Sophia Scriptura

Catechetical Lectures 23.1–23.22

Cyril of Jerusalem · Catechetical Lectures · ca. 350 · Jerusalem · 22 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 23

23.1PG 33:1109b–1109c

Τῇ τοῦ Θεοῦ φιλανθρωπίᾳ ἐν ταῖς προλαβούσαις συνάξεσιν, ἀρκούντως ἀκηκόατε περί τε βαπτίσματος, καὶ χρίσματος, καὶ μεταλήψεως σώματος καὶ αἵματος Χριστοῦ· νῦν δὲ ἐπὶ τὰ ἑξῆς μεταβαίνειν ἀναγκαῖον, σήμερον τὴν στεφάνην ἐπιθήσοντας τῇ πνευματικῇ ὑμῶν τῆς ὠφελείας οἰκοδομῇ.

Tę̄ tou Theou philanthrōpią en tais prolabousais synaxesin, arkountōs akēkoate peri te baptismatos, kai chrismatos, kai metalēpseōs sōmatos kai haimatos Christou; nyn de epi ta hexēs metabainein anankaion, sēmeron tēn stephanēn epithēsontas tę̄ pneumatikę̄ hymōn tēs ōpheleias oikodomę̄.

By the love of God for mankind you have heard sufficiently at our former assemblies about baptism, chrism, and the partaking of the body and blood of Christ; and now we must pass on to what follows, today setting the crown on the spiritual building up of your benefit.

Notes and citation

Summary: Having explained baptism, chrism, and communion, the lecturer turns to the rest of the liturgy.

  • The title of the fifth lecture on the mysteries and its reading (1 Pet 2:1–) are not in the staged text.

Notes on the original text

  • Digital text corrected (OCR misreading): Τῇ τοῖʼ) Θεοῦ φιλανθρωπίᾳ ἐν ταῖς προλαβού σαις → Τῇ τοῦ Θεοῦ φιλανθρωπίᾳ ἐν ταῖς προλαβούσαις; καὶ αʼίματος Χριστοῦ → καὶ αἵματος Χριστοῦ; σήμερον τήν στεφάνην → σήμερον τὴν στεφάνην; οἷκοδομῇ → οἰκοδομῇ.

Topics: Eucharist

Cite (SBL): Cyril of Jerusalem, Cat. 23.1 (PG 33:1109b–1109c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-1). (abbreviation not yet checked)

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

23.2PG 33:1109c–1109d

Ἑωράκατε τοίνυν τὸν διάκονον τὸν νίψασθαι διδόντα τῷ ἱερεῖ, καὶ τοῖς κυκλοῦσι τὸ θυσιαστήριον τοῦ Θεοῦ πρεσβυτέροις. Οὐ πάντως δὲ ἐδίδου διὰ τὸν σωματικὸν ῥύπον· οὐκ ἔστι τοῦτο. Οὔτε γὰρ ῥύπον σώματος ἔχοντες, τὴν ἀρχὴν εἰσῄειμεν εἰς τὴν ἐκκλησίαν. Ἀλλὰ σύμβολόν ἐστι, τοῦ δεῖν ὑμᾶς καθαρεύειν πάντων ἁμαρτημάτων καὶ ἀνομημάτων, τὸ νίψασθαι. Ἐπειδὴ γὰρ αἱ χεῖρες σύμβολον πράξεως· νίψασθαι ταύτας, τὸ καθαρὸν δηλονότι καὶ ἄμωμον τῶν πράξεων αἰνιττόμεθα. Οὐκ ἤκουσας τοῦ μακαρίου Δαβὶδ αὐτὸ τοῦτο μυσταγωγοῦντος, καὶ λέγοντος, Νίψομαι ἐν ἀθώοις τὰς χεῖράς μου, καὶ κυκλώσω τὸ θυσιαστήριόν σου, Κύριε; Οὐκοῦν τὸ νίψασθαι τὰς χεῖρας, τοῦ ἀνυπεύθυνον εἶναι ἁμαρτήμασι σύμβολόν ἐστιν.

Heōrakate toinyn ton diakonon ton nipsasthai didonta tǭ hierei, kai tois kyklousi to thysiastērion tou Theou presbyterois. Ou pantōs de edidou dia ton sōmatikon rhypon; ouk esti touto. Oute gar rhypon sōmatos echontes, tēn archēn eisę̄eimen eis tēn ekklēsian. Alla symbolon esti, tou dein hymas kathareuein pantōn hamartēmatōn kai anomēmatōn, to nipsasthai. Epeidē gar hai cheires symbolon praxeōs; nipsasthai tautas, to katharon dēlonoti kai amōmon tōn praxeōn ainittometha. Ouk ēkousas tou makariou Dabid auto touto mystagōgountos, kai legontos, Nipsomai en athōois tas cheiras mou, kai kyklōsō to thysiastērion sou, Kyrie? Oukoun to nipsasthai tas cheiras, tou anypeuthynon einai hamartēmasi symbolon estin.

You saw, then, the deacon who gives the priest and the presbyters standing round God's altar water to wash their hands. He did not give it at all because of bodily dirt; that is not the reason; for we did not come into the church in the first place with dirt on our bodies. But the washing is a symbol that you ought to be pure from all sins and transgressions. For since the hands are a symbol of action, by washing them we signify the purity and blamelessness of our actions. Did you not hear the blessed David initiating us into this very mystery and saying, "I will wash my hands among the innocent, and will go around your altar, O Lord"? The washing of the hands, then, is a symbol of being free from sins.

Ps 26:6 (25:6 LXX) (quotation, high confidence)

Notes and citation

Summary: The washing of the celebrants' hands signifies purity from sin.

  • "Priest" renders ἱερεύς, here the celebrant presiding at the Eucharist. Quotation: Ps 26:6 (LXX 25:6).

Notes on the original text

  • Digital text corrected (OCR misreading): Ἐωράκατε → Ἑωράκατε; ῥύπονʼ οὐκ. ἔστι → ῥύπον· οὐκ ἔστι; ἕχουτες, τὴν ἀρχὴν εἷσήειμεν εἷς τήν → ἔχοντες, τὴν ἀρχὴν εἰσῄειμεν εἰς τὴν; Ἐπειδή γὰρ → Ἐπειδὴ γὰρ; πράξεωςο νίψασθαι → πράξεως· νίψασθαι; αἷνιττόμεθα → αἰνιττόμεθα; ἤκολσας τοῦ μακαρίου Δαβὶ αὐτὸ τοῦτο μυσταγωγοῦ-κως → ἤκουσας τοῦ μακαρίου Δαβὶδ αὐτὸ τοῦτο μυσταγωγοῦντος.

Topics: Eucharist, Church office

Cite (SBL): Cyril of Jerusalem, Cat. 23.2 (PG 33:1109c–1109d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-2). (abbreviation not yet checked)

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

23.3PG 33:1112a–1112c

Εἶτα βοᾷ ὁ διάκονος Ἀλλήλους ἀπολάβετε, καὶ ἀλλήλους ἀσπαζῶμεθα. Μὴ ὑπολάβῃς τὸ φίλημα ἐκεῖνο σύνηθες εἶναι τοῖς ἐπʼ ἀγορᾶς γινομένοις ὑπὸ τῶν κοινῶν φίλων. Οὐκ ἔστι τοίνυν τοιοῦτον τὸ φίλημα. Ἀνακίρνησι τὰς ψυχὰς ἀλλήλαις, καὶ πᾶσαν ἀμνησικακίαν αὐταῖς μνηστεύεται. Σημεῖον τοίνυν ἐστὶ τὸ φίλημα, τοῦ ἀνακραθῆναι τὰς ψυχὰς, καὶ πᾶσαν ἐξορίζειν μνησικακίαν. Διὰ τοῦτο ὁ Χριστὸς ἔλεγεν· Ἐὰν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, καὶ ἐκεῖ μνησθῇς, ὅτι ὁ ἀδελφὸς σου ἔχει τι κατὰ σοῦ· ἄφες τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, καὶ ὕπαγε πρῶτον, καὶ διαλλάγηθι τῷ ἀδελφῷ σου· καὶ τότε προσελθὼν, πρόσφερε τὸ δῶρόν σου. Οὐκοῦν τὸ φίλημα διαλλαγή ἐστι, καὶ διὰ τοῦτο ἅγιον ὥς που ὁ μακάριος Παῦλος ἐβόα λέγων· Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ· καὶ Πέτρος· Ἐν φιλήματι ἀγάπης.

Eita boą ho diakonos Allēlous apolabete, kai allēlous aspazōmetha. Mē hypolabę̄s to philēma ekeino synēthes einai tois epʼ agoras ginomenois hypo tōn koinōn philōn. Ouk esti toinyn toiouton to philēma. Anakirnēsi tas psychas allēlais, kai pasan amnēsikakian autais mnēsteuetai. Sēmeion toinyn esti to philēma, tou anakrathēnai tas psychas, kai pasan exorizein mnēsikakian. Dia touto ho Christos elegen; Ean prospherę̄s to dōron sou epi to thysiastērion, kai ekei mnēsthę̄s, hoti ho adelphos sou echei ti kata sou; aphes to dōron sou epi to thysiastērion, kai hypage prōton, kai diallagēthi tǭ adelphǭ sou; kai tote proselthōn, prosphere to dōron sou. Oukoun to philēma diallagē esti, kai dia touto hagion hōs pou ho makarios Paulos eboa legōn; Aspasasthe allēlous en philēmati hagiǭ; kai Petros; En philēmati agapēs.

Then the deacon cries aloud: "Receive one another, and let us kiss one another." Do not suppose that this kiss is of the kind usual in the marketplace among ordinary friends. This kiss is not of that kind. It blends souls with one another and woos for them complete forgetfulness of wrongs. The kiss, then, is a sign that souls are mingled and banish all remembrance of wrongs. For this reason Christ said: "If you are offering your gift at the altar and there remember that your brother has something against you, leave your gift at the altar, and go first and be reconciled to your brother, and then come and offer your gift." The kiss, then, is reconciliation, and for this reason it is holy; as the blessed Paul somewhere cried, saying, "Greet one another with a holy kiss," and Peter, "with a kiss of love."

Matt 5:23 (quotation, high confidence) · Matt 5:24 (quotation, high confidence) · Rom 16:16 (quotation, high confidence) · 1 Pet 5:14 (quotation, high confidence)

Notes and citation

Summary: The kiss of peace signifies reconciliation and the putting away of grudges.

  • Quotations: Matt 5:23–24; Rom 16:16 (also 1 Cor 16:20); 1 Pet 5:14.

Notes on the original text

  • Digital text corrected (OCR garble (Latin letters, digits); OCR misreading; OCR: joined words): ’Δλλήλους ἀπολάβετε → Ἀλλήλους ἀπολάβετε; ’Δνακίρνησι τὰς ψυχὰς, ἀλλήλαις → Ἀνακίρνησι τὰς ψυχὰς ἀλλήλαις; Σημιῑον → Σημεῖον; ἀναραθῆναι → ἀνακραθῆναι; μνησικτκίαν → μνησικακίαν; 6X91στὸς → ὁ Χριστὸς; ἃφες → ἄφες; διαλλᾶγηθι → διαλλάγηθι; πρόσφερετό δῶρόν → πρόσφερε τὸ δῶρόν; ὁμακάριος Ηαῦλος ἐβόα λέγων. ’Δσπᾴσασθε ἅλλήλους ἐν φι- ’Β λήματι ἁγίᾠ· καὶ Πέτρος· ’Ev → ὁ μακάριος Παῦλος ἐβόα λέγων· Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ· καὶ Πέτρος· Ἐν.

