On Adoration and Worship in Spirit and Truth, Book 15
Book 15 opens: stand before God washed; cleansing in Christ§1
1ON ADORATION AND WORSHIP IN SPIRIT AND TRUTH — BOOK FIFTEEN. That one must stand beside God clean and washed-out, and that in Christ again the cleansing is for us.
Cyril: From every side for us, O Palladius, there has been gathered a clear and vivid proof of word, of the needing to go
Greek · §1
ΠΕΡΙ ΤΗΣ ΕΝ ΠΝΕΥΜΑΤΙ ΚΑΙ ΑΛΗΘΕΙΑ ΠΡΟΣΚΥΝΗΣΕΩΣ ΚΑΙ ΛΑΤΡΕΙΑΣ ΛΟΓΟΣ ΠΕΝΤΕΚΑΙΔΕΚΑΤΟΣ. Ὅτι χρὴ καθαροὺς καὶ ἐκνενιμμένους παρίστα σθαι τῷ Θεῷ, καὶ ὅτι ἐν Χριστῷ πάλιν ἡμῖν ἡ καθάρσις. Ἐκ παντὸς ἡμῖν, ὦ Παλλάδιε, συναγήγερται λόγου σαφής τε καὶ ἐναργὴς ἀπόδειξις, τοῦ δεῖν ἰέναι
Enter God’s house washed; all have sinned; God wipes iniquities§2
2Cyril: …most beautifully into a house of God, both bright and washed-out, and gaining the familiarity toward him through sanctification. For then we will meet with a gracious God, and that we may speak thus, with a whole eye looking the things according to us, and distributing the sparing most fitting for the holy ones. ‘And upon whom will I look,’ he says, ‘but upon the humble and quiet and trembling at my words?’ (Isaiah 66:2) For truly holy hands will he stretch-up, and somehow unto the ear itself of the divinity will he cry-through, the one having thus, so as also having arrived unto an end of what things he might somehow pray, from over-joy to say: ‘He heard from his holy temple my voice, and my cry before him will go into his ears.’ (Psalm 18:6) Or did you not learn clearly with the all-divine David singing-up for us, that ‘Eyes of Lord are upon righteous ones, and his ears unto their entreaty’? (Psalm 34:15)
Palladius: I learned.
Cyril: That the word is true, it is not lawful to doubt, yet, upon at least the needing to rub-off defilements, what manner would there be by us? for no one will understand transgressions, and many things we all stumble. And the nature is sick with the easy unto sin, and is very easily-beside unto the having been natural to do-injustice, with the inclination unto the worthless somehow smoothing for us the way of the outlandish and abominable pleasure.
Palladius: You speak well; for I would agree having delayed nothing, for the one having chosen to speak-rightly.
Cyril: For already also the flesh from earth has been sick in itself with the law of the sin, and very easily-carried-aside is the human mind, unto the needing to turn-aside unto the evil things from youth, according to the having-been-written. (Genesis 8:21) Therefore also a sacred word is gloomy-upon for us justly: ‘For all,’ he says, ‘turned-aside, together they became useless, there is not one doing kindness, there is not until one.’ (Romans 3:12) And since God is as you, lifting-out lawlessnesses, and stepping-over injustices for the leftovers of his inheritance, and he did not hold unto a witness his wrath, because he is a willer of mercy?’ (Micah 7:18) And another again: ‘Remember these, Jacob and Israel, do not forget me. For behold I wiped-out as in a cloud your lawlessnesses, and as mist your sins.’ (Isaiah 44:21-22) And very many things one might collect the
Greek · §2
παγκάλως εἰς οἶκον Θεοῦ, λαμπρούς τε καὶ ἐκνενιμμένους, οἰκειότητά τε τὴν πρὸς αὐτὸν δι' ἁγιασμοῦ κερδαίνοντας. Ἵλεῳ γὰρ τότε περιτευξόμεθα τῷ Θεῷ, καὶ ἵν' οὕτως εἴπωμεν, ὅλῳ βλέποντι τὰ καθ' ἡμᾶς ὀφθαλμῷ, καὶ τὴν τοῖς ἁγίοις πρεπωδεστάτην φειδὼ διανέμοντι. «Ἐπὶ τίνα δὲ ἐπιβλέψω,» φησὶν, «ἀλλ' ἢ ἐπὶ τὸν ταπεινὸν καὶ ἡσύχιον καὶ τρέμοντά μου τοὺς λόγους;» Ὁσίας γὰρ ὄντως ἀνατενεῖ χεῖρας, καὶ εἰς αὐτό που διακεκράξεται τὸ τῆς θεότητος οὖς, ὁ δὴ οὕτως ἔχων, ὡς καὶ εἰς πέρας ἥκων τῶν ὧν ἂν εὔξαιτο τυχὸν, ἐκ περιχαρείας εἰπεῖν· «Ἤκουσεν ἐκ ναοῦ ἁγίου αὐτοῦ φωνῆς μου, καὶ ἡ κραυγή μου ἐνώπιον αὐτοῦ εἰσελεύσεται εἰς τὰ ὦτα αὐτοῦ.» Ἢ οὐ διεπύθου σαφῶς ἀναμελῳδοῦντος ἡμῖν τοῦ θεσπεσίου Δαβὶδ, ὅτι «Ὀφθαλμοὶ Κυρίου ἐπὶ δικαίους, καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν;»
{ΠΑΛΛ.} Ἐπυθόμην;
{ΚΥΡ.} Ὅτι μὲν ἔστιν ἀληθὴς ὁ λόγος, οὐκ ἐνδοιάσαι θέμις, πλὴν, ἐπί γε τὸ δεῖν ἀποτρίβεσθαι μολυσμοὺς, τίς ἂν γένοιτο πρὸς ἡμῶν ὁ τρόπος; συνήσει γὰρ δὴ παραπτώματα μὲν οὐδεὶς, πολλὰ δὲ πταίομεν ἅπαντες. Νοσεῖ δὲ ἡ φύσις τὸ εἰς ἁμαρτίαν εὔκολον, καὶ λίαν ἐστὶν εὐπάροιστος ἐπὶ τὸ πεφυκέναι ἀδικεῖν, καταλεαινούσης ἡμῖν τρόπον τινὰ τῆς ἐπὶ τὰ φαῦλα ῥοπῆς, τὴν ὁδὸν τῆς ἐκτόπου καὶ βδελυρᾶς ἡδονῆς.
{ΠΑΛΛ.} Εὖ λέγεις· συναινέσαιμι γὰρ ἂν μελλήσας οὐδὲν, ὀρθοεπεῖν ᾑρημένῳ.
{ΚΥΡ.} Ἤδη μὲν γὰρ καὶ ἡ ἀπὸ γῆς σὰρξ τὸν τῆς ἁμαρτίας ἐν ἑαυτῇ κατηῤῥώστησε νόμον, εὐπαράφορος δὲ λίαν ὁ ἀνθρώπινος νοῦς, ἐπὶ τὸ ἐκνεῦσαι δεῖν ἐπὶ τὰ πονηρὰ ἐκ νεότητος, κατὰ τὸ γεγραμμένον. Τοιγάρτοι καὶ λόγος ἡμῖν ἱερὸς ἐπιστυγνάζει δικαίως· «Πάντες γὰρ, φησὶν, ἐξέκλινον, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός.» Ἐπειδὴ δὲ οὐκ ἦν ἀπόνευσις τοῦ κακοῦ, Σωτῆρα καὶ Λυτρωτὴν πέπομφεν ἡμῖν ἐξ οὐρανοῦ τὸν ἴδιον Υἱὸν ὁ Θεὸς καὶ Πατὴρ, δικαιοῦντα τῇ πίστει, καὶ ποινῆς ἀπαλλάττοντα, καὶ εὐσθενὲς μὲν λίαν ἀποτελοῦντα τὸ ἄναλκι, καταφωτίζοντα δὲ τὸ ἐσκοτισμένον, ἐπιστρέφοντα δὲ τὸ πλανώμενον, καὶ πλεονεξίας ἐξέλκοντα διαβολικῆς, τὸ ὑπεστρωμένον αὐτῷ.
{ΠΑΛΛ.} Ἐν Χριστῷ δὴ οὖν τὸ ἐκ τῆς ἁμαρτίας αἶσχος ἀποτριψόμεθα, διεσμηγμένοι δὲ οὕτω, καὶ μώμου παντὸς ἰόντες ὡς ἀπωτάτω, προσελευσόμεθα δι' αὐτοῦ τῷ Θεῷ καὶ Πατρί.
{ΚΥΡ.} Συνίης εὖ μάλα· διακεκραγότων καὶ αὐτῶν ἐπαΐοι τις ἂν τῶν ἁγίων προφήτων, τὴν οὕτως ἡμῖν ἀξιάγαστον καὶ πολύευκτον χάριν. Μιχαίας μὲν γὰρ ὁ σοφώτατος, ὧδέ πή φησι· «Τίς Θεὸς ὥσπερ σὺ, ἐξαίρων ἀνομίας, καὶ ὑπερβαίνων ἀδικίας τοῖς καταλοίποις τῆς κληρονομίας αὐτοῦ, καὶ οὐ συνέσχεν εἰς μαρτύριον ὀργὴν αὐτοῦ, ὅτι θελητὴς ἐλέους ἐστίν;» Ἕτερος δὲ αὖ· «Μνήσθητι ταῦτα, Ἰακὼβ καὶ Ἰσραὴλ,μὴ ἐπιλανθάνου μου. Ἰδοὺ γὰρ ἀπήλειψα ὡς ἐν νεφέλῃ τὰς ἀνομίας σου, καὶ ὡς γνόφος τὰς ἁμαρτίας σου.» Καὶ πλεῖστα μὲν ἄν τις συλλέξαιτο τὰ
Legal images of cleansing; unblemished offerings type Christ/us§3
3Cyril: …from the divine Writing, showing very well the true at least in these for us, and the, for which both clear and vivid the faith would follow, to heap-on other things, superfluous I think somehow.
Palladius: But vivid on the one hand that the matter, clear for everyone. Yet I at least would choose, also from legal images to look-through the cleansing in Christ.
Cyril: So then observe, if it is dear to you, and it seems for us to go thus; for the having-been-defiled, and those having been borne-under by charges of lawlessness, the law was ordering to sacrifice, distinguishing twofold the manners of the sacrifices. For some write-down Emmanuel being slaughtered over us ourselves, and others also us ourselves dying to the world, and bringing-up unto a smell of sweet-fragrance for God the own life and salvation. Or will we not, deadening the members the upon the earth (Colossians 3:5), and freeing the mind of worldly carrying-around and of more earthy pleasures, live-through the divine and evangelical life?
Palladius: Very much so.
Cyril: So then a sacrifice is, the spiritual thorough-cleansing as in death of Christ, and a prayer and gift, as by us, the dedicating to God the good-order and life in holiness. And the law pre-distinguishes and witnesses clearly, the needing to make the approaches at least in these unblemished, both usefully and necessarily. And since of the being-brought-forward victims, some were signaling Christ, as being slaughtered over us, and some also type us, all but sacrificing-up for God the own life. In this way he says, they must both be unblemished, and according to no manner sick with the defect. For unblemished is Christ; for he did not do sin (1 Peter 2:22), but neither would God receive us ourselves, being still in defilements, and sick with the unpleasing of the sin. It has been written… ‘a vow, or according to choice or in your feasts, from the herds or from the sheep, unblemished it will be acceptable, every blemish will not be in it. Blind or crushed, or tongue-cut, or warted, or mangy, or having lichens, they will not bring these forward to God, and unto a fruit-offering you will not give from them upon the altar to the Lord. And a calf or a sheep ear-cut,’ (Leviticus 22:18-23)
Greek · §3
ἀπὸ τῆς θείας Γραφῆς, παραδεικνὺς εὖ μάλα τὸ ἔν γε δὴ τούτοις ἡμῖν ἀληθὲς, τὸ δὲ, οἷς ἂν ἕποιτο σαφής τε καὶ ἐναργὴς ἡ πίστις, ἐπισωρεύειν ἕτερα, περιττὸν οἶμαί που.
{ΠΑΛΛ.} Ἀλλ' ἐναργὲς μὲν ὅτι τὸ χρῆμα, παντί τῳ σαφές. Ἑλοίμην δ' ἂν ἔγωγε, καὶ ἐκ νομικῶν εἰκόνων τὴν ἐν Χριστῷ διαθρῆσαι κάθαρσιν.
{ΚΥΡ.} Ἄθρει δὴ οὖν, εἴ σοι φίλον, τῇδέ τε ἡμᾶς ἰέναι δοκεῖ· τοὺς γάρ τοι μεμολυσμένους, καὶ τοὺς τῆς παρανομίας ἐγκλήμασιν ὑπενηνεγμένους, θύειν ὁ νόμος ἐκέλευε, διχῆ διαστέλλων τῶν θυσιῶν τοὺς τρόπους. Αἱ μὲν γὰρ, ὑπὲρ ἡμῶν αὐτῶν σφαζόμενον καταγράφουσι τὸν Ἐμμανουὴλ, αἱ δὲ, καὶ ἡμᾶς αὐτοὺς ἀποθνήσκοντας τῷ κόσμῳ, καὶ εἰς ὀσμὴν εὐωδίας ἀνακομίζοντας τῷ Θεῷ τὴν οἰκείαν ζωήν τε καὶ σωτηρίαν. Ἢ γὰρ οὐχὶ νεκροῦντες τὰ μέλη τὰ ἐπὶ τῆς γῆς, καὶ περιφορᾶς κοσμικῆς, καὶ γεωδεστέρων ἡδονῶν τὸν νοῦν ἀπαλλάττοντες, τὴν θείαν τε καὶ εὐαγγελικὴν διαζήσομεν ζωήν;
{ΠΑΛΛ.} Πάνυ μὲν οὖν.
{ΚΥΡ.} Οὐκοῦν θυσία μὲν ἔστιν, ἡ ὡς ἐν θανάτῳ Χριστοῦ πνευματικὴ διακάθαρσις, εὐχὴ δὲ καὶ δῶρον, ὡς πρὸς ἡμῶν, τὸ ἀναθεῖναι Θεῷ τὴν εὐκοσμίαν τε καὶ ἐν ἁγιότητι ζωήν. Προδιαστέλλει γε μὴν ὁ νόμος καὶ διαμαρτύρεται σαφῶς, τὸ δεῖν ἀμωμήτους τὰς ἔν γε δὴ τούτοις ποιεῖσθαι προσαγωγὰς, χρησίμως τε καὶ ἀναγκαίως. Ἐπειδὴ δὲ τῶν προσφερομένων θυμάτων, ἃ μὲν ἐδήλου Χριστὸν, ὡς ὑπὲρ ἡμῶν σφαζόμενον, ἃ δὲ καὶ ἡμᾶς ἀνατυποῖ, μονονουχὶ καταθυμιῶντας τῷ Θεῷ τὴν οἰκείαν ζωήν. Ταύτῃτοί φησιν, ἀμώμητά τε εἶναι δεῖν αὐτὰ, καὶ κατ' οὐδένα τρόπον νοσοῦντα τὴν ἐμπηρίαν. Ἄμωμος γὰρ ὁ Χριστός· οὐ γὰρ ἐποίησεν ἁμαρτίαν, ἀλλ' οὐδ' ἂν ἡμᾶς αὐτοὺς παραδέξαιτο Θεὸς, ἐν μολυσμοῖς ὄντας ἔτι, καὶ τῆς ἁμαρτίας νοσοῦντας τὸ ἀτερπές. Γέγραπται τοίνυν ἐν τῷ Λευϊτικῷ· «Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Λάλησον Ἀαρὼν καὶ τοῖς υἱοῖς αὐτοῦ, καὶ πάσῃ Συναγωγῇ υἱῶν Ἰσραὴλ, καὶ ἐρεῖς πρὸς αὐτούς· Ἄνθρωπος ἀπὸ τῶν υἱῶν Ἰσραὴλ, ἢ τῶν προσηλύτων τῶν προσκειμένων πρὸς αὐτοὺς ἐν Ἰσραὴλ, ὃς ἂν προσενέγκῃ τὰ δῶρα αὐτοῦ κατὰ πᾶσαν ὁμολογίαν αὐτῶν, ἢ κατὰ πᾶσαν αἵρεσιν αὐτῶν, ὅσα ἂν προσενέγκωσι τῷ Θεῷ εἰς ὁλοκαύτωμα· δεκτὰ ὑμῖν, ἄμωμα ἄρσενα ἐκ τῶν βουκολίων, καὶ ἐκ τῶν προβάτων, καὶ ἐκ τῶν αἰγῶν, πάντα ὅσα ἂν ἔχῃ μῶμον ἐν αὐτῷ, οὐ προσάξουσι Κυρίῳ, διότι οὐ δεκτὸν ἔσται ὑμῖν. Καὶ ἄνθρωπος ὃς ἂν προσενέγκῃ θυσίαν σωτηρίου τῷ Κυρίῳ, διαστείλας εὐχὴν, ἢ κατὰ αἵρεσιν ἢ ἐν ταῖς ἑορταῖς ὑμῶν, ἐκ τῶν βουκολίων ἢ ἐκ τῶν προβάτων, ἄμωμον ἔσται εἰσδεκτὸν, πᾶς μῶμος οὐκ ἔσται ἐν αὐτῷ. Τυφλὸν ἢ συντετριμμένον, ἢ γλωσσότμητον, ἢ μυρμηκιῶντα, ἢ ψωραγριῶντα, ἢ λειχῆνας ἔχοντα, οὐ προσάξουσι ταῦτα τῷ Θεῷ, καὶ εἰς κάρπωσιν οὐ δώσετε ἀπ' αὐτῶν ἐπὶ τὸ θυσιαστήριον τῷ Κυρίῳ. Καὶ μόσχον ἢ πρόβατον ὠτότμητον,
Male unblemished = Christ; blind/crushed/tongue-cut manners§4
4Cyril: …or dock-tailed you will make them slaughters for yourself; and unto your vow it will not be received. A crushed one and squeezed-out, and a eunuch, and pulled-apart, you will not bring them forward to the Lord, and upon your land you will not make. And from a hand of an alien-born you will not bring-forward the gifts of your God from all these, because corruptions are in them, and a blemish in them. These will not be received for you.’ (Leviticus 22:23-25) So then observe that the law enjoins clearly and openly, both for those from blood of Israel, and for those outside and having been judged-into unto peoples, I say the proselytes, the needing to blemish-inspect very well the sacred things. For he said needing to be brought-up by us the male and unblemished, that is, the well-strong, and above passions; for the softness, and mindset the female-fitting, and indeed also the being sick with the inward and intelligible defect at least unto mind, is altogether unacceptable to God, and rejectable. Or do you not say unholy is the one for whom these would appear present?
Palladius: For how not?
Cyril: So then rejectable on the one hand the strengthless, and the as it were relaxed, and acceptable the well-strong, as being painted in a nature of males, if it should have yoked-beside the unblemished. And such would be unto a clear type for us of Christ. For male together and unblemished is Emmanuel, if at least he is truly power of God (1 Corinthians 1:24), and not knowing sin. And male also otherwise; for always preeminent, and in better things than the other is the male; and toward this at least also most leadership-holding. And he has stood-before and is incomparably in better things, and leads the wholes, even if the Son has become according to us, and the shepherd has been reckoned among sheep usefully. And unholy and sendable-away of the victims, blind, and crushed, and indeed also tongue-cut, and warted, and mangy, and lichen… So then the word upon each, and what would become clarify again.
Cyril: So then I am somehow also very eagerly. So then blind seems to say the unwise and unintelligent, and not having divine light in himself that is, the enlightenment through Christ in Spirit, and altogether unholy, the still mindless and unfaithful; ‘For if you should not believe, you will not understand,’ he says. (Isaiah 7:9) And crushed
Greek · §4
ἢ κολοβόκερκον σφάγια ποιήσεις αὐτὰ σεαυτῷ· εἰς δὲ εὐχήν σου οὐ δεχθήσεται. Θλαδίαν καὶ ἐκτεθλιμμένον, καὶ ἐκτομίαν, καὶ ἀπεσπασμένον, οὐ προσάξετε αὐτὰ τῷ Κυρίῳ, καὶ ἐπὶ τῆς γῆς ὑμῶν οὐ ποιήσετε. Καὶ ἐκ χειρὸς ἀλλογενοῦς οὐ προσοίσετε τὰ δῶρα τοῦ Θεοῦ ὑμῶν ἀπὸ πάντων τούτων, ὅτι φθάρματά ἐστιν ἐν αὐτοῖς, καὶ μῶμος ἐν αὐτοῖς. Οὐ δεχθήσεται ταῦτα ὑμῖν.» Ἄθρει δὴ οὖν ὅτι παρεγγυᾷ σαφῶς καὶ ἀναφανδὸν ὁ νόμος, καὶ τοῖς ἐξ αἵματος Ἰσραὴλ, καὶ τοῖς ἔξωθέν τε καὶ εἰσκεκριμένοις εἰς λαοὺς, φημὶ δὴ τοῖς προσηλύτοις, τὸ χρῆναι μωμοσκοπεῖν εὖ μάλα τὰ ἱερά. Δεῖν γὰρ ἔφη προσκομίζεσθαι πρὸς ἡμῶν τὸ ἄρσεν τε καὶ ἄμωμον, τοῦτ' ἔστι, τὸ εὐσθενὲς, καὶ ἀνωτέρω παθῶν· ὁ γάρ τοι μαλακισμὸς, καὶ φρόνημα· τὸ θηλυπρεπὲς, καὶ μέν τοι καὶ τὸ νοσεῖν τὴν εἴς γε νοῦν ἔσω καὶ νοητὴν ἐμπηρίαν, ἀπαράδεκτον παντελῶς τῷ Θεῷ, καὶ ἀπόβλητον. Ἢ οὐκ ἀνίερον εἶναι φὴς τὸν ᾧπερ ἂν φαίνοιτο προσόντα ταυτί;
{ΠΑΛΛ.} Πῶς γὰρ οὔ;
{ΚΥΡ.} Οὐκοῦν ἀπόβλητον μὲν τὸ ἄναλκι, καὶ τὸ οἱονεὶ παρειμένον, δεκτὸν δὲ τὸ εὐσθενὲς, ὡς ἐν ἀρσένων φύσει ζωγραφούμενον, εἰ παρεζευγμένον ἔχοι τὸ ἄμωμον. Εἶεν δι' ἂν εἰς τύπον ἡμῖν σαφῆ τὰ τοιάδε Χριστοῦ. Ἄρσην γὰρ ὁμοῦ καὶ ἄμωμος ὁ Ἐμμανουὴλ, εἴπερ ἐστὶν ἀληθῶς Θεοῦ δύναμις, καὶ οὐκ εἰδὼς ἁμαρτίαν. Ἄρσην δὲ καὶ ἑτέρως· προὖχον γὰρ ἀεὶ, καὶ ἐν ἀμείνοσι θατέρου τὸ ἄρσεν· καὶ πρός γε δὴ τούτῳ καὶ ἡγεμονικώτατον. Προέστηκε δὲ καὶ ἀσυγκρίτως ἐστὶν ἐν ἀμείνοσι, καὶ καθηγεῖται τῶν ὅλων, εἰ καὶ γέγονε καθ' ἡμᾶς ὁ Υἱὸς, καὶ ὁ ποιμὴν ἐν προβάτοις κατελογίσθη χρησίμως. Ἀνίερα δὲ καὶ ἀπόπεμπτα τῶν θυμάτων, τυφλὸν, καὶ συντετριμμένον, καὶ μὴν καὶ γλωσσότμητον, καὶ μυρμηκιῶν, καὶ ψωραγριῶν, καὶ λειχῆνας ἔχον, ὠτότμητόν τε καὶ κολοβόκερκον. Ἀλλὰ καὶ εἴ τῳ, φησὶ, καταθλασθείη τυχὸν τὰ ἀρσενικὰ, καὶ τὸ εἰς εὐνούχους ἤδη τελοῦν, ἀναγκαῖον ἔχοι πάθος. Τουτὶ γὰρ οἶμαι δηλοῦν, θλαδίαν καὶ ἐκτεθλιμμένον, ἐκτομίαν καὶ ἀπεσπασμένον.
{ΠΑΛΛ.} Ἆρ' οὖν εἰς ἤθη καὶ τρόπους τοὺς καθ' ἡμᾶς μεταληπτέον ταυτί;
{ΚΥΡ.} Πάνυ μὲν οὖν· εἴη γὰρ ἂν οὐχ ἑτέρως ἢ οὕτως ἡμῖν πνευματικὸς ὁ νόμος. Γένοιτο δ' ἂν οὐδεὶς παρὰ Θεῷ λόγος τῆς ὡς ἐν σκιαῖς λατρείας, ἀλλ' οὐδ' ἂν ὡρίσατό ποτε τοὺς ἐν αὐτῇ νόμους, μὴ οὐχὶ τῆς ἀληθείας προανατυπῶν ἐν αὐτῇ τὸ ἐκπρεπέστατον κάλλος.
{ΠΑΛΛ.} Εὖ λέγεις. Πέραινε δὴ οὖν τὸν ἐφ' ἑκάστῳ λόγον, καὶ τίς ἂν γένοιτο διασάφει πάλιν.
{ΚΥΡ.} Οὐκοῦν εἶμί τοι καὶ μάλα προθύμως. Τυφλὸν μὲν οὖν ἔοικε, τὸν ἄσοφόν τε καὶ ἀσύνετον λέγειν, καὶ φῶς οὐκ ἔχοντα θεῖον ἐν ἑαυτῷ τοῦτ' ἔστι, τὸν διὰ Χριστοῦ φωτισμὸν ἐν Πνεύματι, ἀνίερος δὲ παντελῶς, ὁ ἄνους τε καὶ ἄπιστος ἔτι· «Ἐὰν γὰρ μὴ πιστεύσητε, οὐ μὴ συνῆτε,» φησίν. Συντετριμμέ
Crushed = wholly sick; tongue-cut = cannot confess; wart/mange growing sin§5
5Cyril: …again, the one having been sick wholly, and having healthy altogether nothing, nor indeed being able to walk-straight, or being strong to do some of the good things, and being altogether worsted of the well-strength in Christ and in Spirit, and something such have suffered, those about whom it has been written, through one of the holy prophets: ‘Thus says Lord: Behold I give upon this people a weakness, and they will be weak in it fathers and sons together; neighbor and his neighbor will perish.’ (Jeremiah 6:21) But the divine Melodist for us has brought-in cheerful those having been justified in the faith the in Christ, both psalming and saying: ‘Bless, my soul, the Lord, the one healing all your diseases, the one ransoming from corruption your life.’ (Psalm 103:2-4) And tongue-cut, as I at least think, the one not knowing to speak-rightly, nor indeed being strong to cry-up the word of the faith which we proclaim according to the having-been-written, the question from a good conscience unto God (1 Peter 3:21), yet that also such a disease again they will beat-off, in a presence of Christ, the prophet will clarify saying: ‘And tongues the stammering will quickly learn to speak peace.’ (Isaiah 32:4) So then tongue-cut the still stammering, and not yet having been taught to speak the peace from above for us and from Father, that is, Christ, or the things upon him. And warted and mangy, and having lichens we say those, who ever would have at least in themselves a passionate mind, and having been sick-in with much the corruption in sins, not indeed that one must also lead them toward the lesser thinking-through, but rather releasing them to creep-through unto the more shameful, and to be widened toward the worse. For a wart and a wild mange, and indeed also a lichen, always appear going toward increase, and having been distributed toward having worse… those in a reputation on the one hand of manliness the unto virtue, not indeed still also energetic toward boasts of virtue, and dry as it were and fruitless, and having been taken-away many-manneredly from the being able to bear-fruit. For as great as most a people of unholy passions forces us unto the strengthless and inactive, and still with this the not being strong to bear-fruit. In this way, as I at least think, also with many names the
Greek · §5
νον δὲ αὖ, τὸν ὁλοτρόπως ἠῤῥωστηκότα, καὶ ὑγιὲς ἔχοντα παντελῶς οὐδὲν, οὔτε μὴν ὀρθοποδεῖν δυνάμενον, ἤγουν δράσαι τι τῶν ἀγαθῶν ἰσχύοντα, εὐρωστίας δὲ τῆς ἐν Χριστῷ καὶ ἐν Πνεύματι παντελῶς ἡττώμενον, πεπόνθασι δέ τι τοιοῦτον, οἱ περὶ ὧν γέγραπται, δι' ἑνὸς τῶν ἁγίων προφητῶν· «Τάδε λέγει Κύριος· Ἰδοὺ ἐγὼ δίδωμι ἐπὶ τὸν λαὸν τοῦτον ἀσθένειαν, καὶ ἀσθενήσουσιν ἐν αὐτῇ πατέρες καὶ υἱοὶ ἅμα· γείτων καὶ ὁ πλησίον αὐτοῦ ἀπολοῦνται.» Ἀλλ' ὅγε θεῖος ἡμῖν Μελῳδὸς, τοὺς ἐν πίστει τῇ ἐν Χριστῷ δεδικαιωμένους, εἰσκεκόμικεν ἱλαροὺς, ψάλλοντάς τε καὶ λέγοντας· «Εὐλόγει, ἡ ψυχή μου, τὸν Κύριον, τὸν ἰώμενον πάσας τὰς νόσους σου, τὸν λυτρούμενον ἐκ φθορᾶς τὴν ζωήν σου.» Γλωσσότμητόν τε, καθάπερ ἐγῷμαι, τὸν ὀρθοεπεῖν οὐκ εἰδότα, οὔτε μὴν ἀναφωνεῖν ἰσχύοντα τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν κατὰ τὸ γεγραμμένον, τὸ ἐξ ἀγαθῆς συνειδήσεως ἐπερώτημα εἰς Θεὸν, πλὴν ὅτι καὶ τὴν τοιάνδε πάλιν ἀποκρούσονται νόσον, ἐν παρουσίᾳ Χριστοῦ, σαφηνιεῖ λέγων ὁ προφήτης· «Καὶ γλῶσσαι αἱ ψελλίζουσαι ταχὺ μαθήσονται λαλεῖν εἰρήνην.» Γλωσσότμητος οὖν ὁ ψελλίζων ἔτι, καὶ λαλεῖν οὔπω δεδιδαγμένος τὴν ἄνωθεν ἡμῖν καὶ παρὰ Πατρὸς εἰρήνην, τοῦτ' ἔστι, Χριστὸν, ἤτοι τὰ ἐπ' αὐτῷ. Μυρμηκιῶντάς γε μὴν καὶ ψωραγριῶντας, καὶ λειχῆνας ἔχοντας εἶναί φαμεν τοὺς, οἵπερ ἂν ἔχοιεν ἔν γε δὴ σφίσιν αὐτοῖς ἐμπαθῆ τὸν νοῦν, καὶ πολλὴν ἐγκατηῤῥωστηκότας τὴν ἐν ἁμαρτίαις φθορὰν, οὐ μὴν ὅτι χρὴ καὶ πρὸς τὸ μεῖον ἄγειν αὐτοὺς διενθυμουμένους, ἐφιέντας δὲ μᾶλλον διέρπειν ἐπὶ τὸ αἴσχιον, καὶ κατευρύνεσθαι πρὸς τὸ χεῖρον. Μυρμηκία τε γὰρ καὶ ἀγρία ψώρα, καὶ μὴν καὶ λειχὴν, ἀεὶ πρὸς ἐπίδοσιν ἰόντα φαίνεται, καὶ πρὸς τὸ χειρόνως ἔχειν διανένευκέ πως, καὶ ὅλην κατὰ βραχὺ διανέμεται τὴν σάρκα. Τοιαῦτα δὲ καὶ τὰ ἐν ταῖς ἡμετέραις ψυχαῖς οὐκ ἀνακοπτόμενα τῶν παθῶν, ἀσχέτῳ δὲ ὥσπερ ὁρμῇ πρὸς τὸ χεῖρον ἀεὶ διεκτρέχοντα. Ὠτότμητον δὲ, πρός γε δὴ τούτῳ τὸν κολοβόκερκον, τὸν δυσπειθῆ καὶ ἀνήκοον, καὶ τὸν μὴ μέχρι παντὸς εὐσχήμονα κατασημήνειεν ἄν. Ἢ οὐχὶ τὸ βλάβος εἰς ἀκοὴν, τοῖς γε τὸ οὖς ἀποκεκομμένοις;
{ΠΑΛΛ.} Καὶ μάλα.
