Catechetical Lectures 3.2–4.14

Cyril of Jerusalem · Catechetical Lectures · ca. 350 · Jerusalem · 25 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 3

3.2PG 33:425b–428c

"sidente τοίνυν, ὦ τέκνα δικαιοσύνης, Ἰωάννῃ παρακαλοῦντι καὶ λέγοντι· Εὐθύνατε τήν ὁδὸν Κυρίου· ἐξάρατε πάντα τὰ σκῶλα καῖ τά σκάνδαλα,“ἕνα εὐθυπορήσητε πρὸς αἰώνιον ζωήν. Ἑτοιμάσατε τῆς ψυχῆς τὰ ἀγγεῖα καθαρᾶ διὰ τῆς ἀνυποκρίτου πίστεως, πρὸς ὑποδοχὴν τοῦ ἁγίου Πανεάματος. Ἀρξασθε πλύνειν τὰς στυλὰς ὑμῶν διὰ μετανοίας, ἵνα εἰς τὸν νυμφῶνα καθαροὶ κληθέντες εὐρειῆτε. Ὀ μὲν γὰρ νυμφίος καλεῖ πάντας ἁπλῶς, ἐπειδὴ ὂαψιλῆς ἡ χάρις· καὶ μεγιλοφώνων κηρύκων amvi, συνάγει τοὺς πάντας· διαΑρίνει δὲ λοιπὸν ὁ αὐτὸς τοὺς ἔνδον εἰσελθόντας εἷς τὸν τυπικὸν γάμον. Μὴ γὲνοιτό τινα τῶν ὁνοματογραφηθέντων νῦν ἀκοῦσαι· Ἑταῖρε, πῶς ετσῆλθες ὦδε, μή ἔχων ἔνδυμα γάμου; εἴη δὲ ὑμᾶς πάντας ἀκοῦσαν Εὖ, δοῦλε ἀγαθὲ καὶ πιστέ ἐπὶ ὀλίγα ἧς πιστὸς, ἐπὶ πολλῶν σε καταστήσω· εἴσελθε εἰς τὴν χαρὰν τοῦ Κυρίου σου. Νῦν γὰρ τὲως ἔξω τῆς θύρας ἕστηκεν γένοιτο δὲ πάντας ὑμᾶς εἴτι-εἶν· Εἰσήνεγχέ μεόβασιλεὺς εἷς τὸ ταμεῖον αὐτοῦ. Ἀγαλλιάσθω in)». χή μου ἐπὶ τῷ Κυρίῳ· ἐνέδυσε γάρ με ἱμάτιον σωτηρίου, καί χιτῶνα εὐφροσύνης· ὡς νυμφίῳ περιέθηκέ μοι μίτραν, καὶ ὡς νύμφην “tandem, σε με κόσμῳ. Ἵνα εὑρεθῇ πάντων ὑμῶν ἡ duxi, μὴ ἔχουσα σπῖλον, ἢ ῥυτίδα, ἧ τι τῶν τοιούτων· οὔ λέγω προ τοῦ λαβεῖν τήν χάριν· (πῶς γὰρ, o'i γε ἐπὶ ἀιρέσει ἁμαρτιῶν ἐκλήθητε ;) ἀλλʼ ’ἱνα διδομένης τῆς χάριτος, ἀκατάγνωστος ἡ συνείδησις εὓρεθεῖθα συνδράμῃ τῇ χάριτι.

"sidente toinyn, ō tekna dikaiosynēs, Iōannę̄ parakalounti kai legonti; Euthynate tēn hodon Kyriou; exarate panta ta skōla kai ta skandala,“hena euthyporēsēte pros aiōnion zōēn. Hetoimasate tēs psychēs ta angeia kathara dia tēs anypokritou pisteōs, pros hypodochēn tou hagiou Paneamatos. Arxasthe plynein tas stylas hymōn dia metanoias, hina eis ton nymphōna katharoi klēthentes eureiēte. O men gar nymphios kalei pantas haplōs, epeidē oapsilēs hē charis; kai megilophōnōn kērykōn amvi, synagei tous pantas; diaArinei de loipon ho autos tous endon eiselthontas heis ton typikon gamon. Mē genoito tina tōn honomatographēthentōn nyn akousai; Hetaire, pōs etsēlthes ōde, mē echōn endyma gamou? eiē de hymas pantas akousan Eu, doule agathe kai piste epi oliga hēs pistos, epi pollōn se katastēsō; eiselthe eis tēn charan tou Kyriou sou. Nyn gar teōs exō tēs thyras hestēken genoito de pantas hymas eiti-ein; Eisēnenche meobasileus heis to tameion autou. Agalliasthō in)». chē mou epi tǭ Kyriǭ; enedyse gar me himation sōtēriou, kai chitōna euphrosynēs; hōs nymphiǭ periethēke moi mitran, kai hōs nymphēn “tandem, se me kosmǭ. Hina heurethę̄ pantōn hymōn hē duxi, mē echousa spilon, ē rhytida, hē ti tōn toioutōn; ou legō pro tou labein tēn charin; (pōs gar, o'i ge epi airesei hamartiōn eklēthēte ?) allʼ ’hina didomenēs tēs charitos, akatagnōstos hē syneidēsis heuretheitha syndramę̄ tę̄ chariti.

Heed, then, O children of righteousness, John when he exhorts and says: ‘Make straight the way of the Lord.’ Remove all obstacles and stumbling blocks, so that you may walk straight on to eternal life. Make ready the vessels of the soul, clean through unfeigned faith, to receive the Holy Spirit. Begin to wash your robes through repentance, so that when you are called to the bridal chamber you may be found clean. For the Bridegroom calls all without distinction, since his grace is generous, and the cry of loud-voiced heralds gathers everyone; but afterwards the same Bridegroom sorts out those who have come in to the figurative wedding. May none of those whose names have now been enrolled hear: ‘Friend, how did you come in here without a wedding garment?’ But may you all hear: ‘Well done, good and faithful servant; you were faithful over a few things, I will set you over many; enter into the joy of your Lord.’ For now, meanwhile, you stand outside the door; but may you all say: ‘The King has brought me into his chamber. Let my soul rejoice in the Lord; for he has clothed me with a garment of salvation and a tunic of gladness; he has put a turban on me as on a bridegroom, and adorned me with ornaments as a bride.’ So may the soul of every one of you be found without spot or wrinkle or any such thing. I do not mean before you receive the grace (for how could that be, when you were called for the forgiveness of sins?), but that when the grace is given, your conscience may be found blameless and may run together with the grace.

John 1:23 (quotation, high confidence) · Isa 40:3 (quotation, high confidence) · Rev 7:14 (echo, medium confidence) · Matt 22:2–12 (allusion, high confidence) · Matt 25:21 (quotation, high confidence) · Song 1:4 (quotation, high confidence) · Isa 61:10 (quotation, high confidence) · Eph 5:27 (quotation, high confidence)

Notes and citation

Summary: Cyril urges the candidates, as guests called to a wedding, to prepare their souls by repentance and faith to receive the Holy Spirit.

This is section 2 in the standard numbering (section 1 is not in the staged text). The first word is garbled in the scan; “Heed” is given by sense (John is in the dative).

Notes on the original text

Digital text corrected (OCR: accent slips; OCR: misread letter; OCR: misread letters; OCR: misread letters, words joined; OCR: question mark read as ς): εὐθυπορῆσητε πρὸς αῗώνιον → εὐθυπορήσητε πρὸς αἰώνιον; ἆνυπωιρίτου → ἀνυποκρίτου; μετανοὲας,ῗναείς → μετανοίας, ἵνα εἰς; ἔνδυμα γάμους → ἔνδυμα γάμου;; ἆγαθὶ → ἀγαθὲ; ἰπὶ πολλῶν → ἐπὶ πολλῶν.

Topics: Baptism

Cite (SBL): Cyril of Jerusalem, Cat. 3.2 (PG 33:425b–428c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-2). (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.

3.3PG 33:428d–429b

Μέγα τὸ πρᾶγμα ὄληθῶς, ἀδελφοὶ, καὶ μετᾶ προσοχῆς αὐτῷ προσελθετε. Μέλλει Exacto: ὑμῶν παρίστασθαι τῷ Θεῷ, ἐνώπιον μυριάδων στρατιῶν ἀγγέλων· μέλλει τὸ Πνεῦμα τὸ ἆγιον σφραγίζειν bisti” ψυχάς μέλλετε στρατολογεῖσθαι τῷ μεγάλῳ σιλεῖ. Οὐκοῦν ἑτοιμάσασθε, παρασκευάσαισθε· ουκ ἱματίων λαμπροτάτας ἐνδυσάμενοι στολὰς, ἀλλὰ qmχῆς εὖσυνείδητον εὐλάβειαν. Μὴ ὡς ὕδατι λιτῴ apris-εχε τῷ λουτρῷ, ἀλλὰ τῇ μετὲ τοῦ ὕδατος δεδοiis“; πνευματικῇ χάριτι. Ὥσπερ γὰρ τὰ τοῖς βωμοῖς προσεμερόμενα, τῇ φύσει ὅντα λιτὰ, μεμολυσμένα γίγνεται τῇ Emathia-ei. τῶν εἰδώλων· οὕτως ἀπεναν·

Mega to pragma olēthōs, adelphoi, kai meta prosochēs autǭ proselthete. Mellei Exacto: hymōn paristasthai tǭ Theǭ, enōpion myriadōn stratiōn angelōn; mellei to Pneuma to agion sphragizein bisti” psychas mellete stratologeisthai tǭ megalǭ silei. Oukoun hetoimasasthe, paraskeuasaisthe; ouk himatiōn lamprotatas endysamenoi stolas, alla qmchēs eusyneidēton eulabeian. Mē hōs hydati litǭ apris-eche tǭ loutrǭ, alla tę̄ mete tou hydatos dedoiis“? pneumatikę̄ chariti. Hōsper gar ta tois bōmois prosemeromena, tę̄ physei honta lita, memolysmena gignetai tę̄ Emathia-ei. tōn eidōlōn; houtōs apenan;

This is truly a great matter, brothers, and you must approach it with attention. Each of you is about to be presented to God before tens of thousands of hosts of angels; the Holy Spirit is about to seal your souls; you are about to be enlisted in the army of the great King. So make yourselves ready and prepare yourselves, putting on, not the brightest robes of clothing, but the devotion of a soul with a good conscience. Do not regard the washing as plain water, but rather regard the spiritual grace given with the water. For just as the things offered on the altars, plain in their nature, become defiled by the invocation of the idols, so conversely

Heb 12:22 (echo, low confidence)

Notes and citation

Summary: Baptism is a solemn enlistment before God and the angels; its water carries spiritual grace.

Section 3 in the standard numbering; the sentence continues in 3.4.

Notes on the original text

Digital text corrected (OCR: breathing; OCR: misread letters): ἀγέίὲλωψ → ἀγγέλων·; ὲτοιμάσασθε → ἑτοιμάσασθε.

Topics: Baptism

Cite (SBL): Cyril of Jerusalem, Cat. 3.3 (PG 33:428d–429b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-3). (abbreviation not yet checked)

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3.4PG 33:429b

τό λιτὸν ὕδωρ Πνεύματος ἁγίου, καὶ Χριστοῦ, καὶ Πατρὸς τὴν ἐπίκλησιν λαβὸν, δύναμιν ἁγιότητος ἐπικτᾶται.

to liton hydōr Pneumatos hagiou, kai Christou, kai Patros tēn epiklēsin labon, dynamin hagiotētos epiktatai.

the plain water, having received the invocation of the Holy Spirit, and of Christ, and of the Father, acquires a power of holiness.

Notes and citation

Summary: Water with the invocation of Father, Son, and Spirit acquires sanctifying power.

Continues section 3 from 3.3.

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: misread letters): Πνεύμειτος → Πνεύματος; Ππτρὸς τὴν ἰπίκλησιν → Πατρὸς τὴν ἐπίκλησιν.

Topics: Baptism, Trinity

Cite (SBL): Cyril of Jerusalem, Cat. 3.4 (PG 33:429b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-4). (abbreviation not yet checked)

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3.5PG 33:429c–432b

Επειδὴ γὰρ διπλοῦς ὁ ἅνθρωπος, ἐκ ψυχῆς καὶ σώματος συγκείμενος, διπλοῦν καὶ τὸ καθάρσιον· τὸ μὲν ἀσώματον, τῷ ἀσωμάτῳ· τὸ δὲ σωματικὸν, τῷ σώματι· καὶτὸ μὲν ὕδωρ καθαίρει τὸ σῶμα, τὸ δὲ Πνεῦμα σφραγίζει τήν ψυχήν· ’ἱνα Πνεύματι ἒρpavus-Five; τήν καρδίαν, καὶ λελουμένοι τὸ σῶμα ὕδατι καθαρῷ, προσέλθωμεν τῷ Θεῷ. Μέλλων τοίνυν ιίς τὸ ὕδωρ καταβαίνειν, μὴ τῷ ψιλῷ τοῦ ὕδατος πρῆπξχεʼ ἀλλᾶ τοῦ ἁγίου "vt-351.1%: Eva-.135; τήν σωτηρίαν ἐκόἐήου· ἄνευ γὰρ ἀμʼροτερων ἀδύνατόν σε τελειωθῆναι. Οὐκ ἰγώ εἰμι ὸ τοῦτο λέγων, ἀλλʼ ὁ Κύριος Ἰησοῦς Χριστὸς, ὁ 1'05 πράγματος τήν ἐξουσίαν ἔχων φησὶ γάρ· Ἐὰν μή τις γεννηθῇ ἂνωθεν, καὶ ἐπιφέρει Hyan,“ ὕδατος καὶ Πνεῦματος, οὐ δύναται εἰσελθεῖν εἰς τήν βασιλείαν τοῦ Θεοῦ· οὐδὲότῷ ὕδατι βαπτιζόμενος, μή χαταξιωθείς δε τοῦ Πνεύματος, τελείαν ἔχει τήν χάριν οὐδέ κᾶν ἑνάρετός τις γένηται τοῖς ἔργοις, μή λάβῃ δὲ τήν διʼ ὕδατος σφραγῖδα, εἷσελεύσεται εἷς τὴν βασιλείαν τῶν οὐρανῶν. Τολμηρὸς ὁ λόγος, ἀλλʼ οὔκ ἐμός. Ἰησοῦς γὰρ ὁ ἀποφηνάμενος· καὶ μοι λαβὶ τῶν λέν γων τήν ἀπόδειξιν ἀπὸ τῆς θείας Γραφῆς. Κορνήλιος ἧν ἀνὴρ δίκαιος, ἀγγέλων ὀπτασίας χαταξιωθεῖς, στήλην ἀγαθὴν ἐν οὐρανοῖς παρὰ τῷ Θιῷ τὰς ἑαυτοῦ προσευχὰς καὶ ἐλεημοσύνας ἀναστήσας. Ἦλθεν ὁ Πέτρος, καὶ τὸ Πνεῦμα ὲπεχύθη τοῖς πιστεύουσι, καὶ ἐλάλησαν γΑώσσαις ἑτέραις, καὶ προεφήτευσαν. π καὶ μετὰ τήν τοῦ live-51.1110; χάριν ἡ Γραφή φησιν, δτι ιΙροσέταξεν αὐτοὺς ὁ ΙΙέτρος ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι. 1Ἰνα τῆς ψυχῆς διὰ τῆς πίσσεως ἀναγεννηθείσης, μεταλάβῃ καὶ τὸ σῶμα, διὰ τοῦ ὕδατος, τῆς χάριτος.

Epeidē gar diplous ho hanthrōpos, ek psychēs kai sōmatos synkeimenos, diploun kai to katharsion; to men asōmaton, tǭ asōmatǭ; to de sōmatikon, tǭ sōmati; kaito men hydōr kathairei to sōma, to de Pneuma sphragizei tēn psychēn; ’hina Pneumati erpavus-Five? tēn kardian, kai leloumenoi to sōma hydati katharǭ, proselthōmen tǭ Theǭ. Mellōn toinyn iis to hydōr katabainein, mē tǭ psilǭ tou hydatos prēpxcheʼ alla tou hagiou "vt-351.1%: Eva-.135? tēn sōtērian ekoeēou; aneu gar amʼroterōn adynaton se teleiōthēnai. Ouk igō eimi o touto legōn, allʼ ho Kyrios Iēsous Christos, ho 1'05 pragmatos tēn exousian echōn phēsi gar; Ean mē tis gennēthę̄ anōthen, kai epipherei Hyan,“ hydatos kai Pneumatos, ou dynatai eiselthein eis tēn basileian tou Theou; oudeotǭ hydati baptizomenos, mē chataxiōtheis de tou Pneumatos, teleian echei tēn charin oude kan henaretos tis genētai tois ergois, mē labę̄ de tēn diʼ hydatos sphragida, heiseleusetai heis tēn basileian tōn ouranōn. Tolmēros ho logos, allʼ ouk emos. Iēsous gar ho apophēnamenos; kai moi labi tōn len gōn tēn apodeixin apo tēs theias Graphēs. Kornēlios hēn anēr dikaios, angelōn optasias chataxiōtheis, stēlēn agathēn en ouranois para tǭ Thiǭ tas heautou proseuchas kai eleēmosynas anastēsas. Ēlthen ho Petros, kai to Pneuma epechythē tois pisteuousi, kai elalēsan gAōssais heterais, kai proephēteusan. p kai meta tēn tou live-51.1110? charin hē Graphē phēsin, dti iIrosetaxen autous ho IIetros en tǭ onomati Iēsou Christou baptisthēnai. 1Ina tēs psychēs dia tēs pisseōs anagennētheisēs, metalabę̄ kai to sōma, dia tou hydatos, tēs charitos.

