Catechetical Lectures 16.30–17.22

Cyril of Jerusalem · Catechetical Lectures · ca. 350 · Jerusalem · 24 passages

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

Chapter 16

16.30PG 33:960b–964a

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.

Kai HiIaaïas ho magaloǭōnitatos onor 1111 anapauētai iﬁ’ auton Pneuma tou Geo-3, pneuma sophias itii syneaeōs, eam? bdylēs udi iaichÿthx, pneuma gnōseōs kai euaeoeias aut implēsei autos magna} phoesy rioux dēlxĒ min en sint! {051:0 id? athiaieeixon, diąǭorous de enim? epher-mēth ; kai palin; Iakōb ho pais mou; kai hexēxdthixouiii to Ēneeima mou epʼ auton. [sui palin; Epi- Mem ea incisis! mou] epi dio stippa aoinkaipei lino Kai nyn Kyrios ēantoę̄iraïōr atiesxtallxmx, kai to Pneuma hautoÿ; kai palin [iii-£1?autoïx hē parʼ emou diathēkē, heipe Kyrioso Toiiinouma to emon ho estin imi soi; kai palin; Pneuma Kypleu epʼ eme, 06 heineken iuuit me, kai ta hexēs; aut tam en tot? kata Ioudaiōn; Atho? diēpeei thēsan, kai ēarōxynan ’hio niuatis to agioei alii? touth kai, 11ou in!» ho (hic en adieci: to Ēneuma to hagioē Echeis td! dn tǭ Iezepiēl (ei loipon . II Esd. ys, 2,0. sxiiisii. uti}. akouōn mē kekmēkas) to ēdē rēthen; Kai epesen (l epʼ eme Pneuma, kai heipe pros me; Lege; Tade legei Kyrios. To de, epesen epʼ emi, kalōs eklēpteon, dtiphilostorgōsʼ kai hōsper ho Iakōb heurōn ton Iōsēph, epepesen epi ton trachēlon autou; kai hōsper en Euangeliois ho philostorgos patēr, ton hek tēs apodēmias epanelthonta huion idōn esplanchnisthē, kai dramōn epepesen epi ton trachēlon aurai}, kai katephilēsen auton; kai palin en tǭ Iezekiēl; Kai ēgage me heis gēn Chaldaiōn eis tēn aichmalōsian, en horasei en Hui-:6mtiti Theou. Kai gar alla proteron en tois “api. baptismatos ēkousas; Kai rhanō ephʼ hymas hydōr katharon,kai ta exēsi Kai dōsō hymin kardian kainēn, kai pneuma kainon dōsō en hymin; kai euthys; Kai to Ēneÿma mou dōsō en hymin kai palin Kai egeneto epʼ eme cheir Kyriou, kai exēgage me en AAʼ. Touto esoirise tēn psychēn tou Daniēl, ’hina genētai dikastēs presbyterōn ho neos. Katekrioē Sousanna hē sōphrōn ōs akolastos. Ekdikos ouch ēn* tis gar exę̄reito apo tōn archąntōn s Apēgeto epim) thanaton, heis cheiras ēn loipon tōn dēmiōn. Allʼ ho boēthos parēn, ho Paraklētos, to Ēneuma to hagiazon pasan noētēth physin. Deuro dn( moi, phēsi tǭ Daniēl, ho neos, elenxon presbytas nosēsantas ta neotētos hamartēmata; gegraptai gar; Exēgeiren ho Theos to Ēneuma to hagion epi paidariou neōterou. Kai homōs hina syntomōs parelthōmen, dia tēs aprphaseōs tou Daniēl esōthē hē sōphrōn. Martyriąs heneken tauta parapheromen; ou gar exēgēseōs ho kairos. Ę̄dei kai Nabouchodonosor, hoti estin en tǭ Daniēl to Pneuma to hagion; phēsi gar pros auton; Baltasar ho harchōn tōn epaoidōn, touto egō egnōn, hoti Pneuma Theou hagion en soi. Hen alēthes heipe, kai hen pseudos. ’Hoti min gar esche Ēneuma hagion, alēthes ēn; ouch ēn de archōn tōn epaoidōn; ou gar hēn magos, allʼ ek Ēneumatos sophos, Kai pro toutou di, ōnekrinen hautǭ tēn horasin tēs eikonos, hēn autos ho idōn ouk ę̄dei. Eipe gar moi, phēsi, tēn dra.

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

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)

Notes and citation

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.

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.

Extrabiblical texts: Sus 45 (Susanna [in RC, EO, ETH canons]; quotation)

Topics: Trinity, Baptism

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-16-30) · Report an error

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

16.31PG 33:964a

ἤν ἐγὼ ὁ ἰδὼν οὑκ οἶδα. Βλέπεις ἁγίου liminaτος δύναμιν ὅ οἱ ἰδόντες οὐκ οἴδασιν, οἱ μὴ ἰδόντες γινώσκουσί καὶ ἑρμηνεύουσι.

ēn egō ho idōn houk oida. Blepeis hagiou liminatos dynamin ho hoi idontes ouk oidasin, hoi mē idontes ginōskousi kai hermēneuousi.

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.

Dan 2:26 (allusion, medium confidence)

Notes and citation

Summary: Daniel interpreted by the Spirit a dream he had not seen.

The end of section 31, continued from 16.30. Dan 2:5–6, 26.

Topics: Trinity

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-16-31) · Report an error

16.32PG 33:964b–964d

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.

Kai enēn min alēthōs pampolla ek tēs llalaias Diathēkēs analexai, kai platyteron diēgēsei sthai ta peri ageou Pneumatoso allʼ oligos ho kairos; dei de pheidesthai kai tou ōmmetrou tēs akroaseōs. *Ooen tois ek tēs Palaias pros to paron teōs arni. sthentes, epi ta leiponta ek tēs Kainēs Diaoēkēs, ei ho Theos Theloi, tę̄ hexēs Katēchēsei palin eleusometha. Ho de Theos tēs eirēnēs, dia tou Kyriou hēmōn Iēsou Christou, kai dia tēs agapēs tou IIneumatos, pantes hymas tōn pneumatikōn kai epouraniōn kataxiō- N y ’,i I ē In \ \ s o \ 9o seie dōreōn. Ǭ hē doxa kai to kratos eis tous aiōnas tōn haiōnōn, Amēn.

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.

Rom 15:30 (allusion, medium confidence) · Heb 13:20 (allusion, medium confidence)

Notes and citation

Summary: Cyril ends the testimonies from the Old Testament and promises those of the New in the next lecture.

Rom 15:30; Heb 13:20.

Topics: Trinity

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-16-32) · Report an error

Chapter 17

17.1PG 33:968c–969a

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.

En men tę̄ pro tautēs katēchēsei, tōn peri tou hagiou Pneumatos martyriōn oligon ti meros kata dynamin parethemetha tais tēs hymeteras agapēs akoais. En de tǭ paronti, tōn leipousōn ek tēs Kainēs Diathēkēs, kata to enchōroun palin …, Theou thelontos. Tote men … tēn prothymian epischontes (akorestos gar ho peri Pneumatos hagiou logos), nyn de tōn loipōn palin oligon erountes. To gar kalyptesthai tēn hēmeteran astheneian tǭ tōn gegrammenōn plēthei metʼ eugnōmosynēs kai nyn homologoumen; ouk anthrōpinois kai sēmeron kechrēmenoi sophismasin (asymphoron gar), alla ta ek tōn theiōn Graphōn monon hypomimnēskontes (asphalestaton gar, kata ton makarion apostolon Paulon, hos phēsin; Ha kai laloumen, ouk en didaktois anthrōpinēs sophias logois, allʼ en didaktois Pneumatos, pneumatikois pneumatika synkrinontes), kai paraplēsia tois hodoiporousin ē pleousin epitelountes; hoi skopon echontes hena megistēs hodou, tę̄ men prothymią speudousi; dia de tēn anthrōpinēn astheneian, diaphorois polesin paraballein ē limesin eiōthasin.

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.

1 Cor 2:13 (quotation, high confidence)

Notes and citation

Summary: Cyril resumes his teaching on the Holy Spirit from the New Testament, relying only on Scripture.

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 ….

Notes on the original text

Digital text corrected (OCR misreading; OCR: badly garbled lines (Latin letters, digits, debris); restored from the letters and the sense, unrecoverable words marked …): Ἐν μὶν τῇ πρὸ ταύτης κατηχήσει, τῶν περ-ἱ η ινεῦματος ἁγίου μαρτυριῶν ὀλίγον τι μέρος uti ύναμιν παρεθέμεθα ταῖς τῆς ὑμετέρας ἀγάπης κοαῖς. Ἐν δὶ τῷ πφρόιτι, τῶν λειπουσῶν ἐκ τῆς [αινῆς Διαθήκης, κατὰ τὸ ἐγῶωροῦν πάλιν 1940'- 1501, Θεοῦ θέλοντος. Ton μὲν, διὰ τῆς ἀκοῆς σῦμῖ “Et?” τὴν προθυμίαν ἒτέισχόντες (ἀκόρεστος τᾶρὸ περὶ Ιίνεύματος ἁγίου Λόγος), νῦν δὲ τῶν λοιπῶν (ί) πέρας τι πᾴλιν ὀλίγον ἐροῦντες. Τὸ γὰρ καλυπτεοθξι ἦμετέραν ἀσθένειαντῷ τῶν γεγραμμὲνων πλῇίδιι μετʼ εὐγνωμοσύνης καὶ νῆν ὁμολογοῦμεν· ουκ ὶναρωπίνοις- καὶ σήμερον κεχρημέναι σοφίσμασξν [ἆσόμφορον γὰρ), aliti-td ὲκ ’μὲν-’θείων Γραᾷὅγ μέ· ρον ὑπομιμνήσκοντες (impune-carm γὰρ, κατὰ τὸν μακάριον ἀπόστολον Παῦλον (l), ὃς φησιν. Α κο λαλοῦμεν → 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; Ηνεύμαιτος → Πνεύματος; λφγοις → λόγοις; ἥ πλέουσιν ὲπιτελοῦντεςʼ → ἢ πλέουσιν ἐπιτελοῦντες·; τῇ μὶν προθυμίᾳ → τῇ μὲν προθυμίᾳ; παραὸάΑΑειν ἥ λιμέσιν → παραβάλλειν ἢ λιμέσιν.