{ΚΥΡ.} Τὰ δὲ τῶν ζώων τὴν κέρκον οὐκ ἔχοντα, δοίης ἂν αὐτὸς ἔν γε τῷ καλλίστῳ σχήματι; Οὐδαμῶς· νοσεῖ γὰρ ἐφ' ἑαυτῶν πολὺ δὴ λίαν τὸ ἀπρεπές. Οὐκοῦν ἀσχήμων καὶ ἀκαλλὴς ὁ ὡς ἐν ζώῳ τυχὸν τῷ τὴν κέρκον οὐκ ἔχοντι πλαγίως ὑποδηλούμενος. Ἀπόβλητον δὲ ποιεῖται τὸ ἄρσεν μὲν, ὅσον ἧκεν εἰς φύσιν, ἐνεργεῖν δὲ τὰ ἀρσένων οὐ δυνάμενον, θλαδίαν δὴ λέγω καὶ ἐκτομίαν· εἶεν δ' ἂν οἱ τοιοίδε πάλιν, οἱ ἐν ὑπολήψει μὲν ἀνδρείας τῆς εἰς ἀρετὴν, οὐ μὴν ἔτι καὶ ἐνεργοὶ πρὸς ἀρετῆς αὐχήματα, ξηροὶ δὲ ὥσπερ καὶ ἄκαρποι, καὶ τὸ δύνασθαι καρποφορεῖν πολυτρόπως παρῃρημένοι. Πλεῖστος γὰρ ὅσος ἡμᾶς ἀνοσίων παθῶν καταβιάζεται δῆμος εἰς τὸ ἄναλκί τε καὶ ἀδρανὲς, καὶ προσέτι τούτῳ τὸ μὴ ἰσχύσαι καρποφορεῖν. Ταύτῃτοι, καθάπερ ἐγῷμαι, καὶ πολλοῖς ὀνόμασι τὸ
Eunuch names = passions; only through Christ; leaven honey salt§6
6Cyril: …having-been-eunuched the law calls-out; for a crushed one, he says, and squeezed-out, and a eunuch and pulled-apart; for all-variegated are the passions in us, leading as it were through a long path unto the strengthless and inactive.’
Palladius: Persuasive the word.
Cyril: And abominable that beside these it is, also through an alien hand, to sacrifice-down the sacred-works for God, he further-showed saying: ‘And from a hand of an alien-born you will not bring-forward the gifts to Lord your God.’ (Leviticus 22:25) Through which it is signaled typically, that through Christ alone is the Father approachable; for he himself is our truly unblemished and great high priest (Hebrews 4:14), the mediator economically; for as the all-divine Paul writes: ‘In him we have had the approach in Spirit toward the Father.’ (Ephesians 2:18) So then of blemish must have been freed those who ever would choose to dedicate their own souls to God and Father, with Christ mediating; ‘For holy you will be,’ he says, ‘just as I am holy.’ (Leviticus 11:44)
Palladius: Most excellently you spoke.
Cyril: And having rhythm-set the manners of the sacrifice, as in cattle and sheep, also through other thoughts for us he comes, enjoining very well the needing to approach God unblemishedly for those accustomed to do this; for he said again in Leviticus: ‘Every sacrifice which if you should bring-forward to Lord, you will not bring-forward leavened; for every leaven and every honey you will not bring-forward from it, to fruit-offer to Lord, a gift of firstfruit you will bring them forward to Lord, upon the altar it will not be brought-up unto a smell of sweet-fragrance to Lord, and every gift of your sacrifice will be salted with salt. You will not pause salts of a covenant to Lord from your sacrifices, upon every gift of you you will bring-forward salt to Lord your God.’ (Leviticus 2:11-13) So then leaven would be a type of craftiness, not altogether also only of the blamed, but also of the other, I say the good and praised, which also of the wisdom… needing to be brought unto a fruit-offering and sacrifice, both leaven and honey. For he receives on the one hand from the one bringing-forward unto a gift and firstfruit, yet brings-up nowhere unto a smell of sweet-fragrance for God.
Palladius: Then what the riddle clarify again.
Cyril: Hard-to-reach, O Palladius, is the matter. For what would it wish to signal, the making these nowhere rejectable, not indeed still also unto a fruit-offering and sacri-
Greek · §6
εὐνουχισθὲν ὁ νόμος ἀποκαλεῖ· θλαδίαν γὰρ, φησὶ, καὶ ἐκτεθλιμμένον, καὶ ἐκτομίαν καὶ ἀπεσπασμένον· παμποίκιλα γὰρ τὰ ἐν ἡμῖν πάθη, διὰ πολλῆς ὥσπερ ἄγοντα τρίβου πρὸς τὸ ἄναλκί τε καὶ ἀδρανές.»
{ΠΑΛΛ.} Πιθανὸς ὁ λόγος.
{ΚΥΡ.} Μυσαρὸν δὲ ὅτι πρὸς τούτοις ἐστὶ, καὶ διὰ χειρὸς ἀλλοτρίας, τὰς ἱερουργίας καταθύειν Θεῷ, προσαπέφηνε λέγων· «Καὶ ἐκ χειρὸς ἀλλογενοῦς οὐ προσοίσετε τὰ δῶρα Κυρίῳ τῷ Θεῷ ὑμῶν.» Δι' οὗ σημαίνεται τυπικῶς, ὡς διὰ μόνου Χριστοῦ προσιτὸς ὁ Πατήρ· αὐτὸς γὰρ ἡμῶν ὁ ἄμωμος ἀληθῶς καὶ μέγας ἀρχιερεὺς, ὁ μεσίτης οἰκονομικῶς· ὡς γὰρ ὁ θεσπέσιος γράφει Παῦλος· «Ἐν αὐτῷ τὴν προσαγωγὴν ἐσχήκαμεν ἐν Πνεύματι πρὸς τὸν Πατέρα.» Μώμου δὴ οὖν ἀπηλλάχθαι πρέπει τοὺς οἵπερ ἂν ἕλοιντο τὰς ἑαυτῶν ψυχὰς καθιεροῦν τῷ Θεῷ καὶ Πατρὶ, μεσιτεύοντος τοῦ Χριστοῦ· «Ἅγιοι γὰρ ἔσεσθε,» φησὶ, «καθὼς ἐγὼ ἅγιός εἰμι.»
{ΠΑΛΛ.} Ἄριστα ἔφης.
{ΚΥΡ.} Καταρυθμίσας δὲ τῆς θυσίας τοὺς τρόπους, ὡς ἐν βουσὶ καὶ προβάτοις, καὶ δι' ἑτέρων ἡμῖν ἐπινοιῶν ἔρχεται, τὸ δεῖν ἀμωμήτως προσιέναι Θεῷ τοῖς τοῦτο δρᾷν εἰωθόσιν, εὖ μάλα παρεγγυῶν· ἔφη γὰρ πάλιν ἐν τῷ Λευϊτικῷ· «Πᾶσαν θυσίαν ἣν ἂν προσφέρητε Κυρίῳ, οὐ προσοίσετε ζυμωτήν· πᾶσαν γὰρ ζύμην καὶ πᾶν μέλι οὐ προσοίσετε ἀπ' αὐτοῦ, καρπῶσαι Κυρίῳ, δῶρον ἀπαρχῆς προσοίσετε αὐτὰ Κυρίῳ, ἐπὶ τὸ θυσιαστήριον οὐκ ἀναβιβασθήσεται εἰς ὀσμὴν εὐωδίας Κυρίῳ, καὶ πᾶν δῶρον θυσίας ὑμῶν ἁλὶ ἁλισθήσεται. Οὐ διαπαύσετε ἅλας διαθήκης Κυρίῳ ἀπὸ θυσιασμάτων ὑμῶν, ἐπὶ παντὸς δώρου ὑμῶν προσοίσετε Κυρίῳ τῷ Θεῷ ὑμῶν ἅλας.» Ζύμη μὲν οὖν πανουργίας ἂν εἴη τύπος, οὐχὶ πάντως γε καὶ μόνης τῆς κατεψεγμένης, ἀλλὰ καὶ τῆς ἑτέρας, φημὶ δὴ τῆς ἀγαθῆς καὶ ἐπαινουμένης, ἢν καὶ τῆς σοφίας ὁ λόγος, τοῖς ἀκάκοις ἔτι διδόναι κατεπαγγέλλεται. μέσον γάρ πώς ἐστι τὸ τῆς πανουργίας ὄνομα. Μέλι δὲ αὖ, ἡδονὴν μὲν ἔσθ' ὅτε τὴν σωματικὴν ἡμῖν πλαγίως ὑπαινίττεται, ὡς ἔν γε τῷ φάναι· «Μὴ πρόσεχε φαύλῃ γυναικί· μέλι γὰρ ἀποστάζει ἀπὸ χειλέων γυναικὸς πόρνης.» Ποτὲ δὲ καὶ ἀγαθῶν γλυκασμάτων εἰσφέρει τὴν ὑποτύπωσιν. Γέγραπται γὰρ, ὅτι «Φάγε μέλι, υἱέ· ἀγαθὸν γὰρ κηρίον, ἵνα γλυκανθῇ σου ὁ φάρυγξ.» Ἀποφάσκει δὴ οὖν ὁ νόμος, τὸ προσκομίζεσθαι δεῖν εἰς κάρπωμα καὶ θυσίαν, ζύμην τε καὶ μέλι. Δέχεται μὲν γὰρ παρὰ τοῦ προσάγοντος εἰς δῶρον καὶ ἀπαρχὴν, ἀνακομίζει δὲ οὐδαμῶς εἰς ὀσμὴν εὐωδίας τῷ Θεῷ.
{ΠΑΛΛ.} Εἶτα τί τὸ αἴνιγμα διασάφει πάλιν.
{ΚΥΡ.} Δυσέφικτον, ὦ Παλλάδιε, τὸ χρῆμά ἐστι. Τί γὰρ ἂν βούλοιτο δηλοῦν, τὸ ἀπόβλητα μὲν οὐδαμῶς ποιεῖσθαι ταυτὶ, μὴ μὴν ἔτι καὶ εἰς κάρπωμα καὶ θυ
Craftiness vs simplicity; honey = marriage; salt = gracious word§7
7Cyril: …fice to bring them up, how is it not uphill to see? So then I think that also crafty sometimes of a holy and good soul, if it should be seen according to seasons, and should have a pretext the piety unto God, not rejectable on the one hand beside him, yet not in equal word will it be ranked of the sweet-fragrant virtue, nor would it be reckoned unto the intelligible sacrifice. For simplicity rather is more honored beside God. For the sacred Writing wonders-down at the all-divine Jacob, saying thus: ‘And Jacob was an unmolded man, dwelling in a house.’ (Genesis 25:27) For craftiness has been marked-off from all the unhurtful ones. And toward at least the holy apostles the Savior himself was saying: ‘Become prudent as the snakes, and unmixed, as the doves.’ (Matthew 10:16) But the unmixed is honorable beside God, and according to another somehow of all in better things. And the crafty and wicked, fitting for the management of the apostleship, which also the blessed Paul was using according to seasons, fleeing-through everywhere the premature enduring death from enemies. So then the crafty at least in the eager-acts according to God, acceptable on the one hand would become, yet would be reckoned nowhere unto a sweet-fragrance of virtue, if it should be assayed according to own nature. According to the equal manner also the honey, having been taken-beside unto a type of the fleshly pleasure, would under-show, I think somehow, this worldly life, and not having been freed from fleshly pleasures; for honorable is marriage, serving the child-bearings, and unchargeable according to law, the one having been used in Christ. Yet this will not be for some unto a power of virtue, nor indeed will it be ranked in equal with the boasts of continence; and the blessed Paul also writes to those in marriage: ‘Do not separate from one another, unless somehow from agreement unto a season, in order that you may have leisure for the prayer and the entreaty.’ (1 Corinthians 7:5) And again… to the holy disciples he was saying. And Paul also writes: ‘Your word in grace and having been seasoned with salt, in order that it may give grace to those hearing.’ (Colossians 4:6)
Palladius: So then it has been fitted that the thoughtful and graceful is signaled through the salts.
Cyril: Thus it holds; and I think needing thereafter having distinguished very well the manners upon at least the needing to sacrifice-down, from the sacred Writings themselves already to look-down, the
Greek · §7
σίαν ἀνακομίζειν αὐτὰ, πῶς οὐκ ἄναντες ἰδεῖν; Οἶμαι δὴ οὖν ὅτι καὶ πανοῦργον ἔσθ' ὅτε ψυχῆς ὁσίας καὶ ἀγαθῆς, εἰ δρῷτο κατὰ καιροὺς, καὶ πρόφασιν ἔχοι τὴν εἰς Θεὸν εὐσέβειαν, οὐκ ἀπόβλητον μὲν παρ' αὐτῷ, πλὴν οὐκ ἐν ἴσῳ λόγῳ κατατετάξεται τῆς εὐώδους ἀρετῆς, οὐδ' ἂν εἰς θυσίαν καταλογισθείη τὴν νοητήν. Ἁπλότης γὰρ μᾶλλον τιμιωτέρα παρὰ Θεῷ. Καταθαυμάζει μὲν γὰρ τὸ Γράμμα τὸ ἱερὸν τὸν θεσπέσιον Ἰακὼβ, οὕτω λέγον· «Καὶ ἦν Ἰακὼβ ἄπλαστος ἀνὴρ, οἰκῶν ἐν οἰκίᾳ.» Ἐξῄρηται μὲν γὰρ πάντων τῶν ἀκάκων ἡ πανουργία. Πρὸς δέ γε τοὺς ἁγίους ἀποστόλους αὐτὸς ἔφασκεν ὁ Σωτήρ· «Γίνεσθε φρόνιμοι ὡς οἱ ὄφεις, καὶ ἀκέραιοι, ὡς αἱ περιστεραί.» Ἀλλ' ἔστι τὸ μὲν ἀκέραιον τίμιον παρὰ Θεῷ, καὶ καθ' ἕτερόν που πάντων ἐν ἀμείνοσιν. Τὸ δέ γε πανοῦργον καὶ πονηρὸν, τῇ οἰκονομίᾳ πρέπον τῆς ἀποστολῆς, ᾧ προσεχρῆτο κατὰ καιροὺς καὶ ὁ μακάριος Παῦλος, πανταχῆ διαδιδράσκων τὸ πρόωρον παρ' ἐχθρῶν ὑπομεῖναι θάνατον. Οὐκοῦν τὸ πανοῦργον ἔν γε τοῖς κατὰ Θεὸν σπουδάσμασι, δεκτὸν μὲν ἂν γένοιτο, καταλογισθείη δ' ἂν οὐδαμῶς εἰς ἀρετῆς εὐωδίαν, εἰ δοκιμάζοιτο κατ' ἰδίαν φύσιν. Κατὰ τὸν ἴσον δὴ τρόπον καὶ τὸ μέλι, τῆς σαρκικῆς ἡδονῆς εἰς τύπον παραληφθὲν, ὑποφήνειεν ἂν, οἶμαί που, τὴν ἐγκόσμιον ταύτην, καὶ σαρκικῶν ἡδονῶν οὐκ ἀπηλλαγμένην ζωήν· τίμιος μὲν γὰρ ὁ γάμος, ταῖς τεκνογονίαις ὑπηρετῶν, καὶ ἀνυπαίτιος κατὰ νόμον, ὁ ἐν Χριστῷ κεχρημένος. Πλὴν οὐκ ἔσται τοῦτό τισιν εἰς ἀρετῆς δύναμιν, οὔτε μὴν ἐν ἴσῳ τετάξεται τοῖς τῆς ἐγκρατείας αὐχήμασιν· ἐπιστέλλει δὲ τοῖς ἐν γάμῳ καὶ ὁ μακάριος Παῦλος· «Μὴ χωρίζεσθε ἀπ' ἀλλήλων, εἰ μή τι ἂν ἐκ συμφώνου πρὸς καιρὸν, ἵνα σχολάσητε τῇ προσευχῇ καὶ τῇ δεήσει.» Καὶ πάλιν· «Ἐπὶ τὸ αὐτὸ ἦτε, φησὶν, ἵνα μὴ πειράζῃ ὑμᾶς ὁ Σατανᾶς, διὰ τὴν ἀκρασίαν ὑμῶν.» Προσεπήνεγκε δὲ τούτοις· «Ταῦτα δὲ λέγω κατὰ συγγνώμην, οὐ κατὰ ἐπιταγήν.» Ὁρᾷς οὖν ὅτι συγγνώμην δίδωσι τοῖς ἐν γάμῳ; Πῶς οὖν ἀρετὴ, τὸ συγγνώμῃ θεραπευόμενον; «Περὶ δὲ τῆς παρθένου,» φησὶν, «ὅτι μακαριωτέρα ἐστὶν ἐὰν οὕτως μείνῃ,» τοῦτ' ἔστιν, ἄγαμος. Οὐκοῦν οὐκ ἀπόβλητον μὲν τὸ μέλι. δεκτὸς γὰρ ὁ γάμος. Πλὴν οὐκ εἰς ὀσμὴν εὐωδίας, καθὰ καὶ τῆς ἀρετῆς οἱ τρόποι. Ἀλλὰ καὶ ἔν γε μὴν τοῖς θύμασιν ἐπιπάττονται ἅλες, χρῆναι γὰρ οἶμαι καταθύειν ἡμᾶς σοφῶς τε καὶ ἐμφρόνως, καὶ πρὸς πᾶν ὁτιοῦν τῶν ἀγαθῶν εὖ μάλα διηρτημένους. Τὸ γὰρ ἄχαρί τε καὶ ἄνοστον, πρέποι ἂν ἥκιστά γε τοῖς εὐσεβεῖν ἑλομένοις. Ταύτῃτοι καὶ ὁ Σωτήρ· «Ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς,» τοῖς ἁγίοις ἔφασκε μαθηταῖς. Ἐπιστέλλει δὲ καὶ ὁ Παῦλος· «Ὁ λόγος ὑμῶν ἐν χάριτί τε καὶ ἅλατι ἠρτυμένος, ἵνα δῷ χάριν τοῖς ἀκούουσιν.»
{ΠΑΛΛ.} Ἄραρεν οὖν ὅτι τὸ ἔμφρον τε καὶ ἐπίχαρι, διὰ τῶν ἁλῶν σημαίνεται.
{ΚΥΡ.} Ὧδε ἔχει· χρῆναι δὲ οἶμαι λοιπὸν εὖ μάλα διῃρηκότας τοὺς ἐπί γε τὸ δεῖν καταθύειν τρόπους, ἐξ αὐτῶν ἤδη τῶν ἱερῶν καταθρεῖν Γραμμάτων, τὸ
Sin-offering calf for anointed priest; cleansing in Christ for all§8
8Cyril: …how there would become for those having been sick-through with the sin, to slip-out of the disease, and to beat-off the damages from the faulting; so then it has been written in Leviticus: ‘And Lord spoke toward Moses, saying: Speak toward the sons of Israel, saying: A soul if it should sin opposite Lord unwillingly, from all the commands of Lord, which one must not do and should do one something from them; if on the one hand the high priest the having-been-anointed should sin so as for the people to sin, also he will bring-forward about his sin, which he sinned, a calf from cattle unblemished to the Lord about the sin. And he will bring-forward the calf beside the door of the tent of the witness opposite Lord, and will put his hand upon the head of the calf opposite Lord, and will slaughter the calf before Lord. And the priest the christ the having-been-perfected the hands having taken from the blood of the calf, also will bring it into the tent of the witness; and the priest will dip the finger into the blood, and will sprinkle from the blood seven times opposite Lord, according to the holy veil. And the priest will put from the blood of the calf upon the horns of the altar of the incense of the composition the opposite Lord, which is in the tent of the witness. And all the blood of the calf he will pour-out beside the base of the altar of the whole-burnt-offerings, which is beside the doors of the tent of the witness. And all the fat of the calf of the of the sin, he will take-around from it the fat the covering the inwards, and all the fat the upon the inwards, and the two kidneys, and fat the upon them, which is upon the thighs, and the lobe the upon the liver with the kidneys he will take-around it, which manner it is taken-away from the calf of the sacrifice of the salvation…’ (Leviticus 4:1-10) …him according to the equal type to the first, very well he says.
Palladius: So then what again would be at least in these the word?
Cyril: Clear, O Palladius, and not hard to take, for those at least altogether sound-minded. For in Christ is the cleansing of priests, and of people, of small and great, and summarily of all (Hebrews 9:12) (Hebrews 10:14), and if according to one somehow faulting we should be caught, through at least the not knowing the divine law,
Greek · §8
ὅπως ἂν γένοιτο τοῖς τὴν ἁμαρτίαν διηῤῥωστηκόσι, διεκδύναι τὴν νόσον, καὶ τὰ ἐκ τοῦ πλημμελεῖν διακρούσασθαι βλάβη· γέγραπται τοίνυν ἐν τῷ Λευϊτικῷ· «Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Λάλησον πρὸς τοὺς υἱοὺς Ἰσραὴλ, λέγων· Ψυχὴ ἐὰν ἁμάρτῃ ἔναντι Κυρίου ἀκουσίως, ἀπὸ πάντων τῶν προσταγμάτων Κυρίου, ὧν οὐ δεῖ ποιεῖν καὶ ποιήσῃ ἕν τι ἀπ' αὐτῶν· ἐὰν μὲν ὁ ἀρχιερεὺς ὁ κεχρισμένος ἁμάρτῃ τοῦ τὸν λαὸν ἁμαρτεῖν, καὶ προσάξει περὶ τῆς ἁμαρτίας αὐτοῦ, ἧς ἥμαρτε, μόσχον ἐκ βοῶν ἄμωμον τῷ Κυρίῳ περὶ τῆς ἁμαρτίας. Καὶ προσάξει τὸν μόσχον παρὰ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου ἔναντι Κυρίου, καὶ ἐπιθήσει τὴν χεῖρα αὐτοῦ ἐπὶ τὴν κεφαλὴν τοῦ μόσχου ἔναντι Κυρίου, καὶ σφάξει τὸν μόσχον ἐνώπιον Κυρίου. Καὶ λαβὼν ὁ ἱερεὺς ὁ χριστὸς ὁ τετελειωμένος τὰς χεῖρας ἀπὸ τοῦ αἵματος τοῦ μόσχου, καὶ εἰσοίσει αὐτὸ εἰς τὴν σκηνὴν τοῦ μαρτυρίου· καὶ βάψει ὁ ἱερεὺς τὸν δάκτυλον εἰς τὸ αἷμα, καὶ προσρανεῖ ἀπὸ τοῦ αἵματος ἑπτάκις ἔναντι Κυρίου, κατὰ τὸ καταπέτασμα τὸ ἅγιον. Καὶ ἐπιθήσει ὁ ἱερεὺς ἀπὸ τοῦ αἵματος τοῦ μόσχου ἐπὶ τὰ κέρατα τοῦ θυσιαστηρίου τοῦ θυμιάματος τῆς συνθέσεως τοῦ ἐναντίον Κυρίου, ὅ ἐστιν ἐν τῇ σκηνῇ τοῦ μαρτυρίου. Καὶ πᾶν τὸ αἷμα τοῦ μόσχου ἐκχεεῖ παρὰ τὴν βάσιν τοῦ θυσιαστηρίου τῶν ὁλοκαυτωμάτων, ὅ ἐστι παρὰ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου. Καὶ πᾶν τὸ στέαρ τοῦ μόσχου τοῦ τῆς ἁμαρτίας, περιελεῖ ἀπ' αὐτοῦ τὸ στέαρ τὸ κατακαλύπτον τὰ ἐνδόσθια, καὶ πᾶν τὸ στέαρ τὸ ἐπὶ τῶν ἐνδοσθίων, καὶ τοὺς δύο νεφροὺς, καὶ στέαρ τὸ ἐπ' αὐτῶν, ὅ ἐστιν ἐπὶ τῶν μηρίων, καὶ τὸν λοβὸν τὸν ἐπὶ τοῦ ἥπατος σὺν τοῖς νεφροῖς περιελεῖ αὐτὸ, ὃν τρόπον ἀφαιρεῖται αὐτὸ ἀπὸ τοῦ μόσχου τοῦ τῆς θυσίας τοῦ σωτηρίου, καὶ ἀνοίσει ὁ ἱερεὺς ἐπὶ τὸ θυσιαστήριον τῆς καρπώσεως, καὶ τὸ δέρμα τοῦ μόσχου, καὶ πᾶσαν αὐτοῦ τὴν σάρκα σὺν τῇ κεφαλῇ καὶ τοῖς ἀκρωτηρίοις καὶ τῇ κοιλίᾳ καὶ τῇ κόπρῳ. Καὶ ἐξοίσουσιν ὅλον τὸν μόσχον ἔξω τῆς παρεμβολῆς εἰς τόπον καθαρὸν οὗ ἐκχέουσι τὴν σποδιὰν, καὶ κατακαύσουσιν αὐτὸν ἐπὶ ξύλων ἐν πυρὶ, ἐπὶ τῆς ἐκχύσεως τῆς σποδιᾶς καυθήσεται.» Ἄρχοντος μὲν οὖν πέρι, συναφαμαρτεῖν αὐτῷ τοῦ πρέποντος, καὶ τοὺς ὑπὸ χεῖρα λαοὺς παρασκευάζοντος, τὰ τοιάδε φησίν· ἐπεχρησμῴδησε δὲ τούτοις εὐθύς· «Ἐὰν δὲ πᾶσα συναγωγὴ τῶν υἱῶν Ἰσραὴλ ἀγνοήσῃ καὶ λάθῃ ῥῆμα ἐξ ὀφθαλμῶν τῆς συναγωγῆς, καὶ ποιήσωσι μίαν ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου, ἣ οὐ ποιηθήσεται, καὶ πλημμελήσωσι, καὶ γνωσθῇ αὐτοῖς ἡ ἁμαρτία ἣν ἥμαρτον ἐν αὐτῇ, καὶ προσάξει ἡ συναγωγὴ μόσχον ἐκ βοῶν ἄμωμον περὶ τῆς ἁμαρτίας.» Ἱερουργεῖσθαι δὲ δεῖν αὐτὸν κατὰ τὸν ἴσον τῷ πρώτῳ τύπον, εὖ μάλα φησί.
{ΠΑΛΛ.} Τίς οὖν ἂν εἴη πάλιν ὁ ἔν γε τουτοισὶ λόγος;
{ΚΥΡ.} Σαφὴς, ὦ Παλλάδιε, καὶ οὐ χαλεπὸς ἑλεῖν, τοῖς γε ὅλως ἀρτίφροσιν. Ἐν Χριστῷ γὰρ ἡ κάθαρσις ἱερέων, καὶ λαοῦ, σμικροῦ καὶ μεγάλου, καὶ συλλήβδην ἁπάντων, καὶ εἰ καθ' ἕνα τυχὸν πλημμελοῦντες ἁλισκοίμεθα, διά τοι τὸ τὸν θεῖον οὐκ εἰδέναι νόμον,
Christ the calf at tent door; blood sprinkling; outside gate = world§9
9Cyril: …or somehow having been forced unwillingly, unto at least the least seeming good to God the Master of all. In this way also the all-divine David was sounding-upon for us: ‘Sins of my youth and of my ignorance do not remember.’ (Psalm 25:7) And as being good by nature, both kind and pity-loving and not having been ignorant of the strengthless of our nature, all but also the blessed Job clearly charges, both about to and drawing-back toward releasing for some the sins. And he says thus: ‘And why did you not make a forgetting of my lawlessness, and a cleansing of my sin?’ (Job 7:21) So then the law cries-up-further, that in Christ and in him alone those held-in by the sins will be justified through faith. For he himself is the one as a calf being sacrificed over us beside the doors of the sacred and divine tent, in order that he may widen-out for us the entrance unto the inside, he himself the one lifting our sins, according to the prophet’s voice (Isaiah 53:4). For this I think to signal, the putting the hands upon the calf, he himself the one having gone-in through the blood into the Holies of holies, and having found for us a holy ransoming (Hebrews 9:12), and by one offering having perfected unto the continual those being sanctified (Hebrews 10:14), according to the voice of the blessed Paul; he himself is the one in the sprinkling of his own blood sanctifying the Church, and this richly. ‘For the priest will dip,’ he says, ‘the finger into the blood, and will sprinkle from the blood seven times with the finger opposite Lord.’ (Leviticus 4:6)—‘For we have come-near,’ he says, ‘to a heavenly Jerusalem, and to a Church of firstborn ones having been written-up in heavens, and to a blood of sprinkling speaking better, than Abel.’ (Hebrews 12:22-24) For the blood of Abel was crying-down toward God, condemning of the murderer, and the precious blood of Christ the Savior of us all, speaks about us the better things toward God. … And the most sacred Paul was signaling the outside of the gate (Hebrews 13:12), the outside of the world to think. For the wishing to follow Christ stands us out of worldly life. And Paul will witness again. For he said thus about Christ: ‘Through whom for me a world has been crucified, and I to the world.’ (Galatians 6:14) And walking upon the earth the holy ones are eager to live-through no longer earthily, but rather to have in heaven the citizen-
Greek · §9
ἤγουν ἀνεθελήτως ἐκβεβιάσθαι τυχὸν, εἴς γε τὸ ἥκιστα δοκοῦν τῷ πάντων Δεσπότῃ Θεῷ. Ταύτῃτοι καὶ ὁ θεσπέσιος ἡμῖν ἐπεφώνει Δαβίδ· «Ἁμαρτίας νεότητός μου καὶ ἀγνοίας μου μὴ μνησθῇς.» Ὡς δὲ ἀγαθὸν ὄντα φύσει, χρηστόν τε καὶ φιλοικτείρμονα καὶ τῆς ἡμετέρας φύσεως οὐκ ἠγνοηκότα τὸ ἄναλκι, μονονουχὶ καὶ καταιτιᾶται σαφῶς ὁ μακάριος Ἰὼβ, μέλλοντά τε καὶ ἀναδυόμενον πρὸς τὸ ἀνεῖναί τισι τὰς ἁμαρτίας. Οὕτω δέ φησι· «Καὶ ἵνα τί οὐκ ἐποιήσω τῆς ἀνομίας μου λήθην, καὶ καθαρισμὸν τῆς ἁμαρτίας μου;» Προσανακεκράγει δὴ οὖν ὁ νόμος, ὡς ἐν Χριστῷ τε καὶ μόνῳ δικαιωθήσονται διὰ πίστεως οἱ ταῖς ἁμαρτίαις ἐνισχημένοι. Αὐτὸς γάρ ἐστιν ὁ μόσχου δίκην ὑπὲρ ἡμῶν σφαγιαζόμενος παρὰ τὰς θύρας τῆς ἱερᾶς τε καὶ θείας σκηνῆς, ἵν' ἡμῖν ἀνευρύνῃ τὴν εἰς τὸ εἴσω πάροδον, αὐτὸς ὁ τὰς ἁμαρτίας ἡμῶν αἴρων, κατὰ τὴν τοῦ προφήτου φωνήν. Τουτὶ γὰρ οἶμαι δηλοῦν, τὸ ἐπιτίθεσθαι τὰς χεῖρας τῷ μόσχῳ, αὐτὸς ὁ διὰ τοῦ αἵματος εἰσπεφοιτηκὼς εἰς τὰ Ἅγια τῶν ἁγίων, καὶ λύτρωσιν ἡμῖν ἁγίαν εὑράμενος, καὶ μιᾷ προσφορᾷ τελειώσας εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους, κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν· αὐτός ἐστιν ὁ ἐν τῷ ῥαντισμῷ τοῦ ἰδίου αἵματος ἁγιάζων τὴν Ἐκκλησίαν, καὶ τοῦτο πλουσίως. «Βάψει» γὰρ, φησὶν, «ὁ ἱερεὺς τὸν δάκτυλον εἰς τὸ αἷμα, καὶ προσρανεῖ ἀπὸ τοῦ αἵματος ἑπτάκις τῷ δακτύλῳ ἔναντι Κυρίου.»–»Προσεληλύθαμεν» γὰρ, φησὶν, «Ἱερουσαλὴμ ἐπουρανίῳ, καὶ Ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς, καὶ αἵματι ῥαντισμοῦ κρεῖττον λαλοῦντι, παρὰ τὸν Ἄβελ.» Τοῦ μὲν γὰρ Ἄβελ τὸ αἷμα κατεκεκράγει πρὸς Θεὸν, καταδικάζον τοῦ φονευτοῦ, τὸ δὲ τίμιον αἷμα τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ, λαλεῖ περὶ ἡμῶν τὰ ἀμείνω πρὸς Θεόν. Ἐκκέχυται γὰρ τῆς ἁπάντων ζωῆς ἀντάλλαγμα. Προσεχεῖτο δὲ τοῦ μόσχου τὸ αἷμα τῇ βάσει τοῦ θυσιαστηρίου· καὶ γάρ ἐστιν ἅγιός τε καὶ ἱερὸς ἀληθῶς ὁ Χριστοῦ θάνατος. Καὶ ἀναφέρεται μὲν τὰ ἐντόσθια, πιμελὴ καὶ νεφροὶ καὶ λοβὸς ὁ τοῦ ἥπατος. Εὐώδη γὰρ πάντα τὰ ἐν Χριστῷ, τά τε ἐξωφανῆ, καὶ τὰ κεκρυμμένα· ὁ Λόγος γὰρ ἦν ἅγιος, καὶ οὐδὲν ἐν αὐτῷ τὸ μὴ καθαρόν. Κατακαίεταί γε μὴν ἔξω τῆς πύλης τὸ δέρμα καὶ τὰ λοιπά· οὐδὲ αὐτὸν ἡμῖν ἀπαράδεκτον τοῦ πάθους τὸν τόπον ἐῶντος τοῦ νόμου. Τοιγάρτοι καὶ πρὸς ἡμᾶς ὁ θεσπέσιος ἔφη Παῦλος· «Ἐξερχώμεθα οὖν ἔξω τῆς πύλης τὸν ὀνειδισμὸν αὐτοῦ φέροντες,» τοῦτ' ἔστι, τὸν ὑπὲρ ἡμῶν τε καὶ δι' ἡμᾶς σταυρόν. Καὶ αὐτὸς δέ πού φησιν ὁ Σωτήρ· «Ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστι μου ἄξιος.» Ἔοικε δὲ τὸ ἔξω τῆς πύλης ὁ ἱερώτατος Παῦλος, τὸ ἔξω τοῦ κόσμου νοεῖν. Ζωῆς γὰρ ἡμᾶς ἐξίστησι κοσμικῆς τὸ θέλειν ἕπεσθαι τῷ Χριστῷ. Καὶ μαρτυρήσει πάλιν ὁ Παῦλος. Ἔφη γὰρ ὧδε περὶ Χριστοῦ· «Δι' οὗ ἐμοὶ κόσμος ἐσταύρωται, κἀγὼ τῷ κόσμῳ.» Περιπατοῦντες δὲ ἐπὶ τῆς γῆς οἱ ἅγιοι, διαβιῶναι σπουδάζουσιν οὐκέτι μὲν ἐπιγείως, ἔχειν δὲ μᾶλλον ἐν οὐρανῷ τὸ πολί
Ash-water cleansing; calf for ruler/people; kid for one; grace abounds§10
10Cyril: …ship. And a cleansing for the having-been-defiled, the ash-heap with water. For a releasing of sin, the passion of the Savior, sanctifying us through water, through which we will gain not a putting-away of filth of flesh, according to the having-been-written (1 Peter 3:21), but the washing-off of the defilements in souls; ‘For wash yourselves,’ he says, ‘and become clean;’ (Isaiah 1:16) and a prophetic word from above was ordering for us.
