωμεν ἄνθρωπων κατʼ εἰκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν. Είκὼν ξυλίνη ἐπιγείου βασιλεως τι· μᾶταιο πόσῳ γε μᾶλλον εἰκὼν λογική Θεοῦ; Ἀλλὰ τοῦτο τὸ μέγιστον τῶν δημιουργημάτων, ἒν παραδείσῳ χορεῦον, φθόνος ἐξέβαλε διαβολικός. Ἐπέχαι· nev ὁ ἐχθρὸς πεπιωκοτι τῷ φθονηθέντι· ἆρα ἐβούλου μένειν χαίροντα τὸν ἐχθρόν ς Οὗτος μὴ τολμήτας ’διὰ τὸ ἱσχυρὸν προσελθεῖν τῷ ἀνδρὶ, προσῆλθεν ὥς ἀσθενεστέρα τῇ γυναικὶ ἔτι παρθένῳ οὔσῃ· μετά γὰρ τήν ἀπόπτωσιν ἐκ παραδείσου, τότε ἔγνω Ἀδὰμ Εὕαν τὴν γνναῖκα αὑτοῦ. ### English translation (Claude) And first let us inquire for what reason Jesus came down. And do not attend to my ingenious arguments, for perhaps you might be misled by sophistry; but unless you receive the testimony of the prophets on each matter, do not believe what is said; unless you learn from the divine Scriptures about the Virgin, the place, the time and the manner, do not accept testimony from a man. For one who is present and teaching may well be suspected; but who that has sense will suspect one who prophesied a thousand and more years beforehand? If, then, you seek the cause of Christ's coming, go back to the first book of the Scriptures. In six days God made the world; but the world was for man. For the sun, though it shines with the brightest rays, was made to give light to man; and all the animals were appointed to serve us; plants and trees were created for our enjoyment. All the works of creation are good, but none of them is the image of God, only man. The sun was formed by a command alone, but man by divine hands: “Let us make man in our image and likeness.” A wooden image of an earthly king is honoured: how much more the rational image of God? But this greatest of the works of creation, while it rejoiced in paradise, the devil's envy cast out. The enemy rejoiced over the fall of the one he envied: would you have wished the enemy to go on rejoicing? Not daring to approach the man because of his strength, he approached the woman as the weaker, while she was still a virgin; for it was after the fall from paradise that “Adam knew Eve his wife.” ### Scripture references - Gen 1:31: allusion, medium confidence - Gen 1:26: quotation, high confidence - Ps 119:73 (118:73 LXX): allusion, low confidence - Gen 3:1: allusion, high confidence - Gen 4:1: quotation, high confidence ### Extrabiblical texts - Wis 2:24 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - Gen 1:26; Ps 119:73 (God's hands); Wis 2:24 (the devil's envy); Gen 3; Gen 4:1. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.5 (PG 33:729c–732c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-5). ## Catechetical Lecture 12.6 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-6 - Source: PG 33:732c–732d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sin spread from Cain through the flood and Sodom to Israel's idolatry and immorality, and the prophets could not heal it. ### Greek text Δεότεροι γεγόνασι διάδοχοι τῆς ἀνθρώπων γενεᾶς Καΐν καὶ ’Λβἐλο καί Καΐν ἀνθρωποκτόνος (ll) πρῶτος. Κατακλυσμὸς ὕστερον ἔπεχῦθη, διὰ τήν τῶν ἀνθρώπων πολλὴν πονηρίαν πῦρ οὐρανόθεν κατ· ἦλθεν ἐπὶ Σοδομιτῶν, διὰ τήν παρανομίαν. Ἐξελὲξατο μετά χρόνους ὁ Θεὸς τὸν Ἰσραήλʼ ἀλλὰκαὶ οὗτος διεττθάφη, καὶ ἐτραυματίσθη τὸ γένος τὸ ἐκλεκτόν. Μωσῆς γὰρ ἐν ὄρει Θεῷ παρειστήκει, καὶ ἀντὶ Θεοῦ μόσχος ὑπὸ τοῦ λαοῦ προσεκυνεῖτο. Ἐπὶ τοῦ νομοθέτου Μωσέως τοῦ εἰπόντος. Μὴ μοιχεύσῃςο ἀνὴρ εἰς κάμινον ιῙσελθὼν ἀκολασταίνειν est} μήσεν.”Δπεστάλησαν τρια φῆται μετᾶ Μωσέα Θεραπεῦσαι τὸν Ἰσραήλ· ἀλλʼ ἴατρεύοντες ἀπεκλαίοντο, μή περιγινόμενοι τοῦ τά· ### English translation (Claude) Cain and Abel came next as the second generation of mankind; and Cain was the first murderer. Afterwards a flood was poured out because of the great wickedness of men; fire came down from heaven upon the people of Sodom because of their lawlessness. After some time God chose Israel; but this people too was corrupted, and the chosen race was wounded. For while Moses stood before God on the mountain, a calf was worshipped by the people instead of God. In the time of the lawgiver Moses, who said, “You shall not commit adultery,” a man dared to go into a brothel to commit lewdness. After Moses, prophets were sent to heal Israel; but in their healing they lamented that they could not overcome the ### Scripture references - Gen 4:8: allusion, high confidence - Gen 6:17: allusion, medium confidence - Gen 19:24: allusion, high confidence - Exod 32:4: allusion, high confidence - Exod 20:14: quotation, high confidence - Num 25:8: allusion, high confidence ### Translation notes - The sentence continues in 12.7. Gen 4:8; Gen 6–7; Gen 19:24; Exod 32; Exod 20:14; Num 25:6–8 (LXX “into the tent”, κάμινος). ### Citation (SBL) Cyril of Jerusalem, Cat. 12.6 (PG 33:732c–732d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-6). ## Catechetical Lecture 12.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-7 - Source: PG 33:732d–733a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets lamented Israel's corruption: violence, adultery, child sacrifice and divination. ### Greek text ὡς λέγειν αὐτῶν τινα· Οῗ μοι ὅτι ἀπόλωλεν εὐλαβὴς ἀπο τῆς γῆς, καὶ ὁ κατορθῶν ἐν ᾇνθῆώ· ποις οὐχ ὑπάρχει· καὶ πάλιν ’Πάντες ἐξέκλιναν, ἃμα ὴχρειώθησαν·οὐκ ἔστι ποιῶν χρηστά τητᾷ, οὐκ ἔστιν ἔως ἑνός· καὶ πάλιν Ἀμ-ὸ. κα ιλοττή, καὶ μοιχεία, καὶ φόνος ἐκκέχυται ἐπ τῆς γῆς. Τοὺς υἱοὺς αὐτῶν καὶ τὰς θυγατέρας αὐτῶη ἔθυσαν δαιμονίοις. Οἰωνίζοντο, καὶ ἔφαρμαιιεύοντο, κα ἒκλῃδονίζοντο. Καὶ πάλιν· Τὰ ἱμάτια αὐτῶν δεσμεύον τες σχοινίοις, παραπετάσματα ἆποίουν ἐχόμενα τοι Θυσιαστηρίου. ### English translation (Claude) disease, so that one of them says, “Woe is me, for the godly man has perished from the earth, and there is none among men who does right”; and again, “All have turned aside, together they have become worthless; there is none who does good, there is not even one”; and again, “Cursing and stealing and adultery and murder have been poured out upon the land.” “They sacrificed their sons and their daughters to demons.” “They practised augury and sorcery and divination.” And again, “Binding their garments with cords, they made hangings next to the altar.” ### Scripture references - Mic 7:2: quotation, high confidence - Ps 14:3 (13:3 LXX): quotation, high confidence - Hos 4:2: quotation, high confidence - Ps 106:37 (105:37 LXX): quotation, high confidence - 2 Kgs 17:17: quotation, medium confidence - Amos 2:8: quotation, high confidence ### Translation notes - The end of the printed section 6, continued from 12.6 (the scan's division falls in mid-sentence; the word “disease” is lost and supplied by sense). - Mic 7:2; Ps 14:3 (LXX 13:3); Hos 4:2; Ps 106:37 (LXX 105:37); 2 Kgs 17:17; Amos 2:8 (LXX). ### Citation (SBL) Cyril of Jerusalem, Cat. 12.7 (PG 33:732d–733a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-7). ## Catechetical Lecture 12.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-8 - Source: PG 33:733a–733c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humanity's wound was beyond human cure, and the prophets begged God to come down and save. ### Greek text Μέγιστον ἦν τὸ τραῦμα τῆς ἀνθρωπότητος, ἆιῦ ποδῶν ἓως κεφαλῆς οὐκ ἦν ἐν αὖτῷ ὁλοκληρία” ehi» μάλαγμα ἐπιθεῖναι, οὔτε ἔλαιον, οὕτε καταδᾶσμσυς..Εῖτα, οἱ προφῆται ἀποκλαιόμενοιχαὶ κάμνσιηις, ἔλεγον· Τίς δώσει ἐκ Σιὼν τὸ σωτήριον ptui πάλιν· Γενηθήτω ἠ χείρ σου ἐπʼ ἄν· δρα διξιᾶ σου, καὶ ἐπὶ Υἱὸν ἀνθρώπου ὃν ἐκραuim: σεαυτῷ καὶ οὐ μή ἁποστῶμεν ἀπί σοῦ. Καὶ ἃλλος τῶν προφητῶν παρεκάλει λέγωνʼ Κύριε, κλῖνον οὐρανοὺς καὶ κατάβηθι. Ὑπερβαίνει τὴνιλμδστέραν ἰατρείαν τὰ τῆς ἀνθρωπότητος τραόμιτα. Τοὺς προφήτας σου ἀπέκτειναν, καὶ τὰ θυσιαστήριά σου κατέσκαψαν. ’Δδιόρθωτον ἡμῖν τὸ κακὸν, σοῦ δεῖται διορθωτοῦ. ### English translation (Claude) Very great was the wound of humanity: from the feet to the head there was no soundness in it; one could not apply ointment, nor oil, nor bandages. Then the prophets, lamenting and wearied, said, “Who will give salvation out of Zion?” and again, “Let your hand be upon the man of your right hand, and upon the son of man whom you made strong for yourself; and we will not turn away from you.” And another of the prophets entreated, saying, “Lord, bow the heavens and come down.” The wounds of humanity are beyond our healing. “They have killed your prophets and torn down your altars.” The evil cannot be set right by us; it needs you to set it right. ### Scripture references - Isa 1:6: quotation, high confidence - Ps 14:7 (13:7 LXX): quotation, high confidence - Ps 80:17 (79:18 LXX): quotation, high confidence - Ps 80:18 (79:19 LXX): quotation, high confidence - Ps 144:5 (143:5 LXX): quotation, high confidence - 1 Kgs 19:10: quotation, high confidence - Rom 11:3: allusion, medium confidence ### Translation notes - This passage is section 7 in the printed edition. - Isa 1:6; Ps 14:7 (LXX 13:7); Ps 80:17–18 (LXX 79:18–19); Ps 144:5 (LXX 143:5); 1 Kgs 19:10 (Rom 11:3). ### Citation (SBL) Cyril of Jerusalem, Cat. 12.8 (PG 33:733a–733c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-8). ## Catechetical Lecture 12.9 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-9 - Source: PG 33:733c–733d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God answered the prophets by sending his Son as physician, as Malachi, Isaiah and Zechariah foretold; rejected by his own, he gathers the nations. ### Greek text WW8 τῆς δεήσεως τῶν προφητῶν ὁ Κύριος· “0 λιιιτήρ οὐχ ὑπερεῖδεν ἡμῶν τὸ γένος ἀπολλύμενον ἐξαπέστειλε τὸν Υἱὸν αὐτοῦ τὸν Κύριον οὖρανόοεν ἰατρόν· καὶ λέγει τις τῶν προφητῶνο Κύριος ὅν ὑμεῖς ξητεῖτε, ἔρΧεταυ καὶ ἐξαίφνης fl». H05; Εἷς τὸν ναὸν ἑαυτοῦ ὁ Κύριος, ἔνθα αὐτὸν ἦλιθάσατε. Εἶτα τοῦτο ἀκούσας ἄλλος τῶν προφητῶν, λέγει πρὸς αὐτόν· Θεοῦ σωτηρίαν λέγων, ἡοιρχίφλαλιῖςς Θεοῦ παρουσίαν πρὸς σωτηρίαν εὖαγγιλιζόμινος, ὖν κρυπτῷ λαλεῖς ς Ἐπʼ ὅρους ὑψηλοῦ ἀνάβηθι ὁ εὐαγγελιζόμενος Σιών· εἰπὸν ταῖς πόλεσιν Ἰούδα. Τί εἷʼπω; Ἰδοὺ ὁ Θεὸς ἡμῶν, ἲόοὺ Κύριος μετὰ ἰσχύος ἔρχεται. Αὐτὸς πάλιν ὁ Κύριος εἴρηκαν. Ἰδοὺ ἐγὼ ἔρχομαι, καὶ κατασχηνώσω ἐν μέσῳ σου, λέγει Κύριος, καὶ καταφεύξονειαι ἔθνη πολλὰ ἐπὶ τὸν Κύριον. Ἰσραηλῖται τήν διʼ ἕμοῦ σωτηρίαν παρῃτήσαντο· Ἔρχομαι συναγαγεῖν πάντα τὰ ἔθνη καὶ τὰς γλώσσας· εἷς γὰρ τὰ ἴδια ἦλθε, καὶ οἱ ἲδιοι αὐτὸν οὐ παρέλαβον. ### English translation (Claude) The Lord heard the prayer of the prophets. The Father did not overlook our race as it perished; he sent forth his Son, the Lord, from heaven as physician. And one of the prophets says, “The Lord whom you seek is coming, and he will come suddenly.” Where? To his own temple, the Lord, where you stoned him. Then another of the prophets, hearing this, says to him: “Speaking of God's salvation, do you speak quietly? Announcing the good news of God's coming for salvation, do you speak in secret? Go up on a high mountain, you who bring good news to Zion; speak to the cities of Judah.” What shall I say? “Behold our God! Behold, the Lord comes with strength!” Again the Lord himself has said, “Behold, I come and will dwell in your midst, says the Lord; and many nations shall flee to the Lord.” The Israelites refused the salvation that comes through me: “I come to gather all the nations and the tongues”; for “he came to his own, and his own did not receive him.” ### Scripture references - Mal 3:1: quotation, high confidence - John 8:59: allusion, medium confidence - Isa 40:9: quotation, high confidence - Isa 40:10: quotation, high confidence - Zech 2:10 (2:14 LXX): quotation, high confidence - Zech 2:11 (2:15 LXX): quotation, high confidence - Isa 66:18: quotation, high confidence - John 1:11: quotation, high confidence ### Translation notes - This passage is section 8 in the printed edition; the section continues in 12.10. - Mal 3:1; John 8:59; Isa 40:9–10; Zech 2:10–11 (LXX 2:14–15); Isa 66:18; John 1:11. The dialogue between the prophets is Cyril's dramatization. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.9 (PG 33:733c–733d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-9). ## Catechetical Lecture 12.10 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-10 - Source: PG 33:733d–736a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ gives the nations the sign of the cross as a royal seal on the forehead; his descent from heaven was hidden from men. ### Greek text καὶ τί χαρίζῃ τοῖς ἔθνεσιν ; Ἔρχομαι συναγαγεῖν πάντα τὰ ἔθνη, καὶ καταλείψω ἐπʼ αὐτῶν σημεῖον* ἐκ τοῦ ἐμοῦ γὰρ ἀγῶνος τοῖʼ) ἒν τῷ σταυρῷ, σφραγῖδα βασιλικὴν ἑκάστῳ δίδωμι τῶν ἐμῶν στρα. τιωτῶν ἔχειν ἐπὶ μετώπου. Καὶ ἄλλος τῶν προφητῶν ἔλεγεο Καὶ ἔκλινεν οὐρανοὺς καὶ κατέβη, καὶ γνόφος ὑπὸ τοὺς πόδας αὐτοῦ· ἠγνοεῖτο γὰρ ἀνθρώποις (ηῂ ἐξ οὐρανῶν κατάβασις. ### English translation (Claude) And what do you grant to the nations? “I come to gather all the nations, and I will leave a sign upon them.” For from my struggle on the cross I give to each of my soldiers a royal seal to bear on his forehead. And another of the prophets said, “And he bowed the heavens and came down, and darkness was under his feet”; for his coming down from heaven was not known to men. ### Scripture references - Isa 66:18: quotation, high confidence - Isa 66:19: quotation, high confidence - Ps 18:9 (17:10 LXX): quotation, high confidence ### Translation notes - The end of the printed section 8. Isa 66:18–19; Ps 18:9 (LXX 17:10). The seal on the forehead is the sign of the cross made at baptism. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.10 (PG 33:733d–736a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-10). ## Catechetical Lecture 12.11 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-11 - Source: PG 33:736a–737b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon, David and Zechariah foretold the quiet coming of the King, his entry into Jerusalem on a colt, and his standing on the Mount of Olives. ### Greek text Εἶτα Σολομὼν ἀκούων τοῦ πατρὸς αὐτοῦ Λα. 6ἱδ ταῦτα λέγοντος, καὶ θαυμαστὸν οἶκον οἰκοδομήσας, καὶ προόλᾶπων τὸν εἷς αὐτὸν ἐρχόμενονρψ θαυμάζων λέγειʼ El ἀληθῶς κατοικήσει θεὸς μετᾶ ἀνθρώπων ἰπὶ τῆς γῆς; Ναὶ, οησί προλι- 6ὼν 6 Δαόὶδ ἐν τῷ ἐπιγεγραμμένῳ εἱς Σολομῶνα ψαλμῷ, ἐν ᾧ ἐστι· Καταβησεται ὡς ὗετὸς ἐπὶ πόκον· ὑετὸς μὶν διὰ τὸ ἐπουρᾶνιον, ἐπὶ πόκον ξι διὰ τήν ἀνθρωπότητα. Ὑετὸς μὲν γὰρ ἐπὶ πόκον καταβαίνων, ἀψοφητὶ καταβαίνοι· ὡς, ἀγνοουι μένου τοῦ μυστηρίου τῆς γεννήσεως, τοὺς Πάγους λέγειν· Ποῦ ἐστιν 6 τεχθεὶς Βασιλεὺς τῶν Ἰουδαίων ; καὶ τὸν Ἡρώδην ταρασσόμενον ἰξετὰζςιιδ περὶ τοῦ γεγεννημένου, καὶ λεγεινο Ποῦ 6 Χριστὸς γεννᾶται ; Γ. Τίς ἐστιν οὗτος 6 καταβαίνων, φησὶν ἑξῆς· Καὶ συμπαραμένει τῷ ἡλίῳ καὶ πρὸ τῆς σελῆ· νης, γενεὰς γενεῶν. Καὶ πάλιν ἄλλος τῶν προσητῶν λέγειʼ Χαῖρε σφόδρα, θύγατερ Σιών ρυσσε, θύγατερ -ἰερουσαλήμι ἰδοὺ ὁΒασιλεῦς σου ἔρχεταί σοι δίκαιος καὶ σώζων. Πολλοί βασι· λεῖςο περὶ τίνος λὲγεις, ὦ προφῆτα; Δὸς ἡμῖν -στ μεῖον 6' μὴ ἔχουσιν ἄλλοι ἡ βασιλεῖς. Ἐᾇν sint πορφυροφόρον Βασιλία, προείληπται τὸ delicium? ‘X'll ἐλάτας· ἐὰν εἲπῃς 1 ὑπὸ στρατιωτῶν δορυφοροῶ μενον καὶ ἐφʼ ἅρμασι χρυσοκολλήτοις uetiti???» προείληπται παρʼ ἄλλυέᾲ καὶ τοῇο. δὸς ἡμῖν σημεῖον ἰδιάζον τοῦ βασιλέως, οὗ τήν παρουσιιξ καταγγέλλεις. Ὁ δὲ προφήτης ἀποκρίνεται) καί λέγεθʼ Ἰδοὺ δ Βασιλῄεὖέ σου Δἔρχεταί fusili—1?: καῖ σώζων αὐτὸς πραΰς, καὶ ἐπιβεβηκὼς ἰπξῠπο· ξύγιον καὶ πῶλον νέον, οὐκ ἐπὶ ἅρμασιν Ἔχεις η. 17. μονογενὶς σημεῖον τοῦ παραγενομένου βασιλέως. Μόνος βασιλέων Ἰησοῦς, ἐπὶ πῶλον ἐκάθιζεν ἀσαγῆ, μετʼ εὐφημιῶν ὡς βασιλεὺς εἰς τήν ’ἱερουσαλήμ εἴσερχόμινος. Καὶ τί ποιεῖ οὗτος ἐλθὼν 6 βασιλεός; Καὶ σὺ ἐν αἳματι διαθήκης ἐξαπέστειλας δεσμίους σου ὲκ λάκκου οὐκ ἔχοντος ὕδωρ. ΙΔ“. Ἀλλʼ ἐνεχώρει μὲν καὶ ἐπὶ πῶλον καθεσθῆναι* δὸς δὲ σημεῖον ἡμῖν μᾶλλον, ποῦ στήσεται 6 εἰσερχόμενος βασιλεύς. Καὶ τὸ σημεῖον μή μακρὰν δὸς τῆς πόλεως, ἵνα μη ἀγνοήσωμενο ἐγγὺς δὶ ἡμῖν δὸς τὸ σημεῖον ὀφθαλμοφανὶς, ἵνα καὶ ἐν τῇ πόλει ὄντες τὸν τόπον θεωρήσωμεν. Ὀ δὶ προφήτης πάλιν ἀποκρίνεται λέγωνʼ Καὶ στήσονται οἳ πόδες αὐτοῦ Ea τῇ ἡμέρᾳ ἐκείνῃ ἐπὶ τὸ ὅρος τῶν Ἐλαιῶν, τὸ κατέναντι Ἰερουσαλὴμ ἐξ ἀνατολῶν. Ἆρʼ οὐκ ἔνδον ἑστώς τις ἐπὶ πόλεως, θεωρεῖ τὸν τόπον; ### English translation (Claude) Then Solomon, hearing his father David say these things, and having built a wonderful house, and foreseeing the one who would come into it, says in wonder, “Will God indeed dwell with men on the earth?” Yes, says David, anticipating him in the psalm entitled “For Solomon,” in which it is said, “He shall come down like rain upon a fleece”: rain, because of what is heavenly; upon a fleece, because of the humanity. For rain coming down on a fleece comes down without a sound; so that, since the mystery of the birth was unknown, the Magi said, “Where is he who has been born King of the Jews?”, and Herod, troubled, inquired about the one who had been born and said, “Where is the Christ to be born?” [10] But who is this that comes down? He says next: “And he shall endure with the sun, and before the moon, for generations of generations.” And again another of the prophets says, “Rejoice greatly, daughter of Zion; proclaim it, daughter of Jerusalem; behold, your King comes to you, righteous and saving.” Kings are many: of which do you speak, O prophet? Give us a sign that other kings do not have. If you say a king clothed in purple, the dignity of the robe has been anticipated; if you say one escorted by spearmen and riding in gold-inlaid chariots, this too has been anticipated by others. Give us a sign peculiar to the King whose coming you proclaim. And the prophet answers and says, “Behold, your King comes to you, righteous and saving; he is meek, and mounted on a beast of burden and a young colt,” not on chariots. You have a unique sign of the King who came. Of kings, Jesus alone sat upon an unbroken colt, entering Jerusalem amid acclamations as king. And what does this King do when he comes? “You also, by the blood of the covenant, have sent forth your prisoners from a pit that has no water.” [11] But he might perhaps even sit on a colt; give us rather a sign of where the King who enters will stand. And give the sign not far from the city, so that we may not be ignorant of it; give us the sign near us, plain to see, so that even while in the city we may see the place. And the prophet again answers, saying, “And his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east.” Does not anyone standing within the city see the place? ### Scripture references - 1 Kgs 8:27: quotation, high confidence - Ps 72:6 (71:6 LXX): quotation, high confidence - Matt 2:2: quotation, high confidence - Matt 2:4: quotation, high confidence - Ps 72:5 (71:5 LXX): quotation, high confidence - Zech 9:9: quotation, high confidence - Zech 9:11: quotation, high confidence - Matt 21:7: allusion, high confidence - Zech 14:4: quotation, high confidence ### Translation notes - This passage is section 9 in the printed edition, and contains sections 10 and 11, not separated in the scan. A few words in section 10 are garbled; the sense is clear. - 1 Kgs 8:27; Ps 72:6, 5 (LXX 71:6, 5; the psalm is headed “For Solomon”); Matt 2:2, 4; Zech 9:9, 11; Zech 14:4. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.11 (PG 33:736a–737b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-11). ## Catechetical Lecture 12.12 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-12 - Source: PG 33:737b–737d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah foretold Christ's healing miracles and his submission to judgment by the elders of the people. ### Greek text Ἓχομεν δύο σημεια, καὶ τρίτον ἐπιθυμοῦμεν μαθεῖν. Εἰπὲ, τί ποιεῖ παραγενόμενος 6 Κύριος; Φησὶν ἄλλος προφήτης· Ἰδοὺ 6 Θεὸς ἡμῶν· καὶ δξῆς· Αὐτὸς ἣξει καὶ σώσει ἡμᾶς Τότε ἀνοιχθή, σονται ὀφθαλμοὶ τυφλῶν, καὶ ὦτα κωφῶν ἀκούσονται* τότε ἀλεῖτι ὡς ἔλαφος 6 χωλὸς, καὶ τρανῆ ἔσται γλῶσσα μογιλάλων. Λεγέσθω δὲ ἡμῖν καὶ ἄλλη μαρτυρία. Κύριον λὲγεις ἐρχόμενον, ὦ προφῆτα, σημεῖα ὁὶ ὅσα μηδέποτε γεγένηται ποιοῦνταο ποῖον σαφὲς καὶ ἕτερον λέγεις; Αὐτὸς Κύριος εἷς κρίσιν ἔρχεται μιτᾶ τῶν πρεσβυτὲρων τοῦ λαοῦ, καὶ μετᾶ τῶν ἀρχόντων αὐτοῦ. Σημεῖον ἐξαίρετον· Δεσπότης ὑπὸ δούλων πρεσβυτὲρων κρινόμενος, καὶ ἀνεχόμενος. ### English translation (Claude) We have two signs, and we desire to learn a third. Tell us, what does the Lord do when he has come? Another prophet says, “Behold our God,” and next, “He himself will come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then the lame shall leap like a deer, and the tongue of the stammerers shall be clear.” Let yet another testimony be given us. You say, O prophet, that the Lord is coming and doing signs such as have never been done; what other clear sign do you give? “The Lord himself comes to judgment with the elders of the people and with its rulers.” A remarkable sign: the Master judged by his servants the elders, and bearing it. ### Scripture references - Isa 35:4: quotation, high confidence - Isa 35:5: quotation, high confidence - Isa 35:6: quotation, high confidence - Isa 3:14: quotation, high confidence ### Translation notes - Isa 35:4–6; Isa 3:14 (LXX). ### Citation (SBL) Cyril of Jerusalem, Cat. 12.12 (PG 33:737b–737d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-12). ## Catechetical Lecture 12.13 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-13 - Source: PG 33:737d–740b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God became man because we could not bear to see him as he is: even his voice at Sinai terrified Israel and Moses. ### Greek text ..Γ, _,, η, _ 11". Ταῦτα ἀναγινώσκοντες Ἰουδαῖοι οὐκ ἀκούουσιν ἔβυσαν γὰρ τὰ ὦτα τῆς καρδίας, ἳνα μὴ ἀκούσωσιν. Ἀλλʼ ἡμεῖς πιστεύμεν εἰς Ἰησοῦν Χριστὸν ἰν σαρκὶ παραγενόμενον καὶ ὲνανθρωπήσαντα· ἐπειδὴ ἄλλως οὐκ ἐχωροῦμεν. Ἐπειδὴ γὰρ ἡμεῖς, καθʼ ὅ ἧν ἆκεῖνος, ἇμβλὲπειν ἢ ἂπολαῦσαι οὖν ἠδυνάμεθα· ἐγένετο ἆιιεῖνος ὅπερ ἡμεῖς, ἳνα οὕτως ἀπολαῦσαι καταξιωθῶμεν. Ei γὰρ ἥλιον, τὸν ἰν ἰετάρτῃ ἡμέρᾳ γενόμενον, ιντελῶς ἰδεῖν οὗ δυνάμεθα, Θεὸν ἆρα τὸν ἐκείνου ποιητήν ἰδεῖν δυνάμεθαη Ἐν πυρὶ nat-£57; ὁ Κύριος ἰπὶ ὅρους Σινᾶ,ιιαὶοὖι ἤνεγκεν ό λαὸς, ἀλλʼ εἶπαν πρὸς Μωσῆνʼ Λάλη· σον σὺ ἡμῖν καὶ ἀκουσόμεθα· καὶ μὴ λαλείτω πρὸς ἡμᾶς ὁ θεὸς, μὴ ποτε ἆπυθάνωμεν·καὶταλιν· Τίς γὰρ πᾶσα σὰρξ, ἣτις ἢκουσε φισνὴν Θεοῦ ζῶντος, λαλοῦντος ἐκ μεσου τοῦ πυρὸς, καὶ ζήσεται; Ei τὸ ἀκοῦσαι φωνὴν Θεοῦ λαλοῦντος, θανάτου παραίτιον· τὸ αὐτὸν Θεὸν 182w, πῶς oi θανάτου πρόξενονς Καὶ τί θαυμάζεις καὶ Μωσῆς αὐτός φησιν· Ἐκφοβός εἶμι καὶ ἔντρομος. ### English translation (Claude) These things the Jews read, but do not hear; for they have stopped the ears of their heart, so that they may not hear. But we believe in Jesus Christ, who came in the flesh and became man, since otherwise we could not receive him. For since we could not look upon him or enjoy him as he was, he became what we are, so that in this way we might be counted worthy to enjoy him. For if we cannot look fully at the sun, which was made on the fourth day, can we see God, its Maker? The Lord came down in fire on Mount Sinai, and the people could not bear it, but said to Moses, “Speak to us yourself, and we will hear; and let not God speak to us, lest we die”; and again, “For who of all flesh that has heard the voice of the living God speaking out of the midst of the fire shall live?” If hearing the voice of God speaking is a cause of death, how would the sight of God himself not bring death? And why do you wonder? Moses himself says, “I am terrified and trembling.” ### Scripture references - Acts 7:57: echo, low confidence - Exod 19:18: allusion, high confidence - Exod 20:19: quotation, high confidence - Deut 5:26: quotation, high confidence - Heb 12:21: quotation, high confidence ### Translation notes - A numeral and some OCR debris precede the opening words. - Acts 7:57 (cf. Zech 7:11); Gen 1:16–19; Exod 19:18; Exod 20:19; Deut 5:26; Heb 12:21. The remark on the Jews is Cyril's own, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.13 (PG 33:737d–740b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-13). ## Catechetical Lecture 12.14 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-14 - Source: PG 33:740b–741a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Daniel could not bear even an angel until it took human likeness; so the Lord took our nature, so that we might be taught without being destroyed. ### Greek text Τί οὖν fies)“; τὸν ἐλθόντα ἰπὶ σωτηρίᾳ] πρόξενον ἀπωλείας γενέσθαι, διὰ τὸ μή φέρειν τοὺς ἀνθρώπους, ἢ συμμετρῆσαι τὴν χάριν; Δανιὴλ οὐκ ἤνεγκεν ὀπτασίαν ἀγγέλου· καὶ σὺ Δεσπότου τῶν ἀγγέλων θέαν ἐνεχώρεις; Γαβριὴλ ἐφανη, καὶ πὲπτωκε Δανιήλ· καὶ ποταπὸς ἦν ὁ φαινόμινος,ἣ ποίῳ eximam; Τὸ πρόσωπον αὐτοῦ ὡς ἀστραπή ἦν, οὐχ ὡς δ ἥλιοςδ καὶ οἱ ὀφθαλμοὶ αὖτοῦ ὡσιὶ λαμπάδες πυρὸς, οὐχ ὡς κάμινος πυρός· ul ἡ φωνῆ τῶν Λόγων εὐτοῦ ὡς φωνή ὄχλου, οὺχ ὡς δώδεκα λεγεώνων ἁγγέλων· καὶ δμωςέπισενδ προφήτης. Καὶ προσ-ἔρχεται ὁ ἄγγελος λέγων· Μὴ φοβοῦ, Δανιὴλ, ἀνάστηθι· ἔνθυμος γενοῦ, είσηκόύσθησαν οἱ λόγοι σου· καὶ φησιν ὸ Δανιήλ ’Δνὲστην ἔντρομος· καὶ οὐδε οὕτως ἀπεκρίνατο, ἕως ὅτε ἣψατο αὐτοῦ ὁμοίωσις χειρὸς ἀνθρώπου. Xa? ὅτε μετεβλήθη εἷς ὀπτασίαν ἆνδρῶπου ligauit. λαλεῖ ὁ Δανιήλ· καὶ τί φησις Rupis, ἓν τῇ ὀπτασίί σου ἐστράφη τὰ ἐντός μου ιν ἰμοὶ, και οὗ φεῖ σεται ἐμοὶ ἰσχὺς, καίπνοὴ οὖγ ὑπιλείφθη ἓν ἐμοὶ. Ei ἄγγελος φαινόμενος ἐξεῖλε ᾧῳνήν τοῦ προφήτου καὶ τὴν ἰσχὺν, τὸ τὸν ww?) ιρανῆναι, συνὲχῶρει τὴν πνοήν καὶ ἕως ὅτου, γει Γραφή, -ἧιιλατό μου ὡς opus“ ἀνθρώπου, οὖκ ῑθαροησε Δανιήλ. Πείρας τοίνυν τῆς ασθενείας τῆι ἡμετερας δειχθείσης, ἀνέλαβεν ὁ Κύριος τοῦτο ὅπερ ἐπεζήτει ὁ ἅνθρωπος· ἐπειδή γὰρ παρὰ ὁμοιοπροσ- (imo!) ἐζήτει ἀκούειν ὁ ἃνθρωπος, ἀνέλαβε τὸ ὁμοιοπαθὲς ὁ Σωτήρ ἶνʼ εὐμαρέστερον παιδευθῶσιν οἱ ἃν- Οεωπο: ### English translation (Claude) What, then, would you have? That he who came for salvation should become a cause of destruction because men could not bear him? Or that he should suit his grace to our measure? Daniel could not bear the vision of an angel; and could you have borne the sight of the Master of the angels? Gabriel appeared, and Daniel fell down. And of what kind, and in what form, was the one who appeared? “His face was like lightning,” not like the sun; “and his eyes like lamps of fire,” not like a furnace of fire; “and the voice of his words like the voice of a multitude,” not like that of twelve legions of angels; and yet the prophet fell down. And the angel comes to him, saying, “Do not fear, Daniel; stand up; take courage; your words have been heard.” And Daniel says, “I stood up trembling”; and not even so did he answer, until “the likeness of a man's hand touched him.” And when the one who appeared had changed into the appearance of a man, Daniel speaks; and what does he say? “O lord, at your appearing my inward parts were turned within me, and no strength remains in me, and no breath is left in me.” If an angel, appearing, took away the prophet's voice and strength, would God's appearing have left him breath? And until, as Scripture says, “one like the appearance of a man touched me,” Daniel did not take courage. Since, then, our weakness had been shown by trial, the Lord took on what man was seeking; for since man sought to hear from one of like appearance, the Saviour took on a nature with like feelings, so that men might be taught more easily. ### Scripture references - Dan 10:6: quotation, high confidence - Dan 10:9: allusion, high confidence - Dan 10:11: quotation, high confidence - Dan 10:12: quotation, high confidence - Dan 10:10: allusion, high confidence - Dan 10:16: quotation, high confidence - Dan 10:17: quotation, high confidence - Dan 10:18: quotation, high confidence - Matt 26:53: allusion, medium confidence ### Translation notes - Dan 10:6, 9–12, 16–18; Matt 26:53. A few words are garbled in the scan; the sense is clear. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.14 (PG 33:740b–741a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-14). ## Catechetical Lecture 12.15 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-15 - Source: PG 33:741a–744a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ became man to sanctify baptism, to bring life through a virgin as death came through Eve, to overthrow idolatry, and to defeat the devil with his own weapon: the flesh became the bait that made death give up its prey. ### Greek text Δὲξαιδὲ καὶ ᾃλλην αῗτίαν. Παρεγενετο Χριδ στὸς,“ίνκ βαπτισθῇ, καὶ ἁγιάσῃ τὸ βάπτισμα· παρεγένετο, ’ίνα θαυματουργή σῃ, περιπατῶν ἐπὶ τῶν ὑδάτων τῆς θαλάσσης. Ἐπεὶ οὗ πρὸ τῆς ἐνσάρχου παρουσίας, ἡ θάλασσα εἶδε καὶ ἔφυγεν, καὶ 6 Ἰορὂὰντις ἐστράφη εἷς τὰ ὀπίσω ἀνέλαβε τὸ σῶμα ὂ Κύριος (ί), ’ἱνα ἰδοῦσα ἡ θάλασσα ἀνάσχηται, καὶ 6 Ιορδάνης ἀφόβως αὐτὸν ὑποδέξηται. Μία μὲν δὴ αὕτη αἰτία· iam δὲ καὶ δευτέρα, Διά παρθένου τῆς Εὔας ἤλθενὸ θάνατος, ἔδει διὰ παρθένου, μᾶλλον δὲ ἐκ παρθένου, φανῆναι τὴν ζωήν· ἳνα ὥσπερ ἐκείνην ὄφις ἠπάτησεν, οὕτω καὶ ταύτην Γαβριὴλ εὐαγγελίσηται. Καταλιπόντες ἂνθρωποι Θεὸν, ὲδημιοῦργησαν ἀνθρωπόμορφα ξόανα. Ἀνθρωπομόρφου τοίνυν ὡς Θεοῦ ψευδῶς προσκυνουμένου, Θεὸς ἀληθῶς ἄν· θρωπος ἐγένετο, ’ίνα λυθῇ τὸ ψεῦδος. Ὀργάνῳ τῇ σαρκὶ καθʼ ἡμῶν ἐκέχρητο 6 διάβολος. Καὶ τοῦτο γινώσκων 6 Παῦλος, λέγειʼ Βλέπω ’δὲ ἕτερον νόμον ἐν τοῖς μέλεσί μου, ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου, καὶ αἰχμαλωτίζοντά με, καὶ τὰ ἑξῆς. Διʼ ὦν οὖν ὅπλων ὁ διάβοἷιος ἡμᾶς κατηγωνίζετο, διὰ τούτων αὐτῶν ἐσώθημεν. Ἀνελαῦε τὸ ὅμοιον ἡμῶν ἒξ ἡμῶν ὁ Κύριος, ἳνα τὴν ἀνθρωπότητα σώσῃ· ἀνελαβε τὸν ὅμοιον ἡμῶν, ἳνα τῷ λείποντι μείζονα δῷ τὴν χάριν, ’ἶνα ἡ ἅνθρωπύτης ἁμαρτωλὸς Θεοῦ γενηται κοινωνός. ’Ὁπου γὰρ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις. ’Έδει παθεῖν ὑπὲρ ἡμῶν τὸν Κύριον, ἀλλʼ οὐκ ἄν ἐτόλμησε προσελθιῐν 6 διάβολος, εἴ ᾔδει τοῦτον· Εἰ γὰρ ἔγνωσαν, οὐν ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν. Δελεαρ τοίνυν τοῦ θανάτου γεγονε τὸ σῶμα, ’ἱνα ἐλμίσας καταπιεῖν ὁ δράκων, ἐξεμεσῃ καὶ τοὺς ἤδη καταποθενταςʼ Κατεπιε γὰρ 6 θάνατος ἰσχύσας χαὶ πάλιν Ἀφεῖλεν ὀ Θεὸς πᾶν δάκρυον ἀπὸ προσώπου παντός. Ῑζ“. Μήτι μάτην Χριστὸς ένηνθρώπησε; μήτι εὖ. ρεσιλογίαι εἰσὶν αἱ διδασκαλίαι, καὶ ἀνθρώπινα σοφίσματα; οὐχ αἱ θεῖαι Γραφαί εἰσιν ἡμῶν ἡ σωτηρία; οὐχὶ προφητῶν αἱ προρρήσεις ; Τήρει τοίνυν ταύτην μοι τήν παρακαταθήκην ἄσειστον, καὶ μηδείς σε μετακινησάτω· πίστευε Θεδν ἄνθρωπον γενόμενον. ### English translation (Claude) Receive also another cause. Christ came to be baptized and to sanctify baptism; he came to work wonders, walking on the waters of the sea. Since before his coming in the flesh “the sea saw and fled, and the Jordan turned back,” the Lord took the body so that the sea, seeing him, might endure it, and the Jordan receive him without fear. This is one cause; but there is also a second. Through Eve, a virgin, came death; it was fitting that through a virgin, or rather from a virgin, life should appear; so that as the serpent deceived the one, so Gabriel might bring good news to the other. Men, abandoning God, made carved images in human form. Since, then, an image in human form was falsely worshipped as God, God truly became man, so that the falsehood might be undone. The devil had used the flesh as an instrument against us; and knowing this Paul says, “But I see another law in my members, warring against the law of my mind and taking me captive,” and so on. By the very weapons with which the devil used to defeat us, by these we were saved. The Lord took from us our likeness, to save humanity; he took our likeness, to give greater grace to what was lacking, so that sinful humanity might become a partaker of God. “For where sin abounded, grace abounded all the more.” The Lord had to suffer for us; but the devil would not have dared to approach him if he had known him: “For if they had known, they would not have crucified the Lord of glory.” The body, then, became a bait for death, so that the dragon, hoping to swallow it, might vomit up also those already swallowed. For “death prevailed and swallowed,” and again, “God has taken away every tear from every face.” [16] Was it to no purpose that Christ became man? Are our teachings ingenious phrases and human sophistries? Are not the divine Scriptures our salvation? Are not the predictions of the prophets? Keep this deposit for me, then, unshaken, and let no one move you: believe that God became man. ### Scripture references - Matt 3:13: allusion, medium confidence - Matt 14:25: allusion, high confidence - Ps 114:3 (113:3 LXX): quotation, high confidence - Gen 3:13: allusion, medium confidence - Luke 1:26: allusion, medium confidence - Rom 7:23: quotation, high confidence - Rom 5:20: quotation, high confidence - 1 Cor 2:8: quotation, high confidence - Isa 25:8: quotation, high confidence ### Translation notes - Contains the beginning of section 16, not separated in the scan; the section continues in 12.16. - Matt 3:13–15; Matt 14:25; Ps 114:3 (LXX 113:3); Gen 3; Luke 1:26–28; Rom 7:23; Rom 5:20; 1 Cor 2:8; Isa 25:8 (LXX). ### Citation (SBL) Cyril of Jerusalem, Cat. 12.15 (PG 33:741a–744a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-15). ## Catechetical Lecture 12.16 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-16 - Source: PG 33:744a–744c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's appearing to Abraham, Jacob, Moses and Elijah shows the Jews that the incarnation is nothing strange. ### Greek text ὀτι μὲν ένανθρωπῆσαι δυνατὸν ἦν, ἀποδέδεικταιο εί δὶ μᾶλλον ἀπιστοῦσιν Ἰουδαῖοι, προτείνωμεν αὐτοῖς· Τί ξένον καταγγέλλομεν, Οιὸν ένανθρωπῆσαι λέγοντεςδ ὑμῶν λεγόντων, ὅτι Ἀβραὰμ τὸν Κύριον ὑπεδέξατο; Τί ξένον καταγγέλλομεν, τοῦ Ἰακὼβ λέγοντος Εἶδον γὰρ Θεὸν πρόσωπον πρὸς πρόσωπον, καὶ έσώθη μου ἡ ψυχή ; Ὀ παρὰ τῷ Ἀβραὰμ φαγὼν Κύριος, καὶ παρʼ ἡμῖν ἔφαγε. Τί οὖν ξένον καταγγέλλομεν; Ἀλλὰ καὶ μάρτυρας δύο Βπαρέχομεν, τοὺς-έν δρει Σινᾶ Κυρίω τας· Μωσῆς ἧν έν ὁπῇ τῆς πέτρας, παὶ Ἠλίας έν όπῇ τότε τῆς πέτρας· ἐκεῖνοι μεταμορφουμένῳ συμπαρόντες έν ὄρει Θαβὼρ, ἔλεγον τοῖς μαθηταῖς τὴν ἔξοδον, ἤν ἔμελλε πληροῦν έν Ἰερουσαλήμ. Ἀλλʼ ὅτι μὶν ένανθρωπῆσαι δυνατὸν ἦν, ἀποδέδεικται, καθὼς προεῖπον· καὶ καταλελείφθιο τὸ λοιπὸν τῶν ἀποδείξων τοῖς σπουδαίοις είς ἀνάλεξιν. ### English translation (Claude) That it was possible for him to become man has been shown; but if the Jews still disbelieve, let us put this before them: What strange thing do we proclaim in saying that God became man, when you yourselves say that Abraham received the Lord as a guest? What strange thing do we proclaim, when Jacob says, “For I have seen God face to face, and my soul was preserved”? The Lord who ate with Abraham ate also with us. What strange thing, then, do we proclaim? But we also present two witnesses, those who stood before the Lord on Mount Sinai: Moses was in a cleft of the rock, and Elijah was then in a cleft of the rock. They, being present with him when he was transfigured on Mount Tabor, spoke to the disciples of the departure which he was to accomplish at Jerusalem. But, as I said before, it has been shown that it was possible for him to become man; and the rest of the proofs is left for the diligent to gather. ### Scripture references - Gen 18:8: allusion, high confidence - Gen 32:30: quotation, high confidence - Luke 24:43: allusion, medium confidence - Exod 33:22: allusion, high confidence - 1 Kgs 19:9: allusion, high confidence - Luke 9:30: allusion, high confidence - Luke 9:31: allusion, high confidence ### Translation notes - Continues the printed section 16 from 12.15. Gen 18:1–8; Gen 32:30; Luke 24:43; Exod 33:22; 1 Kgs 19:9; Luke 9:30–31. Tabor is the traditional mountain of the transfiguration. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.16 (PG 33:744a–744c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-16). ## Catechetical Lecture 12.17 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-17 - Source: PG 33:744c–745d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob's prophecy to Judah fixes the time of Christ's coming: when Jewish rule ceased; and the colt bound to the vine points to Zechariah's King. ### Greek text Ἐπηγγείλατο δὶ ἡμῶν ὁ λόγος εὑρεῖν καί τὸν χρόνον έπιδημίας τοῦ Σωτῆρος, καὶ τὸν τόπον καὶ δεῖ μὴ ψεύδους καταγνωσθέντας ἀναχωρεῖν, μᾶλλον δὲ τοὺς τῆς Ἐκκλησίας νεήλυδας ἡσφαλισμένους ἀποπέμψαι. Ζητήσωμεν τοίνυν τὸν χρόνον, πότιό Κόριος παρεγένετο· έπειδή πρόσφατος ἢ παρουσία, mi ἀντιλέγεται· καὶ ἐπειδὴ- Χριστὸς Ἰησοῦς () χθὶς καὶ σήμερον ὁ αὐτὸς ὣν, καὶ είς τοὺς τιἶῶνας. Μωσῆς τοίνυν λέγει ὁ προφήτης· Πρνφ-ἧτξν ὑμῖν ἀναστήσει Κύριος ὁ Οεὸςν ἐπ τῶν ἂδελφῷν ὑμῶν, ὡς έμέʼ τετηρήσθω δὲ τέως τὸ ὡς ἐμὲ, ἐν οἰκείοις τόποις έξεταζόμενον. Ἀλλὰ πότεὸ πΡʼ vim: οὗτος ιρχιται ὁ προσδοκώμενος Ἀνάόραμι “etwa-.216: ὑπʼ ἐμοῦ γεγραμμένα· πολυπραγμόνησον τὴν τοῦ Ἰακὼβ τῷ Ἰούδᾳ ῥηθεῖσαν προφητεὶαν Ἰούδα, σὲ αἰνέσειαν οἱ ἀδελφοί σου, καὶ τὲ ἑξῆς, ἳνα μη ἅπαντα λέγωμεν, Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἐὰν ἔλθῃ ᾧ ἀπόκειταν καὶ αὐτὸς προσδοκία οὐχ Ἰουδαίων ἀλλᾶ ἐθνῶν. Σημεῖον οὖν ἔδωκε τῆς Χριστοῦ παρουσίας, τὸ παύσασθαι τὴν ἀρχὴν τῶν Ἰουδαίων. El μή νῦν ὑπὸ Ῥωμαίους εἱσὶν, οὗπιυ ἦλθεν ὁ Χριστός εἷʼ ἔχουσι τὸν ἐκ γένους Ἰοῦδα καὶ toi; Δαβἰδ, οὔπω ἦλθεν ὁ προσδοκώμενος. Aiax-510nm? γὰρ λέγειν αὐτῶν τὰ πρόσφατα περὶ τῶν καλουμένων παρʼ αὐτοῖς νῦν πατριαρχῶν πράγματα* miti τί) τούτων γένος, καὶ τίς ἦ μήτηρ· κατςλιλιμ πάνω δὶ τοῖς εἰδόσινο Ἀλλʼ οὗτος ὁ ἐρχόμενος προσδοκία ἐθνῶν, ποῖον πάλιν ἄρα σημεῖον ἔχεις φησὶν {av Δεσμεῶυν πρὸς ἄμπελον τὸν πῶλον αὐτοῦ Βλέπεις ἐκεῖνον τὸν πῶλον τὸν ὑπὸ τοῦ Ζαχαρίου καταγγελθὼιτα σαφῶς. ### English translation (Claude) Our discourse promised to find both the time of the Saviour's coming and the place; and we must not go away convicted of falsehood, but rather send away the newcomers of the Church well assured. Let us seek, then, the time when the Lord came, since his coming is recent and disputed, and since Christ Jesus is “the same yesterday and today and for ever.” Moses the prophet, then, says, “The Lord God will raise up for you a prophet from among your brothers, like me”; but let the “like me” be kept for the present, to be examined in its proper place. But when does this expected prophet come? “Go back,” he says, “to what has been written by me; examine closely the prophecy spoken by Jacob to Judah”: “Judah, may your brothers praise you,” and what follows (not to quote it all), “A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is laid up; and he is the expectation”—not of the Jews, but “of the nations.” He gave, then, as a sign of Christ's coming the ceasing of the rule of the Jews. If they are not now under the Romans, the Christ has not yet come; if they have a ruler of the race of Judah and of David, the one expected has not yet come. For I am ashamed to speak of their recent doings concerning those whom they now call patriarchs, what their descent is and who their mother; I leave that to those who know. But this one who comes as the expectation of the nations, what further sign does he have? It says next, “Binding his colt to the vine.” You see that colt clearly announced by Zechariah. ### Scripture references - Heb 13:8: quotation, high confidence - Deut 18:15: quotation, high confidence - Gen 49:8: quotation, high confidence - Gen 49:10: quotation, high confidence - Gen 49:11: quotation, high confidence - Zech 9:9: allusion, high confidence ### Translation notes - Heb 13:8; Deut 18:15; Gen 49:8, 10–11; Zech 9:9. The “patriarchs” are the Jewish patriarchs of Cyril's day; his remark is polemical and is translated as written. A line of Migne's apparatus (a manuscript variant) that leaked into the scan is removed (logged). ### Citation (SBL) Cyril of Jerusalem, Cat. 12.17 (PG 33:744c–745d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-17). ## Catechetical Lecture 12.18 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-18 - Source: PG 33:748a–748c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 2's rod of iron is Rome, and Daniel's stone cut without hands is the everlasting kingdom set up in the days of those kingdoms. ### Greek text Ἀλλᾶ ζητεῖς πάλιν καὶ ἃλλην τοῦ χρόνον μαρτυρίαν· Κύριος εἷπε πρὸς μὲν Υἱός μου εἷ σύ· ἐγὼ σήμερον γεγέννηκά σεʼ καὶ μετʼ ὀλίγα· Ποιμανιῖς αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ. Εἴρηται μοι καὶ πρότερον, ὅτι ῥάβδος σιδηρᾶ καλεῖται σαφῶς ἡ Ῥωμαίων βασιλεία· περὶ δὲ ταύτης ἔτι τὸ λεῖπον ἀπὸτοῦ Δανιὴλ ὑπομνήσωμεν. Διηγούμενος γὰρ καὶ συγκρίνων τῷ Ναβουχοδονόσορ τήν εἰκόνα τοῦ ἀνδριάντος, λὲγει καὶ τὴν περὶ αὐτοῦ πᾶσαν ὀπτασίαν· καὶ λίθον ἄνευ χειρῶν ἐξ ὅρους τμηθέντα, οὐκ ἐξ ἀνθρωπίνης κατασκευῆς συστάντα, περιχρατήσειν τῆς οἰκουμέλευκότατά φησιν οὕτω· Καὶ ἐν νης ἀπάσης καὶ τῶν βασιλειῶν ἐκείνων, ἄναταῖς ἡ μὲραις στήσει ὁ Θεὸς τοῦ οὐρανοῦ βασιλείαν, ἣτις εἷς τὸν αἰῶνα οὗ διαιρθαρήσεται, καὶ ἡ βασιλεία αὖ· τοῦ λαῷ ἑτέρῳ οὐχ ὑπολειφθήσεται. ### English translation (Claude) But again you seek yet another testimony of the time: “The Lord said to me, You are my Son; today I have begotten you”; and a little later, “You shall shepherd them with a rod of iron.” I have said before that the kingdom of the Romans is plainly called a rod of iron; and concerning it let us recall what remains from Daniel. For relating and interpreting to Nebuchadnezzar the image of the statue, he tells also the whole vision concerning it: and that a stone cut out of a mountain without hands, not formed by human contrivance, would prevail over the whole world. And he says most clearly: “And in the days of those kingdoms the God of heaven will set up a kingdom which shall never be destroyed, and his kingdom shall not be left to another people.” ### Scripture references - Ps 2:7: quotation, high confidence - Ps 2:9: quotation, high confidence - Dan 2:34: allusion, high confidence - Dan 2:44: quotation, high confidence ### Translation notes - Ps 2:7, 9; Dan 2:34, 44. The lines of the scan are out of order in the last sentence; the sense is clear. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.18 (PG 33:748a–748c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-18). ## Catechetical Lecture 12.19 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-19 - Source: PG 33:748c–752d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Daniel's seventy weeks, reckoned in Olympiads, fix the time of Christ's coming under Herod; Micah, the Psalms and Habakkuk name the place, Bethlehem, south of Jerusalem. ### Greek text ’Λλλʼ ἔτι ζητοῦμεν λευκότερον τῆς παρουσίας τῶν χρόνων τήν ἀπόδειξιν. Δύσπιστος γὰρ ὢν ὁ ἇνβρωπος, ἐὰν μή καὶ αὐτὰ τὰ ἔτη σαφῶς εἷς ψῆφον λάβῃ, τοῖς λεγομένοις οὐ πιστεύει. Τίς οὗν 6 καιρὸς, καὶ ποῖός ἐστιν ὁ χρόνος,’ Ὅτε ἐκλειπόντων τῶν ἐξ Ἰούδα βασιλέων, λοιπὸν ἀλλόφυλος ὁ Ἡρώδης βασιλεύει. Λέγει τοίνυν ὁ πρὸς τὸν Δανιὴλ ὁμιλῶν ἄτγιλος (σὺ δὲ μοι νῦν σημείωσα. ti λεγόμενα)· Καὶ γνώσῃ καὶ συνήσῃ. Ἀπὸ ἐξόδου λόγου τοῦ ἄπο· κριθῆναι, καὶ τοῦ οἶκοδομηθῆναι Ἰερουσαλὴμ. ἕως Χριστοῦ ἡγουμὲνῠυ, ἐβδομάδες ἑκτᾶ ad ἒβδομᾶὂες ἐξήκοντα δύο. Ἐξήκοντα τοίνυν ui ὶννέα ὲῧδομάόες τῶν ἐτῶν, συνάγουσιν ἔτη τετρακόσια ὀγδοήιοντα τρία. Εἶπεν οὖν, ὅτι μετὰ τὸ οἴχοδομηθῆναι Ἰερουσαλὴμ, τετρακοσίων ὀγδοήκοντα τριῶν ἐτίἱιν διελθόντων, καὶ τῶν ίᾶρχόντων ἐκλιπόντων, τότε ἔρχεταί τις ἀλλόφυλος βασιλεὺς, ἐφʼ οὗ γεννᾶταιὸ Χριστός. Δαρεῖος τοίνυν ὁ Μῆδος ᾠκοδόμησεν, ἕκτῳ μὲν ἔτει τῆς ἑαυτοῦ βασιλείας, πρώτῳ δὲ ἔτει τῆς καθʼ Ἕλληνας ἑξηκοστῆς καὶ ἕκτης ὀλυμπιάδος. Ὀλυμπιὰς δὶ παρʼ Ἕλλησι καλεῖται ὁ μετὰ τέσσαρα ἔτη συντελούμενος ἀγὼν, διὰ τήν, κατὰ τετραετίαν τῶν τοῦ ἡλίου δρόμων, ἐκ τῶν κατʼ ἔτος τριῶν ὡρῶν συντελουμένην ἡμέραν. Ἡρώδης δὲ βασιλεύει ἐν τῇ ἑκατοστῇ ὀγδοηκοστῇ ἕκτῃ ὀλυμπιάδι, τετάρτῳ ἔτει ταύτης. Ἀπὸ τοίνυν τῆς ἑξηκοστῆς ’ἑκ-της, εἲς τήν ἑκατοστὴν ὀκατοστήν ἕκτην, γίνονται μεταξὺ ἑκατὸν εἳκοσιν ὀλυμπιάδες, καὶ ὀλίγον τι. Συνᾶγονται τοίνυν τῶν ἑκατὸν εἴκοσιν ὀλυμπιάδων ἔτη τετρακόσιαι ὀγδοήκοντα· ut γὰρ ἕτεραντρίαΒ ἔτη λοιπὸν, ἴσως ὲν τῷ μεταξὺ τοῦ πρώτου καί τοῦ τετάρτου ἀναλαμβάνεται. Καὶ ἔχεις τὴν ἀπόδειξιν κατὰ τὴν Γραφήν τὴ λέγουσαν· Ἀπὸ ἐξόδου τοῦ λόγου, τδῦ ἀποκριθῆναι, καὶ τοῦ οἰκοδομηθῆναι τὴν Ἰερουσαλὴμ, ἓως Χριστοῦ ἡγουμένου, ἐβδομάδως Emi, καὶ ὲβδομάδες ἑξήκοντα δύο. Τῶν μὲν οὖν χρόνων ταύτην τὲως ἔχεις τήν ἀπόδειξιν, καὶ ἄλλων οὐσῶν ἒρμηνειῶν διαφόρων, περῖ τῶν προειρημήνων ἐν τῷ Δανιὴλ ἒῧδομάδων τῶν ἐτῶν. ia' ἐκ σοῦ γάρ μοι ἐξελεύσεται ἡγούμενος, τοῦ εἶναι εἰς ἄρχοντα ἐν τῷ Ἰσραήλ· καὶ αἱ ἔξοδοι αὑofi‘ain: ἀρχῆς ἐξ ἡμεριξιν αἰῶνος Οὐ pip: am, περῖ τῶν τόπων, Ἱεροσολυμίτης ὤν, προλαβὼν οἶδας καὶτὸ ἐν ἑκατοστῷ τριακοστῷ πρώτῳ ψαλμῷ γε· Ἰδοὺ ἠκούσαμεν αὐτὴν ἐν Ἐφραθὰ, γραμμὲνον· εὕρομεν αὐτὴν ἐν τοῖς πεδίοις τοῦ δρυμοῦ· πρὸ ὀλίγων γὰρ ἐτῶν δρυμώδης ἦν ὁ τόπος. Ἤκουσας πᾶλιν τοῦ Ἀββακοὺμ λὲγοντος πρὸς τὸν Κύριον Ἑν τῷ ἐγγίζειν τὰ ἔτη, ἐπιγνωσθήσῃ· ἐν τῷ παρεῖναι τὸν καιρὸν, ἀναδιιχθήσῃ. Καὶ τί τὸ σημεῖόν ἐστιν, ὦ προφῆτα, τοῦ ἐρχομένου Κυρίου; Ὀ δέ φησιν ἑξῆς Ἐν μὲσῳ δύο ζωῶν γνωσθήσῃ· τοῦτο πρὸς τὸν Κύριον λέγων σαφῶς, ’ὁτι Παραγενόμενος ἕνσαρκος, ζῇς καὶ τελευτᾷς, καὶ ἀναστὰς ἐκ νεκρῶν ζῇς πάλιν. Καὶ ἐκ τοίου μὲρους τοῦ περὶ τήν Ἰερουσαλὴμ ἕρχεταις ἐξ ἀνατολῶν ἢ δυσμῶν, ἢ βοῤῥᾶἢ νότου, εἰπὲ ἡμῖν ἀκριβῶς. Ὁ δὲ ἀποκρίνεται σαφέστατα, καὶ φησινʼ Ὀ Θεὸς ἀπὸ Θαιμὰν ἥξει (Θαιμὰν δὲ δρμηνεύιται νότος), καὶ ὁ ἅγιος ἐξ ὅρους Φαράν κατασκίου, δασέως· ὅπερ συμφώνως εἶπεν ὁ Ψαλμῳδός· Εῧρομεν αὐτὴν ἰν τοις πεδίοις τοῦ δρυμοῦ. ### English translation (Claude) But we still seek a clearer proof of the times of his coming. For man, being hard to persuade, does not believe what is said unless he receives the very years clearly reckoned. What, then, is the season, and what is the time? It is when, the kings from Judah having failed, Herod, a foreigner, then reigns. The angel who speaks with Daniel says (and mark now what is said), “And you shall know and understand: from the going forth of the word for the answer and for the building of Jerusalem, until Christ the prince, are seven weeks and sixty-two weeks.” Sixty-nine weeks of years make 483 years. He said, then, that after Jerusalem was built, when 483 years had passed and the rulers had failed, then a king of another race comes, in whose time the Christ is born. Now Darius the Mede built the city in the sixth year of his own reign, the first year of the sixty-sixth Olympiad of the Greeks. Among the Greeks an Olympiad is the name for the games held every four years, because of the day made up every four years of the sun's courses from the three hours of each year. And Herod reigns in the 186th Olympiad, in its fourth year. From the sixty-sixth to the 186th Olympiad there are, then, 120 Olympiads between, and a little over. The 120 Olympiads make 480 years; the other three remaining years are perhaps taken up in the interval between the first year and the fourth. And you have the proof according to the Scripture which says, “From the going forth of the word for the answer and for the building of Jerusalem, until Christ the prince, are seven weeks and sixty-two weeks.” Of the times, then, you have this proof for the present, though there are also other, different interpretations of the weeks of years foretold in Daniel. [20] … “For from you shall come forth for me a ruler, to be prince in Israel; and his goings forth are from the beginning, from the days of eternity.” … concerning the places, being an inhabitant of Jerusalem, you know beforehand also what is written in the 131st psalm: “Behold, we heard of it in Ephrathah; we found it in the fields of the wood”; for a few years ago the place was wooded. You have heard again Habakkuk saying to the Lord, “When the years draw near, you shall be known; when the time is come, you shall be shown.” And what is the sign, O prophet, of the Lord who comes? And he says next, “In the midst of two lives you shall be known”: plainly saying this to the Lord, “Having come in the flesh you live and die, and having risen from the dead you live again.” And from what part of the region around Jerusalem does he come: from east or west, north or south? Tell us exactly. And he answers most clearly and says, “God shall come from Teman” (Teman means “south”), “and the Holy One from Mount Paran, shaded, thickly wooded”; which the Psalmist said in agreement: “We found it in the fields of the wood.” ### Scripture references - Dan 9:25: quotation, high confidence - Mic 5:2 (5:1 LXX): quotation, high confidence - Ps 132:6 (131:6 LXX): quotation, high confidence - Hab 3:2: quotation, high confidence - Hab 3:3: quotation, high confidence ### Translation notes - Contains section 20, not separated in the scan; its opening words (introducing Micah) and a few words after the quotation are lost (marked “…”). - Dan 9:25; Mic 5:2 (LXX 5:1); Ps 132:6 (LXX 131:6); Hab 3:2 (LXX); Hab 3:3 (LXX). Cyril's chronology (Darius the Mede as the builder; the Olympiad reckoning and the “three hours” a year) is his own and is translated as printed. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.19 (PG 33:748c–752d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-19). ## Catechetical Lecture 12.20 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-20 - Source: PG 33:753a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against the Jewish objection that Isaiah wrote “young woman,” not “virgin,” Cyril argues that even on their reading the truth holds. ### Greek text Λοιπὸν ζητοῦμεν ἔκ τίνος ἔρχεται καὶ πῶς ιρχευιι. Τοῖἱτο δὶ ἡμῖν Ἡσαΐας λέγει· Ἰδοὺ ἡ παρθένος ἰν γαστρὶ λήψεται, καὶ τέξεται υἱόν· καὶ βλέπουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ. Καὶ ἀντιλέγουσιν Ἰουδαῖοι τούτοις· ἔθος γὰρ αὐτοῖς έστιν ἄνωθιν,τῇᾶληθείᾳ κακῶς ἀντιπίπτειν· καὶ λέγουσιν, ετι οὗ γέγραπται, ἡ παρθένος, ἀλλʼ ὴ νεᾶνις· Ἐγὼ δὲ τῷ λεχθέντι συμπεριφερόμενος, καὶ οὕτως supino) τὴν ἀλήθειαν. Ἐρωτῆτέον γὰρ αὖ- ### English translation (Claude) Next we ask from whom he comes, and how. Isaiah tells us this: “Behold, the virgin shall conceive in the womb and bear a son, and they shall call his name Emmanuel.” And the Jews contradict this, for it has long been their custom to oppose the truth wickedly; and they say that it is not written “the virgin” but “the young woman.” But I, granting what they say, even so find the truth. For we must ask them: ### Scripture references - Isa 7:14: quotation, high confidence ### Translation notes - This passage begins section 21 of the printed edition, which continues in 12.21. Isa 7:14. A line of OCR debris at the end is removed (logged), and the word “find” is read by sense from a garbled word. The polemical remark is translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.20 (PG 33:753a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-20). ## Catechetical Lecture 12.21 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-21 - Source: PG 33:753a–753b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture uses “young woman” of virgins, as in the law on the betrothed girl and in the account of Abishag. ### Greek text Παρθένος βιαζομένῃ πότε βοᾷ, μετὰ τήν φθορὰν ἤ πρὸ τῆς φθορᾶς, ἐκκαλουμένη τοὺς βοηθοὺς; Ἦν τοίνυν ἀλλαχοῦ λέγῃ ἡ Γραφή· Ἑβόησεν ἡ νεᾶνις, καὶ οὐκ ἧν ὁ βοηθῶν αὐτῇ· ἄρα οὐ περὶ “poi-sou λέγει; Ἵνα δὶ σαφέστερον μάθῃς, ὅτε καὶ ἠ Wehl): έν τῇ θείᾳ Γραφῇ νεᾶνις καλεῖται, ἅκους Σουνιμίτιδος, λέγοντας- Kal ἧν ἡ νεᾶνις καλή σφόδρα τὸ γὰρ παρθένον αὐτὴν έκλεχθεῖσαν ἕνηνιχοαι πρὸς Δαὸὶδ, ὡμολόγηται. ### English translation (Claude) When a virgin is being violated, when does she cry out and call for helpers, after the violation or before it? If, then, Scripture says elsewhere, “The young woman cried out, and there was none to help her,” does it not speak of a virgin? And that you may learn more clearly that in the divine Scripture a virgin is also called a young woman, hear what is said of the Shunammite: “And the young woman was very beautiful”; for it is acknowledged that she was chosen as a virgin and brought to David. ### Scripture references - Deut 22:27: quotation, high confidence - 1 Kgs 1:4: quotation, high confidence - 1 Kgs 1:2: allusion, high confidence ### Translation notes - Continues the printed section 21 from 12.20. Deut 22:27; 1 Kgs 1:2–4. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.21 (PG 33:753a–753b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-21). ## Catechetical Lecture 12.22 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-22 - Source: PG 33:753b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah's sign cannot refer to Hezekiah, who by the chronology of Kings was already born before the prophecy; it speaks of a future virgin birth. ### Greek text ’Λλλὰ λέγουσιν οἱ Ἰουδαῖοι πάλιν· Τῷ ’Δχᾶζ ὶρῥέθη τοῦτο περὶ Ἐζεκίου. Οὐκοῦν ἀναγνῶο μιντὴν Γραφήν· Αἴτησαι (Is) σεαυτῷ σημεῖον πα- (ιδ Κορίου τοῦ Θεοῦ σου, εἷς βάθος ἥ εἰς ὕψος, nimum μὲν τὸ σημεῖον παράδοξον εἶναι ἀφείλει. Emis?“ fila, τὸ ὕδωρ τὸ έκ πέτρας, τὸ ῥαγῆναι θάλασσαν, τὸ ἣλιον ὑποστρέψαι, καὶ τὰ τοιαῦτα. Τὰ δὶ λεχθησόμενα, φανερώτερον ἔχειτὸν πρὸς Ἰουδαίους . Ι ιλιγχον. (Οἶδα πολλὰ λέγων, καὶ κεκμηκότας τοὺς ἀρουμένουςσ ἀλλὰ ἀνέχεσθε τῶν λόγων τοῦ πλήθους, ς. τι ις ἑαιῆ διὰ Χριστὸν ταῦτα κινεῖται, καὶ οὐκ ἔστι θεῖοι τῶν τυχόντων λόγων.) ΒοιαιίλεῦονιιτοςΔ τοίνυν τοῦ Ain, τοῦ Ἠσαίου τοῦτο εἰρηκότος, ἕξ καὶ δέκα ειη τοῦ ’Δχὰζ βασιλεύσαντος μόνα, καὶ τῆς πρὸς αὐτὸν προφητείας ἐν τούτοις ρηθείσης· ἐλέγχει τήν ις αἱ ἆντίρῥησιν Ἰουδαίων ὁ διαδεξάμενος βασιλεὺς Ἐζεκίαςίὸ τοῦ Ἀχᾶζ υἱὸς, έν τῷ βασιλεύειν ὣν έτῶν ι ιῖκοσιὲάντε. Τῆς προφητείας γὰρ έν ἑκκαίδεκα ἔτεσι ἒ* περίληφοιίσης, προγεννηθεὶς ἦν ὑπὸ τοῦ Ἀχὰζ, ις πρὸ τῆς προφητείας ἐννέα ἔτη. Τί τοίνυν περὶ τοῦ Ξ ἤδηγεννηθέντος. καί πρὸ αὐτῆς βασιλείας τοῦ Ἀχᾶζ ιι πατρὸς, ἀναγκαῖον ἧν λέγειν τὴν προφητείανς Οὐ ς γὰρ clm, ὅτι Ἔλαβεν, ἀλλʼ, ἆτι Λήψεται ἡ παρθέξ fi α ς 3 κ i β νος, προτνωπικῶς εἰπὼν. ### English translation (Claude) But the Jews say again, “This was said to Ahaz, concerning Hezekiah.” Let us, then, read the Scripture: “Ask a sign for yourself from the Lord your God, in the depth or in the height.” The sign must certainly be something extraordinary: the water from the rock, the parting of the sea, the turning back of the sun, and the like. But what is about to be said holds a plainer refutation of the Jews. (I know that I am saying much, and that the hearers are weary; but bear with the multitude of words, since these things are stirred up for Christ's sake, and the words are not about ordinary matters.) Now when Isaiah said this, Ahaz was reigning, and Ahaz reigned only sixteen years, and the prophecy was spoken to him within these; the objection of the Jews is refuted by the king who succeeded him, Hezekiah son of Ahaz, who was twenty-five years old when he began to reign. For since the prophecy falls within the sixteen years, he had been born to Ahaz nine years before the prophecy. What need, then, was there to speak the prophecy about one already born, even before the reign of his father Ahaz? For it did not say “has conceived,” but “the virgin shall conceive,” speaking with foreknowledge. ### Scripture references - Isa 7:11: quotation, high confidence - Isa 7:14: quotation, high confidence - Exod 17:6: allusion, high confidence - Exod 14:21: allusion, high confidence - 2 Kgs 20:11: allusion, high confidence - 2 Kgs 16:2: allusion, high confidence - 2 Kgs 18:2: allusion, high confidence ### Translation notes - Isa 7:11, 14; Exod 17:6; Exod 14:21; 2 Kgs 20:11; 2 Kgs 16:2; 2 Kgs 18:2. Some OCR debris remains; the sense is clear. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.22 (PG 33:753b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-22). ## Catechetical Lecture 12.23 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-23 - Source: PG 33:756a–756c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Psalms' oath to David points to Christ, whose Davidic descent and kingdom the crowds, the blind men, Gabriel and Paul confirm. ### Greek text Ἀλλʼ ὅτι μὶν ἐκ παρθένου γεννᾶταιδίύριος, σαφῶς, ἔγνωμεν· Ἐκ ποίου γὶ γένους ἦν ἡ παρθὲνος, δεικτέον. ’Ὠμοσι Κύριος τῷ Δαόὶδ ἀλήθειαν, καὶ οὐ μή ἀθετήσει αὐτήν Ἐκ καρποῦ τῆς χοι. λίας σου θήσομαι ἐπὶ τὸν θρόνον σου· καὶ πάλιν· Θήσομαι εἰς τὸν αἰῶνα τόῦ αἰῶνος τό σπὲρμα σῦτοῦ, καὶ τὸν θρόνον αὐτοῦ ὡς τὰς ἡμέρας τοῦ οὐρανοῦ· καὶ ἑξῆς· ’Άπαξ ὣμοσα ἓν τῷ ἇγὶῳ μου, εἱ τῷ Δαβὶδ ψεύσομαι· τὸ σπέρμα αὐτοῦ ek τὸν αὶῶνα μενεῖ* καὶ ὁ θρόνος αὐτοῦ ὡς ὃ ἥλιος ἐναντίον μου, καὶ ὡς σελήνη κατηρτισμένη εἰς τὸν αῗῶνχ. Ὀρᾷς, ὅτι περὶ Χριστοῦ, καὶ οὗ περὶ Σολομῶντος ὁ λόγος. Οὐ γὰρ ὁ θρόνος αὐτοῦ ὡςὸ ἥλιος ἔμεινεν. Εἰ δὲ τις ἀντιλέγῃ, διὰ τὸ μὴ m0:χὲναι τὸν Χριστὸν ἐπὶ τὸν ξύλινον θρόνον τοῦ Δαείδ, προσοίσωμεν ἐκεῖνο τὸ ῥητόν- Ἐπὶ τῆς ισθἔδρας Μωσέως ἐκάθισαν οἳ Γραμματεῖς καὶ οἱ 4Hρισαῖοι* οὐ γὰρ τήν ξυλίνην καθέδραν, ἀλλὰ τῆς διδασκαλίας σημαίνει τὴν ἐξουσίαν. Οὕτως οὖν καὶ θρόνον Δαβίδ μοι ζήτει, μὴ τὸν ξύλινον θρόνον, ἀλλὰ τήν βασιλείαν αὐτὴν. Καί μοι μάρτυρας λάβε τοὺς παῖδας τοὺς ὲπιφωνήσαντας· Ὡσαννὰ τῷ υἱῷ Δαβἱδ, εὖλογημὲνοςὸ Ἲβασιλεὺς τοῦ Ἰσραήλ. Καὶ οἱ τυφλοὶ δὲ λέγουσιν· Υἱὲ Δαβὶδ, ἐλέησον Καὶ ὁ 1 Γαβριὴλ μαρτυρεῖ σαφῶς πρὸς τὴν Μαριὰμ, λέγων· Καὶ δώσειγαύλεῷ Κόριος ὁ Θεὸς τὸν θρόνον Δαβὶό τοῦ πατρὸς αὑτοῦ· καὶ ὁ Παῦλός γησξν Μνημονεύετε Ἰησοῦν Χριστὸν ἐγηγερμένονᾷξκ νεκρῶν, ἐκ σπέρματος Δαέἱὶδ, κατὰ-το Ehwald? μουʼ καὶέν ἀρχῇ τῆς πρὸς Ῥωμαίους φησι. Τοῖʼ γενομένου ἐκ σπέρματος Δαβὶδ κατὰ σάρκα( Ῐξθ ### English translation (Claude) That the Lord is born of a virgin, then, we have clearly learned; but we must show of what family the virgin was. “The Lord swore truth to David, and will not annul it: Of the fruit of your body I will set upon your throne”; and again, “I will establish his seed for ever and ever, and his throne as the days of heaven”; and next, “Once I have sworn by my holiness, that I will not lie to David: his seed shall remain for ever, and his throne as the sun before me, and as the moon established for ever.” You see that the word is about Christ, not about Solomon; for his throne did not remain like the sun. But if anyone objects because Christ did not sit on the wooden throne of David, let us bring forward that saying: “The scribes and the Pharisees sit on the seat of Moses”; for it means not the wooden seat but the authority of teaching. So seek for me the throne of David also, not the wooden throne, but the kingdom itself. And take as my witnesses the children who cried out, “Hosanna to the Son of David! Blessed is the King of Israel!” And the blind men also say, “Son of David, have mercy.” And Gabriel bears witness plainly to Mary, saying, “And the Lord God will give him the throne of his father David”; and Paul says, “Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel”; and at the beginning of Romans he says, “who was born of the seed of David according to the flesh.” … ### Scripture references - Ps 132:11 (131:11 LXX): quotation, high confidence - Ps 89:29 (88:30 LXX): quotation, high confidence - Ps 89:35 (88:36 LXX): quotation, high confidence - Ps 89:36 (88:37 LXX): quotation, high confidence - Ps 89:37 (88:38 LXX): quotation, high confidence - Matt 23:2: quotation, high confidence - Matt 21:9: quotation, high confidence - John 12:13: quotation, high confidence - Matt 9:27: quotation, high confidence - Luke 1:32: quotation, high confidence - 2 Tim 2:8: quotation, high confidence - Rom 1:3: quotation, high confidence ### Translation notes - The end of the section is lost in the scan (marked “…”). - Ps 132:11 (LXX 131:11); Ps 89:29, 35–37 (LXX 88:30, 36–38); Matt 23:2; Matt 21:9; John 12:13; Matt 9:27; Luke 1:32; 2 Tim 2:8; Rom 1:3. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.23 (PG 33:756a–756c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-23). ## Catechetical Lecture 12.24 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-24 - Source: PG 33:756c–757a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah's child born to us reigns on David's throne in a kingdom without bounds; so the Virgin was of David's line. ### Greek text Ἀλλὰ διαπονοῦνται οἱ Ἰουδαῖοι διὰ ταῦτα· Προῄδει καὶ τοῦτο Ἡσαΐας, λέγων· Καὶ θελήσω· σιν, εἷʼ ἰγένοντο πυρίκαυστον ὅτι παιδίον ιγξνwan ἡμῖν. (οὐ γὰρ αὐτοῖς), υἱὸς καὶ ἐδόθη ἡμῖν· Σῇμείιοσαι de, δἐι ζπρῶτον ἦν Υἱὸς Θεοῦ, εἶτα ἧμέψ καὶ μετʼ ὀλίνα φησίν· Καὶ τῆς εἰρήνης αὐτοῦ οὐκι ἔστιν ὅριονξ Ὀρια Ῥωμαίων {avdit-1‘ τοῦ Υἱοῦ τοῦ Θεοῦ βασιλείας-ὅρων οὐχ ἔστιν. Ὃρξα Ηερσῶν καὶ Μήδων ἔστιν, τοῦ δὲ Υὶοῦ ὅρων Ilia)“ ἕσέιν- Εἶτα ἑξῆς Ἐπὶ τὸν θρόνον Δαβἱδ, καὶ ἐπὶ την βασιλείαν αὐτοῦ, κατορθῶσαι αὐτήν Ἐκ τοῖʼ) Δαβἲδ τοίνυν ἦν ἡ ἁγία ῐῐαρθένος. ### English translation (Claude) But the Jews are troubled at these things. Isaiah foresaw this too, saying, “And they will wish that they had been burned with fire; for a child has been born to us” (not to them), “a son also has been given to us.” Note that he was first Son of God, then given to us. And a little later he says, “And of his peace there is no bound.” The Romans have bounds; of the kingdom of the Son of God there are no bounds. The Persians and Medes have bounds, but of the Son there are no bounds. Then next: “Upon the throne of David and upon his kingdom, to set it right.” The holy Virgin, then, was of David's line. ### Scripture references - Isa 9:5 (9:4 LXX): quotation, high confidence - Isa 9:6 (9:5 LXX): quotation, high confidence - Isa 9:7 (9:6 LXX): quotation, high confidence ### Translation notes - Isa 9:5–7 (LXX 9:4–6). The remark on the Jews is Cyril's own, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.24 (PG 33:756c–757a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-24). ## Catechetical Lecture 12.25 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-25 - Source: PG 33:757a–757b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The teacher of purity fittingly came from a virgin, as Psalm 22 hints in “who drew me out of the womb.” ### Greek text Ἔπρεπε γὰρ τῷ ἁγνοτάτῳ, καὶ διδασκάλῳ τῆς ἁγνείας, ἐξ ἁγνῶν ἐξεληλυθέναι παστάδων. Ei‘ γάρ 6 τῷ Ἰησοῦ καλῶς ἱερατεύων ἀπέχεται γυναικὸς, αὐτὸςὸ Ἰησοῦς πῶς ἔμελλεν ἐξ ἀνδρὸς καὶ γυναικὸς ἔρχεσθαι ;Ὀτι σὺ εἴ, φησὶν ἐν Ψαλμοῖς, 6 ἐκσπάσας με ἐκ γαστρός. Πρόσεχε ἀκριβῶς τῷ, 6 ἐκσπάσας με ἐκ γαστρὸς, σημαίνοντι τὸ χωρὶς ἀνδρὸς ἐκ παρθένου γαστρὸς καὶ σαρκὸς αὐτὸν έκσπασθέντα γεγεννῆσθαι· τῶν γὰρ ἀπὸ γαμικῆς ἀκολουθίας γεννωμένων ἕτερος 6 τρόπος. ### English translation (Claude) For it was fitting that he who is most pure, and a teacher of purity, should come forth from a pure bridal chamber. For if he who serves well as priest to Jesus abstains from a woman, how was Jesus himself to come from a man and a woman? “For you are he,” he says in the Psalms, “who drew me out of the womb.” Mark carefully the words “who drew me out of the womb,” which signify that he was born without a man, drawn out of a virgin's womb and flesh; for the manner is different for those born in the course of marriage. ### Scripture references - Ps 22:9 (21:10 LXX): quotation, high confidence ### Translation notes - Ps 22:9 (LXX 21:10). The remark that a priest who serves well abstains from his wife reflects the clerical discipline Cyril knew; translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.25 (PG 33:757a–757b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-25). ## Catechetical Lecture 12.26 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-26 - Source: PG 33:757b–760a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Creator, who fashions every child in the womb, was not ashamed to take flesh; nothing in the body as God made it is defiled. ### Greek text Ούκ ἐπαισχύνεται δὲ ἐκ μελῶν τοιούτων ἀναλαμβάνειν σάρκα, 6 τῶν μελῶν αὐτῶν πλάστης. Καῖ τῖς ἄρα τοῦτο ἡμῖν φησιν ; Λέγει πρὸς Ἰερεμίαν ὁ Κύριος· Πρὸ τοῦ με πλάσαι σε, ἐκ κοιλίας ἐπί- 61151.1( σε· καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτρας, ἡγίασά σε. Ὀ οὖν ἐν τῷ πλάττειν ἀνθρώπους, ἰφαπτύμενος καὶ μὴ ἐπαισχυνόμενος· ἄρα έν τῷ πλάττεσθαι τήν ἁγίαν σάρκα, τὸ καταπέτασμα τῆς θεότητος, διʼ ἑαυτὸν, ἐπῃσχύνετο ; Θεός ἐστιν 6 ἐν γαστρὶ καῖ μέχρι νυνὶ δημιουργῶν τὰ βρέφη, καθὼς ἂν τῷ Ἰὼβ γέγραπταιʼ ’Ἠ οὐχ ὥσπερ γάλα με ἢμελξας, ἐτύρωσας δέ με ἴσα τυρῷ; δέρμα καὶ κρέας με ένέδυσας, ὀστέοις δέ με καὶ νεύροις ἔνειρας. Οὐδὲν μιαρόν ἐστιν ἐν ἀνθρωπίνῃ κατασκευῇ, ἐάν μή μολύνῃ μοιχείαις καὶ ἀκολασίᾳ ταύτην. '0 πλάσας τὸν Ἀδὰμ, ἔπλασε καὶ τὴν Εὕαν, καὶ χερσὶ θείαις τὸ ἄρσεν καὶ τὸ θῆλυ πέπλασται. Ούδὶντῶν ὲν σώματι μελῶν ἐστι μιαρὸν ἐξ ἀρχῆς πλασθέν. Φιμούσθωσαν γὰρ οἱ αἱρετικοὶ πάντες οἱ κατηγοροῦντες τῶν σωμάτων, μᾶλλον δὲ αὐτοῦ τοῦ πλάσαντος. Ἡμεῖς δὲ μνημονεύωμεν Παύλου λέγοντος· Οὐκ οἴδατε, ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἀγίου Πνεύματός ἐστι· καὶ πάλινὸ προφήτης προείρηκεν ἐκ προσώπου Ἰησοῦ· Σᾶρξ μου ἐξ αὐτῶν· καί ἀλλαχοῦ γέγραπται· Διὰ τοῦτο δώσει αὐτοὺς ἕως καιροῦ τικτούσης. Καὶ τί τὸ σημεῖον; ἑξῆς φησι· Τέξεται, καὶ οἱ λοιποὶ τῶν ἀδελφῶν αὐτῶν ἐπιστρέφουσι. Καὶ τίνα τὰ μνῆπρατῆς Παρθένου, τῆς ἁγίας νύμφης; Καὶ μνηστεύσομαί σε ἐμαυτῷ έν πίστει· καὶ Ἐλισάὄετ λαλοῦσα πρὸς αὐτὴν ὁμοίως λέγει· Καὶ μακαρία ἡ πιστεύσασα, δτι ἔσται τελείώσις τοῖς λεγομένοις αὐτῇ παρὰ Κυρίου. ### English translation (Claude) And he who fashioned these very members is not ashamed to take flesh from such members. And who tells us this? The Lord says to Jeremiah, “Before I formed you in the belly I knew you, and before you came out of the womb I sanctified you.” He, then, who in fashioning men touches them and is not ashamed, was he ashamed, in fashioning for his own sake the holy flesh, the veil of the Godhead? It is God who even now fashions infants in the womb, as is written in Job: “Did you not milk me like milk and curdle me like cheese? You clothed me with skin and flesh, and knit me together with bones and sinews.” There is nothing defiled in the human structure, unless one pollutes it with adulteries and licentiousness. He who formed Adam formed Eve too, and male and female were formed by divine hands. None of the members of the body, as formed from the beginning, is defiled. Let all the heretics be silenced who accuse bodies, or rather the one who formed them. But let us remember Paul, who says, “Do you not know that your bodies are a temple of the Holy Spirit who is in you?” And again the prophet foretold in the person of Jesus, “My flesh is from them”; and elsewhere it is written, “Therefore he will give them up until the time of her who bears.” And what is the sign? It says next, “She shall bear, and the rest of their brothers shall return.” And what are the betrothal gifts of the Virgin, the holy bride? “And I will betroth you to myself in faithfulness.” And Elizabeth, speaking to her, says likewise, “And blessed is she who believed that there would be a fulfilment of what was spoken to her from the Lord.” ### Scripture references - Jer 1:5: quotation, high confidence - Job 10:10: quotation, high confidence - Job 10:11: quotation, high confidence - Gen 2:22: allusion, high confidence - 1 Cor 6:19: quotation, high confidence - Hos 9:12: quotation, high confidence - Mic 5:3 (5:2 LXX): quotation, high confidence - Hos 2:20 (2:22 LXX): quotation, high confidence - Luke 1:45: quotation, high confidence ### Translation notes - Jer 1:5; Job 10:10–11; Gen 2:7, 22; 1 Cor 6:19; Hos 9:12 (LXX); Mic 5:3 (LXX 5:2); Hos 2:20 (LXX 2:22); Luke 1:45. The heretics who condemn the body are probably Manichaeans. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.26 (PG 33:757b–760a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-26). ## Catechetical Lecture 12.27 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-27 - Source: PG 33:760b–760c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greeks who believe myths of men born from stones, Athena from Zeus' head and Dionysus from his thigh cannot call the virgin birth impossible. ### Greek text Ἀλλά διασύρουσιν ἡμᾶς Ἔλληνές τε καὶ Ἰουδαῖοι, καί φασιν, ὅτι ἀδύνατον ἦν τὸν Χριστὸν ἐκ παρθένου γεννηθῆναι. Έλληνας μὲν ἐκ τῶν παρʼ αύτοῖς μύθων ἐπιστομίσωμεν. Οἱ γὰρ λέγοντες λίθους ῥιπτομένους εἷς ἀνθρώπους μεταβάλλεσθαι, πῶς τὸ παρθένον τεκεῖν λέγετε ἀδύνατον εἶναι; Οἱ ἐξ ἐγκεφάλου θυγατέρα τετέχθαι μυθολογοῦντες, πῶς ἐκ παρθενικῆς γαστρὸςςτετέκθαι υἱὸν λέγετε εἶναι ἆδύνατον ; Oi ἐκ μηροῦ τοῦ παρʼ ὑμῖν Διὸς κυοφορηθῆναι ψευδῶς λέγοντες Διόνυσον, πῶς ἀθετεῖτε τὸ ἡμέτερον ἀληθέςς Οἶδα λέγων ἀνάξια τῆς παρούσης ἀκροάσεως· ἀλλʼ ’ἶνα εὐκαίρως σὺ τοὺς ’Έλληνας ὄνειδίσῃς ταῦτα προσηνέγκαμεν, ἐκ τῶν παρʼ αὐτοῖς μύθων τὰ πρὸς αὐτοὺς λέγοντες. ### English translation (Claude) But Greeks and Jews alike mock us, and say that it was impossible for the Christ to be born of a virgin. The Greeks let us silence from their own myths. You who say that stones thrown down were changed into men, how do you say that it is impossible for a virgin to bear? You who tell the myth that a daughter was born from a brain, how do you say that it is impossible for a son to be born from a virgin's womb? You who falsely say that Dionysus was carried in the thigh of your Zeus, how do you reject what is true among us? I know that I am speaking of things unworthy of the present hearing; but we have brought these forward so that you may reproach the Greeks at the right time, answering them from their own myths. ### Translation notes - The myths are those of Deucalion and Pyrrha, of Athena born from the head of Zeus, and of Dionysus sewn into Zeus' thigh. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.27 (PG 33:760b–760c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-4/#p-12-27). ## Catechetical Lecture 12.28 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-12-28 - Source: PG 33:760c–761b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To the Jews: if Sarah bore in old age, Moses' hand and rod were changed, and Aaron's dry rod blossomed, God can also give a virgin a child. ### Greek text Πρὸς δὲ τοὺς ἐκ περιτομῆς οὕτως ἀπαντησον ἐρωτήσας Ποῖόν ἐστι δύσκολον; στεῖρα πρεσβύτιν τῶν ἐθίμων ἐκλιπόντων τεκεῖν, παρθένον νεάζουσαν γεννῆσαι ; Στεῖρα ἦν Σάῤῥα, καὶ ἐκλιπόντων τῶν γυναικείων τέτοκε παρὰ φύσιν. Οὐκοῦν ei τὸ στεῖραν γεννῆσαι παρὰ φύσιν· καὶ τὸ παρθένον γεννῆσαι. ’Ἡ τὰ δύο τοίνυν ἀθέτησον, ἢ τὰ δύο κατά· δεξαι.“0 γὰρ Θεὸς αὐτός ἐστιν ὁ κάκεῖνο ποιήσας καὶτοῦτο κατασκευάσας. Οὐ γὰρ τολμήσεις εἰπεῖν. ὅτι ἐκεῖ δυνατόν ἐστι Θεῷ, καὶ ὦδε ἀδύνατον. Καὶ πάλιν Ποία φύσις χεῖρα ἀνθρώπου μεταβληθῆναι έν μιᾷ ὥρᾳ πρὸς ἕτερον εἶδος, καὶ πάλιν ἀποκαταστῆέ ναι ςΠῶς τοίνυν ἡ Μωσέως χεὶρ ὡς χιὼν έλευκάνθην καὶ ἅμα πάλιν ἀποκατεστάθη ; Ἀλλὰ λέγεις, δτι Θεὸς θελήσας μετέβαλεν. Ἐκεῖ Θεὸς θελήσας stiva. ται, καὶ ὦδε ἆρα ού δύναται ; κάκεῖνο σημεῖον ἦν πρὸς Αἰγυπτίους μόνον, τοῦτο δὲ σημεῖον ἦν τῇ οἳ· κουμένῃ δωρούμενον. Ὢ Ἰουδαῖοι, ποῖον δέ ἐστι μᾶλ· λον δυσκολώτερον; παρθένον γεννῆσαι, ἤ ῥάβδον εἷς ζῶον ψυχωθῆναι; Ομολογεῖτε, δτι ἐπὶ Μωσέως, εὐ θυτάτη ῥάβδος ὀφιοειδής γενομένη, φοβερὰ ἦν τῷ ριῴαντι· καὶ ὀ πρὸ τούτου κατέχων τὴν ῥάβδον, ἔφυγε ταύτην ὡς δράκοντα· δράκων γᾶρ ἦν τῇ ἀληθείᾳ, ἔφευγε δὲ, οὗ φοβηθεὶς ’ὸ κατεῖχεν, ἀλλὰ ᾁγωνιασας τὸν μιταβεβληκότα“ ὀδόντας εἶχεν ῥάβδος, καὶ δρακοντικοὺς ὀφθαλμούς. Ἐκ ῥάβδου τοίνυν ὀφθαλμοὶ βλέποντες ἐκφύονται, καὶνέκ παρθενικῆς γαστρὸς παιδίον οὖ γεννᾶται Θεοῦ θέλοντος Σιωπῶ γὰρ, ’ὸτι καὶ ἡ ῥάβδος ἡ Ἀαρὼν, ὅπερ τά λοιπὰ δένδρα διʼ ἐνιαυτῶν ποιεῖ πλειόνων, τοῦτο διὰ μιᾶς νυκτὸς ἐποίησε. Τίς γὰρ οὒκ οῗόεν, ὅτι ῥάβδος ἆπολέσασα τὸν φλοιὸν, οὔτʼ ἂν μεταξὺ ποταμῶν τεθῇ, φύσει ποτὲ; Ἀλλʼ ἐπειδὴ Θεὸς οὐ φύσεσιν ἀκολουθεῖ δᾶνδριον, ἀλλᾶ ῳύσεών ἐστι ποιητής· ἡ ἄκαρπος καί ξηρᾶ καὶ ἅφλοιος ῥάβδος ἤνθησε καὶ ἐβλάστησε καὶ κάρυα ἐκαρποφόρησεν. '0 οὖν τῇ ῥάβδῳ, διὰ τὸν τυπικὸν ἀρχιερέα, καρπὸν ὑπὲρ φύσιν χαρισάμενος, ἆρα. τῇ παρθένῳ, διὰ τὸν ἀληθινὸν ἀρχιερέα, τὸ τεκεῖν οὐκ ἐχαρίζετο ; ### English translation (Claude) But meet those of the circumcision with this question: Which is harder, for an old and barren woman whose customary courses have ceased to bear, or for a young virgin to give birth? Sarah was barren, and when the ways of women had ceased with her, she bore against nature. If, then, it is against nature for a barren woman to give birth, so too for a virgin. Either reject both, then, or accept both. For it is the same God who did the one and brought about the other. For you will not dare to say that it was possible for God there and impossible here. And again: what is the nature of a man's hand, to be changed in a single hour into another form and restored again? How, then, was the hand of Moses made white as snow and at once restored again? But you say that God willed it and changed it. There God willed it and was able; and here is he not able? And that sign was for the Egyptians only, but this was a sign given to the whole world. O Jews, which is harder: for a virgin to give birth, or for a rod to be quickened into a living creature? You confess that in the time of Moses a perfectly straight rod became snake-like and was terrible to the one who threw it down, and that he who held the rod before fled from it as from a serpent. For it truly was a serpent; and he fled, not afraid of what he had held, but in dread of the one who had changed it. The rod had teeth and a serpent's eyes. Do seeing eyes, then, grow out of a rod, and is a child not born of a virgin's womb, if God wills? I say nothing of the fact that Aaron's rod did in a single night what other trees do over several years. For who does not know that a rod that has lost its bark will never sprout, not even if it is set among rivers? But since God does not follow the natures of trees, but is the maker of natures, the fruitless, dry and barkless rod blossomed, budded and bore nuts. Did he who for the sake of the high priest in figure gave the rod fruit beyond nature not grant the Virgin to bear for the sake of the true High Priest? ### Scripture references - Gen 18:11: allusion, high confidence - Gen 21:2: allusion, high confidence - Exod 4:6: allusion, high confidence - Exod 4:7: allusion, high confidence - Exod 4:3: allusion, high confidence - Num 17:8: allusion, high confidence ### Translation notes - Gen 18:11; 21:2; Exod 4:6–7; Exod 4:3; Num 17:8. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.28 (PG 33:760c–761b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-12-28). ## Catechetical Lecture 12.29 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-12-29 - Source: PG 33:761b–761c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Eve came from Adam without a mother, Christ came from Mary without a father, repaying the debt of womankind. ### Greek text Καλὰ ταῦτα ὑπομνηστικὰ τῶν λόγων, Ἀλλʼ ἶτι ἀντιλέγουσιν Ἰουδαῖοι· καὶ οὐ πεῖοονται τοῖς περὶ ῥάβδου λόγοις, ἐὰν μὴ ὁμοίοις παραδόξοις καὶ παρᾶ φύσιν πεισθῶσι τοκετοῖς. Ἐξέτασον (ri) τοίνυν αὐτοὺς οὕτως· Ἠ Εὕα ἐξ ἀργῆς ἐκ τίνος ἐγεννήθη; ποια μήτηρ συνείληφεν ἐκείνην τὴν ἀμήτορα; Λέγει δὲ ἡ Γραφὴ, ὅτι ἑκ πλευρᾶς γέγονε τοῦ Ἀδάμ, Ἀρα οῦν ἡ μὰν Εὕα ἐκ πλευρᾶς ἄρσενος χωρὶς μητρὸς γεννᾶται“ ἐκ δὲ παρθενικῆς γαστρὸς χωρὶς ἆνδρὸς παιδίον οὗ γεννᾶται ; Ἐχρεωστεῖτο τοῖς ἀνδράσι παρὰ τοῦ θήλεος γένους ἠ χάρις. Ἠ γὰρ Εὕα ἐκ τοῦ ’Δδὰμ ἐγεννήθη, καὶ οὐκ ἐκ μητρὸς συλληφθεῖσα, ἀλλʼ ἐκ μόνου ἀνδρὸς ὥσπερ ἀποτεχθεῖσα. ’Λπέδωκεν οὖν ἠ Μαρία τῆς χάριτος τὸ χρέος, οὐκ ἐξ ἀνδρὸς, ἀλλʼ ἐξ ἀύτῆς μόνης ἀχραντως, ἐκ ΙΙνεύματος ἁγῖου, δυνάμει Θεοῦ γεννήσασα. ### English translation (Claude) These are fine reminders from the accounts. But the Jews still object, and will not be persuaded by the accounts of the rod unless they are persuaded by births equally marvellous and against nature. Question them, then, in this way: Of whom was Eve born in the beginning? What mother conceived her who had no mother? But Scripture says that she came from Adam's side. Is Eve, then, born from a man's side without a mother, and is a child not born from a virgin's womb without a man? The female sex owed men a debt of gratitude: for Eve was born of Adam, not conceived of a mother, but as it were brought forth of a man alone. Mary, then, repaid the debt of gratitude, by giving birth not of a man, but of herself alone, undefiled, of the Holy Spirit, by the power of God. ### Scripture references - Gen 2:21: allusion, high confidence - Gen 2:22: allusion, high confidence - Luke 1:35: allusion, high confidence ### Translation notes - Gen 2:21–22; Luke 1:35. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.29 (PG 33:761b–761c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-12-29). ## Catechetical Lecture 12.30 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-12-30 - Source: PG 33:761c–765a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Adam's creation from dust is a greater wonder than a virgin birth; Scripture calls Mary Joseph's wife only as his betrothed, against those who make Joseph Christ's father. ### Greek text Δάβωμεν δὶ ἔτι τὸ τούτου μεῖζον. Τὸ μὲν γὰρ lx σωμάτων σώματα γεννηθῆναι, εἶκαὶ παράδοξον, ἀλλʼ ὅμως καὶ δυνατόν· τὸ δὲ τὸν χοῦν τῆς γῆς ἅνορωπον γενέσθαι, τοῦτο θαυμαστότερον. Τὸ πηλὸν συγκεχυμένον ὀφθαλμῶν χιτῶνας λαβεῖν καὶ λαμπηδόνας, τοῦτο θαυμαστότερον, Τὸ ἐκ μονοειδοῦς χοὸς γεννᾶσθαι καὶ ὀστέων καρτερὸτητα, καὶ πνεύμονος ἁπαλότητα, καὶ λοιπὰς διαφόρους ἰδέας μελῶψ τοῦτο θαυμαστόν. Τὸ πηλὸν ψυχωθέντα περιέρχεσθαι τήν οἰκουμένην αὐτοχινήτως, καὶ οἰκοδομεῖν-τοῦτο θαυμαστόν. Τὸ πηλὸν διδάσκειν, καὶ λαλεῖν, καὶ τεκτονεύειν, καὶ βασιλεύειν· τοῦτο θαυμαπτόν, Ὠ τοίνυν ἀμαθέστατοι Ἰουδαῖοι, πόθεν Ἃδὰμ έγένετο; οὐχ ὁ Θεὸς χοῦν λαβὼν ἀπὸ τῆς γῆς, ἔπλασε τὸ πλάσμα τοῦτο τὸ θαυμάσιοη Εἶτα, πηλὸς μέν εἰς ὀφθαλμὸν μεταβάλλεται, καὶ παρθένος υἱὸν οὐ γεννᾷ; Τὸ ὡς έν ἀνθρώποις ἀδύνατον μᾶλλον γίνεται, καί τὸ ἐγχωροῦν ἄρα οὐ γίνεταις ΛΛʼ. Τούτων μνημονεύωμεν, ἀδελφοί· τοῖς ὀργανοις τούτοις ἀμυντηρίοις χρησώμεθα,Μὴ ἀνεχώμεθπ τῶν αἰρετικῶν, τῶν κατά φαντασίαν τήν παρουσίαν διδασκόντων. Καταπτύσωμεν καί τῶν λεγόντων ἐξ ἀνδρὸς καὶ γυναικός εἷναι τήν γέννησιν τοῦ Σωτῆρος· τῶν τολμησάντων εἰπεῖν, ὅτι ἦν ἐκ 1051m— σὴφ καὶ τῆς Μαρίας, διὰ τὸ γεγράφθαι· Καὶ παρέλαὸι τὴν γυναῖκα αὐτοῦ, Μνημονεύσιυμεν γὰρ τοῦ Ἰακὼβ, τοῦ πρὶν λαβεῖν τήν Ῥαχὴλ λέγοντος τῷ Λάβαν· Ἀπόδος τήν γυναῖκά μου. Ὠσπερ γὰρ ἐκείνη πρὸ τῆς γαμικῆς καταστάσεως, τῷ μόνον ἐπαγγελίαν εἶναι, γυνή τοῦ Ἰακὼβ ὦνομάζετο οὕτω καί ἡ Μαρία, τῷ μνηπιυθῆναι, γυνὴ τοῦ Ἰωσὴφ ὠνομάζετο. Καὶ βλέπε τοῦ Εὐαγγελίου τήν ἀκρίδαιανν λέγοντος· Ἐν δὲ τῷ μηνὶ τῷ ἓκτῳ,ἆπεστάλη ἄγγελος Γαβριὴλ ἀπὸ τοῦ Θεοῦ είς πόλιν τῆς Γαλιλαίας ᾖ ὄνομα Ναζαρὲθ, πρὸς παρθένον μεμνηστευμένην ἀνδρὶ ᾧ ὄνομα Ἰωσήφ, καὶ 557K- Καὶ πάλιν, ὅτε ὴ ἀπογραφὴ ἦν,καὶ ἀνέβη Ἰωσὴφ ἀπογράψαβθαι, τί λέγει ἡ Γραφή; ’Λνέὸη δὶ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας, ἀπογράψασθαι σὺν Μαριὰμ τῇ μεμνηστευμένῃ αὐτῷ γυναικὶ, οὔσῃ ίΥκύΨ ἔγκύος μὲν γὰρ ἦν. Οὐκ εἷπε δὲ, Su; τῇ γυναικὶ αὐτοῦ, ἀλλὰ, τῇ μεμνηστευμένῃ αὐτῷ. Ἔξαπειπειλε γὰρ ὁ θεὸς τὸν Υῑὸν αὐτοῦ, φησὶν δ Παῦλος· οὗ γενόμενον ἐξ ἀνδρὸς καὶ γυναικὸς, ἀλλὰ γενόμενον ἐκ γυναικὸς μόνον τοῦτʼ ἔστιν ἐκ παρθὲνου. Τὸ γὰρ γυναῖκα καὶ τὴν παρθένον καλεῖaeut, προαπεδείξιιμεν. Ἐκ παρθὲνου γὰρ ὶγεννήθη ὁ παρθενοποιὸς τῶν ψυχῶν. ### English translation (Claude) But let us take what is greater still. That bodies should be born from bodies, though wonderful, is nevertheless possible; but that the dust of the earth should become a man, this is more wonderful. That shapeless clay should receive the coats and the brightness of eyes, this is more wonderful. That from dust of one kind should come the hardness of bones and the softness of the lungs and the other different kinds of members, this is wonderful. That clay, given life, should go about the world moving of itself, and build houses, this is wonderful. That clay should teach and speak, work as a craftsman and reign as a king, this is wonderful. Whence, then, most ignorant Jews, did Adam come? Did not God take dust from the earth and form this wonderful creature? Is clay, then, changed into an eye, and does a virgin not give birth to a son? Does what is more impossible among men happen, and what is possible not happen? [31] Let us remember these things, brothers; let us use these weapons of defence. Let us not tolerate the heretics who teach that his coming was in appearance only. Let us spit also upon those who say that the Saviour's birth was from a man and a woman, who dared to say that he was from Joseph and Mary, because it is written, “And he took his wife.” For let us remember Jacob, who before he took Rachel said to Laban, “Give me my wife.” For as she, before the marriage was made, was called Jacob's wife only because of the promise, so Mary too was called the wife of Joseph because she was betrothed. And see the exactness of the Gospel, which says, “In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph,” and so on. And again, when the census was taken and Joseph went up to be enrolled, what does the Scripture say? “And Joseph also went up from Galilee to be enrolled with Mary, who was betrothed to him as his wife, being with child.” For she was with child; yet it did not say “with his wife,” but “who was betrothed to him.” “God sent forth his Son,” says Paul, not “born of a man and a woman,” but “born of a woman” alone, that is, of a virgin. For we have shown before that a virgin too is called a woman. For he who makes souls virgins was born of a Virgin. ### Scripture references - Gen 2:7: allusion, high confidence - Matt 1:24: quotation, high confidence - Gen 29:21: quotation, high confidence - Luke 1:26: quotation, high confidence - Luke 1:27: quotation, high confidence - Luke 2:4: quotation, high confidence - Luke 2:5: quotation, high confidence - Gal 4:4: quotation, high confidence ### Translation notes - Contains section 31, not separated in the scan. - Gen 2:7; Matt 1:24; Gen 29:21; Luke 1:26–27; Luke 2:4–5; Gal 4:4. The heretics are Docetists and those (Ebionites) who held Christ to be Joseph's son. The polemic against the Jews is translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.30 (PG 33:761c–765a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-12-30). ## Catechetical Lecture 12.31 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-12-31 - Source: PG 33:765a–765d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mary herself wondered at the virgin birth, but the Spirit, Gabriel, the manger, the shepherds, the angels, and Symeon and Anna all bear witness to it. ### Greek text Ἀλλὰ θαυμάζεις τὸ γενόμενον· ἰθαύμαζε τοῦτοκαὶ αὖτὴ ὴ γεννήσασα. Λέγει γὰρ πρὸς τὸν Γαβριήλ· Πῶς ἔσται μοιτοῦτο, insi ἄνδρα οὗ γινώσκω; Ὁ δι φησι· Πνεῦμα ἃγιον ὶπελεύσεται ἐπὶ οἱ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοιʼ διὸ καὶ τὸ γεννώμενον ἅγιον, κληθήσεται Υἱὸς οιῶ.Δχραντος καὶ ἇῤῥύπαρος ὴ γέννησις. Ὅπου γὰρ πεῖ Πνεῦμα ἅγιον, ἰκεῖ περιῄρηται na; μολυσμός· ἇῤῥύπαρος ἠ ἕνσαρκος γέννησις τοῦ Μονογενοῦς ἔκ τῖς Παρθένου. Κᾶν ἀντιλέγωσιν oi αἳρετικοὶ πρὸς τὴν ἀλήθειαν, ἐλέγξαι αὐτοὺς τὸ Πνεῦμα τὺ ἂγιυψ ἀγανακτήσειὴ δύναμις τοῦ Ὑψίστου ἠ ἐπισιιάσασα· ἀντικαταστήσεται Γαβριὴλ ἀντιπρόσωπος ἕν ἡμέρᾳ κρίσεως-καταισχυνεῖ αὐτοὺς ὁ τῆς φάτνης τόπος, ὁ δεξάμενος Δεσπότην. Ποιμένες μαρτυρήσουσιν, οἱ τότε εὐαγγελισθέντες· καὶ ἡ στρατιὰ τῖνι ἀγγέλων τῶν αῗνούντων, καὶ ὑμνούντων καὶ ἁπάντων· Δόξα ὲν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνηᾶν ἀνθρώποις εὐδοκίας. '0 ναὸς, εἰς ὅν τότε ἀνηνέχθη τῇ τεσσαρακοστῇ ἡμέρᾳ· τὰ ζεύγη τῶν τρυγόνων, τὰ ὑπὲρ αὐτοῦ προσενεχθέντα· καὶ ὁ τότε ιναγκαλισάμενος αὐτὸν Συμεὼν, καὶ ὴ παροῦσα προφῆτις 'Avva. ### English translation (Claude) But you wonder at what happened; she herself who bore him wondered at it too. For she says to Gabriel, “How shall this be to me, since I do not know a man?” And he says, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the holy one that is born will be called Son of God.” The birth was undefiled and unstained. For where the Holy Spirit breathes, there all defilement is taken away: unstained was the birth in the flesh of the Only-begotten from the Virgin. And if the heretics speak against the truth, the Holy Spirit will convict them; the power of the Most High that overshadowed her will be indignant; Gabriel will stand face to face against them on the day of judgment; the place of the manger, which received the Master, will put them to shame. The shepherds will bear witness, who then received the good news, and the host of angels praising and singing hymns and saying, “Glory to God in the highest, and on earth peace among men of good will”; the temple into which he was then brought up on the fortieth day; the pairs of turtledoves offered for him; and Symeon, who then took him in his arms, and Anna the prophetess, who was present. ### Scripture references - Luke 1:34: quotation, high confidence - Luke 1:35: quotation, high confidence - Luke 2:7: allusion, high confidence - Luke 2:14: quotation, high confidence - Luke 2:22: allusion, high confidence - Luke 2:24: allusion, high confidence - Luke 2:28: allusion, high confidence - Luke 2:36: allusion, high confidence ### Translation notes - This passage is section 32 in the printed edition. - Luke 1:34–35; Luke 2:7–14, 22–24, 28, 36–38. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.31 (PG 33:765a–765d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-12-31). ## Catechetical Lecture 12.33 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-12-33 - Source: PG 33:765d–768b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's own words prove his real humanity; virgins and monks alike may glory in the chastity of the Virgin-born Lord. ### Greek text Θεοῦ τοίνυν μαρτυροῦντος, καὶ Πνεύματος ἁγίου ωμμαρτυροῦντος, καὶ Χριστοῦ λέγοντος. Τί με ζητεῖτε ἀποκτεῖναι, ἄνθρωπον ὅς τὴν ἀλήθειαν ὑμῖν λελάληκα ; φιμούσθωσαν οἱ αἰρετικοὶ oi. ἀντιλεγοντες τῇ ἀνθρωπότητι” ἀντιλέγουσι γὰρ τῷ λέ γοντι· Ψηλαφήσατ6 με, καὶ ἴδετε, ὅτι πνεῦμα ράρκα καὶ όστια οὐκ ἔχει, καθὼς ἐμὲ nauigii“ ἔχοντα. ῙΙροσκυνιίσθω ὁ ἐκ γΗαρθὲνου γεννηθεὶς-Κύριος, γνωριζέτωσαν αἱ παρθένοι τῆς οἰκείας πολιτείαςι τὸν στέφανονʼ γνωριζίπω καὶ τῶν μοναζόντων τὸν τάγμα τῆς ἁγνείας τὸ ἐπίδοξον· οὐ γὰρ ἀπεστερήμεθα τοῦ τῆς ἁγνείας ἀξιώματος. Ἐν γαστρὶ μὶν Παρθένου γέγονεν ό τοῦ Σωτῆρος ἰννεαμηνιαῖος χρόνοςʼ ἀνὴρ δὶ γέγονεν ὁ Κύριος τριάκοντα καὶ τρία ἔτη· ὥστε εἰ σεμνύνεται παρθένος διὰ τὸν ὶννεαμηνιαῖον χρόνον, πολὺ μᾶλλον ἡμεῖς διὰ τὸ πολοετὶς τῶν Χρόνων. ### English translation (Claude) Since, then, God bears witness, and the Holy Spirit bears witness with him, and Christ says, “Why do you seek to kill me, a man who has told you the truth?”, let the heretics be silenced who speak against his humanity; for they speak against him who says, “Touch me and see, for a spirit does not have flesh and bones, as you see that I have.” Let the Lord born of the Virgin be worshipped, and let the virgins recognize the crown of their own way of life; let the order of the monks also recognize the glory of chastity; for we are not deprived of the dignity of chastity. The Saviour's time of nine months was spent in the Virgin's womb, but the Lord was a man for thirty-three years; so that if a virgin glories because of the nine months, much more do we because of the many years. ### Scripture references - John 8:40: quotation, high confidence - Luke 24:39: quotation, high confidence ### Translation notes - John 8:40; Luke 24:39. “Monks” translates μονάζοντες, the celibate ascetics of the church at Jerusalem; “we” are the men. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.33 (PG 33:765d–768b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-12-33). ## Catechetical Lecture 12.34 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-12-34 - Source: PG 33:768b–769a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril urges all ages to the angelic life of chastity, rejecting the adornments that entice to pleasure. ### Greek text Πάντες δὲ τὸν τῆς ἁγνείας δρόμον τοῦ Θεοῦ χάριτι δράμωμεν, νεανίσκοι καὶ παρθένοι,πρεσβύτεροι μετὰ νεωτέρων· οὐκ ἀκολασίας μετιόντες, ἀλλʼ αἰνοῦντες τὸ ὄνομα τοῦ Χριστοῦ. Mi) ἆγνοήσωμεν τῆς ἁγνείας τὸ ἔνδοξον· ἀγγελικὸς γάρ ἐστιν ὁ στέφανος, καὶ ὑπὲρ ἄνθρωπον τὸ κατόρθωμα. Φεισώμεθα τῶν σωμάτων, τῶν μελλόντων λάμπειν ὡς ό ἥλικʼ μή διὰ μικρὰν ἡδονὴν τὸ τηλικοῦτον καὶ τοσουτον σῶμα μολύνωμεν· μικρὰ μὶν γὰρ καὶ πρὸς ὥραν ἡ ἁμαρτία, πολυετὴς δὲ καὶ αἰώνιος ἡ αἰσχύνη. ’Δγτιλοι περιπατοῦντες ἐπὶ γῆς εἶσιν, οἱ τῆς ἁγνείας ιργάται· αἱ παρθένοι μετᾶ Μαρίας τῆς παρθενου ἔχουσι τὸ μερος. Ἐεοριξεσθω πᾶς καλλωπισμὸς, καὶ πᾶν ἀτηρὸν βλεμμα, καὶ πᾶς περίπατος περισταυρμενος, χαί πᾶσα στολὴ, καὶ θυμίαμα ἡδονῆς δελεαστικόν. Θυμίαμα δὲ ἐν πᾶσιν ἔστω ὴ προσευχὴ τῆς εὐωδίας, καὶ ἡ τῶν ἀγαθῶν πράξεων, καὶ ὁ τῶν συί μάτων ἁγιασμός· ἳνα ὁ ἐκ Παρθένου γεννηθεὶς Κύριος εἳπῃ καὶ πιρὶ ἡμῶν, ἀνδρῶν τε τῶν ἁγνευόν· ### English translation (Claude) Let us all, by God's grace, run the race of chastity, young men and maidens, old men with the younger; not going after licentiousness, but praising the name of Christ. Let us not be ignorant of the glory of chastity: for its crown is angelic, and its achievement is beyond man. Let us spare our bodies, which are to shine like the sun; let us not for a little pleasure defile so great and so noble a body; for the sin is small and for an hour, but the shame lasts many years, for ever. Those who practise chastity are angels walking on the earth; the virgins have their portion with Mary the Virgin. Let all adornment be banished, every harmful glance, every mincing walk, every robe and perfume that entices to pleasure. But let the perfume in all be the prayer of sweet fragrance, and the doing of good deeds, and the sanctification of bodies; so that the Lord born of the Virgin may say also of us, both of the men who live chastely ### Scripture references - Ps 148:12: allusion, medium confidence - Matt 13:43: allusion, medium confidence ### Translation notes - The sentence continues in 12.35. Ps 148:12; Matt 13:43. ### Citation (SBL) Cyril of Jerusalem, Cat. 12.34 (PG 33:768b–769a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-12-34). ## Catechetical Lecture 12.35 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-12-35 - Source: PG 33:769a–769d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lecture ends with God's promise to dwell among the chaste. ### Greek text καὶ γυναικῶν τῶν στεφανουμένων· Ἐνοικήσι ἐν αὐτοῖς καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν Θεὸς καὶ αὐτοὶ ἔσονταί μοι λαός. ’ῼ ἡ δόξα εἷς τοὺς αἰῶνα τῶν αἶώνων. Ἀ μήν. ### English translation (Claude) and of the women who are crowned, “I will dwell in them and walk among them, and I will be their God, and they shall be my people.” To him be glory to the ages of ages. Amen. ### Scripture references - 2 Cor 6:16: quotation, high confidence - Lev 26:12: allusion, medium confidence ### Translation notes - The end of section 34. 2 Cor 6:16 (Lev 26:12). A line of Migne's apparatus after “Amen” is removed (logged). ### Citation (SBL) Cyril of Jerusalem, Cat. 12.35 (PG 33:769a–769d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-12-35). ## Catechetical Lecture 13.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-1 - Source: PG 33:772c–772d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cross is the Church's greatest boast, for unlike Christ's single miracles it brought light, freedom and redemption to the whole world. ### Greek text Καύχημα μὲν τῆς καθολικῆς Ἐκκλησίας καὶ πᾶσα πρᾶξις Χριστοῦ· καύχημα δὲ τῶν καυχημάτων ὁ παυρὸς. Καὶ τοῦτο γινώσκων ὁ Παῦλος, φησίν Ἐμοὶ δὲ μή γένοιτο καυχᾶσθαι, εἰ μη έν τῷ σταυρῷ τοῦ Χριστοῦ. Θαυμαστὸν μὶν γὰρ ἦν τὸ καὶ τυφλὸν ἐκ γενετῆς ἐν τῷ Σιλωὰμ ἀναβλέψαι· ἀλλὰ τὶ πρὸς τοὺς τυφλοὺς τῆς οἰκουμένης, Μέγα μὶν καὶ ὑπὲρ φύσιν τὸ τὸν Λάζαρον τετραήμερον ἀναστῆναι· ἀλλὰ μέχρις ἐκείνου μόνου ἦν ἡ χάρις, τί δὲιτρὸς τοὺς ἐν τῇ οἰκουμένῃ ταῖς ἁμαρτίαις νενεκρωμένους; Θαυμαστὸν τὸ πηγάσαι τροφῆν πέντε ἄρτους εἷς τοὺς πεντακισχιλίους· ἀλλά τί πρὸς τοὺς λιμώσσοντας ἐν ἀγνωσία κατὰ πᾶσαν τήν οἰκουμένην ; Θαυμαστὸν τὸ λυθῆναι τὴν δέκα καὶ ὀκτὼ ἔτη δεδεμένην ὑπὸ τοῦ Σατανᾶ· ἀλλὰ τί πρὸς ἡμᾶς πάντας τοὺς ταῖς σειραῖς τῶν ἁμαρτιῶν ἡμῶν καταδεδεμένους; Ὀ δὲ τοῦ σταυροῦ στέφανος, ἐφωταγώγησε μὶν τοὺς ἐν ἀγνωσία τυφλοὺς, ἔλυσε δὲ πάντας τοὺς ὑπὸ τῆς ἁμαρτίας κατεχομένους, καὶ κόσμον ὅλον ἀνθρώπων ἐλυτρώσατο. ### English translation (Claude) Every deed of Christ is a boast of the Catholic Church; but the boast of boasts is the cross. And knowing this Paul says, “But far be it from me to boast except in the cross of Christ.” For it was wonderful that the man blind from birth received his sight at Siloam; but what is that compared with the blind of the whole world? It was great and beyond nature that Lazarus rose on the fourth day; but the grace reached him alone: what is that compared with those throughout the world who are dead in sins? It was wonderful that five loaves poured forth food for the five thousand; but what is that compared with those starving in ignorance throughout the world? It was wonderful that she who had been bound by Satan for eighteen years was set free; but what is that compared with all of us who are bound fast by the chains of our sins? But the crown of the cross enlightened those blind in ignorance, set free all who were held by sin, and redeemed the whole world of men. ### Scripture references - Gal 6:14: quotation, high confidence - John 9:7: allusion, high confidence - John 11:44: allusion, high confidence - Matt 14:21: allusion, high confidence - Luke 13:16: allusion, high confidence ### Translation notes - Gal 6:14; John 9:7; John 11:39–44; Matt 14:21; Luke 13:16. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.1 (PG 33:772c–772d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-1). ## Catechetical Lecture 13.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-2 - Source: PG 33:773a–776a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Because the one who died was the Son of God, his death redeemed the whole world; the sign of the cross puts demons to flight, and prophets and Pilate bear witness to his sinlessness. ### Greek text Καὶ μὴ θαυμάσῃς εἲ κόσμος ὅλος ἐλυτρώθη. Οὔ γὰρ ἦν ἅνθρωπος ψιλὸς ἀλλᾶ Υἱὸς Θεοῦ μονογενὴς, ὁ ὑπεραποθνήσιιων. Καίτοιγε ἴσχυσεν ἑνὸς ἀνδρὸς τοῦ Ἀδὰμ ἡ ἁμαρτία, θάνατον ἐνέγκαιτῷ κόσμῳ. Ei δὲ τῷ παραπτώματι τοῦ ἐνὸς, θάνατος ἐβασίλευσεν είς τὸν κόσμον πῶς οὐχί μᾶλλον τῇ δικαιοσύνῃ τοῦ ἐνὸς ἡ ζωὴ βασιλεύσει ; καὶ εί τότε διὰ τὸ ξύλον τῆς βρώσεως ἐξεβλήθησαν ἐκ παραδείσου ἄρα διὰ τό ξύλον Ἰησοῦ, νῦν εὐκοπώτερον οἱ πιστεύοντες εἲς παράδεισον οὐκ εἰσελεύσονται ; El ὁ πρωτόπλαστος ἀπὸ γῆς ἤνεγκεν οἲκουμενικὸν θάνατον· ὁπλάσας αὐτὸν ἀπὸ γῆς, ἄρα οὐ φέρει ζωὴν αἰώνιον, αὐτὸς ὤν ἡ ζωή ς El Φινεὲς ζηλώσας, καὶ ἀνελὼν τὸν αἱσχροποιὸν, κατέπαυσε τοῦ Θεοῦ τὴν ὀργήν· Ἰησοῦς οὐκ ἄλλον ἀνελὼν, ἀλλʼ ἑαυτὸν ἀντίλυτρον παραδοὺς, ἄρα τὴν ὀργὴν οὗ λύει τήν κατὰ τῶν ἀνθρώπων ; 1'". Μὴ τοίνυν ἐπαισχυνώμεθα τῷ σταυρῷ τοῦ Σωτῆρος, ἀλλὰ μᾶλλον ἐγκαυχώμεθα. Ὁ γάρ λόγος τοῦ σταυροῦ, Ἰουδαίοις μέν ἐστι σκάνδαλον, ἔθνεσι δὶ μωρία, ἡμῖν δὲ σωτηρία. Καὶ τοῖς μὶν ἀπολλυμένοις μωρία ἐστίʼ τοῖς δὲ σωζομένοις ἡμῖν, δύναμις Θεοῦ ἔστιν. Οὐ γὰρ ἦν ψιλὸς ἄνθρωπος, καθὼς εἴρηται, ὁ ὑπεραποθνήσκων, ἀλλὰ Υἱὸς Θεοῦ Θεὸς ένανθρωπήσας, Εἶτα, τὸ μὲν ἐπὶ Μωσέως πρόβατον μακρὰν ἀπήλασε τὸν ὀλοθρεύοντα· τὸ δὲ τοῦ Θεοῦ πρόβατον, τὸ αἷρον τήν ἁμαρτίαν τοῦ κόσμου, πολὺ μᾶλλον οὐκ ἠλευθέρου τῶν ἁμαρτιῶν; Ἀλλὰ τὸ μὶν αἷμα τοῦ ἀλόγου προβάτου τήν σωτηρίαν παρεῖχε, τὸ δὲ τοῦ Μονογενοῦς πολὺ μᾶλλον οὖ σώζει ; Ei’ τις ἀπιστεῖ τῇ δυνάμει τοῦ στάυρωθέντος, έξεταζέτωʼ τοὺς μοναςο εἳ τις οὐ πιστεύει τοῖς λόγοις, πιστευέτω τοῖς φαινομένοις. Πολλοὶ κατᾶ τὴν οἰκουμένην ἐσταυριῦθησαν, ἀλλʼ οὐδένα πτήσσουσιν οἱ δαίμονεςʼ τοῦ δὲ ὑπὲρ ἡμῶν σταυρωθέντος Χριστοῦ καὶ τὸ σημεῖον ἷδόντες μόνον τοῦ σταυροῦ, πτή σσουσιν οἱ δαί- Ἵτβ μονιςο ὖπιιδὴ, οἳ μὶν διʼ “obuia: ἁμαρτίας ἄπιθι. ιθον· ὸ δὶ ὺπὶρ ἁμαρτιῶν ἀλλοτρίων· ἁμαρτίαν γὰρ οὐκ ἐποίησιν, οὖδὶ ιῦρίθη δόλος ιν τῷ στόματι αὐτοῦ. Οὓ Πέτρος ἧ» ὁ τοῦτο λιγων, imi av ὓποπτευθλῇν χαρίζισθαι τῷ διδασκάλῳ · ἀλλʼ Ἡσαΐας ιιι-τὶν ὃν λέῇων, ὁ σαρκὶ μὶν μὴ συμπαρὼν, πνεύματι δδ τὴν ἕνσάρκον ὶπιδημίαν προθεωρήσας. ξαί τί μοι μάρτορα vii! φερειν μόνον προφήτην; λάμεανε μάρτυρα άιλᾶτον-αὖτὸν τὸν καταδικάσαντα, λέγοντα· Οὐ. δὶιι αἴτιον εὑρίσκω ιν τῷ ἀνθρώπῳ τούτῳ. Aiaci): δὲ τοῦτον ἔκδοτον, ἆπονιψάμινός τι τὰς χεῖρας, ’Δῦὦος, φησὶν, εὶμί τοῦ αἳματος τοῦ δικαίου τούτου. ### English translation (Claude) And do not wonder that the whole world was redeemed; for it was not a mere man, but the only-begotten Son of God, who died for it. Yet the sin of one man, Adam, had power to bring death to the world. But if by the trespass of the one death reigned over the world, how much more shall life reign by the righteousness of the one? And if then they were cast out of paradise because of the tree of eating, shall not believers now, because of the tree of Jesus, more easily enter paradise? If the first-formed man brought death on the whole world from the earth, does not he who formed him from the earth bring eternal life, being himself the life? If Phinehas, in his zeal, by slaying the evildoer stopped the wrath of God, does not Jesus, who slew no other but gave himself up as a ransom, take away the wrath against men? [3] Let us not, then, be ashamed of the cross of the Saviour, but rather glory in it. For the word of the cross is to Jews a stumbling block and to Gentiles foolishness, but to us salvation; to those who are perishing it is foolishness, but to us who are being saved it is the power of God. For it was not a mere man, as has been said, who died for us, but the Son of God, God made man. Again: the lamb in the time of Moses drove the destroyer far away; did not the Lamb of God, who takes away the sin of the world, much rather set us free from our sins? The blood of an irrational sheep gave salvation; does not the blood of the Only-begotten much rather save? If anyone disbelieves the power of the Crucified, let him question the demons; if anyone does not believe words, let him believe what is seen. Many have been crucified throughout the world, but the demons cower before none of them; but at the mere sight of the sign of the cross of Christ, who was crucified for us, the demons cower; because the others died for their own sins, but he for the sins of others; for “he committed no sin, nor was deceit found in his mouth.” It is not Peter who says this, who might be suspected of favouring his teacher, but Isaiah who says it, who was not present with him in the flesh, but foresaw in the Spirit his coming in the flesh. But why do I bring only a prophet as witness? Take as witness Pilate himself, who condemned him, saying, “I find no guilt in this man”; and when he had given him up, he washed his hands and said, “I am innocent of the blood of this righteous man.” ### Scripture references - Rom 5:17: quotation, high confidence - Gen 3:23: allusion, high confidence - Num 25:11: allusion, high confidence - 1 Cor 1:18: quotation, high confidence - 1 Cor 1:23: quotation, high confidence - Exod 12:23: allusion, high confidence - John 1:29: quotation, high confidence - Isa 53:9: quotation, high confidence - 1 Pet 2:22: quotation, high confidence - Luke 23:4: quotation, high confidence - Matt 27:24: quotation, high confidence ### Translation notes - Contains the beginning of section 3, not separated in the scan; the section continues in 13.3. A line of OCR debris near the middle is read by sense. - Rom 5:17; Gen 3:23–24; Num 25:7–11; 1 Cor 1:18, 23; Exod 12:23; John 1:29; Isa 53:9 (1 Pet 2:22); Luke 23:4; Matt 27:24. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.2 (PG 33:773a–776a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-2). ## Catechetical Lecture 13.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-3 - Source: PG 33:776a–776b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The penitent robber bears witness that Jesus was innocent. ### Greek text καὶ ἄλλος μάρτυς τῆς ἆναμαρσίας toi Ἰησοῦ, ὁ πρωτοστάτης τοῦ παραδείσου λῃστὴς, hmμῶν τῷ πλιησίον καὶ λέγων· Ἡμεῖς ἄξια ὧν Expiὲαμεν ἆτιολοιμὸιίνομενι οὗτος δὶ οὐδὲν ιαιιδων hoino: παρῆμεν γὰρ ἐγώ τε καὶ σὺ τῇ χρίσει· ### English translation (Claude) And there is another witness to the sinlessness of Jesus, the robber, the first to enter paradise, who rebuked his neighbour and said, “We are receiving the due reward of our deeds, but this man has done nothing wrong; for you and I were present at his trial.” ### Scripture references - Luke 23:41: quotation, high confidence - Luke 23:43: allusion, medium confidence ### Translation notes - The end of section 3 (the scan's division falls inside the section). Luke 23:41; the last clause is Cyril's own expansion of the robber's words. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.3 (PG 33:776a–776b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-3). ## Catechetical Lecture 13.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-4 - Source: PG 33:776b–777a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's crucifixion was real, not a semblance, and Cyril confesses it without shame because the resurrection followed. ### Greek text "lactem-05v ςΙησοῦς κατὰ ἀλήθειαν ὑπὲρ πάντων ἀνθρώπων (θʼ οὗ γὰρ δόκησις ὁ “nuptis, ἰπὶ δόχησιςικιὶ ἡ ῆλῦτρωσιςήβν οὗ φαντασιώδης ὁιρᾶ· vat-.0}, ίπεὶ xui μυὸώδης σωτηρίοι· εἰ ementiti-nc tis—athuc, ἀληθεῖξ utilium-uc; Ἐμνήοθημιν, ὲκέῖνος πλάνος ἔλεγεν) ἔτι ζῶν Mssa ἐγείρομαι. Τὸ μὶν οὖν πάθος ξληθὲςζἏλη· θῶς γὰρ ἐσταυρώθη, καὶ οὐκ ὶπαισχυνόμιεθωέστωρώδτί, οιαὶ οὐᾷ ἀρνούμεθα· ἀλλὰ μᾶλλον utility-14 Κᾶν γὰρ ’ἀρνήσομαι νῦν, ἐλέγχει μιι tam ὁ ιξςλγοξεις, oi‘i ’πλήσιέν Hqu «av-uc τάμοι-ιαʼ, "" έν -1. χιι με τοῦ σταυροῦ τὸ ξύλον, τὸ κατά μικρὸν (ηις- - - ι ~ ιιι ιη..π...ζ ςεῦθὲν πάσῃ τῇ Ιοὶκουμὲξιῃ λοιπὸν διαδοθὲν. Ὁμολογῦ τὺν σταυρὸν, ἐπειδή οἶδα τὴν ἂνάστασιν. Ei γὰρ παυρωθεὶς ἀπέμεινεν, οὐκ ἂν ἴσως ὡμολόγησα· συνέκρυψα γὰρ τάχα ἐμῷ ὃιδασκάλῷ. ’Δναστάσεως δὶ τὸν σταυρὸν διαδεξαμένης, οὐκ ἐπαισχύνομαι διηγούμενος. ### English translation (Claude) Jesus, then, truly suffered for all men; for the cross was not a semblance, otherwise the redemption too would be a semblance; the death was not imaginary, otherwise salvation too would be a myth. If the death was imaginary, those were telling the truth who said, “We remember that that deceiver said while he was still alive, After three days I rise.” The passion, then, was real: for he was truly crucified, and we are not ashamed of it; he was crucified, and we do not deny it; rather, I glory in saying it. For even if I should deny it now, … refutes me …; the wood of the cross refutes me, which from here has since been distributed piece by piece to the whole world. I confess the cross, because I know the resurrection. For if after being crucified he had remained so, perhaps I would not have confessed it, for I might have hidden it along with my teacher; but since the resurrection followed the cross, I am not ashamed to declare it. ### Scripture references - Matt 27:63: quotation, high confidence ### Translation notes - The opening lines and a line in the middle are badly garbled in the scan; the sense is given where it can be read, and illegible words are marked “…”. - Matt 27:63. The wood of the cross was venerated at Jerusalem, and fragments of it were sent abroad (cf. 10.19). The polemic is against the Docetists. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.4 (PG 33:776b–777a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-4). ## Catechetical Lecture 13.