Topics: Eucharist, Ethics

Cite (SBL): Cyril of Jerusalem, Cat. 23.3 (PG 33:1112a–1112c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-3). (abbreviation not yet checked)

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

23.4PG 33:1112c–1113a

Μετὰ τοῦτο βοᾷ ὁ ἱερεύς· Ἄνω τὰς καρδίας. Ἀληθῶς γὰρ, κατʼ ἐκείνην τὴν φρικωδεστάτην ὥραν δεῖ ἄνω ἔχειν τὴν καρδίαν πρὸς τὸν Θεὸν, καὶ μὴ κάτω περὶ τὴν γῆν καὶ τὰ γήϊνα πράγματα. Δυνάμει τοίνυν ὁ ἱερεὺς προστάττει, κατʼ ἐκείνην τὴν ὥραν πάντας ἀφιέναι φροντίδας βιωτικὰς, μερίμνας τὰς κατʼ οἶκον, καὶ ἔχειν ἐν οὐρανῷ τὴν καρδίαν πρὸς τὸν φιλάνθρωπον Θεόν. Εἶτα ἀποκρίνεσθε· Ἔχομεν πρὸς τὸν Κύριον τούτῳ συγκατατιθέμενοι, διʼ ὧν ὁμολογεῖτε. Μηδεὶς δὲ τοιοῦτος παρέστω, ὡς στόματι μὲν λέγειν, Ἔχομεν πρὸς τὸν Κύριον· τῇ δὲ διανοίᾳ, περὶ τὰς βιωτικὰς ἔχειν τὸν νοῦν φροντίδας. Πάντοτε μὲν οὖν Θεοῦ μνημονευτέον· εἰ δὲ τοῦτο διὰ τὴν ἀσθένειαν τὴν ἀνθρωπίνην ἀδύνατον, κατʼ ἐκείνην μάλιστα τὴν ὥραν τοῦτο φιλοτιμητέον.

Meta touto boą ho hiereus; Anō tas kardias. Alēthōs gar, katʼ ekeinēn tēn phrikōdestatēn hōran dei anō echein tēn kardian pros ton Theon, kai mē katō peri tēn gēn kai ta gēïna pragmata. Dynamei toinyn ho hiereus prostattei, katʼ ekeinēn tēn hōran pantas aphienai phrontidas biōtikas, merimnas tas katʼ oikon, kai echein en ouranǭ tēn kardian pros ton philanthrōpon Theon. Eita apokrinesthe; Echomen pros ton Kyrion toutǭ synkatatithemenoi, diʼ hōn homologeite. Mēdeis de toioutos parestō, hōs stomati men legein, Echomen pros ton Kyrion; tę̄ de dianoią, peri tas biōtikas echein ton noun phrontidas. Pantote men oun Theou mnēmoneuteon; ei de touto dia tēn astheneian tēn anthrōpinēn adynaton, katʼ ekeinēn malista tēn hōran touto philotimēteon.

After this the priest cries aloud: "Lift up your hearts." For truly at that most awesome hour we must have the heart on high with God, and not below on the earth and earthly things. In effect, then, the priest bids all at that hour to put away the cares of this life and household anxieties, and to have the heart in heaven with God who loves mankind. Then you answer: "We have them with the Lord," assenting to this by what you confess. But let no one be present in such a way that he says with the mouth, "We have them with the Lord," while in his thinking his mind is on the cares of this life. We must remember God always; but if this is impossible because of human weakness, we must strive for it above all at that hour.

Lam 3:41 (allusion, low confidence) · Col 3:2 (allusion, medium confidence)

Notes and citation

Summary: "Lift up your hearts": at the Eucharist the heart must be with God, not on earthly cares.

  • Allusions: Lam 3:41; Col 3:1–2.

Notes on the original text

  • Digital text corrected (OCR garble (Latin letters); OCR misreading; OCR: dropped particle restored): ἱερεύς. "Avo: τὰς καρδίας → ἱερεύς· Ἄνω τὰς καρδίας; κατʼ ἐκείνην τήν φρικωδεστάτην ὥραν δεῖ ἂὶνω ἔχειν → κατʼ ἐκείνην τὴν φρικωδεστάτην ὥραν δεῖ ἄνω ἔχειν; περὶ τήν γῆν → περὶ τὴν γῆν; ὀ ἱερεὺς προστάττιι, κατʼ ἐκείνην τήν ὥραν → ὁ ἱερεὺς προστάττει, κατʼ ἐκείνην τὴν ὥραν; βιωτικὲις, μερίμνας τὰς κατʼ οἷκον → βιωτικὰς, μερίμνας τὰς κατʼ οἶκον; τήν καρδίαν πρὸ( τὸν φιλάνθρωπον Θεόν,Εἶτα ἀποκρίνεσθε. ’Ἐγομεν → τὴν καρδίαν πρὸς τὸν φιλάνθρωπον Θεόν. Εἶτα ἀποκρίνεσθε· Ἔχομεν; στόματι μὶν λέγειν, Ἑχομεν → στόματι μὲν λέγειν, Ἔχομεν; ’τῇ διανοίᾳ → τῇ δὲ διανοίᾳ; βιωτικᾶς ἔχειν τὸν νοῦν φροντίδας Πάντοτε μὲν οὗν → βιωτικὰς ἔχειν τὸν νοῦν φροντίδας. Πάντοτε μὲν οὖν.

Topics: Eucharist, Prayer

Cite (SBL): Cyril of Jerusalem, Cat. 23.4 (PG 33:1112c–1113a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-4). (abbreviation not yet checked)

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

23.5PG 33:1113a–1113b

Εἶτα ὁ ἱερεὺς λέγει· Εὐχαριστήσωμεν τῷ Κυρίῳ. Ὄντως γὰρ εὐχαριστεῖν ὀφείλομεν, ὅτι ἀναξίους ὄντας ἡμᾶς ἐκάλεσεν εἰς τὴν τηλικαύτην χάριν· ὅτι ἐχθροὺς ὄντας ἡμᾶς κατήλλαξεν· ὅτι Πνεύματος υἱοθεσίας κατηξίωσεν. Εἶτα λέγετε· Ἄξιον καὶ δίκαιον. Εὐχαριστοῦντες γὰρ ἡμεῖς ἄξιον ποιοῦμεν πρᾶγμα καὶ δίκαιον· αὐτὸς δὲ οὐ δίκαιον, ἀλλʼ ὑπὲρ τὸ δίκαιον ποιῶν, ἡμᾶς εὐηργέτησε, καὶ τηλικούτων ἠξίωσεν ἀγαθῶν.

Eita ho hiereus legei; Eucharistēsōmen tǭ Kyriǭ. Ontōs gar eucharistein opheilomen, hoti anaxious ontas hēmas ekalesen eis tēn tēlikautēn charin; hoti echthrous ontas hēmas katēllaxen; hoti Pneumatos huiothesias katēxiōsen. Eita legete; Axion kai dikaion. Eucharistountes gar hēmeis axion poioumen pragma kai dikaion; autos de ou dikaion, allʼ hyper to dikaion poiōn, hēmas euērgetēse, kai tēlikoutōn ēxiōsen agathōn.

Then the priest says: "Let us give thanks to the Lord." For truly we ought to give thanks, that he called us, unworthy as we were, to so great a grace; that when we were enemies he reconciled us; that he counted us worthy of the Spirit of adoption. Then you say: "It is fitting and right." For in giving thanks we do a fitting and right thing; but he, doing not what was right but what was beyond right, did us good and counted us worthy of such great blessings.

Rom 5:10 (allusion, high confidence) · Rom 8:15 (allusion, high confidence)

Notes and citation

Summary: "Let us give thanks": thanks are owed for calling, reconciliation, and adoption, which God gave beyond what was right.

  • Allusions: Rom 5:10; Rom 8:15.

Notes on the original text

  • Digital text corrected (OCR misreading; OCR: lost punctuation; OCR: split word; OCR: stray mark): ἀνα αξίους → ἀναξίους; ἐκάλεσεν εἷς τὴν → ἐκάλεσεν εἰς τὴν; κατήλλαξεν ὅτι → κατήλλαξεν· ὅτι; ’Ἄξιον → Ἄξιον.

Topics: Eucharist

Cite (SBL): Cyril of Jerusalem, Cat. 23.5 (PG 33:1113a–1113b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-5). (abbreviation not yet checked)

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

23.6PG 33:1113b–1113d

Μετὰ ταῦτα, μνημονεύομεν οὐρανοῦ, καὶ γῆς, καὶ θαλάσσης· ἡλίου καὶ σελήνης· ἄστρων, καὶ πάσης τῆς κτίσεως λογικῆς τε καὶ ἀλόγου, ὁρατῆς τε καὶ ἀοράτου· ἀγγέλων, ἀρχαγγέλων, δυνάμεων, κυριοτήτων, ἀρχῶν, ἐξουσιῶν, θρόνων, τῶν χερουβὶμ τῶν πολυπροσώπων δυνάμει λέγοντες τὸ τοῦ Δαβίδ· Μεγαλύνατε τὸν Κύριον σὺν ἐμοί. Μνημονεύομεν καὶ τῶν σεραφὶμ, ἃ ἐν Πνεύματι ἁγίῳ ἐθεάσατο Ἡσαΐας, παρεστηκότα κύκλῳ τοῦ θρόνου τοῦ Θεοῦ· καὶ ταῖς μὲν δυσὶ πτέρυξι κατακαλύπτοντα τὸ πρόσωπον, ταῖς δὲ δυσὶ τοὺς πόδας, καὶ ταῖς δυσὶ πετόμενα, καὶ λέγοντα· Ἅγιος, ἅγιος, ἅγιος Κύριος Σαβαώθ. Διὰ τοῦτο γὰρ τὴν παραδοθεῖσαν ἡμῖν ἐκ τῶν σεραφὶμ θεολογίαν ταύτην λέγομεν, ὅπως κοινωνοὶ τῆς ὑμνῳδίας ταῖς ὑπερκοσμίοις γενώμεθα στρατιαῖς.

Meta tauta, mnēmoneuomen ouranou, kai gēs, kai thalassēs; hēliou kai selēnēs; astrōn, kai pasēs tēs ktiseōs logikēs te kai alogou, horatēs te kai aoratou; angelōn, archangelōn, dynameōn, kyriotētōn, archōn, exousiōn, thronōn, tōn cheroubim tōn polyprosōpōn dynamei legontes to tou Dabid; Megalynate ton Kyrion syn emoi. Mnēmoneuomen kai tōn seraphim, ha en Pneumati hagiǭ etheasato Hēsaïas, parestēkota kyklǭ tou thronou tou Theou; kai tais men dysi pteryxi katakalyptonta to prosōpon, tais de dysi tous podas, kai tais dysi petomena, kai legonta; Hagios, hagios, hagios Kyrios Sabaōth. Dia touto gar tēn paradotheisan hēmin ek tōn seraphim theologian tautēn legomen, hopōs koinōnoi tēs hymnǭdias tais hyperkosmiois genōmetha stratiais.

After this we make mention of heaven, and earth, and sea; of sun and moon and stars, and all creation, rational and irrational, visible and invisible; of angels, archangels, virtues, dominions, principalities, powers, thrones, and the cherubim with many faces; in effect saying the words of David: "Magnify the Lord with me." We make mention also of the seraphim, whom Isaiah by the Holy Spirit saw standing around the throne of God, covering their faces with two wings and their feet with two, and flying with two, and saying: "Holy, holy, holy, Lord of hosts." For this reason we recite this ascription of praise, handed down to us from the seraphim, so that we may become sharers in hymnody with the hosts above the world.