For since a human being is twofold, composed of soul and body, the purification too is twofold: the incorporeal for the incorporeal, and the bodily for the body. The water cleanses the body, and the Spirit seals the soul, so that, having our hearts sprinkled by the Spirit and our bodies washed with pure water, we may draw near to God. When you are about to go down into the water, then, do not attend to the bare water, but look for salvation by the working of the Holy Spirit; for without both it is impossible for you to be made perfect. It is not I who say this, but the Lord Jesus Christ, who has authority over the matter; for he says: ‘Unless someone is born from above,’ and he adds, ‘of water and Spirit, he cannot enter the kingdom of God.’ Neither does one who is baptized with water but not counted worthy of the Spirit have the grace in full; nor, even if someone is virtuous in his deeds but does not receive the seal through water, will he enter the kingdom of heaven. The saying is bold, but it is not mine; for it is Jesus who declared it. Take the proof of the words from divine Scripture. Cornelius was a just man, counted worthy of a vision of angels, who had set up his prayers and almsgiving as a good memorial in heaven before God. Peter came, and the Spirit was poured out on those who believed, and they spoke in other tongues and prophesied; and after the grace of the Spirit the Scripture says that Peter commanded them to be baptized in the name of Jesus Christ, so that, the soul having been born again through faith, the body too might share in the grace through the water.

Heb 10:22 (allusion, high confidence) · John 3:3 (quotation, high confidence) · John 3:5 (quotation, high confidence) · Acts 10:1–4 (allusion, high confidence) · Acts 10:44–48 (allusion, high confidence)

Notes and citation

Summary: Water cleanses the body and the Spirit seals the soul; both are needed, as Christ’s words and Cornelius’s baptism show.

Section 4 in the standard numbering. A few garbled words are read by sense (e.g. “by the working of the Holy Spirit”).

Notes on the original text

Digital text corrected (OCR: misread letter): Ἰησδῦς → Ἰησοῦς; βασιλεέαν τῶν οὐρανῶν → βασιλείαν τῶν οὐρανῶν.

Topics: Baptism

Cite (SBL): Cyril of Jerusalem, Cat. 3.5 (PG 33:429c–432b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-5). (abbreviation not yet checked)

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3.6PG 33:432b–433c

Εἰ δὲ τις ποθεῖ γνῶναι, διὰ τί διʼ ὕδατος, καὶ μὴ διʼ ἒτέροο τῶν στοιχείων ἡ χάρις δίδοται, τὰς θείας Γραφὰς ἀναλαβὼν εὑρήσει. Μὲγα γάρ τιτὸ ὕδωρ, χαὶ τῶν τεσσάρων τοῦ κόσμου στοιχείων τῶν φαινομένων τὸ κάλλιστον. Ἀγγὲλων ἐνδιαίτημα ὁ οὑρανὸς, ἀλλʼ ὶξῦὂὶτων οὐρανοίο γῆ τὸ τῶν ἀνθρώπων χωρίον, ἆλϊὶξῦδάτων ἡ γῆʼ καὶ πρὸ πάσης τῶν γενητᾶ τῆς μὲρου κατασκευῆς, Πνεῦμα τοῦ Θεοῦ ἔπεφὲρετο ἐπάνω τοῦ ὕδατος. Ἀρχὴ τοῦ κόσμου τ ὕδωρ, καὶ ἆρχή τῶν Εὖαγγελίων ὁ Ἰορδάνης ι2)’ ἐλευθερία τῷ Ἰσραὴλ ἀπὸ τοῦ Φαραὼ διὰ τῆς θαλάσσης, καὶ ἐλευθερία ἁμαρτιῶν τῷ κόσμῳ διὰ τοῦ λουτροῦ τοῦ ὕδατος ἐν ῥήματι Θεοῦ· ’Ὀπου διαθήκη πρός τινας, ἐκεῖ καὶ ὕδωρ. Μετὰ τὸν κατακλυσμὸν, ὶτὲθη διαθήκη πρὸς Νῶε· διαθήκη τῷ ’[σραήλ ἐξ ὅρους Σινᾶ· ἀλλᾶ μετὰ ὕδατος, καὶ ἐρίου κοκκίνου, καὶ ὑσσώπου. Ἠλίας ἀναλαμβανεται, ἀλλʼ οὐ χωρὶς ὕδατος· πρῶτον γὰρ διαβαίνει τὸν Ἰορδάνην, εἶτα ἱππηλατεῖ τὸν οὐρανόν. Πρῶτον ὁ ἀρχιερεὺς λοῦε - 111, εἶτα augur? πρῶτον γὰρ Ἀαρὼν ἐλούσατό, εἶτα γέγυνεν ἀρχιερεύς· πῶς γὰρ ἐνεχώρει τῶν ἄλλων ὕπερεῦχεσθαι, τὸν διʼ εῧδατος οὔπω κεκαθαρισμένον ; Καὶ σύμβολον ἔκειτο τοῦ βαπτίσματος, λουτὴρ ἔνδον ἀποκὶμενος τῆς σκηνῆς.

Ei de tis pothei gnōnai, dia ti diʼ hydatos, kai mē diʼ eteroo tōn stoicheiōn hē charis didotai, tas theias Graphas analabōn heurēsei. Mega gar tito hydōr, chai tōn tessarōn tou kosmou stoicheiōn tōn phainomenōn to kalliston. Angelōn endiaitēma ho houranos, allʼ ixyoitōn ouranoio gē to tōn anthrōpōn chōrion, alïixydatōn hē gēʼ kai pro pasēs tōn genēta tēs merou kataskeuēs, Pneuma tou Theou epephereto epanō tou hydatos. Archē tou kosmou t hydōr, kai archē tōn Euangeliōn ho Iordanēs i2)’ eleutheria tǭ Israēl apo tou Pharaō dia tēs thalassēs, kai eleutheria hamartiōn tǭ kosmǭ dia tou loutrou tou hydatos en rhēmati Theou; ’Opou diathēkē pros tinas, ekei kai hydōr. Meta ton kataklysmon, itethē diathēkē pros Nōe; diathēkē tǭ ’[sraēl ex horous Sina; alla meta hydatos, kai eriou kokkinou, kai hyssōpou. Ēlias analambanetai, allʼ ou chōris hydatos; prōton gar diabainei ton Iordanēn, eita hippēlatei ton ouranon. Prōton ho archiereus loue - 111, eita augur? prōton gar Aarōn elousato, eita gegynen archiereus; pōs gar enechōrei tōn allōn hypereuchesthai, ton diʼ eÿdatos oupō kekatharismenon ? Kai symbolon ekeito tou baptismatos, loutēr endon apokimenos tēs skēnēs.

If anyone wants to know why the grace is given through water and not through some other of the elements, he will find it by taking up the divine Scriptures. For water is a great thing, and the fairest of the four visible elements of the world. Heaven is the dwelling of angels, but the heavens are from the waters; the earth is the place of human beings, but the earth is from the waters; and before the whole construction of the things made in the six days, the Spirit of God was borne above the water. The beginning of the world was water, and the beginning of the Gospels was the Jordan. For Israel, freedom from Pharaoh came through the sea; and for the world, freedom from sins through the washing of water by the word of God. Where there is a covenant with anyone, there is water too. After the flood a covenant was made with Noah; a covenant was made with Israel from Mount Sinai, but with water, and scarlet wool, and hyssop. Elijah is taken up, but not without water; for first he crosses the Jordan, then he drives through heaven in a chariot. First the high priest washes, then he offers incense; for Aaron first washed, then became high priest; for how could one who had not yet been cleansed through water pray for others? And as a symbol of baptism a laver was set within the tabernacle.

Gen 1:6–9 (allusion, medium confidence) · Gen 1:2 (quotation, high confidence) · Mark 1:4–5 (allusion, medium confidence) · Exod 14:21–30 (allusion, high confidence) · Eph 5:26 (quotation, high confidence) · Gen 9:8–17 (allusion, high confidence) · Heb 9:19 (allusion, high confidence) · 2 Kgs 2:8–11 (allusion, high confidence) · Lev 8:6 (allusion, high confidence) · Exod 30:18 (allusion, high confidence)

Notes and citation

Summary: Why water: Scripture shows water at creation, the exodus, the covenants, Elijah’s ascent, and the priests’ washing.

Section 5 in the standard numbering. Several words are garbled in the scan and read by sense (“but the earth is from the waters”; “then offers incense”).

Notes on the original text

Digital text corrected (OCR: letters transposed; OCR: misread letter; OCR: misread letters): κισμου στοιχίων τῶν φαινομὲνω → κόσμου στοιχείων τῶν φαινομένων; Ἰοδράνην → Ἰορδάνην; οὸρανόν → οὐρανόν.

Topics: Baptism

Cite (SBL): Cyril of Jerusalem, Cat. 3.6 (PG 33:432b–433c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-6). (abbreviation not yet checked)

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3.7PG 33:433d–437d

ﬂ Clidﬁb τήλος, καὶ τῆς Καινῆς Διαθήκης ἀρχὴ τὸ βάπτισμα. Ἰωάννης γὰρ ἦν ἀρχηγὸς, οὗ μείζων ἐν γεννητοῖς γυναικῶν οὐδὲ εἷςʼ τέλος μὲν προφητῶν· Πάντες γὰρ οἱ προφῆται καὶ ὁ νόμος ἓως Ἰωάννου. Τῶν δὲ εὐαγγελικῶν πραγμάτων ιρχή· Ἀρχή γὰρ τοῦ Εὐαγγελίου Ἰησοῦ Χριστοῦ, φησί καὶ τὰ ἑξῆς· Ι1.*ὶγένετο Ἰωάννης ἐν τῇ ἐρήμῳ βαπτίζων. Κᾶν Ἠλίαν τὸν Θεσβίτην εἴποις τὸν ἀναληφθέντα, ἀλλʼ οὐχ ἔστι μείζων Ἰωάννου- μετετέοη (lt) ὁ Ἑνὼχ, ἀλλʼ οὐκ ἔστι μείζων γΙιι›ιὶννου“ Μωσῆς μέγιστος νομοθέτης, καὶ πάντες θαυμαστοὶ οἱ προφῆται, ἀλλʼ οὗ μείζόνις Ἰωάννου. Οὐκ ἐγὼ προφήτας προφήταις τολμῶ urnula!νειν· ἀλλʼ ὁ Δεσπότης αὐτῶν τε καὶ ἡμῶν, ὁ Κύριος Ἰησοῦς ἀπεφήνατο · Μείζων ἐν γεννητοῖς γυναικῶν Ἰωάννου οὐχ ἐγήγερται· οὐχ ἐν γεννητοῖς παρθένων, ἀλλὰ γυναικῶν. Τῷ μεγάλῳ δούλῳ πρὸς τοὺς συνδούλους ἡ σύγκρισις· τῷ υἱῷ δὲ πρὸς οἰκέτας ἀσύγιριτος ἡ ὑπεροχὴ καὶ ἡ χάρις. Βλέπεις πλίκον ἆιθρωπον ἀρχηγὸν ταύτης τῆς χάριτος ὀ Θεὸς εἶλατο ; ὰχτήμονα καὶ φιλέρημον, οὗ μισάνθρωπον· ἀκρίδας ἐσθίοντα καὶ πτεροφυήσαντα τῆν ψυχήν μέλιτος ἐμφορούμενον, καὶ μελιτος ἡδῦτερά τεκαὶ ὠφελιμώτερα λαλοῦντα· ἔνδυμα περικείμενον ἀπὸ τριχῶν καμήλου, καὶ τῆς ἀσκήσεως τὸν τύπον ἐν ἑαυτῷ δεικνύντα· ὃς καὶ ὑπὸ Πνεύματος ἁγίου, ἔτι ἐν γαστρὶ μητρὸς κυοφορούμενος, ἡγιάσθη. Ἡγιάσθη Ἱερεμίας, ἀλλʼ οὐκ ἐπροφήτευσεν ἐν γαστρί· μόνος δὲ Ἰωάννης χυοφορούμενος ἐσκίρτησεν ἐν ἀγαλλιάσει, καὶ σαρκὸς ὀφθαλμοῖς μή βλέπων. τὸν Δεσπότην ἐγνώριζε τῷ Πνεύματι· ἐπειδὴ γὰρ μεγάλου βαπτίσματος ἦν ἡ χάρις, ἐδεῖτο καὶ μεγὰλου τοῦ προστάτου, Ζʼ. Οὗτος ἐβάπτιζεν ἐν τῷ Ἰορδάνῃ, καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰεροσόλυμα, βαπτισμὰτων ἀπαρχῆς ἀπολαύουσα· τὸ γὰρ ἁπάντων ἄγαθῶν ἀξίωμα ἐν Ἰεροσολύμοις. Ἀλλᾶ γνῶτε, Ἱεροσολυμῖται, πῶς οἱ ἐξερχόμενοι ἐβαπτίζοντο ὑπʼ αὖτοῦ· Ἑξομολογούμενοι, φησί, τας ἁμαρτίας αὐτῶν. Πρῶτον ἐδείκνυον τὰ τραύματα, εἶτα ἐπῆγεν ἐκεῖνῠς τὰ ἷατρεύματα, καὶ τοῖς πιστεύουσιν ἐδίδου λύτρωσιν αἰωνίου πυρός. Καὶ εἰ θέλεις αὐτὸ τοῦτο πεισθῆναι, ’ὁτι λύτρωσίς ἐστι τὸ βάπτισμα Ἰωάννου πυρὸς ἀπειλῆς, ἄκουε λὲγοντος αὐτοῦʼ Γεννήματα ἑχιδνῶν,τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς ; Μὴ οὖν ἔσο λοιπὸν ἔχιδνα, ἀλλὰ ἐχίδνης γέννημα ποτε γενόμενος, ἆπόδυσαι, φησὶ, τῆς ﬁge-:17): ἀμαρτητικῆς ζωῆς τήν ὑπόστασιν. Πᾶς γαρ ὄφις εἷς στενὸν ἑνδῦνας, ἀποτίθεται τὸ γῆρας, καὶ τὴν παλαιότητα διὰ τῆς ἀποθλίψεως ἐκδυσάμενος, νεάζει λοιπὸν τῷ σώματι. ΟἘτως εʼίσελθε, φησὶν, καὶ σὺ διὰ τῆς στενῆς καὶ τεθλιμμένης θύρας· ἀπόθλιψον ἑαυτὸν διὰ τῆς νηστείας, ἐκβίασαί σου τήν ἀπώλειαν. Ἀπόδυσαι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, χαί εἰπὲ τὸ ἐν *ᾼσμασιν εκεῖνο· Ἐξεόυσαμην τὸν χιτῶνά μου, πῶς ἐνδύσομαι αὐτόν; Ἀλλʼ ’ἴσως (ὅ) ἔστι τις ἐν ὑμῖν ὑποκριτὴς, ἆνθρωπςὶρεσχος, καὶτὸ μὶν εὐλαβὲς ὑποκρινόμενος, μὴ απὸ καρδίας δὲ πιστεύων, Σίμωνος ἔχων τοῦ Μάγου τὴν ὑπόκρισιν, οὐχ ’ίνα μεταλάβῃ τῆς χάριτος προσελθὼν, ἁ) λʼ ’ίνα πολυπραγμονήσῃ τὸ διδόμενον· ἀκουέτω nio-310.1 παρᾶ Ἰωάννου· ’Ἤδη δὲ καὶ ἦ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων χεῖται. Πᾶν οὖν δένδρον μή ποιοῦν καρπὸν καλὸν, ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. Ἀδυσώπητος ὁ δικαστὴς, ἄφελε τὴν ὑπόκρισιν.

ﬂ Clidﬁb tēlos, kai tēs Kainēs Diathēkēs archē to baptisma. Iōannēs gar ēn archēgos, hou meizōn en gennētois gynaikōn oude heisʼ telos men prophētōn; Pantes gar hoi prophētai kai ho nomos heōs Iōannou. Tōn de euangelikōn pragmatōn irchē; Archē gar tou Euangeliou Iēsou Christou, phēsi kai ta hexēs; I1.*igeneto Iōannēs en tę̄ erēmǭ baptizōn. Kan Ēlian ton Thesbitēn eipois ton analēphthenta, allʼ ouch esti meizōn Iōannou- meteteoē (lt) ho Henōch, allʼ ouk esti meizōn gIii›iinnou“ Mōsēs megistos nomothetēs, kai pantes thaumastoi hoi prophētai, allʼ hou meizonis Iōannou. Ouk egō prophētas prophētais tolmō urnula!nein; allʼ ho Despotēs autōn te kai hēmōn, ho Kyrios Iēsous apephēnato ; Meizōn en gennētois gynaikōn Iōannou ouch egēgertai; ouch en gennētois parthenōn, alla gynaikōn. Tǭ megalǭ doulǭ pros tous syndoulous hē synkrisis; tǭ huiǭ de pros oiketas asygiritos hē hyperochē kai hē charis. Blepeis plikon aithrōpon archēgon tautēs tēs charitos o Theos eilato ? achtēmona kai philerēmon, hou misanthrōpon; akridas esthionta kai pterophyēsanta tēn psychēn melitos emphoroumenon, kai melitos hēdytera tekai ōphelimōtera lalounta; endyma perikeimenon apo trichōn kamēlou, kai tēs askēseōs ton typon en heautǭ deiknynta; hos kai hypo Pneumatos hagiou, eti en gastri mētros kyophoroumenos, hēgiasthē. Hēgiasthē Hieremias, allʼ ouk eprophēteusen en gastri; monos de Iōannēs chyophoroumenos eskirtēsen en agalliasei, kai sarkos ophthalmois mē blepōn. ton Despotēn egnōrize tǭ Pneumati; epeidē gar megalou baptismatos ēn hē charis, edeito kai megalou tou prostatou, Zʼ. Houtos ebaptizen en tǭ Iordanę̄, kai exeporeueto pros auton pasa hē Ierosolyma, baptismatōn aparchēs apolauousa; to gar hapantōn agathōn axiōma en Ierosolymois. Alla gnōte, Hierosolymitai, pōs hoi exerchomenoi ebaptizonto hypʼ autou; Hexomologoumenoi, phēsi, tas hamartias autōn. Prōton edeiknyon ta traumata, eita epēgen ekeinys ta hiatreumata, kai tois pisteuousin edidou lytrōsin aiōniou pyros. Kai ei theleis auto touto peisthēnai, ’hoti lytrōsis esti to baptisma Iōannou pyros apeilēs, akoue legontos autouʼ Gennēmata hechidnōn,tis hypedeixen hymin phygein apo tēs mellousēs orgēs ? Mē oun eso loipon echidna, alla echidnēs gennēma pote genomenos, apodysai, phēsi, tēs ﬁge-:17): amartētikēs zōēs tēn hypostasin. Pas gar ophis heis stenon hendynas, apotithetai to gēras, kai tēn palaiotēta dia tēs apothlipseōs ekdysamenos, neazei loipon tǭ sōmati. OEtōs eʼiselthe, phēsin, kai sy dia tēs stenēs kai tethlimmenēs thyras; apothlipson heauton dia tēs nēsteias, ekbiasai sou tēn apōleian. Apodysai ton palaion anthrōpon syn tais praxesin autou, chai eipe to en *Ąsmasin ekeino; Exeousamēn ton chitōna mou, pōs endysomai auton? Allʼ ’isōs (ho) esti tis en hymin hypokritēs, anthrōpsireschos, kaito min eulabes hypokrinomenos, mē apo kardias de pisteuōn, Simōnos echōn tou Magou tēn hypokrisin, ouch ’ina metalabę̄ tēs charitos proselthōn, ha) lʼ ’ina polypragmonēsę̄ to didomenon; akouetō nio-310.1 para Iōannou; ’Ēdē de kai ē axinē pros tēn rhizan tōn dendrōn cheitai. Pan oun dendron mē poioun karpon kalon, ekkoptetai kai eis pyr balletai. Adysōpētos ho dikastēs, aphele tēn hypokrisin.

