Judas soft for gain; priest’s perpetual fine-flour whole-burnt; pan / oil / fragments
Cyril: …of goods. And Judas also was softened, inclining away unto shameful-gain; and this from unmanly and ignoble reasoning; in this way also he has remained untasting of the goods from God, and wholly without share of the things gifted to the saints.
Palladius: Thus it holds.
Cyril: And of the sacrifice from the herd, this is the law; yet in another manner he has ordered the from sacred race to be brought near saying: ‘This is the gift of Aaron and of his sons, which they will bring to Lord in the day in which you should anoint him, the tenth of the ephah of fine flour unto a sacrifice continually, the half of it in the morning, and the half of it in the evening. Upon a pan in oil it will be made; mixed he will bring it, rolled things, a sacrifice from fragments, a sacrifice unto a smell of fragrance to Lord. The anointed priest the one instead of him from his sons will make it; eternal law, everything will be finished; and every sacrifice of a priest will be whole-burnt, and will not be eaten.’ (Leviticus 6:19–23) So then observe, O Palladius, the accuracy of the law, and the very thin unto sacred-fitting safety. For since he ordered the sacrifices of the herd-things must not be whole-burnt, inasmuch as not having altogether holy life, but shared as it were to God and world, reasonably distinguishing, and setting in the overlying share those chosen unto sacred-work, he said the sacrifice over them must be made whole-burnt, burning down the fine flour brought near to God morning and evening, that is, through every day and in every time. For somehow always holy and having unending the fragrance—clearly the spiritual—is the chosen one, not shared to God and world, according to some, but well-sitting and undistracted, and whole from whole lying upon his own Master, and as it were crying up: ‘I have been crucified-with Christ; and I no longer live, but Christ lives in me.’ (Galatians 2:20) So then the tenth of the fine flour would be a sign of life fragrancing to God according to every time. But ‘upon a pan,’ he says, and indeed ‘also mixed with oil, and from fragments he will bring it up’ (Psalm 51:17); the pan, as I at least think, under-signaling the painful, and the being mixed with oil the abundant in cheerfulness, and the from fragments the as it were tender and easily-broken of the saints’ heart enigmatically. For wholly there will follow the altogether and completely holy life, the needing to be in pains, and the ample in the hope from God, and the thoroughly easily-broken; for least fitting would be the unrubbed. For it has been written that ‘A heart crushed and humbled God will not despise.’ (Job 41:24) And fixed as a stone, and as an anvil not beaten, is the devil’s heart; for the sacred Writing says thus. And the law also extends unto all, being fulfilled by the successions of those priesting; for one must follow the of those who went before
Greek
