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{{short description|4th-century Christian theologian, bishop, and saint}}
{{Short description|Christian theologian, bishop, and saint (c. 313 – 386)}}
{{Use dmy dates|date=March 2024}}
{{other uses|Cyril}}

{{Infobox saint
{{Infobox saint
|honorific_prefix = [[Saint]]
|name=Cyril of Jerusalem
|name=Cyril of Jerusalem
|birth_date={{c.|lk=no}} 313 AD
|birth_date={{c.|AD 313}}
|death_date=386 AD (aged 73)
|death_date= AD 386 (aged 73)
|feast_day=March 18 ([[Church of the Byzantine Rite|Byzantine Christianity]], Catholic Church)<br>May 7 ([[Church of the Byzantine Rite|Byzantine Christianity]]) (miracle)<br>[[Paremhat]] 22 ([[Coptic Orthodox Church of Alexandria|Coptic Christianity]])
|feast_day={{ubl|18 March ([[Church of the Byzantine Rite|Byzantine Christianity]],<ref>{{cite book |last1=Galadza |first1=Daniel |title=Liturgy and Byzantinization in Jerusalem |date=2018 |publisher=Oxford University Press |isbn=978-0-19-881203-6 |page=278 |url=https://books.google.com/books?id=2_U-DwAAQBAJ |language=en}}</ref> Catholic Church<ref>{{cite news |title=March 18: St. Cyril of Jerusalem |url=https://www.thecatholictelegraph.com/march-18-st-cyril-of-jerusalem/73515 |access-date=15 March 2023 |work=Catholic Telegraph |date=17 March 2022}}</ref>)|7 May (Byzantine Christianity) (miracle)|[[Paremhat]] 22 ([[Coptic Orthodox Church of Alexandria|Coptic Christianity]])}}
|venerated_in=[[Catholic Church]]([[Eastern Catholicism]])<br>[[Eastern Orthodox Church]]<br>[[Oriental Orthodoxy]]<br>[[Anglican Communion]]<br>[[Lutheran Church]]
|venerated_in={{ubl|[[Catholic Church]]|[[Eastern Orthodox Church]]|[[Oriental Orthodoxy]]|[[Anglican Communion]]|[[Lutheran Church]]}}
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|image=Saint Cyril of Jerusalem.jpg
|image=Saint Cyril of Jerusalem.jpg
|imagesize=
|imagesize=
|caption=
|caption=
|birth_place=possibly near [[Caesarea Maritima]], [[Syria Palaestina]] (Modern-day Israel)
|birth_place=possibly near [[Caesarea Maritima]], [[Syria Palaestina]]
|death_place=[[Jerusalem]], [[Syria Palaestina]]
|death_place=[[Jerusalem]], Syria Palaestina
|titles=Bishop, Confessor and Doctor of the Church
|titles=Bishop, Confessor and Doctor of the Church
|beatified_date=
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{{Eastern Orthodox sidebar|expanded=figures}}
{{Eastern Orthodox sidebar|expanded=figures}}


'''Cyril of Jerusalem''' ({{lang-el|Κύριλλος Α΄ Ἱεροσολύμων, Kýrillos A Ierosolýmon|italic=yes}}; {{lang-la|Cyrillus Hierosolymitanus}}) was a distinguished [[theology|theologian]] of the early Church ({{circa}} 313<ref>Walsh, Michael, ed. ''Butler's Lives of the Saints.'' (HarperCollins Publishers: New York, 1991), pp 83.</ref> {{ndash}} 386 AD). He is venerated as a [[saint]] by the [[Roman Catholic Church]], the [[Eastern Orthodox Church]], [[Oriental Orthodox Church]] and the [[Anglican Communion]]. In 1883, Cyril was declared a [[Doctor of the Church]] by [[Pope Leo XIII]]. He is highly respected in the [[Palestinian Christians|Palestinian Christian Community]].
'''Cyril of Jerusalem''' ({{lang-el|Κύριλλος Α΄ Ἱεροσολύμων}}, ''Kýrillos A Ierosolýmon''; {{lang-la|Cyrillus Hierosolymitanus}}; {{circa|313}}<ref>Walsh, Michael, ed. ''Butler's Lives of the Saints.'' (HarperCollins Publishers: New York, 1991), pp. 83.</ref> {{ndash}} 386) was a theologian of the [[Early Church]]. About the end of AD 350, he succeeded [[Maximus of Jerusalem|Maximus]] as Bishop of Jerusalem, but was exiled on more than one occasion due to the enmity of [[Acacius of Caesarea]], and the policies of various emperors. Cyril left important writings documenting the instruction of [[catechumen]]s and the order of the [[Liturgy]] in his day.


Cyril is venerated as a [[saint]] within the [[Roman Catholic Church]], the [[Eastern Orthodox Church]], [[Oriental Orthodox Church]], and the [[Anglican Communion]]. In 1883, Cyril was declared a [[Doctor of the Church]] by [[Pope Leo XIII]].
About the end of 350 AD he succeeded Maximus as Bishop of Jerusalem, but was exiled on more than one occasion due to the enmity of [[Acacius of Caesarea]], and the policies of various emperors. Cyril left important writings documenting the instruction of [[catechumen]]s and the order of the [[Liturgy]] in his day.

Cyril is [[Calendar of saints (Church of England)|remembered]] in the [[Church of England]] with a commemoration on 18 March.<ref>{{Cite web|title=The Calendar|url=https://www.churchofengland.org/prayer-and-worship/worship-texts-and-resources/common-worship/churchs-year/calendar|access-date=27 March 2021|website=The Church of England|language=en}}</ref>


==Life and character==
==Life and character==
Little is known of his life before he became a [[bishop]]; the assignment of his birth to the year 315 rests on conjecture.<ref>[https://archive.org/stream/newschaffherzog29haucgoog#page/n356/mode/2up Jackson, Samuel Macauley,ed., "Cyril of Jersusalem", ''New Schaff-Herzog Encyclopedia of Religious Knowledge'', (3rd ed.) p.334, London and New York, Funk & Wagnalls, 1914]</ref> According to Butler, Cyril was born at or near the city of Jerusalem, and was apparently well-read in both the [[Church Fathers]] and the pagan philosophers.<ref name=butler>[http://www.ewtn.com/library/MARY/CYRIJERU.htm Butler, Alban. ''The Lives or the Fathers, Martyrs and Other Principal Saints'' Vol. III, D. & J. Sadlier, & Company, 1864]</ref>
Little is known of his life before he became a bishop; the assignment of his birth to the year 315 rests on conjecture.<ref>{{Cite web|url=http://archive.org/details/newschaffherzog29haucgoog|title=The New Schaff-Herzog Encyclopedia of Religious Knowledge: Embracing Biblical, Historical ...|first=Philip Schaff|last=Johann Jakob Herzog |date=18 March 1909|publisher=Funk and Wagnalls Company|via=Internet Archive}}</ref> According to Butler, Cyril was born at or near the city of Jerusalem and was well-read in both the writings of the early [[Church Fathers|Christian theologians]] and the [[Greek philosophers]].<ref name="butler">{{Cite book|last=Butler, Alban (1866) Vol. III, D. & J. Sadlier, & Company|title=The Lives or the Fathers, Martyrs and Other Principal Saints'|year=1866|publisher=J. Duffy|url=https://catalog.hathitrust.org/Record/001941109/Home|url-status=live|archive-url=https://web.archive.org/web/20210602213948/https://catalog.hathitrust.org/Record/001941109/Home |archive-date=2 June 2021 }}</ref>

⚫
Cyril was ordained a [[deacon]] by Bishop [[Macarius of Jerusalem]] in about 335 AD and a priest some eight years later by Bishop [[Maximus of Jerusalem|Maximus]]. Around the end of 350 AD, he succeeded Maximus in the See of Jerusalem, although the evidence for this relies on the ''Catecheses'' written by Cyril where he refers to himself as "bishop". [[Jerome]] also suggests Cyril was an [[Arian]] at this stage.<ref name = "laielh">*"Lives of the Saints, For Every Day of the Year" edited by Rev. Hugo Hoever, S.O.Cist., PhD, New York: Catholic Book Publishing Co., 1955, p. 112.</ref><ref>a.</ref><ref>Jerome gives a dark account of this appointment, claiming that Cyril was an [[Arian]], and "was offered the see on Maximus' death on the condition that he would repudiate his ordination at the hands of that Bishop".(Yarnold (2000), p4) Jerome had personal reasons for being malicious, though, and, the story may simply be a case of Cyril conforming to proper church order. Young (2004), p186.</ref>


Cyril is described as a preacher and liturgist by the pilgrim [[Egeria (pilgrim)|Egeria]].<ref>John Wilkinson: Egeria's Travels. Oxbow Books, Oxford 2015. {{ISBN|978-0-85668-710-5}}</ref>
⚫
Cyril was ordained a [[deacon]] by Bishop [[Macarius of Jerusalem]] in about 335 and a [[priest]] some eight years later by Bishop [[Maximus of Jerusalem|Maximus]]. About the end of 350 he succeeded St. Maximus in the [[Episcopal See|See]] of Jerusalem.<ref name = "laielh">*"Lives of the Saints, For Every Day of the Year" edited by Rev. Hugo Hoever, S.O.Cist., Ph.D., New York: Catholic Book Publishing Co., 1955, p. 112</ref><ref>The evidence for this is the ''Catecheses'' by Cyril where he continually refers to himself as bishop</ref><ref>Jerome gives a dark account of how Cyril came to be appointed as Bishop of Jerusalem, claiming that “Cyril was an out and out Arian, was offered the see on Maximus' death on the condition that he would repudiate his ordination at the hands of that Bishop”.(Yarnold (2000), p4) Jerome had personal reasons for being malicious, though, and, the story may simply be a case of Cyril conforming to proper church order.Young (2004), p186</ref>