[…] the end, and the beginning of the New Testament, is baptism. For its leader was John, than whom none among those born of women is greater. He was the end of the prophets: ‘For all the prophets and the law were until John’; and the beginning of the gospel events: for ‘The beginning of the gospel of Jesus Christ,’ it says, and what follows: ‘John came baptizing in the wilderness.’ You may name Elijah the Tishbite, who was taken up, but he is not greater than John; Enoch was translated, but he is not greater than John; Moses was the greatest lawgiver, and all the prophets are admirable, but they are not greater than John. It is not I who dare to compare prophets with prophets; it is their Master and ours, the Lord Jesus, who declared: ‘Among those born of women there has not risen one greater than John’; not ‘among those born of virgins,’ but ‘of women.’ The comparison is between the great servant and his fellow servants; but the Son’s preeminence and grace are beyond comparison with household servants. Do you see what kind of man God chose as the leader of this grace? One who owned nothing and loved the desert, yet no hater of people; who ate locusts and gave his soul wings; who was filled with honey and spoke things both sweeter and more profitable than honey; who was clothed in a garment of camel’s hair and showed in himself the pattern of the ascetic life; who was sanctified by the Holy Spirit while still carried in his mother’s womb. Jeremiah was sanctified, but did not prophesy in the womb; John alone, while carried in the womb, leapt for joy, and though he did not see with eyes of flesh, recognized the Master by the Spirit. For since the grace of baptism was great, it also needed a great founder. [7] This man was baptizing in the Jordan, and all Jerusalem went out to him, enjoying the firstfruits of baptisms; for the prerogative of all good things is in Jerusalem. But learn, people of Jerusalem, how those who went out were baptized by him: ‘Confessing,’ it says, ‘their sins.’ First they showed their wounds; then he applied the remedies, and to those who believed he gave redemption from eternal fire. And if you want to be convinced of this very point, that John’s baptism is redemption from the threat of fire, hear him say: ‘Brood of vipers, who warned you to flee from the wrath to come?’ Do not then be a viper any longer; but since you were once a viper’s brood, strip off, he says, the slough of your former sinful life. For every snake creeps into a narrow place and lays aside its old age, and having stripped off its oldness by the squeezing, is young again in body. So you too, he says, enter through the narrow and constricted gate; squeeze yourself by fasting, force out what is destroying you. ‘Put off the old man with his deeds,’ and say that word in the Song: ‘I have taken off my tunic; how shall I put it on?’ But perhaps there is among you some hypocrite, a man-pleaser, who pretends to piety but does not believe from the heart, having the hypocrisy of Simon the magician, who has come not to share in the grace but to pry into what is given. Let him too hear from John: ‘Already the axe is laid at the root of the trees. Every tree, therefore, that does not bear good fruit is cut down and thrown into the fire.’ The Judge is not to be swayed; put away your hypocrisy.

Matt 11:11 (quotation, high confidence) · Matt 11:13 (quotation, high confidence) · Mark 1:1 (quotation, high confidence) · Mark 1:4 (quotation, high confidence) · 2 Kgs 2:11 (allusion, high confidence) · Gen 5:24 (allusion, high confidence) · Matt 3:4 (allusion, high confidence) · Jer 1:5 (allusion, high confidence) · Luke 1:15 (allusion, high confidence) · Luke 1:41–44 (allusion, high confidence) · Mark 1:5 (quotation, high confidence) · Matt 3:7 (quotation, high confidence) · Matt 7:13–14 (allusion, high confidence) · Col 3:9 (quotation, high confidence) · Song 5:3 (quotation, high confidence) · Acts 8:9–24 (allusion, high confidence) · Matt 3:10 (quotation, high confidence)

Notes and citation

Summary: John the Baptist, greatest of those born of women, stands at the turn of the covenants; his baptism with confession points to repentance and the putting off of the old life.

This is section 6 in the standard numbering, and contains section 7, not separated in the scan (marked [7]). The opening words are garbled in the scan (probably “of the Old Testament”) and are not translated.
“Squeeze yourself by fasting” plays on the snake that sheds its skin by squeezing through a narrow place.

Notes on the original text

Digital text corrected (OCR: misread ending; OCR: misread letter; OCR: words joined): Ἡγιάπθη → Ἡγιάσθη; τὸν Δεοπότην → τὸν Δεσπότην; πᾶσαὴ Ἰεροσόλυμα → πᾶσα ἡ Ἰεροσόλυμα; ἀποθλίψις ἑαυτὸν → ἀπόθλιψον ἑαυτὸν.

Topics: Baptism, Fasting

Cite (SBL): Cyril of Jerusalem, Cat. 3.7 (PG 33:433d–437d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-7). (abbreviation not yet checked)

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3.8PG 33:437d–440b

Τί οὗν δεῖ ποῖειν; καὶ τίνες εῗσῖν οἱ καρποὶ τῆς μετανοίας; '0 ἔχων δύο χιτῶνας μεταδότω τῷ μὴ ἔχοντι (ἀξιόπιστος ἧν ό διδάσκων, ἐπειδὴ καὶ πρῶτος ἐπετέλει τὸ διδασκόμενον οὐκ ἐδυσωπεῑτο λέγειν· οὗ γὰρ ἐπεῖχεν ἡ συνείδησις κωλύουσα τὴν γλῶσσανγ καὶ ὁ ἔχων βρώματα, ὁμοίως ποιείτω. Ilva-312.110: ἁγίου χάριτος ἀπολαῦσαι θέλεις, καὶ βρωμάτων αἷσθητῶν πένητας οὐκ ἂξιοῖς; τὰ μεγάλα ζητεῖς, καὶ μικρῶν οὗ μεταδίδως ς κᾶν τελώνης, xi; πόρνος ᾖς, ἔλπιζε τήν σωτηρίαν. Οἱ τελῶναι χαὶ αἱ πόρναι προάγουσιν ὑμᾶς εἷς τὴν βισιλεέπν τοῦ Θεοῦ καὶ μάρτυς ὁ Ηαῦλος λέγων· Οὔτε πόρνοι, οὕτε εἰδωλολάτραι, οὔτε οἱ καθεξῆς, Bm. λείαν Θεοῦ οὐ κληρονομήσουσι. Καὶ ταῦτὰ τινες iter ἀλλὰ ἀπελούσασθε, σῦλα ἡγιάσθητε· οὐκ εἷπε, Τινὲς ἐστε, ἀλλὰ, ταῦτά τινες ἦτε. 'll ἓν τῇ ἀγνοίᾳ ἁμαρτία συγχωρεῖται, ἡ δὲ ἐπίμονος κακία καταδικάζεται.

Ti houn dei poiein? kai tines eïsin hoi karpoi tēs metanoias? '0 echōn dyo chitōnas metadotō tǭ mē echonti (axiopistos hēn o didaskōn, epeidē kai prōtos epetelei to didaskomenon ouk edysōpeito legein; hou gar epeichen hē syneidēsis kōlyousa tēn glōssang kai ho echōn brōmata, homoiōs poieitō. Ilva-312.110: hagiou charitos apolausai theleis, kai brōmatōn haisthētōn penētas ouk axiois? ta megala zēteis, kai mikrōn hou metadidōs s kan telōnēs, xi? pornos ę̄s, elpize tēn sōtērian. Hoi telōnai chai hai pornai proagousin hymas heis tēn bisileepn tou Theou kai martys ho Ēaulos legōn; Oute pornoi, houte eidōlolatrai, oute hoi kathexēs, Bm. leian Theou ou klēronomēsousi. Kai tauta tines iter alla apelousasthe, syla hēgiasthēte; ouk heipe, Tines este, alla, tauta tines ēte. 'll hen tę̄ agnoią hamartia synchōreitai, hē de epimonos kakia katadikazetai.

What then must one do? And what are the fruits of repentance? ‘Let him who has two tunics share with him who has none’ (the teacher was worthy of trust, since he was the first to carry out what he taught; he was not ashamed to speak, for his conscience did not hold back his tongue), ‘and let him who has food do likewise.’ Do you wish to enjoy the grace of the Holy Spirit, and do you not count the poor worthy of bodily food? Do you seek great things, and not share small ones? Even if you are a tax collector or sexually immoral, hope for salvation: ‘The tax collectors and the prostitutes are going into the kingdom of God ahead of you.’ Paul too is witness, saying: ‘Neither the sexually immoral, nor idolaters,’ nor the rest, ‘will inherit the kingdom of God. And such were some of you; but you were washed, you were sanctified.’ He did not say, ‘Some of you are,’ but ‘Such were some of you.’ Sin committed in ignorance is pardoned, but persistent wickedness is condemned.

Luke 3:10–11 (quotation, high confidence) · Matt 3:8 (echo, medium confidence) · Matt 21:31 (quotation, high confidence) · 1 Cor 6:9–11 (quotation, high confidence)

Notes and citation

Summary: The fruits of repentance are generosity to the poor; even the worst sinners may hope, for sins of ignorance are pardoned.

Section 8 in the standard numbering.

Notes on the original text

Digital text corrected (OCR: 6 for ὁ; OCR: misread letters): Ol. τελῶναι → Οἱ τελῶναι; τυς 6 Ηαῦ → τυς ὁ Ηαῦ.

Topics: Baptism, Ethics

Cite (SBL): Cyril of Jerusalem, Cat. 3.8 (PG 33:437d–440b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-8). (abbreviation not yet checked)

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3.9PG 33:440b

Ἔχεις καύχημα τοῦ βαπτίσματος, αὐτὸν si,» Υέὸν τοῦ Θεοῦ τὸν μονογενῆ· τί γάρ μοι λοιπόν ἐστι λέγειν περι ἀνθρώπους μέγας Ἰωάννης, ἀλλὰ τί πρὸς τὸν Κύριον; μεγαλόφωνος ἡ φωνὴ, ἀλλὰ τί πρὸς τὸν Λόγον ; κάλλιστος ὁ κῆρυξ, ἀλλὰ τί πρὸς τὸν βασιλέα ; καλὸς ὁ βαπτίζων ἐν ὕδατι, ἀλλὰ τί πρὸς τὸν βαπτίζοντα ἐν Πνεύματι ἁγίῳ καὶ uagi; ΙΙνεύματι άγίῳ καὶ πυρῖ τοὺς ἀποστόλους ἐβάπτισεν ὁ Σωτὴρ, ὅτε ἐγένετο ἃφνω ἐκ τοῦ οὐρινοῦ ἦχος, ὥσπερ φερομένης πνοῆς βιαίας· καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι.Κεῖ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεί πυρός. Καὶ ἐκάθισεν ἐφʼ ἕνα ἕκαστον αὐτῶν, καὶ ἐπλήσθησαν ἅπαντες Πνεῦματος ἁγίου. Γ. Εἴτις μὴ λάβῃ τὸ βάπτισμα, σωτηρίαν οὐκ ἔχει· πλὴν μόνων μαρτύρων, οἳ ιαὶ χωρὶς τοῦ ὕδατος λαμβάνουσιτήν βασιλείαν.,λυτρούμενος γὰρ τὴν οἰκουμένην ὁ Σωτὴρ διὰ τοῦ σταυροῦ, καὶ τήν πλευρὰν νυγεὶς, ἐξήγαγεν αἷμα καὶ ὕδωρ· ἳνα οἳ μὲν ἐν καιροῖς εἰρήνης ἐν ὕδατι βαπτισθῶσιν οἱδὶ ἐν καιροῖς διωγμῶν ἔν οἷκείοις αἵμασι βαπτισθῶσι. τὸ μαρτύριον γὰρ οἶδε βάπτισμα καλεῖν ὁ Σωτὴρ. λέ·

Echeis kauchēma tou baptismatos, auton si,» Yeon tou Theou ton monogenē; ti gar moi loipon esti legein peri anthrōpous megas Iōannēs, alla ti pros ton Kyrion? megalophōnos hē phōnē, alla ti pros ton Logon ? kallistos ho kēryx, alla ti pros ton basilea ? kalos ho baptizōn en hydati, alla ti pros ton baptizonta en Pneumati hagiǭ kai uagi? IIneumati agiǭ kai pyri tous apostolous ebaptisen ho Sōtēr, hote egeneto haphnō ek tou ourinou ēchos, hōsper pheromenēs pnoēs biaias; kai eplērōsen holon ton oikon hou ēsan kathēmenoi.Kei ōphthēsan autois diamerizomenai glōssai hōsei pyros. Kai ekathisen ephʼ hena hekaston autōn, kai eplēsthēsan hapantes Pneumatos hagiou. G. Eitis mē labę̄ to baptisma, sōtērian ouk echei; plēn monōn martyrōn, hoi iai chōris tou hydatos lambanousitēn basileian.,lytroumenos gar tēn oikoumenēn ho Sōtēr dia tou staurou, kai tēn pleuran nygeis, exēgagen haima kai hydōr; hina hoi men en kairois eirēnēs en hydati baptisthōsin hoidi en kairois diōgmōn en hoikeiois haimasi baptisthōsi. to martyrion gar oide baptisma kalein ho Sōtēr. le;

You have, as the glory of baptism, the only-begotten Son of God himself. For why should I go on speaking of a man? John was great, but what is he compared with the Lord? His voice was loud, but what is it compared with the Word? The herald was most excellent, but what is he compared with the King? Good is he who baptizes in water, but what is he compared with the one who baptizes in the Holy Spirit and fire? The Savior baptized the apostles in the Holy Spirit and fire when ‘suddenly there came from heaven a sound like a violent wind rushing, and it filled the whole house where they were sitting. And there appeared to them tongues as of fire, dividing; and it sat upon each one of them, and they were all filled with the Holy Spirit.’ [10] If anyone does not receive baptism, he does not have salvation, except only the martyrs, who receive the kingdom even without the water. For the Savior, redeeming the world through the cross, when his side was pierced, brought out blood and water, so that some, in times of peace, might be baptized in water, and others, in times of persecution, might be baptized in their own blood. For the Savior knows how to call martyrdom a baptism, saying:

Matt 3:11 (allusion, high confidence) · Acts 2:2–4 (quotation, high confidence) · John 19:34 (allusion, high confidence)

Notes and citation

Summary: Christ, who baptizes with the Spirit and fire, is the glory of baptism; without baptism there is no salvation, except for martyrs baptized in their own blood.

This is section 9 in the standard numbering, and contains the beginning of section 10, not separated in the scan (marked [10]); the sentence continues in 3.10.

Notes on the original text

Digital text corrected (OCR: 6 for ὁ; OCR: Latin letters; OCR: misread letter): ἦχος, ὥσπερ φερομένης moi: βιαίας → ἦχος, ὥσπερ φερομένης πνοῆς βιαίας; βατττισθῶσιν → βαπτισθῶσιν; νην 6 Σωτ → νην ὁ Σωτ; εῖν 6 Σωτ → εῖν ὁ Σωτ.

Topics: Baptism, Martyrdom, Persecution

Cite (SBL): Cyril of Jerusalem, Cat. 3.9 (PG 33:440b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-9). (abbreviation not yet checked)

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3.10PG 33:440b–441a

Δύνασθε πιεῖν τὸ ποτήριον 6' ἐγὼ πίνω l5)καὶτὸ βάπτισμα 6' ἐγὼ βαπτίζομαι, punctim: καὶ οἱ μὲν μάρτυρες ὁμολογοῦσι, θέατρον τῷ κόσμῳ γενόμενοι καὶ ἀγγέλοις καὶ ἀνθρώποις· σὺ δὲ μετʼ ι41 ὀλίγον ὁμολογήσεις· ἀλλὰ οὕπω σοι περῖ τούτων ἀκούειν καιρός.

Dynasthe piein to potērion 6' egō pinō l5)kaito baptisma 6' egō baptizomai, punctim: kai hoi men martyres homologousi, theatron tǭ kosmǭ genomenoi kai angelois kai anthrōpois; sy de metʼ i41 oligon homologēseis; alla houpō soi peri toutōn akouein kairos.

‘Can you drink the cup that I drink, and be baptized with the baptism with which I am baptized?’ And the martyrs confess, having become a spectacle to the world, both to angels and to people; and you too will confess before long. But it is not yet the time for you to hear about these things.

Mark 10:38 (quotation, high confidence) · 1 Cor 4:9 (quotation, high confidence)

Notes and citation

Summary: Christ calls martyrdom a baptism; the candidates will soon make their own confession.

Continues section 10 from 3.9. “You too will confess” refers to the confession of faith at baptism.