Palladius: So then in a calf as in an image and types, the death of Christ through us and over us is being sketched.
Cyril: You understand very well, and toward this at least you would wonder-down, I think, also looking unto that.
Palladius: The of what sort?
Cyril: For if on the one hand the leader together of those yoked-under should sin, or then the under-hand multitude itself according to itself, a calf will be the victim. And with a leader having been caught in special stumblings, let him bring-up, he says, a he-goat from goats. And if somehow someone should be of those in peoples, male no longer, but female let the slaughter be; And I will read, if it seems good, also the laws upon these, for he said thus: ‘And if the ruler should sin, and should do one from all the commands of Lord his God, which will not be done unwillingly, and should fault, and the sin should be known to him, which he sinned in it, also he will bring-forward his gift a he-goat from goats, male unblemished, about sin; and he will put the hand upon the head of the he-goat, and they will slaughter him in a place, where they slaughter the whole-burnt-offerings before Lord, it is of sin. And the priest will put from the blood of the of the sin with the finger upon the horns of the altar of the whole-burnt-offerings, and all his blood he will pour-out beside the base of the altar of the whole-burnt-offerings, and all his fat he will bring-up upon the altar, just as the fat of a sacrifice of salvation, and he will propitiate about…’ (Leviticus 4:22-26) … approach of victims; and a calf on the one hand was over both ruler and people, somehow common and having been sick with one sin. And one kid, over one, or of one soul; for Christ has brought himself forward, on the one hand over all, as in an image in the calf, a heavy and great victim; ‘For where the sin abounded,’ he says, ‘the grace over-abounded.’ (Romans 5:20) And of a kid and of a sheep
Greek · §10
τευμα. Κάθαρσις δὲ τοῖς μεμολυσμένοις, ἡ σποδιὰ μετὰ ὕδατος. Λυτήριον γὰρ ἁμαρτίας, τοῦ Σωτῆρος τὸ πάθος, ἁγιάζων ἡμᾶς δι' ὕδατος, δι' οὗ κερδανοῦμεν οὐ σαρκὸς ἀπόθεσιν ῥύπου, κατὰ τὸ γεγραμμένον, ἀλλὰ τῶν ἐν ψυχαῖς μολυσμῶν τὴν ἀπόνιψιν· «Λούσασθε» γὰρ, φησὶν, «καὶ καθαροὶ γίνεσθε·» καὶ προφητικὸς ἡμῖν ἄνωθεν διεκελεύετο λόγος.
{ΠΑΛΛ.} Ἐν μόσχῳ δὴ οὖν ὡς ἐν εἰκόνι καὶ τύποις, ὁ δι' ἡμᾶς καὶ ὑπὲρ ἡμῶν τοῦ Χριστοῦ σκιαγραφεῖται θάνατος.
{ΚΥΡ.} Συνίης εὖ μάλα, καὶ πρός γε δὴ τούτῳ καταθαυμάσαις ἂν, οἶμαι, καὶ εἰς ἐκεῖνο βλέπων.
{ΠΑΛΛ.} Τὸ ποῖον;
{ΚΥΡ.} Εἰ μὲν γὰρ ἁμάρτοι, φησὶν, ὁ ἡγούμενος ὁμοῦ τῶν ὑπεζευγμένων, εἴ τ' οὖν αὐτὴ καθ' ἑαυτὴν ἡ ὑπὸ χεῖρα πληθὺς, μόσχος ἔσται τὸ θῦμα. Ἐναλοὺς δὲ πταίσμασιν ἰδικοῖς ὁ ἡγούμενος, προσκομιζέτω, φησὶ, χίμαρον ἐξ αἰγῶν. Εἰ δὲ δή τις εἴη τῶν ἐν λαοῖς, ἄρσεν μὲν οὐκέτι, θῆλυ δὲ ἔστω τὸ σφάγιον· Ἀναγνώσομαι δὲ, εἰ δοκεῖ, καὶ τοὺς ἐπὶ τοῖσδε νόμους, ἔφη γὰρ ὧδε· «Ἐὰν δὲ ὁ ἄρχων ἁμάρτῃ, καὶ ποιήσῃ μίαν ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου τοῦ Θεοῦ αὐτοῦ, ἢ οὐ ποιηθήσεται ἀκουσίως, καὶ πλημμελήσῃ, καὶ γνωσθῇ αὐτῷ ἡ ἁμαρτία, ἣν ἥμαρτεν ἐν αὐτῇ, καὶ προσοίσει τὸ δῶρον αὐτοῦ χίμαρον ἐξ αἰγῶν, ἄρσεν ἄμωμον, περὶ ἁμαρτίας· καὶ ἐπιθήσει τὴν χεῖρα ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου, καὶ σφάξουσιν αὐτὸν ἐν τόπῳ, οὗ σφάζουσι τὰ ὁλοκαυτώματα ἐνώπιον Κυρίου, ἁμαρτίας ἐστί. Καὶ ἐπιθήσει ὁ ἱερεὺς ἀπὸ τοῦ αἵματος τοῦ τῆς ἁμαρτίας τῷ δακτύλῳ ἐπὶ τὰ κέρατα τοῦ θυσιαστηρίου τῶν ὁλοκαυτωμάτων, καὶ τὸ πᾶν αἷμα αὐτοῦ ἐκχεεῖ παρὰ τὴν βάσιν τοῦ θυσιαστηρίου τῶν ὁλοκαυτωμάτων, καὶ τὸ πᾶν στέαρ αὐτοῦ ἀνοίσει ἐπὶ τὸ θυσιαστήριον, ὥσπερ τὸ στέαρ θυσίας σωτηρίου, καὶ ἐξιλάσεται περὶ αὐτοῦ ὁ ἱερεὺς περὶ τῆς ἁμαρτίας αὐτοῦ, καὶ ἀφεθήσεται αὐτῷ.» Καὶ πρός γε δὴ τούτοις, «Ἐὰν δὲ ψυχὴ μία ἁμάρτῃ ἀκουσίως ἐκ τοῦ λαοῦ τῆς γῆς, ἐν τῷ ποιῆσαι μίαν ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου, ἣ οὐ ποιηθήσεται, καὶ πλημμελήσῃ, καὶ γνωσθῇ αὐτῷ ἡ ἁμαρτία, ἣν ἥμαρτεν ἐν αὐτῇ, καὶ οἴσει χίμαιραν ἐξ αἰγῶν, θήλειαν ἄμωμον οἴσει περὶ τῆς ἁμαρτίας αὐτοῦ.» Καὶ τῆς θυσίας τὸν τρόπον, ὅπως ἂν γένοιτο, διειπών· «Ἐὰν δὲ πρόβατον προσενέγκῃ,» φησὶ, «τὸ δῶρον αὐτοῦ περὶ τῆς ἁμαρτίας, θῆλυ ἄμωμον προσοίσει αὐτό.» Συνίης οὖν, ὦ Παλλάδιε, τοῦ μυστηρίου τὸ βάθος, ὡς ἐν ἐσόπτρῳ καὶ σκιαῖς τοῖς ἀρχαιοτέροις ἀνατυπούμενον; Ἰσομοιρεῖ γὰρ ὥσπερ τῷ μεγέθει τῶν πλημμελημάτων, ἡ τῶν θυμάτων προσαγωγή· καὶ μόσχος μὲν ἧν ὑπὲρ ἄρχοντός τε καὶ λαοῦ, κοινὴ τάχα που καὶ μίαν ἠῤῥωστηκότοιν τὴν ἁμαρτίαν. Ἔριφος δὲ εἷς, ὑπὲρ ἑνὸς, ἤτοι μιᾶς ψυχῆς· ἑαυτὸν γὰρ προσκεκόμικεν ὁ Χριστὸς, ἅμα μὲν ὑπὲρ πάντων, ὡς ἐν εἰκόνι τῷ μόσχῳ, βαρεῖ τε καὶ μεγάλῳ θύματι· «Ὅπου γὰρ ἐπλεόνασεν ἡ ἁμαρτία, φησὶν, ὑπερεπερίσσευσεν ἡ χάρις.» Ἐρίφου δὲ καὶ προβά
Kid types lawless; male/female offerings; Lev 5 silence/uncleanness/oath§11
11Cyril: …of a sheep as a penalty, over each also specially through the having-been-likened, I say, to those under sin, and having been reckoned among the lawless, according to the Writings; and a type of a lawless one, the kid, as fruitless and dry. Christ at least sets-beside, as sheep on the one hand from right hands, the holy ones, and as kids also from left hands the workers of the lawlessness. (Matthew 25:33) So then his glorious and beyond-nature one might look-down as one at least in the calf. And the being-likened to the things according to us, and having been reckoned that also among the lawless, you will understand through the he-goat. And he was being slaughtered also as a sheep, through the inborn gentleness, and the excellence unto meekness of sacrifice. ‘For as a sheep he was led,’ he says, ‘and as a lamb, opposite the one shearing him, voiceless, thus he does not open his mouth.’ (Isaiah 53:7) But if somehow the one liable to the faults should be a leader, male was the he-goat. And if somehow someone among peoples and according to one, female the slaughter, even if somehow it should be a sheep, or then from goats, and in the difference of the victims the wise of the economy of our Savior, the law signaling. For always somehow ruling, and in first honor is the male, and following and in second things the female. Proportionally then to the stumblings of each, also the cleansing through Christ both in those having stood-before and leading, and in those under hand, and according to one and having been yoked-under. For they would not be having fallen into sin in equal charges, a leader and a people, but in greater somehow altogether, leaders. Therefore they are wiped with richer grace.
Palladius: I understand what you say; for better than the other is the male.
Cyril: And you would see in Christ, the as in glory different; for a ruler on the one hand he is and guide of the wholes confessedly, as God and Lord. And he has become also as in a second rank, through the human, and he has been set also under law, as guiding-under.
Palladius: Persuasive the mind.
Cyril: And other manners of defilements he joins-on, and the upon each again, he has fore-oracled the purification, as being fulfilled in Christ. And he said thus: ‘And if a soul should sin, and should hear a voice of adjuration, and this one a witness or has seen, or knows-with, if he should not report, he will take the sin. The soul that one whichever if it should touch every unclean thing, or of a carcass, or of a beast-caught unclean, or of the carcasses of abominations the unclean, or of the carcasses of beasts the unclean, or should touch from uncleanness of a human, from every uncleanness of him, of which having touched he should be defiled, and it escaped him, and after this he should know, and should fault, the lawless soul, the distinguishing with the lips to do-evil or to do well according to all as many as if the human should distinguish with an oath, and it should escape him before eyes, and this one should know, and should sin one something of these; and he will confess-out the sin about what things he has sinned against it; and he will bring about what things he has faulted to Lord, about the sin’ (Leviticus 5:1-6)
Greek · §11
του δίκην, ὑπὲρ ἑκάστου καὶ ἰδικῶς διὰ τὸ ὡμοιῶσθαι, φημὶ, τοῖς ὑφ' ἁμαρτίαν, καὶ ἐν τοῖς ἀνόμοις λελογίσθαι, κατὰ τὰς Γραφάς· ἀνόμου δὲ τύπος, ὁ ἔριφος, ὡς ἄκαρπος καὶ ξηρός. Παρίστησι γοῦν ὁ Χριστὸς, ὡς πρόβατα μὲν ἐκ δεξιῶν, τοὺς ἁγίους, ὡς ἐρίφους δὲ καὶ ἐξ εὐωνύμων τοὺς τῆς ἀνομίας ἐργάτας. Οὐκοῦν τὸ ἐπίδοξον αὐτοῦ καὶ ὑπερφυὲς κατίδοι τις ἂν ὡς ἕν γε τῷ μόσχῳ. Τὸ δὲ ὁμοιοῦσθαι τοῖς καθ' ἡμᾶς, λελογίσθαι δὲ ὅτι καὶ ἐν τοῖς ἀνόμοις, διὰ τοῦ χιμάρου νοήσεις. Ἐσφάζετο δὲ καὶ ὡς πρόβατον, διὰ τὴν ἔμφυτον ἡμερότητα, καὶ τὴν εἰς πραότητα θυσίας ὑπεροχήν. «Ὡς πρόβατον γὰρ ἤχθη,» φησὶ, «καὶ ὡς ἀμνὸς, ἐναντίον τοῦ κείροντος αὐτὸν, ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ.» Ἀλλ' εἰ μὲν εἴη τυχὸν ἡγούμενος ὁ ταῖς πλημμελείαις ἔνοχος, ἄρσην ὁ χίμαρος ἦν. Εἰ δὲ δή τις ἐν λαοῖς καὶ καθ' ἕνα, θῆλυ τὸ σφάγιον, κἂν εἴ τε πρόβατον εἴη τυχὸν, εἴτ' οὖν ἐξ αἰγῶν, καὶ ἐν τῇ τῶν θυμάτων διαφορᾷ τῆς τοῦ Σωτῆρος ἡμῶν οἰκονομίας τὸ σοφὸν, τοῦ νόμου κατασημαίνοντος. Ἡγεμονεῦον μὲν γὰρ ἀεί πώς ἐστι, καὶ ἐν τιμῇ πρώτῃ τὸ ἄρσεν, ἑπόμενον δὲ καὶ ἐν δευτέροις τὸ θῆλυ. Ἀναλόγως δὴ οὖν τοῖς ἑκάστου πταίσμασι, καὶ ἡ διὰ Χριστοῦ κάθαρσις ἔν γε τοῖς προεστηκόσι καὶ ἡγουμένοις, καὶ τοῖς ὑπὸ χεῖρα, καὶ καθ' ἕνα τε καὶ ὑπεζευγμένοις. Εἶεν γὰρ οὐκ ἐν ἴσοις αἰτιάμασι πεσόντες εἰς ἁμαρτίαν, ἡγούμενος καὶ λαὸς, ἀλλ' ἐν μείζοσι που πάντως, ἡγούμενοι. Τοιγάρτοι πλουσιωτέρᾳ διασμήχονται χάριτι.
{ΠΑΛΛ.} Συνίημι ὃ φής· ἄμεινον γὰρ θατέρου, τὸ ἄρσεν.
{ΚΥΡ.} Ἴδοις δ' ἂν ἐν Χριστῷ, τὸ ὡς ἐν δόξῃ διάφορον· ἄρχων μὲν γάρ ἐστι καὶ τῶν ὅλων καθηγητὴς ὁμολογουμένως, ὡς Θεὸς καὶ Κύριος. Γέγονε δὲ καὶ ὡς ἐν τάξει δεύτερος, διὰ τὸ ἀνθρώπινον, τέθειται δὲ καὶ ὑπὸ νόμον, ὡς ὑφηγούμενος.
{ΠΑΛΛ.} Πιθανὸς ὁ νοῦς.
{ΚΥΡ.} Καὶ ἑτέρους δὲ μολυσμῶν ἐπισυνάπτει τρόπους, καὶ τὸν ἐφ' ἑκάστῳ δὴ πάλιν, προκεχρησμῴδηκεν ἁγνισμὸν, ὡς ἐν Χριστῷ πληρούμενον. Ἔφη δὲ οὕτως· «Ἐὰν δὲ ψυχὴ ἁμάρτῃ, καὶ ἀκούσῃ φωνὴν ὁρκισμοῦ, καὶ οὗτος μάρτυς ἢ ἑώρακεν, ἢ σύνοιδεν, ἐὰν μὴ ἀπαγγείλῃ, λήψεται τὴν ἁμαρτίαν. Ἡ ψυχὴ ἐκείνη ἥτις ἐὰν ἅψηται παντὸς πράγματος ἀκαθάρτου, ἢ θνησιμαίου, ἢ θηριαλώτου ἀκαθάρτου, ἢ τῶν θνησιμαίων βδελυγμάτων τῶν ἀκαθάρτων, ἢ τῶν θνησιμαίων κτηνῶν τῶν ἀκαθάρτων, ἢ ἅψηται ἀπὸ ἀκαθαρσίας ἀνθρώπου, ἀπὸ πάσης ἀκαθαρσίας αὐτοῦ, ἧς ἂν ἁψάμενος μιανθῇ, καὶ ἔλαθεν αὐτὸν, μετὰ τοῦτο δὲ γνῷ, καὶ πλημμελήσῃ, ἡ ψυχὴ ἡ ἄνομος, ἡ διαστέλλουσα τοῖς χείλεσι κακοποιῆσαι ἢ καλῶς ποιῆσαι κατὰ πάντα ὅσα ἐὰν διαστείλῃ ὁ ἄνθρωπος μεθ' ὅρκου, καὶ λάθῃ αὐτὸν πρὸ ὀφθαλμῶν, καὶ οὗτος γνῷ, καὶ ἁμάρτῃ ἕν τι τούτων· καὶ ἐξαγορεύσει τὴν ἁμαρτίαν περὶ ὧν ἡμάρτηκε κατ' αὐτῆς· καὶ οἴσει περὶ ὧν ἐπλημμέλησε Κυρίῳ, περὶ τῆς ἁμαρ
False oath = uncleanness; confession + Christ; dove/turtle-dove types§12
12Cyril: …of the sin which he sinned, a female from the sheep, a ewe-lamb or a she-goat from goats about sin, and the priest will propitiate about him about his sin, which he sinned, and the sin will be forgiven for him.’ (Leviticus 5:6) So then observe that the one hearing a voice of adjuration, and having made the matter altogether as nothing, and the one liable to other defilements, and indeed upon this, the one having been condemned upon false-swearing, he sets in an equal and unchanged manner of faulting; for a defilement truly extraordinary, and somehow unto the last itself of the evils it springs-up, the contempt unto God, and near and brother to the fleshly uncleannesses the faulting, or must one not set in equal word the accursed false-swearing and contempt of adjuration?
Palladius: Very much so; for somehow equal-matched always upon both are the charges.
Cyril: So then there will follow also for these the release through confession-out and indeed also of a ewe-lamb, or slaughter of a sheep; ‘For say you your lawlessnesses first,’ he says, ‘in order that you may be justified.’ (Isaiah 43:26) And indeed also the divine David sounds-up: ‘I said: I will confess-out against myself my lawlessness to the Lord, and you forgave the impiety of my heart.’ (Psalm 32:5) Yet, it is not enough unto the perfect washing-off to confess-out alone, but the death of Christ releases altogether, having suffered over us, and bringing himself under for the sins of all of us as in every form of the tame animals; in a calf I say, and indeed also in a sheep and a goat. And making as it were without-excuse the slack unto sacrifice, for those in defilements and uncleannesses, if someone should not have a calf and a sheep, he persuades to honor with the things according to hand and in strength, saying: ‘And if his hand should not be strong the sufficient unto the sheep, he will bring about his sin, which he sinned, two turtle-doves, or two young of doves to Lord, one about sin, and one unto a whole-burnt-offering, and he will bring them toward the priest, and the priest will bring-forward the about the sin first, and the priest will pinch-off his head from the vertebra, and will not divide, and will sprinkle from the blood of the about the sin, upon the wall of the altar. And the leftover of the blood he will drain-down upon the base of the altar. For it is of sin, and the second he will make a whole-burnt-offering as is fitting; and the priest will propitiate about him about the sin, which he sinned, and it will be forgiven for him.’ (Leviticus 5:7-10) So then to a turtle-dove and to a dove one must liken very well our Lord Jesus the Christ, because the one on the one hand is most-well-voiced and most-talkative among little-birds, and the other because especially it has arrived unto an extremity of meekness. And both were in Christ. For every inhabited-world he charmed-down with the evangelical preachings, a turtle-dove the from above and from heaven, sending-in as it were a clear song, and clarifying the will of the God and Father. For as the all-divine John says, ‘Whom God sent, the words of God he speaks.’ (John 3:34) And he was calling also us toward imitation of the meekness and gentleness being-in him, saying thus: ‘Take my yoke’ (Matthew 11:29)
Greek · §12
τίας ἧς ἥμαρτε, θῆλυ ἀπὸ τῶν προβάτων, ἀμνάδα ἢ χίμαιραν ἐξ αἰγῶν περὶ ἁμαρτίας, καὶ ἐξιλάσεται περὶ αὐτοῦ ὁ ἱερεὺς περὶ τῆς ἁμαρτίας αὐτοῦ, ἧς ἥμαρτε, καὶ ἀφεθήσεται αὐτῷ ἡ ἁμαρτία.» Ἄθρει δὴ οὖν ὅτι τὸν ὁρκισμοῦ φωνῆς ἐπαΐοντα, καὶ παρ' οὐδὲν ὅλως τὸ πρᾶγμα πεποιημένον, καὶ τὸν ἑτέροις ἔνοχον μολυσμοῖς, καὶ μὴν ἐπὶ τούτῳ, τὸν ἐπὶ τῇ ψευδορκίᾳ κατεγνωσμένον, ἐν ἴσῳ τε καὶ ἀπαραλλάκτῳ τίθησι πλημμελείας τρόπῳ· μολυσμὸς γὰρ ἀληθῶς ἐξαίσιος, καὶ εἰς αὐτό που τὸ λοῖσθον ἀναθρώσκει τῶν κακῶν, ἡ εἰς Θεὸν καταφρόνησις, καὶ ταῖς σαρκικαῖς ἀκαθαρσίαις ἐγγύς τε καὶ ἀδελφὸν τὸ πλημμέλημα, ἢ οὐκ ἐν ἴσῳ θετέον λόγῳ τὴν ἐπάρατον ψευδορκίαν καὶ ὁρκισμοῦ καταφρόνησιν;
{ΠΑΛΛ.} Πάνυ μὲν οὖν· ἰσοπαλῆ γάρ πως ἐπ' ἀμφοῖν ἀεὶ τὰ ἐγκλήματα.
{ΚΥΡ.} Ἕψεται δὴ οὖν καὶ τούτοις ἡ λύσις δι' ἐξαγορεύσεώς τε καὶ μὴν καὶ ἀμνάδος, ἤτοι προβάτου σφαγῆς· «Λέγε γὰρ σὺ τὰς ἀνομίας σου πρῶτος,» φησὶν, «ἵνα δικαιωθῇς.» Καὶ μὴν καὶ ὁ θεῖος ἀναφωνεῖ Δαβίδ· «Εἶπα· Ἐξαγορεύσω κατ' ἐμοῦ τὴν ἀνομίαν μου τῷ Κυρίῳ, καὶ σὺ ἀφῆκας τὴν ἀσέβειαν τῆς καρδίας μου.» Πλὴν, οὐκ ἀπόχρη εἰς τὴν τελείαν ἀπόνιψιν τὸ ἐξαγορεῦσαι μόνον, ἀπαλλάττει δὲ παντελῶς ὁ Χριστοῦ θάνατος, παθόντος ὑπὲρ ἡμῶν, καὶ ταῖς ἁπάντων ἡμῶν ἁμαρτίαις ἑαυτὸν ὑποφέροντος ὡς ἐν εἴδει παντὶ τῶν ἡμέρων ζώων· ἐν μόσχῳ δὴ λέγω, καὶ μὴν καὶ προβάτῳ καὶ αἰγί. Ἀπροφάσιστον δὲ ὥσπερ καθιστὰς ὁ νόμος τὸ ῥᾴθυμον εἰς θυσίαν, τοῖς ἐν μολυσμοῖς καὶ ἀκαθαρσίαις, εἰ μὴ μόσχον τις ἔχοι καὶ πρόβατον, τοῖς κατὰ χεῖρα καὶ ἐν ἰσχύϊ τιμᾷν ἀναπείθει, λέγων· «Ἐὰν δὲ μὴ ἰσχύῃ ἡ χεὶρ αὐτοῦ τὸ ἱκανὸν εἰς τὸ πρόβατον, οἴσει περὶ τῆς ἁμαρτίας αὐτοῦ, ἧς ἥμαρτε, δύο τρυγόνας, ἢ δύο νοσσοὺς περιστερῶν Κυρίῳ, ἕνα περὶ ἁμαρτίας, καὶ ἕνα εἰς ὁλοκαύτωμα, καὶ οἴσει αὐτὰ πρὸς τὸν ἱερέα, καὶ προσάξει ὁ ἱερεὺς τὸ περὶ τῆς ἁμαρτίας πρότερον, καὶ ἀποκνίσει ὁ ἱερεὺς τὴν κεφαλὴν αὐτοῦ ἀπὸ τοῦ σφονδύλου, καὶ οὐ διελεῖ, καὶ ῥανεῖ ἀπὸ τοῦ αἵματος τοῦ περὶ τῆς ἁμαρτίας, ἐπὶ τὸν τοῖχον τοῦ θυσιαστηρίου. Τὸ δὲ κατάλοιπον τοῦ αἵματος καταστραγγιεῖ ἐπὶ τὴν βάσιν τοῦ θυσιαστηρίου. Ἁμαρτίας γάρ ἐστι, καὶ τὸ δεύτερον ποιήσει ὁλοκαύτωμα ὡς καθήκει· καὶ ἐξιλάσεται περὶ αὐτοῦ ὁ ἱερεὺς περὶ τῆς ἁμαρτίας, ἧς ἥμαρτε, καὶ ἀφεθήσεται αὐτῷ.» Τρυγόνι μὲν δὴ καὶ περιστερᾷ παρεικαστέον εὖ μάλα τὸν Κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν, ὅτι τὸ μέν ἐστιν εὐφωνότατόν τε καὶ λαλίστατον ἐν στρουθίοις, τὸ δὲ ὅτι μάλιστα πρὸς ἄκρον ἥκει πραότητος. Ἄμφω δὲ ἦν ἐν Χριστῷ. Πᾶσαν μὲν γὰρ κατεκήλησε τὴν οἰκουμένην τοῖς εὐαγγελικοῖς κηρύγμασι, τρυγὼν ἡ ἄνωθέν τε καὶ ἐξ οὐρανοῦ, λιγυρὸν ὥσπερ ἐνιεῖσα μέλος, καὶ τὴν τοῦ Θεοῦ καὶ Πατρὸς κατατρανοῦσα θέλησιν. Ὡς γὰρ ὁ θεσπέσιος Ἰωάννης φησὶν, «Ὃν ἀπέστειλεν ὁ Θεὸς, τὰ ῥήματα τοῦ Θεοῦ λαλεῖ.» Ἐκάλει δὲ καὶ ἡμᾶς πρὸς μίμησιν τῆς ἐνούσης αὐτῷ πραότητός τε καὶ ἡμερότητος, οὕτω λέγων· «Ἄρατε τὸν ζυγόν μου
Bird death = union not division; fine-flour sin-gift without oil/frankincense§13
13Cyril: …upon you, and learn from me, that I am meek and humble in the heart.’ (Matthew 11:29) So then he will take the turtle-dove, he says, ‘the priest, and will pinch-off with the nail. For thus are slaughtered the light of the little-birds. Yet, he will not cut-off altogether, clear that the head. For thus the death of Christ has been done, not unto a dividing, but unto a union. Therefore also in beginnings setting a law upon the Pascha, he has ordered the lamb to be sacrificed-down, yet ‘In a house it will be eaten,’ he says, ‘one, and you will not carry-out of his meats outside.’ (Exodus 12:46) For Christ has been divided nowhere, but one wholly and in each and in all he is, and he himself is our peace, gathering us unto a union both the toward one another in same-souledness, and the through himself toward God in Spirit. (Ephesians 2:14) That then not a bringer of dividing, but of union toward us the death of Christ has become, was showing sideways the little-bird being sacrificed, yet not also altogether being sheared of the vertebra the head; and that he sanctifies the Church with his own blood, would signal, the being sprinkled with the blood of the little-bird the tent and the things in it. And one turtle-dove over sin, and one again, unto a whole-burnt-offering, and through both Christ is understood, both dying over us, and being whole-burnt unto a smell of sweet-fragrance for the Father, and indeed also dedicating himself as exchange of the life of all.