Ps 148:1 (allusion, low confidence) · Col 1:16 (allusion, high confidence) · Eph 1:21 (allusion, high confidence) · Ezek 10:14 (allusion, medium confidence) · Ps 34:3 (33:4 LXX) (quotation, high confidence) · Isa 6:2 (allusion, high confidence) · Isa 6:3 (quotation, high confidence)

Notes and citation

Summary: The thanksgiving recalls all creation and the angelic orders and joins the seraphim's "Holy, holy, holy".

  • "Ascription of praise" renders θεολογία. "Lord of hosts" renders Κύριος Σαβαώθ. Quotations and allusions: Ps 148; Col 1:16; Eph 1:21; Ezek 10:14; Ps 34:3 (LXX 33:4); Isa 6:2–3.

Notes on the original text

  • Digital text corrected (OCR misreading; OCR misreading; stray footnote mark): σελήνης. ἃστρων, καῖ → σελήνης· ἄστρων, καὶ; ἀοράτουο ἆγγὲλων, ἀρχαγγὲλων, δυνάμεων, κυριοτητων, ἂρχῶν → ἀοράτου· ἀγγέλων, ἀρχαγγέλων, δυνάμεων, κυριοτήτων, ἀρχῶν; θρόνων, των χερουβἰμ → θρόνων, τῶν χερουβὶμ; Δαβίδ. Μεγαλύνατε → Δαβίδ· Μεγαλύνατε; σὺν ἐμοί, Μνημονεύομεν → σὺν ἐμοί. Μνημονεύομεν; σεραιρὶμ, ἅ ἐν ΙΙνεύματι ἆγίῳ → σεραφὶμ, ἃ ἐν Πνεύματι ἁγίῳ; καί ταῖς μὶν → καὶ ταῖς μὲν; πετόμεκα, καὶ λέγοντα. Ἀγιος → πετόμενα, καὶ λέγοντα· Ἅγιος; Διᾶ τοῦτο → Διὰ τοῦτο; ἐκτῶν σεραιρὶμ θεολογίαν (li) ταύτην → ἐκ τῶν σεραφὶμ θεολογίαν ταύτην; ὑμνῳδίαις ταῖς ὑπερκοσμίοις γενώμεθα στρατ ιαῖς → ὑμνῳδίας ταῖς ὑπερκοσμίοις γενώμεθα στρατιαῖς.

Topics: Eucharist, Prayer

Cite (SBL): Cyril of Jerusalem, Cat. 23.6 (PG 33:1113b–1113d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-6). (abbreviation not yet checked)

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

23.7PG 33:1113d–1116a

Εἶτα, ἁγιάσαντες ἑαυτοὺς διὰ τῶν πνευματικῶν τούτων ὕμνων, παρακαλοῦμεν τὸν φιλάνθρωπον Θεὸν, τὸ ἅγιον Πνεῦμα ἐξαποστεῖλαι ἐπὶ τὰ προκείμενα· ἵνα ποιήσῃ τὸν μὲν ἄρτον σῶμα Χριστοῦ, τὸν δὲ οἶνον αἷμα Χριστοῦ. Πάντως γὰρ οὗ ἐὰν ἐφάψαιτο τὸ ἅγιον Πνεῦμα, τοῦτο ἡγίασται καὶ μεταβέβληται.

Eita, hagiasantes heautous dia tōn pneumatikōn toutōn hymnōn, parakaloumen ton philanthrōpon Theon, to hagion Pneuma exaposteilai epi ta prokeimena; hina poiēsę̄ ton men arton sōma Christou, ton de oinon haima Christou. Pantōs gar hou ean ephapsaito to hagion Pneuma, touto hēgiastai kai metabeblētai.

Then, having sanctified ourselves by these spiritual hymns, we beseech God who loves mankind to send forth the Holy Spirit upon the gifts set before him, so that he may make the bread the body of Christ and the wine the blood of Christ. For whatever the Holy Spirit touches is sanctified and changed.

Notes and citation

Summary: In the invocation (epiclesis) the Holy Spirit is asked to make the bread and wine the body and blood of Christ.

  • The lecturer's account of the invocation (epiclesis) and of the change of the gifts is translated exactly.

Notes on the original text

  • Digital text corrected (OCR debris and misreadings): ἆγιᾶἰσαντες ἑαυτοὺς διὰ τῶν πνευματι- Ι ~ ΡΙ ‘ Cl lu\ ἱ \ 1 κῶν τούτῶν ὕμνων, παρακαλοῦμεν τὸν φιλάνο, θρωπον Θεὸν, τὸ ’ἅγιον Πνεῦμα ὲξαποστεῖλαί ἐπὶ τὰ ιοκείμενα· ἳνα ποιήσῃ τὸν μὶν → ἁγιάσαντες ἑαυτοὺς διὰ τῶν πνευματικῶν τούτων ὕμνων, παρακαλοῦμεν τὸν φιλάνθρωπον Θεὸν, τὸ ἅγιον Πνεῦμα ἐξαποστεῖλαι ἐπὶ τὰ προκείμενα· ἵνα ποιήσῃ τὸν μὲν.

Topics: Eucharist, Trinity

Cite (SBL): Cyril of Jerusalem, Cat. 23.7 (PG 33:1113d–1116a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-7). (abbreviation not yet checked)

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

23.8PG 33:1116a–1116b

Εἶτα, μετὰ τὸ ἀπαρτισθῆναι τὴν πνευματικὴν θυσίαν, τήν ἀναίμακτον λατρείαν, ἐπὶ τῆς θυσίας ἐκείνης τοῦ ἱλασμοῦ παρακαλοῦμεν τὸν Θεὸν, ὑπὲρ κοινῆς τῶν Ἐκκλησιῶν εἰρήνης· ὑπὲρ τῆς τοῦ κόσμου εὐσταθείας· ὑπὲρ βασιλέων· ὑπὲρ στρατιωτῶν καὶ συμμάχων· ὑπὲρ τῶν ἐν ἀσθενείαις· ὑπὲρ τῶν καταπονουμένων· καὶ ἁπαξαπλῶς, ὑπὲρ πάντων βοηθείας δεομένων, δεόμεθα πάντες ἡμεῖς, καὶ ταύτην προσφέρομεν τὴν θυσίαν.

Eita, meta to apartisthēnai tēn pneumatikēn thysian, tēn anaimakton latreian, epi tēs thysias ekeinēs tou hilasmou parakaloumen ton Theon, hyper koinēs tōn Ekklēsiōn eirēnēs; hyper tēs tou kosmou eustatheias; hyper basileōn; hyper stratiōtōn kai symmachōn; hyper tōn en astheneiais; hyper tōn kataponoumenōn; kai hapaxaplōs, hyper pantōn boētheias deomenōn, deometha pantes hēmeis, kai tautēn prospheromen tēn thysian.

Then, after the spiritual sacrifice, the bloodless worship, has been completed, over that sacrifice of propitiation we entreat God for the common peace of the churches; for the stability of the world; for kings; for soldiers and allies; for those in sickness; for the afflicted; and, in a word, for all who need help we all pray and offer this sacrifice.

1 Tim 2:1 (allusion, medium confidence) · 1 Tim 2:2 (allusion, medium confidence)

Notes and citation

Summary: Over the eucharistic sacrifice the church prays for peace, rulers, soldiers, the sick, and all in need.

  • "Sacrifice of propitiation" renders ἡ θυσία τοῦ ἱλασμοῦ; the lecturer's sacrificial language is translated exactly. Allusion: 1 Tim 2:1–2.

Notes on the original text

  • Digital text corrected (OCR garble (Latin letters); OCR misreading): τὸν Οεὸν, ὑπὲρ κοινῆς τῶν Έκκλησιῶν εῗρήνης → τὸν Θεὸν, ὑπὲρ κοινῆς τῶν Ἐκκλησιῶν εἰρήνης; ὑπὶρ στρατιωτῶν → ὑπὲρ στρατιωτῶν; δεομένων ’δεόμεθα πάντες ἡμεῖς, καὶ natm προσφέρομεν τήν → δεομένων, δεόμεθα πάντες ἡμεῖς, καὶ ταύτην προσφέρομεν τὴν.

Topics: Eucharist, Prayer

Cite (SBL): Cyril of Jerusalem, Cat. 23.8 (PG 33:1116a–1116b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-8). (abbreviation not yet checked)

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

23.9PG 33:1116c–1116d

Εἶτα μνημονεύομεν καὶ τῶν προκεκοιμημένων, πρῶτον πατριαρχῶν, προφητῶν, ἀποστόλων, μαρτύρων· ὅπως ὁ Θεὸς ταῖς εὐχαῖς αὐτῶν καὶ πρεσβείαις προσδέξηται ἡμῶν τὴν δέησιν. Εἶτα καὶ ὑπὲρ τῶν προκεκοιμημένων ἁγίων Πατέρων, καὶ ἐπισκόπων, καὶ πάντων ἁπλῶς τῶν ἐν ἡμῖν προκεκοιμημένων· μεγίστην ὄνησιν πιστεύοντες ἔσεσθαι ταῖς ψυχαῖς, ὑπὲρ ὧν ἡ δέησις ἀναφέρεται, τῆς ἁγίας καὶ φρικωδεστάτης προκειμένης Θυσίας.

Eita mnēmoneuomen kai tōn prokekoimēmenōn, prōton patriarchōn, prophētōn, apostolōn, martyrōn; hopōs ho Theos tais euchais autōn kai presbeiais prosdexētai hēmōn tēn deēsin. Eita kai hyper tōn prokekoimēmenōn hagiōn Paterōn, kai episkopōn, kai pantōn haplōs tōn en hēmin prokekoimēmenōn; megistēn onēsin pisteuontes esesthai tais psychais, hyper hōn hē deēsis anapheretai, tēs hagias kai phrikōdestatēs prokeimenēs Thysias.

Then we make mention also of those who have fallen asleep before us: first of patriarchs, prophets, apostles, martyrs, so that at their prayers and intercessions God may receive our petition. Then also on behalf of the holy fathers and bishops who have fallen asleep before us, and in a word of all among us who have fallen asleep before us; believing that it will be a very great benefit to the souls for whom the petition is offered while the holy and most awesome sacrifice lies before us.

Notes and citation

Summary: The liturgy commemorates the saints, asking their intercession, and prays for the departed faithful.

  • The commemoration of the saints with a request for their intercession, and prayer for the departed at the Eucharist, are described as the lecturer's church practiced them; translated exactly.

Notes on the original text

  • Digital text corrected (OCR misreading; OCR: first letters of a line lost): Εἷτα μνημονεύομεν → Εἶτα μνημονεύομεν; ἀποστόλων, ρτύρων → ἀποστόλων, μαρτύρων; Εἶτα. καὶ ὑπὲρ τῶν προκιχοιμημὲνων ἁγίων Ηατὲρων → Εἶτα καὶ ὑπὲρ τῶν προκεκοιμημένων ἁγίων Πατέρων; προκεχοὲμημένων· μεγίστην ὃνησιν → προκεκοιμημένων· μεγίστην ὄνησιν; ὰναφέρεται → ἀναφέρεται.