Topics: Scripture and canon

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-1) · Report an error

17.2PG 33:969b–969d

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·

Hai men houn peri tou hagiou Pneumatos dialexeis diairountai, auto de adiaireton estin, hen kai to auto tynchanon. ’Ōsper gar en tois peri tou Patros logois, pote men peri monarchias ēn hēmin to didaskomenon, pote de pōs kaleitai Patēr, ē pantokratōr; pote de hopōs dēmiourgos esti tōn holōn; kai ou to diaireisthai tas katēchēseis, diairesin eiche tēs pisteōs; heis gar ēn te kai estin ho tēs eusebeias skopos kai hōsper en tois peri tou monogenous Huiou tou Theou, pote men ta peri tēs theotētos, pote de ta peri tēs anthrōpotētos edidaskomen, heis pollas men dialexeis tous peri tou Kyriou hēmōn Iēsou Christou logous diairountes, adiaireton de tēn eis auton pistin katangellontes; houtōs kai nyn tōn peri tou hagiou Pneumatos katēchēseōn diairoumenōn, adiaireton katangellomen tēn heis auto pistin. Hen gar esti kai to auto Pneuma, to diairoun men ta charismata idią hekastǭ kathōs bouletai; auto de menon adiaireton. Ou gar allos estin ho Paraklētos, para to Pneuma to hagion; allʼ hen esti kai to auto, diaphorōs tais prosēgoriais onomazomenon;

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,

1 Cor 12:11 (quotation, high confidence)

Notes and citation

Summary: The lectures on the Holy Spirit are divided, but the Spirit is one, and faith in him is undivided.

Quotation: 1 Cor 12:11. The sentence continues in 17.3, which the scan separates from it.

Notes on the original text

Digital text corrected (OCR misreading; OCR: joined words): ΙΙνεῦματος διαλέξεις → Πνεύματος διαλέξεις; λόγοις,ποτὶ μὲν περὶ μοναρχίας ἦν ἡμῖν τὸ διδασκόμενον ποτὶ δὶ → λόγοις, ποτὲ μὲν περὶ μοναρχίας ἦν ἡμῖν τὸ διδασκόμενον, ποτὲ δὲ; ποτὶ δὲ ὅπως → ποτὲ δὲ ὅπως; ’ὀλων- καὶ οὖ τὸ → ὅλων· καὶ οὐ τὸ; Ηνευματος κατηχήσεων → Πνεύματος κατηχήσεων; Ἐνγάρ ἐστι → Ἓν γάρ ἐστι; βούσλεται· αὐτὸ δὲ μενον → βούλεται· αὐτὸ δὲ μένον.

Topics: Trinity

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-2) · Report an error

17.3PG 33:969c

καὶ ὑφεστὼς, καὶ λαλοῦν, καὶ ἐνεργοῦν καὶ τῶν ὑπὸ Θεοῦ διὰ Χριστοῦ γενομένων ἁπάντων λογικῶν, καὶ ἀγγέλων καὶ ἀνθρώπων, ἐστὶν ἁγιαστικόν.

kai hyphestōs, kai laloun, kai energoun kai tōn hypo Theou dia Christou genomenōn hapantōn logikōn, kai angelōn kai anthrōpōn, estin hagiastikon.

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.

Textual problem in this passage: see the notes.

Notes and citation

Summary: The one Spirit, called by many names, lives, subsists, works, and sanctifies all rational creatures.

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).

Notes on the original text

Digital text corrected (OCR misreading; OCR: joined words; OCR: split word): καὶ ἀφεστὼς → καὶ ὑφεστὼς; καὶτῶν → καὶ τῶν; ἁγιαστ ικόν → ἁγιαστικόν.

Topics: Trinity

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-3) · Report an error

17.4PG 33:969c–973a

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.

Hyper de tou mē tais diaphorois onomasiais tou hagiou Pneumatos nomisai tinas ex amatheias diaphora einai tauta pneumata, kai mē hen kai to auto hoper esti monon; dia touto proasphalizomenē se hē … ouk estin autou. Kaleitai kai Pneuma tou Huiou tou Theou, kathōs eirētai; Hoti de este huioi, exapesteilen ho Theos to Pneuma tou Huiou autou. Kaleitai kai Pneuma Christou, kathōs gegraptai; Eis tina, ē poion kairon edēlou to en autois Pneuma Christou; kai palin; … Christou.

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.

Textual problem in this passage: see the notes.

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)

Notes and citation

Summary: The many names of the Spirit do not make many spirits; he is the Spirit of the Son and of Christ.

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.

Notes on the original text

Digital text corrected (OCR misreading; OCR: lines lost in the scan (marked …); OCR: words lost in the scan (marked …)): ἁγίου ιινεῦμάτος → ἁγίου Πνεύματος; (ὅ), ὑπερ ἐστὶ μόνον → ὅπερ ἐστὶ μόνον; προασφαλιζομὲνη σε ἡ οῦκ ἔστιν αὐτοῦ → προασφαλιζομένη σε ἡ … οὐκ ἔστιν αὐτοῦ; Πνεῦμα τοῦ Υἱοί τοῦ Θεοῦ, καθὼς εἷʼρηταιʼ ’Ότι δὲ ἐστε → Πνεῦμα τοῦ Υἱοῦ τοῦ Θεοῦ, καθὼς εἴρηται· Ὅτι δέ ἐστε; ἐδηλοῦτο (ί) ἐν → ἐδήλου τὸ ἐν; πάλιν· Χρ ιστοῦ. → πάλιν· … Χριστοῦ..

Topics: Trinity

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-4) · Report an error

17.5PG 33:973a–976a

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 …

Pros de toutois kai allas pollas onomasias tou agiou Pneumatos heurēseis. Kaleitai men gar Pneuma hagiōsynēs, hōs gegraptai; Kata Pneuma hagiōsynēs. Kaleitai kai Pneuma huiothesias, hōs Paulox phēsin; Ou gar elabete pneuma douleias heis phobon, allʼ elabete Pneuma huiothesias, en ǭ krazomen, Abba ho Patēr. Kaleitai kai Pneuma apokalypseōs, kathōs gegraptai; Dǭē hymin Pneuma sophias kai apokalypseōs en epignōsei autou. Kaleitai kai Pneuma epangelias, kathōs ho autos phēsin; En hǭ kai hymeis pisteusantes esphragisthēte tǭ Pneumati tēs epangelias tǭ hagiǭ. Kaleitai kai Pneuma charitos, hōs hote palin legei; Kai to Pneuma tēs charitos enybrisas. Kai allais de prosēgoriais pleiosin onomazetai toiautais. Ēkousas de saphōs kai en tę̄ pro tautēs katēchēsei, hoti en men tois Psalmois pote men agathon, pote de ēgemonikon onomazetai; en de tǭ Ēsaią, sophias, kai syneseōs, kai boulēs, kai ischyos, kai gnōseōs, kai eusebeias, kai phobou Theou, prosēgoreueto. Diʼōn hapantōn, tōn te proteron eirēmenōn kai tōn nyn, synistatai, diaphorous men einai tas prosēgorias, en de kai to auto Pneuma to hagion; zōn kai hyphestōs, kai pantote Patri kai Huiǭ symparon; ouk apo stomatos kai cheileōn Patros ē Huiou laloumenon, ē anapneomenon, oute eis aera diacheomenon allʼ enypostaton, laloun auto, kai energoun, kai oikonomoun, kai hagiazon; adiastatou dēladē kai symphōnou kai mias ousēs tēs sōtēriōdous oikonomias heis hēmas, tēs hek Patros kai Huiou kai hagiou Pneumatos, kathōs kai prōēn eirēkamen. Mnēmoneuein gar hymas ekeinōn arti legomenōn boulomai, kai eidenai saphōs, hoti ouch heteron men en nomǭ kai prophētais, heteron de en Euangeliois kai apostolois; allʼ hen esti kai to auto Pneuma hagion, to en Palaią kai Kainę̄ Diathēkę̄ tas theias lalēsan Graphas. sʼ. Touto to Pneuma to hagion esti, to elthon epi tēn hagian Parthenon Marian. Epeidē gar Christos ho Monogenēs ho gennōmenos, dynamis Hypsistou epeskiasen autēn, kai Pneuma hagion epelthon epʼ autēn, hēgiazen autēn pros to dynēthēnai dexasthai ton diʼ hou ta panta egeneto. Ou chreia de moi pollōn logōn …

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 …

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)

Notes and citation

Summary: The Spirit has many names but is one, living and subsistent, the same in both Testaments; he came upon the Virgin Mary.

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.