Palladius: You spoke well.
Cyril: Yet the law lowers also unto the very easily-obtained manner of the sacrifice; and proportionally to the measures of each he orders to make, cutting-under everywhere the hesitation upon the best things, and making without-excuse for those having chosen the slack. And he writes thus again: ‘And if his hand should not find a yoke of turtle-doves, or two young of doves, also he will bring his gift, about which he sinned, the tenth of the ephah of fine-flour about sin. He will not pour upon it oil, nor will he put upon it frankincense, because it is about sin, and he will bring it toward the priest, and the priest having grasped from it full his grasp, its memorial he will put upon the altar of the whole-burnt-offerings of Lord, it is sin. And the priest will propitiate about him, about his sin, which he sinned from one of these, and it will be forgiven for him. And the leftover will be for the priest, as a sacrifice of the fine-flour.’ (Leviticus 5:11-13) But at least in these, about Christ no longer, but the life of the one bringing-forward, and the approach in Christ, and the dedication unto God, the manner of the sacrifice under-shows for us. For fine-flour is brought-forward a genesis of bread. And a type of life, the bread; but neither with frankincense must it be sprinkled, nor indeed with oil be soaked, he says, announcing-before very well a wise and necessary starting-point of such a thing, because it is about sin, of which far altogether and in every way would be the cheerful, as being understood in oil, and indeed the sweet-smelling, as somehow in frankincense; and it would not be disputed, that a grim and truly unscented thing is the sin in us. And she will grow-rich upon
Greek · §13
ἐφ' ὑμᾶς, καὶ μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ.» Λήψεται τοίνυν τὴν τρυγόνα, φησὶν, «ὁ ἱερεὺς, καὶ ἀποκνίσει τῷ ὄνυχι. Σφάζεται γὰρ οὕτω τὰ ἐλαφρὰ τῶν στρουθίων. Πλὴν, οὐκ εἰσάπαν ἀποτεμεῖ, δῆλον δὲ ὅτι τὴν κεφαλήν. Πέπρακται γὰρ οὕτως ὁ Χριστοῦ θάνατος, οὐκ εἰς μερισμὸν, ἀλλ' εἰς ἕνωσιν. Τοιγάρτοι καὶ ἐν ἀρχαῖς ἐπὶ τὸ Πάσχα τιθεὶς νόμον, καταθύεσθαι μὲν προστέταχε τὸν ἀμνὸν, πλὴν «Ἐν οἰκίᾳ βρωθήσεται,» φησὶ, «μιᾷ, καὶ οὐκ ἐξοίσετε τῶν κρεῶν αὐτοῦ ἔξω.» Μεμέρισται γὰρ οὐδαμῶς ὁ Χριστὸς, ἀλλ' εἷς ὁλοκλήρως καὶ ἐν ἑκάστῳ καὶ ἐν πᾶσίν ἐστι, καὶ αὐτός ἐστιν ἡ εἰρήνη ἡμῶν, συλλέγων ἡμᾶς εἰς ἕνωσιν τήν τε πρὸς ἀλλήλους ἐν ὁμοψυχίᾳ, καὶ τὴν δι' ἑαυτοῦ πρὸς Θεὸν ἐν Πνεύματι. Ὅτι τοίνυν οὐ μερισμοῦ πρόξενος, ἀλλ' ἑνώσεως πρὸς ἡμᾶς ὁ Χριστοῦ γέγονε θάνατος, ἐδήλου πλαγίως τὸ θύεσθαι μὲν τὸ στρουθίον, οὐ μὴν καὶ εἰσάπαν ἀποκείρεσθαι τοῦ σπονδούλου τὴν κεφαλήν· ὅτι δὲ ἁγιάζει τὴν Ἐκκλησίαν τῷ ἰδίῳ αἵματι, κατασημήνειεν ἂν, τὸ τῷ αἵματι τοῦ στρουθίου καταραίνεσθαι τὴν σκηνὴν καὶ τὰ ἐν αὐτῇ. Μία δὲ τρυγὼν ὑπὲρ ἁμαρτίας, καὶ μία πάλιν, εἰς ὁλοκαύτωμα, νοεῖται δὲ δι' ἀμφοῖν ὁ Χριστὸς, καὶ ἀποθνήσκων ὑπὲρ ἡμῶν, καὶ εἰς ὀσμὴν εὐωδίας ὁλοκαυτούμενος τῷ Πατρὶ, καὶ μὴν καὶ ἀντάλλαγμα τῆς ἁπάντων ζωῆς ἑαυτὸν ἀνατιθείς.
{ΠΑΛΛ.} Εὖ ἔφης.
{ΚΥΡ.} Ὑποβιβάζει γε μὴν ὁ νόμος καὶ εἰς τὸ λίαν εὐπόριστον τῆς θυσίας τὸν τρόπον· καὶ ἀναλόγως τοῖς ἑκάστου μέτροις ποιεῖσθαι προστάττει, τὸν ἐπὶ τοῖς ἀρίστοις ὄκνον ὑποτεμνόμενος πανταχῆ, καὶ ἀπροφάσιστον καθιστὰς τοῖς ἑλοῦσι τὸ ῥᾴθυμον. Γράφει δὲ ὧδε πάλιν· «Ἐὰν δὲ μὴ εὑρίσκῃ ἡ χεὶρ αὐτοῦ ζεῦγος τρυγόνων, ἢ δύο νεοσσοὺς περιστερῶν, καὶ οἴσει τὸ δῶρον αὐτοῦ, περὶ οὗ ἥμαρτε, τὸ δέκατον τοῦ οἶφι σεμιδάλεως περὶ ἁμαρτίας. Οὐκ ἐπιχεεῖ ἐπ' αὐτὸ ἔλαιον, οὐδὲ ἐπιθήσει ἐπ' αὐτῷ λίβανον, ὅτι περὶ ἁμαρτίας ἐστὶ, καὶ οἴσει αὐτὴν πρὸς τὸν ἱερέα, καὶ δραξάμενος ὁ ἱερεὺς ἀπ' αὐτῆς πλήρη τὴν δράκα αὐτοῦ, τὸ μνημόσυνον αὐτῆς ἐπιθήσει ἐπὶ τὸ θυσιαστήριον τῶν ὁλοκαυτωμάτων Κυρίου, ἁμαρτία ἐστί. Καὶ ἐξιλάσεται περὶ αὐτοῦ ὁ ἱερεὺς, περὶ τῆς ἁμαρτίας αὐτοῦ, ἧς ἥμαρτεν ἀφ' ἑνὸς τούτων, καὶ ἀφεθήσεται αὐτῷ. Τὸ δὲ καταλειφθὲν ἔσται τῷ ἱερεῖ, ὡς θυσία τῆς σεμιδάλεως.» Ἀλλ' ἔν γε δὴ τούτοις, περὶ Χριστοῦ μὲν οὐκέτι, τὴν δὲ τοῦ προσάγοντος ζωὴν, καὶ τὴν ἐν Χριστῷ πρόσοδον, καὶ τὴν εἰς Θεὸν ἀφιέρωσιν, ὁ τῆς θυσίας ἡμῖν ὑποφαίνει τρόπος. Προσφέρεται μὲν γὰρ σεμίδαλις ἄρτου γένεσις. Ζωῆς δὲ τύπος, ὁ ἄρτος· ἀλλ' οὔτε λιβάνῳ καταπάττεσθαι δεῖν αὐτὴν, οὔτε μὴν ἐλαίῳ δεδεῦσθαι λέγει, σοφήν τε καὶ ἀναγκαίαν τοῦ τοιοῦδε τὴν ἀφορμὴν εὖ μάλα προαναφωνῶν, ὅτι περὶ ἁμαρτίας ἐστὶν, ἧς ἂν εἴη πάντη τε καὶ πάντως ἀπωτάτω τὸ ἱλαρὸν, ὡς ἐν ἐλαίῳ νοούμενον, καὶ μέν τοι τὸ εὐῶδες, ὡς ἐν λιβάνῳ τυχόν· εἴη δ' ἂν οὐκ ἀμφίλογον, ὅτι χρῆμα στυγνὸν καὶ ἄοσμον ἀληθῶς, ἡ ἐν ἡμῖν ἁμαρτία. Καταπλουτήσει δὲ ἐφ'
Fine-flour approach in Christ; holy-thing theft; vow delay; neighbor law opens§14
14Cyril: …herself, of virtue always somehow the cheerful, through hope the unto God having much the sweet-smelling, as in fatness clearly the intelligible. So then a type of life, of the not having the cheerful and empty of sweet-fragrance, the fine-flour without frankincense and oil, but in Christ also she herself will be transferred toward the cheerful. And she receives also the sweet-smelling in faith, and is brought-forward to God through him, the one wiping those having been defiled, and washing-off intelligibly those having been caught in uncleanness. ‘For the priest will grasp,’ he says, ‘from the fine-flour, and will bring-up upon the altar of the whole-burnt-offerings to Lord.’ (Leviticus 5:12) For in Christ is our approach, and through him we approach the having-been-defiled. And we are justified through faith, and unto a smell of sweet-fragrance we dedicate ourselves to the Father, ourselves no longer, but Christ the in us, having the spiritual sweet-fragrance.
Palladius: True the word.
Cyril: And toward these at least, also if it should become for some to strike-against God, and to take-away something of the having-been-sanctified, or then to refuse the having-been-promised, and not even immediately to bring-forward, and the slack in these, to suffer a charge of forgetfulness, he thoroughly-cleanses again. For it has been written thus: ‘And Lord spoke toward Moses, saying: A soul which if forgetfulness should escape it, and should sin unwillingly from the holy things of Lord, also he will bring of his faulting to the Lord a ram unblemished from the sheep, of a price of silver shekels, by the shekel of the holy things, about which he faulted; and what he sinned from the holy things, he will repay it, and the fifth he will add upon it, and will give it to the priest, and the priest will propitiate about him in the ram of the faulting, and it will be forgiven for him.’ (Leviticus 5:15-16) For truly most-terrible, the to take-away something of the having-been-sanctified and being dedicated unto glory of God. And in equal manner will be slandered, and not in small causes, the not to repay the having-been-promised. ‘For child,’ he says, ‘if you should vow a vow to the Lord, do not delay to give it back; good the not to vow you, or the to vow, and not to give back.’ (Ecclesiastes 5:4-5) And somewhere also the all-divine David psalms: ‘Vow and give back to Lord your God.’ (Psalm 76:11) And the children of Eli also were being punished, stealing-under some of the holy things, and appropriating the things of God. (1 Samuel 2:12-17) So then what would become also of this somehow the forgiveness? Or how would they loose a foot from charges, and would someone be released? First on the one hand if he should make richer than the having-been-taken-away the counter-payment; For he will add the fifth, he says, then a ram unto sacrifice if he should bring-forward a bought one. The matter would be a type, of Christ, whom the having-stood-before of the Jews bought-out somehow, of thirty denarii, which they deposited for the betraying disciple. (Matthew 26:15) So then in Christ, also of the charges unto God, the forgiveness. And that also of the injustices unto humans he himself would release, uncomplicated to see, for those having read the neighbor and next law. And it holds thus: ‘And Lord spoke toward Moses, saying: A soul which if it should sin, and having overlooked should overlook the commands of Lord, and will lie the things toward the neighbor in a deposit, or about partnership, or about seizure, or’ (Leviticus 6:1-2)
Greek · §14
ἑαυτῇ, τῆς ἀρετῆς ἀεί πως τὸ ἱλαρὸν, δι' ἐλπίδος τῆς εἰς Θεὸν πολὺ τὸ εὐῶδες ἐχούσης, ὡς ἐν πιότητι δηλονότι τῇ νοητῇ. Τύπος οὖν ἄρα ζωῆς, τῆς μὴ ἐχούσης τὸ ἱλαρὸν καὶ εὐωδίας ἐρήμης, ἡ λιβάνου δίχα καὶ ἐλαίου σεμίδαλις, ἀλλ' ἐν Χριστῷ καὶ αὐτὴ μεταστήσεται πρὸς τὸ ἱλαρόν. Δέχεται δὲ καὶ τὸ εὐῶδες ἐν πίστει, καὶ προσφέρεται τῷ Θεῷ δι' αὐτοῦ, τοῦ διασμήχοντος τοὺς μεμολυσμένους, καὶ ἀπονίζοντος νοητῶς τοὺς ἐναλόντας ἀκαθαρσίᾳ. «Δράξεται γὰρ,» φησὶν, «ὁ ἱερεὺς ἀπὸ τῆς σεμιδάλεως, καὶ ἀνοίσει ἐπὶ τὸ θυσιαστήριον τῶν ὁλοκαυτωμάτων Κυρίῳ.» Ἐν Χριστῷ γὰρ ἡμῶν ἡ προσαγωγὴ, καὶ δι' αὐτοῦ προσίεμεν οἱ μεμολυσμένοι. Δικαιούμεθα δὲ διὰ πίστεως, καὶ εἰς ὀσμὴν εὐωδίας ἀνατιθέμεθα τῷ Πατρὶ, ἑαυτοὺς μὲν οὐκέτι, Χριστὸν δὲ τὸν ἐν ἡμῖν, εὐωδίαν ἔχοντες τὴν πνευματικήν.
{ΠΑΛΛ.} Ἀτρεκὴς ὁ λόγος.
{ΚΥΡ.} Καὶ πρός γε δὴ τούτοις, καὶ εἰ γένοιτό τινας προσκροῦσαι Θεῷ, καὶ ὑφελέσθαι τι τῶν ἡγιασμένων, εἴτ' οὖν ἀνήνασθαι τὸ ἐπηγγελμένον, καὶ μηδὲ παραχρῆμα προσενεγκεῖν, καὶ τὸ ῥᾴθυμον ἐν τούτοις, λήθης ἔγκλημα παθεῖν, διακαθαίρει πάλιν. Γέγραπται γὰρ ὡδί· «Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Ψυχὴ ἢ ἂν λάθῃ αὐτὴν λήθη, καὶ ἁμάρτῃ ἀκουσίως ἀπὸ τῶν ἁγίων Κυρίου, καὶ οἴσει τῆς πλημμελείας αὐτοῦ τῷ Κυρίῳ κριὸν ἄμωμον ἐκ τῶν προβάτων, τιμῆς ἀργυρίου σίκλων, τῷ σίκλῳ τῶν ἁγίων, περὶ οὗ ἐπλημμέλησε· καὶ ὃ ἥμαρτεν ἀπὸ τῶν ἁγίων, ἀποτίσει αὐτὸ, καὶ τὸ ἐπίπεμπτον προσθήσει ἐπ' αὐτὸ, καὶ δώσει αὐτὸ τῷ ἱερεῖ, καὶ ὁ ἱερεὺς ἐξιλάσεται περὶ αὐτοῦ ἐν τῷ κριῷ τῆς πλημμελείας, καὶ ἀφεθήσεται αὐτῷ.» Πάνδεινον γὰρ ἀληθῶς, τὸ ὑφελέσθαι τι τῶν ἡγιασμένων καὶ ἀνατιθεμένων εἰς δόξαν Θεοῦ. Ἐν ἴσῳ δὲ τρόπῳ διαβεβλήσεται, καὶ οὐκ ἐν μικραῖς αἰτίαις, τὸ μὴ ἀποτίσαι τὰ ἐπηγγελμένα. «Τέκνον γὰρ,» φησὶν, «ἐὰν εὔξῃ εὐχὴν τῷ Κυρίῳ, μὴ χρονίσῃς τοῦ ἀποδοῦναι αὐτήν· ἀγαθὸν τὸ μὴ εὔξασθαί σε, ἢ τὸ εὔξασθαι, καὶ μὴ ἀποδοῦναι.» Ψάλλει δέ που καὶ ὁ θεσπέσιος Δαβίδ· «Εὔξασθε καὶ ἀπόδοτε Κυρίῳ τῷ Θεῷ ὑμῶν.» Ἐκολάζοντο δὲ καὶ οἱ Ἠλεὶ παῖδες, ὑποκλέπτοντές τινα τῶν ἁγίων, καὶ σφετεριζόμενοι τὰ τοῦ Θεοῦ. Τίς οὖν ἂν γένοιτο καὶ τοῦδε τυχὸν ἡ ἄφεσις; Ἢ πῶς ἂν ἐκλύσοιεν αἰτίας τὸν πόδα, καὶ ἀπαλλάττοιτό τις; Πρῶτον μὲν εἰ πλουσιωτέραν τῶν ὑφαιρεθέντων ποιοῖτο τὴν ἀντέκτισιν· Προσθήσει γὰρ τὸ ἐπίπεμπτον, φησὶν, εἶτα κριὸν εἰς θυσίαν εἰ προσοίσειεν ὠνητόν. Τύπος ἂν εἴη τὸ χρῆμα, Χριστοῦ, ὃν οἱ τῶν Ἰουδαίων προεστηκότες ἐξεπρίαντο τρόπον τινὰ, τριάκοντα δηναρίων, ἃ τῷ προδότῃ κατέθεντο μαθητῇ. Οὐκοῦν ἐν Χριστῷ, καὶ τῶν εἰς Θεὸν αἰτιαμάτων, ἡ ἄφεσις. Ὅτι δὲ καὶ τῶν εἰς ἀνθρώπους ἀδικημάτων ἀπαλλάξειεν ἂν αὐτὸς, ἀταλαίπωρον ἰδεῖν, τὸν γείτονά τε καὶ ἐφεξῆς ἀνεγνωκόσι νόμον. Ἔχει δὲ οὕτω· «Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Ψυχὴ ἣ ἂν ἁμάρτῃ, καὶ παριδοῦσα παρίδῃ τὰς ἐντολὰς Κυρίου, καὶ ψεύσεται τὰ πρὸς τὸν πλησίον ἐν παραθήκῃ, ἢ περὶ κοινωνίας, ἢ περὶ ἁρπαγῆς, ἢ
Restitution + ram; full justification in Christ; Zacchaeus; ready heart§15
15Cyril: …he wronged something the neighbor, or found a loss, and should lie about it, and should swear unjustly about one from all, of which if the human should do, so as to sin in these. And it will be whenever if he should sin, and should fault, and should give-back the seizure, which he seized, or the injustice, which he wronged, or the deposit, which was deposited for him, or the loss, which he found from every deed, about which he swore unjustly, also he will repay it the capital, and the fifth he will add upon it, whose it is, to him he will give-back on which day he should be convicted, and of his faulting he will bring to the Lord a ram from the sheep unblemished, of price, unto which he faulted. And the priest will propitiate about him before Lord, and it will be forgiven for him about one from all which he did and faulted in it.’ (Leviticus 6:2-7) Do you see of the cleansing in equal running, and being fulfilled through both the manner? For he will pay-out with surplus, and with bringing-forward of a ram; both the charges unto God, and those unto brothers and same-race the law very well was ordering to beat-back. And not somehow a partial justification in Christ, but rather a perfect washing-off of the accustomed to stain; therefore also he was saying: ‘Amen, amen I say to you, that the one believing unto me, has life eternal, and unto judgment he does not come, but he has stepped-across from the death unto the life.’ (John 5:24) And if the being-judged he has fled-through, the one having the in faith justification adoptive through Christ, every somehow necessity to say that he ran-through the charges; and a manner of accusations would be strong none, against at least such a one, I say. ‘For God the one justifying, who the one condemning?’ (Romans 8:33-34) So then for the having-been-grieved of the brothers, through deeds apologizing, the in Christ justification most-ready we will find. Thus also Zacchaeus the tax-collector having been called unto apostleship, not as he will follow only the one having called was promising, but also all as many as he wronged to give-back in fourfold. (Luke 19:8) For one must I think those about to make in at least themselves indwelling through the Spirit Christ, to wash-off-before filths, and to wipe-off-before charges, and bright thus and unstained to show for him the own soul, just as indeed also the divine Melodist having come in beauty of such virtue, was crying-up saying: ‘Ready my heart, O God, ready my heart, I will sing and will psalm.’ (Psalm 57:7) For just as on clean on the one hand being the wools the dyes settle-in, and if of filth something goes-with a remnant, easily-cast-out immediately the having-been-judged-in, and firm the seat not having in them; thus also the participation of Christ, into the holy and clean on the one hand enters souls, and into those not thus having, not even altogether would it settle-in; ‘For a holy spirit of wisdom will flee craft,’ according to the having-been-written, ‘and will not dwell in a body indebted to sins.’ (Wisdom 1:4-5) So then healing the having-been-wronged, and with the unto friendship right-doings shearing-off the griefs of the brothers, of a cause ourselves of every we will release, and the in Christ we will gain forgiveness.
Palladius: Most-rightly you spoke.
Greek · §15
ἠδίκησέ τι τὸν πλησίον, ἢ εὗρεν ἀπώλειαν, καὶ ψεύσηται περὶ αὐτῆς, καὶ ὀμόσῃ ἀδίκως περὶ ἑνὸς ἀπὸ πάντων, ὧν ἐὰν ποιήσῃ ὁ ἄνθρωπος, ὥστε ἁμαρτεῖν ἐν τούτοις. Καὶ ἔσται ἡνίκα ἐὰν ἁμάρτῃ, καὶ πλημμελήσῃ, καὶ ἀποδῷ τὸ ἅρπαγμα, ὃ ἥρπασεν, ἢ τὸ ἀδίκημα, ὃ ἠδίκησεν, ἢ τὴν παραθήκην, ἥτις παρετέθη αὐτῷ, ἢ τὴν ἀπώλειαν, ἣν εὗρεν ἀπὸ παντὸς πράγματος, οὗ ὤμοσε περὶ αὐτοῦ ἀδίκως, καὶ ἀποτίσει αὐτὸ τὸ κεφάλαιον, καὶ τὸ ἐπίπεμπτον προσθήσει ἐπ' αὐτὸ, τίνος ἐστὶν, αὐτῷ ἀποδώσει ᾗ ἡμέρᾳ ἐλεγχθῇ, καὶ τῆς πλημμελείας αὐτοῦ οἴσει τῷ Κυρίῳ κριὸν ἀπὸ τῶν προβάτων ἄμωμον, τιμῆς, εἰς ὃ ἐπλημμέλησε. Καὶ ἐξιλάσεται περὶ αὐτοῦ ὁ ἱερεὺς ἔναντι Κυρίου, καὶ ἀφεθήσεται αὐτῷ περὶ ἑνὸς ἀπὸ πάντων ὧν ἐποίησε καὶ ἐπλημμέλησεν ἐν αὐτῷ.» Ὁρᾷς τῆς ἀποκαθάρσεως ἐν ἴσῳ τρέχοντα, καὶ πληρούμενον δι' ἀμφοῖν τὸν τρόπον; Ἐκτίσει γὰρ δὴ σὺν πλεονασμῷ, καὶ κριοῦ προσαγωγῇ· τά τε εἰς Θεὸν ἐγκλήματα, τά τε εἰς ἀδελφοὺς καὶ ὁμογενεῖς ἀποκρούεσθαι δεῖν ὁ νόμος εὖ μάλα διεκελεύετο. Μερικὴ δὲ οὔτι που δικαίωσις ἐν Χριστῷ, τελεία δὲ μᾶλλον τοῦ κατασπιλοῦν εἰωθότος ἀπόνιψις· τοιγάρτοι καὶ ἔφασκεν· «Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὅτι ὁ πιστεύων εἰς ἐμὲ, ἔχει ζωὴν αἰώνιον, καὶ εἰς κρίσιν οὐκ ἔρχεται, ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν.» Εἰ δὲ τὸ κρίνεσθαι διαπέφευγεν, ὁ τὴν ἐν πίστει δικαίωσιν εἰσποιητὴν ἔχων διὰ Χριστοῦ, πᾶσά πως ἀνάγκη λέγειν ὡς διέδρα τὰ ἐγκλήματα· καὶ τρόπος αἰτιαμάτων ἰσχύσειεν ἂν οὐδεὶς, κατά γε τοιοῦδε, φημί. «Θεὸς γὰρ ὁ δικαιῶν, τίς ὁ κατακρίνων;» Οὐκοῦν τοῖς λελυπημένοις τῶν ἀδελφῶν, διὰ πραγμάτων ἀπολογούμενοι, τὴν ἐν Χριστῷ δικαίωσιν ἑτοιμοτάτην εὑρήσομεν. Οὕτω καὶ Ζακχαῖος ὁ τελώνης κεκλημένος εἰς ἀποστολὴν, οὐχ ὡς ἕψεται μόνον τῷ κεκληκότι κατεπηγγέλλετο, ἀλλὰ καὶ πάντα ὅσα ἂν ἠδίκησεν ἀποδώσειν ἐν τετραπλῷ. Χρῆναι γὰρ οἶμαι τοὺς μέλλοντας ἔν γε δὴ σφίσιν αὐτοῖς ἔνοικον διὰ τοῦ Πνεύματος ποιεῖσθαι Χριστὸν, προαπονίζεσθαι ῥύπους, καὶ προαποσμήχειν ἐγκλήματα, λαμπρὰν δὲ οὕτω καὶ ἀκηλίδωτον ἀποφαίνειν αὐτῷ τὴν ἰδίαν ψυχὴν, καθάπερ ἀμέλει καὶ ὁ θεσπέσιος Μελῳδὸς ἐν καλῷ τῆς τοιαύτης ἀρετῆς γεγονὼς, ἀνεφώνει λέγων· «Ἑτοίμη ἡ καρδία μου, ὦ Θεὸς, ἑτοίμη ἡ καρδία μου, ᾄσομαι καὶ ψαλῶ.» Ὥσπερ γὰρ καθαροῖς μὲν οὖσι τοῖς ἐρίοις ἐνιζάνουσιν αἱ βαφαὶ, εἰ δὲ ῥύπου τι μέτεισι λείψανον, εὐαπόβλητον εὐθὺς τὸ εἰσκεκριμένον, καὶ ἀσφαλῆ τὴν ἕδραν οὐκ ἔχον ἐν αὐτοῖς· οὕτω καὶ ἡ Χριστοῦ μέθεξις, ταῖς μὲν ἁγίαις καὶ καθαραῖς εἰσδύεται ψυχαῖς, ταῖς δὲ μὴ οὕτως ἐχούσαις, οὐδ' ἂν ὅλως ἐνιζήσειεν· «Ἅγιον γὰρ πνεῦμα σοφίας φεύξεται δόλον,» κατὰ τὸ γεγραμμένον, «καὶ οὐ κατοικήσει ἐν σώματι κατάχρεῳ ἁμαρτίαις.» Οὐκοῦν θεραπεύοντες τοὺς ἠδικημένους, καὶ τοῖς εἰς φιλίαν κατορθώμασι τὰς τῶν ἀδελφῶν ἀποκείροντες λύπας, αἰτίας ἑαυτοὺς ἁπάσης ἀπαλλάξομεν, καὶ τὴν ἐν Χριστῷ κερδανοῦμεν ἄφεσιν.
{ΠΑΛΛ.} Ὀρθότατα ἔφης.
Camp expulsion types soul-disease; leprosy assay begins§16
16Cyril: Do you wish then with these also other manners of thoughts collecting-on, both the from defilements charges, and the upon each having-been-oracled toward cleansing we should explain?
Palladius: Very much so, for more-ample thus the benefit would work-out for us the upon this word.
Cyril: It has been written then in the Numbers: ‘And Lord spoke toward Moses, saying: Speak to the sons of Israel, and let them send-out from the camp every leper, and every gonorrheic, and every unclean upon a soul, from male unto female, send-out outside of the camp, and they will not defile their camps, in which I lodge in them.’ (Numbers 5:1-3) That on the one hand for the from necessity and unwillingly happening things, not would, I think, seem reasonably for the law to rebuke us, in these, for everyone clear; for it is punished instead of what, the passion of a body, and the from law denunciation how would it have just, the one having fallen-around fleshly weaknesses? Wise then therefore and necessary unto an image and type of the in souls diseases, to receive the bodily. For thus would be spiritual the law (Romans 7:14), and a holy vote the upon each from God according to seasons having-been-oracled, not the having-been-caught in unwilling diseases, leading-under the penalties, but for whom the of the to fault word, would have holy the rebuke.
Palladius: How well then you say.
Cyril: To send-away on the one hand from the camp he has ordered a leper, and most-thin very much upon him he makes the assay, and to be tested needing he orders the disease, saying thus: ‘And Lord spoke toward Moses and Aaron, saying: For a human if for someone should become in skin of his flesh a scar of a bright signaling, and should become in skin of his flesh a touch of leprosy, he will be led toward Aaron the priest, or one of his sons the priests; and the priest will see the touch in skin of his flesh, and the hair in the touch should change white, and’ (Leviticus 13:1-3)
Greek · §16
{ΚΥΡ.} Βούλει δὴ τούτοις καὶ ἑτέρους ἐννοιῶν ἐπισυλλέγοντες τρόπους, τά τε ἐκ μολυσμῶν ἐγκλήματα, καὶ τὰ ἐφ' ἑκάστῳ τεθεσπισμένα πρὸς ἀποκάθαρσιν ἐξηγώμεθα;
{ΠΑΛΛ.} Πάνυ μὲν οὖν, ἀμφιλαφεστέραν γὰρ οὕτω τὴν ὄνησιν ἐξεργάσαιτ' ἂν ἡμῖν ὁ ἐπὶ τῷδε λόγος.
{ΚΥΡ.} Γέγραπται τοίνυν ἐν τοῖς Ἀριθμοῖς· «Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Λάλησον τοῖς υἱοῖς Ἰσραὴλ, καὶ ἐξαποστειλάτωσαν ἐκ τῆς παρεμβολῆς πάντα λεπρὸν, καὶ πάντα γονοῤῥυῆ, καὶ πάντα ἀκάθαρτον ἐπὶ ψυχῇ, ἀπὸ ἀρσενικοῦ ἕως θηλυκοῦ, ἐξαποστείλατε ἔξω τῆς παρεμβολῆς, καὶ οὐ μὴ μιανοῦσι τὰς παρεμβολὰς αὐτῶν, ἐν οἷς ἐγὼ καταγίνομαι ἐν αὐτοῖς.» Ὅτι μὲν οὖν τοῖς ἐξ ἀνάγκης καὶ ἀβουλήτως συμβαίνουσιν, οὐκ ἂν, οἶμαι, δόξειεν εἰκότως ἐπιτιμᾷν ὁ νόμος ἡμῖν, ἐν τούτοις, παντί τῳ σαφές· κολάζεται γὰρ ἀνθ' ὅτου, τὸ σώματος πάθος, καὶ τὴν ἐκ νόμου κατάῤῥησιν ὅπως ἂν ἔχοι δικαίαν, ὁ σαρκικαῖς ἀῤῥωστίαις περιπεσών; σοφὸν οὖν ἄρα καὶ ἀναγκαῖον εἰς εἰκόνα καὶ τύπον τῶν ἐν ψυχαῖς νοσημάτων, δέχεσθαι τὰ σωματικά. Εἴη γὰρ ἂν οὕτω πνευματικὸς ὁ νόμος, καὶ ψῆφος ὁσία τὰ ἐφ' ἑκάστῳ παρὰ Θεοῦ κατὰ καιροὺς κεχρησμωδημένα, οὐχὶ τοὺς ἀνεθελήτοις ἐναλόντας νόσοις, ταῖς δίκαις ὑπάγοντα, ἀλλ' οἷς ὁ τοῦ πλημμελῆσαι λόγος, ὁσίαν ἂν ἔχοι τὴν ἐπίπληξιν.
{ΠΑΛΛ.} Ὡς εὖγε δὴ φής.