Topics: Baptism, Martyrdom

Cite (SBL): Cyril of Jerusalem, Cat. 3.10 (PG 33:440b–441a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-10). (abbreviation not yet checked)

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3.11PG 33:441a–441d

’Πγίασε τὸ βάπτισμα ὁ Ἰησοῦς, βαπτισθεὶς αὐτὸς. EI ὁ Υἱὸς τοῦ Θεοῦ ἒβαπτίσθη, τίς ἐστι βαπτίπμιτος καταφρονῶν εὐσεβής; Ἐβαπτίσθη δὲ, οὐχ ’ἱνα ἁμαρτιῶν λάβῃ συγχώρησιν (ἀναμάρτητος γὰρ ἦν· ἀλλὰ ἀναμάρτητος ὤν ἐβαπτίσθη, ’ίνα χάριν θείειν καὶ ἀξίαν πειράσχῃ τοῖς βαπτιζομένοις. ’Ὠσπερ γὰρ, ἐπειδὴ ti παιδία κεκοινώνηκεν αἵματος καὶ σαρκὸς, καὶ αὐτὸς παραπλησίως μετέσχε τῶν αὐτῶν, ἵνα τῆς ἐνσάρκου παρουσίας αὐτοῦ κοινωνοὶ γενόμενοι, χαί τῆς θείας αὐτοῦ χάριτος κοινωνοὶ γενώμεθα· οὕτως ἐβαπτίσθη Ἰησοῦς, ἳνα καὶ διὰ τούτου πάλιν ἡμεῖς τῇ κοινωνίᾳ, λάβωμεν μετα τῆς σωτηρίας τήν ἀξίαν. Ὀ δράκων, ἦν ἐν τοῖν ὕδασι κατά τὸν Ἰὼβ, ὁ δεχόμενος τὸν Ἰορδάνην ἐν τῷ στόματι αὖτοῦʼ Ἐπεὶ οὖν ἔδει συντρίψει τὰς κεφαλὰς τοῦ δράκοντος, καταβὰς έν τοῖς ὕδασιν ἔδησε τὸν ἰσχυρὸν, ἳνα ἐξουσίιν λάβωμεν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων οὐ μικρὸν ἦν τὸ θηρίον, ἀλλὶ φοβερόν Πᾶσα ναῦς ἁλιευτική βύρσαν μίαν οὐρᾶς αὐτοῦ ἐνεγκεῖν οὐκ ἠδύνατο* ἔμπροσθεν αὐτοῦ ἔτρεχεν ἡ ἀπώλεια, λυμαινομένη τοὺς ἀπαντῶντας. Προσὲδραμεν ἡ Ini-iniu λοιπὸν ὁ θάνατος φιμωθῇ, ἳνα οἱ σωθέντες ἅπαντες εἴπωμεν· Ποῦ σου, θάνατε, τὸ κεντρα-ις ποῦ σου, ᾆόη, τὸ νῖκος; διὰ τοῦ βαπτίσματος λύετκι τοῦ θανάτου τὸ κέντρον.

’Pgiase to baptisma ho Iēsous, baptistheis autos. EI ho Huios tou Theou ebaptisthē, tis esti baptipmitos kataphronōn eusebēs? Ebaptisthē de, ouch ’hina hamartiōn labę̄ synchōrēsin (anamartētos gar ēn; alla anamartētos ōn ebaptisthē, ’ina charin theiein kai axian peiraschę̄ tois baptizomenois. ’Ōsper gar, epeidē ti paidia kekoinōnēken haimatos kai sarkos, kai autos paraplēsiōs metesche tōn autōn, hina tēs ensarkou parousias autou koinōnoi genomenoi, chai tēs theias autou charitos koinōnoi genōmetha; houtōs ebaptisthē Iēsous, hina kai dia toutou palin hēmeis tę̄ koinōnią, labōmen meta tēs sōtērias tēn axian. O drakōn, ēn en toin hydasi kata ton Iōb, ho dechomenos ton Iordanēn en tǭ stomati autouʼ Epei oun edei syntripsei tas kephalas tou drakontos, katabas en tois hydasin edēse ton ischyron, hina exousiin labōmen patein epanō opheōn kai skorpiōn ou mikron ēn to thērion, alli phoberon Pasa naus halieutikē byrsan mian ouras autou enenkein ouk ēdynato* emprosthen autou etrechen hē apōleia, lymainomenē tous apantōntas. Prosedramen hē Ini-iniu loipon ho thanatos phimōthę̄, hina hoi sōthentes hapantes eipōmen; Pou sou, thanate, to kentra-is pou sou, ąoē, to nikos? dia tou baptismatos lyetki tou thanatou to kentron.

Jesus sanctified baptism by being baptized himself. If the Son of God was baptized, what pious person despises baptism? He was baptized, not to receive forgiveness of sins (for he was sinless); but being sinless he was baptized, so as to give divine grace and dignity to those who are baptized. For just as, since the children share in blood and flesh, he too likewise shared in the same, so that, having become sharers in his presence in the flesh, we might also become sharers in his divine grace, so Jesus was baptized, so that through this again, by sharing, we might receive dignity along with salvation. According to Job, the dragon was in the waters, the one who takes the Jordan into his mouth. Since, then, the heads of the dragon had to be crushed, he went down into the waters and bound the strong one, so that we might receive authority to tread on snakes and scorpions. The beast was not small, but fearsome: ‘No fishing ship could carry one hide of his tail’; destruction ran before him, ravaging all who met him. Life ran to meet him, so that death might henceforth be muzzled, and all of us who are saved might say: ‘Where, O death, is your sting? Where, O Hades, is your victory?’ Through baptism the sting of death is undone.

Heb 2:14 (quotation, high confidence) · Job 40:23 (40:18 LXX) (quotation, high confidence) · Ps 74:13–14 (73:13-Ps LXX) (allusion, high confidence) · Matt 12:29 (allusion, medium confidence) · Luke 10:19 (quotation, high confidence) · Job 41:7 (40:31 LXX) (quotation, medium confidence) · 1 Cor 15:55 (quotation, high confidence) · Hos 13:14 (echo, medium confidence)

Notes and citation

Summary: Christ, though sinless, was baptized to give grace to the baptized; going down into the waters he bound the dragon and broke death’s sting.

Section 11 in the standard numbering. The dragon “in the waters” comes from Job 40–41 in the Septuagint (Job 40:23 LXX: the beast that takes the Jordan into its mouth; 40:31 LXX on the ship that cannot carry its hide). A few words are garbled in the scan (“Life ran to meet him”) and are read by sense.

Notes on the original text

Digital text corrected (OCR: Latin letters; OCR: misread letter; OCR: misread letters): Ἐὗαπτίσθη → Ἐβαπτίσθη; ἀναμαρτητος γὰρ is)" → ἀναμάρτητος γὰρ ἦν·; λάὸῳμεν → λάβωμεν.

Topics: Baptism, Christology

Cite (SBL): Cyril of Jerusalem, Cat. 3.11 (PG 33:441a–441d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-11). (abbreviation not yet checked)

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3.12PG 33:441d–444b

Κατέρχῃ μὲν γὰρ εῑς τὸ ὕδωρ φορῶν τὰς ἁμαρτίας ἀλλʼ ἡ τῆς χάριτος ἐπίκλησις σφραγίσασα τήν ψυχὴν, οὗ συγχωρεῖ λοιπὸν ὑπὸ τοῦ Ῠοεεροῦ καταποθῆναι δράκοντος. Νεκρὸς ἐν ἁμαρτίαις καταβὰς, ἀναβαίνεις ζωοποιηθεὶς ἐν δικαιοσύνῃ· εἰ γὰρ σύμφυτος ἐγένου τῷ ὁμοιώματι τοῦ θανάτοῦ τοῦ Σωτῆρος, καὶ τῆς ἀναστάσεως καταξιωθήσῃ· Ὥσπερ γὰρ Ἰησοῦς τὰς οἱκουμενικὰς ἁμαρτίας ἀναλαβὼν ἀπέθανεν, ἳνα θανατώσας τήν ἁμαρτίαν ἀναστήσῃ σε ἐν δικαιοσύνῃʼ οὕτω καὶ σὺ καταβὰς εἰς τὸ ὕδωρ, καί τρόπον τινὰ ἐν τοῖς ὕδασι ταφεὶς, ὥσπερ ἐκεῖνος ἐν τῇ πέτρᾳ, ἐγείρῃ πάλιν ἐν καινότητι ζωῆς περιπατῶν.

Katerchę̄ men gar eis to hydōr phorōn tas hamartias allʼ hē tēs charitos epiklēsis sphragisasa tēn psychēn, hou synchōrei loipon hypo tou Yoeerou katapothēnai drakontos. Nekros en hamartiais katabas, anabaineis zōopoiētheis en dikaiosynę̄; ei gar symphytos egenou tǭ homoiōmati tou thanatou tou Sōtēros, kai tēs anastaseōs kataxiōthēsę̄; Hōsper gar Iēsous tas hoikoumenikas hamartias analabōn apethanen, hina thanatōsas tēn hamartian anastēsę̄ se en dikaiosynę̄ʼ houtō kai sy katabas eis to hydōr, kai tropon tina en tois hydasi tapheis, hōsper ekeinos en tę̄ petrą, egeirę̄ palin en kainotēti zōēs peripatōn.

For you go down into the water bearing your sins; but the invocation of grace, having sealed your soul, no longer allows you to be swallowed by the fearsome dragon. Having gone down dead in sins, you come up made alive in righteousness. For if you have been united with the likeness of the Savior’s death, you will also be counted worthy of the resurrection. For just as Jesus, taking on himself the sins of the world, died, so that by putting sin to death he might raise you up in righteousness, so you too, going down into the water and in a way buried in the waters, as he was in the rock, rise again walking in newness of life.

Eph 2:5 (echo, medium confidence) · Rom 6:4–5 (quotation, high confidence) · John 1:29 (echo, medium confidence) · Matt 27:60 (allusion, medium confidence)

Notes and citation

Summary: In baptism the believer goes down dead in sin and rises alive in righteousness, buried and raised with Christ.

Section 12 in the standard numbering.

Notes on the original text

Digital text corrected (OCR: lost accent; OCR: misread letter; OCR: misread letters): Κατὲρχῃ μὶν → Κατέρχῃ μὲν; Ὠτπερ γὰρ → Ὥσπερ γὰρ; περιπατων → περιπατῶν.

Topics: Baptism

Cite (SBL): Cyril of Jerusalem, Cat. 3.12 (PG 33:441d–444b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-12). (abbreviation not yet checked)

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3.13PG 33:444b–445b

Εἶθʼ ὅταν τῆς χάριτος καταξιωθῆς, τότε σοι πρὸς τὰς ἀντικειμένας δυνάμεις παλαίειν δίδωσι τήν ἐξουσίαν. ’Ὠσπερ γαρ μετὰ τὸ βάπτισμα τεσσαράκοντα ἡμέρας ἐπειράζετο· (οὐχ ὅτι καὶ πρὸ τούτω νικᾷν οὐκ ἠδύνατο, ἀλλᾶ ὅτι πάντα τάξει καὶ ἀκολουθίᾳ πράττειν ἐβούλετο), οὕτω καὶ σὺ πρὸ τοῦ βαπτίσματος τοῖς ἀντικειμένοις παλαίειν μὴ τολμήσας, λαῦὼν δὲ τήν χάριν, καὶ λοιπὸν θαρσῶν τοῖς τῆς δικαιοσύνης ὅπλοις, ἀγωνίζου τότε, καὶ si θέΛεις εὐαγγελ ίζου, 1Δʼ. Ἰησους Χριστὸς Θεοῦ Υἱὸς ἦνʼ ἆλλόἰ» πρὸ τοῦ βαπτίσματος εὐηγγελίσατο. Εἴ ὁ Δεσπότης αὐτὸς μετήρχετο κατά τάξιν τὸν καιρὸν, ἆρά γε οἱ δοῦλοι τολμᾷν ἀτάκτως ὀφείλομεν; Ἀπὸ τότε ἤρξατο ὁ Ἰησοῦς κηρύσσειν, ’ὸτε κατῆλθεν ἐπʼ αὑτὸν τι) Πνεῦμα τὸ ἅγιον σωματικῷ εʼίδει ὡσεὶ περιστερά· οὑχ ἵνα Ἰησοῦς τοῦτο ’ίδη πρῶτος (ᾔδει γὰρ καὶ πρὸ τοῦ σωματικῶς ἐλθεῖν), ἀλλὰ ’ἶνα θεωρήσῃ ὁ βαπτίζων Ἰωάννης. Ἐγὼ γὰρ, φηττὶν, οὐκ ᾔδειν αὐτόνʼ ἂλλʼὂ πέμψας με βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι εἶπεν· Ἐφʼ ὅν ἂν ’ἰδῃς τὸ Πνεῦμα καταβαῖνον, καὶ μὲνον ἐπʼ αὑτὸν, ἐκεῖνός ἐστιν. Ἐὰν καὶ αὑτὸς ἔχῃς ἀνυπόκριτον εὑλάβειαν, κατέρχεται καὶ ἐπὶ σὲ ωʼ) ε τὸ Πνεῦμα τὸ ἅγιον, καὶ φωνή σοι πατρικὴ ἂνω- : θεν Emme? οὐχ. Οὗτός ἐστιν ὁ Υἱός μου, ἀλλʼ, ’ Οὗτος νῦν γέγονεν υἱός μου. Ἐπʼ ἐκείνου γὰρ μόνου τὸ,“ὶ)οτὶνʼ ἐπειδὴ ἐν ἀρχῇ ἦν ὀΛό-ίος, καὶ 6 A6γος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγοςο ἐπʼ ἐκείνου τὸ, Ἐστίνο ἐπειδὴ πάντοτέ ἐστιν Υἱὸς Θεοῦ. ἐπὶ δὲ σοῦ τὸ, Νῦν γέγονενʼ,ἐπειδὴ οὗ κατὰ φύσιν ἔχεις, ἀλλᾶ κατὰ θέσιν τὴν υίνθεσίαν λαμβάνεις. ’ἐκεῖνος ἀϊδίοις ἔστι· σὺ δὲ ἐκ προκοπῆς λαμβάνεις τὴν χάριν.

Eithʼ hotan tēs charitos kataxiōthēs, tote soi pros tas antikeimenas dynameis palaiein didōsi tēn exousian. ’Ōsper gar meta to baptisma tessarakonta hēmeras epeirazeto; (ouch hoti kai pro toutō nikąn ouk ēdynato, alla hoti panta taxei kai akolouthią prattein ebouleto), houtō kai sy pro tou baptismatos tois antikeimenois palaiein mē tolmēsas, lauōn de tēn charin, kai loipon tharsōn tois tēs dikaiosynēs hoplois, agōnizou tote, kai si theLeis euangel izou, 1Dʼ. Iēsous Christos Theou Huios ēnʼ alloi» pro tou baptismatos euēngelisato. Ei ho Despotēs autos metērcheto kata taxin ton kairon, ara ge hoi douloi tolmąn ataktōs opheilomen? Apo tote ērxato ho Iēsous kēryssein, ’ote katēlthen epʼ hauton ti) Pneuma to hagion sōmatikǭ eʼidei hōsei peristera; houch hina Iēsous touto ’idē prōtos (ę̄dei gar kai pro tou sōmatikōs elthein), alla ’ina theōrēsę̄ ho baptizōn Iōannēs. Egō gar, phēttin, ouk ę̄dein autonʼ allʼo pempsas me baptizein en hydati, ekeinos moi eipen; Ephʼ hon an ’idę̄s to Pneuma katabainon, kai menon epʼ hauton, ekeinos estin. Ean kai hautos echę̄s anypokriton heulabeian, katerchetai kai epi se ōʼ) e to Pneuma to hagion, kai phōnē soi patrikē anō- : then Emme? ouch. Houtos estin ho Huios mou, allʼ, ’ Houtos nyn gegonen huios mou. Epʼ ekeinou gar monou to,“i)otinʼ epeidē en archę̄ ēn oLo-ios, kai 6 A6gos ēn pros ton Theon, kai Theos ēn ho Logoso epʼ ekeinou to, Estino epeidē pantote estin Huios Theou. epi de sou to, Nyn gegonenʼ,epeidē hou kata physin echeis, alla kata thesin tēn uinthesian lambaneis. ’ekeinos aïdiois esti; sy de ek prokopēs lambaneis tēn charin.

Then, when you have been counted worthy of the grace, he gives you power to wrestle against the opposing powers. For just as he was tempted for forty days after his baptism (not because he could not have conquered before this, but because he wished to do all things in order and sequence), so you too, who did not dare to wrestle with the adversaries before baptism, having received the grace and henceforth confident in the armor of righteousness, must then contend, and preach the gospel if you wish. [14] Jesus Christ was the Son of God; yet he did not preach the gospel before his baptism. If the Master himself kept to the proper time in order, should we servants venture out of order? ‘From that time Jesus began to preach,’ when the Holy Spirit came down on him in bodily form like a dove; not so that Jesus might see it first (for he knew him even before he came in bodily form), but so that John, who was baptizing, might behold it. For ‘I did not know him,’ he says, ‘but he who sent me to baptize with water said to me: He on whom you see the Spirit descending and remaining on him, he is the one.’ If you too have unfeigned piety, the Holy Spirit comes down on you as well, and a Father’s voice sounds over you from above, not ‘This is my Son,’ but ‘This one has now become my son.’ For the ‘is’ belongs to him alone, since ‘In the beginning was the Word, and the Word was with God, and the Word was God’; to him belongs the ‘is,’ since he is always Son of God. But to you belongs the ‘has now become,’ since you do not have sonship by nature but receive it by adoption. He is eternally; you receive the grace by advancement.

Matt 4:1–2 (allusion, high confidence) · 2 Cor 6:7 (allusion, high confidence) · Matt 4:17 (quotation, high confidence) · Luke 3:22 (quotation, high confidence) · John 1:33 (quotation, high confidence) · Matt 3:17 (quotation, high confidence) · John 1:1 (quotation, high confidence)

Notes and citation

Summary: After baptism the believer may wrestle with evil powers; as Christ began preaching only after his baptism, so the baptized become sons by adoption, while Christ is Son by nature.