Notes on the original text

Digital text corrected (OCR garble (Latin letters and digits); OCR garble (Latin letters); OCR misreading; OCR misreading (numeral and words); OCR: Latin letters; OCR: scan debris removed; words restored by sense): ἁγιωσῦνης, ὡς γέγραπταν → ἁγιωσύνης, ὡς γέγραπται·; “Gai ὁ Πατήρ → Ἀββᾶ ὁ Πατήρ; σοφίας ναὶ ἀποκαλύψεως → σοφίας καὶ ἀποκαλύψεως; Θησιν· 'Ev ᾧ → φησιν· Ἐν ᾧ; Ἦχουσας δὲ σαφῶς καὶ ἐν τῇ πρὸ ταύτης κατη7.·ἠσει, ὅτι ἐν μὶν τοῖς Ψαλμοῖς ποτὶ μὶν → Ἤκουσας δὲ σαφῶς καὶ ἐν τῇ πρὸ ταύτης κατηχήσει, ὅτι ἐν μὲν τοῖς Ψαλμοῖς ποτὲ μὲν; sip-1.11:1.va → εἰρημένων; ὑφ·εςτὼς, καὶ πάντοτε Πατρὶ καὶ Υἱῷ συμπαρόν“ → ὑφεστὼς, καὶ πάντοτε Πατρὶ καὶ Υἱῷ συμπαρόν·; ΠατρὸςΔ-ἶ) Υἱοῦ → Πατρὸς ἢ Υἱοῦ; ἆνεργοῦν, καὶ οἷκονομοῦν, καὶ ἁγιάζον ἀδιαστάτου δηλαδὴ καὶ · συμφώνου → ἐνεργοῦν, καὶ οἰκονομοῦν, καὶ ἁγιάζον· ἀδιαστάτου δηλαδὴ καὶ συμφώνου; οἰκονομὶοις → οἰκονομίας; Πνεῦμα-τος, καθὼς καὶ πρώην sip-psmn“. Μνημο· νεύειν γὰρ ὑμᾶς ἐκείνων ἄρτι Λεγομὲνων → Πνεύματος, καθὼς καὶ πρώην εἰρήκαμεν. Μνημονεύειν γὰρ ὑμᾶς ἐκείνων ἄρτι λεγομένων; εῗδένᾷι → εἰδέναι; Εὐαγγελεοις → Εὐαγγελίοις; ἓν ἐστι οιαὶ τὸ αὐτὸ Πνεῦμα ἅγιον, τὸ ἐν Πιλαιᾷ καὶ Καινῇ Amerina → ἕν ἐστι καὶ τὸ αὐτὸ Πνεῦμα ἅγιον, τὸ ἐν Παλαιᾷ καὶ Καινῇ Διαθήκῃ; ζʼ. Τοῦτο τὸ Πνεῦμα τὸ ἅγιόν ἐστι, τὸ ἐλθὸν is rimi ἁγίαν → ςʼ. Τοῦτο τὸ Πνεῦμα τὸ ἅγιόν ἐστι, τὸ ἐλθὸν ἐπὶ τὴν ἁγίαν; Χριστδς ὁΜονογενής → Χριστὸς ὁ Μονογενὴς; ἐνιεσχῑαζεν exitii → ἐπεσκίασεν αὐτήν; ἐπʼ ωὖτὴν → ἐπʼ αὐτὴν; δέξασθαιτὸν ι. ν κ ρ, 1,,L.__- ΛΑ..--!_ Μ....η..Αἱὶζω Πsr 55's πάντα ἐγένετο. Οὐ χρεία δὲ μοι πολλῶν λά. → δέξασθαι τὸν διʼ οὗ τὰ πάντα ἐγένετο. Οὐ χρεία δέ μοι πολλῶν λόγων ….

Topics: Trinity, Christology

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-5) · Report an error

17.6PG 33:976a

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.

hina mathę̄s, hoti arryparos kai achrantos hē gennēsis; emathes gar. Gabriēl estin ho legōn pros autēn; Egō kēryx eimi tōn genēsomenōn, allʼ ou synergos; ei gar kai archangelos, allʼ oida mou tēn taxin. Kai to men chairein egō soi euangelizomai; to de pōs texę̄, ouk eti tēs emēs charitos; Pneuma hagion epeleusetai epi se, kai dynamis Hypsistou episkiasei soi; dio kai to gennōmenon hagion, klēthēsetai Huios Theou.

… 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.'"

Luke 1:35 (quotation, high confidence) · Luke 1:28 (allusion, medium confidence)

Notes and citation

Summary: Gabriel announced the virgin birth but left its working to the Holy Spirit.

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.

Notes on the original text

Digital text corrected (OCR garble (Latin letters); restored from the letters and the quoted verse; OCR misreading; OCR: stray marks): ἇρρῦπαρος καὶ ἄχραντος ἡ γέννησιςι → ἀρρύπαρος καὶ ἄχραντος ἡ γέννησις·; ἀλλʼ οὖ ουνεργὸ-ςο εἰ γὰρ διαὶ ἀρχάγγελος, ἀλλʼ οἶδά μου τὴν τιὶὲιν. Kc": ’τὸ μὶννχαίρειν ἐγώ εὐαγγελίζομαίσοι· ἶ τονδὶ πῶς τέξῃ, οὐκ aut τῆς ἐμῆς χάριτοςξ Πνεῦμα ὲ τὰγιον imitantia-verat ἐπὶ σὶ, καὶ δύναμις Ὑψίστου ξ ἐπισκιάσει σοι → 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; Θεου.., → Θεοῦ..

Topics: Christology

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-6) · Report an error

17.7PG 33:977a–977b

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.

Touto to Pneuma to hagion enērgēsen en tę̄ Elisabet. Ou gar monon parthenous oiden, alla gnōrizei kai engamous, ean kata nomon ho gamos. Kai eplēsthē Pneumatos hagiou hē Elisabet, kai eprophēteuseʼ kai phēsin hē kalē doulis peri tou eautēs Kyriou; Kai pothen moi touto, ’ina elthę̄ pros me hē mētēr tou Kyriou mou? emakarize gar heautēn hē Elisabet. Toutou tou hagiou Pneumatos plēstheis kai Zacharias, ho tou Iōannou patēr, proephēteuse, legōn hosōn te agathōn proxenos estin ho Monogenēs, kai hoti prodromos dia baptismatos Iōannēs ekeinou. Hypo toutou tou hagiou Pneumatos chrēmatistheis kai Symeōn ho dikaios, mē idein thanaton prin ē idę̄ ton Christon Kyriou, dexamenos auton heis tas ankalas, en tǭ hierǭ ta peri autou saphōs emartyrēse.

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.

Luke 1:41 (quotation, high confidence) · Luke 1:43 (quotation, high confidence) · Luke 1:67 (allusion, high confidence) · Luke 2:26 (allusion, high confidence)

Notes and citation

Summary: The Spirit worked in Elizabeth, Zechariah, and Simeon.

Quotations and allusions: Luke 1:41–43; Luke 1:67–79; Luke 2:25–35.

Notes on the original text

Digital text corrected (OCR misreading; OCR: article read as 6): Ἐλισάόετ → Ἐλισάβετ; κατὰ νόμον 6 γάμος → κατὰ νόμον ὁ γάμος; πρὸς μ.ὲὴ μήτηρ τοῦ Κυρίου μους → πρὸς μὲ ἡ μήτηρ τοῦ Κυρίου μου;; ἆγίου Πνεύματος → ἁγίου Πνεύματος; Ζαχαρίας, 6 τοῦ → Ζαχαρίας, ὁ τοῦ; Συμεὼν 6 δίκαιοις, μή ἱδεῖν → Συμεὼν ὁ δίκαιος, μὴ ἰδεῖν; ήαότὸν → αὐτὸν.

Topics: Marriage

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-7) · Report an error

17.8PG 33:977b–981a

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.

Kai Iōannēs de ho Pneumatos hagiou plēstheis ek koilias mētros autou, dia touto hēgiasthē, hina baptisę̄ ton Kyrion; ou didous to Pneuma, alla ton didounta to Pneuma euangelizomenos; phēsi gar; Egō hymas baptizō en hydati heis metanoian; ho de opisō mou erchomenos, kai hexēs, autos hymas baptisei en Pneÿmati hagiǭ kai pyri. Pyri de, dia ti? Epeidē en pyrinais glōssais hē tou hagiou Pneumatos egeneto kathodos. Peri hou legei chairōn ho Kyrios* Pyr ēlthon balein epi tēn gēn kai ti thelō, ei ēdē anēphthē? Thʼ. Touto to Pneuma to hagion katēlthe baptizomenou tou Kyriou, pros to mē lathein tou baptizomenou tēn axian, kathōs Iōannēs phēsin; Allʼ ho pempsas me baptizein en hydati, ekeinos moi eipen; Ephʼ hon an idę̄s to Pneuma katabainon, kai menon epʼ auton, houtos estin ho baptizōn en Pneumati hagiǭ. Alla blepe, ti legei to Euangelion; Ēneǭchthēsan hoi ouranoi; ēneǭchthēsan dia tēn axian tou katabantos. Idou gar, phēsin, aneǭchthēsan oi ouranoi; kai eide to Pneuma tou Theou katabainon hōs peristeran, kai erchomenon epʼ autonʼ autokinētǭ dēlonoti katabasei. Edei gar, hōs exēgēsanto tines, tas aparchas kai ta prōteia tou hagiou Pneumatos tōn baptizomenōn tę̄ anthrōpotēti tou Sōtēros paraschethēnai, tou tēn toiautēn didontos charin. Katēlthe de isōs en eidei peristeras, hōs phasi tines, tēs katharas kai akakou kai akeraiou, kai tais hyper gennōmenōn teknōn kai synchōrēseōs hamartiōn euchais synergousēs, typon paradēloun; kathōs ainigmatōdōs proeirētai peri tou ton Christon ophthalmophanōs houtōs epideichthēnai. En gar tois Ąsmasi peri tou nymphiou prosphōnei kai legei Hoi ophthalmoi sou, hōs peristerai epi plērōmata hydatōn.

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."

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)

Notes and citation

Summary: John baptized the Lord, on whom the Spirit descended as a dove, a figure of the pure church.