{ΚΥΡ.} Ἀποπέμπεσθαι μὲν οὖν τῆς παρεμβολῆς προστέταχε λεπρὸν, ἰσχνοτάτην δὲ λίαν ἐπ' αὐτῷ ποιεῖται τὴν βάσανον, καὶ δοκιμάζεσθαι δεῖν ἐπιτάττει τὴν νόσον, οὕτω λέγων· «Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν καὶ Ἀαρὼν, λέγων· Ἀνθρώπῳ ἐάν τινι γένηται ἐν δέρματι χρωτὸς αὐτοῦ οὐλὴ σημασίας τηλαυγὴς, καὶ γένηται ἐν δέρματι χρωτὸς αὐτοῦ ἁφὴ λέπρας, ἀχθήσεται πρὸς Ἀαρὼν τὸν ἱερέα, ἢ ἕνα τῶν υἱῶν αὐτοῦ τῶν ἱερέων· καὶ ὄψεται ὁ ἱερεὺς τὴν ἁφὴν ἐν δέρματι τοῦ χρωτὸς αὐτοῦ, καὶ ἡ θρὶξ ἐν τῇ ἁφῇ μεταβάλῃ λευκὴ, καὶ ἡ ὄψις τῆς ἁφῆς ταπεινὴ ἀπὸ δέρματος τοῦ χρωτὸς, ἁφὴ λέπρας ἐστὶ, καὶ ὄψεται ὁ ἱερεὺς, καὶ μιανεῖ αὐτόν. Ἐὰν δὲ καὶ τηλαυγὴς λευκὴ ᾖ ἐν τῷ δέρματι τοῦ χρωτὸς αὐτοῦ, καὶ ταπεινὴ μὴ ᾖ ἡ ὄψις αὐτῆς ἀπὸ τοῦ δέρματος, καὶ ἡ θρὶξ αὐτοῦ οὐ μετέβαλε τρίχα λευκὴν, αὐτὴ δέ ἐστιν ἀμαυρὰ, καὶ ἀφοριεῖ ὁ ἱερεὺς τὴν ἁφὴν ἑπτὰ ἡμέρας· καὶ ὄψεται ὁ ἱερεὺς τὴν ἁφὴν τῇ ἡμέρᾳ τῇ ἑβδόμῃ, καὶ ἰδοὺ ἡ ἁφὴ μένει ἐναντίον αὐτοῦ, οὐ μετέπεσεν ἡ ἁφὴ ἐν τῷ δέρματι, καὶ ἀφοριεῖ αὐτὸν ὁ ἱερεὺς ἑπτὰ ἡμέρας τὸ δεύτερον, καὶ ὄψεται ὁ ἱερεὺς αὐτὸν τῇ ἡμέρᾳ τῇ ἑβδόμῃ τὸ δεύτερον. Καὶ ἰδοὺ ἀμαυρὰ ἡ ἁφὴ, οὐ μετέπεσεν ἡ ἁφὴ ἐν τῷ δέρματι, καὶ καθαριεῖ αὐτὸν ὁ ἱερεύς· σημασία γάρ ἐστι. Καὶ πλυνάμενος τὰ ἱμάτια αὐτοῦ, καθαρὸς ἔσται. Ἐὰν δὲ μεταβαλοῦσα μεταπέσῃ ἡ σημασία ἐν τῷ δέρματι, μετὰ τὸ ἰδεῖν αὐτὸν τὸν ἱερέα τοῦ καθαρίσαι αὐτὸν, καὶ ὀφθήσεται τὸ δεύτερον τῷ ἱερεῖ, καὶ ὄψεται αὐτὸν ὁ ἱερεὺς, καὶ ἰδοὺ μετέπεσεν ἡ σημασία ἐν τῷ δέρματι, καὶ μιανεῖ αὐτὸν ὁ ἱερεύς·
Leprosy vs whiteness; spiritual dead works to flee§17
17Cyril: …‘it is leprosy.’ (Leviticus 13:3) Thin-myth on the one hand the matter is, O Palladius, and not ready to grasp the upon these word. And necessary I think having brought-together the mind, as in few to say, the what the law would wish to make-clear. And I will explain-before for now of the passion the difference. Leprosy on the one hand for human bodies is a most-hard passion, and hard-to-escape and devouring; and it happens according to a dying. For the wound is hollowed immediately, of the skin being spent, and unto depth always settling-together; inasmuch as, also of the decay always creeping-through toward the below. Whence indeed, as I at least think, also the hair blooming-upon the places withering, is whitened, and as it were some plant with the underlying is corrupted-together with earth. Leprosy on the one hand such a passion. And whiteness again, a fleshly weakness resembling leprosy, yet it does not send the distressing unto depth, nor indeed does it send-in to the insides of the disease the sense, but it floats as it were on an extremity, and scarcely blooming-upon the body, and not even hair does it change unto the white, nor indeed unrestrainedly is it widened, but with few altogether the helps easily it is reined-back, and withdraws toward healthy the blooming-upon flesh. So then the leprosy on the one hand, a confessed dying, and in suspicions somehow of the leprosy the whiteness, not indeed still also the same according to truth, leprosy and dying. So then the law votes-down of the leper the unclean, as already having suffered the dying. And he releases of the charge, the one having been weak with whiteness, as in suspicions on the one hand having become of the to be-leprous, not indeed still also having been leprous. Therefore, he says, if there should become a scar of a signaling, and a touch of leprosy, and more-hollow the look of the skin, and indeed also of hair unto whiteness a change, dying-together somehow with the underlying flesh, leprosy then altogether it will be. For unto depth creeps the dying. And if then there should become some whiteness of a signaling, without hollowness the in skin, and of hair unto whiteness a change, let it be tested, he says, beside the priest, and let him be separated a second time; for the unlikely nothing, as also itself of the days the extension, the weakness torturing, would show sometimes for those searching the accurate. For the hair on the one hand endures the other-colored, of the skin being hollowed, and has withdrawn toward leprosy the whiteness. And of none of these having become, ‘Let him be released,’ he says, ‘of the cause.’ For not indeed leprosy the passion, but the resembling leprosy, and near very much, that is, the whiteness. So then the in ready word, and the clarification of the matter has a sufficient setting-beside. But come let us say the spiritual, and of the unto mind and having-been-hidden thoughts let us touch.
Palladius: How beautiful the matter and benefit-bearing.
Cyril: So then we must the ones being made-alive in Christ, and a making-alive I say the spiritual, of dead works to depart, and as farthest to go, and they would be, I think, these, the through which would become for a soul to be deadened-down, and for a mind to cool-off, unbridled having bent-out toward the of flesh and of world. For if it is true, as the one sowing unto the flesh, from the flesh will harvest corruption; and the ones according to flesh living (Galatians 6:8) (Romans 8:8)
Greek · §17
λέπρα ἐστίν.» Ἰσχνομυθία μὲν οὖν τὸ χρῆμά ἐστιν, ὦ Παλλάδιε, καὶ οὐχ ἕτοιμος ἑλεῖν ὁ ἐπὶ τοῖσδε λόγος. Ἀναγκαῖον δὲ οἶμαι συνενεγκόντα τὸν νοῦν, ὡς ἐν ὀλίγοις εἰπεῖν, τὸ τί ἂν βούλοιτο δηλοῦν ὁ νόμος. Προεξηγήσομαι δὲ τέως τοῦ πάθους τὴν διαφοράν. Λέπρα μὲν οὖν τοῖς ἀνθρωπίνοις σώμασι παγχάλεπόν ἐστι πάθος, καὶ δυσδιάφυκτον καὶ βορόν· συμβαίνει δὲ κατὰ νέκρωσιν. Κοιλαίνεται μὲν γὰρ τὸ τραῦμα εὐθὺς, δαπανωμένου τοῦ δέρματος, καὶ εἰς βάθος ἀεὶ συνιζάνοντος· ἅτε δὴ, καὶ διερπούσης ἀεὶ πρὸς τὸ κάτω τῆς φθορᾶς. Ὅθεν τοι, καθάπερ ἐγῷμαι, καὶ ἡ θρὶξ ἐπανθοῦσα τοῖς τόποις μαραινομένη, καταλευκαίνεται, καὶ οἱονεί τι φυτὸν τῇ ὑποκειμένῃ συγκαταφθείρεται γῇ. Λέπρα μὲν οὖν τὸ τοιόνδε πάθος. Λεύκη δὲ πάλιν, ἀῤῥώστημα σαρκικὸν τῇ λέπρᾳ προσεοικὸς, πλὴν οὐκ ἐνίησι τὸ λυποῦν εἰς βάθος, οὔτε μὴν εἰσπέμπει τοῖς ἔσω τῆς νόσου τὴν αἴσθησιν, ἐπινήχεται δὲ ὥσπερ ἄκρῳ τε, καὶ μόλις ἐπανθοῦσα τῷ σώματι, καὶ οὐδὲ τρίχα μεθίστησιν εἰς τὸ λευκὸν, οὔτε μὴν ἀκαθέκτως εὐρύνεται, ἀλλ' ὀλίγοις κομιδῇ τοῖς ἐπικουρήμασιν εὐκόλως ἀνασειράζεται, καὶ ὑπονοστεῖ πρὸς ὑγιὲς ἡ ἐπανθοῦσα σάρξ. Οὐκοῦν ἡ μὲν λέπρα, νέκρωσις ὁμολογουμένη, ἐν ὑποψίαις δέ πως τῆς λέπρας ἡ λεύκη, οὐ μὴν ἔτι καὶ τὸ αὐτὸ κατὰ ἀλήθειαν, λέπρα καὶ νέκρωσις. Καταψηφίζεται τοίνυν ὁ νόμος τοῦ λεπροῦ τὸ ἀκάθαρτον, ὡς ἤδη παθόντος τὴν νέκρωσιν. Ἀνίησι δὲ τοῦ ἐγκλήματος, τὸν λεύκην ἠῤῥωστηκότα, ὡς ἐν ὑποψίαις μὲν γεγονότα τοῦ λεπρᾷν, οὐ μὴν ἔτι καὶ λελεπρωμένον. Τοιγάρτοι, φησὶν, εἰ γένοιτο οὐλὴ σημασίας, καὶ ἁφὴ λέπρας, καὶ κοιλοτέρα ἡ ὄψις τοῦ δέρματος, καὶ μὴν καὶ τριχὸς εἰς λευκότητα μεταβολὴ, συναποθνησκούσης τάχα που τῇ ὑποκειμένῃ σαρκὶ, λέπρα δὴ πάντως ἔσται. Ἕρπει γὰρ εἰς βάθος ἡ νέκρωσις. Εἰ δὲ δὴ γένοιτό τις λεύκη σημασίας, δίχα κοιλότητος τῆς ἐν δέρματι, καὶ τριχὸς εἰς λευκότητα μεταβολῆς, δοκιμαζέσθω, φησὶ, παρὰ τοῦ ἱερέως, καὶ ἀφοριζέσθω δεύτερον· τὸ ἀπεικὸς γὰρ οὐδὲν, ὡς καὶ αὐτὴ τῶν ἡμερῶν ἡ παράτασις, τὸ ἀῤῥώστημα βασανίζουσα, παραδείξειεν ἂν ἔσθ' ὅτε τοῖς ἐρευνῶσι τὸ ἀκριβές. Ἡ μὲν γὰρ θρὶξ ὑπομένει τὸ ἑτερόχρουν, κοιλαινομένου τοῦ δέρματος, μετακεχώρηκε δὲ πρὸς λέπραν ἡ λεύκη. Οὐδενὸς δὲ τούτων γεγονότος, «Ἀνείσθω, φησὶ, τῆς αἰτίας.» Οὐ γάρ τοι λέπρα τὸ πάθος, ἀλλὰ τὸ λέπρᾳ προσεοικὸς, καὶ ἀγχοῦ δὴ μάλα, τοῦτ' ἔστιν, ἡ λεύκη. Ὁ μὲν οὖν ἐν προχείρῳ λόγος, καὶ ἡ τοῦ πράγματος διασάφησις ἀποχρῶσαν ἔχει τὴν παράθεσιν. Ἀλλὰ φέρε λέγωμεν τὰ πνευματικὰ, καὶ τῶν εἰς νοῦν τε καὶ κεκρυμμένων ἐννοιῶν ἁπτώμεθα.
{ΠΑΛΛ.} Ὡς καλὸν τὸ χρῆμα καὶ ὀνησιφόρον.
{ΚΥΡ.} Χρὴ τοίνυν ἡμᾶς τοὺς ἐν Χριστῷ ζωοποιουμένους, ζωοποίησιν δέ φημι τὴν πνευματικὴν, νεκρῶν ἔργων ἀποφοιτᾷν, καὶ ὡς ἀπωτάτω χωρεῖν, εἶεν δ' ἂν, οἶμαι, ταυτὶ, τὰ δι' ὧν ἂν γένοιτο κατανεκροῦσθαι ψυχὴν, καὶ ἀποψύχεσθαι νοῦν, ἀχαλίνως ἐκνενευκότα πρὸς τὰ σαρκός τε καὶ κόσμου. Εἰ γάρ ἐστιν ἀληθὲς, ὡς ὁ εἰς τὴν σάρκα σπείρων, ἐκ τῆς σαρκὸς θερίσει φθοράν· καὶ οἱ κατὰ σάρκα ζῶντες
Intelligible leprosy; desire mid-space; James desire-death; not every sin unto death§18
18Cyril: …to please God they are not able, and that also they will have died how would it be thereafter or from where disputed? (Romans 8:8) Dead then therefore, and with the of the deadness works having been held-in, the one soul and mind having been defiled-out, and indeed also of badness full of worldly. And an intelligible truly, if at least someone should choose such a leprosy to say, would not miss of the fitting. Unclean then such a one in eyes of the Christ. ‘For he will defile-down him,’ he says, ‘the priest.’ For he will hear upon the divine tribunal, being numbered with the very sin-loving: ‘Go from me,’ (Matthew 25:41)
Palladius: I say; for I will remember of the blessed David saying: ‘Before me to be humbled, I faulted.’ (Psalm 119:67)
Cyril: Most-rightly you spoke; for before at least of the outcomes, he becomes then altogether in faultings the mind, having labor-pained-before the pleasure, yet in alone still the desires of the sin lying, he has stood in a mid-space, toward both looking the mind; and free having upon whichever he should choose the inclination, and having suffered not yet the dying, and near then very much having become of the evil, and in birth-pains having the passion. Something such clearly also the of the Savior for us sounded-under disciple. ‘For let no one,’ he says, ‘being tempted say, that From God I am tempted. For God is untempted of evils, and himself tempts no one. And each is tempted by the own desire being dragged-out and being baited; then the desire having conceived bears sin, and the sin having been perfected brings-forth death.’ (James 1:13-15)
Palladius: Truly.
Cyril: So then the to have died-out somehow, as in leprosy, I say the intelligible, and as in a passion the according to dying the from sin, not in alone would become the desires, but in the outcomes of the results, and until on the one hand it is in birth-pains still of the mind the evil, not yet dying, not yet death, for not every sin unto death, as the of the Savior has said disciple, (1 John 5:16-17) but in suspicions still of the to suffer the things knowing to deaden. And in a seeming somehow or near of the leprosy, the whiteness we were saying. The priest will see, he says, the one with the passion held,
Greek · §18
Θεῷ ἀρέσαι οὐ δύνανται, ὅτι δὲ καὶ τεθνήξονται πῶς ἂν εἴη λοιπὸν ἢ πόθεν ἀμφίλογον; Νεκρὸς οὖν ἄρα, καὶ τοῖς τῆς νεκρότητος ἔργοις ἐνισχημένος, ὁ ψυχήν τε καὶ νοῦν ἐκμεμολυσμένος, καὶ μὴν καὶ φαυλότητος ἀνάπλεως κοσμικῆς. Καὶ νοητὴν ἀληθῶς, εἴπερ ἂν ἕλοιτό τις τὴν τοιάνδε λέπραν εἰπεῖν, οὐκ ἂν ἁμάρτοι τοῦ πρέποντος. Ἀκάθαρτος οὖν ὁ τοιοῦτος ἐν ὀφθαλμοῖς τοῦ Χριστοῦ. «Καταμιανεῖ γὰρ αὐτὸν,» φησὶν, «ὁ ἱερεύς.» Ἀκούσεται γὰρ ἐπὶ τοῦ θείου βήματος, τοῖς ἄγαν φιλαμαρτήμοσιν ἐναρίθμιος ὤν· «Πορεύετε ἀπ' ἐμοῦ, ἐργάται ἀνομίας, οὐκ οἶδα ὑμᾶς.» Λεύκῃ γε μὴν καὶ οὐλῇ σημασίας παρεικαστέον τοὺς ἐν ψιλαῖς ταῖς ἐπιθυμίαις κειμένους ἔτι, καὶ οὔπω πρὸς ἔργον ἥκοντας λογισμοῦ. Ἢ οὐχὶ δὴ φὴς ὑπάρχειν ἀληθὲς, ὡς προαναθρώσκουσιν ἐν ἡμῖν καὶ οἱονεὶ προανίσχουσι τῶν ἀποτελεσμάτων αἱ ἡδοναὶ καὶ λογισμοὶ, καλοῦντες ἐπί τι τῶν διαβεβλημένων ἐκ νόμου;
{ΠΑΛΛ.} Φημί· μεμνήσομαι γὰρ τοῦ μακαρίου Δαβὶδ λέγοντος· «Πρὸ τοῦ με ταπεινωθῆναι, ἐγὼ ἐπλημμέλησα.»
{ΚΥΡ.} Ὀρθότατα ἔφης· πρὸ γάρ τοι τῶν ἀποτελεσμάτων, γίνεται δὴ πάντως ἐν πλημμελείαις ὁ νοῦς, προωδινήσας τὴν ἡδονὴν, πλὴν ἐν μόναις ἔτι ταῖς ἐπιθυμίαις τῆς ἁμαρτίας κειμένης, ἕστηκεν ἐν μεταιχμίῳ, πρὸς ἄμφω βλέπων ὁ νοῦς· καὶ ἐλευθέραν ἔχων ἐφ' ὅπερ ἂν ἕλοιτο τὴν ῥοπὴν, καὶ πεπονθὼς οὔπω τὴν νέκρωσιν, ἀγχοῦ δὲ δὴ σφόδρα γεγονὼς τοῦ κακοῦ, καὶ ἐν ὠδῖσιν ἔχων τὸ πάθος. Τοιουτονί τι σαφῶς καὶ ὁ τοῦ Σωτῆρος ἡμῖν ὑπεφώνησε μαθητής. «Μηδεὶς γὰρ,» φησὶ, «πειραζόμενος λεγέτω, ὅτι Ἀπὸ Θεοῦ πειράζομαι. Ὁ γὰρ Θεὸς ἀπείραστός ἐστι κακῶν, πειράζει δὲ αὐτὸς οὐδένα. Ἕκαστος δὲ πειράζεται ὑπὸ τῆς ἰδίας ἐπιθυμίας ἐξελκόμενος καὶ δελεαζόμενος. Εἶτα ἡ ἐπιθυμία συλλαβοῦσα, τίκτει ἁμαρτίαν. Ἡ δὲ ἁμαρτία ἀποτελεσθεῖσα, ἀποκύει θάνατον.»
{ΠΑΛΛ.} Ἀληθές.
{ΚΥΡ.} Οὐκοῦν τὸ ἐκτεθνάναι τυχὸν, ὡς ἐν λέπρᾳ, φημὶ τῇ νοητῇ, καὶ ὡς ἐν πάθει τῷ κατὰ νέκρωσιν τὴν ἐξ ἁμαρτίας, οὐκ ἐν μόναις ἂν γένοιτο ταῖς ἐπιθυμίαις, ἀλλ' ἐν ταῖς ἐκβάσεσι τῶν ἀποτελεσμάτων, καὶ ἕως μὲν ἔστιν ἐν ὠδῖσιν ἔτι τοῦ νοῦ τὸ κακὸν, οὔπω νέκρωσις, οὔπω θάνατος, οὐ γὰρ πᾶσα ἁμαρτία πρὸς θάνατον, ὡς ὁ τοῦ Σωτῆρος εἴρηκε μαθητὴς, ἀλλ' ἐν ὑποψίαις ἔτι τοῦ παθεῖν τὰ νεκροῦν εἰδότα. Ἐν δοκήσει δέ πως ἢ ἀγχοῦ τῆς λέπρας, τὴν λεύκην ἐλέγομεν. Ὄψεται, φησὶν, ὁ ἱερεὺς, τὸν τῷ πάθει κάτοχον, φημὶ δὴ τῇ λεύκῃ, καὶ εἰ μὲν ὁρῷτο μὴ μεταβάλλουσα πρὸς λέπραν, οὐ καταμιανεῖ αὐτὸν, ἀφοριεῖ δὲ μᾶλλον· οὐ γὰρ ἀνεπίπληκτον παρὰ Θεῷ, κἂν γοῦν ἐν ἐπιθυμίαις καὶ ἀγχοῦ γενέσθαι τοῦ κακοῦ. Εἰ δὲ παραιτοῖτο, φησὶ, τὸ πάθος τὴν μεταβολὴν, οὐκ εἰς τὸ χεῖρον ἐκνενευκὸς, καθαρὸς ἔστω, φησίν. Ἄριστον δὴ οὖν καὶ σωτήριον ἀληθῶς τὸ, παραιτεῖσθαι τὴν νέκρωσιν, τὴν ὡς ἐν ἔργοις φημὶ,
Flee desire-passions; baptism type; whole-body leprosy paradox opens§19
19Cyril: …and with the outcomes themselves somehow already cooling-off the mind. And wise toward this, the to bend-away very well to try the passions, even if in bare still the desires they should be seen happening; for this, I think, is the of leprosy itself and of whiteness to depart. For you learned-through that of most as much the according to us oversight God being according to nature the Emmanuel thinks-worthy, the great our High Priest, and he receives on the one hand the bad having been washed-out, and he sends-out then of the of the holy ones camp, if he should look-down having been defiled. (Hebrews 4:14)
Palladius: True the word.
Cyril: ‘For holy you will be,’ he says, ‘because I am holy.’ (Leviticus 11:44) And observe, that having washed the garments the one of the cause having been released, clean he will be he says, the through water cleansing pre-sounding the law, and as in types for us the in bodily sense, the of the holy baptism writing-down mystery.
Palladius: I understand.
Cyril: See then therefore, O Palladius, the much very intense of the law. For he rearranges as it were the thoughts of us upon the oppositely having, and the completing unto benefit through every as it were he under-shows manner.
Palladius: How then do you say?
Cyril: For he said again: ‘And a touch of leprosy, if it should become in a human, and he will come toward the priest, and the priest will see, and behold a white scar in the skin, and this changed a white hair, and from the healthy of the flesh the living in the scar, an aging leprosy it is in the skin of his flesh, and the priest will defile him, and will separate him, because he is unclean. And if blooming it should bloom-out leprosy in the skin of his flesh, and the leprosy should cover every skin of the touch from head unto his feet, according to whole the seeing’ (Leviticus 13:9-12)
Palladius: And what would be understood by us in at least this of the turning-against the manner?
Cyril: For do you not understand that leprosy on the one hand we were affirming to be, the from a part dying in living flesh, and cast-away was the one with the disease held, as having been defiled?
Palladius: I understand.
Cyril: Look then therefore, that somehow is turned-around for us the matter then again unto the oppositely having. For if then it should become, he says, whole throughout leprous, and with a dying held, nothing having healthy, let him be released then of the unto
Greek · §19
καὶ αὐτοῖς ἤδη πως τοῖς ἀποτελέσμασι τὸν νοῦν ἀποψύχουσαν. Σοφὸν δὲ πρὸς τούτῳ, τὸ ἀπονεύειν εὖ μάλα πειρᾶσθαι τὰ πάθη, καὶ εἰ ἐν ψιλαῖς ἔτι ταῖς ἐπιθυμίαις ὁρῷτο συμβαίνοντα· τουτὶ γὰρ, οἶμαι, ἐστὶ τὸ λέπρας αὐτῆς καὶ λεύκης ἀποφοιτᾷν. Διεπύθου γὰρ ὅτι πλείστης ὅσης τὰ καθ' ἡμᾶς ἐποπτείας ἀξιοῖ Θεὸς κατὰ φύσιν ὑπάρχων ὁ Ἐμμανουὴλ, ὁ μέγας ἡμῶν Ἀρχιερεὺς, καὶ προσίεται μὲν τὸ φαῦλον ἐκνενιμμένους, ἐκπέμπει δὲ δὴ τῆς τῶν ἁγίων παρεμβολῆς, εἰ καταθεῷτο μεμολυσμένους.
{ΠΑΛΛ.} Ἀληθὴς ὁ λόγος.
{ΚΥΡ.} «Ἅγιοι γὰρ ἔσεσθε,» φησὶν, «ὅτι ἐγὼ ἅγιός εἰμι.» Ἐπιτήρει δὲ, ὅτι πλυνάμενον τὰ ἱμάτια τὸν τῆς αἰτίας ἀπηλλαγμένον, καθαρὸν ἔσεσθαί φησι, τὴν δι' ὕδατος κάθαρσιν προαναφωνῶν ὁ νόμος, καὶ ὡς ἐν τύποις ἡμῖν τοῖς ἐν αἰσθήσει σωματικῇ, τὸ τοῦ ἁγίου βαπτίσματος καταγράφων μυστήριον.
{ΠΑΛΛ.} Συνίημι.
{ΚΥΡ.} Θέα δὴ οὖν, ὦ Παλλάδιε, τὸ πολὺ λίαν ἐντενὲς τοῦ νόμου. Μετατάττει γὰρ ὥσπερ τὰς ἐννοίας ἡμῶν ἐπὶ τὸ ἐναντίως ἔχον, καὶ τὸ τελοῦν εἰς ὄνησιν διὰ παντὸς ὥσπερ ὑποφαίνει τρόπου.
{ΠΑΛΛ.} Πῶς δὴ φής;
{ΚΥΡ.} Ἔφη γὰρ πάλιν· «Καὶ ἁφὴ λέπρας, ἐὰν γένηται ἐν ἀνθρώπῳ, καὶ ἥξει πρὸς τὸν ἱερέα, καὶ ὄψεται ὁ ἱερεὺς, καὶ ἰδοὺ οὐλὴ λευκὴ ἐν τῷ δέρματι, καὶ αὕτη μετέβαλε τρίχα λευκὴν, καὶ ἀπὸ τοῦ ὑγιοῦς τῆς σαρκὸς τῆς ζώσης ἐν τῇ οὐλῇ, λέπρα παλαιουμένη ἐστὶν ἐν τῷ δέρματι τοῦ χρωτὸς αὐτοῦ, καὶ μιανεῖ αὐτὸν ὁ ἱερεὺς, καὶ ἀφοριεῖ αὐτὸν, ὅτι ἀκάθαρτός ἐστιν. Ἐὰν δὲ ἀνθοῦσα ἐξανθήσῃ λέπρα ἐν τῷ δέρματι τοῦ χρωτὸς αὐτοῦ, καὶ καλύψῃ ἡ λέπρα πᾶν τὸ δέρμα τῆς ἁφῆς ἀπὸ κεφαλῆς ἕως ποδῶν αὐτοῦ, καθ' ὅλην τὴν ὅρασιν τοῦ ἱερέως, καὶ ὄψεται ὁ ἱερεὺς, καὶ ἰδοὺ ἐκάλυψεν ἡ λέπρα πᾶν τὸ δέρμα τοῦ χρωτὸς αὐτοῦ, καὶ καθαριεῖ αὐτὸν ὁ ἱερεὺς τὴν ἁφὴν, ὅτι πᾶν μετέβαλε λευκὸν, καὶ καθαρός ἐστι. Καὶ ᾗ ἂν ἡμέρᾳ ὀφθῇ ἐν αὐτῷ χρὼς ζῶν, μιανθήσεται· καὶ ὄψεται ὁ ἱερεὺς τὸν χρῶτα τὸν ὑγιῆ, καὶ μιανεῖ αὐτόν. Ὁ χρὼς ὁ ὑγιὴς, ἀκάθαρτός ἐστι· λέπρα ἐστίν. Ἐὰν δὲ ἀποκαταστῇ ὁ χρὼς ὁ ὑγιὴς, καὶ μεταβάλῃ λευκὴ, καὶ ἐλεύσεται πρὸς τὸν ἱερέα· καὶ ὄψεται ὁ ἱερεὺς, καὶ ἰδοὺ μετέβαλεν ἡ ἁφὴ εἰς τὸ λευκὸν, καὶ καθαριεῖ ὁ ἱερεὺς τὴν ἁφὴν, καὶ καθαρός ἐστι.»
{ΠΑΛΛ.} Καὶ τίς ἂν νοοῖτο πρὸς ἡμῶν ἔν γε τούτῳ τῆς ἀντιστροφῆς ὁ τρόπος;
{ΚΥΡ.} Οὐ γὰρ δὴ συνίης ὅτι λέπραν μὲν εἶναι διεβεβαιούμεθα, τὴν ἐκ μέρους νέκρωσιν ἐν ζώσῃ σαρκὶ, καὶ ἀπόβλητος ἦν ὁ τῇ νόσῳ κάτοχος, ὡς μεμολυσμένος;
{ΠΑΛΛ.} Συνίημι.
{ΚΥΡ.} Ἄθρει δὴ οὖν, ὅτι περιτρέπεταί πως ἡμῖν τὸ χρῆμα δὴ πάλιν εἰς τὸ ἐναντίως ἔχον. Εἰ γὰρ δὴ γένοιτο, φησὶν, ὅλος διόλου λεπρὸς, καὶ νεκρώσει κάτοχος, οὐδὲν ἔχων ὑγιὲς, ἀνείσθω δὴ τότε τῶν εἰς
Total leprosy = good death; live to Christ; Peter wood§20
20Cyril: …defilement charges, he is clean. And of flesh then living if on the one hand there should be some remnant in him, Let him write-down, he says, the priest of him the uncleanness; for the flesh the living defiles him, and he is leprous; and this will share-equal also with the unto leprosy charges. (Leviticus 13:12-15)
Palladius: I would not have to understand what ever it is, which you say. For if the from a part leprosy defiles-down some, how would declare clean the altogether and whole?
Cyril: Thin-myth on the one hand then, O Palladius, the matter is, and we will think not somehow fighting as it were and leading-against for us the contemplation, to bring-in of the law the accurate. And there has been fitted some for each word both wise and necessary, and unslanderably having; and come let us say, if it seems good.
Palladius: Very much so; for you will speak as most-sweetly for me having thirsted.
Cyril: According to a double, I think, manner the most-lawful beside at least the virtue-loving God we will right the life. Either on the one hand, living for him the from passions and sin we refuse dying, and this is the not to suffer the leprosy; for for a living body a deadness happening-upon partial, completes the leprosy; or then according to another manner through a good dying, and of the no longer to live to endure worldly, just as some crown, the upon all the best we will bind-up vote. For thus to some writes the all-divine Paul: ‘Thus also you reckon yourselves’ (Romans 6:11)
Palladius: Speak then for me these also still clearly; for I understand not very much.
Cyril: For do we not, O Palladius, say thus, the over us death Christ endured, in order that the living, no longer for themselves may live, but for the over them having died and having been raised, that is Christ? (2 Corinthians 5:15)
Palladius: We say confessedly.
Cyril: We live then therefore for Christ, citizening on the one hand evangelically, and abominating the from sin dying, or the from passions death. And at least the all-divine Peter writes about Christ: ‘Who our sins brought-up in his body upon the wood, in order that having become-away from the sins, for the righteousness we may live.’ (1 Peter 2:24) For I think needing, those for whom there would be a word of the to live-through brightly, of every the knowing to deaden-down to go far, and to right very well the to be released of defilements.
Palladius: You speak well.
