Cyril Of Jerusalem

Cyril of Jerusalem (c. 315 ? - 387 ) is a bishop of Jerusalem from 350 to 386 and one of the Fathers of the Church. He is revered as a saint by both Orthodox and Catholics and is celebrated on March 18. In 1883 , he was proclaimed Doctor of the Church by Pope Leo XIII.

Speaking of Cyril of Jerusalem, as any Father of the Church , requires up to the time of the first Christians, especially of persecution. The latter are becoming more violent as 250 with the persecution of Emperor Decius , in which power itself takes the initiative to prosecute widespread and systematic research. Nevertheless, in ^the third century , the Church gathers in all provinces of the Roman Empire many individuals and communities have become real powers.

Very conservative in the cultural and religious Diocletian , meanwhile, blames all religions or doctrines that may affect the beliefs of ancient Rome , and therefore especially to Christians by four successive editions ( 303 - 304 ) It prohibits the Christian assemblies, provides for the destruction of churches and holy books, depriving Christians of their civil rights and imposes the obligation of all to sacrifice to pagan gods. Until 311 , the application of these edicts is a particularly violent, especially in the East.

Upon the abdication of Diocletian in 305 , alternating persecution and tolerance, because Christianity is at stake in the struggles for power between the masters of an empire divided. To spare the Christians more and more numerous, the two August Constantine (West) and Licinius (East) grant religious freedom in the empire: this is called the Edict of Milan (13 June 313 ). The Christianity tends to become the state religion.

In this context of apparent calm, the Christianity is torn by numerous quarrels schismatics, that councils successive attempt in vain to remove. Arius in 321 , dividing the Christian world by denying the divinity of Christ , giving rise to the Arian. This new heterodoxy spread gradually throughout the East and finds support among Christians and even of bishops. Constantine , concerned about the unity of his empire, summoned all the bishops in ecumenical council at Nicaea in 325. It states that the Son is "like substance" that the Father Arius was condemned by 300 bishops from 318.

These conciliar decisions do not rally all Christians and the sequence of events shows that the problem of Arianism is far from resolved.

Biography

Sources of life are provided by Cyril Jerome Stridon and the historian Socrates Scholastic , which depends in part his younger contemporary Sozomen. Two references from Theodoret of Cyr and Epiphanius of Salamis complete the picture.

Before 360

Nothing is known of his parents and his youth, one can say that it has received a good literary education because he knows the Bible well, maybe he made a vow of poverty and chastity in a church Holy City, but it is nowhere stated explicitly. The Bishop of Jerusalem , Maximus , ordained priest before 348 and was bishop in 351 . But Socrates gives a different version of events: Maximus, because of its Nicene faith, was debunked by Acacius, who ordered Cyril in his place. Whatever the date of death of Maximus, what is certain is that Cyril was rather, very early in his career, in the theological dominance after the death of Constantine , that of Arianism Otherwise Acacius would not consecrated bishop.

Jerome wrote in De viris illustribus he composed his Catechesis when he was young ("catechesis in adolescentia composuit ..." ), and the internal analysis of Catechesis (see below Catechesis 6, 20 , which suggests the date 348) confirms this observation, even if all the baptismal catechesis do not necessarily date the same year (or even when he was already bishop) . But Jerome's remark may simply be a way of saying that the famous Catechesis of Cyril were composed before the tribulations that knew the bishop from 357. On the other hand, the baptismal catechesis, without commenting to the Nicene faith (the consubstantiality the Father and the Son), say without hesitation the divinity and lordship of the Word , which is unlikely in the mouth of a supporter of Arius. It seems that from the beginning of his career as bishop, tilted his theological reflection in an anti-Arian, is also causing trouble with his later Acacius. Jerome's remark can draw a different conclusion because it is the only source that gives an idea of the age of Cyril, and therefore his date of birth. If he was already bishop to deliver his catechesis, which is most likely, it would have been 40 years between 348 and 357. He was born after 308.