Topics: Eucharist, Prayer, Eschatology

Cite (SBL): Cyril of Jerusalem, Cat. 23.9 (PG 33:1116c–1116d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-9). (abbreviation not yet checked)

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

23.10PG 33:1116d–1117b

Καὶ βούλομαι ὑμᾶς ἀπὸ ὑποδείγματος πεῖσαι. Οἶδα γὰρ πολλοὺς τοῦτο λέγοντας· Τί ὠφελεῖται ψυχὴ, μετὰ ἁμαρτημάτων ἀπαλλασσομένη τοῦδε τοῦ κόσμου, ἢ οὐ μεθʼ ἁμαρτημάτων, ἐὰν ἐπὶ τῆς προσευχῆς μνημονεύηται; Ἆρα γὰρ, εἴ τις βασιλεὺς προσκεκρουκότας αὐτῷ ἐξορίστους ποιήσειεν, εἶτα οἱ τούτοις διαφέροντες, στέφανον πλέξαντες, ὑπὲρ τῶν ἐν τιμωρίαις αὐτῷ τοῦτον προσενέγκωσιν, οὐκ ἂν αὐτοῖς ἄνεσιν δῴη τῶν κολάσεων; Τὸν αὐτὸν τρόπον, καὶ ἡμεῖς ὑπὲρ τῶν κεκοιμημένων, αὐτῷ τὰς δεήσεις προσφέροντες, κἂν ἁμαρτωλοὶ ὦσιν, οὐ στέφανον πλέκομεν· ἀλλὰ Χριστὸν ἐσφαγιασμένον ὑπὲρ τῶν ἡμετέρων ἁμαρτημάτων προσφέρομεν, ἐξιλεούμενοι ὑπὲρ αὐτῶν τε καὶ ἡμῶν τὸν φιλάνθρωπον Θεόν.

Kai boulomai hymas apo hypodeigmatos peisai. Oida gar pollous touto legontas; Ti ōpheleitai psychē, meta hamartēmatōn apallassomenē toude tou kosmou, ē ou methʼ hamartēmatōn, ean epi tēs proseuchēs mnēmoneuētai? Ara gar, ei tis basileus proskekroukotas autǭ exoristous poiēseien, eita hoi toutois diapherontes, stephanon plexantes, hyper tōn en timōriais autǭ touton prosenenkōsin, ouk an autois anesin dǭē tōn kolaseōn? Ton auton tropon, kai hēmeis hyper tōn kekoimēmenōn, autǭ tas deēseis prospherontes, kan hamartōloi ōsin, ou stephanon plekomen; alla Christon esphagiasmenon hyper tōn hēmeterōn hamartēmatōn prospheromen, exileoumenoi hyper autōn te kai hēmōn ton philanthrōpon Theon.

And I want to persuade you by an illustration. For I know that many say: "What does it profit a soul that departs this world with sins, or without sins, to be remembered at the prayer?" Well then: if a king were to banish some who had offended him, and then those close to them were to weave a crown and offer it to him on behalf of those under punishment, would he not grant them a remission of their penalties? In the same way we too, offering to him our prayers for those who have fallen asleep, even if they are sinners, do not weave a crown, but offer Christ sacrificed for our sins, propitiating God who loves mankind both for them and for ourselves.

Notes and citation

Summary: An illustration of a king moved by a crown offered for exiles defends praying for the departed, for whom Christ sacrificed is offered.

  • The lecturer's defense of prayer for the departed, including sinners, at the Eucharist is translated exactly.

Notes on the original text

  • Digital text corrected (OCR misreading; OCR: stray space): τοῐ κόσμου → τοῦ κόσμου; ἐὰν έπὶ τῆς προσευχῆς μνημονεύηται ; → ἐὰν ἐπὶ τῆς προσευχῆς μνημονεύηται;; Ἀρα γάρ, οἵ τις βασιλεὺς → Ἆρα γὰρ, εἴ τις βασιλεὺς; ἐξοριστους ποιήσειεν, εἶτα oi. τούτοις → ἐξορίστους ποιήσειεν, εἶτα οἱ τούτοις; ὑπὲρ τῶν έν τιμωρίαις → ὑπὲρ τῶν ἐν τιμωρίαις; τῶν κολάσεων ; → τῶν κολάσεων;; αὖτῷ τὰς δεήσεις → αὐτῷ τὰς δεήσεις; κᾶν ἁμαρτωλοὶ ὦσιν, οὗ στέφανον πλέκομενο ἀλλὰ Χριστὸν έσφαγιασμένον → κἂν ἁμαρτωλοὶ ὦσιν, οὐ στέφανον πλέκομεν· ἀλλὰ Χριστὸν ἐσφαγιασμένον.

Topics: Eucharist, Prayer, Eschatology

Cite (SBL): Cyril of Jerusalem, Cat. 23.10 (PG 33:1116d–1117b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-10). (abbreviation not yet checked)

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

23.11PG 33:1117b–1117d

Εἶτα, μετὰ ταῦτα τὴν εὐχὴν λέγομεν ἐκείνην, ἣν ὁ Σωτὴρ παρέδωκε τοῖς οἰκείοις αὐτοῦ μαθηταῖς, μετὰ καθαρᾶς συνειδήσεως Πατέρα ἐπιγραφόμενοι τὸν Θεὸν, καὶ λέγοντες· Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς. Ὤ τῆς μεγίστης τοῦ Θεοῦ φιλανθρωπίας! Τοῖς ἀποπηδήσασιν αὐτοῦ, καὶ ἐν ἐσχάτοις γενομένοις κακοῖς, τοσαύτην δεδώρηται κακῶν ἀμνηστίαν καὶ χάριτος μετουσίαν, ὡς καὶ Πατέρα ἐπικαλεῖσθαι· Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς. Οὐρανοὶ δὲ εἶεν ἂν καὶ οἱ τὴν τοῦ ἐπουρανίου φοροῦντες εἰκόνα, ἐν οἷς ἐστι Θεὸς ἐνοικῶν καὶ ἐμπεριπατῶν.

Eita, meta tauta tēn euchēn legomen ekeinēn, hēn ho Sōtēr paredōke tois oikeiois autou mathētais, meta katharas syneidēseōs Patera epigraphomenoi ton Theon, kai legontes; Pater hēmōn, ho en tois ouranois. Ō tēs megistēs tou Theou philanthrōpias! Tois apopēdēsasin autou, kai en eschatois genomenois kakois, tosautēn dedōrētai kakōn amnēstian kai charitos metousian, hōs kai Patera epikaleisthai; Pater hēmōn, ho en tois ouranois. Ouranoi de eien an kai hoi tēn tou epouraniou phorountes eikona, en hois esti Theos enoikōn kai emperipatōn.

Then, after these things, we say that prayer which the Savior handed down to his own disciples, with a pure conscience calling God Father and saying: "Our Father, who are in heaven." O the very great love of God for mankind! To those who had run away from him and fallen into the worst evils he has given such forgetfulness of evils and such a share of grace that they may even call him Father. "Our Father, who are in heaven." And those too might be "heavens" who bear the image of the heavenly, in whom God is, dwelling and walking.

Matt 6:9 (quotation, high confidence) · 1 Cor 15:49 (allusion, high confidence) · 2 Cor 6:16 (allusion, high confidence)

Notes and citation

Summary: The Lord's Prayer follows; God's love lets sinners call him Father, and those who bear the heavenly image are themselves "heavens".

  • Quotations and allusions: Matt 6:9; 1 Cor 15:49; 2 Cor 6:16.

Notes on the original text

  • Digital text corrected (OCR misreading): μετα ταῦτα τὴν εὐχὴν λέγομεν ὲκείνην → μετὰ ταῦτα τὴν εὐχὴν λέγομεν ἐκείνην; οἷʼκείοις → οἰκείοις; ἰπιγραφάμενοι → ἐπιγραφόμενοι; ἡμῶν,ὁ έν τοῖς → ἡμῶν, ὁ ἐν τοῖς; φιλανθρωπίαςξ → φιλανθρωπίας!; καὶ έν ἐσχάτοις → καὶ ἐν ἐσχάτοις; ἀμνηστίοιν → ἀμνηστίαν; έπικαλεῖσθαι. Ηάτερ → ἐπικαλεῖσθαι· Πάτερ; καὶ οἳ τήν → καὶ οἱ τὴν; έν οἷς ἐστι Θεὸς ένοικῶν → ἐν οἷς ἐστι Θεὸς ἐνοικῶν.

Topics: Eucharist, Prayer

Cite (SBL): Cyril of Jerusalem, Cat. 23.11 (PG 33:1117b–1117d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-11). (abbreviation not yet checked)

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

23.12PG 33:1117d–1120a

Ἁγιασθήτω τὸ ὄνομά σου. Ἅγιόν ἐστι φύσει τὸ τοῦ Θεοῦ ὄνομα, κἂν λέγωμεν, κἂν μὴ λέγωμεν. Ἐπεὶ δὲ καὶ ἐν τοῖς ἁμαρτάνουσιν ἔσθʼ ὅτε βεβηλοῦται, κατὰ τὸ, Διʼ ὑμᾶς τὸ ὄνομά μου διαπαντὸς βλασφημεῖται ἐν τοῖς ἔθνεσιν· εὐχόμεθα ἐν ἡμῖν ἁγιασθῆναι τὸ ὄνομα τοῦ Θεοῦ· οὐχ ὅτι ἐκ τοῦ μὴ εἶναι ἅγιον ἐπὶ τὸ εἶναι ἔρχεται· ἀλλʼ ὅτι ἐν ἡμῖν ἅγιον γίνεται, ἁγιαζομένοις καὶ ἄξια τοῦ ἁγιασμοῦ ποιοῦσιν.

Hagiasthētō to onoma sou. Hagion esti physei to tou Theou onoma, kan legōmen, kan mē legōmen. Epei de kai en tois hamartanousin esthʼ hote bebēloutai, kata to, Diʼ hymas to onoma mou diapantos blasphēmeitai en tois ethnesin; euchometha en hēmin hagiasthēnai to onoma tou Theou; ouch hoti ek tou mē einai hagion epi to einai erchetai; allʼ hoti en hēmin hagion ginetai, hagiazomenois kai axia tou hagiasmou poiousin.

"Hallowed be your name." The name of God is holy by nature, whether we say so or not; but since it is sometimes profaned among sinners, according to the words, "Because of you my name is continually blasphemed among the nations," we pray that the name of God may be hallowed in us; not that it comes from not being holy to being holy, but that it becomes holy in us as we are sanctified and do things worthy of holiness.

Matt 6:9 (quotation, high confidence) · Isa 52:5 (quotation, high confidence) · Rom 2:24 (allusion, medium confidence)

Notes and citation

Summary: God's name is holy by nature; the petition asks that it be hallowed in us.

  • Quotations: Matt 6:9; Isa 52:5 (cited in Rom 2:24).

Notes on the original text

  • Digital text corrected (OCR misreading): σου.Αγιόν ἐστι φύσει τὸ τοῦ Θεοῦ ὄνομα, κᾶν Λέγωμεν, κᾶν → σου. Ἅγιόν ἐστι φύσει τὸ τοῦ Θεοῦ ὄνομα, κἂν λέγωμεν, κἂν; ἒν τοῖς ἶθνεσινʼ εὖχόμεθα ἐν ἡμῖν ἀγιασθῆναι → ἐν τοῖς ἔθνεσιν· εὐχόμεθα ἐν ἡμῖν ἁγιασθῆναι.

Topics: Prayer

Cite (SBL): Cyril of Jerusalem, Cat. 23.12 (PG 33:1117d–1120a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-12). (abbreviation not yet checked)

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

23.13PG 33:1120a

Ἐλθέτω ἡ βασιλεία σου. Καθαρᾶς ψυχῆς ἐστι τὸ σὺν παῤῥησίᾳ φάναι· Ἐλθέτω ἡ βασιλεία σου. Ὁ γὰρ ἀκούσας Παύλου λέγοντος· Μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι· ἀλλὰ καθάρας ἑαυτὸν πράξει καὶ ἐννοίᾳ καὶ λόγῳ, ἐρεῖ τῷ Θεῷ· Ἐλθέτω ἡ βασιλεία σου.