Cyril: So then, he would suffer least at least the as in leprosy
Greek · §20
μολυσμὸν ἐγκλημάτων, καθαρός ἐστι. Χρωτὸς δὲ δὴ ζῶντος εἰ μὲν εἴη τι λείψανον ἐν αὐτῷ, Καταγραφέτω, φησὶν, ὁ ἱερεὺς αὐτοῦ τὴν ἀκαθαρσίαν· μιανεῖ γὰρ αὐτὸν ὁ χρὼς ὁ ζῶν, καὶ λεπρός ἐστιν· ἰσομοιρήσει καὶ τόδε τοῖς εἰς λέπραν αἰτιάμασιν.
{ΠΑΛΛ.} Οὐκ ἂν ἔχοιμι νοεῖν ὅ τί ποτέ ἐστιν, ὃ φής. Εἰ γὰρ ἡ ἐκ μέρους λέπρα καταμιανεῖ τινας, πῶς ἀποφήνειε καθαροὺς ἡ εἰσάπαν καὶ ὁλοτελής;
{ΚΥΡ.} Ἰσχνομυθία μὲν οὖν, ὦ Παλλάδιε, τὸ χρῆμά ἐστιν, οἰησόμεθα δὲ οὔτι που μαχομένην ὥσπερ καὶ ἀντεξάγουσαν ἡμῖν τὴν θεωρίαν, εἰσφέρειν τοῦ νόμου τὸ ἀκριβές. Ἐφήρμοσται δέ τις ἑκάστῳ λόγος σοφός τε καὶ ἀναγκαῖος, καὶ ἀδιαβλήτως ἔχων· καὶ φέρε λέγωμεν, εἰ δοκεῖ.
{ΠΑΛΛ.} Πάνυ μὲν οὖν· ἐρεῖς γὰρ ὡς ἥδιστα δεδιψηκότι μοι.
{ΚΥΡ.} Κατὰ διττὸν, οἶμαι, τρόπον τὸν εὐνομώτατον παρά γε τῷ φιλαρέτῳ Θεῷ κατορθώσομεν βίον. Ἢ γὰρ, ζῶντες αὐτῷ τὴν ἐκ παθῶν τε καὶ ἁμαρτίας παραιτούμεθα νέκρωσιν, καὶ τοῦτό ἐστι τὸ μὴ παθεῖν τὴν λέπραν· ζῶντι γὰρ σώματι νεκρότης ἐπισυμβαίνουσα μερικὴ, τὴν λέπραν ἀποτελεῖ· ἤγουν καθ' ἕτερον τρόπον διὰ νεκρώσεως ἀγαθῆς, καὶ τοῦ μηκέτι ζῇν ἀνέχεσθαι κοσμικῶς, καθάπερ τινὰ στέφανον, τὴν ἐφ' ἅπασι τοῖς ἀρίστοις ἀναδησόμεθα ψῆφον. Γράφει γὰρ ὧδέ τισιν ὁ θεσπέσιος Παῦλος· «Οὕτω καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ, ζῶντας δὲ τῷ Θεῷ, ἐν Χριστῷ Ἰησοῦ.» Οὐκοῦν ζῶντες μὲν ἐν Χριστῷ, διά γε τοῦ κατορθοῦν ἐπείγεσθαι τὸ αὐτῷ δοκοῦν, τὸ κατανεκροῦσθαι μισήσομεν, δῆλον δὲ, ὅτι πρὸς πάθη καὶ ἁμαρτίας· ἀποθανόντες δὲ τῇ ἁμαρτίᾳ, κατὰ τὸ γεγραμμένον, τὸ ζῇν ἐν αὐτῇ διωσόμεθα, φρονοῦντες ὀρθῶς.
{ΠΑΛΛ.} Φράζε δή μοι ταυτὶ καὶ ἔτι σαφῶς· συνίημι γὰρ οὐ λίαν.
{ΚΥΡ.} Οὐ γὰρ, ὦ Παλλάδιε, ταύτῃτοί φαμεν, τὸν ὑπὲρ ἡμῶν θάνατον ἀνατλῆναι Χριστὸν, ἵνα οἱ ζῶντες, μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι, τουτέστι Χριστῷ;
{ΠΑΛΛ.} Φαμὲν ὁμολογουμένως.
{ΚΥΡ.} Ζῶμεν οὖν ἄρα Χριστῷ, πολιτευόμενοι μὲν εὐαγγελικῶς, καταμυσαττόμενοι δὲ τὴν ἐξ ἁμαρτίας νέκρωσιν, ἤτοι τὸν ἐκ παθῶν θάνατον. Καὶ γοῦν ὁ θεσπέσιος Πέτρος ἐπιστέλλει περὶ Χριστοῦ· «Ὃς τὰς ἁμαρτίας ἡμῶν ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τοῦ ξύλου, ἵνα ταῖς ἁμαρτίαις ἀπογενόμενοι, τῇ δικαιοσύνῃ ζήσωμεν.» Οἶμαι γὰρ δεῖν, τοὺς οἷς ἂν εἴη λόγος τοῦ διαβιῶναι λαμπρῶς, παντὸς τοῦ κατανεκροῦν εἰδότος ἰέναι μακρὰν, καὶ κατορθοῦν εὖ μάλα τὸ ἀπαλλάττεσθαι μολυσμῶν.
{ΠΑΛΛ.} Εὖ λέγεις.
{ΚΥΡ.} Οὐκοῦν, πάθοι ἂν ἥκιστά γε τὸ ὡς ἐν λέπρᾳ
Live to Christ / die to sin; scar-burn leprosy relapse§21
21Cyril: …passion, the one having chosen to live for Christ, and following-after the evangelical decrees, and thrusting-through the from sin dying.
Palladius: I am persuaded.
Cyril: And one on the one hand is this manner, for us to be able to please God, and another at least would be completed rightly thus again. For it is necessary for us deadening the members the upon the earth, fornication, uncleanness, passion, desire evil, and the greed, to seem somehow already also to have died to the sin, and this altogether, no longer living in it. (Colossians 3:5) And the all-divine Paul will fill-full saying: ‘What then will we say? Will we remain upon the sin, in order that the grace may abound? May it not become, we who died to the sin, how still will we live in it?’ (Romans 6:1-2) Just as then at least in the to choose to live for Christ, the to be deadened partially the law was placing-under for the just-things, thus also in the to have died to the sin, the to live in it, would be a defilement again.
Palladius: You spoke well.
Cyril: And more-thinly distinguishing the law the such of the passions: ‘And if it should become,’ he says, ‘a suspicion and seeming, of the to have been leprous somehow, or in a wound having been scarred-in, or then in a part of a body having been burned once, with the same accuracies and inspections let the priest use again. And if the seeming to have bloomed-out white, should not be transferred toward leprosy, clean let him be,’ he says; ‘and if then there should become a clear change of the white unto leprosy, unclean he will be and abominable.’ (Leviticus 13:18-28) And somehow also through these the law hints for us, that the in souls weaknesses, and myriad as many these, having been healed with the mildnesses, and according to seasons as it were toward scarring having been brought-up, if with the from us slacks they should be
Greek · §21
πάθος, ὁ Χριστῷ μὲν ζῇν ᾑρημένος, καὶ τοῖς εὐαγγελικοῖς θεσπίσμασι κατακολουθῶν, διωθούμενος δὲ τὴν ἐξ ἁμαρτίας νέκρωσιν.
{ΠΑΛΛ.} Πείθομαι.
{ΚΥΡ.} Καὶ εἷς μὲν οὑτοσὶ τρόπος, εὐαρεστεῖν ἡμᾶς δύνασθαι τῷ Θεῷ, ἕτερός γε μὴν ἐπιτελοῖτ' ἂν ὀρθῶς ὡδίπη πάλιν. Χρὴ γὰρ ἡμᾶς νεκροῦντας τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακὴν, καὶ τὴν πλεονεξίαν, δοκεῖν πως ἤδη καὶ ἐκτεθνάναι τῇ ἁμαρτίᾳ, καὶ τοῦτο εἰσάπαν, οὐκέτι ζῶντας ἐν αὐτῇ. Καὶ πληροφορήσει λέγων ὁ θεσπέσιος Παῦλος· «Τί οὖν ἐροῦμεν; ἐπιμενοῦμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; Μὴ γένοιτο, οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ;» Ὥσπερ οὖν ἔν γε τῷ ζῇν ἑλέσθαι Χριστῷ, τὸ νεκροῦσθαι μερικῶς ὑπετίθει ταῖς δίκαις ὁ νόμος, οὕτω καὶ ἐν τῷ τεθνάναι τῇ ἁμαρτίᾳ, τὸ ζῇν ἐν αὐτῇ, μολυσμὸς ἂν εἴη πάλιν, καὶ τῆς ἐκ νόμου γραφῆς οὐκ ἀπηλλαγμένος. Ταύτῃτοί φησιν, ὡς εἰ γένοιτο λέπρα καθόλου τοῦ σώματος, καὶ οἱονεὶ νέκρωσις κατὰ παντὸς ἰοῦσα μέλους, κατασημήνειεν ἂν, τὸν ἀποθανόντα τῇ ἁμαρτίᾳ· καὶ μολυσμὸς οὐκέτι τῷ σώματι. Καθαρὸς γάρ ἐστι, φησὶν, ὅλος διόλου τεθνεὼς τῇ ἁμαρτίᾳ, καὶ τόπον οὐδένα παραχωρήσας αὐτῇ, καὶ οἱονεί πως ἐν ἑαυτῷ τὸ ἐναυλίζεσθαι δούς· «Εἰ δὲ δὴ,» φησὶ, «χρὼς ἐν αὐτῷ ζῶν ὁρῷτο πάλιν, μιανεῖ αὐτὸν ὁ χρὼς ὁ ζῶν.» Τὸ γάρ τοι ζῇν ὅλως τῇ ἁμαρτίᾳ κἂν γοῦν ἐκ μέρους, βδελυρὸν ἀποφαίνει τὸν ἠῤῥωστηκότα· «Μικρὰ γὰρ, φησὶ, ζύμη ὅλον τὸ φύραμα ζυμοῖ·» καὶ ἀληθὴς ὁ λόγος. Εἰ δὲ ἀποκατασταίη, φησὶν, ὁ χρὼς ὁ ζῶν, καὶ μεταχοροίη πρὸς λέπραν, λελύσθω τὰ ἐγκλήματα, καθαρός ἐστιν. Ἀπήλλακται γὰρ καὶ τοῦ μερικῶς ἔτι ζῇν τῇ ἁμαρτίᾳ, πρὸς νέκρωσιν τὴν ἐπαινουμένην μετοιχομένου τοῦ νοῦ, καὶ παγκάλην ἀληθῶς ἔχοντος τὴν μετάστασιν. Οὐκοῦν, ἀνακεφαλαιώσομαι γὰρ ἅπερ ἔφην, εἰ ζῶμεν Θεῷ, μηδὲν ἔστω νεκρὸν ἐν ἡμῖν, εἰ ἀπεθάνομεν τῇ ἁμαρτίᾳ, μηδὲν αὐτῆς ἔστω ζῶν ἐν ἡμῖν. Οἶμος γὰρ ἥδε λαμπρὰ πολιτείας ἡμῖν ἁγιοπρεποῦς, καὶ οὐδὲν ἐχούσης ὃ διαβεβλήσεται.
{ΠΑΛΛ.} Εὖ ἔφης.
{ΚΥΡ.} Ἰσχνότερον δὲ διαιρῶν ὁ νόμος τὰ τοιάδε τῶν παθῶν· «Κἂν εἰ γένοιτο,» φησὶν, «ὑποψία καὶ δόκησις, τοῦ λελεπρῶσθαι τυχὸν, ἢ ἐναπουλωθέντι τραύματι, ἤγουν ἐν μορίῳ σώματος κατακεκαυμένῳ ποτὲ, ταῖς αὐταῖς ἀκριβείαις τε καὶ ἐπισκέψεσι κεχρήσθω πάλιν ὁ ἱερεύς. Κἂν εἰ τὸ δοκοῦν ἐξανθῆσαι λευκὸν, μὴ μετατεθείη πρὸς λέπραν, καθαρὸς ἔστω,» φησίν· «εἰ δὲ δὴ γένοιτο σαφὴς μετάστασις τῆς λευκῆς εἰς λέπραν, ἀκάθαρτος ἔσται καὶ βδελυρός.» Ὑπαινίττεται δέ πως καὶ διὰ τούτων ἡμῖν ὁ νόμος, ὅτι τὰ ἐν ψυχαῖς ἀῤῥωστήματα, μυρία δὲ ὅσα ταυτὶ, τεθεραπευμένα ταῖς ἐπιεικείαις, καὶ κατὰ καιροὺς οἱονεὶ πρὸς ἀπούλωσιν ἀνενηνεγμένα, ταῖς πρὸς ἡμῶν ῥᾳθυμίαις εἰ ἀνασκαλεύοιτό πως, ἐποπτεύσει μὲν ὁ
High priest judges relapse; head/beard leprosy = mind passions§22
22Cyril: …Christ, the great our high priest, and most-straight then very much will bring-out the judgment. For if then until alone of reasonings arrives, he says, the disease, not-unrebukable on the one hand the one having suffered nowhere, for he will be separated, yet not cast-away entirely, nor indeed altogether having been deadened. And if then of reasonings and of desire itself the passion should pierce-through, having suffered already somehow the altogether unto the worse change, to the from defilements just-things he will place-under the again having been weak. So then one must guard most of all the already having been calmed not to awaken of the passions, nor indeed to renew the unto mind wounds, and to run-back unto the in beginnings. And if not, also we will hear of a holy one crying-through: ‘It has become for them the of the true proverb’ (2 Peter 2:22)
Palladius: Rightly to me you seem and very fitting to say.
Cyril: So then about leprosy and the in scars and in wounds, these toward us the law. And he brings-on then also and says: ‘And for a man or a woman if there should become in them a touch of leprosy in the head, or in the beard, and the priest will see the head. And if on the one hand there should be some hollowness,’ he says, ‘in it, of the skin wasting and settling-under, and indeed also of hair unto whiteness a change, leprous such a one and unclean he will be,’ he says, ‘confessedly. And if then of such things there should become nothing, let him shave the head or the beard,’ he says, ‘the one the whiteness having endured. And having been stripped thus of the hair, let him approach the priest, and let him be tested then. For of the signaling or of the white not spreading’ (Leviticus 13:29-37)
Palladius: What then would be also of these the mind?
Cyril: Twofold in us the defilement, O Palladius, of flesh and of spirit. (2 Corinthians 7:1) And it stains-down on the one hand the flesh the of it outlandish and unholy passions, and soul and mind; most on the one hand then of the others the from rightness the dogmatic unto the worse carrying-aside, and of the healthy faith the corruption; and further also deceits and frauds, false-oaths, whisperings, puffings, strifes, jealousies, and as many as to these near and brotherly, and having equal-share the unto badness outcry. So then the law seems for us in these of soul somehow to have remembered passions, and as many as to happen is custom according to mind weaknesses, these to wish to make-clear; for the head also, a type of mind; and indeed also a beard, of a mindful thinking
Greek · §22
Χριστὸς, ὁ μέγας ἡμῶν ἀρχιερεὺς, ὀρθὸν δὲ δὴ λίαν ἐξοίσει τὸ κρίμα. Εἰ γὰρ δὴ μέχρι μόνων προήκει, φησὶ, λογισμῶν ἡ νόσος, ἀνεπιτίμητος μὲν ὁ παθὼν οὐδαμῶς, ἀφορισθήσεται γὰρ, πλὴν οὐκ ἀπόβλητος παντελῶς, οὔτε μὴν εἰσάπαν νενεκρωμένος. Εἰ δὲ δὴ λογισμῶν καὶ ἐπιθυμίας αὐτῆς διᾴττοι τὸ πάθος, πεπονθὸς ἤδη πως τὴν εἰσάπαν εἴς γε τὰ χείρω μεταβολὴν, ταῖς ἐκ μολυσμῶν ὑποθήσει δίκαις τὸν αὖθις ἠῤῥωστηκότα. Παραφυλακτέον δὴ οὖν ὅτι μάλιστά γε τὰ ἤδη κατηυνασμένα μὴ ἀφυπνίζειν τῶν παθῶν, μήτε μὴν ἀνανεοῦν τὰ εἰς νοῦν τραύματα, καὶ παλινδρομεῖν εἰς τὰ ἐν ἀρχαῖς. Εἰ δὲ μὴ, καὶ ἡμεῖς ἀκούσομεν διακεκραγότος ἁγίου· «Γέγονεν αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας, Κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα, καὶ ὗς λουσαμένη εἰς κύλισμα βορβόρου.»
{ΠΑΛΛ.} Ὀρθῶς μοι δοκεῖς καὶ σφόδρα εἰκότα λέγειν.
{ΚΥΡ.} Λέπρας μὲν οὖν πέρι καὶ τῆς ἐν οὐλαῖς τε καὶ τραύμασι, ταυτὶ πρὸς ἡμᾶς ὁ νόμος. Προσεπάγει δὲ δὴ καί φησι· «Καὶ ἀνδρὶ ἢ γυναικὶ ἐὰν γένηται ἐν αὐτοῖς ἁφὴ λέπρας ἐν τῇ κεφαλῇ, ἢ ἐν τῷ πώγωνι, καὶ ὄψεται ὁ ἱερεὺς τὴν κεφαλήν. Καὶ εἰ μέν τις εἴη κοιλότης,» φησὶν, «ἐν αὐτῇ, τοῦ δέρματος τηκομένου καὶ ὑφιζάνοντος, καὶ μὴν καὶ τριχὸς εἰς λευκότητα μεταβολὴ, λεπρὸς ὁ τοιόσδε καὶ ἀκάθαρτος ἔσται,» φησὶν, «ὁμολογουμένως. Εἰ δὲ δὴ τῶν τοιούτων γένοιτο μηδὲν, ξυράσθω τὴν κεφαλὴν ἤτοι τὸν πώγωνα,» φησὶν, «ὁ τὴν λεύκην ὑπομεμενηκώς. Ἐψιλωμένος δὲ οὕτω τὴν τρίχα, προσίτω τῷ ἱερεῖ, καὶ δοκιμαζέσθω τότε. Τῆς μὲν γὰρ σημασίας ἤτοι τῆς λευκῆς οὐ διαχεομένης εἰς τὸ εὐρὺ, μενούσης δὲ ὥσπερ κατὰ χώραν, ἤγουν εἰς τὸ μεῖον ὑπενηνεγμένης, καθαρὸς ἔστω πάλιν. Οὐ γάρ τοι λέπρα τὸ πάθος, ὑποψία δὲ μᾶλλον καὶ δόκησις.
{ΠΑΛΛ.} Τίς οὖν ἂν εἴη καὶ τούτων ὁ νοῦς;
{ΚΥΡ.} Διττὸς ἐν ἡμῖν ὁ μολυσμὸς, ὦ Παλλάδιε, σαρκός τε καὶ πνεύματος. Καὶ κατασπιλοῖ μὲν τὴν σάρκα τὰ ταύτης ἔκτοπά τε καὶ ἀνόσια πάθη, ψυχήν τε καὶ νοῦν· μάλιστα μὲν οὖν τῶν ἄλλων ἡ ἐξ ὀρθότητος τῆς δογματικῆς ἐπὶ τὰ χείρω παραφορὰ, καὶ τῆς ὑγιοῦς πίστεως ἡ παραφθορά· καὶ προσέτι δὲ δόλοι καὶ ἀπάται, ψευδορκίαι, ψιθυρισμοὶ, φυσιώσεις, ἔριδες, ζῆλοι, καὶ ὅσα τούτοις ἀγχοῦ τε καὶ ἀδελφὰ, καὶ ἰσομοιροῦσαν ἔχει τὴν ἐπὶ φαυλότητα καταβοήν. Ἔοικε τοίνυν ὁ νόμος ἡμῖν ἐν τούτοις ψυχικῶν τάχα που διαμεμνῆσθαι παθῶν, καὶ ὅσα συμβαίνειν ἔθος κατὰ νοῦν ἀῤῥωστήματα, ταῦτα βούλεσθαι δηλοῦν· ἡ κεφαλή τε γὰρ, νοῦ τύπος· καὶ μὴν καὶ πώγων, διανοίας ἔμφρονος. Τελειότητος γὰρ καὶ αὐτὸ σημεῖον. Ἐποπτεύει τοίνυν τὰ καθ' ἡμᾶς καὶ περιεργάζεται λεπτῶς ὁ πάντων ἀρχιερεὺς, τουτέστι Χριστὸς, καὶ εἰς αὐτὸν ἐμβλέψεται τὸν νοῦν, καὶ τὰ ἔσω τε, καὶ κεκρυμμένας δοκιμάσει φρένας· κἂν εἰ μέν τις γένοιτο καταφθορά τε καὶ μεταποίησις, ἢ ἀπό γε τοῦ πιστεύειν ὀρθῶς ἐπὶ τὸ μὴ οὕτως ἔχον, ἤγουν εἰς ἠθῶν φαυλότητα καὶ κακοβουλίαν τὴν αὐ
Head leprosy worst; measured rebuke; none clean; propitiation§23
23Cyril: …with the most having been hated, he will scare-away then again, as having been defiled, and the altogether defiling-down he will bring-on vote. This I say to be, the to suffer the leprosy unto a head, or a beard. And if then it should become on the one hand as in beginnings of the to suffer the mind, not indeed having bent-away he should be seen entirely, unto the to be sick what things I said, he is separated on the one hand with measured rebukes having been brought-under, and he will be not entirely unclean, nor indeed alien of God, and having washed the garments, clean he will be, that is, he will receive toward help, the in Christ justification. (Romans 3:24) And at least of the hairs the shaving, setting-beside for the priest the wound naked, would under-signal the as it were all from a middle to go, and naked and unimpeded for the
Palladius: Truly. For he said somewhere through a voice of a holy one: ‘A God drawing-near I am, and not a God from far, will from me be hidden something?’ (Jeremiah 23:23-24)
Cyril: Observe then, O Palladius, much then more thin-speaking the law; and of the necessary unto knowledge having let-go nothing, which not with the own canons placing-under, he benefits the ones hearing. ‘For faults on the one hand no one will understand,’ according to the having-been-written, ‘and many things we all stumble.’ (Psalm 19:12) (James 3:2) For the nature is sick with the strengthless, and the easily-slipping unto the faulty; and, ‘Clean no one from filth, and,’ according as Writing says holy, ‘not even if one day the life of him upon the earth.’ (Job 14:4) In this way also the all-divine for us sings-up David: ‘If lawlessnesses you should watch, Lord, Lord, who will stand-under? Because beside you is the propitiation.’ (Psalm 130:3-4) See then the law having released kindly of such faults for us the writing,
Greek · §23
τῷ μάλιστα κατεστυγημένην, ἀποσοβήσει δὴ πάλιν. ὡς μεμολυσμένους, καὶ τὴν εἰσάπαν καταμιαίνουσαν ἐποίσει ψῆφον. Τοῦτο εἶναί φημι, τὸ παθεῖν τὴν λέπραν εἰς κεφαλὴν, ἢ πώγωνα. Εἰ δὲ δὴ γένοιτο μὲν ὡς ἐν ἀρχαῖς τοῦ παθεῖν ὁ νοῦς, οὐ μὴν ἀπονενευκὼς ὁρῷτο παντελῶς, εἰς τὸ νοσεῖν ἅπερ ἔφην, ἀφορίζεται μὲν συμμέτροις ἐπιτιμήσεσιν ὑπενηνεγμένος, ἔσται δὲ οὐχὶ παντελῶς ἀκάθαρτος, οὔτε μὴν ἀλλότριος Θεοῦ, πλυνάμενος δὲ τὰ ἱμάτια, καθαρὸς ἔσται, τουτέστι, δέξεται πρὸς ἐπικουρίαν, τὴν ἐν Χριστῷ δικαίωσιν. Ἡ δέ γε τῶν τριχῶν ξύρησις, παρατιθεῖσα τῷ ἱερεῖ τὸ τραῦμα γυμνὸν, ὑποσημήνειεν ἂν τὸ οἱονεὶ πάντα ἐκ μέσου χωρεῖν, καὶ γυμνὴν καὶ ἀπαραπόδιστον τοῖς τῆς θεότητος ὀφθαλμοῖς, τὴν ᾧ ἂν βούλοιτο καθορᾷν παρακεῖσθαι θέαν. «Οὐ γάρ ἐστι κτίσις ἀφανὴς ἐνώπιον αὐτοῦ, πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ,» κατὰ τὸ γεγραμμένον.
{ΠΑΛΛ.} Ἀληθές. Ἔφη γάρ που διὰ φωνῆς ἁγίου· «Θεὸς ἐγγίζων ἐγώ εἰμι, καὶ οὐχὶ Θεὸς πόῤῥωθεν, μὴ ἀπ' ἐμοῦ κρυβήσεταί τι;»
{ΚΥΡ.} Ἄθρει δὴ, ὦ Παλλάδιε, πολὺ δὴ μᾶλλον ἰσχνολογοῦντα τὸν νόμον· καὶ τῶν ἀναγκαίων εἰς εἴδησιν μεθέντα μηδὲν, ὃ μὴ τοῖς ἰδίοις κανόσιν ὑποτιθεὶς, ὀνίνησι τοὺς ἀκροωμένους. «Παραπτώματα μὲν γὰρ οὐδεὶς συνήσει,» κατὰ τὸ γεγραμμένον, «πολλὰ δὲ πταίομεν ἅπαντες.» Νοσεῖ γὰρ ἡ φύσις τὸ ἄναλκι, καὶ τὸ εὐόλισθον εἰς τὸ πλημμελές· καὶ, «Καθαρὸς οὐδεὶς ἀπὸ ῥύπου, καὶ,» καθὰ Γράμμα φησὶν ἱερὸν, «οὐδ' ἂν μία ἡμέρα ὁ βίος αὐτοῦ ἐπὶ τῆς γῆς.» Ταύτῃτοι καὶ ὁ θεσπέσιος ἡμῖν ἀναμέλπει Δαβίδ· «Ἐὰν ἀνομίας παρατηρήσῃς, Κύριε, Κύριε, τίς ὑποστήσεται; Ὅτι παρὰ σοὶ ὁ ἱλασμός ἐστιν.» Ὅρα τοίνυν τὸν νόμον ἀνέντα χρηστῶς τῶν τοιούτων παραπτωμάτων ἡμῖν τὴν γραφὴν, καὶ ἐξ ἡμερότητος καθαρίζοντα τοὺς ἐξ ὀλισθήματος ἀνθρωπίνου πικροῖς μονονουχὶ καὶ ἀνεθελήτοις ὑπενηνεγμένους πταίσμασιν. Ἔφη γὰρ ὧδε· «Καὶ ἀνδρὶ ἢ γυναικὶ ἐὰν γένηται ἐν δέρματι σαρκὸς αὐτοῦ αὐγάσματα αὐγάζοντα λευκανθίζοντα, καὶ ὄψεται ὁ ἱερεὺς, καὶ ἰδοὺ ἐν δέρματι τῆς σαρκὸς αὐτοῦ αὐγάσματα αὐγάζοντα λευκανθίζοντα, ἀλφός ἐστιν, ἐξανθήσει ἐν τῷ δέρματι τῆς σαρκὸς αὐτοῦ, καθαρός ἐστι.» Καίτοι τῆς ἀκριβείας ἐρευνωμένης, πάθος ἂν εἴη σαρκὸς, καὶ λέπρας ἀγχοῦ, τὸ παθεῖν ἀλφόν. Ἀλλ' οὐ νοσεῖ τὴν νέκρωσιν, οὔτε μὴν τὸ ἄγαν ἀπεγνωσμένον. Τοιαῦτα δέ πώς ἐστι καὶ τὰ ἐν ἡμῖν παραπτώματα, πάθη μὲν οὖν ὁμολογουμένως, πλὴν, οὐκ εἰς θάνατον καὶ ψυχῆς καταφθοράν. Ἀκριβολογεῖται δὲ οὐ λίαν ὁ κριτὴς, ὅτι «Αὐτὸς ἔγνω τὸ πλάσμα ἡμῶν,» καὶ τὸ τῆς ἡμετέρας φύσεως οὐκ ἠγνόησεν ἀσθενές. Κατανεύει δὴ οὖν τὴν ἄφεσιν ἐξ ἐμφύτου φιλανθρωπίας. Καὶ τοῦτο, οἶμαι, ἐστὶ τὸ, Ἀλφὸς καθαρός ἐστιν. Ἀλλὰ καὶ εἰς νοῦν ἔσθ' ὅτε συμβαίνει καὶ τοῖς ἀγαθοῖς τὰ σμικρὰ τῶν αἰτιαμάτων, οἷον φέρε εἰπεῖν, παροξυσμοὶ βραχεῖς, σύμμετροι κινήσεις αἱ πρὸς ὀργὰς, ὀλιγοψυχίαι πρὸς ἀδελφοὺς, καὶ κενῶν ἔσθ' ὅτε δοξα
Baldness clean; small passions; red scar in baldness = leprosy§24
24Cyril: …of places a sending, and the such of the passions, and for them sometimes the ones having an unslanderable the life, and clean truly, to happen is custom. For human, and as it were somehow for all common, for those the in flesh and blood living-through life. So then the law under-writes also these again enigmatically, and thus at least says: ‘And if for someone should bald his head, bald he is, clean he is. And if according to face should bald his head, forehead-bald he is, clean he is.’ (Leviticus 13:40-41) The of hairs unwilling casting-away, of a head would be a passion, and of mind unto a type to have been named the head, just-now we were saying; for of mind a dwelling a head, according at least to what seems for some.
Palladius: I will remember.
Cyril: So then the of a head passions bodily, would show reasonably the unto mind weaknesses, and small then again, and the for which would follow to be released to be fitting. So then the law releases every of us of a human passion, and of defilements unwilling, which ever would for us happen-upon, since at least the strengthless to be sick is a necessity for the nature, and to have been released of passions altogether not of the present season, and would be fitting for an age the coming, according to which from foundations the sin will be shaken-down, and unto an unhurt entirely we will transfer life. ‘Yet if it should become,’ he says, ‘a scar of a signaling reddening in the baldness, or in the forehead-baldness, leprous he is, and polluted he will be.’ (Leviticus 13:42-44) For there runs-after sometimes also the small of the passions
Palladius: How deep the word.
Cyril: Very much so. For you under-sense me, just as I at least think, thin-speaking exceedingly, and without-sweat the such of the contemplations either to understand or to phrase not having. And that it is not possible for those the clear of the faultings unholily having been weak to be able to escape-notice, of the least sometimes being unknown, and having been hidden, also from here you will know thus. The ones on the one hand then a baldness having suffered, clean to be, he says, he will remind, well for us releasing the of the stumblings small, just as we were saying just-now. But if it should become for some in a baldness leprosy, that is, whenever from small unto the worse is borne the passion, then then, then clear and unseemly to become he says, and a word not having the for the charges to speak-with
Greek · §24
ρίων ἔφεσις, καὶ τὰ τοιάδε τῶν παθῶν, καὶ αὐτοῖς ἔσθ' ὅτε τοῖς ἀδιάβλητον ἔχουσι τὴν ζωὴν, καὶ καθαροῖς ἀληθῶς, συμβαίνειν ἔθος. Ἀνθρώπινα γὰρ, καὶ οἱονείπως πᾶσι κοινὰ, τοῖς τὸν ἐν σαρκὶ καὶ αἵματι διαζῶσι βίον. Ὑπογράφει δὴ οὖν ὁ νόμος καὶ ταυτὶ πάλιν αἰνιγματωδῶς, οὕτω τέ φησιν· «Ἐὰν δέ τινι μαδίσῃ ἡ κεφαλὴ αὐτοῦ, φαλακρός ἐστι, καθαρός ἐστιν. Ἐὰν δὲ κατὰ πρόσωπον μαδίσῃ ἡ κεφαλὴ αὐτοῦ, ἀναφάλαντός ἐστι, καθαρός ἐστιν.» Ἡ τριχῶν ἀνεθέλητος ἀποβολὴ, κεφαλῆς ἂν εἴη πάθος, νοῦ δὲ εἰς τύπον ὠνομάσθαι τὴν κεφαλὴν, ἀρτίως ἐλέγομεν· νοῦ γὰρ ἐνδιαίτημα κεφαλὴ, κατά γε τό τισι δοκοῦν.