This is section 13 in the standard numbering, and contains section 14, not separated in the scan (marked [14]).

Notes on the original text

Digital text corrected (OCR: 6 for ὁ; OCR: lost accent): ἐκεινός ἐστιν → ἐκεῖνός ἐστιν; τιν 6 Υἱό → τιν ὁ Υἱό; ἦν 6 Λόγ → ἦν ὁ Λόγ.

Topics: Baptism, Christology

Cite (SBL): Cyril of Jerusalem, Cat. 3.13 (PG 33:444b–445b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-13). (abbreviation not yet checked)

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3.15PG 33:445b–448b

Οὐκοῦν ἓτοίμασον τῆς ψυχῆς τὸ ἄγγος, ἳνα υἱὸς γένῃ Θεοῦ, καὶ κληρονόμος μὲν Θεοῦ, συγκληρονόμος δὲ Χριστοῦ· εἷʼπεο ἑτοιμάζεις ἑαυτὸν *ἱνα καί λάβῃς, εἰ ἐκ πίστεως προσέρχῃ ἵνα πιστοποιηθῇς, εἰ ἆποτίθεσαι τὸν παλαιὸν ἂνθρωπον ἐκ προαιρέσεως. Πάντα γὰρ ὅσα σοι πέπρακται συγχωρηθήσεται, κᾶν πορνεία, κᾶν μοιχεία, κᾶν ἄλλο τι τῶν τοιούτων ἀκολασίας εἶδός ἐστι. Τί μεῖζον τοῦ σταυρῶσαι Χριστόν; Καὶ τούτου καθάρσιόν ἐστι τὸ βάπτισμα. Τοῖς γὰρ προσελθοῦσι (ὅ) τρισχιλίοις ἔλεγεν ὁ Πέτρος, τοῖς σταυρώσασι τὸν Κύριον πυνθανομένοις καὶ λέγουσι· Τί ποιήσομεν, ἄνδρες ἀδελφοί; Μέγα γὰρ τὸ τραῦμα· ἐπέστησας ἡμᾶς, ὦ Πέτρε, τῷ ἡμετέρῳ πτώματι, εἰπών· Τὸν ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε· ποία ἐστὶν ἔμπλαστρος τηλικούτου τραύματος; ποῖον καθάρσιον τηλικούτου ρόπου; τίς ἡ σωτηρία τῆς τοιαύτης ἀπωλείας; Μετανοήσατε, φησὶ, καὶ βαπτισθήτω ἕκαστος ὑμῶν λέν τῷ ὀνόματι Ἱησοῦ Χριστου Κυρίου ἡμῶν εἰς 1 ιι νη --1 ἄφεσιν ἁμαρτιῶν, καὶ λήψεσθε τήν δωρεᾶν τιῦ Β Ι η ι ν ” ἀγίου Πνεύματοεʼ "ﬂ ἀνεκδιῆγητος τοῦ Θεοῦ alia. n-i,_!,, Ι ν·.- ι... θρωπία ι τὸ σωθῆναι οὐκ ἐλπίζουσι, καὶ medium; ιμιμ ιι - ι-η “ ἁγίου καταξιῡῦνταιt. Βλέπεις τοῦ βαπτίσματοζ-τήν ΡΙ Ι "il -· δύναμιν. Εἴ τις ὑμῶν λόγοις βλασφήμοις Emiρωτε τὸν Χριστόν εἷʼ τις ὑμῶν κατὰ ἃγνοιιν ἑνώπιι-« ἀνθρώπων ἠρνήσατο· εἷʼ τις διὰ πονηράν ἔργων βλεσφημῃθῆναι τὸ δόγμα παρεσκεύασεν· εὔελπις ἔστω μετανοῶν· πάρεστι γὰρ καὶ νῦν ἡ αὐτὴ χάρις.

Oukoun hetoimason tēs psychēs to angos, hina huios genę̄ Theou, kai klēronomos men Theou, synklēronomos de Christou; heiʼpeo hetoimazeis heauton *hina kai labę̄s, ei ek pisteōs proserchę̄ hina pistopoiēthę̄s, ei apotithesai ton palaion anthrōpon ek proaireseōs. Panta gar hosa soi pepraktai synchōrēthēsetai, kan porneia, kan moicheia, kan allo ti tōn toioutōn akolasias eidos esti. Ti meizon tou staurōsai Christon? Kai toutou katharsion esti to baptisma. Tois gar proselthousi (ho) trischiliois elegen ho Petros, tois staurōsasi ton Kyrion pynthanomenois kai legousi; Ti poiēsomen, andres adelphoi? Mega gar to trauma; epestēsas hēmas, ō Petre, tǭ hēmeterǭ ptōmati, eipōn; Ton archēgon tēs zōēs apekteinate; poia estin emplastros tēlikoutou traumatos? poion katharsion tēlikoutou ropou? tis hē sōtēria tēs toiautēs apōleias? Metanoēsate, phēsi, kai baptisthētō hekastos hymōn len tǭ onomati Hiēsou Christou Kyriou hēmōn eis 1 ii nē --1 aphesin hamartiōn, kai lēpsesthe tēn dōrean tiy B I ē i n ” agiou Pneumatoeʼ "ﬂ anekdiēgētos tou Theou alia. n-i,_!,, I n;.- i... thrōpia i to sōthēnai ouk elpizousi, kai medium? imim ii - i-ē “ hagiou kataxiyyntait. Blepeis tou baptismatoz-tēn RI I "il -; dynamin. Ei tis hymōn logois blasphēmois Emirōte ton Christon heiʼ tis hymōn kata hagnoiin henōpii-« anthrōpōn ērnēsato; heiʼ tis dia ponēran ergōn blesphēmę̄thēnai to dogma pareskeuasen; euelpis estō metanoōn; paresti gar kai nyn hē autē charis.

So make ready the vessel of your soul, so that you may become a son of God, an heir of God and a joint heir with Christ; if, that is, you are preparing yourself in order to receive; if you are coming in faith in order to be made faithful; if by your own choice you are putting off the old man. For everything you have done will be forgiven, whether sexual immorality, or adultery, or any other such form of licentiousness. What is greater than crucifying Christ? Yet even of this baptism is a cleansing. For so Peter spoke to the three thousand who came to him, those who had crucified the Lord, when they asked and said: ‘What shall we do, brothers?’ For the wound is great. ‘You have confronted us with our fall, O Peter, by saying, You killed the Author of life. What plaster is there for so great a wound? What cleansing for so great a stain? What salvation for such ruin?’ ‘Repent,’ he says, ‘and let each of you be baptized in the name of Jesus Christ our Lord for the forgiveness of sins, and you will receive the gift of the Holy Spirit.’ O the indescribable love of God for humankind! … they do not hope to be saved, and yet they are counted worthy of the Holy Spirit. You see the power of baptism. If any of you has crucified Christ by blasphemous words; if any of you has denied him before people through ignorance; if anyone through wicked deeds has caused the teaching to be blasphemed, let him repent and be of good hope; for the same grace is present now too.

Rom 8:17 (quotation, high confidence) · Col 3:9 (allusion, high confidence) · Acts 2:37–38 (quotation, high confidence) · Acts 2:41 (allusion, high confidence) · Acts 3:15 (quotation, high confidence) · Rom 2:24 (echo, medium confidence)

Notes and citation

Summary: Baptism forgives every sin, even the crucifixion of Christ, as Peter’s Pentecost sermon shows; whoever has sinned by word, denial, or deed may repent and hope.

Section 15 in the standard numbering. Several lines near “O the indescribable love of God” are garbled in the scan; what cannot be read is marked “…”, and “crucified” in the last sentences is read from a damaged word.

Notes on the original text

Digital text corrected (OCR: 6 for ὁ; OCR: misread letter; OCR: misread letters; OCR: question mark read as ς; OCR: xui for καὶ): συγχωρτ,θήσεται,κᾶν → συγχωρηθήσεται, κᾶν; σταυρῶσαι Χριστόνς → σταυρῶσαι Χριστόν;; ἆόελςροί → ἀδελφοί; γεν 6 Πέτ → γεν ὁ Πέτ; ν, xui λή → ν, καὶ λή.

Topics: Baptism, Ethics

Cite (SBL): Cyril of Jerusalem, Cat. 3.15 (PG 33:445b–448b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-15). (abbreviation not yet checked)

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3.17PG 33:448b–449a

Θάρσει, Ἰερουσαλήμ, sumtis? ζμ) Κῦριυς πάντα τὰ ἀδικήματὰ σου. Ἐκπλυνεῖ Κύριος τῆν., _ Α ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων αὐτοῦ, ὲν πνεύματι κρίσεως καὶ πνεύματι καύσεως. Ῥαιτιεῖ ἐφʼ ὑμᾶς ὕδωρ καθαρὸν, καὶ καθαρισθήσετὲε ὑμῶν ἄγγελοι, καὶ ἐροῦσιζ Τίς αὕ-έη ἡ ἀνοιδαίνοᾷ σα λελευκανθισμένη, ἐπιστηριζομένη Vit-nvi τὸν ἀδελ- 9.65: t6) ἀὐτῆς Ἣ γὰρἾπρόίιερον δούλη ψυχή, νῦν ἀδελφιδοῦν αὐτὸν τὸν* Aequor-11v eneypiilnio‘hit τὴν ἆνυπόκξιτον ἀποδεχόμενος (Ἶῇ προαίρεέιν ἐπιφωνήσενΔ Ἰδοὺ, εἶ καλὴ, ἡ πλησίον pou; ἰδθῖι εἴ διπλῆ· ὀδόντες σου ὡς ἀγέλαι. τῶν κεκαρμένων, ρ. ς.. _. διὰ τήν εὐσυνείδητον ὁμολονίαν· καὶ ἑξῆς· Aluum: διδυμεύουσαι· διὰ ’τήν,διπλῆν γαριῆ λέγω δὲ τὴν ἐξ ὕδατος καὶ Πνεύματος τελουμένην, ἤτήν διὰ τῆς Παλαιᾶς καὶ Καινῆς Διαθήχῇς gemelloμένην. Καὶ γένοιτο πάντας ὑμᾶς ’τον δρόμον τῆς νηστείας τελέσαντας, μνημονεύοντας τῶν λεγομένων, καρποφοροῦντας ἓν ἔργοις ἀγαθοῖς, ἁμώμως τῷ νοητῷ νυμφίῳ παραστάντας, τυχεῖν τῆς ἀφέσεως τῶν ἁμαρτιῶν ὑπὸ τοῦ Θεοῦ· ᾧ ἡ δόξα σὺν Υἱῷ καὶ ἁγίῳ Πνεύματι, εἷς τοὺς αἰῶνας. Ἀμήν. προιοεε. ι, 10.

Tharsei, Ierousalēm, sumtis? zm) Kyriys panta ta adikēmata sou. Ekplynei Kyrios tēn., _ A rhypon tōn huiōn kai tōn thygaterōn autou, en pneumati kriseōs kai pneumati kauseōs. Rhaitiei ephʼ hymas hydōr katharon, kai katharisthēsetee hymōn angeloi, kai erousiz Tis hau-eē hē anoidainoą sa leleukanthismenē, epistērizomenē Vit-nvi ton adel- 9.65: t6) autēs Hē garIproiieron doulē psychē, nyn adelphidoun auton ton* Aequor-11v eneypiilnio‘hit tēn anypokxiton apodechomenos (Ię̄ proaireein epiphōnēsenD Idou, ei kalē, hē plēsion pou? idthii ei diplē; odontes sou hōs agelai. tōn kekarmenōn, r. s.. _. dia tēn eusyneidēton homolonian; kai hexēs; Aluum: didymeuousai; dia ’tēn,diplēn gariē legō de tēn ex hydatos kai Pneumatos teloumenēn, ētēn dia tēs Palaias kai Kainēs Diathēchę̄s gemellomenēn. Kai genoito pantas hymas ’ton dromon tēs nēsteias telesantas, mnēmoneuontas tōn legomenōn, karpophorountas hen ergois agathois, hamōmōs tǭ noētǭ nymphiǭ parastantas, tychein tēs apheseōs tōn hamartiōn hypo tou Theou; hǭ hē doxa syn Huiǭ kai hagiǭ Pneumati, heis tous aiōnas. Amēn. proioee. i, 10.

Take courage, Jerusalem; the Lord will take away all your iniquities. The Lord will wash away the filth of his sons and daughters by a spirit of judgment and a spirit of burning. He will sprinkle clean water upon you, and you will be cleansed … angels … and they will say: ‘Who is this who comes up made white, leaning on her beloved?’ For the soul that was formerly a slave has now taken the Master himself as her kinsman; and he, accepting her unfeigned purpose, will exclaim: ‘Behold, you are fair, my love; behold, you are fair; your teeth are like flocks of shorn sheep,’ because of the confession of a good conscience; and what follows: ‘all of them bearing twins,’ because of the twofold grace: I mean the grace perfected by water and Spirit, or that proclaimed by the Old and New Testaments. And may all of you, having finished the course of the fast, remembering what has been said, bearing fruit in good works, and standing blameless before the spiritual Bridegroom, obtain the forgiveness of sins from God; to whom be glory with the Son and the Holy Spirit, for ever. Amen.

Zeph 3:14–15 (allusion, medium confidence) · Isa 4:4 (quotation, high confidence) · Ezek 36:25 (quotation, high confidence) · Song 8:5 (quotation, high confidence) · Song 4:1–2 (quotation, high confidence)

Notes and citation

Summary: Close of the lecture: God will cleanse Jerusalem’s children; the soul, made the Bridegroom’s own, receives the twofold grace of water and Spirit.

Section 16 in the standard numbering. Some words after “you will be cleansed” are lost or garbled in the scan and are marked “…”. The words about the soul taking the Master as kinsman are partly garbled and are read by sense.

Topics: Baptism, Fasting

Cite (SBL): Cyril of Jerusalem, Cat. 3.17 (PG 33:448b–449a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-3-17). (abbreviation not yet checked)

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Chapter 4

4.1PG 33:456a–456b

ἀλλʼ ’ἔνι τιῖς ἶςά-ίγε).ον βίον πολιτευομένους, ἀβλεψέας σκότει, καὶ ἀπιστίας λοιμώδει περιβάλλῃ καταστάσει. Πολλοὶ λύκοι περιάγουσιν ἐν ἐνδύμασι προβάτων, προβάτων μὶν ἐνδύματα κεκτημένοι, οὗ μήν καὶ ὄνυχας καὶ ὀδόντας· ἀλλά τήν ἥμερον περικείμενοι δορὰν, καὶτῷ σχήματι τοὺς ἀκάκους ἄπας τῶντες, τὸν φθοροποιὸν τῆς ἀσεβείας ὲκ τῶν ὀδόντων προσ-χέουσιν ἱόν. Χρεία τοίνυν θείας ἡμῖν χάριτος, καὶ νηφαλίου διανοίας, καὶ βλεπόντων ὀφθαλμῶν· ἳνα μή ζιζάνιον ὡς σῖτον φαγόντες, te ἀγνοίας βλιβὦμεν· μήτε τὸν λύκον πρόβατον ὑπολαβόντες, θηρευθῶμεν· μήτε ἄγγελον ἀγαθοποιὸν, τὸν ὀλεθροποιὸν διάβολον ὑποπτεύσαντες, καταποθῶμεν. Περιέρχεται γάρ ὡς λέων ὦροόμενος, ζητῶν τινα καταπίῃ, κατά τήν Γραφή. Διά τοῦτο ἡ Ἐκκλησία νουθετεῖ, διὰ τοῦτο τὰ παρόντα διδασκαλεῖα, διὰ τοῦτο τὰ ἆναγνώσματα γίνονται.

allʼ ’eni tiis isa-ige).on bion politeuomenous, ablepseas skotei, kai apistias loimōdei periballę̄ katastasei. Polloi lykoi periagousin en endymasi probatōn, probatōn min endymata kektēmenoi, hou mēn kai onychas kai odontas; alla tēn hēmeron perikeimenoi doran, kaitǭ schēmati tous akakous apas tōntes, ton phthoropoion tēs asebeias ek tōn odontōn pros-cheousin hion. Chreia toinyn theias hēmin charitos, kai nēphaliou dianoias, kai blepontōn ophthalmōn; hina mē zizanion hōs siton phagontes, te agnoias blibōmen; mēte ton lykon probaton hypolabontes, thēreuthōmen; mēte angelon agathopoion, ton olethropoion diabolon hypopteusantes, katapothōmen. Perierchetai gar hōs leōn ōroomenos, zētōn tina katapię̄, kata tēn Graphē. Dia touto hē Ekklēsia nouthetei, dia touto ta paronta didaskaleia, dia touto ta anagnōsmata ginontai.

… those who live a … life, with the darkness of blindness, and to wrap them in a pestilent state of unbelief. Many wolves go about in sheep’s clothing, having the clothing of sheep, but not their claws and teeth; rather, wrapped in the gentle skin and deceiving the innocent by their appearance, they pour from their teeth the destructive venom of ungodliness. We need, therefore, divine grace, a sober mind, and seeing eyes, so that we may not eat tares as wheat and be harmed by ignorance, nor take the wolf for a sheep and be hunted down, nor suppose the destroying devil to be a beneficent angel and be swallowed up. For ‘he goes about like a roaring lion, seeking someone to devour,’ as the Scripture says. This is why the Church admonishes, why these present instructions are given, and why the readings take place.

Textual problem in this passage: see the notes.

Matt 7:15 (allusion, high confidence) · Matt 13:25 (allusion, medium confidence) · 1 Pet 5:8 (quotation, high confidence) · 2 Cor 11:14 (echo, medium confidence)

Notes and citation

Summary: Error disguises itself as truth, like wolves in sheep’s clothing; the catechumens need grace, sobriety, and discernment.