==Episcopacy==
==Episcopacy==
Relations between [[Metropolitan bishop|Metropolitan]] [[Acacius of Caesarea]] and Cyril became strained. Acacius is presented as a leading [[Arianism|Arian]] by the orthodox historians, and his opposition to Cyril in the 350s is attributed by these writers to this. Sozomen also suggests that the tension may have been increased by Acacius's jealousy of the importance assigned to Cyril's See by the [[First Council of Nicaea|Council of Nicaea]], as well as by the threat posed to Caesarea by the rising influence of the seat of Jerusalem as it developed into the prime Christian holy place and became a centre of pilgrimage.<ref>Sozomen, ''HE'', 4.25</ref>
Relations between [[Metropolitan bishop|Metropolitan]] [[Acacius of Caesarea]] and Cyril became strained. Acacius is presented as a leading [[Arianism|Arian]] by the orthodox historians, and his opposition to Cyril in the 350s is attributed by these writers to this. Sozomen also suggests that the tension may have been increased by Acacius's jealousy of the importance assigned to Cyril's See by the [[First Council of Nicaea|Council of Nicaea]], as well as by the threat posed to Caesarea by the rising influence of the seat of Jerusalem as it developed into the prime Christian holy place and became a centre of pilgrimage.<ref>Sozomen, ''HE'', 4.25.</ref>


Acacius charged Cyril with selling church property.<ref>Frances Young with Andrew Teal, ''From Nicaea to Chalcedon: A Guide to the Literature and its Background’’, (2nd edn, 2004), p187</ref> The city of Jerusalem had suffered drastic food shortages at which point church historians Sozomen and Theodoret report “Cyril secretly sold sacramental ornaments of the church and a valuable holy robe, fashioned with gold thread that the emperor [[Constantine the Great|Constantine]] had once donated for the bishop to wear when he performed the rite of [[Baptism]]”.<ref name = "cyril">Drijvers, J. W. (2004). Cyril of Jerusalem: Bishop and city. Supplements to Vigiliae Christianae, v. 72. Leiden: Brill. , p. 65</ref> It was believed that Cyril sold some plate, ornaments and imperial gifts to keep his people from starving.
Acacius charged Cyril with selling church property.<ref>Frances Young with Andrew Teal, ''From Nicaea to Chalcedon: A Guide to the Literature and its Background'', (2nd edn, 2004), p187.</ref> The city of Jerusalem had suffered drastic food shortages at which point church historians Sozomen and Theodoret report "Cyril secretly sold sacramental ornaments of the church and a valuable holy robe, fashioned with gold thread that the emperor [[Constantine the Great|Constantine]] had once donated for the bishop to wear when he performed the rite of Baptism",{{sfn|Drijvers|2004|p=65}} possibly to keep people from starving.


For two years, Cyril resisted Acacius' summons to account for his actions in selling off church property, but a council held under Acacius's influence in 357 deposed Cyril in his absence (having officially charged him with selling church property to help the poor) and Cyril took refuge with Silvanus, Bishop of [[Tarsus (city)|Tarsus]].<ref>Di Berardino, Angelo. 1992. Encyclopedia of the early church. New York: Oxford University Press. , p. 312</ref> The following year, 359, in an atmosphere hostile to Acacius, the [[Council of Seleucia]] reinstated Cyril and deposed Acacius. In 360, though, this was reversed by Emperor Constantius,<ref>The reasons for this reversal are not entirely clear. According to Theodoret, (''HE'' 2.23), Acacius informed the emperor that one of the things sold by Cyril was a 'holy robe' dedicated by Constantine himself, which consequently turned Constantius against Cyril. The truth of this is not clear though.</ref> and Cyril suffered another year's exile from Jerusalem until the Emperor [[Julian the Apostate|Julian]]'s accession allowed him to return.
For two years, Cyril resisted Acacius' summons to account for his actions, but a church council held under Acacius's influence in 357 AD deposed Cyril in his absence, and Cyril took refuge with Silvanus, Bishop of [[Tarsus (city)|Tarsus]].<ref>Di Berardino, Angelo. 1992. Encyclopedia of the early church. New York: Oxford University Press, p. 312.</ref> The following year, 359 AD, in an atmosphere more hostile to Acacius, the [[Council of Seleucia]] reinstated Cyril and deposed Acacius. In 360 AD, this was reversed by Emperor Constantius again,<ref>The reasons for this reversal are not entirely clear. According to Theodoret, (''HE'' 2.23), Acacius informed the emperor that one of the things sold by Cyril was a 'holy robe' dedicated by Constantine himself, which consequently turned Constantius against Cyril. The truth of this is not clear though.</ref> and Cyril suffered another year's exile from Jerusalem until the Emperor [[Julian the Apostate|Julian]]'s accession allowed him to return in 361.{{sfn|Norris|2007|p=77}}


Cyril was once again banished from Jerusalem by the [[Arianism|Arian]] Emperor [[Valens]] in 367. Cyril was able to return again at the accession of Emperor [[Gratian]] in 378, after which he remained undisturbed until his death in 386. In 380, [[Gregory of Nyssa]] came to Jerusalem on the recommendation of a council held at Antioch in the preceding year. He seemingly found the faith in good shape, but worried that the city was prey to parties and corrupt in morals.<ref name=Chapman>[http://www.newadvent.org/cathen/04595b.htm Chapman, John. "Saint Cyril of Jerusalem." The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company, 1908. 16 Mar. 2015]</ref> Cyril's jurisdiction over Jerusalem was expressly confirmed by the [[First Council of Constantinople]] (381), at which he was present.<ref name=Foley/> At that council he voted for acceptance of the term ''homoousios'', having been finally convinced that there was no better alternative.<ref name = "laielh"/> His story is perhaps best representative of those Eastern bishops (perhaps a majority), initially mistrustful of Nicaea, who came to accept the creed of that council, and the doctrine of the ''homoousion''.<ref name="Andrew Louth 2010 p284">Andrew Louth, 'Palestine', in Frances Young et al., ''The Cambridge History of Early Christian Literature'', (2010), p284</ref>
Cyril was once again banished from Jerusalem by the [[Arianism|Arian]] Emperor [[Valens]] in 367 AD but was able to return again after Valens's death in 378 AD, after which he remained undisturbed until his death in 386. In 380 AD, [[Gregory of Nyssa]] came to Jerusalem on the recommendation of a council held at Antioch in the preceding year. He seemingly found the faith in good shape, but worried that the city was prey to parties and corrupt in morals.<ref name=":0">Henry Palmer Chapman (1908). "[[wikisource:Catholic Encyclopedia (1913)/St. Cyril of Jerusalem|St. Cyril of Jerusalem]]". In ''Catholic Encyclopedia''. '''4'''. New York: Robert Appleton Company.</ref> Cyril's jurisdiction over Jerusalem was expressly confirmed by the [[First Council of Constantinople]] (381), at which he was present.<ref name=Foley/> At that council he voted for acceptance of the term ''[[homoousian|homoousios]]'' (which defined the nature between "God the Father", and "God the Son"), having been finally convinced that there was no better alternative.<ref name = "laielh"/> His story is perhaps best representative of those Eastern bishops (perhaps a majority) initially mistrustful of Nicaea, who came to accept the creed of that council, and the doctrine of the ''[[homoousion]]''.<ref name="Andrew Louth 2010 p284">Andrew Louth, 'Palestine', in Frances Young et al., ''The Cambridge History of Early Christian Literature'', (2010), p284.</ref>


==Theological position==
==Theological position==
Though his [[theology]] was at first somewhat indefinite in phraseology, he undoubtedly gave a thorough adhesion to the [[Nicene Creed|Nicene Orthodoxy]]. Even if he did avoid the debatable term ''[[homoousian|homoousios]]'', he expressed its sense in many passages, which exclude equally [[Patripassianism]], [[Sabellianism]], and the formula "there was a time when the Son was not" attributed to Arius.<ref name=Chapman/> In other points he takes the ordinary ground of the Eastern Fathers, as in the emphasis he lays on the freedom of the will, the ''autexousion'' (αὐτεξούσιον), and in his view of the nature of sin. To him sin is the consequence of freedom, not a natural condition. The body is not the cause, but the instrument of sin. The remedy for it is repentance, on which he insists. Like many of the Eastern Fathers, he focuses on high moral living as essential to true Christianity. His doctrine of the [[Resurrection of Christ|Resurrection]] is not quite so realistic as that of other Fathers; but his conception of the Church is decidedly empirical: the existing Church form is the true one, intended by Christ, the completion of the Church of the [[Old Testament]]. His interpretation of the [[Eucharist]] is disputed. If he sometimes seems to approach the symbolic view, at other times he comes very close to a strong realistic doctrine. The bread and wine are not mere elements, but the body and blood of Christ.
Though his theology was at first somewhat indefinite in phraseology, he undoubtedly gave a thorough adhesion to the [[Nicene Creed|Nicene Orthodoxy]]. Even if he did avoid the debatable term ''[[homoousian|homoousios]]'', he expressed its sense in many passages, which exclude equally [[Patripassianism]], [[Sabellianism]], and the formula "there was a time when the Son was not" attributed to Arius.<ref name=":0" /> In other points he takes the ordinary ground of the Eastern Fathers, as in the emphasis he lies on the freedom of the will, the ''autexousion'' (αὐτεξούσιον), and in his view of the nature of sin. To him sin is the consequence of freedom, not a natural condition. The body is not the cause, but the instrument of sin. The remedy for it is repentance, on which he insists. Like many of the Eastern Fathers, he focuses on high moral living as essential to true Christianity. His doctrine of the [[Resurrection of Christ|Resurrection]] is not quite so realistic as that of other Fathers; but his conception of the Church is decidedly empirical: the existing Church form is the true one, intended by Christ, the completion of the Church of the [[Old Testament]]. His interpretation of the [[Eucharist]] is disputed. Some argue he sometimes seems to approach the symbolic view, though he professes a strong realistic doctrine. The bread and wine are not mere elements, but the body and blood of Christ.<ref>{{Cite web|url=https://www.newadvent.org/fathers/310122.htm|title=CHURCH FATHERS: Catechetical Lecture 22 (Cyril of Jerusalem)|website=www.newadvent.org}}</ref>