{ΠΑΛΛ.} Μεμνήσομαι.
{ΚΥΡ.} Οὐκοῦν τὰ κεφαλῆς πάθη σωματικῆς, ἐμφαίνειν ἂν εἰκότως τὰ εἰς νοῦν ἀῤῥωστήματα, σμικρὰ δὲ δὴ πάλιν, καὶ τὰ οἷς ἂν ἕποιτο ἀνεῖσθαι πρέπειν. Ἀπαλλάττει δὴ οὖν ὁ νόμος παντὸς ἡμᾶς ἀνθρωπίνου πάθους, καὶ μολυσμῶν ἀνεθελήτων, οἵπερ ἂν ἡμῖν ἐπισυμβαίνοιεν, ἐπεί τοι τὸ ἄναλκι νοσεῖν ἀνάγκη τῇ φύσει, καὶ ἀπηλλάχθαι παθῶν εἰσάπαν οὐ τοῦ παρόντος καιροῦ, πρέποι δ' ἂν αἰῶνι τῷ μέλλοντι, καθ' ὃν ἐκ βάθρων ἡ ἁμαρτία κατασεισθήσεται, καὶ εἰς ἀλώβητον παντελῶς μεταχωρήσομεν βίον. «Πλὴν εἰ γένοιτο,» φησὶν, «οὐλὴ σημασίας πυῤῥίζουσα ἐν τῷ φαλακρώματι, ἢ ἐν τῷ ἀναφαλαντώματι, λεπρός ἐστι, καὶ μιαρὸς ἔσται.» Μετατρέχει γὰρ ἔσθ' ὅτε καὶ τὰ σμικρὰ τῶν παθῶν εἰς ἐγκλημάτων δύναμιν, καὶ καταμιαίνει δεινῶς μὴ ἀνακοπτόμενα πρὸς ἡμῶν, ἀνειμένην δὲ ὥσπερ καὶ ἀνεπίπληκτον παντελῶς τὴν εἴς γε τὰ χείρω λαχόντα πάροδον, οἷόν τί φημι· ὀργίζεταί τις ἔσθ' ὅτε μικρὰ, καὶ ἠῤῥώστηκεν ἐν ἀνθρώπῳ τὸ πάθος, ἀνακοπτέσθω ταῖς ἐπιεικείαις, ἵνα μὴ τοῦ μικροῦ παραπτώματος εἰς αὔξην ἰόντος, κατὰ βραχὺ γραφὴ πρὸς θάνατον τοῖς παθοῦσιν εὑρίσκηται. Τοῦτό ἐστι τὸ ἐν φαλακρώματι τυχὸν ἐξανθῆσαι λέπραν, τὴν ἐκ τοῦ μηδενὸς ἐπὶ τὰ χείρω ῥοπὴν, ὡς ἐν τύπῳ συμβαίνουσαν. Ὀρθῶς δὴ οὖν εἰρήσθω φημὶ τῷ μακαρίῳ Δαβὶδ τὸ, «Ὀργίζεσθε, καὶ μὴ ἁμαρτάνετε.»
{ΠΑΛΛ.} Ὡς βαθὺς ὁ λόγος.
{ΚΥΡ.} Πάνυ μὲν οὖν. Ὑπαισθάνῃ γάρ με, καθάπερ ἐγᾦμαι, λεπτοεποῦντα λίαν, καὶ ἀνιδρωτὶ τὰ τοιαῦτα τῶν θεωρημάτων ἢ νοεῖν ἢ φράζειν οὐκ ἔχοντα. Ὅτι δὲ οὐκ ἔνεστι τοὺς τὰ ἐκφανῆ τῶν πλημμελημάτων ἀνοσίως ἠῤῥωστηκότας δύνασθαι λαθεῖν, ἀγνοουμένων ἔσθ' ὅτε τῶν ἐλαχίστων, καὶ κεκρυμμένων, κἀντεῦθεν εἴσῃ τοι. Τοὺς μέν τοι φαλάκρωμα πεπονθότας, καθαροὺς εἶναι, φησὶν, ἀναμνήσει, καλῶς ἡμῖν ἀνιεὶς τὰ τῶν πταισμάτων μικρὰ, καθάπερ ἐλέγομεν ἀρτίως. Ἀλλ' εἰ γένοιτό τισιν ἐν φαλακρώματι λέπρα, τουτέστιν, ὅταν ἐκ μικρῶν ἐπὶ τὰ χείρω φέρηται τὸ πάθος, τότε δὴ, τότε καταφανῆ καὶ ἀσχήμονα γενέσθαι λέγει, καὶ λόγον οὐκ ἔχοντα τὸν τοῖς ἐγκλήμασι συνειπεῖν
Leper outside camp; garment fire; flux uncleanness opens§25
25Cyril: …being able. Through this he says: ‘And the leper, in whom is the touch, his garments let be having been loosened and his head uncovered, and about his mouth let him cast-around, and unclean he will be called all the days, as many as if upon him should be the touch, being unclean unclean he will be, having been separated he will sit, outside of the camp of him will be the spending.’ (Leviticus 13:45-46) For the on the one hand to have been loosened the garments, and uncovered to be the head, would under-show also very clearly the unhiddenly to be-unseemly. And at least the to have been cast-around about the mouth, the, as it were somehow an apology not to have, and to say to be able nothing, of God charging the uncleanness. And at least of the camp the to depart needing, a type would be again
Palladius: How terrible the matter and to-be-prayed-against.
Cyril: Altogether on the one hand then, O Palladius, therefore also was saying the divine for us David: ‘Sins of my youth, and of my ignorance, do not remember, according to your mercy remember me, for the sake of your kindness, Lord.’ (Psalm 25:7) And through all as it were sending the law, of the being-in accuracy for it the showing, and until vessels, of wool I say, and of woof, and of warp, and of a leathern vessel; ‘If leprosy should become,’ he says, ‘and of these for one should meet the passion, let look-down again the priest, and let him separate the touch; and if not some should become a running-after of the signaling upon the better, let it be spent with fire.’ For leprosy lasting it is, he says. (Leviticus 13:47-52) Yet, to be washed-off needing he orders the having-suffered; and if after this it should appear
Palladius: Thus it holds.
Cyril: So then leprosy then the law, the as in works dying under-shows well, from which someone would see clearly and sensibly the of the more-unclear thoughts bringing-up gracefully, and with fleshly examples whitening-down the intelligible. And rich as it were for us of the in souls defilements setting-beside the knowledge, and establishing vivid, just as in weaknesses of a body the intelligibly happening, he was addressing again in the Leviticus: ‘A man, a man, for whom if there should become a flux from his body, his flux is unclean.’ (Leviticus 15:2)
Greek · §25
δυνάμενον Διὰ τοῦτό φησι· «Καὶ ὁ λεπρὸς, ἐν ᾡ ἐστιν ἡ ἁφὴ, τὰ ἱμάτια αὐτοῦ ἔστω παραλελυμένα καὶ ἡ κεφαλὴ αὐτοῦ ἀκατακάλυπτος, καὶ περὶ τὸ στόμα αὐτοῦ περιβαλέσθω, καὶ ἀκάθαρτος κεκλήσεται πάσας τὰς ἡμέρας, ὅσας ἐὰν ᾖ ἐπ' αὐτοῦ ἡ ἁφὴ, ἀκάθαρτος ὢν ἀκάθαρτος ἔσται, κεχωρισμένος καθήσεται, ἔξω τῆς παρεμβολῆς αὐτοῦ ἔσται ἡ διατριβή.» Τὸ μὲν γὰρ παραλελύσθαι τὰ ἱμάτια, καὶ ἀκατακάλυπτον εἶναι τὴν κεφαλὴν, ὑπεμφήνειεν ἂν καὶ μάλα σαφῶς. τὸ ἀκρύπτως ἀσχημονεῖν. Τὸ δέ γε περιβεβλῆσθαι περὶ τὸ στόμα, τὸ, οἱονείπως ἀπολογίαν οὐκ ἔχειν, καὶ εἰπεῖν δύνασθαι μηδὲν, ἐγκαλοῦντος Θεοῦ τὴν ἀκαθαρσίαν. Τὸ δέ γε τῆς παρεμβολῆς ἐξοίχεσθαι δεῖν, τύπος ἂν εἴη πάλιν, τοῦ μηκέτι τοῖς τῶν ἁγίων αὐτὸν συναυλίζεσθαι χοροῖς, πληθύος δὲ ὥσπερ τῆς ἱερᾶς ἐξωστρακισμένον, ἀμέτοχον ἔσεσθαι παντὸς ἀγαθοῦ.
{ΠΑΛΛ.} Ὡς δεινὸν τὸ χρῆμα καὶ ἀπευκτόν.
{ΚΥΡ.} Παντάπασι μὲν οὖν, ὦ Παλλάδιε, τοιγάρτοι καὶ ἔφασκεν ὁ θεῖος ἡμῖν Δαβίδ· «Ἁμαρτίας νεότητος μου, καὶ ἀγνοίας μου, μὴ μνησθῇς, κατὰ τὸ ἔλεός σου μνήσθητί μου, ἕνεκεν τῆς χρηστότητός σου, Κύριε.» Διὰ πάντων δὲ ὥσπερ ἱεὶς ὁ νόμος, τῆς ἐνούσης ἀκριβείας αὐτῷ τὴν ἔνδειξιν, καὶ μέχρι σκευῶν, ἐρίου δὴ λέγω, καὶ κρόκης, καὶ στήμονος, καὶ δερματίνου σκεύους· «Εἰ λέπρα γένοιτο,» φησὶν, «καὶ τούτων ἑνὶ συμβαίνοι τὸ πάθος, καταθρείτω πάλιν ὁ ἱερεὺς, καὶ ἀφοριζέτω τὴν ἁφήν· καὶ εἰ μή τις γένοιτο μεταδρομὴ τῆς σημασίας ἐπὶ τὸ ἄμεινον, δαπανάσθω πυρί.» Λέπρα γὰρ ἔμμονός ἐστι, φησί. Πλὴν, ἀποπλύνεσθαι δεῖν ἐπιτάττει τὸ πεπονθός· καὶ εἰ μετὰ τοῦτο φαίνοιτο τὸ πάθος ἐμπεφυκὸς, πυρὶ δίδωσι λοιπὸν, ὡς ἀχρεῖον παντελῶς, ἐρίῳ που πάλιν τάχα καὶ κρόκῃ, στήμονί τε καὶ δέρμασι παρεικάζων τὰ καθ' ἡμᾶς. Ὅτι γὰρ ἐρίων ἢ κρόκης, ἤγουν τῶν ἑτέρων, οὐδεὶς ἂν γένοιτο παρὰ Θεῷ λόγος, πῶς ἂν ἢ πόθεν ἐνδοιάσειέ τις; Παγχάλεπον οὖν ἐγκλημάτων εἶναι δώσομεν, τὸ μετὰ κάθαρσιν καὶ ἀπόνιψιν, ἣν ἂν ὁ Χριστὸς ἐν ἡμῖν ἐργάσαιτο, μὴ ἀποφέρεσθαι μολυσμῶν, ἀλλὰ ἔμμονον εἰς αὐτοὺς ποιεῖσθαι τὴν στάσιν. Εἰ γὰρ μηδὲν ὀνίνησιν ἀπονίζων ἡμᾶς ὁ Χριστὸς, πυρὶ παραδίδωσι κολασθησομένους, καθάπερ ἀμέλει καὶ ὁ κατὰ νόμον ἱερεὺς, οὐδὲν ὠφελήσας τὴν κρόκην, ἤτοι τὸν στήμονα, διὰ τῆς ἐκπλύσεως, κατεπίμπρα λοιπόν.
{ΠΑΛΛ.} Ὧδε ἔχει.
{ΚΥΡ.} Λέπραν δὴ οὖν ὁ νόμος, τὴν ὡς ἐν ἔργοις νέκρωσιν ὑποφαίνει καλῶς, ἀφ' ὧν ἄν τις ἴδοι σαφῶς τε καὶ αἰσθητῶς τὰς τῶν ἀφανεστέρων ἐννοίας ἀνακομίζων ἀστείως, καὶ σαρκικοῖς παραδείγμασι καταλευκαίνων τὰ νοητά. Πλουσίαν δὲ ὥσπερ ἡμῖν τῶν ἐν ψυχαῖς μολυσμῶν παρατιθεὶς τὴν γνῶσιν, καὶ καθιστὰς ἐναργῆ, καθάπερ ἐν ἀῤῥωστήμασι σώματος τὰ νοητῶς συμβαίνοντα, προσεφώνει πάλιν ἐν τῷ Λευϊτικῷ· «Ἀνδρὶ, ἀνδρὶ, ᾧ ἂν γένηται ῥύσις ἐκ τοῦ σώματος αὐτοῦ, ἡ ῥύσις αὐτοῦ ἀκάθαρτός ἐστι.
Gonorrhea law; spiritual waste of seed; created for good works§26
26Cyril: ‘And this the law of his uncleanness, flowing a seed from his body, from the flux of which has been composed his body, through the flux, this his uncleanness in him, all the days of a flux of his body in which has been composed his body through the flux, his uncleanness it is. Every bed upon which if he should sleep upon it the gonorrheic, unclean it is, and every vessel upon which if he should sit upon it the gonorrheic, unclean it will be. And a human, who if he should touch of his bed, will wash his garments, and will bathe his body with water, and unclean he will be until evening. And the one sitting upon the vessel, upon which if he should sit the gonorrheic, will wash his garments, and will bathe with water, and unclean’ (Leviticus 15:3-6)
Palladius: And what sort would be the in a soul passion, to the bodily gonorrhea resembling? For spiritual the law; or not thus it holds? (Romans 7:14)
Cyril: Very much so; for you spoke rightly. Yet that think-through, the of the body flux, the of the nature fitness toward fruit-bearing wrongs somehow, sending-down toward the nothing of the seeds the supplies, and the in
Palladius: Of what sort then do you say?
Cyril: For did not, O friend, to have been created the human upon good works the divine for us say Paul? (Ephesians 2:10)
Palladius: And very much.
Cyril: A nature then therefore he has been allotted toward every anything of the praised things rightly having and fittingly; or for, not of wisdom on the one hand receptive, and of every knowledge the living-thing to be do you say? And temperance and manliness, and indeed also righteousness he would right easily, if to complete he should choose the fitting and the divine to follow laws?
Greek · §26
Καὶ οὗτος ὁ νόμος τῆς ἀκαθαρσίας αὐτοῦ, ῥέων γόνον ἐκ σώματος αὐτοῦ, ἐκ τῆς ῥύσεως ἧς συνέστηκε τὸ σῶμα αὐτοῦ, διὰ τῆς ῥύσεως, αὕτη ἡ ἀκαθαρσία αὐτοῦ ἐν αὐτῷ, πᾶσαι αἱ ἡμέραι ῥύσεως σώματος αὐτοῦ ᾗ συνέστηκε τὸ σῶμα αὐτοῦ διὰ τῆς ῥύσεως, ἀκαθαρσία αὐτοῦ ἐστι. Πᾶσα κοίτη ἐφ' ἧς ἂν κοιμηθῇ ἐπ' αὐτῆς ὁ γονοῤῥυὴς, ἀκάθαρτός ἐστι, καὶ πᾶν σκεῦος ἐφ' ὃ ἂν καθίσῃ ἐπ' αὐτὸ ὁ γονοῤῥυὴς, ἀκάθαρτον ἔσται. Καὶ ἄνθρωπος, ὃς ἐὰν ἅψηται τῆς κοίτης αὐτοῦ, πλυνεῖ τὰ ἱμάτια αὐτοῦ, καὶ λούσεται τὸ σῶμα αὐτοῦ ὕδατι, καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας. Καὶ ὁ καθήμενος ἐπὶ τοῦ σκεύους, ἐφ' ὃ ἂν καθίσῃ ὁ γονοῤῥυὴς, πλυνεῖ τὰ ἱμάτια αὐτοῦ, καὶ λούσεται ὕδατι, καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας. Καὶ ὁ ἁπτόμενος τοῦ χρωτὸς τοῦ γονοῤῥυοῦς, πλυνεῖ τὰ ἱμάτια αὐτοῦ, καὶ λούσεται ὕδατι, καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας. Ἐὰν δὲ προσεγγίσῃ ὁ γονοῤῥυὴς ἐπὶ τὸν καθαρὸν, πλυνεῖ τὰ ἱμάτια καὶ λούσεται ὕδατι, καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας.» Καὶ πρός γε δὴ τούτοις φησὶ βδελυρὸν ἔσεσθαι καὶ ἀπηχθημένον πᾶν σκεῦος ᾧπερ ἂν ἐνιζήσειεν ὁ γονοῤῥυὴς, κἂν εἰ ἀπονίψαιτο τὰς χεῖρας ὕδατι, καὶ τοῦτο ἔσται μεμολυσμένον. Κἂν εἰ ἅψαιτό τις τοῦ χρωτὸς αὐτοῦ, συμμεθέξει πάντως τῆς ἀκαθαρσίας τὴν γραφὴν, κἂν εἰ προσεγγίσειέ τις τῶν οὔπω μεμολυσμένων, ὑπομενοῦσι δὴ πάντως τῆς ἀκαθαρσίας τὴν γραφήν. Τοιγάρτοι καὶ ἀναμὶξ τοῖς λεπροῖς ἐξέθη τε καὶ ἐξῳκίζετο τῆς παρεμβολῆς, ἀπρόσιτος ὢν καὶ ἄμικτος καὶ αὐτῇ καταμιαίνων τῇ χειρὸς ἁφῇ τοὺς προστυγχάνοντας ἀπλῶς.
{ΠΑΛΛ.} Καὶ ποῖον ἂν εἴη τὸ ἐν ψυχῇ πάθος, τῇ σωματικῇ γονοῤῥοίᾳ προσεοικός; Πνευματικὸς γὰρ ὁ νόμος· ἢ οὐχ ὧδε ἔχει;
{ΚΥΡ.} Πάνυ μὲν οὖν· ἔφης γὰρ ὀρθῶς. Πλὴν ἐκεῖνο διανοοῦ, ἡ τοῦ σώματος ῥύσις, τὴν τῆς φύσεως ἐπιτηδειότητα πρὸς καρπογονίαν ἀδικεῖ τρόπον τινὰ, καθιεῖσα πρὸς τὸ μηδὲν τῶν σπερμάτων τὰς χορηγίας, καὶ τοὺς ἐν τοῖς μορίοις χαλῶσα τόνους, ἀνεθέλητον ἤδη πως ἐργάζεται τὴν καταφθορὰν, ὡς ἐν μολυσμοῖς εἶναι μακροῖς καὶ διηνεκέσι τοὺς τῷ πάθει κατειλημμένους. Ἴσθι δὴ οὖν ὡς ἐξ ἀῤῥωστίας σωματικῆς καὶ ἐναργοῦς, εἰκόνος ἐπὶ τὰ εἰς νοῦν συμβαίνοντα· καταφθείρεται γὰρ καὶ αὐτὸς ἐφ' ἃ μὴ προσῆκεν ὁ νοῦς ἀσωτότατα διαπονούμενος, καὶ ἐπ' οὐδενὶ τῶν ἀναγκαίων τῆς ἰδίας ἐνεργείας ἐνιεὶς τὸ σπούδασμα, ὡς καρπὸν μὲν οὐδένα γνήσιον ἔχειν, ὑποφέρεσθαι δὲ ἀεί πως πρὸς τὸ ἀδικοῦν, καὶ ἀκαθέκτως νοσεῖν τὴν εἰς τὰ αἰσχίω κάθοδον.
{ΠΑΛΛ.} Οἷον δὴ τί φής;
{ΚΥΡ.} Οὐ γὰρ, ὦ φιλότης, ἐκτίσθαι τὸν ἄνθρωπον ἐπὶ ἔργοις ἀγαθοῖς ὁ θεῖος ἡμῖν ἔφη Παῦλος;
{ΠΑΛΛ.} Καὶ μάλα.
{ΚΥΡ.} Φύσιν οὖν ἄρα διεκληρώσατο πρὸς πᾶν ὁτιοῦν τῶν ἐπαινουμένων ὀρθῶς ἔχουσαν καὶ ἐπιτηδείως· ἢ γὰρ, οὐχὶ σοφίας μὲν δεκτικὸν, καὶ ἁπάσης ἐπιστήμης τὸ ζῶον εἶναι φής; Σωφροσύνην δὲ καὶ ἀνδρίαν, καὶ μὴν καὶ δικαιοσύνην κατορθώσειεν ἂν εὐκόλως, εἰ διαπεραίνειν ἕλοιτο τὰ εἰκότα καὶ τοῖς θείοις ἕπεσθαι νόμοις;
Intelligible gonorrhea = wasted virtue; flee bad company; pitch§27
27Palladius: I agree.
Cyril: And if the such things having let-go, wise on the one hand no longer, foolish and and heartless he would become, not for the unto truth accustomed to train of the own willings having given the inclination, and having cut-out rather the outside to be borne of the fitting, and for those the right to twist having practiced to jump-down-with toward destruction, neither the best and blamelessly having about God opinion having, nor indeed unslanderably the of the to-be-done running the way, would it not already somehow true gonorrheic intelligibly such a one to say, as the through which it was likely to be able to bear-fruit for God, spending toward the nothing?
Palladius: I would say, know then.
Cyril: And what, if the to work the righteousness having let-go, and with the of the manliness to luxuriate beauties, both unjust and having been slackened unto pleasures he should be seen then again, would you not think with the gonorrheic the equal things to be sick, the fitness of the nature, which he would have toward the good, spending toward the more-shameful, and of a spiritual good-fruiting the upon nothing of the useful loss having chosen-instead?
Palladius: I would think.
Cyril: To go then therefore the law farthest has ordered of the gonorrheic, as to depart as most teaching us of those unto badness having bent, and to shake-off nobly whom ever also himself would abominate God, as continuously being sick with the defilement. For a matter truly not unharmful the to be glued to evil ones. For true that, according to the having-been-written: ‘The one touching of pitch, will be defiled.’ (Sirach 13:1) And he defiles-down at least every vessel, of which ever he should touch somehow the gonorrheic, and a bed of him, and skin and vessels, and water and wooden vessels; through riddles under-showing, that of the being-in uncleanness for him someone would share, even if only near according to a disposition he should become the spiritual. For it has been written, that ‘Yourself’ (1 Corinthians 15:33)
Greek · §27
{ΠΑΛΛ.} Σύμφημι.
{ΚΥΡ.} Εἰ δὲ τὰ τοιάδε μεθεὶς, σοφὸς μὲν οὐκέτι, μωρὸς δ' ἂν γένοιτο καὶ ἀκάρδιος, οὐ τοῖς εἰς ἀλήθειαν παιδαγωγεῖν εἰωθόσι τῶν οἰκείων θελημάτων ἐπιδοὺς τὴν ῥοπὴν, ἐκτετιμηκὼς δὲ μᾶλλον τὸ ἔξω φέρεσθαι τοῦ εἰκότος, καὶ τοῖς τὰ ὀρθὰ διαστρέφειν μεμελετηκόσι συγκαταθρώσκειν πρὸς ὄλεθρον, οὔτε τὴν ἀρίστην καὶ ἀμωμήτως ἔχουσαν περὶ Θεοῦ δόξαν ἔχων, οὔτε μὴν ἀδιαβλήτως τὴν τῶν πρακτέων διάττων ὁδὸν, ἆρ' οὐκ ἀτρεκὲς ἤδη πως γονοῤῥυᾶ νοητῶς τὸν τοιόνδε λέγειν, ὡς τὰ δι' ὧν ἦν εἰκὸς καρποφορεῖν δύνασθαι τῷ Θεῷ, δαπανῶντα πρὸς τὸ μηδέν;
{ΠΑΛΛ.} Φαίην ἂν, ἴσθι τοι.
{ΚΥΡ.} Τί δὲ, εἰ τὸ ἐργάζεσθαι τὴν δικαιοσύνην ἀφεὶς, καὶ τοῖς τῆς ἀνδρείας ἐναβρύνεσθαι καλοῖς, ἄδικός τε καὶ παρειμένος εἰς ἡδονὰς ὁρῷτο δὴ πάλιν, ἆρ' οὐκ ἂν οἰήσῃ τῷ γονοῤῥυεῖ τὰ ἴσα νοσεῖν, τὴν ἐπιτηδειότητα τῆς φύσεως, ἣν ἂν ἔχοι πρὸς τὸ ἀγαθὸν, δαπανῶντα πρὸς τὰ αἰσχίω, καὶ πνευματικῆς εὐκαρπίας τὴν ἐπ' οὐδενὶ τῶν χρησίμων ζημίαν ἀνθῃρημένον;
{ΠΑΛΛ.} Οἰηθείην ἄν.
{ΚΥΡ.} Ἰέναι δὴ οὖν ὁ νόμος ἀπωτάτω προστέταχε τοῦ γονοῤῥυοῦς, ὡς ἀποφοιτᾷν ὅτι μάλιστα διδάσκων ἡμᾶς τῶν εἰς φαυλότητα νενευκότων, καὶ ἀποσείεσθαι γεννικῶς οὓς ἂν καὶ αὐτὸς καταμυσάττοιτο Θεὸς, ὡς διηνεκῆ νοσοῦντας τὸν μολυσμόν. Χρῆμα γὰρ ἀληθῶς οὐκ ἀζήμιον τὸ κολλᾶσθαι πονηροῖς. Ἀτρεκὲς γὰρ ὅτι, κατὰ τὸ γεγραμμένον· «Ὁ ἁπτόμενος πίσσης, μολυνθήσεται.» Καταμιαίνει γε μὴν πᾶν σκεῦος, οὗπερ ἂν ἅπτοιτο τυχὸν ὁ γονοῤῥυὴς, καὶ κοίτην αὐτοῦ, καὶ χρῶτα καὶ ἀγγεῖα, καὶ ὕδωρ καὶ σκεύη ξύλινα· δι' αἰνιγμάτων ὑποδηλῶν, ὅτι τῆς ἐνούσης ἀκαθαρσίας αὐτῷ μετάσχοι τις ἂν, κἂν εἰ μόνον ἀγχοῦ κατὰ διάθεσιν γένοιτο τὴν πνευματικήν. Γέγραπται γὰρ, ὅτι «Σεαυτὸν ἁγνὸν τήρει, καὶ μὴ κοινώνει ἁμαρτίαις ἀλλοτρίαις.» Πλὴν, καὶ τὰ τῶν παθῶν ἀπεγνωσμένα, καὶ τὰ ἐν τῷ βάθει κεκρυμμένα τῶν ἡμετέρων διανοιῶν ἀῤῥωστήματα, καὶ πᾶσαν ἁπλῶς τὴν ἐν ἡμῖν μαλακίαν, ἐξίστησιν ὁ Χριστὸς, καὶ ἡ δι' αὐτοῦ κάθαρσις, οὐχ οἵουτε ὄντος τοῦ νόμου τοῦτο δρᾷν. «Δικαιοῦται γὰρ οὐδεὶς ἐν νόμῳ,» κατὰ τὸ γεγραμμένον, ἴδοις δ' ὅτι καὶ τοῦτό ἐστιν οὐ διεψευσμένον τοῖς ἐφεξῆς γεγραμμένοις προσβάλλων· ἔφη γὰρ πάλιν· «Ἐὰν δὲ καθαρισθῇ ὁ γονοῤῥυὴς ἐκ τῆς ῥύσεως αὐτοῦ, καὶ ἐξαριθμήσεται αὐτῷ ἑπτὰ ἡμέρας εἰς τὸν καθαρισμὸν αὐτοῦ, καὶ πλυνεῖ τὰ ἱμάτια αὐτοῦ, καὶ λούσεται τὸ σῶμα ὕδατι, καὶ καθαρὸς ἔσται. Καὶ τῇ ἡμέρᾳ τῇ ὀγδόῃ λήψεται ἑαυτῷ δύο τρυγόνας, ἢ δύο νεοσσοὺς περιστερῶν, καὶ οἴσει αὐτὰ ἔναντι Κυρίου ἐπὶ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου, καὶ δώσει αὐτὰ τῷ ἱερεῖ, καὶ ποιήσει αὐτὰ ὁ ἱερεὺς, μίαν περὶ ἁμαρτίας, καὶ μίαν εἰς ὁλοκαύτωμα, καὶ ἐξιλάσεται περὶ αὐτοῦ ὁ ἱερεὺς ἔναντι Κυρίου ἀπὸ τῆς ῥύσεως αὐτοῦ.» Καθαίρει μὲν οὖν τὸν γονοῤῥυᾶ, καὶ ἀπαλλάττει τοῦ πάθους,
Cleanse in Christ water/blood; seven days = whole life; seed bed§28
28Cyril: …yet in Christ, through water and blood. (1 John 5:6) For he will number for himself, he says, seven days unto his cleansing, and will wash his garments, and will bathe his body with water, and clean he will be. (Leviticus 15:13) And the on the one hand unto a seventh day to be stretched the cleansing, signals somewhere altogether, the through all of the life, and in every of the of the living time to be wiped needing with the fairnesses those from badness of world having chosen to transfer upon the to do to choose the more-fitting. Therefore of the week a measure of time has a fulfillment and a cycling-up unto the from beginning, as unto an end already arriving of the season. And to approach needing and necessarily to be brought-on with the from us fairnesses well
Palladius: You spoke well.