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.

Notes on the original text

Digital text corrected (OCR garble (Latin letters); OCR misreading; OCR misreading; Migne's note mark removed; OCR: Latin letters; OCR: Latin word; restored by sense; OCR: article read as 6; OCR: split word): Ἰωάννης δὲ 6 Πνεύματος → Ἰωάννης δὲ ὁ Πνεύματος; εὐαγγελιζόνοςσ φησί γαρ. ’Βγὼ → εὐαγγελιζόμενος· φησὶ γάρ· Ἐγὼ; μετάνοιαν· 6 δὲ ὀπίσω → μετάνοιαν· ὁ δὲ ὀπίσω; [lupi δὲ, ’διὰ τι; Ἐπειδὴ ἐν πυρίναις γλώσσαις ἡ τοῦ ἁγίου Ilvati— ματος → Πυρὶ δὲ, διὰ τί; Ἐπειδὴ ἐν πυρίναις γλώσσαις ἡ τοῦ ἁγίου Πνεύματος; ἀτήφθη ς Θʼ. → ἀνήφθη; Θʼ.; λαθεῖντοῦ βαπτιζομένου τὴν ἀξίαν, κατὼς Ἰωαννης φησίν· Ἀλλʼ 6 πέμψας → λαθεῖν τοῦ βαπτιζομένου τὴν ἀξίαν, καθὼς Ἰωάννης φησίν· Ἀλλʼ ὁ πέμψας; εἷκενο Ἐφʼ ὃν ἂν ea: τὸ Πνεῦμα καταβαῖνον, καὶ μὲνον → εἶπεν· Ἐφʼ ὃν ἂν ἴδῃς τὸ Πνεῦμα καταβαῖνον, καὶ μένον; ἰν Πνεύμιτι → ἐν Πνεύματι; Ἀλλᾶ βλέπε, τε λέγει τὸ Εὐαγγέhow Ἦνεῲχθησαν oi οὐρανοί· ἠνεῴχθησαν ἃ διὰ → Ἀλλὰ βλέπε, τί λέγει τὸ Εὐαγγέλιον· Ἠνεῴχθησαν οἱ οὐρανοί· ἠνεῴχθησαν διὰ; Ἰδοὺ γὰρ, emis, → Ἰδοὺ γὰρ, φησίν,; τᾶς ἀπαρχὰς καὶτὰ πρωτεῖα τοῦ ἁγίου Ilva-Suam; τῶν βαπτιζομὲνωνβ), τῇ ἆνθρωπότητι τοῦ Σωτῆρος παρασχιθῆναι → τὰς ἀπαρχὰς καὶ τὰ πρωτεῖα τοῦ ἁγίου Πνεύματος τῶν βαπτιζομένων τῇ ἀνθρωπότητι τοῦ Σωτῆρος παρασχεθῆναι; Κατῆλθε ὂὶ ἴσως ἒν siit: περιστερᾶς → Κατῆλθε δὲ ἴσως ἐν εἴδει περιστερᾶς; ὑπὲρ γεννωμένων etiam καὶ → ὑπὲρ γεννωμένων τέκνων καὶ; τύπω παραδηλοῢν· καθὼς ἀῖνιγματωὸὦς → τύπον παραδηλοῦν· καθὼς αἰνιγματωδῶς; Χριστὸν (li) ὀφθαλμοφανῶς οὕτως ἐπιδειχθῆο ναι. Ἑν γὰρ τοῖς νᾼσμασι → Χριστὸν ὀφθαλμοφανῶς οὕτως ἐπιδειχθῆναι. Ἐν γὰρ τοῖς ᾌσμασι; περι‹ στεραῖ → περιστεραὶ.

Topics: Baptism, Christology

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-8) · Report an error

17.9PG 33:981a–981c

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.

Tautēs ephere typon merikōs, kata tinas, hē epi Nōe peristera. Hōsper gar epʼ ekeinou, dia xylou kai hydatos autois men egeneto hē sōtēria, kainēs de geneseōs archē, kai ē peristera anestrepse pros auton to pros hesperan, echousa phyllon elaias; houtō, phasi, kai to Pneuma to hagion katēlthen epi ton alēthinon Nōe, ton tēs deuteras geneseōs poiētēn, tōn pantoiōn genōn proaireseis heis to auto synagonta; hōn typon epheron hai diaphoroi tōn en tę̄ kibōtǭ zōōn katastaseis; hou kata tēn parousian, hoi noētoi lykoi symboskontai meta arnōn; hou hē Ekklēsia echei moscharion, kai tauron, kai leonta hama boskomenous; kathōs mechri sēmeron blepomen, harchontas kosmikous hypo tōn ekklēsiastikōn agomenous kai didaskomenous. Katēlthe toinyn, hōs axēgountai tines, ē noētē peristera en tǭ kairǭ tou baptismatos hina deixę̄, hoti autos estin, ho dia xylou staurou sōzōn tous pisteuontas, ho mellōn pros hesperan dia tou thanatou autou charizesthai tēn sōtērian.

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.

Gen 8:11 (allusion, high confidence) · Isa 11:6 (allusion, high confidence) · Isa 65:25 (allusion, medium confidence)

Notes and citation

Summary: Noah's dove, returning at evening with an olive leaf, prefigures the Spirit descending on Christ, the true Noah.

Printed as section 10. Allusions: Gen 8:11; Isa 11:6; Isa 65:25. Cyril reports this typology as the view of "some".

Notes on the original text

Digital text corrected (OCR garble (Latin letters); OCR misreading; OCR: split word): τινας,ἦ ἐπὶ Νῶε περιστερά.Θσπερ γὰρ ἐπʼ ἐκείνου, διδ ξύλου καὶ ὕδατος ξαῦτοῖς μὲν ἆγένετο ἡ σωτηρία1 → τινας, ἡ ἐπὶ Νῶε περιστερά. Ὥσπερ γὰρ ἐπʼ ἐκείνου, διὰ ξύλου καὶ ὕδατος αὐτοῖς μὲν ἐγένετο ἡ σωτηρία,; ἐλαίαςι οὕτω, φασὶ, κ·ιέ ζʼτὸ Πνεῦμα τὸ ’ἅγιον κατῆλθεν in} τὸν → ἐλαίας· οὕτω, φασὶ, καὶ τὸ Πνεῦμα τὸ ἅγιον κατῆλθεν ἐπὶ τὸν; νοητοὲ λύκοι → νοητοὶ λύκοι; δείζῃ, ὅτι αὐτός ἐστιν, 6 διὰ → δείξῃ, ὅτι αὐτός ἐστιν, ὁ διὰ; σωτη ρ ίαν → σωτηρίαν.

Topics: Baptism

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-9) · Report an error

17.10PG 33:981c–984c

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.

Kai peri men toutōn isōs kai allōs exēgēteonʼ autou de tou Sōtēros kai nyn akousteon tōn peri hagiou Pneumatos rhēmatōn; phēsi garʼ Ean mē tis gennēthę̄ ex hydatos kai IIneumatos, ou mē eiselthę̄ eis tēn basileian tou Theou; kai hoti para tou Patros hē charis, legei; Posǭ mallon ho Patēr ho ex ouranou dōsei Pneuma hagion tois aitousin auton; kai hoti ton Theon en pneumati proskynein dei, phēsin; Allʼ erchetai hōra, kai nyn estin, hote hoi alēthinoi proskynētai proskynēsousi tǭ Patri en pneumati kai alētheią; kai gar ho Patēr toioutous zētei tous proskynountas auton. Pneuma ho Theos, kai tous proskynountas auton en pneumati kai alētheią dei proskynein; kai palin Ei de egō en Pneumati Theou ekballō ta daimonia; kai hexēs euthys. Dia touto legō hymin, pasa hamartia kai blasphēmia aphethēsetai tois anthrōpois, hē de tou Pneumatos blasphēmia ouk aphethēsetai. Kai hos dʼ an eipę̄ logon kata tou Huiou tou anthrōpou, aphethēsetai autǭ; hos dʼ an eipę̄ logon kata tou Pneumatos tou hagiou, ouk aphethēsetai autǭ, oute en tǭ aiōni toutǭ oute en tǭ mellonti* kai palin phēsi. Kai egō erōtēsō ton Patera, kai allon Paraklēton dōsei hymin, ’hena methʼ hymōn heis ton aiōna; to Pneuma tēs alētheias, ho ho kosmos ou dynatai labein, hoti ou theōrei auto, oude ginōskei auto; hymeis de ginōskete auto, hoti parʼ hymin menei, kai en hymin estai; kai palin legeiʼ Tauta lelalēka hymin parʼ hymin menōn; ho de Paraklētos, to Pneuma to hagion, ho pempsei ho Patēr en tǭ onomati mou, ekeinos didaxei hymas panta, kai hypomnēsei hymas panta. ha heipon hymin; kai palin phēsin; Hotan de elthę̄ ho Paraklētos, hon egō pempsō hymin para tou Patros, to Pneuma tēs alētheias, ho para tou Patros ekporeuetai; ekeinos martyrēsei peri emou; kai palin ho Sōtēr; Ean gar egō mē apelthō, ho Paraklētos ou mē erchetai pros hymas. Kai elthōn ekeinos elenxei ton kosmon peri hamartias, kai peri dikaiosynēs, kai peri kriseōs; kai hexēs palin; Eti polla echō legein hymin, allʼ ou dynasthe bastazein arti; Hotan de elthę̄ ekeinos, to Pneuma tēs alētheias, ’diēgēsetai hymin tēn alētheian pasan. Ou gar aphʼ heautou lalēsei; allʼ hosa akousei lalēsei, kai ta erchomena anangelei hymin.

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."