Cyril's writings are filled with the loving and forgiving nature of God which was somewhat uncommon during his time period. Cyril fills his writings with great lines of the healing power of forgiveness and the Holy Spirit, like “The Spirit comes gently and makes himself known by his fragrance. He is not felt as a burden for God is light, very light. Rays of light and knowledge stream before him as the Spirit approaches. The Spirit comes with the tenderness of a true friend to save, to heal, to teach, to counsel, to strengthen and to console”. Cyril himself followed God's message of forgiveness many times throughout his life. This is most clearly seen in his two major exiles where Cyril was disgraced and forced to leave his position and his people behind. He never wrote or showed any ill will towards those who wronged him. Cyril stressed the themes of healing and regeneration in his catechesis.<ref name=hell>[https://books.google.com/books?id=hWbqS96Gii8C&pg=PA197&lpg=PA197&dq=Cyril+of+Jerusalem+Eschatology&source=bl&ots=043lA4RXF8&sig=jDi8qivjNcWk2I5Blmx_w5Y6w6U&hl=en&sa=X&ved=0ahUKEwjOlL_ToJbLAhVCez4KHRQGCl04ChDoAQghMAE#v=onepage&q=Cyril%20of%20Jerusalem%20Eschatology&f=false Hellemo, Geir. ''Adventus Domini: Eschatological Thought in 4th Century Apses and Catecheses'', BRILL, 1989] {{ISBN|9789004088368}}</ref>
Cyril's writings are filled with the loving and forgiving nature of God which was somewhat uncommon during his time period. Cyril fills his writings with great lines of the healing power of forgiveness and the Holy Spirit, like "The Spirit comes gently and makes himself known by his fragrance. He is not felt as a burden for God is light, very light. Rays of light and knowledge stream before him as the Spirit approaches. The Spirit comes with the tenderness of a true friend to save, to heal, to teach, to counsel, to strengthen and to console". Cyril himself followed God's message of forgiveness many times throughout his life. This is most clearly seen in his two major exiles where Cyril was disgraced and forced to leave his position and his people behind. He never wrote or showed any ill will towards those who wronged him. Cyril stressed the themes of healing and regeneration in his catechesis.<ref name=hell>{{Cite book|url=https://books.google.com/books?id=hWbqS96Gii8C&q=Cyril+of+Jerusalem+Eschatology&pg=PA197|title=Adventus Domini: Eschatological Thought in 4th Century Apses and Catecheses|first=Geir|last=Hellemo|date=18 March 1989|publisher=BRILL|isbn=9004088369|via=Google Books}}</ref>


==Catechetical lectures==
==Catechetical lectures==
[[File:Cyrillus Hierosolymitani Catecheses.jpg|thumb|Parallel Greek and Latin versions of Cyril's ''Catacheses'']]
Cyril's famous twenty-three lectures given to catechumens in Jerusalem being prepared for, and after, [[baptism]] are best considered in two parts: the first eighteen lectures are common known as the ''Catechetical Lectures'', ''Catechetical Orations'' or ''Catechetical Homilies'', while the final five are often called the ''Mystagogic Catecheses'' (μυσταγωγικαί), because they deal with the ''mysteries'' (μυστήρια) i.e. [[Sacraments]] of [[Baptism]], [[Confirmation]] and the [[Eucharist]].<ref>*"The Penguin Dictionary of Saints, 3rd Edition", Donald Attwater and Catherine Rachel John, New York: Peguin Putnam Inc., 1995, p. 101</ref>
Cyril's famous twenty-three lectures given to catechumens in Jerusalem being prepared for, and after, [[baptism]] are best considered in two parts: the first eighteen lectures are commonly known as the ''Catechetical Lectures'', ''Catechetical Orations'' or ''Catechetical Homilies'', while the final five are often called the ''Mystagogic Catecheses'' (μυσταγωγικαί), because they deal with the ''mysteries'' (μυστήρια) i.e. [[Sacraments]] of [[Baptism]], [[Confirmation]] and the [[Eucharist]].<ref>*"The Penguin Dictionary of Saints, 3rd Edition", Donald Attwater and Catherine Rachel John, New York: Peguin Putnam Inc., 1995, p. 101.</ref>


His [[Catechesis|catechetical lectures]] ([[Greek language|Greek]] ''Κατηχήσεις'')<ref>[http://www.ccel.org/ccel/schaff/npnf207.ii.iv.html ''The Catechetical Lectures of S. Cyril]</ref> are generally assumed, on the basis of limited evidence, to have been delivered either in Cyril's early years as a bishop, around 350, or perhaps in 348, while Cyril was still a priest, deputising for his bishop, Maximus.<ref>The main evidence for this dating is that at one point Cyril casually refers to the heresy of Mani as being seventy years old (''Cat'' 6.20). Andrew Louth, 'Palestine', in Frances Young et al., ''The Cambridge History of Early Christian Literature'', (2010), p284</ref> The ''Catechetical Lectures'' were given in the ''Martyrion'', the basilica erected by Constantine.<ref name="Andrew Louth 2010 p284"/> They contain instructions on the principal topics of Christian faith and practice, in a popular rather than scientific manner, full of a warm pastoral love and care for the catechumens to whom they were delivered. Each lecture is based upon a text of Scripture, and there is an abundance of Scriptural quotation throughout. In the ''Catechetical Lectures'', parallel with the exposition of the [[Creed]] as it was then received in the Church of Jerusalem are vigorous polemics against [[Paganism|pagan]], [[Jewish]], and [[Christian heresy|heretical]] errors. They are of great importance for the light which they throw upon the method of instruction usual of that age, as well as upon the liturgical practises of the period, of which they give the fullest account extant.<ref name=Foley>[http://www.americancatholic.org/Features/Saints/saint.aspx?id=1326 Foley, Leonard O.F.M., "St. Cyril of Jerusalem", ''Saint of the Day'', (revised by Pat McCloskey O.F.M.), Franciscan Media]</ref>
His [[Catechesis|catechetical lectures]] ([[Greek language|Greek]] Κατηχήσεις, ''Katēchēseis'')<ref>{{Cite web|url=https://www.ccel.org/ccel/schaff/npnf207.ii.iv.html|title=Philip Schaff: NPNF2-07. Cyril of Jerusalem, Gregory Nazianzen – Christian Classics Ethereal Library|website=www.ccel.org}}</ref> are generally assumed, on the basis of limited evidence, to have been delivered either in Cyril's early years as a bishop, around 350 AD, or perhaps in 348 AD, while Cyril was still a priest, deputising for his bishop, Maximus.<ref>The main evidence for this dating is that at one point Cyril casually refers to the heresy of Mani as being seventy years old (''Cat'' 6.20). Andrew Louth, 'Palestine', in Frances Young et al., ''The Cambridge History of Early Christian Literature'', (2010), p284.</ref> The ''Catechetical Lectures'' were given in the ''Martyrion'', the basilica erected by Constantine.<ref name="Andrew Louth 2010 p284"/> They contain instructions on the principal topics of Christian faith and practice, in a popular rather than scientific manner, full of a warm pastoral love and care for the catechumens to whom they were delivered. Each lecture is based upon a text of Scripture, and there is an abundance of Scriptural quotation throughout. In the ''Catechetical Lectures'', parallel with the exposition of the [[Creed]] as it was then received in the Church of Jerusalem are vigorous polemics against [[Paganism|pagan]], Jewish, and [[Christian heresy|heretical]] errors. They are of great importance for the light which they throw upon the method of instruction usual of that age, as well as upon the liturgical practises of the period, of which they give the fullest account extant.<ref name=Foley>{{Cite web|url=https://crmmanpowerplanner.crmeyer.com/|title=CR Meyer Manpower Planner|website=crmmanpowerplanner.crmeyer.com}}</ref>


<blockquote>It is not only among us, who are marked with the name of Christ, that the dignity of faith is great; all the business of the world, even of those outside the Church, is accomplished by faith. By faith, marriage laws join in union persons who were strangers to one another. By faith, agriculture is sustained; for a man does not endure the toil involved unless he believes he will reap a harvest. By faith, seafaring men, entrusting themselves to a tiny wooden craft, exchange the solid element of the land for the unstable motion of the waves.”<ref>Cyril, Catechesis V</ref></blockquote>
<blockquote>It is not only among us, who are marked with the name of Christ, that the dignity of faith is great; all the business of the world, even of those outside the Church, is accomplished by faith. By faith, marriage laws join in union persons who were strangers to one another. By faith, agriculture is sustained; for a man does not endure the toil involved unless he believes he will reap a harvest. By faith, seafaring men, entrusting themselves to a tiny wooden craft, exchange the solid element of the land for the unstable motion of the waves."<ref>Cyril, Catechesis V.</ref></blockquote>


