Pharisee Corban greed; bought with price; self as dedication
Cyril: …‘your tradition.’ (Matthew 15:3) For money-loving on the one hand and gain-loving exceedingly being the Pharisees, most as many as to see they were desiring toward the according to law going registration, in order that for them might fatten the purses, the from each of those approaching with an insatiable hand collecting. But it was likely for some to withdraw-from the registration, of hesitation a pretext having not ignoble the poverty, and the at least needing needing to care-for-old fathers or then also mothers, from what things they themselves and not with sweat short would provide; scarcely these things having learned the sinful Pharisees, were urging ready to go toward the dedication, not the fitting still thinking, and the for law seeming having honored-out, the to complete very well, I say, the unto parents reverence, and of sparing to claim the unto them, and to be strong rather proclaiming already somehow, the having-been-customed to fulfill. For since a charge and a writing according to laws was the to appropriate something of the unto glory of God having been brought-forward, and a gift was a name for the dedications,
Palladius: Rightly and truly to have been said I say.
Cyril: And since the of the history for us not unclearly holds word, let us go upon the spiritual, and of the of the sensible beyond contemplation let us touch.
Palladius: Let us go.
Cyril: Each of us, O Palladius, of those in faith having been justified and having been sanctified in Spirit, a sacred dedication has become for God. And we owe for the Christ the own life each. For as the all-divine said Paul, ‘With a price we were bought, and we are not of ourselves.’ (1 Corinthians 6:19-20) And, ‘One over all died, in order that the living no longer for themselves may live, but for the over them having died and having been raised.’ (2 Corinthians 5:15) For he acquired-down us through himself for the God and Father, a price as it were some having deposited the over us, the own blood. So then we approach therefore for the of all Savior Christ through faith and sanctification, of the unto us from him having become, bringing-forward the counter-payment, of the in piety life the dedication. But different and not one would be understood to exist, and very reasonably, of the approach the manner. For the on the one hand, not exceedingly well-strong, and the, with hotter
Greek