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-5 - Source: PG 33:777a–780b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ was crucified though sinless, and went to his passion willingly, regarding the cross as his glory. ### Greek text Πᾶσι μὲν οὖν ὁμοίως ἕνσαρκος ὥν ἐσταυρώθη· ἀλλʼ οὐ διὰ τὰς ὁμοΐας ἁμαρτίας. Οὐ γὰρ διὰ φιλοχρηματίαν ἢχθη εἷς θάνατον· ἀκτημοσύνης γὰρ ἧν διδάσκαλος. Οὐδὲ διʼ ἐπιθυμίαν κατεδικάσθη· αὐτὸς γὰρ λέγει σαφῶς· Ὃς ἐὰν ἐμβλέψῃ γυναικὶ πρὸς τὺ ἐπιθυμῆσαι, ἢδη ἐμοίχευσεν αὐτήν. Οὐ κατὰ apudan πλήξας ἢ τύψας· ἔστρεφε γὰρ καὶ τήν ἄλλην σιαγόνα τῷ τύπτοντι. Οὐ τοῦ νόμου καταφρονήσας-ἧν γὰρ τοῦ νόμου πληρωτής. Οὐ προφητην λοιδορήσας αὐτὸς γὰρ ἦν ὁ ὑπὸ τῶν προφητῶν κηρυσσόμενος. Οὐκ ἀποστερήσας μισθόν· ἀμισθὶ γὰρ καὶ δωρεὰν ἐθεράπευεν. Οὐ λόγοις ἁμαρτὼν, οὐ πρά.. ξεσιν, οὐκ ἐνθυμήσεων· ’ος ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ· ὃς λοιδορούμενος οὐκ ἀντελοιδόρει, πάσχων οὐκ ἠπιίλεν etiam ἐπὶ τὸ πάθος οὐκ ἄκων, ἀλλʼ bach-xiv τις παραιτούμενος εἴπῃ καὶ νῦν1 ’Ἰλεὼς σοι, ιῦριε, λὲξει ’πάλιν Ὕπαγε ὀπίσω μου, Σαζʼ. Καὶ θέλεις γε πεισθῆναι, δτι ἑκὼν ’ἦλθεν ἐπὶ ο τὸ me; Οἱ λοιποὶ μὶν ἄκοντες ἀποθνήσκουσιν, οἱ ἀγνοοῦντες· οὗτος δὲ προέλεγε περὶ τοῦ πάθους· Ἰδοὺ παραδίδοται ὁ Υἱὸς τοῦ ἀνθρώπυυ εἰς τὸ σταυρωθῆναι. Οἶδας Si διὰ τί τὸν θάνατον οὐκ iam» ὁ φιλάνθρωπος; Ίνα μὴ ὅλος ταῖς ἁμαρτίαις ἀπόληται ὁ κοσμος Ἰδοὺ ἀναβαίνομεν εἷς Ἰεροσόλυμα, καὶ παραδοθήσεται ὸ Υἱὸς τοῦ ἀνθρώπου, καὶ σταυρωθήσεταιο καὶ πάλιν· Ἐστήριξε τὸ πρόσωπον αὐτοῦ, εἲς Ἰερουσαλὴμ πορεύεσθαι. Καὶ θέλεις γνῶναι σαφῶς, ὅτι δόξα ἐστὶ τῷ Ἰησοῦ ὁ σταυρόςς αὐτοῦ ἄκουε λέγοντος, καὶ μή ἐμοῦ. Προεδίόου ὀ Ἰούδας ἀγνώμων γενόμενος πρὸς τὸν οἰκοδεσπότην· ἀρτίως ἐξελθὼν ἀπὸ τραπέζης καὶ ποτήριον εὐλογίας πιὼν, ἀντῖ πόματος σωτηρίας αἷμα δίκαιον ἐκχέαι ἢθελεν* Ὁ ἐσθίων ἄρτους αὑτοῦ, ἐμεγάλυνεν ἐπʼ αὐτὸν πτερνισμόν· ἀρτίως αἱ χεῖρες τὰς εὖ· λογίας ἐδέχοντο, καὶ ἀρτίως διὰ τὸ ἀργύριον τῆς προ. δοσίας τὸν θάνατον κατεσκεύαζε. Καὶ ἐλεγχθεὶς, καὶ ἀκούσας τὸ, Σὺ εἴπας, πάλιν ἐξῆλθεν. Εἶτα ἔλεγεν ὁ Ἰησοῦς. Ἐλήλυθεν ἡ ὥρα ἳνα δοξασθῇ ὸ Υἱὸς τοῦ ἀνθρώπου. Βλέπεις πῶς δόξαν οἰκείαν οἶδε τὸν σταυρόνς Εἶτα Ἡσαΐας μὲν πρισθεὶς οὐκ αἱσχᾶκται, Χριστός δὲ ὑπὲρ κόσμου τελευτῶν αἲσχυνθήπται; Νῦν ἐδοξάσθη ὁ Υἱὸς τοῦ ἀνθρώπου· οὐχ ἔτι πρότερον οὐκ εἶχε τήν δόξαν· δεδοξασμένος γὰρῆν τῇ δόξῃ, τῇ πρὸ καταβολῆς κόσμου· ἀλλʼ “offiζετο μὶν ὥς Θεὸς ἀείʼ νῦν δὲ ἰδοξαξετο, τῆς 6nμονῆς φορήσας τὸν στέφανον. Οὐκ ἀναγκαστῶς ἀφῆκε τήν ζωὴν οὑδὲ βιοσφαγῶς ανῃρέθη ἀλλʼ iuoσίως· ἄκουε τί λέγειʼ Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὖ· ### English translation (Claude) He was crucified, then, being in the flesh like all; but not for like sins. For he was not led to death for love of money, for he was a teacher of poverty; nor was he condemned for lust, for he himself says plainly, “Whoever looks at a woman to desire her has already committed adultery with her”; not for striking or beating rashly, for he turned the other cheek also to the one who struck him; not for despising the law, for he was the fulfiller of the law; not for reviling a prophet, for he himself was the one proclaimed by the prophets; not for defrauding anyone of wages, for he healed without pay and freely; not for sinning in words, in deeds, or in thoughts: he “who committed no sin, nor was deceit found in his mouth; who when reviled did not revile in return, when he suffered did not threaten”; who came to the passion not unwillingly, but willingly; and if anyone dissuading him should say even now, “God forbid, Lord,” he will say again, “Get behind me, Satan.” [6] And would you be persuaded that he came to the passion willingly? Others, who do not know beforehand, die unwillingly; but he foretold his passion: “Behold, the Son of Man is handed over to be crucified.” And do you know why the lover of mankind did not shun death? So that the whole world might not perish in its sins. “Behold, we are going up to Jerusalem, and the Son of Man will be handed over and will be crucified”; and again, “He set his face to go to Jerusalem.” And would you know clearly that the cross is a glory to Jesus? Hear him saying it, not me. Judas betrayed him, having become ungrateful to the master of the house: having just gone out from the table and drunk the cup of blessing, in return for the drink of salvation he wished to shed righteous blood. “He who ate my bread lifted up his heel against me.” His hands had just received the blessings, and just afterwards, for the money of betrayal, he was preparing death. And when he had been exposed and had heard, “You have said so,” he went out again. Then Jesus said, “The hour has come for the Son of Man to be glorified.” You see how he knew the cross as his own glory? Then, was Isaiah not ashamed when he was sawn asunder, and will Christ be ashamed when he dies for the world? “Now is the Son of Man glorified”: not that he did not have the glory before, for he was glorified with the glory before the foundation of the world; but he was always glorified as God, while now he was glorified as wearing the crown of his endurance. He did not give up his life by compulsion, nor was he violently slain, but willingly. Hear what he says: “I have authority to lay down my life, and I have authority to take it again.” ### Scripture references - Matt 5:28: quotation, high confidence - Matt 5:39: allusion, high confidence - Matt 5:17: allusion, high confidence - Matt 10:8: allusion, high confidence - 1 Pet 2:22: quotation, high confidence - 1 Pet 2:23: quotation, high confidence - Matt 16:22: quotation, high confidence - Matt 16:23: quotation, high confidence - Matt 26:2: quotation, high confidence - Matt 20:18: quotation, high confidence - Luke 9:51: quotation, high confidence - 1 Cor 10:16: allusion, medium confidence - Ps 41:9 (40:10 LXX): quotation, high confidence - John 13:18: allusion, high confidence - Matt 26:25: quotation, high confidence - John 13:30: allusion, high confidence - John 12:23: quotation, high confidence - John 13:31: quotation, high confidence - John 17:5: allusion, high confidence - Heb 11:37: allusion, medium confidence - John 10:18: quotation, high confidence ### Extrabiblical texts - Ascen. Isa. 5.1 (Ascension of Isaiah): allusion, medium confidence ### Translation notes - Contains section 6, not separated in the scan; the quotation continues in 13.6. - Matt 5:28; 5:39; 5:17; 10:8; 1 Pet 2:22–23; Matt 16:22–23; Matt 26:2; Matt 20:18–19; Luke 9:51; 1 Cor 10:16; Ps 41:9 (LXX 40:10; John 13:18); Matt 26:25; John 13:30–31; John 12:23; John 17:5; John 10:18. Isaiah sawn asunder: Ascension of Isaiah 5 (cf. Heb 11:37). “The blessings” are the elements of the Supper. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.5 (PG 33:777a–780b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-5). ## Catechetical Lecture 13.6 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-6 - Source: PG 33:780b–780c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ chose his passion freely and joyfully, as God made man winning the prize of endurance. ### Greek text Βουλόμενος συγχωρῶ τοῖς ἐχθροῖς· εἴ γὰρ μή ἐβουλόμην, οὐκ ἐγίνετο. ἸΙλθε τοίνυν ἐκ προαιρέσεως ἐπὶ τό πάθος, χαίρων ἐπὶ τῷ κατορθώματι, μιν σιῶν ἐπὶ τῷ στεφάνῳ, εὐφραινόμενος ἐπὶ τῇ τῶν ἀυθρώπων σωτηρίᾳ οὐκ ἐπαισχυνόμενος τὸν σταυρόν· ἔσωζε γὰρ τήν οἰκουμένην. Οὐ γὰρ ἦν ἅνθρωπος εὖ τελής ὁ πάσχων, ἀλλὰ Θεὸς ἐνανθρωπήσας, καὶ τὸν τῆς ὑπομονῆς ἀγωνιζόμενος ἆθλον. ### English translation (Claude) “Willingly I yield to my enemies; for if I did not will it, it would not happen.” He came, then, to the passion by his own choice, rejoicing in the achievement, smiling at the crown, glad at the salvation of men; not ashamed of the cross, for it was saving the world. For the one who suffered was not a common man, but God made man, contending for the prize of endurance. ### Scripture references - John 10:18: allusion, medium confidence ### Translation notes - The end of section 6 (the scan's division falls inside the section). The first sentence is Cyril's paraphrase continuing John 10:18. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.6 (PG 33:780b–780c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-6). ## Catechetical Lecture 13.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-7 - Source: PG 33:780c–785b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jews' unbelief was foretold; Cyril promises scriptural testimonies for every detail of the passion and begins with the betrayal of Judas, foretold in the Psalms. ### Greek text Ἀλλʼ ἀντιλέγουσιν οἱ Ἰουδαῖοι, οἳ πάντας εἷς ἀντίῤῥησιν ἕτοιμοι, καὶ ὀκνηροὶ πρὸς πίστιν· ὦ( διὸ. τοῦτο λὰγειν νῦν τὸν ἀναγνωσθέντα προφήτην· Κῦριξ, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; Πέρσαι πιστεύουσι καὶ Ἑβραῖοι οὐ πιστεύουσιν· ὂψονται, οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦʼ χαὶ οἳ οὐκ ἂκηκόασι. συνήσουσι, καὶ οἱ μελετῶντες ἀθετήσουσιν ἅ μελετῶσιν. Ἀντιφθέγγονται πρὸς ἡμᾶς, καὶ ταῦτα λέγουσι· Κύριος ἄρα πάσχεις κατίσχυον γὰρ ἀνθρώπιναι χεῖρες τῆς κυριότητος; Ἀνάγνωτε τοὺς Θρήνους· θρηνῶν γὰρ ὑμᾶς, ἐν Ορήνοις τὰ ἄξια θρήνων ἔγραψεν Ἱερεμίας. Εἶδεν ὑμῶν τήν ἀπώλειαν “abimus τὴν ἀπόπτωσινʼ ἐθρήνει τὴν Ἰερουσαλὴμ τὴν τότε· ἢ νῦν μὲν γὰρ οὐ θρηνηθήσεται. Ἥ μὲν γὲῃ δηιόρωσνν, ἡ δὲ νῦν προσκυνεῖ τὸν Χριστόν. Θρηνῦν τοίνυν λὲγει- Ηνεῦμα προσώπου ἡμῶν Χριστὸς Κύριος, συνελήφθη ἐν ταῖς διαφθοραῖς ἡμῶν. Μὴ τοίνυν ἐγὼ εὐρεσιλογῶ; ἰδοὺ μαρτυρεῖ Χριστὸν Κύριον ὑπὸ ἀνθρώπων συλλαμβανόμενον. Καὶ τί τὸ ἀπὸ τούτου ἀποβησόμενον ; εἱπὲ μοι, προφῆτα.”0 δέ φησιν· Οὔ, εἷʼπομεν, ἐν τῇ σκιᾷ αὒτοό ζησόμεθα ἐν τοῖς ἔθνεσιν. Οὐκ ἔτι γὰρ ἐν τῷ Ἰσραὴλ, ἀλλʼ ἐν τοῖς ἔθνεσιν ἐμπολιτεύεσθαι τῆς ζωῆς αἰνίσσεται τήν χάριν. Π. nolui: δὲ τῆς ἇντιρῥησεως ὑπʼ αὐτῶν γενομενης, «Aequi: ὑμετέραις ειῖιχοιῖς καθὼς ἄν ἐνδιδῷ τὸ βραχὺ τῆς ὥρας, τῇ τοῦ Κυρίου χάριτι περῖ τοῦ πάθους μαρτυρίας ὀλίγας παραθώμεθα. Πάντα γάρ ἔστι τὰ περὶ Χριστοῦ ἔγγραφα· καὶ οὐδὲν ἀμφίβολον· οὖδὶν γὰρ ἀμάρτυρον· πάντα ἐν στήλαις προφητικαῖς ἀναγέγραπται· οὐκ ἐν πλαξὶ λιθίναις, ἀλλʼ ὲκ Ilvati— ματος ἁγίου γεγραμμένα σαφῶς. Ἐπεὶ οὖν ἣιουσας τρῖ) Εὖαγγελίου τὰ περὶ τοῦ Ἰοῦδα λὲγοντος, ἆρα οὐκ ὄγδίλεις δέξασθαι τὴν ιαρτυρίαιη “Πκουσας, ὅτι dum λόγχῃ τήν πλευράν· οὐκ ὀφείλεις ἰδεῖν εἱ καὶ τοῦτο γέγραπται; Ἦκουσας, ὅτι ἐν κήπῳ ἐσταυρώοη· οὐκ ὀφείλεις ἰδεῖν εί καὶ τοῦτο γέγραπταις Ἤκουσας, ὅτι τριάκοντα ἀργυρίοις ἐπράθηʼ οὐκ ὀφείλεις μαθεῖν τὸν εἴπόντα τοῦτο προφήτην ς ’Πκουο σας, ὅτι ἐποτίσθη ὅξος· μάθε καὶ τοῦτο ποῦ γέγραπται. Ἤκουσας, ’ὁτι ἐν πὲτρᾳ άπετέθη τὸ σῶμα, καὶ λίθος ἐπετέθη οὐκ ὀφείλεις λαβεῖν καὶ ταύτην ἐκ τοῦ προφήτου τήν μαρτυρίαν; Ἤκουσας, δτι λῃσταῖς συνεσταυρώθη· οὐκ ὀφείλεις ἰδεῖν εί καὶ τοῦτο γε· γραπταις ”Ηκουσας, ὅτι ἐτάφηα οὐκ ὀφείλεις ἰδεῖν εί ἀσφαλῶς που τὰ περῖ ταφῆς ἀναγέγραπταις “Ήκουσας, ὅτι ἀνέστη· οὐκ ὀφείλεις ἰδεῖν μὴ παίζομὲν σε ταῦτα διδάσκοντες; Ὁ γὰρ λόγος ἡμῶν καὶ τὸ κήρυγμα ἡμῶν οὐκ ἐν πειθοῖς ἀνθρωπίνης σοφίας λόγοις. Οὐ σοφιστικαὶ κατασκευαὶ κινοῦνται νῦν, ἐπεὶ διαλύονται· οὗ λόγὸυς νικῶσιν, ἐπεὶ παραλύονται· ἀλλὰ κηρύσσομεν χριστὸν ἐσταυρωμένον, ἐκ προφητῶν ἤδη τούνου προκηρυχθὲντος. Σὺ δὲ μοι δεξάμενος τὰς μαρτυρίας, ἐναφράγισαι τῇ καρδίᾳ ταύτας. Πολλῶν δὲ οὐσῶν, καὶ τοῦ χρόνου λοιπὸν τῆς ὥρας είς ὀλίγον περιγραφομένου, ὀλίγας, ὡς ἐγχωρεῖ, τὰς κυριωτέρας ἄκουσον νῦν. Λαβὼν δὲ τὰς ἀφορμὰς, γενοῦ φιλόπονος, καὶ ἐκζήτησον τὰς λειπούσας. Mi] γὰρ ἔστω σοι ἡ χεὶρ μόνον ἐκτεταμένη εἷς τὸ λαβεῖν, ἀλλᾶ καὶ εἰς τὸ ἐργάζεσθαι ἕτοιμος. Πάντα Θεὸς χαρίζετπι Εἰ γὰρ τις ὑμῶν λείπεται σοφίας, αΐτείτω παρὰ τοῦ διδόντος θεοῦ, καὶ λήψεται. ’ος ταῖς ὑμετέραις εὐχαῖς καὶ ἡμῖν παράσχοιτο τοῖς λέγουσι τὸ εἰπεῖν, καὶ ὑμῖν τοῖς ἀκούουσι τὸ πιστεῦσαι. Π.Ζητείσθωσαν τοίνυν ἡμῖν αι περὶ τοῦ παθους τοῦ Χριστοῦ μαρτυρίαι· συνεληλύθαμεν γὰρ οὗ Γραο φῶν ἐξήγησιν θεωρητικήν ποιήσασθαι νῦν, ἀλλὰ πιστοποιηθῆναι μᾶλλον περὶ ὧν πεπιστεύκαμεν. Τῆς μὲν οὖν παρουσίας Ἰησοῦ πρῶτον ἐδέξω τὰς μαρτυρίας· καὶ δτι ἐπὶ θαλάσσης περιεπάτησεν, ( Ἐν γὰρ θαλάσσῃ ἠ ὁδός σου,) γέγραπται, [Περιπατῶν ἐπὶ θαλάσσης, ὡς ἐπʼ ἐδάρους,] καὶ περὶ διασύρων ἶιίσεων μαρτυρίαν ἔλαβες ἄλλοτε. Ἀρχοᾆαι σοίνυν ’ὸθεν τὸ πάθος ἤρξατο, Ἰούδας ἦν ὁ προδότης, καὶ ἐλθὼν ἐξ ἐναντίας καὶ στὰς, εἰρηνικὰ λὲγων καὶ πολεμικὰ κατασκευάζων. Λὲγει οὗν περὶ τούτου ὁ Ψαλμῳδός· Οἱ φίλοι μου καὶ οἱ πλησίον μου ἒξ ἐναντίας μου ἤγγισαν καὶ ἔστησαν καὶ ιηὶλιν· Ἣπαλύνθησαν οἱ λόγοι αὐτῶν ὑπὲρ ἔλαιον, καὶ αὐτοί εἶσι βολίδες. Χαῖρε, 13166!καὶ παρεδίδου τὸν διδάσκαλον εἰς θάνατον, Οὐχ ᾐδὲσοη τοῦ λὲγοντος τήν ὑπόμνησιν· Ἰούδα, φιλήματι τὸν Υῖόν τοῦ ἀνθρώπου παραδίδως; σχεδὸν γὰρ τοῦτο πρὸς αὐτὸν ἔλεγεν· ἰʼπομνήσθητι τῆς σεαυτοῦ προσηγορίας. Ἰούδας καλεῖται ἐξομολόγησις· συνιοω, ἔλαβες τὸ ἀργύριον, ἐξομολόγησαι ταχέως-Ὁ θεὸς, τὴν αἴνεσίν μου μή παρασιωπήσῃς, ὅτι πόμα ἁμαρτωλοῦ καὶ στόμα δολίου ἐπʼ ἐμὲ ἠνοίχθη· ἆλάλησαν κατʼ ἐμοῦ γλώσσῃ δολία, καὶ λόγοις μίσους ἐκύκλωσαν με. ΙὈτι δὲμ) τινες καὶ ἀπὸ ἀρχιερέων παρῆσαν, καὶ ὅτι πρὸ τῶν πυλῶν τῆ; πόλεως ἦν τὰ δεσμὰ, ἤκουσας πρώην· εἳ γε μνημονεύεις τῆς ἐξηγήσεως τὸν καιρὸν καὶ τὸν τόπον τοῦ ψαλμοῦ εἰρηκότος, ὅπως Ἐπέστρεψαν εἷς ἐσπέ· ### English translation (Claude) But the Jews contradict this, always ready to contradict and slow to believe; so that for this reason the prophet just read says, “Lord, who has believed our report?” Persians believe, and Hebrews do not believe; “those to whom it was not proclaimed concerning him shall see, and those who have not heard shall understand,” while those who study will reject what they study. They speak against us and say, “Does the Lord, then, suffer? Did human hands then prevail over his lordship?” Read the Lamentations; for in lamenting you Jeremiah wrote in the Lamentations what is worthy of lament. He saw your destruction, he looked upon your fall; he lamented the Jerusalem of that time; for the one that now is will not be lamented. For that one crucified the Christ, but this one worships the Christ. Lamenting, then, he says, “The breath of our face, Christ the Lord, was taken in our corruptions.” Am I, then, inventing? See, he testifies that Christ the Lord was taken by men. And what is to follow from this? Tell me, O prophet. And he says, “Of whom we said, Under his shadow we shall live among the nations.” For he hints that the grace of life is no longer to dwell in Israel, but among the nations. [8] But since there has been much contradiction from them, come, at your prayers, as far as the shortness of the hour allows, let us by the grace of the Lord set out a few testimonies about the passion. For all the things concerning Christ are written, and nothing is doubtful, for nothing is without witness; all are inscribed on the pillars of the prophets, written plainly, not on tablets of stone, but by the Holy Spirit. Since, then, you have heard the Gospel speaking about Judas, ought you not to receive the testimony to it? You have heard that his side was pierced with a spear; ought you not to see whether this too is written? You have heard that he was crucified in a garden; ought you not to see whether this too is written? You have heard that he was sold for thirty pieces of silver; ought you not to learn the prophet who said this? You have heard that he was given vinegar to drink; learn where this too is written. You have heard that the body was laid in a rock and a stone placed upon it; ought you not to receive this testimony too from the prophet? You have heard that he was crucified with robbers; ought you not to see whether this too is written? You have heard that he was buried; ought you not to see whether what concerns the burial is accurately written somewhere? You have heard that he rose; ought you not to see whether we are deceiving you in teaching these things? “For our speech and our preaching are not in persuasive words of human wisdom.” We are not now setting sophistical contrivances in motion, for they are exposed; we do not conquer words with words, for they come to nothing; but “we preach Christ crucified,” who was proclaimed beforehand by the prophets. But you, receiving the testimonies, seal them in your heart. And since they are many, and the rest of the time is narrowed to a little, hear now a few of the most important, as far as is possible. Take these starting points, be diligent, and search out the rest. Let your hand not be stretched out only to receive, but be ready also to work. God grants all things: “For if any of you lacks wisdom, let him ask of God who gives, and he will receive.” May he, at your prayers, grant to us who speak the power to speak, and to you who hear the power to believe. [9] Let us seek, then, the testimonies concerning the passion of Christ; for we have come together now not to make a speculative exposition of the Scriptures, but rather to be assured of what we have believed. You received first the testimonies of the coming of Jesus; and that he walked on the sea, it is written (“For your way is in the sea”), [“Walking on the sea as on solid ground”]; and concerning the various healings you received testimony on another occasion. I begin, then, where the passion began. Judas was the traitor, and he came against him and stood, speaking words of peace and plotting war. The Psalmist, then, says of him, “My friends and my neighbours drew near against me and stood”; and again, “Their words were softer than oil, yet they are darts.” “Hail, Rabbi”—and he was handing over his teacher to death. He was not put to shame by the warning of him who said, “Judas, do you betray the Son of Man with a kiss?” For he was all but saying to him, “Remember your own name.” Judas means “confession”: you have made the agreement, you have taken the money; confess quickly. “O God, do not keep silent at my praise; for the mouth of the sinner and the mouth of the deceitful have been opened against me; they have spoken against me with a deceitful tongue, and surrounded me with words of hatred.” And that some of the chief priests also were present, and that the binding took place before the gates of the city, you heard recently, if you remember the exposition of the psalm that told the time and the place: how “they returned at evening ### Scripture references - Isa 53:1: quotation, high confidence - Isa 52:15: quotation, high confidence - Lam 4:20: quotation, high confidence - John 19:34: allusion, high confidence - John 19:41: allusion, high confidence - Matt 26:15: allusion, high confidence - Matt 27:34: allusion, high confidence - Matt 27:60: allusion, high confidence - Mark 15:27: allusion, high confidence - 1 Cor 2:4: quotation, high confidence - 1 Cor 1:23: quotation, high confidence - Jas 1:5: quotation, high confidence - Ps 77:19 (76:20 LXX): quotation, high confidence - Job 9:8: quotation, high confidence - Ps 38:11 (37:12 LXX): quotation, high confidence - Ps 55:21 (54:22 LXX): quotation, high confidence - Matt 26:49: quotation, high confidence - Luke 22:48: quotation, high confidence - Ps 109:1 (108:1 LXX): quotation, high confidence - Ps 109:2 (108:2 LXX): quotation, high confidence - Ps 109:3 (108:3 LXX): quotation, high confidence - Ps 59:6 (58:7 LXX): quotation, high confidence ### Translation notes - Contains sections 8 and 9, not separated in the scan; the psalm quotation continues in 13.8. The words “Walking on the sea as on solid ground” (Job 9:8) are bracketed in the printed edition. - Isa 53:1; Isa 52:15 (Rom 15:21); Lam 4:20; John 19:34, 41; Matt 26:15; 27:34, 60; Mark 15:27; 1 Cor 2:4; 1 Cor 1:23; Jas 1:5; Ps 77:19 (LXX 76:20); Job 9:8; Ps 38:11 (LXX 37:12); Ps 55:21 (LXX 54:22); Matt 26:49; Luke 22:48; Ps 109:1–3 (LXX 108:1–3); Ps 59:6 (LXX 58:7). “Judas” is linked with Hebrew “praise, confession” (Gen 29:35). The remarks on the Jews and on the two Jerusalems are Cyril's own, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.7 (PG 33:780c–785b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-7). ## Catechetical Lecture 13.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-8 - Source: PG 33:785b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The end of the quotation of Psalm 59 on the arrest of Jesus. ### Greek text καὶ ἐλιμωξαν ὡς κύνες, καί ὲκυκλωσαν πόλιν. ### English translation (Claude) and hungered like dogs, and went round about the city.” ### Scripture references - Ps 59:6 (58:7 LXX): quotation, high confidence ### Translation notes - The end of section 9, continuing the quotation in 13.7. Ps 59:6 (LXX 58:7). ### Citation (SBL) Cyril of Jerusalem, Cat. 13.8 (PG 33:785b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-8). ## Catechetical Lecture 13.9 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-9 - Source: PG 33:785b–788a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zechariah foretold the exact price of the betrayal and its return to the house of the Lord. ### Greek text Ἄκουε καὶ διὰ τὰ τριάκοντα ἀργύρια. Καὶ ἐρῶ πρὸς αὐτούς· El καλὸν ἐνώπιον ὑμῶν ἐστὶ, δότε «liv μισθόν μου, ἢ ἀπείπασθε, καὶ τὰ ἑξῆς. ’Δλλῖς μισθός μοι παρʼ ὑμῶν χρεωστεῖται θεραπείας τυφλῶν καὶ χωλῶν, καὶ ἄλλον λαμβάνω· ἀντῖγμὲν εὐχαριστίας ἀτιμίαν, ἀντὶ δὲ προσκυνήσεως ὕβριν. Βλὲπιις πῶς προεῖδεν ἡ Γραφὴ τὰ πράγματα; Καὶ ἔστησαν τὸν μισθόν μου τριάκοντα ἀργυροῦς. Ὤ προφητικῆς ἀκριβείας l ὢν πολλῆς συνέσεως ἀπλανοῦς Πνεύματος ἁγίου l Οὐ γὰρ δέκα εἶπεν, οὐδέ εἶʼκοτινʼ ἀλλὰ τριάκοντα, ἀκριβῶς καὶ ὅσα ἦν. Εἰπὲ καὶ ποῦ προχωρεῖ τοῦτο τὸ τίμημα, ὧ προφῆτα· ἄραὸ λαμβάνων κατέχει, η ἀποδίδωσι ; καὶ μετὰ τὸ ἆτιοδοῦναι, ποῦ προχωρεῖ; Λέγει τοίνυν δ προφήτης· Καὶ ἔλαβον τοὺς τριὰκοντα ἀργυροῦς, καὶ ἐνέβαλον αὖτοὺς εἷς τὸν οἷκον Κυρίου εἰς τὸ χωνευτήριον. Σύγκρινω τῇ προφητιίᾶ τὸ Εὐαγγὲλιον· Μεταμεληθεὶς γάρ, φησὶν, Ἰούδας, καὶ ῥίψας τὰ ἀργύρια ἐν τῷ ναῷ, ἀνεχώρησεν. ### English translation (Claude) Hear also concerning the thirty pieces of silver. “And I will say to them, If it is good in your sight, give me my wages, or refuse,” and so on. One wage is owed me by you, for healing the blind and the lame, and I receive another: instead of thanksgiving, dishonour; instead of worship, insult. You see how the Scripture foresaw the events? “And they weighed out my wages, thirty pieces of silver.” O the prophetic exactness! O the great and unerring wisdom of the Holy Spirit! For he did not say ten, nor twenty, but thirty, exactly as many as there were. Tell us also where this price goes, O prophet. Does he who receives it keep it, or give it back? And after he gives it back, where does it go? The prophet, then, says, “And I took the thirty pieces of silver and cast them into the house of the Lord, into the foundry.” Compare the Gospel with the prophecy: “Judas,” it says, “repented, and threw down the pieces of silver in the temple, and departed.” ### Scripture references - Zech 11:12: quotation, high confidence - Zech 11:13: quotation, high confidence - Matt 27:3: quotation, high confidence - Matt 27:5: quotation, high confidence ### Translation notes - This passage is section 10 in the printed edition. A line of OCR debris is removed (logged). - Zech 11:12–13 (LXX); Matt 27:3, 5. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.9 (PG 33:785b–788a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-9). ## Catechetical Lecture 13.10 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-10 - Source: PG 33:788a–788b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zechariah's “foundry” and the Gospel's “potter's field” agree, for potters also have foundries for their clay. ### Greek text ἈλΛʼ ὧδέ μοι λοιπὸν τῆς δοκούσης ἀμφιβολίας ἡ ἀκρίβεια ζητεῖται. Οἱ γὰρ ἀθετοῦντες τοὺς προφήτας λέγουσιν, ὅτι ὁ μὲν προφήτης λέγει. Καὶ ἐνέβαλον αὐτοὺς εἲς τὸν οἶκον Κυρίου εἷς τὸ χωνευτήριον· τὸ δὲ Εὖαγγὲλιον ’ Καὶ ἔδωκαν αὐτὰ εἰς τὸν ἀγρὸν τοῦ κεραμέως, Ιιῶς οἱ δύο τοίνυν ἀληθεύουσιν, ἄκουσον. Οἱ γὰρ δῆθεν εὐλαβεῖς ’louδαῖοι, οἱ τότε ἀρχιερεῖς, ἰδόντες τὸν Ἰούδαν μετα· νοήσανταααὶ εἰπόντα, ’Ἥμαρτον παραδοὺς αἷμα ἀθῶον, φασί· Τί πρὸς ἡμᾶς; σὺ ὄψῃ. Ἀρι οὐδὲν πρὸς ὑμᾶς τοὺς σταυροῦντας; ἀλλʼ ὁ μὶν τοῦ φόνου τὸν μισθὸν λαβὼν καὶ ἀποδοὺς ὄψεται, ὑμεῖς δὲ οἱ φονεύοντες οὐκ ὄψεσθες Εϊτᾶ φασι πρὸς ἑαυτούς· Οὐκ ἔξεστι βαλεῖν αὐτά είς τὸν κορβωνᾶν, ἐπεὶ τιμὴ αἳματος ἐστιν. Ἐκ τοῦ στόματος ὖμῶνὴ κατάκρισις· εἰ μιαρὸς ὁ μισθὸς, μιαρὰ καίήπρᾶξις· εἴ δὲ δικαιοσύνην πληροῖς σταυρῶν τὸν Χριστὸν, τί οὐ παραδέγῃ τὸν μισούνς Ἀλλὰ τὸ ζητουμενιγν τοῦτό ἐστι· Πῶς οὐ διαφωνοῦσι, τὸ μὲν Eon-filio? ’ λέγον, ἀγρὸν τοῦ κεραμέως ὁ δὲ τροφήτηςητδ χῶνευτὴρίονς Ἀλλί οὐ μόνον χρυσοχόων παῖδες ἔχουσι χωνευτήριον, οὐδὲ χαλκουργοὶ μόνον ἔχουσι χωνευτήριοιν ἀλλὰ καὶ κεραμεῖς ἔχουσι πηλοῦ χωνευτήρια. Τὸ γὰρ λεπτὸν καὶ λιπαρὸν καὶ χρήσιμον τῆς γῆς ἐκ τῶν χαλίκων ἀποδιυλζζοντες, καὶ τὸ πρλῦ τῆς ουμφετὼδους ὕλης ἀποχωρίζοντες προχωνεῦσυσιν ὕδατι τὸν πηλὸν, ἐῖς ἀνεμπὸδιστον ἔργασιαν τῶν κατασκευασθησομὲνων. Τί τοίνυν θαυμάζεις ι ίὶ τὸ μὲν Εὐαγγὲλιον φανερῶς (ὅ) τὸν ἀγρὸν τοῦ κεραμέως, ὁ δὲ προφήτης αἷνιγματωδῶς εἷπε τήν προς φητείαν, αἰνιγματωδῶς οῧσης πολλαχοῦ τῆς προφητείας. ### English translation (Claude) But now I must seek the exact solution of what seems a discrepancy. For those who reject the prophets say that the prophet says, “And I cast them into the house of the Lord, into the foundry,” but the Gospel, “And they gave them for the potter's field.” Hear, then, how both are true. For the Jews who were supposedly devout, the chief priests of that time, seeing Judas repent and say, “I have sinned in betraying innocent blood,” say, “What is that to us? See to it yourself.” Is it, then, nothing to you who crucify him? Shall he who took and returned the price of murder see to it, and shall you, the murderers, not see to it? Then they say among themselves, “It is not lawful to put them into the treasury, since it is the price of blood.” Out of your own mouth comes the condemnation: if the price is defiled, the deed is defiled too; but if you are fulfilling righteousness in crucifying Christ, why do you not accept the price? But the question is this: how do they not disagree, the Gospel saying “the potter's field” and the prophet “the foundry”? But not only goldsmiths have a foundry, nor only coppersmiths; potters also have foundries for clay. For sifting the fine, rich and useful earth from the gravel, and separating out the bulk of the mixed matter, they first temper the clay with water, so that what is to be made may be worked without hindrance. Why, then, do you wonder if the Gospel spoke plainly of the potter's field, and the prophet gave his prophecy as a riddle, since prophecy is often in riddles? ### Scripture references - Zech 11:13: quotation, high confidence - Matt 27:10: quotation, high confidence - Matt 27:4: quotation, high confidence - Matt 27:6: quotation, high confidence ### Translation notes - This passage is section 11 in the printed edition. Zech 11:13; Matt 27:4, 6–7, 10. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.10 (PG 33:788a–788b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-10). ## Catechetical Lecture 13.11 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-11 - Source: PG 33:788b–789b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah foretold the binding of the righteous one; Christ, who freed Lazarus and Peter, let himself be bound and judged by the elders. ### Greek text ’Έδησαν τὸν Ἰησοῦν, καὶ εἰσήνεγκαν-ἔξ( τὴν αὐλὴν ’τοῦ ἀρχιερέως. Θὲλείς δὲ γνῶναι καὶ ναι, ὅτι καὶ τοῦτο γέγραπται; Φησίν Ἡσαΐας· 0ύαὶ τῆ ψυχῇ αὐτῶν, ὅτι βεβούλευνται βουλὴν πο·νηρέιν καθʼ ἒαυτῶν, εἰπόντες· Δήσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστι. Καὶ ἀληθῶς, Οὐαὶ τῇ ψυχῇ αὐτῶνθ καὶ βλέπωμεν. Ἡσαῗας μὲν ἐπρίσθη, καὶ ἐθεραπεύθη μετά ταῦτα ὁ λαός. Ἱερεμίας εἷς βόρβορον λάκκου ἐνεβλήθη, ἀλλʼ ἷίάΟη τῶν Ἰουδαίων τὸ τραῦμα· μικρότερον γὰρ ἦν, ἐπειδή εἷς ἄνθρωπον. Ἐπειδὴ δὲ οὐκ εἰς ἄνθρωπον, ἀλλʼ εἰς Θεὸν ἐνανθρωπήσαντα ἥμαρτον Ἰουδαῖοι, Οὐαὶ τῇ ψυχῇ αὐτῶν. - Δήσωμεν τὸν δίκαιον. Ἀρα οὐκ ἐδύνατο λῦσαι ἑαυτὸν, ἐρεῖ τις, 6 λύσας ἐκ δεσμῶν θανάτου τετραήμερον Λάζαρον, καὶ Πέτρον ἐκ δεσμῶν σιδηρέων φυλακῆς λύσας ; ’Ἑπτοιμοι παρειστήκεισαν ἄγγελοι λέγοντες· Διαρρήξωμεν τοὺς δεσμοὺς αὐτῶνο ἀλλᾶ ἀνέχονται, διὰ τὸ θέλειν ὑπομεῖναι τοῦτο τὸν Δεσπότην. Πάλιν ἤχθη ἐπὶ πρεσβυτέρων εΐς κριτήριον. *Εχεις ἤδη τὴν μαρτυρίαν· Αὐτὸς Κύριος εἷς κρίσινἒςξει μετά τῶν πρεσβυτέρων τοῦ λαοῦ, καὶ μετά τῶν ἀρχόντων αὐτοῦ. ### English translation (Claude) They bound Jesus and brought him into the court of the high priest. Would you also know that this too is written? Isaiah says, “Woe to their soul, for they have taken evil counsel against themselves, saying, Let us bind the righteous man, for he is troublesome to us.” And truly, “Woe to their soul”; let us see. Isaiah was sawn asunder, and after that the people was healed. Jeremiah was cast into the mire of the cistern, but the wound of the Jews was healed; for it was smaller, since the sin was against a man. But since the Jews sinned not against a man but against God made man, “Woe to their soul.” “Let us bind the righteous man.” Could he not, someone will say, free himself, he who freed Lazarus, four days dead, from the bonds of death, and freed Peter from the iron bonds of prison? Angels stood ready, saying, “Let us burst their bonds asunder”; but they hold back, because the Master wills to endure this. Again he was brought to judgment before the elders. You have the testimony already: “The Lord himself will enter into judgment with the elders of the people and with its rulers.” ### Scripture references - Matt 26:57: allusion, high confidence - Isa 3:9: quotation, high confidence - Isa 3:10: quotation, high confidence - Jer 38:6: allusion, high confidence - John 11:44: allusion, high confidence - Acts 12:7: allusion, high confidence - Ps 2:3: quotation, medium confidence - Isa 3:14: quotation, high confidence ### Extrabiblical texts - Ascen. Isa. 5.1 (Ascension of Isaiah): allusion, medium confidence ### Translation notes - This passage is section 12 in the printed edition. - Matt 26:57; Isa 3:9–10 (LXX); Jer 38:6; John 11:43–44; Acts 12:7; Ps 2:3; Isa 3:14. The words about the Jews are Cyril's own, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.11 (PG 33:788b–789b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-11). ## Catechetical Lecture 13.12 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-12 - Source: PG 33:789b–792a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ endured blows and spitting, as Isaiah foretold, to strengthen his disciples for martyrdom by his example. ### Greek text Ἀλλά ἐρωτήσας ὁ ἀρχιερεὺς, καὶ ἀκούσας τήν ἀλήθειαν, ἀγανακτεῖ. Καὶ 6 κακὸς κακῶν ὑπηρέτης ί2) δίδωσι ῥάπισμαο καὶ τὸ πρόσωπον, τὸ λάμψαν ὡς ὸῆλιος,χερσὶν ἀνόμοις ῥαπιζόμενον ἠνέσχετο. Ι(αέ ἄλλοι ἐλθόντες ἐμπτύουσι τῷ προσώπῳ, τοῦ διὰ πτοελοῦ τὸν ἐκ γενετῆς τυφλὸν θεραπεύσαντος. Ταῦτα Κυρίῳ ἀνταποδίδοτε ; Οὗτος λαὸς μωρὸς, καὶ οὐχὶ σοφός. Καὶ 6 προφήτης ἀποθαυμάζων φησί· Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; ἅπιστον γὰρ τὸ πρᾶγμα, εἰ Θεὸς, Θεοῦ Υἱὸς, καὶ βραχίων Κυρίου, ταῦτα ὑπομένει. Ἀλλʼ ἳνα μὴ ἀπιστήσωσιν οἱ σωζόμενοι, προγράφει τὸ Πνεῦμα τὸ ἅγιον ἐκπροσώπου Χριστοῦ, λὲγοντος (αὐτὸς γὰρ ὁ τότε ταῦτα λαλῶν, ὕστερον παρῆν) Τὸν νῶτόν μου δὲδωκα εἷς μάστιγας· Πιλᾶτος γὰρ αὐτὸν φραγελλώσας παρέδωκεν εἷς τὸ σταυρωθῆναυ τὰς δὲ σιαγόνας μου εἰς ῥαπίσματα· τὸ δὲ πρόσωπόν μου οὐκ ἀπέστρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων· μονονουχὶ λέγων· Προειδὼς, ὅτι μέλλουσι τύπτειν, οὐδὲ ἐπλαγίασα τὴν σιαγόνα μου. Πῶς γὰρ ἔμελλον νευροῦν τοὺς μαθητὰς είς τὸν ὑπὲρ ἀληθείας θάνατον, εἰ αὐτὸς ἠγωνίων τοῦτο ; Ἐγὼ ἔλεγον· Ὀ φιλῶν τήν ψυχὴν αὐτοῦ, ἀπολέσει αὐτήν εἴ ἐφιλοζώησα, πῶς ἐδίδασκον, μὴ πράττων ὃ ἐδίδασκον; Πρῶτον οὖν, αὐτὸς Θεὸς ὣν ὑπὸ ἀνθρώπων ταῦτα πάσχων ἠνείχετο, ἳνα ἅνθρωποι ὑπὸ ἀνθρώπων μετᾶ ταῦτα διʼ αὐτὸν τοιαῦτα πάσχοντες μὴ αἰσχυνθῶμεν. Βλί. ### English translation (Claude) But the high priest, having questioned him and heard the truth, is indignant; and the wicked servant of wicked men gives him a blow; and the face that had shone like the sun endured being struck by lawless hands. And others come and spit on the face of him who had healed the man born blind with spittle. “Do you thus repay the Lord? This people is foolish and not wise.” And the prophet, greatly wondering, says, “Lord, who has believed our report?” For the thing is incredible, that God, the Son of God and the arm of the Lord, should endure these things. But so that those who are being saved may not disbelieve, the Holy Spirit writes beforehand in the person of Christ, who says (for he who then spoke these things was afterwards present), “I gave my back to the scourges” (for Pilate, having scourged him, handed him over to be crucified), “and my cheeks to blows; and I did not turn away my face from the shame of spitting”: all but saying, “Knowing beforehand that they would strike me, I did not even turn my cheek aside. For how should I have strengthened the disciples for death on behalf of the truth, if I myself had shrunk from it? I said, He who loves his life will lose it; if I had loved my life, how could I teach without doing what I taught?” First, then, he himself, being God, endured suffering these things at the hands of men, so that we men, suffering such things at the hands of men for his sake afterwards, might not be ashamed. … ### Scripture references - John 18:22: allusion, high confidence - Matt 17:2: allusion, high confidence - Matt 26:67: allusion, high confidence - John 9:6: allusion, high confidence - Deut 32:6: quotation, high confidence - Isa 53:1: quotation, high confidence - Isa 50:6: quotation, high confidence - Matt 27:26: allusion, high confidence - John 12:25: quotation, high confidence ### Translation notes - This passage is section 13 in the printed edition; its last sentences are lost in the scan (marked “…”). A line of OCR debris is removed (logged). - John 18:19–22; Matt 17:2; Matt 26:67; John 9:6; Deut 32:6; Isa 53:1; Isa 50:6; Matt 27:26; John 12:25. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.12 (PG 33:789b–792a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-12). ## Catechetical Lecture 13.13 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-13 - Source: PG 33:792a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every detail of Christ's passion has its testimony in the prophets, though time does not allow all to be cited. ### Greek text δτι καὶ ταῦτα σαφῶς προέγραψαν οἳ προφῆται, Πολλὰς δὲ τῶν Γραφῶν μαρτυρίας διὰ τὸ τοῦ χρόνου στενὸν παρατρὲχομεν, ὡς προεῖπον. ΕΙ γὰρ πάντα ζητήσειέ τις ἀκριβῶς, οὐδὲν τῶν τοῦ Χριστοῦ πραγμάτων ἀμάρτυρον καταλειφθήσεται. ### English translation (Claude) … that the prophets plainly wrote these things too beforehand. But we pass over many of the testimonies of the Scriptures because of the shortness of time, as I said before. For if one should search out everything exactly, none of the things concerning Christ will be left without witness. ### Translation notes - The end of section 13, continuing 13.12; the first word is lost in the scan. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.13 (PG 33:792a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-13). ## Catechetical Lecture 13.14 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-14 - Source: PG 33:792a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hosea's prophecy of one bound and sent as a present to a king was fulfilled when Pilate sent Jesus to Herod, and the two were reconciled. ### Greek text Δεθεὶς ἦλθεν ἀπὸ τοῦ Καῖάφα πρὸς Πιλᾶτον. Ἀρα nui. τοῦτο γέγραπται; Καὶ· δήσαντες αὐτὸν ἀπήγαγον ξένια τῷ βασιΛεῖ ’[αρείμ. Ἀλλʼ ὑποκρούειτις τῶν ὀξέως ἀκροωμένων· Πιλᾶτος οὐκ ἦν βασιλεύς· (ἳνα τέως παραλίπωμεν τὰ πολλὰ τοῦ ζητήματος πῶς τοίνυν δήσαντες αὐτὸν, ἄπήγα γον ξένια τῷ βασιλεῖς Ἀλλὰ ἀνάγνωθι τὸ Εὐαγγέλιον·.Ἀκούσας Πιλᾶτος αὐτὸν εἶναι ἀπὸ τῆς Γαλιλαίας, ἀνέπεμψεν αὐτὸν πρὸς Ἡρώδην· Ἡρώδης δὲ ἦν τότε βασιλεὺς, καὶ παρῆν ἐν Ἱεροσολύμοις. Καὶ βλέπε τοῦ προφήτου τὴν ἀκρίβειαν ξένια γάρ φησιν αὑτὸν ἀπεστάλθαι· Ἐγένοντο γὰρ φίλοι ὅ τε Πιλᾶτος καὶ ὁ Ἡρώδης ἐν αὐτῇ ἡμέρᾳ μετʼ ἀλλήλωνν προϋπῆρχον γὰρ ἐν ἔχθρᾳ ὄντες. Ἑπρεπε γὰρ τῷ μέλλοντι εἰρηνοποιεῖν τῆν γῆν καὶ τὸν οὐρανὸν, πρώτους αὐτοὺς τοὺς καταδικάζοντας αὐτὸν εἷρηνομοιῆσαι“ καὶ γὰρ παρῆνδ Κύριος αὐτὸς, ὁ διαλλάσσων καρδίας ἀρχόντων τῆς γῆς, Ἔχε τῶν προφητῶν τὴν ἀκρίβειαν, καὶ ἀληθῆ μαρτυρίαν. ### English translation (Claude) Bound, he came from Caiaphas to Pilate. Is this too written? “And having bound him they led him away as a present to King Jarim.” But one of the sharper listeners objects, “Pilate was not a king” (to pass over for now most of the question): “how, then, did they bind him and lead him away as a present to the king?” But read the Gospel: “When Pilate heard that he was from Galilee, he sent him to Herod.” And Herod was then king, and was present in Jerusalem. And see the exactness of the prophet: for he says that he was sent as a present; “for Pilate and Herod became friends with each other that very day, for before they had been at enmity.” For it was fitting that he who was about to make peace between earth and heaven should first make peace between the very men who condemned him; for the Lord himself was present, who reconciles the hearts of the rulers of the earth. Mark the exactness of the prophets and their true testimony. ### Scripture references - Hos 10:6: quotation, high confidence - Luke 23:6: quotation, high confidence - Luke 23:7: quotation, high confidence - Luke 23:12: quotation, high confidence - Col 1:20: echo, medium confidence - Job 12:24: allusion, low confidence ### Translation notes - Hos 10:6 (LXX); Luke 23:6–7, 12; Col 1:20; Job 12:24 (LXX). ### Citation (SBL) Cyril of Jerusalem, Cat. 13.14 (PG 33:792a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-14). ## Catechetical Lecture 13.15 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-15 - Source: PG 33:792a–793a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The people Christ had redeemed and healed cried out for his crucifixion, as Isaiah and Jeremiah foretold. ### Greek text Θαύμασον τὸν κρινόμενον Κύριον ἠνέσχετο ὑπὸ στρατιωτῶν ἀγόμενος καὶ φερόμενος· Πιλᾶνος ἐκαθέζετο κρίνωνΙ καὶ ὁ ἐν δεξιᾷ τοῦ [ἰατρὸς καθιζόμενος, ἑστὼς ἐκρίνετο (ὅ). Ὁ λαὸς ὁ λυτρωθεὶς ὕπʼ αὐτοῦ ἐκ γῆς Αἰγύπτου καὶ ἀλλαχόθεν πολλάκις, κατʼ αὐτοῦ ἐβόα· Αἶρε, αἶρε, σταύρωσον αὐτόν. Atat-cl, ὦ Ἰουδαῖοι; ὅτι τοὺς τυφλοὺς ὑμῶν ἐθεράπευσεν; ἀλλʼ δτι τοὺς χωλοὺς ὑμῶν περιπατεῖν ἐποίησε, καὶ τὰ Λοιπὰ τῶν εὐεργεσιῶν nuptam; ὼς, ἐπλησσόμενον τὸν προφήτην καὶ περὶ τούτοι λέγειν· Ἐπὶ τίνα ἠνοίξατε τὸ στόμα ὑμῶν, καὶ ἐπὶ τίνα ἐχαλάσατε τήν γλῶσσαν ὑμῶνς καὶ ,ιδ-τὸντὸν Κύριον ἐν προφήταις λέγειν· Ἐγενήθηή κληρονομία μου ἐμοὶ, ὡς λέων ἐν δρυμῷ· ἔδωκεν ἐπʼ ἐμὲ τὴν φωνὴν αὐτῆς· διὰ τοῦτο ἐμίσησα αύτήν. Οὐκ ἐγὼ παρητθσάμην, ἀλλʼ αύτοί με παρῃο τήσαντο· διὰ τοῦτο ἀκολούθως λέγω· Ἐγκαταλέλοιπα τὸν οἶκόν μου. ### English translation (Claude) Wonder at the Lord being judged. He endured being led and carried about by soldiers; Pilate sat in judgment, and he who sits at the right hand of the Father stood and was judged. The people that had been redeemed by him from the land of Egypt, and often elsewhere, cried out against him, “Away, away with him, crucify him!” Why, O Jews? Because he healed your blind? Because he made your lame walk, and the rest of his benefits? So that the prophet, astonished, speaks of this too: “Against whom have you opened your mouth, and against whom have you let loose your tongue?” And the Lord himself says in the prophets, “My inheritance became to me like a lion in the forest; it gave forth its voice against me; therefore I have hated it.” I did not reject them, but they rejected me; therefore I say accordingly, “I have forsaken my house.” ### Scripture references - John 19:15: quotation, high confidence - Isa 57:4: quotation, high confidence - Jer 12:8: quotation, high confidence - Jer 12:7: quotation, high confidence ### Translation notes - John 19:15; Isa 57:4; Jer 12:8, 7. The address to the Jews is Cyril's own, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.15 (PG 33:792a–793a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/12-28/#p-13-15). ## Catechetical Lecture 13.16 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-16 - Source: PG 33:793a–793b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's silence before Pilate was foretold in the Psalms. ### Greek text Κρινόμενος ἐσιώπα ὡς ὑπερπάσχειν τὸν Πιλᾶτον, καὶ λέγεινʼ Οὐκ ἀκούεις τί οὗτοί σου καταμαρτυροῦσινς οὐχ ὅτι ᾔδει τὸν κρινόμενον, ἀλλʼ ἐφοβήθη τὸ τῆς ἐαυτοῦ γυναικὸς ἐνύπνιον τὸ ἆποπαλὲν. Καὶ 6 Ἰησοῦς ἐσιώπα. Λέγει 6 Ψαλμῳδός· Καὶ ἐγενόμην ὡσεὶ ἄνθρωπος οὐκ ἀκούων, καὶ οὐκ ἔχων ἐν τῷ στόματι αὐτοῦ ἐλεγμούς· καὶ πάλιν·.-.........ι...ης Ἐγὼ δὲ ὡσεὶ κωφὸς οὐκ ἤκουον, καὶ ὡσεὶ ἄλαλος οὐκ ἀνοίγων τὸ στόμα αύτοῦ. Ἤκουσας τὰ περὶ τούτου καὶ πρότερον, εἴ γε μνημονεύεις. ### English translation (Claude) When he was being judged he kept silent, so that Pilate was moved for him and said, “Do you not hear what these testify against you?” Not that he knew the one being judged, but he was afraid because of his wife's dream that had been reported to him. And Jesus kept silent. The Psalmist says, “And I became like a man who does not hear, and who has no reproofs in his mouth”; and again, “But I, like a deaf man, did not hear, and like a mute who does not open his mouth.” You have heard about this before also, if you remember. ### Scripture references - Matt 27:13: quotation, high confidence - Matt 27:14: allusion, high confidence - Matt 27:19: allusion, high confidence - Ps 38:14 (37:15 LXX): quotation, high confidence - Ps 38:13 (37:14 LXX): quotation, high confidence ### Translation notes - Matt 27:13–14, 19; Ps 38:14, 13 (LXX 37:15, 14). ### Citation (SBL) Cyril of Jerusalem, Cat. 13.16 (PG 33:793a–793b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-16). ## Catechetical Lecture 13.17 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-17 - Source: PG 33:793b–793c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soldiers' mockery unknowingly proclaimed Christ king, and the crown of thorns signified the release from sin's sentence. ### Greek text Ἀλλʼ οἱ στρατιῶται περιχυθέντες αὐτῷ καταπαίζουσι· καὶ γίνεται παίγνιον αὐτοῖς 6 Κύριος, καὶ καταπαίζεται 6 Δεσπότης Εἶʼδοσάν με, καὶ ἐσάλευσαν κεφαλὰς αὐτῶν. Καὶὸ τύπος γίνεται τῆς βασιλείαςʼ καταπαίζουσι μὲν γὰρ, γονυπετοῦσι δέ. Καὶ σσαυροῦσι προενδύσαντες αὐτὸν πορφύραν στρατιῶται, καὶ στέφανον ἐπιτιθέασιν αὑτοῦ τῇ κεφαλῇ· τί γὰρ, εἶκαὶ ἀκάνθινον; Hi: βασιλεὺς ὑπὸ στρατιωτῶν ἀναγορεύεται ἔδει καὶ Ἰησοῦν τυπικῶς ὑπὸ στρατιωτῶν στεφανωθῆναιο ὡς διὰ 10610 τὴν Γραφήν ἐν ’ᾋσμασι Λέγειν· Ἐξέλθετε, καὶ ’ίδετε, θυγατέρες Ἰερουσαλὴμ; ἐν τῷ βασιλεῖ Σολομὼν ἐν τῷ στεφάνῳ, ᾧ ἐστεφάνωσεν αὐτὸν ἡ μήτηρ αὐτοῦ. Μυστήριον δὲ ἦν καὶ 6 στέφανος· λύσις γὰρ ἦν τῶν ἁμαρτιῶν, ἀπόλυσις τῆς ἀποφάσεως. ### English translation (Claude) But the soldiers crowd around and mock him; and the Lord becomes their plaything, and the Master is mocked. “They saw me, and shook their heads.” Yet a figure of the kingship appears; for though they mock, they bend the knee. And before crucifying him the soldiers put a purple robe on him and place a crown on his head; what does it matter that it is of thorns? Every king is proclaimed by soldiers; so Jesus too had to be crowned by soldiers in figure; so that for this reason the Scripture says in the Song, “Go forth and see, O daughters of Jerusalem, King Solomon in the crown with which his mother crowned him.” And the crown too was a mystery; for it was the remission of sins, the release from the sentence. ### Scripture references - Ps 22:7 (21:8 LXX): quotation, high confidence - Matt 27:28: allusion, high confidence - Matt 27:29: allusion, high confidence - Song 3:11: quotation, high confidence ### Translation notes - Ps 22:7 (LXX 21:8; cf. Ps 109:25); Matt 27:28–29; Song 3:11. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.17 (PG 33:793b–793c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-17). ## Catechetical Lecture 13.18 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-18 - Source: PG 33:793c–796a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The crown of thorns and the cursing of the fig tree undo the curse of Adam, who was sentenced to thorns and covered himself with fig leaves. ### Greek text Ἐλαβε καταδίκην 6 Ἀδάμ· Ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου, ἀκάνθας καὶ τριβόλους ἆνατελεῖ σοι. Διὰ τοῦτο Ἰησοῦς λαμβάνει τὰς ἀκάνθας, ἳνα λύσῃ τὴν καταδίκηνο καὶ διὰ τοῦτο ἐτάφη ἐν τῇ γῇ, ἳνα ἡ κατηραμένη γῆ ἀντὶ κατάρας δέξηται τήν εὐλογίαν. Κατὰ τὸν καιρὸν τῆς ἁμαρτίας, συκῆς φύλλα περιεβάλλοντο· διὰ τοῦτοκαὶ Ἰησοῦς τέλος σημείων τήν συκῆν ἔδωκε. Μέλλων γὰρ εἷς τὸ πάθος χωρεῖν, καταρᾶται τὴν συκῆν· ού πᾶσαν συκῆν, ἀλλʼ ἐκείνην μόνην διὰ τὸν τύπον, λέγων· Μηκέτι ἐκ 006 καρπόν τις φάγγγ λελυσθω ἡ καταδίκη. Καὶ ἐπειδὴ τότε συκῆς φύ)λα περιεβάλλοντο, ἦλθεν ἓν καιρῷ ἐν ᾧ βρῶσις οὐχ εὐρισκεται. Τίς οὐκ οἶδεν, ὅτι ἐν καιρῷ χειμῶνος συκῆ οὐ καρποφορεῖ, ἆλλὰ φύλλα περίκειται μόνον; Ὅπερ πάντες ᾔδεισαν, τοῦτο Ἰησοῦς ἄρα οὐκ ᾔδει ; ἀλλʼ εἰδὼς, ἤρχετο ὡς ζητήσων· οὸκ ἀγνοῶν, ὅτι οὐχ stipis-iur ἀλλὰ τὸν τύπον τῆς κατάρας μέχρι τῶν φύλλων μόνον ποιούμενος. ### English translation (Claude) Adam received the sentence, “Cursed is the ground in your labours; thorns and thistles it shall bring forth for you.” For this reason Jesus takes the thorns, to undo the sentence; and for this reason he was buried in the earth, so that the cursed earth might receive the blessing instead of the curse. At the time of the sin they clothed themselves with fig leaves; for this reason Jesus too made the fig tree the last of his signs. For when he was about to go to his passion, he curses the fig tree (not every fig tree, but that one alone, for the sake of the figure), saying, “Let no one eat fruit from you any more”: let the sentence be undone. And since they then clothed themselves with fig leaves, he came at a season when food is not found. Who does not know that in the winter season the fig tree bears no fruit, but is covered only with leaves? What all knew, did Jesus not know? But knowing it, he came as if to seek; not ignorant that he would not find, but making the figure of the curse reach only to the leaves. ### Scripture references - Gen 3:17: quotation, high confidence - Gen 3:18: quotation, high confidence - Gen 3:7: allusion, high confidence - Mark 11:14: quotation, high confidence - Mark 11:13: allusion, high confidence ### Translation notes - Gen 3:17–18; Gen 3:7; Mark 11:13–14. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.18 (PG 33:793c–796a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-18). ## Catechetical Lecture 13.19 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-19 - Source: PG 33:796a–797a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The garden, the tree and the evening of the passion answer to paradise lost; Jeremiah and Moses foretold the wood of the cross and the Life that hung on it. ### Greek text Καὶ ἐπειδὴ τῶν κατᾶ παράδεισον ἡψάμεθα πραγμάτων. τεθαύμακα ἀληθῶς τὴν ἀλήθειαν τῶν τύπων. Ἐν παραδείσῳ ἠ ἀπόπτωσις, καὶ ἐν κήπῳὴ σωτηρία· ἀπὸ ξύλου ἡ ἁμαρτία, καὶ μέχρι ξύλουὴ ἁμαρτία· δειλινὸν τοῦ Κυρίου περιπατοῦντος ἐκρύβησαν, καὶ δειλινὸν ὑπὸ τοῦ Κυρίου εἷς παράδεισον ὁ λῃστὴς εἰσάγεται. Ἀλλʼ ἰρεῖ μοί τις. Εὑρεσιλογεῖς· δεῖξόν μοι ἀπὸ προφήτου τοῦ σταυροῦ τὸ ξύλον· ἰὰν μὴ μαρτυρίαν ἀπο προφήτου παράσχῃς, οὐ πείθομαι. ’Ἄκουε τοίνυν ὰπὸ Ἰερεμίου, καί πιστοποιοῦ· Ἐγὼ ὡς ἀρνίον ἄκακον ἀγνύμενον τοῦ θύεσθαι ” οὐκ ἔγνων; (Οὕτω γὰρ ἀνάγνωθι ἐπεροτηματικῶς ὡς ιῖπον. Ὁ γὰρ λέγων, Οἴδατε, δτι μετὰ δύο ἠμέρας τὸ πάσχα γίνεται καὶ ὃ Υἱὸς τοῦ ἀνθρώπου παρᾶὸίδοται εἰς τὸ σταυρωθῆναιʼ ἄρʼ οὐκ ᾔδει ;) Ἐγὼ ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θύεσθαιο οὐκ ἔγνων ; ( ποῖον ἂρνίον; Ἰωάννης ὁ Βαπτίστῆς ἑρμηνιυὲτω, λέγων· Ίόὲ ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τήν ἁμαρτίαν τοῦ κόσμου.) Ἐπʼ ἐμὶ ἐλογίσαντο πονηρὸν λογι σμὸν, λέγοντες· (ὁ τοὺς λογισμοὺς εἰδὼς, τὸ ἀποβησόμενον ἄρ οὐκ ᾔδει; ) καὶ τί ἔλεγον; Δεῦτε. καὶ ἐμβάλωμεν ξύλον είς τὸν ἄρτον αὐτοῦ. Καὶ ἐάν σε ὁ Κύριος καταξιώσῃ, ιίς τὸ ἔμπροσθεν γνώσῃ, ὅτιτὸ σῶμα αὐτοῦ κατὰ τὸ Εὐαγγὲλιον τύπον ἔφερεν ἄρα τοῦ. Δεῦτε τοίνυν, ξύλον ἐμβάλωμεν εἷς τὸν ἄρτον αὐτοῦ, καὶ ἐκτρίψωμεν αὐτὸν ἀπὸ γῆς ζώντων· (ζωὴ [7] οὐκ ἐκτρίβεται, τί κάμνετε μάτην ; ) καὶ τὸ ὄνομα αὐτοῦ οὐ μὴ μνησθῇ ἔτι. Manli Ί9Ί ἡ βουλὴ ὑμῶν· πρὸ γὰρ ἡλίου τὸ ὄνομα αὐτοῦ ἐν τῇ ἘκκΑησίᾳ μένει, Καὶ ὅτι γε ζωή ἦν ἡ ἐπὶ τοῦ ξύλου κρεμασθεῖσα, Μωσῆς ἀποκλαιόμενός φησι· Καὶ ἔσται ἡ ζιυή σου κρεμαμένη ἀπέναντι τῶν ὀφθαλμῶν σου, καὶ φοβηθήσῃ ἡμέρας καὶ νυκτὸς, καὶ οὐ πιστεύσεις τῇ ζωῇ σοῦ· καὶ τὸ ἀναγνωσθὶν ἀρτίως· Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν ς ### English translation (Claude) And since we have touched on the things of paradise, I truly marvel at the truth of the figures. In paradise was the fall, and in a garden salvation; from a tree came sin, and sin lasted until a tree; in the evening, when the Lord walked, they hid themselves, and in the evening the robber is brought into paradise by the Lord. But someone will say to me, “You are inventing; show me the wood of the cross from a prophet; unless you produce a testimony from a prophet, I am not persuaded.” Hear, then, from Jeremiah, and be assured: “I was like an innocent lamb led to be slaughtered; did I not know it?” (For read it so, as a question, as I said; for he who said, “You know that after two days the Passover comes, and the Son of Man is handed over to be crucified,” did he not know?) “I was like an innocent lamb led to be slaughtered; did I not know it?” (What lamb? Let John the Baptist interpret, saying, “Behold the Lamb of God, who takes away the sin of the world.”) “They devised an evil device against me, saying” (he who knows their devices, did he not know what would come of them?)—and what did they say? “Come, and let us put wood into his bread.” (And if the Lord counts you worthy, you will learn hereafter that his body, according to the Gospel, bore the figure of bread.) “Come, then, let us put wood into his bread, and let us wipe him out from the land of the living” (life is not wiped out; why do you labour in vain?), “and let his name be remembered no more.” Vain is your counsel; for before the sun his name remains in the Church. And that it was life that hung on the tree, Moses says, lamenting, “And your life shall hang before your eyes, and you shall fear day and night, and you shall not trust in your life”; and so too what was read just now, “Lord, who has believed our report?” ### Scripture references - Gen 3:8: allusion, high confidence - Luke 23:43: allusion, high confidence - Jer 11:19: quotation, high confidence - Matt 26:2: quotation, high confidence - John 1:29: quotation, high confidence - Ps 72:17 (71:17 LXX): allusion, medium confidence - Deut 28:66: quotation, high confidence - Isa 53:1: quotation, high confidence ### Translation notes - Gen 3:8; Luke 23:43; Jer 11:19 (LXX); Matt 26:2; John 1:29; Ps 72:17 (LXX 71:17); Deut 28:66 (LXX); Isa 53:1. The promise that the candidates will later learn how Christ's body bore the figure of bread refers to the teaching on the Eucharist given after baptism (the Mystagogical Catecheses). ### Citation (SBL) Cyril of Jerusalem, Cat. 13.19 (PG 33:796a–797a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-19). ## Catechetical Lecture 13.20 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-20 - Source: PG 33:797a–797b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bronze serpent, Noah's ark, Moses' rod and the wood that sweetened the waters of Marah all prefigure the saving cross. ### Greek text Τοῦτον τὸν τύπον ἐπετέλει Μωσῆς σταυρῶν τὸν ὅφινἵνʼ ὁ δακνόμενος ὑπὸ τοῦ ζῶντος ὄφεως, καὶ βλέπων τὸν χαλκοῦν ὄφιν, σωθῇ πιστεύσας. Εἶτα, χαλκοῦς μὶν ὄφις ἐσταυρωμένος σώζει, Υἱὸς (l) at Θεοῦ σαρκωθεὶς ἐσταυρωμένος οὐ σώζεις Πάντοτε ὃιὰξύλου ἡ ζωή. Ἐπὶ τοῦ Νῶε μὶν γὰρ διὰ κιβωτοῦ ξυλίνης ἡ ζωοποίησις· ἡ δὲ θάλασσα ἐπὶ Μωσέως τὸν τύπον τῆς ῥάβδου θεασαμένη, ἐδυσωπήθη τὸν κρού- Σωτῆρος σταυρὸς damst-rei; Παρίη μι δὲ τὰ πολλὰτῶν τύπων, συμμετρίας ἕνεκεν. Τὸ ξύλον ἐπὶ Μωσέως ἐγλύκανε τὸ ὕδωρ, καὶ ἐκ πλευρᾶς Ἰησοῦ τὸ ὕδωρ ἔρῥευσεν ἐπὶ ξύλου. ### English translation (Claude) This figure Moses completed when he crucified the serpent, so that whoever was bitten by the living serpent and looked at the bronze serpent might be saved by believing. Then: does a crucified bronze serpent save, and does the Son of God made flesh and crucified not save? Life always comes through wood. For in the time of Noah the preserving of life was through an ark of wood; and in the time of Moses the sea, seeing the figure of the rod, was awed at the one who struck it; … the cross of the Saviour …? But I pass over most of the figures, for the sake of measure. The wood in the time of Moses sweetened the water; and from the side of Jesus the water flowed upon the wood. ### Scripture references - Num 21:9: allusion, high confidence - John 3:14: allusion, medium confidence - Gen 6:14: allusion, high confidence - Exod 14:16: allusion, high confidence - Exod 15:25: allusion, high confidence - John 19:34: allusion, high confidence ### Translation notes - A line is lost in the scan in the middle of the section (marked “…”). - Num 21:8–9 (John 3:14); Gen 6:14; Exod 14:16, 21; Exod 15:25; John 19:34. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.20 (PG 33:797a–797b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-20). ## Catechetical Lecture 13.21 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-21 - Source: PG 33:797b–800a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The blood and water from Christ's side answer to Moses' first sign, signify judgment and salvation, and point to the two baptisms, of water and of martyrdom. ### Greek text Αρχή σημείων ἐπὶ Μωσέως αἷμα και ὕδωρ, καὶ τὸ τελευταῖον πάντων τῶν σημείων Ἰησοῦ τὸ αὐτό. Πρῶτον Μωσῆς τὸν ποταμὸν μετέβαλεν εἷς αἷμα· καὶ ὁ Ἰησοῦς, τὸ τέλος, ὕδωρ ἐξήνεγκεν ἐκ πλευρᾶς μετὰ αἵματος. Διὰ τὰς δύο φωνὰς ἴσως, τοῦ τε κρίνοντος, καὶ τῶν ἐπιβοώντων· ἤ διὰ τοὺς πιστεύοντας, ml τοὺς ἀπιστοῦντας. Ὁ μὶν Πιλᾶτος ἔλεγεν· Ἀθῶός εἶμι, καὶ ὕδατι ἀπενίπτετο τὰς χεῖρας- οἱ δὲ ἐπιβοῶντες ἔλεγον· Τὸ αἷμα αὐτοῦ ἐφʼ ἡμᾶς. Ἠν οὖν τὰ δύο ἐκ τῆς πλευρᾶς τὸ ὕδωρ ἴσως τῷ κρίνοντι, τοῖς δὶ ἐπιβυῶσι τὸ αἷμα. Καὶ πάλιν ἄλλως νοητέον· Ἰουδαίοις μὲν τὸ αἷμα, Χριπιανοῖς δὲ τὸ ὕδωρ· ἐκείνοις μὲν γὰρ ὡς ἐπιβούλοις, ἡ ἐκ τοῦ αἵματος καταδίκη συὶ δὲ τῷ πιστεύοντι νῦν, ἡ διὰ ὕδατος σωτηρία· οὐδὲν γὰρ εἰκῆ γέγονεν. Ἀπέδωκαν οἱ ἐξηγηταὶ Πατέρες ἡμῶν καὶ ἄλλην τοῦ πράγματος αἰτίαν. Ἐπειδὴ γὰρ διπλῆ τίς ἐστι τοῦ σωτηρίου βαπτίσματος ἐν Εὖαγγελίοις ἡ δύναμις, μία μὲν ἡ τοῖς φωτιζομένοις δωρουμένη διʼ ὕδατος, δευτέρα δὲ ἡ ἐπὶ τῶν ἁγίων μαρτύρων ἐν διωγμοῖς διʼ οἲκείου αἵματος· έξῆΙθεν ἐκ τῆς σωτηρίου πλευρᾶς αἷμα καὶ ὕδωρ, τῆς ὑπὲρ Χριστοῦ γινομένης ὁμολογίας, ἔν τε φωτίσματι καὶ μαρτυρίου καιροῖς βεβαιοῦσα τήν χάριν. Ἔστι καὶ ἄλλη τῆς πλευρᾶς αἰτία. Γυνή γέγονεν ἀρχηγὸς ἁμαρτίας, ἡ πλασθεῖσα ἐκ πλευρᾶςο ἀλλʼ ὁ ἐλθὼν Ἰησοῦς ἀνδράσιν ὁμοῦ καὶ γυναιξὶ χαρίσασθαι τήν ἀμνηστίαν, ένύγη τήν πλευρὰν ὑπὲρ γυναικῶν, ’ἶνα λύσῃ τὴν ἁμαρτίαν. ### English translation (Claude) The beginning of the signs in the time of Moses was blood and water, and the last of all the signs of Jesus was the same. First Moses changed the river into blood; and Jesus at the end brought forth from his side water with blood: perhaps because of the two voices, that of the judge and that of those who cried out; or because of the believers and the unbelievers. For Pilate said, “I am innocent,” and washed his hands with water; but those who cried out said, “His blood be on us.” So there were the two from the side: the water, perhaps, for the judge, and the blood for those who cried out. And again it may be understood another way: the blood for the Jews, and the water for the Christians; for upon them, as plotters, comes the condemnation from the blood, but to you who now believe the salvation that comes through water. For nothing happened without purpose. Our Fathers who interpreted the Scriptures have given yet another reason for the matter. For since the power of saving baptism in the Gospels is twofold, one granted to the enlightened through water, the second to the holy martyrs in persecutions through their own blood, there came out of the saving side blood and water, confirming the grace of the confession made for Christ, both in enlightenment and in times of martyrdom. There is also another reason for the side. Woman, who was formed from a side, became the leader in sin; but Jesus, who came to grant forgiveness to men and women alike, was pierced in the side for women's sake, to undo the sin. ### Scripture references - Exod 7:20: allusion, high confidence - John 19:34: allusion, high confidence - Matt 27:24: quotation, high confidence - Matt 27:25: quotation, high confidence - Gen 2:22: allusion, medium confidence ### Translation notes - Exod 7:20; John 19:34; Matt 27:24–25. “Enlightenment” (φώτισμα) is baptism; the “Fathers who interpreted” are earlier exegetes, not named. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.21 (PG 33:797b–800a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-21). ## Catechetical Lecture 13.22 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-22 - Source: PG 33:800b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Golgotha itself the hearers should never tire of the cross, but defend it, make its sign, and confess it as the angels did. ### Greek text Καὶ εἷʼ τις έρευνήσειε, εὑρήσει καὶ ἄλλα αἰτίας. Ἀλλʼ αότάρκη καὶ ταῦτα λέγεσθαι, διὰ τὸ τοῦ καιροῦ στενὸν, καὶ διὰ τὸ μή προσκορῆ γενέσθαι τήν ἀκρόασιν τοῖς ἀκούουσι. Καίτοι-γε οὐκ ἔστι ποτέ καμεῖν ἀκούοντας τὰ περὶ τοῦ Δεσπότου στεφανουμένου, καὶ μάλιστα ἐν τῷ παναγίῳ τούτῳ Γολγοθᾷ, ’Ἄλλοι μὶν γὰρ ἀκούουσι μόνον, ἡμεῖς δὲ καὶ βλέπομεν, καί ψηλαφῶμεν. Μηδεὶς καμνέτωο λάβε τὰ ὃπλα κατὰ τῶν ἐναντίων ὑπὲρ αὐτοῦ τοῦ σταυροῦο τρόπαιον στῆσον τὴν πίστιν τοῦ σταυροῦ κατὰ τῶν ἀντιλεγόντων. ’Ὀταν γὰρ μέλλῃς περὶ τοῦ σταυροῦ τοῦ Χριστοῦ συζητεῖν πρὸς ἀπίστους, προαπόστειλον τῇ χειρὶ τὸ σημεῖον τοῦ σταυροῦ τοῦ Χριστοῦ,καί φιμοῦται ὁ ἀντιλέγων. Μὴ ἐπαισχυνθῇς τὸν σταυρὸν ὁμολογεῖν· ἄγγελοι γὰρ έγκαυχῶνται λέγοντες· Οἲδαμεν τίνα ζητεῖτε, Ἰησοῦν τὸν ἐσταυρωμένον. Ἆρʼ οὗ δύνασαι εἰπεῖν, ὦ ἄγγελε· Οἶδα ὅν ζητεῖτε, τὸν ἐμὸν Δεσπότην; ἀλλʼ, Ἐγὼ,φησὶ μετά παρῥησίας, οἶδα τὸν ἐσταυρωμένον. Στέφανος γάρ ἐστιν ὁ σταυρὸς, οὐκ ἀτιμία. ### English translation (Claude) And if anyone searches, he will find other reasons too. But these are enough to say, because of the shortness of time, and so that the hearing may not become wearisome to the listeners. And yet one can never grow weary of hearing about the crowning of the Master, especially on this most holy Golgotha. For others only hear, but we both see and touch. Let no one grow weary. Take up your arms against the adversaries on behalf of the cross itself; set up the faith of the cross as a trophy against those who contradict. For when you are about to dispute with unbelievers about the cross of Christ, first make the sign of the cross of Christ with your hand, and the gainsayer is silenced. Do not be ashamed to confess the cross; for angels glory in it, saying, “We know whom you seek, Jesus the crucified.” Could you not have said, O angel, “I know whom you seek, my Master”? But “I,” he says boldly, “know the crucified.” For the cross is a crown, not a dishonour. ### Scripture references - Matt 28:5: quotation, high confidence ### Translation notes - Matt 28:5. A line of OCR debris at the end is removed (logged). ### Citation (SBL) Cyril of Jerusalem, Cat. 13.22 (PG 33:800b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-22). ## Catechetical Lecture 13.23 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-23 - Source: PG 33:800c–801b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The candidates must hold to the cross in persecution as in peace; the name Golgotha, “Place of a Skull,” points to Christ, the head of all things, who suffered there. ### Greek text Ἡμεῖς δὲ λοιπὸν ἀναδράμωμεν ἐπὶ τήν εἰρημένην έκ τῶν προφητῶν ἀπόδειξιν. Ἐσταυρώθη ὁ Κύριος, εʼἶληφας τὰς μᾶρτυρίας. Ὁρᾷς τοῦ Γολγοθᾶ τὸν τόπον... Ἑπιβοᾷς ἐπαίνῳ, ὡς συντιθέμενος. Βλέπε μήποτε έν καιρῷ διωγμοῦ ἀρνήσῃ. Μή ἐν καιρῷ εἰρήνης ἰπευφραίνου τῷ σταυρῷ μόνον, ἀλλὰ καὶ έν καιρῷ διωγμοῦ τὴν αὐτὴν ἔχε πίστινʼ μὴ ἐν καιρῷ είρήνης Ἰησοῦ φίλος, καὶ έν καιρῷ πολέμων ἐχθρός. Λαμβἀνεις νῦν ἄφεσιν τῶν σῶν ἁμαρτημάτων, καὶ πνευματικῆς δωρεᾶς τοῦ βασιλέως τὰ χαρίσματα· ὅταν ἔλθῃ πόλεμος, ὑπεραγώνισαι γενναίως τοῦ σοῦ βασιλέως. Ἰησοῦς ἐσταυρώθη ὖπὶρ σοῦ ὁ ἀναμάρτητος, καὶ σὺ ὑπὲρ τοῦ σταυρωθέντος ὑπὲρ σοῦ οὐ σταυροῦσαι; Οὐ χάριν δίδως· προείληφας γάρ· ἀλλὰ χάριν ἀποδίδως, ἀποδιδοὺς τὸ χρέος τῷ έν τῷ Γολγοθᾷ σταυρωθέντι διὰ σέ. Γολγοθᾶς δὲ ἑρμηνεύεται Κρανίου τόπος. Τίνες ἄρα οἱ προφητικῶς τὸν τόπον τοῦ Γολγοθᾶ τοῦτον ὀνομάσαντες, έν ᾦ ἠ ἀληθὴς κεφαλή Χριστὸς τὸν σταυρὸν ὑπέμεινε; καθὼς 6 Ἀπόστολός φησιν· "Oc ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου· καὶ μετʼ ὀλίγα· Καὶ αὐτός ἐστιν ἡ κεφαλή τοῦ σώματος τῆς Ἐκκλησίας. καὶ πάλιν· Παντὸς ἀνδρὸς ἡ κεφαλὴ 6 Χριστός ἐστι· καὶ πάλιν· Ὃς ἐστιν ἡ κεφαλὴ πάσης ἂρχῆς καὶ ἐξουσίας. Ἦ κεφαλή ἐν τῷ τοῦ Κρανίου τόπῳ πέπονθεν. Ὤ μεγάλης προφητικῆς ὀνομασίας 1 μονονουχὶ καὶ τὸ ὄνομα ὑπομιμνήσκει σε Λέγον· Μὴ προσχῇς ὡς ψιλῷ ἀνθρώπῳ τῷ στραυρωθέντι. Ἠ κεφαλή πάσης ἀρχῆς ἐστι καὶ ἐξουσίας. Κεφαλὴ μὲν πάσης ἐξουσίας ἡ σταυρωθεῖσα. κεφαλὴν δὲ ἔχουσα τὸν Πατέρα. Κεφαλή γὰρ τοῦ ἀνδρὸς ὁ Χριστὸς, κεφαλὴ δὲ τοῦ Χριστοῦ ὁ Θεός. ### English translation (Claude) But let us now return to the proof from the prophets of which I spoke. The Lord was crucified; you have received the testimonies. You see the place of Golgotha! You cry out in praise, as if assenting. See that you do not deny it in time of persecution. Do not rejoice in the cross only in time of peace, but keep the same faith in time of persecution too; do not be a friend of Jesus in time of peace and an enemy in time of war. You are now receiving the forgiveness of your sins and the gifts of the King's spiritual bounty; when war comes, contend nobly for your King. Jesus, the sinless one, was crucified for you; and will you not be crucified for him who was crucified for you? You do not confer a favour, for you received first; but you return the favour, paying your debt to him who was crucified for you on Golgotha. Golgotha is interpreted “Place of a Skull.” Who, then, were they who prophetically named this place Golgotha, in which Christ, the true head, endured the cross? As the Apostle says, “who is the image of the invisible God,” and a little later, “and he is the head of the body, the Church”; and again, “The head of every man is Christ”; and again, “who is the head of all principality and power.” The head suffered in the place of the skull. O great prophetic naming! The very name all but reminds you, saying, “Do not regard the Crucified as a mere man; he is the head of all principality and power. The head of all power is the one who was crucified, but he has the Father as head; for the head of the man is Christ, and the head of Christ is God.” ### Scripture references - Matt 27:33: allusion, high confidence - Col 1:15: quotation, high confidence - Col 1:18: quotation, high confidence - 1 Cor 11:3: quotation, high confidence - Col 2:10: quotation, high confidence ### Translation notes - Matt 27:33; Col 1:15, 18; 1 Cor 11:3; Col 2:10. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.23 (PG 33:800c–801b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-23). ## Catechetical Lecture 13.24 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-24 - Source: PG 33:801c–804a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zechariah's day that is “neither day nor night,” with cold and light at evening, was fulfilled in the darkness and cold of the crucifixion. ### Greek text Χριστὸς τοίνυν ὑπὶρ ἡμῶν ἐσταυρώθη, 6 κριθεὶς έν νυκτὶ, ψύχους ὄντος, καὶ ἀνθρακίᾶς διὰ τοῦτο παρακειμένης. Ἐσταυρώθη τρίτην ὥραν· ἀπὸ δὶ έκτης ὥρας σκότος ἐγένετο ἕως ἐννάτης· ἀπὸ δὲ ἐν· νάτης πάλιν φῶς. Ἀρα καὶ ταῦτα γέγραπταιςζητήσωμεν. Λέγει τοίνυν ὁ Ζαχαρίας· Καὶ ἕσται,ἰν ἐκείνῃ τῇ ἡμέρᾳ οὒκ ἔσται φῶς, καὶ ψῦχος καί πάγος ἔσται μίαν ἡμέραν (τὸ ψῦχος διʼ ὃ Πέτρος έθερμαίνετο·) καὶ ἡ ἡμέρα ἐκείνη γνωστὴ τῷ Κυρίῳ (τί γάρ ; τὰς ἄλλας οὐκ οἶδε; Πολλαί ἡμέραι, ἀλλʼ αὕτη ἡ ἡμέρα τῆς ὑπομονῆς τοῦ Κυρίου, ἥν ἐποίησεν 6 Κόριος)· καὶ ἡ ἡμέρα έκείνη γνωστὴ τῷ Κυρίῳ· καὶ οὐχ ἡμέρα, καὶ οὗ νύξ. Τί τὸ αἶʼνιγμα ’ὁ λέγει 6 προφήτηςς ἡ ἡμέρα ἐκείνη οὔτε ἡμέρα ἐστὶν, οὕτε νύξʼ τί οὖν αὐτὴν ὀνομάσομεν; Ἑρμηνεύει τὸ Εὐαγγέλιον, τὸ πρᾶγμα διηγούμενον. Οὐν ἦν ἡμέρα. οὐ γὰρ ἐξ ἀνατολῆς ἐπὶ δύσιν ὁμοίως ἔλαμψεν ὁῆλιος, ἀλλὰ ἀπὸ ὥρας ἕκτης ἕως ὥρας έννάτης σκότος ἐγένετο ἐν ἡμέρᾳ μέσῃ. Μεσέμὸολον ἦν ἄρα τὸ σκότος· ὠνόμασε δὲ ὁ Οιὸς τὸ σκότος νύκτα. Διὰ τοῦτο οὔτε ἡμέρα ἦν, οὔτε νύξ. Οὔτε γὰρ ›λη φῶς ἦν, ἳνα κληθῇ ἡμέρα· οὔτε ὅλη σκότος, ’ἱνα ιληθῇ νύξ· ἀλλὰ μετὰ τήν ἒννάτην ἔλαμψεν ὁ ἥλιος, Ιρολὲγει καὶ τοῦτο ὁ προφήτης· εἰπὼν γὰρ, Καὶ ὐχ ἡμέρα, καὶ οὐ νὺξ, προσέθηκε· Καὶ πρὸς ο-πέραν ἔσται φῶς. Βλέπεις προφητῶν ἀκρίβειανς ### English translation (Claude) Christ, then, was crucified for us, who was judged at night, when it was cold, and a fire of coals was therefore laid. He was crucified at the third hour; and from the sixth hour there was darkness until the ninth; and from the ninth, light again. Are these things too written? Let us seek. Zechariah, then, says, “And it shall be in that day that there shall be no light, and there shall be cold and frost for one day” (the cold because of which Peter warmed himself); “and that day shall be known to the Lord” (what then? does he not know the others? There are many days, but this is the day of the Lord's endurance, which the Lord has made); “and that day shall be known to the Lord, and it shall be neither day nor night.” What is the riddle that the prophet speaks? That day is neither day nor night: what, then, shall we call it? The Gospel interprets it by telling the event. It was not day; for the sun did not shine evenly from east to west, but from the sixth hour until the ninth hour there was darkness in the middle of the day. The darkness was, then, interposed; and God called the darkness night. Therefore it was neither day nor night. For it was not all light, to be called day, nor all darkness, to be called night; but after the ninth hour the sun shone. The prophet foretells this too; for having said, “And it shall be neither day nor night,” he added, “And toward evening there shall be light.” Do you see the exactness of the prophets? ### Scripture references - John 18:18: allusion, high confidence - Mark 15:25: allusion, high confidence - Mark 15:33: allusion, high confidence - Zech 14:6: quotation, high confidence - Zech 14:7: quotation, high confidence - Ps 118:24 (117:24 LXX): allusion, medium confidence - Gen 1:5: allusion, medium confidence ### Translation notes - John 18:18; Mark 15:25, 33; Zech 14:6–7 (LXX); Ps 118:24 (LXX 117:24); Gen 1:5. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.24 (PG 33:801c–804a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-24). ## Catechetical Lecture 13.25 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-25 - Source: PG 33:804a–805a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Amos foretold the darkness at noon during the Passover feast, and the Psalms foretold the soldiers dividing Christ's garments and casting lots for his tunic. ### Greek text ’Λλλὰ ζητεῖς σαφῶς κατὰ ποιαν ὁ ἣλιος ὥραν Ξὲλιπεν; ἄρα πὲμπτην ὥραν, ἢ ὀγδόην, ἤ δεκάς ην; Εἰπὲ τὴν ἀκρίβιιαν Ἰουδαίοις τοῖς ἆνκόοις, ὦ προφῆτα* πότε δύνει ὁ ἥλιος ; Φησὶ τοίνυν WdizénpowiTM' Καὶ ἔσται δν ἐκείνῃ τῇ ἡμέρῆ ἑγει Κύριος ὁ Θεὸς, δύσεται ὁ ἥλιος μεσημβρίας. ὶπὸ γὰρ ὥρας ἷκτης σκότος ἐγένετο·) καὶ συσκοάσει ἐπὶ τῆς γῆς ὲν ἡμέρα τὸ φῶς. Uolo; καιὸς, ὦ προφῆτα, οὗτος, καὶ ποία ἡμέρας Καὶ ,etanpéilm τὰς ἑορτὰς ὑμῶν εἷς πένθος· ἐν ἀζύιοις γὰρ ἦν τὸ πραχθὲν, καὶ τῇ τοῦ πάσχα ἑορτῇ· [θʼ ἑξῆς φησι. Καὶ Θήσομαι αὐτὸν ὡς πένθος ηγαπητοῦ, καὶ τοὺς μετʼ αὐτοῦ ὡς ἡμέραν ὀδύης. Ἐν ἀζύμων γὰρ ἡμέρᾳ καὶ ἑορτῇ (Hal μὲν υναῖκες αὐτῶν ἐκόπτοντο καὶ ἔκλαιον, ὠδυνῶντο δί τὸ προφητευθέν. Κζῖ Ἀλλὰ, Δός μοι καὶ ἕτερον, ἐρεῖ τις, σημεῖον· ὀἶόν ἐστι σημεῖον ἄλλο ἀκριβὲς ἐπὶ τῷ γεγενημένψί ἐσταυρώθη ὁ Ἰησοῦς· μονοχίτων δέ ἦν, καὶ Μ εριβοΛαίῳ κεχρημένος. Ἀλλʼ οἱ στρατιῶται διεμιίοαντο τὸ περιβόλαιον εἷς τέσσαρα σχισθᾶν· ὁδὶ χιτὼν οὐκ ἐσχίσθη· εἰς οὐδὲν γὰρ ἔτι σχιοθτὶς ἐχρηίμευσιγ καὶ λαχμὸς περὶ τούτου γίνεται τοῖς ατρα- 1 π ι π \ I~\ ι.. ι I Ἀ ιώταις. Καὶ τὸ μὲν μερίζονται, περὶ τούτουδῖ αφχάνουσιν· ἄρα καὶ τοῦτο γέγραπταιςοῖδασιν οἱ ποι)δαῖοι τῆς Ἐκκλησιας ψαλμῳδοὶ, οἱ τὰς ἀγγελικάς μιμούμενοι στρατιὰς, καὶ πάντοτε τὸν Θεὸν ἆνυμνοῦντες· οἳ καταξιούμενοι ψάλλειν ἐν τῷ Γολγοθᾷ τούτῳ, καὶ λέγεινʼ Διεμερίσαντο τὰ ἱμάτιά μου ἒαιγτοῖς,καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον πλῆρονο κλῆρος δὲ ἦν 6 λαχμός. ### English translation (Claude) But do you ask exactly at what hour the sun failed? Was it the fifth hour, or the eighth, or the tenth? Tell the exact time, O prophet, to the Jews who will not hear: when does the sun go down? The prophet Amos, then, says, “And it shall be in that day, says the Lord God, the sun shall go down at noon” (for from the sixth hour there was darkness), “and the light shall grow dark over the earth in the day.” What kind of season is this, O prophet, and what kind of day? “And I will turn your feasts into mourning”; for what was done happened in the days of Unleavened Bread, at the feast of the Passover. Then next he says, “And I will make him as the mourning for a beloved one, and those with him as a day of grief.” For on the day of Unleavened Bread, at the feast, their women were beating their breasts and weeping, and … were in anguish … what was prophesied. [26] “But give me yet another sign,” someone will say; “what other exact sign is there of what took place?” Jesus was crucified; he had a single tunic, and wore a cloak. The soldiers divided the cloak among themselves, tearing it into four; but the tunic was not torn, for once torn it would no longer have been of any use; and the soldiers cast lots for it. The one they divide; for the other they cast lots. Is this too written? The diligent psalm-singers of the Church know it, who imitate the angelic hosts and sing hymns to God continually, who are counted worthy to sing psalms on this Golgotha and to say, “They divided my garments among them, and for my clothing they cast lots.” And the lot was the soldiers' casting of lots. ### Scripture references - Amos 8:9: quotation, high confidence - Amos 8:10: quotation, high confidence - Mark 15:33: allusion, high confidence - John 19:23: allusion, high confidence - John 19:24: allusion, high confidence - Ps 22:18 (21:19 LXX): quotation, high confidence ### Translation notes - Contains section 26, not separated in the scan. A line is lost in the scan near the end of section 25 (marked “…”). - Mark 15:33; Amos 8:9–10 (LXX); John 19:23–24; Ps 22:18 (LXX 21:19). The psalm-singers are the ascetics who kept the daily office at the churches of Golgotha. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.25 (PG 33:804a–805a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-25). ## Catechetical Lecture 13.27 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-27 - Source: PG 33:805a–805b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah's figure in red garments foretold the scarlet cloak put on Christ before Pilate. ### Greek text Πάλιν ἐπὶ Ηιλάτου κριθεὶς, ἐφόρησεν ἐρυθρά· ἐκεῖ γὰρ περιέθηκαν αὐτῷ χλαμύδα κοκκίνην ἆρα καὶ τοῦτο γέγραπται; Λέγει 6 Ἠσαίας· Τίς οὗτος 6 παραγενόμενος ἐξ Ἐδώμ; ἐρύθημα ἱματίων αὐτοῦ ἐκ Βοσόρο (τίς οὗτος 6 κατᾶ ἀτιμίαν φορῶν τὰ κόκκινα; ἡ γὰρ Βοσὸρ τοιαύτην τινὰ παρʼ Ἑβραίοις ἔχει τήν ἑρμηνείανγ ἵνα τί σου ἐρυθρᾶ τᾶἱματια, καὶ τὰ ἐνδύματά σου ὡς ἀπὸ πατητοῦ ληνοῦς Ὀ δὲ ἀποκρίνεται καὶ λέγου” ’Όλην τὴν ἡμέραν ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθοῦντα, καὶ ἀντιλέγοντα. ### English translation (Claude) Again, when he had been judged before Pilate, he wore red; for there they put a scarlet cloak around him. Is this too written? Isaiah says, “Who is this who comes from Edom, with red garments from Bosor?” (Who is this who wears scarlet in dishonour? For Bosor has some such meaning among the Hebrews.) “Why are your garments red, and your clothes as from a trodden winepress?” And he answers and says, “All day long I have stretched out my hands to a disobedient and contrary people.” ### Scripture references - Matt 27:28: allusion, high confidence - Isa 63:1: quotation, high confidence - Isa 63:2: quotation, high confidence - Isa 65:2: quotation, high confidence ### Translation notes - Matt 27:28; Isa 63:1–2 (LXX); Isa 65:2 (Rom 10:21). Bosor is Bozrah. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.27 (PG 33:805a–805b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-27). ## Catechetical Lecture 13.28 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-28 - Source: PG 33:805b–805c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ stretched out his hands on Golgotha, the centre of the earth, so that sin might die with his crucified humanity and we might rise. ### Greek text Ἐξεπέτασεν ἐν σταυρῷ τὰς χεῖρας, ’ἶνα περιλάβῃ τῆς οἷʼκουμὲνης τὰ πέρατα· τῆς γὰρ γῆς τὸ μεσώτατον 6 Γολγοθᾶς οὗτός ἐστιν. Οὐκ ἐμὸς ὁ λόγος, προφήτης ἐστῖν 6 φήσας· Είργάσω σωτηρίαν ἐν μέσῳ τῆς γῆς. Ἐξέτεινεν ἀνθρωπίνας χεῖραςὸ ταῖς νοηταῖς αὐτοῦ χερσὶ στερεώσας τὸν οὐρανόν· καὶπροσεπάγησαν ἣλοις, ’ἱνα τῆς ἀνθρωπὸτητος τῷ ξύλῳ προσπαγείσης, τῆς βασταζούσης τῶν ἀνθρώπων τςὶ ἀμαρνήματα, καὶ τελευτησάσης τῆς ἀνθρωπότητος, συναπΟΘάνῃ μὲν ἡ ἁμαρτία, ἡμεῖς δὲ ἀναστῶμεν ἆν δικαιοσύνῃ. Ἐπειδή γὰρ διʼ ἑνὸς ἀνθρώπουὸ θάνατος, καὶ διʼ δνὸς ἀνθρώπου ἡ ζωή· διʼ ἑνὸς δὲ ἀνθρώπου τοῦ Σωτῆρος, αὐτοπροαιρὲτως τελευτῶντος· Μνημὸνευε γὰρ τῶν εἰρημένων· Ἐξουσίαν ἔχω θεῖναι τήν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλ ιν λαβεῖν αὐτήν, ### English translation (Claude) He stretched out his hands on the cross to embrace the ends of the world; for this Golgotha is the very centre of the earth. The word is not mine; it is a prophet who said, “You have worked salvation in the midst of the earth.” He who established the heaven with his spiritual hands stretched out human hands; and they were fastened with nails, so that, when the humanity that bore the sins of men had been nailed to the wood and had died, sin might die with it, and we might rise in righteousness. For since death came by one man, life also came by one man: by one man, the Saviour, dying of his own free will. For remember what was said: “I have authority to lay down my life, and I have authority to take it again.” ### Scripture references - Ps 74:12 (73:12 LXX): quotation, high confidence - 1 Cor 15:21: allusion, high confidence - 1 Pet 2:24: allusion, medium confidence - John 10:18: quotation, high confidence ### Translation notes - Ps 74:12 (LXX 73:12); Rom 5:12; 1 Cor 15:21; 1 Pet 2:24; John 10:18. That Golgotha is the centre of the earth is the tradition of Cyril's Jerusalem. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.28 (PG 33:805b–805c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-28). ## Catechetical Lecture 13.29 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-29 - Source: PG 33:805c–808c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel, the vine Christ had planted, gave him vinegar and gall as Isaiah and the Psalms foretold; therefore prophecy passed from Israel to the Church. ### Greek text Ἀλλʼ 6 μὲν ταῦτα ὑπέμεινεν, ἐπὶ σωτηρίᾳ ἐλθὼν πάντων· 6 δε λαὸς κακὴν ἀντιμισθίαν ἀπεδίδου. Λὲγει 6 Ἰησοῦς, Διψῶ, 6 ἐξαγαγὼν αὐτοῖς ἐξ ἆκροτόμου τὰ ὕδατα πέτρας· καὶ ᾔτει τὴν ἄμπελον, ἤ ἐφύτευσε, τοὺς καρπούς. Ἀλλᾶ τί ἡ ἄμπελοςζ Ἥ κατὰ φύσιν μὶν ἐξ ἁγίων πατέρων, κατὰ προαίρεσιν δὲ ἐκ Σοδόμων (Ἦ γὰρ ἂμπελος αὐτῶν ἐκ Σοδόμων, καὶ ἡ κληματῖς αὐτῶν ἐκ Γομόρ· βας), διψῶντι τῷ Κυρίῳ, σπόγγῳ πλησθὲντι καὶ πε. ριθὲντι καλάμῳ, προσκομίζει τὸ ὅξος· Καὶ ἔδωκαν εἷς τὸ βρῶμά μου χολὴν, καὶ εἷς τήν δίψαν μου έπότισάν με ἅξος. Βλέπεις λευκότητα προαγορεύσεως τῶν προφητῶν. Ποίαν δὲ χολὴν ἔδωκαν είς στόμα μου; Ἑδωκαν αὐτῷ, φησὶν, ἐσμυρνισμένον οἶνονο χολώδης δὲ καὶ κατάπικρος ἡ σμύρνα. Ταῦτα τῷ Κυρίῳ ἀνταποδίδοτε; ταῦτα προσφέρεις, ἥ ἄμπελοςτῷ Δεσπότῃ; Δικαίως προαπεθρήνει ὑμᾶς Ἠσαίας, λέγων· Ἀμπελὼν ἐγενήθη τῷ ἠγαπημένῳ ἐν κέρατι, ἐν τόπῳ πίονι· καὶ τίνα μή πάντα λέγωμεν, Ἔμεινα, φησὶν, ἵνα ποιήσῃ σταφυλήν· ἐδίψησα, ’ίνα δῷ οἶνον· αὐτὸς δὲ ἐποίησεν ἀκάνθας. Βλέπεις γὰρ τὸν στέφανον, ὅν περίκειμαι. Τί οὗν ἀποφαίνομαι λοτπόν; Ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι εἷς αὐτὸν ὑετὸν. Ἦρθησαν γὰρ ἐξ αὖ· τῶν αἱ νεφέλαι, οἱ προφῆται· οἱ προφῆται δὲ λοιπὸν ἐν, Ἐιικλησίιμ καθώς φησι Παῦλος· Προφῆται δὲ δύο ἢ τρεῖς λαλείτωσαν, καὶ οἱ ἄλλοι διακρινέτωσαν· καὶ παλιν· Ὀ Θεὸς ἔδωκεν ἐν τῇ Ἐκκλησίᾳ τοὺς μὲν ἀποστόλους, τοὺς δὲ πρσφήτας. Προφήτης ἦν ’Ἄγαβος ὁ δήσας ἑαυτοῦ -ιοῦς πόδας καὶ τὰς χεῖρας, ### English translation (Claude) But while he endured these things, having come for the salvation of all, the people gave him an evil recompense. Jesus says, “I thirst”: he who had brought them water out of the flinty rock; and he asked fruit of the vine which he had planted. But what does the vine do? The vine, by nature from holy fathers but by choice from Sodom (“for their vine is from Sodom, and their tendril from Gomorrah”), offers vinegar to the thirsting Lord on a sponge filled and put on a reed. “And they gave me gall for my food, and for my thirst they gave me vinegar to drink.” You see how clear the prophets' foretelling is. But what kind of gall did they give into my mouth? “They gave him,” it says, “wine mixed with myrrh”; and myrrh is like gall and very bitter. Do you thus repay the Lord? Is this what you offer the Master, O vine? Rightly did Isaiah lament you beforehand, saying, “My beloved had a vineyard on a hill, in a fertile place”; and (not to quote it all), “I waited,” he says, “for it to produce grapes; I thirsted for it to give wine; but it produced thorns.” For you see the crown that I wear. What, then, do I decree from now on? “I will command the clouds not to rain rain upon it.” For the clouds, the prophets, were taken away from them; and from now on the prophets are in the Church, as Paul says, “Let two or three prophets speak, and let the others judge”; and again, “God gave in the Church some apostles and some prophets.” Agabus, who bound his own feet and hands, was a prophet. ### Scripture references - John 19:28: quotation, high confidence - Deut 8:15: allusion, high confidence - Deut 32:32: quotation, high confidence - John 19:29: allusion, high confidence - Ps 69:21 (68:22 LXX): quotation, high confidence - Mark 15:23: quotation, high confidence - Deut 32:6: allusion, medium confidence - Isa 5:1: quotation, high confidence - Isa 5:2: quotation, high confidence - Isa 5:6: quotation, high confidence - 1 Cor 14:29: quotation, high confidence - 1 Cor 12:28: quotation, high confidence - Acts 21:11: allusion, high confidence ### Translation notes - John 19:28–29; Deut 8:15; Deut 32:32; Ps 69:21 (LXX 68:22); Mark 15:23; Deut 32:6; Isa 5:1–2, 6 (Cyril adds “I thirsted for it to give wine”); 1 Cor 14:29; 1 Cor 12:28; Acts 21:11. The polemic is Cyril's own, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.29 (PG 33:805c–808c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-29). ## Catechetical Lecture 13.30 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-30 - Source: PG 33:808c–809a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Of the two robbers numbered with Christ, one blasphemed to the end, while the other repented and asked to be remembered in his kingdom. ### Greek text Περὶ δὲ τῶν λῃστῶν τῶν μετʼ αὐτοῦ σταυρωθέντων εἴρηται τὸ, Καὶ μετᾶ ἀνόμων ἐλογίσθῃ. Καὶ οἱ δύο μὲν ἦσαν πρὸ τούτου ἃνομοι, ὁ δὲ εἷς οὐκέτι. Ὁ μὶν γὰρ εἷς τέλος ἄνομος, ἀνένδοτος εἷς 4 σωτηρίαν, χεῖρας μὶν προσπεπηγμένος, γλώσσῃ δὲ διὰ βλασφημίας πλήττων. Ἰουδαῖοι παρερχόμενοι ἐκίνουν τὰς ξκεφαλὰς χλευάζοντες τὸν ἐσταυρωο μένον, πληροῦντες τὸ γεγραμμένον. Εἷδοσαὶν με, ἐσάλευσαν κεφαλὰς αὐτῶν· καὶ ἐκεῖνος μετʼ αὐτῶν ἐδυσφήμει· ὁ δὲ ἕτερος ἐπετίμα τῷ δυσφημοῦντι· καὶ ἧν αὖτῷ τέλος,ξω-ῆς, καὶ ἀρχὴ διορόυίσεως· παράδοσις ψυχῆς, διαὶ πρόληψις σωτηρίας, Καὶ μετὰ τήν πρὸς ἐκεῖνον ἐπιτίμησιν, φησί. Μνήυ τθητί μου, Κυριε· πρὸς σὲ γάρ μοι ὁ λόγος· κατάλειπε τοῦτον, πεπήρωται τῆς διανοίας τὰ ὄμματα· ἐμοῦ δὲ μνήσθητι. Οὗιλέγω· Μνήσθητί μου τῶν ἔργων· φοβοῦμαι γὰρ ταῦτα. Πᾶς ἅνθρωπος διόίκειται πρὸς τὸν συνοδεύοντα· συνοδεύω σοι πρὸς τὸν θάνατονʼ μνήσθητί μου τοῦ σοῦ σδνοδοιπόρου, Ἄλλη of: λέγω. Νὖν μνήσθητί μου, ἀλλʼ, ὅταν ἔλθῃς ἐν τῇ βασιλείᾳ σου. ### English translation (Claude) Concerning the robbers crucified with him it is said, “And he was numbered with the lawless.” Both of them were lawless before this, but one was so no longer. For the one was lawless to the end, unyielding toward salvation; his hands were nailed fast, yet he struck with his tongue through blasphemy. The Jews passing by wagged their heads, mocking the Crucified and fulfilling what was written, “They saw me, they shook their heads”; and he joined them in reviling. But the other rebuked the reviler; and for him it was the end of life and the beginning of restoration, the surrender of his soul and the first taste of salvation. And after rebuking the other he says, “Remember me, Lord”; for it is to you that I speak; leave this man, the eyes of his understanding are blinded; but remember me. I do not say, Remember my works, for I fear them. Every man is well disposed toward his fellow traveller; I am travelling with you toward death; remember me, your fellow wayfarer. I do not say, Remember me now, but “when you come in your kingdom.” ### Scripture references - Isa 53:12: quotation, high confidence - Matt 27:39: allusion, high confidence - Ps 22:7 (21:8 LXX): quotation, high confidence - Luke 23:39: allusion, high confidence - Luke 23:42: quotation, high confidence ### Translation notes - Isa 53:12 (Mark 15:28; Luke 22:37); Matt 27:39; Ps 22:7 (LXX 21:8); Luke 23:39–42. The robber's words are expanded by Cyril. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.30 (PG 33:808c–809a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-30). ## Catechetical Lecture 13.31 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-31 - Source: PG 33:809a–813b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ swiftly pardoned the repentant robber and opened paradise to him; on the cross he fulfilled the mystery as high priest, tore the veil, and reconciled sinners to God, keeping both God's sentence and his love. ### Greek text Ποία σε ἐφωταγώγησε δύναμις, ω λῃστα ;τίς σε ἐδίδαξε προσκυνῆσαι τὸν καταφρονούμενον καὶ ουνεσταυρωμὲνονς ὣ φωτὸς ἀϊδίου, φωτοποιοῦντος τοὺς ἐσκοτισμὲνουςί Διὸ καὶ δικαίως ἤκουσε· Θάρσει (ιγ οὐχ δτι τά πράγματά σου τοῦ θαρσεῖν ἀξια, ἀλλʼ ὅτι βασιλεὺς πάρεστι χαριζόμενος. Μακροχρόνιὸς μὲν ἡ αἴτησις, ὀξυτᾶτη δὲ ἡ χάρις· Ἀμὴν λέγω σοι, σήμερον μετʼ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ· ἐπειδή σήμερον τῆς φωνῆς μου ἤκουσας, καὶ οὐκ ἐσκλήρυνάς σου τὴν καρδίαν. Ὀξῦτατα κατὰ τοῦ ’Δδᾶμ ἀπεφηνάμην, ὀξύτατά σοι χαρίζομαι. Ἐκείνῳ μὲν εἴρηται· ᾝ δʼ ἄν ἡμέρᾳ φάγητε, θανάτῳ ἄποθανεῖσθεʼ σὺ δὲ σήμερον ὑπήκουσας τῇ πίστει, σήμερόν σοιὴ σωτηρία. Ἐκεῖνος διὰ τοῦ ξύλου ἀπἐπεσε, καὶ σὺ διὰ τοῦ ξύλου εἰσάγῃ εἰς τὸν παράδεισον. Μὴ φοβηθῇς τὸν ὅφιν· οὐκ ἐκβαλεῖ σε· πεπτωκε γὰρ ἐξ οὐρανῶν. Καὶ οὐ λὲγω σοι, Σήμερον ἆπερχῃ· ἀλλὰ, σήμερον μετʼ ἐμοῦ ἔσῃ. Θάρσησον, οὐκ ἐκβληθήσῃ. Μὴ φοβηθῇς τήν φλογίνην ῥομφαίαν δυσωπεῖται τὸν Δεσπότην. Ὤ μεγάλης καὶ ἀνεκδιηγήτου χάριτος ί οὔπω ’Δβραᾶμ 6 πιστὸς εἰσῆλθε, καὶ 6 λῃστής εἰσέρχεταιο οὔπω Μωσῆς καὶ οἱ προφῆται, καἰό λῃστὴς παράνομος εἰσέρχεται. Ἐθαῦμασε καὶ πρὸ σοῦ ὁ Παῦλος, εἰπώνʼ Ὅπου ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις. Οἱ βαστάσαντες τὸν καύσωνα, οὕπω, εἰσῆλθον· καὶ 6 περὶ τήν ἑνδεκάτην ὥραν, εἰσῆλθε. Μηδεὶς γοηυζὲτω κατᾶ τοῦ οἰκοδεσπότου, ἐπεί φησιν· Ἑταῖρε, οὐκ ἀδικῶ σε. Οὐκ ἔχω ἐξουσίαν,ἐν τοῖς ἐμοῖς ποιῆσαι ’ὀ βούλομαις Θέλει δικαιοπραγῆσαι ὁ λῃστής, ἀλλὰ προλαμόὣειὸθάνατοςο οὐ τὸ ἔργον περιμένω μόνον, ἀλλὰ καὶ τήν πίστιν ἀπεδεξάμην. Ἦλθον ὁ ποιμαίνῶν έν τοῖς κρίνοις, ἦλθον ποιμῖιναι ἓν τοῖς κήποις. Πρόβατον εὗρον ἀπολωλός· ἀλλʼ ἐπὶ τοὺς ὤμους μου τοῦτο λαμβάνω. Ηιστεύει γὰρ, ἐπειδὴ καὶ αὐτὸς εῑπιν. Ἐπλανῆθην ὡς πρόῦατον ἀπολώλός. Μνῆσβητί μου, Κύριε, ὅταν ἔλθῃς ἓν σιλείᾳ σου, ΑΒʼ. Προανεφώνησα ἐν ’ᾼσμασι περὶ τούτου του κήπου πρὸς τὴν ἐμὴν νύμφήν, καὶ ταῦτα εἶπον πρὸς αὐτήν· Εἳσῆλθον εἴς κῆπόν μου, ἀδελφή μου νύμφη (ἧν δὲ, ὅπου ἐσταυρώθη, κῆπος). Καί τί λαμβάνεις ὲκεῖθενς Ἐτρύγησα σμύρναν μου, οῖνον ἐσμυρνισμένον πιὼν καί τὸ ἔξυςʼ ἅτινα λαβὼν, εἶπε. Τετέλισθαι. Πεπλήρωται γὰρ τὸ μυστήριον· πτπλήρωται τὰ γεγραμμένα · ἐλύθησαν αἱ ἁμαρτίαι. Χριστοὺς γὰρ παραγενόμενος ἀρχιερεὺς τῶν μελλόντων ἀγαθῶν, διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς, οὐ χειροποιήτου (τουτέστιν,οὐ ταύτης τῆς κτίσεως), οὐόὶ διʼ αἳματος τράγων καί μόσχων · διὰ δὲ τοῦ ἰδίου αἵματος εἷσῆλθεν ἐφάπαξ εἲς τὰ ἅγια, αῗωνίαν λύτρωσιν εὑράμενος. El γὰρ τὸ αἷμα ταύρων καὶ τράγων, καί σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους, ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα· πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ; καὶ πιαιν- Ἔχοντες οὗν, ἀδελφοὶ, παρῥησίαν εἷς τήν εἵσοδον τῶν ἆγίων ἐν τῷ αʼἶματι Ἰησοῦ, ἣν iventuσεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν, διὰ τοῦ καταπετάσματος, τουτέστι τῆς σαρκὸς αὐτοῦ. Κιὶ ἐπειδὴ ἡ σᾶρξ αὐτοῦ, τὸ καταπέτασμα, ἠτιμώθη διὰ τοῦτο, τὸ καταπέτασμα τοῦ ναοῦ τὸ τυπικὸν διεῤῥῆξατο, καθὼς γέγραπταγ Καὶ ΐδοὺ τὸ καταπέτασμα τοῦ ναοῦ {sitm εἰς δύο, ἀπὸ ᾰνωθεν ἕως κάτω· οὐδὲ γὰρ ὀλίγον αὐτοῦ περιελείοθη- Ἐπειδὴ γὰρ ὁ Δεσπότης εἶπεν, Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἕρημος, ὁ οῗκυς περιερῥῆξατο. Al“. Ύπέμεινε ὂὶ ταῦτα ὁ Σωτὴρ, εἰρηνοποιήσας διὰ τοῦ αʼίματος τοῦ σταυροῦ τὰ ὲν οὐρανοῖς καὶ τὰ ἐπὶ γῆς. Ἐχβροὶ γὰρ ἦμεν Θεοῦ διʼ ἁμαρτίας, καὶ ὤρισεν ὁ Θεὸς τὸν ἁμαρτάνοντα ἀποθνήσκειν. Ἐδειοῦν ἓν ἐκ τῶν δύο γενέσθαι l7)“ ἢ ἀληθεύοντα Θεὸν πάντας ἀνελεῖν, ἢ φιλανθρωπευόμενον παραλῦσαι τήν ἀπό· γισιν. ἈλΛᾶ βλέπι Θεοῦ σοφίαν· ἐτήρησεν καὶ τῇ ἆποφὰςει τήν ἀλήθειαν, κκῖ τῇ φιλανθρωπίᾳ τὴν ἐνέργιιιν. Ἀνὲλαβι Χκστὸς τὰς ἁμαρτίας ἐν τῷ σώματι ἰπὶ τὸ ξύλον, ἳνα διὰ τοῦ θανάτου αὺτοῦ ταῖς ἁμαρτίαις ἡμεῖς ἀπογενόμενοι, τῇ δικαιοσύνῃ ζήσωμεν.οὒ μικρὸς ἦν ὁ ὑπεραποθνήσκων ἡμῶν· οὐκ ἦν πρόβατον αἰσθητόν οὐκ ἦν ψιλὸς ἅνθρωπος· οὐκ ἧν ἅγγελος μόνον, ἀλλὰ Θεὸς ἐνανθρωπήσεις. Οὐ τοσαύτη ἦν τῶν ἁμαρτωλῶν ἡ ἀνομίαι, ὅση τοῦ ὑπεραποθνήσκοντος ἡ δικαιοσύνῃʼ οὗ τοσοῦτον ἡμάρτομεν, ὅσον ἔδικαιοπράγησεν ὁ τήν ψυχήν ὑπὲρ ἡμῶν τεθεικώς,ὁ τεθεικὼς ὅτε ἤθελε, καὶ πάλιν λαβὼν ὅτε {Gelu Καὶ θέλεις γνῶναι, δτι οὐ parteea-(qu ἀπέθετο τήν ζωὴν, οὐδὲ ἀκουσίως παρέδωκε τὸ πνεῦμπις Προσιφώνιι τῷ Πατρί, λέγων· Πάτερ, εἷς 7.εῖράς σου πάλιν αὐτὸ Λάῦω. Καὶ ταῦτα εἰπὼν, ἀφῆκε τὸ πνεῦμα· ἀλλʼ οὐκ ἐπὶ πολλῷ τῷ χρόνῳ, ταχέως γὰρ ἐκ νεκρῶν hic". πάλιν. ### English translation (Claude) What power enlightened you, O robber? Who taught you to worship the despised one who was crucified with you? O eternal light, which gives light to those in darkness! Therefore he rightly heard, “Take courage”: not that your deeds deserve courage, but because the King is present, granting grace. The request reached far ahead, but the grace was very swift: “Truly I say to you, today you will be with me in paradise”; because today you have heard my voice and have not hardened your heart. Very swiftly I pronounced sentence on Adam; very swiftly I pardon you. To him it was said, “In the day that you eat, you shall surely die”; but you today have obeyed by faith; today salvation is yours. He fell away through the tree, and you are brought into paradise through the tree. Do not fear the serpent; he will not cast you out, for he has fallen from heaven. And I do not say to you, “Today you depart,” but “Today you will be with me.” Take courage; you will not be cast out. Do not fear the flaming sword; it reverences its Master. O great and indescribable grace! Faithful Abraham had not yet entered, and the robber enters; Moses and the prophets had not yet entered, and the lawless robber enters. Paul too wondered at this before you, saying, “Where sin abounded, grace abounded all the more.” Those who bore the heat have not yet entered, and the one of about the eleventh hour has entered. Let no one murmur against the master of the house, since he says, “Friend, I do you no wrong; am I not allowed to do what I will with what is mine?” The robber wishes to do righteousness, but death forestalls him; I do not wait only for the work, but I have accepted the faith as well. I have come, who shepherd among the lilies; I have come to shepherd in the gardens. I have found a sheep that was lost, and I take it upon my shoulders. For he believes, since he himself has said, “I have gone astray like a lost sheep.” “Remember me, Lord, when you come in your kingdom.” [32] I sang of this garden beforehand in the Song to my bride, and said these things to her: “I have come into my garden, my sister, my bride” (and where he was crucified there was a garden). And what do you take from there? “I have gathered my myrrh”: having drunk the wine mixed with myrrh and the vinegar, and having received these, he said, “It is finished.” For the mystery has been fulfilled; the things written have been fulfilled; sins have been loosed. “For Christ, having come as high priest of the good things to come, through the greater and more perfect tabernacle not made with hands (that is, not of this creation), not through the blood of goats and calves, but through his own blood, entered once for all into the holy place, having obtained eternal redemption. For if the blood of bulls and goats and the ashes of a heifer, sprinkling the defiled, sanctify for the purification of the flesh, how much more the blood of Christ?” And again, “Having, then, brothers, boldness to enter the holy place by the blood of Jesus, by the new and living way which he opened for us through the veil, that is, his flesh.” And since his flesh, the veil, was dishonoured, therefore the veil of the temple, the figure, was torn, as it is written, “And behold, the veil of the temple was torn in two, from top to bottom”; for not even a little of it was left. For since the Master said, “Behold, your house is left to you desolate,” the house was torn apart. [33] The Saviour endured these things, having made peace by the blood of his cross for things in the heavens and things on earth. For we were enemies of God through sin, and God had decreed that the sinner should die. One of two things, then, had to happen: either that God, being true, should destroy all, or that, being loving to mankind, he should cancel the sentence. But see the wisdom of God: he kept both the truth of his sentence and the working of his love for mankind. Christ took up our sins in his body on the tree, so that we, having died to sins through his death, might live to righteousness. Not small was he who died for us: he was not a sheep of the senses; he was not a mere man; he was not an angel only, but God made man. The lawlessness of the sinners was not as great as the righteousness of him who died for them; we did not sin as much as he did righteousness who laid down his life for us, who laid it down when he willed and took it again when he willed. And would you know that he did not lay down his life by force, nor give up his spirit unwillingly? He cried to the Father, saying, “Father, into your hands …” … “that I may take it again.” And having said this he gave up his spirit; but not for long, for he quickly rose again from the dead. ### Scripture references - Luke 23:43: quotation, high confidence - Ps 95:7 (94:7 LXX): allusion, medium confidence - Gen 2:17: quotation, high confidence - Luke 10:18: allusion, high confidence - Gen 3:24: allusion, high confidence - Rom 5:20: quotation, high confidence - Matt 20:12: allusion, high confidence - Matt 20:13: quotation, high confidence - Matt 20:15: quotation, high confidence - Song 6:2: allusion, medium confidence - Luke 15:5: allusion, high confidence - Ps 119:176 (118:176 LXX): quotation, high confidence - Luke 23:42: quotation, high confidence - Song 5:1: quotation, high confidence - John 19:41: allusion, high confidence - John 19:30: quotation, high confidence - Heb 9:11: quotation, high confidence - Heb 9:12: quotation, high confidence - Heb 9:13: quotation, high confidence - Heb 9:14: quotation, high confidence - Heb 10:19: quotation, high confidence - Heb 10:20: quotation, high confidence - Matt 27:51: quotation, high confidence - Matt 23:38: quotation, high confidence - Col 1:20: quotation, high confidence - Rom 5:10: allusion, high confidence - 1 Pet 2:24: quotation, high confidence - John 10:18: allusion, high confidence - Luke 23:46: quotation, high confidence ### Translation notes - Contains sections 32 and 33, not separated in the scan. Words of Luke 23:46 and of Cyril's comment on it are lost in the scan (marked “…”). - Luke 23:43; Ps 95:7–8 (Heb 3:7–8); Gen 2:17; Luke 10:18; Gen 3:24; Rom 5:20; Matt 20:9, 12–13, 15; Song 6:2–3; Luke 15:5; Ps 119:176 (LXX 118:176); Luke 23:42; Song 5:1; John 19:41; Mark 15:23; John 19:30; Heb 9:11–14; Heb 10:19–20; Matt 27:51; Matt 23:38; Col 1:20; Rom 5:10; 1 Pet 2:24; John 10:18; Luke 23:46. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.31 (PG 33:809a–813b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-31). ## Catechetical Lecture 13.32 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-32 - Source: PG 33:813b–813c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eclipse, the split rocks and the opened tombs answer to Christ, who bore our sins as Isaiah foretold and died and rose according to the Scriptures. ### Greek text Ἐξὲλιπινὸ ἥλιος, διὰ τὸν τῆς δικαιοσύνης ἣλιον· πέτραι ἐσχίσθησκν, διὰ τήν νοητὴν πέτραν μνήματα ἠνεῴχθη καὶ νεκροὶ ἂνέστησαν, διὰ τὸν ἐν ναρδῖς ἐλεύθερον· ἐξαπέστειλε δεσμίους αὐτοῦ ἐκ λάκκου οὐκ ἔχοντος ὕδωρ. Μὴ τοίνυν ἒπαισχύνου τὸν ἰστωρωμένον.ἆλλὰ πιρῥησιάζου λέγων mi. αὐτόςʼ οὗτος τὰς ἆμιρτίας ἡμῶν φέρει, καὶ περὶ ἡμῶν “avita:i. καὶ τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημιν μὴ ἀχαριστήσωμεν τῷ εὸεργέτῃ· mi. πάλιν Ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ μου ἢχθη εἷς θάνατονʼ καὶ δώσω τοὺς πονηροὺς ἀντὶ τῆς ταφῆς τοῦ. Διὰ τοῦτο σαφῶς λέγει ὁ Παῦλος· Ὅτι Χριστὸς titiam“ ὑπὲρ ἁμαρτιῶν ἡμῶν κατὰ τὰς Γραφᾶς, καὶ δτι. ἰτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὶς Γραφάς. ### English translation (Claude) The sun was eclipsed because of the Sun of righteousness; the rocks were split because of the spiritual Rock; tombs were opened and the dead arose because of him who was free among the dead; “he sent forth his prisoners from the pit that has no water.” Do not, then, be ashamed of the Crucified, but be bold and say, “He bears our sins and suffers for us, and by his stripes we were healed.” Let us not be ungrateful to our benefactor. And again, “For the lawlessness of my people he was led to death; and I will give the wicked in return for his burial …” Therefore Paul says plainly, “that Christ died for our sins according to the Scriptures, and that he was buried, and that he has been raised on the third day according to the Scriptures.” ### Scripture references - Mal 4:2: allusion, medium confidence - Matt 27:51: allusion, high confidence - Matt 27:52: allusion, high confidence - 1 Cor 10:4: allusion, medium confidence - Ps 88:5 (87:6 LXX): allusion, medium confidence - Zech 9:11: quotation, high confidence - Isa 53:4: quotation, high confidence - Isa 53:5: quotation, high confidence - Isa 53:8: quotation, high confidence - Isa 53:9: quotation, high confidence - 1 Cor 15:3: quotation, high confidence - 1 Cor 15:4: quotation, high confidence ### Translation notes - This passage is section 34 in the printed edition. The rest of the quotation of Isa 53:9 is lost in the scan (marked “…”). - Mal 4:2; Matt 27:51–52; 1 Cor 10:4; Ps 88:5 (LXX 87:6); Zech 9:11; Isa 53:4–5, 8–9; 1 Cor 15:3–4. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.32 (PG 33:813b–813c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-32). ## Catechetical Lecture 13.33 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-33 - Source: PG 33:813c–816a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah and Lamentations foretold the rock-hewn tomb and the stone at its door, where the chief cornerstone lay for a short time. ### Greek text Ζητοῦμεν δὲ γνῶναι σαφῶς, ποῦ τέθαπται. Χιιροποίητο ἄρα ὁ τάφος ; ἄρα κατὰ τοὺς τῶν βασιλέων τάφους ὑπερανέχει τῆς γῆς ς ἐκ λίθων γεfumante μνῆμα συγκειμένων; καὶ τούτῳ δὲ τί iunicum; ιτιῖπιιτι ἡμῖν, ὦ προφῆται, καὶ τοῦ τάφου τὴν ἀκρίβειαν, ποῦ τίθεται, καὶ ποῦ αὐτὸν ζητήσομεν. Οἳ δὲ φασιν· Ἐμβλέψατε εἷς τὴν στερεὰν πέτραν, ἢ» ἐλατομήσατε· ἐμβλὲψιτε καὶ Γόετε. Ἔχεις ὲν Elia-ntuetr ’Ev μνήματι λιιξευτῷ, ὃ ἧν λελατομημένον ἐκ πέτρας. Καὶ τίγίνεται; ποταπή τοῦ μνήμιτος ἡ θύρα ; πιλιν, προοή της ἄλλος λέγει· Ἐθανάτωσαν ἐν λάκκῷ ζωήν μου, καί ἔθηκαν λίθον ἐπʼ ἐμοί. ’0 λίθος ὁ ἀκρογωνιαὼς, ὁ ἐκλεκτὸς, ὁ ἔντιμος, ἐνδοτέρω λίθου κεῖμαι πρὸς ὀλίγον χρόνον· λίθος προσκόμματος Ἰουδαίοις, κιὶ σωτήριος τοῖς πιστεύουσιν. ἰνεφυτιύοη τοίνυν τὸ ξύλον τῆς ζωῆς ὲν τῇ γῇ, ἳνα ἀπολαύσῃ τῆς εὐλογίας ἡ καταραθεῖσα γῆ, καὶ ιἶνα λυθῶσιν οἱ νεκροί. ### English translation (Claude) But we seek to know clearly where he was buried. Is the tomb made with hands? Does it rise above the ground, like the tombs of kings? Is the sepulchre made of stones joined together? And what is laid upon it? Tell us, O prophets, the exact truth about the tomb also: where is he laid, and where shall we seek him? And they say, “Look to the solid rock which you have hewn; look in and see.” You have in the Gospels, “in a tomb hewn in stone, which had been cut out of the rock.” And what happens next? What kind of door does the tomb have? Again another prophet says, “They put my life to death in a pit, and laid a stone upon me.” I, the chief cornerstone, the chosen, the precious, lie for a short time within a stone: a stone of stumbling to the Jews, and of salvation to those who believe. The tree of life, then, was planted in the earth, so that the cursed earth might enjoy the blessing, and so that the dead might be set free. ### Scripture references - Isa 51:1: quotation, high confidence - Luke 23:53: quotation, high confidence - Mark 15:46: allusion, high confidence - Lam 3:53: quotation, high confidence - 1 Pet 2:6: allusion, high confidence - 1 Pet 2:8: allusion, high confidence - Isa 28:16: allusion, medium confidence ### Translation notes - This passage is section 35 in the printed edition. Isa 51:1 (LXX); Luke 23:53; Mark 15:46; Lam 3:53; 1 Pet 2:6–8; Isa 28:16; Gen 2:9. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.33 (PG 33:813c–816a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-33). ## Catechetical Lecture 13.34 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-34 - Source: PG 33:816b–820a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers should make the sign of the cross in all things, answer Jews, pagans and Docetists, and build their faith on the cross, which a host of witnesses would confirm against any who deny it. ### Greek text Μή τοίνυν ἐπαισχυνθῶμεν ὁμολογῆσαι τὸν ἐσταυρωμένον. Ἐπὶ μετώπου μετᾶ παρῥησίας δικτύλοις ἡ σιρραγῖς, καὶ ἐπὶ πάντων, 6 σταυρὸς γινέσθω· ἐπὶ ἄρτων βιβρωσκομένων, καὶ ἐπὶ ποτηρίων πινομένων· ὲν ετσόδοις, ἐν ἐξόδοις πρὸ τοῦ ὕπνου· κοιταζομένοις, καὶ διανισταμένοις· ὁδεύουσι, καὶ ἠοεμοῦσι. Μέγοι τὸ φυλακτήριον· δωρεὰν, διὰ τοὺς πένητα-ςʼ χωρὶς καμάτου, διὰ τοὺς ἀσθενεῖς· ὶκιεόἡ καὶ παρὰ Θεοῦ ἡ χάρις· σημεῖον πιστῶν καὶ φάεος δαιμόνων· ἐθριάμβευσε γὰρ αὐτοὺς ἐν αὐτῷ, δειγματίσας ἐν παλέρησίᾳ. ’Ὀταν γὰρ ἳδωσι τὸν muρὸν, ὑπομιμνήσκονται τοῦ ἐσταυρωμένου· φοεοῦπιι τὸν συντρίψαντα τὰς κεφαλὰς τοῦ δράκοντος. κῆ ξιᾶ τὸ δωρημαῖον κπταφρᾶνει τῆς σφραγῖδος· illi“ τοῦτο μᾶλλον τίμησον τὸν εὐεργέτην. .