In the 13th lecture, Cyril of Jerusalem discusses the Crucifixion and burial of Jesus Christ. The main themes that Cyril focuses on in these lectures are [[Original sin]] and Jesus’ sacrificing himself to save us from our sins. Also, the burial and Resurrection which occurred three days later proving the divinity of Jesus Christ and the loving nature of the Father. Cyril was very adamant about the fact that Jesus went to his death with full knowledge and willingness. Not only did he go willingly but throughout the process he maintained his faith and forgave all those who betrayed him and engaged in his execution. Cyril writes “who did not sin, neither was deceit found in his mouth, who, when he was reviled, did not revile, when he suffered did not threaten”.{{sfn|Drijvers (2004), p. 7}} This line by Cyril shows his belief in the selflessness of Jesus especially in this last final act of Love. The lecture also gives a sort of insight to what Jesus may have been feeling during the execution from the whippings and beatings, to the crown of thorns, to the nailing on the cross. Cyril intertwines the story with the messages Jesus told throughout his life before his execution relating to his final act. For example, Cyril writes “I gave my back to those who beat me and my cheeks to blows; and my face I did not shield from the shame of spitting”.{{sfn|Drijvers (2004), p. 13-14}} This clearly reflects the teachings of Jesus to turn the other cheeks and not raising your hands against violence because violence just begets violence begets violence. The segment of the Catechesis really reflects the voice Cyril maintained in all of his writing. The writings always have the central message of the Bible; Cyril is not trying to add his own beliefs in reference to religious interpretation and remains grounded in true biblical teachings.
In the 13th lecture, Cyril of Jerusalem discusses the Crucifixion and burial of Jesus Christ. The main themes that Cyril focuses on in these lectures are [[Original sin]] and Jesus' sacrificing himself to save us from our sins. Also, the burial and Resurrection which occurred three days later proving the divinity of Jesus Christ and the loving nature of the Father. Cyril was very adamant about the fact that Jesus went to his death with full knowledge and willingness. Not only did he go willingly but throughout the process he maintained his faith and forgave all those who betrayed him and engaged in his execution. Cyril writes "who did not sin, neither was deceit found in his mouth, who, when he was reviled, did not revile, when he suffered did not threaten".{{sfn|Drijvers|2004|p=7}} This line by Cyril shows his belief in the selflessness of Jesus especially in this last final act of Love. The lecture also gives a sort of insight to what Jesus may have been feeling during the execution from the whippings and beatings, to the crown of thorns, to the nailing on the cross. Cyril intertwines the story with the messages Jesus told throughout his life before his execution relating to his final act. For example, Cyril writes "I gave my back to those who beat me and my cheeks to blows; and my face I did not shield from the shame of spitting".{{sfn|Drijvers|2004|p=13-14}} This clearly reflects the teachings of Jesus to turn the other cheek and not raising your hands against violence because violence just begets violence begets violence. The segment of the Catechesis really reflects the voice Cyril maintained in all of his writing. The writings always have the central message of the Bible; Cyril is not trying to add his own beliefs in reference to religious interpretation and remains grounded in true biblical teachings.


Danielou see the baptism rite are carrying eschatological overtones, in that "to inscribe for baptism is to write one's name in the register of the elect in heaven".<ref>[https://books.google.com/books?id=E5AdzMNMZzMC&pg=PA61&dq=Cyril+of+Jerusalem+Eschatology&hl=en&sa=X&ved=0ahUKEwii1-G_qJbLAhXKdT4KHWc_DkwQ6AEINjAF#v=onepage&q=Cyril%20of%20Jerusalem%20Eschatology&f=false Bergin, Liam. ''O Propheticum Lavacrum'', Gregorian Biblical BookShop, 1999] {{ISBN|9788876528279}}</ref>
Danielou sees the baptism rite as carrying eschatological overtones, in that "to inscribe for baptism is to write one's name in the register of the elect in heaven".<ref>{{Cite book|url=https://books.google.com/books?id=E5AdzMNMZzMC&q=Cyril+of+Jerusalem+Eschatology&pg=PA61|title=O Propheticum Lavacrum|first=Liam|last=Bergin|date=18 March 1999|publisher=Gregorian Biblical BookShop|isbn=9788876528279|via=Google Books}}</ref>


==Eschatology==
==Eschatology==
Oded Irshai observed that Cyril lived in a time of intense apocalyptic expectation, when Christians were eager to find apocalyptic meaning in every historical event or natural disaster. Cyril spent a good part of his episcopacy in intermittent exile from Jerusalem. Abraham Malherbe argued that when a leader's control over a community is fragile, directing attention to the imminent arrival of the antichrist effectively diverts attention from that fragility.<ref name=Dayna/>
Oded Irshai observed that Cyril lived in a time of intense apocalyptic expectation, when Christians were eager to find apocalyptic meaning in every historical event or natural disaster. Cyril spent a good part of his episcopacy in intermittent exile from Jerusalem. Abraham Malherbe argued that when a leader's control over a community is fragile, directing attention to the imminent arrival of the antichrist effectively diverts attention from that fragility.<ref name=Dayna/>


Soon after his appointment, Cyril in his ''Letter to Constantius''<ref>English translation is in Telfer (1955)</ref> of 351 recorded the appearance of a cross of light in the sky above [[Golgotha]], witnessed by the whole population of Jerusalem. The Greek church commemorates this miracle on the 7th of May. Though in modern times the authenticity of the ''Letter'' has been questioned, on the grounds that the word ''homoousios'' occurs in the final blessing, many scholars believe this may be a later interpolation, and accept the letter's authenticity on the grounds of other pieces of internal evidence.<ref>Frances Young with Andrew Teal, ''From Nicaea to Chalcedon: A Guide to the Literature and its Background’’, (2nd edn, 2004), p192</ref>
Soon after his appointment, Cyril in his ''Letter to Constantius''<ref>English translation is in Telfer (1955).</ref> of 351 AD recorded the appearance of a cross of light in the sky above [[Golgotha]], witnessed by the whole population of Jerusalem. The Greek church commemorates this miracle on 7 May. Though in modern times the authenticity of the ''Letter'' has been questioned, on the grounds that the word ''[[homoousian|homoousios]]'' occurs in the final blessing, many scholars believe this may be a later interpolation, and accept the letter's authenticity on the grounds of other pieces of internal evidence.<ref>Frances Young with Andrew Teal, ''From Nicaea to Chalcedon: A Guide to the Literature and its Background'', (2nd edn, 2004), p192.</ref>


Cyril interpreted this as both a sign of support for Constantius, who was soon to face the usurper [[Magnentius]], and as announcing the Second Coming, which was soon to take place in Jerusalem. Not surprisingly, in Cyril's eschatological analysis, Jerusalem holds a central position.<ref name=Cain>[https://books.google.com/books?id=ARd9mp97V_UC&pg=PA243&lpg=PA243&dq=Cyril+of+Jerusalem+Eschatology&source=bl&ots=Aey8AUt0um&sig=QszHwuYWnyva9vsrFseTfWeVDbE&hl=en&sa=X&ved=0ahUKEwi92I36l5bLAhWBrD4KHerMCFQQ6AEIMzAE#v=onepage&q=Cyril%20of%20Jerusalem%20Eschatology&f=false Cain, Andrew and Lenski, Noel Emmanuel. ''The Power of Religion in Late Antiquity'', Ashgate Publishing, Ltd., 2009] {{ISBN|9780754667254}}</ref>
Cyril interpreted this as both a sign of support for Constantius, who was soon to face the usurper [[Magnentius]], and as announcing the Second Coming, which was soon to take place in Jerusalem. Not surprisingly, in Cyril's eschatological analysis, Jerusalem holds a central position.<ref name=Cain>{{Cite book|url=https://books.google.com/books?id=ARd9mp97V_UC&q=Cyril+of+Jerusalem+Eschatology&pg=PA243|title=The Power of Religion in Late Antiquity|first1=Andrew|last1=Cain|first2=Noel Emmanuel|last2=Lenski|date=1 January 2009|publisher=Ashgate Publishing, Ltd.|isbn=9780754667254|via=Google Books}}</ref>