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)

Notes and citation

Summary: Cyril gathers the Savior's own sayings about the Holy Spirit from the Gospels.

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.

Notes on the original text

Digital text corrected (OCR garble (Latin letters); OCR garble (digits); OCR misreading; OCR: joined words; OCR: split word): Θεοῦο καὶ ὅτι → Θεοῦ· καὶ ὅτι; μᾶλλονὸ Πατὴρ 6 ἐξ → μᾶλλον ὁ Πατὴρ ὁ ἐξ; τῷ Ηατρὶ έν πνεύματι καὶ ’ἀληθείαί καὶ γὰρ 6 Πατήρ → τῷ Πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ· καὶ γὰρ ὁ Πατὴρ; αὐτόν, Πνεῦμα 6 Θεὸς, καὶ τοὺς προσκυνοῦντας αὐτὸν ἰν πνεύματι → αὐτόν. Πνεῦμα ὁ Θεὸς, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι; έν Ηνεῦματι Θεοῦ ἐκβάλλω τὰ δαιμόνιαο → ἐν Πνεύματι Θεοῦ ἐκβάλλω τὰ δαιμόνια·; αἱτῷ ὅς διʼ ἄν εἴπῃ λόγον κοιτά τοῦ [luitis-.0; ιιιῦ ἀγῖου → αὐτῷ· ὃς δʼ ἂν εἴπῃ λόγον κατὰ τοῦ Πνεύματος τοῦ ἁγίου; οὐ δῦνατειι λαβεῖν, ὅτι οὗ θεωρει αὐτὸ, οὐδὲ γινώσκει αὖτέ. → οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ, οὐδὲ γινώσκει αὐτό·; λελιληκα ὑμίν παρʼ ὑμῖν μένων ὁ δὶ Πιράχλητος → λελάληκα ὑμῖν παρʼ ὑμῖν μένων· ὁ δὲ Παράκλητος; φησινʼ ’Ὀταν δὲ ἔλθῃ ὁ Παρὰχλητος, δν ἐγὼ → φησιν· Ὅταν δὲ ἔλθῃ ὁ Παράκλητος, ὃν ἐγὼ; τὸ Πνεῦμι τῆς ἀληθείας, ὅ παρὰ τοῦ [ἰατρὸς ἑκπορεύιτει· → τὸ Πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται·; πάλινὸΣωτήρ → πάλιν ὁ Σωτήρ; Παράλλητος οὗ μή → Παράκλητος οὐ μή; δικαίου σῦνης, καὶ περὶ κρίσεωςʼ → δικαιοσύνης, καὶ περὶ κρίσεως·; βαττάζειν Ξέρτι· ’Ὀταν δὲ ἔλθη → βαστάζειν ἄρτι· Ὅταν δὲ ἔλθῃ; 1:5σαν → πᾶσαν.

Topics: Trinity

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-10) · Report an error

17.12PG 33:984c–985a

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).

Toutou tou hagiou Pneumatos tēn koinōnian echarisato tois apostolois; gegraptai garʼ Kai touto eipōn enephysēse, kai legei autois; Labete Pneuma hagion; an tinōn aphēte tas hamartias, aphientai autois; an tinōn kratēte, kekratēntai. Deuteron emphysēma touto, epeidē to prōton ēmaurōthē dia tas hekousious hamartias; hina plērōthę̄ to gegrammenon. Anebē emphysōn eis to prosōpon sou, kai exairoumenos se ek thlipseōs. To de, Anebę̄, pothen? Ek tou ądou; houtō gar diēgēsato to Euangelion, hoti meta tēn anastasin, tote enephysēsen. Alla didōsi men nyn tēn charin, epidapsileuetai de epi pleion; kai phēsi pros autous Hetoimos men eimi tou dounai kai nyn, oupō de to angeion chōrei. Teōs men oun labete tēn charin hosēn chōreite; ekdechesthe de kai pleiona. Hymeis de kathisate en tę̄ polei Ierousalēm, heōs an endysēsthe dynamin ex hypsous. Nyn labete merikōs; tote phoresete autotelōs. Ho men gar dechomenos, pollakis merikōs echei to didomenon; ho de endyomenos, hypo tēs stolēs pantachothen periechetai. Mē phobēthēte, phēsin, hopla diabolou kai belē; phoresete gar dynamin Pneumatos hagiou (mnēmoneuete de tōn artiōs eirēmenōn, hoti Pneuma ou memeristai, allʼ hē diʼ autou charis).

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.)

Textual problem in this passage: see the notes.

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)

Notes and citation

Summary: Christ breathed the Spirit on the apostles after the resurrection, promising a fuller clothing with power at Pentecost.

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).

Notes on the original text

Digital text corrected (OCR misreading; OCR: article read as 6; OCR: joined words; OCR: stray mark; OCR: stray marks): Τεύτου τοῦ → Τούτου τοῦ; Καὶτοῦτο εἰπὼν → Καὶ τοῦτο εἰπὼν; Λὰβιτι Ιινεῦμα ἅγιον "Av τινων → Λάβετε Πνεῦμα ἅγιον· ἄν τινων; ἁμαρτίας )4)’ ἵνα → ἁμαρτίας· ἵνα; πόθεν ς Ἐκ → πόθεν; Ἐκ; ’διηγήσατο → διηγήσατο; ἐνεφάσησεν → ἐνεφύσησεν; μὶν νῦν τήν χάριν, ἐπιδαψιλεύεται δὲ ἐπὶ πλεῖον- → μὲν νῦν τὴν χάριν, ἐπιδαψιλεύεται δὲ ἐπὶ πλεῖον·; ’Ἐτωμσς μέν εἰμι τοῦ δοῦναι καὶ νῦν, οὔπω δὶ τὸ ἆγγεῖοι → Ἕτοιμός μέν εἰμι τοῦ δοῦναι καὶ νῦν, οὔπω δὲ τὸ ἀγγεῖον; Ὀ μὶν γὰρ δεχόμενος → Ὁ μὲν γὰρ δεχόμενος; διδόμενον 6 δὲ ἐνδυόμενος → διδόμενον· ὁ δὲ ἐνδυόμενος; ἀλλʼἢ διʼ αὐτοῦ → ἀλλʼ ἡ διʼ αὐτοῦ.

Topics: Trinity

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-12) · Report an error

17.13PG 33:985b–985c

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.

Anēlthe toinyn ho Iēsous eis ouranous kai tēn epangelian eplērōsen ; eipe gar pros autous Egō erōtēsō ton Patera, kai allon Paraklēton dōsei hymin. Ekathezonto ekdechomenoi tēn parousian tou hagiou Pneumatos. Kai en tǭ symplērousthai tēn hēmeran tēs Pentēkostēs, entautha, en tautę̄ tę̄ polei Ierousalēm ( hēmeteron gar kai touto to axiōma kai laloumen, ou peri tōn parʼ heterois gegenēmenōn agathōn, alla tōn parʼ hēmin kecharismenōn). Tēs Pentēkostēs oun ousēs, ekathezonto kai katērcheto ho Paraklētos ex ouranou; ho phrouros kai hagiopoios tēs Ekklēsias, ho dioikētēs tōn psychōn, ho kybernētēs tōn cheimazomenōn, ho phōtagōgos tōn peplanēmenōn, kai athlothetēs tōn agōnizomenōn, kai stephanōtēs tōn nenikēkotōn.

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.

John 14:16 (quotation, high confidence) · Acts 2:1 (allusion, high confidence)

Notes and citation

Summary: At Pentecost, in Jerusalem itself, the Paraclete came down, the guardian and guide of the church.

Quotations and allusions: John 14:16; Acts 2:1–2.

Notes on the original text

Digital text corrected (OCR misreading; OCR: lost bracket restored; OCR: stray letter): ’Ᾱνῆλθε τοίνυν 6 Ἰησοῦς → Ἀνῆλθε τοίνυν ὁ Ἰησοῦς; ἘγὼΔ ἐρωτήσω → Ἐγὼ ἐρωτήσω; έκδεχομενοι τὴν παρα ουσίαν τοῦ ἁγίου Πνεύματος Καὶ → ἐκδεχόμενοι τὴν παρουσίαν τοῦ ἁγίου Πνεύματος. Καὶ; ΙΙεντηκοστῆς, ἐνταῦθα, ἐν ταύτῃ τῇ πόλει Ἰερουσαλῆμο → Πεντηκοστῆς, ἐνταῦθα, ἐν ταύτῃ τῇ πόλει Ἰερουσαλὴμ (; παρʼ δτέροις → παρʼ ἑτέροις; κεχαρισμένων. Τῆς → κεχαρισμένων). Τῆς; Ππαράκλητος ἐξ οὐρανοῦ. '0 φρουρὸς καὶ ἆγιοποιὸς τὴς Ἐκκλησίας, 6 διοικητὴς τῶν ψυχῶν, 6 κυβερνήτης τῶν χειμαζομένων, 6 φωταγωγὸς → Παράκλητος ἐξ οὐρανοῦ· ὁ φρουρὸς καὶ ἁγιοποιὸς τῆς Ἐκκλησίας, ὁ διοικητὴς τῶν ψυχῶν, ὁ κυβερνήτης τῶν χειμαζομένων, ὁ φωταγωγὸς; πεφανωτής → στεφανωτὴς.