\Z‘. Καὶ ἐὰν εἷς συζήτησίν ποτε ἐμπέσῃς, κεῖ μὴ τοὺς λόγους τῆς ἀποδείξεως ἔχῃς, ἡ πίστις ἱερεῖα μενέτω παρὰ σοί. Μᾶλλον δὲ, πολυμαθὴς γενόμενος Ἰουδαίους ἑπιστόμιζε ἐκ τῶν προφητῶν, καὶἜλλθγ νας ἐκ τῶν παρʼ αὐτοῖς μυθολογουμένων. Αὐτοὶ κδ· κεραυνωμένους προσκυνοῦσι· κεραυνός δὲ ἐξ θύρᾳνῶν ἐρχομενος, οὐκ ἀκρίτως ἔρχεται. Ei iuniorem; κεραυνωθέντας θεομισιῖς προσκυνῶντες οὖιι Gl'l‘l' νονται σὺ τὸν θεοφιλῆ καὶ Υἳὸν Θεοῦ, τὸν ἕπεθʼ ρωμὲνον ὑπὲρ σου, προσκυνεῖν ναῖσχῦνῃ; Δῖᾥθραι λέγειν τὰ περί τῶν λεγομὲνων Θεῶνηαύτῶν, καὶ κα· τιλιμπάνω διὰ τήν ὥραν· οἱ δὲ εἰδότες, Ἐπιστομιζέσθωσαν δὲ καὶ allectum? πέντεα-Ἔῇ τις simi ὅτι δόκησις ὁ σταυρὸς, ἀπυστρᾴγηθι· μίσησον τοὺς λέγοντας, ὅτι κατὰ φαντασίαν ἔπαθʼ ρώθη. Εἷγᾶιρ κατά φαντασίαν ἐσταυρώθη, ἂ στω· poi} 8‘3_ '3‘,- σωτηρία· καὶ ἡ σωτηρία, φαντασία. Εἰ W111i! ὁ σταυρὸς, φαντασία καὶ ἡ ἀνάστασις. Ei δὶ Χριστὸς οὐκ ἐγήγερται, ἔτι ἐσμεν ἐν ταῖς ἆμαρ. τῐαις ἡμῶν. Ei. φαντασεαὸ σταρὸς, φαντασία καὶ ἡ ἀνάληψις· καὶ εἰ φαντασία ἡ ἀνάληψις, φαντασία ἄρα xui ἡ δευτέρα κάθοδος, καὶ πάντα λοιπὸν ἀνυπό- ΔΗ. Λάμὸανε οὖν πρῶτον ἀρῥαγὶς θεμέλιον τὸν σταυρὸν καὶ ἐποικοδόμει τὰ λοιπᾶ τῆς πίστεως. Hi ἀρνήσῃ τὸν ὲςταυρωμένον· ἐὰν γὰρ ἀρνήσῃ, πολλοὺς ἔχεις τοὺς ἐλέγχοντας. Ἰούδας ἐλέγξει σε apinae, ὁ προδότης· ὁ γὰρ προδοὺς οἶδεν, ὅτι ὑπὸ inceptam καὶ πρεσβυτέρων κατεκρῖοη πρὸς θάνατον. Μαρτυρεῖ τὰ τριάκοντα ἀργύρια· μαρτυρεῖ τὸ ὄρος τῶν Ἐλαιῶν, ὲνῷ προσηύχοντο παρόντες ἐν νυκτί. Μαρτυρεῑὴ ἐν νυκτὶ σελήνη· μαρτυρεῖή ἡμέρα, καὶ ὁ ἥλιος ἐκλείπων· οὖ γὰρ ἔφερεν ὁρᾳν τὸ παράνομον τῶν ἐπιβουλευόντων. Ἐλέγξει σε τὸ πῦρ, ᾧ παρεστὼς ἐθερμαίνετο ὁ Πέτρος· ἐὰν ἀρνήσῃ τδι σταυρὸν, μενεῖ σε τὸ πῦρ τὸ αἰώνιον, σκληρᾶ MM“! μή CXXXI,pr πειρασθῇς. Μνη Iud/eus τῶν ἓν ωσημανῆ μαχαιρῶν ἐλθουσωκι ἐπʼ αὐτὸν, ’ἱνα μή femi: πειρασθῇς «iur/ioc. Ἐλὲγξει σε ἠ οῗκία Καῖάφα, διὰ τῆς νῦν ἐρημίας δεικνύουσα τοῦ κριθέντος ἐκεῖ τότε τήν δύναμιν. Ἀντικαταςτήσεταί σοι ἐν ἡμέρᾳ κρίσεως καὶ αὐτὸς Καϊάφας ἀντικαταστήσεται σοι καὶ ὁ ὑπηρέτης, ὁ ῥάπισμα δοὺς τῷ Ἰησοῦ. καὶ οἱ δήσαντες, καὶ οἱ ἀπαγαγόντες. μονονουχὶ λέγοντεςν Τί ἀρνῇ τὸν ἐφʼ ἡμῶν ὐπὸ Ἰουδαίων συιοφαντηθὲντα, ὃν ᾔδειμεν ἡμεῖς μηδὲν ἁμαρτήσαντας ἐγὼ γὰρ Πιλᾶτος ἀπενιψάμῃν τότε τὰς χιῖρας. Ἀντικαταστήσονταί σοι οἱ ψευδομάρτυρες· καὶ οἳ στρατιῶται, οἱ τὺ πορφυροῦν ἱμάτιον περιβαλόντες, καὶ τὸν ἀκάνθινον στέφανον ἐπιθέντες, καὶ ιν τῷ Γολγοθᾷ σταυρώσαντις, καὶ περὶ τοῦ χιτῶνος λαχόντες. Ἐλέγξει σε Σίμων 6 Κυρηναῖος, ὁ τὸν σταυρὸν φέρων ὀπίσω τοῦ Ἰησοῦ. ### English translation (Claude) Let us not, then, be ashamed to confess the Crucified. Let the cross, our seal, be made boldly with the fingers on the forehead and on everything: over the bread we eat and the cups we drink; in comings in and goings out; before sleep, when we lie down and when we rise; when we travel and when we rest. Great is the safeguard: free, for the sake of the poor; without labour, for the sake of the weak; since the grace too is from God. It is the sign of the faithful and the terror of demons; for “he triumphed over them in it, making a public example of them.” For when they see the cross they are reminded of the Crucified; they fear him who crushed the heads of the dragon. Do not despise the seal because it is a free gift, but for this reason honour your benefactor all the more. [37] And if you ever fall into a dispute and do not have the arguments of proof, let faith remain firm with you; or rather, become well learned, and silence the Jews from the prophets and the Greeks from their own myths. They themselves worship men struck by lightning; but the thunderbolt that comes from heaven does not come at random. If they are not ashamed to worship men struck by lightning and hated by God, are you ashamed to worship the beloved of God, the Son of God, who was crucified for you? I am ashamed to tell the stories about their so-called gods, and I leave them aside because of the time; let those who know speak. Let all heretics be silenced too. If anyone says that the cross is a semblance, turn away from him; hate those who say that he was crucified only in appearance. For if he was crucified in appearance, and salvation is from the cross, salvation too is an appearance. If the cross is an appearance, the resurrection too is an appearance; “but if Christ has not been raised, we are still in our sins.” If the cross is an appearance, the ascension too is an appearance; and if the ascension is an appearance, then the second coming too is an appearance, and everything henceforth is without substance. [38] Take, then, first, as an unbreakable foundation, the cross, and build the rest of the faith upon it. Do not deny the Crucified; for if you deny him, you have many to refute you. Judas the traitor will refute you first; for he who betrayed him knows that he was condemned to death by the chief priests and elders. The thirty pieces of silver bear witness; the Mount of Olives bears witness, where they were praying, present with him at night. The moon in the night bears witness; the day bears witness, and the sun that was eclipsed; for it could not bear to look on the lawlessness of the plotters. The fire will refute you, at which Peter stood and warmed himself; if you deny the cross, the eternal fire awaits you. I speak hard words, so that you may not experience hard things. Remember the swords that came against him in Gethsemane, so that you may not experience the eternal sword. The house of Caiaphas will refute you, showing by its present desolation the power of him who was judged there then. Caiaphas himself will stand against you on the day of judgment; the servant too will stand against you, who struck Jesus, and those who bound him and led him away … all but saying, “Why do you deny him who in our presence was falsely accused by the Jews, whom we knew to have done no sin? For I, Pilate, then washed my hands.” The false witnesses will stand against you, and the soldiers who put the purple robe around him and placed the crown of thorns on him, and crucified him on Golgotha, and cast lots for his tunic. Simon of Cyrene will refute you, who carried the cross behind Jesus. ### Scripture references - Col 2:15: quotation, high confidence - Ps 74:13 (73:13 LXX): allusion, medium confidence - 1 Cor 15:17: quotation, high confidence - Matt 27:3: allusion, high confidence - Luke 22:39: allusion, high confidence - John 18:18: allusion, high confidence - Matt 26:47: allusion, high confidence - John 18:22: allusion, high confidence - Matt 27:24: allusion, high confidence - Matt 26:60: allusion, high confidence - Matt 27:29: allusion, high confidence - Matt 27:35: allusion, high confidence - Matt 27:32: allusion, high confidence ### Translation notes - This passage is section 36 in the printed edition, and contains sections 37 and 38, not separated in the scan. A line is lost before Pilate's words (marked “…”); several garbled words are read by sense. - Col 2:15; Ps 74:13 (LXX 73:13); 1 Cor 15:17; Matt 27:3; Luke 22:39; John 18:18; Matt 26:47; John 18:24; John 18:22; Matt 27:24; Matt 26:59–60; Matt 27:28–29, 32–35. The men struck by lightning are heroes such as Asclepius and Semele; the heretics are Docetists. The remarks on the Jews are Cyril's own. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.34 (PG 33:816b–820a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-34). ## Catechetical Lecture 13.35 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-35 - Source: PG 33:820a–820d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Creation, the soldiers, the women, the holy places of Jerusalem, the angels and the apostles all bear witness to the crucifixion and the resurrection. ### Greek text Ἐλέγξει σε ἀπὸ μὶν ἄστρον, ὁ ἐκλείπων ἥλιος· ἀπὸ δὲ τῶν ἐπὶ γῆς, ὁ ἐσμυρνισμένος οἶνος· ἀπὸ καλάμων, 6 κάλαμος· ἀπὸ βοτανῶν, τὸ ὕσσωπον· ἀπὸ τῶν θαλασσίων 6 σπόγγοςʼ ἀπὸ δένδρων, τοῦ σταυροῦ τὸ ξῦλον. 0i. στρατιῶται, καθὼς εἴρηται, ol καθηλώσαντες, καὶ λαχόντες περῖ τῶν ἱματῖων·ὸ στρατιώτης, ὁ τῇ λόγχῃ τήν πλευρὸν αὑτοῦ ἀνοίξας· αἱ γυναῖκες, αἱ τότε παροῦσαι· τὸ munimen: τοῦ νάοῦ τότε ὃιάῤῥαγέν· τὸ Πιλάτου πραιτώριον, τὸ τῇ δυνάμει τοῦ τότε σταιυριυοέντος νῦν ἠρημωμένον· 6 Γολγοθᾶς οὗτος 6 ἅγιος, 6 ὑπερανεστὼς, καὶ μὲχρισήμερον φαίνόμενος, καὶ δεικνύων μέχρι νῦν, ὅττι-,ς διὰ Χριστὸν αἱ πέτραι τότε ὲρλἶάγηοον· τὸ μνῆμά τὸ πλησίονι ὅπου ἐτέθη· καὶ ὁέπιτεθεῖς τῇ θύρᾳ λίθος, ὁ μέχρι σήμερον παρὰ τῷ μνημείῳ κείμενος· ἃλς-(ᾖσι, οἱ τότε παρόντες· γυναῖκες αἱ προσκυνήτασκι μετὰ τὴν ἀνάστασιν· Πίτρος 7.3:". Ἰωάννης, οἱ ἐπὶ τὸ μνῆμα δραμόντες καὶ Θωμᾶς, ὀ βαλὼν τήν γεῖρα εἷς τὴν πλευρᾶν axi-:05, καὶ τοὺς δακτυλους εἰς τοὺς τύπους τῶν ἥλων. ’Υπὲρ γάρ ἡμῶν κάκεῖνος ἀκριβῶς ἐψηλάφησαΊαῖ ὅπερ σὺ ἔμελλες, 6 τότε μὴ παρὼν ζητεῖν, τοῦτο ἐκεῖνος παρὼν κατʼ οἰκονομίαν ἐζήτησεν. ### English translation (Claude) From among the stars, the eclipsed sun will refute you; from the things on earth, the wine mixed with myrrh; from reeds, the reed; from herbs, the hyssop; from the things of the sea, the sponge; from trees, the wood of the cross; the soldiers, as has been said, who nailed him and cast lots for his garments; the soldier who opened his side with the spear; the women who were present then; the veil of the temple that was then torn; Pilate's praetorium, now laid waste by the power of him who was then crucified; this holy Golgotha, rising high above us and visible to this day, and showing even now how the rocks were then split because of Christ; the tomb nearby where he was laid; and the stone laid on the door, which lies to this day beside the tomb; the angels who were present then; the women who worshipped him after the resurrection; Peter and John, who ran to the tomb; and Thomas, who put his hand into his side and his fingers into the marks of the nails. For he too touched him carefully for our sake; and what you, not being present then, would have sought, he, being present, sought by God's dispensation. ### Scripture references - Mark 15:23: allusion, high confidence - John 19:29: allusion, high confidence - John 19:34: allusion, high confidence - Matt 27:55: allusion, high confidence - Matt 27:51: allusion, high confidence - Matt 27:60: allusion, high confidence - John 20:12: allusion, high confidence - Matt 28:9: allusion, high confidence - John 20:4: allusion, high confidence - John 20:27: allusion, high confidence ### Translation notes - This passage is section 39 in the printed edition. - Mark 15:23; John 19:29, 34; Matt 27:55–56, 51; Matt 27:60; John 20:12; Matt 28:9; John 20:3–4, 27. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.35 (PG 33:820a–820d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-35). ## Catechetical Lecture 13.36 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-36 - Source: PG 33:820d–821d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cross that has gathered believers from all nations and still heals and drives out demons will appear again before Christ at his return. ### Greek text Ἔχεις δώδεκα ἀποστόλους τοῦ σταυροῦ tui;καὶ τὸν κόσμον τῶν τυρας· καὶ τήν οἰκουμένην, εἷς τὸν ἐσταυρωμένον πιστευόντων ἀνθρώπων. Αὐτὸ τοῦτο, σὶ νυν παρεῖναι, πειθέτω σε τοῦ στω.»ρωῦἒντος τὴν δύναμιν. Τις γάρ σε νῦν συνήγαγε; ποῖοι στρατιῶται; ποίοις δεσμοῖς ἧνιγκάσθηςς ποία καταδίκη σε νῖν κατὲπειξεν (l); Ἀλλᾶ τὸ τρόπαιον Ἰησοῦ τὸ σωτήριον, ὁ σταυρὸς, πάντας συνήγαγε. Τοῦτο Πέρσας ἐδουλαγώγησε, καὶ Σκύθας ἡμέρωσε· τοῦτο τοῖς Αἰγυπτίοις, ἀντὶ αἰλούρων καὶ κυνῶν καὶ τῆς πολυηιδοῦς πλάνης, τήν θεογνωσίαν ἐχαρίσατο· τοῦτο μέχρι σήμερον θεραπεύει νόσους· τοῦτο μέχρι σήμερον δαίμονας ἀπελαύνει, φαρμάκων τε καὶ ἐπαοιδῶν ἀνατρέπει γοητείας. MA'. Τοῦτο μετὰ τοῦ Ἰησοῦ φαίνεσθαι μέλλειπάλιν ὶξοῦρανοῦᾸΙροηγήσετσι γὰρ τοῦ βασιλέως τό τρόπαωνεςῖνα ἰδόντες ὅν ἐξεκέντησαν, καὶ ἐκ τοῦ σταυροῦ γνόντες τὸν ἠτιμωμένον, oi μὲν μετανοήσαντες Ἰουδαῖοι κόψωνται (ἀλλʼ ἐκεῖνοι μὶν κόψονται φυλαὶ κατὰ φυλάς· τότε γὰρ μετανοήσουσιν, καυχησώμεθα, ἐναβρυνόμενοι τῷ σταυρῷ, προσκυνοῦντες τὸν ἀποσταλέντα Κύριον, καὶ ὑπὲρ ἡμῶν σταυρωθέντα, προσκυνοῦντες καὶ τὸν ἀποστείλαντα Πατέρα Θεὸν, σὺν ἁγίῳ ὶΙνεύματι ᾧὴ δόξα εἷς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ### English translation (Claude) You have twelve apostles, witnesses of the cross; and the world, the whole earth of men who believe in the Crucified. Let this very fact, that you are present now, persuade you of the power of the Crucified. For who has now gathered you? What soldiers? With what bonds were you compelled? What sentence urged you on now? But the saving trophy of Jesus, the cross, gathered all. This enslaved the Persians and tamed the Scythians; this gave the Egyptians the knowledge of God instead of cats and dogs and their manifold error; this to this day heals diseases; this to this day drives out demons and overthrows the sorceries of drugs and charms. [41] This shall appear again with Jesus from heaven; for the trophy shall go before the King: so that, seeing him whom they pierced and recognizing from the cross the one who was dishonoured, the Jews may repent and mourn (but they shall mourn tribe by tribe; for then they will repent …); and we may glory, exulting in the cross, worshipping the Lord who was sent and crucified for us, and worshipping also God the Father who sent him, with the Holy Spirit; to whom be glory for ever and ever. Amen. ### Scripture references - Matt 24:30: allusion, high confidence - Zech 12:10: quotation, high confidence - Zech 12:12: allusion, high confidence - John 19:37: allusion, high confidence - Rev 1:7: allusion, medium confidence ### Translation notes - This passage is section 40 in the printed edition, and contains section 41, not separated in the scan; a few words in section 41 are lost (marked “…”). - Matt 24:30; Zech 12:10–12; John 19:37; Rev 1:7. ### Citation (SBL) Cyril of Jerusalem, Cat. 13.36 (PG 33:820d–821d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/13-16/#p-13-36). ## Catechetical Lecture 14.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-1 - Source: PG 33:825a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril invites the candidates, saddened by the account of the cross, to rejoice at the resurrection of Christ, victor over death. ### Greek text Χαίρετε, πάντες ὅσοι πρότερον ἐπενθήσατε, τὰς Ἰουδαίων τόλμας τε καὶ παρανομίας ἀκούσαντες· 6 γὰρ ὑβρισθεὶς ὑπʼ αὐτῶν ἐνταῦθα, πάλιν ἠγέρθη. Καὶ ὥσπερ ἡ κατᾶ τὸν σταυρὸν ἀκρόασις, λυπηρά τις ἦν· οὕτως 6 περὶ τῆς ἀναστάσεως εὐαγγελισμὸς εὐφραινέτω τοὺς παρόντας. Τὸ πένθος εἰς εὐφροσύνην στραφῆτω, καὶ 6 κοπετὸς εἰς χαράν· καὶ πλησθήτω χαρᾶς καὶ εὐφροσύνης τὸ στόμα ἡμῶν, “ διὰ τὸν μετά τὴν ἀνάστασιν εἰπόντα· Χαίρετε. Οἶδα γὰρ τῶν ιριλοχρίστων ἐν ταῖς παρελθούσαις ἡμέραις τήν λύπην· ἐπειδὴ τῶν λεγομένων καταληξάντων μὲν εἰς τὸν θάνατον καὶ τήν ταφὴν, τὴν δὲ ἀναστασῖν μή εὐαγγελισαμένων, ἐκκρεμής ἦν ἡ διάνοια πρὸς τὸ ἀκοῦσαι τὸ ποθούμενον. Ἐγνςγερται τοίνυν ὁνεκρὸς, 6 εν νεκροῖς ἐλεύθερος καὶ νεκρῶν ἐλευθερωτής ὁ κατᾶ ἀτιμίαν διʼ ὑπομονῆς τὸν στέφανον τῶν ἀκανθῶν περιδεδεμένος, οὗτος ἀναστὰς, τὸ διάδημα τῆς κατὰ τοῦ θανάτου νίκης διεδτςσατο. ### English translation (Claude) Rejoice, all you who mourned before when you heard of the outrages and lawless deeds of the Jews; for he who was insulted by them here has risen again. And as the hearing about the cross was grievous, so let the good news of the resurrection gladden those present. Let mourning be turned into gladness, and lamentation into joy; and let our mouth be filled with joy and gladness, because of him who after the resurrection said, “Rejoice.” For I know the grief of the lovers of Christ in the past days: since what was said ended at the death and the burial and did not announce the resurrection, your mind was in suspense to hear what it longed for. The dead one, then, has risen, he who was free among the dead and the liberator of the dead; he who in dishonour, by his endurance, had the crown of thorns bound around him has risen and put on the diadem of victory over death. ### Scripture references - Ps 30:11 (29:12 LXX): allusion, medium confidence - Ps 126:2 (125:2 LXX): allusion, medium confidence - Matt 28:9: quotation, high confidence - Ps 88:5 (87:6 LXX): allusion, medium confidence ### Translation notes - Ps 30:11 (LXX 29:12); Ps 126:2 (LXX 125:2); Matt 28:9; Ps 88:5 (LXX 87:6). The remark on the Jews is Cyril's own, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.1 (PG 33:825a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-1). ## Catechetical Lecture 14.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-2 - Source: PG 33:825a–828a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since Paul appeals to the Scriptures, Cyril will show that they foretold the season, place and circumstances of the resurrection. ### Greek text Ἀλλʼ ὥσπερ τὰς περὶ τοῦ σταυροῦ αὐτοῦ μαρτυ- ’ρέας παρεθέμεθα, οὕτω φέρε καὶ νῦν τᾶς περὶ τῆς ἀνα- “” στάσεως ἀποδείξεις πιστοποιησώμεθοι ἐπειδή 6 παρὼν Ἀπόστολός φησιν· Ἐτάφη, καὶ ἐγήγερται τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς Γρααάς. ’Λποστόλου τοίνυν εἰς τὰς μαρτυρίας τῶν Γραφῶν ἡμᾶς ἀναπέμψαντος, καλόν ἐστιν ἡμᾶς ἐπιγνῶναι τῆς ἡμετέρας σωτηρίας τὴν fluida καὶ μαθεῖν πρῶτον, εἰ αἱ θεῖαι Γραφαὶ λέγουσιν ἡμῖν τὸν καιρὸν τῆς ἀναστάσεως αὐτοῦ· πό·’ τερον ἐν θέρει, ἢ ἐν φθινοπώρῳ γίνεται, ἢ μετᾶ χειν nam. καὶ ἐκ ποίων τόπων 6 Σωτὴρ ἐγήγερται, καὶ ’ τί τὸ ὄνομα τοῦ τόπου τῆς ἀναστάσεως ; ἐν τοῖς θαυο ’μασὶοις προφήταις ἀνηγόρευται, καὶ εἴ γυναῖκες αἱ ξητοῦσαι αὐτὸν καὶ μή εὑροῦσαι, παλιν ιῦρουιιαι χαίρουσιν· ’ἕνα τῶν Εὐαγγιλίων ἆναγινωσκομένων, μὴ μῦθοι, μηδὶ βαψῳόίαι νομιζοιντο τῶν ἁγίων Εὖαγγελ ίων αἱ διηγήσεις. ### English translation (Claude) But as we set out the testimonies concerning his cross, come, let us now also make sure of the proofs of the resurrection; since the Apostle before us says, “He was buried, and has been raised on the third day according to the Scriptures.” Since, then, the Apostle has sent us back to the testimonies of the Scriptures, it is good for us to come to know the hope of our salvation, and to learn first whether the divine Scriptures tell us the season of his resurrection, whether it comes in summer or in autumn or after winter; and from what kind of place the Saviour rose; and what name of the place of the resurrection has been proclaimed in the wonderful prophets; and whether the women who sought him and did not find him rejoice afterwards when they find him; so that when the Gospels are read, the narratives of the holy Gospels may not be thought fables or rhapsodies. ### Scripture references - 1 Cor 15:4: quotation, high confidence ### Translation notes - 1 Cor 15:4, the reading of the day. “Hope” is read by sense from a garbled word. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.2 (PG 33:825a–828a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-2). ## Catechetical Lecture 14.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-3 - Source: PG 33:828a–829b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After recalling the prophecies of the burial, Cyril shows from Psalms 12, 16 and 30 that Christ's soul was not left in Hades and that he rose in the morning. ### Greek text ’Ὁτι μὶν οὖν ἐτάφη ὸ Σωτῆρ, ἀκηκόατε σαφῶς ἐν τῇ προτέρᾳ διαλέξει, τοῦ Ἡσαΐου λὲγοντος. Ἔτι-ται ἐν εἰρήνῃ ἡ ταφή αὐτοῦ· εἱρηνοποίησε γὰρ ἐν ταφῇ αὐτοῦ οὐρανὸν καὶ τήν γῆν, τοὺς ἁμαρτω- Λοὺς προσάγων τῷ Θεῷ· καὶ, δτι Ἀπὸ προσώπου ἀδικίας ἦρται ὁ δίκαιος· καὶ, Ἔσται ἂν εἷρήνῃὴ τοιφή αὑτοῦ· καί, Δώσω τοὺς πονηροὺς ἀντὶ τῆς ταοῆς αὐτοῦ· καὶ ἡ προφητεία τοῦ Ἰακὼὸ λέγουσα ἐν ταῖς Γραφαῖς· Ἀναπεσὼν ἐκοιμήθη ὡς λέων, καὶ ὡς σκύμνος· τίς ἆγεςρεῖ αὐτόν; Καὶ τὸ ἐν Ἀριθμοῖς παραπλήσιον Καταιλιθεὶς ἀνεπαύσατο ὡς λέων, καὶ ὡς σκύμνος. Καὶ τοῦ ψαλμοῦ λεγοντος ἠκούσατε πολλάκις· Καὶ εἷς χοῦν 0111'του κατήγαγες με. Καὶ τὸν τόπον δὶ ἐπισημειωσαμεθα, ὲν τῷ λέγειν· Ἐμβλὲψατς εἷς τὴν πέ- Δʼ. Λέγει τοίνυν πρῶτον ἐν τῷ ἑνδεκάτῳ Ἕνεκεν τῆς ταλαιπωρίας τῶν πτωχῶν καὶ τοῦ στεναγμοῦ τῶν πενήτων, νῦν ἀναστήσομαι, λέγει Κύριος. Ἀλλʼ ἔτι τοῦτο παρά τισιν ἀμφίβολον τυγχάνειʼ πολλάκις γὰρ καὶ εἷς ὀργῆν ἐγείρεταιμ). πρὸς τὸ λαβεῖν ἐκδίκησιν παρὰ τῶν ἐχθρῶν. Ἒλθὲ τοίνυν ἐπὶ τὸν πεντεκαιδέκατον ψαλμὸν λέγοντα σιφῶςʼ Φῦλαξόν με, Κύριε, ὅτι ἐπὶ σοὶ ἤλπισε· καὶ μετᾶ ταῦτα· Οὐ μὴ συναγαγω τὰς συναγωγὰς αὐτῶν ἐξ αἱμάτων, οὐδʼ οὐ μὴ μνησθῶ τῶν ὀνομάτων αὐτῶν διὰ χειλέων μου, ἐπειδὴ ἐμὲ παραιτησάμενοι, βαςιλέα ἑαυτῶν ἐπέγραψαν τὸν [ξίsuper καὶ τὰν ἑξῆς Ηροωρώμηνυτὸν Κύριον ἓν· ώπιόν μου διαπαντὸς, ὅτι ἐκ δεξιῶν ise-5361p! ἔνι μή σαλευθῶ καὶ μετʼ ὀλίγον· Ἔτι δὶ καὶ νυκτὸς ἐπαίδευσαν με οἱ νεφροί μου· καί. ξπᾶ ταῦτα σαφέστατα λέγει· Ὀτι οὐκ ἐγκαταλιῖψεξε τήν ψυχήν μου εἷς ξʼδῃν, οὐδὲ bubali τδνῬσίόν σου διαφθοράνξῶκ εἶπεν· Οὖδδ Mm“ τὸν Ὀαιόν σου ἰδεῖν θάνατον, ἐπεὶ οὐκ ἀπέθνησκεξξ ἀλλὰ, τὴν μὲν διαφθαρὲν, φῆσὶν, οὗ βλέπω, ἦν δδ τῧιι θανάτῳ οὐκ ἀπομενῶ. Ἐγνώρισᾶς μοι ὀδοὺςέ ζωῆς. Ἰδοὺ σαφῶς μετὰ τὸν θάνατον ζωὴ κηρύσσεται υ). Ἢ).οὲ καὶ ἐπὶ τὸν εἰκοστὸν ἔννατον ψαλμόν ’Υῴώοω σε, Κύριε, ὅτι ὑπὲλαῦές με, καὶ οὐκ eiiφρανας τοὺς ἐχθρούς μου ἐπʼ ἐμὲ. Τί τὸ γενόμενον ; ἐν ἐχθρῶν ἐρῥύσθης, ἤ μέλλων τῦπτετθαι ἀπηλλαγηςς Αὐτὸς σαφέστατα λέγειʼ Κύριε. ἀνήγαγες ἐξ ᾅδου τὴν ψυχήν μου. Ἐκεῖ λέγει, Οὐκ ἐγκαταλείψεις, προοητικῶς· καὶ ὦδε λέγει τὸ μέλλον γίνεσθαι ὡς γεγενημένον, ὅτι ἈνΊς-(αγες. Ἐσωσάς με ἀπὸ τῶν καταβαινόντων εἷς λάκιον. Ἐν ποίῳ καταβαινόντων εἷς καιρῷ τὸ ἑπόμενονς Τὸ ἑσπέρας adlicit/eaut κλαυθμὸς, καὶ εἰς τὸ πρωὶ αγαλλίαττις. Ὀψέ γὰρ τῶν μαθητῶν ἦν τὸ πένθος· καὶ πρωὶ, τῆς ἀνα-ι etiam: ἡ εὐφροσύνη. ### English translation (Claude) That the Saviour was buried you have heard plainly in the previous discourse, from Isaiah, who says, “His burial shall be in peace”; for in his burial he made peace between heaven and earth, bringing sinners to God; and, “The righteous man is taken away from the face of unrighteousness”; and, “His burial shall be in peace”; and, “I will give the wicked in return for his burial”; and the prophecy of Jacob in the Scriptures, which says, “He lay down and slept like a lion and like a lion's whelp; who shall rouse him?”; and the similar saying in Numbers, “He couched and lay down like a lion and like a lion's whelp.” And you have often heard the psalm that says, “And you brought me down into the dust of death.” And we noted the place too, when we said, “Look to the rock …” … [4] First, then, he says in the eleventh psalm, “Because of the misery of the poor and the groaning of the needy, now I will arise, says the Lord.” But this is still doubtful to some; for he often rises up in anger too, to take vengeance on his enemies. Come, then, to the fifteenth psalm, which says plainly, “Preserve me, Lord, for in you I have hoped”; and after this, “I will not gather their assemblies of blood, nor will I remember their names upon my lips,” since they rejected me and enrolled Caesar as their king; and what follows, “I foresaw the Lord always before me, for he is at my right hand, that I may not be shaken”; and a little later, “Moreover even until night my reins instructed me”; and after this he says most plainly, “For you will not leave my soul in Hades, nor will you give your Holy One to see corruption.” He did not say, “Nor will you give your Holy One to see death,” since then he would not have died; but, “Corruption,” he says, “I do not see, and in death I shall not remain.” “You have made known to me the ways of life.” Behold, life after death is plainly proclaimed. Come also to the twenty-ninth psalm: “I will exalt you, O Lord, for you have lifted me up, and have not made my enemies rejoice over me.” What happened? Were you rescued from enemies, or set free when about to be struck? He himself says most plainly, “O Lord, you have brought up my soul from Hades.” There he says, “You will not leave,” prophetically; here he speaks of what was to happen as having happened: “You have brought up.” “You have saved me from those who go down into the pit.” At what time does what follows happen? “Weeping shall lodge in the evening, and gladness in the morning.” For in the evening was the grief of the disciples, and in the morning the gladness of the resurrection. ### Scripture references - Isa 57:2: quotation, high confidence - Isa 57:1: quotation, high confidence - Isa 53:9: quotation, high confidence - Gen 49:9: quotation, high confidence - Num 24:9: quotation, high confidence - Ps 22:15 (21:16 LXX): quotation, high confidence - Isa 51:1: quotation, medium confidence - Ps 12:5 (11:6 LXX): quotation, high confidence - Ps 16:1 (15:1 LXX): quotation, high confidence - Ps 16:4 (15:4 LXX): quotation, high confidence - John 19:15: allusion, high confidence - Ps 16:8 (15:8 LXX): quotation, high confidence - Ps 16:7 (15:7 LXX): quotation, high confidence - Ps 16:10 (15:10 LXX): quotation, high confidence - Ps 16:11 (15:11 LXX): quotation, high confidence - Ps 30:1 (29:2 LXX): quotation, high confidence - Ps 30:3 (29:4 LXX): quotation, high confidence - Ps 30:5 (29:6 LXX): quotation, high confidence ### Translation notes - Contains section 4, not separated in the scan; lines are lost at the end of section 3 (marked “…”). Cyril numbers the psalms as in the Greek Bible (his eleventh, fifteenth and twenty-ninth are Pss 12, 16 and 30). - Isa 57:2, 1 (LXX); Isa 53:9; Gen 49:9; Num 24:9; Ps 22:15 (LXX 21:16); Isa 51:1; Ps 12:5 (LXX 11:6); Ps 16:1, 4, 8, 7, 10, 11 (LXX 15); John 19:15; Ps 30:1, 3, 5 (LXX 29:2, 4, 6). ### Citation (SBL) Cyril of Jerusalem, Cat. 14.3 (PG 33:828a–829b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-3). ## Catechetical Lecture 14.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-4 - Source: PG 33:829b–829d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Song's enclosed garden and sealed fountain foretold the garden tomb sealed by the Jews, and Christ, the fountain of life. ### Greek text θέλεις δὲ γνῶναι καὶ τὸν τόπονς Λέγει πάλιν ἓν “ᾼσμασιν” Εἰς κῆπον καρύας κατέβη-νʼ κῆπος γᾶρ ἦν ὅπου ἐσταυρώθη. lsi γὰρ καὶ τὰ μάλιστα νῦν βασιλικαῖς δωρεαῖς semesum, ἀλλὰ κῆπος ἦν πρότερον, καὶ τᾶ σύμβολα τούτου μένει καὶ τὰ λείψανα. Κῆπος κεκλεισμέηος, πηγή ἐσφραγισμένη, ὑπὸ τῶν Ἰουδαίων τῶν λεγόντων· Ἐμνήσοημεν, δτι ὸ πλάνος ἐκεῖνος ἔτι ζῶν εἶπεν Ὅτι μετὰ τρεῖς ἠμὲρας ἐγείρομαι· κέλευσον οὖν ἀσφαλισθῆναι τὸν τάφον· καὶ ἑξῆς. Οἱ δὲ πορευῢένε τες ἠσφαλίσαντο τόν τάξον, σοραγίσαντες τὸν τάξον, λίθον μετᾶ τῆς κουστωδίας. Πρὸς οὕς καλῶς ἀποτεινόμενός τις eim‘ Καὶ εἷς ἀνάπαυσιν αὐτοὺς κρινεῖς. Τίς δὲ ἐστιν ὴ πηγή ἡ ἐσφραγισμὲνη, τίς δρμηνεύεται πηγὴ φρέατος ὕδατος ζὼντοςς Αὐτός ἐστιν ὁ Σωτὴρ, περὶ οὗ γέγραπται· Ὃτιποιρὰ σοὶ πηγή ζωῆς. ### English translation (Claude) And would you know the place too? He says again in the Song, “I went down into the garden of nuts”; for there was a garden where he was crucified. For though it has now been adorned most splendidly with royal gifts, it was formerly a garden, and its signs and remains are still there. “A garden enclosed, a fountain sealed”: by the Jews who said, “We remember that that deceiver said while he was still alive, After three days I rise; command, then, that the tomb be made secure,” and so on; “and they went and made the tomb secure, sealing the stone, with the guard.” Against whom someone aptly says, “And you will judge them at rest.” And who is the sealed fountain, who is interpreted as “a well of living water”? It is the Saviour himself, of whom it is written, “For with you is the fountain of life.” ### Scripture references - Song 6:11: quotation, high confidence - Song 4:12: quotation, high confidence - Matt 27:63: quotation, high confidence - Matt 27:64: quotation, high confidence - Matt 27:66: quotation, high confidence - Song 4:15: allusion, high confidence - Ps 36:9 (35:10 LXX): quotation, high confidence ### Translation notes - This passage is section 5 in the printed edition. Doubled OCR lines are corrected (logged). - Song 6:11; Song 4:12; Matt 27:63–66; Song 4:15; Ps 36:9 (LXX 35:10). The source of “And you will judge them at rest” is uncertain. The “royal gifts” are Constantine's buildings over the tomb. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.4 (PG 33:829b–829d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-4). ## Catechetical Lecture 14.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-5 - Source: PG 33:829d–832b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zephaniah told the disciples to expect the resurrection at dawn and named its place, the Martyrium (“Testimony”) built over Golgotha. ### Greek text Ἀλλᾶ τί λέγει τοίς μαθηταῖς ὁ Σοφωνίας ἐκ προσώπου τοῦ Χριστοῦ; Ἑτοιμαζου, ὂηςβριζε (-i‘,‘ ὂιὲφθαρται πᾶσα ἡ Eme/ulli: αὐτῶν· τῶν Ἰουδαίων δηλονότι, παρʼ οἷς οὐ καταλέλειπται βότρυς ςωτηρίαςηᾶλλ οὖδὶ ἑπιφυλλίς· ἰκκόπτεται γὰρὴ ἄμπελος αὐτῶν. Βλέπε, πῶς λέγει πρὸς τοὺς μαθητάς. Ἐτοιμπὶζου, ὅρθρισον* ὄρθρου προσδόκα τὴν ἀνάστασιν. Καὶ ἑξῆς κατὰ τὴν αὐτὴν ἀχολουθῖαν τῆς Γραφῆς φησι· Διὰ τοῦτο ὑπόμεινὸν με,λέγει Κύριος, τίς ἡμέραν ἆναστάσεώς μου εἷς papa-5ριον, Βλέπεις, ὅτι καὶ τὸν τόπον τῆς ἀναστάσεως προεῖδεν ὁ προφήτης, Μαρτύριον ἑπικληθησόμενονς Τίνι γὰρ τῷ λόγῳ, μὴ κατᾶ τὰς λοιπὰς Ἐκκλησίαςὸ τοῦ Γολγοθᾶ καὶ τῆς ἀναστάσεως οὗτος ὁ τόπος Ἐκκλησία καλεῖται, ἀλλᾶ Μαρτύριον; “Αλλʼ ἴσως διὰ τὸν προφήτην, τὸν εἷπόντα· Εἷς ἡμέραν ἀναστάσεώς μου εἷς μαρτύριον, ### English translation (Claude) But what does Zephaniah say to the disciples in the person of Christ? “Prepare yourself, rise at dawn; all their gleaning is destroyed”: of the Jews, that is, among whom there is left no cluster of salvation, not even a gleaning; for their vine is cut down. See how he says to the disciples, “Prepare yourself, rise at dawn”: expect the resurrection at dawn. And next, in the same sequence of Scripture, he says, “Therefore wait for me, says the Lord, until the day of my resurrection, for a testimony.” You see that the prophet foresaw also the place of the resurrection, which was to be called the Martyrium (“Testimony”). For for what reason is this place of Golgotha and of the resurrection not called a church, like the other churches, but a Martyrium? Perhaps because of the prophet, who said, “until the day of my resurrection, for a testimony.” ### Scripture references - Zeph 3:7: quotation, high confidence - Zeph 3:8: quotation, high confidence ### Translation notes - This passage is section 6 in the printed edition. Zeph 3:7–8 (LXX). The Martyrium was Constantine's basilica at Golgotha. The remark on the Jews is Cyril's own, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.5 (PG 33:829d–832b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-5). ## Catechetical Lecture 14.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-7 - Source: PG 33:832b–832d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zephaniah's gift of tongues and offerings from Ethiopia were fulfilled at Pentecost and in the Ethiopian eunuch, confirming the resurrection. ### Greek text Κοιῖ τίς ἐστιν ἄρα οὗτο, καὶ τί τὸ σημεῖον τοῦ ἀνισταμένου ; Σαφῶς ἐν τοῖς ἑξῆς, ἐν τῇ αὖτῇ ἀκολουθίᾳ τοῦ προφήτου, φησίν· ’Ότι τότε μεταστρέψω ἐπὶ λαοὺς «(mum- ἐπειδὴ, μετὰ τήν ἀνάστασιν ἀποσταλέντος τοῦ ἁγίου Πνεύματος, ἐδόθη χάρις γλωσσῶν, πρὸς τὸ δουλεύειν τῷ Κυρίῳ ὑπὸ ζυγὸν ἕνα. Καὶ τί ἄλλο σύμβολον ἐν τῷ αὖτῳ πρόκειται προφήτῃ.τῶ δουλεύειν τῷ Κυρίῳ ὑπὸ ζυγὸν 'éva; Ἐκ περάτων ποταμῶν Αἰθιοπίας οἷʼσουσί μοι θυσίας. Οἶδας τὸ γεγραμμένον ἐν ταῖς Πράξεσιν, ὅτε ἦλθεν Αἰθίοψ εὐνοῦχος ἐκ περάτων ποταμῶν Αἰθιοπίας. ὀταν τοίνυν καὶ τὸν καιρὸν καὶ τοῦ τόπου τὸ ἰδίωμα, ὅταν καὶ τὰ μετὰ τήν ἀνάστασιν σημεῖα λέγωσιν αἱ Γραφαί· πιστοποιοῦ λοῖπὸν εἷς τήν ἀνάστασιν, καὶ μειδείς σε σαλευέτω ἀπὸ τοῦ ὁμολογεῖν Χριστὸνίκνικρῶν ἐγηγερμένον. ### English translation (Claude) And who, then, is this, and what is the sign of the one who rises? In what follows, in the same sequence of the prophet, he says plainly, “For then I will turn to the peoples a tongue”; since after the resurrection, when the Holy Spirit was sent, the gift of tongues was given, “that they may serve the Lord under one yoke.” And what other sign is set out in the same prophet that they would serve the Lord under one yoke? “From the ends of the rivers of Ethiopia they shall bring me sacrifices.” You know what is written in the Acts, when an Ethiopian eunuch came from the ends of the rivers of Ethiopia. When, then, the Scriptures tell both the time and the particular feature of the place, and also the signs after the resurrection, be assured henceforth of the resurrection, and let no one shake you from confessing Christ risen from the dead. ### Scripture references - Zeph 3:9: quotation, high confidence - Zeph 3:10: quotation, high confidence - Acts 2:4: allusion, high confidence - Acts 8:27: allusion, high confidence ### Translation notes - Zeph 3:9–10 (LXX); Acts 2:4; Acts 8:27. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.7 (PG 33:832b–832d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-7). ## Catechetical Lecture 14.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-8 - Source: PG 33:832d–833d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 88 shows that Christ died willingly and rose in the morning; the Song of Songs foretold the shelter before the rock tomb, near the outer wall of Jerusalem. ### Greek text ,λάμβανε δὲ καὶ ἄλλην μαρτυρίαν ὲν τῷ ὄγδοηκοστῷ ἑβδόμῳ ψαλμῷ, Χριστοῦ λὲγοντος ὒν προφήταις (αὐτὸς γὰρ ὁ λαλῶν τότε ὕστερον περ· ϊέπ τςγίνετογ Κύριε ὃ Θεὸς τῆς σωτηρίας μου, ἡμέ- "pa: ἐκέκραξα καὶ ἐν νυκτὶ ἐναντίον eoo“ καὶ νμετʼ ὀλίγα ' Ἐγενήθην ὡσεὶ ἄνθρποι ἀβοήθητος ἐν νεκροῦς ἐλεύθερος. Οὐκ εἶπεν ’ Ἐγεήθην ’ἄνθρωπος ἀβοήθητος· ἀλλʼ, ὦσαι ἄνθρωποις ἀβοήθητος. Καὶ γὰρ ἐσταυρώθη, οὐκ ἒξ ἀσθενείας, ἀλλʼ “ ἑκουσίως· καὶ οὐκ ἐξ ἀσθενείας ἀκουσίου ἦν ὁ θάνατος. Προσελογίσθην μετᾶ τῶν καταβαινόντων εἰς λάκκον. Καὶ τί τὸ σῦσσημονς Ἐμάκρυνας τοὺς γνωστοῦς μου ἀπʼ ὲμοῦ (πεφεύγασι γάρ οἱ μαθηταί). Μὴ τοῖς νεκροῖς ποιήσῃς sanandam; εἶτα μετʼ ὀλίγα · Καὶ ἐγὼ, Κύριε, πρὸς σὶ ἐκέκραξα, καὶ τὸ πρωὶ ἡ προσευχὴ μου προφθάσεί σε. Βλέπεις, πῶς δηλοῦσι καὶ τὸν καιρόν τῆς ὥρας, καὶ τοῦ πάθους, καὶ τῆς ἀναστάσεως; ί 8'. Καὶ πόθεν ἐγήγερται ὁ Σωτήρς Λέγει ἐν τοῖς δʼᾼσμασι τῷν ᾀσμάτων. Ἀνάστα, ἐλθὲ, ἡ πλησίον μου · καὶ ἐν τοῖς ἑξῆς· Ἐν σκὲπῃ τῆς πέτρας, Σκέπην τῆς πέτρας.- εἶπε τὴν τότε πρὸ τῆς θύρας τοῦ σωτηρίου μνήματος οὖσαν σκέπην, καὶ ἐξ αὐτῆς τῆς πὲτρας, καθὼς συνηθες ἐνταῦθα γίνεσθαι πρὸ τῶν μνημάτων, λελαξευμὲνην. Νῦν γὰρ οὐ φαίνεται, ἐπειδὴ τότε ὲξεκολάφθη τὸ προσκὲπασμα διὰ τὴν παροῦσαν εὐκοσμίαν. Πρὸ γὰρ τῆς βασιλικῆς φιλοτιμίας τῆς κατασκευῆς τοῦ μνήματος, σκέπη ἦν ἔμπροσθεν τῆς πτὲρας. Ἀλλᾶ ποῦ ἐστιν ὴ πέτρα, ἠ ἔχουσα τὴν σκέπην; ἄρα περὶ τά μὲσα τῆς πόλεως κεῖται, ἢ περὶ τά τείχη καὶ τά τελευταῖα ; καὶ πότερον ἐν τοῖς ἄρχαίοις τιίχεσίν ἐστιν, ἢ τοῖς ὕστερον γενομένοις προτειχίσμασι; Λέγει τοίνυν ἐν τοῖς ’ᾼσμασινο Ἐν σκέπῃ τῆς πέτρας, ἐχόμενα τοῦ προτειχίσματος. ### English translation (Claude) Take also another testimony, in the eighty-seventh psalm, where Christ speaks in the prophets (for he who then spoke came afterwards among us): “O Lord, God of my salvation, by day I cried, and by night before you”; and a little later, “I became as a man without help, free among the dead.” He did not say, “I became a man without help,” but “as a man without help.” For he was crucified not from weakness but willingly, and his death did not come from weakness against his will. “I was counted with those who go down into the pit.” And what is the sign? “You have put my acquaintances far from me” (for the disciples had fled). “Will you work wonders for the dead?” Then a little later, “And I cried to you, O Lord, and in the morning my prayer shall come before you.” You see how they show the time of the hour, both of the passion and of the resurrection? [9] And from where did the Saviour rise? He says in the Song of Songs, “Arise, come, my neighbour,” and in what follows, “in the shelter of the rock.” He called “shelter of the rock” the shelter that stood then before the door of the Saviour's tomb, hewn out of the rock itself, as it is customary here to make before tombs. For now it is not seen, since the outer shelter was cut away at that time for the present adornment. For before the building of the tomb by royal munificence, there was a shelter in front of the rock. But where is the rock that has the shelter? Does it lie near the middle of the city, or near the walls and the outskirts? And is it within the ancient walls, or within the outer walls built later? He says, then, in the Song, “in the shelter of the rock, close to the outer wall.” ### Scripture references - Ps 88:1 (87:2 LXX): quotation, high confidence - Ps 88:4 (87:5 LXX): quotation, high confidence - Ps 88:5 (87:6 LXX): quotation, high confidence - Ps 88:8 (87:9 LXX): quotation, high confidence - Mark 14:50: allusion, medium confidence - Ps 88:10 (87:11 LXX): quotation, high confidence - Ps 88:13 (87:14 LXX): quotation, high confidence - Song 2:10: quotation, high confidence - Song 2:14: quotation, high confidence ### Translation notes - Contains section 9, not separated in the scan. The “eighty-seventh psalm” is Ps 88 in English Bibles. - Ps 88:1, 4–5, 8, 10, 13 (LXX 87:2, 5–6, 9, 11, 14); Mark 14:50; Song 2:10, 14 (LXX). The forecourt of the tomb was cut away when Constantine's church was built. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.8 (PG 33:832d–833d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-8). ## Catechetical Lecture 14.10 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-10 - Source: PG 33:836a–837a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The resurrection took place in spring, at Passover and near the equinox, the season of creation, so that humanity was restored at the season in which it fell. ### Greek text , Ποίῳ καιρῷ ἐγείρεται 6 Σωτήρς ἄρα θὲρους καιρὸς, ἢ ἄλλος ; Ἐν αὐτοῖς τοῖς ’ᾼσμασιν ἀνωτέρω τῶν εῗρημὲνων εὐθὺς λέγει· Ὁ χειμὼν παρῆλθεν. 6 ὑετὸς παρῆλθεν ἔαυτῷ, καί ἐπορεύθη τὸ ἄνθη ὤφθη ἐν τῇ καιρὸς τῆς τομῆς Eallaσεν. Ἆρα οὐχὶ νῦν ἡ γῆ ἀνθῶν πλήρης, καὶ τὲμνουσι τὰς ἀμπέλους ς Ὁρᾷς, ὅπως καὶ τὸν χειμῶνα εἷπε λοιπὸν παρελθόντα Ξανθικοῦ γὰρ τούτου τοῦ μηνὸς ἐνεστῶτος, ἔαρ ἐστὶ λοιπόν. Ὀ δὶ χαιρός ἐστιν οὗτος, 6 μὴν 6 παρʼ Ἑβραίοις πρῶτος, ἐν ᾧ ἡ ἑορτή τοῦ ΙΙάσχα τοῦ πρότερον τυπικοῦ, νῦν δὶ ἀληθινοῦ. Οὗτος 6 καιρὸς τῆς τοῦ κόσμου δημιουργίας τότε γὰρ εἶπεν 6 Θεός. Ἐξαγαγὲτω ἡ γῆ βοτάνην χόρτου, σπεῖρον σπέρμα κατᾶ γένος καὶ καθʼ ὁμοιότητα. Καὶ νῦν, ὡς ὁρᾷς, λοιπὸν πᾶσα βοτάνη σπερματίζει. Καὶ ὥσπερ τότε ὁ Θεὸς ποιήσας ἥλιον καὶ σελήνην, ἶσημερινοὺς αὐτοῖς ἐχαρίσατο δρόμους οὕτως καὶ πρὸ ὀλίγων ἡμερῶν ἰσημερίας ἧνὸ καιρός. Τότε εἶπεν ὁ Θεός· Ποιήσωμεν ἄνθρωπον κατʼ εἲκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν. Καὶ τὸ μὶν κατʼ εἰκόνα, ἔλαβεσ τὸ δὲ καθʼ ὁμοιότητα, διὰ τὴν παρακοήν ἠμαύρωσε· Ἐν τῷ καιρῷ οὖν ᾦ ἀπὠλεσε tofi-:0, ἒν τούτῳ καὶ διόρθωσις ἐγένετο. Ὅτε ὁ κατασκευασθεὶς ἄνθρωπος. παρακούσας ἐξεβλήθη τοῦ παραδείσου· τότε ὁ πιστεύσας, ὑπακούσας εἰσηνὲχθη. Τότε τοίνυν γέγονεν ἡ σωτηρία, ὅτε γέγονεν ἡ ἀπόπτωσις· ὅτε τὰ ἃνθη ὤφθη, καὶ ἠ τομὴ ἔφθασε. ### English translation (Claude) At what season does the Saviour rise? Is it the season of summer, or another? In the same Song, just before the words quoted, he says, “The winter has passed, the rain has passed and gone; the flowers have appeared on the earth; the time of pruning has come.” Is not the earth now full of flowers, and are they not pruning the vines? You see how he said that the winter is already past. For when this month Xanthicus has come, it is already spring. And this is the season, the first month among the Hebrews, in which falls the feast of the Passover, formerly figurative but now true. This is the season of the creation of the world; for then God said, “Let the earth bring forth the herb of grass, yielding seed after its kind and after its likeness.” And now, as you see, every herb is already seeding. And as God then, having made the sun and moon, gave them courses of equal length, so a few days ago it was the season of the equinox. Then God said, “Let us make man in our image and likeness.” And the image he received, but the likeness he obscured through disobedience. In the season, then, in which he lost it, in that season the restoration also took place. When the man who had been fashioned disobeyed and was cast out of paradise, then he who believed obeyed and was brought in. Salvation, then, took place at the season when the fall took place: when the flowers appeared and the pruning had come. ### Scripture references - Song 2:11: quotation, high confidence - Song 2:12: quotation, high confidence - Exod 12:2: allusion, high confidence - Gen 1:11: quotation, high confidence - Gen 1:16: allusion, high confidence - Gen 1:26: quotation, high confidence ### Translation notes - Song 2:11–12; Exod 12:2; Gen 1:11, 14–16, 26. Xanthicus is the Macedonian month corresponding roughly to April. Cyril's distinction between the image (kept) and the likeness (obscured by sin) is translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.10 (PG 33:836a–837a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-10). ## Catechetical Lecture 14.11 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-11 - Source: PG 33:837b–840a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the true vine planted in the garden, undid Adam's curse; the Song foretold his burial spices and his eating with the disciples after the resurrection. ### Greek text Κῆπος ἦν ὃ τόπος τῆς ταφῆς· καὶ ἄμπελος ἡ φυτευθεῖσα· Καὶ ἐγώ εἶμι ἡ ἄμπελος, ε”ρηκεν. Ἐγυτεύθη οὖν ἐν τῇ γῇ, ἴνα ὲκριζωβῇ ἡ ’διὰ τὸν Ἀδὰμ. γενομένη κατάρα· Ἀκάνθας καὶ τριβόλους κατιδικάσθη ἡγῆ· ἀνέτειλεν ἐκ τῆς γῆςή ἂμπελος ἡ ἇληθινὴ, ἵνα πληρωθῇ τὸ ἀρημένον. “Hes” ἐκ τῆς γῆς ἀνέτειλε, καὶ δικαιοσύνη ἐκ τοῦ οὐρανοῦ διέκυψε, Καὶ τί μέλλει λέγειν ὁ θαπτόμενος ἐν τῷ aui-mp; Ἐτρύγησα σμύρναν μου μετὰ ἀρωμάτων μου· καὶ πάλιν· Σμύρνα καὶ ἀλόη μετᾶ πρώτων πάντων ἀρωμάτων. Ταῦτα δὲ τοῦ ἐνταφιασμοῦ τὰ σύμβολα·καὶ ἐν τοῖς Εὐιγγελίοις εἴρηται. ’11λοον αἱ γυναῖκες εἷς τὸ μνῆμα, ιρὲρουσαι ἆ ἡτοίμασαν ἀρώματα ναὶ o Νικόδημος φέρων μίγμα σμύρνης καὶ ἀλόης· Καὶ ἑξῆς γέγραπταιʼ Ἔφαγον εἶργον μου μετὰ μελιτός μου” τὸ πικρὸν πρὸ τοῦ πάθους, καὶ τὸ γλυκὺ μετὰ τήν ἀνάστασιν. Εἶτα ὰναστέις, εἰσῆλθε, διὰ θυρῶν κεκλεισμένων· ἀλλʼ ἠπιπεῖτο· ἐδόκουν γὰρ πνεῦμα θεωρεῖψ Ὁ δὲ, Ψιιλαφήσατὲ με, φησὶ, καὶ ’ίδετε- βάλλετε τοὺς δακτύλους εἷς τὸν τύπον τῶν ἥλων, ὡς ἐπεζήτει Θωμᾶς. Καὶ ἔτι ἀπιστούντων αὐτῶν ἀπὸ τῆς χαρᾶς, καὶ θαυμαζόντων, εἶπεν αὐτοῖςʼ Ἔχετε τι βρώσιμον ἐνθάδες οἱ δὲ ἐπέδωκαν αὖτῷ ἱχθῦος ὀπτοῦ μὲρος, καὶ ἀπὸ μελισσίου κηρίον. Βλὲπεις πῶς πεπλήρωται τὸ, Ἐφαγον ἄρτον μου μετὰ μίλιτός μου. ### English translation (Claude) A garden was the place of the burial, and a vine was what was planted there: “And I am the vine,” he said. He was planted, then, in the earth, so that the curse that came because of Adam might be rooted out. The earth had been condemned to thorns and thistles; the true vine sprang up out of the earth, so that the saying might be fulfilled, “Truth sprang up out of the earth, and righteousness looked down from heaven.” And what will he who is buried in the garden say? “I have gathered my myrrh with my spices”; and again, “Myrrh and aloes, with all the chief spices.” These are the tokens of the burial; and in the Gospels it is said, “The women came to the tomb, bringing the spices which they had prepared,” and “Nicodemus, bringing a mixture of myrrh and aloes.” And next it is written, “I ate my bread with my honey”: the bitter before the passion, and the sweet after the resurrection. Then, having risen, he entered through closed doors; but they disbelieved, for they thought they were seeing a spirit. But he said, “Touch me and see.” “Put your fingers into the mark of the nails,” as Thomas demanded. And while they still disbelieved for joy and were wondering, he said to them, “Have you anything here to eat?” And they gave him a piece of broiled fish and a honeycomb. You see how “I ate my bread with my honey” has been fulfilled. ### Scripture references - John 15:1: quotation, high confidence - Gen 3:18: allusion, high confidence - Ps 85:11 (84:12 LXX): quotation, high confidence - Song 5:1: quotation, high confidence - Song 4:14: quotation, high confidence - Luke 24:1: quotation, high confidence - John 19:39: quotation, high confidence - John 20:19: allusion, high confidence - Luke 24:37: allusion, high confidence - Luke 24:39: quotation, high confidence - John 20:27: allusion, high confidence - Luke 24:41: quotation, high confidence - Luke 24:42: quotation, high confidence ### Translation notes - John 15:1; Gen 3:18; Ps 85:11 (LXX 84:12); Song 5:1; Song 4:14; Luke 24:1; John 19:39; John 20:19, 26; Luke 24:37, 39; John 20:25, 27; Luke 24:41–42 (the honeycomb is in part of the manuscript tradition). ### Citation (SBL) Cyril of Jerusalem, Cat. 14.11 (PG 33:837b–840a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-11). ## Catechetical Lecture 14.12 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-12 - Source: PG 33:840a–840d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The women's search for the risen Christ, and Mary's meeting with him, were foretold in the Song of Songs. ### Greek text Ἀλλᾶ πρὸ τοῦ εἰσελθεῖν διὰ τῶν θυρῶν κεκλεισμένων, ἐζητεῖτο ὑπὸ τῶν ἀριστων ἐκείνων καὶ ἀνδρείων γυναικῶν ὁ νυμφίος, καὶ ὁ τῶν ψυχῶν θεραπευτής. Ἦλθον αἱ μακάριαι ἐπὶ τὸν τάφον, καὶ ἐζήτουν τὸν ἐγηγερμένον, {acati ἔσταζεν αὐτῶν ἔτι τὶ δάκρυά ἐκ τῶν ὀφθαλμῶν, δὲον μᾶλλον εὐφραίνεσθαι, καὶ χορεύειν ἐπὶ τῷ ἀναστάντι. Ἦλθεν ἡ Μαριάμ ζητοῦσα. κειτὰ τὸ Εὐαγγέλιον, καὶ οὐχ ηὕρηκε· καὶ. - υ. -. η... μετὰ ταῦτα ἤκουσε παρὰ τῶν ἀγγέλων, καὶ ὕστερον aids τὸν Χριστόν. Ἄρα καὶ ταῦτα γὲγραπταις Λέγει τοίνυν ἐν ᾋσμασι τῶν ᾀσμάτωνο Ἐπὶ κοίτην μου ἐξήτησαδν ἠγάπησεν ἡ ψυχή μου. non» καιρῷς Ἐπὶ κοίτην μου ἐν νυξὶν ἐζήτησα, ὃν ἠγάπησεν ἠ ψυχή μου (Μαρία, φησὶν, ἦλθεν ἔτι οὔσης σκοτίας). Ἐπὶ κοίτην μου ἐζήτησα ἐν νυξίνο ἐζήο τησα αὐτὸν, καὶ οὐχ εὗρον αὐτόν. Καὶ-,ἐν Εὐαγγελίοις φησὶν ἡ Μαριάμ Ἥραν τὸν Κύριόν μου, καὶ οὐκ οἴδα ποῦ τέθεικαν αὐτόν. nam οἱ ἄγγελπι παρόντες τότε, θεραπεύουσι τὰς ἂγθωσίαςσ ἕλεγον γάρʼ Τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν; οὐ μόνον ἀνέστη, ἀλλὰ καὶ νεκροὺς ἔχων ἀνέστη. Ἦγνόει δὶ ἐκείνη, καὶ ἔλεγεν ἐκ προσώπου αὖ· τῆς τὸ ᾋσμα τῶν ᾀσμάτων πρὸς τοὺς ἀγγέλους· Μὴ, δν ἠγάπησεν ἠ ψυχή μου, ἴδετες ὡς μικρὸν, ὅτε παρῆλθον ἀπʼ αὐτῶν (τουτέστι, τῶν δύο αγγέλων), ἕως οὗ εὗρον ὅν ἠγάπησεν ἡ ψυχή μου· ἐκράτησα αὐτὸν, καὶ οὐκ ἀφῆκα αὐτόν. ### English translation (Claude) But before he entered through the closed doors, the Bridegroom and Healer of souls was sought by those noble and courageous women. The blessed women came to the tomb and sought the one who had been raised, and the tears were still dropping from their eyes, when they ought rather to have been glad and to dance for him who had risen. Mary came seeking him, according to the Gospel, and did not find him; and afterwards she heard from the angels, and later saw the Christ. Are these things too written? He says, then, in the Song of Songs, “On my bed I sought him whom my soul loved.” At what season? “On my bed by night I sought him whom my soul loved” (Mary, it says, came while it was still dark). “On my bed by night I sought him; I sought him, and did not find him.” And in the Gospels Mary says, “They have taken away my Lord, and I do not know where they have laid him.” But the angels who were present then heal their ignorance; for they said, “Why do you seek the living among the dead?” Not only did he rise, but he rose having the dead with him. But she did not know, and in her person the Song of Songs says to the angels, “Have you seen him whom my soul loves?” “It was but a little while after I passed from them” (that is, from the two angels) “until I found him whom my soul loves; I held him and would not let him go.” ### Scripture references - Song 3:1: quotation, high confidence - Song 3:2: quotation, high confidence - Song 3:3: quotation, high confidence - Song 3:4: quotation, high confidence - John 20:1: allusion, high confidence - John 20:13: quotation, high confidence - Luke 24:5: quotation, high confidence - Matt 27:52: allusion, medium confidence - John 20:12: allusion, high confidence ### Translation notes - Song 3:1–4; John 20:1–2, 13; Luke 24:5; Matt 27:52–53; John 20:12. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.12 (PG 33:840a–840d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-12). ## Catechetical Lecture 14.13 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-13 - Source: PG 33:840d–841b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The risen Christ met the women, whose love was stronger than death; their joy mixed with fear fulfilled Psalm 2. ### Greek text Μετὰ γὰρ τὴν ὀπτασίαν τῶν ἀγγέλων αὐτάγγελος Ἰησοῦς ἦλθε, καί φησι τὸ Εὐαγγέλιον· Καὶ ἰδοὺ ὁ Ἰησοῦς ἀπήντησεν αὐταῖς λέγων· Χαίρετε· αἱ δὲ προσελθοῦσαι ἐκράτησαν αὐτοῦ τοὺς πόδας. Ἐκράτησαιαύτὸν, ἳνα πληρωθῇ τὸ, Κρατήσω αὐτὸν καὶ οὐκ ἀφήσω αὐτόν Ἀσθενὶς μὶν ἧν τῆς γυναικὸς τὸ σῶμα, ἀνδρεῖον δὲ τὸ φρόνημα. ' Ὕδωρ πολῦ οὐκ ἔσβεσε τήν ἀγάπην οὐδὲ ποταμοὶ συνὲκλυσαν· νεκρὸς ὁ ζητούμενος, ἀλλʼ οὐκ ἐσβέσθη τῆς ἀναστάσεως ἡ ἐλπίς. Καὶ ὁ ἅγγελος πρὸς αὖτᾶς λὲγειπάλιψ Μὴ φοβεῖσθε ὑμεῖς. Οὐ λεγω τοῖς στρατιώταις τὸ, Μὴ φοβεῖσθε, ἀλλʼ ὑμῖν. Ἐκεῖνοι φοβείσθωσαν, ἳνα πείρᾳ μαθόντες μαρτυρήσωσι, καὶ εἴπωσιν· ’Δληθῶς Θεοῦ Υἱὸς ἦνʼ ὑμᾶς δὲ οὗ χρὴ φοβηθῆναι, ἡ γὰρ τελεία ἀγάπη ἔξω βάλλει τὸν φόδον. Ιιορευθεῖσαι ειπατε τοῖς μαθηταῖς αὐτοῦ, ὅτι ἠγέρθη, καὶτὰ ἑξῆς. Καὶ ἆναχωροῦσιν ἐκεῖναι μετᾶ χαρᾶς ἔμφοβοι. ’Δρα καὶ τοῦτο γέγραπται; Λέγει τοίνυν ὁ δεύτερος ψαλμὸς, ὁ τὸ πάθος τοῦ Χριστοῦ διαγορεύων· Δουλεύσατε τῷ Κυρίῳ ἂν φόβῳ, καὶ ἀγαλλιᾶσθε αὐτῷ ἐν τρόμῳ. Ἀγαλλιᾶσθε μὶν διὰ τὸν ἀναστάντα Κύριον· ἐν τρόμῳ δὲ διὰ τὸν σεισμὸν, καὶ τὸν ἄγγελον τὸν ὡς ἀστραπὴν φανέντα. ### English translation (Claude) For after the vision of the angels Jesus came as his own messenger, and the Gospel says, “And behold, Jesus met them, saying, Rejoice. And they came and took hold of his feet.” They took hold of him, so that the saying might be fulfilled, “I will hold him and will not let him go.” The woman's body was weak, but her spirit was manly. “Much water did not quench love, nor did rivers overwhelm it”: the one sought was dead, but the hope of the resurrection was not quenched. And the angel says to them again, “Do not you be afraid.” It is not to the soldiers that I say, “Do not be afraid,” but to you. Let them be afraid, so that, learning by experience, they may bear witness and say, “Truly he was the Son of God”; but you need not be afraid, for “perfect love casts out fear.” “Go, tell his disciples that he is risen,” and so on. And they depart with joy, though afraid. Is this too written? The second psalm, which tells of the passion of Christ, says, “Serve the Lord with fear, and rejoice in him with trembling”: rejoice because of the risen Lord, but with trembling because of the earthquake and the angel who appeared like lightning. ### Scripture references - Matt 28:9: quotation, high confidence - Song 3:4: quotation, high confidence - Song 8:7: quotation, high confidence - Matt 28:5: quotation, high confidence - Matt 27:54: quotation, high confidence - 1 John 4:18: quotation, high confidence - Matt 28:7: quotation, high confidence - Matt 28:8: allusion, high confidence - Ps 2:11: quotation, high confidence - Matt 28:2: allusion, high confidence - Matt 28:3: allusion, high confidence ### Translation notes - Matt 28:9; Song 3:4; Song 8:7; Matt 28:5, 7–8; Matt 27:54; 1 John 4:18; Ps 2:11; Matt 28:2–3. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.13 (PG 33:840d–841b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-13). ## Catechetical Lecture 14.14 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-14 - Source: PG 33:841b–844b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though the chief priests bribed the guards, the women saw the risen Christ; the emperors have now adorned the church of the Resurrection, and the world has believed. ### Greek text Ἐσφράγισαν μὶν οὗν ἀρχιερεῖς καὶ Φαρισαῖοι διὰ Πιλάτου τὸν τάφον· αἱ δὲ γυναῖκες ἐθεάσαντο τὸν ἀναστάντα. Καὶ γινώσκων Ἡσαΐας ἀρχιερέων μὶν τὸ εὐτελὲς, τῶν δὲ γυναικῶν τὸ στερρὸν τῆς πίστεως, λέγειʼ Γυναῖκες ἐρχόμεναι ἀπὸ θὲας, δεῦτεο οὗ γὰρ λαός ἐστιν ἔχων σύνεσιν ἀρχιερεῖς ἇσυνετοῦσιν, καὶ γυναῖκες αὐτοπτοῦσι. Καὶ ἐλθόντων τῶν στρατιωτῶν πρὸς αὐτοὺς εἰς τὴν πόλιν, καὶ ἆπαγγειλάντων πάντα τά γενόμενα, εἷπον αὐτοῖς· Εἴπατε, ὅτι οἱ μαθηταὶ αὖτοῦ νυκτὸς ἐλθόντες, ἔκλεψαν αὐτὸν ἡμῶν κοιμωμένων. Καλῶς ἄρα καὶ τοῦτο ὡς ἐξ αὐτῶν προεῖπεν ἸΙσαιαςʼ ’Λλλᾶ λέγετε ἡμῖν, καὶ ἀπαγγέλλετε ἡμῖν ἒτέραν πλάνησιν. Ἐγῆγερται ὁ ἀναστὰς, καὶ διὰ δόσιν ἀργυρίου πεί- Θουσι τοὺς στρατιώταιςʼ ἀλλʼ οὐ πείθουσι τοὺς νῦν ᾆέιᾷεὲξίὸι Ii; fit? πξᾶἐείῶέοὶιξέεζᾲᾀρἑφʼἐξοὲὲξ δώκασι τήν ἂλήθειανο οἱ δὶ νῦν βασιλεῖς διʼ εὐσέβειαν, ἆργυρένδυτον καὶ χρυσοκόλλητον τὴν ἁγίαν ἐκκλησίαν ταύτην ἐν ᾖ πάρεσμεν, τῆς τοῦ Σωτῆρος Θεοῦ Ἀναο στασεως, ᾄξειργάσαντο· καὶ τοῖς ἐξ ἀργύρου, χαι χρυσοῦ, καὶ λίθων τιμίων κειμηλίοις ἔγαίόρυναν, Κάν ἀκουσθῇ τοῦτο ἰπὶ τοῦ ἡγεμόνος, ἡμεῖς πεί. σομεν αὐτόν. Καὶ εἰ ἐκείνους πείθετι, τήν δὶ οἰκουμένην οὐ πείθετε. Διά τί γὰρ, ὥσπερ τοῦ Πέτρον) ἐξελθόντος ἐκ τῆς φυλακῆς οἱ φύλακες κατεδικάζοντο, οὕτω καὶ οἱ τὸν Ἰησοῦν Χριστὸν τηροῦντες οὐ χατιδικάσθησαν; Ἃ).ὶῦ ἐκείνοις μὶν ἐπῆλθεν ἡ καταδίκη παρὰ Ἡρώδου, ἀπολογήσασθαι γὰρ οὐχ εὕρισκον ἐξ ἀγνοίας οὗτοι δὲ τήν ἀλήθειαν ἰδόντες, mima”.th κρύπτοντες διὰ τὸ ἀργύριον, ἀπὸ τῶν ἀρχιερέων διεσώζοντο. Ἀλλʼ ὀλίγοι μὶν ἐπείσθησιην Ἰουδαίων τότε· ὁ κόσμος ὂὶ ὑπήκουσεν. Ol. ιιρύῴαιιτες τήν ἀλήθειαν, κατεχρύφθησκν· καὶ οἱ κατα·- Ξεξείτιενοι ταύτην, ἀνειξιὶνησαν δυνάμει τοῦ Σωτῆρος, τοῦ μὶ, μόνον ἐκ νεκρῶν ἀναστάντος, ἀλλὰ x11 μεθʼ ἑαυτοῦ τοὺς νεκροὺς ἐγείραντος ὧν ἐκ προσ· ώπου aucti); ὁ spec-1317,: Ὠσηέ φησινʼ Ὑγιάσει ἡμᾶς μετὰ δὶο ἡμέρας, ἐν ἡμέρᾳ τῇ τρίτῃ ἀναστησόμεθα, καὶ ζησῦμεβἀ ἐνώπιον xiii-5. ### English translation (Claude) The chief priests and Pharisees, then, sealed the tomb through Pilate; but the women saw the risen one. And Isaiah, knowing the worthlessness of the chief priests and the firmness of the women's faith, says, “Women, coming from the sight, come; for it is not a people that has understanding”: the chief priests are without understanding, and the women are eyewitnesses. And when the soldiers came to them in the city and reported all that had happened, they said to them, “Say that his disciples came by night and stole him while we were asleep.” Well, then, did Isaiah foretell this too, as from their lips: “But speak to us, and tell us another deceit.” The risen one has risen; and by a gift of money they persuade the soldiers; but they do not persuade the kings of today. … gave up the truth; but the kings of today, in their piety, have made this holy church of the Resurrection of God the Saviour, in which we are present, overlaid with silver and inlaid with gold, and have adorned it with treasures of silver and gold and precious stones. “And if this comes to the governor's ears, we will persuade him.” Even if you persuade them, you do not persuade the world. For why, as the guards were condemned when Peter came out of prison, were not those who guarded Jesus Christ condemned too? Upon those the condemnation came from Herod, for out of ignorance they could find no defence; but these, having seen the truth and hiding it for the money, were protected by the chief priests. But though few of the Jews were persuaded then, the world obeyed. Those who hid the truth were themselves hidden; but those who received it were made manifest by the power of the Saviour, who not only rose from the dead, but also raised the dead with himself; in whose person the prophet Hosea says, “He will heal us after two days; on the third day we shall rise up and live before him.” ### Scripture references - Matt 27:66: allusion, high confidence - Isa 27:11: quotation, high confidence - Matt 28:11: allusion, high confidence - Matt 28:13: quotation, high confidence - Isa 30:10: quotation, high confidence - Matt 28:12: allusion, high confidence - Matt 28:14: quotation, high confidence - Acts 12:19: allusion, high confidence - Matt 27:52: allusion, medium confidence - Hos 6:2: quotation, high confidence ### Translation notes - A line is garbled in the scan in the middle of the section (marked “…”). - Matt 27:66; Isa 27:11 (LXX); Matt 28:11–14; Isa 30:10 (LXX); Acts 12:19; Matt 27:52; Hos 6:2. The church of the Resurrection (the Anastasis) was built by Constantine. The remarks on the chief priests are Cyril's own, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.14 (PG 33:841b–844b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-14). ## Catechetical Lecture 14.15 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-15 - Source: PG 33:844c–845a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the Jews accept the written accounts of Elijah and Elisha raising the dead, they should accept the resurrection, attested by Hebrew apostles and Jerusalem's Hebrew bishops. ### Greek text Ἐπειδῆ ὂὶ οὐ πείθουσιν αἱ θεῖαι Γραφαί τοὺς ἀνηκόους Ἰουδαίους, ἐπιλαθόμενοι δὲ πάντων raw γεγραμμένων ἀντιλέγουσι τῇ ἀναστάσει τοῦ Ἰησοῦ, καλὸν ἂν εἲή πρὸς αὐτοὺς οὕτως ἀντειπεῖν Τίνι τῷ λόγῳ τὸν Ἐλισσαῖον καὶ τὸν Ἠλίαν νεκροὺς ἐγηγερκέναι λέγοντες, τῇ ἀναστάσει τοῦ ἡμετέρου Σωτῆρος ἀντιλέγετε; Ὀτι νῦν ἄρα ζῶντας ἐκ τῶν τότε uipτυρας οὐκ ἔχομεν τῶν λεγομὲνων; οὐκοῦν καὶ ὖμὶῑς παριστήσχτε τῶν τότε γεγονότων μάρτυρας. Ἀλλʼ ἔγγραςοθ ἐκεῖνο ;καῖ τοῦτο ἔγγραφον, Διά τί οὖν τὸ μὶν ἀποδῧεσθεπὸ δὲ ἀποδοκιμάζετε ; Ἑβραῖοι ἔγραψαν ἐκεῖνα· xxi οἱ ἀπόστολοι πάντες Ἑβραῖοι. Διὰ τί οὖν τοῖς Ἰουδκίοις ἀπιστεῖτε ; Ματθαῖος, ὁτράψας τὸ Εὐαγγέλιον, Ἐβρπιῗδι γλώσσῃ τοῦτο ἔγραψε· καὶ Παῦλος ὁ κῆρυξ, Ἑβραῖος ἐξ Ἑβραίων· udi οὶ 39')δεκα ἀπόστολοι, ἐξ Ἑβραίων. Εἶτα δεκαπέντε Ἱεροσολυμῖται ἐπίσκοποι, ἐξ Ἐβραίων κατὰ διαδοχὴν κατέστησαν Τίνι τοίνυν τῷ λόγῳ ἀποδέχεσθε μὶν τά οῗκεῖα, τὰ δὲ ἡμέτερα ἀποδοκιμάζετε, καὶ ταῦτα ὑπὸ τῶν παρʼ ὑμῖν Ἐβραίων γεγραμμένα ; ### English translation (Claude) But since the divine Scriptures do not persuade the disobedient Jews, but, forgetting all that is written, they speak against the resurrection of Jesus, it would be good to answer them thus: For what reason, while you say that Elisha and Elijah raised the dead, do you speak against the resurrection of our Saviour? Is it because we have no living witnesses now, from that time, of what is said? Then you too, produce witnesses of what happened then. But that is written? This too is written. Why, then, do you accept the one and reject the other? Hebrews wrote those things; and the apostles were all Hebrews. Why, then, do you disbelieve the Jews? Matthew, who wrote the Gospel, wrote it in the Hebrew tongue; and Paul the herald was “a Hebrew of Hebrews”; and the twelve apostles were all of the Hebrews. Then fifteen bishops of Jerusalem were appointed in succession from among the Hebrews. For what reason, then, do you accept your own writings but reject ours, though these too were written by Hebrews from among you? ### Scripture references - 1 Kgs 17:22: allusion, high confidence - 2 Kgs 4:35: allusion, high confidence - Phil 3:5: quotation, high confidence ### Extrabiblical texts - Eusebius, Hist. eccl. 4.5 (Church History): allusion, medium confidence ### Translation notes - 1 Kgs 17:22; 2 Kgs 4:35; Phil 3:5. That Matthew wrote in Hebrew is the tradition from Papias (Eusebius, Hist. eccl. 3.39.16); the fifteen Hebrew bishops of Jerusalem come from Eusebius, Hist. eccl. 4.5. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.15 (PG 33:844c–845a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-15). ## Catechetical Lecture 14.16 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-16 - Source: PG 33:845a–845b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If a dead man rose at the touch of Elisha's bones, Christ's resurrection, which raised many and conquered the world, is no less credible. ### Greek text Ἀλλʼ ἀδύνατον, λέγει τις, τὸ ἀναστῆναι νεκρούς. Καὶ μὴν ἤγειρεν Ἐλισσαῖος δὶς, καὶ ζῶν καὶ τελευτήσας. Εἶτα, πιστεύομεν, ὅτι Ἐλισσαίου νεκροῦ ὄντος ἥψατο νεκρὸς ἐπιῤῥιφεὶς, καὶ ἀνέστη· Χριστὸς δὶ ἆρα ἐκ νεκρῶν οὐκ ἐγήγερταις Ἀλλʼ Ἐλισσαίου μὶν ἐκεῖ νεκρὸς ἁψάμενος ἀνέστη, καὶ αὐτὸς ὁ ἀναστήσας ἔμεινεν ὁμοίως νεκρός· ὧδε δὲ καὶ ὁ νει κρὸς ὁ ἡμέτερος ἀνέστη, καὶ πολλοὶ μηδὲ ἁψάμενοι αὐτοῦ νεκροὶ ὀνέστησαν. Πολλά γάρ σώματα τῶν κεκοιμημένων ἀγίων ἠγέρθη· καὶ ἐξελθόντες ἐκ τῶν μνημείων μετά τήν ἔγερσιν αὐτοῦ, εἰσῆλθον εἷς τήν ἀγίαν πόλιν (δῆλον δὲ, ὃτι ταύτην ἐν νῦν ἐσμεν), καὶ ἐνεφανίσθησαν πολλοῖς. Ἤγειρε μὶν οὖν Ἐλισσαῖος νεκρὸν, ἀλλʼ οὐκ ἐκράτησεν οἰκουμένης· ἤγειρεν Ἠλίας νεκρὸν, ἀλλʼ οὐκ ἐν τῷ ὀνόματι Ἠλία δαίμονες ἀπελαύνονται. Οὐ κακῶς λέγομεν τοὺς προφήτας, ἀλλά τὸν Δεσπότην τὸν ἐκείνων μειζόνως ἀνιτμνοῦμεν. Οὐ γὰρ ἐκεῖνα κακίζοντες, τὰ ἧμέτερα σεμνόνομενο ἡμέτερα γὰρ κάκεῖνα. Ἀλλʼ ἐκ τῶν παρʼ αὐτοῖς τὰ ἡμέτερα πιστοποιοῦμεν. ### English translation (Claude) “But it is impossible,” someone says, “for the dead to rise.” Yet Elisha raised the dead twice, both while he lived and after he had died. Do we, then, believe that when Elisha was dead, a dead man thrown upon him touched him and rose, and has Christ not been raised from the dead? But there, when the dead man touched Elisha, he rose, and the one who raised him remained dead as before; but here both our dead one rose, and many dead who had not even touched him rose. For “many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city” (plainly this one, in which we now are) “and appeared to many.” Elisha, then, raised a dead man, but he did not conquer the world; Elijah raised a dead man, but demons are not driven out in the name of Elijah. We do not speak ill of the prophets, but we praise their Master the more highly. For we do not exalt our own things by disparaging theirs; for those too are ours. But we confirm ours from what they acknowledge. ### Scripture references - 2 Kgs 4:35: allusion, high confidence - 2 Kgs 13:21: allusion, high confidence - Matt 27:52: quotation, high confidence - Matt 27:53: quotation, high confidence - 1 Kgs 17:22: allusion, high confidence ### Translation notes - 2 Kgs 4:35; 2 Kgs 13:21; Matt 27:52–53; 1 Kgs 17:22. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.16 (PG 33:845a–845b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-16). ## Catechetical Lecture 14.17 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-17 - Source: PG 33:845c–848d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jonah, three days in the sea monster, is the sign of Christ's three days in the earth; if God preserved Jonah alive, he could raise his own Son. ### Greek text Ἀλλὰ πάλιν λέγουσιν, ’ὃτι Νεκρὸς μὶν ὁ πρόσφατον τότε τελευτήσας, ὑπὸ τοῦ ζῶντος ἐγήγερταιʼ δείξατε δὲ ἡμῖν ὅτι ἐγχωρεῖ νεκρὸν τριήμερον ἀναστῆναι, καὶ ἐγχωρεῖ ἄνθρωπον ταφέντα· μετά τρεῖς ἡμέρας ἀναστῆναι. Ζητούντων δὲ ἡμῶν τὴν περὶ τοιούτων μαρτυρίαν, δίδωσιν ἡμῖν ταύτην αὐτὸς ὁ Κύριος Ἰησοῦς ἐν Εὖαγγελίοις, λέγωνʼ Ὥσπερ γάρ ἦν Ἰωνᾶς ἐν τῇ ποιλίᾳ τοῦ κήτους. τρεῖς ἡμέρας καὶ τρεῖς νύκτας· οὕτως ἔσται ὁ Υἱὸς τοῦ ἀνθρώπου ἐν νῇ καρδίᾳ τῆς γῆς, τρεῖς ἡμέρας καὶ τρεῖς ζνόκτας. Ἐξεταζόντων δὲ ἡμῶν τὴν κατά τὸν ’Ῑωνᾶν διήγησιν. πολλή τῆς ὁμοιότητός ἐστιν ἡ ἐνέργεια. Ἰησοῦς ἀπεστάλη μετάνοιαν κηρύξαι· καὶ Ἰωνᾶς ἀπεστάλη. Ἀλλʼ ὁ μὲν λέφυγεν, ἀγνοῶν τὸ ἐσόμενον· ὁ δὶ ἑκουσίως παραγέγονεν ἐπὶ μετατοίᾳ τῆς σωτηρίας.Ἰωνᾶς ἐκάθευδεν ἐν τῷ πλοίῳ, καὶ ἕρεγχε θαλάσσης χειμαζομένης καὶ Ἰησοῦ καθεύδοντος, κατʼ οἰκονομίαν ἐπεγείριτο ἡ θάλασσα, πρὸς τὸ γνωσθῆναι μετά ταῦτα τοῦ καθεύδοντος τὴν δύναμιν. Ἑκείνῳ ἔλεγον, Τί σὺ ῥέγχειςς ἀνάστηθι, ἐπικαλοῦ τὸν Θεόν σου, ἳνα διασώσῃ ἡμᾶς ὁ Θεόο· ὧδε λέγουσι τῷ Δεσπότῃ. Κύριε, σῶσον ἡμᾶς ἐκεῖ εἷπον, Ἐπικαλοῦ τὸν Θεόν σου· καὶ ὧδε, Σῶσον, Ἀλλʼ ἐκεῖνος μὶν λέγει, Ἀρατέ με καὶ ἐμβάλλετε εἰς τήν θάλασσαν, καὶ κοπάσει ἡ βάλανοι ἀφʼ ὑμῶν· ὦδε δὶ αὐτὸς ἐπετίμησεν τοῖς ἀνέμοις καὶ τῇ θαλάσσῃ, καὶ ἐγένετο γαλήνη μεδάλη· κακεῖνος μὲνέὄλήθη εἷς κοιλίαν κήτους· οὗτος δὶ κατῆλθεν ἑκουσίως, ὅπου τὸ νοητὸν τοῦ θανάτου κῆτος· ἆκου- Ill‘. Ἑλιταῦοα γενόμενοι τοῦ λόγου, σκοπήσωμεν ποῖόν ἐστι δυσκολώτερον, ἄνθρωπον ταφέντα ἀπὸ γῆς ἀναστῆναι· ἤ ἃνθρωπον ἐν κοιλίᾳ κήτους, καὶ εἰς τοσαύτην θερμότητα τοῦ ζώου κατελθόντα, μή σαπῆναι; Τίς οὐκ οἶδεν ἀνθρώπων, ὅτι τοσαύτην θὲρμην Βὲχουσιν αἱ γαστέρες, ὡς καὶ ὀστέα καταποθέντα διασήπειη Πῶς τοίνυν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας ὤν καὶ τρεῖς νύκτας, οὗ atmπενς Πῶς δὲ καὶ φύσεως οὔσης ἅπασιν ἀνθρώποις, χωρὶς ἀναπνοῆς τῆς ἐν ἀέρι ταύτης, μή δύνασθαι ζῇνὴμᾶς· ἐκεῖνος ἒν τριςέν ἡμέραις οὐκ ἀναπνέων τὸν ἃὲρα τοῦτον, ἔζησενς Ἀλλʼ ἀποκρίνονται Ἲοιιι δαῖοι καὶ λέγουσι· Συγκατὲβη τῷ Ἰωνᾷἡδῦναμκ τοῦ Θεοῦ ἐν ᾅδῃ κλονουμένῳ. Εἶτα, δούλῳ μὶν olκείῳ συμπέμπων τήν δύναμιν, παρέχει τὸ ζῇνὸ Κύριος· αὐτὸς δὲ ἐαυτῷ παρασχεῖν ἄρα οὐ Silvam; Εἴ πιστὸν ἐκεῖνο, καὶ τοῦτο πιστόν· si τοῦτο ἄπιστον, κάκεῖνο ίᾶπιστον· ἐμοὶ μὶν γὰρ ἆμερότερα ὁμοίως πιστά. Πιστεύω γὰρ, ὅτι καὶ Ἰωνᾶς διεφυλὰχῢη. Πάντα γὰρ δυνατὰ παρὰ τῷ Θεῷ. Πιστεύω. ὅτι κκί Χριστὸς ἐκ νεκρῶν ἐγήγερται· ποΛλὰς ἓχωτᾶις περῖ τούτου μαρτυρίας, ix τε τῶν θείων Γραφῶν, καὶ ἐκ τῆς μέχρι σήμερον τοῦ ἀναστάντος ἐνεργεῖας τοῦ μόνου μὶν καταβάντος εἷς ᾅδην. πολλοστοῦ δὲ ἀναβάντος. Κατ-ἦλθε γὰρ εἷς τᾶν θάνατον, καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθη διʼ αὐτοῦ. ### English translation (Claude) But again they say, “A dead man who had then just died was raised by one who was living; but show us that it is possible for one three days dead to rise, and possible for a man who has been buried to rise after three days.” When we seek testimony about such things, the Lord Jesus himself gives it to us in the Gospels, saying, “For as Jonah was in the belly of the sea monster three days and three nights, so will the Son of Man be in the heart of the earth three days and three nights.” And when we examine the account of Jonah, the force of the likeness is great. Jesus was sent to preach repentance; Jonah too was sent. But the one fled, not knowing what would happen; the other came willingly, for repentance unto salvation. Jonah slept in the ship and snored while the sea was storm-tossed; and while Jesus slept the sea was roused by God's dispensation, so that afterwards the power of the sleeper might be known. To the one they said, “Why do you snore? Arise, call upon your God, that God may save us”; here they say to the Master, “Lord, save us.” There they said, “Call upon your God”; here, “Save.” But the one says, “Take me up and throw me into the sea, and the sea will be calm for you”; here he himself rebuked the winds and the sea, and there was a great calm. And the one was cast into the belly of the sea monster; but this one went down willingly to where the spiritual sea monster of death is. … [18] Having come to this point of our discourse, let us consider which is harder: for a man who has been buried to rise from the earth, or for a man in the belly of a sea monster, having gone down into such great heat of the animal, not to rot? What man does not know that bellies have such great heat that even bones that are swallowed rot? How, then, did Jonah, being in the belly of the sea monster three days and three nights, not rot? And how, since it is the nature of all men that we cannot live without breathing this air, did he live three days without breathing this air? But the Jews answer and say, “The power of God went down with Jonah as he was tossed about in Hades.” Then does the Lord give life to his own servant by sending his power with him, and can he not give it to himself? If that is credible, this is credible too; if this is incredible, that too is incredible. For to me both are equally credible. For I believe that Jonah too was preserved, “for all things are possible with God.” I believe that Christ too was raised from the dead; for I have many testimonies about this, both from the divine Scriptures and from the working of the risen one to this day; who went down into Hades alone, but came up with many. For he went down into death, and “many bodies of the saints who had fallen asleep were raised” through him. ### Scripture references - Matt 12:40: quotation, high confidence - Jonah 1:3: allusion, high confidence - Jonah 1:5: allusion, high confidence - Jonah 1:6: quotation, high confidence - Matt 8:25: quotation, high confidence - Jonah 1:12: quotation, high confidence - Matt 8:26: quotation, high confidence - Jonah 1:17 (2:1 LXX): allusion, high confidence - Matt 19:26: quotation, high confidence - Matt 27:52: quotation, high confidence ### Translation notes - Contains section 18, not separated in the scan. A line is lost in the scan at the end of section 17 (marked “…”). Migne's marginal conjecture (ἐνάργεια for ἐνέργεια) is removed from the text (logged); the translation “force” fits either reading. - Matt 12:40; Jonah 1:2–6, 12 (LXX); Matt 8:24–26; Jonah 1:17 (LXX 2:1); Matt 19:26; Matt 27:52. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.17 (PG 33:845c–848d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-17). ## Catechetical Lecture 14.19 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-19 - Source: PG 33:848d–849a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When Christ descended into Hades, death fled, and the prophets and righteous ran to him and were redeemed. ### Greek text Ἐξεπλάγη ὁ θάνατος θεωρήσας καινόν τινα κατελθόντα εἷς ᾅδην, δεσμοῖς τοῖς αὐτόθι μή κατʼ εχόμενον· Τίνος ἕνεκεν, ὦ πυλωροὶ ᾆδου, τοῦτον ἰδόντες ἐπτῆξασθε; τίς ὁ κατέχων ὑμᾶς ἀσυνήθης φόβοςς Ἓφυγεν ὁ θάνατος, καὶ φυγή τὴν δειλίαν ἠλὲγξ χετο. Προσὲτρεχον οἱ ἃγιοι προφῆται, καὶ Mearm} νομοθέτης, xui" Ἀβρααμ, καὶ· Ἰσαὰκ, καί Ἰακῶθ Δαβἔδ τε καὶ Σαμουὴλ, καί Ἡσαΐας καὶ ὁ βαιιιιιιινιτίῖς Ἰωάννης, ὁ λέγων καὶ μαρτυρῶν· Σὺ εῐὸὲρχόμε· vos: ἕτερον προσδοκῶμεν; Ἑλυτροῦντο πά· οὶ δίκαιοι, οὕς κατέπιεν ὁ θάνατος· ἔδει γὰρ τὸν ρυχθὲντκ βασιλέα τῶν καλῶν κηρύκων γενέσ λυτρωτήν. Εἶτα ’ἕκαστος τῶν δικαίων ἕλε-ξε· Ι σου, θᾶνσιτε, τὸ νῖκος; ποῦ σου, ᾄδη, τὸ κ τρον ; ἐλυτρώτατο γὰρ ἡμᾶς ὁ νικοποιός. ### English translation (Claude) Death was struck with dismay at seeing a new kind of visitor come down into Hades, one not held by the bonds there. Why, O gatekeepers of Hades, did you cower at the sight of him? What unaccustomed fear took hold of you? Death fled, and its flight convicted it of cowardice. The holy prophets ran to him, and Moses the lawgiver, and Abraham, Isaac and Jacob, David and Samuel, and Isaiah, and John the Baptist, who said and bore witness, “Are you he who is to come, or do we look for another?” All the righteous whom death had swallowed were being redeemed; for it was fitting that the King who had been proclaimed should become the redeemer of his good heralds. Then each of the righteous said, “O death, where is your victory? O Hades, where is your sting?” For the conqueror has redeemed us. ### Scripture references - Job 38:17: allusion, high confidence - Matt 11:3: quotation, high confidence - 1 Cor 15:55: quotation, high confidence - Hos 13:14: allusion, medium confidence ### Translation notes - Job 38:17 (LXX); Matt 11:3; 1 Cor 15:55 (Hos 13:14). The descent into Hades is translated as Cyril describes it. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.19 (PG 33:848d–849a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-19). ## Catechetical Lecture 14.20 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-20 - Source: PG 33:849a–849d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jonah's prayer from the belly of the sea monster foretold Christ's descent into Hades, his burial in the rock, and the lie about the stolen body. ### Greek text Τούτου τοῦ Σωτῆρος ἡμῶν τὸν τύπον ἐτέλει ‹ προφήτης Ἰωνᾶς, ἐκ κοιλίας κήτους προσευχόμε καὶ- λέγω-νʼ Έβόησα ἐν θλίψει μου, καὶ ἑξῆς, κοιλίας ᾅδου. Καὶ μὴν ἐν τῷ κήτει ἦνʼ ἀλλʼ ἐν κήτει ὤν, ἐν τῷ ᾃδῃ ἑαυτὸν εἶναι λέγειοτῦπος ἦν Χριστοῦ, τοῦ μέλλοντος εἷς ᾃδην καταβαίνειν· μετʼ ὀλίγα φησὶν ἐκ προσώποι τοῦ Χριστοῦ, λευε τατα προφητεύων· Ἐδυ ἡ κεφαλή μου εἷς σ σμᾶς ἑρέυων. Καξ μὴν ἐν γαστρὶ κήτους ἦν ι ποῖα οὖν ὅρη σε ἔχει; Ἀλλʼ οῖδα, φησὶν, ὅτι τύ ἔχω τοῦ μέλλοντος ἓν τῷ λαξευτῷ μνήματι τῆς τρας τίθεσθαι. Καὶ ἐν τῇ θαλάσσῃ ὢν Ἰωνᾶς, λὲῖ Κατέὄην Δεἷς λῆνο ἐπειδὴ τύπον ἔφερε τοῦ Χρισ τοῦ καταβάντος εἷς τὴν καρδίαν τῆς γῆς. προορῶν περὶ τῶν Ἰουδαίων, ἀναπειθόντων τι στρατιώτας ψεύσασθαι, καὶ λεγόντων, Εἴπατε, ἐ ἔκλεψαν αὐτὸν, φησίʼ Φυλασσὸμενοι μάταια δι ρευδῆ,,ἔλεον αὐτῶν ἐγκατέλιπον. Ἦλθε γὰρ ἐλεῶν αὐτοὺς, καὶ ἐσταυρώθη, καὶ ἀνέστη, δε ἑαυτοῦ τὸ αἷμα τὸ τίμιον ὑπὲρ Ἰουδαίων τε ε ἐθνῶν· κᾶίκεῖνοι λέγουσιν, Εἴπατε, ὅτι ἔκλειι αὐτὸν, φυλασσόμενοι μάταια καὶ ψευδῆ. Περὶ τῆς ἀναστάσεως αὐτοῦ καὶ Ἡσαΐας γησίν· Ὀ ι αγαγὼν ἰκγής τὸν ποιμένα τῶν προβάτων, ἰ μέγαν· προσὲθῆκεν τὸν νμὲἑαν, ἵνα plur Ῑτρὀ) δοῦσι ποιμέσιν ἰσότιμος εῖναι νομισθῇ. ### English translation (Claude) The prophet Jonah fulfilled the figure of this our Saviour, when he prayed out of the belly of the sea monster and said, “I cried in my affliction,” and so on, “out of the belly of Hades.” And yet he was in the sea monster; but though in the sea monster, he says he is in Hades, for he was a figure of Christ, who was to go down into Hades. And a little later he speaks in the person of Christ, prophesying most plainly, “My head went down into the clefts of the mountains.” And yet he was in the belly of the sea monster; what mountains, then, hold you? But I know, he says, that I bear the figure of him who is to be laid in the hewn tomb of the rock. And though he was in the sea, Jonah says, “I went down into the earth,” since he bore the figure of Christ, who went down into the heart of the earth. And foreseeing the Jews persuading the soldiers to lie and saying, “Say that they stole him,” he says, “Those who keep vain and false things have forsaken their own mercy.” For he who had mercy on them came, and was crucified, and rose, giving his own precious blood for Jews and Gentiles; and they say, “Say that they stole him,” keeping vain and false things. Concerning his resurrection Isaiah too says, “He who brought up from the earth the great shepherd of the sheep.” He added “great,” so that he might not be thought equal in honour to the shepherds who went before. ### Scripture references - Jonah 2:2 (2:3 LXX): quotation, high confidence - Jonah 2:5 (2:6 LXX): quotation, high confidence - Jonah 2:6 (2:7 LXX): quotation, high confidence - Matt 12:40: allusion, high confidence - Matt 28:13: quotation, high confidence - Jonah 2:8 (2:9 LXX): quotation, high confidence - Isa 63:11: quotation, high confidence - Heb 13:20: allusion, high confidence ### Translation notes - A few words are garbled in the scan; the sense is clear. - Jonah 2:2, 5, 6, 8 (LXX 2:3, 6, 7, 9); Matt 12:40; Matt 28:13; Isa 63:11 (LXX); Heb 13:20. The polemic is Cyril's own, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.20 (PG 33:849a–849d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-20). ## Catechetical Lecture 14.21 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-21 - Source: PG 33:852a–853a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against the Manichaean claim that the resurrection was only apparent, Paul's testimony and the list of witnesses in 1 Corinthians 15, including James, Jerusalem's first bishop, establish it. ### Greek text Ἐχόντων τοίνυν ἡμῶν τὰς προφητείας, ὴ πίστις παρʼ ἡμῖν ἔστω. [limi—tower; οἱ πίποντιςὲξ ἀπιστίας, ἐπειδὴ θελουσγ σὺ εὶ ἓπηκας ἐπὶ τὴν aiτραν τῆς πίστεως τῆς περὶ τῆς ἀναστάσεως· μή μοτέ σὲ τις αἱρετικὸς πείσῃ δυσίξῃμῆσπι τήν ἀνάστασιν. Μέχρι γὰρ σήμερον Μανιχαῗοι λέγουσι, σαντασιὼὂη mi οὐκ ἀληθῆ τοῦ Σωτῆρος τήν dvis-tactv γεγονέναι, παρακούοντες Ιιαύγου, τοῦ γράφοντος· Τοὖ γενομένου ἐκ σπέρματος Δαὸἱδ κατὰ cipiuκαὶ πάλιν ἑξῆς λέγοντος· Ἐξ ἀναστάσεως νεκρῶν Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν· καὶ πάλιν aimτείνει πρὸς αὐτοὺς, καὶ λέγει· Μή εἷʼπῃς ὲν 11:31:;δίᾳ σουι Τίς ἀναβήσεται εἷς οὐρανὸν, ἢ τίς καταβήσεται εἷς τήν ἄβυσσον· τουτὲστι Χριστὸν ἐκ νεκρῶν ἀναγαγεῖνς καὶ ὁμοίως ἀσφαλιζόμενος, ἀλλαχοῦ πάλιν ἔγραφε· Μνημονεῦετε Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν· καὶ πάλιν· Είὸὶ Χριστὸς οὐκ ὖγήγερταιι, κετὸν ἄρα τὸ κήρυγμα ἡμῶν, κενή καὶ ἡ πίστις ἡμῶν· εὑρισκόμεθα δὲ καὶ ψευδομάρτυρες τοῦ Θεοῦ, ὅτι ἐμαρτυρήσαμεν κατᾶ τοῦ Θεοῦ, δτι ἤγειρεν τὸν Χριστὸν, εν οὐκ ἤγειρεν.ΑλΛ ἑξῆς σησν Νῦν δὲ Χριστὸς ἐγήγερτῶν κεκοιμημένων· xxi ται ἐκ νεκρῶν, ἀπαργή δώδεκα εἲ γὰρ τῷ ὢφοη Κηφᾷ, ἔπειτα τοῖς ἐνὶ μάρτυρι οὗ πιστεύεις, ἔχεις δώδεκα μάρτυρας. Ἔπειτα (bson ἐπάνω πεντακοσίοις dialogi: ἒξάπαξ. Εἰ τοῖς δώδεκα ἀπιστοῦσι, τοὺς πεντακοσίους δεχέοοωσαν. Ἔπειτα ὤφθη Ἰακώβῳ, τῷ ἑαυτοῦ μὲν ἀδελφῷ, ὲπισκόπῳ δὲ πρώτῳ τῆς παροικίας ταύτης. Τοιούτου τοίνυν ἰπισκόπου πρωτοτύπως ὶδόντος ἀναστάντα τὸν Χριστὸν Ἰησοῦν, σὺ ὁ τούτου μαθητής μή ἀπιστήσῃς. ’Λλλὰ λέγεις, ὅτι ὁ ἀδελφὸς Ἰάκωβος πρὸς χάριν ἐμαρτύρησεν. Ἔπειτα καὶ ἔμοὶ ὤφθη Παύλῳ, τῷ ἐχθρῷ. Ποία δὲ παρά ἐχθροῦ μαρτυρία κηρύσσοντος ἀμφιβάλλεταις '0 πρότερον διώκτης. νῦν εὐαγγελίζομαι τήν ἀνάστασιν. ### English translation (Claude) Since, then, we have the prophecies, let faith remain with us. Let those fall who fall through unbelief, since they so wish; but you have taken your stand on the rock of faith concerning the resurrection. Let no heretic ever persuade you to speak evil of the resurrection. For to this day the Manichaeans say that the Saviour's resurrection was an appearance and not real, not heeding Paul, who writes, “who was born of the seed of David according to the flesh,” and next again, “by the resurrection from the dead of Jesus Christ our Lord”; and again he aims at them and says, “Do not say in your heart, Who will ascend into heaven? or, Who will descend into the abyss?—that is, to bring Christ up from the dead”; and guarding us likewise he wrote again elsewhere, “Remember Jesus Christ, risen from the dead”; and again, “And if Christ has not been raised, then our preaching is in vain, and our faith is in vain; and we are even found to be false witnesses of God, because we testified against God that he raised Christ, whom he did not raise.” But next he says, “But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep”; “and he appeared to Cephas, then to the twelve.” If you do not believe one witness, you have twelve witnesses. “Then he appeared to more than five hundred brothers at once.” If they disbelieve the twelve, let them accept the five hundred. “Then he appeared to James,” his own brother, and the first bishop of this diocese. Since, then, such a bishop first saw Christ Jesus risen, do not you, his disciple, disbelieve. But you say that his brother James bore witness out of favour. “Then he appeared also to me,” Paul, the enemy. What testimony is doubted when an enemy proclaims it? “I, the former persecutor, now bring the good news of the resurrection.” ### Scripture references - Rom 1:3: quotation, high confidence - Rom 1:4: quotation, high confidence - Rom 10:6: quotation, high confidence - Rom 10:7: quotation, high confidence - 2 Tim 2:8: quotation, high confidence - 1 Cor 15:14: quotation, high confidence - 1 Cor 15:15: quotation, high confidence - 1 Cor 15:20: quotation, high confidence - 1 Cor 15:5: quotation, high confidence - 1 Cor 15:6: quotation, high confidence - 1 Cor 15:7: quotation, high confidence - 1 Cor 15:8: quotation, high confidence ### Translation notes - The first lines are garbled in the scan; the sense is clear. - Rom 1:3–4; Rom 10:6–7; 2 Tim 2:8; 1 Cor 15:14–15, 20, 5–8. James, “the brother of the Lord,” was remembered as the first bishop of Jerusalem. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.21 (PG 33:852a–853a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-21). ## Catechetical Lecture 14.22 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-22 - Source: PG 33:853b–856a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many witnesses attest the resurrection: the full moon, the tomb and its stone, the angels, the apostles, the women, the bribed soldiers, and Constantine's church on the site. ### Greek text Πολλοὶ μάρτυρές εισιν τῆς τοῦ Σωτῆρος ἀναστάσεως. Νὺξ μὶν, καὶ πανσέληνον φῶς* ἑκκαιδεκάτη γάρ ἠ νὺξ ἦν. Ηὲτρα τοῦ μνήματοςὴ ὑποδεξαμένη, καὶ ὁ λίθος ἀντικαταστήσεται εἷς πρόσωπον Ἰουδαίων· αὐτὸς γὰρ εἶδε τὸν Κύριον, καὶ ὁ λιοος ὁ τότε ἀποκυλισθεὶς αὐτὸς μαρτυρεῖ τῇ ἀναστάσει, μέχρι σήμερον κείμενος. ’Ἄγγελοι Θεοῦ παρόντες ἐμαρτύρησαν τῇ ἀναστάσει τοῦ Μονογενοῦς. Πέτρος καὶ Ἰωάννης, καὶ Θωμᾶς, καὶ οἱ λοιποί πάντες ἀπόειτολοι οἱ μὶν ἐπὶ τὸ μνῆμα δραμόντες, καὶ tit ὀθόνια τῆς ταφῆς, οἷς ἐνετυλίχθη πρότερον, «eoae: κείμενα μετά τὴν ἀνάστασιν ἰδόντες· οἱ δὲ τὰς χεῖρας αὖτοῦ καὶ, τοὺς πόδας ψηλαφήσαντες, καὶ τοὺς 16-πους τῶν ἥλων θεωρήσαντες· ὁμοῦ δὲ πάντες τοῦ σωτηριώδους ἐμφύήματος ἀπολαύσαντες, καὶ τοῦ συγχωρεῖν ὁμαρτίας ἐν δυνάμει Πνεύματος ἁγίου καταξιωθέντες. Γυναῖκες, αἱ κρατήσασαι τοὺς πόδαςʼ τοῦ τε σεισμοῦ τό μέγεθος, καὶ τοῦ παρόντος ἀγγέλου τὴν λαμπηδόνα θεωρήσασαι· καὶ τὰ ὀθόνια, ἆ περιβαλλόμενος κατέλιπεν ἀναστάς. Οἱ πτρατιῶται, καὶ τὸ ἀργύριον τὸ δοθὲν. Ὀ τόπος αὒτὸς ἔτι φαινόμενος· καὶ ὁ τῆς ἁγίοις Ἑκκλησίας οὗτος οἶκος, ὁ τῇ φιλοχρίστῳ προαιρέσει τοῦ ἐπὶ τῆς μακαρίας μνήμης, Κωνςταντίνου τοῦ βασιλὶως01κοδομ.η θεις τε καὶ, ὡς ὁρᾶς, οὕτως φαιδρυνθεῖς. ### English translation (Claude) Many are the witnesses of the Saviour's resurrection: the night, and the light of the full moon (for it was the night of the sixteenth); the rock of the tomb which received him; and the stone will stand up against the faces of the Jews, for it saw the Lord; and the stone that was then rolled away itself bears witness to the resurrection, lying there to this day. Angels of God who were present bore witness to the resurrection of the Only-begotten; Peter and John and Thomas and all the rest of the apostles: some ran to the tomb and saw the linen cloths of the burial, in which he had been wrapped before, lying there after the resurrection; others touched his hands and feet and saw the marks of the nails; and all together enjoyed the saving breath and were counted worthy to forgive sins in the power of the Holy Spirit. The women who took hold of his feet and saw the greatness of the earthquake and the brightness of the angel who stood by; and the linen cloths which he had worn and left behind when he rose; the soldiers, and the money that was given them; the place itself, still to be seen; and this house of the holy Church, built by the Christ-loving resolve of the emperor Constantine of blessed memory and, as you see, so splendidly adorned. ### Scripture references - Matt 28:2: allusion, high confidence - John 20:5: allusion, high confidence - John 20:6: allusion, high confidence - Luke 24:39: allusion, high confidence - John 20:27: allusion, high confidence - John 20:22: allusion, high confidence - John 20:23: allusion, high confidence - Matt 28:9: allusion, high confidence - Matt 28:3: allusion, high confidence - Matt 28:12: allusion, high confidence ### Translation notes - Matt 28:2; John 20:5–7, 27, 22–23; Luke 24:39; Matt 28:9, 2–3, 12. The “sixteenth” is the day of the lunar month (Nisan) as Cyril reckons it. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.22 (PG 33:853b–856a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-22). ## Catechetical Lecture 14.23 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-23 - Source: PG 33:856a–856b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tabitha, the miraculous catch, Peter's restoration and the Mount of Olives all bear witness to the risen and ascended Christ. ### Greek text Μαρτυρεῖ τῇ ἀναστάσει τοῦ Ἰησοῦ, xxi-fit» τῷ ὀνόματι αὐτοῦ ἐκ νεκρῶν ἐγερθεῖσα Ταβιθά. Πῶς γὰρ ἀπιστηθήσεται Χριστὸς ἀναστὰς, ὅπου γε καὶ τὸ ὅνομι αὐτοῦ νεκροὺς ἢγειρις Μαρτυρεῖ τῆ ἀνιστάσει τοῦ Ἰησοῦ καὶ ἡ θάλασσα, καθὼς πρότερον ἤκουσας· μαρτυρεῖ καὶ ἡ τῶν ἰχθύων ἄργά, καἰὴ ἀνθρακιὰ κειμένη, καὶτὸ ὀψάριον τὸ ἐπικείμενον· μαρτυρεῖ καὶ Πέτρος, ὁπρότερον μὶν τοῖς ἀρνησάμενος, τὸ δὲ τρίτον ὁμολογήσας, καὶ ποιμαίνειν τά νοητὰ πρόβατα προσταχθείς. "Eamus μέχρι σήμερον ὁ Ἐλαιὼν, τὸν ἐπὶ νεφέλης ἀναβάντα τοῖς τῶν πιστῶν ὀφθαλμοῖς μονονουχὶ δεικνύων μέχρι σήμερον, καὶ τὴν οὐράνιον τῆς ἀνόδου πύλην. Εἷς μὲν γαρ Βηθλεὲμ. ἐξ οὐρανῶν κατελήλυθεν· ἐκ ὂὶ τοῦ ὅρους τῶν Ἐλαιῶν εἷς οὐρανοὺς ἀνελήλυθεν· ἐκεῖθεν μὲν εἷς ἀνθρώπους τῶν ἀγώνων ἀρξάμενος, ἒνταῦοά δὲ ἐπὶ τοῖς ἀγῶσι στεφανούμενος. Ηολλοὺς οὗν ἔχεις τοὺς μάρτυραςί ἔχεις ἀναστάσεως τὸν τόπον τοῦτον· ἔχεις καὶ τὸν ἐξ ἀνατολῆς ἡμῶν τόπον τῆς ἀναβάσεως· ἔχεις καὶ μάρτυρας, τοὺς ἐκεῖ μαρτυρήσαντας ἀγγέλους,καὶ τήν νεφέλην ἧς ἐπέβη,καῖ τοὺς ἐκεῖθεν κατελθόντας μαθητάς. ### English translation (Claude) Tabitha too, raised from the dead in his name, bears witness to the resurrection of Jesus. For how shall Christ's resurrection be disbelieved, when even his name raised the dead? The sea too bears witness to the resurrection of Jesus, as you heard before; the catch of fish bears witness, and the fire of coals lying there, and the fish laid on it; Peter bears witness, who before denied him three times, but three times confessed him, and was commanded to shepherd the spiritual sheep. The Mount of Olives stands to this day, all but showing to this day to the eyes of the faithful him who went up on a cloud, and the heavenly gate of the ascent. For he came down from heaven into Bethlehem, but from the Mount of Olives he went up into heaven; there beginning his contests among men, and here crowned for his contests. You have, then, many witnesses: you have this place of the resurrection; you have also, to the east of us, the place of the ascension; you have as witnesses also the angels who bore witness there, and the cloud on which he went up, and the disciples who came down from there. ### Scripture references - Acts 9:40: allusion, high confidence - John 21:6: allusion, high confidence - John 21:9: allusion, high confidence - John 21:17: allusion, high confidence - Acts 1:9: allusion, high confidence - Acts 1:12: allusion, high confidence ### Translation notes - Acts 9:40; John 21:6, 9, 15–17; Acts 1:9–12. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.23 (PG 33:856a–856b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-1/#p-14-23). ## Catechetical Lecture 14.24 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-14-24 - Source: PG 33:856b–857b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ascension had been expounded in the Sunday sermon on the day's readings; Cyril recalls the psalms and prophets cited there. ### Greek text Καὶ ἠ μὶν ἀκολουθία τῆς διδασκαλίας τῆς πίστεως, προέτρεπεν εἶπεῖν καὶ τὰ περῖ τῆς ἀναλήψεως· ἀλλʼ ἠ τοῦ Θεοῦ χάρις ᾠκονόμησε πληρέστατά σε ἀκοῦσαι, κατὰ τήν ἡμετέραν ἀσθένειαν, τῇχθὶς ρᾳ κοιτά τήν Κυριακήν κατʼ οἰκονομίαν τῆς θεῐις χάριτος, ἐν τῇ συνάξει τῆς τῶν ἀναγνωσμάτων ἀκολου- Οἷας, τὰ περὶ τῆς εἰς οὐρανοὺς ἀνόδου τοῦ Σωτῆρος ἡμῶν περιεχούσης. Ἐλὲγετο δὲ τά λεγόμενα, μάλιστά μὲν διὰ πάντας, καί διὰ τὸ τῶν πιστῶν ὗμοῦ πλῆθος, ἐξαιρέτως ὂὶ διὰ σὲ· ζητεῖται δὲ ιῖπροσἔσχες τοῖς λεγομένοις. Οἶδας γὰρ ὅτι ἠ ἀκολουθία τῆς πίστεως διδάσκει σετςιστεύειν εἷς τὸν ἀναστάντα τῇ τρίτῃ ἡμέρᾳ· καὶ ἀνελθόντα εἷς τοὺς οὐ· ρανοῦς, καὶ καθίσαντα ἐκ διξιῶν τοῦ Πατρός. Μάλιστα μὲν οὖν μνημονεύειν σε νομίζω τῆς ἐξηγήσεως· πλὴν ἐν παραδρομῇ καὶ νῦν ὑπομιμνήσκω σε τῶν εἰρημένων. Μνημόνευε τοῦ γεγραμμένου σαφῶς ἐν Ψαλμοῖς· Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ. Μνημόνευε, ’ὁτι καὶ αἱ θεῖαι δυνάμεις ἔλεγον πρὸς ἀλλήλας·“Ἀρατε πύλας, οἱ ἄρχοντες, ὑμῶν, καὶ τὰ ἑξῆς. Μνημόνευε καὶ τοῦ ψαλμοῦ λὲγοντος· Ἀνἐβη εἷς ὕψος, ᾐχμαλώτευσεν αἰχμαλωσίαν. Μνημόνευε τοῦ προφήτου εἰπόντος. Ὁ οἰκοδομῶν εἷς τὸν οὐρανὸν τὴν ἀνάβασιν αὐτοῦ· καὶ τὰ λοιπὰ, ὅσα εἷʼρητο χθὲς διὰ τὰς τῶν Ἰουδαίων ἀντιλογίας. ### English translation (Claude) The sequence of the teaching of the Creed urged me to speak also about the ascension; but the grace of God arranged that you should hear about it most fully, as far as our weakness allowed, yesterday, on the Lord's day, when by the dispensation of divine grace the sequence of the readings at the assembly contained the account of our Saviour's going up into heaven. And what was said was said chiefly for all, for the whole multitude of the faithful together, but especially for you; the question is whether you attended to what was said. For you know that the sequence of the Creed teaches you to believe in him “who rose on the third day, and ascended into the heavens, and sat at the right hand of the Father.” I think you remember the exposition well; but I remind you of what was said, now also, in passing. Remember what is plainly written in the Psalms: “God went up with a shout.” Remember that the divine powers too said to one another, “Lift up your gates, O rulers,” and so on. Remember also the psalm that says, “He went up on high; he led captivity captive.” Remember the prophet who said, “He who builds his ascent into heaven,” and the rest that was said yesterday because of the objections of the Jews. ### Scripture references - Ps 47:5 (46:6 LXX): quotation, high confidence - Ps 24:7 (23:7 LXX): quotation, high confidence - Ps 68:18 (67:19 LXX): quotation, high confidence - Amos 9:6: quotation, high confidence ### Translation notes - Ps 47:5 (LXX 46:6); Ps 24:7 (LXX 23:7); Ps 68:18 (LXX 67:19); Amos 9:6 (LXX). The Sunday sermon on the ascension does not survive. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.24 (PG 33:856b–857b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-14-24). ## Catechetical Lecture 14.25 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-14-25 - Source: PG 33:857b–860a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Habakkuk, Enoch and Elijah were carried up, but Christ ascended by his own power, and gave his disciples the Spirit to impart to others. ### Greek text ’Όταν γὰρ ὡς ἆδυνέἱτῳ τῇ τοὸ Σωτῆρος ἀναβάσει ἆντιλέγιυσι, μνημόνευε τῶν περὶ τῆς μεταθέσεως τοῦ ’Λεβαχοὺμ sip-quino)in γὰρ ὁ Ἀββακοὺμ ὑπὸ ἀγγέλου μετετέθη, βαπαχθεὶς ἀπὸ τῆς κόμης τῆς κεφαλῆς αὐτοῦ· πολὺ μᾶλλον ὁκαὶ προφητῶν καὶ ἀγγέλων Δεσπότης,ἐξ ὅρους Ἐλαιῶν νεφέλῃ ἐπιδᾶς, οἷʼκείᾳ δυνάμει ποιεῖσθαιτήν εἷς οὐρανοὺς ἆίνοδον δυνατώτερος ἦν, Καὶ τὰ μὲν ὅμοια μνημόνευε τῶν θαυμάτων, τήν ὂὶ ὑπεροχὴν τήρει τῷ Δεσπότῃ τῷ θαυματοποιῷʼ οἱμὲν γαρ ἐβαστάζοντο, ὁ δὲ βαστάζει τὰ πάντα. Μνημόνευε, ὅτι Ἐνὼχ μετετέθη, ἀλλʼ Ἰησοῦς ἀνῆλθε. Μνημόνευε τῶν περῖ Ἠλίαν τῶν χθὲς εἴρημὲνωψ ’ὁτι Ἠλίας μὲν ἐν ἅρματι πυρὸς ἀνελήφθη· Χριστοῦ δὶ τὸ ἅρμα, μυριοπλάσιον χιλιάδες εὐφημούντων· καὶ ὅτι ἸΙλίας μὶν ἀνελήφθη πρὸς ἀνατολὰς τοῦ Ἰορδάνου, Χριστὸς δὲ πρὸς ἀνατολὰς τοῦ χειμάρρου Κέδρων ἀνῆλθεʼ καὶ ὅτι ἐκεῖνος ι ξ. \ ι \ 1 α- λ 9 Ι \ ί ως ε.ς τον ουρανον, Ιησους οὶ είς ουρανόν και δτι Ξκεῖνος μὲν εἶπε δοθήσεσθαι διπλᾶ ἐν Πνεύματι τῷ ἁγίῳ μαθητῇ, Χριστὸς δὲ τοσαύτην παρέσχε τοῖς ἰδίοις μαθηταῖς ἀπόλαυσιν χάριτος τοῦ ἁγίου Πνὲυματος, ὥστε μή μόνον αὐτὸ ἔχειν ἰν ὶαυτοῖς, ἀλλά καὶ διὰ ἧς ἐπιθέσεως τῶν χειρῶν αὐτῶν, τῆς κοινωνίας αὗτοῦ μεταδιδόναι τοῖς πιστεύουσι. ### English translation (Claude) For when they object to the Saviour's ascension as impossible, remember what was said about the carrying away of Habakkuk. For if Habakkuk was carried away by an angel, borne by the hair of his head, much more was the Master of prophets and angels, going up on a cloud from the Mount of Olives, able to make his ascent into heaven by his own power. Remember the wonders that are similar, but keep the pre-eminence for the Master, the worker of wonders: for they were carried, but he carries all things. Remember that Enoch was taken away, but Jesus went up. Remember what was said yesterday about Elijah: that Elijah was taken up in a chariot of fire, but Christ's chariot was “ten thousandfold, thousands of rejoicing ones”; and that Elijah was taken up to the east of the Jordan, but Christ went up to the east of the brook Kidron; and that Elijah went “as into heaven,” but Jesus into heaven; and that Elijah said that a double share in the Holy Spirit would be given to his disciple, but Christ granted his own disciples such enjoyment of the grace of the Holy Spirit that they not only had it in themselves, but also imparted the fellowship of it to believers by the laying on of their hands. ### Scripture references - Gen 5:24: allusion, high confidence - 2 Kgs 2:11: quotation, high confidence - Ps 68:17 (67:18 LXX): quotation, high confidence - Acts 1:9: allusion, high confidence - 2 Kgs 2:9: allusion, high confidence - Acts 8:17: allusion, high confidence ### Extrabiblical texts - Bel 36 (Bel and the Dragon): allusion, high confidence ### Translation notes - A line is garbled in the scan; the sense is clear. - Bel 36; Gen 5:24; 2 Kgs 2:11 (LXX “as into heaven”), 9; Ps 68:17 (LXX 67:18); Acts 1:9–12; Acts 8:17. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.25 (PG 33:857b–860a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-14-25). ## Catechetical Lecture 14.26 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-14-26 - Source: PG 33:860a–860d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's servants surpass the prophets: Paul was caught up to the third heaven and Peter holds the keys of the kingdom. ### Greek text Καὶ ὅταν οὕτως πρὸς Ἰουδαίους παλαίσῃς, δτανὲξ ὁμοιότητος νικήσῃς, τότε ἐλθὶ λοιπὸν ἐπὶ τὴν ὑπεροχὴν τῆς τοῦ Κωτῆρος δόξης· ὅτι 0". μὶν δοῦλοι, ὁ δὲ Υἱὸς τοῦ Θεοῦ. Καὶ οὕτω δὲ τῆς ὑπεροχῆς μνημονεύσεις, ἑννοιῖω, ὅτι τοῦ Χριστοῦ δοῦλος ἡρπάγη ἕως τρίτου οὐρανοῦ. Et γὰρ Ἠλίας μὲν ἓως πρώτου ἔφθασε, Παῦλος δὲ ἕως τρίτου οὐ· ρανοῦ· προτιμοτέρας ἄρα τετύχηκε τῆς ἀξίας. Μή ἐπαισχυνθῇς τοῖς σοῖς ἀποστόλοις. Οὐκ εἲσί χείρονες Μωυσέως, οὐδὲ δεύτεροι τῶν προφητῶν· ἀλλὰ καλοὶ μετὰ καλῶν,καὶ καλῶν καλλιονες. ’Πλίας μὶν ’ἂρ ἀνελήφθη εἰς οὐρανόν· ἀλλᾶ Πέτρος ἔχει τὰς κλεῖςτῆς βασιλειας τῶν οὐρανῶν,ἀκούσας· ’Ὀσα ἄν λλὲσῃς ἐπὶ τῆς γῆς, ἔσται λελυμένα ἐν τοῖς οὖρανοῖς. Ἠλίας είς οὐρανὸν μόνον· Παῦλος ὸὶ καὶ είς οὐρανὸν, καὶ εἷς παράδεισον (ἔπρεπε γὰρ τοὺς μαι- Θητᾶς τοῦ Ἰησοῦ, πολυπλασίονα λαβεῖν τήν χάριν)ἣκουσεν ἔρῥητα ῥήματα, ἔ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. Κατέβη δὲ ὀ Παῦλος ἄνωθεν πάλιν, οὐχ ὅτι ἀνάξιος ἥν τῆς ἐν τῷ τρίτῳ οὐρανῷ διατριβῆςʼ ἀλλʼ ’ἱνα ἀπολαύσας τῶν ὑπὲρ ἄνθρωπον, καὶ ἔντιμος καταβὰς, καὶ Χριστὸν κηρύξας, καὶ ὑπεραποθανὼν αὐτοῦ, λάβῃ καὶτὸν τοῦ μαρτυρίου στέφανον. Παρἐλιπον τὰ λοιπὰ τῆς κατασκευῆς, τὶ χθὲς ἐπὶ τῆς συνάξεως εἷʼρημένα τῆς Κυριακῆς· παρὰ γὰρ τοῖς συνετοῖς ἀκροαταῖς, αὐτάρκης μόνον καὶ ὑπόμνησις εἷς μάθησιν. ### English translation (Claude) And when you have wrestled thus with the Jews, when you have conquered by the argument from likeness, then go on to the pre-eminence of the Saviour's glory: that they were servants, but he is the Son of God. And you will be reminded of his pre-eminence in this way too, by considering that a servant of Christ was caught up to the third heaven. For if Elijah reached the first heaven, but Paul the third, then he obtained the more honoured dignity. Do not be ashamed of your apostles. They are not inferior to Moses, nor second to the prophets; but noble among the noble, and nobler than the noble. Elijah indeed was taken up into heaven; but Peter has the keys of the kingdom of heaven, having heard, “Whatever you loose on earth shall be loosed in heaven.” Elijah went up into heaven only; but Paul both into heaven and into paradise (for it was fitting that the disciples of Jesus should receive manifold grace), and “heard unspeakable words, which it is not lawful for a man to utter.” But Paul came down again from above, not because he was unworthy to remain in the third heaven, but so that, having enjoyed things beyond man and come down in honour, and having preached Christ and died for him, he might receive also the crown of martyrdom. I have passed over the rest of the argument, which was spoken yesterday at the assembly of the Lord's day; for with intelligent hearers a reminder alone is enough for learning. ### Scripture references - 2 Cor 12:2: allusion, high confidence - 2 Cor 12:4: quotation, high confidence - 2 Kgs 2:11: allusion, high confidence - Matt 16:19: quotation, high confidence ### Translation notes - 2 Cor 12:2, 4; 2 Kgs 2:11; Matt 16:19. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.26 (PG 33:860a–860d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-14-26). ## Catechetical Lecture 14.27 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-14-27 - Source: PG 33:860d–861b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son did not begin to sit at the Father's right hand after the ascension: he has shared the throne eternally, as Isaiah's vision shows. ### Greek text Μέμνησο δὲ καὶ τῶν εέρημένων μοι πολλάκις περὶ τοῦ ἐκ δεξιῶν τοῦ Ματρὸς καθέζεσθαι τὸν (ἱὸν, διὰ τήν τῆς πίστεως ἀκολουθίαν, τήν λέγουσαν· Καὶ ἀνελθόντα εἷς τοὺς οὐρανοὺς. καὶ καθισαντά ἐκ δεξιῶν τοῦ Πατρὸς. Ηρόνου μὶν ὶδιότητα μὴ πολυπραγμονῶμεν· ἀκατάληπτον γάρ. Μήτε δὶ ἀνεχώμεθα τῶν λεγόντων κακῶς, δτι μετᾶ τὸν σταυρὸνκαὶ τήν ἀνάστασιν, καὶ τὴν είς ούρανοὺς ἃνοδον, τότε ἤρξατο τοῦ ἐκ δεξιῶν τοῦ Πατρὸς καθέξεσοαι ὁ Υἱός. Ού γὰρ ἐκ προκοπῆς ἔσχε τὸν θρόνον· ἀλλᾶ ἀφʼ οὗπερ ἔστιν (ἔστι δὶ ἀεὶ γεννηθεὶς), καὶ συγκαθέζεται τῷ Πατρί. Καὶ τοῦτον τὸν θρόνον, πρὸ τῆς ἐνσάρκου παρουσίας τοῦ Σώτῆρος ἑωρακὼς 6 προφήτης φησὶν Ἠσαίας Εἶδον τὸν Κτριον καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ τὰ ἑξῆς τὸν Πατέρα μὶν γάρ οὐδεὶς ἑώρακε πώποτε, 6 δί τῷ προφήτῃ τότε φανεὶς, 1Ἴὸςῆν.Καὶ 6 Ψαλμῳδός φησινʼ Ἕτοιμος 6 θρόνος σου ἀπὸ τότε,’ἀπὸ τοῖʼ) αἰῶνος συ εἶ. Πολλῶν οὐσῶν τῶν περὶ τούτου μαρτυριῶν, διὰ τὸ πολὺ τῆς ὥρας ἀρκούμεθα καὶ ταύταις. ### English translation (Claude) Remember also what I have often said about the Son's sitting at the right hand of the Father, because of the sequence of the Creed, which says, “And ascended into the heavens, and sat at the right hand of the Father.” Let us not inquire curiously into what the throne properly is, for it is incomprehensible. But neither let us tolerate those who wrongly say that it was after the cross and the resurrection and the ascension into heaven that the Son began to sit at the right hand of the Father. For he did not obtain the throne by advancement; but from the time that he is (and he is eternally begotten), he also sits with the Father. And the prophet Isaiah, having seen this throne before the Saviour's coming in the flesh, says, “I saw the Lord sitting on a throne, high and lifted up,” and so on. For no one has ever seen the Father, and the one who then appeared to the prophet was the Son. And the Psalmist says, “Your throne is established from of old; you are from everlasting.” Though there are many testimonies about this, because of the lateness of the hour we are content with these. ### Scripture references - Isa 6:1: quotation, high confidence - John 1:18: quotation, high confidence - John 12:41: echo, medium confidence - Ps 93:2 (92:2 LXX): quotation, high confidence ### Translation notes - Isa 6:1; John 1:18; John 12:41; Ps 93:2 (LXX 92:2). The view rejected, that the Son's session began only after the ascension, is not ascribed to anyone by name. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.27 (PG 33:860d–861b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-14-27). ## Catechetical Lecture 14.28 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-14-28 - Source: PG 33:861b–861c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 110, confirmed by Christ and cited by Peter at Pentecost, speaks of the Son's sitting at the Father's right hand. ### Greek text Νὖν δὲ ὑμᾶς ὑπομνηστέον ὁ) ἱγων, τῶν ἐκ πολλῶν εἴρημένων περὶτοῦ ἐκ δεξιῶν τοῦ ΙΙατρὸς καθέζεσθαι τὸν Υἱόν. Ὀ μὲν γὰρ γὰρ ἒχατοστὸς ἔννατος ψαλ μὸς σαφῶς φησινʼ Εἶπεν 6 Κύριος τῷ Κυρίῳ μου* Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. Βεβαιῶν δὶὸ Σωτὴρ τὸ εἰρημένον ἐν Εὐαγγελίοις, φησὶ τὸν Δαβὶδ οὐκ ἀφʼ ἑαυτοῦ ταῦτα, ἀλλʼ ἐξ ἐπιπνοίας τοῦ ἁγίου Πνεύματος εἰρηκέναι, λέγωνʼ Πῶς οὗν Δαβὶδ ἐν Πνεύματι Κύριον αὐτὸν ›ἀλεῖ, λέγωνʼ Εἶπεν ὁ Κύριος τῷ Κυρίῳ, μου· Κάθου ἐκ δεξιῶν μου, καὶ τὰ ὲξῆς; Καὶ ἐν ταῖς Πράξεσι τῶν ἀποστόλων, ἐν τῇ τῆς Πεντηκοστῆς ἡμέρᾳ σταθεὶς 6 Πέτρος σὺν τοῖς ἕνδεκα, καὶ τοῖς Ἰσραηλίταις διαλεγόμενος, τῆς έν τῷ ἑκατοστῷ έννάτῳ ψαλμῷ ταύτης αύτολεξεὶ τῆς μαρτυρίας ἐμνημόνευσεν. ### English translation (Claude) But now I must remind you of a few things, out of many, that have been said about the Son's sitting at the right hand of the Father. The hundred and ninth psalm says plainly, “The Lord said to my Lord, Sit at my right hand, until I make your enemies the footstool of your feet.” And the Saviour, confirming the saying in the Gospels, says that David spoke these things not of himself but by the inspiration of the Holy Spirit, saying, “How then does David in the Spirit call him Lord, saying, The Lord said to my Lord, Sit at my right hand,” and so on? And in the Acts of the Apostles, on the day of Pentecost, Peter, standing with the eleven and speaking to the Israelites, recalled this very testimony of the hundred and ninth psalm word for word. ### Scripture references - Ps 110:1 (109:1 LXX): quotation, high confidence - Matt 22:43: quotation, high confidence - Matt 22:44: quotation, high confidence - Acts 2:14: allusion, high confidence - Acts 2:34: allusion, high confidence ### Translation notes - The “hundred and ninth psalm” is Ps 110 in English Bibles. Ps 110:1 (LXX 109:1); Matt 22:43–44; Acts 2:14, 34–35. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.28 (PG 33:861b–861c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-14-28). ## Catechetical Lecture 14.29 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-14-29 - Source: PG 33:861c–864b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Gospels, Peter and Paul all testify that Christ sits at the right hand of God. ### Greek text Υπομνηστέον δὲ καὶ ἄλλων ὀλίγων μαρτυριῶν ὁμοίως περῖ τοῦ ἐκ δεξιῶν τοῦ Πατρός καθέζεσθαιτὸν Υἳόν. Ἐν μὲν γὰρ τῷ κατά Ματθαῖον Εὗαγγελίῳ γέγραπται· Πλὴν λέγω ὑμῖν, ἀπʼ ἄρτι ὄψεσθε τὸν Υῖὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως, καὶ τὰ ἑξῆς οἷς ἀκολούθως καὶ 6 ἀπόστολος Πέτρος φησὶ, γράφωνο Διʼ αναστάσεως Ἰησοῦ Χριστοῦ, ὅς ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ, πορευθεὶς εἰς οὐρανόν. Ὀ δὲ ἀπόστολος Παῦλος Ῥωμαίοις μὲν γράφων, φησίν· Χριστὸς ὁ ἀποθανὼν, μᾶλλον δὲ καὶ ἐγερθεὶς, ἀς καὶ ἔστιν ἒν δεξιᾷ τοῦ Θεοῦ· Ἐφεσίοις δὲ ἐπιστέλλων, οὕτως εἴρηκε· Κατᾶ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ, ἢν ένήρησεν ἒν τῷ Χριστῷ, ἐγείρας αὐτὸν ἑκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὖτοῦ, καὶ τά ἑξῆς· τοὺς δὲ ἐν Κολοσσαῖς οῧτιυς ἐδίδαξεν· Ei οὗν συνηγέρθητε τῷ Χριστῷ, τὰ ἅνω ζητεῖτε, οὗ 6 Χριστός ἐστιν ἐν δεξιᾷ τοῦ Πατρὸς καθήμενοςο ἐν δὲ τῇ πρὸς Ἐβραίους φησίʼ Καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος, ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς καὶ πάλιν· Πρὸς τίνα δὲ τῶν ἀγγέλων εἶʼρηκέ ποτε· Κάθου ἐκ δεξιῶν μου, ἓως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου; καὶ πάλιν· Αὐτὸς δὲ μίαν ὑπὲρ πάντων προσενέγκας θυσίαν εἷς τὸ διηνεκὲς, ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦʼ τὸ λοιπὸν ἐκδεχόμενος, ἕως τεθῶσιν οἱ ἐχθροὶ αύτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ· καὶ πάλιν· Ἀφορῶντες είς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειω- ### English translation (Claude) We must remind you also of a few other testimonies, likewise about the Son's sitting at the right hand of the Father. In the Gospel according to Matthew it is written, “But I tell you, hereafter you will see the Son of Man sitting at the right hand of the Power,” and so on; in agreement with which the apostle Peter also writes, “through the resurrection of Jesus Christ, who is at the right hand of God, having gone into heaven.” And the apostle Paul, writing to the Romans, says, “Christ who died, yes, rather, who was raised, who is also at the right hand of God”; and writing to the Ephesians he says, “according to the working of the might of his strength, which he worked in Christ when he raised him from the dead and seated him at his right hand,” and so on; and he taught those at Colossae thus: “If, then, you were raised with Christ, seek the things above, where Christ is, seated at the right hand of the Father”; and in the Epistle to the Hebrews he says, “Having made purification for sins, he sat down at the right hand of the Majesty on high”; and again, “But to which of the angels has he ever said, Sit at my right hand, until I make your enemies the footstool of your feet?”; and again, “But he, having offered one sacrifice for all for ever, sat down at the right hand of God, waiting from then on until his enemies are made the footstool of his feet”; and again, “looking to the founder and perfecter …” ### Scripture references - Matt 26:64: quotation, high confidence - 1 Pet 3:21: quotation, high confidence - 1 Pet 3:22: quotation, high confidence - Rom 8:34: quotation, high confidence - Eph 1:19: quotation, high confidence - Eph 1:20: quotation, high confidence - Col 3:1: quotation, high confidence - Heb 1:3: quotation, high confidence - Heb 1:13: quotation, high confidence - Heb 10:12: quotation, high confidence - Heb 10:13: quotation, high confidence - Heb 12:2: quotation, high confidence ### Translation notes - The end of the section (the rest of Heb 12:2) is lost in the scan. - Matt 26:64; 1 Pet 3:21–22; Rom 8:34; Eph 1:19–20; Col 3:1; Heb 1:3, 13; Heb 10:12–13; Heb 12:2. Cyril cites Hebrews as Paul's. ### Citation (SBL) Cyril of Jerusalem, Cat. 14.29 (PG 33:861c–864b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-14-29). ## Catechetical Lecture 14.30 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-14-30 - Source: PG 33:864b–865d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ has always held the throne at the Father's right hand; Cyril prays that the candidates may hold fast, be written in the book of life, and be presented by the present Christ to the Father. ### Greek text Καὶ ἄλλων δὲ οὐσῶν μαρτυριῶν περὶ τῆς ἐκ δεξιῶν τοῦ Θεοῦ καθέδρας τοῦ Μονογενοῦς, αὐτάρκεις ἡμῖν ἐν τῷ παρόντι καὶ αὗται· τήν αὐτὴν πάλιν ἡμῶν ποιουμένων ὑπόμνησιν, ὅτι οὐ μετὰ τὴν ἕνσαρκον παρουσίαν τῆς καθέδρας ταύτην ἔσχε τήν ἀξίαν· ἀλλὰ γὰρ καὶ πρὸ πάντων τῶν αἰώνων, 6 μονογενὴς Υἱὸς τοῦ Θεοψ Κύριος δὲ ἡμῶν Ἰησοῦς 6 Χριστὸς, τὸν ἐν δεξιᾷ τοῦ Πατρὸς ἀεὶ κατέχει θρόνον. Αὐτὸς δὲ 6 τῶν ὅλων Θεὸς ἆ τοῦ Χριστοῦ Ilaτὴρ, καὶ 6 Κύριος ἡμῶν Ἰησοῦς Χριστὸς, 6 καταβὰς καὶ ἀναβὰς καὶ τῷ Πατρὶ συγκαθεζόμενος, φυλάξεις τὰς ὑμετέρας ψυχάς· ἄσειστον ὑμῶν καὶ ἄτρεπτον τὴν uulsa, τὴν εἷς τὸν ἀναστάντα, διατηρήσειεο συνεξεγείρειεν ὑμᾶς ἐκ τῶνψεκρῶν ὑμῶν ἁμαρτημάτῶν, εἷς τὴν ἐπουράνιον αὐτοῦ δωρεάν καταξιώσειεν ὑμᾶς ἁρπαγῆναι ἐν νεφέλαις, εἷς ἀπάντησιν τοῦ Κυρίου εἷς ἀέρα, ἰν καιρῷ εὐθέτῳ* καὶ ῖωςό καιρὸς ἐκεῖνος ἔρχεται τῆς ἐνδόξου δευτέρας αὖ· τοῦ παρουσίας, ἐγγράψειεν ὑμῶν τὰ ὀνόματα πάντων ἐν βίβλῳ ζώντων, καὶ ἱγγράψας μηκέτι ἐξαλείψιιε (πολλῶν γὰρ ἐξαλείφεται τῶν ἀποπιπτόντων). παράσχοι δὶ τοῖς πᾶσιν ὑμῖν πιστεύειν μὶν εἷς τὸν ἀναστάντα, ἐκδέχεσθαι δὲ τὸν ἀνελθόντα καὶ πάλιν ἐρχόμενον (ἐρχόμενον δὲ οὐκ ἀπὸ γῆςʼ ἀσφαλίζου γὰρ, ἄνθρωπε, σεαυτὸν, διὰ τοὺς μέλλοντας ἔρχεσθαι πλάνους), τὸν ἄνω καθεζόμενον, καὶ ἡμῖν ὧδε συμπαρόντα, τὸν ἑκάστου βλέποντα τὴν τίξιν καὶ τὸ στερέωμα τῆς πίστεως. Μὴ γὰρ, ὅτι σαρκὶ νῦν ἔπεστιν, παρὰ τοῦτο νομίσῃς, ὅτι καὶ πνεύματι. Μέσος ἐνταῦθα πάρεστιν, ἀκούων τὰ περὶ αὐτοῦ λεγόμενα, καὶ βλέπων τὰ ἐν σοὶ νοούμενα, καὶ ἐτάζων νεφροὺς καὶ καρδίας, Ὀς καὶ νῦν ἕτοιμός ἐστι τοὺς προσιόντας τῷ βαπτισματι, κα πάντας ὑμᾶς, ἐν ἁγίῳ Πνεῦματι προσενέγκαι τῷ Πατρῖ, καὶ εἱ·πεῖν· Ἰδοὺ ἐγὼ καὶ παιδία, ἃ μοι ἔδωκεν ὁ Θεός· ᾧ ἦ δόξα εἷς τοὺς αἰῶνας, ’Δμήν. ### English translation (Claude) And though there are other testimonies about the Only-begotten's sitting at the right hand of God, these are enough for us for the present; and we repeat the same reminder, that he did not obtain this dignity of the seat after his coming in the flesh; but even before all ages the only-begotten Son of God, our Lord Jesus Christ, always holds the throne at the right hand of the Father. May the God of all himself, the Father of Christ, and our Lord Jesus Christ, who came down and went up and sits with the Father, guard your souls; may he keep your hope in him who rose unshaken and unchanging; may he raise you together with him from your dead sins to his heavenly gift; may he count you worthy to be caught up in the clouds to meet the Lord in the air, in due time; and until that time of his glorious second coming comes, may he write all your names in the book of the living, and having written them, never blot them out (for the names of many who fall away are blotted out); and may he grant to all of you to believe in him who rose, and to await him who ascended and is coming again (coming, not from the earth: guard yourself, O man, because of the deceivers who are to come); him who sits above and is present here with us, seeing the order of each and the firmness of his faith. For do not think that because he is now absent in the flesh, he is therefore absent in the Spirit too. He is present here in the midst, hearing what is said about him, seeing your inward thoughts, and searching the reins and hearts; and he is ready even now to present those who are coming to baptism, and all of you, in the Holy Spirit to the Father, and to say, “Behold, I and the children whom God has given me”; to whom be glory for ever. Amen. ### Scripture references - Eph 2:5: allusion, medium confidence - 1 Thess 4:17: quotation, high confidence - Rev 3:5: allusion, high confidence - Matt 24:26: allusion, medium confidence - Col 2:5: allusion, high confidence - Jer 17:10: allusion, medium confidence - Heb 2:13: quotation, high confidence ### Translation notes - The word “hope” is read by sense from a garbled word. - Eph 2:5–6; 1 Thess 4:17; Rev 3:5; Ps 69:28 (LXX 68:29); Matt 24:23–26; Col 2:5; Jer 17:10 (Rev 2:23); Heb 2:13 (Isa 8:18). ### Citation (SBL) Cyril of Jerusalem, Cat. 14.30 (PG 33:864b–865d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-14-30). ## Catechetical Lecture 15.