Sozomen Cyril said that, after becoming bishop, stood aside in the camp of anti-Arian Basil of Ancyra , objecting when the line of his theological Metropolitan Acacius but it indicates at the same time as the principal reason for their disagreement stems from the status of Jerusalem claimed by autonomy from Caesarea . It was enough to bring to Acacius a synod in 357, Cyril and file movement because, according Sozomen, a famine in which Cyril would have been selling fine fabrics and other objects belonging to the Church (and offered by Constantine to decorate the Martyrium ?) . Another bishop, Eutychius, then seems to have been set up by Acacius, according to a list of bishops of Jerusalem given by Jerome . Cyril also left Jerusalem in 357 , but it was to appeal to the emperor Constantius , who granted him a retrial. This took place during the council of Seleucia in 359, which was an opportunity for him to settle down permanently alongside homoiousiens while acaciens , outvoted before the party led by Basil of Ancyra , leave the council before end . It is probable that Cyril then returned to Jerusalem, but it is unclear if he managed to recover his authority and depose the bishop put in place during his absence.

After 360

At Seleucia Acacius retired but did not admit defeat, he went to Constantinople where he won the Emperor Constantius the meeting of a synod of Seleucia invalid decisions and condemns homousiens (or homoiousiens ) . The sources are contradictory on the sequence of events. For Jerome, Cyril, returned to Jerusalem after Seleucia, was reintroduced in 360 and replaced by a certain Irenaeus, then, taking advantage of a decision of Julian the Apostate , who sought to divide Christians, is again relocated from 362 . Finally, five years later, under Valens , emperor supporting the Arian , it would have been filed for the third time and replaced by a Hilary, until the advent of Theodosius ^I , eleven years later, in 379. Yet he knew the Council of Constantinople , where he finally drew up in the camp of supporters of the Nicene Creed , and died 18 March 387 .

This classic presentation, however, faces a tradition reported by historians Socrates and Sozomen, that Cyril, after his deposition in 357, not reoccupied his seat after three Arian bishops , under Theodosius ^I. . This tradition comes into conflict with other indications of these historians, on the rule of Cyril in Jerusalem under Julian and Valens , but it should be taken seriously in the sense that in the confused situation in Jerusalem between 360 and 379, there is no source saying that Cyril was not in Jerusalem. Jerome does not really speak of exile, which is a measure taken by the emperor, but simply successive depositions. In fact there is evidence that Christians in the city had to choose between two parties, one led by Cyril of homousiens and that of homens whose sources remain three names of successive bishops. During this period, it is the latter which, sustained by the imperial power (Constantius II and Valens) trend Arian, are most often occupied the main churches, but Cyril was able to assert its moral authority to dislodge them in moments timely, as the reign of Julian the interregnum of two or Arian bishops.

It was during this time qu'Acace ends by itself fall into the party of homousiens and that could place his nephew Cyril Gelasius on the seat of his city, which speaks volumes about the leadership he still had at that time in Palestine.

In 381 , Cyril was officially recognized Bishop legitimate Jerusalem by his peers at the Council of Constantinople , they even write to Pope Damasus , "We have long recognized as a bishop Works

• Clavis Patrum Grcorum 3585-3618.
• A pro-catechesis and eighteen baptismal catechesis, homilies preached from Jerusalem to the catechumens during Lent at the beginning of his career (see Note 2).
• Five catechesis mystagogical , preached during the week after Easter to neophytes (now rather attributed to John II of Jerusalem ).
• A letter to the emperor Constantius. In this letter, Cyrille says the appearance of a luminous cross in the sky of Jerusalem, extending from Calvary to the Mount of Olives. The date of May 7 , in many liturgical calendars, preserves the memory of this event, which probably dates from 351.