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-13) · Report an error

17.14PG 33:985c–985d

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 ;

Katērcheto de, hina endysę̄ dynamin kai hina baptisę̄ tous apostolous. Legei gar ho Kyrios; Hymeis baptisthēsesthe en Pneumati hagiǭ ou meta pollas tautas hēmeras. Ou merikē hē charis, alla autotelēs hē dynamis. Hōsper gar ho endynōn en tois hydasi kai baptizomenos, pantachothen hypo tōn hydatōn periballetaiʼ houtō kai hypo tou Pneumatos ebaptisthēsan holotelōs. Alla to men hydōr exōthen pericheitai, to de Pneuma kai tēn endothen psychēn baptizei aparaleiptōs. Kai ti thaumazeis? Labe hypodeigma sōmatikon, mikron men kai euteles, chrēsimon de tois aphelesterois. Ei to pyr dia tēs pachytētos tou sidērou diabainon endon, to holon apergazetai pyr; kai ho psychros ginetai zestos, kai ho melas ginetai eklampōn; ei sōma on to pyr, hen sōmati sidērou endynon houtōs aparempodistōs ergazetai, ti thaumazeis, ei Pneuma hagion en tois endotatois tēs psychēs eiserchetai ?

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?

Acts 1:5 (quotation, high confidence)

Notes and citation

Summary: The apostles were wholly baptized by the Spirit, who penetrates the soul as fire penetrates iron.

Quotation: Acts 1:5.

Notes on the original text

Digital text corrected (OCR misreading): Λέγει γὰρὸ Κύριοςο Ὑμεῖς → Λέγει γὰρ ὁ Κύριος· Ὑμεῖς; Πνεῦματι ἁγίῳ οὗ μετὰ πολλᾶς → Πνεύματι ἁγίῳ οὐ μετὰ πολλὰς; Ὥσπερ γὰρ 6 ἐνδύνων ἐν τοῖς ὕδασι καὶ βαπτιζόμενες → Ὥσπερ γὰρ ὁ ἐνδύνων ἐν τοῖς ὕδασι καὶ βαπτιζόμενος; τοῦ [Ινεύματος → τοῦ Πνεύματος; ἆπαραλείπτως → ἀπαραλείπτως; Εἴ· τὸ πῦρ διὰ τῆς παχύτητος τοῦ σιδήρου διαβαῖνον ἓνδεν, τὸ ὅλον ἀπρεγάζεται πῦρ· καὶὸψυχρὸς γίνεται ζεστὸς. καὶ ὁμέλας γίνεται έκλάμπωψ εἰ σῶμα → 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; ἐργάζεται. εἰ θαυμάζεις → ἐργάζεται, τί θαυμάζεις.

Topics: Baptism

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-14) · Report an error

17.15PG 33:985d–988b

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.

Hina de tosautēs charitos katerchomenēs mē agnoēthę̄ to megethos, salpinx hōsper epouranios ēchēsen. Egeneto gar aphnō ek tou ouranou ēchos, hōsper pheromenēs pnoēs biaias, sēmainousa tēn parousian tou charizomenou tois anthrōpois meta bias harpazein tēn basileian tou Theou; hina kai ophthalmoi idōsi tas pyrinas glōssas, kai ōta akousę̄ tou ēchou. Kai eplērōsen holon ton oikon hou ēsan kathēmenoi. Docheion gegone tou noētou hydatos ho oikos; hoi mathētai endon ekathezonto, kai ho oikos pas eplēsthē. Ebaptisthēsan toinyn anellipōs kata tēn epangelian; enedysthēsan de kai psychę̄ kai sōmati theian endysin kai sōtērion. Kai ōphthēsan autois diamerizomenai glōssai hōsei pyros, kai ekathisen ephʼ hena hekaston autōn, kai eplēsthēsan hapantes Pneumatos hagiou. Pyros metelabon, ou kataphlektikou, alla sōtēriōdous pyros, aphanizontos men akanthas hamartiōn, lamprynontos de tēn psychēn. Touto mellei nyn erchesthai kai ephʼ hymas; kai tas men akanthōdeis hymōn hamartias periairein kai analiskein, to de tēs psychēs hymōn ktēma to timion eti lamprynein, kai didonai hymin charin; dedōke gar kai tote tois apostolois. En eidei pyrinōn glōssōn epekathezeto autois, hina diadēmata kainotera perithōntai pneumatika, dia pyrinōn glōssōn, epi kephalēs. Phloginē rhomphaia proteron ekōlye pylas paradeisou; pyrinē glōssa sōtēriōdēs apokatestēse tēn charin.

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.

Textual problem in this passage: see the notes.

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)

Notes and citation

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.

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.

Notes on the original text

Digital text corrected (OCR: first letters of many lines lost at the edge of the scan, with misreadings; restored from the letters, the context, and the quoted verses): Ἵια δὲ τοσαύτης χάριτος κατερχομένης μή ἀγνοηθῇ τὸ μέγεθος, σάλπιγξ ὣσπερ ἐπουράνιος ἔχηcev. Ἐγένετο γὰρ ἄφνω ἐκ τοῦ οὐρα·ιοῦ ἦχος, ὶσπερ φερομένης πνοῆς βιαίας, σημαινοὼης τὴν αρουοίαν τοῦ χαριζομένου τοῖς ἀνθρώποις, μετὰ ῐας ἁρπάζειν τὴν βασιλείαν τοῦ Θεοῦ· ἳνα καὶ ρθαλμοί ἴδωσι τὰς πυρίνας γλώσσας, καὶ ὦτα ἰπιιοῦσῃ τοῦ ἤχου. Καὶ ἐπλήρωσεν ὅλον τὸν οἶκοι ἦσαν καθήμενοι. Δοχςῖον γέγονε τοῦ νοητοῆ ἶατος ὁ οἷκοςο οἱ μαθηταὶ ἔνδον ἐκαθέζοντο, καὶ οἶκος πᾶς ἐπλήσθψ ἐβαπτίσθησαν τοίνυν ἆνελλειἱις κατᾶ τὴν ἐπαγγελίαν· ἐνέδύσθησαν δί καὶ ὃματι θείαν ἔνδυσιν καὶ σωτήριον* Καὶ ὤφθησαν τοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρὸς, καὶ ieicev ἐφʼ ἕνα ἕκαστον αὗτῶν, καὶ ἃπλήσῢη· :v ἅπαντες Πνεύματος ἁγίου. Πυρὸς μετέλαβον, καταφλεκτικοῦ, ἄλλᾶ σωτηριώδους πυρὸς, ἀφειζοντος μὲν ἀκάνθας ἁμαρτιῶν, λαμπρύνοντος δι ,ν ψυχήν, Τοῖʼ)το μὲλλει νῦν ἔρχεσθαι καὶ ἐφʼ ὑμᾶς· :l τὰς μὲν ἀκανθώδεις ὑμῶν ἁμαρτίας περιαίρεν ,ἶ ἀναλίσκειν, τὸ δὲ τῆς ψυχῆς ὑμῶν κτῆμα τὸ τε. ιον ἔτι Λαμπρῦνειν, καὶ διδόναι ὑμῖν χάριν· ωκε γὰρ καὶ τότε τοῖς ἀποστόλοις. Ἐν danai ›ρίνων γλωσσῶν ἑπεκαθὲζετο αὐτοῖς, ’ἱνα διαδήματι ιινότερα περιθῶνται πνευματικὰ, δια πυρίνων ιωοσῶν, ἐπὶ κεφαλῆς. Φλογίνη ῥομφαία πρότερον ιώλυε πύλας παραδείσουʼ πυρίνη γλῶσσα σωτηριώι δης → 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.

Topics: Baptism

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-15) · Report an error

17.16PG 33:988b–989a

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.

Kai ērxanto lalein heterais glōssais, kathōs to Pneuma edidou autois apophthengesthai. Galilaios ho Petros kai Andreas, ē epersizen, ē emēdizen. Iōannēs kai hoi loipoi apostoloi pasan glōssan elaloun tois apo tōn ethnōn; ou gar nyn ērxanto tōn xenōn plēthē synathroizesthai pantachothen, allʼ ektote. Poios tosoutos didaskalos, … didaskōn athroōs ha mē memathēkasin? Tosoutois etesi dia grammatikēs, kai dia technōn, manthanousin Hellēnisti kalōs lalein; kai oude pantes lalousin homoiōs; allʼ ho rhētōr men isōs … kalōs, ho grammatikos de eniote ou kalōs; kai ho grammatikēn eidōs ta philosophoumena ouk oide. To de Pneuma to hagion hama edidaske pollas glōssas, has en panti chronǭ ekeinoi ouk ę̄deisan. Touto estin alēthōs sophia pollē, touto theia dynamis. Hoia synkrisis tēs en pollǭ chronǭ amatheias autōn pros tēn athroan, kai diaphoron, kai xenēn exaiphnēs tōn glōssōn energeian.

"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!

Acts 2:4 (quotation, high confidence)

Notes and citation

Summary: At Pentecost the Spirit taught the apostles at once languages that scholars learn with difficulty over years.

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.