Section 1 in the standard numbering. The opening of the lecture is lost in the scan, and a word describing the life of those deceived is garbled; both are marked “…”.

Notes on the original text

Digital text corrected (OCR: breathing; OCR: misread letter): ὲν ἐνδύμασι → ἐν ἐνδύμασι; Ἐκκλησεα → Ἐκκλησία.

Topics: Heresy

Cite (SBL): Cyril of Jerusalem, Cat. 4.1 (PG 33:456a–456b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-1). (abbreviation not yet checked)

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4.2PG 33:456b–460b

Ὁ γάρ τῆς θεοσεβείας τρόπος ἐκ δύο τούτων συνέστηκε, δογμάτων εὐσεβῶν, καὶ πράξεων ἆταθῶνι ναὶ aii-ts τὰ δόγματα χωρὶς ἔργων ἀγαθῶν εὖπρόσδεκτα τῷ Θεῷ, οὕτε τὰ μή μετʼ εὗσεεῶν δογμάτων ἔργα τελούμενα προσδέχεται ὁ Θεός. Tt γὰρ δεελος, εἰδέναι μὲν τὰ περί Θεοῦ δόγματα καλῶς, καὶ πορνεύειν αἰσχρῶς ςτί δʼ αὖ πάλιν ὄφελος αωορονεῖν μὶν καλῶς, καὶ βλασφημεῖν ἆσεὸὦς; liftστον τοίνυν κτῆμά ἐστι, τὸ τῶν δογμάτων μάθησιν καὶ χρεία νηοαλίου ψυχῆς, ἐπειδή πολλοί εῗσςν αἱ συλαγιυγοῦντες διά τῆς φιλοσοφίας καὶ κενῆς ἀπάτης. Καὶ οἱ μὲν Ἓλληνες, διὰ τῆς εὐγλωττίας περισύρουσι· Μέλι γὰρ ἀποστάζει ἀπὸ χειλέων γυναικὸς πόρνης. Οἱ δὲ ἐκ περιτομῆς, διὰ τῶν σείων Γραοᾶω, ἃς πιλεεξηγοῦνται κακῶς, τοὺς -φοπρι χομὲνους ἀπατῶσιν· ἐκ παιδίου μελετῶντες ἕως γήρως, καὶ ἐν ἀμαθίᾳ καταγηρώντες. Αἱρετικῶν δὲ παῖδες, διὰ τῆς χρηστολογίας καὶ εὐγλωττίας ἄπιτῶσι τὰς καρδίας τῶν ἀκάκων· ὥσπερ μέλιτι, τῇ τοῦ Χριστοῦ προσηγορίᾳ τὰ τῶν δοσσεόὦν δογμάτων ἲοβόλα συγκαλύπτοντες· περὶ ὦν ἁπάντων ἅμα λίγα Κυριυς· Βλέπε-εξ μή 1;: ὑμᾶς πλανήσῃ. τοι το καὶ ἡ τῆς πίστεως διδασκαλία, καὶ εἰς αὐτὴν ἐξ ηγῆσεις γίνονται, 1". Πρὸ δὲ τῇς εἷς τήν πίστιν παραδόσεως, καλῶς ἔχειν μοι δοκεῖ, νῦν ἆνακιφαλαιώσει συντόμῳ ’ἐβήσαο-ἀπ τῶν ἀναγκαίων δογμάῖτων· ’ἕνα μή τὸ πλῆζ 63:25» λεχθησομένων, καὶ τὸ μεταξὺ διάστημα τῶν ἡμῶν τῆς ἁγίας Τεσσαρακοστῆς ἁπάσης, λήθην ἐμποιήσῃ τῶν ἐν ὑμῖν ἀφελεστέρων (ll-{ﬁ διανοίᾳ· ἀλλʼ ἵνα νῦν κεφαλαιωδῶς ὑποσπείραντες, μή ἐπιλαθώμεθα τῶν αὐτῶν πλατυτέρως γεωργουμένων υπιρον. Ἀνασνχέσθωσαν δὲ τῶν συμπαρόντων οἱ τελειᾱςροι τὴν ἕξιν, καὶ τά αἰσθητήρια ἤδη γεγυμνααμᾶναςεχαντες πρὸς διάκρισιν ἄγοιθοῦ τε καὶ κακοῦ, νῇπδῶτὲρων duodeni: καὶ τῆς γαλακτώδους εἷσιγυτῆςβ ἵνα ἃμα καὶ οἱ τῆς κατηχήσεως χρείαν τις ὤφελιιθῶσι, καὶ οἱ τήν γνῶσιν ἔχοντες, περὶ ὧν ιρῠτῑίῶσιιουσιν ἤδη, τὴν μνήμην οὶναζωπυρηθῶσι. ιω κοντες. Πῶς γὰρ δόο κυρίῶν εἴς δοῦλος1“:ται ἄνθρωπος, τοῦ Κυρίου λέγοντος ἂν Εὖαγγελίοις, Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύεινς Εἷς οὖν ἐστι Θεὸς μόνος, ὁ καὶ ψυχῶν καὶ σωμάτων ποιητής εἷς ἐστιν ὁ δημιουργὸς οὐρανοῦ καὶ γῆς, ἀγγέλων τε καὶ ἇρχαγγὲλων ποιητής. ὐ πολλῶν μὶν δημιουργὸς, ἰνὸς μόνου Πατὴρ πρὸ αἰώνων, ἑνὸς μόνου τοῦ μονογενοῦς Υἷοῦ αὐτου τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, διʼ οὗ ἐποίησε πάντα, τὰ ὁρατᾶ καὶ τᾶ ἀόρατα.

Ho gar tēs theosebeias tropos ek dyo toutōn synestēke, dogmatōn eusebōn, kai praxeōn atathōni nai aii-ts ta dogmata chōris ergōn agathōn euprosdekta tǭ Theǭ, houte ta mē metʼ heuseeōn dogmatōn erga teloumena prosdechetai ho Theos. Tt gar deelos, eidenai men ta peri Theou dogmata kalōs, kai porneuein aischrōs sti dʼ au palin ophelos aōoronein min kalōs, kai blasphēmein aseoōs? liftston toinyn ktēma esti, to tōn dogmatōn mathēsin kai chreia nēoaliou psychēs, epeidē polloi eïssn hai sylagiygountes dia tēs philosophias kai kenēs apatēs. Kai hoi men Hellēnes, dia tēs euglōttias perisyrousi; Meli gar apostazei apo cheileōn gynaikos pornēs. Hoi de ek peritomēs, dia tōn seiōn Graoaō, has pileexēgountai kakōs, tous -phopri chomenous apatōsin; ek paidiou meletōntes heōs gērōs, kai en amathią katagērōntes. Hairetikōn de paides, dia tēs chrēstologias kai euglōttias apitōsi tas kardias tōn akakōn; hōsper meliti, tę̄ tou Christou prosēgorią ta tōn dosseoōn dogmatōn iobola synkalyptontes; peri ōn hapantōn hama liga Kyriys; Blepe-ex mē 1?: hymas planēsę̄. toi to kai hē tēs pisteōs didaskalia, kai eis autēn ex ēgēseis ginontai, 1". Pro de tę̄s heis tēn pistin paradoseōs, kalōs echein moi dokei, nyn anakiphalaiōsei syntomǭ ’ebēsao-ap tōn anankaiōn dogmaitōn; ’hena mē to plēz 63:25» lechthēsomenōn, kai to metaxy diastēma tōn hēmōn tēs hagias Tessarakostēs hapasēs, lēthēn empoiēsę̄ tōn en hymin aphelesterōn (ll-{ﬁ dianoią; allʼ hina nyn kephalaiōdōs hypospeirantes, mē epilathōmetha tōn autōn platyterōs geōrgoumenōn ypiron. Anasnchesthōsan de tōn symparontōn hoi teleiasroi tēn hexin, kai ta aisthētēria ēdē gegymnaamanasechantes pros diakrisin agoithou te kai kakou, nę̄pdōterōn duodeni: kai tēs galaktōdous heisigytēsb hina hama kai hoi tēs katēchēseōs chreian tis ōpheliithōsi, kai hoi tēn gnōsin echontes, peri hōn irytiiōsiiousin ēdē, tēn mnēmēn oinazōpyrēthōsi. iō kontes. Pōs gar doo kyriōn eis doulos1“:tai anthrōpos, tou Kyriou legontos an Euangeliois, Oudeis dynatai dysi kyriois douleueins Heis oun esti Theos monos, ho kai psychōn kai sōmatōn poiētēs heis estin ho dēmiourgos ouranou kai gēs, angelōn te kai harchangelōn poiētēs. y pollōn min dēmiourgos, inos monou Patēr pro aiōnōn, henos monou tou monogenous Huiou autou tou Kyriou hēmōn Iēsou Christou, diʼ hou epoiēse panta, ta horata kai ta aorata.

For the way of godliness consists of these two things: pious doctrines and good deeds. Neither are doctrines without good works acceptable to God, nor does God accept works that are not done with pious doctrines. For what profit is it to know the doctrines about God well and to commit sexual immorality shamefully? Or again, what profit is it to be nobly self-controlled and to blaspheme impiously? A most precious possession, then, is the learning of doctrines; and a sober soul is needed, since there are many who make prey of you through philosophy and empty deceit. The Greeks drag people away by their eloquence, ‘for honey drips from the lips of a prostitute’; those of the circumcision deceive those who come to them by means of the divine Scriptures, which they badly misinterpret, studying them from childhood to old age and growing old in ignorance; and the children of heretics deceive the hearts of the innocent by fair words and eloquence, covering with the name of Christ, as with honey, the poisoned darts of their impious doctrines. About all of them together the Lord says: ‘Take care that no one leads you astray.’ This is why the teaching of the faith is given, and expositions of it. [3] Before handing over the Creed, it seems good to me to make now a brief summary of the necessary doctrines, so that the great amount of what is to be said, and the long interval of the days of the whole holy Forty Days, may not cause forgetfulness in the simpler minds among you; but that, having now sown them in summary, we may not forget them when they are cultivated more broadly later. Let those present who are more mature in habit, and whose senses are already trained to distinguish good and evil, bear patiently with things suited rather to children, and with this milk-like introduction; so that at the same time those who need instruction may be helped, and those who have knowledge may rekindle the memory of what they already know. [4] … For how can a person be the slave of two masters, when the Lord says in the Gospels, ‘No one can serve two masters’? There is, then, one only God, the maker of both souls and bodies; one is the creator of heaven and earth, the maker of angels and archangels; creator of many, but Father before the ages of one alone, of one only, his only-begotten Son, our Lord Jesus Christ, through whom he made all things, visible and invisible.

Textual problem in this passage: see the notes.

Col 2:8 (quotation, high confidence) · Prov 5:3 (quotation, high confidence) · Matt 24:4 (quotation, high confidence) · Heb 5:14 (quotation, high confidence) · 1 Cor 3:2 (allusion, medium confidence) · Matt 6:24 (quotation, high confidence) · Col 1:16 (allusion, high confidence)

Notes and citation

Summary: Godliness needs both right doctrine and good deeds; Cyril gives a summary of doctrines before the Creed, beginning with the one God, maker of souls and bodies and Father of one Son.

This is section 2 in the standard numbering, and contains sections 3 and 4, not separated in the scan (marked [3] and [4]). The opening of section 4 (and the printed heading before it) is lost in the scan and is marked “…”.
“Those of the circumcision” are Jewish teachers; Cyril’s polemic is translated as written.

Notes on the original text

Digital text corrected (OCR: 6 for ὁ; OCR: misread letters): Λιτασύρουσι“ Mi)» γὰρ → περισύρουσι· Μέλι γὰρ; Δὶρετικῶν δὶ παῖὂες → Αἱρετικῶν δὲ παῖδες; ος, 6 καὶ → ος, ὁ καὶ; τιν 6 δημ → τιν ὁ δημ.

Topics: Heresy, Ethics, Trinity

Cite (SBL): Cyril of Jerusalem, Cat. 4.2 (PG 33:456b–460b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-2). (abbreviation not yet checked)

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4.5PG 33:460b–460d

Οὗτος ὁ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησου Χριστοῦ, οὐ περιγέγραπται ἔν τινι τόπῳ, οὐδέ ἐστι μικρότερος οὐρανοῦ· ἀλλʼ ἔργα τῶν δακτύλων αὐτοϋ ίσιν οἱ οὐρανοὶ, καὶ ἡ γῆ πᾶσα ἐν τῇ δρακὶ αὖτοῦ κατέχεται· οὗτος ἦν πᾶσίν ἐστι, καὶ πάντων ἐκτός. Μὴ νομίσῃς αὐτοῦ τὸν ἥλιον φωτεινότερον, ἤῖσον εἶναιʼ ὁ γὰρ τὸν ἥλιον κατασκευάσας πρότερον, ὀφείλει πολλῷ μᾶλλον ἆσυγχρίτως εἶναι μείζωνςχιξ φωτεινότεροξ. Προγνώστης ἐπὶ τῶν μελλόντων, καὶ πάντων δυνατώτερος· εἰδὼς ἅπαντα ul ποιῶν ὡς βούλεται· οὐχ ὑποκείμενος πραγμάτων ἀκολουθίαις, οὐδὲ γενὲσει, οὐδὲ τύχῃ, οὗθʼ εἷμαρμὲνῃε ἐν πᾶσι τὲλειος, καὶ πᾶσαν ἀρετῆς ἰδέαν ἂν ἴσῳ κεκτη.. μένοςο οὔτε μειονμενος οὔτε αὔξων, ἀλλὰ ἀεὶ uti τὰ αὐτὰ καὶ ὡσαύτως ἔχων· ἡτοιμακὼς κόλασιν τοῖς ἁμαρτωλοῖς, καὶ στέφανον τοῖς δικαίοις.

Houtos ho Patēr tou Kyriou hēmōn Iēsou Christou, ou perigegraptai en tini topǭ, oude esti mikroteros ouranou; allʼ erga tōn daktylōn autoÿ isin hoi ouranoi, kai hē gē pasa en tę̄ draki autou katechetai; houtos ēn pasin esti, kai pantōn ektos. Mē nomisę̄s autou ton hēlion phōteinoteron, ēison einaiʼ ho gar ton hēlion kataskeuasas proteron, opheilei pollǭ mallon asynchritōs einai meizōnschix phōteinoterox. Prognōstēs epi tōn mellontōn, kai pantōn dynatōteros; eidōs hapanta ul poiōn hōs bouletai; ouch hypokeimenos pragmatōn akolouthiais, oude genesei, oude tychę̄, houthʼ heimarmenę̄e en pasi teleios, kai pasan aretēs idean an isǭ kektē.. menoso oute meionmenos oute auxōn, alla aei uti ta auta kai hōsautōs echōn; hētoimakōs kolasin tois hamartōlois, kai stephanon tois dikaiois.

This Father of our Lord Jesus Christ is not circumscribed in any place, nor is he smaller than heaven; but the heavens are the works of his fingers, and the whole earth is held in his hand. He is in all things and outside all things. Do not think that the sun is brighter than he, or equal to him; for he who first made the sun must be incomparably greater and brighter. He foreknows what is to come and is mightier than all; he knows all things and does as he wills; he is not subject to sequences of events, nor to birth, nor to chance, nor to fate; perfect in all things, and possessing every form of virtue equally; neither diminishing nor increasing, but always the same and in the same way; he has prepared punishment for sinners and a crown for the righteous.

Ps 8:3 (8:4 LXX) (quotation, high confidence) · Isa 40:12 (allusion, high confidence) · Isa 40:22 (echo, low confidence)

Notes and citation

Summary: God the Father is uncircumscribed, greater than all he made, all-knowing and almighty, unchanging, and judge of sinners and the righteous.

Section 5 in the standard numbering. “Birth” (γένεσις) here means the horoscope of one’s birth.

Notes on the original text

Digital text corrected (OCR: 6 for ὁ; OCR: misread letters): Ιιρογνώστης ἰπὶ → Προγνώστης ἐπὶ; τος 6 Πατ → τος ὁ Πατ.