Matthew 24:6 speaks of "wars and reports of wars", as a sign of the End Times, and it is within this context that Cyril read Julian's war with the Persians. Matthew 24:7 speaks of "earthquakes from place to place", and Jerusalem experienced an [[Galilee earthquake of 363|earthquake]] in 363 at a time when Julian was attempting to rebuild the temple in Jerusalem.<ref name=Dayna>[https://books.google.com/books?id=rF5oCgAAQBAJ&pg=PA173&dq=Cyril+of+Jerusalem+Eschatology&hl=en&sa=X&ved=0ahUKEwii1-G_qJbLAhXKdT4KHWc_DkwQ6AEIMDAE#v=onepage&q=Cyril%20of%20Jerusalem%20Eschatology&f=false Kalleres, Dayna S., ''City of Demons: Violence, Ritual, and Christian Power in Late Antiquity'', Univ of California Press, 2015] {{ISBN|9780520956841}}</ref> Embroiled in a rivalry with Acacius of Caesarea over the relative primacy of their respective sees, Cyril saw even ecclesial discord a sign of the Lord's coming.<ref>[https://books.google.com/books?id=osco652hynIC&pg=PA354&lpg=PA354&dq=Cyril+of+Jerusalem+Eschatology&source=bl&ots=O07NRYfojt&sig=SWgZWnbWYjP3aTOmfFSDXtAoap4&hl=en&sa=X&ved=0ahUKEwi92I36l5bLAhWBrD4KHerMCFQQ6AEIQzAJ#v=onepage&q=Cyril%20of%20Jerusalem%20Eschatology&f=false Farrow, Douglas. "Rediscovering an Eschatological Perspective", ''The Oxford Handbook of Eschatology'', (Jerry L. Walls, ed.), Oxford University Press, USA, 2007] {{ISBN|9780199727636}}</ref> Catechesis 15 would appear to cast Julian as the antichrist, although Irshai views this as a later interpolation.<ref name=Dayna/>
Matthew 24:6 speaks of "wars and reports of wars", as a sign of the End Times, and it is within this context that Cyril read Julian's war with the Persians. Matthew 24:7 speaks of "earthquakes from place to place", and Jerusalem experienced an [[Galilee earthquake of 363|earthquake]] in 363 at a time when Julian was attempting to rebuild the temple in Jerusalem.<ref name=Dayna>{{Cite book|url=https://books.google.com/books?id=rF5oCgAAQBAJ&q=Cyril+of+Jerusalem+Eschatology&pg=PA173|title=City of Demons: Violence, Ritual, and Christian Power in Late Antiquity|first=Dayna S.|last=Kalleres|date=13 October 2015|publisher=Univ of California Press|isbn=9780520956841|via=Google Books}}</ref> Embroiled in a rivalry with Acacius of Caesarea over the relative primacy of their respective sees, Cyril saw even ecclesial discord a sign of the Lord's coming.<ref>{{Cite book|url=https://books.google.com/books?id=osco652hynIC&q=Cyril+of+Jerusalem+Eschatology&pg=PA354|title=The Oxford Handbook of Eschatology|first=Jerry L. Walls Professor of Philosophy of Religion Asbury Theological|last=Seminary|date=31 October 2007|publisher=Oxford University Press, USA|isbn=9780199727636|via=Google Books}}</ref> Catechesis 15 would appear to cast Julian as the antichrist, although Irshai views this as a later interpolation.<ref name=Dayna/>


“In His first coming, He endured the Cross, despising shame; in His second, He comes attended by a host of Angels, receiving glory. We rest not then upon His first advent only, but look also for His second."{{sfn|Cyril|Gifford|1894}} He looked forward to the Second Advent which would bring an end to the world and then the created world to be re-made anew. At the Second Advent he expected to rise in the resurrection if it came after his time on earth.{{sfn|Froom|1950|pp=412–415}}
"In His first coming, He endured the Cross, despising shame; in His second, He comes attended by a host of Angels, receiving glory. We rest not then upon His first advent only, but look also for His second."{{sfn|Cyril|Gifford|1894}} He looked forward to the Second Advent which would bring an end to the world and then the created world to be made anew. At the Second Advent he expected to rise in the resurrection if it came after his time on earth.{{sfn|Froom|1950|pp=412–415}}


==''Mystagogic Catecheses''==
==''Mystagogic Catecheses''==
There has been considerable controversy over the date and authorship of the ''Mystagogic Catecheses'', addressed to the newly baptized, in preparation for the reception of [[Holy Communion]], with some scholars having attributed them to Cyril's successor as Bishop of Jerusalem, [[John II, Bishop of Jerusalem|John]].<ref>Swaans (1942) makes the main case for an authorship by John; Doval (2001) argues in detail against Swaans's case. The arguments are summarised in Frances Young with Andrew Teal, ''From Nicaea to Chalcedon: A Guide to the Literature and its Background’’, (2nd edn, 2004), p189</ref> Many scholars would currently view the ''Mystagogic Catecheses'' as being written by Cyril, but in the 370s or 380s, rather than at the same time as the ''Catechetical Lectures''.<ref>See, for example, Yarnold (1978). Frances Young with Andrew Teal, ''From Nicaea to Chalcedon: A Guide to the Literature and its Background’’, (2nd edn, 2004), p190</ref>
There has been considerable controversy over the date and authorship of the ''Mystagogic Catecheses'', addressed to the newly baptized, in preparation for the reception of [[Holy Communion]], with some scholars having attributed them to Cyril's successor as Bishop of Jerusalem, [[John II, Bishop of Jerusalem|John]].<ref>Swaans (1942) makes the main case for an authorship by John; Doval (2001) argues in detail against Swaans's case. The arguments are summarised in Frances Young with Andrew Teal, ''From Nicaea to Chalcedon: A Guide to the Literature and its Background'', (2nd edn, 2004), p189.</ref> Many scholars would currently view the ''Mystagogic Catecheses'' as being written by Cyril, but in the 370s or 380s, rather than at the same time as the ''Catechetical Lectures''.<ref>See, for example, Yarnold (1978). Frances Young with Andrew Teal, ''From Nicaea to Chalcedon: A Guide to the Literature and its Background'', (2nd edn, 2004), p190.</ref>


According to the Spanish pilgrim [[Egeria (pilgrim)|Egeria]], these ''mystagogical catecheses'' were given to the newly baptised in the Church of the ''Anastasis'' in the course of Easter Week.<ref name="Andrew Louth 2010 p284"/>
According to the Spanish pilgrim [[Egeria (pilgrim)|Egeria]], these ''mystagogical catecheses'' were given to the newly baptised in the Church of the ''Anastasis'' in the course of Easter Week.<ref name="Andrew Louth 2010 p284"/>

==Works==
===Editions===
* W. C. Reischl, J. Rupp (1848; 1860). ''Cyrilli Hierosolymarum Archiepiscopi opera quae supersunt omnia.'' München.
* Christa Müller-Kessler and Michael Sokoloff (1999). ''The Catechism of Cyril of Jerusalem in the Christian Palestinian Aramaic Version, A Corpus of Christian Palestinian Aramaic'', vol. V. Groningen: STYX-Publications. {{ISBN|90-5693-030-3}}
* Christa Müller-Kessler (2021). ''Neue Fragmente zu den Katechesen des Cyrill von Jerusalem im Codex Sinaiticus rescriptusi (Georg. NF 19, 71) mit einem zweiten Textzeugen (Syr. NF 11) aus dem Fundus des St. Katherinenklosters'', ''Oriens Christianus'' 104, pp.&nbsp;23–66. {{ISBN|9783447181358}}

===Modern translations===
⚫
* {{cite book|last1=Cyril|last2=Gifford|first2= Edwin Hamilton |year=1894|title= Nicene and Post-Nicene Fathers |series=series two| volume=7|editor1-first=Philip |editor1-last=Schaff |editor2-first=Henry |editor2-last=Wace|location=Buffalo, NY|publisher= Christian Literature Publishing Co.|chapter= Catechetical Lectures of Saint Cyril, Lecture 15, Section 1|chapter-url=http://www.newadvent.org/fathers/3101.htm}}
⚫
* McCauley, Leo P. and Anthony A. Stephenson, (1969, 1970). ''The works of Saint Cyril of Jerusalem''. 2 vols. Washington: Catholic University of America Press [contains an introduction, and English translations of: Vol 1: ''The introductory lecture'' (Procatechesis). ''Lenten lectures'' (Catecheses). Vol 2: ''Lenten lectures'' (Katēchēseis). ''Mystagogical lectures'' (Katēchēseis mystagōgikai). ''Sermon on the paralytic'' (Homilia eis ton paralytikon ton epi tēn Kolymbēthran). ''Letter to Constantius'' (Epistolē pros Kōnstantion). Fragments.]
⚫
* Telfer, W. (1955). ''Cyril of Jerusalem and Nemesius of Emesa''. The Library of Christian classics, v. 4. Philadelphia: Westminster Press.
⚫
* Yarnold, E. (2000). ''Cyril of Jerusalem. The early church fathers''. London: Routledge. [provides an introduction, and full English translations of the ''Letter to Constantius'', the ''Homily on the Paralytic'', the ''Procatechesis'', and the ''Mystagogic Catechesis'', as well as selections from the Lenten ''Catecheses''.]