Elthetō hē basileia sou. Katharas psychēs esti to syn parrhēsią phanai; Elthetō hē basileia sou. Ho gar akousas Paulou legontos; Mē oun basileuetō hē hamartia en tǭ thnētǭ hymōn sōmati; alla katharas heauton praxei kai ennoią kai logǭ, erei tǭ Theǭ; Elthetō hē basileia sou.

"Your kingdom come." It belongs to a pure soul to say with boldness, "Your kingdom come." For one who has heard Paul saying, "Let not sin therefore reign in your mortal body," and has cleansed himself in deed and thought and word, will say to God, "Your kingdom come."

Matt 6:10 (quotation, high confidence) · Rom 6:12 (quotation, high confidence)

Notes and citation

Summary: Only a soul cleansed from the reign of sin can pray "Your kingdom come" with boldness.

  • Quotations: Matt 6:10; Rom 6:12.

Notes on the original text

  • Digital text corrected (OCR garble (Latin letters); OCR misreading): Ἐλθὲτω ἡ βασιλεία σου. Καθαρᾶς ψυχῆς ἐστι τὸ σὺν παρῥησιᾳ φάναι· Ἐλθὲτω → Ἐλθέτω ἡ βασιλεία σου. Καθαρᾶς ψυχῆς ἐστι τὸ σὺν παῤῥησίᾳ φάναι· Ἐλθέτω; Ὀ γὰρ ἀκούσας Παύλου λὲγοντος → Ὁ γὰρ ἀκούσας Παύλου λέγοντος; xii λόγῳ, ἐρεῖ τῷ Quir → καὶ λόγῳ, ἐρεῖ τῷ Θεῷ·.

Topics: Prayer

Cite (SBL): Cyril of Jerusalem, Cat. 23.13 (PG 33:1120a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-13). (abbreviation not yet checked)

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

23.14PG 33:1120b

Γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς. Οἱ θεῖοι καὶ μακάριοι τοῦ Θεοῦ ἄγγελοι, τὸ τοῦ Θεοῦ θέλημα ποιοῦσι, καθὼς Δαβὶδ ψάλλων ἔλεγεν· Εὐλογεῖτε τὸν Κύριον, πάντες οἱ ἄγγελοι αὐτοῦ, δυνατοὶ ἰσχύϊ, ποιοῦντες τὰ θελήματα αὐτοῦ. Δυνάμει τοίνυν εὐχόμενος τοῦτο λέγεις· Ὡς ἐν ἀγγέλοις γίνεταί σου τὸ θέλημα, οὕτω καὶ ἐπὶ τῆς γῆς ἐν ἐμοὶ γένοιτο, Δέσποτα.

Genēthētō to thelēma sou, hōs en ouranǭ kai epi tēs gēs. Hoi theioi kai makarioi tou Theou angeloi, to tou Theou thelēma poiousi, kathōs Dabid psallōn elegen; Eulogeite ton Kyrion, pantes hoi angeloi autou, dynatoi ischyï, poiountes ta thelēmata autou. Dynamei toinyn euchomenos touto legeis; Hōs en angelois ginetai sou to thelēma, houtō kai epi tēs gēs en emoi genoito, Despota.

"Your will be done, as in heaven, so on earth." The divine and blessed angels of God do the will of God, as David said in the psalm: "Bless the Lord, all you his angels, mighty in strength, who do his will." In effect, then, when you pray this you say: "As your will is done among the angels, so may it be done on earth in me, O Master."

Matt 6:10 (quotation, high confidence) · Ps 103:20 (102:20 LXX) (quotation, high confidence) · Ps 103:21 (102:21 LXX) (quotation, high confidence)

Notes and citation

Summary: The petition asks that God's will be done in us as it is among the angels.

  • Quotations: Matt 6:10; Ps 103:20–21 (LXX 102:20–21).

Notes on the original text

  • Digital text corrected (OCR garble (Latin letters); OCR misreading): ὡς ἰν οὐρανῷ → ὡς ἐν οὐρανῷ; θεῖοι καὶ μακάριον → θεῖοι καὶ μακάριοι; καθὼς Δαβἰδ → καθὼς Δαβὶδ; Εὖλογεῖτε τὸν Κύριον, πάντες ol ἄγγελοι → Εὐλογεῖτε τὸν Κύριον, πάντες οἱ ἄγγελοι; λέγεις· Ως ἐν → λέγεις· Ὡς ἐν; Aiσποτα → Δέσποτα.

Topics: Prayer

Cite (SBL): Cyril of Jerusalem, Cat. 23.14 (PG 33:1120b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-14). (abbreviation not yet checked)

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

23.15PG 33:1120c

Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. Ὁ ἄρτος οὗτος ὁ κοινὸς, οὐκ ἔστιν ἐπιούσιος. Ἄρτος δὲ οὗτος ὁ ἅγιος, ἐπιούσιός ἐστιν· ἀντὶ τοῦ, ἐπὶ τὴν οὐσίαν τῆς ψυχῆς κατατασσόμενος. Οὗτος ὁ ἄρτος, οὐκ εἰς κοιλίαν χωρεῖ καὶ εἰς ἀφεδρῶνα ἐκβάλλεται· ἀλλʼ εἰς πᾶσάν σου τὴν σύστασιν ἀναδίδοται, εἰς ὠφέλειαν σώματος καὶ ψυχῆς. Τὸ δὲ, σήμερον, ἀντὶ τοῦ, καθʼ ἡμέραν, λέγει· ὡς καὶ ὁ Παῦλος ἔλεγεν· Ἄχρις οὗ τὸ σήμερον καλεῖται.

Ton arton hēmōn ton epiousion dos hēmin sēmeron. Ho artos houtos ho koinos, ouk estin epiousios. Artos de houtos ho hagios, epiousios estin; anti tou, epi tēn ousian tēs psychēs katatassomenos. Houtos ho artos, ouk eis koilian chōrei kai eis aphedrōna ekballetai; allʼ eis pasan sou tēn systasin anadidotai, eis ōpheleian sōmatos kai psychēs. To de, sēmeron, anti tou, kathʼ hēmeran, legei; hōs kai ho Paulos elegen; Achris hou to sēmeron kaleitai.

"Give us this day our epiousios bread." This common bread is not epiousios; but this holy bread is epiousios, that is, ordained for the substance of the soul. This bread does not go into the belly and is not cast out into the drain, but is distributed through your whole constitution, for the benefit of body and soul. And "this day" he uses in the sense of "every day," as Paul also said: "While it is called today."

Matt 6:11 (quotation, high confidence) · Matt 15:17 (allusion, high confidence) · Heb 3:13 (quotation, high confidence)

Notes and citation

Summary: The "epiousios" bread of the Lord's Prayer is the holy bread that nourishes the substance of the soul.

  • Epiousios, usually rendered "daily", is left untranslated because the lecturer derives it from οὐσία ("substance") and applies it to the eucharistic bread. Quotations and allusions: Matt 6:11; Matt 15:17; Heb 3:13.

Notes on the original text

  • Digital text corrected (OCR debris and misreadings; OCR garble (Latin letters); OCR misreading): T‘ ν ~ ‘ Ἰ ἴ ’1. ον αρτον ἡμων τον ἐπιουσιον δος ἧμιν σήμερον. Ὁ ἄρτος οὗτος 6 κοινὸς → Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. Ὁ ἄρτος οὗτος ὁ κοινὸς; ’Ἄρτος δὲ οὗτος 6 ἅγιος → Ἄρτος δὲ οὗτος ὁ ἅγιος; κατατασσόμενος, Οὗτος → κατατασσόμενος. Οὗτος; οὐκ εἲς κοιλίαν χωρεῖ καὶ εἷς cipeδρῶνα ἐκβάλλεται· ἀλλʼ εἷς πᾶσάν → οὐκ εἰς κοιλίαν χωρεῖ καὶ εἰς ἀφεδρῶνα ἐκβάλλεται· ἀλλʼ εἰς πᾶσάν; ἀναδίδοται, εἷς ὠφέλειαν → ἀναδίδοται, εἰς ὠφέλειαν; λέγειʼὠς καὶ 6 Παῦλος ἔλεγεν Ἀχρις οὗ τὸ σήμερον καλ εἷται → λέγει· ὡς καὶ ὁ Παῦλος ἔλεγεν· Ἄχρις οὗ τὸ σήμερον καλεῖται.

Topics: Prayer, Eucharist

Cite (SBL): Cyril of Jerusalem, Cat. 23.15 (PG 33:1120c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-15). (abbreviation not yet checked)

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

23.16PG 33:1120d–1121a

Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν. Πολλὰ γὰρ ἔχομεν ἁμαρτήματα. Πταίομεν γὰρ καὶ ἐν λόγῳ καὶ ἐν διανοίᾳ, καὶ πλεῖστα καταγνώσεως ἄξια ποιοῦμεν. Καὶ ἐὰν εἴπωμεν, ὅτι ἁμαρτίαν οὐκ ἔχομεν, ψευδόμεθα, ὡς λέγει Ἰωάννης, Καὶ πρὸς τὸν Θεὸν τιθέμεθα συνθήκας, συγχωρῆσαι ἡμῖν παρακαλοῦντες τὰ ἁμαρτήματα, ὡς καὶ ἡμεῖς τοῖς πλησίον τὰ ὀφειλήματα. Ἐννοοῦντες τοίνυν ἀνθʼ οἵων οἷα λαμβάνομεν, μὴ ἀναμείνωμεν, μηδὲ ὑπερ… …μενα εἰς ἡμᾶς, μικρά ἐστι, καὶ εὐτελῆ, καὶ εὐδιάλυτα· τὰ δὲ εἰς Θεὸν ὑφʼ ἡμῶν γενόμενα, μεγάλα ἐστὶ, τῆς αὐτοῦ μόνης δεόμενα φιλανθρωπίας. Πρόσεχε οὖν, μὴ διὰ τὰ μικρὰ καὶ εὐτελῆ εἰς σὲ ἁμαρτήματα, ἀποκλείσῃς σεαυτῷ τῶν βαρυτάτων ἁμαρτημάτων τὴν παρὰ Θεοῦ συγχώρησιν.

Kai aphes hēmin ta opheilēmata hēmōn, hōs kai hēmeis aphiemen tois opheiletais hēmōn. Polla gar echomen hamartēmata. Ptaiomen gar kai en logǭ kai en dianoią, kai pleista katagnōseōs axia poioumen. Kai ean eipōmen, hoti hamartian ouk echomen, pseudometha, hōs legei Iōannēs, Kai pros ton Theon tithemetha synthēkas, synchōrēsai hēmin parakalountes ta hamartēmata, hōs kai hēmeis tois plēsion ta opheilēmata. Ennoountes toinyn anthʼ hoiōn hoia lambanomen, mē anameinōmen, mēde hyper… …mena eis hēmas, mikra esti, kai eutelē, kai eudialyta; ta de eis Theon hyphʼ hēmōn genomena, megala esti, tēs autou monēs deomena philanthrōpias. Proseche oun, mē dia ta mikra kai eutelē eis se hamartēmata, apokleisę̄s seautǭ tōn barytatōn hamartēmatōn tēn para Theou synchōrēsin.