The Catechesis have been published several times, notably by Dom Antoine-Augustin Toutte and Dom Maran, in Paris , 1720 , folio, Greek-Roman by WK Reischl and J. Rupp, in Munich , 1848 and 1860 , 2 volumes in-8, and the Abb Jacques Paul Migne in vol. 33 of Patristics, 1857 - 1860. The Catechesis were translated into French by Grandcolas, 1715 and J. Bouvet (St. Cyril of Jerusalem, Catechesis and baptismal mystagogical, Namur, 1962).

The baptismal Catechesis

This work constitutes a unique testimony to the history of the liturgy , especially the knowledge of the ceremonies of baptism in the mid- ^fourth century in Jerusalem and its preparation time, ie Lent. It also helps to know the Creed of Jerusalem at that time and, strangely, browse over the sermons, the main duty of the basilica of Constantine : the Martyrium , the Anastasis and the atrium (elements on the page of the Church Holy Sepulchre (Jerusalem) ).

To introduce his catechetical lectures, Cyrille shows the new candidates the importance of the sacrament of baptism which they are preparing (Procatechesis), the sacrament which presents a general first (Catechesis 1-5). Such preparation requires extensive reading of Scripture and reflection on the different articles of faith, simple and direct comment Creed (Catechesis 6-18).

Thus completed, the catechetical lectures thus allow new Christians to move safely on the path of faith:

"We need the grace of God, a wise insight and open eyes, to not be victims of our ignorance, eating from the chaff for wheat Readings Discussed in Catechesis

The lectionary Armenian (LA) contains almost exactly the same readings as commented by Cyril, in a list inserted at the beginning of the Lenten cycle . The Georgian Lectionary (LG) groups, in turn, these readings in the last two weeks before the big week (holy week), within the offices described therein, at a rate of two readings per day. So here we find the readings as given in the Armenian lectionary, which does Catechesis of Cyril generally cite the beginning, that the incipit , followed by the reference to the LG (which the pericope is often longer or shorter).

1. The pro-catechism is an invitation to "Illuminandi" to begin their initiation for baptism at Easter. Egeria explains that the day before Lent (45, 1), Sunday evening, the recipient names are registered, then the day (morning, in the Martyrium, after the morning service, 46, 1), Bishop reviews the candidates whether they are worthy to be baptized (46, 2-4). This was to be his day (in 384) during the pro-catechesis, which does not address any particular reading. But there is a difference between Cyril and Egeria: first Lent has eight weeks to one, while authors such as Origen , Eusebius or Sozomen say there was, ⁱⁿ the fourth century in Palestine, six weeks Lenten only , on the other hand, there are reasons to believe that the baptismal catechesis is actually said in the last three weeks before Easter .
2. The first catechism follows the reading of Is 1, 16-20. In LG: Monday III (= ^the 3rd week before Easter), followed by Ro. 9, 13-24 (pericope absent from LA).
3. The second reading follows catechesis Ez. 18, 20b-23. In LG: Tuesday III.
4. The third reading of the catechism follows Ro. 6, 3-14. In LG: Wednesday III.
5. The fourth reading catechesis follows Col. 2, 8-3, 4. In LG: Thursday IV.
6. The fifth catechism follows the reading of Hb. 11, 1-31. In LG: reading omitted (replaced by Hb. 9, 1-31 Friday III).
7. The sixth catechesis follows reading Is 45, 16b-26. In LG: Monday II.
8. The seventh catechesis follows reading Eph. 3, 14-4, 13. In LG: Tuesday II.
9. The eighth catechism follows the reading of Jer. 32 (= 39 in Hebrew), 19b-44. In LG: Wednesday II.
10. The ninth catechism follows the reading of Job 38, 2-39, 35 (= 40, 5 in Hebrew). In LG: Thursday II.
11. The tenth catechism follows the reading of I Cor. 8, 5 to 9, 23. In LG: Friday II.
12. The eleventh catechism follows the reading of Hb. 1, 1 to 2, 1. In LG: Wednesday II.
13. The twelfth catechism follows the reading of Is 7, 10-8, 10. In LG: Thursday III.
14. The thirteenth catechism follows the reading of Is 53, 1-54, 5. In LG: Friday III.
15. The fourteenth catechism follows the reading of I Cor. 15, 1-28. In LG: Tuesday III. Because of its content, the Resurrection is the only Cyrillian catechesis which is given in the Anastasis instead of the Martyrium.
16. The fifteenth catechism follows the reading of Dan. 7, 2-27. In LG: Tuesday II.
17. The sixteenth catechism follows the reading of I Cor. 12, 1-7. In LG: Monday II.
18. The seventeenth catechism follows the reading of I Cor. 12, 8-27. In LG attached to the previous Monday II ( I Cor. 12, 1-14 ).
19. The eighteenth catechism follows the reading of Ezek. 37, 1-14. LA adds a journal ( I Tim. 3, 14-16 ) commented on by Cyril in the same catechesis. In LG II Friday, with another part of the book on Wednesday III ( Ez. 36, 5 or 47 ss, 1 ss ), II and Thursday to read I Tim.