==See also==
==See also==
* [[Liturgy of Saint James]]
* [[Liturgy of Saint James]]
* [[Early Christian descriptions of the execution cross]]
* [[Descriptions in antiquity of the execution cross]]
* [[Portal:Catholic Church/Patron Archive/March 18|Saint Cyril of Jerusalem, patron saint archive]]


==References==
==References==
Line 89: Line 107:


==Sources==
==Sources==
* Drijvers, J. W. (2004). "Cyril of Jerusalem: Bishop and city". Supplements to ''Vigiliae Christianae'', v. 72. Leiden: Brill.
* {{cite book |last=Drijvers |first=Jan Willem |year=2004 |title=Cyril of Jerusalem: Bishop and City''. Supplements to ''Vigiliae Christianae |volume=v. 72 |publisher=Brill }}
* {{cite book |editor-first1=Augustine |editor-last1=Casidy |editor-first2=Frederick W. |editor-last2=Norris | title=Cambridge History of Christianity |volume=2:Constantine to 600c. |publisher=Cambridge University Press |year=2007 |chapter=Greek Christianities |first=Frederick N. |last=Norris }}
* {{cite book|last=Froom|first=LeRoy|authorlink=Le Roy Froom|title=The Prophetic Faith of our Fathers|volume=1|year=1950}}
* {{cite book

| last = Froom
==Translations==
| first = Le Roy Edwin
⚫
* {{cite book|last=Cyril|last2=Gifford|first2= Edwin Hamilton |year=1894|title= Nicene and Post-Nicene Fathers |series=series two| volume=7|editor1-first=Philip |editor1-last=Schaff |editor2-first=Henry |editor2-last=Wace|location=Buffalo, NY|publisher= Christian Literature Publishing Co.|chapter= Catechetical Lectures of Saint Cyril, Lecture 15, Section 1|chapterurl=http://www.newadvent.org/fathers/3101.htm|ref=harv}}
| title = Early Church Exposition, Subsequent Deflections, and Medieval Revival
⚫
* McCauley, Leo P. and Anthony A. Stephenson, (1969, 1970). ''The works of Saint Cyril of Jerusalem''. 2 vols. Washington: Catholic University of America Press [contains an introduction, and English translations of: Vol 1: ''The introductory lecture'' (Procatechesis). ''Lenten lectures'' (Catecheses). Vol 2: ''Lenten lectures'' (Katēchēseis). ''Mystagogical lectures'' (Katēchēseis mystagōgikai). ''Sermon on the paralytic'' (Homilia eis ton paralytikon ton epi tēn Kolymbēthran). ''Letter to Constantius'' (Epistolē pros Kōnstantion). Fragments.]
| volume = 1
⚫
* Telfer, W. (1955). ''Cyril of Jerusalem and Nemesius of Emesa''. The Library of Christian classics, v. 4. Philadelphia: Westminster Press.
| series = The Prophetic Faith of our Fathers
⚫
* Yarnold, E. (2000). ''Cyril of Jerusalem. The early church fathers''. London: Routledge. [provides an introduction, and full English translations of the ''Letter to Constantius'', the ''Homily on the Paralytic'', the ''Procatechesis'', and the ''Mystagogic Catechesis'', as well as selections from the Lenten ''Catecheses''.]
| year = 1950
* Antonio Calisi, Lo Spirito Santo in Cirillo di Gerusalemme, Chàrisma Edizioni, Bari 2013, pp.&nbsp;216. {{ISBN|978-88-908559-1-7}}
|pages=1006
}}


==Further reading==
==Further reading==
* ''The Penguin Dictionary of Saints, 3rd Edition'', Donald Attwater and Catherine Rachel John, New York: Peguin Putnam Inc., 1995, {{ISBN|0-14-051312-4}}
* ''The Penguin Dictionary of Saints, 3rd Edition'', Donald Attwater and Catherine Rachel John, New York: Peguin Putnam Inc., 1995, {{ISBN|0-14-051312-4}}
* ''Lives of the Saints, For Every Day of the Year'' edited by Rev. Hugo Hoever, S.O.Cist., Ph.D., New York: Catholic Book Publishing Co., 1955
* ''Lives of the Saints, For Every Day of the Year'' edited by Rev. Hugo Hoever, S.O.Cist., PhD, New York: Catholic Book Publishing Co., 1955
* Omer Englebert, ''Lives of the Saints'' New York: Barnes & Noble Books, 1994, {{ISBN|1-56619-516-0}}
* Omer Englebert, ''Lives of the Saints'' New York: Barnes & Noble Books, 1994, {{ISBN|1-56619-516-0}}
* Lane, A. N. S., & Lane, A. N. S. (2006). ''A concise history of Christian thought''. Grand Rapids, Mich: Baker Academic.
* Lane, A. N. S., & Lane, A. N. S. (2006). ''A concise history of Christian thought''. Grand Rapids, Mich: Baker Academic.
* Van, N. P. (January 1, 2007). 'The Career Of Cyril Of Jerusalem (C.348–87): A Reassessment'. ''The Journal of Theological Studies'', 58, 1, 134–146.
* Van, N. P. (1 January 2007). 'The Career Of Cyril Of Jerusalem (C.348–87): A Reassessment'. ''The Journal of Theological Studies'', 58, 1, 134–146.
* Di Berardino, Angelo. 1992. ''Encyclopedia of the early church''. New York: Oxford University Press.
* Di Berardino, Angelo. 1992. ''Encyclopedia of the Early Church''. New York: Oxford University Press.
* In Cross, F. L., & In Livingstone, E. A. (1974). ''The Oxford dictionary of the Christian Church''. London: Oxford University Press.
* In Cross, F. L., & In Livingstone, E. A. (1974). ''The Oxford dictionary of the Christian Church''. London: Oxford University Press.


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* [http://www.ccel.org/ccel/schaff/npnf207.toc.html Texts by Cyril] (English)
* [http://www.ccel.org/ccel/schaff/npnf207.toc.html Texts by Cyril] (English)
* [http://www.documentacatholicaomnia.eu/20_30_0313-0387-_Cyrillus_Hierosolymitanus,_Sanctus.html Collected works by Migne Patrologia Graeca]
* [http://www.documentacatholicaomnia.eu/20_30_0313-0387-_Cyrillus_Hierosolymitanus,_Sanctus.html Collected works by Migne Patrologia Graeca]
* {{Librivox author |id=15873}}


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{{S-bef|before=[[Maximus III of Jerusalem|Maximus III]]}}
{{S-bef|before=[[Maximus III of Jerusalem|Maximus III]]}}
{{S-ttl|title=[[Orthodox Patriarch of Jerusalem|Bishop of Jerusalem]]|years=350–386}}
{{S-ttl|title=[[Orthodox Patriarch of Jerusalem|Bishop of Jerusalem]]|years=350–386}}
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{{s-end}}
{{s-end}}


{{Greek Orthodox Christianity}}
{{Catholicism}}
{{Catholic saints}}
{{Catholic saints}}
{{Patriarchs of Jerusalem}}
{{Patriarchs of Jerusalem}}
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[[Category:Doctors of the Church]]
[[Category:Doctors of the Church]]
[[Category:Christian anti-Gnosticism]]
[[Category:Christian anti-Gnosticism]]
[[Category:Patriarchs of Jerusalem]]
[[Category:Saints from the Holy Land]]
[[Category:Saints from the Holy Land]]
[[Category:4th-century bishops]]
[[Category:4th-century bishops of Jerusalem]]
[[Category:4th-century Christian saints]]
[[Category:4th-century Christian saints]]
[[Category:4th-century Romans]]
[[Category:4th-century Romans]]
[[Category:4th-century Christian theologians]]
[[Category:4th-century Christian theologians]]
[[Category:4th-century writers]]
[[Category:Anglican saints]]
[[Category:Participants in the First Council of Constantinople]]

Latest revision as of 02:57, 6 August 2024

Saint

Cyril of Jerusalem
Bishop, Confessor and Doctor of the Church
Bornc. AD 313
possibly near Caesarea Maritima, Syria Palaestina
DiedAD 386 (aged 73)
Jerusalem, Syria Palaestina
Venerated in
Feast
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Cyril of Jerusalem (Greek: Κύριλλος Α΄ Ἱεροσολύμων, Kýrillos A Ierosolýmon; Latin: Cyrillus Hierosolymitanus; c. 313[3] – 386) was a theologian of the Early Church. About the end of AD 350, he succeeded Maximus as Bishop of Jerusalem, but was exiled on more than one occasion due to the enmity of Acacius of Caesarea, and the policies of various emperors. Cyril left important writings documenting the instruction of catechumens and the order of the Liturgy in his day.

Cyril is venerated as a saint within the Roman Catholic Church, the Eastern Orthodox Church, Oriental Orthodox Church, and the Anglican Communion. In 1883, Cyril was declared a Doctor of the Church by Pope Leo XIII.

Cyril is remembered in the Church of England with a commemoration on 18 March.[4]

Life and character

[edit]

Little is known of his life before he became a bishop; the assignment of his birth to the year 315 rests on conjecture.[5] According to Butler, Cyril was born at or near the city of Jerusalem and was well-read in both the writings of the early Christian theologians and the Greek philosophers.[6]

Cyril was ordained a deacon by Bishop Macarius of Jerusalem in about 335 AD and a priest some eight years later by Bishop Maximus. Around the end of 350 AD, he succeeded Maximus in the See of Jerusalem, although the evidence for this relies on the Catecheses written by Cyril where he refers to himself as "bishop". Jerome also suggests Cyril was an Arian at this stage.[7][8][9]

Cyril is described as a preacher and liturgist by the pilgrim Egeria.[10]

Episcopacy

[edit]

Relations between Metropolitan Acacius of Caesarea and Cyril became strained. Acacius is presented as a leading Arian by the orthodox historians, and his opposition to Cyril in the 350s is attributed by these writers to this. Sozomen also suggests that the tension may have been increased by Acacius's jealousy of the importance assigned to Cyril's See by the Council of Nicaea, as well as by the threat posed to Caesarea by the rising influence of the seat of Jerusalem as it developed into the prime Christian holy place and became a centre of pilgrimage.[11]

Acacius charged Cyril with selling church property.[12] The city of Jerusalem had suffered drastic food shortages at which point church historians Sozomen and Theodoret report "Cyril secretly sold sacramental ornaments of the church and a valuable holy robe, fashioned with gold thread that the emperor Constantine had once donated for the bishop to wear when he performed the rite of Baptism",[13] possibly to keep people from starving.