"And forgive us our debts, as we also forgive our debtors." For we have many sins; for we stumble both in word and in thought, and do very many things worthy of condemnation; and if we say that we have no sin, we lie, as John says. And we make a compact with God, entreating him to forgive us our sins as we too forgive our neighbors their debts. Considering, then, what we receive in return for what, let us not delay or put off … [The offenses] against us are slight and trivial and easily settled; but those committed by us against God are great, and need his love for mankind alone. Take heed, then, lest for the slight and trivial sins against you, you shut yourself out from God's forgiveness of your most grievous sins.

Textual problem in this passage: see the notes.

Matt 6:12 (quotation, high confidence) · Jas 3:2 (allusion, high confidence) · 1 John 1:8 (quotation, high confidence)

Notes and citation

Summary: Since our sins against God are great and others' against us small, we must forgive in order to be forgiven.

  • Quotations and allusions: Matt 6:12; Jas 3:2; 1 John 1:8. The beginnings of several lines are lost at the edge of the scan; some words are restored by sense in a logged correction, and those that cannot be restored are marked ….

Notes on the original text

  • Digital text corrected (OCR garble (digits); restored by sense; OCR misreading; OCR: first letters of lines lost; restored by sense where possible, the rest marked …): [Ιολλᾶ γὰρ → Πολλὰ γὰρ; ἁμαρτήματα, Πταίομεν γάρ καὶ ὲνλογφ → ἁμαρτήματα. Πταίομεν γὰρ καὶ ἐν λόγῳ; καταγνώσεως 55‘“ ποιοῦμεν → καταγνώσεως ἄξια ποιοῦμεν; οὒκ ἔχομεν → οὐκ ἔχομεν; Kal-.195: τὸν Θεὸν τιθέμεθα συνθήκας, συγχωρῆσαι ἡμῖν τι· ρακαλοῦντες τὰ ἁμαρτήματα, ὡς καὶ ἡμεῖς τοῖς λας τὰ ὀφειλήματα. Ἐννοοῦντες τοίνυν ἀνθʼ οἳωῖ οἶα λαμβάνομεν, μή ἀναμείνωμεν, μηδὲ ὑπερ· μενα είς ἡμᾶς → Καὶ πρὸς τὸν Θεὸν τιθέμεθα συνθήκας, συγχωρῆσαι ἡμῖν παρακαλοῦντες τὰ ἁμαρτήματα, ὡς καὶ ἡμεῖς τοῖς πλησίον τὰ ὀφειλήματα. Ἐννοοῦντες τοίνυν ἀνθʼ οἵων οἷα λαμβάνομεν, μὴ ἀναμείνωμεν, μηδὲ ὑπερ… …μενα εἰς ἡμᾶς; τὰ δὲ εἷς Θεὸν → τὰ δὲ εἰς Θεὸν; Πρόσεχε οὗν, μὴ διὰ τὰ μικρά καὶ εὐτελῆ εἷς σὲ → Πρόσεχε οὖν, μὴ διὰ τὰ μικρὰ καὶ εὐτελῆ εἰς σὲ.

Topics: Prayer, Ethics

Cite (SBL): Cyril of Jerusalem, Cat. 23.16 (PG 33:1120d–1121a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-16). (abbreviation not yet checked)

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

23.17PG 33:1121a–1124a

Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν, Κύριε. Ἆρα τοῦτο διδάσκει, εὔχεσθαι ἡμᾶς μηδόλως πειρασθῆναι, ὁ Κύριος; καὶ πῶς εἴρηται ἀλλαχοῦ· Ἀνὴρ ἀπείραστος, ἀδόκιμος; καὶ πάλιν· Πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις. Ἀλλὰ μήποτε τὸ εἰσελθεῖν ἐστιν εἰς πειρασμὸν, τὸ καταβαπτισθῆναι ὑπὸ τοῦ πειρασμοῦ; Ἔοικε γὰρ ὁ πειρασμὸς ὥσπερ χειμάῤῥῳ τινὶ δυσκόλῳ πρὸς διάβασιν. Οἱ μὲν οὖν ἐν πειρασμοῖς μὴ καταβαπτιζόμενοι διαβαίνουσιν, ἄριστοί τινες κολυμβηταὶ γινόμενοι, καὶ μηδόλως ὑπʼ αὐτῶν κατασυρόμενοι. Οἱ δὲ μὴ τοιοῦτοι, εἰσιόντες καταβαπτίζονται. Οἷον, ὡς ἐπὶ παραδείγματος, Ἰούδας εἰσελθὼν εἰς τὸν τῆς φιλοχρηματίας πειρασμὸν, οὐ διενήξατο· ἀλλὰ καταβαπτισθεὶς, καὶ σωματικῶς καὶ πνευματικῶς ἀπεπνίγη. Πέτρος εἰσῆλθεν εἰς τὸν τῆς ἀρνήσεως πειρασμόν· ἀλλὰ εἰσελθὼν οὐκ ἐβαπτίσθη, ἀλλὰ γενναίως διανηξάμενος ἐῤῥύσθη ἀπὸ τοῦ πειρασμοῦ. Ἄκουε πάλιν ἀλλαχοῦ ὁλοκλήρων ἁγίων χοροῦ, εὐχαριστοῦντος ἐπὶ τῷ ἐξαιρεθῆναι τοῦ πειρασμοῦ· Ἐδοκίμασας ἡμᾶς, ὁ Θεὸς, ἐπύρωσας ἡμᾶς ὡς πυροῦται τὸ ἀργύριον· εἰσήγαγες ἡμᾶς εἰς τὴν παγίδα· ἔθου θλίψεις ἐπὶ τὸν νῶτον ἡμῶν· ἐπεβίβασας ἀνθρώ… ρὸς καὶ ὕδατος, καὶ ἐξήγαγες ἡμᾶς εἰς ἀναψυχήν. Ὁρᾷς αὐτοὺς παῤῥησιαζομένους ἐπὶ τὸ …

Kai mē eisenenkę̄s hēmas eis peirasmon, Kyrie. Ara touto didaskei, euchesthai hēmas mēdolōs peirasthēnai, ho Kyrios? kai pōs eirētai allachou; Anēr apeirastos, adokimos? kai palin; Pasan charan hēgēsasthe, adelphoi mou, hotan peirasmois peripesēte poikilois. Alla mēpote to eiselthein estin eis peirasmon, to katabaptisthēnai hypo tou peirasmou? Eoike gar ho peirasmos hōsper cheimarrhǭ tini dyskolǭ pros diabasin. Hoi men oun en peirasmois mē katabaptizomenoi diabainousin, aristoi tines kolymbētai ginomenoi, kai mēdolōs hypʼ autōn katasyromenoi. Hoi de mē toioutoi, eisiontes katabaptizontai. Hoion, hōs epi paradeigmatos, Ioudas eiselthōn eis ton tēs philochrēmatias peirasmon, ou dienēxato; alla katabaptistheis, kai sōmatikōs kai pneumatikōs apepnigē. Petros eisēlthen eis ton tēs arnēseōs peirasmon; alla eiselthōn ouk ebaptisthē, alla gennaiōs dianēxamenos errhysthē apo tou peirasmou. Akoue palin allachou holoklērōn hagiōn chorou, eucharistountos epi tǭ exairethēnai tou peirasmou; Edokimasas hēmas, ho Theos, epyrōsas hēmas hōs pyroutai to argyrion; eisēgages hēmas eis tēn pagida; ethou thlipseis epi ton nōton hēmōn; epebibasas anthrō… ros kai hydatos, kai exēgages hēmas eis anapsychēn. Horąs autous parrhēsiazomenous epi to …

"And lead us not into temptation, O Lord." Is the Lord teaching us to pray that we may not be tempted at all? Then how is it said elsewhere, "A man untempted is unproved," and again, "Count it all joy, my brothers, when you fall into various temptations"? But perhaps entering into temptation means being overwhelmed by the temptation. For temptation is like a winter torrent hard to cross. Those, then, who are not overwhelmed in temptations pass through, proving to be excellent swimmers and not swept away by them at all; but those who are not such go in and are overwhelmed. For example, Judas, entering into the temptation of avarice, did not swim through, but was overwhelmed and choked both bodily and spiritually. Peter entered into the temptation of the denial; but having entered, he was not overwhelmed, but swam nobly through and was delivered from the temptation. Hear again, elsewhere, a choir of saints who came through unharmed giving thanks for their rescue from temptation: "You have tested us, O God; you have tried us with fire as silver is tried; you brought us into the snare; you laid afflictions on our back; you caused men … fire and water, and you brought us out into refreshment." You see them speaking boldly about …

Textual problem in this passage: see the notes.

Matt 6:13 (quotation, high confidence) · Jas 1:2 (quotation, high confidence) · Matt 27:5 (allusion, high confidence) · Matt 26:70 (allusion, high confidence) · Ps 66:10 (65:10 LXX) (quotation, high confidence) · Ps 66:11 (65:11 LXX) (quotation, high confidence) · Ps 66:12 (65:12 LXX) (quotation, high confidence)

Notes and citation

Summary: "Lead us not into temptation" means not being overwhelmed by temptation, as Judas was and Peter was not.

  • "A man untempted is unproved" is a saying not found in Scripture in this form; it may echo Sir 34:9–10. Quotations and allusions: Matt 6:13; Jas 1:2; Matt 27:5; Matt 26:69–75; Ps 66:10–12 (LXX 65:10–12). Words of the psalm are lost in the scan (marked …), and the section breaks off in mid-sentence.