Notes on the original text

Digital text corrected (OCR: badly garbled lines (lost line beginnings, Latin letters, debris); restored from the letters and the sense, unrecoverable words marked …): Καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις, καθ· ς τὸ Πνεῦμα ἐδίδου αὐτοῖς ἀποφθεγγεσθιι. αλιλαῖος ὁ Πέτρος καί Ἀνδρέας, ἢ ὲπὲρσιζεν, ﬁll"? ι l 4 ,ζεν. Ἰωάννης καὶ οἱ λοιποὶ ἂπόστολοι πᾶσαν γλῶοο ιν ἐλάλουν τοῖς ἀπὸ τῶν ἐθνῶνο οὐ γὰρ νῦν Eva-mih οξαντο τῶν ξίνων πλήθη συναθροίζεσθαι πανταχόθεν, ιλ ἔκτοτε, Ποῖος τοσοῦτος διδασκαλος cupientem: δια ὶσκων ἀθρόως ἃ μὴ μεμαθήκασιν ; Τοσούτοις {fw ἁ γραμμάτικῆς, καὶ διὰ τεχνῶν, μανθάνουσι ιλλῆπὲὲῑ καλῶς λαλεῖνο καί ουδὲ πάντες g5)— λαλοῖ ην ὁμοίως ἀλλʼ δ ρήτῳρ μιν ισφς amponius ιλῶς, ὁ γραμματικὸς δῖ ἐνίοτε οὔ καλῶςʼ. καὶ-*ὃ >αμματικῆν *εἷδὼῃ τὰ φιλοσοφούμενα οὐκ οἷοι. Τὸ ὲ Πνεῦμα τὸ ἅγιον ἅμα ί διδάσκει πολλᾷᾉς yid-663‘: map ﬁ; παντῖ χρόνῳ ἐκεῖνοι οὐκ οἶδαοιῖ Τοῦτό ,τιεί ἀληθῶς σοφία, πολλὴ, τοῦτο θεία δςόναιιιςιι οια σόγκρισις τῆς ἐν πολλῷ χρόνῳ ἆμθεὶας tul‘ νων, πρὸς τὴν ἀθρόαν, καὶ διάφορον, καὶ ξένην ἐξαίφνης τῶν γλωσῶν ἐνέργειαν ς → 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..

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-16) · Report an error

17.17PG 33:989a–989b

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 ;

Egeneto synchysis tou plēthous tōn akousantōn; deutera synchysis, anti tēs en Babylōni prōtēs kakēs. Epi men gar tēs synchyseōs tōn glōssōn, diairesis ēn tēs proaireseōs, epeidē antitheon hēn to phronēma; hōde de apokatastasis kai henōsis tōn gnōmōn, epeidē eusebes ēn to spoudazomenon. Diʼ hōn ē apoptōsis, dia toutōn hē epanodos. ’Othen ethaumazon legontes Pōs hēmeis akouomen lalountōn hautōn? Ouden thaumaston ei hymeis agnoeite; kai gar kai Nikodēmos ēgnoēse tou Pneumatos tēn parousian, kai pros ekeinon errhethē; To Pneuma hopou thelei pnei, kai tēn phōnēn autou akoueis; allʼ ouk oidas pothen erchetai kai pou hypagei. Ei de kai tēn phōnēn autou ean akousō, ouk oida pothen erchetai; auto ti pote esti tēn hypostasin, pōs dynamai diēgēsasthai ?

"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?

Acts 2:6 (quotation, high confidence) · Acts 2:8 (quotation, high confidence) · Gen 11:9 (allusion, high confidence) · John 3:8 (quotation, high confidence)

Notes and citation

Summary: Pentecost reverses Babel: the confusion of tongues becomes a union of minds; the Spirit's nature is beyond explanation.

Quotations and allusions: Acts 2:6–8; Gen 11:7–9; John 3:8.

Notes on the original text

Digital text corrected (OCR misreading; OCR: split word): πραιρέσιως → προαιρέσεως; Ηῶς ἡμεῖς → Πῶς ἡμεῖς; πιιιρουετίαν καὶ πρὸς ἐκεῖνον έρῥέθη → παρουσίαν, καὶ πρὸς ἐκεῖνον ἐῤῥέθη; ὑπάγει εἰ δὶ καῖ τὴν φωνὴν αὐτοῦ ἔὰν ἀκούσω, οὐκ οἶδα πόο θεν → ὑπάγει. Εἰ δὲ καὶ τὴν φωνὴν αὐτοῦ ἐὰν ἀκούσω, οὐκ οἶδα πόθεν; πῶς δῦνα μαι → πῶς δύναμαι.

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-17) · Report an error

17.18PG 33:989b–989c

’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.

’Alloi de diachleuazontes elegon, hoti Gleukous memestōmenoi eisin; legontes men alēthōs, alla chleuastikōsʼ neos gar ēn alēthōs ho oinos, Kainēs Diathēkēs hē charis; allʼ ho neos houtos oinos, apo noētēs ampelou, pollakis ēdē karpophorēsasēs en prophētais, kai en Kainę̄ Diathēkę̄ blastēsasēs. Hōsper gar aisthētōs, hē men ampelos aei menei hē autē; kata de kairous, kainoterous ekpherei karpous; houtō kai to auto Pneuma menon hoper esti, kai pollakis en prophētais energēsan, nyn neon ti kai thaumasion henedeixato. Ephthase men gar kai epi tous Pateras hē charis, allʼ hōde hyperbolikōs. Ekei men gar meteschon hagiou Pneumatos, hōde de autotelōs ebaptisthēsan.

"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.

Acts 2:13 (quotation, high confidence)

Notes and citation

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.

Quotation: Acts 2:13.

Notes on the original text

Digital text corrected (OCR misreading): διαχλενάζοντες ἔλεγον, δτι → διαχλευάζοντες ἔλεγον, ὅτι; ἀληθῶς 6 οἶνος, Καινῆς Διαθήκηςή χάρις → ἀληθῶς ὁ οἶνος, Καινῆς Διαθήκης ἡ χάρις; ἢ μὶν ἄμπελος → ἡ μὲν ἄμπελος; καρποῦςο οὕτωκαὶ → καρπούς· οὕτω καὶ; Ἕφθασε μὶν γὰρ καὶ ἐπὶ τοὺς Ηατὶραςή χάρις, ἀλλʼ ὧδε ὑπερβολικῶς Ἐκεῖ → Ἔφθασε μὲν γὰρ καὶ ἐπὶ τοὺς Πατέρας ἡ χάρις, ἀλλʼ ὧδε ὑπερβολικῶς. Ἐκεῖ; ἁγίου ῙῙνεύματος → ἁγίου Πνεύματος.

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-18) · Report an error

17.19PG 33:989d–992b

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 …

Allʼ ho Petros ho echōn Pneuma hagion, kai eidōs ho echei, phēsin; ’Andres Israēlitai, hoi ton men Iōēl apangellontes, mē eidotes de ta gegrammena, ouch hōs hymeis hypolambanete houtoi methyousi. Methyousi gar, ouch hōs hymeis hypolambanete, alla kathōs gegraptai; Methysthēsontai apo piotētos hoiʼkou sou, kai ek tōn cheimarrōn tēs tryphēs sou potieis autous. Methyousi methēn nēphalion, nekrōtikēn hamartias kai kardias zōopoiētikēn, methēn enantian tēs sōmatikēs. Hē men gar kai tōn egnōsmenōn empoiei lēthēn, hautē de kai tōn mē egnōsmenōn tēn gnōsin charizetai. Methyousi, piontes ton oinon tēs noētēs ampelou, tēs legousēs; Hegō eimi hē ampelos, kai hymeis ta klēmata, Ei de mē peithesthe moi, ek tou kairou synete to legomenon Esti gar ōra tritē tēs hēmeras. O gar en tritę̄ ōrą staurōtheis, hōs Markos phēsi, tritę̄ hōrą nyn katepempse tēn charin. Ou gar allē charis ekeinou, kai allē charis toutou; allʼ ho tote staurōtheis, kai epangeilamenos, eplērōsen ho epēngeilato. Ei de boulesthe dexasthai kai martyrian, akousate, phēsin; Alla touto esti to eirēmenon dia tou prophētou Iōēl Kai estai meta tauta, legei ho Theos, ekcheō apo tou Pneumatos mou. To de, ekcheō, plousian ę̄nixato dosin; Ou gar ek metrou didōsin ho Theos to Pneuma. Ho Patēr agapą ton Huion, kai panta dedōken hen tę̄ cheiri autou. Dedōke de autǭ tēn exousian kai tou charizesthai tou panagiou Pneumatos tēn charin hois bouletai. Ekcheō apo tou Pneumatos mou epi pasan sarka, kai prophēteusousin hoi huioi hymōn, kai hai thygateres hymōn; kai hexēs. Kai ge, epi tous doulous mou kai epi tas doulas mou en tais hēmerais ekeinais ekcheō apo tou Pneumatos mou, kai prophēteusousi. To Pneuma to hagion aprosōpolēpton estin; ou gar zētei axiōmata, alla psychēs eulabeian. Mēte hoi plousioi typhousthōsan …

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 …

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)

Notes and citation

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.

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.

Notes on the original text

Digital text corrected (OCR garble (Latin letters); OCR misreading; OCR misreading; the rest of the section is lost in the scan; OCR: Latin letters; OCR: digit for letter; OCR: joined words; OCR: split word; OCR: stray letter): ιἈλλʼ ὁ Πέτρος → Ἀλλʼ ὁ Πέτρος; ὡς ὺμρῖς ὑπελαμβάνετε → ὡς ὑμεῖς ὑπολαμβάνετε; Μεθῦουσιγὰρ → Μεθύουσι γὰρ; νηιιάο λιον → νηφάλιον; λεγοις. σης → λεγούσης; παυρωθεῖς, ὡς Μάρκος cmi, → σταυρωθεὶς, ὡς Μάρκος φησί,; ἀλλʼὁτὸτε παυρωθεὶς, καὶ ἐπαγγειλάμενος, ἐπλήρωσενδέπηγγείλατο → ἀλλʼ ὁ τότε σταυρωθεὶς, καὶ ἐπαγγειλάμενος, ἐπλήρωσεν ὃ ἐπηγγείλατο; (aptuρίαν → μαρτυρίαν; τοῦτὸ ἐστι τὸ siprμενον → τοῦτό ἐστι τὸ εἰρημένον; Πνεύμιτὸς μου → Πνεύματός μου; ‘0 Πατὴρ → Ὁ Πατὴρ; παναγίου Ηνεύματος → παναγίου Πνεύματος; δούλας μου] ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ [Inopsτός μου → δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου; ἆπροσωπὸληπτόν ἐστιν· οὗ γὰρ → ἀπροσωπόληπτόν ἐστιν· οὐ γὰρ; τυοοῦσθω- → τυφούσθωσαν ….