Cite (SBL): Cyril of Jerusalem, Cat. 4.5 (PG 33:460b–460d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-5). (abbreviation not yet checked)

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4.6PG 33:460d–464d

Ἐπεὶ οὗν ἐπλανήθησαν ἀπὸ τοῦ ἐνὸς θεοῦ ιαφόρως πολλοί· καὶ οἳ μὶν ἥλιον ἐθιοποίησαν, ἳνα, ι δύνοντος ἡλίου, κατὰ τὸν τῆς νυκτὸς καιρὸν μ ἇθιοι μένωσιν· οἱ δὲ σελήνην, ἳνα ἐν ἡμέρᾳ Θεὸν μή ί Exuu- οἱ δὲ τὰ λοιπὰ μέρη τοῦ κόσμου· οἱ δὶ τὰς 3 τὲχνις· οἳ δὲ τὰς τροφάςʼ οἱ δὲ τὰς ἡδονάς· καὶ οἱ μὲν γδνιικομινεῖς, γυμνῆς γυναικὸς εἶʼδωλον ἐν ὑψηλῷ στήσαντες, Ἀφροδίτην τε προσαγορεύσαντες, «poma-5wva διὰ τοῦ φαινομένου τὸ πάθος· οἱ δὶ κ τοῦ χροεοῦ τὸ λαμπρὸν ἐκπλαγέντες, αὐτόν τε καὶ sic λοιπὰς ὕλας ἐθεοποίησαν· ἐὰν δέ τις τὸν περὶ μοναρχίας τοῦ Θεοῦ λόγον προθεμελιώσῃ τῇ καρδίᾳ, καὶ πεισθῇ τούτῳ, πᾶσαν ὁμοῦ τῶν κακῶν τῆς εἴδωλολιτρδίας, καὶ τῆς τῶν αἱρετικῶν πλάνης ἐκκόπτει τὴν φοράν. Τοῦτο μὲν οὖν σοι πρῶτον δόγμα τῆς εὐτεὸεἰας ἐν τῇ ψυχεῆ προθεμελίωσον, διὰ τῆς πίστεως. nm ΧΡΙΣΤΟΥ. Β Ξ ξ, “facta: δὲ καὶ εἷς τὸν Υἱὸν τοῦ Θεοῦ, τὸν 'évz καὶ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὸν Θεὸν γεννηθέντα, τὸν ἐκ ζωῆς ζωὴν γεννηθέντι, τὸν ἐκ φωτὸς φῶς γεννηβἐντχ, τὸν ὅμῠίῠν ιατᾶ πάντα τῷ γεννήσαντι· τὸν οὐκ ἐνχρόνθις τὸ εἶναι κτησάμενον, ἀλλὰ πρὸ πάντων τῶν altivva ἀϊδῖως καὶ ἀκαταλήπτως ἐκ τοῦ Πατρὸς γεγεννημένον. Τὴν eo?!“ Θεοῦ καί τὴν δύναμιν, καὶ τὴν 8:καιοσύνην τήν ἐνυπόστατονʼ τὸν ἰν δεξιᾷ τοῦ Πατρὸς πρὸ πάντων τῶν αἰώνων χιθεζόμενον. Οὗ γὰρ, ὥς τινες ἐνόμισαν, μετὰ τὸ πάθος στεφανωθιέε ὥσπερ ὑπὸ τοῦ Θεοῦ. διὸ. τήν ὑπομονὴν ἔλαβε riiin δεξιᾷ θρόνον· ἀλλʼ ἀφʼ οὗπέρ ἐστιν (ἔστι δὲ γεννηθεὶς ἀεὶ), ἔχει τὸ βασιλικὸν ἀξίωμα, συγκαθεζόμενος τῷ “arpi, Θεὸς ὢν καὶ σοφία καὶ δύναμις, κιθὼς tignται· τῷ [lupi συμβασιλεύων, καὶ πάντων διὰ τὸν Πατέρα δημιουργός* ἀλλὰ ἀνελλιπὴς εἷς θεότητος ἀξῖαν,χαί γινώσκων τὸν γεγεννηκότα, καθὼς γινώτιεται ὑπὸ τοῦ γεγεννηκότος· καὶ ἳνα συντόμως ﬁmμεν, τοῦ ἐν Ιιύαγγελίοις γεγραμμένου μέμνησο, ὅτι Οὐδεὶς ἐπιγινώσκει τὸν Nov, εἲ μὴ ὁ Πατήρ· Β οὐδὲ τὸν Πατέρα τις ἐπιγινώσκει, εἰ μή ὁ Υἱός.

Epei houn eplanēthēsan apo tou enos theou iaphorōs polloi; kai hoi min hēlion ethiopoiēsan, hina, i dynontos hēliou, kata ton tēs nyktos kairon m hathioi menōsin; hoi de selēnēn, hina en hēmerą Theon mē i Exuu- hoi de ta loipa merē tou kosmou; hoi di tas 3 technis; hoi de tas trophasʼ hoi de tas hēdonas; kai hoi men gdniikomineis, gymnēs gynaikos eiʼdōlon en hypsēlǭ stēsantes, Aphroditēn te prosagoreusantes, «poma-5wva dia tou phainomenou to pathos; hoi di k tou chroeou to lampron ekplagentes, auton te kai sic loipas hylas etheopoiēsan; ean de tis ton peri monarchias tou Theou logon prothemeliōsę̄ tę̄ kardią, kai peisthę̄ toutǭ, pasan homou tōn kakōn tēs eidōlolitrdias, kai tēs tōn hairetikōn planēs ekkoptei tēn phoran. Touto men oun soi prōton dogma tēs euteoeias en tę̄ psycheē prothemeliōson, dia tēs pisteōs. nm ChRISTOU. B X x, “facta: de kai heis ton Huion tou Theou, ton 'evz kai ton Kyrion hēmōn Iēsoun Christon, ton Theon gennēthenta, ton ek zōēs zōēn gennēthenti, ton ek phōtos phōs gennēbentch, ton homuiyn iata panta tǭ gennēsanti; ton ouk enchronthis to einai ktēsamenon, alla pro pantōn tōn altivva aïdiōs kai akatalēptōs ek tou Patros gegennēmenon. Tēn eo?!“ Theou kai tēn dynamin, kai tēn 8:kaiosynēn tēn enypostatonʼ ton in dexią tou Patros pro pantōn tōn aiōnōn chithezomenon. Hou gar, hōs tines enomisan, meta to pathos stephanōthiee hōsper hypo tou Theou. dio. tēn hypomonēn elabe riiin dexią thronon; allʼ aphʼ houper estin (esti de gennētheis aei), echei to basilikon axiōma, synkathezomenos tǭ “arpi, Theos ōn kai sophia kai dynamis, kithōs tigntai; tǭ [lupi symbasileuōn, kai pantōn dia ton Patera dēmiourgos* alla anellipēs heis theotētos axian,chai ginōskōn ton gegennēkota, kathōs ginōtietai hypo tou gegennēkotos; kai hina syntomōs ﬁmmen, tou en Iiyangeliois gegrammenou memnēso, hoti Oudeis epiginōskei ton Nov, ei mē ho Patēr; B oude ton Patera tis epiginōskei, ei mē ho Huios.

Since, then, many have wandered from the one God in various ways (some deified the sun, so that when the sun sets they remain without God during the night; others the moon, so that they may have no God by day; others the other parts of the world; others the arts; others foods; others pleasures; and some, mad for women, set up on a high place the image of a naked woman and called it Aphrodite, worshiping their passion in visible form; others, struck by the brightness of gold, deified it and the other materials), if anyone first lays down in his heart the doctrine of the sole rule of God and is persuaded of it, he cuts off at once the whole flood of the evils of idolatry and of the error of the heretics. So lay this down first in your soul as the first doctrine of godliness, through faith. [Of Christ] [7] Believe also in the Son of God, the one and only, our Lord Jesus Christ, who was begotten God, begotten Life from Life, begotten Light from Light, like in all things to him who begot him; who did not acquire his being in time, but was begotten from the Father before all ages, eternally and incomprehensibly; the Wisdom of God and the Power, and the Righteousness subsisting in its own right; who sits at the right hand of the Father before all ages. For it was not, as some have supposed, that after his passion he was crowned, as it were, by God and received the throne at the right hand because of his endurance; but from the time he is (and he is, being begotten forever), he has the royal dignity, sitting together with the Father, being God and Wisdom and Power, as has been said; reigning together with the Father, and creator of all things for the Father, yet lacking nothing in the dignity of the Godhead, and knowing him who begot him as he is known by him who begot him. And to put it briefly, remember what is written in the Gospels, that ‘No one knows the Son except the Father, nor does anyone know the Father except the Son.’

1 Cor 1:24 (quotation, high confidence) · 1 Cor 1:30 (allusion, medium confidence) · Heb 1:3 (allusion, medium confidence) · Matt 11:27 (quotation, high confidence) · John 10:15 (allusion, medium confidence)

Notes and citation

Summary: Belief in the one God roots out idolatry and heresy; Cyril then sets out faith in the eternally begotten Son, who reigns with the Father from all eternity.

This is section 6 in the standard numbering, and contains section 7, not separated in the scan (marked [7]); the bracketed heading “Of Christ” is printed in the edition.
In “who was begotten God” the parallel phrases (“Life from Life,” “Light from Light”) suggest that “from God” has dropped out of the scan.
“Like in all things to him who begot him” (ὅμοιον κατὰ πάντα) is Cyril’s phrase here; he does not use the Nicene word ὁμοούσιος (“of one being”) in the Catecheses.

Notes on the original text

Digital text corrected (OCR: breathing): ὶπλανήθησαν → ἐπλανήθησαν; ὲν ἡμέρᾳ → ἐν ἡμέρᾳ.

Topics: Christology, Trinity, Heresy

Cite (SBL): Cyril of Jerusalem, Cat. 4.6 (PG 33:460d–464d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-6). (abbreviation not yet checked)

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4.7PG 33:465a–465c

ἰαὶ μήτε ἇπαλλοτριώσῃς τοῦ Harpe: τὺι Υἱὸν, μήτε συναλοιφὴν ἐργασάμενος υἱοπατορίαν mutauerit ἀλλὰ nia-Ltus, ὅτι ἐνὸς Θεοῦ μονογενής εἷς εστι-ι Υἱὸς, ὁ πρὸ πάντων τῶν αἰώνων Θεὸς Λόγος· Λόγος οὐ προφορικὸς εἲς ἀέρα διαχεόμενος, οὔτε λόγοις ἄνυποστάτοις ἐξομοιούμενος· ἀλλὰ Λόγος Υἱὸς λογικῶν ποιητής, Λόγος ἀκούων τοῦ Πατρὸς καὶ λαλῶν αὐτός. Καὶ περὶ μὲν τούτων κατὰ καιρὸν, εἷ ὁ Θεὸς παράσχοι, πλατύτερον ἡμῖν. ῥηθήσεται* οὗ τᾶρίτιλινθανόμεθα τῆς προτάσεως, δτι κεφαλαιώ‹ 3 nglacyum‘u πίστεως νῦν ποιούμεθα. Rh?! ΤΗΣ ΕΚ [ΙΑΡΘΕΝΟΥ ΓΕΝΝΗΣΕΩΣ. ἰὶ

iai mēte hapallotriōsę̄s tou Harpe: tui Huion, mēte synaloiphēn ergasamenos huiopatorian mutauerit alla nia-Ltus, hoti enos Theou monogenēs heis esti-i Huios, ho pro pantōn tōn aiōnōn Theos Logos; Logos ou prophorikos eis aera diacheomenos, oute logois anypostatois exomoioumenos; alla Logos Huios logikōn poiētēs, Logos akouōn tou Patros kai lalōn autos. Kai peri men toutōn kata kairon, hei ho Theos paraschoi, platyteron hēmin. rhēthēsetai* hou taritilinthanometha tēs protaseōs, dti kephalaiō‹ 3 nglacyum‘u pisteōs nyn poioumetha. Rh?! TĒS EK [IARThENOU GENNĒSEŌS. ii

And neither estrange the Son from the Father, nor, by making a confusion, believe in a Son-Fatherhood; but believe that of the one God there is one only-begotten Son, God the Word before all ages; a Word not spoken and poured out into the air, nor likened to words without substance, but the Word, the Son, maker of rational beings, the Word who hears the Father and himself speaks. About these things, if God grants, we will speak more broadly in due time; for we do not forget our purpose, that we are now making a summary introduction to the faith. [Of the birth from the Virgin]

John 1:1 (allusion, high confidence) · John 8:26 (allusion, medium confidence)

Notes and citation

Summary: The Son is neither separated from the Father nor merged with him; he is the eternal Word, a living person, not a spoken word.

Section 8 in the standard numbering. “Son-Fatherhood” (υἱοπατορία) is the view that Father and Son are one person under two names, associated with Sabellius. The bracketed heading at the end is printed in the edition.

Notes on the original text

Digital text corrected (OCR: misread letters): Λῆγος οὗ προφορικὸς → Λόγος οὐ προφορικὸς.

Topics: Christology, Trinity, Heresy

Cite (SBL): Cyril of Jerusalem, Cat. 4.7 (PG 33:465a–465c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-7). (abbreviation not yet checked)

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4.9PG 33:465c–468d

1]ίστειιε δὲ, ὅτι οὗτος ὁ μονογενὴς Υἱὸς τοῦ θεοῦ, δʼιᾶ τὰς ἁμαρτίας ἡμῶν ἐξ οὐρανῶν κατῆλθεν .ἴ ἰπὶ τῆς γῆς, τῆν ὁμοιοπαθῆ ταύτην ἡμῖν ἀναλαβὼν , διαὶ ἆεννηθεῖς ἐξ ἀξίαςηῐιαρθένου καὶ tirio» Mmtog‘ οὗ δοκήσει καὶ φαντασίᾳ τῆς ἐνανspatiosae γενομένης, ἀλλὰ τῇ ἂληοείφ οὐδὲ ὥσπερ ιδ για. ιιι. ιι, n.10. ξιᾶ σωλῆνος διελθὼν τῆς Παρθένου, ἀλλὰ σιριωθιις ἐξ αὐτῆς ἀληθῶς [καὶ γαλακτοτροεξηθεῖς ἀληθῶςξξ αὐτῆς 3) φαγὼν ὡς ἡμεῖς ἀληθῶς, iui πιὼτ ὡς ἡμεῖς ἀληθῶς. Εἴ γὰρ φάντασμα ἦν ἡ ἒνανθρώπηαις, ᾳάντασμα καὶ ἡ σωτηρία. Διπλοῦς ἧν6 Χριστὸς, ἄνθρωπος μὲν τὸ (ξαινόμενον, Θεὸς δὲ τὸ μὴ φαινόμενον ἐσθίων μὶν ὡς ἅνθρωπος ἀληθῶς ὡς ἡμεῖς (εἶχε γὰρ τῆς σαρκὸς τὸ ὁμοιοπαθὲς ὡς ἡμεῖς), τρέφων δὲ ἐκ πέντε ἄρτων τοὺς πεντακισχιλίους ὡς Θεός· ἀποθνήσκων μὲν ὡς ἄνθρωπος ἀληθῶς, νεκρὸν δὲ τὸν τετραήμερον ἐγείρων ὥς est;καθεύδων εἰς τὸ πλοϊον ἀληθῶς ὡς ἅνθρωπος, ιιῖ περιπατῶν ἐπὶ τῶν ὑδάτων ὡς Θεός. am rer ΣτΑγροι·;.

1]isteiie de, hoti houtos ho monogenēs Huios tou theou, dʼia tas hamartias hēmōn ex ouranōn katēlthen .i ipi tēs gēs, tēn homoiopathē tautēn hēmin analabōn , diai aennētheis ex axiasēiiarthenou kai tirio» Mmtog‘ hou dokēsei kai phantasią tēs enanspatiosae genomenēs, alla tę̄ alēoeiph oude hōsper id gia. iii. ii, n.10. xia sōlēnos dielthōn tēs Parthenou, alla siriōthiis ex autēs alēthōs [kai galaktotroexētheis alēthōsxx autēs 3) phagōn hōs hēmeis alēthōs, iui piōt hōs hēmeis alēthōs. Ei gar phantasma ēn hē enanthrōpēais, ąantasma kai hē sōtēria. Diplous hēn6 Christos, anthrōpos men to (xainomenon, Theos de to mē phainomenon esthiōn min hōs hanthrōpos alēthōs hōs hēmeis (eiche gar tēs sarkos to homoiopathes hōs hēmeis), trephōn de ek pente artōn tous pentakischilious hōs Theos; apothnēskōn men hōs anthrōpos alēthōs, nekron de ton tetraēmeron egeirōn hōs est?katheudōn eis to ploïon alēthōs hōs hanthrōpos, iii peripatōn epi tōn hydatōn hōs Theos. am rer StAgroi;?.

Believe that this only-begotten Son of God came down from heaven to earth because of our sins, taking up this humanity of like passions with us, and being born of the holy Virgin and the Holy Spirit; his becoming human took place not in seeming and appearance, but in truth; nor did he pass through the Virgin as through a channel, but truly took flesh from her, [and was truly nursed with milk by her,] and truly ate as we do, and truly drank as we do. For if the incarnation was a phantom, salvation too is a phantom. Christ was twofold: man in what was seen, God in what was not seen; eating truly as a man, as we do (for he had flesh of like passions with ours), but feeding the five thousand from five loaves as God; dying truly as a man, but raising the man four days dead as God; sleeping in the boat truly as a man, and walking on the waters as God. [Of the cross]

John 3:13 (echo, medium confidence) · Heb 2:17 (echo, medium confidence) · Matt 14:15–21 (allusion, high confidence) · John 11:39–44 (allusion, high confidence) · Matt 8:24 (allusion, high confidence) · Matt 14:25 (allusion, high confidence)

Notes and citation

Summary: The Son truly became human from the Virgin, not in appearance only; he acted both as man and as God.

Section 9 in the standard numbering. The words in square brackets are bracketed in the printed text. The bracketed heading at the end is printed in the edition.
Against teachers who held that Christ’s body was only an appearance (Docetism) or that he passed through Mary “as through a channel” (a view ascribed to some Gnostics).

Notes on the original text

Digital text corrected (OCR: misread letters): τρέφων δὲ ἐκ πέντε ἄρτων τοὺς πεπαιγμλίους → τρέφων δὲ ἐκ πέντε ἄρτων τοὺς πεντακισχιλίους.

Topics: Christology, Heresy

Cite (SBL): Cyril of Jerusalem, Cat. 4.9 (PG 33:465c–468d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-9). (abbreviation not yet checked)

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4.10PG 33:468d–469a

Οὗτος ἐσταυρώθη ὑπὲρ τῶν ἁμαρτιῶν iiiis: ἀληθῶς, Κᾶν γὰρ ἀρνήσασθαι βουληθῇς, ὃτόιῡς ἐλέγχει σε φαινόμενος, ὁ μακάριος οὗτος ΓολγοθΞῆ ἐν ᾧ νῦν, διὰ τὸν ἐν αὐτῷ σταυρωθέντα, τδγκεκρα. τήμδι· καὶ τοῦ ξύλου τοῦ σταυροῦ πᾶσα λοιπὸνῦ οἶιουμὶνη κατὰ μέρος ἐπληρώθη. Ἐσταυρώθη δὲ οὐχ ὖκὶρ ἷόἱων ἁμαρτιῶν, ἀλλʼἵνα ἡμεῖς τῶν θʼ·ιιεὶων ἁμαρτιῶν ἐλευθερωθῶμεν. Καὶ κατιφρονήθη μὲν ﬁxo τῶν ἀνθρώπων τότε, καὶ ἐρῥαπίσθη ὡς “ﬁmu- ἐγνωρίσθη δὲ ὑπὸ τῆς κτίσεως ὡς Θεός· ὁ γὶρ ἥλιος Δεσπότην ἀτιμαζόμενον ἰδὼν, ἇεελίμπανεν τρέμων, οὗ φίρων τήν θέαν. Περὶ τῆς ταφῆς.