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-1 - Source: PG 33:869a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ has two comings: the first in humility to suffer, the second in glory to judge those who judged him. ### Greek text Χριστοῦ παρουσίαν καταγγέλλομεν, οὐ μίαν μόνον, ἀλλὰ καὶ δευτέραν τῆς προτέρας πολὺ καλλίονα, Ἣ μὶν γὰρ ὑπομονῆς εἶχεν ἐπέδειξεν, ἡ δὲ θείας βασιλείας φέρει τὸ διάδημα. Ὡς γὰρ ἐπὶ τὸ πλεῖστον, πάντα διπλᾶ παρὰ τῷ Κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ· διπλῆ γέννησις, μία ἐκ Θεοῦ πρὸ τῶν diti)νων, καὶ μία ὲκ Παρθένου ἐπὶ συντελείᾳ τῶν αἷώνων· διπλαῖ αἱ κάθοδοι, μία ἡ ἀσυμφανὴς, ἠ ὡς ἐπὶ πόκον, καὶ δευτέρα ἠ ἐπιφανὴς, ἡ μέλλουσα. Ἐν τῇ προῖξρᾳ παρουσίᾳ ἐσπαργανώθη ἐν τῇ φάτνῃ, ἐν τῇ δευτέρᾳ ἀναβάλλεται τὸ φῶς ὡς ἱμάτιον. Ἐν τῇ προτέρᾳ ὑπέμεινε σταυρὸν, αἶʼσχύνης καταφρονήσας- ἓν ἠδεπέρᾳ ἔρχεται ὐπὸ στρατιᾶς ἀγγέλων δορυφορούμενος, δοξαζόμενος. Οὐχ ἱστάμεθα τοίνυν ἐπὶ τῇ πρώτῃ παρουσῖᾳ μόνον, ἀλλὰ καὶ τὴν δευτέραν προσδοκῶμεν. Καί ἐι τῇ προτέρᾳ μὲν εἰπόντες, Εὐλογη- μὲνοςΓὸ ἑρχόμενοὲ ἐνΓ ὀνὲμπιτι Κυρίου, καὶ év‘tfiB δευτέρᾳ ἐροῦμεν πάλιν τὸ αὐτό· ’ἶνα μετὰ ἀγγέλων συναντήσαντες τῷ Δεσπότῃ, προσκυνοῦντες εἴπωμεν· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Ἔρχεται ὁ Σωτὴρ οὗ δικασθῆναι πάλιν, ἀλλά δικάσαι τοὺς δικάσαντας. Ὁ πρότερον ἒν τῷ κρίνεσθαι σιωπήσας, ὑπομιμνήσκων λέγει τοῖς παρανόμοις, τοῖς τὰ τολμηρὰ ἐπὶ τοῦ σταυροῦ πεποιηκόσι- Ταῦτα δποίησας, καὶ ἐσίγησα. Διʼ οἰκονομίαν τότε ἦλθε, σὺν πειθοῖ διδάσκων ἀνθρώπους· τότε δὲ καὶ ἀνάγκῃ βασιλευθήσονται, κᾶν μή θέλωσι. ### English translation (Claude) We proclaim the coming of Christ, not one only, but also a second, far more glorious than the first. For the first gave a display of his endurance, but the second brings the diadem of the divine kingdom. For as a rule all things are twofold with our Lord Jesus Christ: a twofold birth, one from God before the ages, and one from the Virgin at the end of the ages; twofold descents, one unseen, as upon a fleece, and a second, manifest, which is to come. In the first coming he was wrapped in swaddling clothes in the manger; in the second he “covers himself with light as with a garment.” In the first he endured the cross, despising the shame; in the second he comes escorted and glorified by a host of angels. We do not rest, then, on the first coming only, but we look also for the second. And as at the first we said, “Blessed is he who comes in the name of the Lord,” so at the second we shall say the same again; so that, meeting the Master with angels, we may say in worship, “Blessed is he who comes in the name of the Lord.” The Saviour comes, not to be judged again, but to judge those who judged him. He who before kept silent when he was judged will remind the lawless, who did their outrages at the cross, and say, “These things you did, and I kept silent.” Then he came by dispensation, teaching men with persuasion; but then they will be subject to his rule by necessity, even if they do not wish it. ### Scripture references - Ps 72:6 (71:6 LXX): allusion, high confidence - Luke 2:7: allusion, high confidence - Ps 104:2 (103:2 LXX): quotation, high confidence - Heb 12:2: allusion, high confidence - Matt 25:31: allusion, high confidence - Matt 21:9: quotation, high confidence - Ps 118:26 (117:26 LXX): quotation, high confidence - Ps 50:21 (49:21 LXX): quotation, high confidence ### Translation notes - A line of OCR debris is removed (logged). - Ps 72:6 (LXX 71:6); Luke 2:7; Ps 104:2 (LXX 103:2); Heb 12:2; Matt 25:31; Matt 21:9 (Ps 118:26); Ps 50:21 (LXX 49:21). ### Citation (SBL) Cyril of Jerusalem, Cat. 15.1 (PG 33:869a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-1). ## Catechetical Lecture 15.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-2 - Source: PG 33:872a–876d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Malachi and Paul speak of Christ's two comings; at the second this world will be renewed, though no one may know the time, and Christ himself warned the apostles against deceivers. ### Greek text Καί περὶ τῶν δύο τούτων παρουσιῶν λέγει Μαλαχίας ὁ προφήτης· Καὶ ἐξαίφνης ἣξει εις τὸν ναὸν αὐτοῦ Κύριος, ὅν ὑμεῖς ζητεῖτε, Ἰδοὺ μία παρουσία. Καὶ πάλιν περὶ τῆς δευτέρας παρουσίας φησί· Καὶ ὁ ἄγγελος τῆς διαθήκης, δν ὑμεῖς ζητεῖτε. Ἰδοὺ ἔρχεται Κύριος παντοκράτωρ, καὶ τίς ὑπομενεῖ ἡμέραν εἰσόδου αὐτοῦς Ἣ τίς ὑποστήσεται ἰν τῇ ὀπτασίᾳ αὐτοῦ ; Διό τι αὐτὸς εἰσπορεύεται ὡς πῦρ χωνευτηρίου, καὶ ὡς πόα πλυνόντων· καὶ καθιεῖται κωνεύων καὶ καθαρίζων· καὶ ἑξῆς εὐθὺς ὁ Σωτήρ φησιν αὐτός· Καὶ προσάξω πρὸς ὑμᾶς ἐν κρίσει· καὶ ἔσομαι μάρτυρ ταχὺς ἐπὶ τοὺς φαρμάκους, καὶ ἰπὶ τὰς μοιχαλίδας, καὶ ἐπὶ τοὺς ὀμνύοντας τῷ ὀνόματί μου ἐπὶ ψεύδει, καὶ τὰ ἑξῆς. Διὰ τοῦτο προσσφα).ιζόμενος ἡμᾶς ὁ Ηοιῦλος, φησίν· Ei’ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον τοῦτον, χρυσὸν καὶ ἄργυρον καὶ λίθους τιμίους· ξύλα, χόρτον, καλάμην· ἑκάστου τὸ ἔργον φανερὸν γενήσεται· ἡ γὰρ ἡμέρα δηλώσει, ὅτι ἐν πυρὶ ἀποκαλύπτεται. "Han καὶ ὁ Παῦλος τὰς δύο παρουσίας ταύτας οη· μαίνει, γράρων πρὸς Τῖτον, καὶ λέγων· Ἐπεφάνη ἡ χάρις τοῦ Θεοῦ τοῦ Σωτῆρος πᾶσιν ἀνθρώποις, παιδεύουσα ἡμᾶς, ἳνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἰπιθυμίας, σωφρόνως καὶ εὐσεβῶς καὶ δικαίως ζήσωμεν ἒν τῷ νῦν αἷῶνι” προσδεχόμενοι τὴν μακαρίαν ἐλπίδα, καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Βλέπεις, ὅπως εἶτα πρώτην μὶν ἐφʼ ἧς εὐχαριστεῖ· δευτέραν δὶ ἦν προσδοκῶμεν. Διὰ τοῦτο καὶ τό. τῆς πίστεως τῆς ἰπ- I“. Ἔρχεται τοίνυν ὁ Κύριοςἡμῶν ’Ῑησοῦς Χριστὸς ἐξ οὐρανῶν· ἔρχεται δὲ περὶ τὴν συντίλιιαν τοῦ κόσμου τούτου μετὰ δόξης, ἂν τῇ ἐσχάτῃ ἡμέρᾳγίνεται γὰρ τοῦ κόσμου τούτου συντέλεια, καὶ ὁ γένητὸς οὗτος κόσμος πάλιν ἀνακαινοποιεῖται. Ἐπειδὴ γὰρ καὶ φθορὰ, καὶ κλοπὴ, καὶ μοιχεία, καὶ πᾶν εἶδος ἁμαρτιῶν ἐχύθη ἐπὶ τῆς γῆς, καίαἳματα ἐφʼ αʼἶμασιν ἐμίγη ἐν τῷ κόσμῳ· ἳνα οὖν μὴ μείνῃ τὸ θαυμαστὸν τοῦτο οἰκητήριον ἀνομίας πεπληρωμένον, παρέρχεται ὁ κόσμος οὗτος, ’ἕνα ὁ καλλίων ἀναδειχθῇ Καὶ θέλεις λαβεῖν τήν ἀπόδειξιν ἀπὸ τῶν ῥητῶν ; Ἄκουε Ἡσαΐου λὲγοντος· Καὶ εἱληθήσεται ὡς βιβλίον ὁ οὐρανὸς, καὶ πάντα τὰ ἄστρα πεσεῖται ὡς φύλλα ἐξ ἀμπὲΛου, καὶ ὡς πίπτει φύλλα ἀπὸ συκῆς, Καὶ τὸ Εὐαγγὲλιόν φησι· '0 ἣλιος σκοτισθήσεται, καὶ ἥ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέρες πεσοῦνται ἐκ τοῦ οὖρανοῦ. Μὴ λυπηθῶμεν ὡς μόνοι τελευτῶντες· καί ἀστέρες τελευτῶσι, ἀλλʼ ἴσως πάλιν ἐγείρονται, Εἱλίσσει δὶ τοὺς οὐρανοὺς ὁ Κύριος, οὐχʼίνα ἀπολέσῃ τούτους, ἀλλʼ ἳνα αὐτοὺς πάλιν καλλίονας ἐγείπῃ. ’Ἄκουε Δαβἱδ τοῦ προθήτου λὲγοντος· Κατʼ ἀρχὰς σὺ, Κύριε, τήν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σου εἰσὶν οἱ οὐρανοί· αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις. Ἀλλʼ ἐρεῖ τις, Ἰδὲ (β) λέγει σαφῶς, ὅτι ἀπολοῦνται. ’Ἄκουε πῶς λέγει τὸ, ἀπολοῦνται· διὰ τῶν ἑξῆς δῆλον· Καὶ πάντες ὡς ἱμάτιον παλαιωθήσονται· καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτοὺς, καὶ ἀλλαγήσονται. Ὥσπερ γὰρ ἀπώλεια ἀνθρώπου λέγεται κατᾶ τὸ εἰρημένον, Ἴδετε ὡς ὁ δίκαιος ᾲπώλετο, καὶ οὐδεὶς ἐκδέχεται τῇ καρδίᾳ· καὶ ταῦτα, τῆς ἀναστάσεως προσδοκωμένης· οὕτως ἀνάστασιν ὥσπερ προσδοκῶμεν καὶ τῶν οὖρανῶν. Ὁ ἥλιος μεταστραφήσεται εἷς σκότος, καὶ ἡ σελήνη εἰς αἷμα. Παιδευέσθωσαν οἱ ἐκ Μανιχαίων ἐπιστρέψαντες, καὶ τοὺς φωστῆρας μηκέτι θεοποιεὶ‹ τωσαν," μηδὲ,τὸν σκοτισθησόμενον τοῦτον ἥλιον, τὸν Χριστὸν εἶναι δυσσεβῶς νομιζὲτωσαν. Καὶ πάλιν ἃκουι τοῦ Κυρίου λὲγοντος* '0 οὗρανὸς καὶ ὴγῆ Δʼ. Παρέρχεται τοίνυν τὰ φαινόμενα, καὶ ἔρχεται τὰ προσδοκώμενα, τὰ τούτων καλλίονα· ἀλλὰ τὸν καιρὸν μηδεὶς πολυπραγμονείτωʼ Οὐ γὰρ ὑμῶν, φηclv, ἐστῖ γνῶται χρόνους ἤ καιροὺς, οὓς ἔθετο ὀ Πατὴρ ἐν τῇ ἰδίᾳ ἐξουσίᾳ. Καὶ μὴ τολμήσῃς ἀποφήνασθαι τὸ, πότε ταῦτα γίνεται· μήτε πάλιν ὑπτίως κοιμηθῇς· Ἀγρυπνεῖτε γὰρ, φησὶν, δτιῶρᾳ ᾗ οὐ προσδοκᾶτε, ὁ Υἱὸς τοῦ ἀνθρώπου ἔρχεται. Ἀλλʼ ἐπειδή ἔδει ἡμᾶς γνῶναι τῆς συντελείας τὰ σημεῖα, καὶ ἐπειδή Χριστὸν προσδοκῶμεν· ἳνα μὴ ἰποθάνωμεν ἀπατηθὲντες, καὶ ὑπο τοῦ ψευδοῦς ’Λνειχρίστου πλανηθιῖψεν· θείᾳ προαιρέσει κινηθέντες, ιατ οἰκονομίαν οἱ ἀπόστολοι προσέρχονται τῷ ἀληθινῷ διδασκάλῳ, καὶ φασιν· Εἰπὲ ἡμῖν, πότε ταῦτα ἔσται, καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας καὶ συντελείας τοῦ αἰῶνος; Προσδοκῶμὲν σεπάλιν ἔρχόμενον, ἀλλʼ ὁ Σατανᾶς μετασχηματίζεται εἷς ἔγγελον φωτός. Ἀσφάλισαι οὖν ἡμᾶς, ἳνα μὴ ἄλλον ἀντὶ τοῦ προσκυνήσωμεν. Ὀ ὃὶ τὸ θεῖον αὐτοῦ καὶ μακάριον ἀνοίξας στόμα, λέγει· Βλέπετε μή τις ὑμᾶς πλανήσῃ. Καὶ ὑμεῖς, οἱ ἀκροαταὶ, νῦν τοῖς τῆς διανοίας ὀφθαλμοῖς ὡς ἐκεῖνον ὁρῶντες, τὰ αὖτὰ καὶ πρὸς ὑμᾶς ἀκούετε λέγοντος· Βλέπετε μή τις ὑμᾶς πλανήσῃ· καὶ παρακαλεῖ πάντας ὑμᾶς ὁ λόγος προσ- ;χειν τοῖς λεγομένοις οὗ γὰρ ἱστορία παρελθόν· των ἐστὶ πραγμάτων, ἀλλά προφητεία μελλόντων, ιαὶ πάντως ἡξόντων· οὐχ ἡμῶν προφητευόντων (ἂν. ἱξιοι γὰρ), ἄλλα τῶνΔ γεγραμμίνων εἰς μέσον προσρερομένων, καὶ λεγομένων τῶν σημείων. Βλεπεώ ίνα *μὲν γέγονεν ἤδη, τίνα δὲ ἔτι λείπει, καὶ is”: ### English translation (Claude) And concerning these two comings Malachi the prophet says, “And the Lord whom you seek will suddenly come to his temple”: behold one coming. And again, of the second coming, he says, “And the messenger of the covenant, whom you desire. Behold, the Lord Almighty comes; and who shall endure the day of his coming? Or who shall stand when he appears? For he comes in like a refiner's fire and like fullers' soap; and he shall sit refining and purifying.” And immediately next the Saviour himself says, “And I will draw near to you in judgment, and I will be a swift witness against the sorcerers and against the adulteresses and against those who swear falsely by my name,” and so on. Therefore Paul, guarding us beforehand, says, “If anyone builds on this foundation gold, silver, precious stones, wood, hay, straw, each one's work will become manifest; for the day will disclose it, because it is revealed by fire.” Paul too signifies these two comings, writing to Titus and saying, “The grace of God the Saviour has appeared to all men, training us that, renouncing ungodliness and worldly desires, we should live soberly and godly and righteously in this present age, awaiting the blessed hope and the appearing of the glory of the great God and our Saviour Jesus Christ.” You see how he spoke of a first, for which he gives thanks, and a second, which we await. Therefore the words of the faith which … [3] Our Lord Jesus Christ, then, comes from heaven; and he comes with glory at the end of this world, on the last day. For there is to be an end of this world, and this created world is to be made new again. For since corruption and theft and adultery and every kind of sin have been poured out over the earth, and blood has been mixed with blood in the world, so that this wonderful dwelling-place may not remain filled with lawlessness, this world passes away, so that the better one may be shown forth. And would you receive the proof from the words of Scripture? Hear Isaiah saying, “And the heaven shall be rolled up like a scroll, and all the stars shall fall like leaves from a vine, and as leaves fall from a fig tree.” And the Gospel says, “The sun will be darkened, and the moon will not give its light, and the stars will fall from heaven.” Let us not grieve as though we alone die; the stars too die, but perhaps rise again. And the Lord rolls up the heavens, not to destroy them, but to raise them up again more beautiful. Hear David the prophet saying, “In the beginning, O Lord, you laid the foundation of the earth, and the heavens are the work of your hands; they will perish, but you remain.” But someone will say, “See, he says plainly that they will perish.” Hear in what sense he says “they will perish”: it is clear from what follows: “And they will all grow old like a garment, and like a cloak you will roll them up, and they will be changed.” For as a man is said to perish, according to the saying, “See how the righteous man has perished, and no one lays it to heart,” and this although the resurrection is expected, so we expect a kind of resurrection of the heavens too. “The sun shall be turned into darkness, and the moon into blood.” Let those who have turned from the Manichaeans be instructed, and no longer make gods of the luminaries, nor impiously think that this sun, which is to be darkened, is the Christ. And hear again the Lord saying, “Heaven and earth …” [4] The things that are seen, then, pass away, and the things that are expected come, better than these. But let no one pry into the time: “For it is not for you,” he says, “to know times or seasons, which the Father has fixed by his own authority.” And do not dare to declare when these things happen; nor again sleep carelessly; for “Watch,” he says, “for the Son of Man comes at an hour you do not expect.” But since it was necessary for us to know the signs of the end, and since we look for Christ, so that we might not die deceived and be led astray by the false Antichrist, the apostles, moved by the divine will, come by God's dispensation to the true Teacher and say, “Tell us, when will these things be, and what is the sign of your coming and of the end of the age?” We look for you to come again, but Satan disguises himself as an angel of light; secure us, then, so that we may not worship another instead of you. And he, opening his divine and blessed mouth, says, “See that no one leads you astray.” And you, the hearers, seeing him now with the eyes of the mind, hear him saying the same to you too: “See that no one leads you astray.” And the word exhorts you all to attend to what is said; for it is not a history of things past, but a prophecy of things to come, which will surely come; not that we prophesy (for we are unworthy), but the things written are set before you, and the signs are told. See which have already happened, and which still remain, and … ### Scripture references - Mal 3:1: quotation, high confidence - Mal 3:2: quotation, high confidence - Mal 3:3: quotation, high confidence - Mal 3:5: quotation, high confidence - 1 Cor 3:12: quotation, high confidence - 1 Cor 3:13: quotation, high confidence - Titus 2:11: quotation, high confidence - Titus 2:12: quotation, high confidence - Titus 2:13: quotation, high confidence - Hos 4:2: allusion, medium confidence - Isa 34:4: quotation, high confidence - Matt 24:29: quotation, high confidence - Ps 102:25 (101:26 LXX): quotation, high confidence - Ps 102:26 (101:27 LXX): quotation, high confidence - Isa 57:1: quotation, high confidence - Joel 2:31 (3:4 LXX): quotation, high confidence - Matt 24:35: quotation, high confidence - Acts 1:7: quotation, high confidence - Matt 24:42: quotation, high confidence - Matt 24:44: quotation, high confidence - Matt 24:3: quotation, high confidence - 2 Cor 11:14: allusion, high confidence - Matt 24:4: quotation, high confidence ### Translation notes - Contains sections 3 and 4, not separated in the scan. Lines are lost at the end of sections 2 and 3 and at the end of section 4 (marked “…”). - Mal 3:1–3, 5; 1 Cor 3:12–13; Titus 2:11–13; Hos 4:2 (LXX); Isa 34:4; Matt 24:29; Ps 102:25–26 (LXX 101:26–27); Isa 57:1; Joel 2:31 (LXX 3:4); Matt 24:35; Acts 1:7; Matt 24:42, 44; Matt 24:3; 2 Cor 11:14; Matt 24:4. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.2 (PG 33:872a–876d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-2). ## Catechetical Lecture 15.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-5 - Source: PG 33:876d–877a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first sign of the end, false christs, has already been fulfilled in part by Simon Magus and Menander. ### Greek text Βλέπετε μή τις ὒμᾶς πλανήσῃ· πολλοὶ γὰρ λεῦσονται ἰπὶ τῷ ὀνόματί μου λέγοντες, Ἐγώ ἱμι ὁ Χριστὸς, καὶ πολλοὺς πλανήσουσι. Ταῦτα ’ἑγονεν ἐκ μὲρους· ἤδη γὰρ ποῢτο εἴρηκε Σίμων 6.M&10¢, καὶ μένανδρος, καὶ ἄλλοι τινὶς τῶν ἀθέων αἰρεσιαρχῶν. Ἐροῦσι δὲ ἐφʼ ἡμῶν, ἢ καὶ μεθʼ ἡμᾶς ἕτεροι. ### English translation (Claude) “See that no one leads you astray; for many will come in my name, saying, I am the Christ, and they will lead many astray.” This has happened in part; for Simon Magus has already said this, and Menander, and some others of the godless leaders of heresy; and others will say it in our day or after us. ### Scripture references - Matt 24:4: quotation, high confidence - Matt 24:5: quotation, high confidence ### Extrabiblical texts - Irenaeus, Irenaeus, Haer. 1.23 (Irenaeus, Against Heresies): allusion, low confidence ### Translation notes - Matt 24:4–5. Simon Magus and Menander are known from Irenaeus, Haer. 1.23. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.5 (PG 33:876d–877a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-5). ## Catechetical Lecture 15.6 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-6 - Source: PG 33:877a–877b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wars, such as the Persian war over Mesopotamia, and famines and earthquakes are signs already being fulfilled. ### Greek text Δεύτερον σημεῖον · Μελλήσετε δὲ ἀκούειν πολέμους καὶ ἀκοὰς πολέμων. Γίνεται ’δὲ ἂρα νῦν Περσῶν πρὸς Ῥωμαίους περὶ τὴν Μεσοποταμίαν πόλεμος, ἢ οὕς ἐγείρεται ἕνθος ἐπὶ ἔθνος, καὶ βασιλεία ἐπὶ βασιλείαν, ἢ cii; Καὶ ἔσονται Λιμοὶ καὶ λοιμοὶ, καὶ σεισμοὶ κατὰ τόπους. Ταῦτα ἤδη γέγονε. Καὶ πάλιν* Φόβητρά τε ἀπʼ οὗρανου, καὶ μεγάλοι χειμῶνεςζΙΓρηγορεῖτε οὖν, φησὶν, ὅτι οὐκ οἴδατε ποίᾳ ἡμέρᾳ ὁ Κύριος ἡμῶν ἔρχεται. ### English translation (Claude) A second sign: “And you will hear of wars and rumours of wars.” Is there now a war of the Persians against the Romans over Mesopotamia, or not? Does nation rise against nation and kingdom against kingdom, or not? “And there will be famines and pestilences and earthquakes in various places.” These things have already happened. And again, “And terrors from heaven, and great storms.” “Watch, then,” he says, “for you do not know on what day your Lord is coming.” ### Scripture references - Matt 24:6: quotation, high confidence - Matt 24:7: quotation, high confidence - Luke 21:11: quotation, medium confidence - Matt 24:42: quotation, high confidence ### Translation notes - Matt 24:6–7; Luke 21:11 (Cyril reads “great storms”); Matt 24:42. The war of Persia against Rome over Mesopotamia was being fought when the lectures were given. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.6 (PG 33:877a–877b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-6). ## Catechetical Lecture 15.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-7 - Source: PG 33:877c–880b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Church's own sign of the end is division and hatred among bishops, clergy and laity, which Christ foretold. ### Greek text Ἀλλᾶ ζητοῦμεν τῆς παρουσίας ἡμέτερον σημεῖον, ἐκκλησιαστικὸν ζητοῦμεν οἱ ὲκκλησιαστικοι. Ὁ δὲ Σωτήρ (prior Καὶ τότε σκανδαλισθήσονται πολλοί,Ἶ καὶ. ἀλλήλους παραδώσουσι υ, καὶ μισήσουσιν ἀλλήλους. Ἐὰν ἀκούσῃς, ὅτι ἐπίσκοποι κατʼ ἐπισκόπων, καὶ κληρικοὶ κατᾶ κληρικῶν, καὶ λαοὶ κατᾶ λαῶν μέχρις αἱμάτων ἔρχονται, μὴ ταραχθῇς. προγέγραπται γάρ. Mil πρόσεχε τοῖς νῦν γινομένοις, ἀλλά τοῖς γεγραμμένοις. υῧτε ἃν ἐγὼὸδιδά. σκον σε ἀπώλωμαι, καὶ σὺ μοι σοναπολῇ· ἀλλʼἔξεστι καὶ ἀκροατὴν καλλίονα γενέσθαι τοῦ διδασκάλου, καὶ τὸν ἔσχατον ἐλθόντα γενέσθαι πρῶτον ἐπειδὴ ιιαῖ τοὺς περὶ τήν ἑνδεκάτην ὥραν δέχεται ὁ Δεσπότης.Εί ἐν ἀποστόλοις εὑρέθη προδοσία, θαυμάζεις si καὶ εν ἐπισκόποις εὑρίσκεται μισαδελφὶα ς ’ Αλλ >6 μόνον περὶ τῶν ἀρχόντων τὸ σημεῖον, ἀλλὰ καὶ περὶτῶν λαῶν· φησὶ γάρ* Καὶ διὰ τό πληθυνθῆlat τὴν ἀνομίαν, ψυγήσεται τῶν πολλῶν ἡ ἀγάπη. Καυχήσεταί τις ἆρα τῶν παρόντων ἀνυπόκριτον ἔχειν πρὸς τὸν πλησίον τήν φιλίαν ; Οὐχὶ τὰ μὲν χείλη τολΛάκις φιλεῖ. καὶ τὸ πρόσωπον μειδιᾷ, καὶ οὶ ἰφθαλμοὶ δῆθεν ἱλαροίʼ ἡ δὲ καρδία τεκταίνεται δόλον, sape καὶ κατασκευάζει κακὰ, λαλῶν εἰρηνικά. ### English translation (Claude) But we seek our own sign of the coming; we who belong to the Church seek a sign of the Church. And the Saviour says, “And then many will fall away, and will betray one another, and will hate one another.” If you hear that bishops are going against bishops, and clergy against clergy, and laity against laity, even to bloodshed, do not be troubled; for it has been written beforehand. Do not attend to what is happening now, but to what is written. And even if I who teach you should perish, you need not perish with me; it is possible even for a hearer to become better than his teacher, and for one who came last to become first, since the Master receives even those of about the eleventh hour. If betrayal was found among the apostles, do you wonder if hatred of brothers is found among bishops too? But the sign concerns not only the rulers but also the peoples; for he says, “And because lawlessness will be multiplied, the love of many will grow cold.” Will anyone of those present boast that he has unfeigned friendship toward his neighbour? Do not the lips often kiss, and the face smile, and the eyes look cheerful, while the heart devises deceit, and plots evil while speaking peace? ### Scripture references - Matt 24:10: quotation, high confidence - Matt 24:12: quotation, high confidence - Matt 20:16: allusion, medium confidence - Matt 20:9: allusion, medium confidence - Ps 28:3 (27:3 LXX): allusion, medium confidence ### Translation notes - A line of marginal references and OCR debris is removed (logged). - Matt 24:10, 12; Matt 20:6, 9, 16; Matt 26:14–16; Ps 28:3 (LXX 27:3). The strife among bishops reflects the doctrinal conflicts of Cyril's time. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.7 (PG 33:877c–880b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-7). ## Catechetical Lecture 15.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-8 - Source: PG 33:880b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel has already been preached almost everywhere, as Christ said would happen before the end. ### Greek text Ἔχεις καὶτοῦτο τὸ σημεῖον· Καὶ κηρυχθήσεται τὸ Βὺαγγέλιον τοῦτο τῆς βασιλείας ἐν δʼλῃ τῇ οἰκουμένῃ, εἷς μαρτύριον πᾶσι τοῖς ἔθνεσι· ιαὶ τότε ἥζει τὸ τέλος. Καὶ σχεδὸν, ὡς ὁρῶμεν,δ ιόσμος ἅπας τῆς περὶ Χριστοῦ διδασκαλίας πεπλήρωται. ### English translation (Claude) You have this sign also: “And this gospel of the kingdom will be preached in the whole world, as a testimony to all the nations; and then the end will come.” And, as we see, almost the whole world has been filled with the teaching of Christ. ### Scripture references - Matt 24:14: quotation, high confidence ### Translation notes - Matt 24:14. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.8 (PG 33:880b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-8). ## Catechetical Lecture 15.9 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-9 - Source: PG 33:880b–884a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Division among Christians prepares for the Antichrist; the apostasy Paul foretold is already present in the heresies that confuse Father and Son or make the Son a creature. ### Greek text Καὶ τί μετὰ τοῦτο γίνεται ; φησὶν ἐξῆςʼ Ὅταν >ὗν ἴδητε τὸ βδέλυγμίτῆς ἐρημώσεως,τὸ ῥηθέν 51:6 Δανιὴλ τοῦ προφήτου, ἑστὼς ἐν τόπῳ ἱγίῳ· ὁ ἀναγινώσκων νοείτω* καὶ πάλιν · Τότε ἐὰν τις ὑμῖν εἴπῃ, Ἰδοὺ ὧδε ὁ Χριστὸς 13,1805 hui, μή πιστεύσητε. ἹΙ μισαδελφία δίδωσι λοιπὸν χώραν τῷ Ἀντιχρίστῳ. Προετοιμᾶζει γὰρ-ὁ διάβολος τὰ σχίματα τῶν λαῶν, ’ἶνα εὖπαράδεκτος γὲνηταιδ ἱμενος. Μὴ γένοιτο δὲ μηδένα τῶν ἔνταῦθα, μηδὶ ἀλλαχοῦ δουλων τοῖʼ)- Χριστοῦ, προσδραμεῖν τῷ η ›ᾣ. Περὶ τούτου γράφων ὁ ἀπόστολος Παῦλος. ρανερὸν ἔδωκε σημειον, λέγων· Ὀτι ἐὰν μή ἔλθῖιῆ έτασία πρῶτον, καὶ ἀποκαλυφθῇ ὁ. ἅνθρωπος η τῆς ἀνομίας, ὁ υίὸς Α τῆς ἀπωλείας, ὁ ἀντικείμενος καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον Θεὸν, ἤ σὲβασμαʼ ὣστε αὐτὸν εἰς τὸν ναὸν τοῦ Θεοῦ καθίσαι, ἀποδεικνύοντα ἑαυτὸν, ὅτι ἔστι Θεός. Οὖ μνημονεύετε, ὅτι ἔτι ὥν πρὸς ὑμας ταῦτα ἔλεγον ὑμῖν; Καὶ νῦν τὸ κατέχον οἴδατε, είς τὸ ἀποκαλυφθῆναιαὼὸν ἐν τῷ αὐτοῦ καιρῷ. Τὸ γὰρ μυστήριον ήδη ἐνεργεῖται τῆς ἀνομίας· μόνον ὁ κατέχων ἄρτι, ἑως ἐκ μέσου γένηται. Καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὃν ὁ Κύριος ἀνιλεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ, καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ. Οὗἒστιν ἡ παρουσία κατʼ ἐνέργειαν τοῦ Σατανᾶ, ἐν πάσῃ δυνάμει καί σημείοις καὶ τέρασι ψεύδους, ἐν πάσῃ ἀπάτῃ ἀδικίας τοῖς ἀπολλυμένοις. Ταΰ- ’ξαΙμὶν ὁ Πὶαὖλςςέ Νῦν δέ ἐστιν ἡ ἀποστασία· ἀπέστησαν γὰρ οἱ ἂνθρωποι τῆς ὀρθῆς πίστεωςʼ καὶ οἱ μὲν υἱοπατορίαν καταγγέλλουσιν, οἱ δὲ τὸν Χριστὸν ἐξ οὐκ ὃντων είς τὸ εἶναι παρενεχθὲντα λέγειν τολμῶσι. Καὶ πρότερον μὲν ἦσαν φανεροὶ οἱ αἱρετικοὶ, νῦν δὲ πεπλήρωται ἡ Ἐκκλησία κεκρυμμένων αἱρετικῶν. Ἀπὲστησαν γὰρ οἱ ἅνθρωποι ἀπὸ τῆς ἀληθείας, καὶ κνήθονται τὴν ἀκοήν. Λόγος πιθανόςς καὶ πάντες ἁκούουσιν ἡδέως. Λόγος ἐπιστροφῆς ; καὶ πάντες ἀποστρέφονται. Ἀπέσ-τησαν οἱ πλεῖστοι τῶν ὀρθῶν λόγων καὶ μᾶλλον τὸ κακὸν αἱροῦνται, ἢ τὸ ἀγαθὸν προαιροῦνται. Αὕτη τοίνυν ἐστὶν ἡ ἀποστασία, καὶ μέλλει προσδοκᾶσθαι ὁ ὶχθρόςʼ καὶ τὲως κατὰ μὶρος ὴρξατο ἀποστέλλειν τοὺς tauro?) προδρόμους, ’ἱνα ἕτοιμος ἔλθῃ λοιπὸν ἰπὶ τὴν θήραν. Βλέπε τοίνυν σεαυτὸν, ἄνθρωπε, καὶ ciae:λίζου τήν ψυχήν. Διαμαρτύρεταί σε ἡ Ἐκκλησία νῦν ἐπὶ Θεοῦ ζῶντος, προδιαλὲγεταε σοι τὰ περὶ τοῦ Ἀντιχρίστου πρὶν παραγενέσθαι. Καὶ εἴτε ἐπὶ σοῦ γίνεται οὐκ οἴδαμεν, εἶτε μετᾶ ei γίνεται οὐκ οἴδαμεν. Καλὸν 8t ἐστι ταῦτα εἰδότα σε προαοφαλίσασθαι. ### English translation (Claude) And what happens after this? He says next, “So when you see the abomination of desolation, spoken of by Daniel the prophet, standing in the holy place (let the reader understand)”; and again, “Then if anyone says to you, Look, here is the Christ, or there, do not believe it.” Hatred of brothers, then, makes room next for the Antichrist; for the devil prepares the divisions among the peoples beforehand, so that he who is to come may be readily received. God forbid that any of Christ's servants here or elsewhere should run over to the enemy! Writing about this, the apostle Paul gave a plain sign, saying, “For it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of perdition, who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God. Do you not remember that when I was still with you I told you this? And you know what restrains him now, so that he may be revealed in his own time. For the mystery of lawlessness is already at work; only he who now restrains will do so until he is out of the way. And then the lawless one will be revealed, whom the Lord will slay with the breath of his mouth and destroy by the appearing of his coming; whose coming is according to the working of Satan, with all power and signs and lying wonders, and with all deception of unrighteousness for those who are perishing.” So Paul. And now there is the apostasy. For men have fallen away from the right faith; and some proclaim a fusion of Son and Father, while others dare to say that Christ was brought from non-being into being. And formerly the heretics were open, but now the Church is full of hidden heretics. For men have fallen away from the truth and have itching ears. Is it a plausible word? All hear it gladly. Is it a word of correction? All turn away. Most have fallen away from right words, and choose evil rather than prefer good. This, then, is the apostasy, and the enemy is to be expected; and meanwhile he has begun to send his forerunners in part, so that he may then come ready for the prey. Look to yourself, then, O man, and make your soul secure. The Church now charges you solemnly before the living God, and tells you beforehand the things concerning the Antichrist before he comes. Whether it happens in your time we do not know, or whether it happens after you we do not know; but it is good that, knowing these things, you should make yourself secure beforehand. ### Scripture references - Matt 24:15: quotation, high confidence - Matt 24:23: quotation, high confidence - 2 Thess 2:3: quotation, high confidence - 2 Thess 2:4: quotation, high confidence - 2 Thess 2:5: quotation, high confidence - 2 Thess 2:6: quotation, high confidence - 2 Thess 2:7: quotation, high confidence - 2 Thess 2:8: quotation, high confidence - 2 Thess 2:9: quotation, high confidence - 2 Thess 2:10: quotation, high confidence - 2 Tim 4:3: allusion, high confidence - 1 Tim 5:21: echo, medium confidence ### Translation notes - One word is garbled in the scan (“enemy” is read by sense). - Matt 24:15, 23; 2 Thess 2:3–10; 2 Tim 4:3; 1 Tim 5:21. The two heresies are Sabellianism (“fusion of Son and Father”) and Arianism; Cyril's charge that the Church is full of hidden heretics is translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.9 (PG 33:880b–884a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-9). ## Catechetical Lecture 15.10 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-10 - Source: PG 33:884a–884c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The true Christ will come not from the earth but openly from heaven, like lightning, with his angels. ### Greek text Ὀ Χριστὸς ὁ ἀληθής, ὁ τοῦ Θεοῦ μονογενὴς Υἱὸς, οὐκέτι ἀπὸ γῆς ἔρχεται. Ἐάν τις ἔλθῃ ἑν ἐρήμοις φαντασιοκοπῶν, μὴ ἐξέλθῃς. Ἐὰν εἴπωσιν· Ἰδοὺ ὧδε ὁ Χριστὸς, ἰδοὺ ἐκεῖ, μὴ πιστεύσῃς. Ritu: καὶ εἷς γῆν μή βλέπε λοιπόν ἐξ οὐρανῶν γὰρ ὁ Δεσπότης κατέρχεται. Οὗ μόνος ὡς πρὸ τούτου· ἀλλὰ πολλοστὸς, ὑπὸ μυριάδων ἆγγὲλων δορυφορούμενος. Οὗδὶ κεκρυμμένως, ὡς ὑετὸς ἰπὶ πόκον· ἀλλʼ ὡς ἀστραπή φανερῶς ἐκλάμπωνο Αὐτὸς γὰρ εἴρηκεν· Ὥσπερ ἡ ἀστραπὴ ἐξέρχεται ἀπὸ ἀνατολῶν καὶ φαίνεται ἕως δυσμῶν, οὕτως ἔσται καὶ ἡ παρουσία τοῦ Υἱοῦ τοῦ ἀνθρώπου, Καὶ mitur Καὶ ’ὄψονται τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ, μετά δυνάμιας καὶ δόξης ἠπολλῆς· καὶ ἀποστελεῖ τοὺς ἀγγέλοὺς αὐτοῦ μετὰ σάλπιγγος μεγάλης, καὶ τὰ ἐξῆ ς. ### English translation (Claude) The true Christ, the only-begotten Son of God, no longer comes from the earth. If anyone comes making false shows in the desert, do not go out. If they say, “Look, here is the Christ; look, there,” do not believe it. Look no longer downwards and to the earth; for the Master comes down from heaven; not alone, as before, but with many, escorted by tens of thousands of angels; nor secretly, as rain upon a fleece, but shining forth openly like lightning. For he himself has said, “For as the lightning comes from the east and shines as far as the west, so will be the coming of the Son of Man”; and again, “And they will see the Son of Man coming on the clouds of heaven with power and great glory; and he will send out his angels with a great trumpet,” and so on. ### Scripture references - Matt 24:26: allusion, high confidence - Matt 24:23: quotation, high confidence - Jude 1:14: allusion, medium confidence - Ps 72:6 (71:6 LXX): allusion, medium confidence - Matt 24:27: quotation, high confidence - Matt 24:30: quotation, high confidence - Matt 24:31: quotation, high confidence ### Translation notes - Matt 24:26, 23, 27, 30–31; Jude 14; Ps 72:6 (LXX 71:6). ### Citation (SBL) Cyril of Jerusalem, Cat. 15.10 (PG 33:884a–884c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-10). ## Catechetical Lecture 15.11 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-11 - Source: PG 33:884c–885a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the devil prepared pagan myths to discredit the virgin birth, so he will raise up the Antichrist, a sorcerer claiming to be Christ, to forestall the second coming. ### Greek text Ἀλλʼ ὥσπερ μέλλοντος αὐτοῦ πρότερον ἐνανθρωπεῖν, καὶ ἐκ Παρθένου γεννᾶσθαι προσδοκωμένου όεοῦ· προδιὲβαλεν ὃ διάβολος τὸ πρᾶγμα, κακούρτ γως ἐν ἐίδωλολατρείᾳ θεοὺς ψευδεῖς, γεννῶντας ξαῖ ἧεννωμένους ὑπὸ γυναικῶν, προμυθολογήσαςο προλαβόντος τοῦ ψεῦδους, ὡς lvd μιζεν, ἀπιστηδῇ καὶτὸ ἀληθὲς οὕτω μέλλοντος Χριστοῦ δεύτερον ἔρχεσθαι τοῦ ἀληθοῦς, ἐσὸδιον λαμβάνων τὴν τῶν ἀκάκῳν προσδοκῖαν ὁ διντικείμενος, καὶ μάλιστα τῶν ξι περιτομῆςο ἕνα τινὰ ἄνθρωπον μάγον, καὶ sic,“ φαιρμαιιείαις οιαὶ ἑπαοιδαῗς ἆπατήλῆς κακοτεχνίας ἐμπειρότατον· ἁρπάζοντα μὲν ἐαυτῷ τῆς Ῥωμαίω βασιλείας τήν ἐξουσίαν, ψευδῶς δὲ Χριστὸν ἑαυτὸν ἀποκαλοῦντα καὶ διὰ μὶν τῆς τοῦ Χριστοῦ προσηγορίας, Ἰουδαίους τοὺς τὸν Ἠλειμμένον προσδοκῶντας ἀπατῶνταʼ τοὺς ἐξ ἐθνῶν δὲ, ταῖς μαγικαῖς φαντασίαις ὑπαγόμενον. ### English translation (Claude) But as, when he was formerly to become man and God was expected to be born of a virgin, the devil forestalled the event by wickedly inventing beforehand, among the idolaters, fables of false gods begetting and begotten of women, so that, the falsehood having come first, the truth (as he supposed) might be disbelieved; so now, since the true Christ is to come a second time, the adversary takes the expectation of the simple, and especially of those of the circumcision, as his opportunity, and brings in a certain man, a sorcerer, most expert in the deceitful arts of sorceries and incantations, who will seize for himself the power of the Roman empire and falsely call himself Christ; by the name of Christ deceiving the Jews, who look for the Anointed, and leading those from the Gentiles astray by magical illusions. ### Scripture references - 2 Thess 2:9: echo, low confidence ### Translation notes - Several words are garbled in the scan; the sense is clear (“brings in” is supplied from the context). ### Citation (SBL) Cyril of Jerusalem, Cat. 15.11 (PG 33:884c–885a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-11). ## Catechetical Lecture 15.12 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-12 - Source: PG 33:885a–885d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Antichrist will arise at the end of the Roman empire after ten kings, rule by deceit and cruelty for three and a half years, and be destroyed by Christ at his coming. ### Greek text Ἔρχεται δὲ ὁ προειρημένος ’Δντίχριστος οὗ· τος, ὅταν πληρωθῶσιν οἱ καιροί τῆς Ῥωμαίων βασιλείας,καὶ πλησιάζοι λοιπὸν τὰ τῆς τοῦ κόσμου συντελείας. Δέκα μὶν ὁμοῦ Ῥωμαίων ἐγείρονται βασιλεῖς, ἐν διαφόροις μὲν ἴσως τόποις, κατά δὲ τὸν αὐτὸν βασιλεύοντες καιρόν· μετά δὲ τούτους ἐνδέκατος ὁ ’Δντίχριστος, ἐκ τῆς μαγικῆς κακοτεχνίας τὴν Ῥωμαῖκήν ἐξουσίαν ἀρπάσας. Τρεῖς μὶν τῶν πρὸ αὐτοῦ βασιλευσάντων ταπεινώσει, τοὺς ὲπτά δέ τοὺς ἐπιλοίπους ὑφʼ ἑαυτὸν ἔχων. Τά πρῶτα μὲν ἐπιεί κειαν, ὡσανεὶ λόγιός τις καὶ συνετὸς, σωφροσύνην τεκαὶ φιλανθρωπίαν ὑποκρίνεταιʼ σημείοις τε καὶ τὲροισι, τοῖς ἐκ μαγικῆς ἀπάτης ψευδέσιν, Ἰουδαίους, ὡσανεί Χριστὸς ὁ προσδοκώμενος, ἀπατήσαςο παντοίοις ὓστερον ἀπανθρωπίας καὶ παρανομίας ἓπιγραφήσεται κακοῖς, ὡς πάντας ὑπερβαλέσθαι τοὺς πρὸ αὐτοῦ γενομένους ἀδίκους καὶ ἀσεβεῖς φονικὴν καὶ ἀποτομωτάτην, καὶ ἀνηλεῆ, καὶ ποικίλην, κατά πάντων μὲν, ἐξαιρέτως δὲ καθʼ ἡμῶν τῶν Χριστιανῶν τήν διάνοιαν ἒχων. Ἐπὶ τρία δέ ἔτη μόνα καὶ μῆναι ’ἐξ τὰ τοιαῦτα τολμήσας, ὑπὸ τῆς δευτέρας ἐξ οὐρανῶν ἐνδόξου παρουσίας τοῦ μονογενοῦς Υἱοῦ Θεοῦ καταργεῖται, τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν Ἰησοῦ, Χριστοῦ τοῦ ἀληθοῦς* ὅς ἀνελὼν τὸν Ἀντίχριστον τῷ πνεύματι τοῦ στόματος αὐτοῦ, τῷ τῆς γεέννης τοῦτο παραδώσει πυρί. ### English translation (Claude) This Antichrist spoken of comes when the times of the Roman empire have been fulfilled and the end of the world is drawing near. Ten kings of the Romans arise together, perhaps in different places, but reigning at the same time; and after them, as the eleventh, the Antichrist, who has seized the Roman power by his evil art of magic. Of the kings who reigned before him he will humble three, and the remaining seven he will keep under himself. At first he will feign mildness, as if he were a learned and understanding man, and self-control and love for mankind; and having deceived the Jews by the false signs and wonders of his magical deceit, as if he were the expected Christ, he will afterwards be marked by every kind of inhumanity and lawlessness, so as to surpass all the unrighteous and ungodly men who were before him, having a murderous, most harsh, merciless and crafty mind against all, but especially against us Christians. And having dared such things for three years and six months only, he will be destroyed by the glorious second coming from heaven of the only-begotten Son of God, our Lord and Saviour Jesus, the true Christ; who, having slain the Antichrist with the breath of his mouth, will deliver him to the fire of Gehenna. ### Scripture references - Dan 7:24: allusion, high confidence - Dan 7:25: allusion, high confidence - 2 Thess 2:8: quotation, high confidence - 2 Thess 2:9: allusion, high confidence - Rev 13:5: allusion, medium confidence ### Translation notes - Dan 7:24–25; 2 Thess 2:8–9; Rev 13:5. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.12 (PG 33:885a–885d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-12). ## Catechetical Lecture 15.13 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-13 - Source: PG 33:885d–888c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Daniel's fourth beast is the Roman empire, and its eleventh horn the Antichrist, as the Church's interpreters teach. ### Greek text Ταῦτα δὲ διδάσκομεν, οὐχ εὑρεσιλογοῦντες,ίάλλʼ ἐκ τῶν θείων ἐκκλησιαζομὲνων Γραφῶν, καὶ μάλιστα ἐκ τῆς ἀρτίως ἀναγνωσθείσης του Δανιὴλ προφητείας, μεμαθηκότες καθὼς. καὶ Γαβριὴλ ὅ ἀρχάγγελος ᾕρμήνευσε, λέγων νοῦτωʼ Τὸ θηρίον τὸ τέταρτον, βασιλεία τετάρτη ἔσται ἐν τῇ γῇ, ἥτις ὑπερέξει πάσας τὰς βασιλείας. Ταύτην δὶ εἶναι τήν ‘pa. μαίων οἱ ἐκκλησιαστικοῖ παραδεδώκασιν ἐξηγηταί. Πρώτης γὰρ ἐπισήμου γενομένης, τῆς Ἀσσυρίων βαι σιλείας· καὶ δευτέρας, τῆς Μήδων ὁμοῦ καὶ Περσιῖιν· καὶ μετά ταύτας, τῆς Μακεδόνων τρίτης* ἦ τετάρτη βασιλεία, νῦν ἡ Ῥωμαίων ἐστίν. Εἶτα ἑξῆς ὁ Γαβριὴλ ὶρᾷμηνεύων φησί· Τὰ δέκα κέρατα αὐτοῦ, δέκα βασιλεῖς ιίινιιιστήσονται καὶ ὀπίσω αὐτῶν ἀναστήσεται βασιλεὺς ἕτερος, ὅς ὑπεροίσει κακοῖς πάντας τοὺς ἔμπροσθεν, Οὔ μόνον φησὶ τοὺς δέκα, ἀλλὰ καί πάντας τοὺς προγεγονότας.Καὶ τρεῖς βασιλεῖς ταπεινώσειο δῆλον καὶ ἀπὸ τῶν δέκα τῶν προτέρων.’Δπὸ δὶ τῶν δέκα τούτων τοὺς. τρεῖς ταπεινῶν, πάντῶς ὅτι αὐτὸς ὄγδοος βασιλεύσει. Καὶ λόγους, φησὶ, πρὸς τὸν Ὕψιστον λαλήσει· βλάσφημος 6 ἀνὴρ καὶ παράνοο μσς, οὐκ έκ πατέρων λαβὼν τὴν βασιλείαν, ἀλλʼ huic μαγικῆς τὸ ἄρχειν ἁρπάσας. ### English translation (Claude) These things we teach, not inventing them, but having learned them from the divine Scriptures read in the Church, and especially from the prophecy of Daniel just read, as Gabriel the archangel too interpreted it, saying thus: “The fourth beast shall be a fourth kingdom on the earth, which shall surpass all the kingdoms.” And the Church's interpreters have handed down that this is the kingdom of the Romans. For the first famous kingdom was that of the Assyrians; the second, that of the Medes and Persians together; and after these, that of the Macedonians, the third; the fourth kingdom is now that of the Romans. Then next Gabriel, interpreting, says, “Its ten horns are ten kings that shall arise; and after them another king shall arise, who shall surpass in evils all who were before him”: not only the ten, he says, but all who were before. “And he shall humble three kings”: plainly of the ten former ones; and by humbling three of these ten, he will certainly reign as the eighth. “And he shall speak words against the Most High”: a blasphemous and lawless man, not receiving the kingdom from his fathers, but seizing rule by magic. ### Scripture references - Dan 7:23: quotation, high confidence - Dan 7:24: quotation, high confidence - Dan 7:25: quotation, high confidence ### Translation notes - Dan 7:23–25 (LXX/Theodotion). Cyril ascribes the interpretation to Gabriel (cf. Dan 8:16). ### Citation (SBL) Cyril of Jerusalem, Cat. 15.13 (PG 33:885d–888c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-13). ## Catechetical Lecture 15.14 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-14 - Source: PG 33:888c–889a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Satan will work in person through the Antichrist, deceiving the crowds with false miracles. ### Greek text Καὶ τίς ἐστιν οὗτος, ἢ ἐκ ποίας ἐνεργείας, ἒρμήνευσον, ὦ Παῦλε· Οὗ ἐστι, φησὶν, ἡ παρουσία κατʼ ἐνέργειαν τοῦ Σατανᾶ, ἐν πάσῃ δυνάμει καὶ ’ σημείοις καὶ τέρασι ψεύδους. Τοῦτο αἰνιττόμενος, ὅτι ὁ Σατανᾶς ὀργάνῳ κέχρηται ἐκείνῳ, αὖτοπροσώπως διʼ αὐτοῦ ἐνεργῶν. Εῖδὼς γὰρ, ὅτι οὗ μέλλει λοιπὸν ἄνεσις γίνεσθαι αὐτοῦ τῇ κρίσει, οὐκέτι διὰ τῶν ὑπηρετῶν αὐτοῦ συνήθως, ἀλλὰ διʼ ἑαυτοῦ λοιπὸν πολεμεῖ φανερώτερονο Ἐν πᾶσι δὲ σημείοις καὶ τέρασι ψεύδους. Ὁ γὰρ πατὴρ τοῦ ψεύδους τὰ τοῦ ψεύδους ἔργα φαντασιοσκοπεῖ, τίνα τὰ πλήθη νομίσῃ θεωρεῖν νεκρὸν ἐγειρόμενον, τὸν μὴν ἐγειρόμενον· καὶ χωλοὺς περιπατοῦντας, καὶ τυφλοὺς ἀναδλέποντας, μή γενομένης τῆς ἰάσεως. ### English translation (Claude) And who is this, and from what working does he come? Interpret, O Paul. “His coming,” he says, “is according to the working of Satan, with all power and signs and lying wonders”: hinting that Satan uses him as an instrument, working through him in person. For knowing that his judgment will no longer allow any respite, he no longer wars through his servants as usual, but henceforth more openly through himself. “With all signs and lying wonders”: for the father of lies makes a show of the works of falsehood, so that the multitudes may think they see a dead man raised who is not raised, and lame men walking and blind men seeing, when no healing has taken place. ### Scripture references - 2 Thess 2:9: quotation, high confidence - John 8:44: allusion, high confidence ### Translation notes - 2 Thess 2:9; John 8:44. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.14 (PG 33:888c–889a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-14). ## Catechetical Lecture 15.15 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-15 - Source: PG 33:889a–892b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Antichrist will seat himself in the ruined Jewish temple, claiming to rebuild it as David's heir, and will persecute the saints. ### Greek text Καὶ πάλιν φησίν- '0 ἀντικείμενος, καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον Θεὸν, ἢ σὲὗασμα. Ἐπὶ πάντα δὲ Θεόι μέλλει δῆθεν τὰ εἷʼδωλα μισεῖν ὁ Ἀντίχριστος· ὣστε αὐτὸν εἰς τὸν ναὸν τοῦ Θεοῦ καθίσαι, Ποῖον ἄρα ναόνς τὸν καταλελυμὲνον τῶν Ἰουδαίων φησι· μὴ γένοιτο γὰρ, τοῦτον ἒν ᾧ ἐσμεν. Διὰ τί τοῦτο λὲγομεν ; ’ἱνα μή νομιζώμεθα χαρίζεσθαι ἑαυτοῖς. Εἴ γὰρ ὡς Χριστὸς πρὸς Ἰουδαίους ἔρχεται, καὶ ὑπὸ Ἰουδαίων προσκυνεῖσθαι βούλεται· ἳνα αὐτοὺς μειζόνως ἀπατήσῃ, περισπούδαστον ποιεῖται τὸν ναὸν, ὑποψίαν διδους, δτι αὐτὸς ἐστιν ὁ ἐκ γένους Δαβὶδ, ὁ τὸν ὑπὸ Σολομῶνος ναὸν κατασκευασθέντα μέλλων οἰκοδομεῖν. Ἔρχεται δὲ ὁ Ἀντίχριοτος τότε, ὅταν ἐν τῷ ναῷ τῶν Ἰουδαίων λίθος ἐπὶ λίθον μή μείνῃ, κατὰ τήν τοῦ Σωτῆρος ἀπόφασιν. Ὀταν γὰρ ἢ διὰ παλαιότητα πτῶσις,ἣ προφάσει οἰκοδομῆς κατάλυσις, ἢ ἔκ τινων ἑτέρων παρακολουθήσασα, καθέλῃ πάντας τοὺς λιθους, οὗ λέγω τοῦ περιβόλου τοῦ ἔξωθεν, ἀλλὰ τοῦ ναοῦ τοῦ ἔνδοθεν, ἔνθα τᾶ χιρουὸὶμ ἦν τότε ἔρχεται ἐκεῖνος ἐν πᾶσι σημείοις καὶ τέρασι ψεύδους, κατεπαιρόμενος είδώλων ἁπάντων, τὰ πρῶτα μὶν φιλανθρωπίαν ὖποκρινόμενος, βστερπν δὶ τὸ ἃπότομον ἐνδεικνύμενος καὶ μάλιστα πρὸς τοὺς ἁγίους τοῦ Θεοῦ. Φησὶ γάρʼ Ἐθεώρουν, καὶ τὸ κὲρας ἐκεῖνο ἐποίει πόλεμον μετὰ τῶν ἁγίων· καὶ πάλιν ἀλλαχοῦ Ἔσται καιρὸς θλίψις οἵα οὐ γέγονεν ἀφʼ ἧς γέγονεν ἔθνος ἐπὶ τῆς γής, ἕως τοῦ καιροῦ ἐκείνου. Δεινὸν τὸ θηρίον, δράκων μέγας ἀνθρώποις ἇκαταγνώνισ-τος, ἕτοιμος εἰς τὸ καταπιεῖν· περῖ οὗ πλείονα ἔχοντες λαλεῖν ἐκ τῶν θείων Γραφῶν, τούτοις ἀρκούμεθα τέως συμμετρίας ἕνεκεν. ### English translation (Claude) And again he says, “who opposes and exalts himself above every so-called god or object of worship”: above every god (for the Antichrist will supposedly hate the idols), “so that he takes his seat in the temple of God.” What temple, then? He means the ruined temple of the Jews; for God forbid that it should be this one in which we are. Why do we say this? So that we may not seem to favour ourselves. For if he comes to the Jews as Christ and wishes to be worshipped by the Jews, he will make the temple a matter of great concern, in order to deceive them the more, giving the impression that he is the one of David's line who is to build the temple that was built by Solomon. And the Antichrist comes at the time when not one stone will remain upon another in the temple of the Jews, according to the Saviour's sentence. For when either collapse through age, or demolition on the pretext of rebuilding, or something else that follows, has brought down all the stones (I mean not of the outer enclosure, but of the inner shrine, where the cherubim were), then he comes with all signs and lying wonders, exalting himself above all idols, at first feigning love for mankind, but afterwards showing his harshness, especially toward the saints of God. For it says, “I looked, and that horn made war with the saints”; and again elsewhere, “There shall be a time of affliction such as has not been since there was a nation on the earth until that time.” Terrible is the beast, a great dragon invincible to men, ready to devour; though we have more to say about him from the divine Scriptures, we are content with these for the present, for the sake of measure. ### Scripture references - 2 Thess 2:4: quotation, high confidence - Matt 24:2: allusion, high confidence - Dan 7:21: quotation, high confidence - Dan 12:1: quotation, high confidence - Rev 12:3: allusion, medium confidence ### Translation notes - A line of OCR debris inside a word is removed (logged). - 2 Thess 2:4; Matt 24:2; Dan 7:21; Dan 12:1; Rev 12:3. Cyril's expectations about the temple are translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.15 (PG 33:889a–892b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/14-24/#p-15-15). ## Catechetical Lecture 15.16 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-16 - Source: PG 33:892b–893a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ allows the weak to flee the Antichrist while the strong may stand; Daniel limits his reign to three and a half years. ### Greek text Διὰ τοῦτο εἴδὼς τοῦ ἀντιπάλου τὸ μέγεθος, συγγνώμην τοῖς εὖλαβἑσι διδοὺς ὁ Κύριός φησν Τότε οἱ ἐν τῇ Ἰουδαίᾳ, φευγέτωσαν είς τὰ ὅρη. Εἰ δὲʼ τις σῦνοιδεν ἑαυτῷ στεῤῥοτάτῳ ὄντι, ἵνα τῷ Σατανᾷ ἀντιπαλαίσῃ, πηκέτω (οὗ γὰρ ἀπελπίζω τῆς Ἐκκλησίας τὰ νεῦρα), καὶ λεγέτω* Τίς ἡμᾶς χωρίσει hoc τῆς ἀγάπης τοῦ Χριστοῦ; καὶ τὰ ἑξῆς. Ἀλλʼ οἱ δειλοὶ μὲν, ἑαυτοὺς ἀσφαλιζώμεθα” οἱ δὲ εὐθαρσεῖς, παραστήκωμεν. Ἔσται γὰρ τότε θλίψις μεγάλη, οία οὐ γέγονεν ἀπ ἀρχῆς κτίσεως ἓως τοῦ νῦν, οὐδʼ οὗ μὴ γένηται. Ἀλλὰ τῷ Θεῷ χάρις τῷ τὸ μέγεθος τῆς θλίψεως είς ὀλίγας ἡμέρας πιριγραψαντι. Λέγει γάρ· Διὰ δὲ τοὺς ἓπλεκτοῦς κολοβωθόσονται αἳ ἡμέραι ἐκεῖναι. Βασιλεύσει δὲ ὁ Ἀντίχρισςος τρία καὶ ἥμισυ ἔτη μό· να, Οὐκ ἐξ ἆποκρῦφων λέγομεν, ἀλλʼ ἐκ τοῦ Δαδιῆλʼ φησί γάρ· Καὶ δοθήσεται ἐν χειρὶ αὐτοῦ ῑως καιροῦ, καὶ καιρῶν, καὶ ἦμιου καιροῦ. Καιρὸς μὲν, ὁ εἶς ἐνιαυτὸς, ὲν ᾣ τέως αὔξει ἦ παρουσία αὖ τοῦ· καιροὶ δὲ, τὰ ἐπίλοιπα δύο ἔτη τῆς παρανομίας, είς τρία ὁμοῦ συναριθμούμενα· καὶ τὸ ἥμισυ τοῦ καιροῦ, ἡ ὲξέμηνος. Καὶ πάλιν ἀλλαχοῦ τὸ «lifts φησινὸ Δίνιῆλ Καὶ ὤμοσεν ἐν τῷ Ζωντι είς τὸν αἰῶνα, ὅτι εἷς καιρὸν, καὶ καιροὺς ζὸ), καὶ ἥμισυ καιροῦ. Ταχα ὃὲ τινες εἷς τοῦτο ἐξέλαβον καὶ τὸ ὶξῆςο Ἦ μέραι χίλιαι διακόσιαι ἐννενήκοντα. καὶ τὸ, Μακάριος 6 ὑπομένων, καὶ φθάσας είς ἡμέρας χιλίας τριακοσίας τριάκοντα πέντε. Διὰ τοῦτο δεῖ παρακαλύπτεσθαι καὶ φεύγεινο ἴσως γὰρ οὐ μὴ τελέσωμεν τὰς πόλεις τοῦ Ἰσραὴλ, ἓως ἄν ἔλθῃ 6 Υἱὸς τοῦ ἀνθρώπου. ### English translation (Claude) For this reason the Lord, knowing the greatness of the adversary and granting indulgence to the devout, says, “Then let those who are in Judea flee to the mountains.” But if anyone is conscious that he is very strong, so as to wrestle against Satan, let him stand (for I do not despair of the Church's sinews), and let him say, “Who shall separate us from the love of Christ?” and what follows. But let those of us who are timid secure ourselves, and let those of good courage stand firm. “For then there will be great affliction, such as has not been from the beginning of creation until now, nor ever shall be.” But thanks be to God, who has confined the greatness of the affliction to a few days; for he says, “But for the sake of the elect those days will be shortened.” And the Antichrist will reign three and a half years only. We do not say this from apocryphal books, but from Daniel; for he says, “And it shall be given into his hand until a time and times and half a time.” A time is the one year in which his coming increases for a while; the times are the remaining two years of lawlessness, making three in all; and the half of a time is the six months. And again Daniel says the same elsewhere: “And he swore by him who lives for ever, that it shall be for a time and times and half a time.” And perhaps some have taken what follows in this sense too: “a thousand two hundred and ninety days,” and, “Blessed is he who endures and comes to a thousand three hundred and thirty-five days.” For this reason we must hide and flee; for perhaps “we shall not have gone through the cities of Israel before the Son of Man comes.” ### Scripture references - Matt 24:16: quotation, high confidence - Rom 8:35: quotation, high confidence - Matt 24:21: quotation, high confidence - Matt 24:22: quotation, high confidence - Dan 7:25: quotation, high confidence - Dan 12:7: quotation, high confidence - Dan 12:11: quotation, high confidence - Dan 12:12: quotation, high confidence - Matt 10:23: quotation, high confidence ### Translation notes - Matt 24:16; Rom 8:35; Matt 24:21–22; Dan 7:25; Dan 12:7, 11–12; Matt 10:23. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.16 (PG 33:892b–893a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-16). ## Catechetical Lecture 15.17 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-17 - Source: PG 33:893a–896a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The martyrs under the Antichrist will be the greatest of all, for they will fight Satan in person; God permits the persecution in order to crown them. ### Greek text Τίς ἄρα μακάριος, ὁ ὖπὶρ Χριστοῦ μετʼ εὐσεβείας μαρτυρῶν τότε; ὑπὲρ γὰρ πάντας μάρτυρας ἐγώ φημι εἶναι τοὺς τότε μάρτυρας. Οἱ μὲν γὰρ πρὸ τούτου, μόνοις ἀνθρώποις ἐπάλαισαν· οἱ δὲ ἐπὶ τοῦ Ἀντιχρίστου, αὐτῷ Σατανᾷ αὖτοπροσώπως πολεμήσουσι· καὶ οἳ μὲν πρότερον διώκοντες βασιλεῖς, ἐφόνευον μόνον, νεκροὺς δὲ οὗ προσεποιοῦντο ἐγείρειν, οὐδὲ σημείων καὶ τεράτων φαντασίας ἐδείκνυον* ὦδε δὲκαὶ τοῦ φόβου καὶ τῆς ἀπάτης προτροπή κακὴ, ὥστε πλανᾶσθαι ei: δυνατὸν καὶ τοὺς ἐκλεκτούς. Μή ποτε εἰς καρδίαν ἀναβῇ τινος τῶν τότε· Τί πλέον ὁ Χριστὸς ἐποίησεν ; ἐκ ποίας γὰρ δυνάμεως οὗτος ἐργάζεται ταῦτας Εἰ μή Θεὸς ἢθελεν, οὐκ ἄν συνεχώρησεν. Ἀσφαλίζεταί σε, καὶ προλέγει 6 Ἀπόστολος· Καὶ διὰ τοῦτο πὲμπει αὐτοῖς 6 Θεὸς ἐνέργειαν πλάνης (τὸ δὲ, πέμπει, ἀντί τοῦ, συγχωρεῖ γίνεσθαι), οὐχ ἳνα ἀπολογήσωνται, ἀλλʼ, τίνα ωακριθῶσι. Αιᾶ τί ςΟἱ μή πιστεύσαντες τῇ ἀληθείᾳ, τοῦτʼ ἔστι τῷ ἀληθινῷ Χριστῷ, ἀλλʼ εὗδοκήσαντες τῇ ἀδικίᾳ, τοῦτʼ ἔστι τῷ Ἀντιχρίστῳ. Συγχωρεῖ δὶ ταῦτα 6 Θεὸς ἕν τε τοῖς κατὰ καιρὸν διωγμοῖς καὶ τότε, οὐκ ἀδυνατῶν κωλύειν, ἀλλὰ διʼ ὑπομονῆς συνήθως στεφανῶν τοὺς οἰκείους ἀθλητὰς, παραπλησίως τοῖς ἑαυτοῦ προφήταις καὶ ἀποστόλοις* ’ίνα πρὸς ὀλίγον χρόνον καμόντες, τήν αἰώνιον η κληρονομήσωσι τίῦν ὀὖρανῶν ’βασιλείανίκαθὼς Δαυβ νιήλ φησι· Καὶ ἐν τῷ καιρῷ ἐκείνῳ σωθήσεται 6 λαός σου πᾶς, 6 γεγραμμένος ἐν τῇ βίβλῳ (δῆλον δὲ, ὅτι τῆς ζωῆς). Καὶ πολλοὶ τῶν καθευδόντων iv γῆς χώματι ἐξεγερθήσονται· οὗτοι είς ζωὴν αἰώνιον, καὶ οὗτοι εἷς ὀνειδισμὸν καὶ αἰσχυνην αἰώνιον. Καὶ οἱ συνιέντες ἐκλάμψουσιν lib; ἡ λαμπρότης τοῦ στερεώματος· καὶ ἀπὸ τῶν δικαίων τῶν πολλῶν, ὡς οἱ ἀστέρες εἷς τοὺς αἰῶνας, καὶ ἔτι. ### English translation (Claude) Who, then, is blessed, but he who at that time bears witness for Christ with piety? For I say that the martyrs of that time surpass all martyrs. For those before wrestled with men only; but those under the Antichrist will wage war on Satan himself in person. And the persecuting kings before only killed; they did not pretend to raise the dead, nor did they show illusions of signs and wonders. But here there is the evil incitement both of fear and of deceit, so as to lead astray, if possible, even the elect. Let it never enter the heart of anyone then living: “What more did Christ do? By what power does this man work these things? If God did not will it, he would not have permitted it.” The Apostle secures you and foretells it: “And for this reason God sends them a working of error” (“sends” in the sense of “permits it to happen”), not that they may make excuse, but that they may be condemned. Why? “They did not believe the truth,” that is, the true Christ, “but took pleasure in unrighteousness,” that is, the Antichrist. And God permits these things, both in the persecutions from time to time and then, not because he is unable to prevent them, but because, as is his custom, he crowns his own athletes through endurance, as he did his prophets and apostles; so that, having toiled for a short time, they may inherit the eternal kingdom of heaven; as Daniel says, “And at that time your people shall be saved, everyone who is found written in the book” (plainly, of life). “And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to reproach and everlasting shame. And those who understand shall shine like the brightness of the firmament, and of the many righteous, like the stars for ever and ever.” ### Scripture references - Matt 24:24: allusion, high confidence - 2 Thess 2:11: quotation, high confidence - 2 Thess 2:12: quotation, high confidence - Dan 12:1: quotation, high confidence - Dan 12:2: quotation, high confidence - Dan 12:3: quotation, high confidence ### Translation notes - Matt 24:24; 2 Thess 2:11–12; Dan 12:1–3. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.17 (PG 33:893a–896a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-17). ## Catechetical Lecture 15.18 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-18 - Source: PG 33:896a–896c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril urges the candidates to remember and pass on the signs of the Antichrist, for he fears the wars, schisms and hatreds of his own day. ### Greek text Ἀσφάλιζε τοίνυν σεαυτὸν, ἄνθρωπε· ἔχεις τὰ σημεῖα τοῦἋντιχρίσ-του· καὶ μὴ μόνος μνημόνευε τούτων, ἀλλὰ καὶ ἀφθόνως πᾶσι μεταδίδου. El. τέκνον ἔχεις κατὰ σάρκα, τοῦτο ἤδη νουθέτει· καὶ εἷ διὰ κατηχήσεως ἒγέννησάς τινα, καὶ τοῦτον προασιραλίζου, ’ἶνα μή τὸν ψευδῆ δέξηται ὡς ἀληθῆ. Τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας. Φοβοὖσί με οἱ πόλεμοι τῶν ἐθνῶν, φοβεῖ με τὰ σχίσματα τῶν Ὶλῖκκλησιῶν, φοβεῖ με ἡ μισαδελφία τῶν ἀδελφῶν. Καὶ Λεγὲσθω μὶν ταῦτα· μή γένοιτο δὶ ’ίναέφβ ἡμῶν πληρωθῇ· πλὴν ὰσφαλιζώμεοα. Καὶ περὶ μὲν τοῦ ’Λντιχρέστου ταυτα. ### English translation (Claude) Make yourself secure, then, O man: you have the signs of the Antichrist; and do not only remember them yourself, but share them generously with all. If you have a child according to the flesh, admonish him already; and if you have begotten anyone through catechesis, secure him too beforehand, so that he may not receive the false one as the true. “For the mystery of lawlessness is already at work.” I fear the wars of the nations; I fear the divisions of the churches; I fear the hatred of brothers among brothers. Let these things be said; but God forbid that they should be fulfilled in our time; nevertheless let us secure ourselves. And so much concerning the Antichrist. ### Scripture references - 2 Thess 2:7: quotation, high confidence - 1 Cor 4:15: echo, medium confidence ### Translation notes - 2 Thess 2:7; 1 Cor 4:15. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.18 (PG 33:896a–896c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-18). ## Catechetical Lecture 15.19 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-19 - Source: PG 33:896c–896d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Christ's coming the dead in Christ will rise and the living faithful will be caught up to meet him. ### Greek text Ἐκδεχώμεθα δὲ καὶ προσδοκῶμεν τὸν Κύριον ἐκ τῶν οὐρανῶν ἐρχόμενον ἐπὶ τῶν νεφελῶν. Σάλπιγγες ἀγγελικαὶ τότε ἠχοῦσινθ οἱ νεκροὶ ἰν Χριστῴ πρῶτον ἐγείρονται· οἱ ζῶντες εὐλαβεῖς, ἓν νεφίλαις ςέιρι-ιαιζονται ἔπαθλον τῶν καμάτων λαμβάνοντις τὸ ὑπὲρ ἀνθρωπον τιμηθῆναι, ἐπειδή καὶ ὑπὲρ ἄν· θρωπον ἠγωνίσαντο· καθὼς Παῦλος ὁ ἀπόστολος γρᾶφων φησίʼ *Ὁτι αὐτὸς 6 Κύριος ἐκ κελεύσματι, ἐν φωνῇ ἀρχαγγέλου, καὶ ὲν σάΛπιγγι Θεοῦ καταβήσεται ἀπὸ οὐρανοῦ, καὶ οἳ νεκροὶ ἐν Χριστῷ ἀναπήσόνται πρῶ- :ov' ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι, ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἷς ἀπάντησιν τοῦ Κυρίου εἷς ἀέρα, καὶ οὕτως πάντοτε σὺν Κυρίῳ ἐσόμεθα. ### English translation (Claude) But let us wait for and look for the Lord coming from heaven on the clouds. Then angelic trumpets will sound; the dead in Christ will rise first; the devout who are living will be caught up in the clouds, receiving as the prize of their labours an honour beyond man, since they also contended beyond man; as Paul the apostle writes, saying, “For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel and with the trumpet of God, and the dead in Christ will rise first; then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air; and so we shall always be with the Lord.” ### Scripture references - 1 Thess 4:16: quotation, high confidence - 1 Thess 4:17: quotation, high confidence ### Translation notes - 1 Thess 4:16–17. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.19 (PG 33:896c–896d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-19). ## Catechetical Lecture 15.20 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-20 - Source: PG 33:896d–897c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril reads the closing poem of Ecclesiastes as a prophecy of the darkening of the heavens, Christ's coming, and the resurrection of the body. ### Greek text ᾜδει ταύτην τὴν τοῦ Κυρίου παρουσίαν, καὶ τὴν τοῦ κόσμου συντέλειαν ὁ Έκκλησιαπῆς. λὲγων ο Εὐφραίνου, νεανίσκε, ἐκ νεότητός σου· καὶ ἑξῆς· Καὶ ἀπόπησον ’θυμὸν ἀπὸ καρδίας σου, καὶ παράγαγε πονηρίαν ἀπὸ σαρκός,σου, καὶ μνήσθητι τοῦ κτίσαντός σεʼ ἓως οὗ μὴ ἔλθωσιν αἱ ἡμέραι τῆς κακίας· ἓως οὗ μή σκοτισθῇ ὁ ἤλιες, καὶ τὸ φῶς, καὶ ἡ σελήνη, καὶ οἱ ἀστὲρεςο καὶ σκοτάσουσιν αἱ βλέπουσαι (Ι) ἐν ταῖς ὀπαῖς (τήν ὁρατικὴν δύναμιν αἰνισσόμενος)· ἕως οὗ μή ἀνατραπῇ τὸ σχοινίον τοῦ ἀργυρίου (τῶν ἄστρων τήν συμπλοκὴν διδάσκωνʼ ἀργυροειδής γὰρ ἠ ὄψις), καὶ συντριβῇ τὸ ἀνθὲμιον τοῦ χρυσίου (τὸν χρυσοειδῆ οὕτωςἲςλιον αῗνισσόμενος ἡ γάρ ἅνθεμις γνώριμός ἐστι βοτάνη, πολλὰς ’ἔχουσα πέριξ ἀκτινοειδεῖς φυλλάδων ἐκφύσεις). Καὶ ἀναστήσονται εἰς φωνὴν τοῦ στρουθίου, καὶ γε ἀπὸ τοῦ ὕψους ὄψονται· καὶ θάμβοι ἐν τῇ ὁδῷ. Τί ὄψονταις Τότε ὄψονται τὸν Υἶὸν τοῦ ἀνθρώπου, ἐρχόμενον ἰπὶ τῶν νεφελῶν τοῦ ούρανοῦ, καὶ κόψονται φυλαὶ κατά φυλάς. Καὶ τί γίνεται ἐλθόντος τοῦ Κυρίου; Ἀνθήσει τὸ ἀμύγδαλον, καὶ παχυνθήσεται ἡ ἀκρὶς, καὶ διασκεδασθήσεναι ἡ κάππαρις, Ὡς δὲ οἱ ἐξηγηταί φασιν, ἀμύγδαλον ἀνθοῦν δηλοῖ τοῦ χειμῶνος τὸ παρελθόν. Μέλλει δὶ τὰ σώματα ἡμῶν μετά τὸν χειμῶνα τότε ἀνθεῖν ἐπουράνιον bivθος. Καὶ παχύνεταιὴ ἀκρὶς (ἡ πτερωτή ψυχὴ, τὸ ### English translation (Claude) The Preacher knew of this coming of the Lord and the end of the world, saying, “Rejoice, O young man, in your youth,” and next, “And remove anger from your heart, and put away wickedness from your flesh; and remember your Creator before the days of evil come, before the sun and the light and the moon and the stars are darkened, and those who look out through the windows are darkened” (hinting at the power of sight); “before the silver cord is snapped” (showing the clustering of the stars, for their look is silvery), “and the golden flower is broken” (hinting thus at the golden sun; for the camomile is a well-known plant with many ray-like leaves growing out all around it). “And they shall rise at the voice of the sparrow, and they shall look from the height, and terrors are in the way.” What will they see? Then they will see the Son of Man coming on the clouds of heaven, and they will mourn tribe by tribe. And what happens when the Lord has come? “The almond tree shall blossom, and the grasshopper shall grow fat, and the caper shall be scattered.” And as the interpreters say, the blossoming almond shows that winter is past; and our bodies then, after the winter, are to blossom with a heavenly flower. “And the grasshopper grows fat” (the winged soul, … ### Scripture references - Eccl 11:9: quotation, high confidence - Eccl 11:10: quotation, high confidence - Eccl 12:1: quotation, high confidence - Eccl 12:2: quotation, high confidence - Eccl 12:3: quotation, high confidence - Eccl 12:6: quotation, high confidence - Eccl 12:4: quotation, high confidence - Eccl 12:5: quotation, high confidence - Matt 24:30: quotation, high confidence ### Translation notes - The end of the section is lost in the scan. - Eccl 11:9–10; 12:1–5 (LXX); Matt 24:30. Cyril connects the “golden flower” (ἀνθέμιον) with the camomile (ἄνθεμις). ### Citation (SBL) Cyril of Jerusalem, Cat. 15.20 (PG 33:896d–897c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-20). ## Catechetical Lecture 15.21 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-21 - Source: PG 33:897d–901a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At his coming Christ will appear in fire and glory to judge, preceded by the luminous sign of the cross, and his angels will gather the elect. ### Greek text Βλέπεις, πῶς προλεγουσι πάντες τήν παρουσίαν τοῦ Κυρίου βλέπεις, πῶς οἴδασι τήν φωνὴν τοῦ στρουθίου. Ηοίαν φωνὴν, εἴδωμεν. ’Ότι αὐτὸς ὁ Κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου, καὶ ἐν σάλπιγγι Θεοῦ καταβήσεται ἀπʼ οὐρανοῦ· Ἀρχάγγελος προσφωνεῖ, καὶ λέγει τοῖς πᾶσιν· Ἐγείρεσθε εἷς ἀπάντησιν τοῦ Κυρίου. Καὶ φοβεράἡ κάθοδος τοῐι Δεσπότου. Ὀ Δαβὶδ φησιν· Ὀ Θεὸς ἐμφανῶς ἣξει, ὁ Θεὸς ἡμῶν· καὶ ού παρασιωπήσεται. Πῦρ ἐνώπιον αὐτοῦ καυθήσεται, καὶ κύκλῳ αὐτοῦ καταγὶς σφοδρὰ, καὶ τὰ ἑξῆς. Ἔρχεται πρὸς τὸν Ποτὲρα,χατὰ τὴν Γραφήν τήν ἀρτίως ἀναγνωσθεῖσαν, ὁ Υἱὸς τοῦ ἀνθρώπου ἐπὶ τῶν νεφελῶν τοῦ adpo-106, ποταιμοῦ πυρὸς ἕλκοντος, δοκιμαστικοῦ τῶν ἀνθρώπιον. Ei’ τις χρυσίου ἓχει τὰ ἔργα, λαμπρότερος γίνεται” εἴ τις καλαμώδη ἔχει τήν πρᾶξιν καὶ ἀνυπόστατον, κατακαίεται ὑπὸ τοῦ πυρός. Καὶ ὁ μὶν Πατὴρ καθέζεται, ἔχων τὸ ἔνδυμα αὒτοῦ λευκὸν ὡσεὶ χιών· καὶ τὴν τρίχα τῆς κεφαλῆς, ὡς ἔριον καθαρόν, Ἀνθρωπίνως δὶ τοῦτο εἴ· ρηται· διὰ τί; Ἐπειδὴ βασιλεύς ἔστι τῶν μὴ ἐν ἁμαρτίαις μεμολυσμένων· Δευκανῶ γὰρ, φησὶν, ὑμῶν τὰς ἁμαρτίας ὡς χιόνα, καὶ ὡσεὶ ἔριον ὅπερ ἐστὶ συγχωρήσεως ἁμαρτιῶν, ἤ καὶ ἀναμαρτησίας σημεῖον Ἔρχεται δὲ ἐκ τῶν οὐρανῶν ὁ Κύριος ἐπὶ νεφελῶν, ὁ ἐπὶ νεφελῶν ἀναβάς· αὐτὸς γὰρ εἷʼρηκε· Καὶ ὄψονται τὸν Υἱὸν τοῦ ἀνθρώπου, ἐρχό- ΚΗ. ’ΔΛλᾶ ποῖον τῆς παρουσίας αὑτοῦ σημεῖόν ἔστι, μή ποτε τολμήσῃ δύναμις ἐναντία μιμήσασθαις Καὶ τότε φανήσεται, φησὶ, τὸ σημεῖον τοῦ Υίοῦ τοῦ ἀνθρώπου ἐν τῷ οὐρανῷ. Σημεῖον δὲ ἀληθὶς ἶδικὸν τοῦ Χριστοῦ ἐστιν ὁ σταυρός. Φωτοειδοῦς σταυροῦ σημεῖον προάγει τὸν βασιλέα, δηλοῦν τὸν σταυρωθέντα πρότερον· ’ίνα ἰδόντες οἱ πρότερον ἐκ· κεντήσαντες καὶ ἐπιβουλεύσαντες Ἰουδαῖοι, κόψωνται φυλαὶ χατά φυλὰς, λέγοντες. Οὗτός ἐστιν ὁ ῥαπισΟείς” οὗτός ἐστιν οὗ εἷς τὸ πρόσωπον ἐνέπτυσαν ἐκεῖνοςʼ οὗτός ἐστιν ὅν δεσμοῖς περιβεβλήκσισιν οὗ· τός ἐστιν ὃν σταυρωθέντα πρότερον ἐξηυτέλισαν. ΙΙοὖ φύγωμεν ἀπὸ προσώπου τῆς ὀργῆς acu; ἐροῦσινʼ ἀγγελιχῶν δὲ στρατιῶν περιβαλλουσῶν, οὗδαμιιῦ φυγεῖν δυνήσονται. Φόβος τοῖς ἐχθροῖς, τοῦ σταυροῦ τὸ σημεῖον καὶ χαρὰ τοῖς φίλοις τοῖς εἷς αὐτὸν πιστεύσασιν (ὅ), ἥ κηρ·3ξασιν αὐτὸν, ἢ ὑπὲρ αὖτοῦ παθοῦσιν. Τίς ἄρα μακάριος τότε, ’ὃς φίλος Χριστοῦ εύρεθήσεται; Οὐ καταφρονεῖ τῶν οἰκείων δούλων 6 τοσοῦτος ἔνδοξος βασιλεὺς, 6 ὑπὸ τῶν ἀγγέλων δορυφορούμενος, 6 τοῦ Πατρὸς σύνθρονος. ’Ἱνα γὰρ μή συμφυρ ὦσιν οί ἐκλεκτοὶ μετὰ τῶν ἐχθρῶν, ἀποστελλει τοὺς ἆγγὲλους αὐτοῦ μετὰ σάλπιγγος μεγάλης, καὶ ἐπισυνάξουσι τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν τεσσᾶρως ἀνέμων. Ἑνὸς τοῦ Λὼτ οὗ κατεφρόνησεο πῶς ἄρα πολλῶν δικαίων καταφρονήσει; Δεῦιε, συλλεχθεῖσιν. ### English translation (Claude) You see how all foretell the coming of the Lord; you see how they know the voice of the sparrow. Let us see what kind of voice it is: “For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel and with the trumpet of God.” The archangel calls out and says to all, “Arise to meet the Lord.” And the Master's coming down is fearful. David says, “God will come openly, our God, and will not keep silent; fire shall burn before him, and around him a mighty tempest,” and so on. The Son of Man comes to the Father, according to the Scripture just read, on the clouds of heaven, drawing on a river of fire to test men. If anyone has works of gold, he becomes brighter; if anyone's conduct is like stubble and without substance, it is burned up by the fire. And the Father sits, having his garment white as snow and the hair of his head like pure wool. This is said in human terms; why? Because he is king of those who have not been defiled by sins; for “I will make your sins white,” he says, “as snow, and as wool”: which is a sign of the forgiveness of sins, or even of sinlessness. And the Lord comes from heaven on clouds, he who went up on clouds; for he himself has said, “And they will see the Son of Man coming …” [22] But what is the sign of his coming, lest an opposing power should dare to imitate it? “And then will appear,” he says, “the sign of the Son of Man in heaven.” And the true sign proper to Christ is the cross. A sign of a luminous cross goes before the King, showing him who was crucified before; so that the Jews who before pierced him and plotted against him may see it and mourn tribe by tribe, saying, “This is he who was struck; this is he whose face they spat upon; this is he whom they put in bonds; this is he whom, crucified before, they set at nought. Where shall we flee from the face of your wrath?” they will say; but with the angelic hosts surrounding them, they will be able to flee nowhere. The sign of the cross is a terror to the enemies, and a joy to the friends who believed in him, or preached him, or suffered for him. Who, then, is blessed at that time, who will be found a friend of Christ? So great and glorious a King, escorted by angels, sharing the Father's throne, does not despise his own servants. For so that the elect may not be mingled with the enemies, “he will send out his angels with a great trumpet, and they will gather his elect from the four winds.” He did not despise Lot, who was but one; how then will he despise many righteous? “Come …” to those gathered … ### Scripture references - 1 Thess 4:16: quotation, high confidence - Ps 50:3 (49:3 LXX): quotation, high confidence - Dan 7:13: allusion, high confidence - Dan 7:10: allusion, high confidence - 1 Cor 3:12: allusion, high confidence - Dan 7:9: quotation, high confidence - Isa 1:18: quotation, high confidence - Acts 1:9: allusion, medium confidence - Matt 24:30: quotation, high confidence - Zech 12:10: allusion, high confidence - Rev 6:16: allusion, medium confidence - Matt 24:31: quotation, high confidence - Gen 19:16: allusion, high confidence - Matt 25:34: quotation, medium confidence ### Translation notes - Contains section 22, not separated in the scan. Lines are lost at the end of each section (marked “…”). - 1 Thess 4:16; Ps 50:3 (LXX 49:3); Dan 7:13, 10, 9 (the reading of the day); 1 Cor 3:12–13; Isa 1:18; Acts 1:9–11; Matt 24:30; Zech 12:10–12; Rev 6:16; Matt 24:31; Gen 19:16; Matt 25:34. The words about the Jews are Cyril's own, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.21 (PG 33:897d–901a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-21). ## Catechetical Lecture 15.23 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-23 - Source: PG 33:901b–904a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Judge shows no partiality to rich or poor; every good deed, including faithful marriage and chastity, and every sin committed after baptism is recorded. ### Greek text Ἀλλʼ ἐρεῖ τις τῶν παρόντων* Πένης εἰμὶ, ἢ καὶ τότε ἴσως ἀσθενὴς ἐπὶ κλίνης εὑρεθήσομαι·ἣ γύναιον, ὃν μύλωνι καταληφθήσομαι μὴ ἄρα καταφροηθῶμεν; Θάρσήσον, ἄνθρωπε · 6 κριστής ἆπροσωπόληπτός iam: ' Οἱν κατὰ τὴν δόξαν κριινεῖ, οὐδὲ κατὰ τὴν λαλιὰν ἐλέγξει, ού προτιμᾷ λογίους ἴδιωτῶν, οὐδὲ πλουσίους πενήτων. Κᾶν ἐν ἀγρῷ ᾖς, λαμβάνουσί σε οἱ ἄγγελοι· μὴ νομίσῃς, ὅτι τοὺς γαιούχους λαμβάνει, καὶ σὶ τὸν γεωργὸν καταλείπει. Κᾶν δοῦλος ᾗς, κᾶν πένης, μηδὲν ἀγωνιὰσῃς· 6 μορφὴν δούλου λαβὼν, τῶν δούλων ού καταφρονεῖ. Κᾶν νοσῶν κείμενος ᾗς ἰπὶ κλίνης, γέγραπταιο Τότε δύο ἔσονται ἐπὶ κλίνης μιᾶς, εἷς παραλαμβάνεται, καὶ εἷς ἀφίεται. Κᾶν κατᾶ ἀνάγεκην μύλωνι παραδοθῇς, ἀνὴρ ἢ γυνήʼ κᾶν πέδας ἔχῃς, καίτῷ μύλωνι παρεδρεὸσῃς, ἀλλʼ ού παρορᾷ σε 6 ἐξαγαγὼν πεπεδημένους ἐν ἀνδρείᾳ. Ὁ ἰξαγαγὼν τὸν Ἰωσὴφ εἷς βασιλείαν ἐκ δουλείας καὶ φυλακῆς, καὶ σὲ λυτροῦται ἐκ τῶν Θλίψεων εἷς βασις λείαν οὐρανῶν. Μόνον θάρσησον, μόνον ἔργασαι, μόνον ἀγώνισαι προθύμως· οὐδὲν γὰρ ἀπόλλυται. Ἀνάγραπτός ἐστί σου πᾶσα προσευχή καὶ ψαλμῳδίαʼ ἂναγραπτός ἐστι πᾶσα ἐλεημοσύνη· ἀνάγραπτός ἐστι πᾶσα νηστεία· ἀνάγραπτός ἐστι πᾶςὸ διαφυλαχθεὶς γάμος καλῶς· ἀνάγραπτός ἰστιν ἐγκράτεια διὰ Θεὸν τελεσθεῖσα. Τὰ πρωτεῖα δὲ τῶν στεφάνων ἐν ἀναγραφαῖς ἔχει παρθενία καὶ ἁγνεία, καὶ μέλλεις λάμπειν ὡς ἄγγελος. Ἀλλʼ ὥσπερ ἤκουσας ἡδέως τὰ καλᾶ, οὕτως ἄκουε πάλιν ἀδυσωπήτως τὰ ἐναντία. Ἃναγραπτός σου ἐστὶ πᾶσα πλεονεξίαο ἀνάγραπτός σου ἐστί τᾶσα πορνεία· ὰνάγραπτός σου πᾶσά ἐστιν ἐπιορκία, iui βλασφημία, καῖ φαρμακεία, καὶ κλοπὴ, καί φόνὸς. Πάντα ἀναγράφεται ταῦτα λοιπὸν, ἐὰν νῦν μετὰ τὸ βαπτισθῆναι τὰ αὐτὰ πράξῃς τὰ γὰρ πρῶτα ἐξαλείφεται, ### English translation (Claude) But someone present will say, “I am poor,” or, “At that time I shall perhaps be found sick in bed,” or, “I am a woman, and I shall be caught at the mill: shall we then be despised?” Take courage, O man: the Judge is no respecter of persons. “He will not judge by appearance, nor reprove by speech”; he does not prefer the learned to the unlettered, nor the rich to the poor. Even if you are in the field, the angels take you; do not think that he takes the landowners and leaves you, the farmer. Even if you are a slave, even if you are poor, do not be anxious at all: he who took the form of a slave does not despise slaves. Even if you lie sick in bed, it is written, “Then two will be in one bed; one is taken, and one is left.” Even if by force you are put to the mill, man or woman; even if you are in fetters and sit at the mill, he who leads out the prisoners with power does not overlook you. He who brought Joseph out of slavery and prison into a kingdom will redeem you too from your afflictions into the kingdom of heaven. Only take courage; only work; only contend eagerly; for nothing is lost. Every prayer and psalm of yours is written down; every almsgiving is written down; every fast is written down; every marriage kept honourably is written down; self-control practised for God's sake is written down. But virginity and chastity hold the first places among the crowns in the records, and you shall shine like an angel. But as you have heard the good things gladly, so hear in turn, unflinchingly, the contrary things. Every act of greed of yours is written down; every act of sexual immorality of yours is written down; every perjury of yours is written down, and blasphemy, and sorcery, and theft, and murder. All these things are henceforth written down, if after being baptized you now do the same things; for the former things are blotted out. ### Scripture references - Isa 11:3: quotation, high confidence - Matt 24:40: allusion, high confidence - Phil 2:7: allusion, high confidence - Luke 17:34: quotation, high confidence - Matt 24:41: allusion, high confidence - Ps 68:6 (67:7 LXX): quotation, high confidence - Gen 41:14: allusion, high confidence ### Translation notes - One OCR slip is corrected (logged). - Isa 11:3; Phil 2:7; Luke 17:34–35 (Matt 24:40–41); Ps 68:6 (LXX 67:7); Gen 41:14, 41. Sins before baptism are blotted out by it; those after are recorded. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.23 (PG 33:901b–904a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-23). ## Catechetical Lecture 15.24 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-24 - Source: PG 33:904a–905c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All humanity, with the countless angels, will stand before the Father, Son and Spirit at the judgment, where each will be convicted by his own conscience. ### Greek text Ὅταν δὲ ἔλθῃ, φησὶν, ὁ Υἱὸς τοῦ ἑνθρώπου ἐν τῇ δόξῃ αὐτοῦ, καὶ πάντες οἱ ἄγγελοι μετʼ αὐτοῦ. Βλέπε, ἄνθρωπε, ὲπί πόσων εἷς κριτήριον εἰσέρχῃ· πᾶν γένος ἀνθρώπων τότε παρέσται. Λόγισαι οὗν, πόσον ἐστὶ τὸ Ῥωμαίων φῦλον· λόγισαι, πόσατὰ βάρβαρα τὰ νῦν ζῶντα, καὶ πόσα πρὸ ἑκατὸν ἐτῶν ἐτελεύτησε· λόγισαι πρὸ χιλίων ἑτῶν πόσα ἐτάφη. Λόγισαι τοὸς ἀπὸ Ἀδὰμ μέχρι σήμερονʼ πολι» μὶν τὸ πλῆθος, ἀλλί ἔτι ninia-6r πᾉείονες γὰρ οἱ ἄγγελοι. Ἑννενήχοντα ἐννέα πρόβατά ἐστιν ἐιεῖνα· ὴ δὲ ἀνθρωπότης, τὸ ἓν μόνον. Πρὸς γὰρτὸ μέγεθος τῶν τόπων ἁπάντων, οὕτω καὶ τὸ πλῆθος τῶν εἱκητόρων λογίζεσθαι δεῖ. Ἦ οἰκουμενική γῆ κέντρον ὥσπερ ἐστὶν ἐν μέσῳ τοῦ ἑνὸς οὖροιιοῦ καὶ τοσοῦτον ἔχει πλῆθος ὸ ταύτην περιβάλλων οὐρανὸς· ὅσον ἔχει τὸ πλάτος· κα ot οὐρανοὶ τῶν οὐρανῶν ἀνείκαστον ἔχουσι τὸν ἀριθμόν· γέγραπται δέ. Χίλιαι χιλιάδες ἓλειτοὺργουν αὐτῷ, καὶ μυρίαι μυριάδες παρειστήκεισαν αὐτῷ· οὐχ δτι τοσοῦτον μόνον τὸ πλῆθός ἐστιν, ἀλλʼ ὅτι πλέον τούτων εἰπεῖν οὐχ ἠδύνατο ὁ προφήτης. Ηςὶρεστι τοίνυν ἰν τῇ κρίσει τότε ὁ Θεὸς ὁ πάντων Πατὴρ, συγκαθεζομένου Ἰησοῦ Χριστοῦ, καὶ συμπαρόντος ἁγίου [lviiiματος. Σάλπιγξ ἀγγελική προσκαλεῖται πάντας ἡμᾶι ti πεπραγμένα φοροῦντας. Ἄρα οὐκ ὀφείλομεν ἐν- - -ι,1 1 l ‘ p-n‘ ι κ, τευθεν τιδη αγωνιασαι, Μή μικραν..ην κατασικην, καὶ χωρὶς τιμωρίας, ἄνθρωπε, νομίσῃς τὸ ἐπὶ τοσούτων καταγνωσθῆναι. Ἀρα οὐχ αἱρῡύμεοα πολλάκις ἀποθανεῖν, ἤ ὑπὸ φίλων καταγνωσθῆναι; κεʼ. Ἀγωνιάσωμεν, ἀδελφοί, τοίνυν, μὴ Θεὸς ἡμῶν καταγνῷ ὃς ἐξετάσεως ἢ ἐλέγχων οὐ χρείαν ἔχει, πρὸς κατάγνωσιν. Μὴ εἷʼπῃς, ὅτι νυκτὸς ἐπόρνευσα, ἢ ἐμάγευσα, ἢ ἕτερὸν τι ἔπραξα, καὶ ἅνῦρωτως οὔ παρῆν ἐκεῖ. Ἐκ τῆς συνειδήσεώς σου κρίνῃ μεταξὺ τῶν λογισμῶν, κατηγορούντων ἢ καῖ ἀπολογουμένων, ἐν ἡμέρᾳ ὅταν κρίνῃ ὁ Θεὸ τὰ κρυπτᾶ τῶν ἀνθρώπων. Τοῦ κριτοῦ τὸ ᾳοβερὸν πρόσωπον ἀναγκάζει σε εἰπεῖν τὴν ἀλήθειαν· μᾶλλον δὲ κᾶν μὴ εἴπῃς ἐλέγχει. Περιβεβλημένος γὰρ τὰς σεαυτοῦ ἁμαρτίας, ἤτοι δικαιοσύνας, ἐγείρῃ· καὶ τοῦτο ἐδήλωσεν αὐτὸς ὁ κριτὴς, λέγων, (Χριστὸς γάρ ἐστιν ὁκρίνων, Οὐδὲ γὰρ ὁ Πατὴρ κρίνει οὐδενα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκε τῷ Υἱῷ· ### English translation (Claude) “But when the Son of Man comes,” he says, “in his glory, and all the angels with him.” See, O man, before how many you are coming into judgment: the whole race of men will be present then. Reckon, then, how great the Roman nation is; reckon how many the barbarian peoples now living are, and how many have died in the last hundred years; reckon how many were buried in the last thousand years; reckon those from Adam until today. Great indeed is the multitude, but still small; for the angels are more. They are the ninety-nine sheep, and humanity is the one only. For according to the greatness of all places, so must the multitude of their inhabitants be reckoned. The inhabited earth is like a point in the midst of the one heaven; and the heaven that surrounds it has a multitude as great as its breadth; and the heavens of heavens have a number beyond conceiving. And it is written, “Thousand thousands ministered to him, and ten thousand times ten thousand stood before him”: not that the multitude is only so great, but that the prophet could not express more than this. There will be present at the judgment, then, God the Father of all, Jesus Christ sitting with him, and the Holy Spirit present with them. An angelic trumpet summons all of us, bearing what we have done. Ought we not to be in anguish from this moment? Do not think it a small condemnation, O man, even apart from punishment, to be condemned before so many. Do we not often choose to die rather than be condemned by friends? [25] Let us be in anguish, then, brothers, lest God condemn us, who has no need of examination or proofs in order to condemn. Do not say, “I committed sexual immorality at night, or practised sorcery, or did something else, and no man was there.” You will be judged out of your own conscience, “your thoughts meanwhile accusing or else excusing, on the day when God judges the secrets of men.” The fearful face of the Judge will compel you to tell the truth; or rather, even if you do not tell it, it will convict you. For you will rise clothed with your own sins or righteous deeds; and the Judge himself has shown this, saying (for it is Christ who judges: “For the Father judges no one, but has given all judgment to the Son,” ### Scripture references - Matt 25:31: quotation, high confidence - Matt 18:12: allusion, high confidence - Dan 7:10: quotation, high confidence - Rom 2:15: quotation, high confidence - Rom 2:16: quotation, high confidence - John 5:22: quotation, high confidence ### Translation notes - Contains the beginning of section 25, not separated in the scan; the sentence continues in 15.25. A garbled line is read by sense. - Matt 25:31; Matt 18:12–13; Dan 7:10; Rom 2:15–16; John 5:22. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.24 (PG 33:904a–905c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-24). ## Catechetical Lecture 15.25 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-25 - Source: PG 33:905c–908b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As a shepherd knows sheep from goats by their coats, Christ will judge by the deeds that clothe each person; the baptized must keep their robe unstained. ### Greek text ἀπαλλοτριῶν ἑαυτὸν τῆς ἐξουσίας, ἀλλὰ διὰ τοῦ Ποῦ κρίνων. Νεύματι τοίνυν Πατρὸς κρίνει ὁ Υἱός. Οὔ γὰρ ἄλλα Πατρὸς, καὶ ἄλλα Υἱοῦ τὰ γεύματα· ’λ V " \ \ Ὶ Ι Ι Ι I ο \ - ι αλλ εν και τε) auro.) Τι λεγει τοινυν ο κριτης περι τοῦ φορεῖν σε τὰ ἔργα σου, ἢ μή; Καὶ συνάξουσιν ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη· δεῖ γὰρ ἐνώπιςιν τοῦ Χριστοῦ πᾶν γόνυ κάμψαι, ἐπδυρανίων καὶ ἐπιγείων καὶ καταχθονίων. Καέ ἀφορίσει αὐτοὺς ἀπʼ ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ. πρόβατα ἀπὸ τῶν ἐρίφων. Ὀ ποιμὴν πῶς ἁφορίζεις ἆρα ἐξετάζων ἀπὸ βιβλίου, τί μὲν ἐστι πρόὄατον, τίς δὲ ἔριφος· ἢ ἀπὸ τῶν φαινομένων διακρίνει; Οὐχὶ τὸ μὲν ἔριον δηλοῖ τὸ πρόβατον, τὸ B‘a τριχῶδες καὶ σκληρὸν δηλοῖ τὸν ἔριφον; Οὕτως, éAiv μὲν καθαρθῇς ἄρτι τῶν ἁμαρτιῶν, τὰς usage; ἔχεις εἰς τὸ ἑξῆς ὡς ἔριον καθαρόν· καὶ μένει σω ἀρά. λυντος ἡ στολή, καὶ λὲγεις πάντοτε τὸ, Ἐξεδυσάμην τὸν χιτῶνά μου, πῶς ἐνδύσομαι αὖιὸν; Ἐκ τῆς περιβολῆς γνωρίζῃ πρόβατον. Ἐὰν δὲ τριχώδης εὑρεθῇς, κατὰ. τὸν Ἡσαυ τὸν δασὺν ἐν θριξὶ, καὶ φαῦλον ἐν διανοίᾳ· τὸν ἀπολέσαντα τὰ πρωτοῖὸκια διὰ βρώματα, καὶ πωλήσαντα τὴν ἀξίαν· γενήσῃ τῶν ἀριστερῶν. Μὴ γὲνοιτο δέ τινα τῶν παρόντων ἀποβληθῆναι τῆς χάριτος, μηδὲ διὰ φαύλας πράξεις ἰν τοῖς ἀριστεροῖς τῶν ἁμαρτωλῶν εὐρεθῆναι τάγμασμ ### English translation (Claude) not estranging himself from his authority, but judging through the Son. The Son, then, judges at the Father's assent; for the wills of the Father and of the Son are not different, but one and the same.) What, then, does the Judge say about whether you will bear your works or not? “And before him will be gathered all the nations” (for every knee must bow before Christ, of things in heaven and on earth and under the earth); “and he will separate them from one another, as the shepherd separates the sheep from the goats.” How does the shepherd separate them? Does he examine from a book which is a sheep and which a goat, or does he distinguish them by what is seen? Does not the wool show the sheep, and the hairy and rough coat the goat? So, if you are now cleansed from your sins, you will have your deeds from now on like pure wool; and your robe remains undefiled, and you will always say, “I have put off my tunic; how shall I put it on?” By your clothing you will be known as a sheep. But if you are found hairy, like Esau, who was hairy in body and wicked in mind, who lost his birthright for food and sold his privilege, you will be among those on the left. God forbid that any of those present should be cast out from grace, or because of evil deeds be found in the ranks of the sinners on the left. ### Scripture references - Matt 25:32: quotation, high confidence - Phil 2:10: allusion, high confidence - Song 5:3: quotation, high confidence - Gen 25:25: allusion, high confidence - Gen 25:33: allusion, high confidence - Heb 12:16: allusion, high confidence - Matt 25:33: allusion, high confidence ### Translation notes - The end of section 25, continued from 15.24. A line of OCR debris remains in the text; the sense is clear. - Matt 25:32–33; Phil 2:10; Song 5:3; Gen 25:25, 33; Heb 12:16. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.25 (PG 33:905c–908b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-25). ## Catechetical Lecture 15.26 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-26 - Source: PG 33:908b–909a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The way to the kingdom is the works of mercy of Matthew 25 and faithful stewardship of every gift. ### Greek text Φοβερὰ ἡ κρίσις ὡς ἀληθῶς, καὶ φόβος ἐπὶ τοῖς καταγγελλομένοις· βασιλεία οὐρανῶν πρόκειται, καὶ πῦρ αἰώνιον ἡτοίμασται. Πῶς οὖν, ἐρεῖ τις, φύγωμεν τὸ πῦρς καὶ πῶς εἰσέλθωμεν εἰς τὴν βα· ρ σιλείαν; Ἐπείνασα, φησὶ, καὶ ἐδώκατὲ μοι ἶ φαγεῖν. Μάοετε τὴν ὁδόν· οὗ χρεία νῦν ἀλληγορίας, ἀλλὰ τοῦ ἒπιταλέσαι τὰ λεγόμενα. Ἐπεὶνασα, καὶ ἐδώκατὲ μοι φαγεῖν· ἐδιψησα, καὶ tuosiu- ‘ τί με· ξένος ἢμην, καὶ συνηγάγετὲ με· γυ·, μνὸς, καὶ περιεβάλετὲ με· ἠσοένησα, καὶ ἒπεσκέψασοὲ με· ἓν φυλακῇ ἤμην, καὶ ἤλθετε πρὸς μέ. Ταῦτα ἐαν ποιήσῃς, συμβασιλεύσεις· εἶ δὲ μὴ ποιήσῃς, κατακρίνῃ. Ἤδη τοίνυν ἄρξαι τοῦ ἐργάζεσθαι ταῦτα, καὶ ἐπίμενε τῇ πίστει· irin-uti τὰς μωράς παρθένους, μέλλων ἀγοράζειν τὸ ἔλαιον ἀποκλεισθῇς. Μὴ θαρσήσῃς, ὅτι μόνον κατέχεις τὴν λαμπάδα· ἀλλὰ διατήρησον αὐτὴν καιομένην. Λαμψάτω σου τὸ φῶς τῶν καλῶν ἔργων ἔμπροσθεν τῶν ἀνθρώπων, καὶ- μή βλασφημείσσω διὰ οἱ ὁ Χρι· ‘ στὸς. Φόρεσον ἔνδυμα ἀφθαρσίας, ἐν ἔργοις ἀγαθοῖς διαπρέπων· καὶ ὃ λαμβάνεις παρά τοῦ Θεοῦ οἷκονο· μικῶς διοικῆσαι πρᾶγμα, διοίκησον χρησίμως· Χρήματα ἐπιστεῦθης ; διοίκησον καλῶς. Λόγον διδασκαλικὸν ἐπιστεῦθηςς οῗκονόμησον καλῶς. Τὰς ψυγάς τῶν ἀκουόντων προσθεῖναι ὃύνασαις ποίει τοῦτο σπουδαίως. Πολλαῖ θύραι τῆς καλῆς διοικήσεως. Μή τις ἡμῶν μόνον καταγνωσθεὶς ἀποβληθῇ, *ἱνα μετᾶ παρῥτισῖας ἆπαντήσωμεν τῷ αἰωνίῳ βασιλεῖ Χριστῷ, τῷ βασιλεύοντι είς τοὺς αἰῶνας. Βασιλεύει γὰρ εἷς τοὺς αἰῶνας, ὁ κρίνων ζῶντας οιαὶ νεκροὺς, ὑπὲρ ζώντων (Uxori νεκρῶν ἀποθανών· καὶ καθὼς Παῦλῦς φησιν· Ες τοῦτο γὰρ ὁ Χριστὸς ἀπέθανε καὶ ἔζησεν, ἳνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ. ### English translation (Claude) Fearful in truth is the judgment, and fearful the things proclaimed: the kingdom of heaven is set before us, and the eternal fire has been prepared. How, then, someone will say, shall we escape the fire, and how shall we enter the kingdom? “I was hungry,” he says, “and you gave me food.” Learn the way; there is no need of allegory now, but of doing what is said. “I was hungry and you gave me food; I was thirsty and you gave me drink; I was a stranger and you took me in; naked, and you clothed me; I was sick and you visited me; I was in prison and you came to me.” If you do these things, you will reign with him; but if you do not do them, you will be condemned. Begin, then, to do these things already, and persevere in the faith; lest, like the foolish virgins, you be shut out while you are going to buy oil. Do not be confident merely because you hold the lamp, but keep it burning. Let the light of your good works shine before men, and let not Christ be blasphemed because of you. Put on the garment of incorruption, distinguished in good works; and whatever you receive from God to manage as a steward, manage it profitably. Have you been entrusted with money? Manage it well. Have you been entrusted with the word of teaching? Dispense it well. Can you win the souls of your hearers? Do it zealously. Many are the doors of good stewardship. Only let none of us be condemned and cast out, so that we may meet with confidence the eternal King Christ, who reigns for ever. For he reigns for ever, who judges the living and the dead, having died for the living and the dead; and as Paul says, “For to this end Christ died and lived again, that he might be Lord of both the dead and the living.” ### Scripture references - Matt 25:35: quotation, high confidence - Matt 25:36: quotation, high confidence - Matt 25:10: allusion, high confidence - Matt 5:16: quotation, high confidence - Rom 2:24: allusion, medium confidence - 1 Cor 15:53: allusion, medium confidence - Luke 12:42: allusion, medium confidence - Rom 14:9: quotation, high confidence ### Translation notes - Matt 25:35–36; Matt 25:1–12; Matt 5:16; Rom 2:24; 1 Cor 15:53; Luke 12:42; Rom 14:9. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.26 (PG 33:908b–909a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-26). ## Catechetical Lecture 15.27 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-27 - Source: PG 33:909b–912a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against the recent Galatian heresy that Christ's kingdom will end and the Word be resolved into the Father, Gabriel and Daniel proclaim his everlasting kingdom. ### Greek text Κᾶν ποτὲ τινος ἀκούσῃς λέγοντος, ὅτι τέλος ἕχειὴΧριστοῦ βασιλεία, μίσησον τὴν αἵρεσιν τοῦ δράκοντός ἐστιν ἄλλη κεφαλὴ, προσφάτως περῖ τὴν Γαλατίαν ἀναφυεῖσα. Ἑτόλμησὲ τις λέγειν, ’ὁτι μετᾶ τὸ τέλος τοῦ κόσμου ὁ Χριστὸς οὐ βασιλεύει· καί ἐτόλμησεν εἰπεῖν, ὅτιὸ Λόγος ἐκ ΙΙατρὸς ἐξελθὼν, οὗτος εἷςἸΙατὲρα πᾶλιν ἀναλυοεὶς οὐκετι ἐστὶ, βλασφημῶν τὰ τοιαῦτα καθʼ ἑαυτοῦ. Οὐ γὰρ ἢκουσε τοῦ Κυρίου λέγοντος· Ὁ Υἱὸς μένει εἰς τὸν αἷῶνα. Οὔκ ἤκουσε τοῦ Γαβριὴλ λὲγοντοςο Καὶ βασιλεύσει ἐπὶ τὸν οἷκον Ἰακὼβ εἷς τοὺς αἰῶνας, καί τῆς βασιλείας αὐτοῦ οὒκ ἔσται τέλος. Σκόπησον τὸ λεγόμενον· ἅνθρωποι νῦν αἱρετικοὶ κατὰ τοῦ Χριστοῦ διδάσκουσι, καὶ Γαβριὴλ ὁάρχάγγελος τὰ περί τῆς αἰωνίου διαμονῆς τοῦ Σωτῆρος ἐδίδαξε· Τίνι μᾶλλον οὖν πιστεύειςς οὐχὶ ἄρα τῷ Γαβριήλς Τήν μαρτυρίαν τὴν παροῦσαν τοῦ Δανιὴλ ἃκουσονυ Ἐθεώρουν ἐν ὁράματι τῆς νυκτὸς, καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς Υἱὸς ἀνθρώπου ἐρχόμενος, καὶ ἕως τοῦ Παλαιιοῦ τῶν ἡμερῶν ἔφθασε Καὶ αὐτῷ ἐδόθη τιμή, καὶ ἡ ἀρχὴ καὶ ἡ βασιλείου καὶ πάντες οἱ λαοὶ, φυλαὶ, γλῶσ.. ἐξουσαι, δουλεύουσιν αὐτῷ. Ἡ ἐξουσία αὐτοῦ, σία αῗώνιος,ἥτις οὐ παρελεύσεται* καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται. Ταῦτα κράτει μᾶλλον, τούτοις πίστευε τὰ δὲ τῆς αἱρέσεως ἄπο- ### English translation (Claude) And if you ever hear anyone say that the kingdom of Christ has an end, hate the heresy; it is another head of the dragon, lately sprung up in Galatia. A certain man has dared to say that after the end of the world Christ no longer reigns; and he has dared to say that the Word, having come forth from the Father, will be resolved again into the Father and will no longer be, uttering such blasphemies to his own ruin. For he did not hear the Lord saying, “The Son remains for ever.” He did not hear Gabriel saying, “And he will reign over the house of Jacob for ever, and of his kingdom there will be no end.” Consider what is said: heretic men now teach against Christ, while Gabriel the archangel taught the eternal continuance of the Saviour. Whom, then, do you believe rather? Is it not Gabriel? Hear the present testimony of Daniel: “I saw in the vision of the night, and behold, with the clouds of heaven one like a son of man coming, and he came to the Ancient of Days. And to him was given the honour and the rule and the kingdom; and all the peoples, tribes and tongues shall serve him. His authority is an everlasting authority, which shall not pass away, and his kingdom shall not be destroyed.” Hold to these things rather, believe these; but turn away from the words of the heresy … ### Scripture references - John 8:35: quotation, high confidence - Luke 1:33: quotation, high confidence - Dan 7:13: quotation, high confidence - Dan 7:14: quotation, high confidence ### Translation notes - The end of the section is lost in the scan. One OCR slip is corrected (logged). - The teaching opposed is that of Marcellus of Ancyra in Galatia, whom Cyril does not name. John 8:35; Luke 1:33; Dan 7:13–14 (the reading of the day). ### Citation (SBL) Cyril of Jerusalem, Cat. 15.27 (PG 33:909b–912a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-27). ## Catechetical Lecture 15.28 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-28 - Source: PG 33:912a–912b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Daniel's stone and the Psalms, as Paul interprets them, show that the Son's reign is endless; the heretics misread 1 Corinthians 15:25. ### Greek text Ἔχεις τὸ παραπλήσιον καὶ ἐν τῇ ἑρμηνείᾳ τοῦ λίθου, τοῦ ἐξ ὅρους τμηθέντος ἄνευ χειὶςῶν, ἐστιΧριο-τὸς τὸ κατὰ σάρκα· Καὶ ἡ βασιλεία αὖτοῦ λαῷ ἑτέρῳ οὐχ ὑπολειφθήσεται. Καὶ 6 Δαεὶδ ποτὶ μέν φησιν· Ὀ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος· ποτὶ δέ· Κατʼ ἀρχὰς σὺ, Κυριι, τήν γῆν ἐθεμελίωσας, καὶ τὰ ἑξῆς. Αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις, καὶ τὰ ἑξῆς. Σὺ δὲ ὁ αὐτὸς εἰ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν. Ἀτινα εἷς τὸν Υἱὸν ὁ Παῦλος ἡρμήνευσεν. ΚΘʼ. Καὶ θέλεις γνῶναι πόθεν ἦλθον εἷς τοιαύτην μανίαν οἱ τὰ ἐναντία διδάσκοντες; Ἀνέγνωσαν τὸ τοῦ Ἀποστόλου καλὸν, κακῶς, τὸ, Δεῖ γὰρ αὐτὸ, βασιλεύειν ἄχρις οὗ ἄν θῇ πάντας τοὺς ἐχ. Οροὺς αὺτοῦ ὑπὸ τοὺς πόδας αὐτοῦ· καὶ λέγουσινʼ ’Όταν οἱ ἐχθροὶ τεθῶσι ὑπὸ τοὺς πόδας αὖτοῦ, οὐκέτι βασιλεύει· κακῶς καὶ ἅνοήτως τοῦτο λέγοντες. Ὁ γὰρ πρὶν καταγωνίσηται τοὺς ἐχθροὺς βατιλεύων, πῶς οὐχὶ μᾶλλον, μετᾶ τὸ περικρατῆσαι τῶν ἐχθρῶν βασιλεύσει ; ### English translation (Claude) You have the same also in the interpretation of the stone cut from a mountain without hands, which is Christ according to the flesh: “And his kingdom shall not be left to another people.” And David says at one time, “Your throne, O God, is for ever and ever,” and at another, “In the beginning, O Lord, you laid the foundation of the earth,” and so on; “they will perish, but you remain,” and so on; “but you are the same, and your years will not fail”: words which Paul interpreted of the Son. [29] And would you know how those who teach the contrary came to such madness? They read the good saying of the Apostle badly: “For he must reign until he has put all his enemies under his feet”; and they say, “When the enemies have been put under his feet, he no longer reigns,” saying this wrongly and foolishly. For if he reigns before he has overcome his enemies, how will he not reign the more after he has prevailed over them? ### Scripture references - Dan 2:34: allusion, high confidence - Dan 2:44: quotation, high confidence - Ps 45:6 (44:7 LXX): quotation, high confidence - Ps 102:25 (101:26 LXX): quotation, high confidence - Ps 102:26 (101:27 LXX): quotation, high confidence - Ps 102:27 (101:28 LXX): quotation, high confidence - Heb 1:10: allusion, high confidence - 1 Cor 15:25: quotation, high confidence ### Translation notes - Contains section 29, not separated in the scan. - Dan 2:34, 44; Ps 45:6 (LXX 44:7); Ps 102:25–27 (LXX 101:26–28); Heb 1:8, 10–12; 1 Cor 15:25. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.28 (PG 33:912a–912b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-28). ## Catechetical Lecture 15.29 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-29 - Source: PG 33:912b–912c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The subjection of the Son in 1 Corinthians 15:28 cannot mean his dissolution, for then the creatures would outlast their Creator. ### Greek text Ἐτόλμησαν (ii) δὲ χαί τοῦτο εἰπεῖν, ὅτι τὸ γεγραμμένον, Ὅταν ὑποταγῇ αὑτῴ τὰ πάντα, τότε καὶ αὐτὸς 6 Ιὶὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῴ τὰ πάντα, τοῦτο δηλοῖ καὶ τὸν Υἱὸν ἀναλύεσθαι εἰς Πατέρα. Εἷτα,ὧ πάντων ἀνοσιώτατοι, ὑμεῖς μὲν τέι Χριστοῦ δημιουργήματα, μένετε Χριστὸς δὲ, διʼ οὗ καὶ ὑμεῖς καὶ πάντα γέγονεν, ἀπόλλυται ; βλάσφημος ἡ φωνή. Πῶς δὲ καὶ imoταγήςεται αὐτῷ τὰ πάντα; ἀπολλύμενα, ἢ μένοντα; ### English translation (Claude) They have dared to say this too: that the saying, “When all things have been subjected to him, then the Son himself will also be subjected to him who subjected all things to him,” shows that the Son too is resolved into the Father. Then, most unholy of all men, do you, the creatures of Christ, remain, and does Christ, through whom both you and all things came to be, perish? The word is blasphemous. And how will all things be subjected to him? By perishing, or by remaining? ### Scripture references - 1 Cor 15:28: quotation, high confidence ### Translation notes - This passage begins section 30 of the printed edition, which continues in 15.30. 1 Cor 15:28. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.29 (PG 33:912b–912c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-29). ## Catechetical Lecture 15.30 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-30 - Source: PG 33:912c–913a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son's subjection to the Father is the free obedience of a loving Son, not the forced submission of a slave. ### Greek text τὰ μὲν ἄλλα ὑποτασσόμενα τῷ Υἱῷ, μένενὸ δὲ Υἱὸς ὑποτασσόμεεος τῷ Ungi, οὗ nivea; ὑποταγήσεται δὲ, οὐχ δτι τότε ἃρχεται πειθαρχεῖν τῷ U1τρὶ (ἀεὶ γὰρ τὰ ἀρεστὰ αὖτῷ ποιεῖ πάντοτε), ἀλλʼ ὅτι καὶ τότε ὑπακούει, οὐκ ἀναγκαστήν ὑπακοήν ἔχων, ἀλλʼ αὐτοπροαίρετον εὐπείθειαν. Οὐ γὰρ δοῦλός ἐστιν, ’ἕνα ἀνάγκῃ ὑποταγῇ· ἀλλὰ Υἱός ἐστιν· ἳνα προαιρέσει καὶ φιλοστοριᾳ πεισθῇ. ### English translation (Claude) Do the other things, subjected to the Son, remain, and does the Son, subjected to the Father, not remain? He will be subjected, not because he then begins to obey the Father (for he always does what pleases him), but because then too he obeys, with no forced obedience but a freely chosen compliance. For he is not a slave, to be subjected by necessity, but he is a Son, to obey by choice and love. ### Scripture references - John 8:29: allusion, high confidence ### Translation notes - The end of the printed section 30. John 8:29. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.30 (PG 33:912c–913a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-30). ## Catechetical Lecture 15.31 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-31 - Source: PG 33:913a–913c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Until” does not mark an end: death did not stop reigning after Moses, as Romans 5:14 shows. ### Greek text Ἐξετάσωμεν δὲ αὐτούς· Τὸ, ἄχρις οὗ (t), ἥ τὸ, μέχρις οὗ, ποταπὸν ἐστιν ; Ἐγὼ γὰρ αὐτῇ τῇ λέξει, ὁμόσε χωρήσας, ἀνατρέψαι πειράσομαι τήν πλάνην. Ἐπειδή ἐτόλμησαν εἰπεῖν, ὅτι τὸ, Μέχρις οὗ ἄν θῇ τοὺς ἐχθροὺς αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ, δηλοῖ αὐτοῦ τὸ τέλος· καὶ ἐτόλμησαν περιγράψαι τὴν αἰώνιον ξέτοῦ Χριστοῦ βασιλείαν, καὶ χαταπιιῦσαι τῷ λόγῳ τήν ἀκατάπαυστον ἐξουσίαν· φέρε τοίνυν, ἀναγνῶμεν τὰ ὃμοια ἐν τῷ Ἀποστάλῳ, Ἀλλʼ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Multiσέως.Αρα μέχρι τότε ἀπὲθανον, καὶ οὐκέτι μετὰΒ Μωϋσέα τινες ἀπέθανον, μετὰ νόμον οὐκέτι θάνατος γέγονεν ἀνθρώπων ; Ἀλλὰ βλέπεις, ὅτι τὸ μὲχρι, ῥητὸν οὐ χρόνου ἐστῖ περιοριστικὸν· ἀλλʼ ’ὁτι τοῦτο μᾶλλον ἐδήλωσεν ὁ Παῦλος, καὶ ταῦτα Μιυϋvim; ὃικαῖου ὄντος, καὶ θαυμασίου ἀνδρὸς, ὅμως κατὰ τοῦ Ἀδὰμ ἐξενεχθεῖσα ἀπόφασις (ir/111x?” ἔφθασε καὶ ἐπʼ αὐτὸν καὶ ἐπὶ τοὺς ἑξῆς καὶ ταῦτα, μὴ ἁμαρτήσαντας τὰ ὅμοια τῷ Ἀδὰμ, ἐν παρακοῇ τῆς τοῦ ξύλου βρώσεως. ### English translation (Claude) But let us examine them: what is the meaning of “until” or “as far as”? For I will try to overturn the error by grappling with the very word. Since they have dared to say that the words “until he has put his enemies under his feet” show his end, and have dared to set bounds to the eternal kingdom of Christ and to bring his unceasing authority to an end in word, come, then, let us read similar words in the Apostle: “But death reigned from Adam until Moses.” Did men, then, die only until that time, and did no one die after Moses, and was there no more death among men after the law? But you see that the word “until” does not limit time; rather Paul showed this: that although Moses was a righteous and wonderful man, still the sentence pronounced against Adam reached him too, and those after him, even though they had not sinned like Adam in the disobedience of eating from the tree. ### Scripture references - Rom 5:14: quotation, high confidence - 1 Cor 15:25: quotation, high confidence ### Translation notes - A word is garbled in the scan; the sense is clear. Rom 5:14; 1 Cor 15:25. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.31 (PG 33:913a–913c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-31). ## Catechetical Lecture 15.32 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-32 - Source: PG 33:913c–913d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's other uses of “until” show that the word does not imply an end; Christ's kingdom has no end, as he had no beginning. ### Greek text Δέξαι πάλιν ἄλλο ῥητὸν ὅμοιον Μέχρι σήμερον, ἡνίκα ἀναγινώσκεται γὰρ σήμερον, ἡνίκα ἀναγινώσκεται Μιυϋςῆς, κάλυμμα ἐπῖτὴν καρδίαν αὐτῶν κεῖται. Τὸ μέχρι σήμερον, ἄρα μέχρι Παύλου μόνον; οὗ μέχρι σήμερον, καὶ ἕως τῆς συντελείας ; Ἐὰν δὲ λέγῃ Παῦλος Κορινθίοις· Ἀχριγὰρ καὶ ὑμῶν igni-mp9: ἐν τῷ —7I ν “ 1-1 I λ ι.- ι Ι Εὖαγγελίῳ τοῦ Χριστοῦ, ἐλπίδα ἔχοντες, αὔξανῠμὲνης τῆς πίστεως ὑμῶν, εἷς τὰ ὑπὲρ ἐκεῖνα. ὑμῶν εὐαγγελίσασθαι· βλέπεις σαφῶς, ὃτι τὸ, ἔκρις, οὐ τέλος ἐστὶν, ἀλλʼ ἔχει τι ἐπακολουθοῦν. Πῶς τοίνυν δεῖ σε μνημονεύειν τὸ, "Aloi: οὔ ἅν (ὶῇ τοὺς ἐχθρούς ; ὥσπερ ἀλλαἎοῦ λέγει ὁ αὐτὸς Παῦλος· Καὶ παρακαλεῖτε ἑαυτοὺς καθʼ ἑκάστην ἡμὲραν,ἆχρις οὗ τὸ σήμερον καλεῖται· δηλονότι διὰ παντός. ’Ὠσπερ γὰρ ἁρχήν τὼν ἡμερῶν τοῦ Χριστοῦ λέγειν οὐ χρὴ, οὕτω μηδὲ τέλος τῆς βασιλείας αὐτοῦ ποτε λέγοντός τινος ἀνάσχῃ. Ἡ γὰρ βασιλεία αὖ· ### English translation (Claude) Take again another similar saying: “For until this day, whenever Moses is read, a veil lies over their heart.” Does “until this day” mean only until Paul? Is it not until today, and until the end? And if Paul says to the Corinthians, “For we came even as far as you in the gospel of Christ, having hope that as your faith increases we may preach the gospel in the regions beyond you,” you see plainly that “as far as” does not mean an end, but has something following. How, then, should you understand “until he has put the enemies”? As the same Paul says elsewhere, “But exhort one another every day, as long as it is called today”: that is, always. For as one must not speak of a beginning of the days of Christ, so do not tolerate anyone who ever speaks of an end of his kingdom. For his kingdom ### Scripture references - 2 Cor 3:15: quotation, high confidence - 2 Cor 10:14: quotation, high confidence - 2 Cor 10:15: quotation, high confidence - 2 Cor 10:16: quotation, high confidence - 1 Cor 15:25: allusion, high confidence - Heb 3:13: quotation, high confidence ### Translation notes - The sentence continues in 15.33. 