παράδοσιν ὑμῶν.» Ἐρασιχρήματοι μὲν γὰρ καὶ φιλοκερδεῖς ἄγαν ὄντες οἱ Φαρισαῖοι, πλείστους μὲν ὅσους ὁρᾷν ἐπεθύμουν πρὸς τὴν κατὰ νόμον ἰόντας ἀπογραφὴν, ἵνα δὴ σφίσιν ἁδρύνοιτο τὰ βαλάντια, τὰ παρ' ἑκάστου τῶν προσιόντων ἀπλήστῳ χειρὶ συλλέγουσιν. Ἀλλ' ἦν εἰκὸς ἀναδύεσθαί τινας τὴν ἀπογραφὴν, ὄκνου πρόφασιν ἔχοντας οὐκ ἀγεννῆ τὴν πτωχείαν, καὶ τόγε δὴ χρῆναι δεῖν γηροκομεῖν πατέρας ἤγουν καὶ μητέρας, ἐξ ὧν αὐτοὶ καὶ οὐ σὺν ἱδρῶτι βραχεῖ πορίσαιντο· μόλις ταυτὶ μαθόντες οἱ ἀλιτήριοι Φαρισαῖοι, προὔτρεπον ἑτοίμους ἰέναι πρὸς τὴν ἀνάθεσιν, οὐ τὰ εἰκότα φρονοῦντες ἔτι, καὶ τὸ νόμῳ δοκοῦν ἐκτετιμηκότες, τὸ ἀποπεραίνειν εὖ μάλα, φημὶ, τὴν εἰς γονέας αἰδὼ, καὶ φειδοῦς μεταποιεῖσθαι τῆς εἰς αὐτοὺς, ἐῤῥῶσθαι δὲ μᾶλλον ἐπιφωνοῦντας ἤδη πως, τὰ νενομισμένα πληροῦν. Ἐπειδὴ γὰρ ἔγκλημα καὶ γραφὴ κατὰ νόμους ἦν τὸ σφετερίσασθαί τι τῶν εἰς δόξαν Θεοῦ προσενηνεγμένων, δῶρον δὲ ἦν ὄνομα τοῖς ἀναθήμασιν, ἐδίδασκον λέγειν ἐξαιτοῦσι τὰς ἐπικουρίας τοῖς γεγεννηκόσι· «Δῶρον ὃ ἂν ἐξ ἐμοῦ ὠφεληθῇς,» τουτέστιν, ὅπερ ἄν σοι δῴην ἐγὼ, τοῦτό ἐστιν ἀνάθημα, καὶ λελυπηκὼς ἴσθι τοι τὸν νόμον, τὰ εἰς δόξαν Θεοῦ παρακλέπτων καὶ ἀνοσίως λαμβάνων. Ἀκαταιτίατον δὲ τὴν εἰς γονέας ἀπανθρωπίαν διεβεβαιοῦντο ὑπάρχειν οἱ τῶν αἰσχίστων αὐτοῖς εὑρημάτων εἰσηγηταὶ, Θεῷ μᾶλλον ἀναθεῖναι τὰ ὄντα κατὰ τὸν νόμον ᾑρημένοις. Τοῦτο, οἶμαι, ἐστὶ τὸ, «Ὃς ἂν εἴπῃ τῷ πατρὶ αὐτοῦ ἢ τῇ μητρὶ ὐτοῦ, Δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ, ἢ τὴν μητέρα αὐτοῦ.» Ἐξέστω γὰρ δὴ τὸ μὴ τιμᾷν πατέρα, μήτε μὴν αἰδὼ ποιεῖσθαι μητρὸς, τοῖς λέγουσι· «Δῶρον ὃ ἂν ἐξ ἐμοῦ ὠφεληθῇς,» τοῦτ' ἐστιν, ὅπερ ἄν σοι δοὺς, ὠφελήσαιμι τυχὸν, τοῦτο θεῖόν ἐστι δῶρον, καὶ τῶν ἱερῶν ἀναθημάτων ἔσῃ κλοπεύς.
{ΠΑΛΛ.} Ὀρθῶς τε καὶ ἀληθῶς εἰρῆσθαί φημι.
{ΚΥΡ.} Ἐπειδὴ δὲ ὁ τῆς ἱστορίας ἡμῖν οὐκ ἀσυμφανῶς ἔχει λόγος, ἴωμεν ἐπὶ τὰ πνευματικὰ, καὶ τῆς τῶν αἰσθητῶν ἐπέκεινα θεωρίας ἁψώμεθα.
{ΠΑΛΛ.} Ἴωμεν.
{ΚΥΡ.} Ἕκαστος ἡμῶν, ὦ Παλλάδιε, τῶν ἐν πίστει δεδικαιωμένων καὶ ἡγιασμένων ἐν Πνεύματι, ἱερὸν ἀνάθημα γέγονε τῷ Θεῷ. Ὀφείλομεν δὲ τῷ Χριστῷ τὴν οἰκείαν ζωὴν ἕκαστος. Ὡς γὰρ ὁ θεσπέσιος ἔφη Παῦλος, «Τιμῆς ἠγοράσθημεν, καὶ οὐκ ἐσμὲν ἑαυτῶν.» Καὶ, «Εἷς ὑπὲρ πάντων ἀπέθανεν, ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι.» Κατεκτήσατο γὰρ ἡμᾶς δι' ἑαυτοῦ τῷ Θεῷ καὶ Πατρὶ, τιμὴν ὥσπερ τινὰ καταθεὶς τὴν ὑπὲρ ἡμῶν, τὸ ἴδιον αἷμα. Προσίεμεν οὖν ἄρα τῷ πάντων Σωτῆρι Χριστῷ διὰ πίστεως καὶ ἁγιασμοῦ, τῶν εἰς ἡμᾶς παρ' αὐτοῦ γεγονότων, προσάγοντες τὴν ἀντέκτισιν, τῆς ἐν εὐσεβείᾳ ζωῆς τὴν ἀνάθεσιν. Ἀλλὰ διάφορος καὶ οὐχ εἷς νοοῖτ' ἂν ὑπάρχειν, καὶ μάλα εἰκότως, τῆς προσαγωγῆς ὁ τρόπος. Οἱ μὲν γὰρ, οὐκ ἄγαν εὐσθενῶς, οἱ δὲ, θερμοτέραις
About this text
Cyril continues the dialogue with Palladius. Book 16 of a seventeen-book dialogue — not the whole work.
English follows Migne PG 68 (Aubert reprint). The PDF and a cleaned text of the same print were checked against each other. This page is Book 16 of seventeen. This is a reading translation for study, not a new critical edition of the Greek.
Witnesses
- Copy-text Migne PG 68 De adoratione Book 16 (Aubert reprint) (Greek · Book 16)
- Checked print PDF of PG 68 De adoratione (Greek · Book 16)
English is newly prepared for study from the stated edition. Open Greek on each section for the source text. This is not a complete critical edition.