Cyril: Thus on the one hand then the gonorrheic to be thoroughly-cleansed needing, the divine for us has oracled law. And he defiles-down him, for whom if there should become also an unwilling flux, or then a willing, and a spring having the inborn movement. And willing on the one hand, as in associations the toward a woman, I say, and according to law of the marriage; and unwilling then again, as in imaginings somehow perhaps nightly. For he said again thus: ‘And a human, for whom if there should go-out from him a bed of seed, also he will bathe all his body with water, and unclean he will be until evening. And a woman, with whom if a man should sleep with her a bed of seed, also they will bathe the bodies with water, and unclean they will be until evening.’ (Leviticus 15:16-18) For equal upon both the charges, and the
Greek · §28
πλὴν ἐν Χριστῷ, δι' ὕδατός τε καὶ αἵματος. Ἐξαριθμήσεται γὰρ ἑαυτῷ, φησὶν, ἑπτὰ ἡμέρας εἰς τὸν καθαρισμὸν αὐτοῦ, καὶ πλυνεῖ τὰ ἱμάτια αὐτοῦ, καὶ λούσεται τὸ σῶμα αὐτοῦ ὕδατι, καὶ καθαρὸς ἔσται. Καὶ τὸ μὲν εἰς ἑβδόμην ἡμέραν παρατείνεσθαι τὸν καθαρισμὸν, σημαίνει που πάντως, τὸ διὰ παντὸς τοῦ βίου, καὶ ἐν παντὶ τῷ τῆς ζωῆς χρόνῳ διασμήχεσθαι δεῖν ταῖς ἐπιεικείαις τοὺς ἐκ φαυλότητος κοσμικῆς μεταφοιτᾷν ἑλομένους ἐπὶ τὸ δρᾷν ἑλέσθαι τὰ πρεπωδέστερα. Τοιγάρτοι τῆς ἑβδομάδος μέτρον χρόνου πλήρωσιν ἔχει καὶ ἀνακύκλησιν εἰς τὸ ἀπ' ἀρχῆς, ὡς εἰς πέρας ἤδη καταίροντος τοῦ καιροῦ. Προσιέναι δὲ δεῖν καὶ ἀναγκαίως ἐπάγεσθαι ταῖς πρὸς ἡμῶν ἐπιεικείαις εὖ μάλα φησὶ, τὴν διὰ Χριστοῦ κάθαρσιν, καὶ τὸν δι' ὕδατος ἁγνισμὸν, ὡς ἐν ἀπονίψει σώματός τε καὶ ἱματίων νοουμένου λοιπὸν τοῦ ἁγίου βαπτίσματος, συνθέοντος δηλονότι καὶ τοῦ δι' αἵματος ἁγνισμοῦ. «Τῇ γὰρ ἡμέρᾳ, φησὶ, τῇ ὀγδόῃ, λήψεται ἑαυτῷ δύο τρυγόνας, ἢ δύο νεοσσοὺς περιστερῶν.» Κατασημήνειε δ' ἂν ἡ ἡμέρα πάλιν ὀγδόη τῆς μετὰ σαρκὸς οἰκονομίας ἡμῖν τὸν καιρὸν, ὅτε τὴν ὑπὲρ ἡμῶν ὑπέμεινε σφαγὴν ὁ Ἐμμανουὴλ, ἡ εὔγλωττος ἀληθῶς καὶ εὐηχεστάτη τρυγὼν, ἢ καὶ τῷ αἵματι τῷ ἰδίῳ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους. Ὅτι δὲ τὸ εὐῶδες ἅπαν ὁ Χριστοῦ θάνατος ἔχει (πέπρακται γὰρ ὑπὲρ τῆς τοῦ κόσμου ζωῆς, καὶ εἰς ἀναίρεσιν ἁμαρτίας), ἐμφήνειεν ἂν τὸ δύο μὲν εἶναι τὰς τρυγόνας, καταθύεσθαι δὲ μίαν μὲν ὑπὲρ ἁμαρτίας, εἰς ὁλοκαύτωμα δὲ τὴν ἑτέραν· ὅτι δὲ καὶ ἱλασμὸς ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν γέγονεν ὁ Χριστὸς, κατὰ τὰς Γραφὰς, παρέδειξεν εἰπών· «Καὶ ἐξιλάσεται περὶ αὐτοῦ ὁ ἱερεὺς ἔναντι Κυρίου ἀπὸ τῆς ῥύσεως αὐτοῦ.»
{ΠΑΛΛ.} Εὖ ἔφης.
{ΚΥΡ.} Ὧδε μὲν οὖν τὸν γονοῤῥυῆ διακαθαίρεσθαι δεῖν, ὁ θεῖος ἡμῖν κατεχρησμῴδησε νόμος. Καταμιαίνει δὲ αὐτὸν, ᾧπερ ἂν γένοιτο καὶ ἀνεθέλητος ῥύσις, ἤγουν θελητὴ, καὶ πηγὴν ἔχουσα τὴν ἔμφυτον κίνησιν. Καὶ θελητὴ μὲν, ὡς ἐν ὁμιλίαις ταῖς πρὸς γυναῖκα, φημὶ, καὶ κατὰ νόμον τοῦ γάμου· ἀνεθέλητος δὲ αὖ, ὡς ἐν φαντασίαις τάχα που νυκτεριναῖς. Ἔφη γὰρ πάλιν ὡδί· «Καὶ ἄνθρωπος, ᾧ ἂν ἐξέλθῃ ἐξ αὐτοῦ κοίτη σπέρματος, καὶ λούσεται πᾶν τὸ σῶμα αὐτοῦ ὕδατι, καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας. Καὶ γυνὴ, ᾗ ἐὰν κοιμηθῇ ἀνὴρ μετ' αὐτῆς κοίτην σπέρματος, καὶ λούσονται τὰ σώματα ὕδατι, καὶ ἀκάθαρτοι ἔσονται ἕως ἑσπέρας.» Ἴσα γὰρ ἐπ' ἀμφοῖν τὰ ἐγκλήματα, καὶ τὸ παραλλάττον οὐδέν. Ἐν μὲν οὖν τῇ γονοῤῥοίᾳ, τὸ οἱονεὶ μακρόν πως ἡμῖν καὶ διηνεκὲς ἐγράφετο πάθος· ἐν δὲ τῷ προκειμένῳ, καταδηλοῦν ἔοικεν ὁ τοῦ νόμου σκοπὸς, ὡς ἔσται μεμολυσμένος καὶ εἰ μή τις τυχὸν τὴν εἰσάπαν καὶ ὁλόκληρον ἀῤῥωστοίη καταφθορὰν, ὁρῷτο δὲ πεπονθὼς, κἂν γοῦν ἐκ μέρους καὶ σπανιάκις. Τοιοῦτόν τι καὶ ὁ τοῦ Σωτῆρος ὑπέφηνε μαθητής· «Ὅταν γὰρ, φησὶν, ὅλον τὸν νόμον τελέσῃ τις, πταίσῃ δὲ ἐν ἑνὶ, γέγονε πάντων ἔνοχος. Ὁ γὰρ εἰπὼν, Μὴ μοιχεύσῃς, εἶπε καὶ, Μὴ φονεύσῃς. Εἰ δὲ οὐ μοιχεύσεις, φονεύσεις
Partial breach still charged; evening = end of age; Lev 12 birth opens§29
29Cyril: …and, you have become a transgressor of law.’ (James 2:10-11) For for one having faulted once, or then that he has transgressed altogether, even if at least upon one and from a part, will follow somewhere altogether for him the to be charged needing. Polluted then therefore according to the law, even if not someone should go toward an extremity of defilement, and should be caught having suffered even if at least from a part it. Yet, not cast-away entirely, and he is cleansed also himself through water in Christ. Therefore of the sojourn a season, would under-show very well, the until evening unclean to be to say the having-been-defiled. For upon a completion, and only not also upon the very already arriving sunsets of this age, has arrived Christ, through whom and in whom every on the one hand filth we have been washed-out the from sin, we have been released
Palladius: I understand what you say, and true the word.
Cyril: And the law brings-on for these the about a woman, the flowing with blood, and with an unrestrained carrying-down the to be defiled needing being sick upon herself; and just as upon the gonorrheic every vessel was being defiled-down, and a bed every, and every garment, and every the one touching and near going; thus also upon her. And he releases also her according to the equal for that manner, with water thoroughly-washing, and of turtle-doves being sacrificed-down, and indeed also of a propitiation the mediating of a priest. And bringing-up as it were unto thoughts for us the spiritual the law, and with the of the flesh weaknesses to be fond-of-lingering not allowing (for it was taken-beside unto a type of the unto mind inside and intelligible), he brings-on clearly: ‘And cautious you will make the sons of Israel from’ (Leviticus 15:19-31)
Palladius: Most-excellently you spoke.
Cyril: That then the human nature has been weak-before with the defilement, and would be wiped not otherwise, yet that through Christ the according to truth sacred and holy victim, you will know then, and very clearly, also another upon this the law oracling investigating. For it has been written again in the Leviticus: ‘And Lord spoke toward Moses, saying: Speak to the sons of Israel, and you will say toward them: A woman if someone should be seeded, and should bear a male, unclean she will be seven days, according to the days of the separation of her menstruation, unclean she will be; and on the day the eighth’ (Leviticus 12:1-3)
Greek · §29
δὲ, γέγονας παραβάτης νόμου.» Πεπλημμεληκότι γὰρ ἅπαξ, ἤγουν ὅτι παρανενόμηκεν ὅλως, κἂν γοῦν ἐφ' ἑνὶ καὶ ἐκ μέρους, ἕψεταί που πάντως αὐτῷ τὸ ἐγκαλεῖσθαι δεῖν. Μιαρὸς οὖν ἄρα κατὰ τὸν νόμον, κἂν εἰ μή τις ἴοι πρὸς ἔσχατον μολυσμοῦ, καταφωρῷτο δὲ πεπονθὼς κἂν γοῦν ἐκ μέρους αὐτόν. Πλὴν, οὐκ ἀπόβλητος παντελῶς, καθαίρεται δὲ καὶ αὐτὸς δι' ὕδατος ἐν Χριστῷ. Τοιγάρτοι τῆς ἐπιδημίας καιρὸν, ὑπεμφήνειεν ἂν εὖ μάλα, τὸ μέχρις ἑσπέρας ἀκάθαρτον εἶναι λέγειν τὸν μεμολυσμένον. Ἐπὶ συντελείᾳ γὰρ, μόνον δὲ οὐχὶ καὶ ἐπ' αὐταῖς ἥκοντος ἤδη δυσμαῖς τοῦ αἰῶνος τούτου, παραγέγονεν ὁ Χριστὸς, δι' οὗ καὶ ἐν ᾧ πάντα μὲν ῥύπον ἐκνενίμμεθα τὸν ἐξ ἁμαρτίας, ἀπηλλάγμεθα δὲ μικρῶν καὶ μεγάλων αἰτιαμάτων οἱ ταῖς πλημμελείαις ἐνισχημένοι. Ὅτι δὲ πρὸ τῶν τῆς ἐπιδημίας καιρῶν οὐκ ἦν ἀπονίψασθαι μολυσμὸν (ἐδικαιοῦτο γὰρ οὐδεὶς ἐν νόμῳ, κατὰ τὰς Γραφὰς), ἀναμάθοις ἂν διὰ τοῦ φάναι σαφῶς, ὅτι «Ἀκάθαρτος ἔσται ἕως ἑσπέρας.»
{ΠΑΛΛ.} Συνίημι ὃ φὴς, καὶ ἀληθὴς ὁ λόγος.
{ΚΥΡ.} Προσεπάγει δὲ τούτοις ὁ νόμος τὰ περὶ γυναικὸς, τῆς ῥεούσης αἵματι, καὶ ἀσχέτῳ καταφορᾷ τὸ καταμιαίνεσθαι δεῖν νοσούσης ἐφ' ἑαυτῇ· καὶ ὥσπερ ἐπὶ τοῦ γονοῤῥυοῦς πᾶν σκεῦος κατεμολύνετο, καὶ κοίτη πᾶσα, καὶ πᾶν ἱμάτιον, καὶ πᾶς ὁ ἁπτόμενος ἀγχοῦ τε ἰών· οὕτω καὶ ἐπ' αὐτῆς. Ἀπαλλάττει δὲ καὶ αὐτὴν κατὰ τὸν ἴσον ἐκείνῳ τρόπον, ὕδατι διανίζων, καὶ τρυγόνων καταθυομένων, καὶ μέντοι καὶ ἱλασμοῦ τοῦ μεσιτεύοντος ἱερέως. Ἀνακομίζων δὲ ὥσπερ εἰς ἐννοίας ἡμᾶς τὰς πνευματικὰς ὁ νόμος, καὶ τοῖς τῆς σαρκὸς ἀῤῥωστήμασιν ἐμφιλοχωρεῖν οὐκ ἐῶν (παρελήφθη γὰρ εἰς τύπον τῶν εἰς νοῦν ἔσω καὶ νοητῶν), ἐπάγει σαφῶς· «Καὶ εὐλαβεῖς ποιήσετε τοὺς υἱοὺς Ἰσραὴλ ἀπὸ τῶν ἀκαθαρσιῶν αὐτῶν, καὶ οὐκ ἀποθανοῦνται διὰ τὴν ἀκαθαρσίαν αὐτῶν, ἐν τῷ μιαίνειν αὐτοὺς τὴν σκηνήν μου τὴν ἐν αὐτοῖς·» κεκαθαρμένοι γὰρ δὴ καὶ ἡγιασμένοι διὰ Χριστοῦ, τότε δὴ, τότε λαμπροὶ προσίεμεν ἀληθῶς, καὶ οὐ μιανοῦμεν ἔτι τὴν ἁγίαν σκηνήν· προσκυνήσομεν δὲ καθαροὶ καθαρῶς τῷ παναγίῳ Θεῶ φοιτῶντες ἐν ἐκκλησίαις.
{ΠΑΛΛ.} Ἄριστα ἔφης.
{ΚΥΡ.} Ὅτι τοι προκατηῤῥώστησε μὲν ἡ ἀνθρώπου φύσις τὸν μολυσμὸν, διασμήχοιτο δ' ἂν οὐχ ἑτέρως, πλὴν ὅτι διὰ Χριστοῦ τοῦ κατ' ἀλήθειαν ἱεροῦ καὶ ἁγίου θύματος, εἴσῃ τοι, καὶ μάλα σαφῶς, καὶ ἕτερον ἐπὶ τῷδε τῷ νόμῳ χρησμῴδημα πολυπραγμονῶν. Γέγραπται γὰρ πάλιν ἐν τῷ Λευϊτικῷ· «Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Λάλησον τοῖς υἱοῖς Ἰσραὴλ, καὶ ἐρεῖς πρὸς αὐτούς· Γυνὴ ἐάν τις σπερματισθῇ, καὶ τέκῃ ἄρσεν, ἀκάθαρτος ἔσται ἑπτὰ ἡμέρας, κατὰ τὰς ἡμέρας τοῦ χωρισμοῦ τῆς ἀφέδρου αὐτῆς, ἀκάθαρτος ἔσται· καὶ τῇ ἡμέρᾳ τῇ ὀγδόῃ
Lev 12 days; Virgin excepted; Spirit-fashioned body§30
30Cyril: …he will circumcise the flesh of his foreskin; and thirty and three days she will sit in blood unclean of her. Of every holy she will not touch, and unto the sanctuary she will not enter, until if should be fulfilled the days of her cleansing. And if a female she should bear, also unclean she will be twice seven days, according to her menstruation, and sixty days and six she will sit in blood unclean of her. And whenever should be fulfilled the days of her cleansing upon a son or upon a daughter, she will bring-forward a lamb yearly unblemished unto a whole-burnt-offering, and a young of a dove or a turtle-dove about sin, upon the door of the tent of the witness toward the priest, and he will bring-forward him opposite Lord, and will propitiate about her’ (Leviticus 12:3-8)
Palladius: Who then therefore is the having-borne woman? and who would be again at least upon her of the law the aim?
Cyril: To thin-myth, as it seems, necessary for us. For sharp exceedingly of the command the matter, and not ready to grasp, yet as possible let us search-through. That at least then; O Palladius, and before at least of the others I have been astonished then.
Palladius: The what then do you say,
Cyril: For of the law going against a woman every bearing a male or a female, and most-generic of us making the denunciation, has been excepted of the ill-fame the holy Virgin, from whom to have grown we say the according to flesh Christ. For see, if then it seems good, of the law the accuracy. For a woman, he says, and not all somehow indiscriminately, but if someone if she should be seeded and should bear a male, unclean let her be. But from a Spirit holy the divine body has been composed, being molded unspeakably in the holy Virgin, and of the of the nature laws little having cared. For least then of a seed-like casting-down was needing the of the holy ones firstborn, the firstfruit of those having obtained the from God through Spirit rebirth. About whom it has been said clearly: ‘Who’ (John 1:13) (Romans 8:29)
Greek · §30
περιτεμεῖ τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ· καὶ τριάκοντα καὶ τρεῖς ἡμέρας καθήσεται ἐν αἵματι ἀκαθάρτῳ αὐτῆς. Παντὸς ἁγίου οὐχ ἅψεται, καὶ εἰς τὸ ἁγιαστήριον οὐκ εἰσελεύσεται, ἕως ἂν πληρωθῶσιν αἱ ἡμέραι καθάρσεως αὐτῆς. Ἐὰν δὲ θῆλυ τέκῃ, καὶ ἀκάθαρτος ἔσται δὶς ἑπτὰ ἡμέρας, κατὰ τὴν ἄφεδρον αὐτῆς, καὶ ἑξήκοντα ἡμέρας καὶ ἓξ καθεσθήσεται ἐν αἵματι ἀκαθάρτῳ αὐτῆς. Καὶ ὅταν ἀναπληρωθῶσιν αἱ ἡμέραι καθάρσεως αὐτῆς ἐφ' υἱῷ ἢ ἐπὶ θυγατρὶ, προσοίσει ἀμνὸν ἐνιαύσιον ἄμωμον εἰς ὁλοκαύτωμα, καὶ νεοσσὸν περιστερᾶς ἢ τρυγόνα περὶ ἁμαρτίας, ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου πρὸς τὸν ἱερέα, καὶ προσοίσει αὐτὸν ἔναντι Κυρίου, καὶ ἐξιλάσεται περὶ αὐτῆς ὁ ἱερεὺς, καὶ καθαριεῖ αὐτὴν ἀπὸ τῆς πηγῆς τοῦ αἵματος αὐτῆς.»
{ΠΑΛΛ.} Τίς οὖν ἄρα ἐστὶν ἡ τεκοῦσα γυνή; καὶ τίς ἂν εἴη πάλιν ὅγε ἐπ' αὐτῇ τοῦ νόμου σκοπός;
{ΚΥΡ.} Ἰσχνομυθεῖν, ὡς ἔοικεν, ἀναγκαῖον ἡμᾶς. Δριμὺ γὰρ λίαν τῆς ἐντολῆς τὸ χρῆμα, καὶ οὐχ ἕτοιμον ἑλεῖν, πλὴν ὡς ἔνι διερευνήσωμεν. Ἐκεῖνό γε μήν· ὦ Παλλάδιε, καὶ πρό γε τῶν ἄλλων κατατέθηπά τοι.
{ΠΑΛΛ.} Τὸ τί δὴ φής,
{ΚΥΡ.} Ἰόντος γὰρ δὴ τοῦ νόμου κατὰ γυναικὸς ἁπάσης τικτούσης ἄρσεν ἢ θῆλυ, καὶ γενικωτάτην ἡμῶν ποιουμένου τὴν κατάῤῥησιν, ὑπεξῄρηται τῆς δυσφημίας ἡ ἁγία Παρθένος, ἧς ἐκφῦναί φαμεν τὸν κατὰ σάρκα Χριστόν. Θέα γὰρ, εἴ τοι δοκεῖ, τοῦ νόμου τὸ ἀκριβές. Γυνὴ γὰρ, φησὶν, καὶ οὐ πᾶσαι τυχὸν ἀδιακρίτως, ἀλλ' εἴ τις ἐὰν σπερματισθῇ καὶ τέκῃ ἄρσεν, ἀκάθαρτος ἔστω. Ἀλλ' ἐκ Πνεύματος ἁγίου τὸ θεῖον συνέστη σῶμα, πλαστουργούμενον ἀῤῥήτως ἐν τῇ ἁγίᾳ Παρθένῳ, καὶ τῶν τῆς φύσεως νόμων ὀλίγα πεφροντικός. Ἥκιστα γὰρ δὴ σπερματικῆς ἐδεῖτο καταβολῆς ὁ τῶν ἁγίων πρωτότοκος, ἡ ἀπαρχὴ τῶν λαχόντων τὴν ἐκ Θεοῦ διὰ Πνεύματος ἀναγέννησιν. Περὶ ὧν εἴρηται σαφῶς· «Οἳ οὐκ ἐξ αἱμάτων, οὐδὲ ἐκ θελήματος σαρκὸς, ἀλλ' ἐκ Θεοῦ ἐγεννήθησαν.» Διέδρα δὴ οὖν τὴν ἐκ νόμου καταβοὴν ἡ ἁγία Παρθένος, σπερματισθεῖσα μὲν οὐδαμῶς, ἐνεργείᾳ δὲ τῇ διὰ ἁγίου Πνεύματος τὸ θεῖον ἀποκυήσασα βρέφος. Ἡ δὲ τίκτουσα καὶ ἀκάθαρτος διὰ τοῦτο γυνὴ, εἴη ἂν, κατά γε τὸ εἰκὸς καὶ τὸν ἀμωμήτως ἔχοντα νοῦν, ἡ ἀνθρώπου φύσις. Τὸ γάρ τοι τῆς γυναικὸς πρόσωπον αὐτῇ περιθήσομεν εἴς γε τὸ παρὸν τῇ φύσει. Κατηγορεῖται δὲ νόμῳ, καὶ μολυσμοῖς ἔνοχος ὀνομάζεται, διά τοι τὸ τίκτειν εἰς φθορὰν, καὶ οὐκ εἶναι μὲν ἐν οἷς ἦν εὐθὺς τὸ εἶναι λαχοῦσα παρὰ Θεῷ (γέγονε γὰρ ἐπὶ ἀφθαρσίᾳ)· παρενηνέχθαι δὲ μᾶλλον εἰς τὸ καταφθείρεσθαι δεῖν, κατεγνωσμένη διὰ τὴν παράβασιν, καὶ τὴν ἐκ θείας ἀρᾶς ἀνατλᾶσα δίκην παρὰ φύσιν ἡ φύσις. «Ὁ γὰρ Θεὸς θάνατον οὐκ ἐποίησε,» κατὰ τὸ γεγραμμένον, «οὐδὲ τέρπεται ἐπ' ἀπωλείᾳ ζώντων, καὶ οὐκ ἔστιν ᾄδου βασίλειον ἐπὶ γῆς. Ἔκτισε γὰρ εἰς τὸ εἶναι τὰ πάντα, καὶ σωτήριοι αἱ γενέσεις τοῦ κόσμου· φθόνῳ δὲ διαβόλου, θάνατος εἰσῆλθεν εἰς τὸν κόσμον.» Καταμολύνει δὴ
Adam death root; Ps 51; 40/80 days = formation§31
31Cyril: …then the nature the introduced corruption, and the with envy devilish having mastered death, a root having the sin. (Romans 5:12) And it defiles-down also otherwise, the as in fleshly pleasure-loving to be sown the being-begotten. And indeed something such to under-show seems the all-divine David psalming and saying: ‘For behold in lawlessnesses I was conceived, and in sins my mother yearned-for me.’ (Psalm 51:5) Unclean then the nature, as from a transgression and from a curse enduring the corruption, beside at least what seems for God. For he created unto the to be the all, the (true the word).
Palladius: In what then therefore manner would someone be released of uncleanness, add thereafter.
Cyril: Himself for us, O Palladius, has shown-down the way condemning the law. ‘For let her be separated,’ he says, ‘as unclean, seven days.’ And let her number also other three and thirty, and she will sit in blood unclean of her, upon a male then clearly the offspring; and if then a female she should bear, he says, double the separation, double also of the other days the numbering. So then if on the one hand male should be the having-been-brought-forth, unclean the having-borne, and in defilements seven and thirty and three days, that is, forty; and if a female, twice seven, and sixty and six, that is, eighty. (Leviticus 12:2-5)
Palladius: And what would be thereafter also of this the word?
Cyril: From examples for us fleshly he brings-up again the law unto a grasping of the more-unclear, and as it were some tablet of a spiritual contemplation he writes-up the sensible. So then say the these wise, that if on the one hand male should be the in a womb having been cast-down, to be form-made scarcely of days it forty having been spent; and if at least a female, slow it has the unto this approach, as weak and strengthless. And to need then also itself they say, unto a form-making vivid, of the twice forty days, that is, eighty. Unclean then the male-bearing in days forty; and at least of a female a mother, in whole was eighty the number days in defilements and uncleannesses, that is, until a forming
Greek · §31
οὖν τὴν φύσιν ἡ ἐπείσακτος φθορὰ, καὶ ὁ φθόνῳ διαβολικῷ κατακρατήσας θάνατος, ῥίζαν ἔχων τὴν ἁμαρτίαν. Καταμιαίνει δὲ καὶ ἑτέρως, τὸ ὡς ἐν φιληδονίᾳ σαρκικῇ σπείρεσθαι τὰ γεννώμενα. Καὶ δή τι τοιοῦτον ὑποδηλοῦν ἔοικεν ὁ θεσπέσιος Δαβὶδ ψάλλων τε καὶ λέγων· «Ἰδοὺ γὰρ ἐν ἀνομίαις συνελήφθην, καὶ ἐν ἁμαρτίαις ἐκίσσησέ με ἡ μήτηρ μου.» Ἀκάθαρτος οὖν ἡ φύσις, ὡς ἐκ παραβάσεώς τε καὶ ἐξ ἀρᾶς ὑπομένουσα τὴν φθορὰν, παρά γε τὸ Θεῷ δοκοῦν. Ἔκτισε γὰρ εἰς τὸ εἶναι τὰ πάντα, τὸ (σιξ) ἀληθὴς ὁ λόγος.
{ΠΑΛΛ.} Τίνα δὴ οὖν τρόπον ἀπαλλάττοιτο ἄν τις ἀκαθαρσίας, προστίθει λοιπόν.
{ΚΥΡ.} Αὐτὸς ἡμῖν, ὦ Παλλάδιε, κατέδειξε τὴν ὁδὸν καταδικάζων ὁ νόμος. «Ἀφοριζέσθω γὰρ, φησὶν, ὡς ἀκάθαρτος, ἑπτὰ ἡμέρας.» Ἀπαριθμείτω δὲ καὶ ἑτέρας τρεῖς καὶ τριάκοντα, καὶ καθίσεται ἐν αἵματι ἀκαθάρτῳ αὐτῆς, ἐπ' ἄρσενι δὲ δηλονότι τῷ γεννήματι· εἰ δὲ δὴ θῆλυ τέκοι, φησὶ, διπλοῦς ὁ ἀφορισμὸς, διπλῆ καὶ ἡ τῶν ἑτέρων ἡμερῶν ἀπαρίθμησις. Οὐκοῦν εἰ μὲν ἄρσεν εἴη τὸ ἀποτεχθὲν, ἀκάθαρτος ἡ τεκοῦσα, καὶ ἐν μολυσμοῖς ἑπτὰ καὶ τριάκοντα καὶ τρεῖς ἡμέρας, τουτέστι, τεσσαράκοντα· εἰ δὲ θῆλυ, δὶς ἑπτὰ, καὶ ἑξήκοντα καὶ ἓξ, τουτέστιν, ὀγδοήκοντα.
{ΠΑΛΛ.} Καὶ τίς ἂν εἴη λοιπὸν καὶ ὁ τοῦδε λόγος;
{ΚΥΡ.} Ἐκ παραδειγμάτων ἡμᾶς σαρκικῶν ἀνακομίζει πάλιν ὁ νόμος εἰς κατάληψιν τῶν ἀφανεστέρων, καὶ ὥσπερ τινὰ πίνακα πνευματικῆς θεωρίας ἀναγράφει τὰ αἰσθητά. Φασὶ τοιγαροῦν οἱ ταῦτα σοφοὶ, ὡς εἰ μὲν ἄρσεν εἴη τὸ ἐν μήτρᾳ καταβληθὲν, εἰδοποιεῖσθαι μόλις ἡμερῶν αὐτὸ τεσσαράκοντα δεδαπανημένων· εἰ δέ γε θῆλυ, βραδεῖαν ἔχει τὴν εἰς τοῦτο πάροδον, ὡς ἀσθενές τε καὶ ἄναλκι. Δεῖσθαι δὲ δὴ καὶ αὐτό φασιν, εἰς εἰδοποίησιν ἐναργῆ, τῶν δὶς τεσσαράκοντα ἡμερῶν, τουτέστιν, ὀγδοήκοντα. Ἀκάθαρτος οὖν ἡ ἀῤῥενοτόκος ἐν ἡμέραις τεσσαράκοντα· ἡ δέ γε θήλεος μήτηρ, ἐν ὅλαις ἦν ὀγδοήκοντα τὸν ἀριθμὸν ἡμέραις ἐν μολυσμοῖς καὶ ἀκαθαρσίαις, τουτέστιν, ἄχρι μορφώσεως ἀκριβοῦς τῶν ἐν μήτρᾳ, καὶ μὴν καὶ ἀφίξεως τῆς εἰς εἶδος τὸ ἀνθρώπινον. Ἐπὶ δέ γε τῷ καθαρισμῷ, κατά γε τὸ τῷ νόμῳ δοκοῦν, ἀμνὸς καὶ τρυγὼν ἐσφάζετο παρὰ τὴν θύραν τῆς ἁγίας σκηνῆς, μεσιτεύοντος ἱερέως καὶ τελοῦντος τὰ ἱερά· περιτέμνεσθαι δὲ δεῖν καὶ τὸ ἄρσεν ἔφη κατὰ τὸ τῷ νόμῳ δοκοῦν, τουτέστι, κατὰ τὴν ὀγδόην. Τοιόσδε μὲν οὖν ὁ τοῦ γράμματος νοῦς. Ἡμεῖς δὲ πρὸς θεωρίαν ἀναθέοντες τὴν πνευματικὴν, φέρε δὴ λέγωμεν τίνα δὴ τρόπον ἡ εἰς φθορὰν ἡμᾶς καὶ ἀκαθαρσίαν τεκοῦσα φύσις διεκρούσατο μολυσμοὺς, καὶ διέδρα τὴν ἀκαθαρσίαν καὶ τὴν ἐκ τοῦ νόμου κατάῤῥησιν· μακροὺς μὲν γὰρ ἤδη διατετέλεκε χρόνους ἐν ἀφορισμῷ, τουτέστιν, ἐκ προσώπου Θεοῦ. Χρόνοι δὲ ἦσαν οἱ πρὸ τῆς ἐπιδημίας, καθ' οὓς βεβασίλευκεν
Eighth-day Spirit circumcision; formed to Christ; Book 15 closes§32
32Cyril: …the death from Adam and until Moses, and has mastered of those upon the earth the many-formed sin. (Romans 5:14) And since according to the eighth, that is, after the of the law season and that ancient Sabbathism, with an unhandmade circumcision we have been circumcised through Spirit, (Colossians 2:11) and we have been formed also unto Christ, of his divine nature having become sharers; (2 Peter 1:4) we have beaten-back then the charges, and has been made-to-disappear also the filth, and every of us has gone a defilement; for we are born not unto corruption still, through the in Adam transgression, but unto life and incorruption, through the in Christ justification, of the over us having endured a slaughter, as of a lamb unblemished and true, as of a turtle-dove divine and intelligible; for we have been saved not otherwise.
Palladius: Altogether on the one hand then; for clear exceedingly the riddle.
Greek · §32
ὁ θάνατος ἀπὸ Ἀδὰμ καὶ μέχρι Μωσέως, κατεκράτησε δὲ τῶν ἐπὶ τῆς γῆς ἡ πολύμορφος ἁμαρτία. Ἐπειδὴ δὲ κατὰ τὴν ὀγδόην, τουτέστι, μετὰ τὸν τοῦ νόμου καιρὸν καὶ τὸν ἀρχαῖον ἐκεῖνον Σαββατισμὸν, ἀχειροποιήτῳ περιτομῇ περιτετμήμεθα διὰ Πνεύματος, μεμορφώμεθα δὲ καὶ εἰς Χριστὸν, τῆς θείας αὐτοῦ φύσεως γενόμενοι κοινωνοί· διεκρουσάμεθα δὴ τὰ ἐγκλήματα, κατηφάνισται δὲ καὶ ὁ ῥύπος, καὶ ἅπας ἡμῶν οἴχεται μολυσμός· τικτόμεθα γὰρ οὐκ εἰς φθορὰν ἔτι, διὰ τὴν ἐν Ἀδὰμ παράβασιν, ἀλλ' εἰς ζωήν τε καὶ ἀφθαρσίαν, διὰ τὴν ἐν Χριστῷ δικαίωσιν, τὴν ὑπὲρ ἡμῶν ὑπομείναντος σφαγὴν, ὡς ἀμνοῦ ἀμώμου καὶ ἀληθινοῦ, ὡς τρυγόνος θείας καὶ νοητῆς· σεσώσμεθα γὰρ οὐχ ἑτέρως. Ἦ γὰρ οὐχ ὧδε ἔχει;
{ΠΑΛΛ.} Παντάπασι μὲν οὖν· σαφὲς γὰρ λίαν τὸ αἴνιγμα.