2 Cor 3:15; 2 Cor 10:14–16; 1 Cor 15:25; Heb 3:13. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.32 (PG 33:913c–913d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-32). ## Catechetical Lecture 15.33 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-33 - Source: PG 33:913d–916b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril concludes: worship Christ as the everlasting King, flee the Antichrist, and keep the faith by good works to inherit the kingdom. ### Greek text βασιλεία αἰώνιος, γέγραπται (Ii). AI". Καὶ ἄλλοις δὲ πλείονας μαρτυρίας ἔχων ἐκ τῶν θείων Γραφῶν, περὶ τῆς εἷς τοὺς αἰῶνας ἀτελευτῆτου τοῦ Χριστοῦ βασιλείας ἂρκεσθήσομαι ταῖς προειρημέναις τέως διὰ τὸ πολὺ τῆς ἡμέρας. Σὺ 3‘s ὁ ἀκροατής, ἐκεῖνον βασιλέα προσκύνει μόνον, φυγὼν πᾶσαν αἱρετικὴν πλάνην. Ei’ δὲ παράσχοι ἡ τοῦ Θεοῦ χάρις, καὶ τὰ λείποντα τῆς Πίστεως κατὰ καιρὸν ὑμῖν ῥηθήσεται. Ὁ δὲ τῶν ὃλων Θεὸς πάντας ὑμᾶς διαφυλάξειε, μνημονεύοντας τῶν σημείων τῆς συντελείας καὶ ἀκαταγωνίστους ὑπὸ τοῦ Ἀντιχρίστου μένοντας. Ἔλαβες τὰ σημεῖα τοῦ μέλλοντος ἔρχεσθαι πλάνου· ἔλαβες τὰς ἀποδείξεις τοῦ ἀληθινοῦ Χριστοῦ, τοῦ κατερχομένου φανερῶς ἐξ οὐρανῶν. Τὸν μὲν φεῦγε, τὸν ψευδῆ τὸν δὲ προσδόκα, τὸν ἁληθινόν. Ἑμαθες τὴν ὁδὸν, πῶς κρινόμενος ἐν τοῖς δεξιοῖς εὑρεθῇς. Τήρησον τήν περὶ Χριστου παραυ θήκην, ἐν ἔργοις ἀγαθοῖς διαπρέπων· ’ἱνα εὖτεαρῥησιάστως παραστὰς τῷ κριτῇ, βατιλείαν οὐρανῶν κληρονομήσῃςο διʼ οὗ, καὶ μεθʼ οὗ, ἡ δόξα τῷ Θεῷ, σὺν ἁγίῳ Πνεῦματι, εἰς τοὺς αἷῶνας τῶν αἰώνων. Ἀ μήν. ### English translation (Claude) is “an everlasting kingdom,” it is written. [33] And though I have more testimonies besides from the divine Scriptures about the kingdom of Christ, which has no end for ever, I will be content with those already given for the present, because the day is far spent. But you, the hearer, worship him alone as King, fleeing every heretical error. And if the grace of God grants it, the remaining articles of the Creed will be spoken to you in due time. And may the God of all keep all of you, remembering the signs of the end and remaining unconquered by the Antichrist. You have received the signs of the deceiver who is to come; you have received the proofs of the true Christ, who comes down openly from heaven. Flee the one, the false; await the other, the true. You have learned the way, how, when you are judged, you may be found among those on the right. Guard the deposit concerning Christ, distinguished in good works; so that, standing before the Judge with confidence, you may inherit the kingdom of heaven; through whom and with whom be glory to God, with the Holy Spirit, for ever and ever. Amen. ### Scripture references - Dan 7:27: quotation, high confidence - Matt 25:33: allusion, medium confidence - 1 Tim 6:20: allusion, medium confidence ### Translation notes - Contains the end of section 32 and section 33, not separated in the scan. - Dan 7:27 (Ps 145:13); Matt 25:33; 1 Tim 6:20. ### Citation (SBL) Cyril of Jerusalem, Cat. 15.33 (PG 33:913d–916b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-15-33). ## Catechetical Lecture 16.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-16-1 - Source: PG 33:917c–920a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Speaking about the Holy Spirit requires grace and great care, since Christ said that a word against the Spirit will not be forgiven. ### Greek text 11νευματικῆς ἀληθῶς χρεία τῆς χάριτος, 'ivz, περί Πνεύματος ἁγίου διαλεχθῶμεν· οὐχ ’ἱνα τὸ κατ ἀξίαν εἷʼπωμενο ἀδύνατον γάρ· ἀλλʼ ἳνα τὰ ἆπέ τῶν θείων Ιραφῶν εἰπόντες, ἀκινδύνως διέλθωμεν Φόβος γὰρ ἀληθῶς μέγας ἐν τοῖς Εὐαγγελίοις γέγρα πται, τοῦ Χριστοῦ σαφῶς εἷʼρηκότοςʼ ’Ὀς δʼ ἄν εἶʼ-π] λόγον κατὰ τοῦ Ιῐνεύματος τοῦ ἁγίου, οὐκ ἀφεθῆσεται αὐτῷ οὕτε ἐν τῷ αἰῶνι τούτῳ, οὔτε ἐι τῷ μέλλοντι. Καὶ ἔστι πολλάκις δέος, μή ποτέ τι ἶ ἐξ ἀγνοίας (l), ἢ ἐκ νομιζομένης εὐλαβείας, εἰπὼν ὅ μὴ χρή περὶ αὐτοῦ, λάβῃ τήν καταδίκην. Ὀ κριτὴς ζώντων καῖ νεκρῶν Ἰησοῦς. Χριστὸς ἀπεφήνατο, ὅτι οὐκ ἔχει ἄφεσιψ ἐὰν οῦν τις πταίσῃ, ποίαν ἔχει τήν ἐλπίδα ; ### English translation (Claude) We truly need spiritual grace to discourse about the Holy Spirit; not in order to speak worthily of him, for that is impossible, but in order to go through what is in the divine Scriptures without danger. For a truly great fear is written in the Gospels, since Christ has plainly said, “Whoever speaks a word against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come.” And there is often fear lest someone, through ignorance or through what he takes to be reverence, should say something about him that he ought not, and so receive condemnation. Jesus Christ, the Judge of the living and the dead, has declared that it has no forgiveness; if anyone, then, stumbles, what hope has he? ### Scripture references - Matt 12:32: quotation, high confidence - 2 Tim 4:1: echo, low confidence ### Translation notes - Matt 12:32; 2 Tim 4:1. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.1 (PG 33:917c–920a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-16-1). ## Catechetical Lecture 16.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-16-2 - Source: PG 33:920a–920b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril will say about the Spirit only what the Scriptures, which the Spirit himself spoke, have revealed. ### Greek text Αὐτῆς οῦν ἄν εἷή τῆς Ἰησοῦ Χριστοῦ χάριτος ἔργον τὸ παρασχεῖν, καὶ ἡμῖν ἀλείπτως εἰπεῖν, καὶ ὑμῖν ἐν συνέσει ἀκούειν. Χρεία γὰρ συνέσεως, οὐ μόνον τοῖς λέγουσιν, ἀλλά καὶ τοῖς ἀκούουσιν· ἳνα μή ἄλλα ἀκούοντες, ἄλλα παρεκδὲχωνται ἐν διαἐ, νοίᾳ. Λεγέσθω τοίνυι ὑφʼ ἡμῶν περὶ ἁγίου Πνεῦματος μόνα τα γεγραμμένα· εἴ δέ τι μὴ γέγραπται, μὴ πολυπραγμονῶμεν. Αὐτὸ τὸ Πνεῦμα τὸ ἅγιον ἐλαλησε τὰς Γραφάς· αὐτὸ καὶ περὶ ἑαυτοῦ εἴρηκεν ’ὀσα ἐβούλετο, ἢ ὅσα ἐχωροῦμεν. Λεγὲσθω οῦν ἄ εἶʼρηκεν· ὅσα γὰρ οὐκ εἳρηκεν, ἡμεῖς οὐ τολμῶμεν. ### English translation (Claude) It must be, then, the work of the grace of Jesus Christ himself to grant both to us to speak without deficiency, and to you to hear with understanding. For understanding is needed not only by those who speak but also by those who hear, so that they may not hear one thing and take in another in their minds. Let only what is written, then, be said by us about the Holy Spirit; and if anything is not written, let us not pry into it. The Holy Spirit himself spoke the Scriptures; he himself has also said about himself as much as he willed, or as much as we could receive. Let what he has said, then, be spoken; for what he has not said, we do not dare. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.2 (PG 33:920a–920b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-16-2). ## Catechetical Lecture 16.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-16-3 - Source: PG 33:920b–921c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There is one Holy Spirit, the same in the Old and New Covenants, honoured with the Father and the Son and named with them in baptism. ### Greek text Ἕν ἐστι μόνον τὸ ἅγιον Πνεῦμα, ὁ Παράκλητος. Καὶ ὥσπερ εἷς ἐστιν ὁ Θεὸς ὁ Πατήρ (vi), καὶ οῦκ ἔστι δεύτερος Πατήρ· καὶ ὥσπερ εἷς ἐστιν ὁ μονογενὴς Υἱὸς καὶ Λόγος τοῦ Θεοῦ, καὶ ἀδελφὸν οὐκ ἔχει· οὕτως ἓν ἐστι τὸ ἅγιον Πνεῦμα μόνον, καὶ ’δεύτερον οὐκ ἔστι Πνεῦμα ἰσότιμον αὐτῷ. Ἔστιν οῦν τὸ ἅγιον Πνεῦμα μεγίστη δύναμις, θεῖόν τι καὶ ἀνεξιχνίαστον. Ζῇ γὰρ, καὶ λογικόν ἐστιν, ἁγιαστικὸν τῶν ὑπὸ Θεοῦ διὰ Χριστοῦ γενομένων ἁπάντων. Τοῦτο φωτίζει τὰς ψυχὰς τῶν ὃικαέωψ τοῦτο καὶ ἐν προφήταις, τοῦτο καὶ ἐν ἀποστόλοις ἐν τῇ Καινῇ Διαθῆκῃ. Μισείσθωσαν οἱ χωρίζειν τολμῶντες τοῦ ἁγίου [Ινεῦματος τὴν ἐνέργειαν. Εἷς Θεὸς, 6 Ηατήρ, Παλαιᾶς καὶ Καινῆς Διαοήκης Δεσπότης· καῖ εἷς Κύριος, Ἰησοῦς Χριστὸς, 6 ἐν Παλαιᾷ προφητευθεὶς καὶ ἐν Καινῇ παραγενόμενος* καὶ ἓν Πνεῦμα ἆγιον, διὰ προφητῶν μὲν περὶ τοῦ Χριστοῦ κηρύξαν· ἐλθόντος δὲ τοῦ Χριστοῦ καταβὰν, καὶ ἐπιδεῖξαν αὐτόν A‘. Μηδεὶς οῦν χωριζέτω τὴν Παλαιὰν ἀπὸ τῆς Καινῆς Διαθήκης· μηδεὶς λεγέτω, ὅτι ἄλλοτὸ ΙἸνεῦμα ἐκεῖ, καὶ ἄλλο ὦδε· ἐπεὶ προσκρούει αὐτῷ τῷ ἁγίῳ ΙΙνεύματι, τῷ μετὰ Πατρὸς ιιαὶ Υἱοῦ τετιμημένῳ, καὶ ἐν τῷ καιρῷ τοῦ ἁγίου βαπτίσματος ἐν τῇ ἁγίᾳ. Τριόίδι συμπεριλαμὸανομὲνῳ. Ὁ γὰρ τοῦ Θεοῦ μονογενής Υἱὸς τοῖς ἀποστόλοις εἴρηκε σαφῶς· Πορευθέντες, μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἷς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ l‘loB, καὶ τοῦ ἁγίου Πνεύματος. Ἦ ἐλπὶς ἡμῶν εἷς Πατέρα, καὶ Υἰὸν,καί ἅγιον Πνεῦμα. Οὐ τρεῖς θεοὺς καταγγέλλομεν· φιμούσθωσαν γὰρ Μαρκιωνι· ### English translation (Claude) The Holy Spirit is one only, the Paraclete. And as there is one God the Father, and there is no second Father; and as there is one only-begotten Son and Word of God, and he has no brother; so the Holy Spirit is one only, and there is no second Spirit equal in honour to him. The Holy Spirit, then, is a very great power, something divine and unsearchable. For he lives and is rational, the sanctifier of all things made by God through Christ. He enlightens the souls of the righteous; he was in the prophets, and he was in the apostles in the New Covenant. Let those be hated who dare to divide the working of the Holy Spirit. There is one God, the Father, Lord of the Old and the New Covenant; and one Lord, Jesus Christ, prophesied in the Old and come in the New; and one Holy Spirit, who through the prophets proclaimed the Christ, and when Christ came, descended and showed him forth. [4] Let no one, then, separate the Old from the New Covenant; let no one say that the Spirit there is one and here another; since he offends against the Holy Spirit himself, who is honoured together with the Father and the Son, and at the time of holy baptism is included in the holy Trinity. For the only-begotten Son of God said plainly to the apostles, “Go, make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.” Our hope is in the Father and the Son and the Holy Spirit. We do not proclaim three gods; let the Marcionites be silenced … ### Scripture references - John 14:26: echo, low confidence - Matt 28:19: quotation, high confidence ### Translation notes - Contains the beginning of section 4, not separated in the scan; the rest of section 4 is lost (marked “…”). - Matt 28:19. The Marcionites separated the God of the Old Testament from the Father of Christ. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.3 (PG 33:920b–921c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-16-3). ## Catechetical Lecture 16.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-16-4 - Source: PG 33:921c–924b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Father, Son and Spirit are confessed as one God without division or confusion; the Spirit who came at Pentecost in Jerusalem's upper church shares the glory of the Crucified. ### Greek text ἀλλά σὺν ἁγίῳ Πνεύματι, διʼ ἑνὸς Ποῦ, ἕνα Θεὸν καταγγέλλομεν. Ἀδιαίρετοςή πίστις, ἀχώριστος ἡ εὐσέβεια. Οὔτε χωρίζομεν τήν ἁγίαν Τριάδα, ὥς τινες· οὕτε συναλοιφὴν, ὡς Σαβἐλλιος, ἐργαζόμεθα. Ἀλλʼ οἴδαμεν εὐσεβῶς ἕνα Πατέρα, τὸν ἁποστείλαντα ἡμῖν Σωτῆρα τὸν Υἱόν. Οἴδαμεν ’ὲνα ιʼἱὸν, τὸνγίιῑαγγειλάμενον πέμψειν παρὰ τοῦ "arpi; τὸν Παράκλητον. Οἴδαμεν τὸ Πνεῦμα τὸ ἄγιονέτὸ λαλῆσαν ἐν προφήταις καὶ ἄν τῇ Πεντηκοστῇ κατ.. ελοὸν ἐπὶ τοὺς ἀποστόλους ἐν εἳδει πυρίνων γλωσο σῶν, nausea ἐν τῇ Ἰερουσαλὴμ, εν τῇ ἆνωτιρᾳ τῶν ἀποστόλων Ἐκκλησίᾳ. Πάντων γὰρ παρʼ ἡμῖν ἐστι τὰ ἀξιώματα. Ἐνταῦθα Χριστὸς ἐξ οὐρανῶν κατῆλθεν· ἰνταῦθα τὸ Πνεῦμα τὸ ἅγιον ἐξ οὐρανῶν κατῆλθε. Καὶ πρεπωδέστατον μὶν ἀληθῶς ἦν, ὥσπερ τὰ περὶ Χριστοῦ καὶ τοῦ Γολγοθᾶ, ἐν τῷ Γολγοθᾷ τούτῳ λέγομεν· οὕτω καὶ περί ἁγίου Πνεύματος ἐν τῇ ἀνωτίρᾳ λέγειν Ἐκκλησία. Ἐπειδή δὶ τῆς δόξῆς τοῦ mace: παυρωοὲντος, συναπολαύει τὸ ἐκεῖ κατ-ι ελθόν· οὕτω τὰ περὶ τοῦ ius? κατελθόντος ἐνταῦθα λαλοῦμεν· ἇμὲριστος γάρ ἔστιν εὐσέβεια. ### English translation (Claude) … but with the Holy Spirit, through one Son, we proclaim one God. The faith is indivisible; the worship is inseparable. We neither divide the holy Trinity, as some do, nor make a fusion, as Sabellius does. But we know with piety one Father, who sent his Son as our Saviour; we know one Son, who promised to send the Paraclete from the Father; we know the Holy Spirit, who spoke in the prophets and on the day of Pentecost came down on the apostles in the form of fiery tongues, here in Jerusalem, in the upper church of the apostles. For all privileges are with us. Here Christ came down from heaven; here the Holy Spirit came down from heaven. And it would truly be most fitting that, as we speak of Christ and of Golgotha here on this Golgotha, so we should also speak of the Holy Spirit in the upper church. But since he who came down there shares in the glory of him who was crucified here, we speak here also of him who came down there; for the worship is undivided. ### Scripture references - John 15:26: allusion, high confidence - Acts 2:3: allusion, high confidence - Acts 1:13: allusion, medium confidence ### Translation notes - The end of section 4, which begins in 16.3; its first words are lost in the scan. - John 15:26; Acts 2:1–4; Acts 1:13. The upper church of the apostles stood on Mount Zion. Sabellius taught that Father, Son and Spirit are one person. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.4 (PG 33:921c–924b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-16-4). ## Catechetical Lecture 16.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-16-5 - Source: PG 33:924c–924d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril will describe heretical errors about the Spirit only to warn against them. ### Greek text Βουλόμεθα λοιπόν τινα εἰπεῖν περὶ τοΰ ἅγιον Πνεύματος* οὐχὶ διηγήσασθαι τὴν ὐπόστασιν αὐτοῦ ἀκριβῶς· ἀδύνατον γάρʼ ἀλλʼ εἰπεῖν τὰς διαφόρους τινῶν περὶ αὐτοῦ παρεκτροπᾶς, ἳνα μή ποτε ἐξ ἀγνοίας ἐκείνων κατενεχθῶμενο καὶ ἐπικόψαι τὰς τῆς πλάνης ὁδοὺς, ἶνα μίαν ὁδὸν βασιλικὴν ὁδεύσωμιν. Εἰ δὲ τι ῥηοδν ὑπὸ τῶν αἱρέσεων νῦν διηγούμεθα διʼ ἀσφάλειαν, τοῦτο κατὰ τῆς ἑκείνων «perputem: κεφαλῆς· ἀθῶοῑ τε εἶμεν, οἳ τε λέγοντες ἡμεῖς, καὶ ὑμεῖς o't ἀκούοντες. ### English translation (Claude) We wish next to say something about the Holy Spirit: not to describe his subsistence exactly, for that is impossible, but to tell of the various errors of some concerning him, so that we may never be carried away into them through ignorance; and to cut off the paths of error, so that we may walk the one royal road. And if for safety's sake we now relate any statement of the heresies, let it fall on their own heads, and may we be innocent, both we who speak and you who hear. ### Scripture references - Num 21:22: echo, low confidence - Acts 18:6: echo, low confidence ### Translation notes - Num 21:22; Acts 18:6. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.5 (PG 33:924c–924d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-16-5). ## Catechetical Lecture 16.6 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-16-6 - Source: PG 33:924d–925d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril lists heretics who blasphemed the Spirit (Simon, the Gnostics, the Valentinians, Mani, and those who divide the Spirit of the two covenants) and warns the candidates to avoid them. ### Greek text οἱ γὰρ περὶ πάντα ἀνοσιώτατοι αἱρετικοῖ,κιι κατᾶ τοῦ ἁγίου Πνεύματος ὤξυναν γλῶσσαν, καὶ δʼ. ἐτόλμησαν εἰπεῖν τὰ ἀθέμιτα· καθὼς Εἰρηναῖος ὁ, ἐξηγητὴς ἐν τοῖς προστάγμασι τοῖς πρὸς τὰς αἶρέσεις, ἔγραψεν. Οἱ μὲν ἑαυτοὺς εἶναιτὸ Πνεῦμα τὸ ἅγιον εἰπεῖν· τολμήσαντες, ὢν πρῶτος Σίμων, ὃ ἐν ταῖς "pigeat τῶν ἀποστόλων Μάγος· ἀποβληθεὶς γὰρ, τὰ τοιαῦτα διδάσκειν ἐτόλμησεν. 0". δὲ Γνωστικοὶ κα·λοῦμενοι καὶ ἀσεβεῖς, καὶ ἕτερα κατᾶ τοῦ Ilva-Suam: ὲᾳοέγξαντο. Οὖαλεντινιανοῖ δὲ οἱ παράνομοι, πᾶλιν ἕτερα Ὀ δὲ δυσσεβὴς Μάνης, ἑαυτὸν εἶναι τὸν ὑπὸ Χριστοῦ πεμφθέντα Παράκλητον εἶʼπεῖν ἐτόλμησεν. Ἔτεροι δὲ, ἄλλο ἐν προφήταις εἶναι, καὶ ἄλλο ἐν Καινῇ. Καὶ πολλή δὲ τις αὐτῶν ἡ πλάνη, μᾶλλον δὲ ἡ βλασφημία. Μίσησον τοίνυν τοὺς τοιούτους, καὶ φεῦγε τοὺς βλασφημοῦντας τὸ Πνεῦμα τὸ ἅγιον, καὶ ἄφεσιν οὐκ ἔχοντας. Τίς σοὶ πρὸς τοὺς ἀνελπίστους κοινωνία, τῷ βαπτισθησομένῳ νῦν καὶ εἷς Πνεῦμα ἅγιον ; Εἰ ὁ κολλώμενος τῷ κλέπτῃ καὶ συντρέχων, ὑπὸ τιμωρίαν ἐστίνʼ ὁ προσκροῦών Πνεύματι ἁγίῳ, ποίαν ἕξει τὴν ἐλπίδα; ### English translation (Claude) For the heretics, most unholy in all things, have sharpened their tongue against the Holy Spirit too, and dared to say unlawful things, as Irenaeus the interpreter has written in his treatises against the heresies. Some dared to say that they themselves were the Holy Spirit, of whom the first was Simon, the sorcerer in the Acts of the Apostles; for after he had been cast out he dared to teach such things. And those called Gnostics, ungodly men, have uttered other things against the Spirit, and the lawless Valentinians others again. And the impious Mani dared to say that he himself was the Paraclete sent by Christ. And others say that the Spirit in the prophets is one, and in the New Covenant another. And great is their error, or rather their blasphemy. Hate such men, then, and flee those who blaspheme the Holy Spirit and have no forgiveness. What fellowship have you with the hopeless, you who are now to be baptized into the Holy Spirit too? If he who joins with a thief and runs along with him is liable to punishment, what hope will he have who offends against the Holy Spirit? ### Scripture references - Ps 140:3 (139:4 LXX): echo, medium confidence - Acts 8:9: allusion, high confidence - Ps 50:18 (49:18 LXX): allusion, medium confidence - Matt 12:32: allusion, high confidence ### Extrabiblical texts - Irenaeus, Irenaeus, Haer. 1.23 (Irenaeus, Against Heresies): allusion, medium confidence ### Translation notes - Irenaeus, Haer. 1.23–24 and passim; Acts 8:9–24; Ps 140:3 (LXX 139:4); Ps 50:18 (LXX 49:18); Matt 12:32. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.6 (PG 33:924d–925d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/15-16/#p-16-6). ## Catechetical Lecture 16.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-7 - Source: PG 33:925d–928b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marcion cut the Old Testament testimonies out of the New, and the Gnostics blasphemed the Spirit. ### Greek text Μισιίσοωσαν καὶ Μαρκιωνισταὶ, οἱ περιελόντες τὰ ῥήματα τῆς Παλαιᾶς Διαθήκης ἀπὸ τῆς Καινῆς. Ιρῶτος γὰρ Μαρκίων, 6 ἀθεώτατος, 6 πρῶτος τρεῖς Θεοὺς εἰπώνʼ εἰδὼς, ὅτι ἔγκεινται ἐν τῇ Καινῇ μαρ. υρέαι περὶ Χριστοῦ τῶν προφητῶν, περιὲκοψετὲις ἰκ τῆς Παλαιᾶς Διαοήκης μαρτυρίας,ἰνα ἀμάρτυρος μείνῃ 6 Βασιλεύς. Μισεέσθωσαν οἱ προειρημένοι Γνωστικοὶ μὶν ὀνόματι, τῆς δὲ ἀγνωσίας πεπληρωμένον τολμήσαντες τοιαῦτα εἰπεῖν περὶ ἁγίου Πνεῦματος, ἅπερ ἐγὼ λέγειν οὐ τολμῶ. ### English translation (Claude) Let the Marcionites also be hated, who cut away the words of the Old Covenant from the New. For Marcion first, most godless of men, who first spoke of three gods, knowing that testimonies of the prophets about Christ are set in the New, cut out the testimonies from the Old Covenant, so that the King might be left without witness. Let the aforementioned Gnostics be hated, Gnostics in name but full of ignorance, who dared to say such things about the Holy Spirit as I do not dare to say. ### Translation notes - The charge that Marcion spoke of three gods is Cyril's own, translated as written. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.7 (PG 33:925d–928b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-7). ## Catechetical Lecture 16.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-8 - Source: PG 33:928c–929b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Montanus, who called himself the Holy Spirit and his village Pepuza Jerusalem, is accused by Cyril of gross immorality and ritual murder. ### Greek text Μισείσθωσαν οἱ Κατάφρυγας, καὶ Μοντινὸς, 6 τῶν κακῶν ἔξαρχος· καὶ αἱ δύο δῆθεν αὐτοῦ προφήτιόες, Μαξιμίλλα καὶ Πρισκίλλα. Ὀ γὰρ Movτανὸς οὗτος, 6 παρεξιστηκὼς καὶ μανιώδης ἀληθῶς (οὗ γὰρ ἂν εἶπε τοιαῦτα, εἰ μὴ ἐμαίνετο), ἐτόλμησεν ιῖπεῖν ἑαυτὸν εἶναι τὸ ἅγιον Πνεῦμα· 6 ἀθλιώτατος, ιαὶ πάσης ἀκαθαρσίας καὶ ἀσελγείας πεπληρωμέ- 9Ξ9 νος· αὔταρκες γάρ τοῦτο διὰ συσσήμων εἰπεῖν, τῶν παρουσῶν γυναικῶν σεμνότητος ἕνεκεν. Καὶ Πέπουξαν μικρότατον κωμόδριον ἐν τῇ Φρυγίᾳ καταλαβὼν,καί ψευδῶς Ἰερουσαλὴμ ὀνομάσας τοῦτο· καὶ ἀθλιώτατα παιδία γυναικῶν μικρὰ σφάττων, καὶ κατακόπτων εἷς ἀθέμιτον βρῶσιν, προφάσει τῶν καλουμένων παρʼ αὐεοῖς μυστηριων (διὸ μέχρις πρώην ἐν τῷ διωγμῷ, τοῦτο ποιεῖν ἡμεῖς ὑποπτευόμεθα, διά τὸ, κάκείνους τοὺς Μοντανοὺς, ψευδῶς μὲν ὁμωνύμως δὲ, καλεῖσθαι Χριστιανοὺς), ἐτόλμησεν ἑαυτὸν εἰπεῖν ἅγιον Πνεῦμα· 6 πάσης ἀσεβείας καὶ ειπαν θρωπίας πεπληρωμένος, 6 ἀναπολόγητον ἔχων τὴν καταδίκην. ### English translation (Claude) Let the Cataphrygians be hated, and Montanus, the leader of their evils, and his two so-called prophetesses, Maximilla and Priscilla. For this Montanus, who was out of his mind and truly mad (for he would not have said such things had he not been mad), dared to say that he himself was the Holy Spirit: the most wretched man, filled with all uncleanness and licentiousness (it is enough to say this by hints, for modesty's sake, because of the women present). And having taken possession of Pepuza, a tiny village in Phrygia, he falsely named it Jerusalem; and, most wretchedly, cutting the throats of little children and chopping them up for unlawful food, on the pretext of what they call their mysteries (which is why, until lately, in the persecution, we were suspected of doing this, because these Montanists are called Christians, falsely though by the same name), he dared to call himself the Holy Spirit: a man filled with all impiety and inhumanity, whose condemnation admits no defence. ### Translation notes - The accusations of child murder against the Montanists are Cyril's report of current polemic; they are translated as written. The Montanists' own sources do not support them. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.8 (PG 33:928c–929b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-8). ## Catechetical Lecture 16.9 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-9 - Source: PG 33:929b–929c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mani's claim to be the promised Paraclete is refuted by the apostles' reception of the Spirit at Pentecost, two centuries before him. ### Greek text Ἐπηγωνίσατο, καθὼς προείρηται, καὶ 6 δυσσεβέστατος Μάνης, 6 τὰ τῶν αἱρέσεων πασῶν κακά συνειληφώς· καὶ οὗτος τελευταῖος βόθρος ἀπωλείας τυγχάνων, τὰ πάντων συλλέξας ὁμοῦ τῶν αἱρετιο κῶν, καινοτέραν εἰργάσατο καὶ ἐδίδαξε πλάνην. ἐτόλμησέ τε εἴπεῖν, ὅτι αὐτὸς εἷή ὁΗαράκλητος, ὅν ἐπηγγείλατο Χριστὸς ἀποστέλλειν. Ἀλλʼ 6 Σωτὴρ ἐπαγγειλάμενος εἶπε τοῖς ἀποστόλοις· Ὑμεῖς δὲ καθίσατε ἐν τῇ πολει Ἰερουσαλήμ, ἓως οὗ ἐνξύσησθε ἐξ ὕψους δύναμιν. Τί οὗν; ἄρα οἱ τελευτήσαντες ἀπόστολοι 61116 διακοσίων ἐτῶν, ἐξεδέχοντο· τὸν Μάνην, ἕως ἂν ένδόσωνται τήν δύναμιν; καὶ τολμήσει τις εἰπεῖν, ὅτε οὐκ ἦσαν ἔκτοτε πλήρεις ἁγίου ΠνεύματοςςΚαὶ μὴν γέγραπται, ὃτι Τότε ἐπετίθεσαν τὰς χεῖρας, καὶ ἐλάμβανον ΙΙνεῦμα ἃγιον. Ἀρα οὐχὶ πρὸ τοῦ Μάνη, καὶ πρὸ πολλῶν ἐτῶν τοῦτο ἐγένετο, καταβάντος ἐν τῇ ἡμέρᾳ τῆς Πεντηκοστῆς τοῦ ἁγίου Πνεόματος ; ### English translation (Claude) There contended alongside him, as was said before, the most impious Mani too, who gathered up the evils of all the heresies; and being the last pit of destruction, he collected the doctrines of all the heretics together and devised and taught a newer error. He dared to say that he was the Paraclete whom Christ promised to send. But the Saviour, when he made the promise, said to the apostles, “But stay in the city of Jerusalem until you are clothed with power from on high.” What then? Did the apostles, who had died two hundred years before, wait for Mani until they should be clothed with the power? And will anyone dare to say that they were not filled with the Holy Spirit from that time? Yet it is written, “Then they laid their hands on them, and they received the Holy Spirit.” Did this not happen before Mani, and many years before, when the Holy Spirit came down on the day of Pentecost? ### Scripture references - Luke 24:49: quotation, high confidence - Acts 8:17: quotation, high confidence - Acts 2:4: allusion, high confidence ### Translation notes - Luke 24:49; Acts 8:17; Acts 2:1–4. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.9 (PG 33:929b–929c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-9). ## Catechetical Lecture 16.10 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-10 - Source: PG 33:929c–932b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Simon Magus was condemned for trying to buy the power of the Spirit; how much worse is Mani's claim to be the Spirit. Christians must keep enmity with the serpent. ### Greek text Διὰ τί κατεκρίθη Σίμων ὁ Μάγος ; ἄρ, οὐ προσελθὼν τοῖς ἀποστόλοις, καὶ εἶπώψ Δότε κάμοὶ τήν ἐξουσίαν ταύτην, ἵνα, ᾧ ἄν έπιοῶ τάς χεῖμας, λαμβάνῃ Ηγεῦμα ἆγιον; Οὐ γὰρ εἶπε, Δότε κάμοὶ Πνεῦματος ἁγίου κοινωνίαν, ἀλλʼ, ἐξουσίαν, *ίνα ἄλλοις πιπράσκῃ τὸ ἄπρατον, ὅ αὐτὸς μὴ ἐκέκτητο. Καὶ ἀργύρια προσήνεγκε τοῖς ἀκτήμοσι, καὶ uina βλέπων τοὺς προσφέροντας τὰς τιμὰς τῶν πιπρασκομένων, καὶ τιθέντας παρὰ τοὺς πόδας τῶν ἀποστόλων· καὶ οὐκ ἐλογίσατο, ὅτι οἱ ποσὶ natamus?»τες τὸν πλοῦτον προσεχθὲντα εἰς τροφὰς τῶν πτωχῶν, οὗτοι οὐκ ἄν ἐπὶ μισθῷ ἔδοσαν ἐξουσίαν Η·νεύματος ἁγίου. Οἳ ’δὲ τί φασι τῲ Σίμωνι; Τὸ agriριόν σου σὺν σοὶ εἳη εἷς ἀπώλειαν, ὃτι τὴν δωρεὰν τοῦ Θεοῦ ἐνόμισας διὰ χρημάτων miconδεύτερος γὰρ εἴ Ἰούδας, διὰ ίτῶν ἀργυρίων προσδοκήσας πιπράσκειν τήν χάριν τοῦ Ηνεύματος. Εἰ οὖν ὁ Σίμων, θελήσας μισθῷ λαβεῖν τήν ἐξουσίαν, εἰς ἀπώλειάν ἐστι· Μάνης ὁ ἑαυτὸν εἰπὼν τὸ Πνεῦμα siναι τὸ ἆγιον, πόσην ἔχει τὴν ἁσὲβευιν ; Μισήσωμεν τοὺς μίσους ἀξίους· ἆποστραφῶμεν οὕς ἀποστρέψται ὁ Oeric. Εἶπωμεν χαὶ αὐτοὶ μετὰ παῤῥησίας πάσης τῷ Θεῷ περὶ πάντων αἱρετικῶν· Οὐχὶ τοὺς μισ-οὖντὰς σε, Κύριε, iuta-qn, καὶ ἐπὶ τοὺς ἐχθρούς σου “euntium; ’Ἐστι γὰρ κιὶὴ ἔχθρα. καλὴ, καθὼς γέγραπται· Καὶ ἔχθραν θήσω ἀνὰ μέσον σου, καὶ ἀνὰ μέσον τοῦ σπέρματος αὖ· τῆς. 'll γὰρ πρὸς τὸν ὅφιν φιλία, ἔχθραν πρὸς τὸν Θεὸν καὶ θάνατον κατεργάζεται. ### English translation (Claude) Why was Simon the sorcerer condemned? Was it not because he came to the apostles and said, “Give me also this power, that anyone on whom I lay my hands may receive the Holy Spirit”? For he did not say, “Give me also fellowship of the Holy Spirit,” but “power,” so that he might sell to others what cannot be sold and what he himself did not possess. And he offered money to men who owned nothing, though he saw those who brought the prices of what was sold and laid them at the apostles' feet; and he did not consider that those who trampled underfoot the wealth brought for the food of the poor would not give the power of the Holy Spirit for a fee. And what do they say to Simon? “May your money perish with you, because you thought to obtain the gift of God with money.” For you are a second Judas, expecting to sell the grace of the Spirit for money. If, then, Simon, for wishing to obtain the power for a fee, goes to perdition, how great is the impiety of Mani, who said that he himself was the Holy Spirit? Let us hate those worthy of hatred; let us turn away from those from whom God turns away. Let us too say to God with all boldness about all heretics, “Do I not hate those who hate you, O Lord, and pine away over your enemies?” For there is also a good enmity, as it is written, “And I will put enmity between you and her seed.” For friendship with the serpent brings about enmity with God, and death. ### Scripture references - Acts 8:19: quotation, high confidence - Acts 4:35: allusion, high confidence - Acts 8:20: quotation, high confidence - Ps 139:21 (138:21 LXX): quotation, high confidence - Gen 3:15: quotation, high confidence ### Translation notes - Acts 8:18–20; Acts 4:34–35; Ps 139:21 (LXX 138:21); Gen 3:15. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.10 (PG 33:929c–932b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-10). ## Catechetical Lecture 16.11 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-11 - Source: PG 33:932b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Turning to Scripture, Cyril explains Christ's sayings about living water as referring to the Holy Spirit. ### Greek text Ταῦτα μὲν οὖν ἡμῖν περί τῶν ἀποβεβλημηυν εἰρήσθω. Λοιπὸν δὲ εἷς τὰς θείοις Γραφᾶς ἐπανέλθω* ἡμετέρων ἀγγείων μεν, καὶ πίνωμεν ὕδατα ἀπὸ [ἁγίων Ματέρων ], καὶ ἀπὸ ἡμετέρων ῳριᾶτων πηγῆς πίνωμεν ἀπὸ ὕδατος ζῶντος, ἁλλομένου εἰς ζωὴν αἷώνιον. Τοῦτο δὲ εἶπεν ὁ Σωτὴρ περὶεαῧ Πνεύματος, οὗ ἔμελλον λαμβάνειν οἱ martium: ei: αὐτόν. Βλέπε γὰρ τί λέγει· Ὁ mmini! εἷς ἐμὲ, οὐχ ἁπλῶς, ἀλλὰ, καθὼς εἶπενὴ Βραφὴ (δνἐπεμψέ σε εἷς τὴν Πιλαιὰν Διαβήκην), ποταμοὶ ἐκ τής κοιλίας αὐτοῦ ῥεύσουσιν Gauro: ζῶντος· αὖ ποταμοὶ αἰσθητοὶ, γῆν ἁπλῶς ἀκανθοφόρον mi ξυλο· φόρον (ἒν) ειτοτίζοντεςν ἀλλὰ ψυχὰς φωναγωγοῖιντες- Καὶ ἀλλοιχοῦ φησινʼ Ἀλλὰ τὸ ὕδωρ 8 ἓώτω αὐτῷ, γενήσεται ἐν αὐτῴ πηγὴ ὕδατος ζῶντος ἀλλομένου εἷς ζωὴν αἰῶ-κίονʼ καινότερον ὕδωρ ζιῖὶν Υπῖ meum», (ἰλλόμενον δὲ ἐπὶ τοὺς ἀξίους. ### English translation (Claude) Let so much be said by us about those who have been cast out. Now let me return to the divine Scriptures; let us drink waters from our own vessels [from the holy Fathers], and drink from the spring of our own wells: from the living water springing up to eternal life. This the Saviour said of the Spirit, whom those who believed in him were to receive. For see what he says: “He who believes in me”—not simply, but “as the Scripture has said” (he has sent you back to the Old Covenant)—“rivers of living water shall flow out of his belly”: not rivers perceived by the senses, merely watering the earth that bears thorns and trees, but bringing light to souls. And elsewhere he says, “But the water that I shall give him will become in him a spring of water springing up to eternal life”: a new kind of water, living and springing up, springing up upon those who are worthy. ### Scripture references - Prov 5:15: allusion, high confidence - John 4:14: quotation, high confidence - John 7:39: allusion, high confidence - John 7:38: quotation, high confidence ### Translation notes - The words “from the holy Fathers” are bracketed in the printed edition. Prov 5:15; John 7:38–39; John 4:14. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.11 (PG 33:932b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-11). ## Catechetical Lecture 16.12 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-12 - Source: PG 33:932b–936d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit is called water because, like rain, he is one yet works in many ways in different people; but “spirit” in Scripture can also mean angels, the soul, wind, virtue or demons. ### Greek text Καὶ διὰ τί ἄρα τὴν πνευμιτιχὴν χάριν ὕδωρ ὠνόμασεν ; Ἐπειδὴ διʼ ὕδατος ἡ σύστασις τῶν ἁπάντων ἐπειδή χλοοποιὸν, καὶ ζωοποιόν ἐστι τὸ ὕδωρ ἐπειδή ἐξ οὐρανῶν κατέρχεται τὸ τῶν ὄμβρων ὕδωρ* ἐπειδὴ μονοειδὲς μὲν κατέρχεται, πολυειδῶς δὲ ἐνεργεῖ. Μία μὶν γὰρ πηγὴ ὅλον παράδεισον ἐπαρδεῦει· εἷς δὲ καὶ ὁ αότὸς ὑετὸς κατέρχεται ἰν παντὶ τῷ κόσμῳο καὶ γίνεται λευκὸς μὲν ὲν κρίνῳ, ἐρυθρὸς δὲ ἐν ῥόδῳ, πορφύραῖος δὲ ἐν ἴοις καὶ ὑακίνθοις,καὶ διάφορος καὶ ποικίλος ἐν παντοίοις εἷʼδεσι· καὶ ἐν φοίνικι μὶν ἄλλος, ἐν ἀμπέλῳ δὲ ἁλλος, καὶ ἐν πᾶσι τὰ πάντα· μονοειδὴς ὢν, καὶ οὐκ ὢν ἄλλος αὐτὸς ἑαυτοῦ. Οὐ γὰρ μεταβαλλων ἑαυτὸν ὁ ὑετὸς, ἀλλος καὶ ἃλλος κατέργεται· ἄλλα τῇ τῶν ὑποδεχομένων κατασκευῇ συμπεριφερόμενος, ἑκάστῳ τὸ πρόσφορον γίνεται. Οὕτω καὶ τὸ Πνεῦμα τὸ ἅγιον, ἕν ὅν καὶ μονοειδὲς καὶ ἀδιαίρετον, ἑκάστῳ διαιρεῖ τὴν χάριν καθὼς βούλεται. Καὶ ὥσπερ τὸ ξηρὸν ξύλον, ὕδατι κοινωνῆσαν, βλαστοὺς ἐκδίδωσιν· οὕτω καὶή ἐν ἁμαρτίαις ψυχὴ, διὰ μετανοίας ἁγίου Πνεύματος καταξιωθεῖσα, βότρυας ἐκφὲρει δικαιοσύνης. Μονοειδὶς δὶ δν, πολλὰς νεύματι Θεοῦ καὶ ἐν ὀνόματι Χριστοῦ τὰς ἀρετὰς ἐνεργεῖ. Τινὸς μὲν γὰρ συγ-κέχρηται γλώσσῃ πρὸς σοφίαν. Ἃλλου φωτίζει τὴν ψυχὴν ἐν προφητείᾳ, ἄλλῳ δὲ δίδωσι δύναμιν ἀπελάσαι δαίμονας, ἄλλῳ δὲ δίδωσι ἑρμηνεῦσαι τὰς θείας Γραφάς. Ἀλλου τὴν σωφροσῦνην ἐνισχύει, ἅλλον διδάσκει τὰ περὶ ἐλεημοσύνης, ἄλλον διδάσκει νηστεύειν οιαὶ ἀσκεῖν, ἄλλον διδάσκει καταφρονεῖν τῶν τοῦ σώματος πραγμάτων, ἄλλον ἒτοιμάζει πρὸς μαρτύριον· ἄλλο ἐν ἄλλοις, αὐτὸ δὲ οὐκ ἂλλο ἑαυτοῦ, καθὼς γέγραπται. Ἐκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ live-311.210: πρὸς τὸ συμφέρον. ᾭ μὶν γὰρ διὰ τοῦ Πνεῦματος δίδοται λόγος σοίφίας· ἄλλῳ δὲ λόγος γνώσεως, κατά τὸ αὐτὸ Πνεῦμα. ἑτέρῳ δὲ πίστις, ἐν τῷ αὐτῷ Πνεῦματι· ἄλλῳ ges χοξρίσμᾳτα ἰαμάτων ἐν τῷ αὐτῷ Πνεῦματι· ille ἐνεργήματα δυνάμεως· ἄλλῳ δὲ προφητείασ ἄλλῳ δεδιακρίσεις πνευμάτωνο ὲτέρῳ δὲ γένη-γλωσ. σιιῐιν ἄλλῳ δὲ ἑρμηνία γλωσσῶν. Πάντα ’δῖε ταῦτα ἐνεργεῖ τὸ ἔν καὶ τὸ αὐτό Πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται. ll“. Ἀλλʼ ἐπειδὴ περί πνεύματος ἁπλῶς πολλὰ καὶ διάφορα γέγραπται ἐν ταῖς θείαις Γραφαῖς· καὶ δέος ἐστῖ μή ποτὲ. τις ἐξ ἀγνωσίας εἷς σύγχυσιν ἔλθῃ, ἀγνοῶν περὶ ποίου πνεύματός ἐστι τὸ γεγραμμὲνον· καλῶς ἔχει νῦν ἀσφαλίσασθαι, ποῖον λέγει ἡ Γραφὴ εἶναι τὸ ἅγιον. ’Ὠσπερ γὰρ καλεῖται χριστὸς Ἀαρών· καὶ Λαβἱδ, καὶ Σαοὺλ, καὶ ἄλλοι, χριστοί καλοῦνται· μόνος δέ ἐστιν ὁ ἀληθινὸς Χριστός· οὕτω καὶ τῆς τοῦ πνεύματος προσηγορίας περὶ διαφόρων πραγμάτων εἰρημένης, καλόν ἐστιν ἰδεῖν τί ἐστι τὸ ἰδιαζόντως καλούμενον τὸ Πνεῦμα τὸ ἅγιον.Καλεῖται γάρ πνεύματα πολλά. Καὶ γάρ καὶ ἅγγελος κα· λεῐται πνεῦμα· ἡ ψυχή ἡμῶν καλεῖται πνεῦμα· 11‘: ὁ ἂνεμος οὗτος ὁ πνὲων, καλεῖται πνεῦμαʼ καὶ ἄρετή μεγάλη, καλεῖται πνεῦμσυ καὶ ἀκάθαρτος πρᾶξις καλεῖται πνεῦμαʼ καὶ δαίμων ἀντικείμενος καλεῖται πνεῦμα. Βλὲπε τοίνυν ἀκούων ταῦτα, μή ποτε νομίσῃς ἀπὸ τῆς ὁμωνυμίας ἀνθʼ ἕτερον ἕτερον. Περὶ μὲν γὰρ τῆς ψυχίς τῆς ἡμετέρας, λέγει ἡ Γραφήωεξ, ειιύσεται τὸ πνεῦμα αὐτοῦ, καὶ ἐπιστρέψει εἷς τὴν γῆν αὐτοῦ. Καὶ περὶ τῆς αὐτῆς ψυχῆς λέγει πέπνεῢμα ἀνθρώπου ἐν αὐτῷ. ### English translation (Claude) And why did he call the grace of the Spirit water? Because all things subsist by water; because water brings forth grass and gives life; because the water of the rains comes down from heaven; because it comes down in one form but works in many forms. For one spring waters the whole of paradise; and one and the same rain comes down on all the world, and becomes white in the lily, red in the rose, purple in violets and hyacinths, and different and varied in every kind of thing; it is one thing in the palm and another in the vine, and all things in all, though it is of one form and not different from itself. For the rain does not change itself and come down now as one thing, now as another, but adapting itself to the constitution of the things that receive it, it becomes what suits each. So too the Holy Spirit, being one and of one form and indivisible, distributes grace to each as he wills. And as a dry tree, sharing in water, puts forth shoots, so too the soul in sins, when it has been counted worthy of the Holy Spirit through repentance, bears clusters of righteousness. And though he is of one form, at the assent of God and in the name of Christ he works many virtues. For he uses the tongue of one for wisdom; he enlightens the soul of another in prophecy; to another he gives power to drive out demons; to another he gives to interpret the divine Scriptures. He strengthens the self-control of one; he teaches another about almsgiving; he teaches another to fast and to live as an ascetic; he teaches another to despise the things of the body; he prepares another for martyrdom: different in different men, but himself not different from himself, as it is written: “But to each is given the manifestation of the Spirit for the common good. For to one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit, to another gifts of healing in the same Spirit, to another workings of powers, to another prophecy, to another discernment of spirits, to another kinds of tongues, to another interpretation of tongues. But all these are worked by one and the same Spirit, who distributes to each individually as he wills.” [13] But since many different things are written in the divine Scriptures about “spirit” in general, and there is fear lest someone through ignorance fall into confusion, not knowing what kind of spirit is meant, it is good now to make sure which the Scripture says is the Holy Spirit. For as Aaron is called christ, and David and Saul and others are called christs, but the true Christ is one only, so too, since the name “spirit” is used of different things, it is good to see what it is that is called in a special sense the Holy Spirit. For many things are called spirits. An angel is called a spirit; our soul is called a spirit; this wind that blows is called a spirit; great virtue is called a spirit; an unclean deed is called a spirit; a hostile demon is called a spirit. Take care, then, when you hear these things, that you never take one for another because of the sameness of name. For of our soul Scripture says, “His spirit shall go forth, and he shall return to his earth.” And of the same soul it says, “… the spirit of man within him.” ### Scripture references - Gen 2:10: allusion, medium confidence - 1 Cor 12:11: quotation, high confidence - 1 Cor 12:7: quotation, high confidence - 1 Cor 12:8: quotation, high confidence - 1 Cor 12:9: quotation, high confidence - 1 Cor 12:10: quotation, high confidence - Lev 4:5: allusion, low confidence - 1 Sam 24:6: allusion, medium confidence - Ps 146:4 (145:4 LXX): quotation, high confidence - Zech 12:1: quotation, high confidence ### Translation notes - Contains the beginning of section 13, not separated in the scan; the section continues in 16.13. A line of OCR debris is removed (logged). - Gen 2:10; 1 Cor 12:7–11; Lev 4:5; 1 Sam 24:6; Ps 146:4 (LXX 145:4); Zech 12:1. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.12 (PG 33:932b–936d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-12). ## Catechetical Lecture 16.13 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-13 - Source: PG 33:936d–937a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture calls angels, wind and Christ's teaching “spirit,” but the Holy Spirit is a living person who himself speaks. ### Greek text Ὁ πλάσσων τῶν ἀγγέλων ἐν Ψαλμοῖς φησιν·0 ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα. Περὶ δὲ ἰοὖ ἀνέμου φησιν· Ἐν πνεύματι βιαίῳ συντρίψεις πλοῖα Θαρσεῖς· καὶ, "Ov τρόπον ἂν δρυμῷ ξύλον ὑπὸ, induo-ro: σαλευθῇ· καὶ, Πῦρ, χάλαζα, χιὼν, κρύσταλλος, πνεῦμα καταιγίδος. Περὶ δὲ τῆς καλῆς διδασκαλίας αὐτὸς 6 Κύριος λέγει· Τὰ ῥήματα ἂ ἑγὼ λελάληκα ὑμῖν, πνεῦμα ἐστι, καὶ ζωή ἐστιν· ἀντὶ τοῦ, πνευματικά ἐστι. Τὸ δὲ Πνεῦμα τὸ ἅγιον οὗ λαλεῖται διὰ γλώσσης· ἀλλὰ ζῶν ἐστι, παρέχον σοφῶς λαλεῖν, τὸ λαλοῦν καὶ ὁμιλοῦν αὐτό. ### English translation (Claude) “… who forms …” Of the angels he says in the Psalms, “Who makes his angels spirits, and his ministers a flame of fire.” And of the wind he says, “With a violent wind you will shatter the ships of Tarshish”; and, “As a tree in the forest is shaken by the wind”; and, “Fire, hail, snow, ice, stormy wind.” And of good teaching the Lord himself says, “The words that I have spoken to you are spirit and are life,” that is, are spiritual. But the Holy Spirit is not uttered by the tongue; he is living, enabling us to speak wisely, himself speaking and conversing. ### Scripture references - Zech 12:1: quotation, medium confidence - Ps 104:4 (103:4 LXX): quotation, high confidence - Ps 48:7 (47:8 LXX): quotation, high confidence - Isa 7:2: quotation, high confidence - Ps 148:8: quotation, high confidence - John 6:63: quotation, high confidence ### Translation notes - Continues section 13 from 16.12; a line is lost at the start (Zech 12:1). - Ps 104:4 (LXX 103:4); Ps 48:7 (LXX 47:8); Isa 7:2; Ps 148:8; John 6:63. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.13 (PG 33:936d–937a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-13). ## Catechetical Lecture 16.14 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-14 - Source: PG 33:937a–937c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit speaks, calls and sends, as Acts and Ezekiel show; he is the Church's sanctifier and teacher, whose teaching is Christ's own. ### Greek text Καὶ θέλεις γνῶναι, ’ὁτι ὁμιλεῖ καὶ λαλεῖ; Φίλιππος ἐξ ἀποκαλύψεως ἀγγέλου κατῆλθεν εἷς τὴν ὁδὸν τήν ἀποφέρουσιν εἷς Γάζαν, ὅτε 6 εὐνοῦχος ἤρχετο· καὶ εἶπε τὸ Πνεῦμα τῷ Φιλίππῳ· Πρόσελθε, καὶ κολλήθητι τῷ ἅρματι τούτῳ. Βλέπεις λαλοῦν τὸ Πνεῦμα τῷ ἀκούοντι ; Καὶ Ἰεζεκιὴλ λέγει οὕτως· Ἐγένετο ἐπʼ ἔμε Πνεῦμα Κυρίου, καὶ εἷπε πρὸς μὲ· Τάδε λέγει Κύριος· καὶ πάλιν* Εἷπε τὸ Πνεῦμα τὸ ἅγιον τοῖς ἐν Ἀντιοχείᾳ ἀποστόλοις· Ἀφορίσατε δή μοι τὸν Βαρνάβαν καὶ τὸν Σαῦλον εἷς τὸ ἔργον, ’ὸ προσκέκλημαι αὐτοὺς. Βλέπεις Πνεῦμα ζῶν, ἀφορίζον, καὶ προσκαλούμενον, καὶ ἐξουσιαστικῶς ἀποστέλλον. Καὶ Παῦλος ἔλεγε· Πλὴν ὅτι τὸ Πνεῦμα τὸ ἅγιον κατᾶ πόλιν διαμαρτύρεταί μοι λέγον, ὅτι δεσμᾶ καὶ θλίψεις με μένουσιν. Ὀ γὰρ καλὸς οὗτος τῆς Ἐκκλησίας ἁγισποιός, καὶ βοηθὸς, καὶ διδάσκαλος τὸ Ηνεῦμα τὸ ἅγιον, 6 Παράκλητος, περὶ οὗ εἶπεν ὁ Σωτήρ· Ἐκεῖνος ὑμᾶς διδάξει πάντα· οὐκ εἷπε, διδάξει, μόνον, ἀλλὰ, καὶ ὑπομνήσει ’ὀσα εἶπον ὑμῖν· οὒ γὰρ ἄλλα Χριστοῦ διδάγματα καὶ ἄλλα ἁγίουηῐινεῦματος, ἀλλᾶ τὰ αὐτοὶ· προεμαρτῦρατο τῷ Παύλῳ τὰ συμβησόμενα, ἵνα εὔθυμος γένηται μᾶλλον ἀπὸ τοῦ προειδέναι. Ταῦτα ὂὶ ὑμῖν εἷʼρηται διὰ τὸ λεχθὲν· Τὰ ῥήματα ἂ ἐγὼ λελάληκα ὑμῖν, πνεῦμά ἐστιν· ἳνα μὴήλαλιὰν χειλέων τοῦτο εἶναι νομίσῃς, ἀλλὰ τήν καλήν διδασγαλίαν. ### English translation (Claude) And would you know that he converses and speaks? Philip, at the revelation of an angel, went down to the road leading to Gaza, when the eunuch was coming; and the Spirit said to Philip, “Go up and join this chariot.” You see the Spirit speaking to one who hears? And Ezekiel says thus: “The Spirit of the Lord came upon me and said to me, Thus says the Lord”; and again, “The Holy Spirit said to the apostles in Antioch, Set apart for me Barnabas and Saul for the work to which I have called them.” You see the Spirit living, setting apart, calling, and sending with authority. And Paul said, “Except that the Holy Spirit testifies to me in every city, saying that bonds and afflictions await me.” For this good Sanctifier, Helper and Teacher of the Church is the Holy Spirit, the Paraclete, of whom the Saviour said, “He will teach you all things”; and he did not say only “will teach,” but also “will remind you of all that I said to you”; for the teachings of Christ and of the Holy Spirit are not different, but the same. He testified beforehand to Paul what would happen, so that he might be the more courageous from knowing beforehand. These things have been said to you because of the saying, “The words that I have spoken to you are spirit,” so that you may not think this means speech of the lips, but good teaching. ### Scripture references - Acts 8:26: allusion, high confidence - Acts 8:29: quotation, high confidence - Ezek 11:5: quotation, high confidence - Acts 13:2: quotation, high confidence - Acts 20:23: quotation, high confidence - John 14:26: quotation, high confidence - John 6:63: quotation, high confidence ### Translation notes - Acts 8:26, 29; Ezek 11:5; Acts 13:2; Acts 20:23; John 14:26; John 6:63. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.14 (PG 33:937a–937c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-14). ## Catechetical Lecture 16.15 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-15 - Source: PG 33:937c–940d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture qualifies the word “spirit” when it means sin, wind or demons; a demon's coming is violent and destructive, quite unlike the Holy Spirit's. ### Greek text Ἐνταῦθα καλεῖται δὲ πνεῦμα καὶ ἡ αμαρτία, καθὼς εἰρήκαμεν· ἀλλὰ καὶ ἑτέρως καὶ ἐναντίως, ὡς ὅταν λέγῃ· Ιινεῦματι πορνείας ἐπλανήθησαν, Καλεῖται πνεῦμα καὶ τὸ ἀκάθαρτον πνεῦμα, ὁ δαίμων· ἀλλὰ ιετάπεοῖὲήεξῖι-τδ ἑῖἀθῗξτῖζ ()· ξκὲσῖφ tie πράσκειται ἡ ἐπωνυμία, ἳνα τὰ ἴδιον δηλώσῃ. Ἐὰνπερὶ ψυχῆς ἀνθρώπου λὲγῃ, τὸ πνεῦμα· μετά προσθήκης, τοῦ ἀνθρώπου, λέγει· ἐὰν τὸν ἄνεμοι) Mm,va μα καταιγίδος λέγει· ἑὰν τὴν ἁμαρτίαν λέγῃ,πνεῖ›μα πορνείας λέγει ὲάν τὸν δαίμπνα λέγῃ, πνεῦμα ἀκάθαρτον λέγιι· ’ίνα γνῶμεν περὶ τίνος ἕκαστον ἐστὶν ὁ λόγος, καὶ μὴ νομίσῃς περὶ τοῦ ἁγίου τού. του εἶναι· μὴ γὲνοιτο ί Τὸ γὰρ τοῖʼ) πνεύματος ὅνομα τοῦτο, μέσον ἐστί· καὶ πᾶν, ’ὸ μή ἔχει παχὺ σῶμα, καθολικῶς πνεῦμα καὶ εἷται. Ἐπεὶ τοίνυν καὶ οἱ δαίμονες οὐκ ἔχουσι τοιαῦτα σώματα, πνεύματα καλοῦνται· ἀλλά πολλή τίς ἐστιν ἡ διαφορά. Ὀ μὲν γὰρ ἀκάθαρτος δαίμων, ὅταν ἔρχηται ἐπὶ ψυχήν (lvθρώπου (ῥύσαιτο δὲ τούτου ὁ Κόριος πᾶσαν ψυχήν τῶν ἀκουόντων, καὶ τῶν μὴ παρόντων), ὡς λύκος αἱμοβόρος ξτοιμος εἰς βορὰν ἐπὶ πρόβατον, ἕρχεταν ἀγριωτάτη ἡ παρουσία, βαρυτάτη ἡ αἴσθησις, σιω. τώδης ἡ διάνοια γίνεται καὶ ἡ ἔφοδος ἄδικος, καὶή ἁρπαγή ἀλλοτρίου κτήματος· σώματι γὰρ ἀλλοτρίῳ, ὥς ἰδίῳ κεχρῆσθαι βιάζεται, καὶ ὀργάνῳ ἀλλοτρίῳ. Τὸν ἑστῶτα καταβάλλει (οἰκεῖος γὰρ ἐστι τοῦ πε· σόντος ἐξ οὐρανοῦ), παρατρέπει τήν γλῶ σαν, στρεβλοῖ τὰί χείλη· ἀφρὸς ἀντὶ ῥημάτων· σιοτοῦταιὸ ἅνθρωπος, ἤνοικται ὁ ὀφθαλμὸς, καὶ διʼ αὐτοῦοῦ βλέπει ἡ ψυχήʼ καὶ σπαίρει τρομικῶςὸἅθλιος ἀνθρωπος πρὸ θανάτου. Ἐχθροὶ τῶν ἀνθρώπων ἀληθῶς οἱ δαίμονες, αἰσχρῶς καχρημᾶνοι καὶ ἀνηλεῶς. ### English translation (Claude) Here sin too is called spirit, as we have said, but in another and opposite sense, as when it says, “They were led astray by a spirit of sexual immorality.” The unclean spirit too, the demon, is called spirit; but with an addition … the name is attached to each, to show what is proper to it. If it speaks of the soul of man, it says “the spirit,” with the addition “of man”; if it means the wind, it says “spirit of storm”; if it means sin, it says “spirit of sexual immorality”; if it means the demon, it says “unclean spirit”: so that we may know of what each saying speaks, and you may not think that it is about the Holy Spirit; God forbid! For this name “spirit” is common, and everything that does not have a solid body is called spirit in a general way. Since, then, the demons too do not have such bodies, they are called spirits; but the difference is great. For the unclean demon, when he comes upon a man's soul (may the Lord deliver from him the soul of every one of those who hear, and of those who are not present), comes like a bloodthirsty wolf upon a sheep, ready to devour: his coming is most savage, the sensation of him most oppressive, the mind is darkened, and his attack is unjust, a seizure of another's possession; for he forces himself to use another's body and another's instruments as his own. He throws down the one who stands (for he is akin to him who fell from heaven); he twists the tongue and distorts the lips; foam comes instead of words; the man is filled with darkness; his eye is open, yet the soul does not see through it; and the wretched man quivers convulsively before death. Truly the demons are enemies of men, treating them shamefully and without mercy. ### Scripture references - Hos 4:12: quotation, high confidence - Ps 148:8: allusion, medium confidence - Luke 10:18: allusion, medium confidence - Mark 9:18: allusion, high confidence - Mark 9:20: allusion, high confidence ### Translation notes - A few words are garbled in the scan (marked “…”). - Hos 4:12; Zech 12:1; Ps 148:8; Matt 10:1; Luke 10:18; Mark 9:18, 20. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.15 (PG 33:937c–940d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-15). ## Catechetical Lecture 16.16 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-16 - Source: PG 33:940d–941b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Holy Spirit comes gently to save, heal and enlighten, giving the soul a vision of heavenly things as he did to the prophets. ### Greek text Οὐκ ἔστι τοιοῦτο τὸ Πνεῦμα τὸ ἃγιον μὴ. ι-.. 9 νο η ηδ.- --2-..ι 3.--...1-...-Σ ιη... γένοιτο l ἀπεναντίας γὰρ, πρὸς τὸ ἀγαθὸν καὶ σωτηριῶδες ἔχει τὰ πράγματα. Πρῶτον μὲν ἣμεροςῆ παρουσία, εὐώδης ἡ ἀντίληψις, κουφότατον 1690?ι - -. - τίον* προαπαστράπιουσιν ἀκτῖνες φωτὸς καί γνώ- η σεως, πρὸ τῆς παρουσίας. Κηδεμόνος γνησίου σπλάγχνα ἕχον ἔρχεται· ἔρχεται γὰρ σῶσαι, καὶ ἰάσασθαι, διδάξαι, νουθετῆσαι, ἐνισχύσαι, παρακαλέσαι, φωτίσαι τήν διάνοιαν, πρώτου αὐτοῦ τοῦ δε- ' Ἰ ἢ 1 7 ν \ ο ε ν ς οε χομενου, ειτα οι αυτου και των αλλων. Im: ωσπερ ἐν σκότει πρότερόν τις ὢν, εἶτα ἐξαίφνης ἣλιον ἰδὼν, φωτίζεται τοῦ σώματος τὰ βλέμμα, καὶ βλέπει, ἆ μή ἔβλεπε, φανερῶς· οὕτω καὶ 6 τοῦ ἁγίου Πνεύματος καταξιωθείς, φωτίζεται τήν ψυχὴν, καὶ ὑπὲρ ἄνθρωπον βλὲπει ἅ μὴ ᾔδει. Ἐπὶ γῆς τὸ σῶμα, καὶ ἦ ψυχὴ κατοπτρίζεται τοὺς οὐρανούς. Βλέπει, ὡς Ἡσαΐας, τὸν Κύριον καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου· καὶ βλέπει, ὡς ἰεζεκιὴλ, τὸν ἐπὶ τῶν χερουβίμʼ βλέπει, ὡς Δανιὴλ, μυριάδας μυριάδων καὶ χιλιάδας χιλιάδων· καὶ 6 μικρὸς ἅνθρωπος ἀρχὴν κόσμου βλέπει, καὶ τέλος κόσμου, καὶ μεσότητα χρόνων, καὶ βασιλέων διαδοχὰς οἶδενο ἃ μὴ ἔμαθε· πάρεστι γὰρ 6 ἀληθινὸς φωταγωγός. Ἕσω τοίχων 6 ἅνθρωπος, καὶ ἡ δύναμις τῆς γνώσεως ἐκπέμπεται μακρὰν, καὶ βλέπει καὶ τὰ ὑπὸ ἂλλων γινόμενα. ### English translation (Claude) The Holy Spirit is not like this; God forbid! On the contrary, his doings tend toward what is good and saving. First, his coming is gentle; the perception of him is fragrant; his burden is very light; rays of light and knowledge flash out before his coming. He comes with the heart of a true guardian; for he comes to save and to heal, to teach, to admonish, to strengthen, to encourage, to enlighten the mind: first of the one who receives him, then through him of others too. And as one who was formerly in darkness and then suddenly sees the sun has the sight of his body enlightened, and sees plainly what he did not see, so too he who is counted worthy of the Holy Spirit is enlightened in his soul, and sees beyond man what he did not know. His body is on earth, yet his soul mirrors the heavens. He sees, like Isaiah, the Lord sitting on a throne high and lifted up; he sees, like Ezekiel, him who is above the cherubim; he sees, like Daniel, ten thousand times ten thousand and thousands of thousands; and the little man sees the beginning of the world and the end of the world, and the times between, and knows the successions of kings, which he never learned; for the true Enlightener is present. The man is within walls, yet the power of his knowledge reaches far, and he sees even what others are doing. ### Scripture references - Matt 11:30: echo, medium confidence - Isa 6:1: quotation, high confidence - Ezek 10:1: allusion, high confidence - Dan 7:10: allusion, high confidence ### Translation notes - A few words are garbled in the scan; the sense is clear. - Matt 11:30; Isa 6:1; Ezek 10:1; Dan 7:10. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.16 (PG 33:940d–941b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-16). ## Catechetical Lecture 16.17 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-17 - Source: PG 33:941c–944b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter knew the deceit of Ananias and Sapphira, and Elisha knew Gehazi's greed, by the Spirit's revelation. ### Greek text Οὐ συμπαρῆν Πέτρος, Ανανίᾳ καὶ Σαπφείρῃ πωλοῦσι τὰ κτήματα, ἁλλά διὰ τοῦ Ηνεῦματος παρῆν. Διᾶ τί, φησὶν, 6 Σατανᾶς ἐπλήρωσε τήν καρδίαν σου, ψεύσασθαί σε τὸ Πνεῦμα τὸ divam; Κατήγορος οὐκ ἦν· μάρτυς οὐκ ἦνʼ πόθεν ᾔδει τὸ γεγενημένον; Οὐχὶ μένον σοι ἔμενε, καὶ πραθὲν ἓν τῇ σῇ ἐξουσίᾳ ὑπῆρχε; τί, ὅτι ἔθου ὲν τῇ καρδίᾳ σου τὸ πρᾶγμα τοῦτο; Ὀ Ηᾶγράμματος Ιιὲτρος διὰ τὴν τοῦ Πνεῦματος χάριν ἔμαθεν, ἃ μή ξδείσαν,Ἑλλήνων οὶ σοφοί. εἴἰζὶεις τδ ὅμοίον καί ἐπὶ τοῦἘλισσαίου. Δωρεᾶν γὰρ αὐτοῦ θεραπεύσαντος τὴν λέπραν τοῦ Ναιμᾶν, ἔλαβεν 6 Γιεζί τὸν μισθὸν, ἀλλοτρίων κατορθωμάτων τὸν μισθὸν λαμ· βάνων· καὶ λαμβάνει παρὰ τοῦ Ναιμᾶν τὰ χρήματα, καὶ τίθησιν ἐν τῷ σκοτεινῷ. Ἀλλά τὸ σκότος οὗ σκο-, τίζεται ἀπὸ τῶν ἁγίων καὶ ἐλθόντα αὐτὸν ἠρώτα 6 Ἐλισσαῖοςο καὶ ὁμοίως τῷ Πέτρῳ λέγοντι, Εἰπέ μοι, εἴ τοσούτου τὸ χωρίον ἆπέδοσθε; κάκεῖνος ἐξετάζει· Πόθεν, Γιεζί; οὔκ ἀγνοῶν τὸ, πόθεν, ἀλλὰ ,πενθῶν τὸ, adem; Ἀπὸ σκότους ἦλθες, καί εἰς amoenanda“. Πὲπρακας τοῦ λεπροῦ τήν Γασιν,καίκλῃρονομεῖς τήν λέπραν. Ἐπλήριυσα, φηοξνμέγὼ Δτὸ κὲλευιιμα τοῦ εἰρηκότος μοιʼ Δωρεᾶν eludere, 69pm δότε σὺ δὲ ἐπώληοας τὴν χάριν, ἀποδείξαι Δʼτῆς πράσεως τήν ὑπόθεσιν. Ἀλλᾶ 7 τίήλὲγεί προς αὔτὸν ὁ Ἑλισσαῖος; Οὐχῖ ἡ καρδία μου ἐπορεῦθηῌμετᾶ σοῦ; ὦδε ἥμην ἐγὼ περικεκλεισμὲνος ’ξῷ adagium-1' ἀλλὰ τὸ πνεῦμα, τὸ ὑπὸ ποῦ Θεοῦ- μοι δοθὶν, ἔβλεπεκαίτᾶ μακρὰν, καὶ τὰ ἄλλοιχοῦ γινόο μενα ωφῶςνέδείκνυὲ μοι. Βλέπεις, πῶς οὐ μόνον περιαιρεῖ τὴν ἀγνωσίαν, ἀλλᾶ καὶ γνῶαιν ἐντίθησι. ελέπιις, πῶς φωτίζει τὰς ψυχὰςʼτὸ Πνεῦμα-τὸ γιονγιον. ### English translation (Claude) Peter was not present with Ananias and Sapphira when they sold their possessions, but he was present through the Spirit. “Why,” he says, “has Satan filled your heart to lie to the Holy Spirit?” There was no accuser, no witness; how did he know what had happened? “While it remained, did it not remain yours? And after it was sold, was it not in your power? Why have you conceived this thing in your heart?” Peter, the unlettered, learned through the grace of the Spirit what the wise men of the Greeks did not know. You have the like in the case of Elisha too. For when he had freely healed Naaman's leprosy, Gehazi received the reward, taking the reward for another's achievement; he takes the money from Naaman and puts it away in a dark place. But darkness is not dark to the saints. And when he came, Elisha asked him; and like Peter, who said, “Tell me whether you sold the land for so much,” he too inquires, “Where have you been, Gehazi?”—not ignorant of the “where,” but grieving over it. You came from darkness, and into darkness you go. You have sold the leper's healing, and you inherit the leprosy. “I,” he says, “have fulfilled the command of him who said to me, Freely you have received, freely give; but you have sold the grace: receive the outcome of the sale.” But what does Elisha say to him? “Did not my heart go with you?” I was shut in here by the body, but the spirit given me by God saw even what was far off, and plainly showed me what was happening elsewhere. You see how the Holy Spirit not only removes ignorance but also implants knowledge? You see how the Holy Spirit enlightens souls? ### Scripture references - Acts 5:3: quotation, high confidence - Acts 5:4: quotation, high confidence - Acts 4:13: allusion, medium confidence - 2 Kgs 5:24: allusion, high confidence - Ps 139:12 (138:12 LXX): echo, medium confidence - Acts 5:8: quotation, high confidence - 2 Kgs 5:25: quotation, high confidence - Matt 10:8: quotation, high confidence - 2 Kgs 5:26: quotation, high confidence - 2 Kgs 5:27: allusion, high confidence ### Translation notes - Several words are garbled in the scan; the sense is clear. - Acts 5:3–4, 8; Acts 4:13; 2 Kgs 5:20–27; Ps 139:12; Matt 10:8. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.17 (PG 33:941c–944b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-17). ## Catechetical Lecture 16.18 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-18 - Source: PG 33:944b–944d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah, enlightened by the Spirit, foresaw the present desolation of Zion, now turned into cucumber fields. ### Greek text Ἡσαΐας ἰτῶν ἐγγὺς ἦν πρὸ χιλίων, καὶ ἳβλεπεν ὡς ακρνήν τήν Σιών πόλις ἧν συνεστηκυῖαὶκαὶ ἀγοραῖς κεκαλλωπισμένη, καὶ τὸ ἀξίωμα περιβεβλημένη( κάκεῖνο λέγει· Σιὼν ὡς ἇῆρὸς αροτρῑαοήιΐεῖαι· προλέγων τὸ νῦν ἐφʼ ἡμῶν πληρωρξν. natea ᾇκριβὶς ὃρα τῆς προφήτείαςο εἶπε "7&9- Ἑγκαταλειφθήσεται ἠ θυγάτηρ Σιὼν, ὡς “iv-9, ἐν ἀμπελῶνι, καὶ ὡς ὀπωροφυλοὶκιον ἐν σικυηέ καί σικυηλάτων νῦν ὁ τόπος πεπλήρωται. Βλέπεις, πῶς φωτίζει τοὺς ἁγίους τὸ Πνεῦμα τὸ ἅγιον ; Μὴ τοίνυν διὰ τῆ ὁμωνυμίαν είς ἄλλα basia; ### English translation (Claude) Isaiah lived nearly a thousand years ago, and he saw Zion as a booth. The city was then standing, adorned with public squares and clothed in dignity; and yet he says, “Zion shall be ploughed like a field,” foretelling what is now fulfilled in our day. And see the exactness of the prophecy; for he said, “And the daughter of Zion shall be left like a booth in a vineyard and like a lodge in a cucumber field”; and now the place is full of cucumber fields. You see how the Holy Spirit enlightens the saints? Do not, then, because of the sameness of name, be carried away to other things, ### Scripture references - Isa 1:8: quotation, high confidence - Mic 3:12: quotation, high confidence ### Translation notes - The sentence ends in 16.19. Isa 1:8; “Zion shall be ploughed like a field” is Mic 3:12 (Jer 26:18), here included under Isaiah. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.18 (PG 33:944b–944d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-18). ## Catechetical Lecture 16.19 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-19 - Source: PG 33:944d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The end of section 18. ### Greek text ἀλλᾶ τήρει τὸ ἀκριβὲς. ### English translation (Claude) but keep to what is exact. ### Translation notes - The end of section 18, continued from 16.18. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.19 (PG 33:944d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-19). ## Catechetical Lecture 16.20 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-20 - Source: PG 33:944d–948b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit inspires virginity, poverty and victory over demons, and as Paraclete strengthens martyrs with the vision of paradise. ### Greek text Εἰ δὲ ποτε, σοῦ καθεζομένου, περὶ ἁγνείας ’λ παρθενίας ὑπεισῆλθέ σοι λογισμὸς, ἐκείνου ἐστὶή διδασκαλία. ῡῦχὶ πολλάκις κόρη, παρὰ παστάδας οὗσα νυμφικὰς, ἔφυγεν, ἐκείνου διδάσκοντος τὰ περὶ παρθενίᾱςξ οὖχί πολλάκις ἄνθρωπος ἐν talentm διαπρέπων( κατέπτνσε πλούτοο καὶ ἀξίας, διδαχθεὶς ὑπὸ τοῦ Evt-51.1110: τοῦ ἁγίους οὐχί πολλάκις νέος) ὁρῶιι κάλλος, ἐκάμμυσε τὸ βλέμμπι, καὶ ἔφυγε τὸ ἰδεῖν, καὶ ἐξέφυγε τὸθ μολυσμὸν; Πόθεν γέγονε τοῦδ το, ζητεῖς ; Τὸ Πνεῦμα τὸ ἅγιον ἐδίδαξε τοῦ νέου τήν ψυχήν. Τυσαῦται πλεονεξίαι ἐν κόσμῳ, καὶ ἀκτημόέ νοῦσι Χριστιανοί Διά τίς Διὰ τήν τοῦ Ilva-Spaith ἐπαγγελίαν. Τὶμιον ὡς ἆΛηθῶς τὸ Πνεῦμα τὸ ἄγιον,τὸ ἀγαθόν· εἰκότως βαπτιζόμεθα εἷς Πατέρα, καὶ εἰς Υἱὸν,καῖ εἷς ἅγιον Πνεῦμα. Ἀνθρωπος ἔτι σῶμα φορῶν, δαίμοσιν ἀγριωτάτοις πολλοῖς παλαίει· καὶ πολλάκις ὁ δαίμων, ὁ σιδηραίοις δεσμοῖς ὑπὸ πολλῶν μὴ κρατούμενος, λόγοις εὐχῆς ἐκρατήθη όπ αὐτοῦ, διὰ τὴν ἐν αὖτῷ δύναμιν τοῦ ἁγίοιι Πὶνεύμιιτος· καὶ, τὸ ἁπλοῦν ἐμφύσημα τοῦ ἐπορκίζοντος, πῦρ γίνεται τῷ μὴ φαινομένῳε Μέγαν τοίνυν ἕχομεν παρά Θεοῦ συμμαχον καὶ προστάτην, μέγαν διδάσκαλον Ἑκκλησίας, μέγαν ὑπερασπιστῆν ὑπὲρ ἡμῶν. Μὴ φοβηθῶμεν τοὺς δαίμονας, μήτε τὸν διάβολον· μείζων γὰρ ὁ ἡμῶν ὑπεραγωνιστής μόνον ἀνοίξωμεν αὐτῷ τὰς θύρας περιέρχεται γὰρ ζητῶν τοὺς ἀξίους, καὶ ζητῶν τίνι χαρίσηται τὰς δῆμός. ιʼ ι] ’ λ ιδ“ λ”’ “ ‘ ' “. αρακ ητο, ε κα ειται, δια το παρακαλιιν και παραμυθεῖσθαι, καὶ συναντιλαμβάνεσθαι τῆς ἀσθενείας ἡμῶν.Τὸ γὰρ, τί προσευξόμεθα καθʼ ὂ δεῖ, οὐκ οἳδαμεν· ἀλλʼ αὐτὸ τὸ Πνεῦμα ὑπερεντυχάνει ὑπὲρ ἡμῶν στεναγμοῖς ἀλαλήτοις· δῆλον δὲ, δτι πρὸς τὸν Θεόν. Πολλάκις, διὰ Χριστὸν ὑβρισθεὶς, ἠτιμάσθη τις ἀδίκως· μαρτύριον ἐφέστηκε· βάσανοι πανταχόθεν,κιὶ πῦρ, καὶ ξίφη, καὶ θῆρες, καὶ βυθός· ἀλλὰ τὸ 11·δεῦμα τὸ ἅγιον ὑποφθέγγεται, λὲγον· Ὑπόμεινοι τὸν Κύριον, ἄνθρωπε· μικρᾶ τὰ γινόμενα, μεγάλα τὰ δωρούμεναʼ ὀλίγον χρόνον καμὼν, αῒωνίως εἶναι μέλλεις μετὰ ἀγγέλων· Οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ, πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς. Διαγράφει τῷ ἀνθρώπῳ βασιλείαν οὐρανῶν, ὑποδείκνυσι καὶ τὸν παράδεισον τῆς τρυφῆς· καὶ οἱ μάρτυρες, τὰ πρόσωπα μὶν τοῦ σώματος πρὸς τοὺς δικαστὰς ἐξ ἀνάγκης ἔχοντες, τῇ δὲ δυνάμει λοιπὸν ὄντες ἐν παραδείσῳ, κατέπτυταν τῶν φαινομένων χαλεπῶν. ### English translation (Claude) And if ever, while you were sitting here, a thought of chastity and virginity has come into your mind, the teaching is his. Has not a maiden often, already at the bridal chamber, fled, when he taught her about virginity? Has not a man often, distinguished at court, spurned wealth and rank, taught by the Holy Spirit? Has not a young man often, seeing beauty, closed his eyes and fled the sight and escaped defilement? Do you ask where this came from? The Holy Spirit taught the young man's soul. There is so much greed in the world, and Christians live without possessions. Why? Because of the promise of the Holy Spirit. Truly precious is the Holy Spirit, the good; rightly are we baptized into the Father and into the Son and into the Holy Spirit. A man still wearing a body wrestles with many most savage demons; and often the demon whom many could not hold with iron chains has been held by him with words of prayer, through the power of the Holy Spirit within him; and the simple breath of the exorcist becomes fire to the unseen one. We have, then, from God a great ally and protector, a great teacher of the Church, a great champion on our behalf. Let us not fear the demons nor the devil; for greater is he who fights for us. Only let us open our doors to him; for he goes about seeking those who are worthy, and seeking on whom to bestow his gifts. [20] And he is called the Paraclete because he encourages and comforts and helps us in our weakness. “For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings that cannot be uttered”: plainly, to God. Often someone has been insulted for Christ's sake and dishonoured unjustly; martyrdom is at hand; tortures on every side, and fire and swords and wild beasts and the depths. But the Holy Spirit whispers to him, saying, “Wait for the Lord, O man; what is happening is small, what is given is great; after toiling a short time you will be with angels for ever. The sufferings of the present time are not worth comparing with the glory that is to be revealed to us.” He portrays the kingdom of heaven to the man, and shows him also the paradise of delight; and the martyrs, whose bodily faces are perforce turned toward the judges, but who by his power are already in paradise, despise the hardships that are seen. ### Scripture references - Mark 5:4: allusion, medium confidence - Matt 28:19: allusion, medium confidence - 1 John 4:4: allusion, medium confidence - Rev 3:20: allusion, low confidence - Rom 8:26: quotation, high confidence - Ps 27:14 (26:14 LXX): quotation, medium confidence - Rom 8:18: quotation, high confidence ### Translation notes - This passage is section 19 in the printed edition, and contains section 20, not separated in the scan. - Mark 5:4; Matt 28:19; 1 John 4:4; Rev 3:20; Rom 8:26; Ps 27:14 (LXX 26:14); Rom 8:18. The exorcist's breathing was part of the rites before baptism. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.20 (PG 33:944d–948b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-20). ## Catechetical Lecture 16.21 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-21 - Source: PG 33:948b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Martyrs bear witness by the power of the Spirit, as Christ promised. ### Greek text Καὶ θέλεις γνῶναι, δτι τῇ δυνάμει τοῦ ἁγῖου Πνεύματος οἱ μάρτυρες μαρτυροῦσι; Λέγει πρὸς τοὺς μαθητὰς ὁ Σωτήρ· ’Όταν δὶ φέρωσιν ὀμᾶς ἐπὶ τὰς συναγωγὰς, καὶ τὰς ἀρχὰς, καὶ τὶς ἐξουσίας· μή μεριμνήσητε, πῶς ἀπολογήσησθε, ἢ τί εἴπητε. Τὸ γάρ ὀίγιον Πνεῦμα διδάξει ὑμᾶς ἐν αὐτῇ τῆ ὥρᾳ, ἆ δεῖ εἰπεῖν. ’Λδύνατον γὰρ μαρτυρῆσαι περί τοῦ Χριστοῦ, ἐὰν μή τις διὰ ΙΙνεῦματος ἁγίου μαρτυρήσῃ. Εἰ γὰρ οὐδεὶς δύηται εἰπεῖν Κύριον Ἰησοῦν Χριστὸν, εἴ μὴ ἐν Πνεύμιιιι ἁγίῳ· τήν ζωήν ἄρα τίς ἑαυτοῦ δίδωσιν ὑπὲρ Ἰησοῦ, ἐὰν μή ἐν Πνεύματι ἁγίῳ ς ### English translation (Claude) And would you know that the martyrs bear witness by the power of the Holy Spirit? The Saviour says to the disciples, “But when they bring you before the synagogues and the rulers and the authorities, do not be anxious how you will defend yourselves, or what you will say; for the Holy Spirit will teach you in that very hour what you ought to say.” For it is impossible to bear witness for Christ unless one bears witness through the Holy Spirit. For if “no one can say Lord Jesus except in the Holy Spirit,” who will give his own life for Jesus except in the Holy Spirit? ### Scripture references - Luke 12:11: quotation, high confidence - Luke 12:12: quotation, high confidence - 1 Cor 12:3: quotation, high confidence ### Translation notes - Luke 12:11–12; 1 Cor 12:3. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.21 (PG 33:948b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-21). ## Catechetical Lecture 16.22 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-22 - Source: PG 33:948b–949c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit works in every believer, from the congregation present to all the churches of the world, giving each his gift. ### Greek text Μέγα τί ἐστι, καὶ «avrea-3w μον ὲν χαρίσμασι καὶ θαυμάσιον, τὸ ἅγιον Πνεῦμα. Λόγισαιι, πόσοι καθέζεσοε νῦν, πόσαι ψυχαὶ πάρεσμεν. Ἐκάστῳ προσφὸριυς ἐνεργεῖ· καί μέσον παρὸν, βλέπει ἑκάστου τὸν τρόπον, βλέπει καὶ τὸν λογισμὸν καὶ τὴνσυ νείδησιν, καὶ τί λαλοῦμεν καὶ τί νοοῦμεν. Μέγα μὲν ἀληθῶς τὸ ρηοεν, ἀλλʼ ἔτι μικρόν. Βλέηγὰρ μοι, τὴν διάνοιαν Ῠωταγωγηθεῖς ὑπʼ αὐτοῦ, πόσοι εἰσὶ Χριστιανοί τῆς παροικίας ταύτης πάτρις, καὶ πόσοι τῆς ἐπαρχίας πάσης τῆς Παλαιστίνης. Κσῖ πλάτυνον τὸν νοῦν ἀπὸ τῆς ἐπαρχίας εἷς τήνῬωμαίων πᾶσαν βασιλείαν· καὶ ἐκ ταύτης, βλέπε μοι πάντα τὸν κόσμον· Περσῶν γένη, καὶ Ἰνδῶν ἔθνη, Γότθους,καὶ Σαυρομάτας, Γάλλους, καὶ Ἰσπανοὺς, καὶ Μαύρους, Λίβυας, καὶ Αἰθίοπας, καὶ τοὺς λοιποὺς ἀκατωνομάστους ἡμῖν· πολλά γὰρ τῶν ὲθνῶν οὐδἐἲς ὀνομασίαν ἡμῖν ἦλθε, Βλέπε μοι ἑκάστου ἔθνους ἐπισκόπους, πρεσβυτέρους, διακόνους, μονάζοντας, παρθένους, καὶ λοιποὺς λαϊκούς· καὶ βλέπε τὸν μέγαν προστάτην, καὶ τῶν χαρισμάτων πάροχον· ὅπως ἐν παντὶ τῷ κόσμῳ, τῷ μὲν ἁγνείαν, τῷ δὶ ἆειπαρθενίαν, ἄλλῳ δὲ ἐλεημοσύνην, ἄλλῳ δὲ ἆχτημοσύνην, ἄλλῳ δὲ ἀπέλασιν πνευμάτων ἀντικειμένων δίδωσι. Καὶ ὥσπερ τὸ φῶς μιᾷ τῆς ἀκτῖνος προσβολῇ καταυγάζει τὰ πάντα· οὕτω καὶ τὸ Πνεῦμα τὸ ἅγιον, φωτίζει τοὺς ἔχοντας ὀφθαλμούς εἰ γᾶρ τις ἀβλεπτῶν μή καταξιοῦται τῆς χάριτος, μὴ μεμφέσθω τῷ Πνεύματι, ἀλλὰ τῇ ἑαυτοῦ ἀπιστίᾳ. ### English translation (Claude) Great indeed, all-powerful in gifts, and wonderful is the Holy Spirit. Consider how many of you are sitting here now, how many souls of us are present. He works suitably for each; and, present in the midst, he sees the disposition of each, sees his reasoning and conscience, and what we say and what we think. Great indeed is what has been said, and yet it is small. For consider, I pray, with your mind enlightened by him, how many Christians there are in this whole diocese, and how many in the whole province of Palestine. And extend your mind from the province to the whole Roman empire; and from this, consider, I pray, the whole world: races of Persians and nations of Indians, Goths and Sarmatians, Gauls and Spaniards and Moors, Libyans and Ethiopians, and the rest who have no names among us; for of many of the nations not even the names have reached us. Consider, I pray, of each nation the bishops, presbyters, deacons, monks, virgins and the rest of the laity; and see the great Protector and Giver of the gifts, how throughout the world he gives to one chastity, to another perpetual virginity, to another almsgiving, to another voluntary poverty, to another the power to drive out hostile spirits. And as light with one touch of its ray illuminates all things, so too the Holy Spirit enlightens those who have eyes; for if anyone, being blind, is not counted worthy of the grace, let him not blame the Spirit, but his own unbelief. ### Translation notes - The list of nations reflects the Christian world as known at Jerusalem in Cyril's day. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.22 (PG 33:948b–949c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-22). ## Catechetical Lecture 16.23 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-23 - Source: PG 33:949c–952a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit rules, teaches and sanctifies all the angelic orders; no creature is his equal, for he searches the depths of God. ### Greek text Εἶδες αὐτοῦ τήν δύναμιν, τήν ἐν παντὶ τῷ κόσμῳ. Μὴ μείνῃς λοιπὸν ἐπὶ γῆς, καὶ ἐπὶ τὰ ἅνω ἀνάβηθιο ἀνάβηθί μοι τῇ διανοίᾳ καὶ εἰς πρῶτον οὐρανὸν,καί βλέπε μοι τοσαύτας ἐκεῖ μυρίαδας ἀναριθμήτους ἀγγέλων. Ὑπερανάβηθι τοῖς λογισμοῖς, si δύνασαι, καὶ ἀνωτέρω· βλέπε μοι καὶ ἀρχαγγέλους, βλέπε μοι καί πνεύματαο βλέπε δυνάμεις, βλέπε ἀρχὰς, βλέπε ἐξουσίας, βλέπε θρόνους, βλέπε κυριότητας. Τούτων πάντων ἐπιστάτης ιρὰ Θεοῦ, καὶ διδάσκαλος, καὶ ἂγιοποιὸς ὁ Παρὰ. inter. Τούτου χρείαν ἔχει Ἠλίας, καὶ Ἐλισσαῖος,καὶ Ἡσαΐας, ἐν ἀνθρώποις· ’κρότου χρείαν ἔχει Μιχαὴλ,καὶ Γαβριήλ, ἐν ἀγγέλοις. Οὗόὶν αὖε ᾢτῶν γεννητῶν {adnitar τὰ γὰρ τῶν ἀγγέλων 1νη,καῖ αἱ στρατιαὶ πᾶσαι ὁμοῦ συναχθεῖσαι, 06 ἑρουσιν ἰσότηταπρὸς τὸ ἅγιον ηνεὺμαο animi ιὺτα πάντα τοῦ Παρακλήτου ἡ πανάγαθος iuvante. Καὶ τὰ μὲν ἐστιν εἷς λῃτουργίαν ἀποστελλόμενα, τὸ δὲ δριυνᾷ καὶ τὰ βάθη τοῦ Θεοῦ, καθὼς ὁ Ἀποστοο λός φησι· Τὸ γὰρ Πνεῦμα πάντα ips-na, καὶ τὰ βάθη τοῦ θεοῦ. Τίς γὰρ οἶδεν ἀνθρώπων tl τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ὗν αὖτῷ; οὕτω καὶ τὰ τοῦ Θεοῦ οὐδεὶς ἔγνωκεν, sl μὴ τὸ Πνεῦμα τοῦ θεοῦ. ### English translation (Claude) You have seen his power in the whole world. Do not stay on earth any longer, but go up on high: go up, I pray, in your mind even to the first heaven, and see there so many countless myriads of angels. Go up higher in your thoughts, if you can: see, I pray, the archangels; see the spirits; see the virtues; see the principalities; see the powers; see the thrones; see the dominions. Of all these the Paraclete is the ruler from God, and teacher and sanctifier. Elijah and Elisha and Isaiah need him among men; Michael and Gabriel need him among angels. None of the things that came to be is equal in honour to him; for the races of angels and all their hosts gathered together have no equality with the Holy Spirit. The all-good power of the Paraclete overshadows all these. And they are sent forth for service, but he searches even the depths of God, as the Apostle says: “For the Spirit searches all things, even the depths of God. For who among men knows the things of a man except the spirit of the man that is in him? So too no one knows the things of God except the Spirit of God.” ### Scripture references - Col 1:16: allusion, medium confidence - Heb 1:14: allusion, high confidence - 1 Cor 2:10: quotation, high confidence - 1 Cor 2:11: quotation, high confidence ### Translation notes - Several words are garbled in the scan (“overshadows” is read by sense). - Col 1:16; Heb 1:14; 1 Cor 2:10–11. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.23 (PG 33:949c–952a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-23). ## Catechetical Lecture 16.24 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-24 - Source: PG 33:952a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit who spoke in the prophets seals souls in baptism; the Father gives all to the Son, who shares it with the Spirit. ### Greek text Τοῦτο περὶ Χριστοῦ ἐκήρυξεν ἐν προφήταις· οὖτο ἐνήργησεν iv ἀποστόλοις· τοῦτο μέχρι citusρσν ἄν βαπτίσματι σφραγίζει τὰς ψυχάς. Καὶ Πατὴρ μὲν δίδωσιν Titi), καὶ Υἱὸς μεταδίδωσιν ἁγίῳ Ilva-Suam. Αὐτὸς γάρ ἐστιν ὁ Ἰησοῦς ὁ λέγων, οὐκ δγώο Πάντα μοι παρεδόθη ὑπὸ τοῦ Πατρός μίαν. ### English translation (Claude) He proclaimed Christ in the prophets; he worked in the apostles; he to this day seals souls in baptism. And the Father gives to the Son, and the Son shares with the Holy Spirit. For it is Jesus himself, not I, who says, “All things have been handed over to me by my Father” … ### Scripture references - Matt 11:27: quotation, high confidence ### Translation notes - The rest of the section is lost in the scan. Matt 11:27. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.24 (PG 33:952a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-24). ## Catechetical Lecture 16.25 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-25 - Source: PG 33:953b–956a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gifts of Father, Son and Spirit are one; the Spirit who came on the seventy elders and on the absent Eldad and Medad shows that the gift is his, not Moses'. ### Greek text ξιιρὶ τοῦ ἁγῖου Ilius-figam; λέγει· Ὅταν ἔλθῃ ἐκεῖνος, τὸ Πνεῦμα τῆς ἀληθείαις, καὶ τὶ ἑξῆς, ἐκεῖνος ἐμὲ Sosim, ὅτι ἐκ τοῦ ἐμοῦ λαμβάνει (il, καὶ ἀναγγελεῖ ὑμῖν. Ὀ Πατὴρ διʼ fio-3, σὺν ἁγίῳ Evadunt, τὰ πάντα χειρίζεταε. Οὐκ ἅλλα Ηατρὸς χαρίσματα, καὶ ἄλλα Vibii, vecti ἄλλα ἁγίου Ηνεῦματος· μία γὰρ ἡ σωτηρία, {Ai/1 ὴ δύναμις, μία ἡ πίεστιε. Εἷς Θεὸς,ό Ηατῆῤ εἷς Κύριος, ὁ μονογενὴς αὖτυῦ Υἱός· ἕν τὸ Ηνεῦμᾶ τὸ ἅγιον, ὁ Ηαράκλητος. Καὶ αὔταρκες ἡμῖν εἰδέναι ταῦτα* φύσιν δὲ ἤ ὑπόυτασιν μή πολυπραγμόνει. Εἰ γὰρ ἦν γεγραμμέut“, ἒλέγθμεν· '6 οὐ γέγραὴτὰι, μὴ τολμήσωμεν. Αὔτιρκεζ ἡμῖν εἰδέναι πρὸς σωτηρίαν, ὅτι {fit Πατὴρ, iul Υἱὸς, καὶ tit-{10v Ηνεῦμα. ΚΕΖ Τοῦτο τὸ meum κατῆλθεν ἐπὶ τοὺς ἑβδομήxm: πρεσβυτέρους ἐπὶ Multi:in (ἆλΛεὶ τὸ μῆκος τῶν λόγων, ἀγαπητοὶ, μὴ κάματον ὖμῖν timeretur). Hapislm δὲ αὐτὸ περὶ οὗ ὁ λόγος, δύναμιν ἑκάστῳ, καὶ τῶν λεγόντων ἡμῶνι καὶ ὑμῶν τῶν ἀκουόντων). Τοῦτο τὸ Ηνεῦμα κατῆλθεν, ὡς ἔφην, ἐπὶ τοὺς ἑβδοδ μήκοντα πρεσβυτέρους toi); ἐπὶ Μωϋάἑωξ. Λέγω δὲ ταῦτά σοι,’ίνα παραστήσω νῦν, ὅτι alas ’τὰ πάντα, καὶ ἐνεργεῖ καθὼς βούλεται. Ἐξελέχοησαν οἳ ἑβδόμήκοντα πρεσβύτεροι· καὶ κατέβη Κύριος ἓν νεφέλῃ, καὶ παρείλατο ἀπὸ τοῦ five-551.110: tot» ἐπὶ Μωυαὲωξ, καὶ ἐπέθηκεν ἐπὶ ’τοὺς ἓβδὸμῆκοντα ἀνδρας τοὺς πρεσβυτέροὺζ· οὐ ibi") Ιῖνεύματος μερισῇἑντος, ἀλλὰ τῆξ χάριιεος pascimus-qq πρὸς τὰ Bolon, καὶ τήν τῶν δεχομένων δύναμιν. Ἀλλʼ ἑξήκοντα μὲν καὶ ὀκτὼ παρῆσαν, καὶ προεφήτευσαν Ξλδᾶδ δὲ καὶ Μωδὰδ ου παρῆσαν. Ἵνα τοίνυν δειχθῇ, ἶτι οὒ Μωϋσῆς ἦν ὁ χαριζόμενος, ἀλλὰ τὸ Πνεῦμα νεργοῦνο Ἐλδάδ καὶ Μωδὰὂ, οῗ κληθέντες μὶν οὔπα) ### English translation (Claude) … of the Holy Spirit he says, “When he comes, the Spirit of truth,” and so on, “he will glorify me, for he will take what is mine and declare it to you.” The Father, through the Son, with the Holy Spirit, bestows all things. The gifts of the Father are not one thing, and those of the Son another, and those of the Holy Spirit another; for there is one salvation, one power, one faith: one God, the Father; one Lord, his only-begotten Son; one Holy Spirit, the Paraclete. And it is enough for us to know these things; do not pry into his nature or substance. For if it had been written, we would have spoken of it; what is not written, let us not dare. It is enough for our salvation to know that there is Father, and Son, and Holy Spirit. [25] This Spirit came down upon the seventy elders in the time of Moses (and let not the length of the discourse, beloved, weary you; but may he of whom we speak give strength to each, both to us who speak and to you who hear). This Spirit came down, as I said, upon the seventy elders in the time of Moses. I say these things to you to show now that he knows all things and works as he wills. The seventy elders were chosen; “and the Lord came down in a cloud, and took of the Spirit that was upon Moses, and put it upon the seventy men, the elders”: not that the Spirit was divided, but the grace was distributed in proportion to the vessels and the capacity of those who received it. Sixty-eight were present and prophesied, but Eldad and Medad were not present. So that it might be shown, then, that it was not Moses who bestowed the gift, but the Spirit who was at work, Eldad and Medad, who had been called but had not yet … ### Scripture references - John 16:13: quotation, high confidence - John 16:14: quotation, high confidence - Num 11:16: allusion, high confidence - Num 11:25: quotation, high confidence - Num 11:26: allusion, high confidence ### Translation notes - The end of section 24 (whose beginning is in 16.24) and section 25, not separated in the scan. The first and last words are lost (marked “…”). - John 16:13–14; Num 11:16, 25–26. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.25 (PG 33:953b–956a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-25). ## Catechetical Lecture 16.26 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-26 - Source: PG 33:956a–956d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses' wish that all the Lord's people were prophets pointed to Pentecost; the Spirit given by the laying on of hands in Moses' day and by Peter will come on the candidates too. ### Greek text Ἐξεπλάγη Ἰησοῦς ὁ τοῦ Ναυῆ, ὁ διάδοχος lanificae, καὶ προσελθὼν λέγει τῷ Μωϋσῇ. *Πίουας, ὅτι Ἐλδάδ καὶ Μωδὰδ προφητεύουσινῌΕ. λήθησαν, καὶ οὐκ ἀπήντησαν Κύριέ μου Μωϋσῆ, ὑλυσον αὐτούς. Οὐ δύναμαι κωλῦσαι αὐτοὺς, οηἶνʼ ἐπουράνιος γὰρ ἡ χάρις· καὶ τοσοῦτον ἀπέχω οῦ κωλῦσαι αὐτοὺς, ὥστε καί αὐτὸς κατᾶ χάριν ἔχω ιλλʼ οὐ νομίζω σε τοῦτο φθόνῳ εἰρηκέναι. Μή Cr,οἷς σύ μοι, δτι ἐκεῖνοι μὶν προεφήτευσαν, σὺ ι οὔπω προφητεύιις. Ἐκδεξαι τὸν καιρόνʼ Καὶ ῖς δῴη πάντα τὸν λαὸν Κορέου προφήτας, ταν δῷ Κύριος τὸ Πνεῦμα αὐτοῦ ἐπʼ αὖτούςς ροφητικῶς καὶ τοῦτο λέγων, τὸ, Κύριος ὅταν δῷ. ῦν γὰρ ἄρα οὔπω ἔδωκε· σὺ οῦν οὔπω ἔχεις. ιὸραάμ ἄρα καί Ἰσαὰκ, καὶ Ἰακὼβ, καὶ Ἰωσήφ in εἶχον; οἱ πρὸ τούτου ἄρα οὐκ ἔσχον ς Ἀλλά τὸ, )ταν δῷ Κύριος, ίδῆλον, δτι σημαίνει τὸ, ἐπὶ πάνις. Νῦν μὶν μερικὴ ἡ Χάρις· τότε δαψιλήςή δόις ᾜνίσσετο δὶ τὸ γενησόμενον ὲν τῇ Πεντηιστῇ παρʼ ἡμῖν· καὶ αὐτὸ γὰρ κατῆλθε παρʼ ἡμῖν. ατῆλθε δὲ καὶ πρότερον ἰπὶ πολλούςʼ γέγραπται ip' Καὶ Ἰησοῦς ὁ τοῦ Ναυῆ ἐνεπλήσθη πνεύμα· ις σοφίας. ἐπέθηκε γὰρ Μωϋσῆς τὰς χεῖρας ὖτοῦ ἐπʼ αὐτόν. Βλὲπεις πανταχοῦ τὸν τύπον ἓν [αλαιᾷ καὶ Καινῇ τὸν αὐτόν. Ἐπὶ Μωϋσὲως διὰ ειροθεσίας ἐδῖδοτο τὸ Πνεῦμα· καὶ Πέτρος διὰ χειοθεσίας δίδωσι τὸ Πνεῦμτ μέλλει δὶ καὶ ἐπὶ σὶ τὸν απτιζόμενον φθάνειν ἡ χάρις· τὸ δὶ πῶς, οὖ λέγω· ### English translation (Claude) Joshua the son of Nun, Moses' successor, was amazed, and came and said to Moses, “Have you heard that Eldad and Medad are prophesying? They were called and did not come. My lord Moses, stop them.” “I cannot stop them, for the grace is heavenly; and I am so far from stopping them that I am thankful for it. But I do not think you said this out of envy. Are you jealous for my sake, because they prophesied and you do not yet prophesy? Wait for the time. And would that all the Lord's people were prophets, whenever the Lord gives his Spirit upon them!”—saying this too prophetically, “whenever the Lord gives”: “for he has not yet given it; so you do not yet have it.” Did not Abraham, then, and Isaac and Jacob and Joseph have it? Did those before them not have it? But “whenever the Lord gives” plainly means “gives it upon all.” Now the grace is partial; then the gift will be abundant. He was hinting at what was to happen among us at Pentecost; for he came down among us. But he had come down before upon many; for it is written, “And Joshua the son of Nun was filled with a spirit of wisdom, for Moses had laid his hands upon him.” You see the same figure everywhere, in the Old and the New: in the time of Moses the Spirit was given by the laying on of hands, and Peter gives the Spirit by the laying on of hands. And the grace is to come upon you too who are about to be baptized; but how, I do not say; ### Scripture references - Num 11:27: allusion, high confidence - Num 11:28: quotation, high confidence - Num 11:29: quotation, high confidence - Deut 34:9: quotation, high confidence - Acts 8:17: allusion, high confidence ### Translation notes - Num 11:27–29; Deut 34:9; Acts 8:17. Cyril keeps the rite by which the Spirit is given to the newly baptized for the lectures after baptism. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.26 (PG 33:956a–956d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-26). ## Catechetical Lecture 16.27 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-27 - Source: PG 33:957a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit was given to the patriarchs, Joseph, Moses, Job and the builders of the tabernacle. ### Greek text Τοῦτο καὶ ἦλθεν (i) ἐπὶ πάντας δικαίους καὶ προφῆταςο τὸν Ἐνὼς λέγω, τὸν Ἑνὼχ, τὸν Νῶε, καὶ τοὺς λοιπούς· τὸν Ἀβραὰμ, τὸν Ἰσαὰκ, τὸν Ἰακώβ. Περὶ Ti? τοῦ τὸν Ἰωσήφ ἔχειν Πνεῦμα Θεοῦ ἐν αὐτῷ, ἤδη καὶ Φαραὼ κατείληφεν. Περὶ γὰρ Μωυσέως, καὶ τῶν ἐπʼ αὐτοῦ θαυμασίων ἐκ Πνεύματος ἐνεργειῶν, ἤκουσας πολλάκις. Τοῦτο καὶ 6 ἀνδρειότατος εἴχεν Ἰὼβ, καὶ πάντες οἱ ἅγιοι, κᾶν τὰ ὀνόματα πάντων μή διέλθωμεν. Τοῦτο καὶ ἐν τῇ κατασκευῇ τῆς σκηνῆς ἀποπαλέν, ἐνέπλησε σοφίας τοὺς περὶ τὸν Βεσελεήλ σοφούς. ### English translation (Claude) He came also upon all the righteous and the prophets: Enos, I mean, Enoch, Noah and the rest; Abraham, Isaac, Jacob. As for Joseph having the Spirit of God in him, even Pharaoh perceived it. Of Moses, and the wonders worked by the Spirit in his time, you have often heard. The most courageous Job had him too, and all the saints, even if we do not go through all their names. He was sent forth also at the making of the tabernacle, and filled with wisdom the wise men with Bezalel. ### Scripture references - Gen 41:38: allusion, high confidence - Exod 31:3: allusion, high confidence - Exod 35:31: allusion, high confidence ### Translation notes - Gen 41:38; Exod 31:3; 35:31. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.27 (PG 33:957a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-27). ## Catechetical Lecture 16.28 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-28 - Source: PG 33:957a–960b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The judges, Samuel, David, the prophets of Chronicles, Ezra, Elijah and Elisha, and the writing prophets all testify to the Holy Spirit. ### Greek text ’Ev τῇ δυνάμει τούτου τοῦ Πνεύματος, καθὼς ’ἔχομεν ἰν Κριταῖς, Γοθονιήλ μὶν ἔκρινε, Γεδεὼν δὲ ἐνεδυναμώθη, ἐνίκησε δὲ 6 Ἰεφθαὲ, Δεββόρα δὲ ἡ γυνὴ ἐπολέμειο καὶ Σαμψὼν ἔτι δικαιοπραγῶν καὶ μὴ λυπῶν αὐτὸ, τὰ ὑπὲρ ἄνθρωπον ἐνήργησε. Περὶ γὰρ Σαμουὴλ καὶ Δαβὶδ φανερῶς ἐν ταῖς τῶν Βασιλειῶν ἔχομεν βίβλοις, ὅπως ἐν ἁγίῳ Πνεύματι ἐπροφήτευον αὐτοὶ, καὶ προφητῶν ἦσαν ἔξαρχοί. Καὶ 6 μὶν Σαμουὴλ, 6 Ὁρῶν (Ei) ἐκαλεῖτο· ὁ δὲ Δαᾶὶδ σαφῶς· Πνεῦμα Κυρίου, φησὶν, ἐλάλησεν ἐν ἐμοίʼ καὶ ἐν Ψαλμοῖς· Καὶ τὸ Πνεῦμα τὸ ἅγιόν σου μὴ ἆντανέλῃς ἀπʼ ἐμοῦο καὶ πάλινʼ Τὸ Πνεῦμά σου τὸ ἀγαθὸν ὁδηγήσει με ἐν γῇ εὐθείᾳ. Καὶ ὡς (ὓ) ἐν δε ιιιᾶ ἷεέξιζᾎ-ἑῐέθίι. Ἔτʼῖιὶᾱίεῖ ’ὲιῖιζ Ξδέ ’χῖἶνζ“ὀζίἒιζ e ’Λζαρίας μὲν ἐπὶ τοῦ ’Λσὰρ βασιλέως, nvom ὲτεξ Ἰωσαφᾶτ fluctuant, nsi πᾴλιν ἄλλος largi“, ὁ λιθασθεέρ. Ὁ δδνΈσδράς φήσι* Καὶ τὸ [Ινὲῦμί σου τὸ ἀγαθὸν “mu; συνετισιι αὐτούς. Περὶ ὁὶ Ἠλία τοῦ ἀναληφθέντος, καὶ Ilionam-:61 Πνευμὰτοφόρων καὶ θαυματοποιῶν, γινιρὸνκὶνμὴ λέγωμεη ὅτι πλήρεις ἦσαν ἁγίου Πνεύμαξος. κεʼ. Si δὶ καὶ πάσας τις διέλθῃ, τάς τι τῶν δώδεκα, καὶ τῶν λοιπῶν προφητῶν τὰς βίβλους, πολι λὰξ τὰς περὶ τοῦ ἁγίσο [hstium-tm; μαρτυρίάς stipi,ἀει. Μιμεου μὶν λέγοντος υ ἡρσσώπου τοῦ Θεαί- Ἐἆν μὴ ἔγὼ ιμληλήσω ἰσχὺν ἐν Πνιῦμιτι [πο ρεου· we1 Ἰωήλ periurior Καὶ ἔσται μετὰ ταῦτα, λιγει ὃ BIN, δηχιῶ ἀπὸ τοῦ Πνεύματός μου ἐπὶ «item acina; ut τὰ δεῆςο ui Ἀγγαίου φάο-ιουδτᾱξ· ### English translation (Claude) In the power of this Spirit, as we have in Judges, Othniel judged, Gideon was strengthened, Jephthah conquered, Deborah, a woman, waged war; and Samson, while he still acted righteously and did not grieve him, did works beyond man. Of Samuel and David we have it plainly in the books of the Kingdoms, how they themselves prophesied in the Holy Spirit and were leaders of the prophets. And Samuel was called the Seer; and David says plainly, “The Spirit of the Lord spoke by me”; and in the Psalms, “And do not take your Holy Spirit from me”; and again, “Your good Spirit shall lead me in an even land.” And as … Azariah in the time of King Asa, and … in the time of Jehoshaphat, and again another, who was stoned. And Ezra says, “And you gave your good Spirit to instruct them.” Of Elijah, who was taken up, and Elisha, men who bore the Spirit and worked wonders, it is plain, even if we do not say it, that they were full of the Holy Spirit. [29] And if anyone goes through all the books of the Twelve and of the other prophets, he will find many testimonies about the Holy Spirit: Micah saying in the person of God, “Truly I will fill myself with strength in the Spirit of the Lord”; and Joel crying, “And it shall be after this, says God, I will pour out of my Spirit on all flesh,” and so on; and Haggai, ### Scripture references - Judg 3:10: allusion, high confidence - Judg 6:34: allusion, high confidence - Judg 11:29: allusion, high confidence - Judg 4:4: allusion, high confidence - Judg 14:6: allusion, high confidence - 1 Sam 9:9: allusion, high confidence - 2 Sam 23:2: quotation, high confidence - Ps 51:11 (50:13 LXX): quotation, high confidence - Ps 143:10 (142:10 LXX): quotation, high confidence - 2 Chr 15:1: allusion, high confidence - 2 Chr 20:14: allusion, medium confidence - 2 Chr 24:20: allusion, medium confidence - Neh 9:20: quotation, high confidence - 2 Kgs 2:11: allusion, high confidence - Mic 3:8: quotation, high confidence - Joel 2:28 (3:1 LXX): quotation, high confidence ### Translation notes - Contains section 29, not separated in the scan. Two lines are garbled in the scan (marked “…”); they named Chronicles and Jahaziel. The prophet who was stoned is Zechariah son of Jehoiada (2 Chr 24:20–21). - Judg 3:10; 6:34; 11:29; 4:4; 14:6; 16:20; 1 Sam 9:9; 2 Sam 23:2; Ps 51:11 (LXX 50:13); Ps 143:10 (LXX 142:10); 2 Chr 15:1; 20:14; 24:20–21; Neh 9:20 (2 Esd 19:20 LXX); 2 Kgs 2:11, 15; Mic 3:8; Joel 2:28 (LXX 3:1). ### Citation (SBL) Cyril of Jerusalem, Cat. 16.28 (PG 33:957a–960b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-28). ## Catechetical Lecture 16.29 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-29 - Source: PG 33:960b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Haggai and Zechariah also speak of the Spirit. ### Greek text : ἐγὼ μηδʼ ὑμῶν εἶμι, λὲγιι Κύριος παντοκράτωρ, ui τὸ Ιίνιῦμά μου ἰφὲστηκεν ἂν μέσῳ ὐμῶν Ζαχαριυυ δί ὁμοίως Πλὴν τὼς 10'γους μου καὶ τὰ νόμιμά μου θὶχεσθε, ὅσα ἢὸ ἐὶτέλλδμαι Iv Πνιύματί μου, τοῖς δούλοις μοι rei: ΰροφήταες, καὶ ἕτερα. ### English translation (Claude) “… I am with you, says the Lord Almighty, and my Spirit stands in your midst”; and Zechariah likewise, “But receive my words and my statutes, which I command by my Spirit to my servants the prophets,” and other things. ### Scripture references - Hag 2:4: quotation, high confidence - Hag 2:5: quotation, high confidence - Zech 1:6: quotation, high confidence ### Translation notes - The end of section 29, continued from 16.28. Hag 2:4–5 (LXX); Zech 1:6 (LXX). ### Citation (SBL) Cyril of Jerusalem, Cat. 16.29 (PG 33:960b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-7/#p-16-29). ## Catechetical Lecture 16.30 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-16-30 - Source: PG 33:960b–964a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah and Ezekiel speak often of the Spirit; the Spirit gave the young Daniel wisdom to rescue Susanna and to interpret Nebuchadnezzar's dream. ### Greek text Κάῐ ἹῘᾶαΐας ὃ μαγαλοῳωνιτατός onor 1111 ἀναπαύηται ifi’ αὐτὸν Πνεῦμα τοῦ Geo-3, πνεῦμα σοφίας itii συνὲἀὲως, eam; βδύλῆς udi ῑᾱιχΰθξ, πνεῦμα γνώσεως καὶ εὐὰὲόείὰς aut ὶμπλῆσει αὐτὸς magna} φὸεσυ ριοῦξ δηλξΗ μὶν ἔν sint! {051:0 id? ἆθιάίέειξον, διᾲᾠόρούς δὲ enim? ἐφέρ-μήθ · καὶ πάλιν· Ἰακὼβ ὃ παῖς μου· καὶ ἓξῆξδθίξὸυἱίι τὸ Ηνεὲἱμά μου ἔπʼ αὐτόν. [sui πάλιν· Ἐπι- Mem ea incisis! μου] ἐπὶ διὸ stippa ἀοίνκὰὶπὲι λινο Κάὶ νῦν Κύριός ἤᾱντοῃιράῒωρ ἂτῖέςξταλλξμξ, καῖ τὸ Πνεῦμα αὗτοῧ· καὶ πάλιν [ιιι-£1;άῦτὸῗξ ἡ παρʼ ἐμοῦ διαθήκη, εἷπε Κύριοςο Τὸίἰῐνοῦμᾶ τὸ ἐμὸν ὅ ἔστιν imi σοί· καὶ πάλιν· Πνεῦμα Κυpleu ἐπʼ ἐμὲ, 06 εἵνεκεν iuuit με, καὶ τὰ ἑξῆς· aut tam ἐν tot; κατὰ Ἰουδαίων· Atho? διῆπεει θησαν, καὶ ἠαρῶξυνὰν ’ἱό niuatis τὸ ἄγίοει alii; τοῦθ καὶ, 11οῦ in!» ὃ (hic ἐν adieci: τὸ Ηνεῦμα τὸ ἅγιοη Ἔχεις td! δν τῷ Ἰεζεπιῆλ (εἰ λοιπὸν . ΙΙ Esd. υς, 2,0. ςξιιίςιί. uti}. ἀκούων μή κέκμηκας) τὸ ἤδη ρηθὲν· Καὶ ἔπεσεν (l ἐπʼ ἐμὲ Πνεῦμα, καὶ εἷπε πρὸς μὲ· Λέγε· Τάδε λέγει Κύριος. Τὸ δὲ, ἔπεσεν ἐπʼ ἐμὶ, καλῶς ἐκληπτέον, δτιφιλοστόργωςʼ καὶ ὥσπερ ὁ Ἰακὼβ εὑρῶν τὸν Ἰωσὴφ, ἐπὲπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ· καὶ ὥσπερ ἐν Εὖαγγελῖοις ὁ φιλόστοργος πατὴρ, τὸν ἑκ τῆς ἀποδημίας ἐπανελθόντα υἱὸν ἰδὼν ἐσπλαγχνίσθη, καὶ δραμὼν ἐπέπεσεν ἐπὶ τὸν τράχηλον aurai}, καὶ κατεφίλησεν αὐτόν· καὶ πάλιν ἐν τῷ Ἰεζεκιήλ· Καὶ ἤγαγέ με εἷς γῆν Χαλδαίων εἰς τὴν αἰχμαλωσίαν, ἐν ὁράσει ἐν Hui-:6μτιτι Θεοῦ. Καὶ γὰρ ἄλλα πρότερον ἐν τοῖς “api. βαπτίσματος ἤκουσας· Καὶ ῥανῶ ἐφʼ ὑμᾶς ὕδωρ καθαρὸν,καῖ τὰ ἒξῆςι Καὶ δώσω ὑμῖν καρδίαν καινὴν, καὶ πνεῦμα καινὸν δώσω ἐν ὑμῖν· καί εὐθύς· Καὶ τὸ Ηνεῢμά μου δώσω ἐν ὑμῖν καὶ πάλιν Καὶ ἐγένετο ἐπʼ ἐμὲ χεὶρ Κυρίου, καὶ ἐξήγαγὲ με ἐν ΑΑʼ. Τοῦτο ἐσόιρισε τήν ψυχὴν τοῦ Δανιὴλ, ’ἱνα γένηται δικαστὴς πρεσβυτέρων ὁ νέος. Κατεκρίοη Σουσάννα ἡ σώφρων ὠς ἀκόλαστος. Ἔκδικος οὐχ ἦν* τίς γὰρ ἐξῃρεῖτο ἀπὸ τῶν ἆρχᾴντων ς Ἀπήγετο ἐπὶμ) θάνατον, εἱς χεῖρας ἦν λοιπὸν τῶν δημῖων. Ἀλλʼ ὁ βοηθὸς παρῆν, ὁ Παράκλητος, τὸ Ηνεῦμα τὸ ἁγιάζον πᾶσαν νοητήθ φύσιν. Δεῦρο δν( μοι, φησί τῷ Δανιὴλ, ὁ νέος, ἔλεγξον πρεσβύτας νοσήσαντας τὰ νεότητος ἁμαρτήματα· γέγραπται γάρ· Ἐξήγειρεν ὁ Θεὸς τὸ Ηνεῦμα τὸ ἅγιον ἐπὶ παιδαρίου νεωτέρου. Καὶ ὅμως ἳνα συντόμως παρέλθωμεν, διὰ τῆς ἀπρφὰσεως τοῦ Δανιὴλ ἐσώθη ἡ σώφρων. Μαρτυρίᾳς ἕνεκεν ταῦτα παραφέρομεν· οὐ γὰρ ἐξηγήσεως ὁ καιρός. ᾚδει καὶ Ναβουχοδονόσορ, ὅτι ἔστιν ἐν τῷ Δανιὴλ τὸ Πνεῦμα τὸ ἅγιον· φησί γὰρ πρὸς αὐτόν· Βαλτάσαρ ὁ ἅρχων τῶν ἐπαοιδῶν, τοῦτο ἐγὼ ἔγνων, ὅτι Πνεῦμα Θεοῦ ἅγιον ἐν σοί. Ἕν ἀληθὲς εἷπε, καὶ ἓν ψεῦδος. ’Ὁτι μὶν γὰρ ἔσχε Ηνεῦμα ἅγιον, ἀληθὲς ἦν· οὐχ ἦν δὲ ἄρχων τῶν ἐπαοιδῶν· οὐ γὰρ ἧν μάγος, ἀλλʼ ἐκ Ηνεύματος σοφός, Καὶ πρὸ τούτου δὶ, ωνὲκρινεν αὑτῷ τὴν ὅρασιν τῆς εἰκόνος, ἣν αὐτὸς ὁ ἰδὼν οὐκ ᾔδει. Εἰπὲ γάρ μοι, φησὶ, τὴν δρα. ### English translation (Claude) And Isaiah, with his majestic voice, says, “And the Spirit of God shall rest upon him, a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and godliness; and a spirit of the fear of God shall fill him”: showing that the Spirit is one and indivisible, but his workings various. And again, “Jacob my servant,” and so on, “I have put my Spirit upon him”; and again, “I will pour my Spirit upon your seed”; and again, “And now the Lord Almighty has sent me, and his Spirit”; and again, “This is my covenant with them, says the Lord: my Spirit which is upon you”; and again, “The Spirit of the Lord is upon me, because he has anointed me,” and so on; and again, in his charge against the Jews, “But they disobeyed and provoked his Holy Spirit”; and, “Where is he who put the Holy Spirit in them?” You have also in Ezekiel (if you are not yet weary of listening) what was already said: “And the Spirit fell upon me and said to me, Say, Thus says the Lord.” And “fell upon me” must be well understood, as meaning lovingly: as Jacob, when he found Joseph, fell upon his neck; and as in the Gospels the loving father, seeing his son returned from his journey, had compassion, and ran and fell upon his neck and kissed him. And again in Ezekiel, “And he brought me into the land of the Chaldeans, to the captivity, in a vision, in the Spirit of God.” And you have heard other things before, in what was said about baptism: “And I will sprinkle clean water upon you,” and so on; “and I will give you a new heart, and I will put a new spirit within you”; and immediately, “And I will put my Spirit within you.” And again, “And the hand of the Lord came upon me, and brought me out in …” [31] This Spirit made wise the soul of Daniel, so that the young man became judge of elders. The chaste Susanna was condemned as unchaste. There was no one to take her part; for who would rescue her from the rulers? She was being led away to death; she was already in the executioners' hands. But the Helper was present, the Paraclete, the Spirit who sanctifies every rational nature. “Come here,” he says to Daniel, “you, the young man, convict the elders who are sick with the sins of youth.” For it is written, “God roused up the Holy Spirit upon a young lad.” And yet, to pass over it briefly, by Daniel's sentence the chaste woman was saved. We bring these things forward as testimony; it is not the time for exposition. Nebuchadnezzar too knew that the Holy Spirit was in Daniel; for he says to him, “Belteshazzar, chief of the magicians, I know that the holy Spirit of God is in you.” He said one thing true and one false. That he had the Holy Spirit was true; but he was not chief of the magicians, for he was no magician, but wise by the Spirit. And before this he interpreted to him the vision of the image, which the man who saw it did not know; for he says, “Tell me the vision ### Scripture references - Isa 11:2: quotation, high confidence - Isa 11:3: quotation, high confidence - Isa 42:1: quotation, high confidence - Isa 44:3: quotation, high confidence - Isa 48:16: quotation, high confidence - Isa 59:21: quotation, high confidence - Isa 61:1: quotation, high confidence - Isa 63:10: quotation, high confidence - Isa 63:11: quotation, high confidence - Ezek 11:5: quotation, high confidence - Gen 46:29: allusion, high confidence - Luke 15:20: allusion, high confidence - Ezek 11:24: quotation, high confidence - Ezek 36:25: quotation, high confidence - Ezek 36:26: quotation, high confidence - Ezek 36:27: quotation, high confidence - Ezek 37:1: quotation, high confidence - Dan 4:9: quotation, high confidence - Dan 2:5: allusion, medium confidence ### Extrabiblical texts - Sus 45 (Susanna): quotation, high confidence ### Translation notes - Contains section 31, not separated in the scan; a few words at the end of section 30 are lost (marked “…”). - Isa 11:2–3 (LXX); Isa 42:1; 44:3; 48:16; 59:21; 61:1; 63:10–11; Ezek 11:5; Gen 46:29; Luke 15:20; Ezek 11:24; Ezek 36:25–27; Ezek 37:1; Sus 45 (Theodotion), 50–62; Dan 4:9; Dan 2:5–6. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.30 (PG 33:960b–964a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-16-30). ## Catechetical Lecture 16.31 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-16-31 - Source: PG 33:964a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Daniel interpreted by the Spirit a dream he had not seen. ### Greek text ἤν ἐγὼ ὁ ἰδὼν οὑκ οἶδα. Βλέπεις ἁγίου liminaτος δύναμιν ὅ οἱ ἰδόντες οὐκ οἴδασιν, οἱ μὴ ἰδόντες γινώσκουσί καὶ ἑρμηνεύουσι. ### English translation (Claude) which I who saw it do not know.” You see the power of the Holy Spirit? What those who saw do not know, those who did not see know and interpret. ### Scripture references - Dan 2:26: allusion, medium confidence ### Translation notes - The end of section 31, continued from 16.30. Dan 2:5–6, 26. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.31 (PG 33:964a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-16-31). ## Catechetical Lecture 16.32 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-16-32 - Source: PG 33:964b–964d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril ends the testimonies from the Old Testament and promises those of the New in the next lecture. ### Greek text Καὶ ἐνῆν μὶν ἀληθῶς πάμπολλα ἐκ τῆς llaλαῖας Διαθήκης ἀναλέξαι, καὶ πλατύτερον διηγήσει σθαι τὰ περὶ ἀγέου Πνεῦματοςο ἀλλʼ ὀλίγος ὁ καιρός· δεῖ δὲ φείδεσθαι καί τοῦ ωμμέτρου τῆς ἀκροάσεως. *Οοεν τοῖς ἐκ τῆς Παλαιᾶς πρὸς τὸ παρὸν τὲως ἀρνί. σθέντες, ἐπὶ τὰ λείποντα ἐκ τῆς Καινῆς Δίαοήκης, εἶ ὁ Θεὸς Θὲλοι, τῇ ἑξῆς Κατηχήσει πᾶλιν ἐλευσόμεθα. Ὁ δὲ Θεὸς τῆς εἰρήνης, διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ διὰ τῆς ἀγάπης τοῦ ΙΙνεὺματος, πάντες ὑμᾶς τῶν πνευματικῶν καὶ ἐπουρανίων καταξιὼ- N υ ’,ι Ι ἢ In \ \ σ ο \ 9ο σειε δωρεῶν. ᾮ ἡ δόξα καὶ τὸ κράτος εὶς τοὺς αἰῶνας τῶν αἷώνων, Ἀμήν. ### English translation (Claude) And truly it would be possible to gather very many things from the Old Covenant and to speak at greater length of the Holy Spirit; but the time is short, and we must also spare the due measure of the hearing. Being content, then, for the present with what is from the Old, we shall come, if God wills, in the next catechesis to what remains from the New Covenant. And may the God of peace, through our Lord Jesus Christ and through the love of the Spirit, count all of you worthy of the spiritual and heavenly gifts; to whom be glory and might for ever and ever. Amen. ### Scripture references - Rom 15:30: allusion, medium confidence - Heb 13:20: allusion, medium confidence ### Translation notes - Rom 15:30; Heb 13:20. ### Citation (SBL) Cyril of Jerusalem, Cat. 16.32 (PG 33:964b–964d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-16-32). ## Catechetical Lecture 17.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-1 - Source: PG 33:968c–969a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril resumes his teaching on the Holy Spirit from the New Testament, relying only on Scripture. ### Greek text Ἐν μὲν τῇ πρὸ ταύτης κατηχήσει, τῶν περὶ τοῦ ἁγίου Πνεύματος μαρτυριῶν ὀλίγον τι μέρος κατὰ δύναμιν παρεθέμεθα ταῖς τῆς ὑμετέρας ἀγάπης ἀκοαῖς. Ἐν δὲ τῷ παρόντι, τῶν λειπουσῶν ἐκ τῆς Καινῆς Διαθήκης, κατὰ τὸ ἐγχωροῦν πάλιν …, Θεοῦ θέλοντος. Τότε μὲν … τὴν προθυμίαν ἐπισχόντες (ἀκόρεστος γὰρ ὁ περὶ Πνεύματος ἁγίου λόγος), νῦν δὲ τῶν λοιπῶν πάλιν ὀλίγον ἐροῦντες. Τὸ γὰρ καλύπτεσθαι τὴν ἡμετέραν ἀσθένειαν τῷ τῶν γεγραμμένων πλήθει μετʼ εὐγνωμοσύνης καὶ νῦν ὁμολογοῦμεν· οὐκ ἀνθρωπίνοις καὶ σήμερον κεχρημένοι σοφίσμασιν (ἀσύμφορον γάρ), ἀλλὰ τὰ ἐκ τῶν θείων Γραφῶν μόνον ὑπομιμνήσκοντες (ἀσφαλέστατον γὰρ, κατὰ τὸν μακάριον ἀπόστολον Παῦλον, ὅς φησιν· Ἃ καὶ λαλοῦμεν, οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς Πνεύματος, πνευματικοῖς πνευματικὰ συγκρίνοντες), καὶ παραπλήσια τοῖς ὁδοιποροῦσιν ἢ πλέουσιν ἐπιτελοῦντες· οἳ σκοπὸν ἔχοντες ἕνα μεγίστης ὁδοῦ, τῇ μὲν προθυμίᾳ σπεύδουσι· διὰ δὲ τὴν ἀνθρωπίνην ἀσθένειαν, διαφόροις πόλεσιν παραβάλλειν ἢ λιμέσιν εἰώθασιν. ### English translation (Claude) In the lecture before this one we set before the ears of your love, as far as we were able, some small part of the testimonies about the Holy Spirit. In the present one, God willing, we will again treat, as far as possible, those that remain from the New Testament. … Then we held back our eagerness … (for there is no having one's fill of discourse about the Holy Spirit); now again we will say a little about what remains. For we candidly confess now too that our weakness is overwhelmed by the multitude of what is written. Today too we will not use human subtleties (for that is unprofitable), but will only call to mind what comes from the divine Scriptures (for this is safest, according to the blessed apostle Paul, who says: "Which things we also speak, not in words taught by human wisdom, but in words taught by the Spirit, comparing spiritual things with spiritual"); and we act like those who travel by land or sea, who, having the one goal of a very long journey, hasten on eagerly, but because of human weakness are accustomed to put in at various cities or harbors. ### Scripture references - 1 Cor 2:13: quotation, high confidence ### Translation notes - Quotation: 1 Cor 2:13. The opening lines are badly garbled in the scan; they are restored from the letters and the sense by a logged correction, and two unreadable phrases are marked …. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.1 (PG 33:968c–969a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-1). ## Catechetical Lecture 17.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-2 - Source: PG 33:969b–969d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lectures on the Holy Spirit are divided, but the Spirit is one, and faith in him is undivided. ### Greek text Αἱ μὲν οὗν περί τοῦ ἁγίου Πνεύματος διαλέξεις διαιροῦνται, αὐτὸ δὲ ἀδιαίρετόν ἐστιν, ἓν καὶ τὸ αὐτὸ τυγχάνον. ’Ὠσπερ γὰρ ἐν τοῖς περὶ τοῦ Πατρὸς λόγοις, ποτὲ μὲν περὶ μοναρχίας ἦν ἡμῖν τὸ διδασκόμενον, ποτὲ δὲ πῶς καλεῖται Πατὴρ, ἢ παντοκράτωρ· ποτὲ δὲ ὅπως δημιουργός ἐστι τῶν ὅλων· καὶ οὐ τὸ διαιρεῖσθαι τὰς κατηχήσεις, διαίρεσιν εἶχε τῆς πίστεως· εἷς γὰρ ἦν τε καὶ ἔστιν ὁ τῆς εὐσεβείας σκοπός καὶ ὥσπερ ἐν τοῖς περὶ τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ, ποτὲ μὲν τὰ περὶ τῆς θεότητος, ποτὲ δὲ τὰ περὶ τῆς ανθρωπότητος ἐδιδάσκομεν, εἷς πολλὰς μὲν διαλέξεις τοὺς περὶ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ λόγους διαιροῦντες, ἀδιαίρετον δὲ τὴν εἰς αὐτὸν πίστιν καταγγέλλοντες· οὕτως καὶ νῦν τῶν περὶ τοῦ ἁγίου Πνεύματος κατηχήσεων διαιρουμένων, ἀδιαίρετον καταγγέλλομεν τὴν εἷς αὐτὸ πίστιν. Ἓν γάρ ἐστι καὶ τὸ αὐτὸ Πνεῦμα, τὸ διαιροῦν μὲν τὰ χαρίσματα ἰδίᾳ ἑκάστῳ καθὼς βούλεται· αὐτὸ δὲ μένον ἀδιαίρετον. Οὐ γὰρ ἄλλος ἐστὶν ὁ Παράκλητος, παρὰ τὸ Πνεῦμα τὸ ἅγιον· ἀλλʼ ἓν εστι καὶ τὸ αὐτὸ, διαφόρως ταῖς προσηγορίαις ὀνομαζόμενον· ### English translation (Claude) The discourses about the Holy Spirit, then, are divided, but he himself is undivided, being one and the same. For as in our discourses about the Father we were teaching at one time about the sole sovereignty, at another how he is called Father, or Almighty, and at another how he is the Maker of all things, and the division of the lectures was no division of the faith, for the object of our devotion both was and is one; and as in speaking of the only-begotten Son of God we taught at one time what concerns his Godhead and at another what concerns his manhood, dividing into many discourses the teaching about our Lord Jesus Christ, while proclaiming that faith in him is undivided: so now too, though the lectures about the Holy Spirit are divided, we proclaim that faith in him is undivided. For it is one and the same Spirit who divides the gifts to each one individually as he wills, while he himself remains undivided. For the Paraclete is not another besides the Holy Spirit, but is one and the same, named by various titles, ### Scripture references - 1 Cor 12:11: quotation, high confidence ### Translation notes - Quotation: 1 Cor 12:11. The sentence continues in 17.3, which the scan separates from it. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.2 (PG 33:969b–969d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-2). ## Catechetical Lecture 17.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-3 - Source: PG 33:969c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The one Spirit, called by many names, lives, subsists, works, and sanctifies all rational creatures. ### Greek text καὶ ὑφεστὼς, καὶ λαλοῦν, καὶ ἐνεργοῦν καὶ τῶν ὑπὸ Θεοῦ διὰ Χριστοῦ γενομένων ἁπάντων λογικῶν, καὶ ἀγγέλων καὶ ἀνθρώπων, ἐστὶν ἁγιαστικόν. ### English translation (Claude) living and subsisting, speaking and working; and of all the rational beings made by God through Christ, both angels and men, he is the sanctifier. ### Translation notes - This fragment is the end of the sentence begun in 17.2 (the end of printed section 2), separated in the scan; a word before "and subsisting" is misread in the scan and corrected. Most of printed section 3 and the beginning of section 4 are lost in the scan (see 17.4). ### Citation (SBL) Cyril of Jerusalem, Cat. 17.3 (PG 33:969c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-3). ## Catechetical Lecture 17.