For two years, Cyril resisted Acacius' summons to account for his actions, but a church council held under Acacius's influence in 357 AD deposed Cyril in his absence, and Cyril took refuge with Silvanus, Bishop of Tarsus.[14] The following year, 359 AD, in an atmosphere more hostile to Acacius, the Council of Seleucia reinstated Cyril and deposed Acacius. In 360 AD, this was reversed by Emperor Constantius again,[15] and Cyril suffered another year's exile from Jerusalem until the Emperor Julian's accession allowed him to return in 361.[16]

Cyril was once again banished from Jerusalem by the Arian Emperor Valens in 367 AD but was able to return again after Valens's death in 378 AD, after which he remained undisturbed until his death in 386. In 380 AD, Gregory of Nyssa came to Jerusalem on the recommendation of a council held at Antioch in the preceding year. He seemingly found the faith in good shape, but worried that the city was prey to parties and corrupt in morals.[17] Cyril's jurisdiction over Jerusalem was expressly confirmed by the First Council of Constantinople (381), at which he was present.[18] At that council he voted for acceptance of the term homoousios (which defined the nature between "God the Father", and "God the Son"), having been finally convinced that there was no better alternative.[7] His story is perhaps best representative of those Eastern bishops (perhaps a majority) initially mistrustful of Nicaea, who came to accept the creed of that council, and the doctrine of the homoousion.[19]

Theological position

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Though his theology was at first somewhat indefinite in phraseology, he undoubtedly gave a thorough adhesion to the Nicene Orthodoxy. Even if he did avoid the debatable term homoousios, he expressed its sense in many passages, which exclude equally Patripassianism, Sabellianism, and the formula "there was a time when the Son was not" attributed to Arius.[17] In other points he takes the ordinary ground of the Eastern Fathers, as in the emphasis he lies on the freedom of the will, the autexousion (αὐτεξούσιον), and in his view of the nature of sin. To him sin is the consequence of freedom, not a natural condition. The body is not the cause, but the instrument of sin. The remedy for it is repentance, on which he insists. Like many of the Eastern Fathers, he focuses on high moral living as essential to true Christianity. His doctrine of the Resurrection is not quite so realistic as that of other Fathers; but his conception of the Church is decidedly empirical: the existing Church form is the true one, intended by Christ, the completion of the Church of the Old Testament. His interpretation of the Eucharist is disputed. Some argue he sometimes seems to approach the symbolic view, though he professes a strong realistic doctrine. The bread and wine are not mere elements, but the body and blood of Christ.[20]

Cyril's writings are filled with the loving and forgiving nature of God which was somewhat uncommon during his time period. Cyril fills his writings with great lines of the healing power of forgiveness and the Holy Spirit, like "The Spirit comes gently and makes himself known by his fragrance. He is not felt as a burden for God is light, very light. Rays of light and knowledge stream before him as the Spirit approaches. The Spirit comes with the tenderness of a true friend to save, to heal, to teach, to counsel, to strengthen and to console". Cyril himself followed God's message of forgiveness many times throughout his life. This is most clearly seen in his two major exiles where Cyril was disgraced and forced to leave his position and his people behind. He never wrote or showed any ill will towards those who wronged him. Cyril stressed the themes of healing and regeneration in his catechesis.[21]

Catechetical lectures

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Parallel Greek and Latin versions of Cyril's Catacheses

Cyril's famous twenty-three lectures given to catechumens in Jerusalem being prepared for, and after, baptism are best considered in two parts: the first eighteen lectures are commonly known as the Catechetical Lectures, Catechetical Orations or Catechetical Homilies, while the final five are often called the Mystagogic Catecheses (μυσταγωγικαί), because they deal with the mysteries (μυστήρια) i.e. Sacraments of Baptism, Confirmation and the Eucharist.[22]

His catechetical lectures (Greek Κατηχήσεις, Katēchēseis)[23] are generally assumed, on the basis of limited evidence, to have been delivered either in Cyril's early years as a bishop, around 350 AD, or perhaps in 348 AD, while Cyril was still a priest, deputising for his bishop, Maximus.[24] The Catechetical Lectures were given in the Martyrion, the basilica erected by Constantine.[19] They contain instructions on the principal topics of Christian faith and practice, in a popular rather than scientific manner, full of a warm pastoral love and care for the catechumens to whom they were delivered. Each lecture is based upon a text of Scripture, and there is an abundance of Scriptural quotation throughout. In the Catechetical Lectures, parallel with the exposition of the Creed as it was then received in the Church of Jerusalem are vigorous polemics against pagan, Jewish, and heretical errors. They are of great importance for the light which they throw upon the method of instruction usual of that age, as well as upon the liturgical practises of the period, of which they give the fullest account extant.[18]

It is not only among us, who are marked with the name of Christ, that the dignity of faith is great; all the business of the world, even of those outside the Church, is accomplished by faith. By faith, marriage laws join in union persons who were strangers to one another. By faith, agriculture is sustained; for a man does not endure the toil involved unless he believes he will reap a harvest. By faith, seafaring men, entrusting themselves to a tiny wooden craft, exchange the solid element of the land for the unstable motion of the waves."[25]

In the 13th lecture, Cyril of Jerusalem discusses the Crucifixion and burial of Jesus Christ. The main themes that Cyril focuses on in these lectures are Original sin and Jesus' sacrificing himself to save us from our sins. Also, the burial and Resurrection which occurred three days later proving the divinity of Jesus Christ and the loving nature of the Father. Cyril was very adamant about the fact that Jesus went to his death with full knowledge and willingness. Not only did he go willingly but throughout the process he maintained his faith and forgave all those who betrayed him and engaged in his execution. Cyril writes "who did not sin, neither was deceit found in his mouth, who, when he was reviled, did not revile, when he suffered did not threaten".[26] This line by Cyril shows his belief in the selflessness of Jesus especially in this last final act of Love. The lecture also gives a sort of insight to what Jesus may have been feeling during the execution from the whippings and beatings, to the crown of thorns, to the nailing on the cross. Cyril intertwines the story with the messages Jesus told throughout his life before his execution relating to his final act. For example, Cyril writes "I gave my back to those who beat me and my cheeks to blows; and my face I did not shield from the shame of spitting".[27] This clearly reflects the teachings of Jesus to turn the other cheek and not raising your hands against violence because violence just begets violence begets violence. The segment of the Catechesis really reflects the voice Cyril maintained in all of his writing. The writings always have the central message of the Bible; Cyril is not trying to add his own beliefs in reference to religious interpretation and remains grounded in true biblical teachings.

Danielou sees the baptism rite as carrying eschatological overtones, in that "to inscribe for baptism is to write one's name in the register of the elect in heaven".[28]

Eschatology

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Oded Irshai observed that Cyril lived in a time of intense apocalyptic expectation, when Christians were eager to find apocalyptic meaning in every historical event or natural disaster. Cyril spent a good part of his episcopacy in intermittent exile from Jerusalem. Abraham Malherbe argued that when a leader's control over a community is fragile, directing attention to the imminent arrival of the antichrist effectively diverts attention from that fragility.[29]

Soon after his appointment, Cyril in his Letter to Constantius[30] of 351 AD recorded the appearance of a cross of light in the sky above Golgotha, witnessed by the whole population of Jerusalem. The Greek church commemorates this miracle on 7 May. Though in modern times the authenticity of the Letter has been questioned, on the grounds that the word homoousios occurs in the final blessing, many scholars believe this may be a later interpolation, and accept the letter's authenticity on the grounds of other pieces of internal evidence.[31]

Cyril interpreted this as both a sign of support for Constantius, who was soon to face the usurper Magnentius, and as announcing the Second Coming, which was soon to take place in Jerusalem. Not surprisingly, in Cyril's eschatological analysis, Jerusalem holds a central position.[32]

Matthew 24:6 speaks of "wars and reports of wars", as a sign of the End Times, and it is within this context that Cyril read Julian's war with the Persians. Matthew 24:7 speaks of "earthquakes from place to place", and Jerusalem experienced an earthquake in 363 at a time when Julian was attempting to rebuild the temple in Jerusalem.[29] Embroiled in a rivalry with Acacius of Caesarea over the relative primacy of their respective sees, Cyril saw even ecclesial discord a sign of the Lord's coming.[33] Catechesis 15 would appear to cast Julian as the antichrist, although Irshai views this as a later interpolation.[29]

"In His first coming, He endured the Cross, despising shame; in His second, He comes attended by a host of Angels, receiving glory. We rest not then upon His first advent only, but look also for His second."[34] He looked forward to the Second Advent which would bring an end to the world and then the created world to be made anew. At the Second Advent he expected to rise in the resurrection if it came after his time on earth.[35]

Mystagogic Catecheses

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There has been considerable controversy over the date and authorship of the Mystagogic Catecheses, addressed to the newly baptized, in preparation for the reception of Holy Communion, with some scholars having attributed them to Cyril's successor as Bishop of Jerusalem, John.[36] Many scholars would currently view the Mystagogic Catecheses as being written by Cyril, but in the 370s or 380s, rather than at the same time as the Catechetical Lectures.[37]

According to the Spanish pilgrim Egeria, these mystagogical catecheses were given to the newly baptised in the Church of the Anastasis in the course of Easter Week.[19]