Houtos estaurōthē hyper tōn hamartiōn iiiis: alēthōs, Kan gar arnēsasthai boulēthę̄s, hotoiys elenchei se phainomenos, ho makarios houtos GolgothXē en hǭ nyn, dia ton en autǭ staurōthenta, tdnkekra. tēmdi; kai tou xylou tou staurou pasa loipony oiiouminē kata meros eplērōthē. Estaurōthē de ouch ykir hioiōn hamartiōn, allʼhina hēmeis tōn thʼ;iieiōn hamartiōn eleutherōthōmen. Kai katiphronēthē men ﬁxo tōn anthrōpōn tote, kai errhapisthē hōs “ﬁmu- egnōristhē de hypo tēs ktiseōs hōs Theos; ho gir hēlios Despotēn atimazomenon idōn, haeelimpanen tremōn, hou phirōn tēn thean. Peri tēs taphēs.

He was truly crucified for our sins. For if you wish to deny it, this visible place refutes you, this blessed Golgotha, in which we are now gathered because of him who was crucified here; and the whole world has since been filled, piece by piece, with the wood of the cross. He was crucified, not for sins of his own, but so that we might be freed from our sins. And though he was despised by men at that time and struck as a man, he was recognized by creation as God; for the sun, seeing its Master dishonored, failed and trembled, not bearing the sight. [Of the burial]

1 Cor 15:3 (echo, medium confidence) · Matt 26:67 (allusion, medium confidence) · Matt 27:45 (allusion, high confidence) · Luke 23:45 (allusion, high confidence)

Notes and citation

Summary: Christ was truly crucified, as Golgotha itself and the relics of the cross attest, and creation recognized him as God.

Section 10 in the standard numbering. Cyril’s lectures were given in Jerusalem, at the church built on Golgotha; the “wood of the cross” refers to relics distributed from Jerusalem. The bracketed heading at the end is printed in the edition.

Topics: Christology

Cite (SBL): Cyril of Jerusalem, Cat. 4.10 (PG 33:468d–469a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-10). (abbreviation not yet checked)

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4.11PG 33:469b

Ἐν μνήματι πέτρας ἐτέθη ἀληθῶς ὡς ἅνθρωπος· ἀλλᾶ πέτραι διερἓγησαν τῷ φόβῳ διʼ αὐτόν, MM” εἷς τὰ καταχθόνιοι, ἳνα κάκεῖθεν λυτρώσηται τοὺς δικαίους· Ἐβο-ὅλου γὰρ, εἰπὲ μοιιτοὺς “homo: ἀπολαῦσαι τῆς χάριτος, καὶ ταυτα τῶν ddum οὐχ ὁσίων ὄντωνʼ τοὺς δὲ ἀπὸ Ἀδὰμ πολυχρονιως ἀποκεκλεισμένους, μὴ τυχεῖν τῆς emesﬁnium“; Ἡσαΐας ὁ προφήτης τοςαῦται περὶ ἀιῶ.μιγιιλοφώνως ἐκήρυξεν οὐκ ἤθελες ἳνα βααλδςπᾱηλθὼν λυτρώτηται τὸν κήρυκας Δαβῐδ ἦν (animi εαμουήλ, καὶ πάντας οἱ προφῆται, καὶ αὐτὸς Ἰωάννης ὃ λέγων διὰ τῶν ἀποσταλέντων· Σὺ εῗὸ ἱρχόμνος, ἢ ἕτερον προσδοκῶπεν; οὐκ ἤθελειῖνα natasic λυτρώσηται τοὺς τοιούτους ;

En mnēmati petras etethē alēthōs hōs hanthrōpos; alla petrai dieregēsan tǭ phobǭ diʼ auton, MM” heis ta katachthonioi, hina kakeithen lytrōsētai tous dikaious; Ebo-holou gar, eipe moiitous “homo: apolausai tēs charitos, kai tauta tōn ddum ouch hosiōn ontōnʼ tous de apo Adam polychroniōs apokekleismenous, mē tychein tēs emesﬁnium“? Hēsaïas ho prophētēs tosautai peri aiō.migiilophōnōs ekēryxen ouk ētheles hina baaldspaēlthōn lytrōtētai ton kērykas Dabid ēn (animi eamouēl, kai pantas hoi prophētai, kai autos Iōannēs ho legōn dia tōn apostalentōn; Sy eïo hirchomnos, ē heteron prosdokōpen? ouk ētheleiina natasic lytrōsētai tous toioutous ?

He was truly laid in a tomb of rock as a man; but rocks were split for fear because of him. He went down into the regions beneath the earth, so that from there too he might redeem the righteous. For tell me, would you wish the living to enjoy the grace, and that though most of them are not holy, but those who had been shut in for so long, since Adam, not to obtain freedom? Isaiah the prophet proclaimed so many things about him with a loud voice; would you not wish the King to go down and redeem his herald? David was there, and Samuel, and all the prophets, and John himself, who said through those he sent, ‘Are you the one who is to come, or should we look for another?’ Would you not wish him to go down and redeem such men? [Of the resurrection]

Matt 27:60 (allusion, high confidence) · Matt 27:51 (allusion, high confidence) · 1 Pet 3:19 (allusion, medium confidence) · Eph 4:9 (allusion, medium confidence) · Matt 11:3 (quotation, high confidence)

Notes and citation

Summary: Christ was truly buried and went down to the dead to free the righteous of old, the prophets and John among them.

Section 11 in the standard numbering. Several words are garbled in the scan and are read by sense. The bracketed heading at the end is printed in the edition.

Topics: Christology

Cite (SBL): Cyril of Jerusalem, Cat. 4.11 (PG 33:469b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-11). (abbreviation not yet checked)

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4.12PG 33:469b–472a

Ἀλλʼ ὅ καταβὰς εἷς ’δὲʼκαταχθόνια, πάλιν ἆνῆλΙιάὶδτιιφεῖς Ἰησους πάλιν ἀνεστη τὸ τριἆληθῶς. Κᾶν ποτὲ σε διασύρωσιν Ἰουδαῖοι, ηδε ὀκάντησον, οὕτως ἐρωτήσας· Ἰωνᾶς τριᾔμιροςᾶπὸκήτους ἐξῆλθε, καὶ Χριστὸς τριήμερος ω τῆς ἄρα οὖν. ἆγήγερται; Τῶν ὀστέων Ἐλισ- Iw κιφὸς ἁψάμενος, ἐγήγερται (ὃ)- Kal ὁ τῶν ἁν- W ποιητὴς, δυνάμεί Πατρὸς ἄρʼ οὐχὶ μᾶλλον εὖππάηρον ξγιὶρεταις ’Δνὲστη τοίνυν ἀληθῶς, καὶ ἀνασά diu! ὣφθη τοῖς μαθηταῖς καὶ μάρτυρες αὐτοῦ ιτα ἧς ἀναστάσεως μαθηταὶ δώδεκα, οὗ λογοις κεχαρισμένοις μαρτυρήσαντες, ἀλλὰ μέχρὶ βασάνων καὶ θα.νάτῶν tl) περὶ τῆς ἀληθοῦς ἀναστάσεως ἀγωνισάμενοι.

Allʼ ho katabas heis ’deʼkatachthonia, palin anēlIiaidtiipheis Iēsous palin anestē to trialēthōs. Kan pote se diasyrōsin Ioudaioi, ēde okantēson, houtōs erōtēsas; Iōnas trię̄mirosapokētous exēlthe, kai Christos triēmeros ō tēs ara oun. agēgertai? Tōn osteōn Elis- Iw kiphos hapsamenos, egēgertai (ho)- Kal ho tōn han- W poiētēs, dynamei Patros arʼ ouchi mallon euppaēron xgiiretais ’Dnestē toinyn alēthōs, kai anasa diu! hōphthē tois mathētais kai martyres autou ita hēs anastaseōs mathētai dōdeka, hou logois kecharismenois martyrēsantes, alla mechri basanōn kai tha.natōn tl) peri tēs alēthous anastaseōs agōnisamenoi.

But he who went down into the regions below came up again, and Jesus, who was buried, truly rose again on the third day. And if ever the Jews mock you, meet them at once by asking this: Jonah came out of the whale on the third day; has Christ not then risen from the earth on the third day? A dead man who touched the bones of Elisha was raised; will not the maker of humankind much more easily be raised by the power of the Father? He truly rose, then, and having risen was seen again by the disciples; and twelve disciples were witnesses of his resurrection, who bore witness not in pleasing words, but contended for the truth of the resurrection even to torture and death.

1 Cor 15:4 (allusion, high confidence) · Jonah 2:10 (2:11 LXX) (allusion, high confidence) · Matt 12:40 (allusion, high confidence) · 2 Kgs 13:21 (allusion, high confidence) · Acts 1:22 (echo, medium confidence)

Notes and citation

Summary: Christ truly rose on the third day, as Jonah and Elisha’s bones foreshadow, and twelve witnesses testified to it even to death.

Section 12 in the standard numbering; its last sentence is in 4.13. Several words are garbled in the scan and are read by sense.

Topics: Christology, Martyrdom

Cite (SBL): Cyril of Jerusalem, Cat. 4.12 (PG 33:469b–472a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-12). (abbreviation not yet checked)

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4.13PG 33:472a

ἐπὶ στόματος μὲν δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα, διπᾶ τήν Γραφήν· δώδεκα δὲ τῇ ἀναστάσει τοῦ Χριστοῦ μαρτυροῦσι, καί ἂρα ἔτι πρὸς τήν ἀνάστασιν ἀπιστεῖς ; ’ Περὶ Ἀναλήψεῶς.

epi stomatos men dyo martyrōn kai triōn stathēsetai pan rhēma, dipa tēn Graphēn; dōdeka de tę̄ anastasei tou Christou martyrousi, kai ara eti pros tēn anastasin apisteis ? ’ Peri Analēpseōs.

‘At the mouth of two or three witnesses every word shall be established,’ according to the Scripture; twelve bear witness to the resurrection of Christ, and do you still disbelieve the resurrection? [Of the ascension]

Textual problem in this passage: see the notes.

Deut 19:15 (quotation, high confidence) · 2 Cor 13:1 (allusion, medium confidence)

Notes and citation

Summary: Twelve witnesses more than satisfy the law’s requirement; the resurrection should be believed.

This is the last sentence of section 12 in the standard numbering; its first words are lost in the scan. The bracketed heading is printed in the edition.

Notes on the original text

Digital text corrected (OCR: lost accent): μαρτυρων καὶ τριῶν → μαρτύρων καὶ τριῶν.

Topics: Christology

Cite (SBL): Cyril of Jerusalem, Cat. 4.13 (PG 33:472a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-13). (abbreviation not yet checked)

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4.14PG 33:472a

Τὸν δρόμον δὲ τῆς ὑπομονῆς τελέσας Ἰησοῦς, καὶ τοὺς ἀνθρώπους λυτρωσάμενος τῶν ἁμαρτιῶν, ἀνέβη πάλιν εἷς τοὺς οὐρανοὺς, νεφέλης αὑτὸν ὑπολαβούσης· καὶ ἄγγελοι μεν ἀνιόντι παρειστήκεισαν, ἀπόστολοι δὲ ἐθεώρουν. Ei. δὲ τις τοῖς λεγομένοις ἀπιστεῖ, αὐτῇ πιστευέτω τῇ δυνάμει τῶν vi“ βλεπομένων. ΙΙάντις οὶ βασιλεῖς τελευτῶντες, συναποσβιννύουσι τῇ ζωῇ καὶ τήν δυνάμιν· Χριπὸςιῖὲ παυρωθεὶς, ὑπὸ πάσης προσκυνεῖται τῆς οἰκουμὲνης. Τὸν ἐσταυρωμένον καταγγέλλομεν, καὶ τρεμουσιν οἳ δαίμονες. ΙΙολλοὶ κατὰ χρόνους ἑπευθύοησαν· ἀλλὰ ποίου σταυρωθέντας ἑπίκλησιςδιιραυ ποτὶ τοὺς δαίμονας ἀπήλασες ο iA'. Mi, 'roivuv ἐπαιτλυνθῶμεν τῳ στεηῄ τοῖʼ» Χριστοῦ· ἀλλὰ κᾶν ἄλλος ἀποκρύπτῃ, σὺ γωφῖκ Et? μετώπῳ ςιιᾍρειιγίζου ἵνα οἱ δαίμονες τὸ «ημῖν ἰδόντες τὸ βασιλικὸν, μακρὰν φύγωσι τριμοκες. ’ licia: δὲ τοῦτο τὸ σημεῖον, ἐσθίων καὶ πίνων, Μἥμενος, κοιταζόμενος, ἐξανιστάμενος, λαλῶν, τῶν· ἁπαξαπλῶς ἐν παντὶ πράγματι. Ὁ ταῦοα σταυρωθεὶς, ἐν οὐρανοῖς ἐστιν ἀνω. Et σταυρωθεῖς καὶ ταοετς ἐναπὲμεινε τῷ τάφῳ, ἡομεν ἂν ἐπαισχύνεσθαιʼ νυνῖ δὲ ὸ ἐν τῷ τούτῳ σταυθεῖς, ἀπὸ τοῦ πρὸς ἀνατολὰς Ἐλαιῶν ἀναβέβηκεν εἷς τὸν οὐρανόν. ’31:“! γὰρ εἷς ᾆόην καταβὰς, καὶ πάλιν ἀνελθὸν ἡμᾶς, ἀφʼ ἡμῶν ἀνῆλθε πάλιν εἷς τὸν οὖρανδκτοῐ Ματρὸς αὐτῷ προσφυινοῦντος, καὶ “fanorum! ἐκ δεξιῶν μου, ἕως ἃν θῶ τοὺς ιχθροῦςδῠδο ὑποπόδιον τῶν ποδῶν σου. nam Mu.\/\01‘2U3 ΚΡΙΣΕΩΣ (ο)..;

Ton dromon de tēs hypomonēs telesas Iēsous, kai tous anthrōpous lytrōsamenos tōn hamartiōn, anebē palin heis tous ouranous, nephelēs hauton hypolabousēs; kai angeloi men anionti pareistēkeisan, apostoloi de etheōroun. Ei. de tis tois legomenois apistei, autę̄ pisteuetō tę̄ dynamei tōn vi“ blepomenōn. IIantis oi basileis teleutōntes, synaposbinnyousi tę̄ zōę̄ kai tēn dynamin; Chriposiie paurōtheis, hypo pasēs proskyneitai tēs oikoumenēs. Ton estaurōmenon katangellomen, kai tremousin hoi daimones. IIolloi kata chronous hepeuthyoēsan; alla poiou staurōthentas hepiklēsisdiirau poti tous daimonas apēlases o iA'. Mi, 'roivuv epaitlynthōmen tǭ steēę̄ toiʼ» Christou; alla kan allos apokryptę̄, sy gōphik Et? metōpǭ siiĄreiigizou hina hoi daimones to «ēmin idontes to basilikon, makran phygōsi trimokes. ’ licia: de touto to sēmeion, esthiōn kai pinōn, Mēmenos, koitazomenos, exanistamenos, lalōn, tōn; hapaxaplōs en panti pragmati. Ho tauoa staurōtheis, en ouranois estin anō. Et staurōtheis kai taoets enapemeine tǭ taphǭ, hēomen an epaischynesthaiʼ nyni de o en tǭ toutǭ stautheis, apo tou pros anatolas Elaiōn anabebēken heis ton ouranon. ’31:“! gar heis ąoēn katabas, kai palin anelthon hēmas, aphʼ hēmōn anēlthe palin heis ton ourandktoi Matros autǭ prosphuinountos, kai “fanorum! ek dexiōn mou, heōs han thō tous ichthrousdydo hypopodion tōn podōn sou. nam Mu.\/\01‘2U3 KRISEŌS (o)..?

Having finished the course of his endurance and redeemed humankind from their sins, Jesus went up again into the heavens, a cloud taking him up; angels stood beside him as he went up, and apostles were watching. But if anyone disbelieves what is said, let him believe the very power of the things now seen. All kings, when they die, have their power extinguished together with their life; but Christ crucified is worshiped by the whole world. We proclaim the Crucified, and the demons tremble. Many have been crucified at various times; but the invocation of what other crucified man ever drove the demons away? [14] Let us not, then, be ashamed of the cross of Christ; but even if another hides it, you, seal yourself openly on the forehead, so that the demons, seeing the royal sign, may flee far away trembling. Make this sign when you eat and drink, when you sit, when you lie down, when you get up, when you speak, when you walk; in a word, in every action. For he who was crucified here is in heaven above. If after being crucified and buried he had remained in the tomb, we might have been ashamed; but as it is, he who was crucified on this Golgotha has gone up into heaven from the Mount of Olives on the east. For having gone down into Hades and come up again to us, he went up again from us into heaven, the Father addressing him and saying: ‘Sit at my right hand, until I make your enemies the footstool of your feet.’ [Of the judgment to come]

Heb 12:1–2 (echo, low confidence) · Acts 1:9–11 (allusion, high confidence) · 1 Cor 1:23 (allusion, high confidence) · Jas 2:19 (echo, medium confidence) · Rom 1:16 (echo, low confidence) · Ps 110:1 (109:1 LXX) (quotation, high confidence)

Notes and citation

Summary: Christ ascended, and the worldwide power of the cross proves it; believers should seal themselves with the sign of the cross in every action.

This is section 13 in the standard numbering, and contains section 14, not separated in the scan (marked [14]). Several words are garbled and read by sense. The bracketed heading at the end is printed in the edition.
“Seal yourself on the forehead”: the sign of the cross.

Notes on the original text

Digital text corrected (OCR: lost accent; OCR: misread letters): τελεσας Ἰησοῦς → τελέσας Ἰησοῦς; ὁπολαεούσης → ὑπολαβούσης.

Topics: Christology, Prayer

Cite (SBL): Cyril of Jerusalem, Cat. 4.14 (PG 33:472a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyril-jerusalem-catecheses/3-2/#p-4-14). (abbreviation not yet checked)

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