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-4 - Source: PG 33:969c–973a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The many names of the Spirit do not make many spirits; he is the Spirit of the Son and of Christ. ### Greek text Ὑπὲρ δὲ τοῦ μή ταῖς διαφόροις ὀνομασίαις τοῦ ἁγίου Πνεύματος νομίσαι τινὰς ἐξ ἀμαθείας διάφορα εἶναι ταῦτα πνεύματα, καὶ μή ἓν καὶ τὸ αὐτὸ ὅπερ ἐστὶ μόνον· διὰ τοῦτο προασφαλιζομένη σε ἡ … οὐκ ἔστιν αὐτοῦ. Καλεῖται καὶ Πνεῦμα τοῦ Υἱοῦ τοῦ Θεοῦ, καθὼς εἴρηται· Ὅτι δέ ἐστε υἱοὶ, ἐξαπέστειλεν ὁ Θεὸς τὸ Πνεῦμα τοῦ Υἱοῦ αὐτοῦ. Καλεῖται καὶ Πνεῦμα Χριστοῦ, καθὼς γέγραπται· Εἰς τίνα, ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς Πνεῦμα Χριστοῦ· καὶ πάλιν· … Χριστοῦ. ### English translation (Claude) But so that no one, through lack of learning, should think on account of the different names of the Holy Spirit that these are different spirits, and not one and the same, which alone exists, for this reason, guarding you beforehand, the … is not his. He is also called the Spirit of the Son of God, as it is said: "And because you are sons, God has sent forth the Spirit of his Son." He is also called the Spirit of Christ, as it is written: "Searching what or what kind of time the Spirit of Christ in them was indicating"; and again: … of Christ. ### Scripture references - Rom 8:9: quotation, medium confidence - Gal 4:6: quotation, high confidence - 1 Pet 1:11: quotation, high confidence - Phil 1:19: quotation, low confidence ### Translation notes - Several lines are lost in the scan after "guarding you beforehand, the …": the rest of printed section 3 and most of section 4 (a list of the Spirit's names with their proof-texts). The words "is not his" are the end of a quotation of Rom 8:9. The last quotation also breaks off. Quotations: Rom 8:9 (end); Gal 4:6; 1 Pet 1:11; probably Phil 1:19. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.4 (PG 33:969c–973a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-4). ## Catechetical Lecture 17.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-5 - Source: PG 33:973a–976a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit has many names but is one, living and subsistent, the same in both Testaments; he came upon the Virgin Mary. ### Greek text Πρὸς δὲ τούτοις καὶ ἄλλας πολλὰς ὀνομασίας τοῦ αγίου Πνεύματος εὑρήσεις. Καλεῐται μὲν γὰρ Πνεῦμα ἁγιωσύνης, ὡς γέγραπται· Κατὰ Πνεῦμα ἁγιωσύνης. Καλεῖται καὶ Πνεῦμα υἱοθεσίας, ὡς Παῦλόξ φησιν· Οὐ γὰρ ἐλάβετε πνεῦμα δουλείας εἷς φόβον, ἀλλʼ ἐλάβετε Πνεῦμα υἱοθεσίας, ἐν ᾦ κράζομεν, Ἀββᾶ ὁ Πατήρ. Καλεῖται καὶ Πνεῦμα ἀποκαλύψεως, καθὼς γέγραπται· Δῲη ὑμῖν Πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ. Καλεῖται καὶ Πνεῦμα ἐπαγγελίας, καθὼς ὁ αὐτός φησιν· Ἐν ᾧ καὶ ὑμεῖς πιστεύσαντες ἐσφραγίσθητε τῷ Πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ. Καλεῖται καὶ Πνεῦμα χᾶριτος, ὡς ὅτε πάλιν λέγει· Καὶ τὸ Πνεῦμα τῆς χάριτος ἐνυβρίσας. Καὶ ἄλλαις δὲ προσηγορίαις πλείοσιν ὀνομάζεται τοιαύταις. Ἤκουσας δὲ σαφῶς καὶ ἐν τῇ πρὸ ταύτης κατηχήσει, ὅτι ἐν μὲν τοῖς Ψαλμοῖς ποτὲ μὲν ἀγαθὸν, ποτέ δὲ ἠγεμονικὸν ὀνομάζεται· ἐν δὲ τῷ Ἠσαίᾳ, σοφίας, καὶ συνέσεως, καὶ βουλῆς, καὶ ἰσχύος, καὶ γνώσεως, καὶ εὐσεβείας, καὶ φόβου Θεοῦ, προσηγορεύετο. Διʼὦν ἁπάντων, τῶν τε πρότερον εἰρημένων καὶ τῶν νῦν, συνίσταται, διαφόρους μὲν εἶναι τὰς προσηγορίας, ἐν δὲ καὶ τὸ αὐτὸ Πνεῦμα τὸ ἅγιον· ζῶν καὶ ὑφεστὼς, καὶ πάντοτε Πατρὶ καὶ Υἱῷ συμπαρόν· οὐκ ἀπὸ στόματος καί χειλέων Πατρὸς ἢ Υἱοῦ λαλούμενον, ἤ ἀναπνεόμενον, οὔτε εἰς ἀέρα διαχεόμενον ἀλλʼ ἐνυπόστατον, λαλοῦν αὐτὸ, καὶ ἐνεργοῦν, καὶ οἰκονομοῦν, καὶ ἁγιάζον· ἀδιαστάτου δηλαδὴ καὶ συμφώνου καὶ μιᾶς οὔσης τῆς σωτηριώδους οἰκονομίας εἷς ἡμᾶς, τῆς ἑκ Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος, καθὼς καὶ πρώην εἰρήκαμεν. Μνημονεύειν γὰρ ὑμᾶς ἐκείνων ἄρτι λεγομένων βούλομαι, καὶ εἰδέναι σαφῶς, ὅτι οὐχ ἓτερον μὲν ἐν νόμῳ καὶ προφήταις, ἕτερον δὲ ἐν Εὐαγγελίοις καὶ ἀποστόλοις· ἀλλʼ ἕν ἐστι καὶ τὸ αὐτὸ Πνεῦμα ἅγιον, τὸ ἐν Παλαιᾷ καὶ Καινῇ Διαθήκῃ τὰς θείας λαλῆσαν Γραφὰς. ςʼ. Τοῦτο τὸ Πνεῦμα τὸ ἅγιόν ἐστι, τὸ ἐλθὸν ἐπὶ τὴν ἁγίαν Παρθὲνον Μαρίαν. Ἐπειδὴ γὰρ Χριστὸς ὁ Μονογενὴς ὁ γεννώμενος, δύναμις Ὑψίστου ἐπεσκίασεν αὐτήν, καὶ Πνεῦμα ἅγιον ἐπελθὸν ἐπʼ αὐτὴν, ἡγίαζεν αὐτὴν πρὸς τὸ δυνηθῆναι δέξασθαι τὸν διʼ οὗ τὰ πάντα ἐγένετο. Οὐ χρεία δέ μοι πολλῶν λόγων … ### English translation (Claude) Besides these you will find many other names of the Holy Spirit. He is called the Spirit of holiness, as it is written: "According to the Spirit of holiness." He is also called the Spirit of adoption, as Paul says: "For you did not receive a spirit of slavery leading to fear, but you received the Spirit of adoption, by whom we cry, Abba, Father." He is also called the Spirit of revelation, as it is written: "May he give you the Spirit of wisdom and revelation in the knowledge of him." He is also called the Spirit of promise, as the same apostle says: "In whom you also, having believed, were sealed with the Holy Spirit of promise." He is also called the Spirit of grace, as when he says again: "And has insulted the Spirit of grace." And he is named by many other such titles. You heard plainly in the lecture before this one that in the Psalms he is named at one time good and at another princely; and in Isaiah he was called the Spirit of wisdom and understanding, of counsel and might, of knowledge and godliness, and of the fear of God. From all these passages, those cited before and those now, it is established that the titles are different, but the Holy Spirit is one and the same: living and subsisting, and always present with the Father and the Son; not spoken or breathed out from the mouth and lips of the Father or the Son, nor poured out into the air, but subsistent, himself speaking, working, dispensing, and sanctifying; since the saving dispensation toward us, from Father and Son and Holy Spirit, is clearly undivided, harmonious, and one, as we have said before. For I want you to remember what was said just now, and to know clearly that there is not one Spirit in the law and the prophets and another in the Gospels and the apostles, but that it is one and the same Holy Spirit who spoke the divine Scriptures in the Old and the New Testament. [6] This is the Holy Spirit who came upon the holy Virgin Mary. For since the one being born was Christ, the Only-begotten, the power of the Most High overshadowed her, and the Holy Spirit, coming upon her, sanctified her, so that she might be able to receive him through whom all things came into being. I have no need of many words … ### Scripture references - Rom 1:4: quotation, high confidence - Rom 8:15: quotation, high confidence - Eph 1:17: quotation, high confidence - Eph 1:13: quotation, high confidence - Heb 10:29: quotation, high confidence - Ps 143:10 (142:10 LXX): allusion, high confidence - Ps 51:12 (50:14 LXX): allusion, high confidence - Isa 11:2: allusion, high confidence - Luke 1:35: allusion, high confidence - John 1:3: allusion, medium confidence ### Translation notes - Contains section 6, not separated in the scan; its printed numeral is misread. Quotations: Rom 1:4; Rom 8:15; Eph 1:17; Eph 1:13; Heb 10:29; allusions: Ps 143:10 (LXX 142:10); Ps 51:12 (LXX 50:14); Isa 11:2–3; Luke 1:35; John 1:3. A line of debris at the end is removed and the closing words restored by sense ("him through whom all things"); the section continues in 17.6. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.5 (PG 33:973a–976a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-5). ## Catechetical Lecture 17.6 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-6 - Source: PG 33:976a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gabriel announced the virgin birth but left its working to the Holy Spirit. ### Greek text ἵνα μάθῃς, ὅτι ἀρρύπαρος καὶ ἄχραντος ἡ γέννησις· ἔμαθες γάρ. Γαβριήλ ἐστιν ὁ λὲγων πρὸς αὐτήν· Ἐγὼ κῆρύξ εἶμι τῶν γενησομένων, ἀλλʼ οὐ συνεργός· εἰ γὰρ καὶ ἀρχάγγελος, ἀλλʼ οἶδά μου τὴν τάξιν. Καὶ τὸ μὲν χαίρειν ἐγώ σοι εὐαγγελίζομαι· τὸ δὲ πῶς τέξῃ, οὐκ ἔτι τῆς ἐμῆς χάριτος· Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον, κληθήσεται Υἱὸς Θεοῦ. ### English translation (Claude) … so that you may learn that the birth was undefiled and spotless; for you have learned it. It is Gabriel who says to her: "I am the herald of what is to happen, but not a fellow worker in it; for though I am an archangel, I know my rank. I bring you the good news to rejoice; but how you will give birth is no longer a matter of my grace. 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the holy one to be born will be called Son of God.'" ### Scripture references - Luke 1:35: quotation, high confidence - Luke 1:28: allusion, medium confidence ### Translation notes - This is the rest of printed section 6, begun in 17.5. Quotation: Luke 1:35; the words of Gabriel before it are Cyril's paraphrase. Several garbled words are restored by sense in a logged correction. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.6 (PG 33:976a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-6). ## Catechetical Lecture 17.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-7 - Source: PG 33:977a–977b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit worked in Elizabeth, Zechariah, and Simeon. ### Greek text Τοῦτο τὸ Πνεῦμα τὸ ἅγιον ἐνήργησεν ἐν τῇ Ἐλισάβετ. Οὐ γὰρ μόνον παρθένους οἶδεν, ἀλλὰ γνωρίζει καὶ ἐγγάμους, ἐὰν κατὰ νόμον ὁ γάμος. Καὶ ἐπλήσθη Πνεύματος ἁγίου ἡ Ἐλισάβετ, καὶ ἐπροφήτευσεʼ καὶ φησιν ἡ καλή δουλὶς περὶ τοῦ ἐαυτῆς Κυρίου· Καὶ πὸθεν μοι τοῦτο, ’ίνα ἔλθῃ πρὸς μὲ ἡ μήτηρ τοῦ Κυρίου μου; ἐμακάριζε γὰρ ἑαυτὴν ἡ Ἐλισάβετ. Τούτου τοῦ ἁγίου Πνεύματος πλησθεὶς καὶ Ζαχαρίας, ὁ τοῦ Ἰωάννου πατὴρ, προεφήτευσε, λέγων ὅσων τε ἀγαθῶν πρόξενός ἐστιν ὁ Μονογενής, καὶ ὅτι πρόδρομος διὰ βαπτισματος Ἰωάννης ἐκείνου. Ὑπὸ τούτου τοῦ ἁγίου Πνεύματος χρηματισθεὶς καὶ Συμεὼν ὁ δίκαιος, μὴ ἰδεῖν θάνατον πρὶν ἢ ἴδῃ τὸν Χριστόν Κυρίου, δεξάμενος αὐτὸν εἷς τὰς ἀγκάλας, ἐν τῷ ἱερῷ τὰ περὶ αὐτοῦ σαφῶς ἐμαρτύρησε. ### English translation (Claude) This Holy Spirit worked in Elizabeth. For he knows not only virgins but also recognizes the married, if the marriage is according to the law. And Elizabeth was filled with the Holy Spirit and prophesied; and the noble handmaid says of her own Lord: "And why is this granted to me, that the mother of my Lord should come to me?" For Elizabeth counted herself blessed. Filled with this Holy Spirit, Zechariah too, the father of John, prophesied, telling how many good things the Only-begotten brings about, and that John would be his forerunner through baptism. Instructed by this Holy Spirit, Simeon the righteous too, that he would not see death before he saw the Lord's Christ, received him into his arms and in the temple bore clear witness about him. ### Scripture references - Luke 1:41: quotation, high confidence - Luke 1:43: quotation, high confidence - Luke 1:67: allusion, high confidence - Luke 2:26: allusion, high confidence ### Translation notes - Quotations and allusions: Luke 1:41–43; Luke 1:67–79; Luke 2:25–35. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.7 (PG 33:977a–977b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-7). ## Catechetical Lecture 17.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-8 - Source: PG 33:977b–981a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John baptized the Lord, on whom the Spirit descended as a dove, a figure of the pure church. ### Greek text Καὶ Ἰωάννης δὲ ὁ Πνεύματος ἁγίου πλησθεὶς ἐκ κοιλίας μητρὸς αὐτοῦ, διὰ τοῦτο ἡγιάσθη, ἳνα βαπτίσῃ τὸν Κύριον· οὖ διδοὺς τὸ Πνεῦμα, ἀλλὰ τὸν διδοῦντα τὸ Πνεῦμα εὐαγγελιζόμενος· φησὶ γάρ· Ἐγὼ ὑμᾶς βαπτίζω ἐν ὕδατι εἷς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος, καὶ ἑξῆς, αυτὸς ὑμᾶς βαπτίσει ἐν Πνεΰματι ἁγίῳ καὶ πυρί. Πυρὶ δὲ, διὰ τί; Ἐπειδὴ ἐν πυρίναις γλώσσαις ἡ τοῦ ἁγίου Πνεύματος ἐγένετο κάθοδος. Περὶ οὗ λέγει χαίρων ὁ Κύριος* Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν καὶ τί θέλω, εί ἤδη ἀνήφθη; Θʼ. Τοῦτο τὸ Πνεῦμα τὸ ἅγιον κατῆλθε βαπτιζομὲνου τοῦ Κυρίου, πρὸς τὸ μὴ λαθεῖν τοῦ βαπτιζομένου τὴν ἀξίαν, καθὼς Ἰωάννης φησίν· Ἀλλʼ ὁ πέμψας με βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι εἶπεν· Ἐφʼ ὃν ἂν ἴδῃς τὸ Πνεῦμα καταβαῖνον, καὶ μένον ἐπʼ αὐτὸν, οὗτός ἐστιν ὁ βαπτίζων ἐν Πνεύματι ἁγίῳ. Ἀλλὰ βλέπε, τί λέγει τὸ Εὐαγγέλιον· Ἠνεῴχθησαν οἱ οὐρανοί· ἠνεῴχθησαν διὰ τήν ἀξίαν τοῦ καταβάντος. Ἰδοὺ γὰρ, φησίν, ἀνεῴχθησαν οὶ οὐρανοὶ· καὶ εἶδε τὸ Πνεῦμα τοῦ Θεοῦ καταβαῖνον ὡς περιστερὰν, καὶ ἒρχὸμενον ἐπʼ αὐτόνʼ αὐτοκινήτῳ δηλονότι καταβάσει. Ἔδει γὰρ, ὡς ἐξηγήσαντό τινες, τὰς ἀπαρχὰς καὶ τὰ πρωτεῖα τοῦ ἁγίου Πνεύματος τῶν βαπτιζομένων τῇ ἀνθρωπότητι τοῦ Σωτῆρος παρασχεθῆναι, τοῦ τὴν τοιαύτην διδόντος χάριν. Κατῆλθε δὲ ἴσως ἐν εἴδει περιστερᾶς, ὥς φασί τινες, τῆς καθαρᾶς καὶ ἀκάκου καὶ ἀκεραίου, καὶ ταῖς ὑπὲρ γεννωμένων τέκνων καὶ συγχωρήσεως ἁμαρτιῶν εὐχαῖς συνεργούσης, τύπον παραδηλοῦν· καθὼς αἰνιγματωδῶς προείρηται περὶ τοῦ τὸν Χριστὸν ὀφθαλμοφανῶς οὕτως ἐπιδειχθῆναι. Ἐν γὰρ τοῖς ᾌσμασι περὶ τοῦ νυμφίου προσφωνεῖ καὶ λέγει Οἱ ὀφθαλμοί σου, ὡς περιστεραὶ ἐπὶ πληρώματα ὑδάτων. ### English translation (Claude) And John too, filled with the Holy Spirit from his mother's womb, was sanctified for this, that he might baptize the Lord: not giving the Spirit, but proclaiming the good news of the one who gives the Spirit. For he says: "I baptize you with water for repentance; but he who comes after me," and so on, "he will baptize you with the Holy Spirit and with fire." And why with fire? Because the descent of the Holy Spirit took place in fiery tongues; about which the Lord says rejoicing: "I came to cast fire upon the earth; and what do I wish, if it is already kindled?" [9] This Holy Spirit came down when the Lord was baptized, so that the dignity of the one baptized might not go unnoticed, as John says: "But he who sent me to baptize with water said to me, The one on whom you see the Spirit descending and remaining on him, this is the one who baptizes with the Holy Spirit." But see what the Gospel says: "The heavens were opened"; they were opened because of the dignity of the one who came down. "For behold," it says, "the heavens were opened, and he saw the Spirit of God descending like a dove and coming upon him": by a self-moved descent, clearly. For it was fitting, as some have explained, that the firstfruits and first rights of the Holy Spirit given to the baptized should be bestowed on the humanity of the Savior, who gives such grace. And perhaps he came down in the form of a dove, as some say, to show in a figure the dove who is pure, guileless, and innocent, and who helps by her prayers for the children she has borne and for the forgiveness of sins; just as it was foretold in a riddle that Christ would thus be shown to the eyes. For in the Songs she cries out concerning the Bridegroom and says: "Your eyes are like doves by the fullness of waters." ### Scripture references - Luke 1:15: allusion, high confidence - Matt 3:11: quotation, high confidence - Luke 12:49: quotation, high confidence - John 1:33: quotation, high confidence - Matt 3:16: quotation, high confidence - Song 5:12: quotation, high confidence - Song 6:9: allusion, low confidence ### Translation notes - Contains section 9, not separated in the scan. Quotations: Luke 1:15; Matt 3:11; Luke 12:49; John 1:33; Matt 3:16; Song 5:12. The dove that is "pure" and prays for "the children she has borne" is a figure of the church (compare Song 6:9). The word "children" is restored by sense where the scan has a Latin word. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.8 (PG 33:977b–981a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-8). ## Catechetical Lecture 17.9 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-9 - Source: PG 33:981a–981c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Noah's dove, returning at evening with an olive leaf, prefigures the Spirit descending on Christ, the true Noah. ### Greek text Ταύτης ἔφερε τύπον μερικῶς, κατά τινας, ἡ ἐπὶ Νῶε περιστερά. Ὥσπερ γὰρ ἐπʼ ἐκείνου, διὰ ξύλου καὶ ὕδατος αὐτοῖς μὲν ἐγένετο ἡ σωτηρία, καινῆς δὲ γενέσεως ἀρχὴ, καὶ ὴ περιστερά ἀνέστρεψε πρὸς αὐτὸν τὸ πρὸς ἑσπέραν, ἔχουσα φύλλον ἐλαίας· οὕτω, φασὶ, καὶ τὸ Πνεῦμα τὸ ἅγιον κατῆλθεν ἐπὶ τὸν ἀληθινὸν Νῶε, τὸν τῆς δευτέρας γενέσεως ποιητὴν, τῶν παντοίων γενῶν προαιρέσεις εἷς τό αὐτὸ συνάγοντα· ὧν τύπον ἔφερον αἱ διάφοροι τῶν ἐν τῇ κιβωτῷ ζώων καταστάσεις· οὗ κατᾶ τὴν παρουσίαν, οἱ νοητοὶ λύκοι συμβόσκονται μετὰ ἀρνῶν· οὗ ἡ Ἐκκλησία ἔχει μοσχάριον, καὶ ταῦρον, καὶ λέοντα ἃμα βοσκομὲνους· καθὼς μέχρι σήμερον βλέπομεν, ἅρχοντας κοσμικοὺς ὑπό τῶν ἐκκλησιαστικῶν ἀγομένους καὶ διδασκομένους. Κατῆλθε τοίνυν, ὡς ἆξηγοῦνταί τινες, ἠ νοητή περιστερὰ έν τῷ καιρῷ τοῦ βαπτίσματος ἵνα δείξῃ, ὅτι αὐτός ἐστιν, ὁ διὰ ξύλου σταυροῦ σώζων τοὺς πιστεύοντας, ὁ μέλλων πρὸς ἑσπέραν διὰ τοῦ θανάτου αὐτοῦ χαρίζεσθαι τήν σωτηρίαν. ### English translation (Claude) Of this dove, according to some, the dove in Noah's time was in part a figure. For as in his time salvation came to them through wood and water, and the beginning of a new generation, and the dove returned to him toward evening with an olive leaf, so, they say, the Holy Spirit too came down upon the true Noah, the author of the second birth, who draws together into one the wills of all kinds of peoples, of whom the various dispositions of the animals in the ark were a figure; at whose coming the spiritual wolves feed with the lambs; whose church has the calf, the bull, and the lion feeding together, as we see to this day rulers of the world led and taught by churchmen. So the spiritual dove, as some interpret, came down at the time of the baptism, to show that it is he who saves believers through the wood of the cross, he who was to grant salvation toward evening through his death. ### Scripture references - Gen 8:11: allusion, high confidence - Isa 11:6: allusion, high confidence - Isa 65:25: allusion, medium confidence ### Translation notes - Printed as section 10. Allusions: Gen 8:11; Isa 11:6; Isa 65:25. Cyril reports this typology as the view of "some". ### Citation (SBL) Cyril of Jerusalem, Cat. 17.9 (PG 33:981a–981c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-9). ## Catechetical Lecture 17.10 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-10 - Source: PG 33:981c–984c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril gathers the Savior's own sayings about the Holy Spirit from the Gospels. ### Greek text Καὶ περὶ μὲν τούτων ἴσως καὶ ἄλλως ἐξηγητέονʼ αὐτοῦ δὲ τοῦ Σωτῆρος καὶ νῦν ἀκουστέον τῶν περὶ ἁγίου Πνεύματος ῥημάτων· φησί γάρʼ Ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ ΙΙνεύματος, οὐ μὴ εἰσέλθῃ εἰς τὴν βασιλείαν τοῦ Θεοῦ· καὶ ὅτι παρᾶ τοῦ Πατρὸς ἡ χάρις, λέγει· Πόσῳ μᾶλλον ὁ Πατὴρ ὁ ἐξ οὐρανοῦ δώσει Πνεῦμα ἅγιον τοῖς αἰτοῦσιν αὐτόν· καὶ ὅτι τὸν Θεὸν έν πνεύματι προσκυνεῖν δεῖ, φησιν· Ἀλλʼ ἔρχεται ὥρα, καὶ νῦν ἐστιν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσι τῷ Πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ· καὶ γὰρ ὁ Πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν. Πνεῦμα ὁ Θεὸς, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν· καὶ πάλιν Εἴ δὲ ἐγὼ ἐν Πνεύματι Θεοῦ ἐκβάλλω τὰ δαιμόνια· καὶ ἑξῆς εὐθύς. Διὰ τοῦτο λέγω ὑμῖν, πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις, ἡ δὲ τοῦ Πνεύματος βλασφημία οὐκ ἀφεθήσεται. Καὶ ὅς δʼ ἄν εἴπῃ λόγον κατά τοῦ Υἱοῦ τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ· ὃς δʼ ἂν εἴπῃ λόγον κατὰ τοῦ Πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῷ, οὔτε ὲν τῷ αἰῶνι τούτῳ οὔτε ἐν τῷ μέλλοντι* καὶ πάλιν φησί. Καὶ ἐγὼ ἐρωτήσω τὸν Πατέρα, καὶ ἄλλον Παράκλητον δώσει ὑμῖν, ’ἕνα μεθʼ ὑμῶν εἷς τὸν αἶῶνα· τὸ Πνεῦμα τῆς ἀληθείας, ὅ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ, οὐδὲ γινώσκει αὐτό· ὑμεῖς δὲ γινώσκετε αὐτὸ, ὅτι παρʼ ὑμῖν μενεῖ, καὶ ἐν ὑμῖν ἔσται· καὶ πάλιν λέγειʼ Ταῦτα λελάληκα ὑμῖν παρʼ ὑμῖν μένων· ὁ δὲ Παράκλητος, τὸ Πνεῦμα τὸ ἅγιον, ὅ πέμψει ὁ Πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος διδάξει ὑμᾶς πάντα, καὶ ὑπομνήσει ὑμᾶς πάντα. ἃ εἷπον ὑμῖν· καὶ πάλιν φησιν· Ὅταν δὲ ἔλθῃ ὁ Παράκλητος, ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ Πατρὸς, τὸ Πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται· ἐκεῖνος μαρτυρήσει περί ἐμοῦ· καὶ πάλιν ὁ Σωτήρ· Ἐὰν γὰρ ἐγὼ μή ἀπέλθω, ὁ Παράκλητος οὐ μή ἔρχεται πρὸς ὑμᾶς. Καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας, καὶ περὶ δικαιοσύνης, καὶ περὶ κρίσεως· καὶ ἑξῆς πάλιν· Ἔτι πολλά ἔχω λέγειν ὑμῖν, ἀλλʼ οὐ δύνασθε βαστάζειν ἄρτι· Ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ Πνεῦμα τῆς ἀληθείας, ’διηγήσεται ὑμῖν τήν ἀλήθειαν πᾶσαν. Οὐ γὰρ ἀφʼ ἑαυτοῦ λαλήσει· ἀλλʼ ὅσα ἀκούσει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμιν. ### English translation (Claude) And perhaps these things should be explained otherwise; but now we must hear the words of the Savior himself about the Holy Spirit. For he says: "Unless one is born of water and the Spirit, he cannot enter the kingdom of God"; and that the grace is from the Father, he says: "How much more will the Father from heaven give the Holy Spirit to those who ask him"; and that God must be worshiped in spirit, he says: "But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father seeks such to worship him. God is spirit, and those who worship him must worship in spirit and truth"; and again: "But if I cast out demons by the Spirit of God," and immediately after: "Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy of the Spirit will not be forgiven. And whoever speaks a word against the Son of Man will be forgiven; but whoever speaks a word against the Holy Spirit will not be forgiven, either in this age or in the age to come"; and again he says: "And I will ask the Father, and he will give you another Paraclete, to be with you forever, the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him; but you know him, because he remains with you and will be in you"; and again he says: "These things I have spoken to you while remaining with you; but the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you all things and remind you of all that I said to you"; and again he says: "But when the Paraclete comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me"; and again the Savior: "For if I do not go away, the Paraclete will not come to you. And when he comes, he will convict the world concerning sin and concerning righteousness and concerning judgment"; and further again: "I still have many things to say to you, but you cannot bear them now. But when he comes, the Spirit of truth, he will declare to you all the truth. For he will not speak on his own, but whatever he hears he will speak, and he will declare to you the things to come." ### Scripture references - John 3:5: quotation, high confidence - Luke 11:13: quotation, high confidence - John 4:23: quotation, high confidence - John 4:24: quotation, high confidence - Matt 12:28: quotation, high confidence - Matt 12:31: quotation, high confidence - Matt 12:32: quotation, high confidence - John 14:16: quotation, high confidence - John 14:17: quotation, high confidence - John 14:26: quotation, high confidence - John 15:26: quotation, high confidence - John 16:7: quotation, high confidence - John 16:8: quotation, high confidence - John 16:12: quotation, high confidence - John 16:13: quotation, high confidence ### Translation notes - Printed as section 11. Quotations: John 3:5; Luke 11:13; John 4:23–24; Matt 12:28, 31–32; John 14:16–17, 25–26; 15:26; 16:7–8, 12–13. "Will declare to you all the truth" is Cyril's form of John 16:13. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.10 (PG 33:981c–984c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-10). ## Catechetical Lecture 17.12 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-12 - Source: PG 33:984c–985a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ breathed the Spirit on the apostles after the resurrection, promising a fuller clothing with power at Pentecost. ### Greek text Τούτου τοῦ ἁγίου Πνεύματος τήν κοινωνίαν ἐχαρίσατο τοῖς ἀποστόλοις· γέγραπται γάρʼ Καὶ τοῦτο εἰπὼν ἐνεφύσησε, καὶ λέγει αὐτοῖς· Λάβετε Πνεῦμα ἅγιον· ἄν τινων ἀφῆτε τὰς ἁμαρτίας, ἀφίενται αὐτοῖς· ἄν τινων κρατῆτε, κεκράτηνται. Δεύτερον ἐμφύσημα τοῦτο, ἐπειδὴ τὸ πρῶτον ἠμαυρώθη διὰ τὰς ἑκουσίους ἁμαρτίας· ἵνα πληρωθῇ τὸ γεγραμμένον. Ἀνέβη ἐμφυσῶν εἰς τὸ πρόσωπόν σου, καὶ ἐξαιρούμενός σε ἐκ θλίψεως. Τὸ δὲ, Ἀνέβῃ, πόθεν; Ἐκ τοῦ ᾆδου· οὕτω γὰρ διηγήσατο τὸ Εὖαγγέλιον, ὅτι μετά τήν ἀνάστασιν, τότε ἐνεφύσησεν. Ἀλλὰ δίδωσι μὲν νῦν τὴν χάριν, ἐπιδαψιλεύεται δὲ ἐπὶ πλεῖον· καί φησι πρὸς αὐτούς Ἕτοιμός μέν εἰμι τοῦ δοῦναι καὶ νῦν, οὔπω δὲ τὸ ἀγγεῖον χωρεῖ. Τέως μὲν οῦν λάβετε την χάριν ὅσην χωρεῖτε· ἐκδέχεσθε δὲ καὶ πλείονα. Ὑμεῖς δὲ καθίσατε ἐν τῇ πόλει Ἰερουσαλὴμ, ἕως ἂν ἐνδύσησθε δύναμιν ἐξ ὕψους. Νῦν λάβετε μερικῶς· τότε φορέσετε αὐτοτελῶς. Ὁ μὲν γὰρ δεχόμενος, πολλάκις μερικῶς ἔχει τὸ διδόμενον· ὁ δὲ ἐνδυόμενος, ὑπὸ τῆς στολῆς πανταχόθεν περιέχεται. Μὴ φοβηθῆτε, φησὶν, ὅπλα διαβόλου καὶ βέλη· φορέσετε γὰρ δύναμιν Πνεῦματος ἁγίου (μνημονεύετε δὲ τῶν ἀρτίως εἰρημένων, ὅτι Πνεῦμα οὐ μεμέρισται, ἀλλʼ ἡ διʼ αὐτοῦ χάρις). ### English translation (Claude) The fellowship of this Holy Spirit he bestowed on the apostles; for it is written: "And having said this, he breathed on them and said to them, Receive the Holy Spirit; if you forgive the sins of any, they are forgiven them; if you retain those of any, they are retained." This is a second breathing, since the first had been dimmed through willful sins; so that what is written might be fulfilled: "He went up, breathing into your face and delivering you from affliction." And from where did he go up? From Hades; for so the Gospel has related, that it was after the resurrection that he breathed on them. But though he gives the grace now, he will lavish it more abundantly later; and he says to them: "I am ready to give it even now, but the vessel does not yet hold it. For the present, then, receive as much grace as you can hold, and look for still more. But sit in the city of Jerusalem until you are clothed with power from on high." Receive it in part now; then you will wear it in its fullness. For the one who receives often has what is given only in part; but the one who is clothed is surrounded by the garment on every side. "Do not fear," he says, "the weapons and arrows of the devil; for you will wear the power of the Holy Spirit." (But remember what was said just now, that the Spirit is not divided, but only the grace given through him.) ### Scripture references - John 20:22: quotation, high confidence - John 20:23: quotation, high confidence - Nah 2:1: quotation, high confidence - Luke 24:49: quotation, high confidence - Gen 2:7: allusion, medium confidence ### Translation notes - Quotations: John 20:22–23; Nah 2:1 (LXX, "he went up breathing into your face"); Luke 24:49. Allusion: Gen 2:7 (the first breathing). Christ's words "I am ready to give it even now…" are Cyril's paraphrase. The section numbering here follows the printed numbers (this is section 12; the end of section 11, after John 16:13, is lost in the scan). ### Citation (SBL) Cyril of Jerusalem, Cat. 17.12 (PG 33:984c–985a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-12). ## Catechetical Lecture 17.13 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-13 - Source: PG 33:985b–985c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Pentecost, in Jerusalem itself, the Paraclete came down, the guardian and guide of the church. ### Greek text Ἀνῆλθε τοίνυν ὁ Ἰησοῦς εἰς οὐρανοὺς καὶ τὴν ἐπαγγελίαν ἐπλήρωσεν · εἶπε γὰρ πρὸς αὐτούς Ἐγὼ ἐρωτήσω τὸν Πατέρα, καὶ ἄλλον Παράκλητον δώσει ὑμῖν. Ἐκαθέζοντο ἐκδεχόμενοι τὴν παρουσίαν τοῦ ἁγίου Πνεύματος. Καὶ έν τῷ συμπληροῦσθαι τὴν ἡμέραν τῆς Πεντηκοστῆς, ἐνταῦθα, ἐν ταύτῃ τῇ πόλει Ἰερουσαλὴμ ( ἡμέτερον γὰρ καὶ τοῦτο τὸ ἀξίωμα καὶ λαλοῦμεν, οὐ περῖ τῶν παρʼ ἑτέροις γεγενημένων ἀγαθῶν, ἀλλᾶ τῶν παρʼ ἡμῖν κεχαρισμένων). Τῆς Πεντηκοστῆς οῦν οὔσης, ἐκαθέζοντο καί κατήρχετο ὁ Παράκλητος ἐξ οὐρανοῦ· ὁ φρουρὸς καὶ ἁγιοποιὸς τῆς Ἐκκλησίας, ὁ διοικητὴς τῶν ψυχῶν, ὁ κυβερνήτης τῶν χειμαζομένων, ὁ φωταγωγὸς τῶν πεπλανημένων, καὶ ἀθλοθέτης τῶν ἀγωνιζομένων, καὶ στεφανωτὴς τῶν νενικηκότων. ### English translation (Claude) Jesus, then, went up into heaven and fulfilled the promise; for he had said to them: "I will ask the Father, and he will give you another Paraclete." They were sitting, waiting for the coming of the Holy Spirit. And when the day of Pentecost had fully come, here, in this city of Jerusalem (for this honor too is ours, and we speak not of good things that happened among others but of those granted among ourselves): when it was Pentecost, then, they were sitting, and the Paraclete came down from heaven, the guardian and sanctifier of the church, the governor of souls, the pilot of the storm-tossed, the guide to light of those who have gone astray, the judge of the contests for those who strive, and the crowner of those who have conquered. ### Scripture references - John 14:16: quotation, high confidence - Acts 2:1: allusion, high confidence ### Translation notes - Quotations and allusions: John 14:16; Acts 2:1–2. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.13 (PG 33:985b–985c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-13). ## Catechetical Lecture 17.14 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-14 - Source: PG 33:985c–985d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles were wholly baptized by the Spirit, who penetrates the soul as fire penetrates iron. ### Greek text Κατήρχετο δὲ, ἳνα ἐνδύσῃ δύναμιν καὶ ἳνα βαπτίσῃ τοὺς ἀποστόλους. Λέγει γὰρ ὁ Κύριος· Ὑμεῖς βαπτισθήσεσθε ἐν Πνεύματι ἁγίῳ οὐ μετὰ πολλὰς ταύτας ἡμέρας. Οὐ μερική ἡ χάρις, ἀλλὰ αὐτοτελὴς ἡ δύναμις. Ὥσπερ γὰρ ὁ ἐνδύνων ἐν τοῖς ὕδασι καὶ βαπτιζόμενος, πανταχόθεν ὑπὸ τῶν ὑδάτων περιβάλλεταιʼ οὕτω καὶ ὑπὸ τοῦ Πνεύματος ἐβαπτίσθησαν ὁλοτελῶς. Ἀλλᾶ τὸ μὲν ὕδωρ ἔξωθεν περιχεῖται, τὸ δὲ Πνεῦμα καὶ τήν ἔνδοθεν ψυχὴν βαπτίζει ἀπαραλείπτως. Καὶ τὶ θαυμάζεις; Λαβὲ ὑπόδειγμα σωματικὸν, μικρὸν μὲν καὶ εὐτελὲς, χρήσιμον δὲ τοῖς ἀφελεστέροις. Εἰ τὸ πῦρ διὰ τῆς παχύτητος τοῦ σιδήρου διαβαῖνον ἔνδον, τὸ ὅλον ἀπεργάζεται πῦρ· καὶ ὁ ψυχρὸς γίνεται ζεστὸς, καὶ ὁ μέλας γίνεται ἐκλάμπων· εἰ σῶμα ὂν τὸ πῦρ, ἑν σώματι σιδήρου ἐνδύνον οὕτως ἀπαρεμποδίστως ἐργάζεται, τί θαυμάζεις, εἰ Πνεῦμα ἅγιον ἐν τοῖς ένδοτάτοις τῆς ψυχῆς εἰσέρχεται ; ### English translation (Claude) He came down to clothe the apostles with power and to baptize them. For the Lord says: "You will be baptized with the Holy Spirit not many days from now." The grace was not partial, but the power was complete. For as one who plunges into the waters and is baptized is surrounded by the waters on every side, so they too were baptized wholly by the Spirit. But the water is poured around from outside, while the Spirit baptizes the soul within too, leaving nothing out. And why do you wonder? Take an example from bodies, small and cheap but useful for the simpler. If fire, passing through the thickness of iron within, makes the whole of it fire, so that what was cold becomes hot and what was black becomes bright; if fire, being a body, entering into the body of iron, works so unhindered, why do you wonder that the Holy Spirit enters into the innermost parts of the soul? ### Scripture references - Acts 1:5: quotation, high confidence ### Translation notes - Quotation: Acts 1:5. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.14 (PG 33:985c–985d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-14). ## Catechetical Lecture 17.15 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-15 - Source: PG 33:985d–988b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sound of wind and the tongues of fire at Pentecost signified the Spirit's saving fire, which the candidates are about to receive. ### Greek text Ἵνα δὲ τοσαύτης χάριτος κατερχομένης μὴ ἀγνοηθῇ τὸ μέγεθος, σάλπιγξ ὥσπερ ἐπουράνιος ἤχησεν. Ἐγένετο γὰρ ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος, ὥσπερ φερομένης πνοῆς βιαίας, σημαίνουσα τὴν παρουσίαν τοῦ χαριζομένου τοῖς ἀνθρώποις μετὰ βίας ἁρπάζειν τὴν βασιλείαν τοῦ Θεοῦ· ἵνα καὶ ὀφθαλμοὶ ἴδωσι τὰς πυρίνας γλώσσας, καὶ ὦτα ἀκούσῃ τοῦ ἤχου. Καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι. Δοχεῖον γέγονε τοῦ νοητοῦ ὕδατος ὁ οἶκος· οἱ μαθηταὶ ἔνδον ἐκαθέζοντο, καὶ ὁ οἶκος πᾶς ἐπλήσθη. Ἐβαπτίσθησαν τοίνυν ἀνελλιπῶς κατὰ τὴν ἐπαγγελίαν· ἐνεδύσθησαν δὲ καὶ ψυχῇ καὶ σώματι θείαν ἔνδυσιν καὶ σωτήριον. Καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρὸς, καὶ ἐκάθισεν ἐφʼ ἕνα ἕκαστον αὐτῶν, καὶ ἐπλήσθησαν ἅπαντες Πνεύματος ἁγίου. Πυρὸς μετέλαβον, οὐ καταφλεκτικοῦ, ἀλλὰ σωτηριώδους πυρὸς, ἀφανίζοντος μὲν ἀκάνθας ἁμαρτιῶν, λαμπρύνοντος δὲ τὴν ψυχήν. Τοῦτο μέλλει νῦν ἔρχεσθαι καὶ ἐφʼ ὑμᾶς· καὶ τὰς μὲν ἀκανθώδεις ὑμῶν ἁμαρτίας περιαιρεῖν καὶ ἀναλίσκειν, τὸ δὲ τῆς ψυχῆς ὑμῶν κτῆμα τὸ τίμιον ἔτι λαμπρύνειν, καὶ διδόναι ὑμῖν χάριν· δέδωκε γὰρ καὶ τότε τοῖς ἀποστόλοις. Ἐν εἴδει πυρίνων γλωσσῶν ἐπεκαθέζετο αὐτοῖς, ἵνα διαδήματα καινότερα περιθῶνται πνευματικὰ, διὰ πυρίνων γλωσσῶν, ἐπὶ κεφαλῆς. Φλογίνη ῥομφαία πρότερον ἐκώλυε πύλας παραδείσου· πυρίνη γλῶσσα σωτηριώδης ἀποκατέστησε τὴν χάριν. ### English translation (Claude) And so that the greatness of so great a grace coming down might not be unrecognized, there sounded as it were a heavenly trumpet. For "suddenly there came from heaven a sound like the rush of a violent wind," signifying the presence of him who grants men to seize the kingdom of God by force; so that the eyes might see the fiery tongues and the ears hear the sound. "And it filled the whole house where they were sitting." The house became the vessel of the spiritual water; the disciples sat within, and the whole house was filled. So they were baptized without anything lacking, according to the promise; and they were clothed in soul and body with a divine and saving garment. "And there appeared to them divided tongues as of fire, and it sat upon each one of them, and they were all filled with the Holy Spirit." They received fire, not burning fire but saving fire, fire that consumes the thorns of sins but brightens the soul. This is now about to come upon you too: to take away and consume your thorny sins, to make the precious possession of your soul still brighter, and to give you grace; for he gave it then to the apostles too. He sat upon them in the form of fiery tongues, so that they might put new, spiritual diadems on their heads by means of fiery tongues. A flaming sword formerly barred the gates of paradise; a fiery tongue bringing salvation restored the grace. ### Scripture references - Acts 2:2: quotation, high confidence - Acts 2:3: quotation, high confidence - Acts 2:4: quotation, high confidence - Matt 11:12: allusion, high confidence - Gen 3:24: allusion, high confidence ### Translation notes - Quotations: Acts 2:2–4. Allusions: Matt 11:12; Gen 3:24. The first letters of many lines are lost at the edge of the scan; the words are restored from the context and the quoted verses by a logged correction, and the sense is clear. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.15 (PG 33:985d–988b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-15). ## Catechetical Lecture 17.16 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-16 - Source: PG 33:988b–989a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Pentecost the Spirit taught the apostles at once languages that scholars learn with difficulty over years. ### Greek text Καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις, καθὼς τὸ Πνεῦμα ἐδίδου αὐτοῖς ἀποφθέγγεσθαι. Γαλιλαῖος ὁ Πέτρος καὶ Ἀνδρέας, ἢ ἐπέρσιζεν, ἢ ἐμήδιζεν. Ἰωάννης καὶ οἱ λοιποὶ ἀπόστολοι πᾶσαν γλῶσσαν ἐλάλουν τοῖς ἀπὸ τῶν ἐθνῶν· οὐ γὰρ νῦν ἤρξαντο τῶν ξένων πλήθη συναθροίζεσθαι πανταχόθεν, ἀλλʼ ἔκτοτε. Ποῖος τοσοῦτος διδάσκαλος, … διδάσκων ἀθρόως ἃ μὴ μεμαθήκασιν; Τοσούτοις ἔτεσι διὰ γραμματικῆς, καὶ διὰ τεχνῶν, μανθάνουσιν Ἑλληνιστὶ καλῶς λαλεῖν· καὶ οὐδὲ πάντες λαλοῦσιν ὁμοίως· ἀλλʼ ὁ ῥήτωρ μὲν ἴσως … καλῶς, ὁ γραμματικὸς δὲ ἐνίοτε οὐ καλῶς· καὶ ὁ γραμματικὴν εἰδὼς τὰ φιλοσοφούμενα οὐκ οἶδε. Τὸ δὲ Πνεῦμα τὸ ἅγιον ἅμα ἐδίδασκε πολλὰς γλώσσας, ἃς ἐν παντὶ χρόνῳ ἐκεῖνοι οὐκ ᾔδεισαν. Τοῦτο ἐστιν ἀληθῶς σοφία πολλή, τοῦτο θεία δύναμις. Οἵα σύγκρισις τῆς ἐν πολλῷ χρόνῳ ἀμαθείας αὐτῶν πρὸς τὴν ἀθρόαν, καὶ διάφορον, καὶ ξένην ἐξαίφνης τῶν γλωσσῶν ἐνέργειαν. ### English translation (Claude) "And they began to speak in other tongues, as the Spirit gave them utterance." Peter, a Galilean, and Andrew spoke Persian or Median; John and the rest of the apostles spoke every tongue to those from the nations. For it is not only now that crowds of strangers have begun to gather here from every side, but they have done so from that time. What teacher is so great as to teach all at once what people have not learned? So many years do they spend through grammar and the arts learning to speak Greek well; and not all speak it equally well, but the rhetorician perhaps speaks well, while the grammarian sometimes does not, and the grammarian who knows grammar does not know the matters of philosophy. But the Holy Spirit taught them many tongues at once, which in all their life they had not known. This is truly great wisdom, this is divine power. What a contrast between their long ignorance and the sudden, varied, and strange working of the tongues! ### Scripture references - Acts 2:4: quotation, high confidence ### Translation notes - Quotation: Acts 2:4. The middle of this section is badly garbled in the scan (lost line beginnings and debris); it is restored from the letters and the sense by a logged correction, and the restoration is uncertain in detail though the sense is clear. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.16 (PG 33:988b–989a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-16). ## Catechetical Lecture 17.17 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-17 - Source: PG 33:989a–989b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pentecost reverses Babel: the confusion of tongues becomes a union of minds; the Spirit's nature is beyond explanation. ### Greek text Ἐγένετο σύγχυσις τοῦ πλήθους τῶν ἀκουσάντων· δευτέρα σύγχυσις, ἀντὶ τῆς ἐν Βαβυλῶνι πρώτης κακῆς. Ἐπὶ μὲν γὰρ τῆς συγχύσεως τῶν γλωσσῶν, διαίρεσις ἦν τῆς προαιρέσεως, ἐπειδὴ ἀντίθεον ἧν τὸ φρόνημα· ὧδε δὲ ἀποκατάστασις καὶ ἓνωσις τῶν γνωμῶν, ἐπειδὴ εὐσεβὲς ἦν τὸ σπουδαζόμενον. Διʼ ὧν ἠ ἀπόπτωσις, διὰ τούτων ἡ ἐπάνοδος. ’Όθεν ἐθαύμαζον λέγοντες Πῶς ἡμεῖς ἀκούομεν λαλούντων αὗτῶν; Οὐδὲν θαυμαστὸν εἰ ὑμεῖς ἀγνοεῖτε· καὶ γὰρ καὶ Νικόδημος ἠγνόησὲ τοῦ Πνεύματος τὴν παρουσίαν, καὶ πρὸς ἐκεῖνον ἐῤῥέθη· Τὸ Πνεῦμα ὅπου θέλει πνεῖ, καὶ τὴν φωνὴν αὐτοῦ ἀκούεις· ἀλλʼ οὖκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει. Εἰ δὲ καὶ τὴν φωνὴν αὐτοῦ ἐὰν ἀκούσω, οὐκ οἶδα πόθεν ἔρχεται· αὐτὸ τί ποτέ ἔστι τὴν ὑπόστασιν, πῶς δύναμαι διηγήσασθαι ; ### English translation (Claude) "The crowd of hearers was confounded": a second confusion, in place of the first, evil one at Babylon. For in that confusion of tongues there was a division of purpose, since their mind was hostile to God; but here there was a restoration and union of minds, since what they sought was pious. The means of the fall became the means of the return. So they marveled, saying: "How do we hear them speaking?" It is no wonder if you do not know; for Nicodemus too did not know the coming of the Spirit, and to him it was said: "The Spirit breathes where it wills, and you hear its voice, but you do not know where it comes from or where it goes." But if, even when I hear his voice, I do not know where he comes from, how can I explain what he is in his subsistence? ### Scripture references - Acts 2:6: quotation, high confidence - Acts 2:8: quotation, high confidence - Gen 11:9: allusion, high confidence - John 3:8: quotation, high confidence ### Translation notes - Quotations and allusions: Acts 2:6–8; Gen 11:7–9; John 3:8. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.17 (PG 33:989a–989b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-17). ## Catechetical Lecture 17.18 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-18 - Source: PG 33:989b–989c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The "new wine" of Pentecost is the grace of the New Testament from the same Spirit who worked in the prophets, now given in fullness. ### Greek text ’Ἄλλοι δὲ διαχλευάζοντες ἔλεγον, ὅτι Γλεύκους μεμεστωμένοι εἰσίν· λέγοντες μὲν ἀληθῶς, ἀλλά χλευαστικῶςʼ νέος γὰρ ἦν ἀληθῶς ὁ οἶνος, Καινῆς Διαθήκης ἡ χάρις· ἀλλʼ ὁ νέος οὗτος οἶνος, ἀπὸ νοητῆς ἀμπέλου, πολλάκις ἤδη καρποφορησάσης ἐν προφήταις, καί έν Καινῇ Διαθήκῃ βλαστησάσης. Ὥσπερ γὰρ αἲσθητῶς, ἡ μὲν ἄμπελος ἀεὶ μένει ἡ αὐτή· κατὰ δὲ καιροὺς, καινοτέρους ἐκφέρει καρπούς· οὕτω καὶ τὸ αὐτὸ Πνεῦμα μένον ὅπερ ἐστὶ, καὶ πολλάκις ἐν προφήταις ἐνεργῆσαν, νῦν νέον τι καὶ θαυμάσιον ἕνεδείξατο. Ἔφθασε μὲν γὰρ καὶ ἐπὶ τοὺς Πατέρας ἡ χάρις, ἀλλʼ ὧδε ὑπερβολικῶς. Ἐκεῖ μὲν γὰρ μετέσχον ἁγίου Πνεύματος, ὧδε δὲ αὐτοτελῶς ἐβαπτίσθησαν. ### English translation (Claude) "But others, mocking, said, They are filled with new wine": speaking truly, but in mockery. For the wine was truly new, the grace of the New Testament; but this new wine came from a spiritual vine, which had often borne fruit already in the prophets and had budded in the New Testament. For as in the things of sense the vine always remains the same, but in its seasons brings forth new fruits, so too the same Spirit, remaining what he is, who had often worked in the prophets, now displayed something new and wonderful. For the grace had reached the fathers too, but here it came in overflowing measure: there they shared in the Holy Spirit, but here they were baptized in him completely. ### Scripture references - Acts 2:13: quotation, high confidence ### Translation notes - Quotation: Acts 2:13. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.18 (PG 33:989b–989c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-18). ## Catechetical Lecture 17.19 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-19 - Source: PG 33:989d–992b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter explains the apostles' "drunkenness" as the sober drunkenness of the Spirit foretold by Joel, poured out at the third hour by the crucified Christ. ### Greek text Ἀλλʼ ὁ Πέτρος ὁ ἔχων Πνεῦμα ἅγιον, καὶ εἶδὼς ὅ ἔχει, φησιν· ’Ἄνδρες Ἰσραηλῖται, οἱ τὸν μὲν Ἰωήλ ἀπαγγέλλοντες, μὴ εἰδότες δὲ τὰ γεγραμμένα, οὐχ ὡς ὑμεῖς ὑπολαμβάνετε οὗτοι μεθύουσι. Μεθύουσι γὰρ, οὔχ ὡς ὑμεῖς ὑπολαμβάνετε, ἀλλὰ καθὼς γέγραπται· Μεθυσθήσονται ἀπὸ πιότητος οἷʼκου σου, καὶ ἐκ τῶν χειμάρρων τῆς τρυφῆς σου ποτιεῖς αὐτούς. Μεθύουσι μέθην νηφάλιον, νεκρωτικήν ἁμαρτίας καὶ καρδίας ζωοποιητικῆν, μέθην ἐναντίαν τῆς σωματικῆς. Ἡ μὲν γὰρ καὶ τῶν ἐγνωσμένων ἐμποιεῖ λήθην, αὕτη δὲ καὶ τῶν μή ἐγνωσμένων τήν γνῶσιν χαρίζεται. Μεθῦουσι, πιόντες τὸν οἶνον τῆς νοητῆς ἀμπέλου, τῆς λεγούσης· Ἑγὼ εἶμι ἡ ἄμπελος, καὶ ὑμεῖς τὰ κλήματα, Εἰ δέ μὴ πείθεσθέ μοι, ἐκ τοῦ καιροῦ σύνετε τὸ λεγόμενον Ἔστι γὰρ ὢρα τρίτη τῆς ἡμέρας. Ὀ γὰρ ἐν τρίτῃ ὢρᾳ σταυρωθεὶς, ὡς Μάρκος φησί, τρίτῃ ὥρᾳ νῦν κατέπεμψε τὴν χάριν. Οὐ γὰρ ἄλλη χάρις ἐκείνου, καὶ ἄλλη χάρις τοῦτου· ἀλλʼ ὁ τότε σταυρωθεὶς, καὶ ἐπαγγειλάμενος, ἐπλήρωσεν ὃ ἐπηγγείλατο. Εἰ δὲ βούλεσθε δέξασθαι καὶ μαρτυρίαν, ἀκούσατε, φησίν· Ἀλλὰ τοῦτό ἐστι τὸ εἰρημένον διὰ τοῦ προφήτου Ἰωήλ Καὶ ἔσται μετᾶ ταῦτα, λέγει ὁ Θεὸς, ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου. Τὸ δέ, ἐκχεῶ, πλουσίαν ᾐνίξατο δόσιν· Οὐ γὰρ ἐκ μέτρου δίδωσιν ὁ Θεὸς τὸ Πνεῦμα. Ὁ Πατὴρ ἀγαπᾷ τὸν Υἱὸν, καὶ πάντα δέδωκεν ἑν τῇ χειρὶ αὐτοῦ. Δέδωκε δέ αὐτῷ τὴν ἐξουσίαν καὶ τοῦ χαρίζεσθαι τοῦ παναγίου Πνεύματος τὴν χάριν οἷς βούλεται. Ἐκχεῶ ἀπὸ τοῦ Πνεῦματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν, καὶ αἱ θυγατέρες ὑμῶν· καὶ ἑξῆς. Καὶ γε, ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου, καὶ προφητεύσουσι. Τὸ Πνεῦμα τὸ ἅγιον ἀπροσωπόληπτόν ἐστιν· οὐ γὰρ ζητεῖ ἀξιώματα, ἀλλᾶ ψυχῆς εὐλάβειαν. Μήτε οἱ πλούσιοι τυφούσθωσαν … ### English translation (Claude) But Peter, who had the Holy Spirit and knew what he had, says: "Men of Israel," you who proclaim Joel but do not know what is written, "these men are not drunk, as you suppose." They are drunk, not as you suppose, but as it is written: "They will be drunk with the fatness of your house, and you will give them drink from the torrents of your delight." They are drunk with a sober drunkenness, deadly to sin and life-giving to the heart, a drunkenness opposite to that of the body. For that one produces forgetfulness even of what was known, while this one grants knowledge even of what was not known. They are drunk, having drunk the wine of the spiritual vine, which says: "I am the vine, and you are the branches." And if you do not believe me, understand what is said from the time of day: "For it is the third hour of the day." For he who, as Mark says, was crucified at the third hour, now at the third hour sent down the grace. For his grace is not one thing and the Spirit's grace another; but he who was then crucified and made the promise fulfilled what he promised. And if you want to receive a testimony too, listen, he says: "But this is what was spoken through the prophet Joel: And it shall be after these things, says God, I will pour out of my Spirit." And "I will pour out" hinted at a rich gift; for "God does not give the Spirit by measure. The Father loves the Son, and has given all things into his hand"; and he has given him the authority also to bestow the grace of the all-holy Spirit on whom he wills. "I will pour out of my Spirit on all flesh, and your sons and your daughters will prophesy," and so on; "and on my menservants and on my maidservants in those days I will pour out of my Spirit, and they will prophesy." The Holy Spirit shows no partiality; for he does not seek ranks, but piety of soul. Let neither the rich be puffed up … ### Scripture references - Acts 2:15: quotation, high confidence - Ps 36:8 (35:9 LXX): quotation, high confidence - John 15:5: quotation, high confidence - Mark 15:25: allusion, high confidence - Acts 2:16: quotation, high confidence - Acts 2:17: quotation, high confidence - Acts 2:18: quotation, high confidence - Joel 2:28: quotation, high confidence - John 3:34: quotation, high confidence - John 3:35: quotation, high confidence ### Translation notes - Quotations: Acts 2:14–18 (Joel 2:28–29); Ps 36:8 (LXX 35:9); John 15:5; Mark 15:25; John 3:34–35. The section breaks off in the scan in mid-sentence; the rest is not supplied. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.19 (PG 33:989d–992b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-19). ## Catechetical Lecture 17.20 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-20 - Source: PG 33:992b–993a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril apologizes for the length of the lecture and turns to a few further testimonies from Acts and the Epistles. ### Greek text Πολλὰ μὲν οὖν ἡμῖν εἴρηται σήμερον, καὶ ἴσως κέκμηκεν ἡ ἀκρόασις· πλείονα δέ ἐστι τὰ λειπόμενα· καὶ χρεία ἦν ὡς ἀληθῶς, τοῖς περὶ ἁγίου Πνεύματος διδάγμασι, καὶ τρίτης ἄλλης καὶ πλειόνων κατηχήσεων. Συγγνώμη δὲ ἡμῖν εἰς ἑκάτερον. Τῆς γὰρ ἁγίας ἑορτῆς τοῦ Πάσχα λοιπὸν ἐφεστώσης, ἐμηκύνθη ἡμῖν σήμερον ὁ λόγος· καὶ πάσας, ὅσας ἐχρῆν, μαρτυρίας ἀπὸ τῆς Καινῆς Διαθήκης ἀγαγεῖν εἰς μέσον οὐκ ἐνεχώρησε. Λείπει γὰρ ἡμῖν πολλὰ ἀπὸ τῶν Πράξεων τῶν ἀποστόλων, ἐν οἷς ἡ τοῦ ἁγίου Πνεύματος χάρις ἐν Πέτρῳ καὶ πᾶσιν ὁμοῦ τοῖς ἀποστόλοις ἐνήργησε. Λείπει δέ πολλᾶ καὶ ἐκ τῶν Καθολικῶν, καὶ ἐκ τῶν Παῦλου δεκατεσσάρων ἐπιστολῶν ἐξ ὧν ὀλίγα νῦν, ὥσπερ ἐκ μεγάλου λειμῶνος ὑπομνήσεως μόνης ἕνεκεν ἀπανθίσασθαι πειρασόμεθα. ### English translation (Claude) We have said much today, and perhaps your listening has grown weary; but more remains. And there was truly need, for the teachings about the Holy Spirit, of a third lecture and of more. But bear with us on both counts. For since the holy feast of Easter is now at hand, our discourse today has been lengthened, and there was no room to bring forward all the testimonies from the New Testament that we should have. For many things remain to us from the Acts of the Apostles, in which the grace of the Holy Spirit worked in Peter and in all the apostles together; and many also from the Catholic Epistles and from the fourteen Epistles of Paul; from which we will now try to pick a few, as from a great meadow, merely for the sake of remembrance. ### Translation notes - Cyril counts fourteen epistles of Paul, including Hebrews. Several garbled words are restored by sense in a logged correction. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.20 (PG 33:992b–993a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-20). ## Catechetical Lecture 17.21 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-21 - Source: PG 33:993a–993c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the Spirit's power Peter's preaching won thousands, the lame man was healed, and the church shared its goods; Ananias and Sapphira were punished. ### Greek text Ἐν γὰρ τῇ δυνάμει τοῦ ἁγίου Πνεύματος, βουλήσει Πατρὸς καὶ Υἱοῦ, σταθεὶς ὁ Πέτρος σὺν τοῖς ἕνδεκα, καὶ ἐπάρας τήν φωνὴν αὐτοῦ (κατὰ τὸ εἰρημένον· Ὓψωσον ἐν ἰσχύϊ φωνήν σου, ὁ εὐαγγελιζόμενος Ἰερουσαλὴμ), τῷ νοητῷ δικτύῳ τῶν λόγων, ψυχὰς ὡσεὶ τρισχιλίας ἐζώγρησε· τοσαύτης ἐν πᾶσι τοῖς ἀποστόλοις ὁμοῦ τῆς χάριτος ἐνεργούσης, ὡς ἐκ τῶν Ἰουδαίων, τῶν τὸν Χριστὸν ἐσταυρωκότων ἐκείνων, πιστεῦσαι τοσούτους· καὶ ἐν ὀνόματι Χριστοῦ βαπτισθῆναι, καὶ προσκαρτερεῖν τῇ διδαχῇ τῶν ἀποστόλων, καὶ ταῖς προσευχαῖς. Ἐν τῇ αὐτῇ δὲ πάλιν δυνάμει τοῦ ἁγίου Πνεύματος, Πέτρος καὶ Ἰωάννης ἀναβάντες εἷς τὸ ἱερὸν, ἐπὶ τήν ὥραν τῆς προσευχῆς τὴν ἐννάτην, καὶ τὸν ἐν τῇ Ὡραίᾳ πύλῃ χωλὸν ἐκ κοιλίας μητρὸς ἀπὸ ἐτῶν τεσσαράκοντα ὑπάρχοντα … εἰρημένον· Τότε ἁλεῖται ὡς ἔλαφος ὁ χωλὸς), τῇ πνευματικῇ μὲν τῆς διδασκαλίας σαγήνῃ πεντακισχιλίους ὁμοῦ πιστεύσαντας ἐζώγρησαν· τοὺς δὲ πεπλανημένους ἄρχοντας τοῦ λαοῦ καὶ ἀρχιερεῖς διήλεγξαν· καὶ οὐ διʼ οἰκείαν σοφίαν (ἀγράμματοι γὰρ καὶ ἰδιῶται ἦσαν, ἀλλά διά τήν τοῦ Πνεύματος ἐνέργειαν· γέγραπται γάρ · Τότε Πέτρος πλησθεὶς Πνεύματος ἁγίου, εἷπε πρὸς αὐτούς. Καὶ τοσαύτη, διὰ τῶν δώδεκα ἀποστόλων, ἡ τοῦ ἁγίου Πνεύματος ἐν τοῖς πιστεύσασιν ἐνήργησε χάρις, ὡς εἶναι μὲν αὐτῶν τὴν καρδίαν καὶ τὴν ψυχήν μίαν, ἐπίκοινον δὲ τὴν τῶν ὅντων ἀπόλαυσιν· τῶν μὲν κτητόρων τὰς τιμὰς τῶν κτημάτων προσφερόντων εὐλαβῶς, ἐνδεοῦς δὲ μηδενὸς ὄντος ἐν αὐτοῖς· Ἀνανίου δὲ καὶ Σαπφείρης, τῶν ψεύδεσθαι τὸ Πνεῦμα τὸ ἅγιον ἐπιχειρησάντων, τὴν πρέπουσαν δίκην ὑπομεινάντων. ### English translation (Claude) For in the power of the Holy Spirit, by the will of the Father and the Son, Peter stood with the eleven and lifted up his voice (as it is said: "Lift up your voice with strength, you who bring good news to Jerusalem"), and with the spiritual net of his words caught about three thousand souls; so great was the grace working in all the apostles together, that from the Jews, those very men who had crucified Christ, so many believed, were baptized in the name of Christ, and continued steadfastly in the apostles' teaching and in the prayers. And again in the same power of the Holy Spirit, Peter and John, going up to the temple at the hour of prayer, the ninth, and healing in the name of Jesus the man at the Beautiful Gate, lame from his mother's womb, who was over forty years old (so that what was said might be fulfilled, "Then the lame man will leap like a deer"), caught with the spiritual dragnet of their teaching five thousand believers at once, and refuted the misguided rulers of the people and the high priests, and not by their own wisdom (for they were unlettered and common men), but by the working of the Spirit; for it is written: "Then Peter, filled with the Holy Spirit, said to them." And so great was the grace of the Holy Spirit working through the twelve apostles in those who believed, that they were of one heart and one soul and shared in common the enjoyment of their goods, the owners devoutly bringing the prices of their possessions and no one among them being in need; while Ananias and Sapphira, who tried to lie to the Holy Spirit, underwent the punishment they deserved. ### Scripture references - Acts 2:14: allusion, high confidence - Isa 40:9: quotation, high confidence - Acts 2:41: allusion, high confidence - Acts 2:42: allusion, high confidence - Acts 3:2: allusion, high confidence - Isa 35:6: quotation, high confidence - Acts 4:4: allusion, high confidence - Acts 4:13: allusion, high confidence - Acts 4:8: quotation, high confidence - Acts 4:32: allusion, high confidence - Acts 5:3: allusion, high confidence ### Translation notes - Quotations and allusions: Acts 2:14, 41–42; Isa 40:9; Acts 3:1–8; 4:4; 4:13; 4:8; 4:32–35; 5:1–11; Isa 35:6. Some words lost in the scan in the account of the healing ("and healing in the name of Jesus", "so that what was said might be fulfilled") are supplied in translation by sense from the context; the Greek has a gap there, marked … by a logged correction. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.21 (PG 33:993a–993c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-21). ## Catechetical Lecture 17.22 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-22 - Source: PG 33:993c–993d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Through the apostles the Spirit worked many signs, healings, and conversions in Jerusalem. ### Greek text Διά δὲ τῶν χειρῶν τῶν ἀποστόλων, ἐγὲνετο σημεῖα καὶ τέρατα πολλά ἐν τῷ λαῷ· καὶ τοσαύτη περιεκέχυτο τοῖς ἀποστόλοις ἡ πνευματική χάρις, ὡς φοβεροὺς μὲν αὐτοὺς εἶναι, καὶ ταῦτα πράους ὄντας (τῶν γὰρ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς, ἀλλʼ ἐμεγάλυνεν αὐτοὺς ὁ λαός)· προστίθεσθαι δὲ πλήθη τῶν τῷ Κυρίῳ πιστευόντων, ἀνδρῶν τε καὶ γυναικῶν· πεπληρῶσθαι δὲ τὰς πλατείας των ἐπὶ τοῖς κλιναρίοις καὶ κραβάττοις ἀσθενῶν, ἳνα ἐρχομένου Πέτρου, κᾶν ἡ σκιά ἐπισκιάσῃ τινὶ αὐτῶν· συνέρχεσθαι δὲ καὶ τὸ πλῆθος τῶν πέριξ πόλεων εἰς τὴν ἁγίαν ταύτην Ἰερουσαλὴμ φερόντων ἀσθενεῖς καὶ ὀχλουμένους ὑπὸ πνευμάτων ἀκαθαρτων, οἵτινες ἐθεραπεύοντο ἅπαντες ἐν τῇ δυνάμει ταύτῃ τοῦ ἁγίου Πνεύματος. ### English translation (Claude) And through the hands of the apostles many signs and wonders were done among the people; and so much spiritual grace was poured around the apostles that they were feared, gentle as they were (for of the rest no one dared to join them, but the people magnified them); and multitudes of those who believed in the Lord, both men and women, were added; and the streets were filled with the sick on beds and pallets, so that when Peter came by, at least his shadow might fall on some of them; and the multitude from the surrounding cities came together into this holy Jerusalem, bringing the sick and those troubled by unclean spirits, and they were all healed in this power of the Holy Spirit. ### Scripture references - Acts 5:12: allusion, high confidence - Acts 5:13: allusion, high confidence - Acts 5:15: allusion, high confidence - Acts 5:16: allusion, high confidence ### Translation notes - Allusions: Acts 5:12–16. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.22 (PG 33:993c–993d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/16-30/#p-17-22). ## Catechetical Lecture 17.23 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-23 - Source: PG 33:993d–996c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The imprisoned apostles testified boldly; the Spirit also worked in the seven deacons, above all Stephen, who saw the Son of Man in glory. ### Greek text Οἱ δώδεκα πάλιν ἀπόστολοι, διὰ τὸ κηρύσσειν τὸν Χριστὸν, ὑπὸ τῶν ἀρχιερέων εἷς φυλακὴν ἐμβληθέντες, καὶ ὑπὸ ἀγγέλου διὰ νυκτὸς παραδόξως ταύτης ἀπαλλαγέντες, καὶ εἰς δικαστήριον ἐκ τοῦ ἱεροῦ πρὸς αὐτοὺς ἀχθέντες· ἀδυσωπήτως ἐχρήσαντο τοῖς ἐλέγχοις, ἐν τοῖς περὶ Χριστοῦ πρὸς αὐτοὺς εἰρημένοις· καὶ τοῦτο προσθέντες, ὅτι καὶ τὸ Πνεῦμα τὸ ἅγιον ἔδωκεν ὁ Θεὸς τοῖς πειθαρχοῦσιν αὐτῷ· καὶ δαρέντες ἐπορεύοντο μὲν χαίροντες, οὐκ ἐπαύοντο δὲ διδάσκοντες, καὶ εὐαγγελιζόμενοι τὸν Χριστὸν Ἰησοῦν. ΚΔʼ. Οὐ μόνον δὲ ἐν τοῖς δώδεκα ἀποστόλοις ἡ τοῦ ἁγίου Πνεύματος ἐνήργησε χάρις· ἀλλὰ γὰρ καὶ τοῖς πρωτογόνοις τέκνοις τῆς ποτε στείρας Ἐκκλησίας ταύτης, τοῖς ἑπτὰ διακόνοις λέγω. Καὶ οὗτοι γὰρ ἐξελέχθησαν, ὡς γέγραπται, πλήρεις Πνεύματος καὶ σοφίας· ἐξ ὧν ὁ φερώνυμος Στέφανος, τὸ τῶν μαρτύρων ἀκροθίνιον, ἀνὴρ πλήρης πίστεως καὶ Πνεύματος ἁγίου, ἐποίει τέρατα καὶ σημεῖα μεγάλα ἐν τῷ λαῷ, κατηγωνίζετο δὲ τοὺς συζητητάς· οὐ γὰρ ἴσχυον ἀντιστῆναι τῇ σοφίᾳ καὶ τῷ Πνεύματι ᾧ ἐλάλει. Συκοφαντηθεὶς δὲ καὶ εἰς δικαστήριον ἀχθεὶς, ἀγγελικὰς ἔλαμπεν αὐγάς. (Ἀτενίσαντες γὰρ εἰς αὐτὸν πάντες οἱ καθεζόμενοι ἐν τῷ συνεδρίῳ, εἶδον τὸ πρόσωπον αὐτοῦ ὡσεὶ πρόσωπον ἀγγέλου.) Διὰ δὲ τῆς συνετῆς ἀπολογίας αὐτοῦ, τοὺς σκληροτραχήλους καὶ ἀπεριτμήτους τῇ καρδίᾳ καὶ τοῖς ὠσὶν Ἰουδαίους ἐλέγξας, τοὺς ἀεὶ τῷ Πνεύματι τῷ ἁγίῳ ἀντιπίπτοντας, ἐθεώρει μὲν τοὺς οὐρανοὺς διηνεῳγμένους, εἶδε δὲ τὸν Υἱὸν τοῦ ἀνθρώπου ἑστῶτα ἐκ δεξιῶν τοῦ ### English translation (Claude) Again, the twelve apostles, cast into prison by the high priests for preaching Christ, and miraculously released from it by an angel at night, and brought from the temple to the court before them, used their rebukes without shame in what they said to them about Christ, adding this, that "God has also given the Holy Spirit to those who obey him." And when they had been beaten, they went away rejoicing, and did not cease teaching and proclaiming Jesus as the Christ. [24] Not only in the twelve apostles did the grace of the Holy Spirit work, but also in the firstborn children of this once barren church, I mean the seven deacons. For these too were chosen, as it is written, "full of the Spirit and of wisdom"; among whom Stephen, rightly named the crown, the firstfruits of the martyrs, "a man full of faith and of the Holy Spirit," did great wonders and signs among the people and overcame those who disputed with him; for "they could not withstand the wisdom and the Spirit with which he spoke." Falsely accused and brought into court, he shone with angelic rays; for all who sat in the council, gazing at him, "saw his face like the face of an angel." And having by his wise defense refuted the stiff-necked Jews, uncircumcised in heart and ears, who always resist the Holy Spirit, he beheld the heavens opened and saw the Son of Man standing at the right hand of … ### Scripture references - Acts 5:32: quotation, high confidence - Acts 5:41: allusion, high confidence - Acts 6:3: quotation, high confidence - Acts 6:5: quotation, high confidence - Acts 6:8: allusion, high confidence - Acts 6:10: quotation, high confidence - Acts 6:15: quotation, high confidence - Acts 7:51: allusion, high confidence - Acts 7:56: allusion, high confidence - Gal 4:27: allusion, low confidence ### Translation notes - Contains section 24, not separated in the scan; its printed numeral is garbled. Quotations and allusions: Acts 5:17–42 (5:32); Acts 6:3, 5, 8, 10, 15; 7:51, 56; Gal 4:27 ("once barren"). Stephen's name means "crown". The section breaks off in mid-sentence and continues in 17.24. Several lines are badly garbled in the scan and are restored from the letters, the sense, and the quoted verses by logged corrections. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.23 (PG 33:993d–996c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-23). ## Catechetical Lecture 17.24 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-24 - Source: PG 33:996c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Stephen saw the glory of God by the power of the Holy Spirit. ### Greek text εἶδεν δὲ οὐκ ἐξ οἶκείας δυνάμεως, ἀλλʼ ὡς ἡ θεία Γραφή φησιν· Ὑπάρχων δὲ πλήρης Πνεύματος ἁγίου, ἀτενίσας εἰς τὸν οὐρανὸν, εἶδε δόξαν Θεοῦ, καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ, ### English translation (Claude) … and he saw, not by his own power, but, as the divine Scripture says: "But being full of the Holy Spirit, he gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God." ### Scripture references - Acts 7:55: quotation, high confidence ### Translation notes - The end of section 24 (begun in 17.23); the beginning of this part is lost in the scan. Quotation: Acts 7:55. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.24 (PG 33:996c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-24). ## Catechetical Lecture 17.25 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-25 - Source: PG 33:996c–997a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the Spirit's power Philip worked in Samaria, where Peter and John imparted the Spirit, and baptized the Ethiopian eunuch. ### Greek text Ἐν τῇ δυνάμει ταύτῃ τοῦ ἁγίου Πνεύματος, καὶ Φίλιππος ἐν ὀνόματι Χριστοῦ, ποτὲ μὲν ἐν τῇ πόλει τῆς Σαμαρείας ἀπήλασε τὰ ἀκάθαρτα πνεύματα, βοῶντα φωνῇ μεγάλῃ· παραλελυμένους δὲ καὶ χωλοὺς ἐθεράπευσε, πολλὰ δὲ τῶν πιστευσάντων πλήθη τῷ Χριστῷ προσήγαγεν. Οἷς κατελθόντες Πέτρος καὶ Ἰωάννης, μετὰ προσευχῆς καὶ τῆς τῶν χειρῶν ἐπιθέσεως, μετεδίδοσαν τῆς τοῦ ἁγίου Πνεύματος κοινωνίας· ἧς μόνος Σίμων ὁ Μάγος ἀλλότριος ἀπεφάνθη, δικαίως. Ποτὲ δὲ ὑπὸ τοῦ ἀγγέλου Κυρίου κληθεὶς καθʼ ὁδὸν, διὰ τὸν εὐλαβέστατον Αἰθίοπα τὸν εὐνοῦχον, παρʼ αὐτοῦ τοῦ Πνεύματος φανερῶς ἀκούσας· Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ· διδάξας τὸν Αἰθίοπα, καὶ βαπτίσας, καὶ εἰς τὴν Αἰθιοπίαν Χριστοῦ κήρυκα πέμψας, κατὰ τὸ γεγραμμένον· Αἰθιοπία προφθάσει χεῖρα αὐτῆς τῷ Κυρίῳ· καὶ ἁρπασθεὶς ὑπὸ τοῦ ἀγγέλου, τὰς ἐφεξῆς πόλεις εὐηγγελίζετο. ### English translation (Claude) In this power of the Holy Spirit Philip too, in the name of Christ, at one time in the city of Samaria drove out the unclean spirits, crying with a loud voice, and healed paralytics and the lame, and brought great multitudes of believers to Christ. To them Peter and John came down, and with prayer and the laying on of hands they imparted the fellowship of the Holy Spirit; from which Simon the magician alone was shown, justly, to be excluded. At another time, called by the angel of the Lord onto the road for the sake of the most devout Ethiopian eunuch, he heard plainly from the Spirit himself: "Go up and join this chariot." He taught the Ethiopian, baptized him, and sent him into Ethiopia as a herald of Christ, according to what is written: "Ethiopia shall stretch out her hand first to the Lord"; and caught away by the angel, he preached the gospel in the cities one after another. ### Scripture references - Acts 8:7: allusion, high confidence - Acts 8:17: allusion, high confidence - Acts 8:21: allusion, medium confidence - Acts 8:26: allusion, high confidence - Acts 8:29: quotation, high confidence - Acts 8:38: allusion, high confidence - Ps 68:31 (67:32 LXX): quotation, high confidence - Acts 8:39: allusion, high confidence ### Translation notes - Allusions and quotations: Acts 8:5–40 (8:7, 8:14–17, 8:18–24, 8:26, 8:29, 8:38–40); Ps 68:31 (LXX 67:32, "to God"; Cyril has "to the Lord"). Acts 8:39 says the Spirit of the Lord caught Philip away; Cyril says "the angel". The text is badly garbled in the scan and is restored from the letters, the sense, and the verses by a logged correction. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.25 (PG 33:996c–997a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-25). ## Catechetical Lecture 17.26 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-26 - Source: PG 33:997a–997c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit filled Paul at his calling, healed his blindness, and made the persecutor a herald of the gospel from Jerusalem to Spain. ### Greek text Τούτου τοῦ ἁγίου Πνεύματος πεπλήρωτο καὶ Παῦλος, μετὰ τὴν ὑπὸ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ κλῆσιν. Καὶ μάρτυς ἡμῖν τῶν λόγων ἡκέτω Ἀνανίας ὁ εὐλαβὴς, ὁ ἐν Δαμασκῷ, λέγων πρὸς αὐτόν· Ὁ Κύριος ἀπέσταλκέ με Ἰησοῦς, ὁ ὀφθείς σοι ἐν τῇ ὁδῷ ᾗ ἤρχου· ὅπως ἀναβλέψῃς, καὶ πλησθῇς Πνεύματος ἁγίου. Ὅπερ εὐθὺς ἐνεργῆσαν, τῶν μὲν ὀφθαλμῶν Παύλου τὴν τύφλωσιν μετέβαλεν εἰς ἀνάβλεψιν· τῇ δὲ ψυχῇ τὴν σφραγῖδα χαρισάμενον, σκεῦος ἐκλογῆς ἐποίησε, τοῦ βαστάσαι τὸ ὄνομα τοῦ φανέντος αὐτῷ Κυρίου ἐνώπιον βασιλέων, υἱῶν τε Ἰσραήλ· καὶ τὸν ποτὲ διώκτην, κήρυκα καὶ δοῦλον ἀγαθὸν ἀπειργάσατο· ἀπὸ Ἱεροσολύμων μὲν καὶ μέχρι τοῦ Ἰλλυρικοῦ πεπληρωκότα τὸ Εὐαγγέλιον, κατηχήσοντα δὲ καὶ τὴν βασιλίδα Ῥώμην, καὶ μέχρι Σπανίας τὴν προθυμίαν τοῦ κηρύγματος ἐκτείναντα· μυρίους δὲ ὑπομεμενηκότα τοὺς ἄθλους, σημεῖά τε καὶ τέρατα πεποιηκότα· περὶ οὗ τέως αὐτάρκως. ### English translation (Claude) With this Holy Spirit Paul too was filled, after his calling by our Lord Jesus Christ. Let the devout Ananias of Damascus come as witness to our words, saying to him: "The Lord Jesus, who appeared to you on the road by which you came, has sent me, so that you may regain your sight and be filled with the Holy Spirit." And the Spirit, working at once, changed the blindness of Paul's eyes into sight, and, granting the seal to his soul, made him a chosen vessel to bear the name of the Lord who had appeared to him before kings and the sons of Israel; and he made the former persecutor a herald and a good servant, who fully preached the gospel from Jerusalem as far as Illyricum, who was to instruct even imperial Rome, and who extended the eagerness of his preaching as far as Spain; who endured countless contests and worked signs and wonders. Of him, enough for now. ### Scripture references - Acts 9:17: quotation, high confidence - Acts 9:18: allusion, high confidence - Acts 9:15: allusion, high confidence - Rom 15:19: allusion, high confidence - Rom 15:24: allusion, high confidence ### Translation notes - Quotations and allusions: Acts 9:17–18; 9:15; Rom 15:19, 24, 28. Several words lost in the scan are restored from the sense and Acts 9:15 by a logged correction. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.26 (PG 33:997a–997c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-26). ## Catechetical Lecture 17.27 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-27 - Source: PG 33:997c–1000b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the Spirit's power Peter healed Aeneas, raised Tabitha, learned in a vision to call no one unclean, and saw the Spirit given to Cornelius and the Gentiles. ### Greek text Ἐν τῇ δυνάμει οὖν τοῦ αὐτοῦ ἁγίου Πνεύματος, καὶ ὁ πρωτοστάτης τῶν ἀποστόλων καὶ τῆς βασιλείας τῶν οὐρανῶν κλειδοῦχος Πέτρος, ἐν Λύδδῃ μὲν τῇ νῦν Διοσπόλει, ἐν τῷ ὀνόματι Χριστοῦ τὸν παραλυτικὸν Αἰνέαν ἐθεράπευσεν· ἐν Ἰόππῃ δὲ τὴν ἀγαθοεργὸν Ταβιθὰν ἐκ νεκρῶν ἤγειρεν. Ἐπὶ δὲ τοῦ δώματος ἐν ἐκστάσει τὸν οὐρανὸν ἰδὼν ἀνεῳγμένον, καὶ διὰ τοῦ καθιεμένου ὡς ὀθόνης σκεύους, τοῦ πολυμόρφων καὶ πολυτρόπων ζώων πλήρους, τὸ μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον, κἂν ἐξ Ἑλλήνων τυγχάνῃ, σαφῶς ἔμαθε· καὶ ὑπὸ τοῦ Κορνηλίου μετασταλεὶς, παρʼ αὐτοῦ φανερῶς ἤκουσε τοῦ ἁγίου Πνεύματος· Ἰδοὺ ἄνδρες ζητοῦσί σε· ἀλλὰ ἀναστὰς, κατάβηθι, καὶ πορεύου σὺν αὐτοῖς μηδὲν διακρινόμενος, ὅτι ἐγὼ ἀπέστειλα αὐτούς. Καὶ ἵνα δειχθῇ τοῦτο φανερῶς, ὅτι καὶ οἱ ἐξ ἐθνῶν πιστεύοντες τῆς χάριτος τοῦ ἁγίου Πνεύματος κοινωνοὶ γίνονται· Πέτρου παραγενομένου εἰς τὴν Καισάρειαν, καὶ τὰ περὶ Χριστοῦ διδάσκοντος, ἡ Γραφὴ λέγει περὶ Κορνηλίου καὶ τῶν συμπαρόντων, ὅτι· Ἔτι λαλοῦντος τοῦ Πέτρου τὰ ῥήματα ταῦτα, ἐπέπεσε τὸ Πνεῦμα τὸ ἅγιον ἐπὶ πάντας τοὺς ἀκούοντας τὸν λόγον· ὡς καὶ τοὺς ἐκ περιτομῆς τοὺς συνελθόντας τῷ Πέτρῳ, θαυμάζοντας καὶ ἐξισταμένους λέγειν· Ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ ἁγίου Πνεύματος ἐκκέχυται. ### English translation (Claude) In the power, then, of the same Holy Spirit, Peter too, the chief of the apostles and keeper of the keys of the kingdom of heaven, healed the paralytic Aeneas in the name of Christ at Lydda, which is now Diospolis, and at Joppa raised Tabitha, rich in good works, from the dead. And on the housetop, in a trance, seeing heaven opened, by means of the vessel let down like a sheet, full of living creatures of many shapes and kinds, he learned clearly to call no human being common or unclean, even if he happens to be a Greek. And when sent for by Cornelius, he heard plainly from the Holy Spirit himself: "Behold, men are seeking you; but rise, go down, and go with them, doubting nothing, for I have sent them." And so that this might be shown plainly, that believers from the nations too become sharers in the grace of the Holy Spirit, when Peter had come to Caesarea and was teaching the things about Christ, the Scripture says about Cornelius and those present with him: "While Peter was still speaking these words, the Holy Spirit fell on all who heard the word"; so that those of the circumcision who had come with Peter were amazed and said that on the nations too the gift of the Holy Spirit had been poured out. ### Scripture references - Acts 9:34: allusion, high confidence - Acts 9:40: allusion, high confidence - Acts 10:11: allusion, high confidence - Acts 10:28: allusion, high confidence - Acts 10:19: quotation, high confidence - Acts 10:20: quotation, high confidence - Acts 10:44: quotation, high confidence - Acts 10:45: allusion, high confidence - Matt 16:19: allusion, medium confidence ### Translation notes - Allusions and quotations: Acts 9:32–42; 10:9–16, 28; 10:19–20; 10:44–45; Matt 16:19 ("keys of the kingdom"). ### Citation (SBL) Cyril of Jerusalem, Cat. 17.27 (PG 33:997c–1000b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-27). ## Catechetical Lecture 17.28 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-28 - Source: PG 33:1000b–1000d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Antioch the disciples were first called Christians, and the Holy Spirit set apart Barnabas and Paul, showing that the Spirit is living and personal. ### Greek text Καὶ ἐν Ἀντιοχείᾳ δὲ, τῆς Συρίας ἐπισημοτάτῃ πόλει, τοῦ περὶ Χριστοῦ κηρύγματος ἐνεργοῦντος, συνεργὸς τῶν ἀγαθῶν ἐντεῦθεν ἀπεστάλη Βαρνάβας ἕως Ἀντιοχείας, ἀνὴρ ἀγαθὸς, καὶ πλήρης Πνεύματος ἁγίου καὶ πίστεως· ὃς πολὺν θερισμὸν τῶν εἰς Χριστὸν πιστευόντων ἰδὼν, συναγωνιστὴν ἀπὸ Ταρσοῦ Παῦλον εἰς Ἀντιόχειαν ἤγαγεν. Ὄχλων τε ὑπʼ αὐτῶν ἐν τῇ Ἐκκλησίᾳ διδαχθέντων τε καὶ συναχθέντων, ἐγένετο πρῶτον χρηματίσαι ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς· τοῦ ἁγίου Πνεύματος, οἶμαι, τὸ προκαταγγελθὲν ὑπὸ τοῦ Κυρίου τοῖς πιστεύουσιν ὄνομα καινὸν ἐπιτιθέντος. Ἐκχεομένης δὲ ὑπὸ τοῦ Θεοῦ πλείονος ἐν Ἀντιοχείᾳ τῆς πνευματικῆς χάριτος, προφῆται ἦσαν αὐτόθι καὶ διδάσκαλοι, μεθʼ ὧν καὶ Ἄγαβος. Λειτουργούντων δὲ αὐτῶν τῷ Κυρίῳ καὶ νηστευόντων, εἶπε τὸ Πνεῦμα τὸ ἅγιον· Ἀφορίσατε δή μοι τὸν Βαρνάβαν καὶ Παῦλον εἰς τὸ ἔργον, ὃ προσκέκλημαι αὐτούς. Καὶ χειρῶν αὐτοῖς ἐπιτεθεισῶν, ἐξεπέμφθησαν ὑπὸ τοῦ ἁγίου Πνεύματος. Δῆλον δὲ, ὅτι τὸ Πνεῦμα τὸ λέγον καὶ πέμπον, ζῶν ἐστι καὶ ὑφεστὼς καὶ ἐνεργοῦν, ὡς εἰρήκαμεν. ### English translation (Claude) And at Antioch too, the most notable city of Syria, when the preaching about Christ was at work, Barnabas was sent from here as far as Antioch as a fellow worker in the good, "a good man, and full of the Holy Spirit and of faith"; who, seeing a great harvest of those believing in Christ, brought Paul from Tarsus to Antioch as his fellow combatant. And when crowds had been taught and gathered by them in the church, it came about that the disciples were first called Christians at Antioch: the Holy Spirit, I think, conferring on the believers the new name foretold by the Lord. And as more spiritual grace was poured out by God at Antioch, there were prophets and teachers there, among them Agabus too. And while they were ministering to the Lord and fasting, the Holy Spirit said: "Set apart for me Barnabas and Paul for the work to which I have called them." And when hands had been laid on them, they were sent out by the Holy Spirit. It is clear, then, that the Spirit who speaks and sends is living and subsisting and active, as we have said. ### Scripture references - Acts 11:22: allusion, high confidence - Acts 11:24: quotation, high confidence - Acts 11:25: allusion, high confidence - Acts 11:26: allusion, high confidence - Isa 62:2: allusion, medium confidence - Isa 65:15: allusion, medium confidence - Acts 11:28: allusion, high confidence - Acts 13:2: quotation, high confidence - Acts 13:3: allusion, high confidence - Acts 13:4: allusion, high confidence ### Translation notes - Quotations and allusions: Acts 11:22–30; 11:24; 11:26; 13:1–4; the "new name": Isa 62:2; 65:15. Acts 13:2 has "Saul"; Cyril writes "Paul". Acts places Agabus among the prophets who came down to Antioch (11:27–28), not in the list of 13:1. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.28 (PG 33:1000b–1000d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-28). ## Catechetical Lecture 17.29 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-29 - Source: PG 33:1000d–1001b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit freed the church from the law's ceremonial burdens through the apostolic decree of Acts 15, which the apostles ascribed to the Holy Spirit. ### Greek text Τοῦτο τὸ Πνεῦμα τὸ ἅγιον, τὸ συμφωνίᾳ Πατρὸς καὶ Υἱοῦ τὴν Καινὴν Διαθήκην ἐπὶ τῆς καθολικῆς Ἐκκλησίας συστησάμενον, ἠλευθέρωσεν ἡμᾶς τῶν δυσβαστάκτων τοῦ Νόμου φορτίων, τῶν περὶ κοινοῦ καὶ ἀκαθάρτου, καὶ βρωμάτων λέγω, Σαββάτων τε καὶ Νουμηνιῶν, καὶ τῆς περιτομῆς, περιῤῥαντηρίων τε καὶ θυσιῶν· ἃ κατὰ καιρὸν μὲν δοθέντα, σκιὰν εἶχε τῶν μελλόντων ἀγαθῶν, ἐλθούσης δὲ τῆς ἀληθείας, συνεστέλλετο δικαίως. Διὰ γὰρ τὴν ἐπὶ τῆς Ἀντιοχείας ζήτησιν, τῶν λεγόντων δεῖν περιτέμνεσθαι καὶ τηρεῖν τὰ ἔθη Μωϋσέως, Παύλου καὶ Βαρνᾶβα πεμφθέντων, οἱ ἐνταῦθα ἐν Ἱεροσολύμοις ὅντες ἀπόστολοι, πάντων μὲν τῶν νομικῶν καὶ τυπικῶν πραγμάτων, διʼ ἐπιστολῆς ἐγγράφου, τὴν οἰκουμένην ἅπασαν ἠλευθέρωσαν. Οὐ μὴν ἑαυτοῖς ἔδωκαν τὴν αὐθεντίαν τοῦ τοιούτου πράγματος· ἀλλʼ ὁμολογοῦσιν ἐγγράφως, ἐπιστέλλοντες· Ἔδοξε γὰρ τῷ ἁγίῳ Πνεύματι καὶ ἡμῖν, μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος, πλὴν τῶν ἐπάναγκες τούτων· ἀπέχεσθαι εἰδωλοθύτων, καὶ αἳματος, καὶ πνικτοῦ, καὶ πορνείας· διʼ ὧν ἔγραφον τοῦτο δηλοῦντες σαφῶς, ὅτι εἰ καὶ διʼ ἀποστόλων ἀνθρώπων ἦν τὸ γραφὲν, ἀλλʼ ἐξ ἁγίου Πνεύματος οἷκουμενικόν ἐστι τὸ διάταγμα· ὅπερ οἱ περὶ τὸν Βαρνάβαν καὶ Παῦλον λαβόντες, εἰς πᾶσαν τὴν οἰκουμένην ὠχύρωσαν. ### English translation (Claude) This Holy Spirit, who in harmony with the Father and the Son established the New Testament in the catholic church, set us free from the burdens of the law that are hard to bear: those, I mean, concerning the common and the unclean, and foods, sabbaths and new moons, and circumcision, sprinklings and sacrifices; which, given for a season, had a shadow of the good things to come, but when the truth came were rightly withdrawn. For when Paul and Barnabas were sent because of the dispute at Antioch, raised by those who said that one must be circumcised and keep the customs of Moses, the apostles who were here in Jerusalem set the whole world free, by a written letter, from all the legal and typical observances. Yet they did not give themselves authority in such a matter, but confess in writing, in their letter: "For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these necessary things: to abstain from things sacrificed to idols, and from blood, and from what is strangled, and from sexual immorality." By this they showed clearly in writing that, even if what was written came through men, the apostles, the decree is from the Holy Spirit and for the whole world; and Barnabas and Paul and their companions received it and made it firm throughout the whole world. ### Scripture references - Acts 15:10: allusion, medium confidence - Col 2:16: allusion, medium confidence - Heb 10:1: allusion, high confidence - Acts 15:1: allusion, high confidence - Acts 15:2: allusion, high confidence - Acts 15:28: quotation, high confidence - Acts 15:29: quotation, high confidence ### Translation notes - Quotations and allusions: Acts 15:10 (burden); Col 2:16–17; Heb 10:1; Acts 15:1–2; 15:28–29. "Sexual immorality" renders πορνεία. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.29 (PG 33:1000d–1001b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-29). ## Catechetical Lecture 17.30 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-30 - Source: PG 33:1001b–1004a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril cannot recount all the Spirit's works through Paul, from Cyprus to Ephesus, where even his handkerchiefs healed and magicians burned their books. ### Greek text Ἐνταῦθα δὲ τοῦ λόγου γενόμενος, συγγνώμην αἰτῶ παρὰ τῆς ὑμετέρας ἀγάπης, μᾶλλον δὲ παρὰ τοῦ ἐνοικοῦντος ἐν Παύλῳ Πνεύματος, εἰ μὴ δυναίμην τὰ πάντα διελθεῖν, ἀσθενείας τε τῆς ἐμῆς ἕνεκεν, καὶ τοῦ κόπου τῶν ἀκουόντων ὑμῶν. Πότε γὰρ αὐτοῦ κατʼ ἀξίαν διηγήσομαι τὰς ἐκ τῆς ἐνεργείας τοῦ ἁγίου Πνεύματος ἐν ὀνόματι Χριστοῦ θαυμασίας πράξεις, τὰς ἐν Κύπρῳ ἐπὶ Ἐλύμα τοῦ μάγου, καὶ τὰς ἐν Λύστροις ἐπὶ τῆς τοῦ χωλοῦ θεραπείας· καὶ ἐν Κιλικίᾳ, καὶ Φρυγίᾳ, καὶ Γαλατίᾳ, καὶ Μυσίᾳ, καὶ Μακεδονίᾳ· ἢ τὰ ἐν Φιλίπποις, τὸ κήρυγμα λέγω, καὶ τοῦ Πύθωνος ἐν ὀνόματι Χριστοῦ τὴν ἀπελασίαν, καὶ τὴν ἐν νυκτὶ, μετὰ σεισμὸν, τοῦ δεσμοφύλακος διὰ βαπτίσματος πανοικὶ σωτηρίαν· εἶτα Θεσσαλονίκῃ, καὶ τὴν ἐν μέσοις Ἀθηναίοις ἐν Ἀρείῳ πάγῳ δημηγορίαν· ἢ τὰς ἐν Κορίνθῳ διδασκαλίας, καὶ ἐν Ἀχαΐᾳ πάσῃ; Πῶς δὲ κατʼ ἀξίαν διηγήσομαι τὰς ἐν Ἐφέσῳ διὰ Παύλου γενομένας ὑπὸ τοῦ ἁγίου Πνεύματος ἐνεργείας; Ὅπερ ἀγνοοῦντες μὲν οἱ αὐτόθι πρότερον, ἐπέγνωσαν διὰ τῆς τοῦ Παύλου …· καὶ ἐλθόντος τοῦ ἁγίου Πνεύματος ἐπʼ αὐτοὺς, ἐλάλουν γλώσσαις καὶ ἐπροφήτευον. Τοσαύτη δὲ ἐπʼ αὐτῷ … χάρις πνευματικὴ, ὡς … οὐ μόνον αὐτὸν ἁπτόμενον ἰᾶσθαι· ἀλλὰ γὰρ καὶ τὰ ἀπὸ τοῦ χρωτὸς αὐτοῦ ἐπιφερόμενα σουδάρια καὶ σιμικίνθια, θεραπεύειν τὰς νόσους, καὶ ἀπελαύνειν τὰ τοῦ πονηροῦ πνεύματα· ἤδη δὲ καὶ τοὺς τὰ περίεργα πράξαντας, συνενέγκαντας τὰς βίβλους κατακαίειν ἐπὶ πάντων … ### English translation (Claude) Having come to this point of the discourse, I ask pardon of your love, or rather of the Spirit who dwelt in Paul, if I cannot go through everything, because of my own weakness and the weariness of you who listen. For when shall I worthily recount his wonderful deeds, done by the working of the Holy Spirit in the name of Christ: those in Cyprus against Elymas the magician, and those at Lystra in the healing of the lame man; and in Cilicia, Phrygia, Galatia, Mysia, and Macedonia; or the events at Philippi, I mean the preaching, and the driving out of the spirit of divination in the name of Christ, and the salvation of the jailer with his whole household through baptism, by night, after the earthquake; then at Thessalonica, and the public address in the midst of the Athenians on the Areopagus; or the teachings at Corinth and in all Achaia? How shall I worthily recount the workings of the Holy Spirit done through Paul at Ephesus? Those there were at first ignorant of him, but came to know him through Paul's [teaching]; and when the Holy Spirit came upon them, they spoke in tongues and prophesied. And so great was the spiritual grace upon him that not only did he heal by his touch, but even the handkerchiefs and aprons brought from his body healed diseases and drove out the spirits of the evil one; and those who had practiced magic arts brought their books together and burned them before all … ### Scripture references - Acts 13:8: allusion, high confidence - Acts 14:10: allusion, high confidence - Acts 16:18: allusion, high confidence - Acts 16:33: allusion, high confidence - Acts 17:22: allusion, high confidence - Acts 19:2: allusion, high confidence - Acts 19:6: quotation, high confidence - Acts 19:12: allusion, high confidence - Acts 19:19: allusion, high confidence ### Translation notes - Allusions: Acts 13:6–12; 14:8–10; 15:41–16:12; 16:16–34; 17:1–4; 17:22–31; 18:1–17; 19:1–7; 19:11–12; 19:19. Several words are lost in the scan (marked … in the Greek); "teaching" is supplied in the translation by sense. The section breaks off in mid-sentence. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.30 (PG 33:1001b–1004a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-30). ## Catechetical Lecture 17.31 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-31 - Source: PG 33:1004b–1005b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril passes over Troas and Miletus and traces the Spirit's power in Paul at Jerusalem, Caesarea, Malta, and Rome. ### Greek text Παρατρέχω καὶ τὰ ἐν Τρωάδι κατὰ τὸν Εὔτυχον, κατενεχθέντα μὲν ἀπὸ τοῦ ὕπνου, καὶ πεσόντα ἀπὸ τριστέγου κάτω, καὶ ἀρθέντα νεκρὸν, ὑπὸ δὲ Παύλου διασωθέντα. Παρατρέχω καὶ τὰς πρὸς τοὺς πρεσβυτέρους Ἐφέσου, τοὺς ἐν Μιλήτῳ κληθέντας, προφητείας· οἷς φανερῶς ἔλεγεν· Ὅτι τὸ Πνεῦμα τὸ ἅγιον κατὰ πόλιν διαμαρτύρεταί μοι, καὶ τὰ ἑξῆς. Διὰ γὰρ τοῦ εἰπεῖν, ὅτι κατὰ πόλιν, ἐδήλωσεν ὁ Παῦλος, ὅτι τὰ ἐν ἑκάστῃ … Πνεύματος ἐνεργείας ἦν, νεύματι Θεοῦ, καὶ ἐν ὀνόματι τοῦ ἐν αὐτῷ λαλοῦντος Χριστοῦ. Ἐκ τῆς δυνάμεως τούτου τοῦ ἁγίου Πνεύματος, ἔσπευδε μὲν εἰς τὴν ἁγίαν ταύτην πόλιν Ἱερουσαλὴμ ὁ αὐτὸς Παῦλος· καὶ ταῦτα τοῦ Ἀγάβου τὰ συμβησόμενα αὐτῷ προφητεύοντος Πνεύματι· ἐδημηγόρει δὲ τῷ λαῷ τὰ περὶ Χριστοῦ διηγούμενος ἐν πεποιθήσει. Εἰς δὲ τὴν Καισάρειαν ἀναχθεὶς, καὶ μέσοις δικαστηρίων βήμασι, ποτὲ μὲν ἐπὶ Φήλικος, ποτὲ δὲ ἐπὶ Φήστου ἡγεμόνος καὶ Ἀγρίππα τοῦ βασιλέως, τοσαύτην ἐκ Πνεύματος ἁγίου νικητικὴν ἐν σοφίᾳ χάριν ἔσχεν ὁ Παῦλος, ὡς αὐτὸν τὸν βασιλέα τῶν Ἰουδαίων Ἀγρίππαν εἰπεῖν· Ἐν ὀλίγῳ με πείθεις Χριστιανὸν γενέσθαι. Τοῦτο τὸ ἅγιον Πνεῦμα τῷ Παύλῳ παρέσχε καὶ ἐν Μελίτῃ τῇ νήσῳ, δηχθέντι μὲν ὑπὸ τῆς ἐχίδνης, τὸ ἀβλαβὲς ἔχειν, διαφόρους δὲ ἐπὶ τῶν νοσούντων ἐπιτελέσαι τὰς θεραπείας. Τοῦτο τὸ Πνεῦμα τὸ ἅγιον καὶ μέχρι τῆς βασιλίδος Ῥώμης αὐτὸν κήρυκα Χριστοῦ, τόν ποτε διώκτην, ὡδήγησεν· ὃς πολλοὺς μὲν αὐτόθι τῶν Ἰουδαίων πιστεύειν εἷς Χριστὸν ἔπειθε, τοῖς δὲ ἀντιλέγουσιν ἕλεγε σαφῶς Καλῶς τὸ Πνεῦμα τὸ ἅγιον ἐλάλησε διὰ Ἡσαΐου τοῦ προφήτου, λέγοντος πρὸς τοὺς πατέρας ὑμῶν, καὶ τὰ ἑξῆς. ### English translation (Claude) I pass over also the events at Troas concerning Eutychus, who was overcome by sleep, fell from the third story, and was taken up dead, but was saved by Paul. I pass over also the prophecies to the presbyters of Ephesus who were called to Miletus, to whom he said plainly: "The Holy Spirit testifies to me in every city," and so on. For by saying "in every city" Paul showed that what happened in each was the working of the [Holy] Spirit, by the will of God, and in the name of Christ who spoke in him. By the power of this Holy Spirit the same Paul hastened to this holy city of Jerusalem, and that though Agabus prophesied by the Spirit what would happen to him; and he addressed the people, recounting the things about Christ with confidence. And when he was brought down to Caesarea, in the midst of the courts' tribunals, now before Felix, now before Festus the governor and Agrippa the king, Paul had so victorious a grace in wisdom from the Holy Spirit that Agrippa himself, king of the Jews, said: "In a little you persuade me to become a Christian." This Holy Spirit granted Paul on the island of Melita, when he was bitten by the viper, to remain unharmed, and to accomplish various healings of the sick. This Holy Spirit guided him, the former persecutor, as a herald of Christ even to imperial Rome; where he persuaded many of the Jews to believe in Christ, and to those who contradicted said plainly: "Well did the Holy Spirit speak through Isaiah the prophet, saying to your fathers," and so on. ### Scripture references - Acts 20:9: allusion, high confidence - Acts 20:17: allusion, high confidence - Acts 20:23: quotation, high confidence - Acts 21:11: allusion, high confidence - Acts 24:10: allusion, medium confidence - Acts 26:28: quotation, high confidence - Acts 28:5: allusion, high confidence - Acts 28:8: allusion, high confidence - Acts 28:24: allusion, high confidence - Acts 28:25: quotation, high confidence ### Translation notes - Allusions and quotations: Acts 20:9–12; 20:17, 23; 21:10–13; 22:1–21; 24–26; 26:28; 28:3–9; 28:23–25. Debris and leaked marginal references from Migne's notes are removed, and some words lost in the scan are restored by sense, by a logged correction. The "third story": Acts 20:9. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.31 (PG 33:1004b–1005b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-31). ## Catechetical Lecture 17.32 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-32 - Source: PG 33:1005b–1005c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's letters show that he and the other apostles were full of the Holy Spirit. ### Greek text Ὅτι γε Πνεύματος ἁγίου πλήρης ἦν ὁ Παῦλος, καὶ οἱ τούτῳ παραπλήσιοι πάντες ἀπόστολοι, καὶ οἱ μετʼ αὐτοὺς εἰς Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα [ὁμοούσιον] πιστεύοντες, ἄκουε σαφῶς ἐν ταῖς ἐπιστολαῖς αὐτοῦ γράφοντος· Καὶ ὁ λόγος μου καὶ τὸ κήρυγμά μου, οὐκ ἐν πειθοῖς σοφίας ἀνθρωπίνης λόγοις, ἀλλʼ ἐν ἀποδείξει Πνεύματος καὶ δυνάμεως· καὶ πάλιν· Ὁ δὲ σφραγισάμενος ἡμᾶς εἰς αὐτὸ τοῦτο Θεὸς, ὁ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ Πνεύματος· καὶ πάλιν· Ὁ ἐγείρας Ἰησοῦν ἐκ νεκρῶν, ζωοποιήσει καὶ τὰ θνητὰ ὑμῶν σώματα, διὰ τοῦ ἐνοικοῦντος αὐτοῦ Πνεύματος ἐν ὑμῖν· καὶ πάλιν πρὸς Τιμόθεον γράφων· Τὴν καλὴν παρακαταθήκην φύλαξον διὰ Πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν. ### English translation (Claude) That Paul was full of the Holy Spirit, and so were all the apostles like him, and those after them who believe in Father and Son and Holy Spirit [of one being], hear him clearly writing in his epistles: "And my speech and my preaching were not in persuasive words of human wisdom, but in demonstration of the Spirit and of power"; and again: "But God, who sealed us for this very thing, who gave us the pledge of the Spirit"; and again: "He who raised Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you"; and again, writing to Timothy: "Guard the good deposit through the Holy Spirit who was given to us." ### Scripture references - 1 Cor 2:4: quotation, high confidence - 2 Cor 1:22: quotation, high confidence - 2 Cor 5:5: quotation, medium confidence - Rom 8:11: quotation, high confidence - 2 Tim 1:14: quotation, high confidence ### Translation notes - Migne prints ὁμοούσιον ("of one being") in square brackets, marking it as a doubtful reading; it is translated in brackets. Quotations: 1 Cor 2:4; 2 Cor 1:22 with 5:5; Rom 8:11; 2 Tim 1:14. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.32 (PG 33:1005b–1005c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-32). ## Catechetical Lecture 17.33 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-33 - Source: PG 33:1005d–1009a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's letters show the Spirit as living and personal; the order of the creed's articles excludes Sabellius' error even though "spirit" is said of Father, Son, and Spirit alike. ### Greek text Ὅτι δὲ τὸ Πνεῦμα τὸ ἅγιον ὑφέστηκε, καὶ ζῇ, καὶ λαλεῖ, καὶ προλέγει, πολλάκις μὲν ἐν τοῖς ἔμπροσθεν ἡμῖν εἴρηται· γράφει δὲ σαφῶς πρὸς Τιμόθεον ὁ Παῦλος· Τὸ δὲ Πνεῦμα ῥητῶς λέγει, ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως· ἅπερ οὐ μόνον ἐν τοῖς πρὸ ἡμῶν, ἀλλὰ καὶ ἐν τοῖς ἐφʼ ἡμῶν σχίσμασιν ὁρῶμεν, ποικίλης καὶ πολυτρόπου τῆς τῶν αἱρετικῶν πλάνης οὔσης· καὶ πάλιν ὁ αὐτός φησιν· Ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων, ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν Πνεύματι, καὶ τὰ ἑξῆς· καὶ πάλιν· Διὸ, καθὼς λέγει τὸ Πνεῦμα τὸ ἅγιον· καὶ πάλιν· Μαρτυρεῖ δὲ ἡμῖν καὶ τὸ Πνεῦμα τὸ ἅγιον· καὶ πάλιν τοῖς τῆς δικαιοσύνης ὁπλίταις προσφωνεῖ, λέγων· Καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε, καὶ τὴν μάχαιραν τοῦ Πνεύματος, ὅ ἐστι ῥῆμα Θεοῦ, διὰ πάσης προσευχῆς καὶ δεήσεως· καὶ πάλιν· Μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία· ἀλλὰ πληροῦσθε Πνεύματι, λαλοῦντες ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς· καὶ πάλιν· Ἡ χάρις τοῦ Κυρίου Ἰησοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ, καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύματος μετὰ πάντων ὑμῶν. ΛΔʹ. Διʼ ὧν ἁπάντων, καὶ τῶν παραλειφθέντων πλειόνων, συνίσταται τοῖς νοοῦσιν ἡ ἐνυπόστατος, καὶ ἁγιοποιὸς, καὶ ἐνεργητικὴ τοῦ ἁγίου Πνεύματος δύναμις. Ἐπιλείψει γάρ με διηγούμενον ὁ χρόνος, εἰ ἐβουλόμην λέγειν τὰ λείποντα περὶ ἁγίου Πνεύματος ἐκ τῶν Παύλου τεσσαρεσκαίδεκα Ἐπιστολῶν, ἐν αἷς ποικίλως, καὶ ἀνελλιπῶς, καὶ εὐλαβῶς ἐδίδαξεν. Ἔργον δʼ ἂν εἴη τῆς δυνάμεως αὐτοῦ τοῦ ἁγίου Πνεύματος, ἡμῖν μὲν ἐφʼ οἷς ἐνελλείπομεν, διὰ τὸ τῶν ἡμερῶν ὀλίγον, δοῦναι συγγνώμην· ὑμῖν δὲ τοῖς ἀκροαταῖς τῶν λειπόντων τελειοτέραν ἐνθεῖναι τὴν γνῶσιν, τῶν σπουδαίων ἐν ὑμῖν ἐκ τῆς πυκνοτέρας τῶν θείων Γραφῶν ἀναγνώσεως ταῦτα μανθανόντων· ἤδη δὲ καὶ ἐκ τῶν παρουσῶν τούτων κατηχήσεων, καὶ ἐκ τῶν πρότερον εἰρημένων ἡμῖν, βεβαιοτέραν τὴν πίστιν ἐχόντων, Εἰς ἕνα Θεὸν Πατέρα παντοκράτορα· καὶ εἰς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ· καὶ εἰς Πνεῦμα τὸ ἅγιον, τὸν Παράκλητον. Τῆς λέξεως μὲν καὶ ὀνομασίας αὐτῆς, τῆς τοῦ Πνεύματος, ἐν ταῖς θείαις Γραφαῖς κειμένης ἐπικοίνως (λέγεται γὰρ περὶ τοῦ Πατρὸς, Πνεῦμα ὁ Θεὸς, ὡς ἐν τῷ κατὰ Ἰωάννην Εὐαγγελίῳ γέγραπται· καὶ περὶ τοῦ Υἱοῦ, Πνεῦμα πρὸ προσώπου ἡμῶν Χριστὸς Κύριος, ὥς φησιν Ἱερεμίας ὁ προφήτης· καὶ περὶ τοῦ ἁγίου Πνεύματος, Ὁ δὲ Παράκλητος, τὸ Πνεῦμα τὸ ἅγιον, ὡς εἴρηται), τῆς δὲ ἐν τῇ πίστει τάξεως εὐσεβῶς νοουμένης, καὶ τὴν Σαβελλίου πλάνην ἀπελαυνούσης· ἐπανέλθωμεν τῷ λόγῳ πρὸς τὸ κατεπεῖγον, καὶ ὑμῖν συμφέρον. ### English translation (Claude) That the Holy Spirit subsists, and lives, and speaks, and foretells, has often been said by us in what went before; and Paul writes clearly to Timothy: "But the Spirit says expressly that in later times some will depart from the faith"; which we see not only in the schisms before our time but also in those of our own day, since the error of the heretics is varied and manifold. And again the same apostle says: "which in other generations was not made known to the sons of men as it has now been revealed to his holy apostles and prophets in the Spirit," and so on; and again: "Therefore, as the Holy Spirit says"; and again: "And the Holy Spirit also bears witness to us"; and again he calls to the soldiers of righteousness, saying: "And take the helmet of salvation and the sword of the Spirit, which is the word of God, with all prayer and supplication"; and again: "Do not get drunk with wine, in which is debauchery, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs"; and again: "The grace of the Lord Jesus, and the love of God, and the fellowship of the Holy Spirit be with you all." [34] By all these, and by the many more that have been passed over, the subsisting, sanctifying, and active power of the Holy Spirit is established for those who understand. For time would fail me in telling, if I wished to say what remains about the Holy Spirit from the fourteen Epistles of Paul, in which he taught in varied ways, completely, and reverently. It would be the work of the power of the Holy Spirit himself to grant us pardon for what we have left out because of the fewness of the days, and to put into you, the hearers, a more perfect knowledge of what remains: the diligent among you learning these things by more frequent reading of the divine Scriptures, and holding now more firmly, from these present lectures and from those spoken by us before, the faith: "In one God the Father Almighty; and in our Lord Jesus Christ, his only-begotten Son; and in the Holy Spirit, the Paraclete." For though the word and name "Spirit" is used in common in the divine Scriptures (for it is said of the Father, "God is Spirit," as is written in the Gospel according to John; and of the Son, "The Spirit before our face, Christ the Lord," as Jeremiah the prophet says; and of the Holy Spirit, "But the Paraclete, the Holy Spirit," as has been said), yet the order of the words in the creed, piously understood, also drives away the error of Sabellius. Let us return in our discourse to what is pressing and profitable to you. ### Scripture references - 1 Tim 4:1: quotation, high confidence - Eph 3:5: quotation, high confidence - Heb 3:7: quotation, high confidence - Heb 10:15: quotation, high confidence - Eph 6:17: quotation, high confidence - Eph 6:18: quotation, high confidence - Eph 5:18: quotation, high confidence - Eph 5:19: quotation, high confidence - 2 Cor 13:14: quotation, high confidence - Heb 11:32: allusion, medium confidence - John 4:24: quotation, high confidence - Lam 4:20: quotation, high confidence - John 14:26: quotation, high confidence ### Translation notes - Contains section 34, not separated in the scan (its numeral is garbled). Quotations: 1 Tim 4:1; Eph 3:5; Heb 3:7; 10:15; Eph 6:17–18; 5:18–19; 2 Cor 13:14; Heb 11:32 ("time would fail me"); John 4:24; Lam 4:20 (LXX, which Cyril ascribes to Jeremiah); John 14:26. Cyril counts fourteen Epistles of Paul, including Hebrews. The words of the creed are from the creed of the church of Jerusalem that the lectures expound. Sabellius taught that Father, Son, and Spirit are one person under three names. The beginnings of many lines are lost at the edge of the scan, and leaked marginal references from Migne's notes stand in the text; both are restored or removed by a logged correction. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.33 (PG 33:1005d–1009a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-33). ## Catechetical Lecture 17.35 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-35 - Source: PG 33:1009a–1012a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Candidates must come to baptism sincerely, looking not to the minister but to the Holy Spirit, who gives a seal the demons fear. ### Greek text Βλέπε μή ποτε κατὰ τὸν Σίμωνα προσέρχῃ τοῖς βαπτίζουσιν ὑποκρινόμενος, ἡ δὲ καρδία σου μὴ ζητῇ τὴν ἀλήθειαν. Ἡμέτερον τὸ διαμαρτύρασθαι, σὸν δὲ τὸ ἀσφαλίζεσθαι. Εἰ ἕστηκας ἐν πίστει, μακάριος τυγχάνεις· εἰ πέπτωκας ἐν ἀπιστίᾳ, ῥῖψον τὴν ἀπιστίαν ἀπὸ τῆς σήμερον, καὶ πληροφορήθητι. Κατὰ γὰρ τὸν καιρὸν τοῦ βαπτίσματος, ὅταν προσέλθῃς ἐπὶ τῶν ἐπισκόπων, ἢ πρεσβυτέρων, ἢ διακόνων (ἁπανταχοῦ γὰρ ἡ χάρις, καὶ ἐν κώμαις, καὶ ἐν πόλεσι· καὶ ἐπὶ ἰδιωτῶν καὶ ἐλλογίμων, καὶ ἐπὶ δούλων καὶ ἐλευθέρων· ἐπειδὴ οὐκ ἐξ ἀνθρώπων ἡ χάρις, ἀλλʼ ἐκ Θεοῦ διʼ ἀνθρώπων ἡ δωρεά), σὺ μὲν πρόσερχου τῷ βαπτίζοντι· προσέρχου δὲ, μὴ προσέχων τῷ προσώπῳ τοῦ φαινομένου, ἀλλὰ μέμνησο τοῦ Πνεύματος τοῦ ἁγίου τούτου περὶ οὗ νῦν ὁ λόγος. Τοῦτο γὰρ ἕτοιμον πάρεστι σφραγίσαι σου τὴν ψυχήν· καὶ δίδωσι σφραγῖδα ἣν τρέμουσι δαίμονες, ἐπουράνιόν τινα καὶ θείαν, καθὼς καὶ γέγραπται· Ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ Πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ. ΛϚʹ. Ἀλλὰ δοκιμάζει τὴν ψυχὴν, οὐ βάλλει τοὺς μαργαρίτας ἔμπροσθεν τῶν χοίρων. Εἰ ὑποκρίνῃ, ἄνθρωποί σε βαπτίζουσι, τὸ δὲ Πνεῦμά σε οὐ βαπτίζει. Ἐὰν δὲ ἐκ πίστεως προσέλθῃς, ἄνθρωποι μὲν ὑπηρετοῦσιν εἰς τὸ φαινόμενον, Πνεῦμα δὲ ἅγιον δίδωσι τὸ μὴ φαινόμενον. Εἰς μεγάλην ἐξέτασιν ἔρχῃ, εἰς μεγάλην στρατολογίαν, κατὰ τὴν μίαν ὥραν ταύτην· ἣν ἐὰν ἀπολέσῃς, ἀκατόρθωτόν σοι τὸ κακόν· ἐὰν δὲ καταξιωθῇς τῆς χάριτος, φωτίζεταί σου ἡ ψυχὴ, λαμβάνεις δύναμιν ἣν οὐκ εἶχες. Λαμβάνεις ὅπλα φρικώδη τοῖς δαίμοσι· καὶ ἐὰν μὴ ῥίψῃς τὰ ὅπλα, ἔχῃς δὲ τὴν σφραγῖδα ἐπὶ ψυχῆς, οὐ προσέρχεται δαίμων· πτήσσει γάρ· καὶ δὴ ἐν Πνεύματι Θεοῦ ἐκ… ### English translation (Claude) See that you do not, like Simon, come to those who baptize in hypocrisy, while your heart does not seek the truth. Ours is to testify; yours, to make yourself safe. If you stand in faith, you are blessed; if you have fallen in unbelief, cast away your unbelief from today, and be fully assured. For at the time of baptism, when you come before the bishops, or presbyters, or deacons (for the grace is everywhere, in villages and in cities, on the unlearned and the learned, on slaves and free; since the grace is not from men, but the gift is from God through men), come to the one who baptizes; but as you come, do not pay attention to the face of the one who is seen, but remember this Holy Spirit of whom we are now speaking. For he is present, ready to seal your soul; and he gives a seal at which demons tremble, a heavenly and divine seal, as it is written: "In whom also, having believed, you were sealed with the Holy Spirit of promise." [36] But he tests the soul; he does not cast pearls before swine. If you play the hypocrite, men baptize you, but the Spirit does not baptize you. But if you come with faith, men minister in what is seen, but the Holy Spirit gives what is not seen. You are coming to a great examination, to a great enlistment, in this one hour; if you lose it, the harm cannot be put right; but if you are counted worthy of the grace, your soul is enlightened, you receive a power you did not have. You receive weapons that the demons dread; and if you do not throw away the weapons, but keep the seal upon your soul, no demon approaches, for he cowers; and indeed by the Spirit of God [demons] are cast out … ### Scripture references - Acts 8:13: allusion, high confidence - Eph 1:13: quotation, high confidence - Matt 7:6: allusion, high confidence - Matt 12:28: allusion, medium confidence ### Translation notes - Contains section 36, not separated in the scan (its numeral is garbled). Allusions and quotations: Acts 8:13–23; Eph 1:13; Matt 7:6; Matt 12:28. The beginnings of many lines are lost at the edge of the scan and are restored by sense; the section breaks off in mid-sentence. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.35 (PG 33:1009a–1012a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-35). ## Catechetical Lecture 17.37 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-37 - Source: PG 33:1012a–1012d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Paraclete guards the faithful and gives gifts to those who do not grieve him; Cyril prays that the Spirit be sent on the candidates as at Pentecost. ### Greek text Ἐὰν πιστεύσῃς, οὐ μόνον λαμβάνεις ἄφεσιν ἁμαρτιῶν, ἀλλὰ ποιεῖς καὶ τὰ ὑπὲρ ἄνθρωπον· γένοιτο δέ σε ἄξιον εἶναι καὶ προφητικοῦ χαρίσματος. Λαμβάνεις γὰρ τοσοῦτον τῆς χάριτος, ὅσον χωρεῖς, καὶ οὐχ ὅσον ἐγὼ λέγω. Ἐγχωρεῖ γὰρ ἐμὲ μὲν μικρὰ λέγειν, σὲ δὲ μείζονα λαμβάνειν· ἐπειδὴ πραγματεία πλατεῖα ἡ πίστις. Παραμένει σοι διὰ παντὸς ὁ φρουρὸς ὁ Παράκλητος· περὶ σοῦ μεριμνᾷ, ὥσπερ ἰδίου στρατιώτου· περὶ τῶν εἰσόδων σου, καὶ περὶ τῶν ἐξόδων σου, καὶ περὶ τῶν ἐπιβουλευόντων· καὶ δίδωσί σοι παντοίας χαρισμάτων δόσεις, ἐὰν μὴ διʼ ἁμαρτίας αὐτὸν λυπήσῃς· γέγραπται γάρ· Καὶ μὴ λυπεῖτε τὸ Πνεῦμα τὸ ἅγιον τοῦ Θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως. Τί οὖν ἐστιν, ἀγαπητοὶ, τὸ διατηρῆσαι τὴν χάριν; Ἕτοιμοι γίνεσθε εἰς τὸ ὑποδέξασθαι τὴν χάριν· καὶ δεξάμενοι, μὴ ἀπο… ΛΗʹ. Αὐτὸς δὲ ὁ τῶν ὅλων Θεὸς, ὁ λαλήσας ἐν Πνεύματι ἁγίῳ διὰ τῶν προφητῶν, ὁ ἐξαποστείλας αὐτὸ ἐπὶ τοὺς ἀποστόλους ἐν ἡμέρᾳ Πεντηκοστῆς ἐνταῦθα, τοῦτο καὶ νῦν αὐτὸς ἐφʼ ὑμᾶς ἐξαποστείλειε· καὶ διὰ τούτου καὶ ἡμᾶς τηρήσειε, κοινὴν ἅπασιν ἡμῖν παρασχὼν τὴν εὐεργεσίαν· ἵνα πάντοτε τοὺς καρποὺς τοῦ ἁγίου Πνεύματος ἀποδῶμεν· ἀγάπην, χαρὰν, εἰρήνην, μακροθυμίαν, χρηστότητα, ἀγαθωσύνην, πίστιν, πραΰτητα, ἐγκράτειαν· ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν· διʼ οὗ καὶ μεθʼ οὗ, σὺν ἁγίῳ Πνεύματι, δόξα τῷ Πατρὶ καὶ νῦν, καὶ ἀεὶ, καὶ εἰς … ### English translation (Claude) If you believe, you not only receive forgiveness of sins, but also do things beyond human power; and may you be worthy also of the gift of prophecy. For you receive as much of the grace as you can hold, and not as much as I say. For I may say little, and you receive greater things; since faith is a wide business. The guardian, the Paraclete, stays with you throughout; he cares for you as for his own soldier, for your goings in and your goings out, and about those who plot against you; and he gives you all kinds of gifts of grace, if you do not grieve him by sin; for it is written: "And do not grieve the Holy Spirit of God, in whom you were sealed for the day of redemption." What, then, beloved, is it to preserve the grace? Be ready to receive the grace, and when you have received it, do not cast it away … [38] May the God of all himself, who spoke by the Holy Spirit through the prophets, who sent him forth upon the apostles on the day of Pentecost in this place, himself send him forth now upon you too; and through him keep us too, granting his kindness in common to us all; so that we may always render the fruits of the Holy Spirit: love, joy, peace, patience, kindness, goodness, faith, gentleness, self-control; in Christ Jesus our Lord, through whom and with whom, with the Holy Spirit, be glory to the Father, both now and always, and for … ### Scripture references - Ps 121:8 (120:8 LXX): allusion, medium confidence - Eph 4:30: quotation, high confidence - Gal 5:22: quotation, high confidence - Gal 5:23: quotation, high confidence - 2 Pet 1:21: allusion, low confidence ### Translation notes - Contains section 38, not separated in the scan (its numeral is garbled). Allusions and quotations: Ps 121:8 (LXX 120:8, "goings in and goings out"); Eph 4:30; Gal 5:22–23; 2 Pet 1:21. The beginnings of many lines are lost at the edge of the scan and are restored by sense; a few words before section 38, and the end of the doxology, are lost. ### Citation (SBL) Cyril of Jerusalem, Cat. 17.37 (PG 33:1012a–1012d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-17-37). ## Catechetical Lecture 18.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-1 - Source: PG 33:1017a–1017b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hope of the resurrection is the root of good works and of bodily purity; it is denied by Greeks, Samaritans, and heretics alike. ### Greek text Ῥίζα πάσης τῆς ἀγαθοεργίας, ἡ τῆς ἀναστάσεως ἐλπίς. Ἣ γὰρ προσδοκία τῆς μισθαποδοσίας νευροῖ τήν ψυχήν εἰς ἐργασίαν ἀγαθήν. Ἕτοιμος μὲν γὰρ ἄπας ἐργάτης εἷς τὸ ὑπομεῖναι τοὺς καμάτους, ἐάν προβλέπῃ τῶν καμάτων τὸν μισθόν· τοῖς δὲ ἀμισθὶ κάμνουσι, προκαταπίπτει καὶ ἡ ψυχὴ μετὰ τοῦ σώματος. Στρατιώτης ἔπαθλα προσδοκῶν, εἰς πολέμους ἕτοιμος· οὐδεὶς δὲ ἀκρίτῳ βασιλεῖ στρατευόμενος, τῷ μή παρέχοντι βραβεῖα τῶν καμάτων, ἕτοιμος εἰς τὸ ὑπεραποθανεῖν. Οὕτω καὶ πᾶσα ψυχή πιστεύουσα μὲν εἰς ἀνάστασιν, φείδεται ἑαυτῆς εἰκότως· ἀπιστοῦσα δὲ τῇ ἀναστάσει, γίνεται ἔκδοτος εἷς ἀπώλειαν. Ὁ πιστεύων, ὅτι μένει τὸ σῶμα εἷς ἀνάστασιν, φείδεται τῆς στολῆς, καὶ οὗ μολύνει τοῦτο πορνείαις· ὁ δὲ ἀπιστῶν τῇ ἀναστάσει, δίδωσιν ἑαυτὸν εἰς πορνείας, ὡς ἀλλοτρίῳ παρακεχρημένος τῷ ἰδίῳ σώματι. Μέγα τοίνυν τῆς ἁγίας καθολικῆς Ἐκκλησίας παράγγελμα καὶ δίδαγμα, πίστις περὶ νεκρῶν ἀναστάσεως· μέγα καὶ ἀναγκαιότατον, ὑπὸ πολλῶν μὲν ἀντιλεγόμενον, ὑπὸ δὲ τῆς ἀληθείας πιστοποιούμενον. Ἀντιλέγουσιν Ἕλληνες, ἀπιστοῦσι Σαμαρεῖται, διασύρουσιν αἱρετικοί. Πολυειδὴς ἡ ἀντίρῥησις, ἀλλὰ μονοειδὴς ἡ ἀλήθεια. ### English translation (Claude) The root of all good works is the hope of the resurrection; for the expectation of the reward braces the soul for good work. Every worker is ready to endure the toils if he foresees the reward of the toils; but for those who toil without reward, the soul gives out together with the body. A soldier who expects prizes is ready for wars; but no one who serves under an undiscerning king, who grants no rewards for toil, is ready to die for him. So too every soul that believes in the resurrection naturally takes care of itself, but one that disbelieves the resurrection gives itself over to destruction. He who believes that the body remains for the resurrection spares his robe and does not defile it with acts of sexual immorality; but he who disbelieves the resurrection gives himself up to sexual immorality, abusing his own body as though it were another's. Great, then, is the precept and teaching of the holy catholic church, faith in the resurrection of the dead; great and most necessary, contradicted by many but confirmed by the truth. Greeks contradict it, Samaritans disbelieve it, heretics tear it to pieces. The contradiction takes many forms, but the truth has one. ### Translation notes - The heading of the lecture (the article of the creed and the reading, Ezek 37:1–14) is not in the staged text; its last words ("and so on") are removed by a logged correction. "Sexual immorality" renders πορνεία. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.1 (PG 33:1017a–1017b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-1). ## Catechetical Lecture 18.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-2 - Source: PG 33:1020a–1020b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greeks and Samaritans object that a body rotted, eaten, or burned and scattered cannot be gathered again. ### Greek text Καὶ λέγουσι πρὸς ἡμᾶς ταυτά Έλληνες ὁμου καὶ Σαμαρεῖται· Πέπτωκεν ὁ ἅνθρωπος ὁ τελευτήσας, καὶ σέσηπε, καὶ εἷς σκώληκας ὅλως ἀνελύθη, καὶ οἱ σκώληκες τεθνήκασι. Σηπεδὼν τοιαύτη καὶ ἀπώλεια διεδέξατο τὸ σῶμα* πῶς οὖν ἐγείρεται ; Τοὺς ναυαγήσαντας ἰχθύες καταβεβρωκασι, καὶ αὐτοί κατεβρώθησαν· τῶν θηριομαχησάντων ἄρκτοι καὶ λέοντες καὶ αὐτὰ τὰ ὀστέα λεπτύναντες ἀνήλωσαν· γῦπες καὶ κόρακες τῶν χαμαὶ ῥιφέντων νεκρῶν τὰς σάρκας φαγόντες, είς πάντα τὸν κόσμον ἀπέπτησαν· πόθεν συνάγεται τὸ σῶμα; Ἐγχωρεῖ γὰρ τῶν ὀρνίθων τῶν φαγόντων, τὸν μὲν ἐν Ἰνδικῇ τελευτῆσαι, τὸν δὲ ἐν Περσίδι, τὸν δὲ έν Γοτθίᾳ. Πυρὶ καταφλεγέντων έτέρων, καὶ αὐτὴν τήν σποδιὰν διεσκόρπισεν ὄμβρος ἢ ἄνεμος· πόθεν συνάγεται τὸ σῶμα; ### English translation (Claude) And Greeks and Samaritans together say this to us: "The man who died has fallen and rotted and been wholly dissolved into worms, and the worms have died. Such rot and destruction has overtaken the body; how then is it raised? Fishes have devoured the shipwrecked, and have themselves been devoured. Of those who fought with wild beasts, bears and lions have ground even the bones to powder and consumed them. Vultures and ravens have eaten the flesh of the dead cast on the ground and flown off into all the world; from where is the body gathered? For of the birds that ate it, one may die in India, another in Persia, another in the land of the Goths. Of others burned with fire, rain or wind has scattered even the ashes; from where is the body gathered?" ### Citation (SBL) Cyril of Jerusalem, Cat. 18.2 (PG 33:1020a–1020b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-2). ## Catechetical Lecture 18.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-3 - Source: PG 33:1020c–1021a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Distance is nothing to God, who holds the earth in his hand; if a man can sort mixed seeds in his hand, God can gather and restore bodies. ### Greek text Σοὶ τῷ ἀνθρώπῳ μικροτάτῳ τε καὶ ἀσθενεῖ, μακρὰ τῆς Γοτθίας ἡ Ἰνδικὴ καὶ Ἰσπανία Περσίδος· Θεῷ δὲ, τῷ κατέχοντι πᾶσαν τήν γῆν δρακὶ, πάντα ἐγγύς. Μὴ τοίνυν πρὸς τήν σὴν ἀσθένειαν, ἀδυναμίαν κατηγόρει Θεοῦ· ἀλλὰ τῇ ἐκείνου δυνάμει πρόσεχε μᾶλλον. Εἶτα, ἥλιος, ἔργον μὲν ὧν τοῦ Θεοῦ μικρὸν, μιᾷ προσβολῇ τῶν ἀκτίνων πάντα θερμαίνει τὸν κόσμον· καὶ ἀὴρ ὃν ὁ Θεὸς ἐποίησε, περιέχει τὰ πάντα έν κόσμῳ· Θεὸς δὲ, ὁ καὶ ἡλίου καὶ ἀέρος δημιουργὸς, ἆρα μακρὰν ἀπέχει τοῦ κόσμου; Ὑπόθου μοι διάφορα σπέρματα γεννημάτων μεμίχθαι (ἀσθενοῦντι γάρ σοι περὶ τὴν πίστιν, ἀσθενῆ λέγω καὶ τὰ ὑποδείγματα), καὶ ταῦτα τὰ διάφορα τῶν γεννημάτων περιέχεσθαι ἐν μιᾷ δρακί· μέγα σοί ἐστιν ἆρα τῷ ἀνθρώπῳ, ἢ εὔκολον, τὴν σὴν δράκα διακρῖναι, καὶ ἕκαστον τῶν γεννημάτων κατά τὴν ἑαυτοῦ φύσιν συναγαγεῖν, καὶ ἀποκαταστῆσαι εἰς γένος; Εἶτα, σὺ μὲν τὰ ἐν τῇ σεαυτοῦ χειρὶ διακρῖναι δύνασαι, Θεὸς δὲ ἆρα τὰ ἓν τῇ ἑαυτοῦ δρακὶ περιεχόμενα διακρῖναι, καὶ ἀποκαταστῆσαι οὐ δύναται; Νόησον τὸ λεγόμενον, εἰ μὴ ἔστιν ἀσεβὴς ὴ ἄρνησις. ### English translation (Claude) To you, a man very small and weak, India is far from the land of the Goths, and Spain from Persia; but to God, who holds the whole earth in his hand, all things are near. Do not, then, accuse God of inability by the measure of your own weakness, but attend rather to his power. Further: the sun, a small work of God, warms the whole world with one stroke of its rays; and the air, which God made, encompasses all things in the world; and is God, the creator of sun and air, far removed from the world? Suppose that various seeds of crops are mixed together (for since you are weak in faith, I give weak examples too), and that these various crops are held in one hand: is it hard or easy for you, a man, to sort what is in your hand and gather each crop according to its own nature and restore it to its kind? So you can sort what is in your own hand; and can God not sort and restore what is held in his hand? Consider what is said, and whether the denial is not impious. ### Scripture references - Isa 40:12: allusion, medium confidence ### Translation notes - Allusion: Isa 40:12 (God holding the earth in his hand). ### Citation (SBL) Cyril of Jerusalem, Cat. 18.3 (PG 33:1020c–1021a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-3). ## Catechetical Lecture 18.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-4 - Source: PG 33:1021a–1021c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Justice requires a judgment after this life, since many evildoers die unpunished; like a president of games, God awards the crowns at the end. ### Greek text Πρόσχες δέ μοι καὶ αὐτῷ τῷ τῆς δικαιοσύνης λόγῳ, καὶ ἐλθὲ εἰς σεαυτόν. Διαφόρους ἔχεις οἰκέτας· ἀλλʼ οἱ μὲν καλοὶ τυγχάνουσιν, οἱ δὲ φαῦλοι· τιμᾷς ἄρα τοὺς καλοὺς, καὶ τύπτεις τοὺς φαύλους. Καὶ εἰ δικαστής τυγχάνεις, ἐπαινεῖς τοὺς ἀγαθοὺς, καὶ τιμωρεῖς τοὺς παρανόμους. Εἶτα, παρὰ σοὶ μὲν θνητῷ ἀνθρώπῳ ὄντι, τὸ δίκαιον σώζεται· παρὰ δε Θεῷ τῷ πάντων ἀδιαδόχῳ βασιλεῖ, τὸ τῆς δικαιοσύνης ἀνταποδοτικὸν ἄρα οὐκ ἔστιν; Ἀλλὰ ἀσεβὴς ἡ ἄρνησις. Σκόπησον γὰρ τὸ λεγόμενον. Πολλοὶ φονεῖς ἐπὶ κοίτης ἀτιμώρητοι τετελευτήκασι· ποῦ οὗν τοῦ Θεοῦ ἡ δικαιοσύνη; Πολλάκις δὲ καὶ φονεὺς πεντήκοντα φόνοις ὑποκείμενος, καὶ κεφαλὴν ἅπαξ ἀπετμήθη· ποῦ οὖν τῶν τεσσαρακονταεννὲα δώσει τήν τιμωρίαν; Ἐὰν μὴ ᾖ κρίσις καὶ ἀνταπόδοσις μετὰ τόν κόσμον τοῦτον, ἀδικίαν Θεοῦ κατηγορεῖς. Ἀλλὰ μὴ θαυμάσῃς διὰ τὴν ὑπέρθεσιν τῆς κρίσεως. Πᾶς ἀγωνιζόμενος, μετὰ τὸ παρελθεῖν τὸν ἀγῶνα, στεφανοῦται ἢ καταισχύνεται· καὶ οὐδέποτε ἀγωνοθέτης τοὺς ἔτι ἀγωνιζομένους στεφανοῖ, ἀλλʼ ἐκδέχεται πάντων τῶν ἀγωνιστῶν τὸ τέλος· ἳνα ὕστερον διακρίνας, ἐπάγῃ τὰ βραβεῖα καὶ τὰ στεφανηφόρια. Οὕτω καὶ ὁ Θεὸς, ἔτι τοῦ ἀγῶνος ἐν τῷ κόσμῳ τούτῳ συνεστῶτος, τέως μὲν βοηθεῖ τοῖς δικαίοις μερικῶς, ὕστερον δὲ ἀποδίδωσι τοὺς μισθοὺς αὐτοῖς τελείως. ### English translation (Claude) Attend also, I pray, to the very principle of justice, and come to yourself. You have various servants; some are good, others bad; you honor the good and beat the bad. And if you are a judge, you praise the good and punish the lawless. So then, with you, a mortal man, justice is kept; and with God, the king of all who has no successor, is there no just recompense? The denial is impious. Consider what is said. Many murderers have died in their beds unpunished; where then is God's justice? Often, too, a murderer guilty of fifty murders has been beheaded once; for the forty-nine, then, where will he pay the penalty? Unless there is a judgment and a recompense after this world, you accuse God of injustice. But do not wonder at the postponement of the judgment. Every contestant is crowned or disgraced after the contest is over; and the president of the games never crowns those still contending, but waits for the end of all the contestants, so that, having judged them afterwards, he may award the prizes and the crowns. So God too, while the contest in this world still continues, helps the righteous in part for now, but afterwards pays them their wages in full. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.4 (PG 33:1021a–1021c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-4). ## Catechetical Lecture 18.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-5 - Source: PG 33:1021c–1021d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even unbelievers' punishment of grave-robbers shows an unbroken awareness of the resurrection. ### Greek text Εἰ δὲ ἀνάστασις νεκρῶν οὐκ ἔστι κατά σὲ, διὰ τί τοὺς τυμβωρύχους καταδικάζεις ; Εἰ γὰρ ἀπόλωλε τὸ σῶμα, καὶ ἀνέλπιστος ἡ ἀνάστασις, διὰ τί τιμωρίαν ὑπομένει ὁ τυμβωρύχος ; Βλέπεις, ὅτι κἂν ἀρνῇ τοῖς χείλεσι, μένει παρὰ σοὶ τῆς ἀναστάσεως ἡ συνείδησις ἀῤῥαγής. Ϛʹ. Εἶτα, δένδρον μὲν ἐκκοπὲν, ἐπανθεῖ· ἄν- ### English translation (Claude) But if, by your account, there is no resurrection of the dead, why do you condemn grave-robbers? For if the body has perished and the resurrection is beyond hope, why does the grave-robber undergo punishment? You see that, though you deny it with your lips, the awareness of the resurrection remains unbroken within you. [6] Further: a tree that is cut down blossoms again; … ### Translation notes - Contains the beginning of section 6, not separated in the scan (its numeral is misread); the rest of section 6 is in 18.6. A stray note from Migne's apparatus on a reading in 18.3 is removed by a logged correction. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.5 (PG 33:1021c–1021d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-5). ## Catechetical Lecture 18.6 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-6 - Source: PG 33:1021d–1024c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Trees, harvests, transplanted shoots, and sown seed all come back to life; how much more will man, for whose sake they exist. ### Greek text θρωπος δὲ ἐκκοπεὶς, οὐκ ἀνθεῖ; Καὶ τὰ σπαρέντα καὶ θερισθέντα μένει εἰς ἅλωνα· ἄνθρωπος δὲ θερισθεὶς ἀπὸ τοῦ κόσμου τούτου, οὐ μένει εἰς ἅλωνα; Καὶ ἀμπελῶνος κλήματα, καὶ δένδρων ἄλλων, ἀποτμηθέντα παντελῶς καὶ μεταφυτευθέντα, ζωοποιεῖται καὶ καρποφορεῖ· ἄνθρωπος δὲ, διʼ ὃν ἐκεῖνά ἐστι, πεσὼν εἰς γῆν, ἆρα οὐκ ἀνίσταται; Ὡς ἐν συγκρίσει δὲ καμάτων, ποῖον μεῖζον, ἀνδριάντα τὸν μὴ ὄντα πλάσαι ἐξ ἀρχῆς, ἢ τὸν πεσόντα ἀναχωνεῦσαι πάλιν εἰς τὸ αὐτὸ σχῆμα; Ὁ ἐκ τοῦ μή ὄντος ἡμᾶς ποιήσας Θεὸς, ἄρα τοὺς ὄντας καὶ πεσόντας ἐγεῖραι πάλιν ἀδυνατεῖ; Ἀλλᾶ ἀπιστεῖς τοῖς γεγραμμένοις περὶ τῆς ἀναστάσεως, Ἕλλην τυγχάνων, ἐκ τῆς φύσεως τῶν ὄντων βλέπε τὰ πράγματα, καὶ ἐκ τῶν μέχρι σήμερον φαινομένων ἐννόησον· Σπείρεται σῖτος, εἴ τύχοι, ἤ ἄλλο τι σπερμάτων γένος· πεσὼν δὲ ὁ σπόρος τελευτᾷ καὶ σήπεται, καὶ ἔστιν ἄχρηστος εἰς βρῶσιν λοιπόν. Ἀλλʼ ὁ σαπεὶς ἐγείρεται χλοερός· καὶ μικρὸς πεσὼν, ἐγείρεται κάλλιστος. Ὁ δὲ σῖτος διʼ ἡμᾶς γεγένηται· διὰ γὰρ τήν ἡμετέραν χρῆσιν γέγονεν ὁ σῖτος καὶ τὰ σπέρματα, οὐ διʼ ἑαυτά. Εἶτα, τὰ μὲν διʼ ἡμᾶς γενόμενα, νεκρωθέντα ζωοποιεῖται· ἡμεῖς δὲ, διʼ οὓς γέγονεν ἐκεῖνα, ἆρα νεκρωθέντες οὐκ ἐγειρόμεθα; ### English translation (Claude) … and does a man, once cut down, not blossom? What is sown and reaped remains for the threshing floor; and does a man, reaped from this world, not remain for the threshing floor? Shoots of the vine and of other trees, cut off completely and transplanted, come to life and bear fruit; and does a man, for whose sake those things exist, not rise when he has fallen into the earth? Comparing the labor: which is greater, to mold from the beginning a statue that did not exist, or to recast a fallen one into the same shape again? Is God, who made us out of nothing, unable to raise again those who exist and have fallen? But you do not believe what is written about the resurrection, being a Greek: then look at the matter from the nature of things, and consider it from what is seen to this day. Wheat, it may be, is sown, or some other kind of seed; and the seed, falling, dies and rots, and is henceforth useless for food. But what has rotted rises green; and what fell small rises most beautiful. Now wheat came into being for our sake; for wheat and seeds came to be for our use, not for their own. So then, the things made for our sake come to life after dying; and shall we, for whose sake they came to be, not be raised after dying? ### Scripture references - Job 14:7: allusion, medium confidence - John 12:24: allusion, medium confidence - 1 Cor 15:36: allusion, high confidence - 1 Cor 15:37: allusion, high confidence ### Translation notes - The rest of section 6, begun at the end of 18.5. Allusions: Job 14:7; John 12:24; 1 Cor 15:36–37. The opening words are the end of Migne's note (removed by a logged correction). "Have fallen" renders a misread word restored by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.6 (PG 33:1021d–1024c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-6). ## Catechetical Lecture 18.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-7 - Source: PG 33:1024d–1025a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The yearly revival of trees in spring, and of drowned insects and hibernating dormice, are images of the resurrection. ### Greek text Χειμέριος ὁ καιρὸς, ὡς ὁρᾷς· ἕστηκε τὰ δένδρα νῦν ὡς νεκρά. Ποῦ γὰρ τὰ φύλλα τῆς συκῆς; ποῦ οἱ βότρυες τῆς ἀμπέλου; Ἀλλʼ ἐν χειμῶνι ταῦτα νεκρὰ, καὶ ἐν ἔαρι χλοερά· καὶ ὅταν ὁ καιρὸς παραγένηται, τότε ὥσπερ ἀπὸ νεκρώσεως ἀποδίδοται ἡ ζωοποίησις. Εἰδὼς γὰρ ὁ Θεὸς τήν σήν ἀπιστίαν, ἐν τοῖς φαινομένοις τούτοις ἀνάστασιν εἰργάσατο κατʼ ἐνιαυτόν· ἵνα βλέπων τὰ ἐν τοῖς ἀψύχοις, καὶ περὶ τῶν ἐμψύχων λογικῶν πιστεύσῃς. Εἶτα, μυῖαι καὶ μέλισσαι εἰς ὕδατα πολλάκις ἀποπνιγεῖσαι, μεθʼ ὥραν ἀνέστησαν· καὶ μυοξῶν γένη, χειμῶνος ἀκίνητα μένοντα, ἐν θέρει λοιπὸν ἀνέστησαν· (εὐτελῆ γάρ σοι νοοῦντι, παραπλήσια δίδοται τὰ ὑποδείγματα)· ὁ δὲ τοῖς ἀλόγοις καὶ ἐξουθενωμένοις τὸ ζῇν παρεχόμενος ὑπὲρ φύσιν, ὁ αὐτὸς ἆρα ἡμῖν, διʼ οὕς κἀκεῖνα ἐποίησεν, οὐ χαρίζεται; ### English translation (Claude) It is winter, as you see; the trees now stand as though dead. For where are the leaves of the fig tree? Where are the clusters of the vine? But in winter these are dead, and in spring green; and when the season arrives, then life is given back to them as though from death. For God, knowing your unbelief, works a resurrection year by year in these visible things, so that, seeing what happens in lifeless things, you may believe also about living and rational beings. Again, flies and bees, often drowned in water, come back to life after a while; and kinds of dormice, remaining motionless through the winter, rise again in summer (for to you who think lowly thoughts, examples of the same kind are given); and will he who grants life beyond nature to irrational and despised creatures not grant it to us, for whose sake he made them too? ### Translation notes - Cyril speaks in winter: the lectures were given in Lent, before Easter. A badly garbled passage is restored from the letters and the sense by a logged correction. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.7 (PG 33:1024d–1025a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-7). ## Catechetical Lecture 18.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-8 - Source: PG 33:1025b–1028a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The phoenix, said to rise from its own decay every five hundred years, is offered to the Greeks as a sign of the resurrection. ### Greek text Ἀλλά ζητοῦσιν Ἕλληνες νεκρῶν ἀνάστασιν ἔτι φανεράν· καὶ φασιν ὅτι εἰ καὶ ἐγείρεται ταῦτα, ἀλλʼ οὐκ ἐσάπη παντελῶς· καὶ ζητοῦσιν ἰδεῖν σαφῶς παντελῶς ζῶον σαπὲν καὶ ἀναστάν. Ἤιδει Θεὸς τῶν ἀνθρώπων τὴν ἀπιστίαν, καὶ ὄρνεον εἷς τοῦτο κατειργάσατο, φοίνικα οὕτω καλούμενον. Τοῦτο, ὡς γράφει Κλήμης, καὶ ἱστοροῦσι πλείονες, μονογενὲς ὑπάρχον, κατά τὴν Αἰγυπτίων χώραν ἐν περιόδοις πεντακοσίων ἐτῶν ἐρχόμενον, δείκνυσι τήν ἀνάστασιν· οὐκ ἐν ἐρήμοις τόποις, ἳνα μὴ ἀγνοηθῇ τὸ μυστήριον γινόμενονʼ ἀλλʼ ἐν φανερᾷ πόλει παραγενόμενον, ἳνα ψηλαφηθῇ τὸ ἀπιστούμενον. Σηκὸν γὰρ ἑαυτῷ ποιῆσαν ἐκ λιβάνου καὶ σμύρνης, καὶ λοιπῶν ἀρωμάτων · καί ἐν τῇ συμπληρώσει τῶν ἐτῶν εἷς τοῦτον εἰσελθὸν, τελευτᾷ φανερῶς καὶ σήπεται. Εἶτα, ἐκ τῆς σαπείσης σαρκὸς τοῦ τελευτήσαντος, σκώληξ τις γεννᾶται· καὶ οὗτος αὐξηθεὶς, εἰς ὄρνεον μορφοῦται (μὴ ἀπιστήσῃς δὲ τούτῳ· καὶ γὰρ τά μελισσῶν γεννήματα οὕτω βλέπεις ἐκ τῶν σκωλήκων μορφούμενα· καὶ ἐξ ὠῶν ὑγροτάτων ἐθεώρησας ὀρνέων πτερά καὶ ὀστέα καὶ νεῦρα ἐξερχόμενα)· Εἶτα, πτεροφυήσας ὁ προειρημένος φοίνιξ, οἷος ὁ πρότερος φοῖνιξ γενόμενος, ἀνίπταται τοιοῦτος εἰς ἀέρα, οἷος καὶ ἐτετελευτήκει· σαφεστάτην νεκρῶν ἀνάστασιν ἀνθρώποις ἐπιδείξας. Θαυμαστὸν μὲν ὄρνεον ὁ φοῖνιξ· ἀλλʼ ὄρνεον ἄλογον, καὶ οὐδέποτε ἔψαλε τῷ Θεῷ. Περιπὲτεται τὸν ἀέρα, ἀλλʼ οὐκ οἶδε τίς ἐστιν ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ. Εἶτα τῷ μὲν ἀλόγῳ ζώῳ καὶ μὴ γινώσκοντι τὸν Ποιητήν, νεκρῶν ἀνάστασις δεδώρηται· ἡμῖν δὲ τοῖς δοξολογοῦσι Θεὸν, καὶ τὰ προστάγματα αὐτοῦ … ### English translation (Claude) But the Greeks ask for a still plainer resurrection of the dead, and say that even if these things rise, they had not wholly rotted; and they seek to see clearly a living creature that has wholly rotted and risen. God knew men's unbelief, and for this purpose fashioned a bird called the phoenix. This bird, as Clement writes and many more relate, being the only one of its kind, comes to the land of the Egyptians at periods of five hundred years and displays the resurrection; not in desert places, lest the mystery as it happens be unknown, but appearing in a well-known city, so that what is disbelieved may be handled. For it makes itself a coffin of frankincense and myrrh and other spices, and when its years are complete, it enters it, dies openly, and rots. Then from the rotted flesh of the dead bird a worm is born; and this worm, growing, is formed into a bird (do not disbelieve this; for you see the young of bees, too, formed in this way out of worms, and you have watched birds' wings and bones and sinews come out of eggs that were wholly liquid). Then the phoenix just described, growing its feathers and becoming a phoenix such as the former one was, flies up into the air such as it was before it died, showing men a most clear resurrection of the dead. The phoenix is a wonderful bird; but it is an irrational bird, and it never sang psalms to God. It flies about the air, but does not know who the only-begotten Son of God is. So then, resurrection of the dead has been given to an irrational creature that does not know its maker; and to us, who glorify God and [keep] his commandments, … ### Extrabiblical texts - 1 Clem. 25 (1 Clement): quotation, high confidence - Herodotus, Hist. 2.73 (Herodotus, Histories): echo, medium confidence ### Translation notes - The phoenix story is taken from 1 Clem. 25, which Cyril names; it goes back to Herodotus, Hist. 2.73, and was widely repeated in antiquity. Cyril, like his sources, treats it as a fact of natural history. The section breaks off in mid-sentence in the scan; "keep" is supplied in the translation by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.8 (PG 33:1025b–1028a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-8). ## Catechetical Lecture 18.9 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-9 - Source: PG 33:1028a–1028c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The daily wonder of human generation from weak and shapeless matter shows that God can raise the fallen body. ### Greek text Ἀλλʼ ἐπειδὴ μακρὰν καί σπάνιον τοῦ φοίνικος τὸ σημεῖον, καὶ ἀπιστοῦσιν ἔτι, λαβὲ τήν ἀπόδειξιν ἐκ τῶν καθʼ ἡμέραν φαινομένων σοι, πᾶλιν· Πρὸ ἑκατὸν ἐτῶν ἢ καὶ διακοσίων, ἡμεῖς πάντες, οἱ λαλοῦντες καὶ ἀκούοντες, ποῦ ἦμεν; ἆρα οὐκ οἴδαμεν τῆς ἡμετερας ὑποστάσεως τῶν σωμάτων τὴν ὑπόθεσιν; οὐκ οἶδας ὅπως ἐξ ἀσθενῶν, καὶ ἀμόρφων, καὶ μονοειδῶν πραγμάτων γεννώμεθα ; Καὶ ἐκ τοῦ μονοειδοῦς καὶ ἀσθενοῦς μορφοῦται ζῶν ἄνθρωπος· καὶ τὸ ἀσθενὲς σαρκωθὲν εἰς νεύρων ίσχυρότητα μεταβάλλεται, καὶ εἷς ὀφθαλμῶν λαμπρότητα, καὶ ῥινὸς ὄσφρησιν, καὶ ὤτων ἀκοὴν, καὶ γλῶσσαν λαλοῦσαν, καὶ καρδίαν πάλλουσαν, καὶ χειρῶν ἐργασίαν, καὶ ποδῶν δρόμον, καὶ παντοίαν ίδέαν μελῶν. Καὶ τὸ ἀσθενὲς ἐκεῖνο γίνεται ναυπηγὸς καὶ οἰκοδόμος, καὶ ἀρχιτέκτων, καὶ παντοίας τέχνης ἐργάτης, καὶ στρατιώτης, καὶ ἅρχων, καὶ νομοθέτης, καὶ βασιλεύς. Ἐξ ἀτελῶν πραγμάτων ποιήσας ἡμᾶς ὁ Θεὸς, ἆρα τοὺς πεσόντας ἐγεῖραι οὐ δύναται; Ὁ τὸ εὐτελέστατον οὕτω σωματοποιῶν, τὸ πεσὸν σῶμα πάλιν ἐγεῖραι οὐ δύναται ; καὶ ὁ τὸ μὴ ὂν πλάσας, τὸ ὂν … ### English translation (Claude) But since the sign of the phoenix is far off and rare, and they still disbelieve, take the proof once more from what you see every day. A hundred or two hundred years ago, where were all of us, speakers and hearers? Do we not know the origin of the substance of our bodies? Do you not know how we are born from weak, shapeless, and uniform matter? And from what is uniform and weak a living man is formed; and that weak thing, made flesh, is changed into the strength of sinews, and the brightness of eyes, and the smell of the nose, and the hearing of ears, and a speaking tongue, and a beating heart, and the work of hands, and the running of feet, and every kind of limb. And that weak thing becomes a shipbuilder and a builder, an architect and a worker of every craft, a soldier and a ruler and a lawgiver and a king. Has God, who made us from imperfect matter, no power to raise the fallen? He who thus forms a body from what is most worthless, can he not raise the fallen body again? And he who formed what did not exist, [can he not raise] what exists … ### Translation notes - The section breaks off in mid-sentence in the scan; the words in brackets are supplied in the translation by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.9 (PG 33:1028a–1028c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-9). ## Catechetical Lecture 18.10 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-10 - Source: PG 33:1028c–1029a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The waxing of the moon and its recovery after an eclipse are proofs of the resurrection for those who do not accept Scripture. ### Greek text Λαβὶ δέ μοι νεκρῶν ἀναστασεως φανερὰν ἀπόδειξιν ἐν οὐρανῷ καὶ φωστῆρσι καθʼ ἕκαστον μῆνα μαρτυρουμένην. Τὸ γὰρ τῆς σελήνης σῶμα παντελῶς ἐκλεῖπον, ὡς μηδʼ ὁτιοῦν αὐτοῦ φαίνεσθαι λοιπὸν. πάλιν ἀναπληροῦται, καὶ είς ὅπερ ἦν ἀποκαθίσταται. Ὑπὲρ δὲ τελείας τοῦ πράγματος ἀποδείξεως, κατὰ περιόδους ἐτῶν ἐκλείπουσα ἡ σελήνη, καὶ εἰς αἷμα φανερῶς μεταβληθεῖσα, πάλιν ἀπολαμβάνει τὸ σῶμα τὸ φωτοειδές τοῦ Θεοῦ τοῦτο μηχανησαμένου· ἵνα καὶ σὺ ὁ ἄνθρωπος ὁ ἐξ αἳματος συνεστὼς, τῇ τῶν νεκρῶν ἀναστάσει μή ἀπιστήσῃς· ἀλλʼ ὅπερ ἐπὶ σελήνης βλέπεις, τοῦτο καὶ περὶ σεαυτοῦ πιστεύσῃς. Τούτοις μὲν οὖν κέχρησο λόγοις πρὸς Ἕλληνας. τοῖς γὰρ τὰ ἔγγραφα μὴ παραδεχομένοις, ἀγράφοις μάχου τοῖς ὅπλοις, ἐκ λογισμῶν μόνον καὶ ἀποδείξεων· τούτοις γάρ, οὕτε τίς ἐστι Μωσῆς γνώριμον, οὕτε τίς ἐστιν Ἡσαΐας, οὔτε τὰ Εὐαγγέλια, οὔτε Παῦλος. ### English translation (Claude) Take also a clear proof of the resurrection of the dead, witnessed every month in the heaven and its lights. For the body of the moon wanes completely, so that nothing of it is any longer seen; then it is filled again and restored to what it was. And for a complete proof of the matter, the moon, eclipsed at intervals of years and visibly changed into blood, receives again its luminous body; God having contrived this so that you too, man, who are made of blood, may not disbelieve the resurrection of the dead, but may believe about yourself what you see in the moon. Use these arguments, then, with the Greeks; for with those who do not accept what is written, fight with unwritten weapons, from reasoning and demonstrations alone; for to them it is not known who Moses is, nor who Isaiah is, nor the Gospels, nor Paul. ### Scripture references - Joel 2:31: allusion, low confidence ### Translation notes - Allusion: Joel 2:31 (the moon turned to blood), here of the reddened moon in a lunar eclipse. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.10 (PG 33:1028c–1029a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/17-23/#p-18-10). ## Catechetical Lecture 18.11 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-11 - Source: PG 33:1029a–1029b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against the Samaritans, who accept only the Law, Cyril argues from "I am the God of Abraham" and from Abraham's words on the judge of all the earth. ### Greek text Μετάβηθί μοι λοιπὸν ἐπὶ Σαμαρείτας, οἳ νόμον δεχόμενοι μόνον, προφήτας οὐκέτι καταδέχονται· οἷς ἀργὸν ἔοικε τὸ παρὸν ἀνάγνωσμα τοῦ Ἰεζεκιήλ· προφήτας γὰρ, ὡς ἔφην, οὐ δέχονται. Πόθεν οὗν πείσωμεν καὶ Σαμαρείτας; Ἕλθωμεν ἐπὶ τὰ ἕγγραφα τοῦ νόμου. Λέγει τοίνυν ὁ Θεὸς πρὸς τὸν Μωϋσῆν· Ἐγὼ ὁ Θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ· πάντως ὅτι τῶν ὄντων καὶ ὑφεστηκότων. Εἰ γὰρ Ἀβραὰμ τετελευτηκε, καὶ Ἰσαάκ, καὶ Ἰακώβ· Θεός ἐστιν ἄρα τῶν μή ὅντων. Πότε βασιλεὺς εἷπε, ὅτι βασιλεὺς εἰμι στρατιωτῶν, ὧν μή ἕχει ; πότε τις ἐνεδείξατο πλοῦτον, ὃν μὴ ἐκέκτητο; Δεῖ τοίνυν ὑφεστάναι καὶ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ, ἳνα τῶν ὅντων Θεὸς ᾖ ὁ Θεός. Οὐ γὰρ εἶπεν, Ἤμην αὐτῶν, ἀλλʼ, Εἷμί. Καὶ ὅτι κρίσις ἐστὶ, λέγει πρὸς τὸν Κύριον ὁ Ἀβραάμ· Ὁ κρίνων πᾶσαν τὴν γῆν, οὐ ποιήσει κρίσιν; ### English translation (Claude) Pass over with me now to the Samaritans, who accept only the Law and do not receive the prophets. To them today's reading from Ezekiel seems useless; for, as I said, they do not receive the prophets. How then shall we persuade the Samaritans too? Let us go to the writings of the Law. God says to Moses: "I am the God of Abraham and of Isaac and of Jacob"; surely, of those who are and who subsist. For if Abraham has died, and Isaac and Jacob, then he is God of those who are not. When did a king ever say that he is king of soldiers he does not have? When did anyone display wealth he did not possess? Abraham and Isaac and Jacob must therefore subsist, so that God may be God of those who are. For he did not say, "I was their God," but "I am." And that there is a judgment, Abraham says to the Lord: "Shall not the judge of all the earth execute judgment?" ### Scripture references - Exod 3:6: quotation, high confidence - Matt 22:32: allusion, high confidence - Gen 18:25: quotation, high confidence - Ezek 37:1: allusion, medium confidence ### Translation notes - The Samaritans accepted only the five books of Moses. Quotations: Exod 3:6 (as argued in Matt 22:32); Gen 18:25. The reading for the lecture was Ezek 37. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.11 (PG 33:1029a–1029b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-11). ## Catechetical Lecture 18.12 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-12 - Source: PG 33:1029c–1032a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From the Law itself: if Moses' rod became a serpent, Aaron's rod budded, Lot's wife became salt, and Moses' hand was changed, God can raise bodies. ### Greek text Ἀλλʼ ἀντιλέγουσι πρὸς τοῦτο πάλιν οἱ ἀνόητοι Σαμαρεῖται, καί φασιν, ὅτι Τὰς μὲν ψυχὰς ἐγχωρεῖ μένειν τοῦ Ἀβραάμ, καὶ τοῦ Ἰσαάκ, καὶ τοῦ Ἰακὼβ, τά δὲ σώματα ἀναστῆναι οὐ δύναται. Εἶτα, τὴν μὲν ῥάβδον Μωϋσέως τοῦ δικαίου δράκοντα γενέσθαι δυνατὸν, τὰ δὲ σώματα τῶν δικαίων ζῆσαι καὶ ἀναστῆναι οὐ δύναται; καὶ τὸ μὲν παρὰ φύσιν ἐγένετο· τὸ δὲ κατὰ φύσιν οὐκ ἀποκαθίσταται; Καὶ ἡ ῥάβδος Ἀαρών ἀποτμηθεῖσα, καὶ νεκρωθεῖσα, χωρὶς ὀσμῆς ὑδάτων ἐβλάστησε· καὶ ταῦτα, ὑπόστεγος οὖσα, καὶ τὰ ἐν ἀγροῖς βλαστήσασα· καὶ ἐν ξηροῖς μὲν κειμένη, τά δὲ τῶν ἀρδευομένων πολυετῶς, διὰ μιᾶς νυκτὸς μετά καρπῶν ἀποδοῦσα. Ἡ ῥάβδος Ἀαρὼν ἐκ νεκρῶν ὥσπερ ἀνέστη καὶ αὐτὸς Ἀαρὼν οὐκ ἐγείρεται; καὶ ἵνα μὲν τὴν ἀρχιερωσύνην αὐτῷ διατηρήσῃ Θεὸς, ἐν ξύλῳ ἐθαυματούργησεν· αὐτῷ δὲ τῷ Ἀαρὼν τὴν ἀνάστασιν οὐ χαρίζεται; Καὶ γυνὴ μὲν παρὰ φύσιν ἅλας γίνεταί, καὶ σάρξ εἷς ἅλας μεταβάλλεται· σὰρξ δὲ εἲς σάρκα οὐκ ἀποκαθίσταται; Καὶ στήλη μὲν ἀλὸς γέγονεν ἡ γυνὴ Λὼτ, ἡ δὲ γυνή τοῦ Ἀβραάμ ἆρα οὐκ ἀνίσταται; Ποίᾳ δὲ δυνάμει μετεβλήθη ἡ χεὶρ τοῦ Μωϋσὲως, ἢ καὶ ὑπὸ μίαν ὥραν ἐγένετο ὡς χιὼν, καὶ πάλιν ἀποκατέστη; Πάντως ὅτι τῷ θείῳ προστάγματι. Εἶτα, τότε μὲν τὸ πρόσταγμα ἰσχυρὸν, νῦν δὲ οὐκέτι ἰσχυρόν; ### English translation (Claude) But the foolish Samaritans object to this again and say: "The souls of Abraham and Isaac and Jacob may remain, but the bodies cannot rise." So then: the rod of righteous Moses could become a serpent, and the bodies of the righteous cannot live and rise? What is contrary to nature happened, and what is according to nature is not restored? And the rod of Aaron, cut off and dead, budded without the scent of water; and that while it was under a roof, budding as plants do in the fields; and, lying in a dry place, it produced in a single night, with fruit, what watered plants produce over many years. Aaron's rod rose, as it were, from the dead, and shall Aaron himself not be raised? To preserve the high priesthood for him God worked a wonder in wood, and will he not grant the resurrection to Aaron himself? A woman becomes salt contrary to nature, and flesh is changed into salt; and is flesh not restored to flesh? Lot's wife became a pillar of salt; and shall Abraham's wife not rise? By what power was Moses' hand changed, which within one hour became as snow and was restored again? Surely by the divine command. Was the command strong then, and is it no longer strong now? ### Scripture references - Exod 4:3: allusion, high confidence - Exod 7:10: allusion, high confidence - Num 17:8: allusion, high confidence - Job 14:9: allusion, medium confidence - Gen 19:26: allusion, high confidence - Exod 4:6: allusion, high confidence - Exod 4:7: allusion, high confidence ### Translation notes - Allusions: Exod 4:2–4; 7:10; Num 17:8; Job 14:9 ("the scent of water"); Gen 19:26; Exod 4:6–7. "In the fields" renders a word restored by sense (the scan has "in idle places"). ### Citation (SBL) Cyril of Jerusalem, Cat. 18.12 (PG 33:1029c–1032a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-12). ## Catechetical Lecture 18.13 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-13 - Source: PG 33:1032a–1032c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Genesis, which the Samaritans accept, shows God forming man from dust and all creatures from nothing; he can therefore raise man. ### Greek text Πόθεν δὲ καὶ ὅλως ἐξ ἀρχῆς ἐγεννήθη ὁ ἄνθρωπος, ὦ πάντων ἀνθρώπων ἀνοητότατοι Σαμαρεῖται; Ἔλθετε ἐπὶ τὸ πρῶτον βιβλίον τῆς Γραφῆς, ὃ καὶ ὑμεῖς καταδέχεσθε· Καὶ ἔπλασεν ὁ Θεὸς τὸν ἄνθρωπον, χοῦν ἀπὸ τῆς γῆς. Χοῦς εἷς σάρκα μεταβάλλεται, καὶ σὰρξ εἰς σάρκα οὐ πάλιν ἀποκαθίσταται; Ἐρωτητέον δὲ ὑμᾶς, πόθεν ὑπέστησαν οἱ οὐρανοὶ, καὶ γῆ, καὶ θάλασσα; πόθεν ἣλιος, καὶ σελήνη, καὶ ἀστέρες; πῶς ἐξ ὑδάτων τὰ πετεινὰ καὶ τὰ νηκτά; καὶ πῶς ἀπὸ γῆς τὰ ζῶα πάντα; Τοσαῦται μυριάδες ἐκ τοῦ μὴ ὄντος εἷς τὸ εἶναι παρηνέχθησαν· καὶ ἄνθρωποι ἡμεῖς, οἱ τὸ κατʼ εἰκόνα ἔχοντες, ἄρα οὐκ ἀναστησόμεθα ; Ἀληθῶς ἀπιστίας τὸ πρᾶγμα πεπλήρωται, καὶ πολλὴ κατάγνωσις τῶν ἀπιστούντων· ὅταν Ἀβραὰμ λέγῃ πρὸς τὸν Κύριον, Ὁ κρίνων πᾶσαν τὴν γῆν, καὶ ἀπιστῶσιν οἱ μανθάνοντες τὸν νόμον· ὅταν γέγραπται, ὅτι ἐκ γῆς ὁ ἄνθρωπος, καὶ ἀπιστῶσιν οἱ ἀναγινώσκοντες. ### English translation (Claude) And from where, indeed, was man born at all in the beginning, you most foolish of all men, Samaritans? Come to the first book of Scripture, which you too accept: "And God formed man, dust from the earth." Dust is changed into flesh; and is flesh not restored again into flesh? We must ask you: from where did the heavens come into being, and earth and sea? From where the sun, the moon, and the stars? How did the birds and the swimming creatures come from the waters, and all the animals from the earth? So many myriads were brought from nothing into being; and shall we men, who bear the image, not rise? Truly the matter is full of unbelief, and great is the condemnation of the unbelievers, when Abraham says to the Lord, "the judge of all the earth," and those who learn the Law disbelieve; when it is written that man is from earth, and those who read it disbelieve. ### Scripture references - Gen 2:7: quotation, high confidence - Gen 1:20: allusion, medium confidence - Gen 1:24: allusion, medium confidence - Gen 1:27: allusion, medium confidence - Gen 18:25: quotation, high confidence ### Translation notes - Quotations and allusions: Gen 2:7; Gen 1:1–25; 1:26–27; Gen 18:25. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.13 (PG 33:1032a–1032c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-13). ## Catechetical Lecture 18.14 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-14 - Source: PG 33:1032c–1033b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Texts that seem to deny the resurrection mean that the ungodly rise to condemnation and that repentance is possible only in this life. ### Greek text Ἐκείνοις μὲν οὗν ταῦτα τοῖς ἀπίστοις· τὰ δὲ ἐκ προφητῶν, ἡμῖν τοῖς πιστεύουσιν. Ἐπειδὴ δὲ καὶ τοῖς προφήταις κεχρημένοι τινὲς, ἀπιστοῦσι τοῖς γεγραμμένοις, καὶ προφέρουσιν ἡμῖν ἐκεῖνο τὸ, Οὐκ ἀναστήσονται οἱ ἀσεβεῖς ἐν κρίσει· καὶ τὸ, Ἐάν γὰρ καταβῇ ὁ ἄνθρωπος εἰς ᾅδην, οὐκέτι οὐ μὴ ἀναβῇ· καὶ τὸ, Οὐχ οἱ νεκροὶ αἰνέσουσί σε, Κύριε (τοῖς γὰρ καλῶς γεγραμμένοις συγκέχρηνται κακῶς), καλὸν ἐν παραδρομῇ, καὶ ὡς ἐγχωρεῖ νῦν, ἀπαντῆσαι πρὸς αὐτοὺς. Ἐὰν γὰρ λέγῃ, ὅτι Ἀσεβεῖς οὐκ ἀναστήσονται ἐν κρίσει, τοῦτο δηλοῖ ὅτι οὐκ ἐν κρίσει, ἀλλʼ ἐν κατακρίσει. Οὐκ ἐξετάσεως πολλῆς ἐστι χρεία τῷ Θεῷ, ἀλλʼ ἅμα τῷ ἀναστῆναι τοὺς ἀσεβεῖς, ἀκολουθεῖ καὶ τὰ τῆς τιμωρίας. Καὶ ἐὰν λέγῃ, ὅτι Οὐχ οἱ νεκροὶ αἰνέσουσί σε, Κύριε· τοῦτο δηλοῖ, ὅτι τῆς μετανοίας καὶ τῆς ἀφέσεως, ἐν τῇ ζωῇ ταύτῃ μόνον τήν προθεσμίαν ἐχούσης, ἐφʼ ᾗ καὶ οἱ ἀπολαύοντες αἰνέσουσί σε· οὐκ ἔστι μετά θάνατον λοιπὸν τοὺς ἐν ἁμαρτίαις τελευτήσαντας ὡς εὐεργετηθέντας αἰνεῖν, ἀλλὰ ἀποδύρεσθαι· ἔστι γὰρ αἶνος μὲν τῶν εὐχαριστούντων, ὀδυρμὸς δὲ τῶν μαστιζομένων. Οἱ μὲν οὖν δίκαιοι τότε αἰνοῦσιν, οἱ δὲ τελευτήσαντες ἐν ἁμαρτίαις, καιρὸν λοιπὸν ἐξομολογήσεως οὐκ ἔχουσι. ### English translation (Claude) These arguments, then, are for those unbelievers; but the arguments from the prophets are for us who believe. But since some who use the prophets too disbelieve what is written, and bring against us that saying, "The ungodly shall not rise in judgment," and "For if a man goes down to Hades, he shall not come up again," and "The dead shall not praise you, O Lord" (for they make bad use of what is well written), it is good to meet them in passing, as far as is now possible. For if it says, "The ungodly shall not rise in judgment," this shows that they will rise not to judgment but to condemnation. God has no need of a long examination; but together with the rising of the ungodly, their punishment follows. And if it says, "The dead shall not praise you, O Lord," this shows that, since repentance and forgiveness have their appointed time in this life only (and for it those who enjoy them will praise you), after death it is no longer possible for those who have died in sins to praise as people who have received kindness, but only to lament. For praise belongs to those who give thanks, and lamentation to those under the lash. The righteous, then, will praise at that time; but those who have died in sins no longer have a time for confession. ### Scripture references - Ps 1:5: quotation, high confidence - Job 7:9: quotation, high confidence - Ps 115:17 (113:25 LXX): quotation, high confidence - Ps 6:5 (6:6 LXX): echo, medium confidence ### Translation notes - Quotations: Ps 1:5; Job 7:9; Ps 115:17 (LXX 113:25). "Confession" (ἐξομολόγησις) echoes Ps 6:5. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.14 (PG 33:1032c–1033b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-14). ## Catechetical Lecture 18.15 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-15 - Source: PG 33:1033b–1036b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job's words on the tree that blossoms again, read as a question, and texts of Isaiah, Ezekiel, and Daniel teach the resurrection. ### Greek text Περὶ δὲ τοῦ, Ἐὰν καταβῇ ἄνθρωπος εἰς ᾅδην, οὐκέτι οὐ μὴ ἀναβῇ· βλέπε τὴν ἀκολουθίαν· γέγραπται γάρ· Οὐκέτι οὐ μή ἀναβῇ, οὐδʼ οὐ μή ἐπιστρέψῃ εἰς τὸν ἴδιον οἶκον. Τοῦ κόσμου δὲ ὅλου παρερχομένου, καὶ πάσης οἰκίας διαφθειρομένης· πῶς εἰς τὸν ἴδιον οἶκον ἐπανελεύσεται, καινῆς λοιπὸν γινομένης ἄλλης γῆς; ἐχρῆν δὲ αὐτοὺς ἀκοῦσαι τοῦ Ἰὼβ λέγοντος· Ἔστι γὰρ δένδρῳ ἐλπίς. Ἐὰν γὰρ ἐκκοπῇ, πάλιν ἐπανθήσει· καὶ ὁ ῥάδαμνος αὐτοῦ οὐ μή ἐκλείπῃ. Ἐὰν γὰρ γηράσῃ ἐν γῇ ἡ ῥίζα αὐτοῦ, ἐν δὲ πέτρᾳ τελευτήσῃ τὸ στέλεχος αὐτοῦ· ἀπὸ ὀσμῆς ὕδατος ἀνθήσει, ποιήσει δὲ θερισμὸν ὥσπερ νεόφυτον. Ἀνήρ δὲ τελευτήσας, ᾤχετο· πεσὼν δὲ βροτὸς, οὐκέτι ἔστιν; Μονονουχὶ γὰρ δυσωπῶν, καὶ ἐπιτιμῶν· (οὕτω γὰρ ἀναγνωστέον ἐρωτηματικῶς τὸ, Οὐκέτι ἔστιν;) Ἀρα γὰρ, φησὶ, ξύλου πίπτοντος καὶ ἐγειρομένου, ἅνθρωπος αὐτὸς, διʼ ὅν τὰ ξύλα γέγονεν, οὐκ ἐγείρεται; Καὶ ἵνα μὴ νομίσῃς με βιάζεσθαι, ἀνάγνωθι τὸ ἀκόλουθον. Μετὰ γὰρ τὸ εἰπεῖν ἐρωτηματικῶς, Πεσὼν δὲ βροτὸς οὐκέτι ἔστι; λέγει· Ἐὰν γὰρ ἀποθάνῃ ἄνθρωπος, ζήσεται· καὶ εὐθὺς λέγει· Ὑπομένω ἕως ἂν πάλιν γένωμαι· καὶ ἀλλαχοῦ πάλιν· Ὁ μέλλων ἐπὶ γῆς ἀναστῆσαι τὸ δέρμα μου, τὸ ἀναντλοῦν ταῦτα. Ἡσαΐας δὲ ὁ προφήτης φησίν· Ἀναστήσονται οἱ νεκροὶ, καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις· σαφέστατα δὲ ὁ παρὼν προφήτης Ἰεζεκιὴλ λέγει· Ἰδοὺ ἐγὼ ἀνοίγω τὰ μνήματα ὑμῶν, καὶ ἀνάξω ὑμᾶς ἐκ τῶν μνημάτων ὑμῶν· καὶ ὁ Δανιὴλ λέγει· Πολλοὶ τῶν καθευδόντων ἐν γῆς χώματι, ἀναστήσονται· οὗτοι εἰς ζωήν αἰώνιον, καὶ οὗτοι εἰς αἰσχύνην αἰώνιον. ### English translation (Claude) As for "If a man goes down to Hades, he shall not come up again," look at what follows; for it is written: "He shall not come up again, nor shall he return to his own house." But since the whole world passes away and every house is destroyed, how shall he return to his own house, when a new and different earth comes into being? They ought rather to have heard Job saying: "For there is hope for a tree; if it is cut down, it will blossom again, and its shoot will not fail. For if its root grows old in the earth, and its stump dies on the rock, from the scent of water it will flower, and make a crop like a new plant. But a man who has died is gone; and a mortal who has fallen, is he no more?" He all but puts them to shame and rebukes them (for "is he no more?" must be read in this way, as a question): for, he says, if a tree falls and rises again, shall not man himself, for whose sake the trees exist, be raised? And so that you may not think that I am forcing the text, read what follows. For after asking, as a question, "And a mortal who has fallen, is he no more?" he says: "For if a man dies, he shall live"; and immediately: "I will wait until I come to be again"; and again elsewhere: "who will raise up on the earth my skin, which endures these things." And Isaiah the prophet says: "The dead shall rise, and those in the tombs shall be raised." And most clearly the present prophet, Ezekiel, says: "Behold, I open your graves, and will bring you up out of your graves." And Daniel says: "Many of those who sleep in the dust of the earth shall arise, some to everlasting life, and some to everlasting shame." ### Scripture references - Job 7:10: quotation, high confidence - Job 14:7: quotation, high confidence - Job 14:8: quotation, high confidence - Job 14:9: quotation, high confidence - Job 14:10: quotation, high confidence - Job 14:14: quotation, high confidence - Job 19:26: quotation, high confidence - Isa 26:19: quotation, high confidence - Ezek 37:12: quotation, high confidence - Dan 12:2: quotation, high confidence ### Translation notes - Quotations (Job from the Septuagint): Job 7:9–10; 14:7–10; 14:14; 19:25–26; Isa 26:19; Ezek 37:12 ("the present prophet": the reading for the lecture); Dan 12:2. Cyril reads the last words of Job 14:10 as a question. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.15 (PG 33:1033b–1036b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-15). ## Catechetical Lecture 18.16 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-16 - Source: PG 33:1036b–1037a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture records many raisings of the dead, culminating in Christ's; even Elisha's dead body raised a corpse. ### Greek text Καὶ πολλαὶ Γραφαὶ μαρτυροῦσι περὶ τῆς τῶν νεκρῶν ἀναστάσεως· ἔστι γὰρ ἄλλα πλείονα ῥητὰ περὶ τούτου. Ὡς ἐν ὑπομνήσει δὲ μόνῃ, νῦν παρατρέχομεν τὴν τοῦ Λαζάρου τετραήμερον ἀνάστασιν· παρατρέχομεν δὲ, διὰ τὸ τῆς ὥρας ὀλίγον, καὶ τὸν υἱὸν τῆς χήρας τὸν ἐγηγερμένον. Ὑπομνήσεως δὲ μόνον ἕνεκεν παραφερέσθω νῦν καὶ ἡ θυγάτηρ τοῦ ἀρχισυναγώγου· λεγέσθω καὶ τὸ σχισθῆναι τὰς πέτρας, καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἐγερθῆναι, τῶν μνημείων ἀνοιχθέντων. Προηγουμένως δὲ μνημονευέσθω, ὅτι Χριστὸς ἐκ νεκρῶν ἐγήγερται. Παρῆλθον τὸν Ἠλίαν, καὶ τὸν υἱὸν τῆς χήρας τὸν ἐξεγερθέντα ὑπʼ αὐτοῦ· καὶ τὸν Ἐλισσαῖον, τὸν δὶς ἐγείραντα, ἐν τῷ ζῆν, καὶ μετὰ τὸ τελευτῆσαι αὐτόν. Ζῶν μὲν γὰρ εἰργάσατο τὴν ἀνάστασιν, διὰ τῆς ἑαυτοῦ ψυχῆς· ἵνα δὲ μὴ μόνον τιμηθῶσι τῶν δικαίων αἱ ψυχαὶ, πιστευθῇ δὲ, ὅτι καὶ ἔγκειται ἐν τοῖς τῶν δικαίων σώμασι δύναμις, ὁ ῥιφεὶς ἐν τῷ μνημείῳ τοῦ Ἐλισσαίου νεκρὸς, τοῦ νεκροῦ σώματος τοῦ προφήτου ἐφαψάμενος, ἐζωοποιήθη. ### English translation (Claude) And many Scriptures testify to the resurrection of the dead; for there are many more texts about it. By way of reminder only, we now pass over the raising of Lazarus after four days; and we pass over too, because the time is short, the widow's son who was raised. For the sake of reminder only let the daughter of the ruler of the synagogue be brought forward now as well; let it be said too that the rocks were split and many bodies of the saints who had fallen asleep were raised, when the tombs were opened. But above all let it be remembered that Christ has been raised from the dead. I pass over Elijah, and the widow's son raised by him; and Elisha, who raised the dead twice, once in his lifetime and once after his death. For while living he worked the raising through his own soul; but so that not only the souls of the righteous might be honored, but it might be believed that a power lies also in the bodies of the righteous, the dead man thrown into the tomb of Elisha, touching the dead body of the prophet, was brought to life. ### Scripture references - John 11:39: allusion, high confidence - Luke 7:15: allusion, high confidence - Mark 5:42: allusion, high confidence - Matt 27:51: allusion, high confidence - Matt 27:52: allusion, high confidence - 1 Cor 15:20: allusion, high confidence - 1 Kgs 17:22: allusion, high confidence - 2 Kgs 4:35: allusion, high confidence - 2 Kgs 13:21: allusion, high confidence ### Translation notes - The first part of section 16; the rest is in 18.17. Allusions: John 11:39–44; Luke 7:11–15; Mark 5:41–42; Matt 27:51–53; 1 Cor 15:20; 1 Kgs 17:22; 2 Kgs 4:34–35; 13:21. Two words garbled in the scan ("above all", "I pass over") are restored by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.16 (PG 33:1036b–1037a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-16). ## Catechetical Lecture 18.17 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-17 - Source: PG 33:1037a–1037b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Elisha's bones raised a dead man to show that a power remains in the bodies of the saints, as Paul's handkerchiefs healed the sick. ### Greek text Καὶ τὸ σῶμα τοῦ προφήτου τὸ νεκρὸν ἀπετέλεσε ψυχῆς ἔργον· καὶ τὸ τελευτῆσαν καὶ κείμενον ζωὴν παρέσχε τῷ τελευτήσαντι· καὶ παρασχὸν τὴν ζωὴν, αὐτὸ ὁμοίως ἔμεινεν ἐν νεκροῖς. Διὰ τί; Ἵνα μὴ ἐξαναστάντος Ἐλισσαίου, τῇ ψυχῇ μόνῃ προσγραφῇ τὸ πρᾶγμα· δειχθῇ δὲ, ὅτι καὶ ψυχῆς μὴ παρούσης, ἔγκειταί τις δύναμις τῷ τῶν ἁγίων σώματι, διὰ τὴν ἐν τοσούτοις ἔτεσιν ἐνοικήσασαν ἐν αὐτῷ δικαίαν ψυχὴν, ἧς ὑπηρέτημα γέγονε. Καὶ μὴ ἀπιστῶμεν, νήπιοι, ὡς μὴ γεγενημένου τούτου. Εἰ γὰρ σουδάρια καὶ σιμικίνθια, τὰ ἔξωθεν ὄντα, τῶν σωμάτων ἀπτόμενα τῶν νοσούντων, ἤγειρε τοὺς ἀσθενεῖς· πόσῳ μᾶλλον αὐτὸ τὸ σῶμα τοῦ προφήτου ἤγειρε τὸν νεκρόν; ### English translation (Claude) And the dead body of the prophet did the work of a soul; what had died and lay there gave life to the dead man, and, having given life, itself remained among the dead as before. Why? So that, had Elisha risen, the deed might not be ascribed to the soul alone; but it might be shown that even when the soul is not present a certain power lies in the body of the saints, because of the righteous soul that dwelt in it for so many years and whose instrument it was. And let us not, like children, disbelieve, as though this had not happened. For if handkerchiefs and aprons, which are outside the body, touching the bodies of the sick, raised up the weak, how much more did the very body of the prophet raise the dead? ### Scripture references - 2 Kgs 13:21: allusion, high confidence - Acts 19:12: allusion, high confidence ### Translation notes - The rest of section 16, begun in 18.16. Allusions: 2 Kgs 13:21; Acts 19:12. Cyril's argument that a power remains in the bodies of the saints is an early witness to the regard for relics. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.17 (PG 33:1037a–1037b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-17). ## Catechetical Lecture 18.18 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-18 - Source: PG 33:1037b–1040c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles raised the dead, and Paul teaches that this very body will rise, transformed and incorruptible; glow-worms show that God can make the righteous shine. ### Greek text Καὶ ἐνῆν μὲν πολλὰ εἰπεῖν εἰς ταῦτα, καθʼ ἕκαστον ἐξηγουμένοις τῶν γεγενημένων πραγμάτων τὸ παράδοξον. Διὰ δὲ τὸν κάματον τὸν προγενόμενον ὑμῖν, ἔκ τε τῆς ὑπερθέσεως τῆς νηστείας τῆς Παρασκευῆς, καὶ τῆς ἀγρυπνίας· ἐκεῖνα μὲν τέως ἐν παραδρομῇ λελέχθω, διʼ ὀλίγων ἐσπαρμένα· ἳνα ὑμεῖς, καλλίστης γῆς δίκην δεξάμενοι τὸν σπόρον, καρποφορήσητε πλατύνοντες. Μνημονευέσθω δὲ, ὅτι καὶ οἱ ἀπόστολοι νεκροὺς ἤγειραν· Πέτρος μὲν, ἐν Ἰόππῃ Ταβιθάν· Παῦλος δὲ, Εὔτυχον ἐν Τρωάδι· καὶ οἱ λοιποὶ πάντες ἀπόστολοι, εἰ καὶ μὴ πάντα γέγραπται τὰ ὑπʼ ἐκείνων θαυματουργηθέντα. Μνημονεύετε δὲ τῶν ἐν τῇ πρώτῃ πρὸς Κορινθίους εἰρημένων ἁπάντων, ὧν ἔγραψεν ὁ Παῦλος πρὸς τοὺς λέγοντας· Πῶς ἐγείρονται οἱ νεκροί; ποίῳ δὲ σώματι ἔρχονται; καὶ ὅτι, Εἰ νεκροί οὐκ ἐγείρονται, οὐδὲ ὁ Χριστὸς ἐγήγερται· καὶ ὅτι ἄφρονας ἐκάλεσε, τοὺς μὴ πιστεύοντας· καὶ πάσης τῆς αὐτόθι διδασκαλίας, τῆς περὶ νεκρῶν ἀναστάσεως· καὶ ὅτι πρὸς Θεσσαλονικεῖς ἔγραψεν· Οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, περὶ τῶν κεκοιμημένων, ἵνα μὴ λυπῆσθε καθὼς καὶ οἱ λοιποὶ, οἱ μὴ ἔχοντες ἐλπίδα, καὶ τὰ ἑξῆς ὅλα· μάλιστα δὲ τὸ, Καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον. ΙΗʹ. Ἐξαιρέτως δὲ τοῦτο ἐπισημήνασθε, ὅτι μονονουχὶ δακτυλοδεικτῶν ὁ Παῦλος λέγει· Δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. Τὸ γὰρ σῶμα τοῦτο ἐγείρεται, οὐ τοιοῦτον μένον ἀσθενὲς, ἀλλʼ αὐτὸ τοῦτο ἐγείρεται· ἐνδυσάμενον δὲ τὴν ἀφθαρσίαν μεταποιεῖται, ὥσπερ σίδηρος πυρὶ προσομιλήσας γίνεται πῦρ, μᾶλλον δὲ ὡς οἶδεν ὁ ἀνιστῶν Κύριος. Ἐγείρεται μὲν οὖν τοῦτο τὸ σῶμα· ἀλλʼ οὐ μένει τοιοῦτον, ἀλλὰ μένει αἰώνιον. Οὐκέτι τροφῶν τοιούτων χρείαν ἔχει πρὸς ζωὴν, οὐδὲ κλιμάκων πρὸς ἀνάβασιν· γίνεται γὰρ πνευματικὸν, θαυμάσιόν τι, καὶ οἷον εἰπεῖν κατʼ ἀξίαν οὐκ ἔχομεν. Τότε οἱ δίκαιοι, φησὶ, λάμψουσιν ὡς ὁ ἥλιος καὶ ἡ σελήνη, καὶ ὡς ἡ λαμπρότης τοῦ στερεώματος. Καὶ προειδώς τὴν τῶν ἀνθρώπων ἀπιστίαν ὁ Θεὸς, σκώληξι μικροτάτοις ἐν τῷ θέρει φωτοειδεῖς δέδωκεν αὐγὰς λάμπειν ἐκ τοῦ σώματος, ἵνʼ ἐκ τῶν φαινομένων πιστευθῇ τὸ προσδοκώμενον. Ὁ γὰρ τὸ μέρος παρασχὼν, δύναται καὶ τὸ ὅλον παρασχεῖν· καὶ ὁ σκώληκα φῶς ἐκλάμπειν ποιήσας πολλῷ μᾶλλον φωτοποιήσει δίκαιον ἄνθρωπον. ### English translation (Claude) Much might be said on these matters, if we explained the wonder of each of the things that happened. But because of the weariness already brought on you by the prolonged fast of the Preparation and by the vigil, let these things be said in passing for now, sown in few words, so that you, receiving the seed like the best soil, may bear fruit and increase it. And let it be remembered that the apostles too raised the dead: Peter raised Tabitha at Joppa, Paul raised Eutychus at Troas; and so did all the other apostles, even if not all the wonders worked by them have been written. And remember all that is said in the First Epistle to the Corinthians, which Paul wrote to those who said, "How are the dead raised? With what body do they come?"; and that "if the dead are not raised, neither has Christ been raised"; and that he called those who do not believe fools; and the whole of the teaching there on the resurrection of the dead; and that he wrote to the Thessalonians: "But we do not want you to be ignorant, brothers, about those who have fallen asleep, so that you may not grieve as the rest do who have no hope," and all that follows; and above all this: "And the dead in Christ will rise first." [18] But mark this especially, how Paul says, all but pointing with his finger: "For this perishable must put on imperishability, and this mortal must put on immortality." For this body is raised; not remaining weak as it is, but this very body is raised; and, putting on incorruption, it is transformed, as iron in contact with fire becomes fire, or rather as the Lord who raises it knows. This body, then, is raised, but does not remain as it is; it remains eternal. It no longer needs such foods for life, nor ladders for going up; for it becomes spiritual, something wonderful, such as we cannot worthily describe. "Then the righteous," it says, "will shine like the sun, and the moon, and the brightness of the firmament." And God, foreseeing men's unbelief, has given the smallest worms in summer bright rays to shine from their bodies, so that from what is seen what is hoped for may be believed. For he who granted the part can grant the whole too; and he who made a worm shine with light will much more make a righteous man shine. ### Scripture references - Matt 13:8: allusion, medium confidence - Acts 9:40: allusion, high confidence - Acts 20:9: allusion, high confidence - 1 Cor 15:35: quotation, high confidence - 1 Cor 15:16: quotation, high confidence - 1 Cor 15:36: allusion, high confidence - 1 Thess 4:13: quotation, high confidence - 1 Thess 4:16: quotation, high confidence - 1 Cor 15:53: quotation, high confidence - 1 Cor 15:44: allusion, high confidence - Matt 13:43: quotation, high confidence - Dan 12:3: quotation, high confidence ### Translation notes - This staged section is printed section 17; it contains section 18, not separated in the scan (its numeral is garbled). "The fast of the Preparation": the Friday fast; the lecture seems to have been given after a Friday fast and vigil. Allusions and quotations: Matt 13:8, 23; Acts 9:40; 20:9–12; John 21:25; 1 Cor 15:35, 16, 36; 1 Thess 4:13, 16; 1 Cor 15:53, 44; Matt 13:43 with Dan 12:3. "Ladders" perhaps of the need to climb that a heavy body has. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.18 (PG 33:1037b–1040c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-18). ## Catechetical Lecture 18.19 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-19 - Source: PG 33:1040c–1041a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All will rise with eternal bodies, the righteous to live with angels and sinners to endure eternal fire, because the body shared in every deed. ### Greek text Ἐγειρόμεθα τοίνυν, αἰώνια μὲν πάντα ἔχοντες τὰ σώματα, οὐ πάντες δὲ ὅμοια. Ἀλλʼ εἰ μέν τίς ἐστι δίκαιος, λαμβάνει σῶμα ἐπουράνιον, ἵνα δύνηται μετὰ ἀγγέλων ἀναστρέφειν ἐπαξίως. Εἰ δέ τις ἁμαρτωλός ἐστι, λαμβάνει σῶμα αἰώνιον, ὑπομονητικὸν τιμωρίας ἁμαρτιῶν, ἳνα ἐν πυρὶ αἰωνίῳ καιόμενος μηδέποτε ἀναλωθῇ. Καὶ δικαίως ἀμφοτέροις τοῖς τάγμασιν ὁ Θεὸς παρέχει τοῦτο· οὐδὲν γὰρ ἡμῖν χωρὶς σώματός τι πέπρακται. Βλασφημοῦμεν διὰ στόματος, προσευχόμεθα διὰ στόματος· πορνεύομεν διὰ σώματος, ἁγνεύομεν διὰ σώματος· ἁρπάζομεν διὰ χειρὸς, ἐλεημοσύνας δίδομεν διὰ χειρός· καὶ τὰ λοιπὰ ὁμοίως. Ἐπειδὴ τοίνυν εἰς πάντα ὑπηρετήσατο τὸ σῶμα, καὶ ἐν τοῖς μέλλουσι συναπολαύει τῶν γενομένων. ### English translation (Claude) We shall be raised, then, all of us with eternal bodies, but not all alike. If someone is righteous, he receives a heavenly body, so that he may be able to live worthily with angels; but if someone is a sinner, he receives an eternal body able to endure the punishment of sins, so that, burning in eternal fire, he may never be consumed. And God rightly grants this to both companies; for we have done nothing without the body. We blaspheme with the mouth, and we pray with the mouth; we commit sexual immorality through the body, and we keep chaste through the body; we rob with the hand, and we give alms with the hand; and so in the rest. Since, then, the body has served in everything, in the life to come it will also share in the fruits of what was done. ### Scripture references - 1 Cor 15:40: allusion, medium confidence - Matt 25:41: allusion, medium confidence - 2 Cor 5:10: allusion, medium confidence ### Translation notes - Allusions: 1 Cor 15:40–44; Matt 25:41; 2 Cor 5:10. A Migne column number standing in the text is removed by a logged correction. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.19 (PG 33:1040c–1041a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-19). ## Catechetical Lecture 18.20 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-20 - Source: PG 33:1041a–1041b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since we will give account for what is done in the body, we must keep it pure; baptism heals past wounds, but we must guard against future sins. ### Greek text Φεισώμεθα τοίνυν, ἀδελφοὶ, τῶν σωμάτων, καὶ μὴ ὡς ἀλλοτρίοις αὐτοῖς παραχρησώμεθα. Μὴ, κατὰ τοὺς αἱρετικοὺς, λέγωμεν, ὅτι ἀλλότριός ἐστιν ὁ τοῦ σώματος χιτών· ἀλλʼ ὡς ἰδίου φεισώμεθα. Δεῖ γὰρ ἡμᾶς δοῦναι λόγον τῷ Κυρίῳ περὶ πάντων τῶν διὰ τοῦ σώματος πεπραγμένων. Μὴ εἴπῃς· Οὐδείς με ὁρᾷ· μηδὲ νομίσῃς, ὅτι μάρτυς τῶν γινομένων οὐκ ἔστιν. Ἄνθρωπος μὲν γὰρ πολλάκις οὐκ ἔστιν· ὁ δὲ πλάστης ἀπλανὴς μάρτυς, μένει ἐν οὐρανῷ πιστὸς, καὶ βλέπει τὸ γινόμενον· καὶ οἱ σπίλοι δὲ τῶν ἁμαρτιῶν μένουσιν ἐν τῷ σώματι. Ὥσπερ γὰρ πληγῆς προχωρησάσης ἐν τῷ σώματι, κἂν θεραπεία γένηταί τις, ὅμως ἡ οὐλὴ μένει· οὕτω καὶ ἡ ἁμαρτία πλήσσει τήν ψυχὴν καὶ τὸ σῶμα, καὶ μένουσιν οἱ τύποι τῶν οὐλῶν ἐν πᾶσι· περιαιροῦνται δὲ μόνον ἀπὸ τῶν λαμβανόντων τὸ λουτρόν. Τὰ μὲν οὖν παρελθόντα ψυχῆς καὶ σώματος τραύματα θεραπεύει Θεὸς διὰ τοῦ βαπτίσματος, πρὸς δὲ τὰ μέλλοντα λοιπὸν ἑαυτοὺς ἀσφαλιζώμεθα κοινῇ πάντες· ἵνα καθαρὸν τοῦτον τοῦ σώματος τὸν χιτῶνα διατηρήσαντες, καὶ μὴ διʼ ὀλίγης πορνείας καὶ ἡδυπαθείας, ἤ τινος ἄλλης ἁμαρτίας πρᾶξιν, ἀπολέσωμεν οὐράνιον σωτηρίαν· ἀλλʼ ἵνα κληρονομήσωμεν βασιλείαν Θεοῦ αἰώνιον, ἧς πάντας ὑμᾶς τῇ ἑαυτοῦ χάριτι καταξιώσειεν ὁ Θεός. ### English translation (Claude) Let us therefore spare our bodies, brothers, and not misuse them as if they belonged to another. Let us not say, as the heretics do, that the garment of the body is alien to us; but let us spare it as our own. For we must give account to the Lord for everything done through the body. Do not say, "No one sees me"; and do not think that there is no witness of what is done. Often there is no human witness; but the maker, an unerring witness, abides faithful in heaven and sees what is done. And the stains of sins remain in the body. For as, when a wound has gone deep into the body, even if some cure is effected, the scar remains, so too sin wounds soul and body, and the marks of the scars remain in all; they are removed only from those who receive the washing. The past wounds of soul and body God heals through baptism; but against those to come let us all together guard ourselves from now on, so that, keeping this garment of the body pure, we may not, for a little sexual immorality and self-indulgence, or the doing of some other sin, lose heavenly salvation, but may inherit the eternal kingdom of God; which may God by his own grace count you all worthy to receive. ### Scripture references - 2 Cor 5:10: allusion, high confidence - Ps 89:37 (88:38 LXX): allusion, medium confidence ### Translation notes - Allusions: 2 Cor 5:10; Ps 89:37 (LXX 88:38, "the faithful witness in heaven"). "The heretics": those who held the body alien to the true self, such as Manichees and Gnostics. "Washing": baptism. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.20 (PG 33:1041a–1041b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-20). ## Catechetical Lecture 18.21 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-21 - Source: PG 33:1041b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril closes the proof of the resurrection and bids the candidates recite and remember the creed word for word. ### Greek text Καὶ ταῦτα μὲν εἰρήσθω πρὸς ἀπόδειξιν τῆς τῶν νεκρῶν ἀναστάσεως. Ἡ δὲ τῆς πίστεως ἐπαγγελία, πάλιν ὑμῖν ὑφʼ ἡμῶν ρηθεῖσα μετά σπουδῆς πάσης ἐπὶ λέξεως αὐτῆς ὑφʼ ὑμῶν ἀπαγγελλέσθω τε καὶ μνημονευέσθω. ### English translation (Claude) Let this suffice in proof of the resurrection of the dead. And the profession of the faith, which has been recited to you again by us, let it be recited by you with all care, word for word, and remembered. ### Translation notes - The last word is garbled in the scan and restored by sense. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.21 (PG 33:1041b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-21). ## Catechetical Lecture 18.22 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-22 - Source: PG 33:1044a–1044b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril recalls the creed's last articles and turns to "one holy catholic church". ### Greek text Τῆς δὲ ἀπαγγελλομένης Πίστεως ἀκολούθως περιεχούσης τὸ, Καὶ εἰς ἓν βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν· Καὶ εἰς μίαν ἁγίαν καθολικὴν Ἐκκλησίαν· Καὶ εἰς σαρκὸς ἀνάστασιν· Καὶ εἰς ζωὴν αἰώνιον· περὶ μὲν τοῦ βαπτίσματος καὶ τῆς μετανοίας, ἐν ταῖς πρώταις ἡμῖν εἴρηται κατηχήσεσι· καὶ τὰ περὶ ἀναστάσεως δὲ νεκρῶν λεχθέντα νῦν, διὰ τὸ, Καὶ εἰς σαρκὸς ἀνάστασιν, εἴρηται. Λεγέσθω δὲ τὰ λείποντα καὶ τέως, διὰ τὸ, Καὶ εἰς μίαν ἁγίαν καθολικὴν Ἐκκλησίαν· περὶ ἧς πολλὰ μὲν εἰπεῖν δυνατὸν ἦν· διʼ ὀλίγων δὲ ἐροῦμεν. ### English translation (Claude) The faith we profess goes on to contain: "And in one baptism of repentance for the remission of sins; and in one holy catholic church; and in the resurrection of the flesh; and in eternal life." Of baptism and repentance we spoke in the first lectures; and what has now been said about the resurrection of the dead has been said for the article "And in the resurrection of the flesh." Let what remains be said now, for the article "And in one holy catholic church"; about which much might be said, but we will speak briefly. ### Translation notes - The words quoted are the closing articles of the creed of the church of Jerusalem. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.22 (PG 33:1044a–1044b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-22). ## Catechetical Lecture 18.23 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-23 - Source: PG 33:1044b–1044d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church is called catholic because it is worldwide, teaches the whole truth, includes every kind of person, heals every sin, and has every virtue and gift. ### Greek text Καθολικὴ μὲν οὖν καλεῖται, διὰ τὸ κατὰ πάσης εἶναι τῆς οἰκουμένης, ἀπὸ περάτων γῆς ἕως περάτων· καὶ διὰ τὸ διδάσκειν καθολικῶς καὶ ἀνελλειπῶς ἅπαντα τὰ εἰς γνῶσιν ἀνθρώπων ἐλθεῖν ὀφείλοντα δόγματα, περὶ τε ὁρατῶν καὶ ἀοράτων πραγμάτων, ἐπουρανίων τε καὶ ἐπιγείων· καὶ διὰ τὸ πᾶν γένος ἀνθρώπων εἰς εὐσέβειαν ὑποτάσσειν, ἀρχόντων τε καὶ ἀρχομένων, λογίων τε καὶ ἰδιωτῶν· καὶ διὰ τὸ καθολικῶς ἰατρεύειν μὲν καὶ θεραπεύειν ἅπαν τὸ τῶν ἁμαρτιῶν εἶδος, τῶν διὰ ψυχῆς καὶ σώματος ἐπιτελουμένων· κεκτῆσθαι δὲ ἐν αὐτῇ πᾶσαν ἰδέαν ὀνομαζομένης ἀρετῆς, ἐν ἔργοις τε καὶ λόγοις, καὶ πνευματικοῖς παντοίοις χαρίσμασιν. ### English translation (Claude) It is called catholic, then, because it extends over the whole world, from one end of the earth to the other; and because it teaches universally and without omission all the doctrines that ought to come to people's knowledge, about things visible and invisible, heavenly and earthly; and because it brings every kind of people into godliness, rulers and ruled, learned and unlearned; and because it universally treats and heals every kind of sin committed through soul and body, and possesses in itself every form of what is called virtue, in deeds and in words, and spiritual gifts of every kind. ### Scripture references - Ps 72:8 (71:8 LXX): allusion, low confidence - Col 1:16: allusion, medium confidence ### Translation notes - Allusions: Ps 72:8; Col 1:16. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.23 (PG 33:1044b–1044d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-23). ## Catechetical Lecture 18.24 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-24 - Source: PG 33:1044d–1045b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The name "Church" (ekklēsia) means the assembly God calls out and gathers, as in Leviticus, Deuteronomy, and the Psalms. ### Greek text Ἐκκλησία δὲ καλεῖται φερωνύμως, διὰ τὸ πάντας ἐκκαλεῖσθαι καὶ ὁμοῦ συνάγειν, καθὼς ἒν τῷ Λευῖτικῷ φησιν ὁ Κύριος· Καὶ πάσῃ τῇ συναγωγῇ ἐκκλησίασον ἐπὶ τῆς θύρας τῆς σκηνῆς τοῦ μαρτυρίου. Σημειωτέον δὲ, ὅτι τὸ, ἐκκλησίασον, πρώτως ἐν ταῖς Γραφαῖς εἴρηται νῦν, ἡνίκα τὸν Ἀαρὼν εἰς τὴν ἀρχιερωσύνην ὁ Κύριος καθίστα. Καὶ ἐν Δευτερονομίῳ δὲ λέγει ὁ Θεὸς τῷ Μωϋσῇ· Ἐκκλησίασον πρός με τὸν λαὸν καὶ ἀκουσάτωσαν τὰ ῥήματά μου, ὅπως ἂν μάθωσι φοβεῖσθαί με. Τοῦ δὲ τῆς Ἐκκλησίας ὀνόματος μνημονεύει πάλιν, ὅτε περὶ τῶν πλακῶν· Καὶ ἐπʼ αὐταῖς ἐπεγέγραπτο πάντες οἱ λόγοι, οὕς ἐλάλησε Κύριος πρὸς ὑμᾶς ἐν τῷ ὄρει, ἐκ μέσου τοῦ πυρὸς, ἐν ἡμέρᾳ ἐκκλησίας· ὡσεὶ ἔλεγε σαφέστερον· Ἐν ἡμέρᾳ ᾗ κληθέντες ὑπὸ τοῦ Θεοῦ συνήχθητε. Καὶ ὁ Ψαλμῳδός φησιν· Ἐξομολογήσομαί σοι, Κύριε, ἐν ἐκκλησίᾳ μεγάλῃ, ἐν λαῷ βαρεῖ αἰνέσω σε. ### English translation (Claude) It is called Church (ekklēsia), fittingly, because it calls out all people and gathers them together, as the Lord says in Leviticus: "And assemble all the congregation at the door of the tent of witness." It should be noted that the word "assemble" (ekklēsiason) is used in the Scriptures for the first time here, when the Lord was installing Aaron in the high priesthood. And in Deuteronomy God says to Moses: "Assemble the people to me, and let them hear my words, so that they may learn to fear me." And he mentions the name of the Church again when speaking of the tablets: "And on them were written all the words which the Lord spoke to you on the mountain, out of the midst of the fire, on the day of the assembly (ekklēsia)"; as if he said more plainly, "on the day on which you were called and gathered by God." And the Psalmist says: "I will give thanks to you, O Lord, in the great assembly; among a mighty people I will praise you." ### Scripture references - Lev 8:3: quotation, high confidence - Deut 4:10: quotation, high confidence - Deut 9:10: quotation, high confidence - Ps 35:18 (34:18 LXX): quotation, high confidence ### Translation notes - Quotations (Septuagint): Lev 8:3; Deut 4:10; Deut 9:10; Ps 35:18 (LXX 34:18). The observation that the verb "assemble" is first used at Lev 8:3 is Cyril's own. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.24 (PG 33:1044d–1045b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-24). ## Catechetical Lecture 18.25 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-25 - Source: PG 33:1045b–1048a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first assembly, in Judea, was cast off, and Christ built a second, worldwide Church from the Gentiles, as the Psalms and Malachi foretold. ### Greek text Πρότερον μὲν οὖν ᾖδεν ὁ Ψαλμῳδός· Ἐν ἐκκλησίᾳ εὐλογεῖτε τὸν Θεὸν τὸν Κύριον, ἐκ πηγῶν Ἰσραήλ· ἀφʼ οὗ δὲ, διὰ τὰς γενομένας κατὰ τοῦ Σωτῆρος ἐπιβουλὰς ἀπεβλήθησαν Ἰουδαῖοι τῆς χάριτος, δευτέραν ᾠκοδόμησεν ἐξ ἐθνῶν ὁ Σωτὴρ τὴν τῶν Χριστιανῶν ἡμῶν ἁγίαν Ἐκκλησίαν, περὶ ἧς εἶπε τῷ Πέτρῳ· Καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν, καὶ πύλαι ᾅδου οὐ κατισχύσουσιν αὐτῆς. Περὶ δὲ ἀμφοτέρων τούτων προφητεύων, σαφῶς ἔλεγεν ὁ Δαβίδ· περὶ μὲν τῆς πρώτης ἀποβληθείσης, Ἐμίσησα ἐκκλησίαν πονηρευομένων· περὶ δὲ τῆς δευτέρας τῆς ᾠκοδομημένης, ἐν τῷ αὐτῷ ψαλμῷ φησι· Κύριε, ἠγάπησα εὐπρέπειαν οἴκου σου· καὶ ἑξῆς εὐθύς· Ἐν ἐκκλησίαις εὐλογήσω σε, Κύριε. Τῆς γὰρ ἐν τῇ Ἰουδαίᾳ μιᾶς ἀποβληθείσης, κατὰ πάσης τῆς οἰκουμένης λοιπὸν αἱ τοῦ Χριστοῦ πληθύνουσιν Ἐκκλησίαι, περὶ ὧν ἐν Ψαλμοῖς εἴρηται· Ἄισατε τῷ Κυρίῳ ᾆσμα καινὸν, ἡ αἴνεσις αὐτοῦ ἐν ἐκκλησίᾳ ὁσίων· οἷς ἀκόλουθα καὶ ὁ προφήτης πρὸς Ἰουδαίους εἶπεν· Οὐκ ἔστι μοι θέλημα ἐν ὑμῖν, λέγει Κύριος παντοκράτωρ· καὶ ἑξῆς εὐθύς· Διότι ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν, τὸ ὄνομά μου δεδόξασται ἐν τοῖς ἔθνεσι. Περὶ ταύτης τῆς ἁγίας καθολικῆς Ἐκκλησίας γράφει πρὸς Τιμόθεον ὁ Παῦλος· Ἵνα εἰδῇς ἐν οἴκῳ Θεοῦ πῶς δεῖ ἀναστρέφεσθαι, ἣτις ἐστὶν Ἐκκλησία Θεοῦ ζῶντος, στῦλος καὶ ἑδραίωμα τῆς ἀληθείας. ### English translation (Claude) Formerly, then, the Psalmist sang: "In the assemblies bless God, the Lord, from the fountains of Israel." But after the Jews, because of the plots they made against the Savior, were cast away from his grace, the Savior built from the Gentiles a second, the holy Church of us Christians, about which he said to Peter: "And on this rock I will build my Church, and the gates of Hades shall not prevail against it." And prophesying of both, David said plainly, of the first, which was cast off: "I have hated the assembly of evildoers"; but of the second, which was built, he says in the same psalm: "Lord, I have loved the beauty of your house"; and immediately after: "In the assemblies I will bless you, O Lord." For since the one in Judea was cast off, the churches of Christ now multiply throughout the whole world; of which it is said in the Psalms: "Sing to the Lord a new song, his praise in the assembly of the saints." In agreement with this the prophet also said to the Jews: "I have no pleasure in you, says the Lord Almighty"; and immediately after: "For from the rising of the sun to its setting my name is glorified among the nations." Of this holy catholic Church Paul writes to Timothy: "That you may know how one ought to behave in the house of God, which is the Church of the living God, the pillar and ground of the truth." ### Scripture references - Ps 68:26 (67:27 LXX): quotation, high confidence - Matt 16:18: quotation, high confidence - Ps 26:5 (25:5 LXX): quotation, high confidence - Ps 26:8 (25:8 LXX): quotation, high confidence - Ps 26:12 (25:12 LXX): quotation, high confidence - Ps 149:1: quotation, high confidence - Mal 1:10: quotation, high confidence - Mal 1:11: quotation, high confidence - 1 Tim 3:15: quotation, high confidence ### Translation notes - Cyril here states, as his own view, the common patristic claim that the church of the Gentiles replaced the assembly of Israel. Quotations (Septuagint): Ps 68:26 (LXX 67:27); Matt 16:18; Ps 26:5, 8, 12 (LXX 25:5, 8, 12); Ps 149:1; Mal 1:10–11; 1 Tim 3:15. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.25 (PG 33:1045b–1048a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-25). ## Catechetical Lecture 18.27 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-27 - Source: PG 33:1048a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Because heretical gatherings also call themselves churches, the creed specifies "one holy catholic Church", the bride of Christ and mother of all believers. ### Greek text Ἐπειδὴ δὲ τὸ τῆς Ἐκκλησίας ὄνομα περὶ διαφόρων λέγεται πραγμάτων· ὡς καὶ περὶ τοῦ ὄχλου, τοῦ ἐν τῷ θεάτρῳ τῶν Ἐφεσίων γέγραπται· Καὶ ταῦτα εἰπὼν, ἀπέλυσε τὴν ἐκκλησίαν· κυρίως δὲ ἄν τις εἴποι καὶ ἀληθῶς ἐκκλησίαν εἶναι πονηρευομένων, τὰ συστήματα τῶν αἱρετικῶν, Μαρκιωνιστῶν λέγω, καὶ Μανιχαίων, καὶ τῶν λοιπῶν· διὰ τοῦτό σοι νῦν ἠσφαλισμένως παρέδωκεν ἡ Πίστις τὸ, Καὶ εἰς μίαν, ἁγίαν, καθολικὴν Ἐκκλησίαν· ἵνα ἐκείνων μὲν τὰ μιαρὰ συστήματα φεύγῃς, παραμένῃς δὲ τῇ ἁγίᾳ καθολικῇ Ἐκκλησίᾳ διὰ παντὸς, ἐν ᾗ καὶ ἀνεγεννήθης. Κἂν ποτε ἐπιδημῇς ἐν πόλεσι, μὴ ἁπλῶς ἐξέταζε, ποῦ τὸ Κυριακόν ἐστι (καὶ γὰρ αἱ λοιπαὶ τῶν ἀσεβῶν αἱρέσεις κυριακὰ τὰ ἑαυτῶν σπήλαια καλεῖν ἐπιχειροῦσι)· μηδὲ, ποῦ ἔστιν ἁπλῶς ἡ Ἐκκλησία· ἀλλὰ, ποῦ ἔστιν ἡ καθολική Ἐκκλησία. Τοῦτο γὰρ ἰδικὸν ὄνομα τυγχάνει τῆς ἁγίας ταύτης, καὶ μητρὸς ἡμῶν ἁπάντων· ἥτις νύμφη μὲν ἔστι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τοῦ μονογενοῦς Υἱοῦ Θεοῦ (γέγραπται γὰρ· Καθὼς καὶ ὁ Χριστὸς ἠγάπησε τὴν Ἐκκλησίαν, καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς, καὶ ὅλα τὰ ἑξῆς), τύπον δὲ ἔχει καὶ μίμημα τῆς ἅνω Ἰερουσαλὴμ, ἥτις ἐλευθέρα ἐστὶ, καὶ μήτηρ πάντων ἡμῶν· ἡ πρότερον μὲν στεῖρα, νῦν δὲ πολύτεκνος. ### English translation (Claude) But since the word "Church" is used of different things (as of the crowd in the theater of the Ephesians it is written, "And having said this, he dismissed the assembly"), and since one might properly and truly call the gatherings of the heretics, I mean the Marcionites and Manichees and the rest, "an assembly of evildoers," for this reason the Faith has now handed down to you securely the article "And in one holy catholic Church," so that you may flee their abominable gatherings and remain always in the holy catholic Church, in which you were also born again. And if you ever stay in a city, do not simply ask where the Lord's house is (for the other heresies of the ungodly too try to call their own dens "houses of the Lord"), nor simply where the church is, but where the catholic Church is. For this is the proper name of this holy Church, the mother of us all; she is the bride of our Lord Jesus Christ, the only-begotten Son of God (for it is written: "As Christ also loved the Church and gave himself up for her," and all that follows), and she bears the figure and likeness of the Jerusalem above, which is free and is the mother of us all; she who was formerly barren but now has many children. ### Scripture references - Acts 19:41: quotation, high confidence - Ps 26:5 (25:5 LXX): allusion, high confidence - Eph 5:25: quotation, high confidence - Gal 4:26: quotation, high confidence - Gal 4:27: allusion, high confidence - Isa 54:1: allusion, medium confidence ### Translation notes - This staged section is printed section 26 (the numbering of the staged sections differs from the print from here on). "The Lord's house" renders κυριακόν, the usual word for a church building. Quotations and allusions: Acts 19:41; Ps 26:5 (LXX 25:5); Eph 5:25; Gal 4:26–27; Isa 54:1. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.27 (PG 33:1048a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-27). ## Catechetical Lecture 18.28 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-28 - Source: PG 33:1048a–1048c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the catholic Church God appointed apostles, prophets, and the other gifts. ### Greek text Τῆς γὰρ πρώτης ἀποβληθείσης, ἐν τῇ δευτέρᾳ καθολικῇ Ἐκκλησίᾳ, καθὼς Παῦλός φησιν, ὁ Θεὸς ἔθετο πρῶτον ἀποστόλους, δεύτερον προφή· ### English translation (Claude) For when the first was cast off, in the second, the catholic Church, as Paul says, "God has appointed first apostles, second prophets, … ### Scripture references - 1 Cor 12:28: quotation, high confidence ### Translation notes - The beginning of printed section 27, which continues in 18.29. Quotation: 1 Cor 12:28. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.28 (PG 33:1048a–1048c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-28). ## Catechetical Lecture 18.29 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-29 - Source: PG 33:1048c–1049c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Church has every gift and virtue; once persecuted, she is now honored by kings and her power is unbounded; in her we inherit eternal life. ### Greek text τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα κυβερνήσεις, χαρίσματα ἰαμάτων, ἀντιλήψεις, γένη γλωσσῶν, καὶ πάσης ἀρετῆς ἅπαν εἶδος· σοφίαν λέγω καὶ σύνεσιν, σωφροσύνην τε καὶ δικαιοσύνην, ἐλεημοσύνην τε καὶ φιλανθρωπίαν, καὶ ὑπομονὴν τὴν ἐν διωγμοῖς ἀκαταγώνιστον. Αὕτη διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν, διὰ δόξης καὶ ἀτιμίας, πρότερον μὲν ἐν διωγμοῖς καὶ θλίψεσι, τοὺς ἁγίους μάρτυρας τοῖς τῆς ὑπομονῆς ποικίλοις καὶ πολυανθέσιν ἔστεψε στεφάνοις· νυνὶ δὲ ἐν καιροῖς εἰρήνης, θεοῦ χάριτι, τὰ τῆς ὀφειλομένης ἔχει τιμῆς ὑπὸ βασιλέων, καὶ τῶν ἐν ὑπεροχαῖς ὄντων, καὶ παντὸς ἀνθρώπων εἴδους τε καὶ γένους· βασιλέων μὲν τῶν κατὰ τόπον ἐθνῶν, τῆς ἐξουσίας ὅρους ἐχόντων· μόνης δὲ τῆς ἁγίας καθολικῆς Ἐκκλησίας, κατὰ τήν οἰκουμένην πᾶσαν ἀπεριόριστον ἐχούσης τήν δύναμιν. Ἔθηκε γὰρ ὁ Θεὸς, κατὰ τὸ γεγραμμένον, τὰ ὅρια αὐτῆς εἰρήνην. Περὶ ἧς εἰ πάντα λέγειν ἐβουλόμην, χρεία ἄν εἴη μοι πλειόνων ὡρῶν εἰς διήγησιν. ΚΗʹ. Ἐν ταύτῃ τῇ ἁγίᾳ καθολικῇ Ἐκκλησίᾳ διδασκόμενοί τε καὶ ἀναστρεφόμενοι καλῶς, τήν τῶν οὐρανῶν βασιλείαν ἕξομεν, καὶ ζωὴν αἰώνιον κληρονομήσομεν· διʼ ἣν καὶ πάντα κάμνομεν, ὅπως παρὰ τοῦ Κυρίου ταύτης ἀπολαύσωμεν. Οὐ γὰρ περὶ μικρῶν ἡμῖν ὁ σκοπὸς, ἀλλὰ περὶ ζωῆς αἰωνίου τὸ σπουδαζόμενον. Διόπερ ἐν τῇ τῆς πίστεως ἐπαγγελίᾳ διδασκόμεθα, μετὰ τὸ, Καὶ εἰς σαρκὸς ἀνάστασιν, τοῦτʼ ἔστι τὴν τῶν νεκρῶν, περὶ ἧς διελέχθημεν· πιστεύειν Καὶ εἰς ζωὴν αἰώνιον, περὶ ἧς τοῖς Χριστιανοῖς ἡμῖν ἐστιν ὁ ἀγών. ### English translation (Claude) … third teachers, then miracles, then administrations, gifts of healing, helps, kinds of tongues"; and every form of every virtue, I mean wisdom and understanding, self-control and justice, mercy and love of mankind, and endurance unconquerable in persecutions. She, "by the weapons of righteousness on the right hand and on the left, through glory and dishonor," formerly, in persecutions and afflictions, crowned the holy martyrs with the varied and many-flowered crowns of endurance; but now, in times of peace, by God's grace, she receives the honor due to her from kings and those in high places, and from every kind and race of men. And while the kings of the various nations have bounds to their authority, the holy catholic Church alone has a power without bounds throughout the whole world. For God, as it is written, "has made her borders peace." If I wished to say everything about her, I should need many hours for the account. [28] Being taught and living rightly in this holy catholic Church we shall have the kingdom of heaven and inherit eternal life; for its sake we endure every toil, so that we may enjoy it from the Lord. For our aim is not about small things; our striving is for eternal life. Therefore in the profession of the faith we are taught, after "And in the resurrection of the flesh," that is, of the dead, of which we have spoken, to believe "And in eternal life," for which we Christians contend. ### Scripture references - 1 Cor 12:28: quotation, high confidence - 2 Cor 6:7: quotation, high confidence - 2 Cor 6:8: quotation, high confidence - Ps 147:14 (147:3 LXX): quotation, high confidence ### Translation notes - The rest of printed section 27; contains section 28, not separated in the scan (its numeral is garbled). "Now, in times of peace": since the end of the persecutions under Constantine. Quotations: 1 Cor 12:28; 2 Cor 6:7–8; Ps 147:14 (LXX 147:3). ### Citation (SBL) Cyril of Jerusalem, Cat. 18.29 (PG 33:1048c–1049c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-29). ## Catechetical Lecture 18.30 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-30 - Source: PG 33:1049c–1056c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eternal life comes from the Father through the Son in the Spirit; Cyril closes the Lenten lectures and announces the lectures on the mysteries to be given in Easter week. ### Greek text Ἡ μὲν οὖν ὄντως ζωὴ καὶ ἀληθῶς, ἐστὶν ὁ Πατήρ· ὁ διʼ Υἱοῦ τοῖς ἅπασιν, ἐν ἁγίῳ Πνεύματι, τὰς ἐπουρανίους πηγάζων δωρεάς· διὰ δὲ τὴν ἐκείνου φιλανθρωπίαν, καὶ ἡμῖν τοῖς ἀνθρώποις τὰ τῆς αἰωνίου ζωῆς ἀψευδῶς ἐπήγγελται. Οὐκ ἀπιστητέον δὲ τοῦτο εἶναι δυνατόν. Οὐ γὰρ πρὸς τὴν ἡμετέραν ἀσθένειαν, ἀλλὰ πρὸς τὴν ἐκείνου δύναμιν ἀφορῶντας, πιστεύειν χρή· Πάντα γὰρ δυνατὰ παρὰ τῷ Θεῷ. Καὶ ὅτι γε δυνατόν ἐστι τοῦτο, καὶ ζωὴν αἰώνιον προσδοκῶμεν, λέγει μὲν Δανιήλ· Καὶ ἀπὸ τῶν δικαίων τῶν πολλῶν, ὡς οἱ ἀστέρες εἰς τοὺς αἰῶνας, καὶ ἔτι. Φησὶ δὲ ὁ Παῦλος· Καὶ οὕτω πάν… ἀνέῳξε τὰς θύρας πρὸς τὸ πάντας ἀπολαῦσαι, τὸ ὅσον ἐπʼ αὐτῷ, ταύτης ἀκωλύτως. Ταῦθʼ ἡμῖν τέως καὶ περὶ τῆς αἰωνίου ζωῆς εἴρηται συμμέτρως, ἥτις ἐστὶ τῶν ἐπαγγελλομένων ἐν τῇ Πίστει τὸ τελευταῖον δίδαγμα, καὶ τέλος. Ἧς γένοιτο πάντας ἡμᾶς, τούς τε διδάσκοντας καὶ τοὺς ἀκούοντας ἀπολαῦσαι, Θεοῦ χάριτι. ΛΒʹ. Λοιπὸν, ἀδελφοὶ ἀγαπητοὶ, παρακαλεῖ πάντας ὑμᾶς ὁ τῆς διδασκαλίας λόγος, ἑτοιμάζειν τὴν ψυχὴν πρὸς ὑποδοχὴν τῶν ἐπουρανίων χαρισμάτων. Περὶ μὲν οὖν τῆς παραδοθείσης ὑμῖν εἰς ἐπαγγελίαν ἁγίας καὶ ἀποστολικῆς πίστεως, ὅσας ἐγχωρεῖ κατηχήσεις, διὰ τὴν τοῦ Κυρίου χάριν εἰρήκαμεν, ἐν ταῖς διελθούσαις ταύταις τῆς Τεσσαρακοστῆς ἡμέραις· οὐχ ὅτι ταῦτα μόνα εἰπεῖν ὠφείλομεν· πολλὰ γάρ ἐστι τὰ παραλειφθέντα, καὶ μειζόνως ἴσως ὑπὸ τῶν καλλιόνων διδασκάλων νοούμενα· ἐνεστώσης δὲ λοιπὸν τῆς ἁγίας τοῦ Πάσχα ἡμέρας, καὶ τῆς ὑμετέρας ἐν Χριστῷ, διὰ λουτροῦ παλιγγενεσίας, ἀγάπης φωτιζομένης· διδαχθήσεσθε πάλιν τὰ πρέποντα, Θεοῦ θέλοντος· μεθʼ ὅσης μὲν εὐσεβείας καὶ τάξεως εἰσελθεῖν χρὴ καλουμένους· τίνος δὲ ἕνεκεν ἐπιτελεῖται ἕκαστον τῶν ἁγίων τοῦ βαπτίσματος μυστηρίων· μεθʼ ὅσης δὲ εὐλαβείας καὶ τάξεως χρὴ ἀπὸ τοῦ βαπτίσματος πρὸς τὸ ἅγιον τοῦ Θεοῦ προσελεύσεσθαι θυσιαστήριον, καὶ τῶν αὐτόθι πνευματικῶν καὶ ἐπουρανίων ἀπολαύειν μυστηρίων· ἵνα τῆς ὑμετέρας ψυχῆς τῷ τῆς διδασκαλίας λόγῳ προφωτιζομένης, εἰς ἕκαστον γνωρίζηται τῶν ἐκ Θεοῦ δωρουμένων ὑμῖν χαρισμάτων τὸ μέγεθος. ΛΓʹ. Μετὰ δὲ τὴν ἁγίαν καὶ σωτήριον τοῦ Πάσχα ἡμέραν, ἀπὸ τῆς δευτέρας τῶν Σαββάτων εὐθὺς, καθʼ ἑκάστην ἡμέραν ἐν ταῖς ἑξῆς τῆς ἑβδομάδος ἡμέραις, μετὰ τὴν σύναξιν εἰς τὸν ἅγιον τῆς Ἀναστάσεως τόπον εἰσερχόμενοι, κατηχήσεων ἄλλων ἀκούσεσθε, Θεοῦ θέλοντος· ἐν οἷς πάλιν περὶ ἑκάστου τῶν γεγενημένων διδαχθήσεσθε τὰς αἰτίας, ἐκ Παλαιᾶς δὲ καὶ Καινῆς Διαθήκης λήψεσθε τὰς ἀποδείξεις· πρῶτον μὲν, περὶ τῶν πρὸ τοῦ βαπτίσματος εὐθὺς γενομένων· ἔπειτα δὲ, πῶς ἐκαθαρίσθητε τῶν ἁμαρτιῶν ὑπὸ τοῦ Κυρίου τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι· καὶ ὅπως ἱερατικῶς τῆς Χριστοῦ προσηγορίας γεγόνατε κοινωνοὶ, καὶ πῶς ἡ σφραγὶς ὑμῖν ἐδόθη τῆς κοινωνίας τοῦ ἁγίου Πνεύματος· καὶ περὶ τῶν ἐν θυσιαστηρίῳ τῆς Καινῆς Διαθήκης μυστηρίων, ἃ τὴν ἀρχὴν ἐντεῦθεν εἴληφε· τίνα μὲν αἱ θεῖαι Γραφαὶ παραδεδώκασι, τίς δὲ ἡ τούτων δύναμις, καὶ ὅπως προσιέναι τούτοις, καὶ πότε καὶ πῶς ἔχειν χρή· ἐπὶ τέλει δὲ πάντων, ὅπως ὑμᾶς εἰς τὸν ἐπιόντα χρόνον ἔργοις τε καὶ λόγοις ἐπαξίως τῆς χάριτος ἀναστρέφειν δεῖ, πρὸς τὸ δυνηθῆναι πάντας ὑμᾶς ἀπολαῦσαι τῆς αἰωνίου ζωῆς. Καὶ ταῦτα μὲν, εἰ Θεὸς θέλει, λεχθήσεται. ### English translation (Claude) The real and true life, then, is the Father, who through the Son, in the Holy Spirit, pours forth the heavenly gifts on all as from a fountain; and through his love for mankind the blessings of eternal life have been promised without falsehood to us men too. We must not disbelieve that this is possible; for we must believe, looking not to our own weakness but to his power; for "all things are possible with God." And that this is possible, and that we look for eternal life, Daniel says: "And of the many righteous, as the stars for ever and ever." And Paul says: "And so we shall always …" … opened the doors, so that all, as far as depends on him, may enjoy it without hindrance. This much has been said by us for now, in due measure, about eternal life too, which is the last teaching of the articles professed in the Faith, and their end; which may we all, teachers and hearers, enjoy by the grace of God. [32] Now, beloved brothers, the word of instruction exhorts you all to prepare your souls for the reception of the heavenly gifts. About the holy and apostolic faith handed to you to profess, we have given as many lectures as were possible, by the Lord's grace, in these past days of Lent; not that this is all we ought to have said, for much has been passed over, which perhaps better teachers understand more fully. But now that the holy day of Easter is at hand, and your love is about to be enlightened in Christ through the washing of regeneration, you will be taught again, God willing, what is fitting: with what piety and order you must enter when you are called; for what purpose each of the holy mysteries of baptism is performed; and with what reverence and order you must go from baptism to the holy altar of God and enjoy its spiritual and heavenly mysteries; so that, your soul being enlightened beforehand by the word of teaching, you may know in each case the greatness of the gifts bestowed on you by God. [33] And after the holy and saving day of Easter, beginning on the Monday, on each day of the following week, after the assembly, you will enter the holy place of the Resurrection and hear, God willing, other lectures; in them you will be taught again the reasons for each of the things that were done, and will receive the proofs from the Old and New Testaments: first, of the things done just before baptism; then how you were cleansed from your sins by the Lord "with the washing of water by the word"; and how, in a priestly manner, you have become sharers in the name of Christ, and how the seal of the fellowship of the Holy Spirit was given to you; and about the mysteries at the altar of the New Testament, which took their beginning here: what the divine Scriptures have handed down about them, what their power is, how one must approach them, and when and how one must receive them; and, at the end of all, how you must live henceforth, in deeds and words, worthily of the grace, so that you may all be able to enjoy eternal life. These things will be said, God willing. ### Scripture references - Matt 19:26: quotation, high confidence - Dan 12:3: quotation, high confidence - 1 Thess 4:17: quotation, medium confidence - Titus 3:5: allusion, high confidence - Eph 5:26: quotation, high confidence ### Translation notes - Printed section 29, with sections 32 and 33, not separated in the scan (their numerals are garbled). Lines are lost in the scan after the quotation of Paul: the end of section 29, all of section 30, and most of section 31 (on the ways to eternal life); the gap is marked … and not supplied. "Monday": literally "the second day of the week". "The holy place of the Resurrection": the Anastasis, the church over Christ's tomb in Jerusalem. "Sharers in the name of Christ": the anointing with chrism (Christ = "anointed"), the subject of the third lecture on the mysteries. Quotations and allusions: Matt 19:26; Dan 12:3 (LXX); 1 Thess 4:17; Titus 3:5; Eph 5:26. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.30 (PG 33:1049c–1056c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-30). ## Catechetical Lecture 18.31 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-31 - Source: PG 33:1056d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril bids the candidates rejoice, for their redemption is near. ### Greek text Τὸ λοιπὸν, ἀδελφοὶ, χαίρετε ἐν Κυρίῳ πάντοτε, πάλιν ἐρῶ, χαίρετε· ἤγγικε γὰρ ἡ ἀπολύτρωσις ὑμῶν, καὶ τὴν ὑμετέραν ἐκδέχεται σωτηρίαν ὁ τῶν ἀγγέλων ἐπουράνιος στρατός. Καὶ φωνὴ μὲν ἤδη βοῶντος ἐν τῇ ἐρήμῳ· Ἑτοιμάσατε τὴν ὁδὸν ### English translation (Claude) Finally, brothers, rejoice in the Lord always; again I will say, rejoice; for your redemption has drawn near, and the heavenly host of the angels awaits your salvation. And already there is "the voice of one crying in the wilderness: Prepare the way … ### Scripture references - Phil 4:4: quotation, high confidence - Luke 21:28: allusion, high confidence - Isa 40:3: quotation, high confidence ### Translation notes - The beginning of printed section 34, which continues in 18.32. Quotations: Phil 4:4; Luke 21:28; Isa 40:3. Marginal cross-references from Migne's edition standing in the text are removed by a logged correction. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.31 (PG 33:1056d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-31). ## Catechetical Lecture 18.32 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-32 - Source: PG 33:1056d–1057c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah's prophecies of the new Jerusalem and of Zion's children are applied to the candidates about to be baptized. ### Greek text τοῦ Κυρίου. Βοᾷ δὲ ὁ προφήτης· Οἱ διψῶντες, πορεύεσθε ἐφʼ ὕδωρ· καὶ εὐθὺς ἑξῆς· Ἀκούσατέ μου, καὶ φάγεσθε τὰ ἀγαθὰ, καὶ ἐντρυφήσει ἐν ἀγαθοῖς ἡ ψυχὴ ὑμῶν· καὶ μετʼ οὐ πολὺ, τῆς ἀγαθῆς ἀναγνώσεως ἀκούσεσθε λεγούσης· Φωτίζου, φωτίζου, ἡ νέα Ἰερουσαλήμ· ἥκει γάρ σου τὸ φῶς. Περὶ ἧς Ἰερουσαλὴμ ὁ προφήτης εἴρηκε· Καὶ μετὰ ταῦτα κληθήσῃ πόλις δικαιοσύνης, μητρόπολις πιστή Σιὼν, διὰ τὸν ἐκ Σιὼν ἐξελθόντα νόμον, καὶ λόγον Κυρίου τὸν ἐξ Ἰερουσαλὴμ, ὃς ἐντεῦθεν εἰς ἅπασαν τὴν οἰκουμένην ἐξώμβρησε. Πρὸς ἣν καὶ ὁ προφήτης περὶ ὑμῶν φησιν· Ἆρον κύκλῳ τοὺς ὀφθαλμοὺς σου, καὶ ἴδε συνηγμένα τὰ τέκνα σου. Ἡ δὲ ἀποκρίνεται λέγουσα· Τίνες οἵδε ὡς νεφέλαι πέτανται, καὶ ὡς περιστεραὶ σὺν νεοσσοῖς ἐπʼ ἐμέ; Νεφέλαι, διὰ τὸ πνευματικόν· καὶ περιστεραὶ, διὰ τὸ ἀκέραιον. Καὶ πάλιν· Τίς οἶδε τοιαῦτα, ἢ τίς ἑώρακεν οὕτως; εἰ ὤδινε γῆ ἐν μιᾷ ἡμέρᾳ, καὶ ἐτέχθη ἔθνος εἰς ἅπαξ; ὅτι ὤδινε, καὶ ἔτεκε Σιὼν τὰ παιδία αὐτῆς. Χαρᾶς δὲ ἀνεκλαλήτου τὰ πάντα πληρωθήσεται, διὰ τὸν εἰπόντα Κύριον, ὅτι Ἰδοὺ ἐγὼ ποιῶ Ἰερουσαλὴμ ἀγαλλίαμα, καὶ τὸν λαόν μου εὐφροσύνην. ### English translation (Claude) … of the Lord." And the prophet cries: "You who thirst, go to the water"; and immediately after: "Hear me, and you shall eat what is good, and your soul shall delight in good things." And before long you will hear the beautiful reading that says: "Shine, shine, O new Jerusalem, for your light has come." Of this Jerusalem the prophet has said: "And after this you shall be called the city of righteousness, Zion, the faithful mother-city"; because of the law that went out from Zion, and the word of the Lord from Jerusalem, which from here has rained down on the whole world. To her the prophet says about you: "Lift up your eyes round about, and see your children gathered together." And she answers, saying: "Who are these that fly like clouds, and like doves with their young, to me?" Clouds, because they are spiritual; doves, because they are innocent. And again: "Who has known such things, or who has seen it so? Has the earth been in travail in one day, and was a nation born at once? For Zion was in travail and bore her children." And all things will be filled with joy unspeakable, because of the Lord who said: "Behold, I make Jerusalem a rejoicing, and my people a gladness." ### Scripture references - Isa 55:1: quotation, high confidence - Isa 55:2: quotation, high confidence - Isa 60:1: quotation, high confidence - Isa 1:26: quotation, high confidence - Isa 2:3: allusion, high confidence - Isa 60:4: quotation, high confidence - Isa 60:8: quotation, high confidence - Isa 66:8: quotation, high confidence - Isa 65:18: quotation, high confidence - 1 Pet 1:8: allusion, medium confidence ### Translation notes - The rest of printed section 34. Quotations (Septuagint): Isa 55:1–2; Isa 60:1 ("Shine, shine"; φωτίζου, the word also used for baptismal enlightenment); Isa 1:26; Isa 2:3; Isa 60:4; Isa 60:8; Isa 66:8; Isa 65:18; 1 Pet 1:8 ("joy unspeakable"). A stray line number from Migne at the start is removed. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.32 (PG 33:1056d–1057c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-32). ## Catechetical Lecture 18.33 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-33 - Source: PG 33:1057c–1060d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyril closes the Lenten lectures with Isaiah's promises and Paul's blessings on those saved through the washing of regeneration, and a prayer for the candidates. ### Greek text Εἴη δὲ καὶ ἐφʼ ὑμῖν λεχθῆναι καὶ νῦν· Εὐφράνθητε, οὐρανοὶ, καὶ ἀγαλλιάσθω ἡ γῆ, καὶ ἑξῆς· ὅτι ἠλέησεν ὁ Θεὸς τὸν λαὸν αὐτοῦ, καὶ τοὺς ταπεινοὺς τοῦ λαοῦ αὐτοῦ παρεκάλεσε. Ταῦτα δὲ ἔσται διὰ τὴν τοῦ Θεοῦ φιλανθρωπίαν, τοῦ πρὸς ὑμᾶς λέγοντος· Ἰδοὺ ἀπαλείψω ὡς νεφέλην τὰς ἀνομίας σου, καὶ ὡς γνόφον τὰς ἁμαρτίας σου. Ὑμεῖς δὲ τοῦ ὀνόματος τῶν πιστῶν καταξιωθέντες (περὶ ὧν γέγραπται· Τοῖς δουλεύουσί μοι κληθήσεται ὄνομα καινὸν, ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς), ἐρεῖτε μετʼ εὐφροσύνης· Εὐλογητὸς ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ, ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ· ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν ἁμαρτημάτων, κατὰ τὸν πλοῦτον τῆς χάριτος αὐτοῦ, ἧς ἐπερίσσευσεν εἰς ἡμᾶς, καὶ τὰ ἑξῆς· καὶ πάλιν· Ὁ δὲ Θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν αὐτοῦ ἀγάπην ἣν ἠγάπησεν ἡμᾶς, νεκροὺς ὄντας τοῖς παραπτώμασι συνεζωοποίησε τῷ Χριστῷ, καὶ τὰ ἑξῆς. Καὶ πάλιν … τὸν τῶν ἀγαθῶν Κύριον …· Ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία τοῦ Σωτῆρος ἡμῶν Θεοῦ ἐπεφάνη· οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ, ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς, διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως Πνεύματος ἁγίου, οὗ ἐξέχεεν ἐφʼ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν· ἵνα δικαιωθέντες τῇ αὐτοῦ χάριτι, κληρονόμοι γενώμεθα κατʼ ἐλπίδα ζωῆς αἰωνίου. Αὐτὸς δὲ ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ Πατὴρ τῆς δόξης, δῴη ὑμῖν Πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ, πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς διανοίας· καὶ διαφυλάξειεν ὑμᾶς διὰ παντὸς ἐν ἔργοις τε καὶ λόγοις, καὶ νοήμασιν ἀγαθοῖς … ### English translation (Claude) And may it be said over you too, even now: "Rejoice, O heavens, and let the earth be glad," and what follows, "for God has had mercy on his people, and comforted the lowly of his people." And this will come about through the love of God for mankind, who says to you: "Behold, I will blot out your transgressions like a cloud, and your sins like darkness." And you, who have been counted worthy of the name of the faithful (of whom it is written: "To those who serve me a new name shall be given, which shall be blessed on the earth"), will say with gladness: "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace, which he lavished upon us," and what follows; and again: "But God, being rich in mercy, because of the great love with which he loved us, when we were dead in trespasses, made us alive together with Christ," and what follows. And again … the Lord of good things …: "But when the kindness and love for mankind of God our Savior appeared, not by works of righteousness which we had done, but according to his mercy he saved us, through the washing of regeneration and renewal of the Holy Spirit, which he poured out on us richly through Jesus Christ our Lord; so that, being justified by his grace, we might become heirs according to the hope of eternal life." And may the God and Father of our Lord Jesus Christ himself, the Father of glory, give you the Spirit of wisdom and revelation in the knowledge of him, the eyes of your understanding being enlightened; and may he keep you always in good works and words and thoughts … ### Scripture references - Isa 49:13: quotation, high confidence - Isa 44:22: quotation, high confidence - Isa 65:15: quotation, high confidence - Eph 1:3: quotation, high confidence - Eph 1:7: quotation, high confidence - Eph 1:8: quotation, high confidence - Eph 2:4: quotation, high confidence - Eph 2:5: quotation, high confidence - Titus 3:4: quotation, high confidence - Titus 3:5: quotation, high confidence - Titus 3:6: quotation, high confidence - Titus 3:7: quotation, high confidence - Eph 1:17: quotation, high confidence - Eph 1:18: quotation, high confidence ### Translation notes - Printed section 35. Quotations: Isa 49:13; Isa 44:22; Isa 65:15–16; Eph 1:3, 7–8; Eph 2:4–5; Titus 3:4–7; Eph 1:17–18. A few garbled words before the quotation of Titus are marked …, and the closing doxology is lost in the scan. The beginnings of many lines are lost at the edge of the scan and are restored from the letters and the quoted verses by a logged correction. ### Citation (SBL) Cyril of Jerusalem, Cat. 18.33 (PG 33:1057c–1060d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/18-11/#p-18-33). ## Catechetical Lecture 19.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-1 - Source: PG 33:1065c–1068a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Now that the newly baptized have experienced the mysteries, the lecturer will explain the meaning of what was done at their baptism. ### Greek text Ἐπόθουν ὑμῖν καὶ πάλαι, ὦ γνήσια καὶ περιπόθητα τῆς Ἐκκλησίας τέκνα, περὶ τῶν πνευματικῶν τούτων καὶ ἐπουρανίων διαλεχθῆναι μυστηρίων. Ἀλλʼ ἐπειδὴ σαφῶς ἠπιστάμην, ὄψιν ἀκοῆς πολλῷ πιστοτέραν εἶναι, ἀνέμενον τὸν παρόντα καιρόν· ἵνα εὐπροσαγωγοτέρους ὑμᾶς περὶ τῶν λεγομένων ἐκ ταύτης λαβὼν τῆς πείρας εἰς τὸν φωτεινότερον καὶ εὐωδέστερον λειμῶνα τοῦδε τοῦ παραδείσου χειραγωγήσω. Ἄλλως δὲ καὶ χωρητικοὶ τῶν θειοτέρων κατέστητε μυστηρίων, θείου καὶ ζωοποιοῦ βαπτίσματος ἀξιωθέντες. Ἐπεὶ τοίνυν λοιπὸν τῶν ἐντελεστέρων δεῖ μαθημάτων παρατιθέναι τράπεζαν, φέρε, ταῦτα ὑμᾶς ἀκριβῶς παιδεύσωμεν, ἵνα εἰδῆτε τὴν ἔμφασιν τὴν πρὸς ὑμᾶς κατʼ ἐκείνην γεγενημένην τοῦ βαπτίσματος τήν ἑσπέραν. ### English translation (Claude) I have long wished, true-born and dearly beloved children of the Church, to speak to you about these spiritual and heavenly mysteries. But since I knew well that seeing is far more trustworthy than hearing, I waited for the present time, so that, finding you more open to what is said because of this experience, I might lead you by the hand into the brighter and more fragrant meadow of this paradise. Besides, you have now become able to receive the more divine mysteries, having been counted worthy of divine and life-giving baptism. Since, then, it remains to set before you a table of more perfect instruction, come, let us teach you these things exactly, so that you may know the meaning of what was done for you on that evening of your baptism. ### Scripture references - 1 Pet 5:8: allusion, low confidence ### Translation notes - The five Mystagogical Catecheses (19–23 here), given to the newly baptized in Easter week, are transmitted with Cyril's lectures, but some manuscripts ascribe them to his successor as bishop, John of Jerusalem, and their authorship is disputed; they may be Cyril's, perhaps revised later. The title and the reading (1 Pet 5:8–14) are not in the staged text. Allusion: 1 Pet 2:2 ("true-born" children). ### Citation (SBL) Cyril of Jerusalem, Cat. 19.1 (PG 33:1065c–1068a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-1). ## Catechetical Lecture 19.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-2 - Source: PG 33:1068a–1068c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The renunciation of Satan in the vestibule of the baptistery is foreshadowed by Israel's deliverance from Pharaoh. ### Greek text Εἰσῄειτε πρῶτον εἰς τὸν προαύλιον τοῦ βαπτιστηρίου οἶκον, καὶ πρὸς τάς δυσμὰς ἑστῶτες ἠκούσατε καὶ προσετάττεσθε ἐκτείνειν τὴν χεῖρα· καὶ ὡς παρόντι ἀπετάττεσθε τῷ Σατανᾷ. Χρὴ δὲ τοῦτο ὑμᾶς εἰδέναι, ὅτι ἐν παλαιᾷ ἱστορίᾳ οὗτος κεῖται ὁ τύπος. Ὅτε γὰρ Φαραὼ, ὁ πικρότατος καὶ ὠμότατος τύραννος, κατέθλιβε τῶν Ἑβραίων τὸν ἐλεύθερον λαὸν καὶ εὐγενῆ, ὁ Θεὸς ἀπέστειλε τὸν Μωσῆν, ἐξάγειν αὐτοὺς ἐκ τῆς πονηρᾶς τῶν Αἰγυπτίων δουλείας. Καὶ αἵματι μὲν ἀμνοῦ ἐχρίοντο αἱ φλιαὶ, ἵνα φύγῃ ὁ ὀλοθρεύων τοὺς τὸ σημεῖον ἔχοντας τοῦ αἵματος οἴκους· παραδόξως δὲ ἠλευθεροῦτο ὁ τῶν Ἑβραίων λαός. Ἐπειδὴ δὲ καί ἐλευθερωθέντας ὁ ἐχθρὸς κατεδίωξε, καὶ παραδόξως εἶδε τήν θάλασσαν αὐτοῖς τεμνομένην· ὅμως ἐχώρει, ἴχνη ἴχνεσι συμβάλλων, καὶ παραχρῆμα ὑποβρύχιος ἐγένετο, καταποντούμενος ἐν θαλάσσῃ Ἐρυθρᾷ. ### English translation (Claude) First you entered the vestibule of the baptistery, and, standing facing the west, you heard yourselves commanded to stretch out your hand; and you renounced Satan as though he were present. You should know that a type of this lies in the ancient history. For when Pharaoh, that most bitter and cruel tyrant, was oppressing the free and noble people of the Hebrews, God sent Moses to bring them out of the evil slavery of the Egyptians. The doorposts were anointed with the blood of a lamb, so that the destroyer might pass by the houses that had the sign of the blood; and the people of the Hebrews was wondrously set free. But when the enemy pursued them after they had been set free, and saw the sea wondrously parted for them, he nonetheless went on, following in their very footsteps, and was at once overwhelmed and drowned in the Red Sea. ### Scripture references - Exod 12:7: allusion, high confidence - Exod 12:23: allusion, high confidence - Exod 14:23: allusion, high confidence - Exod 14:28: allusion, high confidence ### Translation notes - Allusions: Exod 12:7, 13, 23; Exod 14:21–28. ### Citation (SBL) Cyril of Jerusalem, Cat. 19.2 (PG 33:1068a–1068c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-2). ## Catechetical Lecture 19.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-3 - Source: PG 33:1068c–1068d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses and the lamb's blood are types of Christ and his blood; as Pharaoh drowned in the sea, the devil vanishes in the waters of baptism. ### Greek text Μετάβηθί μοι λοιπὸν ἀπὸ τῶν παλαιῶν ἐπὶ τὰ νέα, ἀπὸ τοῦ τύπου ἐπὶ τήν ἀλήθειαν. Ἐκεῖ Μωσῆς εἰς Αἴγυπτον ἀπὸ τοῦ Θεοῦ πεμπόμενος· ἐνταῦθα Χριστὸς ἐκ τοῦ Πατρὸς εἰς τὸν κόσμον ἀποστελλόμενος· … ὧδε Χριστὸς, ἵνα ῥύσηται τοὺς ἐν τῷ κόσμῳ ὑπὸ τῆς ἁμαρτίας καταπονουμένους. Ἐκεῖ αἷμα ἀμνοῦ ὀλοθρευτοῦ ἦν ἀποτρόπαιον· ἐνταῦθα τοῦ Ἀμνοῦ τοῦ ἀμώμου Ἰησοῦ Χριστοῦ τὸ αἷμα δαιμόνων καθέστηκε φυγαδευτήριον. Ἐκεῖνος ὁ τύραννος κατεδίωκεν ἕως θαλάσσης τὸν παλαιὸν ἐκεῖνον λαόν· καὶ σοὶ ὁ ἰταμὸς ὁ ἀναίσχυντος καὶ ἀρχέκακος οὗτος δαίμων, ἕως αὐτῶν ἠκολούθει τῶν σωτηρίων ναμάτων. Ἐκεῖνος ὑποβρύχιος γέγονεν ἐν θαλάσσῃ· καὶ οὗτος ἐν τῷ σωτηρίῳ ὕδατι ἀφανίζεται. ### English translation (Claude) Pass over with me now from the old to the new, from the type to the reality. There, Moses sent by God into Egypt; here, Christ sent by the Father into the world; … here, Christ, to rescue those in the world who are oppressed by sin. There, the blood of a lamb averted the destroyer; here, the blood of the spotless Lamb, Jesus Christ, has been made the banisher of demons. That tyrant pursued that ancient people as far as the sea; and this shameless and bold demon, the author of evil, followed you as far as the very streams of salvation. The one was overwhelmed in the sea; and this one vanishes in the saving water. ### Scripture references - John 1:29: allusion, medium confidence - 1 Pet 1:19: allusion, medium confidence ### Translation notes - Words are lost in the scan after "into the world" (marked …), evidently the purpose of Moses' mission. Allusions: John 1:29; 1 Pet 1:19. ### Citation (SBL) Cyril of Jerusalem, Cat. 19.3 (PG 33:1068c–1068d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-3). ## Catechetical Lecture 19.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-4 - Source: PG 33:1068d–1069b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Facing west, the region of darkness, the candidate renounced Satan, whose power Christ destroyed by sharing our flesh and blood. ### Greek text Ἀλλʼ ἀκούεις, τεταμένῃ τῇ χειρὶ ὡς πρὸς παρόντα εἰπεῖν, Ἀποτάσσομαί σοι, Σατανᾶ. Βούλομαι καὶ τινος ἕνεκεν ἵστασθε πρὸς δυσμὰς, εἰπεῖν· ἀναγκαῖον γάρ. Ἐπειδὴ τοῦ φαινομένου σκότους τόπος αἱ δυσμαί· ἐκεῖνος δὲ σκότος τυγχάνων, ἐν σκότῳ ἔχει καὶ τὸ κράτος· τούτου χάριν συμβολικῶς πρὸς δυσμὰς ἀποβλέποντες, ἀποτάσσεσθε τῷ σκοτεινῷ ἐκείνῳ καὶ ζοφερῷ ἄρχοντι. Τί οὖν ὑμῶν ἕκαστος ἑστὼς ἔλεγεν; Ἀποτάσσομαί σοι, Σατανᾶ, σοὶ τῷ πονηρῷ καὶ ὠμοτάτῳ τυράννῳ· οὐκέτι σου δέδοικα, λέγων, τὴν ἰσχύν· κατέλυσε γὰρ ταύτην Χριστὸς, αἵματός μοι καὶ σαρκὸς κοινωνήσας, ἵνα διὰ τούτων καταργήσῃ θανάτῳ τὸν θάνατον, ὅπως μὴ διαπαντὸς ἔνοχος γένωμαι δουλείας. Ἀποτάσσομαί σοι τῷ δολερῷ καὶ πανουργοτάτῳ ὄφει. Ἀποτάσσομαί σοι ἐπιβούλῳ ὄντι, καὶ προσποιήσει φιλίας πράξαντι πᾶσαν παρανομίαν, καὶ ἐμποιήσαντι τοῖς ἡμετέροις προγόνοις ἀποστασίαν. Ἀποτάσσομαί σοι, Σατανᾶ, τῷ πάσης κακίας δημιουργῷ καὶ συνεργῷ. ### English translation (Claude) But you are told to say, with hand outstretched, as to one present: "I renounce you, Satan." I want to tell you also why you stand facing the west; for it is necessary. Since the west is the region of visible darkness, and he, being darkness, has his dominion in darkness, for this reason you look symbolically toward the west and renounce that dark and gloomy ruler. What, then, did each of you say as he stood? "I renounce you, Satan, you wicked and most cruel tyrant"; saying, "I no longer fear your might; for Christ has destroyed it, sharing with me in blood and flesh, so that through these he might destroy death by death, so that I might not be subject to slavery for ever. I renounce you, the crafty and most villainous serpent. I renounce you, the plotter, who under pretense of friendship worked all lawlessness and caused our first parents' apostasy. I renounce you, Satan, the maker and abettor of all evil." ### Scripture references - Heb 2:14: allusion, high confidence - Heb 2:15: allusion, high confidence - Gen 3:1: allusion, medium confidence ### Translation notes - Allusions: Heb 2:14–15; Gen 3:1–6. ### Citation (SBL) Cyril of Jerusalem, Cat. 19.4 (PG 33:1068d–1069b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-4). ## Catechetical Lecture 19.