Works

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Editions

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  • W. C. Reischl, J. Rupp (1848; 1860). Cyrilli Hierosolymarum Archiepiscopi opera quae supersunt omnia. München.
  • Christa Müller-Kessler and Michael Sokoloff (1999). The Catechism of Cyril of Jerusalem in the Christian Palestinian Aramaic Version, A Corpus of Christian Palestinian Aramaic, vol. V. Groningen: STYX-Publications. ISBN 90-5693-030-3
  • Christa Müller-Kessler (2021). Neue Fragmente zu den Katechesen des Cyrill von Jerusalem im Codex Sinaiticus rescriptusi (Georg. NF 19, 71) mit einem zweiten Textzeugen (Syr. NF 11) aus dem Fundus des St. Katherinenklosters, Oriens Christianus 104, pp. 23–66. ISBN 9783447181358

Modern translations

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  • Cyril; Gifford, Edwin Hamilton (1894). "Catechetical Lectures of Saint Cyril, Lecture 15, Section 1". In Schaff, Philip; Wace, Henry (eds.). Nicene and Post-Nicene Fathers. series two. Vol. 7. Buffalo, NY: Christian Literature Publishing Co.
  • McCauley, Leo P. and Anthony A. Stephenson, (1969, 1970). The works of Saint Cyril of Jerusalem. 2 vols. Washington: Catholic University of America Press [contains an introduction, and English translations of: Vol 1: The introductory lecture (Procatechesis). Lenten lectures (Catecheses). Vol 2: Lenten lectures (Katēchēseis). Mystagogical lectures (Katēchēseis mystagōgikai). Sermon on the paralytic (Homilia eis ton paralytikon ton epi tēn Kolymbēthran). Letter to Constantius (Epistolē pros Kōnstantion). Fragments.]
  • Telfer, W. (1955). Cyril of Jerusalem and Nemesius of Emesa. The Library of Christian classics, v. 4. Philadelphia: Westminster Press.
  • Yarnold, E. (2000). Cyril of Jerusalem. The early church fathers. London: Routledge. [provides an introduction, and full English translations of the Letter to Constantius, the Homily on the Paralytic, the Procatechesis, and the Mystagogic Catechesis, as well as selections from the Lenten Catecheses.]

See also

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References

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  1. ^ Galadza, Daniel (2018). Liturgy and Byzantinization in Jerusalem. Oxford University Press. p. 278. ISBN 978-0-19-881203-6.
  2. ^ "March 18: St. Cyril of Jerusalem". Catholic Telegraph. 17 March 2022. Retrieved 15 March 2023.
  3. ^ Walsh, Michael, ed. Butler's Lives of the Saints. (HarperCollins Publishers: New York, 1991), pp. 83.
  4. ^ "The Calendar". The Church of England. Retrieved 27 March 2021.
  5. ^ Johann Jakob Herzog, Philip Schaff (18 March 1909). "The New Schaff-Herzog Encyclopedia of Religious Knowledge: Embracing Biblical, Historical ..." Funk and Wagnalls Company – via Internet Archive.
  6. ^ Butler, Alban (1866) Vol. III, D. & J. Sadlier, & Company (1866). The Lives or the Fathers, Martyrs and Other Principal Saints'. J. Duffy. Archived from the original on 2 June 2021.{{cite book}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)
  7. ^ a b *"Lives of the Saints, For Every Day of the Year" edited by Rev. Hugo Hoever, S.O.Cist., PhD, New York: Catholic Book Publishing Co., 1955, p. 112.
  8. ^ a.
  9. ^ Jerome gives a dark account of this appointment, claiming that Cyril was an Arian, and "was offered the see on Maximus' death on the condition that he would repudiate his ordination at the hands of that Bishop".(Yarnold (2000), p4) Jerome had personal reasons for being malicious, though, and, the story may simply be a case of Cyril conforming to proper church order. Young (2004), p186.
  10. ^ John Wilkinson: Egeria's Travels. Oxbow Books, Oxford 2015. ISBN 978-0-85668-710-5
  11. ^ Sozomen, HE, 4.25.
  12. ^ Frances Young with Andrew Teal, From Nicaea to Chalcedon: A Guide to the Literature and its Background, (2nd edn, 2004), p187.
  13. ^ Drijvers 2004, p. 65.
  14. ^ Di Berardino, Angelo. 1992. Encyclopedia of the early church. New York: Oxford University Press, p. 312.
  15. ^ The reasons for this reversal are not entirely clear. According to Theodoret, (HE 2.23), Acacius informed the emperor that one of the things sold by Cyril was a 'holy robe' dedicated by Constantine himself, which consequently turned Constantius against Cyril. The truth of this is not clear though.
  16. ^ Norris 2007, p. 77.
  17. ^ a b Henry Palmer Chapman (1908). "St. Cyril of Jerusalem". In Catholic Encyclopedia. 4. New York: Robert Appleton Company.
  18. ^ a b "CR Meyer Manpower Planner". crmmanpowerplanner.crmeyer.com.
  19. ^ a b c Andrew Louth, 'Palestine', in Frances Young et al., The Cambridge History of Early Christian Literature, (2010), p284.
  20. ^ "CHURCH FATHERS: Catechetical Lecture 22 (Cyril of Jerusalem)". www.newadvent.org.
  21. ^ Hellemo, Geir (18 March 1989). Adventus Domini: Eschatological Thought in 4th Century Apses and Catecheses. BRILL. ISBN 9004088369 – via Google Books.
  22. ^ *"The Penguin Dictionary of Saints, 3rd Edition", Donald Attwater and Catherine Rachel John, New York: Peguin Putnam Inc., 1995, p. 101.
  23. ^ "Philip Schaff: NPNF2-07. Cyril of Jerusalem, Gregory Nazianzen – Christian Classics Ethereal Library". www.ccel.org.
  24. ^ The main evidence for this dating is that at one point Cyril casually refers to the heresy of Mani as being seventy years old (Cat 6.20). Andrew Louth, 'Palestine', in Frances Young et al., The Cambridge History of Early Christian Literature, (2010), p284.
  25. ^ Cyril, Catechesis V.
  26. ^ Drijvers 2004, p. 7.
  27. ^ Drijvers 2004, p. 13-14.
  28. ^ Bergin, Liam (18 March 1999). O Propheticum Lavacrum. Gregorian Biblical BookShop. ISBN 9788876528279 – via Google Books.
  29. ^ a b c Kalleres, Dayna S. (13 October 2015). City of Demons: Violence, Ritual, and Christian Power in Late Antiquity. Univ of California Press. ISBN 9780520956841 – via Google Books.
  30. ^ English translation is in Telfer (1955).
  31. ^ Frances Young with Andrew Teal, From Nicaea to Chalcedon: A Guide to the Literature and its Background, (2nd edn, 2004), p192.
  32. ^ Cain, Andrew; Lenski, Noel Emmanuel (1 January 2009). The Power of Religion in Late Antiquity. Ashgate Publishing, Ltd. ISBN 9780754667254 – via Google Books.
  33. ^ Seminary, Jerry L. Walls Professor of Philosophy of Religion Asbury Theological (31 October 2007). The Oxford Handbook of Eschatology. Oxford University Press, USA. ISBN 9780199727636 – via Google Books.
  34. ^ Cyril & Gifford 1894.
  35. ^ Froom 1950, pp. 412–415.
  36. ^ Swaans (1942) makes the main case for an authorship by John; Doval (2001) argues in detail against Swaans's case. The arguments are summarised in Frances Young with Andrew Teal, From Nicaea to Chalcedon: A Guide to the Literature and its Background, (2nd edn, 2004), p189.
  37. ^ See, for example, Yarnold (1978). Frances Young with Andrew Teal, From Nicaea to Chalcedon: A Guide to the Literature and its Background, (2nd edn, 2004), p190.

Sources

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  • Drijvers, Jan Willem (2004). Cyril of Jerusalem: Bishop and City. Supplements to Vigiliae Christianae. Vol. v. 72. Brill.
  • Norris, Frederick N. (2007). "Greek Christianities". In Casidy, Augustine; Norris, Frederick W. (eds.). Cambridge History of Christianity. Vol. 2:Constantine to 600c. Cambridge University Press.
  • Froom, Le Roy Edwin (1950). Early Church Exposition, Subsequent Deflections, and Medieval Revival. The Prophetic Faith of our Fathers. Vol. 1. p. 1006.

Further reading

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  • The Penguin Dictionary of Saints, 3rd Edition, Donald Attwater and Catherine Rachel John, New York: Peguin Putnam Inc., 1995, ISBN 0-14-051312-4
  • Lives of the Saints, For Every Day of the Year edited by Rev. Hugo Hoever, S.O.Cist., PhD, New York: Catholic Book Publishing Co., 1955
  • Omer Englebert, Lives of the Saints New York: Barnes & Noble Books, 1994, ISBN 1-56619-516-0
  • Lane, A. N. S., & Lane, A. N. S. (2006). A concise history of Christian thought. Grand Rapids, Mich: Baker Academic.
  • Van, N. P. (1 January 2007). 'The Career Of Cyril Of Jerusalem (C.348–87): A Reassessment'. The Journal of Theological Studies, 58, 1, 134–146.
  • Di Berardino, Angelo. 1992. Encyclopedia of the Early Church. New York: Oxford University Press.
  • In Cross, F. L., & In Livingstone, E. A. (1974). The Oxford dictionary of the Christian Church. London: Oxford University Press.
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Religious titles
Preceded by Bishop of Jerusalem
350–386 		Succeeded by
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