Notes on the original text

  • Digital text corrected (OCR misreadings and Latin letters; restored from the letters, the sense, and the quoted verses; words lost in the scan marked …): Καὶ μὴ εἰσενέγκῃς ἡμᾶς είς πειρασμὸν, Κύριε. ’Λρα τοῦτο διδάσκει, εὔχεσθαι ἡμᾶς μηδόλως πειρασθῆναι, ὁ Κύριοςς καὶ πῶς εʼίρηται ἀλλαχοῦ· Ἀνὴρ ἀπείραστος, ἀδόκιμος; καὶ πάλιν· Πᾶσαν εχαρᾶω ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις. Ἀλλὰ, μήποτε τὸ εἰσελθεῖν ἐστιν εἰς πειρασμὸν, τὸ καταβαπτισθῆναι ὑπὸ τοῦ πειρασμοῦ ; Ἕοικε γὰρ ὁ πειρασμὸς ὥσπερ λειμάρῥῳ τινὶ δυσκόλῳῼπρὸς,διάβασινζ (Ξὶ,μὲν οῦν ὲν πειρασμοῖς μὴ καταβαπτιζόμενοι, διαβαίνουσιν, ἄριστοί τινες κολυμβηταὶ γινόμεοι, καί μηδόΛως ὑπʼ αὐτῶν κατασυρόμενοι. Οἱ δὲ μή τοιοῦτοι, εἱστόντες καταβαπτίζονται. Οῖον, ὡς ἐπὶ ποραδείγματος, Ἰούδας εἰσελθὼν εἷς τὸν τῆς φιλοχρηματίας πειρασμὸν, οὕ διενήξατο · ἀλλὰ καταβαπτισθεὶς, καὶ σωματικῶς uati πνευματικῶς ἀπεπνίγη. Πέτρος εἰσῆλθεν είς τὸν τῆς ἀρνήσεως πειρασμόν ἀλλᾶ εἰσελθὼν οὐκ ἐβαπτίσθη, ἀλλὰ γενναίως διανηξάμενος essem, ἀπὸ τοῦ πειρασμοῦ. ’Δκουε πάλιν ἀλλαχοῦ ὁλοκλήρων ἁγίων χοροῦ, εὐχαριστοῦντος ἐπὶ τοῦ ἐξαιρεθῆναι τοῦ πειρασμοῦ · Ἐδοκίμασας ἡμᾶς, ὁ Θεὸς, ἐπύρωσας ἡμᾶς ὡς πυροῦται τὸ ἀργύριονο εἰσήγαγες ἡμᾶς είς τήν παγίδα· ἔθου θλίψεις ἐπὶ τὸν νῶτον ἡμῶν ἐπεβίβασας ἀνθρὼο ρὸς καὶ ὕδατος, καὶ ἐξήγαγες ἡμᾶν εἰς ἀναψυχήν, Ὁρᾷς αὐτοὺς παῤῥησιαξομινους, ιπὶ τὸ suae. → Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν, Κύριε. Ἆρα τοῦτο διδάσκει, εὔχεσθαι ἡμᾶς μηδόλως πειρασθῆναι, ὁ Κύριος; καὶ πῶς εἴρηται ἀλλαχοῦ· Ἀνὴρ ἀπείραστος, ἀδόκιμος; καὶ πάλιν· Πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις. Ἀλλὰ μήποτε τὸ εἰσελθεῖν ἐστιν εἰς πειρασμὸν, τὸ καταβαπτισθῆναι ὑπὸ τοῦ πειρασμοῦ; Ἔοικε γὰρ ὁ πειρασμὸς ὥσπερ χειμάῤῥῳ τινὶ δυσκόλῳ πρὸς διάβασιν. Οἱ μὲν οὖν ἐν πειρασμοῖς μὴ καταβαπτιζόμενοι διαβαίνουσιν, ἄριστοί τινες κολυμβηταὶ γινόμενοι, καὶ μηδόλως ὑπʼ αὐτῶν κατασυρόμενοι. Οἱ δὲ μὴ τοιοῦτοι, εἰσιόντες καταβαπτίζονται. Οἷον, ὡς ἐπὶ παραδείγματος, Ἰούδας εἰσελθὼν εἰς τὸν τῆς φιλοχρηματίας πειρασμὸν, οὐ διενήξατο· ἀλλὰ καταβαπτισθεὶς, καὶ σωματικῶς καὶ πνευματικῶς ἀπεπνίγη. Πέτρος εἰσῆλθεν εἰς τὸν τῆς ἀρνήσεως πειρασμόν· ἀλλὰ εἰσελθὼν οὐκ ἐβαπτίσθη, ἀλλὰ γενναίως διανηξάμενος ἐῤῥύσθη ἀπὸ τοῦ πειρασμοῦ. Ἄκουε πάλιν ἀλλαχοῦ ὁλοκλήρων ἁγίων χοροῦ, εὐχαριστοῦντος ἐπὶ τῷ ἐξαιρεθῆναι τοῦ πειρασμοῦ· Ἐδοκίμασας ἡμᾶς, ὁ Θεὸς, ἐπύρωσας ἡμᾶς ὡς πυροῦται τὸ ἀργύριον· εἰσήγαγες ἡμᾶς εἰς τὴν παγίδα· ἔθου θλίψεις ἐπὶ τὸν νῶτον ἡμῶν· ἐπεβίβασας ἀνθρώ… ρὸς καὶ ὕδατος, καὶ ἐξήγαγες ἡμᾶς εἰς ἀναψυχήν. Ὁρᾷς αὐτοὺς παῤῥησιαζομένους ἐπὶ τὸ ….

Extrabiblical texts: Sir 34:10 (Sirach [in RC, EO, ETH canons]; echo)

Topics: Prayer

Cite (SBL): Cyril of Jerusalem, Cat. 23.17 (PG 33:1121a–1124a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-17). (abbreviation not yet checked)

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

23.18PG 33:1124a–1124b

Ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Εἰ ἦν τὸ, Μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν, τὸ τοῦ μηδόλως πειρασθῆναι παραστατικὸν, οὐκ ἂν ἔλεγεν· Ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Πονηρὸς δὲ, ὁ ἀντικείμενος δαίμων, ἀφʼ οὗ ῥυσθῆναι εὐχόμεθα. Εἶτα μετὰ πλήρωσιν τῆς εὐχῆς λέγεις· Ἀμήν· ἐπισφραγίζων διὰ τοῦ Ἀμὴν, ὃ σημαίνει, γένοιτο, τὰ ἐν τῇ θεοδιδάκτῳ εὐχῇ.

Alla rhysai hēmas apo tou ponērou. Ei ēn to, Mē eisenenkę̄s hēmas eis peirasmon, to tou mēdolōs peirasthēnai parastatikon, ouk an elegen; Alla rhysai hēmas apo tou ponērou. Ponēros de, ho antikeimenos daimōn, aphʼ hou rhysthēnai euchometha. Eita meta plērōsin tēs euchēs legeis; Amēn; episphragizōn dia tou Amēn, ho sēmainei, genoito, ta en tę̄ theodidaktǭ euchę̄.

"But deliver us from the evil one." If "Lead us not into temptation" meant not being tempted at all, he would not have said, "But deliver us from the evil one." The evil one is the adversary, the demon, from whom we pray to be delivered. Then, after completing the prayer, you say "Amen"; by the "Amen," which means "So be it," you set your seal on what is in the prayer taught by God.

Matt 6:13 (quotation, high confidence)

Notes and citation

Summary: The evil one is the devil; the "Amen" seals the Lord's Prayer.

  • Quotation: Matt 6:13 (τοῦ πονηροῦ, taken by the lecturer as "the evil one").

Notes on the original text

  • Digital text corrected (OCR garble (Latin letters); OCR misreading): Et ἦν τὸ → Εἰ ἦν τὸ; ἡμᾶς εἷς πειρασμὸν, τὸ τοῦ → ἡμᾶς εἰς πειρασμὸν, τὸ τοῦ; οὐκ ’ἀν ἔλεγεν → οὐκ ἂν ἔλεγεν; Πονηρὸςγδὶ, ὁ ἀντιλείμενος δαίμων → Πονηρὸς δὲ, ὁ ἀντικείμενος δαίμων; εὐχόμεθα, Εἶτα μετᾶ → εὐχόμεθα. Εἶτα μετὰ; λέγειςʼ ’Δμήνι ἐπισφραγίζων → λέγεις· Ἀμήν· ἐπισφραγίζων.

Topics: Prayer

Cite (SBL): Cyril of Jerusalem, Cat. 23.18 (PG 33:1124a–1124b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-18). (abbreviation not yet checked)

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

23.19PG 33:1124b–1124c

Μετὰ ταῦτα λέγει ὁ ἱερεύς· Τὰ ἅγια τοῖς ἁγίοις. Ἅγια τὰ προκείμενα, ἐπιφοίτησιν δεξάμενα ἁγίου Πνεύματος. Ἅγιοι καὶ ὑμεῖς, Πνεύματος ἁγίου καταξιωθέντες. Τὰ ἅγια οὖν τοῖς ἁγίοις κατάλληλα. Εἶτα ὑμεῖς λέγετε· Εἷς Ἅγιος, εἷς Κύριος Ἰησοῦς Χριστός. Ἀληθῶς γὰρ εἷς ἅγιος, φύσει ἅγιος· ἡμεῖς δὲ καὶ ἅγιοι, ἀλλʼ οὐ φύσει, ἀλλὰ μετοχῇ, καὶ ἀσκήσει, καὶ εὐχῇ.

Meta tauta legei ho hiereus; Ta hagia tois hagiois. Hagia ta prokeimena, epiphoitēsin dexamena hagiou Pneumatos. Hagioi kai hymeis, Pneumatos hagiou kataxiōthentes. Ta hagia oun tois hagiois katallēla. Eita hymeis legete; Heis Hagios, heis Kyrios Iēsous Christos. Alēthōs gar heis hagios, physei hagios; hēmeis de kai hagioi, allʼ ou physei, alla metochę̄, kai askēsei, kai euchę̄.

After this the priest says: "Holy things for the holy." Holy are the gifts set forth, having received the visitation of the Holy Spirit; holy are you too, having been counted worthy of the Holy Spirit. The holy things, then, correspond to the holy. Then you say: "One is holy, one is Lord, Jesus Christ." For truly one is holy, holy by nature; we too are holy, but not by nature, but by participation, discipline, and prayer.

Phil 2:11 (allusion, medium confidence) · 1 Cor 8:6 (allusion, medium confidence)

Notes and citation

Summary: "Holy things for the holy": the gifts are holy through the Spirit, the communicants by participation; Christ alone is holy by nature.

  • Allusion: Phil 2:11; 1 Cor 8:6.

Notes on the original text

  • Digital text corrected (OCR misreading; OCR: stray mark): ἱερεύςο Τὰ → ἱερεύς· Τὰ; ’Ἅγια τὰ προκείμενα → Ἅγια τὰ προκείμενα; ΙΙνεύματος. ’Ἅγιοι καὶ ὑμεῖς, Ηνεύματος → Πνεύματος. Ἅγιοι καὶ ὑμεῖς, Πνεύματος; Τὸ. ἅγια οὗν τοῖς ἁγίοις κατἄλληλα → Τὰ ἅγια οὖν τοῖς ἁγίοις κατάλληλα; λέγετε Εἷς Ἄγιος → λέγετε· Εἷς Ἅγιος; ἡμεῖς δὶ καὶ ιείγιοι ἀλλʼ οὐ φύσει,ἀλλὰ → ἡμεῖς δὲ καὶ ἅγιοι, ἀλλʼ οὐ φύσει, ἀλλὰ.

Topics: Eucharist, Christology

Cite (SBL): Cyril of Jerusalem, Cat. 23.19 (PG 33:1124b–1124c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-19). (abbreviation not yet checked)

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

23.20PG 33:1124c–1124d

Μετὰ ταῦτα ἀκούετε τοῦ ψάλλοντος, μετὰ μέλους θείου προτρεπομένου ὑμᾶς εἰς τὴν κοινωνίαν τῶν ἁγίων μυστηρίων, καὶ λέγοντος· Γεύσασθε καὶ ἴδετε, ὅτι χρηστὸς ὁ Κύριος. Μὴ τῷ λάρυγγι τῷ σωματικῷ ἐπιτρέπητε τὸ κριτικόν· οὐχί· ἀλλὰ ἀνενδοιάστῳ πίστει. Γευόμενοι γὰρ, οὐκ ἄρτου καὶ οἴνου κελεύονται γεύσασθαι, ἀλλὰ ἀντιτύπου σώματος καὶ αἵματος τοῦ Χριστοῦ.

Meta tauta akouete tou psallontos, meta melous theiou protrepomenou hymas eis tēn koinōnian tōn hagiōn mystēriōn, kai legontos; Geusasthe kai idete, hoti chrēstos ho Kyrios. Mē tǭ laryngi tǭ sōmatikǭ epitrepēte to kritikon; ouchi; alla anendoiastǭ pistei. Geuomenoi gar, ouk artou kai oinou keleuontai geusasthai, alla antitypou sōmatos kai haimatos tou Christou.

After this you hear the cantor inviting you with a divine melody to the communion of the holy mysteries and saying: "Taste and see that the Lord is good." Do not leave the judgment to the bodily throat; no, but to unwavering faith. For those who taste are bidden to taste not bread and wine but the antitype of the body and blood of Christ.

Ps 34:8 (33:9 LXX) (quotation, high confidence)

Notes and citation

Summary: At the communion chant "Taste and see" the communicants are to judge by faith, not by taste.

  • "Antitype" (ἀντίτυπον) here of what is received; the lecturer's wording is translated exactly. Quotation: Ps 34:8 (LXX 33:9).