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-19) · Report an error

17.20PG 33:992b–993a

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.

Polla men oun hēmin eirētai sēmeron, kai isōs kekmēken hē akroasis; pleiona de esti ta leipomena; kai chreia ēn hōs alēthōs, tois peri hagiou Pneumatos didagmasi, kai tritēs allēs kai pleionōn katēchēseōn. Syngnōmē de hēmin eis hekateron. Tēs gar hagias heortēs tou Pascha loipon ephestōsēs, emēkynthē hēmin sēmeron ho logos; kai pasas, hosas echrēn, martyrias apo tēs Kainēs Diathēkēs agagein eis meson ouk enechōrēse. Leipei gar hēmin polla apo tōn Praxeōn tōn apostolōn, en hois hē tou hagiou Pneumatos charis en Petrǭ kai pasin homou tois apostolois enērgēse. Leipei de polla kai ek tōn Katholikōn, kai ek tōn Paulou dekatessarōn epistolōn ex hōn oliga nyn, hōsper ek megalou leimōnos hypomnēseōs monēs heneken apanthisasthai peirasometha.

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.

Notes and citation

Summary: Cyril apologizes for the length of the lecture and turns to a few further testimonies from Acts and the Epistles.

Cyril counts fourteen epistles of Paul, including Hebrews. Several garbled words are restored by sense in a logged correction.

Notes on the original text

Digital text corrected (OCR garble; OCR garble (Latin letters and debris); restored from the letters and the sense; OCR: split word): [Ιολλᾶ μὲν οὖν ἡμῖν εἴρύται σήμερον, καὶ iam; κέκμηκεν ἡ ἀκρόασιςο πλείονα δὲ ἐστι τὰ λειοθάντιιθ καὶ χρεία ἦν ὡς ἀληθῶς, τοῖς περὶ ἁγίου Huc-3p:— τος διδάγμασι, καὶ τρίτης ἄλλης καὶ πλειόνων κατηᾏήσεων. Συγγνώμη δὲ ἡμῖν εἰς ἑκάτερον, Τῆς γὰρ ἁγίας ἐορτῆς τοῦ Πάσχα λοιπὸν ἐφεστώσης, tpqxﬁvtt τενήμῖν σήμερονὸ λόγοςʼ καὶ πάσας, ὅσας ἐχρῆγν μαρτυρίας ίάτέδ τῆς Καινῆς Amet/ix“ ἆγατέῖί εί( μέσον-οὐκ ἐνεχώρησε. Λείπε γὰρ ἡμῖν πολλᾶ ἀπὸ τῶν Ιιράξεων τῶν ἀποστόλῶν, ἐκ οἷς ἡ τοῦ Maii ﬂveifigntocy‘cipic → 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; τοῖς at?“ στόλοις → τοῖς ἀποστόλοις; ἐπιστοσ λῶν → ἐπιστολῶν.

Topics: Scripture and canon

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-20) · Report an error

17.21PG 33:993a–993c

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.

En gar tę̄ dynamei tou hagiou Pneumatos, boulēsei Patros kai Huiou, statheis ho Petros syn tois hendeka, kai eparas tēn phōnēn autou (kata to eirēmenon; Hypsōson en ischyï phōnēn sou, ho euangelizomenos Ierousalēm), tǭ noētǭ diktyǭ tōn logōn, psychas hōsei trischilias ezōgrēse; tosautēs en pasi tois apostolois homou tēs charitos energousēs, hōs ek tōn Ioudaiōn, tōn ton Christon estaurōkotōn ekeinōn, pisteusai tosoutous; kai en onomati Christou baptisthēnai, kai proskarterein tę̄ didachę̄ tōn apostolōn, kai tais proseuchais. En tę̄ autę̄ de palin dynamei tou hagiou Pneumatos, Petros kai Iōannēs anabantes heis to hieron, epi tēn hōran tēs proseuchēs tēn ennatēn, kai ton en tę̄ Hōraią pylę̄ chōlon ek koilias mētros apo etōn tessarakonta hyparchonta … eirēmenon; Tote haleitai hōs elaphos ho chōlos), tę̄ pneumatikę̄ men tēs didaskalias sagēnę̄ pentakischilious homou pisteusantas ezōgrēsan; tous de peplanēmenous archontas tou laou kai archiereis diēlenxan; kai ou diʼ oikeian sophian (agrammatoi gar kai idiōtai ēsan, alla dia tēn tou Pneumatos energeian; gegraptai gar ; Tote Petros plēstheis Pneumatos hagiou, heipe pros autous. Kai tosautē, dia tōn dōdeka apostolōn, hē tou hagiou Pneumatos en tois pisteusasin enērgēse charis, hōs einai men autōn tēn kardian kai tēn psychēn mian, epikoinon de tēn tōn hontōn apolausin; tōn men ktētorōn tas timas tōn ktēmatōn prospherontōn eulabōs, endeous de mēdenos ontos en autois; Ananiou de kai Sappheirēs, tōn pseudesthai to Pneuma to hagion epicheirēsantōn, tēn prepousan dikēn hypomeinantōn.

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.

Textual problem in this passage: see the notes.

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)

Notes and citation

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.

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.

Notes on the original text

Digital text corrected (OCR garble (Latin letters and digits); OCR misreading; OCR: split word; words lost in the scan marked …): ’Ev γάρ τῇ δυνάμει τοῦ ἁγίου Πνεύματος, βολήσει Ηατρὸς καὶ 1“ἱοῦ → Ἐν γὰρ τῇ δυνάμει τοῦ ἁγίου Πνεύματος, βουλήσει Πατρὸς καὶ Υἱοῦ; )ξώρησε· ταυσαύτης ὲν → ἐζώγρησε· τοσαύτης ἐν; ἐσταῦρωκότων → ἐσταυρωκότων; ἁγίου ΙΙνεύματος. [Ιέτρος → ἁγίου Πνεύματος, Πέτρος; προσευ‹ χῆς τήν ἐννάτην, καὶ τὸν ἐν τῇ Ὡραίᾳ πύλῃ χωλὸν ἐκ λοιλίας μητρὸς ἀπὸ ἐτῶν τεσσαράκοντα ὑπάρχοντα, εἰρημένον. → προσευχῆς τὴν ἐννάτην, καὶ τὸν ἐν τῇ Ὡραίᾳ πύλῃ χωλὸν ἐκ κοιλίας μητρὸς ἀπὸ ἐτῶν τεσσαράκοντα ὑπάρχοντα … εἰρημένον·; ἀλεῖται ὡς ἔλαφος ὁ χωλὸς), τῆ πνευματικῇ μὲν τῆς διδασκαλίας σαγηνῃ, πεντα. κισνχλίους → ἁλεῖται ὡς ἔλαφος ὁ χωλὸς), τῇ πνευματικῇ μὲν τῆς διδασκαλίας σαγήνῃ πεντακισχιλίους; διο ἤλεγξαν καὶ οὐ διʼ οῗκείαν → διήλεγξαν· καὶ οὐ διʼ οἰκείαν; τοῦ Ηνεύματος ἐνέργειαν · → τοῦ Πνεύματος ἐνέργειαν·; ὡς εἶναι μὶν αὐτῶν → ὡς εἶναι μὲν αὐτῶν; ἀπόλαυσινο τῶν μὲν κτητόη ρων → ἀπόλαυσιν· τῶν μὲν κτητόρων; ὲνδεοῦς δὶ μηδενὸς ὄντος ἐν αὐτοῖςʼ ’Δνανίου → ἐνδεοῦς δὲ μηδενὸς ὄντος ἐν αὐτοῖς· Ἀνανίου; ἑπιχειρησάντων, τὴν πρέπουσαν δίκη ὑπομεινάντων → ἐπιχειρησάντων, τὴν πρέπουσαν δίκην ὑπομεινάντων.

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-21) · Report an error

17.22PG 33:993c–993d

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.

Dia de tōn cheirōn tōn apostolōn, egeneto sēmeia kai terata polla en tǭ laǭ; kai tosautē periekechyto tois apostolois hē pneumatikē charis, hōs phoberous men autous einai, kai tauta praous ontas (tōn gar loipōn oudeis etolma kollasthai autois, allʼ emegalynen autous ho laos); prostithesthai de plēthē tōn tǭ Kyriǭ pisteuontōn, andrōn te kai gynaikōn; peplērōsthai de tas plateias tōn epi tois klinariois kai krabattois asthenōn, hina erchomenou Petrou, kan hē skia episkiasę̄ tini autōn; synerchesthai de kai to plēthos tōn perix poleōn eis tēn hagian tautēn Ierousalēm pherontōn astheneis kai ochloumenous hypo pneumatōn akathartōn, hoitines etherapeuonto hapantes en tę̄ dynamei tautę̄ tou hagiou Pneumatos.

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.

Acts 5:12 (allusion, high confidence) · Acts 5:13 (allusion, high confidence) · Acts 5:15 (allusion, high confidence) · Acts 5:16 (allusion, high confidence)

Notes and citation

Summary: Through the apostles the Spirit worked many signs, healings, and conversions in Jerusalem.

Allusions: Acts 5:12–16.

Notes on the original text

Digital text corrected (OCR misreading): πολλᾶσθαι → κολλᾶσθαι; ὁ λαὸς)’ προστίθεσθαι ὃὲ → ὁ λαός)· προστίθεσθαι δὲ; κραὸβἀτοις → κραβάττοις; συνίερχεσθαι → συνέρχεσθαι; τὴν γὰγίαν → τὴν ἁγίαν.

Cite (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). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-cyril-jerusalem-catecheses-17-22) · Report an error