μένων ἀγαθῶν. Ἐμαλακίσθη δὲ καὶ Ἰούδας, ἀπονεύσας εἰς αἰσχροκέρδειαν· ἐξ ἀνάνδρου δὲ τοῦτο καὶ ἀγεννοῦς λογισμοῦ· ταύτῃτοι καὶ ἄγευστος τῶν παρὰ Θεοῦ μεμένηκεν ἀγαθῶν, καὶ ἀμέτοχος παντελῶς τῶν τοῖς ἁγίοις δεδωρημένων.
{ΠΑΛΛ.} Ὧδε ἔχει.
{ΚΥΡ.} Καὶ θυσίας μὲν τῆς ἐξ ἀγέλης, οὗτος ὁ νόμος· τρόπῳ γε μὴν ἑτέρῳ, τὴν ἐξ ἱεροῦ προσάγεσθαι γένους προστέταχε λέγων· «Τοῦτο τὸ δῶρον Ἀαρὼν καὶ τῶν υἱῶν αὐτοῦ, ὃ προσοίσουσι Κυρίῳ ἐν τῇ ἡμέρᾳ ᾗ ἂν χρίσῃς αὐτὸν, τὸ δέκατον τοῦ οἰφὶ σεμιδάλεως εἰς θυσίαν διαπαντὸς, τὸ ἥμισυ αὐτῆς τοπρωῒ, καὶ τὸ ἥμισυ αὐτῆς τὸ δειλινόν. Ἐπὶ τηγάνου ἐν ἐλαίῳ ποιηθήσεται· πεφυραμένην οἴσει αὐτὴν, ἑλικτὰ, θυσίαν ἐκ κλασμάτων, θυσίαν εἰς ὀσμὴν εὐωδίας Κυρίῳ. Ὁ ἱερεὺς ὁ χριστὸς ὁ ἀντ' αὐτοῦ ἐκ τῶν υἱῶν αὐτοῦ, ποιήσει αὐτήν· νόμος αἰώνιος, ἅπαν ἐπιτελεσθήσεται· καὶ πᾶσα θυσία ἱερέως ὁλόκαυτος ἔσται, καὶ οὐ βρωθήσεται.» Ἄθρει δὴ οὖν, ὦ Παλλάδιε, τοῦ νόμου τὸ ἀκριβὲς, καὶ τὸ ἄγαν ἰσχνὸν εἰς ἀσφάλειαν ἱεροπρεπῆ. Ἐπειδὴ γὰρ τὰς τῶν ἀγελαίων θυσίας οὐχ ὁλοκαυτοῦσθαι δεῖν προστέταχεν, ἅτε δὴ μὴ εἰσάπαν ἁγίαν ἐχόντων ζωὴν, μεμερισμένην δὲ ὥσπερ Θεῷ καὶ κόσμῳ, διιστὰς εἰκότως, καὶ ἐν μοίρᾳ τιθεὶς τῇ ὑπερκειμένῃ τοὺς ἐξειλεγμένους εἰς ἱερουργίαν, ὁλόκαυτον τὴν ὑπὲρ αὐτῶν ποιεῖσθαι δεῖν ἔφη θυσίαν, τὴν προσαγομένην σεμίδαλιν καταθυμιῶντας Θεῷ πρωῒ καὶ τὸ δειλινὸν, τοῦτ' ἔστι, διὰ πάσης ἡμέρας καὶ ἐν παντὶ καιρῷ. Ἅγιος γὰρ ἀεί πώς ἐστι καὶ ἀκατάληκτον ἔχων τὴν εὐωδίαν, δῆλον δὲ ὅτι τὴν πνευματικὴν, ὁ ἐξειλεγμένος, οὐ μεμερισμένος Θεῷ τε καὶ κόσμῳ, κατά τινας, εὐπαρέδρως δὲ καὶ ἀπερισπάστως, καὶ ὅλος ἐξ ὅλου προσκείμενος τῷ ἰδίῳ Δεσπότῃ, καὶ οἱονείπως ἀναβοῶν· «Χριστῷ συνεσταύρωμαι, ζῶ δὲ οὐκέτι ἐγὼ, ζῇ δὲ ἐν ἐμοὶ Χριστός.» Τὸ τοίνυν δέκατον τῆς σεμιδάλεως, ζωῆς ἂν εἴη σημεῖον, εὐωδιαζούσης Θεῷ κατὰ πάντα καιρόν. Ἀλλ' «ἐπὶ τηγάνου,» φησὶ, καὶ μὴν «καὶ ἐλαίῳ πεφυραμένην, καὶ ἐκ κλασμάτων ἀνοίσει αὐτήν·» τοῦ μὲν τηγάνου, καθάπερ ἐγᾦμαι, τὸ ἐπώδυνον, τοῦ δὲ πεφυρᾶσθαι τῷ ἐλαίῳ, τὸ δαψιλὲς ἐν ἱλαρότητι, τοῦ δὲ ἐκ κλασμάτων, τὸ οἱονεὶ τρυφερόν τε καὶ εὐδιάθρυπτον τῆς τῶν ἁγίων καρδίας ὑποσημαινόντων ἡμῖν αἰνιγματωδῶς. Ἕψεται γὰρ πάντως τῇ εἰσάπαν καὶ ὁλοκλήρως ἁγίᾳ ζωῇ, τὸ ἐν πόνοις δεῖν εἶναι, καὶ τὸ ἀμφιλαφὲς ἐν ἐλπίδι τῇ παρὰ Θεῷ, καὶ τὸ εὐδιάθρυπτον κομιδῇ· πρέπει γὰρ ἂν ἥκιστά γε τὸ ἀτριβές. Γέγραπται γὰρ, ὅτι «Καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ Θεὸς οὐκ ἐξουδενώσει.» Πέπηγε δὲ ὡς λίθος, καὶ ὥσπερ ἄκμων ἀνήλατος, ἡ τοῦ διαβόλου καρδία· λέγει γὰρ οὕτω τὸ Γράμμα τὸ ἱερόν. Ἐκτείνεται δὲ καὶ μέχρι παντὸς ὁ νόμος, ταῖς τῶν ἱερατευόντων διαδοχαῖς πληρούμενος· ἕπεσθαι γὰρ δεῖ ταῖς τῶν προλαβόν
About this text
Cyril continues the dialogue with Palladius. Book 12 of a seventeen-book dialogue — not the whole work.
English follows Migne PG 68 (Aubert reprint). The PDF and a cleaned text of the same print were checked against each other. This page is Book 12 of seventeen. This is a reading translation for study, not a new critical edition of the Greek.
Witnesses
- Copy-text Migne PG 68 De adoratione Book 12 (Aubert reprint) (Greek · Book 12)
- Checked print PDF of PG 68 De adoratione (Greek · Book 12)
English is newly prepared for study from the stated edition. Open Greek on each section for the source text. This is not a complete critical edition.