Notes on the original text

  • Digital text corrected (OCR debris and misreadings; OCR misreading): Ms ἁ “ ’ ’ '. τ ταυτα, ακουετε του ψαλλοντος, μετν μὲλους → Μετὰ ταῦτα ἀκούετε τοῦ ψάλλοντος, μετὰ μέλους; ὑμᾶς εἷς τὴν κοινωνίαν → ὑμᾶς εἰς τὴν κοινωνίαν; καὶ Λέγοντος → καὶ λέγοντος; ἆπιτρέπητε τὸ κριτικόν· ούχί, ἀλλὰ ἀνενδοιάπῳ → ἐπιτρέπητε τὸ κριτικόν· οὐχί· ἀλλὰ ἀνενδοιάστῳ; ἄρτου καί οἴνου → ἄρτου καὶ οἴνου; αἳματος τοῦ Χριστου → αἵματος τοῦ Χριστοῦ.

Topics: Eucharist

Cite (SBL): Cyril of Jerusalem, Cat. 23.20 (PG 33:1124c–1124d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-20). (abbreviation not yet checked)

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

23.21PG 33:1124d–1125b

Προσιὼν οὖν, μὴ τεταμένοις τοῖς τῶν χειρῶν καρποῖς προσέρχου, μηδὲ διῃρημένοις τοῖς δακτύλοις· ἀλλὰ τὴν ἀριστερὰν θρόνον ποιήσας δεξιᾷ, ὡς μελλούσῃ Βασιλέα ὑποδέχεσθαι· καὶ κοιλάνας τὴν παλάμην, δέχου τὸ σῶμα τοῦ Χριστοῦ, ἐπιλέγων τὸ, Ἀμήν. Μετʼ ἀσφαλείας οὖν ἁγιάσας τοὺς ὀφθαλμοὺς τῇ ἐπαφῇ τοῦ ἁγίου σώματος, μεταλάμβανε, προσέχων μὴ παραπολέσῃς τι ἐκ τούτου αὐτοῦ. Ὅπερ γὰρ ἐὰν ἀπολέσῃς, τούτῳ ὡς ἀπὸ οἰκείου δηλονότι ἐξημιώθης μέλους. Εἰπὲ γάρ μοι· Εἴ τίς σοι ἔδωκε ψήγματα χρυσίου, οὐκ ἂν μετὰ πάσης ἀσφαλείας ἐκράτεις, φυλαττόμενος μή τι αὐτῶν παραπολέσῃς, καὶ ζημίαν ὑποστῇς; Οὐ πολλῷ οὖν μᾶλλον ἀσφαλέστερον τοῦ χρυσίου καὶ λίθων τιμίων τιμιωτέρου, διασκοπήσεις ὑπὲρ τοῦ μὴ ψίχαν σοι ἐκπεσεῖν;

Prosiōn oun, mē tetamenois tois tōn cheirōn karpois proserchou, mēde dię̄rēmenois tois daktylois; alla tēn aristeran thronon poiēsas dexią, hōs mellousę̄ Basilea hypodechesthai; kai koilanas tēn palamēn, dechou to sōma tou Christou, epilegōn to, Amēn. Metʼ asphaleias oun hagiasas tous ophthalmous tę̄ epaphę̄ tou hagiou sōmatos, metalambane, prosechōn mē parapolesę̄s ti ek toutou autou. Hoper gar ean apolesę̄s, toutǭ hōs apo oikeiou dēlonoti exēmiōthēs melous. Eipe gar moi; Ei tis soi edōke psēgmata chrysiou, ouk an meta pasēs asphaleias ekrateis, phylattomenos mē ti autōn parapolesę̄s, kai zēmian hypostę̄s? Ou pollǭ oun mallon asphalesteron tou chrysiou kai lithōn timiōn timiōterou, diaskopēseis hyper tou mē psichan soi ekpesein?

Coming forward, then, do not come with your wrists stretched out or your fingers spread apart; but make your left hand a throne for the right, since it is about to receive a King; and, hollowing your palm, receive the body of Christ, saying after it, "Amen." Then, after carefully sanctifying your eyes by the touch of the holy body, partake of it, taking care that you lose no part of it. For whatever you lose, you have plainly been deprived of as though it were one of your own members. Tell me: if someone gave you gold dust, would you not hold it with all care, guarding against losing any of it and suffering loss? Will you not then be much more careful that not a crumb falls from you of what is more precious than gold and precious stones?

Notes and citation

Summary: The lecturer describes how to receive the body of Christ in the hand with reverence, losing not a crumb.

  • The manner of receiving communion is described as practiced in the lecturer's church; translated exactly.

Notes on the original text

  • Digital text corrected (OCR garble (Latin letters); OCR misreading): Προσιὼν οὗν → Προσιὼν οὖν; μηδὶ διῃρημένοις → μηδὲ διῃρημένοις; ὑποδέχεσθαιν καὶ → ὑποδέχεσθαι· καὶ; παραπολὲσῃς τι ἐκ → παραπολέσῃς τι ἐκ; ἀπὸ οἷʼκείου → ἀπὸ οἰκείου; Elui γάρ μοιʼ Εἴ τίς → Εἰπὲ γάρ μοι· Εἴ τίς; ούκ ἄν μετὰ → οὐκ ἂν μετὰ; μή τι αὐτῶν παραπολὲσῃς, καὶ ζημίαν ὑποστῇς ; Ού πολλῷ → μή τι αὐτῶν παραπολέσῃς, καὶ ζημίαν ὑποστῇς; Οὐ πολλῷ; καὶ Λίθων → καὶ λίθων; μή ψίχαν → μὴ ψίχαν.

Topics: Eucharist

Cite (SBL): Cyril of Jerusalem, Cat. 23.21 (PG 33:1124d–1125b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-21). (abbreviation not yet checked)

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

23.22PG 33:1125b–1128a

Εἶτα, μετὰ τὸ κοινωνῆσαί σε τοῦ σώματος Χριστοῦ, πρόσερχου καὶ τῷ ποτηρίῳ τοῦ αἵματος· μὴ ἀνατείνων τὰς χεῖρας, ἀλλὰ κύπτων, καὶ τρόπῳ προσκυνήσεως καὶ σεβάσματος λέγων τὸ, Ἀμὴν, ἁγιάζου, καὶ ἐκ τοῦ αἵματος μεταλαμβάνων Χριστοῦ. Ἔτι δὲ τῆς νοτίδος ἐνούσης τοῖς χείλεσί σου, χερσὶν ἐπαφώμενος, καὶ ὀφθαλμοὺς καὶ μέτωπον, καὶ τὰ λοιπὰ ἁγίαζε αἰσθητήρια. Εἶτα ἀναμείνας τὴν εὐχὴν, εὐχαρίστει τῷ Θεῷ τῷ καταξιώσαντί σε τῶν τηλικούτων μυστηρίων. ΚΓʹ. Κατέχετε ταύτας παραδόσεις ἀσπίλους, καὶ ἀπροσκόπους ἑαυτοὺς διαφυλάξατε. Τῆς κοινωνίας ἑαυτοὺς μὴ ἀποῤῥήξητε· μὴ διὰ μολυσμὸν ἀμαρτιῶν, τῶν ἱερῶν τούτων καὶ πνευματικῶν ἑαυτοὺς ἀποστερήσητε μυστηρίων. Ὁ δὲ Θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς· καὶ ὁλόκληρον ὑμῶν τὸ σῶμα, καὶ ἡ ψυχὴ, καὶ τὸ πνεῦμα, ἐν τῇ παρουσίᾳ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ διατηρηθείη· ᾧ ἡ …

Eita, meta to koinōnēsai se tou sōmatos Christou, proserchou kai tǭ potēriǭ tou haimatos; mē anateinōn tas cheiras, alla kyptōn, kai tropǭ proskynēseōs kai sebasmatos legōn to, Amēn, hagiazou, kai ek tou haimatos metalambanōn Christou. Eti de tēs notidos enousēs tois cheilesi sou, chersin epaphōmenos, kai ophthalmous kai metōpon, kai ta loipa hagiaze aisthētēria. Eita anameinas tēn euchēn, eucharistei tǭ Theǭ tǭ kataxiōsanti se tōn tēlikoutōn mystēriōn. KGʹ. Katechete tautas paradoseis aspilous, kai aproskopous heautous diaphylaxate. Tēs koinōnias heautous mē aporrhēxēte; mē dia molysmon amartiōn, tōn hierōn toutōn kai pneumatikōn heautous aposterēsēte mystēriōn. Ho de Theos tēs eirēnēs hagiasai hymas holoteleis; kai holoklēron hymōn to sōma, kai hē psychē, kai to pneuma, en tę̄ parousią Kyriou hēmōn Iēsou Christou diatērētheiē; hǭ hē …

Then, after you have partaken of the body of Christ, come also to the cup of the blood; not stretching out your hands, but bowing, and saying "Amen" in the manner of worship and reverence, be sanctified by partaking also of the blood of Christ. And while the moisture is still on your lips, touch it with your hands and sanctify your eyes and forehead and your other organs of sense. Then wait for the prayer and give thanks to God, who has counted you worthy of such great mysteries. [23] Hold fast these traditions unspotted, and keep yourselves free from offense. Do not cut yourselves off from the communion; do not, through the pollution of sins, deprive yourselves of these holy and spiritual mysteries. And may the God of peace sanctify you wholly; and may your whole body and soul and spirit be preserved at the coming of our Lord Jesus Christ; to whom be …

Textual problem in this passage: see the notes.

2 Thess 2:15 (allusion, high confidence) · 1 Thess 5:23 (quotation, high confidence)

Notes and citation

Summary: The communicant receives the cup with reverence and gives thanks; the lecturer urges the newly baptized to hold fast the traditions and not cut themselves off from communion.

  • Contains section 23, not separated in the scan (its numeral is garbled). The manner of receiving the cup is described as practiced in the lecturer's church; translated exactly. Quotations and allusions: 2 Thess 2:15; 1 Thess 5:23. The closing doxology is lost in the scan.

Notes on the original text

  • Digital text corrected (OCR garble (Latin letters); the end of the lecture is lost in the scan; OCR garble (section numeral, Latin letters); OCR misreading): προσὲρχου καὶ τῷ ποτηρίῳ τοῦ αἳματος μή ἀνατείνων → πρόσερχου καὶ τῷ ποτηρίῳ τοῦ αἵματος· μὴ ἀνατείνων; καί τρόπῳ προσκυνήσεως καὶ σεβάσματπ → καὶ τρόπῳ προσκυνήσεως καὶ σεβάσματος; ἐκ τοῦ αʼίματος → ἐκ τοῦ αἵματος; Ἔτι δὲ τῇς νοτίδος → Ἔτι δὲ τῆς νοτίδος; καὶ τά λοιπὰ ἁγίαζε → καὶ τὰ λοιπὰ ἁγίαζε; ἀναμείνας τήν εύο χὴν, εὕχαρὲστει → ἀναμείνας τὴν εὐχὴν, εὐχαρίστει; Kl“. Κατέχετε ταύτας παραδόσεις ἀσπίλους, καὶ ἆπροσκόπους → ΚΓʹ. Κατέχετε ταύτας παραδόσεις ἀσπίλους, καὶ ἀπροσκόπους; μή ἀποῤῥήξητε → μὴ ἀποῤῥήξητε; ἐν τῆ παρουσίᾳ Kuptoiu ἡμῷν Ἰησοῦ Χριστοῦ διατηρηθεῑῃ· ᾧ ἡ → ἐν τῇ παρουσίᾳ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ διατηρηθείη· ᾧ ἡ ….

Topics: Eucharist

Cite (SBL): Cyril of Jerusalem, Cat. 23.22 (PG 33:1125b–1128a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/23-1/#p-23-22). (abbreviation not yet checked)

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