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-5 - Source: PG 33:1069b–1072a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The candidate renounced all Satan's works, that is, every sin, and his "pomp": the theater, horse races, and wild-beast shows. ### Greek text Εἶτα ἐν δευτέρᾳ λέξει μανθάνεις λέγειν· Καὶ πᾶσι τοῖς ἔργοις σου. Ἔργα δὲ τοῦ Σατανᾶ πᾶσά ἔστιν ἡ ἁμαρτία, καὶ … ἀναγκαῖον· ὡσεὶ καὶ τύραννόν τις ἀποφυγὼν, πάντως που καὶ τὰ τούτου ὅπλα ἀπέφυγε. Πᾶσα οὖν κατʼ εἶδος ἁμαρτία ἐγκατείλεκται τοῖς τοῦ διαβόλου ἔργοις. Πλὴν τοῦτο ἴσθι, ὅτι ὅσα λέγεις, μάλιστα κατʼ ἐκείνην τὴν φρικωδεστάτην ὥραν, ἔγγραφά ἐστι ἐν τοῖς τοῦ Θεοῦ βιβλίοις. Ἐπειδὰν τοίνυν ἐναντίον τι διαπραττόμενος τούτοις ᾖς, ὡς παραβάτης κριθήσῃ. Ἀποτάσσῃ τοίνυν τοῖς ἔργοις τοῦ Σατανᾶ, πάσαις φημὶ πράξεσι καὶ ἐννοίαις παρὰ λόγον γενομέναις. Ϛʹ. Εἶτα λέγεις· Καὶ πάσῃ τῇ πομπῇ αὐτοῦ. Πομπὴ δὲ διαβόλου ἐστὶ θεατρομανίαι, καὶ ἱπποδρομίαι, κυνηγεσία, καὶ πᾶσα τοιαύτη ματαιότης· ἧς εὐχόμενος ἐλευθερωθῆναι ὁ ἅγιος τῷ Θεῷ λέγει· Ἀπόστρεψον τοὺς ὀφθαλμούς μου τοῦ μὴ ἰδεῖν ματαιότητα. Μὴ περισπούδαστος σοι ἔστω ἡ θεατρομανία, ἔνθα τὰς ἀσελγείας τῶν μίμων ὄψῃ, ὕβρεσι πεπραγμένας καὶ πάσῃ ἀσχημοσύνῃ, ἐκτεθηλυσμένων τε ἀνδρῶν ἐμμανεῖς ὀρχήσεις· μήτε ἡ τῶν ἐν κυνηγίοις ἑαυτοὺς θηρίοις ἐκδιδόντων, ἵνα τὴν ἀθλίαν κολακεύσωσι γαστέρα· οἵ, ἵνα κοιλίαν τροφαῖς θεραπεύσωσιν, αὐτοὶ γαστρὸς ἀτιθάσσων ἀληθῶς τροφὴ γίνονται θηρίων· ἵνα δὲ δικαίως εἴπω, ὑπὲρ οἰκείου θεοῦ τῆς κοιλίας, τήν ἑαυτῶν ζωὴν κατὰ κρημνῶν μονομαχοῦσι. Φεῦγε καὶ τὰς ἱπποδρομίας, τὸ ἐμμανὲς θέαμα καὶ ψυχὰς ἐκτραχηλίζον. Ταῦτα … ### English translation (Claude) Then in a second phrase you are taught to say: "And all your works." The works of Satan are all sin, which it is necessary … [to renounce]; just as one who has escaped a tyrant has surely escaped his weapons too. Every kind of sin, then, is included in the works of the devil. Only know this: everything you say, especially in that most awesome hour, is written in the books of God. Whenever, then, you do anything contrary to it, you will be judged a transgressor. You renounce, then, the works of Satan, I mean all deeds and thoughts contrary to reason. [6] Then you say: "And all his pomp." The pomp of the devil is the craze for the theater, and horse races, and hunting shows, and all such vanity; from which the saint, praying to be set free, says to God: "Turn away my eyes from beholding vanity." Do not be eager for the craze of the theater, where you will see the lewdness of mimes, performed with insults and every indecency, and the frenzied dances of effeminate men; nor for the madness of those who in the hunting shows give themselves up to wild beasts in order to pamper their wretched bellies: to serve the belly with food, they themselves truly become food for the bellies of untamed beasts; and, to speak justly, for the sake of their own god, the belly, they throw their lives away headlong in single combat. Flee also the horse races, a frenzied spectacle that overturns souls. These … ### Scripture references - Ps 119:37 (118:37 LXX): quotation, high confidence - Phil 3:19: allusion, medium confidence - Rev 20:12: allusion, low confidence ### Translation notes - Contains section 6, not separated in the scan (its numeral is garbled; the phrase "And all his pomp" is displaced before it in the scan and is put back by a logged correction). "Pomp" (πομπή): the showy spectacles and display of the pagan world. A word lost after "necessary" is supplied in brackets by sense, and the section breaks off in mid-sentence. Quotation: Ps 119:37 (LXX 118:37). Allusions: Phil 3:19; Rev 20:12. ### Citation (SBL) Cyril of Jerusalem, Cat. 19.5 (PG 33:1069b–1072a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-5). ## Catechetical Lecture 19.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-7 - Source: PG 33:1072b–1072c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Foods offered at idol festivals belong to the devil's pomp: as the invocation makes the eucharistic bread and wine Christ's body and blood, so the invocation of demons defiles these foods. ### Greek text Ἀλλὰ καὶ τὰ ἐν εἰδωλικαῖς πανηγύρεσι κρεμάμενα, ἔσθʼ ὅτε κρέα, ἦ ἂρτοι, ἢ ἄλλα τοιαῦτα μιανθέντα τῇ τῶν παμμιάρων ἐπικλήσει δαιμόνων, τοῦ διαβόλου πομπῇ ἐγκαταλέγεται. Ὥσπερ γὰρ ὁ ἄρτος καὶ ὁ οἶνος τῆς εὐχαριστίας, πρὸ τῆς ἁγίας ἐπικλήσεως τῆς προσκυνητῆς Τριάδος, ἄρτος ἦν καὶ οἶνος λιτός· ἐπικλήσεως δὲ γενομένης, ὁ μὲν ἄρτος γίνεται σῶμα Χριστοῦ, ὁ δὲ οἶνος αἷμα Χριστοῦ· τὸν αὐτὸν δὴ τρόπον, τὰ τοιαῦτα βρώματα τῆς πομπῆς τοῦ Σατανᾶ, τῇ φύσει λιτὰ ὄντα, τῇ ἐπικλήσει … ### English translation (Claude) Moreover, the things hung up at idol festivals, whether meat, or bread, or other such things, defiled by the invocation of the most abominable demons, are also counted in the pomp of the devil. For as the bread and wine of the Eucharist, before the holy invocation of the adorable Trinity, were plain bread and wine, but when the invocation has been made, the bread becomes the body of Christ and the wine the blood of Christ, in the same way such foods of the pomp of Satan, though plain by nature, by the invocation … ### Scripture references - 1 Cor 10:20: allusion, medium confidence ### Translation notes - The section breaks off in mid-sentence in the scan. The beginnings of several lines are lost at the edge of the scan and are restored by sense in logged corrections. The lecturer states that at the invocation (epiclesis) the bread "becomes" the body of Christ and the wine his blood; this is translated exactly. Allusion: 1 Cor 10:20–21. ### Citation (SBL) Cyril of Jerusalem, Cat. 19.7 (PG 33:1072b–1072c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-7). ## Catechetical Lecture 19.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-8 - Source: PG 33:1072d–1073b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil's "worship" is idolatry, divination, and magic; those who return to them after baptism are like Lot's wife, while the faithful flee to Christ. ### Greek text Μετὰ ταῦτα λέγεις· Καὶ πάσῃ τῇ λατρείᾳ σου. Λατρεία δέ ἐστι διαβόλου, ἡ ἐν εἰδωλείοις εὐχή· τὰ πρὸς τιμὴν γινόμενα τῶν ἀψύχων εἰδώλων· ἅπτειν λύχνους, ἢ θυμιᾶν παρὰ πηγὰς ἢ ποταμοὺς, ὥς τινες ἀπʼ ὀνειράτων ἢ ἐκ δαιμόνων ἀπατηθέντες, ἐπὶ τούτους διέβησαν, οἰόμενοι καὶ σωματικῶν παθῶν τὴν ἴασιν εὑρήσειν, ἢ τοιαῦτα. Μὴ τοίνυν αὐτὰ μετέλθῃς. Οἰωνοσκοπία, μαντεῖαι, κληδονισμοὶ, ἢ περιάμματα, ἢ ἐν πετάλοις ἐπιγραφαὶ, μαγεῖαι, ἢ ἄλλαι κακοτεχνίαι, καὶ ὅσα τοιαῦτα, λατρεῖαί εἰσι διαβόλου. Φεῦγε οὖν ταῦτα· ἐὰν γὰρ τούτοις ὑποπέσῃς μετὰ τὴν ἀπόταξιν τοῦ Σατανᾶ καὶ τὴν πρὸς τὸν Χριστὸν σύνταξιν, πικροτέρου πειρασθήσῃ τοῦ τυράννου· ἴσως ὡς οἰκεῖον περιέποντος πάλαι, καὶ τῆς πικρᾶς ἀνιέντος σε δουλείας, νῦν δὲ σφόδρα παρὰ σοῦ καταπικρανθέντος· καὶ τοῦ Χριστοῦ στερηθήσῃ, κἀκείνου πειρασθήσῃ. Οὐκ ἤκουσας παλαιᾶς ἱστορίας, τὰ περὶ τοῦ Λὼτ ἡμῖν καὶ τῶν τούτου θυγατέρων διηγουμένης; Οὐχὶ αὐτὸς μὲν σέσωσται μετὰ τῶν θυγατέρων, ἐπειδὴ τὸ ὄρος κατείληφεν· ἡ δὲ τούτου γυνὴ στήλη γέγονεν ἁλὸς, ἐστηλιτευμένη διʼ αἰῶνος, ἔχουσα τῆς πονηρᾶς προαιρέσεως καὶ ὑποστροφῆς τὴν μνήμην; Πρόσεχε τοίνυν σεαυτῷ, καὶ μὴ στρέφου πάλιν εἰς τὰ ὀπίσω, βαλὼν τὴν χεῖρα ἐπʼ ἄροτρον, καὶ στρέφων πάλιν εἰς τὴν ἁλμυρὰν τοῦ βίου τούτου πρᾶξιν· ἀλλὰ φεῦγε εἰς τὸ ὄρος πρὸς Ἰησοῦν Χριστὸν, τὸν τμηθέντα λίθον ἄνευ χειρῶν, καὶ τὴν οἰκουμένην πληρώσαντα. ### English translation (Claude) After this you say: "And all your worship." The worship of the devil is prayer in idol temples, the things done in honor of lifeless idols: lighting lamps, or burning incense by springs or rivers, as some, deceived by dreams or by demons, have resorted to these, thinking to find a cure even for bodily ailments, and suchlike. Do not, then, go after them. Watching of birds, divination, omens, amulets, writings on leaves, sorceries, or other evil arts, and all such things, are worship of the devil. Flee these, then. For if you fall into them after renouncing Satan and enlisting with Christ, you will find the tyrant more bitter: perhaps formerly he treated you as his own and relieved you of his bitter slavery, but now he has been greatly embittered by you; and you will be deprived of Christ and will have experience of the other. Have you not heard the ancient history that tells us about Lot and his daughters? Was not he himself saved with his daughters, because he reached the mountain, while his wife became a pillar of salt, set up as a monument for ever, bearing the memory of her evil choice and turning back? Take heed, then, to yourself, and do not turn back again to what is behind, having put your hand to the plough, and turn again to the salty doings of this life; but flee to the mountain, to Jesus Christ, the stone cut without hands that has filled the world. ### Scripture references - Gen 19:17: allusion, high confidence - Gen 19:26: allusion, high confidence - Luke 9:62: allusion, high confidence - Dan 2:34: allusion, high confidence - Dan 2:35: allusion, high confidence ### Translation notes - "Writings on leaves": probably thin inscribed metal plates worn as amulets. Allusions: Gen 19:17, 26; Luke 9:62; Dan 2:34–35. Many words are garbled in the scan and restored by sense in a logged correction. ### Citation (SBL) Cyril of Jerusalem, Cat. 19.8 (PG 33:1072d–1073b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-8). ## Catechetical Lecture 19.9 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-9 - Source: PG 33:1073b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Renouncing Satan reopens paradise; turning to the east, the candidates professed faith in Father, Son, and Holy Spirit and in one baptism of repentance. ### Greek text Ὅτε οὖν τῷ Σατανᾷ ἀποτάττῃ, πᾶσαν τὴν πρὸς αὐτὸν πάντως διαθήκην λύσας, τὰς παλαιὰς πρὸς τὸν ᾅδην συνθήκας· ἀνοίγεταί σοι ὁ παράδεισος τοῦ Θεοῦ, ὃν ἐφύτευσε κατὰ ἀνατολὰς, ὅθεν διὰ τήν παράβασιν ἐξόριστος γέγονεν ὁ ἡμέτερος προπάτωρ. Καὶ τούτου σύμβολον, τὸ στραφῆναί σε ἀπὸ δυσμῶν πρὸς ἀνατολήν, τοῦ φωτὸς τὸ χωρίον. Τότε σοι ἐλέγετο εἰπεῖν· Πιστεύω εἰς τὸν Πατέρα, καὶ εἰς τὸν Υἱὸν, καὶ εἰς τὸ ἅγιον Πνεῦμα, καὶ εἰς ἓν βάπτισμα μετανοίας. Περὶ ὧν ἐν ταῖς προτέραις κατηχήσεσιν, ὡς ἡ τοῦ Θεοῦ χάρις ἔδωκεν, ἐν πλάτει σοι εἴρηται. ### English translation (Claude) When, then, you renounce Satan, utterly breaking every covenant with him, the old agreements with Hades, the paradise of God is opened to you, which he planted toward the east, and from which our first father was banished for his transgression. And a symbol of this is your turning from the west to the east, the region of light. Then you were told to say: "I believe in the Father, and in the Son, and in the Holy Spirit, and in one baptism of repentance." Of these things you were told at length in the former lectures, as the grace of God allowed. ### Scripture references - Isa 28:15: allusion, medium confidence - Gen 2:8: allusion, high confidence - Gen 3:23: allusion, high confidence ### Translation notes - Allusions: Isa 28:15 (the covenant with Hades); Gen 2:8; 3:23–24. ### Citation (SBL) Cyril of Jerusalem, Cat. 19.9 (PG 33:1073b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-9). ## Catechetical Lecture 19.10 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-10 - Source: PG 33:1073b–1076a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil prowls, but in baptism God has wiped away every tear; the baptized have put off the old man and put on Christ. ### Greek text Τούτοις οὗν ἀσφαλιζόμενος τοῖς λόγοις νῆφε. Ὁ γὰρ ἀντίδικος ἡμῶν διάβολος, καθὼς ἀρτίως ἀνέγνωσται, ὡς λέων ὠρυόμενος περιπατεῖ, ζητῶν τίνα καταπίῃ. Ἀλλʼ ἐν μὲν τοῖς πρὸ τούτου χρόνοις κατέπιεν ὁ θάνατος ἰσχύσας· ἐπὶ δὲ τοῦ ἁγίου τῆς παλιγγενεσίας λουτροῦ, ἀφεῖλεν ὁ Θεὸς πᾶν δάκρυον ἀπὸ παντὸς προσώπου· οὐκέτι γὰρ πενθήσεις, ἐκδυσάμενος τὸν παλαιὸν ἄνθρωπον· ἀλλὰ πανηγυριεῖς, ἐνδεδυμένος τὸ ἱμάτιον σωτηρίου, Ἰησοῦν Χριστόν. ### English translation (Claude) Guarded, then, by these words, be sober. For our adversary the devil, as was just now read, walks about like a roaring lion, seeking whom he may devour. In former times death, having prevailed, devoured; but at the holy washing of regeneration God has wiped away every tear from every face. For you will mourn no longer, now that you have put off the old man; but you will keep festival, clothed in the garment of salvation, Jesus Christ. ### Scripture references - 1 Pet 5:8: quotation, high confidence - Isa 25:8: quotation, high confidence - Col 3:9: allusion, high confidence - Isa 61:10: allusion, high confidence - Gal 3:27: allusion, medium confidence - Titus 3:5: allusion, medium confidence ### Translation notes - Quotations and allusions: 1 Pet 5:8 (the reading for the lecture); Isa 25:8; Col 3:9; Isa 61:10; Gal 3:27; Titus 3:5. ### Citation (SBL) Cyril of Jerusalem, Cat. 19.10 (PG 33:1073b–1076a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-10). ## Catechetical Lecture 19.11 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-11 - Source: PG 33:1076b–1076d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rites so far took place in the outer hall; the following lectures will explain those performed within. ### Greek text Καὶ ταῦτα ἐν τῷ ἐξωτέρῳ ἐγίνετο οἴκῳ. Θεοῦ δὲ θέλοντος, ὅταν ἐν ταῖς ἑξῆς Μυσταγωγίαις εἰς τὰ Ἅγια τῶν ἁγίων εἰσέλθωμεν, ἐκεῖ εἰσόμεθα τῶν αὐτόθι ἐπιτελουμένων τὰ σύμβολα. Τῷ δὲ Θεῷ Πατρὶ ἡ δόξα, κράτος, μεγαλωσύνη, σὺν Υἱῷ καὶ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ### English translation (Claude) These things were done in the outer house. But, God willing, when in the following lectures on the mysteries we enter into the Holy of Holies, there we shall learn the symbols of what is performed there. To God the Father be glory, power, and majesty, with the Son and the Holy Spirit, for ever and ever. Amen. ### Translation notes - A stray phrase after the doxology in the scan ("… having been baptized into Christ and having put on Christ", the opening words of the third lecture on the mysteries, 21.1, misplaced here) is removed by a logged correction. ### Citation (SBL) Cyril of Jerusalem, Cat. 19.11 (PG 33:1076b–1076d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-19-11). ## Catechetical Lecture 20.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-20-1 - Source: PG 33:1077b–1080a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The removal of the tunic before baptism signified putting off the old man and imitated Christ stripped naked on the cross and Adam's innocent nakedness. ### Greek text Χρήσιμαι ἡμῖν αἱ καθʼ ἡμέραν μυσταγωγίαι καὶ διδασκαλίαι καινότεραι, καινοτέρων οὖσαι πραγμάτων ἀπαγγελτικαί· καὶ μάλιστα ὑμῖν, τοῖς ἀνακαινισθεῖσιν ἀπὸ παλαιότητος εἰς καινότητα. Διὰ τοῦτο ἀναγκαίως ὑμῖν παραθήσομαι τὰ ἑξῆς τῆς χθεσινῆς μυσταγωγίας, ἵνα μάθητε τίνων ἦν σύμβολα τὰ ὑφʼ ὑμῶν ἐν τῷ ἐσωτέρῳ οἴκῳ γενόμενα. Βʹ. Εὐθὺς οὖν εἰσελθόντες, ἀπεδύεσθε τὸν χιτῶνα. Καὶ τοῦτο ἦν εἰκὼν τοῦ τὸν παλαιὸν ἄνθρωπον ἀποδύεσθαι σὺν ταῖς πράξεσιν. Ἀποδυθέντες, γυμνοὶ ἦτε, μιμούμενοι καὶ ἐν τούτῳ τὸν ἐπὶ σταυροῦ γυμνωθέντα Χριστὸν, καὶ τῇ γυμνότητι ἀπεκδυσάμενον τὰς ἀρχὰς καὶ τὰς ἐξουσίας, καὶ μετὰ παῤῥησίας ἐν τῷ ξύλῳ θριαμβεύσαντα. Ἐπειδὴ γὰρ τοῖς μέλεσι τοῖς ὑμετέροις ἐνεφώλευον αἱ ἀντικείμεναι δυνάμεις, οὐκέτι φορεῖν ὑμῖν ἔξεστι τὸν παλαιὸν ἐκεῖνον χιτῶνα· οὐ τοῦτον πάντως λέγω τὸν αἰσθητὸν, ἀλλὰ τὸν παλαιὸν ἄνθρωπον, τὸν φθειρόμενον ἐν ταῖς ἐπιθυμίαις τῆς ἀπάτης. Ὃν μὴ γένοιτο πάλιν ἐνδύσασθαι τῇ ἅπαξ τοῦτον ἀποδυσαμένῃ ψυχῇ· ἀλλὰ λέγειν κατὰ τὴν ἐν τῷ Ἄισματι τῶν ᾀσμάτων τοῦ Χριστοῦ νύμφην· Ἐξεδυσάμην τὸν χιτῶνά μου, πῶς ἐνδύσομαι αὐτόν; Ὢ θαυμασίου πράγματος! γυμνοὶ ἦτε ἐν ὄψεσι πάντων, καὶ οὐκ ᾐσχύνεσθε· ἀληθῶς γὰρ μίμημα ἐφέρετε τοῦ πρωτοπλάστου Ἀδάμ, ### English translation (Claude) These daily initiations into the mysteries, and these new instructions, which announce new things, are useful to us, and most of all to you, who have been renewed from oldness to newness. Therefore I must set before you the continuation of yesterday's lecture on the mysteries, so that you may learn what the things done by you in the inner house symbolized. [2] As soon, then, as you entered, you took off your tunic; and this was an image of putting off the old man with his deeds. Having taken it off, you were naked, imitating in this too Christ, who was stripped naked on the cross, and by his nakedness stripped off the principalities and the powers and boldly triumphed over them on the tree. For since the hostile powers had made their lair in your members, you may no longer wear that old tunic; I do not at all mean this visible one, but the old man, who is corrupted according to the desires of deceit. May the soul that has once put him off never put him on again, but say, with the bride of Christ in the Song of Songs: "I have put off my tunic; how shall I put it on?" O wonderful thing! You were naked in the sight of all, and were not ashamed; for truly you bore the likeness of the first-formed Adam, ### Scripture references - Col 3:9: allusion, high confidence - Col 2:15: allusion, high confidence - Eph 4:22: quotation, high confidence - Song 5:3: quotation, high confidence - Gen 2:25: allusion, high confidence ### Translation notes - Contains section 2, not separated in the scan; its last words are in 20.2. A garbled numeral at the start is removed. Quotations and allusions: Col 3:9; Col 2:15; Eph 4:22; Song 5:3; Gen 2:25. The text is badly garbled in the scan and is restored from the letters, the sense, and the quoted verses by a logged correction. ### Citation (SBL) Cyril of Jerusalem, Cat. 20.1 (PG 33:1077b–1080a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-20-1). ## Catechetical Lecture 20.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-20-2 - Source: PG 33:1080a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Adam was naked in paradise and not ashamed. ### Greek text ὃς ἐν τῷ παραδείσῳ γυμνὸς ἦν, καὶ οὐκ ᾐσχύνετο. ### English translation (Claude) who was naked in paradise and was not ashamed. ### Scripture references - Gen 2:25: allusion, high confidence ### Translation notes - The end of section 2 (begun in 20.1). Allusion: Gen 2:25. ### Citation (SBL) Cyril of Jerusalem, Cat. 20.2 (PG 33:1080a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-20-2). ## Catechetical Lecture 20.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-20-3 - Source: PG 33:1080a–1080c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The anointing with exorcised oil before baptism signified grafting into Christ, the good olive tree, and drove away the powers of evil. ### Greek text Εἶτα ἀποδυθέντες, ἐλαίῳ ἠλείφεσθε ἐπορκιστῷ, ἀπʼ ἄκρων τριχῶν κορυφῆς ἕως τῶν κάτω· καὶ κοινωνοὶ ἐγίνεσθε τῆς καλλιελαίου, Ἰησοῦ Χριστοῦ. Ἐκκοπέντες γάρ ἐκ τῆς ἀγριελαίου, ἐνεκεντρίζεσθε εἰς τὴν καλλιέλαιον, καὶ κοινωνοὶ ἐγίνεσθε τῆς πιότητος τῆς ἀληθινῆς ἐλαίας. Τὸ οὖν ἐπορκιστὸν ἔλαιον, σύμβολον ἦν τῆς κοινωνίας τῆς πιότητος τοῦ Χριστοῦ, φυγαδευτήριον τυγχάνον παντὸς ἴχνους ἀντικειμένης ἐνεργείας. Ὥσπερ γὰρ τὰ ἐμφυσήματα τῶν ἁγίων, καὶ ἡ τοῦ ὀνόματος τοῦ Θεοῦ ἐπίκλησις, ὥσπερ σφοδροτάτη φλὸξ, καίει καὶ ἐκδιώκει δαίμονας· οὕτω καὶ τὸ ἐπορκιστὸν τοῦτο ἔλαιον, ἐπικλήσει Θεοῦ καὶ εὐχῇ δύναμιν τηλικαύτην λαμβάνει, ὥστε οὐ μόνον καῖον τὰ ἴχνη τῶν ἁμαρτημάτων ἀποκαθαίρειν, ἀλλὰ καὶ πάσας ἀοράτους τοῦ πονηροῦ ἐκδιώκειν τὰς δυνάμεις. ### English translation (Claude) Then, when you had been stripped, you were anointed with exorcised oil from the very hairs of the top of your head to the parts below; and you became sharers in the good olive tree, Jesus Christ. For you were cut off from the wild olive tree and grafted into the good olive tree, and became sharers in the richness of the true olive tree. The exorcised oil, then, was a symbol of sharing in the richness of Christ, being a charm to drive away every trace of hostile power. For as the breathing of the saints and the invocation of the name of God, like the fiercest flame, burn and drive out demons, so this exorcised oil too, by the invocation of God and by prayer, receives such power that it not only burns and cleanses away the traces of sins but also drives away all the invisible powers of the evil one. ### Scripture references - Rom 11:17: allusion, high confidence - Rom 11:24: allusion, high confidence ### Translation notes - Allusion: Rom 11:17, 24. "Breathing": the exorcists' breathing on the candidates (exsufflation). ### Citation (SBL) Cyril of Jerusalem, Cat. 20.3 (PG 33:1080a–1080c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-20-3). ## Catechetical Lecture 20.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-20-4 - Source: PG 33:1080c–1081a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The triple immersion after the profession of faith imitated Christ's three days in the tomb; the font was both grave and mother. ### Greek text Μετὰ ταῦτα, ἐπὶ τὴν ἁγίαν τοῦ θείου βαπτίσματος ἐχειραγωγεῖσθε κολυμβήθραν, ὡς ὁ Χριστὸς ἀπὸ τοῦ σταυροῦ ἐπὶ τὸ προκείμενον μνῆμα. Καὶ ἡρωτᾶτο ἕκαστος εἰ πιστεύει εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. Καὶ ὡμολογήσατε τὴν σωτήριον ὁμολογίαν, καὶ κατεδύετε τρίτον εἰς τὸ ὕδωρ, καὶ πάλιν ἀνεδύετε· καὶ ἐνταῦθα, διὰ συμβόλου τήν τριήμερον τοῦ Χριστοῦ αἰνιττόμενοι ταφήν. Καθάπερ γὰρ ὁ Σωτὴρ ἡμῶν τρεῖς ἡμέρας καὶ τρεῖς νύκτας ἐν τῇ κοιλίᾳ τῆς γῆς ἐποίησεν, οὕτω καὶ ὑμεῖς ἐν τῇ πρώτῃ ἀναδύσει τήν πρώτην ἐμιμεῖσθε τοῦ Χριστοῦ ἐν τῇ γῇ ἡμέραν, καὶ τῇ καταδύσει τήν νύκτα. Ὥσπερ γὰρ ὁ ἐν νυκτὶ οὐκέτι βλέπει· ὁ δὲ ἐν ἡμέρᾳ ἐν φωτὶ διάγει· οὕτως ἐν τῇ καταδύσει, ὡς ἐν νυκτὶ, οὐδὲν ἑωρᾶτε· ἐν δὲ τῇ ἀναδύσει πάλιν, ὡς ἐν ἡμέρᾳ ἐτυγχάνετε ὄντες. Καὶ ἐν τῷ αὐτῷ ἀπεθνήσκετε καὶ ἐγεννᾶσθε· καὶ τὸ σωτήριον ἐκεῖνο ὕδωρ, καὶ τάφος ὑμῖν ἐγίνετο καὶ μήτηρ. Καὶ ὅπερ Σαλομὼν ἐπὶ ἄλλων εἴρηκε, τοῦτο ἁρμόσαι ἂν ὑμῖν· ἐκεῖ μὲν γὰρ ἔλεγε· Καιρὸς τοῦ τεκεῖν, καὶ καιρὸς τοῦ ἀποθανεῖν· ἐφʼ ὑμῶν δὲ τὸ ἀνάπαλιν, καιρὸς τοῦ ἀποθανεῖν, καὶ καιρὸς τοῦ γεννηθῆναι. Καὶ εἷς καιρὸς ἀμφοτέρων τούτων ποιητικός· καὶ σύνδρομος ἐγίνετο τῷ θανάτῳ ἡ γέννησις ἡ ὑμετέρα. ### English translation (Claude) After these things you were led by the hand to the holy pool of divine baptism, as Christ was carried from the cross to the tomb close at hand. And each was asked whether he believed in the name of the Father, and of the Son, and of the Holy Spirit. And you made the saving confession, and went down three times into the water, and came up again; and here too you hinted by a symbol at the three-day burial of Christ. For as our Savior spent three days and three nights in the heart of the earth, so you too, in your first coming up, imitated the first day of Christ in the earth, and in your going down, the night. For as one who is in the night no longer sees, while one who is in the day lives in the light, so in the going down, as in night, you saw nothing, but in coming up again you were as in day. And at the same moment you were dying and being born; and that saving water became both your grave and your mother. And what Solomon said of others would suit you; for there he said, "A time to give birth, and a time to die"; but for you it is the reverse, a time to die and a time to be born; and one time brought about both, and your birth coincided with your death. ### Scripture references - John 19:41: allusion, medium confidence - Matt 28:19: allusion, medium confidence - Matt 12:40: quotation, high confidence - Eccl 3:2: quotation, high confidence - Rom 6:4: allusion, medium confidence ### Translation notes - Allusions and quotations: John 19:41–42; Matt 28:19; Matt 12:40; Eccl 3:2; Rom 6:4. ### Citation (SBL) Cyril of Jerusalem, Cat. 20.4 (PG 33:1080c–1081a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-20-4). ## Catechetical Lecture 20.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-20-5 - Source: PG 33:1081a–1081c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The baptized die and rise with Christ in image, but receive salvation in reality, because Christ really suffered, died, and rose. ### Greek text Ὢ ξένου καὶ παραδόξου πράγματος! Οὐκ ἀληθῶς ἀπεθάνομεν, οὐδʼ ἀληθῶς ἐτάφημεν, οὐδʼ ἀληθῶς σταυρωθέντες ἀνέστημεν· ἀλλʼ ἐν εἰκόνι ἡ μίμησις, ἐν ἀληθείᾳ δὲ ἡ σωτηρία. Χριστὸς ὄντως ἐσταυρώθη, καὶ ὄντως ἐτάφη, καὶ ἀληθῶς ἀνέστη· καὶ πάντα ἡμῖν ταῦτα κεχάρισται, ἳνα τῇ μιμήσει τῶν παθημάτων αὐτοῦ κοινωνήσαντες, ἀληθείᾳ τὴν σωτηρίαν κερδήσωμεν. Ὠ φιλανθρωπίας ὑπερβαλλούσης! Χριστὸς ἐδέξατο ἐπὶ τῶν ἀχράντων αὐτοῦ χειρῶν καὶ ποδῶν ἥλους, καὶ ἤλγησε· καί μοι ἀναλγητὶ καὶ ἀπονητὶ, διὰ τῆς τοῦ ἄλγους κοινωνίας χαρίζεται τήν σωτηρίαν. ### English translation (Claude) O strange and paradoxical thing! We did not truly die, nor were we truly buried, nor were we truly crucified and raised; but the imitation is in an image, while the salvation is in reality. Christ was really crucified, and really buried, and truly rose; and all these things he has freely given to us, so that, sharing his sufferings by imitation, we may gain salvation in reality. O surpassing love for mankind! Christ received the nails in his undefiled hands and feet, and suffered pain; and to me, without pain or toil, he freely gives salvation through fellowship in his pain. ### Scripture references - Rom 6:5: allusion, high confidence - Phil 3:10: allusion, medium confidence ### Translation notes - Allusions: Rom 6:5; Phil 3:10. ### Citation (SBL) Cyril of Jerusalem, Cat. 20.5 (PG 33:1081a–1081c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-20-5). ## Catechetical Lecture 20.6 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-20-6 - Source: PG 33:1081c–1084b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Baptism not only forgives sins and gives adoption but is the antitype of Christ's sufferings: we share his death in likeness, while his death and burial were real. ### Greek text Μηδεὶς οὖν νομιζέτω τὸ βάπτισμα, ἀφέσεως ἁμαρτιῶν μόνον, ἀλλὰ καὶ υἱοθεσίας χάριν τυγχάνειν· ὡς τὸ Ἰωάννου ἐτύγχανε βάπτισμα, μόνης ἀφέσεως ἁμαρτιῶν παρεκτικόν. Ἀλλʼ ἀκριβῶς εἰδότων ἡμῶν, ὅτι ὡς ἔστιν ἁμαρτημάτων καθαρτήριον, καὶ Πνεύματος ἁγίου δωρεᾶς πρόξενον, οὕτω καὶ τῶν τοῦ Χριστοῦ παθημάτων ἀντίτυπον· διὰ τοῦτο γὰρ καὶ Παῦλος ἀρτίως βοῶν ἔλεγεν· Ἢ ἀγνοεῖτε, ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; Συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον. Ταῦτα ἔλεγε πρὸς τοὺς διατεθέντας, ὡς … ἀφέσεως ἁμαρτημάτων καὶ υἱοθεσίας προξενητικὸν … τὸ βάπτισμα· οὐκέτι δὲ καὶ τῶν ἀληθινῶν τοῦ Χριστοῦ παθημάτων ἐν μιμήσει ἔχει τὴν κοινωνίαν. Ζʹ. Ἵνα οὖν μάθωμεν, ὅτι ὅσα ὁ Χριστὸς ὑπέμεινε διʼ ἡμᾶς καὶ τὴν ἡμετέραν σωτηρίαν, ἐν ἀληθείᾳ καὶ οὐκ ἐν δοκήσει ταῦτα πέπονθε, καὶ ἡμεῖς κοινωνοὶ αὐτοῦ τῶν παθημάτων γινόμεθα, μετὰ πάσης ἐβόα Παῦλος τῆς ἀκριβείας· Εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα. Καλῶς δὲ καὶ τὸ, σύμφυτοι. Ἐπειδὴ γὰρ ἐνταῦθα πεφύτευται ἡ ἄμπελος ἡ ἀληθινὴ, καὶ ἡμεῖς κοινωνίᾳ τοῦ βαπτίσματος τοῦ θανάτου σύμφυτοι αὐτοῦ γεγόναμεν. Ἐπίστησον δὲ μετὰ πολλῆς προσοχῆς τὸν νοῦν τοῖς τοῦ Ἀποστόλου λόγοις. … εἶπεν, Εἰ γὰρ σύμφυτοι γεγόναμεν τῷ … θανάτῳ, ἀλλὰ, τῷ ὁμοιώματι τοῦ θανάτου. … ἐπὶ Χριστοῦ θάνατος, ἀληθῶς γὰρ ἐχωρίζετο τοῦ σώματος ἡ ψυχή· καὶ ἀληθινὴ ταφή· σινδόνι γὰρ καθαρᾷ τὸ ἅγιον αὐτοῦ σῶμα εἰλεῖτο· καὶ πάντα ἀληθῶς ἐν αὐτῷ συνέβαινεν. Ἐπὶ δὲ ὑμῶν, … θανάτου μὲν καὶ παθημάτων ὁμοίωμα· σωτηρίας δὲ οὐχ ὁμοίωμα, … ### English translation (Claude) Let no one, then, suppose that baptism is the grace of forgiveness of sins only, and of adoption too, as the baptism of John conferred forgiveness of sins only. We know well that, as it cleanses from sins and procures the gift of the Holy Spirit, so it is also the antitype of the sufferings of Christ. For this reason Paul cried out just now and said: "Or do you not know that as many of us as were baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death." He said these things to those disposed to think that baptism … procures forgiveness of sins and adoption …, but no longer has fellowship, by imitation, in the true sufferings of Christ. [7] So that we may learn, then, that whatever Christ endured for us and for our salvation, he suffered in reality and not in appearance, and that we become sharers in his sufferings, Paul cried with all exactness: "For if we have been planted together in the likeness of his death, we shall be also in that of his resurrection." And "planted together" is well said; for since the true vine was planted here, we too, by sharing in the baptism of death, have been planted together with him. Fix your mind with great attention on the words of the apostle. … he said, "For if we have been planted together in [his] death," but "in the likeness of his death." For in Christ's case … death, for his soul was truly separated from his body; and his burial was true, for his holy body was wrapped in clean linen; and everything happened truly in him. But in your case … a likeness of death and of sufferings; but of salvation not a likeness, … ### Scripture references - Rom 6:3: quotation, high confidence - Rom 6:4: quotation, high confidence - Rom 6:5: quotation, high confidence - John 15:1: allusion, medium confidence - Matt 27:59: allusion, high confidence ### Translation notes - Contains section 7, not separated in the scan. Many lines are garbled or lost in the scan (debris and a marginal cross-reference from Migne's notes stand in the text); words that cannot be read are marked …, and the section breaks off in mid-sentence. "Here": in Jerusalem, where Christ was buried. Quotations and allusions: Rom 6:3–5; John 15:1; Matt 27:59. Against the view that Christ suffered only in appearance (Docetism). ### Citation (SBL) Cyril of Jerusalem, Cat. 20.6 (PG 33:1081c–1084b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-20-6). ## Catechetical Lecture 20.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-20-8 - Source: PG 33:1084b–1084a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lecturer asks the newly baptized to remember what they have been taught and to walk in newness of life. ### Greek text Ταῦτα διδαχθέντες αὐτάρκως, κατέχετε διὰ τῆς μνήμης, παρακαλῶ, ἵνα κἀγὼ ὁ ἀνάξιος ἐφʼ ὑμῶν λέγω· Ἀγαπῶ δὲ ὑμᾶς, ὅτι πάντοτέ μου μέμνησθε, καὶ τὰς παραδόσεις, ἃς παρέδωκα ὑμῖν, κατέχετε. Δυνατὸς δέ ἐστιν ὁ Θεὸς ὁ παραστήσας ὑμᾶς ὡς ἐκ νεκρῶν ζῶντας, δοῦναι ὑμῖν ἐν καινότητι ζωῆς περιπατεῖν· ὅτι αὐτῷ ἡ δόξα καὶ τὸ κράτος, νῦν καὶ εἰς τοὺς αἰῶνας. Ἀμήν. ### English translation (Claude) Having been sufficiently taught these things, hold them fast in your memory, I beg you, so that I too, unworthy as I am, may say of you: "Now I love you, because you always remember me and hold fast the traditions which I delivered to you." And God, who has presented you as alive from the dead, is able to grant you to walk in newness of life; for to him be the glory and the power, now and for ever. Amen. ### Scripture references - 1 Cor 11:2: quotation, high confidence - Rom 6:13: allusion, high confidence - Rom 6:4: allusion, high confidence ### Translation notes - Quotations and allusions: 1 Cor 11:2; Rom 6:13; Rom 6:4. Lines of debris in the scan are removed, and the words are restored from the letters and the quoted verses by a logged correction. ### Citation (SBL) Cyril of Jerusalem, Cat. 20.8 (PG 33:1084b–1084a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-20-8). ## Catechetical Lecture 21.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-21-1 - Source: PG 33:1088c–1089a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The baptized are called "christs" (anointed ones) because the chrism they received after baptism is the antitype of the Holy Spirit with whom Christ was anointed at the Jordan. ### Greek text Εἰς Χριστὸν βεβαπτισμένοι καὶ Χριστὸν ἐνδυσάμενοι, σύμμορφοι γεγόνατε τοῦ Υἱοῦ τοῦ Θεοῦ. Προορίσας γὰρ ἡμᾶς ὁ Θεὸς εἰς υἱοθεσίαν, συμμόρφους ἐποίησε τοῦ σώματος τῆς δόξης τοῦ Χριστοῦ. Μέτοχοι οὖν τοῦ Χριστοῦ γενόμενοι, χριστοὶ εἰκότως καλεῖσθε· καὶ περὶ ὑμῶν ἔλεγεν ὁ Θεός· Μὴ ἅψασθε τῶν χριστῶν μου. Χριστοὶ δὲ γεγόνατε, τοῦ ἁγίου Πνεύματος τὸ ἀντίτυπον δεξάμενοι· καὶ πάντα εἰκονικῶς ἐφʼ ὑμῶν γεγένηται, ἐπειδὴ εἰκόνες ἐστὶ Χριστοῦ. Κἀκεῖνος μὲν ἐν Ἰορδάνῃ λουσάμενος ποταμῷ, καὶ τῶν χρώτων τῆς θεότητος μεταδοὺς τοῖς ὕδασιν, ἀνέβαινεν ἐκ τούτων· καὶ Πνεύματος ἁγίου οὐσιώδης ἐπιφοίτησις αὐτῷ ἐγίνετο, τῷ ὁμοίῳ ἐπαναπαυομένου τοῦ ὁμοίου. Καὶ ὑμῖν ὁμοίως ἀναβεβηκόσιν ἀπὸ τῆς κολυμβήθρας τῶν ἱερῶν ναμάτων, ἐδόθη χρίσμα, τὸ ἀντίτυπον οὗ ἐχρίσθη Χριστός. Τοῦτο δέ ἐστι τὸ ἅγιον Πνεῦμα, περὶ οὗ καὶ ὁ μακάριος Ἡσαΐας, ἐν τῇ κατʼ αὐτὸν προφητείᾳ, ἐκ προσώπου τοῦ Κυρίου ἔλεγε· Πνεῦμα Κυρίου ἐπʼ ἐμὲ, οὗ εἵνεκεν ἔχρισέ με· εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με. ### English translation (Claude) Having been baptized into Christ and having put on Christ, you have become conformed to the Son of God. For God, having predestined us to adoption, made us conformed to the body of Christ's glory. Having become partakers of Christ, then, you are fittingly called christs; and of you God said: "Touch not my christs." You have become christs by receiving the antitype of the Holy Spirit; and all things have been done to you in an image, since you are images of Christ. He, having washed in the river Jordan and imparted the touch of his Godhead to the waters, came up from them; and the Holy Spirit in his very being came upon him, like resting upon like. And to you likewise, when you had come up from the pool of the sacred streams, a chrism was given, the antitype of that with which Christ was anointed. This is the Holy Spirit; of whom the blessed Isaiah too, in his prophecy, said in the person of the Lord: "The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach good news to the poor." ### Scripture references - Gal 3:27: allusion, high confidence - Rom 8:29: allusion, high confidence - Eph 1:5: allusion, high confidence - Phil 3:21: allusion, high confidence - Ps 105:15 (104:15 LXX): quotation, high confidence - Matt 3:16: allusion, high confidence - Isa 61:1: quotation, high confidence ### Translation notes - "Christs": anointed ones; "chrism": the anointing with perfumed oil after baptism. "Antitype": the sign that corresponds to the reality. Quotations and allusions: Gal 3:27; Rom 8:29; Eph 1:5; Phil 3:21; Ps 105:15 (LXX 104:15); Matt 3:16; Isa 61:1. ### Citation (SBL) Cyril of Jerusalem, Cat. 21.1 (PG 33:1088c–1089a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-21-1). ## Catechetical Lecture 21.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-21-2 - Source: PG 33:1089b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ was anointed by the Father with the Holy Spirit, the oil of gladness; the baptized are anointed with ointment as his fellows. ### Greek text Ἐλαίῳ γὰρ ἢ μύρῳ σωματικῷ Χριστὸς ὑπʼ ἀνθρώπων οὐκ ἐχρίσθη, ἀλλʼ ὁ Πατὴρ αὐτὸν Σωτῆρα προχειρισάμενος τοῦ παντὸς κόσμου, Πνεύματι ἔχρισεν ἁγίῳ, ὡς Πέτρος φησίν· Ἰησοῦν τὸν ἀπὸ Ναζαρὲτ, ὃν ἔχρισεν ὁ Θεὸς Πνεύματι ἁγίῳ· καὶ ὁ Δαβὶδ ὁ προφήτης ἐβόα λέγων· Ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος· ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. Ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀδικίαν· διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου. Καὶ ὥσπερ ὁ Χριστὸς ἀληθῶς ἐσταυροῦτο, καὶ ἐθάπτετο, καὶ ἐγείρετο· ὑμεῖς δὲ κατὰ τὸ βάπτισμα, ἐν ὁμοιώματι καὶ συσταυρωθῆναι, καὶ συνταφῆναι, καὶ συναναστῆναι αὐτῷ καταξιοῦσθε· οὕτω καὶ ἐπὶ τοῦ χρίσματος. Ἐκεῖνος ἐλαίῳ νοητῷ ἀγαλλιάσεως ἐχρίετο, τοῦτʼ ἔστι Πνεύματι ἁγίῳ, ἀγαλλιάσεως καλουμένῳ ἐλαίῳ, διὰ τὸ αἴτιον αὐτὸ τῆς πνευματικῆς τυγχάνειν ἀγαλλιάσεως· ὑμεῖς δὲ μύρῳ ἐχρίσθητε, κοινωνοὶ καὶ μέτοχοι τοῦ Χριστοῦ γενόμενοι. ### English translation (Claude) For Christ was not anointed by men with oil or bodily ointment; but the Father, having appointed him Savior of the whole world, anointed him with the Holy Spirit, as Peter says: "Jesus of Nazareth, whom God anointed with the Holy Spirit"; and David the prophet cried, saying: "Your throne, O God, is for ever and ever; a scepter of uprightness is the scepter of your kingdom. You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness above your fellows." And as Christ was truly crucified, and buried, and raised, while you in baptism are counted worthy to be crucified, buried, and raised together with him in likeness, so it is with the chrism too. He was anointed with the spiritual oil of gladness, that is, with the Holy Spirit, who is called the oil of gladness because he is the cause of spiritual gladness; but you were anointed with ointment, having become sharers and fellows of Christ. ### Scripture references - Acts 10:38: quotation, high confidence - Ps 45:6 (44:7 LXX): quotation, high confidence - Ps 45:7 (44:8 LXX): quotation, high confidence - Heb 1:9: allusion, medium confidence - Rom 6:4: allusion, medium confidence ### Translation notes - Quotations and allusions: Acts 10:38; Ps 45:6–7 (LXX 44:7–8); Heb 1:8–9; Rom 6:4–6. ### Citation (SBL) Cyril of Jerusalem, Cat. 21.2 (PG 33:1089b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-21-2). ## Catechetical Lecture 21.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-21-3 - Source: PG 33:1089b–1092a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After the invocation the chrism, like the eucharistic bread, is no longer ordinary: the body is anointed with the visible ointment, the soul sanctified by the Spirit. ### Greek text Ἀλλʼ ὅρα μὴ ὑπονοήσῃς ἐκεῖνο τὸ μύρον ψιλὸν εἶναι. Ὥσπερ γὰρ ὁ ἄρτος τῆς Εὐχαριστίας, μετὰ τὴν ἐπίκλησιν τοῦ ἁγίου Πνεύματος, οὐκέτι ἄρτος λιτὸς, ἀλλὰ σῶμα Χριστοῦ· οὕτω καὶ τὸ ἅγιον τοῦτο μύρον, οὐκέτι ψιλὸν, οὐδʼ ὡς ἂν εἴποι τις κοινὸν μετʼ ἐπίκλησιν· ἀλλὰ Χριστοῦ χάρισμα, καὶ Πνεύματος ἁγίου, παρουσίᾳ τῆς αὐτοῦ θεότητος, ἐνεργητικὸν γινόμενον. Ὅπερ συμβολικῶς ἐπὶ μετώπου, καὶ τῶν ἄλλων σου χρίεται αἰσθητηρίων. Καὶ τῷ μὲν φαινομένῳ μύρῳ τὸ σῶμα χρίεται, τῷ δὲ ἁγίῳ ζωοποιῷ Πνεύματι ἡ ψυχὴ ἁγιάζεται. ### English translation (Claude) But beware of supposing that this ointment is mere ointment. For as the bread of the Eucharist after the invocation of the Holy Spirit is no longer plain bread but the body of Christ, so too this holy ointment is no longer mere ointment, nor, as one might say, common, after the invocation, but Christ's gift of grace, and by the presence of the Holy Spirit it becomes effective of his Godhead. It is applied symbolically to your forehead and your other organs of sense; and while the body is anointed with the visible ointment, the soul is sanctified by the holy and life-giving Spirit. ### Translation notes - The lecturer states that after the invocation of the Holy Spirit the eucharistic bread is "no longer plain bread but the body of Christ"; this is translated exactly. The clause on the Godhead is ambiguous; it may also be read "the gift of Christ and of the Holy Spirit, made effective by the presence of his Godhead". ### Citation (SBL) Cyril of Jerusalem, Cat. 21.3 (PG 33:1089b–1092a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-21-3). ## Catechetical Lecture 21.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-21-4 - Source: PG 33:1092b–1092d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The chrism is applied to forehead, ears, nostrils, and breast, each with its meaning, arming the baptized against the devil as Christ was armed after his baptism. ### Greek text Καὶ πρῶτον ἐχρίεσθε ἐπὶ τὸ μέτωπον, ἵνα ἀπαλλαγῆτε τῆς αἰσχύνης, ἣν ὁ πρῶτος παραβάτης ἄνθρωπος πανταχοῦ περιέφερε· καὶ ἵνα ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτρίζησθε. Εἶτα ἐπὶ τὰ ὦτα, ἵνα προσλάβητε τὰ ἀκουστικὰ τῶν θείων μυστηρίων ὦτα, περὶ ὧν Ἡσαΐας ἔλεγε· Καὶ προσέθηκέ μοι Κύριος ὠτίον τοῦ ἀκούειν· καὶ ὁ Κύριος Ἰησοῦς ἐν Εὐαγγελίοις· Ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω. Εἶτα ἐπὶ τὴν ὄσφρησιν, ὅπως τοῦ θείου ἀντιλαμβανόμενοι μύρου, λέγητε· Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ ἐν τοῖς σωζομένοις. Μετὰ ταῦτα ἐπὶ τὰ στήθη, ἵνα ἐνδυσάμενοι τὸν θώρακα τῆς δικαιοσύνης, στῆτε πρὸς τὰς μεθοδείας τοῦ διαβόλου. Ὥσπερ γὰρ ὁ Χριστὸς μετὰ τὸ βάπτισμα καὶ τὴν τοῦ ἁγίου Πνεύματος ἐπιφοίτησιν ἐξελθὼν κατηγωνίσατο τὸν ἀντικείμενον· οὕτω καὶ ὑμεῖς μετὰ τὸ ἱερὸν βάπτισμα καὶ τὸ μυστικὸν χρίσμα, ἐνδεδυμένοι τὴν πανοπλίαν τοῦ ἁγίου Πνεύματος, ἵστασθε πρὸς τὴν ἀντικειμένην δύναμιν, καὶ ταύτην καταγωνίζεσθε λέγοντες· Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ. ### English translation (Claude) And first you were anointed on the forehead, so that you might be freed from the shame which the first man, the transgressor, carried about everywhere, and so that with unveiled face you might reflect as in a mirror the glory of the Lord. Then on the ears, so that you might receive ears quick to hear the divine mysteries, of which Isaiah said, "And the Lord gave me an ear to hear," and the Lord Jesus in the Gospels, "He who has ears to hear, let him hear." Then on the nostrils, so that, perceiving the divine ointment, you may say: "We are the fragrance of Christ to God among those who are being saved." After this on the breast, so that, having put on the breastplate of righteousness, you may stand against the wiles of the devil. For as Christ after his baptism and the coming of the Holy Spirit went out and overcame the adversary, so you too, after holy baptism and the mystical chrism, clothed in the full armor of the Holy Spirit, stand against the hostile power and overcome it, saying: "I can do all things in Christ who strengthens me." ### Scripture references - Gen 3:7: allusion, medium confidence - 2 Cor 3:18: quotation, high confidence - Isa 50:4: quotation, high confidence - Matt 11:15: quotation, high confidence - 2 Cor 2:15: quotation, high confidence - Eph 6:14: quotation, high confidence - Eph 6:11: quotation, high confidence - Matt 4:1: allusion, high confidence - Phil 4:13: quotation, high confidence ### Translation notes - Quotations and allusions: Gen 3:7–10; 2 Cor 3:18; Isa 50:4 (LXX); Matt 11:15; 2 Cor 2:15; Eph 6:14, 11; Matt 4:1–11; Phil 4:13. The text is badly garbled in the scan and is restored from the letters, the sense, and the quoted verses by a logged correction. ### Citation (SBL) Cyril of Jerusalem, Cat. 21.4 (PG 33:1092b–1092d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-21-4). ## Catechetical Lecture 21.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-21-5 - Source: PG 33:1092d–1093b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The anointed are rightly called Christians; the chrism was prefigured in the anointing of Aaron and Solomon, but is now given in truth by the Holy Spirit. ### Greek text Τούτου τοῦ ἁγίου χρίσματος καταξιωθέντες, καλεῖσθε Χριστιανοὶ, ἐπαληθεύοντες τῇ ἀναγεννήσει καὶ τὸ ὄνομα. Πρὸ γὰρ τοῦ καταξιωθῆναι ὑμᾶς ταύτης τῆς χάριτος, ταύτης τῆς προσηγορίας κυρίως οὐκ ἦτε ἄξιοι· ἀλλʼ ὁδεύοντες προεβαίνετε ἐπὶ τὸ εἶναι Χριστιανοί. Ϛʹ. Εἰδέναι δὲ ὑμᾶς ἀναγκαῖον, ὅτι τοῦ χρίσματος τούτου ἐν Παλαιᾷ Γραφῇ τὸ σύμβολον κεῖται. Καὶ γὰρ ὁπηνίκα τὸ τοῦ Θεοῦ πρόσταγμα Μωσῆς τῷ ἀδελφῷ μετεδίδου, ἀρχιερέα καθιστῶν τοῦτον μετὰ τὸ ἐν ὕδατι λούσασθαι, ἔχρισε· καὶ ἐκαλεῖτο Χριστὸς, ἐκ τοῦ χρίσματος δηλαδὴ τοῦ τυπικοῦ. Οὕτω καὶ τὸν Σολομῶνα προάγων εἰς βασιλέα, ἔχρισεν αὐτὸν, μετὰ τὸ λούσασθαι ἐν τῷ Γειὼν, ὁ ἀρχιερεύς. Ἀλλὰ ταῦτα μὲν ἐκείνοις συνέβαινε τυπικῶς, ὑμῖν δὲ οὐ τυπικῶς, ἀλλʼ ἀληθῶς· ἐπειδὴ ἀπὸ τοῦ ἁγίου Πνεύματος ἐχρίεσθε ἀληθῶς. Ἡ ἀρχὴ τῆς ὑμετέρας σωτηρίας ὁ Χριστός· ἐκεῖνος γὰρ ἀληθῶς ἀπαρχὴ, καὶ ὑμεῖς τὸ φύραμα· εἰ δὲ ἡ ἀπαρχὴ ἁγία, δηλονότι μεταβήσεται ἐπὶ τὸ φύραμα ἡ ἁγιότης. ### English translation (Claude) Having been counted worthy of this holy chrism, you are called Christians, making the name true by your new birth. For before you were counted worthy of this grace, you were not properly worthy of this title, but were advancing on the way toward being Christians. [6] You must know that the symbol of this chrism lies in the Old Testament. For when Moses imparted God's command to his brother and appointed him high priest, after bathing him in water he anointed him; and he was called "christ" (anointed), evidently from the chrism that was a figure. So too the high priest, bringing Solomon forward as king, anointed him after he had bathed in the Gihon. But these things happened to them in a figure, while to you they happened not in a figure but in truth; since you were truly anointed by the Holy Spirit. Christ is the beginning of your salvation; for he is truly the firstfruits, and you the lump; and if the firstfruits are holy, plainly the holiness will pass on to the lump. ### Scripture references - Lev 8:6: allusion, high confidence - Lev 8:12: allusion, high confidence - Lev 4:5: allusion, medium confidence - 1 Kgs 1:39: allusion, high confidence - Rom 11:16: quotation, high confidence ### Translation notes - Contains section 6, not separated in the scan (its numeral is garbled); marginal references from Migne's notes standing in the text are removed by a logged correction. Allusions: Lev 8:6, 12; Lev 4:5 ("the anointed priest"); 1 Kgs 1:38–39 (where Zadok anoints Solomon at the Gihon; the bathing is not mentioned there); Rom 11:16. ### Citation (SBL) Cyril of Jerusalem, Cat. 21.5 (PG 33:1092d–1093b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-21-5). ## Catechetical Lecture 21.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-21-7 - Source: PG 33:1093b–1093d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The chrism, foretold by Isaiah, must be kept unspotted by good works. ### Greek text Τοῦτο φυλάξατε ἄσπιλον· πάντων γὰρ ἔσται τοῦτο διδακτικὸν, εἰ ἐν ὑμῖν μένοι, καθὼς ἀρτίως ἠκούσατε τοῦ μακαρίου Ἰωάννου λέγοντος, καὶ πολλὰ περὶ τούτου χρίσματος φιλοσοφοῦντος. Ἔστι γὰρ τοῦτο τὸ ἅγιον, πνευματικὸν σώματος φυλακτήριον, καὶ ψυχῆς σωτήριον. Τοῦτο ἐκ παλαιῶν χρόνων ὁ μακάριος Ἡσαΐας προφητεύων ἔλεγε· Καὶ ποιήσει Κύριος πᾶσιν ἔθνεσιν ἐπὶ τὸ ὄρος τοῦτο (ὄρος δὲ καλεῖ τήν Ἐκκλησίαν καὶ ἀλλαχοῦ, ὡς ὅταν λέγῃ· Καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις ἐμφανὲς τὸ ὄρος Κυρίου), πίονται οἶνον, πίονται εὐφροσύνην, χρίσονται μύρον. Καὶ ἵνα ἀσφαλίσηταί σε, ἄκουε ἃ περὶ τούτου τοῦ μύρου, ὡς μυστικοῦ, φησί· Παράδος ταῦτα πάντα τοῖς ἔθνεσιν· ἡ γὰρ βουλή τοῦ Κυρίου ἐπὶ πάντα τὰ ἔθνη. Τούτῳ οὖν χρισθέντες τῷ ἁγίῳ μύρῳ, τηρήσατε αὐτὸ ἄσπιλον καὶ ἄμωμον ἐν ὑμῖν· διʼ ἔργων ἀγαθῶν προκόπτοντες, καὶ εὐάρεστοι γενόμενοι τῷ ἀρχηγῷ τῆς σωτηρίας ὑμῶν Χριστῷ Ἰησοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ### English translation (Claude) Keep this unspotted; for it will teach you all things, if it abides in you, as you heard just now from the blessed John, who says much in his wisdom about this chrism. For this holy thing is a spiritual safeguard of the body and salvation of the soul. Of this the blessed Isaiah prophesied long ago, saying: "And the Lord will make for all nations on this mountain" (and elsewhere too he calls the Church a mountain, as when he says, "And in the last days the mountain of the Lord shall be manifest"), "they shall drink wine, they shall drink gladness, they shall be anointed with ointment." And to make you sure, hear what he says about this ointment as mystical: "Deliver all these things to the nations; for the counsel of the Lord is upon all the nations." Having been anointed, then, with this holy ointment, keep it unspotted and blameless in you, advancing by good works and becoming well-pleasing to the author of your salvation, Christ Jesus, to whom be glory for ever and ever. Amen. ### Scripture references - 1 John 2:20: allusion, high confidence - 1 John 2:27: allusion, high confidence - Isa 25:6: quotation, high confidence - Isa 25:7: quotation, high confidence - Isa 2:2: quotation, high confidence - Heb 2:10: allusion, medium confidence ### Translation notes - This staged section is printed section 7. Quotations and allusions: 1 John 2:20, 27 (the reading for the lecture); Isa 25:6–7 (LXX); Isa 2:2; Heb 2:10. ### Citation (SBL) Cyril of Jerusalem, Cat. 21.7 (PG 33:1093b–1093d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-21-7). ## Catechetical Lecture 22.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-22-1 - Source: PG 33:1097a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's words "This is my body" and "This is my blood", read from Paul, leave no room for doubt. ### Greek text Καὶ αὕτη τοῦ μακαρίου Παύλου ἡ διδασκαλία, ἱκανὴ καθέστηκε πληροφορῆσαι ὑμᾶς περὶ τῶν θείων μυστηρίων, ὧν καταξιωθέντες, σύσσωμοι καὶ σύναιμοι τοῦ Χριστοῦ γεγόνατε. Αὐτὸς γὰρ ἀρτίως ἐβόα· Ὅτι ἐν τῇ νυκτὶ ᾖ παρεδίδοτο ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, λαβὼν ἄρτον καὶ εὐχαριστήσας, ἔκλασε καὶ ἔδωκε τοῖς ἑαυτοῦ μαθηταῖς, λέγων· Λάβετε, φάγετε, τοῦτό μου ἐστὶ τὸ σῶμα. Καὶ λαβὼν τὸ ποτήριον καὶ εὐχαριστήσας, εἶπε· Λάβετε, πίετε, τοῦτό μου ἐστὶ τὸ αἷμα. Αὐτοῦ οὖν ἀποφηναμένου, καὶ εἰπόντος περὶ τοῦ ἄρτου, Τοῦτό μου ἐστὶ τὸ σῶμα· τίς τολμήσει ἀμφιβάλλειν λοιπόν; Καὶ αὐτοῦ βεβαιωσαμένου καὶ εἰρηκότος, Τοῦτό μου ἐστὶ τὸ αἷμα· τίς ἐνδοιάσει ποτε, λέγων μὴ εἶναι αὐτοῦ τὸ αἷμα; ### English translation (Claude) This teaching of the blessed Paul is itself sufficient to give you full assurance about the divine mysteries; having been counted worthy of them, you have become of one body and one blood with Christ. For he cried just now: "that on the night in which he was betrayed our Lord Jesus Christ took bread, and having given thanks he broke it and gave it to his disciples, saying, Take, eat; this is my body. And taking the cup and having given thanks, he said, Take, drink; this is my blood." Since, then, he himself declared and said of the bread, "This is my body," who will dare to doubt any longer? And since he himself affirmed and said, "This is my blood," who will ever hesitate, saying that it is not his blood? ### Scripture references - 1 Cor 11:23: quotation, high confidence - 1 Cor 11:24: quotation, high confidence - 1 Cor 11:25: quotation, high confidence - Matt 26:26: quotation, high confidence - Matt 26:27: quotation, medium confidence ### Translation notes - The title of the fourth lecture on the mysteries and its reading (1 Cor 11:23–25) are not in the staged text. Quotations: 1 Cor 11:23–25 with Matt 26:26–28. The lecturer's teaching on the Eucharist is translated exactly. A garbled line is restored from the quoted verses by a logged correction. ### Citation (SBL) Cyril of Jerusalem, Cat. 22.1 (PG 33:1097a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-22-1). ## Catechetical Lecture 22.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-22-2 - Source: PG 33:1097a–1100a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He who changed water into wine at Cana can change wine into his blood. ### Greek text Τὸ ὕδωρ ποτὲ εἰς οἶνον μεταβέβληκεν, οἰκεῖον αἵματι, ἐν Κανᾷ τῆς Γαλιλαίας· καὶ οὐκ ἀξιόπιστός ἐστιν, οἶνον μεταβαλὼν εἰς αἷμα; Εἰς γάμον σωματικὸν κληθεὶς, ταύτην ἐθαυματούργησε τὴν παραδοξοποτίαν· καὶ τοῖς υἱοῖς τοῦ νυμφῶνος οὐ πολλῷ μᾶλλον τὴν ἀπόλαυσιν τοῦ σώματος αὐτοῦ καὶ τοῦ αἵματος, δωρησάμενος ὁμολογηθήσεται; ### English translation (Claude) He once changed water into wine, which is akin to blood, at Cana of Galilee; and is he not to be believed when he changes wine into blood? Invited to a bodily marriage, he worked this wonderful miracle; and shall he not much more be acknowledged to have given the sons of the bridechamber the enjoyment of his body and blood? ### Scripture references - John 2:9: allusion, high confidence - Matt 9:15: allusion, medium confidence ### Translation notes - Allusions: John 2:1–11; Matt 9:15. ### Citation (SBL) Cyril of Jerusalem, Cat. 22.2 (PG 33:1097a–1100a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-22-2). ## Catechetical Lecture 22.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-22-3 - Source: PG 33:1100a–1100b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the figure of bread and wine the body and blood of Christ are given, so that the communicants become one body and blood with him and partakers of the divine nature. ### Greek text Ὥστε μετὰ πάσης πληροφορίας, ὡς σώματος καὶ αἵματος μεταλαμβάνωμεν Χριστοῦ. Ἐν τύπῳ γὰρ ἄρτου, δίδοταί σοι τὸ σῶμα· καὶ ἐν τύπῳ οἴνου, δίδοταί σοι τὸ αἷμα· ἵνα γένῃ, μεταλαβὼν σώματος καὶ αἵματος Χριστοῦ, σύσσωμος καὶ σύναιμος αὐτοῦ. Οὕτω γὰρ καὶ Χριστοφόροι γινόμεθα, τοῦ σώματος αὐτοῦ καὶ τοῦ αἵματος εἰς τὰ ἡμέτερα ἀναδιδομένου μέλη. Οὕτω κατὰ τὸν μακάριον Πέτρον, θείας κοινωνοὶ φύσεως γινόμεθα. ### English translation (Claude) So let us partake with all assurance, as of the body and blood of Christ. For in the figure of bread his body is given to you, and in the figure of wine his blood, so that by partaking of the body and blood of Christ you may become of one body and one blood with him. For in this way we also become Christ-bearers, his body and blood being distributed through our members. In this way, according to the blessed Peter, we become partakers of the divine nature. ### Scripture references - 2 Pet 1:4: quotation, high confidence ### Translation notes - "In the figure" renders ἐν τύπῳ. Allusion: 2 Pet 1:4. ### Citation (SBL) Cyril of Jerusalem, Cat. 22.3 (PG 33:1100a–1100b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-22-3). ## Catechetical Lecture 22.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-22-4 - Source: PG 33:1100b–1100c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The hearers of John 6 took Christ's words carnally and were offended. ### Greek text Ποτὲ Χριστὸς τοῖς Ἰουδαίοις διαλεγόμενος, ἔλεγεν· Ἐὰν μὴ φάγητέ μου τὴν σάρκα, καὶ πίητέ μου τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. Ἐκεῖνοι μὴ ἀκηκοότες πνευματικῶς τῶν λεγομένων, σκανδαλισθέντες ἀπῆλθον εἰς τὰ ὀπίσω, νομίζοντες ὅτι ἐπὶ σαρκοφαγίαν αὐτοὺς προτρέπεται. ### English translation (Claude) Christ once, conversing with the Jews, said: "Unless you eat my flesh and drink my blood, you have no life in yourselves." They, not having heard what was said in a spiritual sense, were offended and went back, thinking that he was urging them to eat flesh. ### Scripture references - John 6:53: quotation, high confidence - John 6:66: allusion, high confidence ### Translation notes - Quotations and allusions: John 6:53, 60–66. ### Citation (SBL) Cyril of Jerusalem, Cat. 22.4 (PG 33:1100b–1100c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-22-4). ## Catechetical Lecture 22.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-22-5 - Source: PG 33:1100c–1101a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The showbread of the Old Testament has given way to the bread of heaven; though the senses suggest otherwise, faith holds that the bread and wine are Christ's body and blood. ### Greek text Ἦσαν καὶ ἐν Παλαιᾷ Διαθήκῃ ἄρτοι προθέσεως· ἀλλʼ ἐκεῖνοι Παλαιᾶς ὄντες Διαθήκης, τέλος ἐσχήκασιν. Ἐν δὲ τῇ Καινῇ Διαθήκῃ, ἄρτος οὐράνιος καὶ ποτήριον σωτηρίου, ψυχὴν καὶ σῶμα ἁγιάζοντα. Ὥσπερ γὰρ ὁ ἄρτος σώματι κατάλληλος, οὕτω καὶ ὁ Λόγος τῇ ψυχῇ ἁρμόδιος. Ϛʹ. … οἴνῳ· σῶμα γὰρ καὶ αἷμα Χριστοῦ κατὰ τὴν δεσποτικὴν τυγχάνει ἀπόφασιν. Εἰ γὰρ καὶ ἡ αἴσθησίς σοι τοῦτο ὑποβάλλει, ἀλλὰ ἡ πίστις σε βεβαιούτω. Μὴ ἀπὸ τῆς γεύσεως κρίνῃς τὸ πρᾶγμα· ἀλλʼ ἀπὸ τῆς πίστεως πληροφοροῦ ἀνενδοιάστως, σώματος καὶ αἵματος Χριστοῦ καταξιωθείς. ### English translation (Claude) In the Old Testament too there were loaves of the presence; but those, belonging to the Old Testament, have come to an end. In the New Testament there is the bread of heaven and the cup of salvation, sanctifying soul and body. For as bread corresponds to the body, so the Word is suited to the soul. [6] … [bread and] wine; for they are the body and blood of Christ according to the Lord's declaration. For even if sense suggests this to you, let faith make you firm. Do not judge the matter by the taste, but be fully assured by faith, without doubting, that you have been counted worthy of the body and blood of Christ. ### Scripture references - Lev 24:5: allusion, high confidence - John 6:32: allusion, medium confidence - Ps 116:13 (115:4 LXX): allusion, medium confidence - 1 Cor 10:16: allusion, medium confidence ### Translation notes - Contains section 6, not separated in the scan; its first words are lost (marked …), and the words in brackets are supplied by sense. Allusions: Lev 24:5–9; John 6:32–33; Ps 116:13 (LXX 115:4); 1 Cor 10:16. ### Citation (SBL) Cyril of Jerusalem, Cat. 22.5 (PG 33:1100c–1101a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-22-5). ## Catechetical Lecture 22.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-22-7 - Source: PG 33:1101b–1104a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 23's table, anointing, and cup are read as the Eucharist and the chrism, opposed to the demons' table. ### Greek text Καὶ ὑπαγορεύσει σοι Δαβὶδ ὁ μακάριος τὴν δύναμιν, λέγων· Ἡτοίμασας ἐνώπιόν μου τράπεζαν, ἐξεναντίας τῶν θλιβόντων με. Ὃ δὲ λέγει, τοιοῦτόν ἐστι· Πρὸ τῆς σῆς παρουσίας, τράπεζαν οἱ δαίμονες τοῖς ἀνθρώποις ἡτοίμασαν, ἠλισγημένην καὶ μεμιασμένην, καὶ διαβολικῆς πεπληρωμένην δυνάμεως· ἀλλὰ μετὰ τήν σὴν παρουσίαν, ὦ Δέσποτα, ἡτοίμασας ἐνώπιόν μου τράπεζαν. Ὅταν ὁ ἄνθρωπος λέγῃ Θεῷ· Ἠτοίμασας ἐνώπιόν μου τράπεζαν, τί ἄλλο σημαίνει ἢ τὴν μυστικὴν καὶ νοητὴν τράπεζαν, ἣν ὁ Θεὸς ἡμῖν ἡτοίμασεν ἐξεναντίας, ἀντὶ τοῦ ἐκ τοῦ ἐναντίου, καὶ ἀντικειμένως τοῖς δαίμοσι; Καὶ μάλα εἰκότως· ἐκείνη μὲν γὰρ κοινωνίαν ἔσχε δαιμόνων, αὕτη δὲ κοινωνίαν Θεοῦ. Ἐλίπανας ἐν ἐλαίῳ τὴν κεφαλήν μου. Ἐλαίῳ ἐλίπανέ σου τὴν κεφαλὴν ἐπὶ μετώπου, διὰ τὴν σφραγῖδα, ἣν ἔχεις τοῦ Θεοῦ· ἵνα γένῃ ἐκτύπωμα σφραγῖδος, ἁγίασμα Θεοῦ. Καὶ τὸ ποτήριόν σου μεθύσκον με ὡσεὶ κράτιστον. Ὁρᾷς ἐνταῦθα ποτήριον λεγόμενον, ὃ λαβὼν Ἰησοῦς μετὰ χεῖρας, καὶ εὐχαριστήσας, εἶπε· Τοῦτό μου ἐστὶ τὸ αἷμα, τὸ ὑπὲρ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν. ### English translation (Claude) And the blessed David will tell you the meaning of this, saying: "You have prepared a table before me, in the presence of those who afflict me." What he says is this: Before your coming the demons prepared for men a table, polluted and defiled and full of devilish power; but since your coming, O Master, you have prepared a table before me. When a man says to God, "You have prepared a table before me," what else does he mean but the mystical and spiritual table which God has prepared for us "in the presence of", that is, opposite and in opposition to, the demons? And very fittingly; for that table had fellowship with demons, but this one has fellowship with God. "You have anointed my head with oil." He anointed your head with oil, on your forehead, for the seal of God which you have, so that you may become the engraving of the seal, "holiness to God." "And your cup that inebriates me, how excellent it is." You see here the cup spoken of, which Jesus took in his hands, and having given thanks said: "This is my blood, which is poured out for many for the forgiveness of sins." ### Scripture references - Ps 23:5 (22:5 LXX): quotation, high confidence - 1 Cor 10:21: allusion, high confidence - Exod 28:36: allusion, medium confidence - Matt 26:27: quotation, high confidence - Matt 26:28: quotation, high confidence ### Translation notes - Quotations and allusions: Ps 23:5 (LXX 22:5); 1 Cor 10:20–21; Exod 28:36; Matt 26:27–28. ### Citation (SBL) Cyril of Jerusalem, Cat. 22.7 (PG 33:1101b–1104a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-22-7). ## Catechetical Lecture 22.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-22-8 - Source: PG 33:1104a–1104c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ecclesiastes' bread, wine, oil, and white garments are read as the Eucharist, the chrism, and the spiritual purity of the baptized. ### Greek text Διὰ τοῦτο καὶ ὁ Σολομὼν ταύτην αἰνιττόμενος τὴν χάριν, ἐν τῷ Ἐκκλησιαστῇ λέγει· Δεῦρο, φάγε ἐν εὐφροσύνῃ τὸν ἄρτον σου (τὸν πνευματικὸν ἄρτον, Δεῦρο, καλεῖ τὴν σωτήριον καὶ μακαριοποιὸν κλῆσιν), καὶ πίε τὸν οἶνόν σου ἐν καρδίᾳ ἀγαθῇ (τὸν πνευματικὸν οἶνον), καὶ ἔλαιον ὑπὲρ κεφαλῆς σου ἐκχείσθω· (ὁρᾷς αὐτὸν, καὶ τὸ μυστικὸν αἰνιττόμενον χρῖσμα;) καὶ διὰ παντὸς ἔστω σου τὰ ἱμάτια λευκὰ, ὅτι εὐδόκησε Κύριος τὰ ποιήματά σου. Πρὶν γὰρ προσέλθῃς τῇ χάριτι, ματαιότης ματαιοτήτων ἦν τὰ ποιήματά σου. Ἀποδυσάμενον δὲ τὰ παλαιὰ ἱμάτια, καὶ ἐνδυσάμενον τὰ πνευματικῶς λευκὰ, χρὴ λευχειμονεῖν διαπαντός. Οὐ πάντως τοῦτο λέγομεν, ὅτι σε δεῖ λευκὰ ἱμάτια προβεβλῆσθαι ἀεί· ἀλλὰ τὰ ὄντως λευκὰ καὶ λαμπρὰ [καὶ πνευματικὰ], ἀναγκαῖόν ἐστι περιβεβλῆσθαι, ἵνα λέγῃς κατὰ τὸν μακάριον Ἡσαΐαν· Ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ· ἐνέδυσε γάρ με ἱμάτιον σωτηρίου, καὶ χιτῶνα εὐφροσύνης περιέθηκέ μοι. ### English translation (Claude) For this reason Solomon too, hinting at this grace, says in Ecclesiastes: "Come, eat your bread with gladness" (the spiritual bread; "Come" is the call he gives, the saving and blessed call), "and drink your wine with a good heart" (the spiritual wine), "and let oil be poured on your head" (do you see him hinting at the mystical chrism too?), "and let your garments be always white, for the Lord has been pleased with your works." For before you came to the grace, your works were vanity of vanities. But having put off your old garments and put on those that are spiritually white, you must be clothed in white always. We do not at all mean that you must always wear white clothes; but you must be clothed in garments truly white and shining [and spiritual], so that you may say with the blessed Isaiah: "Let my soul rejoice in the Lord; for he has clothed me with the garment of salvation, and put on me the robe of gladness." ### Scripture references - Eccl 9:7: quotation, high confidence - Eccl 9:8: quotation, high confidence - Eccl 1:2: allusion, medium confidence - Isa 61:10: quotation, high confidence ### Translation notes - The words in square brackets are bracketed in Migne's text as doubtful. Quotations: Eccl 9:7–8 (LXX); Eccl 1:2; Isa 61:10. The white garments: the white robes worn by the newly baptized in Easter week. ### Citation (SBL) Cyril of Jerusalem, Cat. 22.8 (PG 33:1104a–1104c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-22-8). ## Catechetical Lecture 22.9 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-22-9 - Source: PG 33:1104c–1104d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What appears to be bread and wine is the body and blood of Christ; partaking of it strengthens the heart and makes the soul's face shine. ### Greek text Ταῦτα μαθὼν, καὶ πληροφορηθεὶς ὡς ὁ φαινόμενος ἄρτος οὐκ ἄρτος ἐστὶν, εἰ καὶ τῇ γεύσει αἰσθητὸς, ἀλλὰ σῶμα Χριστοῦ· καὶ ὁ φαινόμενος οἶνος, οὐκ οἶνός ἐστιν, εἰ καὶ ἡ γεῦσις τοῦτο βούλεται, ἀλλὰ αἷμα Χριστοῦ· καὶ ὅτι περὶ τούτου ἔλεγε πάλαι ὁ Δαβὶδ ψάλλων· Καὶ ἄρτος καρδίαν ἀνθρώπου στηρίξει, τοῦ ἱλαρῦναι πρόσωπον ἐν ἐλαίῳ· στήριζε τὴν καρδίαν, μεταλαμβάνων αὐτοῦ ὡς πνευματικοῦ, καὶ ἱλάρυνε τὸ τῆς ψυχῆς σου πρόσωπον. … σε ἀνακεκαλυμμένον ἔχοντα ἐν καθαρᾷ συνειδήσει, τὴν δόξαν Κυρίου κατοπτριζό… ### English translation (Claude) Having learned these things, and being fully assured that what seems bread is not bread, even though it is perceived by the taste, but the body of Christ; and that what seems wine is not wine, even though the taste would have it so, but the blood of Christ; and that of this David sang long ago, saying, "And bread strengthens man's heart, to make his face shine with oil": strengthen your heart by partaking of it as spiritual, and make the face of your soul shine. And having it unveiled with a pure conscience, reflecting as in a mirror the glory of the Lord, … ### Scripture references - Ps 104:15 (103:15 LXX): quotation, high confidence - 2 Cor 3:18: allusion, high confidence ### Translation notes - The lecturer's statement that "what seems bread is not bread … but the body of Christ" is translated exactly. Quotations and allusions: Ps 104:15 (LXX 103:15); 2 Cor 3:18. The end of the lecture (the rest of the sentence and the doxology) is lost in the scan. ### Citation (SBL) Cyril of Jerusalem, Cat. 22.9 (PG 33:1104c–1104d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/19-1/#p-22-9). ## Catechetical Lecture 23.1 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-1 - Source: PG 33:1109b–1109c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having explained baptism, chrism, and communion, the lecturer turns to the rest of the liturgy. ### Greek text Τῇ τοῦ Θεοῦ φιλανθρωπίᾳ ἐν ταῖς προλαβούσαις συνάξεσιν, ἀρκούντως ἀκηκόατε περί τε βαπτίσματος, καὶ χρίσματος, καὶ μεταλήψεως σώματος καὶ αἵματος Χριστοῦ· νῦν δὲ ἐπὶ τὰ ἑξῆς μεταβαίνειν ἀναγκαῖον, σήμερον τὴν στεφάνην ἐπιθήσοντας τῇ πνευματικῇ ὑμῶν τῆς ὠφελείας οἰκοδομῇ. ### English translation (Claude) By the love of God for mankind you have heard sufficiently at our former assemblies about baptism, chrism, and the partaking of the body and blood of Christ; and now we must pass on to what follows, today setting the crown on the spiritual building up of your benefit. ### Translation notes - The title of the fifth lecture on the mysteries and its reading (1 Pet 2:1–) are not in the staged text. ### Citation (SBL) Cyril of Jerusalem, Cat. 23.1 (PG 33:1109b–1109c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-1). ## Catechetical Lecture 23.2 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-2 - Source: PG 33:1109c–1109d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The washing of the celebrants' hands signifies purity from sin. ### Greek text Ἑωράκατε τοίνυν τὸν διάκονον τὸν νίψασθαι διδόντα τῷ ἱερεῖ, καὶ τοῖς κυκλοῦσι τὸ θυσιαστήριον τοῦ Θεοῦ πρεσβυτέροις. Οὐ πάντως δὲ ἐδίδου διὰ τὸν σωματικὸν ῥύπον· οὐκ ἔστι τοῦτο. Οὔτε γὰρ ῥύπον σώματος ἔχοντες, τὴν ἀρχὴν εἰσῄειμεν εἰς τὴν ἐκκλησίαν. Ἀλλὰ σύμβολόν ἐστι, τοῦ δεῖν ὑμᾶς καθαρεύειν πάντων ἁμαρτημάτων καὶ ἀνομημάτων, τὸ νίψασθαι. Ἐπειδὴ γὰρ αἱ χεῖρες σύμβολον πράξεως· νίψασθαι ταύτας, τὸ καθαρὸν δηλονότι καὶ ἄμωμον τῶν πράξεων αἰνιττόμεθα. Οὐκ ἤκουσας τοῦ μακαρίου Δαβὶδ αὐτὸ τοῦτο μυσταγωγοῦντος, καὶ λέγοντος, Νίψομαι ἐν ἀθώοις τὰς χεῖράς μου, καὶ κυκλώσω τὸ θυσιαστήριόν σου, Κύριε; Οὐκοῦν τὸ νίψασθαι τὰς χεῖρας, τοῦ ἀνυπεύθυνον εἶναι ἁμαρτήμασι σύμβολόν ἐστιν. ### English translation (Claude) You saw, then, the deacon who gives the priest and the presbyters standing round God's altar water to wash their hands. He did not give it at all because of bodily dirt; that is not the reason; for we did not come into the church in the first place with dirt on our bodies. But the washing is a symbol that you ought to be pure from all sins and transgressions. For since the hands are a symbol of action, by washing them we signify the purity and blamelessness of our actions. Did you not hear the blessed David initiating us into this very mystery and saying, "I will wash my hands among the innocent, and will go around your altar, O Lord"? The washing of the hands, then, is a symbol of being free from sins. ### Scripture references - Ps 26:6 (25:6 LXX): quotation, high confidence ### Translation notes - "Priest" renders ἱερεύς, here the celebrant presiding at the Eucharist. Quotation: Ps 26:6 (LXX 25:6). ### Citation (SBL) Cyril of Jerusalem, Cat. 23.2 (PG 33:1109c–1109d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-2). ## Catechetical Lecture 23.3 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-3 - Source: PG 33:1112a–1112c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The kiss of peace signifies reconciliation and the putting away of grudges. ### Greek text Εἶτα βοᾷ ὁ διάκονος Ἀλλήλους ἀπολάβετε, καὶ ἀλλήλους ἀσπαζῶμεθα. Μὴ ὑπολάβῃς τὸ φίλημα ἐκεῖνο σύνηθες εἶναι τοῖς ἐπʼ ἀγορᾶς γινομένοις ὑπὸ τῶν κοινῶν φίλων. Οὐκ ἔστι τοίνυν τοιοῦτον τὸ φίλημα. Ἀνακίρνησι τὰς ψυχὰς ἀλλήλαις, καὶ πᾶσαν ἀμνησικακίαν αὐταῖς μνηστεύεται. Σημεῖον τοίνυν ἐστὶ τὸ φίλημα, τοῦ ἀνακραθῆναι τὰς ψυχὰς, καὶ πᾶσαν ἐξορίζειν μνησικακίαν. Διὰ τοῦτο ὁ Χριστὸς ἔλεγεν· Ἐὰν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, καὶ ἐκεῖ μνησθῇς, ὅτι ὁ ἀδελφὸς σου ἔχει τι κατὰ σοῦ· ἄφες τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, καὶ ὕπαγε πρῶτον, καὶ διαλλάγηθι τῷ ἀδελφῷ σου· καὶ τότε προσελθὼν, πρόσφερε τὸ δῶρόν σου. Οὐκοῦν τὸ φίλημα διαλλαγή ἐστι, καὶ διὰ τοῦτο ἅγιον ὥς που ὁ μακάριος Παῦλος ἐβόα λέγων· Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ· καὶ Πέτρος· Ἐν φιλήματι ἀγάπης. ### English translation (Claude) Then the deacon cries aloud: "Receive one another, and let us kiss one another." Do not suppose that this kiss is of the kind usual in the marketplace among ordinary friends. This kiss is not of that kind. It blends souls with one another and woos for them complete forgetfulness of wrongs. The kiss, then, is a sign that souls are mingled and banish all remembrance of wrongs. For this reason Christ said: "If you are offering your gift at the altar and there remember that your brother has something against you, leave your gift at the altar, and go first and be reconciled to your brother, and then come and offer your gift." The kiss, then, is reconciliation, and for this reason it is holy; as the blessed Paul somewhere cried, saying, "Greet one another with a holy kiss," and Peter, "with a kiss of love." ### Scripture references - Matt 5:23: quotation, high confidence - Matt 5:24: quotation, high confidence - Rom 16:16: quotation, high confidence - 1 Pet 5:14: quotation, high confidence ### Translation notes - Quotations: Matt 5:23–24; Rom 16:16 (also 1 Cor 16:20); 1 Pet 5:14. ### Citation (SBL) Cyril of Jerusalem, Cat. 23.3 (PG 33:1112a–1112c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-3). ## Catechetical Lecture 23.4 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-4 - Source: PG 33:1112c–1113a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: "Lift up your hearts": at the Eucharist the heart must be with God, not on earthly cares. ### Greek text Μετὰ τοῦτο βοᾷ ὁ ἱερεύς· Ἄνω τὰς καρδίας. Ἀληθῶς γὰρ, κατʼ ἐκείνην τὴν φρικωδεστάτην ὥραν δεῖ ἄνω ἔχειν τὴν καρδίαν πρὸς τὸν Θεὸν, καὶ μὴ κάτω περὶ τὴν γῆν καὶ τὰ γήϊνα πράγματα. Δυνάμει τοίνυν ὁ ἱερεὺς προστάττει, κατʼ ἐκείνην τὴν ὥραν πάντας ἀφιέναι φροντίδας βιωτικὰς, μερίμνας τὰς κατʼ οἶκον, καὶ ἔχειν ἐν οὐρανῷ τὴν καρδίαν πρὸς τὸν φιλάνθρωπον Θεόν. Εἶτα ἀποκρίνεσθε· Ἔχομεν πρὸς τὸν Κύριον τούτῳ συγκατατιθέμενοι, διʼ ὧν ὁμολογεῖτε. Μηδεὶς δὲ τοιοῦτος παρέστω, ὡς στόματι μὲν λέγειν, Ἔχομεν πρὸς τὸν Κύριον· τῇ δὲ διανοίᾳ, περὶ τὰς βιωτικὰς ἔχειν τὸν νοῦν φροντίδας. Πάντοτε μὲν οὖν Θεοῦ μνημονευτέον· εἰ δὲ τοῦτο διὰ τὴν ἀσθένειαν τὴν ἀνθρωπίνην ἀδύνατον, κατʼ ἐκείνην μάλιστα τὴν ὥραν τοῦτο φιλοτιμητέον. ### English translation (Claude) After this the priest cries aloud: "Lift up your hearts." For truly at that most awesome hour we must have the heart on high with God, and not below on the earth and earthly things. In effect, then, the priest bids all at that hour to put away the cares of this life and household anxieties, and to have the heart in heaven with God who loves mankind. Then you answer: "We have them with the Lord," assenting to this by what you confess. But let no one be present in such a way that he says with the mouth, "We have them with the Lord," while in his thinking his mind is on the cares of this life. We must remember God always; but if this is impossible because of human weakness, we must strive for it above all at that hour. ### Scripture references - Lam 3:41: allusion, low confidence - Col 3:2: allusion, medium confidence ### Translation notes - Allusions: Lam 3:41; Col 3:1–2. ### Citation (SBL) Cyril of Jerusalem, Cat. 23.4 (PG 33:1112c–1113a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-4). ## Catechetical Lecture 23.5 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-5 - Source: PG 33:1113a–1113b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: "Let us give thanks": thanks are owed for calling, reconciliation, and adoption, which God gave beyond what was right. ### Greek text Εἶτα ὁ ἱερεὺς λέγει· Εὐχαριστήσωμεν τῷ Κυρίῳ. Ὄντως γὰρ εὐχαριστεῖν ὀφείλομεν, ὅτι ἀναξίους ὄντας ἡμᾶς ἐκάλεσεν εἰς τὴν τηλικαύτην χάριν· ὅτι ἐχθροὺς ὄντας ἡμᾶς κατήλλαξεν· ὅτι Πνεύματος υἱοθεσίας κατηξίωσεν. Εἶτα λέγετε· Ἄξιον καὶ δίκαιον. Εὐχαριστοῦντες γὰρ ἡμεῖς ἄξιον ποιοῦμεν πρᾶγμα καὶ δίκαιον· αὐτὸς δὲ οὐ δίκαιον, ἀλλʼ ὑπὲρ τὸ δίκαιον ποιῶν, ἡμᾶς εὐηργέτησε, καὶ τηλικούτων ἠξίωσεν ἀγαθῶν. ### English translation (Claude) Then the priest says: "Let us give thanks to the Lord." For truly we ought to give thanks, that he called us, unworthy as we were, to so great a grace; that when we were enemies he reconciled us; that he counted us worthy of the Spirit of adoption. Then you say: "It is fitting and right." For in giving thanks we do a fitting and right thing; but he, doing not what was right but what was beyond right, did us good and counted us worthy of such great blessings. ### Scripture references - Rom 5:10: allusion, high confidence - Rom 8:15: allusion, high confidence ### Translation notes - Allusions: Rom 5:10; Rom 8:15. ### Citation (SBL) Cyril of Jerusalem, Cat. 23.5 (PG 33:1113a–1113b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-5). ## Catechetical Lecture 23.6 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-6 - Source: PG 33:1113b–1113d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The thanksgiving recalls all creation and the angelic orders and joins the seraphim's "Holy, holy, holy". ### Greek text Μετὰ ταῦτα, μνημονεύομεν οὐρανοῦ, καὶ γῆς, καὶ θαλάσσης· ἡλίου καὶ σελήνης· ἄστρων, καὶ πάσης τῆς κτίσεως λογικῆς τε καὶ ἀλόγου, ὁρατῆς τε καὶ ἀοράτου· ἀγγέλων, ἀρχαγγέλων, δυνάμεων, κυριοτήτων, ἀρχῶν, ἐξουσιῶν, θρόνων, τῶν χερουβὶμ τῶν πολυπροσώπων δυνάμει λέγοντες τὸ τοῦ Δαβίδ· Μεγαλύνατε τὸν Κύριον σὺν ἐμοί. Μνημονεύομεν καὶ τῶν σεραφὶμ, ἃ ἐν Πνεύματι ἁγίῳ ἐθεάσατο Ἡσαΐας, παρεστηκότα κύκλῳ τοῦ θρόνου τοῦ Θεοῦ· καὶ ταῖς μὲν δυσὶ πτέρυξι κατακαλύπτοντα τὸ πρόσωπον, ταῖς δὲ δυσὶ τοὺς πόδας, καὶ ταῖς δυσὶ πετόμενα, καὶ λέγοντα· Ἅγιος, ἅγιος, ἅγιος Κύριος Σαβαώθ. Διὰ τοῦτο γὰρ τὴν παραδοθεῖσαν ἡμῖν ἐκ τῶν σεραφὶμ θεολογίαν ταύτην λέγομεν, ὅπως κοινωνοὶ τῆς ὑμνῳδίας ταῖς ὑπερκοσμίοις γενώμεθα στρατιαῖς. ### English translation (Claude) After this we make mention of heaven, and earth, and sea; of sun and moon and stars, and all creation, rational and irrational, visible and invisible; of angels, archangels, virtues, dominions, principalities, powers, thrones, and the cherubim with many faces; in effect saying the words of David: "Magnify the Lord with me." We make mention also of the seraphim, whom Isaiah by the Holy Spirit saw standing around the throne of God, covering their faces with two wings and their feet with two, and flying with two, and saying: "Holy, holy, holy, Lord of hosts." For this reason we recite this ascription of praise, handed down to us from the seraphim, so that we may become sharers in hymnody with the hosts above the world. ### Scripture references - Ps 148:1: allusion, low confidence - Col 1:16: allusion, high confidence - Eph 1:21: allusion, high confidence - Ezek 10:14: allusion, medium confidence - Ps 34:3 (33:4 LXX): quotation, high confidence - Isa 6:2: allusion, high confidence - Isa 6:3: quotation, high confidence ### Translation notes - "Ascription of praise" renders θεολογία. "Lord of hosts" renders Κύριος Σαβαώθ. Quotations and allusions: Ps 148; Col 1:16; Eph 1:21; Ezek 10:14; Ps 34:3 (LXX 33:4); Isa 6:2–3. ### Citation (SBL) Cyril of Jerusalem, Cat. 23.6 (PG 33:1113b–1113d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-6). ## Catechetical Lecture 23.7 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-7 - Source: PG 33:1113d–1116a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the invocation (epiclesis) the Holy Spirit is asked to make the bread and wine the body and blood of Christ. ### Greek text Εἶτα, ἁγιάσαντες ἑαυτοὺς διὰ τῶν πνευματικῶν τούτων ὕμνων, παρακαλοῦμεν τὸν φιλάνθρωπον Θεὸν, τὸ ἅγιον Πνεῦμα ἐξαποστεῖλαι ἐπὶ τὰ προκείμενα· ἵνα ποιήσῃ τὸν μὲν ἄρτον σῶμα Χριστοῦ, τὸν δὲ οἶνον αἷμα Χριστοῦ. Πάντως γὰρ οὗ ἐὰν ἐφάψαιτο τὸ ἅγιον Πνεῦμα, τοῦτο ἡγίασται καὶ μεταβέβληται. ### English translation (Claude) Then, having sanctified ourselves by these spiritual hymns, we beseech God who loves mankind to send forth the Holy Spirit upon the gifts set before him, so that he may make the bread the body of Christ and the wine the blood of Christ. For whatever the Holy Spirit touches is sanctified and changed. ### Translation notes - The lecturer's account of the invocation (epiclesis) and of the change of the gifts is translated exactly. ### Citation (SBL) Cyril of Jerusalem, Cat. 23.7 (PG 33:1113d–1116a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-7). ## Catechetical Lecture 23.8 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-8 - Source: PG 33:1116a–1116b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Over the eucharistic sacrifice the church prays for peace, rulers, soldiers, the sick, and all in need. ### Greek text Εἶτα, μετὰ τὸ ἀπαρτισθῆναι τὴν πνευματικὴν θυσίαν, τήν ἀναίμακτον λατρείαν, ἐπὶ τῆς θυσίας ἐκείνης τοῦ ἱλασμοῦ παρακαλοῦμεν τὸν Θεὸν, ὑπὲρ κοινῆς τῶν Ἐκκλησιῶν εἰρήνης· ὑπὲρ τῆς τοῦ κόσμου εὐσταθείας· ὑπὲρ βασιλέων· ὑπὲρ στρατιωτῶν καὶ συμμάχων· ὑπὲρ τῶν ἐν ἀσθενείαις· ὑπὲρ τῶν καταπονουμένων· καὶ ἁπαξαπλῶς, ὑπὲρ πάντων βοηθείας δεομένων, δεόμεθα πάντες ἡμεῖς, καὶ ταύτην προσφέρομεν τὴν θυσίαν. ### English translation (Claude) Then, after the spiritual sacrifice, the bloodless worship, has been completed, over that sacrifice of propitiation we entreat God for the common peace of the churches; for the stability of the world; for kings; for soldiers and allies; for those in sickness; for the afflicted; and, in a word, for all who need help we all pray and offer this sacrifice. ### Scripture references - 1 Tim 2:1: allusion, medium confidence - 1 Tim 2:2: allusion, medium confidence ### Translation notes - "Sacrifice of propitiation" renders ἡ θυσία τοῦ ἱλασμοῦ; the lecturer's sacrificial language is translated exactly. Allusion: 1 Tim 2:1–2. ### Citation (SBL) Cyril of Jerusalem, Cat. 23.8 (PG 33:1116a–1116b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-8). ## Catechetical Lecture 23.9 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-9 - Source: PG 33:1116c–1116d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The liturgy commemorates the saints, asking their intercession, and prays for the departed faithful. ### Greek text Εἶτα μνημονεύομεν καὶ τῶν προκεκοιμημένων, πρῶτον πατριαρχῶν, προφητῶν, ἀποστόλων, μαρτύρων· ὅπως ὁ Θεὸς ταῖς εὐχαῖς αὐτῶν καὶ πρεσβείαις προσδέξηται ἡμῶν τὴν δέησιν. Εἶτα καὶ ὑπὲρ τῶν προκεκοιμημένων ἁγίων Πατέρων, καὶ ἐπισκόπων, καὶ πάντων ἁπλῶς τῶν ἐν ἡμῖν προκεκοιμημένων· μεγίστην ὄνησιν πιστεύοντες ἔσεσθαι ταῖς ψυχαῖς, ὑπὲρ ὧν ἡ δέησις ἀναφέρεται, τῆς ἁγίας καὶ φρικωδεστάτης προκειμένης Θυσίας. ### English translation (Claude) Then we make mention also of those who have fallen asleep before us: first of patriarchs, prophets, apostles, martyrs, so that at their prayers and intercessions God may receive our petition. Then also on behalf of the holy fathers and bishops who have fallen asleep before us, and in a word of all among us who have fallen asleep before us; believing that it will be a very great benefit to the souls for whom the petition is offered while the holy and most awesome sacrifice lies before us. ### Translation notes - The commemoration of the saints with a request for their intercession, and prayer for the departed at the Eucharist, are described as the lecturer's church practiced them; translated exactly. ### Citation (SBL) Cyril of Jerusalem, Cat. 23.9 (PG 33:1116c–1116d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-9). ## Catechetical Lecture 23.10 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-10 - Source: PG 33:1116d–1117b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An illustration of a king moved by a crown offered for exiles defends praying for the departed, for whom Christ sacrificed is offered. ### Greek text Καὶ βούλομαι ὑμᾶς ἀπὸ ὑποδείγματος πεῖσαι. Οἶδα γὰρ πολλοὺς τοῦτο λέγοντας· Τί ὠφελεῖται ψυχὴ, μετὰ ἁμαρτημάτων ἀπαλλασσομένη τοῦδε τοῦ κόσμου, ἢ οὐ μεθʼ ἁμαρτημάτων, ἐὰν ἐπὶ τῆς προσευχῆς μνημονεύηται; Ἆρα γὰρ, εἴ τις βασιλεὺς προσκεκρουκότας αὐτῷ ἐξορίστους ποιήσειεν, εἶτα οἱ τούτοις διαφέροντες, στέφανον πλέξαντες, ὑπὲρ τῶν ἐν τιμωρίαις αὐτῷ τοῦτον προσενέγκωσιν, οὐκ ἂν αὐτοῖς ἄνεσιν δῴη τῶν κολάσεων; Τὸν αὐτὸν τρόπον, καὶ ἡμεῖς ὑπὲρ τῶν κεκοιμημένων, αὐτῷ τὰς δεήσεις προσφέροντες, κἂν ἁμαρτωλοὶ ὦσιν, οὐ στέφανον πλέκομεν· ἀλλὰ Χριστὸν ἐσφαγιασμένον ὑπὲρ τῶν ἡμετέρων ἁμαρτημάτων προσφέρομεν, ἐξιλεούμενοι ὑπὲρ αὐτῶν τε καὶ ἡμῶν τὸν φιλάνθρωπον Θεόν. ### English translation (Claude) And I want to persuade you by an illustration. For I know that many say: "What does it profit a soul that departs this world with sins, or without sins, to be remembered at the prayer?" Well then: if a king were to banish some who had offended him, and then those close to them were to weave a crown and offer it to him on behalf of those under punishment, would he not grant them a remission of their penalties? In the same way we too, offering to him our prayers for those who have fallen asleep, even if they are sinners, do not weave a crown, but offer Christ sacrificed for our sins, propitiating God who loves mankind both for them and for ourselves. ### Translation notes - The lecturer's defense of prayer for the departed, including sinners, at the Eucharist is translated exactly. ### Citation (SBL) Cyril of Jerusalem, Cat. 23.10 (PG 33:1116d–1117b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-10). ## Catechetical Lecture 23.11 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-11 - Source: PG 33:1117b–1117d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Lord's Prayer follows; God's love lets sinners call him Father, and those who bear the heavenly image are themselves "heavens". ### Greek text Εἶτα, μετὰ ταῦτα τὴν εὐχὴν λέγομεν ἐκείνην, ἣν ὁ Σωτὴρ παρέδωκε τοῖς οἰκείοις αὐτοῦ μαθηταῖς, μετὰ καθαρᾶς συνειδήσεως Πατέρα ἐπιγραφόμενοι τὸν Θεὸν, καὶ λέγοντες· Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς. Ὤ τῆς μεγίστης τοῦ Θεοῦ φιλανθρωπίας! Τοῖς ἀποπηδήσασιν αὐτοῦ, καὶ ἐν ἐσχάτοις γενομένοις κακοῖς, τοσαύτην δεδώρηται κακῶν ἀμνηστίαν καὶ χάριτος μετουσίαν, ὡς καὶ Πατέρα ἐπικαλεῖσθαι· Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς. Οὐρανοὶ δὲ εἶεν ἂν καὶ οἱ τὴν τοῦ ἐπουρανίου φοροῦντες εἰκόνα, ἐν οἷς ἐστι Θεὸς ἐνοικῶν καὶ ἐμπεριπατῶν. ### English translation (Claude) Then, after these things, we say that prayer which the Savior handed down to his own disciples, with a pure conscience calling God Father and saying: "Our Father, who are in heaven." O the very great love of God for mankind! To those who had run away from him and fallen into the worst evils he has given such forgetfulness of evils and such a share of grace that they may even call him Father. "Our Father, who are in heaven." And those too might be "heavens" who bear the image of the heavenly, in whom God is, dwelling and walking. ### Scripture references - Matt 6:9: quotation, high confidence - 1 Cor 15:49: allusion, high confidence - 2 Cor 6:16: allusion, high confidence ### Translation notes - Quotations and allusions: Matt 6:9; 1 Cor 15:49; 2 Cor 6:16. ### Citation (SBL) Cyril of Jerusalem, Cat. 23.11 (PG 33:1117b–1117d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-11). ## Catechetical Lecture 23.12 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-12 - Source: PG 33:1117d–1120a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's name is holy by nature; the petition asks that it be hallowed in us. ### Greek text Ἁγιασθήτω τὸ ὄνομά σου. Ἅγιόν ἐστι φύσει τὸ τοῦ Θεοῦ ὄνομα, κἂν λέγωμεν, κἂν μὴ λέγωμεν. Ἐπεὶ δὲ καὶ ἐν τοῖς ἁμαρτάνουσιν ἔσθʼ ὅτε βεβηλοῦται, κατὰ τὸ, Διʼ ὑμᾶς τὸ ὄνομά μου διαπαντὸς βλασφημεῖται ἐν τοῖς ἔθνεσιν· εὐχόμεθα ἐν ἡμῖν ἁγιασθῆναι τὸ ὄνομα τοῦ Θεοῦ· οὐχ ὅτι ἐκ τοῦ μὴ εἶναι ἅγιον ἐπὶ τὸ εἶναι ἔρχεται· ἀλλʼ ὅτι ἐν ἡμῖν ἅγιον γίνεται, ἁγιαζομένοις καὶ ἄξια τοῦ ἁγιασμοῦ ποιοῦσιν. ### English translation (Claude) "Hallowed be your name." The name of God is holy by nature, whether we say so or not; but since it is sometimes profaned among sinners, according to the words, "Because of you my name is continually blasphemed among the nations," we pray that the name of God may be hallowed in us; not that it comes from not being holy to being holy, but that it becomes holy in us as we are sanctified and do things worthy of holiness. ### Scripture references - Matt 6:9: quotation, high confidence - Isa 52:5: quotation, high confidence - Rom 2:24: allusion, medium confidence ### Translation notes - Quotations: Matt 6:9; Isa 52:5 (cited in Rom 2:24). ### Citation (SBL) Cyril of Jerusalem, Cat. 23.12 (PG 33:1117d–1120a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-12). ## Catechetical Lecture 23.13 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-13 - Source: PG 33:1120a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only a soul cleansed from the reign of sin can pray "Your kingdom come" with boldness. ### Greek text Ἐλθέτω ἡ βασιλεία σου. Καθαρᾶς ψυχῆς ἐστι τὸ σὺν παῤῥησίᾳ φάναι· Ἐλθέτω ἡ βασιλεία σου. Ὁ γὰρ ἀκούσας Παύλου λέγοντος· Μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι· ἀλλὰ καθάρας ἑαυτὸν πράξει καὶ ἐννοίᾳ καὶ λόγῳ, ἐρεῖ τῷ Θεῷ· Ἐλθέτω ἡ βασιλεία σου. ### English translation (Claude) "Your kingdom come." It belongs to a pure soul to say with boldness, "Your kingdom come." For one who has heard Paul saying, "Let not sin therefore reign in your mortal body," and has cleansed himself in deed and thought and word, will say to God, "Your kingdom come." ### Scripture references - Matt 6:10: quotation, high confidence - Rom 6:12: quotation, high confidence ### Translation notes - Quotations: Matt 6:10; Rom 6:12. ### Citation (SBL) Cyril of Jerusalem, Cat. 23.13 (PG 33:1120a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-13). ## Catechetical Lecture 23.14 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-14 - Source: PG 33:1120b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The petition asks that God's will be done in us as it is among the angels. ### Greek text Γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς. Οἱ θεῖοι καὶ μακάριοι τοῦ Θεοῦ ἄγγελοι, τὸ τοῦ Θεοῦ θέλημα ποιοῦσι, καθὼς Δαβὶδ ψάλλων ἔλεγεν· Εὐλογεῖτε τὸν Κύριον, πάντες οἱ ἄγγελοι αὐτοῦ, δυνατοὶ ἰσχύϊ, ποιοῦντες τὰ θελήματα αὐτοῦ. Δυνάμει τοίνυν εὐχόμενος τοῦτο λέγεις· Ὡς ἐν ἀγγέλοις γίνεταί σου τὸ θέλημα, οὕτω καὶ ἐπὶ τῆς γῆς ἐν ἐμοὶ γένοιτο, Δέσποτα. ### English translation (Claude) "Your will be done, as in heaven, so on earth." The divine and blessed angels of God do the will of God, as David said in the psalm: "Bless the Lord, all you his angels, mighty in strength, who do his will." In effect, then, when you pray this you say: "As your will is done among the angels, so may it be done on earth in me, O Master." ### Scripture references - Matt 6:10: quotation, high confidence - Ps 103:20 (102:20 LXX): quotation, high confidence - Ps 103:21 (102:21 LXX): quotation, high confidence ### Translation notes - Quotations: Matt 6:10; Ps 103:20–21 (LXX 102:20–21). ### Citation (SBL) Cyril of Jerusalem, Cat. 23.14 (PG 33:1120b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-14). ## Catechetical Lecture 23.15 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-15 - Source: PG 33:1120c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The "epiousios" bread of the Lord's Prayer is the holy bread that nourishes the substance of the soul. ### Greek text Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. Ὁ ἄρτος οὗτος ὁ κοινὸς, οὐκ ἔστιν ἐπιούσιος. Ἄρτος δὲ οὗτος ὁ ἅγιος, ἐπιούσιός ἐστιν· ἀντὶ τοῦ, ἐπὶ τὴν οὐσίαν τῆς ψυχῆς κατατασσόμενος. Οὗτος ὁ ἄρτος, οὐκ εἰς κοιλίαν χωρεῖ καὶ εἰς ἀφεδρῶνα ἐκβάλλεται· ἀλλʼ εἰς πᾶσάν σου τὴν σύστασιν ἀναδίδοται, εἰς ὠφέλειαν σώματος καὶ ψυχῆς. Τὸ δὲ, σήμερον, ἀντὶ τοῦ, καθʼ ἡμέραν, λέγει· ὡς καὶ ὁ Παῦλος ἔλεγεν· Ἄχρις οὗ τὸ σήμερον καλεῖται. ### English translation (Claude) "Give us this day our epiousios bread." This common bread is not epiousios; but this holy bread is epiousios, that is, ordained for the substance of the soul. This bread does not go into the belly and is not cast out into the drain, but is distributed through your whole constitution, for the benefit of body and soul. And "this day" he uses in the sense of "every day," as Paul also said: "While it is called today." ### Scripture references - Matt 6:11: quotation, high confidence - Matt 15:17: allusion, high confidence - Heb 3:13: quotation, high confidence ### Translation notes - Epiousios, usually rendered "daily", is left untranslated because the lecturer derives it from οὐσία ("substance") and applies it to the eucharistic bread. Quotations and allusions: Matt 6:11; Matt 15:17; Heb 3:13. ### Citation (SBL) Cyril of Jerusalem, Cat. 23.15 (PG 33:1120c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-15). ## Catechetical Lecture 23.16 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-16 - Source: PG 33:1120d–1121a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since our sins against God are great and others' against us small, we must forgive in order to be forgiven. ### Greek text Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν. Πολλὰ γὰρ ἔχομεν ἁμαρτήματα. Πταίομεν γὰρ καὶ ἐν λόγῳ καὶ ἐν διανοίᾳ, καὶ πλεῖστα καταγνώσεως ἄξια ποιοῦμεν. Καὶ ἐὰν εἴπωμεν, ὅτι ἁμαρτίαν οὐκ ἔχομεν, ψευδόμεθα, ὡς λέγει Ἰωάννης, Καὶ πρὸς τὸν Θεὸν τιθέμεθα συνθήκας, συγχωρῆσαι ἡμῖν παρακαλοῦντες τὰ ἁμαρτήματα, ὡς καὶ ἡμεῖς τοῖς πλησίον τὰ ὀφειλήματα. Ἐννοοῦντες τοίνυν ἀνθʼ οἵων οἷα λαμβάνομεν, μὴ ἀναμείνωμεν, μηδὲ ὑπερ… …μενα εἰς ἡμᾶς, μικρά ἐστι, καὶ εὐτελῆ, καὶ εὐδιάλυτα· τὰ δὲ εἰς Θεὸν ὑφʼ ἡμῶν γενόμενα, μεγάλα ἐστὶ, τῆς αὐτοῦ μόνης δεόμενα φιλανθρωπίας. Πρόσεχε οὖν, μὴ διὰ τὰ μικρὰ καὶ εὐτελῆ εἰς σὲ ἁμαρτήματα, ἀποκλείσῃς σεαυτῷ τῶν βαρυτάτων ἁμαρτημάτων τὴν παρὰ Θεοῦ συγχώρησιν. ### English translation (Claude) "And forgive us our debts, as we also forgive our debtors." For we have many sins; for we stumble both in word and in thought, and do very many things worthy of condemnation; and if we say that we have no sin, we lie, as John says. And we make a compact with God, entreating him to forgive us our sins as we too forgive our neighbors their debts. Considering, then, what we receive in return for what, let us not delay or put off … [The offenses] against us are slight and trivial and easily settled; but those committed by us against God are great, and need his love for mankind alone. Take heed, then, lest for the slight and trivial sins against you, you shut yourself out from God's forgiveness of your most grievous sins. ### Scripture references - Matt 6:12: quotation, high confidence - Jas 3:2: allusion, high confidence - 1 John 1:8: quotation, high confidence ### Translation notes - Quotations and allusions: Matt 6:12; Jas 3:2; 1 John 1:8. The beginnings of several lines are lost at the edge of the scan; some words are restored by sense in a logged correction, and those that cannot be restored are marked …. ### Citation (SBL) Cyril of Jerusalem, Cat. 23.16 (PG 33:1120d–1121a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-16). ## Catechetical Lecture 23.17 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-17 - Source: PG 33:1121a–1124a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: "Lead us not into temptation" means not being overwhelmed by temptation, as Judas was and Peter was not. ### Greek text Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν, Κύριε. Ἆρα τοῦτο διδάσκει, εὔχεσθαι ἡμᾶς μηδόλως πειρασθῆναι, ὁ Κύριος; καὶ πῶς εἴρηται ἀλλαχοῦ· Ἀνὴρ ἀπείραστος, ἀδόκιμος; καὶ πάλιν· Πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις. Ἀλλὰ μήποτε τὸ εἰσελθεῖν ἐστιν εἰς πειρασμὸν, τὸ καταβαπτισθῆναι ὑπὸ τοῦ πειρασμοῦ; Ἔοικε γὰρ ὁ πειρασμὸς ὥσπερ χειμάῤῥῳ τινὶ δυσκόλῳ πρὸς διάβασιν. Οἱ μὲν οὖν ἐν πειρασμοῖς μὴ καταβαπτιζόμενοι διαβαίνουσιν, ἄριστοί τινες κολυμβηταὶ γινόμενοι, καὶ μηδόλως ὑπʼ αὐτῶν κατασυρόμενοι. Οἱ δὲ μὴ τοιοῦτοι, εἰσιόντες καταβαπτίζονται. Οἷον, ὡς ἐπὶ παραδείγματος, Ἰούδας εἰσελθὼν εἰς τὸν τῆς φιλοχρηματίας πειρασμὸν, οὐ διενήξατο· ἀλλὰ καταβαπτισθεὶς, καὶ σωματικῶς καὶ πνευματικῶς ἀπεπνίγη. Πέτρος εἰσῆλθεν εἰς τὸν τῆς ἀρνήσεως πειρασμόν· ἀλλὰ εἰσελθὼν οὐκ ἐβαπτίσθη, ἀλλὰ γενναίως διανηξάμενος ἐῤῥύσθη ἀπὸ τοῦ πειρασμοῦ. Ἄκουε πάλιν ἀλλαχοῦ ὁλοκλήρων ἁγίων χοροῦ, εὐχαριστοῦντος ἐπὶ τῷ ἐξαιρεθῆναι τοῦ πειρασμοῦ· Ἐδοκίμασας ἡμᾶς, ὁ Θεὸς, ἐπύρωσας ἡμᾶς ὡς πυροῦται τὸ ἀργύριον· εἰσήγαγες ἡμᾶς εἰς τὴν παγίδα· ἔθου θλίψεις ἐπὶ τὸν νῶτον ἡμῶν· ἐπεβίβασας ἀνθρώ… ρὸς καὶ ὕδατος, καὶ ἐξήγαγες ἡμᾶς εἰς ἀναψυχήν. Ὁρᾷς αὐτοὺς παῤῥησιαζομένους ἐπὶ τὸ … ### English translation (Claude) "And lead us not into temptation, O Lord." Is the Lord teaching us to pray that we may not be tempted at all? Then how is it said elsewhere, "A man untempted is unproved," and again, "Count it all joy, my brothers, when you fall into various temptations"? But perhaps entering into temptation means being overwhelmed by the temptation. For temptation is like a winter torrent hard to cross. Those, then, who are not overwhelmed in temptations pass through, proving to be excellent swimmers and not swept away by them at all; but those who are not such go in and are overwhelmed. For example, Judas, entering into the temptation of avarice, did not swim through, but was overwhelmed and choked both bodily and spiritually. Peter entered into the temptation of the denial; but having entered, he was not overwhelmed, but swam nobly through and was delivered from the temptation. Hear again, elsewhere, a choir of saints who came through unharmed giving thanks for their rescue from temptation: "You have tested us, O God; you have tried us with fire as silver is tried; you brought us into the snare; you laid afflictions on our back; you caused men … fire and water, and you brought us out into refreshment." You see them speaking boldly about … ### Scripture references - Matt 6:13: quotation, high confidence - Jas 1:2: quotation, high confidence - Matt 27:5: allusion, high confidence - Matt 26:70: allusion, high confidence - Ps 66:10 (65:10 LXX): quotation, high confidence - Ps 66:11 (65:11 LXX): quotation, high confidence - Ps 66:12 (65:12 LXX): quotation, high confidence ### Extrabiblical texts - Sir 34:10 (Sirach): echo, low confidence ### Translation notes - "A man untempted is unproved" is a saying not found in Scripture in this form; it may echo Sir 34:9–10. Quotations and allusions: Matt 6:13; Jas 1:2; Matt 27:5; Matt 26:69–75; Ps 66:10–12 (LXX 65:10–12). Words of the psalm are lost in the scan (marked …), and the section breaks off in mid-sentence. ### Citation (SBL) Cyril of Jerusalem, Cat. 23.17 (PG 33:1121a–1124a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-17). ## Catechetical Lecture 23.18 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-18 - Source: PG 33:1124a–1124b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The evil one is the devil; the "Amen" seals the Lord's Prayer. ### Greek text Ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Εἰ ἦν τὸ, Μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν, τὸ τοῦ μηδόλως πειρασθῆναι παραστατικὸν, οὐκ ἂν ἔλεγεν· Ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Πονηρὸς δὲ, ὁ ἀντικείμενος δαίμων, ἀφʼ οὗ ῥυσθῆναι εὐχόμεθα. Εἶτα μετὰ πλήρωσιν τῆς εὐχῆς λέγεις· Ἀμήν· ἐπισφραγίζων διὰ τοῦ Ἀμὴν, ὃ σημαίνει, γένοιτο, τὰ ἐν τῇ θεοδιδάκτῳ εὐχῇ. ### English translation (Claude) "But deliver us from the evil one." If "Lead us not into temptation" meant not being tempted at all, he would not have said, "But deliver us from the evil one." The evil one is the adversary, the demon, from whom we pray to be delivered. Then, after completing the prayer, you say "Amen"; by the "Amen," which means "So be it," you set your seal on what is in the prayer taught by God. ### Scripture references - Matt 6:13: quotation, high confidence ### Translation notes - Quotation: Matt 6:13 (τοῦ πονηροῦ, taken by the lecturer as "the evil one"). ### Citation (SBL) Cyril of Jerusalem, Cat. 23.18 (PG 33:1124a–1124b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-18). ## Catechetical Lecture 23.19 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-19 - Source: PG 33:1124b–1124c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: "Holy things for the holy": the gifts are holy through the Spirit, the communicants by participation; Christ alone is holy by nature. ### Greek text Μετὰ ταῦτα λέγει ὁ ἱερεύς· Τὰ ἅγια τοῖς ἁγίοις. Ἅγια τὰ προκείμενα, ἐπιφοίτησιν δεξάμενα ἁγίου Πνεύματος. Ἅγιοι καὶ ὑμεῖς, Πνεύματος ἁγίου καταξιωθέντες. Τὰ ἅγια οὖν τοῖς ἁγίοις κατάλληλα. Εἶτα ὑμεῖς λέγετε· Εἷς Ἅγιος, εἷς Κύριος Ἰησοῦς Χριστός. Ἀληθῶς γὰρ εἷς ἅγιος, φύσει ἅγιος· ἡμεῖς δὲ καὶ ἅγιοι, ἀλλʼ οὐ φύσει, ἀλλὰ μετοχῇ, καὶ ἀσκήσει, καὶ εὐχῇ. ### English translation (Claude) After this the priest says: "Holy things for the holy." Holy are the gifts set forth, having received the visitation of the Holy Spirit; holy are you too, having been counted worthy of the Holy Spirit. The holy things, then, correspond to the holy. Then you say: "One is holy, one is Lord, Jesus Christ." For truly one is holy, holy by nature; we too are holy, but not by nature, but by participation, discipline, and prayer. ### Scripture references - Phil 2:11: allusion, medium confidence - 1 Cor 8:6: allusion, medium confidence ### Translation notes - Allusion: Phil 2:11; 1 Cor 8:6. ### Citation (SBL) Cyril of Jerusalem, Cat. 23.19 (PG 33:1124b–1124c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-19). ## Catechetical Lecture 23.20 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-20 - Source: PG 33:1124c–1124d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At the communion chant "Taste and see" the communicants are to judge by faith, not by taste. ### Greek text Μετὰ ταῦτα ἀκούετε τοῦ ψάλλοντος, μετὰ μέλους θείου προτρεπομένου ὑμᾶς εἰς τὴν κοινωνίαν τῶν ἁγίων μυστηρίων, καὶ λέγοντος· Γεύσασθε καὶ ἴδετε, ὅτι χρηστὸς ὁ Κύριος. Μὴ τῷ λάρυγγι τῷ σωματικῷ ἐπιτρέπητε τὸ κριτικόν· οὐχί· ἀλλὰ ἀνενδοιάστῳ πίστει. Γευόμενοι γὰρ, οὐκ ἄρτου καὶ οἴνου κελεύονται γεύσασθαι, ἀλλὰ ἀντιτύπου σώματος καὶ αἵματος τοῦ Χριστοῦ. ### English translation (Claude) After this you hear the cantor inviting you with a divine melody to the communion of the holy mysteries and saying: "Taste and see that the Lord is good." Do not leave the judgment to the bodily throat; no, but to unwavering faith. For those who taste are bidden to taste not bread and wine but the antitype of the body and blood of Christ. ### Scripture references - Ps 34:8 (33:9 LXX): quotation, high confidence ### Translation notes - "Antitype" (ἀντίτυπον) here of what is received; the lecturer's wording is translated exactly. Quotation: Ps 34:8 (LXX 33:9). ### Citation (SBL) Cyril of Jerusalem, Cat. 23.20 (PG 33:1124c–1124d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-20). ## Catechetical Lecture 23.21 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-21 - Source: PG 33:1124d–1125b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lecturer describes how to receive the body of Christ in the hand with reverence, losing not a crumb. ### Greek text Προσιὼν οὖν, μὴ τεταμένοις τοῖς τῶν χειρῶν καρποῖς προσέρχου, μηδὲ διῃρημένοις τοῖς δακτύλοις· ἀλλὰ τὴν ἀριστερὰν θρόνον ποιήσας δεξιᾷ, ὡς μελλούσῃ Βασιλέα ὑποδέχεσθαι· καὶ κοιλάνας τὴν παλάμην, δέχου τὸ σῶμα τοῦ Χριστοῦ, ἐπιλέγων τὸ, Ἀμήν. Μετʼ ἀσφαλείας οὖν ἁγιάσας τοὺς ὀφθαλμοὺς τῇ ἐπαφῇ τοῦ ἁγίου σώματος, μεταλάμβανε, προσέχων μὴ παραπολέσῃς τι ἐκ τούτου αὐτοῦ. Ὅπερ γὰρ ἐὰν ἀπολέσῃς, τούτῳ ὡς ἀπὸ οἰκείου δηλονότι ἐξημιώθης μέλους. Εἰπὲ γάρ μοι· Εἴ τίς σοι ἔδωκε ψήγματα χρυσίου, οὐκ ἂν μετὰ πάσης ἀσφαλείας ἐκράτεις, φυλαττόμενος μή τι αὐτῶν παραπολέσῃς, καὶ ζημίαν ὑποστῇς; Οὐ πολλῷ οὖν μᾶλλον ἀσφαλέστερον τοῦ χρυσίου καὶ λίθων τιμίων τιμιωτέρου, διασκοπήσεις ὑπὲρ τοῦ μὴ ψίχαν σοι ἐκπεσεῖν; ### English translation (Claude) Coming forward, then, do not come with your wrists stretched out or your fingers spread apart; but make your left hand a throne for the right, since it is about to receive a King; and, hollowing your palm, receive the body of Christ, saying after it, "Amen." Then, after carefully sanctifying your eyes by the touch of the holy body, partake of it, taking care that you lose no part of it. For whatever you lose, you have plainly been deprived of as though it were one of your own members. Tell me: if someone gave you gold dust, would you not hold it with all care, guarding against losing any of it and suffering loss? Will you not then be much more careful that not a crumb falls from you of what is more precious than gold and precious stones? ### Translation notes - The manner of receiving communion is described as practiced in the lecturer's church; translated exactly. ### Citation (SBL) Cyril of Jerusalem, Cat. 23.21 (PG 33:1124d–1125b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-21). ## Catechetical Lecture 23.22 - URL: https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-22 - Source: PG 33:1125b–1128a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The communicant receives the cup with reverence and gives thanks; the lecturer urges the newly baptized to hold fast the traditions and not cut themselves off from communion. ### Greek text Εἶτα, μετὰ τὸ κοινωνῆσαί σε τοῦ σώματος Χριστοῦ, πρόσερχου καὶ τῷ ποτηρίῳ τοῦ αἵματος· μὴ ἀνατείνων τὰς χεῖρας, ἀλλὰ κύπτων, καὶ τρόπῳ προσκυνήσεως καὶ σεβάσματος λέγων τὸ, Ἀμὴν, ἁγιάζου, καὶ ἐκ τοῦ αἵματος μεταλαμβάνων Χριστοῦ. Ἔτι δὲ τῆς νοτίδος ἐνούσης τοῖς χείλεσί σου, χερσὶν ἐπαφώμενος, καὶ ὀφθαλμοὺς καὶ μέτωπον, καὶ τὰ λοιπὰ ἁγίαζε αἰσθητήρια. Εἶτα ἀναμείνας τὴν εὐχὴν, εὐχαρίστει τῷ Θεῷ τῷ καταξιώσαντί σε τῶν τηλικούτων μυστηρίων. ΚΓʹ. Κατέχετε ταύτας παραδόσεις ἀσπίλους, καὶ ἀπροσκόπους ἑαυτοὺς διαφυλάξατε. Τῆς κοινωνίας ἑαυτοὺς μὴ ἀποῤῥήξητε· μὴ διὰ μολυσμὸν ἀμαρτιῶν, τῶν ἱερῶν τούτων καὶ πνευματικῶν ἑαυτοὺς ἀποστερήσητε μυστηρίων. Ὁ δὲ Θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς· καὶ ὁλόκληρον ὑμῶν τὸ σῶμα, καὶ ἡ ψυχὴ, καὶ τὸ πνεῦμα, ἐν τῇ παρουσίᾳ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ διατηρηθείη· ᾧ ἡ … ### English translation (Claude) Then, after you have partaken of the body of Christ, come also to the cup of the blood; not stretching out your hands, but bowing, and saying "Amen" in the manner of worship and reverence, be sanctified by partaking also of the blood of Christ. And while the moisture is still on your lips, touch it with your hands and sanctify your eyes and forehead and your other organs of sense. Then wait for the prayer and give thanks to God, who has counted you worthy of such great mysteries. [23] Hold fast these traditions unspotted, and keep yourselves free from offense. Do not cut yourselves off from the communion; do not, through the pollution of sins, deprive yourselves of these holy and spiritual mysteries. And may the God of peace sanctify you wholly; and may your whole body and soul and spirit be preserved at the coming of our Lord Jesus Christ; to whom be … ### Scripture references - 2 Thess 2:15: allusion, high confidence - 1 Thess 5:23: quotation, high confidence ### Translation notes - Contains section 23, not separated in the scan (its numeral is garbled). The manner of receiving the cup is described as practiced in the lecturer's church; translated exactly. Quotations and allusions: 2 Thess 2:15; 1 Thess 5:23. The closing doxology is lost in the scan. ### Citation (SBL) Cyril of Jerusalem, Cat. 23.22 (PG 33:1125b–1128a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-22).