The question now arises as to when the catechesis Cyrillic were made as part of a Lent of six weeks.

Catechism 6

"Hate all heretics, especially one that has received its name from the madness that has recently begun under the Probus Basileus: his error in fact dates back to the total (slightly) more than seventy years and still now men who have seen firsthand what a champion. This is not because it is newer than you have to hate ... "( 20). Catechesis 6 is thus 70 years after the appearance of Mani , under the Emperor Probus , who ruled from 276 to 282. Other sources trace the emergence of Mani to 277 or 278 , which allows us to situate this text with enough accuracy in 347 or 348, the latter date, most likely being that of the episcopal consecration of Cyril. It is by no means certain cons that all catechesis were pronounced the same year.

7-8 Catechesis

"Indeed, as we said yesterday, even before exposing what touches our Lord Jesus Christ, simply because we have affirmed the existence of a" Father ", we have already shown a Son he is the Father, hearing and recognizing, in the same manner, and that is God, and he has a son. "( 1) The seventh catechesis, which revolves entirely around the fatherhood of God, is actually referring to the argument raised here (VII 4). They were therefore ordered the same year, although one should not exclude subsequent alterations.

10-12 Catechesis

" Catechism 14

"The course of the stage directions of faith invited to speak also of the Ascension, but the grace of God has willed that thou hast very fully heard, to the extent of our weakness, last Sunday. By a provision of divine grace, further readings in the holy Synaxis which included watching the ascent into heaven of our savior. "( 24) ... "I left the rest of the argument, I told you yesterday at the Synaxis on Sunday. "( 26) This catechesis has been delivered the day after a Sunday. Most likely it was Palm Sunday, when reading Eph. 1, 3-10 may give rise to a commentary on the Ascension and where in the evening , they went to the summit of Mount of Olives .

Catechism 18

"On the holy faith of the apostles who was sent to you for you to proclaim, we gave you as much as possible catechesis, by the grace of God during this Lent ends. " ( 14) "Who would follow in detail the statement of facts arrived wonderful (in this sense) certainly find much to say. But given the fatigue that you have already supported, and What it adds the fast and vigil on Friday, let us be content for now to speak only briefly on these subjects. "( 17) Quote of 14 indicates that 18 Catechesis was delivered at the end of Lent, in the morning (like every post baptismal catechesis Egeria ) and was without a doubt, of According to 17, a Saturday: the author means it will now be short because of fatigue due to the length of his preaching and in addition to more rigorous fasting on Friday and the vigil will take place. In Lent from Egeria , a vigil was in effect every night from Friday to Saturday. It is therefore unlikely to be a Friday, as interpreted by some , who read the words "fatigue that you have already supported" an allusion to Lent and ending in the words in italics, a referring to the additional fatigue that his readers will have to endure in this day and the next night.

Conclusion

Allusions that exist upstream of Cyril, a cycle of catechesis in three weeks before Easter (see the authors cited in footnote 8) and downstream (in LG in particular) can be concluded that at the time of preaching of homilies, in the "youth" of Cyril, was known even earlier tradition of forming the catechumens during the last three weeks before Easter through catechesis, Monday to Saturday, where the traditional series (already Cyrille ) of the 18 readings (3 x 6 = 18).

References

1. According to his letter to the emperor Constantius.
2. Chronicle of Eusebius ( Jerome Stridon ), year 348.
3. De viris ill. 112. Phillip Hauser, in the introduction to his German translation, the term includes adolescentia in the broad sense, age 40, but then he was already bishop (see http://www.unifr.ch/bkv/kapitel2724. htm # 3 ).
4. The assertion that they all date back to the same year based on a marginal note in a manuscript quoted by Migne, saying that we owe the transcript of the homily to a listener reporter ( PG 33, col. 325).
5. For example Catechesis 11 (see below), which can hardly be contemporary Catechesis 6, dated to 348.
6. Church History, IV 25, 2. It does not seem that the primacy of Caesarea Jerusalem back to the Council of Nicaea, as we said before, according to the Proceedings of the Second Council of Nicaea.
7. This story is also peddled by Theodoret of Cyr, Ecclesiastical History, II 27, 2.
8. Chronicon, a. 348.
9. Theodoret of Cyr said he then went to Tarsus (Ecclesiastical History, II 26, 7) and also in Antioch (ibid. III 14, 10).
10. Socrates, Ecclesiastical History, II 40, 39-40; Sozomen, Hist. eccl., IV 22, 25, IV 25, 2-4.
11. Socrates, Hist. eccl., II 42 6 and Sozomen, Hist. eccl., IV 25 1.
12. Epiphanius goes in the same direction (Panarion, LXVI 20 3).
13. 387 and not 386, see P. Nautiner, "The date of viris illustribus Jerome, Death of Cyril of Jerusalem, and that of Gregory Nazianzen," Rev. of Hist. eccl. 56 (1961), p. 33-35.
14. Socrates, Hist. eccl. II 45, 18.
15. Sozomen, Hist. eccl., IV 30 3.
16. (en) P. Van Nuffelen, "The Career of Cyril of Jerusalem," Jour. Theol. St., 58 (2007), 134-146, 140-141 traces this information to the Ecclesiastical History of Rufinus of Aquileia.
17. Socrates, Hist. eccl., III, 25, 18.
18. Items on this source from the early ^fifth century on top of the liturgical year rite of Jerusalem.
19. Renoux, PO 36, p. 233-237.
20. See explanations on page Year liturgical rite of Jerusalem.
21. This is the old classical theory, first put forward by F. Cabrol, The churches of Jerusalem. Discipline and liturgy ⁱⁿ the fourth century (Study " Peregrinatio Silviae "), Paris-Poitiers, 1895, reproduced in detail by Mr. Ferreira Lages," Milestones in the Evolution of Lent in Jerusalem before ^the fifth century " Journal of Armenian Studies, 6 (1969), 67-102, p. 98-100 and, with nuances, by E. Johnson, "Reconciling Cyril and Egeria On The Catechetical Process in Fourth-Century Jerusalem", in P. Bradshaw (ed.), Essays in Early Eastern Initiation (Alcuin / Grow Bed. St. 8), Bramcote (Nott.), 1988, 18-30.
22. Chronicon of Eusebius and Sermo on Pentecost St. Leo the Great ( PL 54, col. 408), cited by Hauser ( http://www.unifr.ch/bkv/kapitel2724-1.htm ).
23. According to Egeria and the Armenian lectionary.
24. This is the interpretation of Kretschmar that Sebasti Janeras "14-18 Catechesis of Cyril of Jerusalem," Orientalia Christiana Periodica, 74 (2008), p. 202-205 attempts to contradict, but his arguments are not based on Jerusalemite sources properly.
25. Trad. Bouvet, so in the future.
26. Before the third act, v. in his travelogue, 27, 4 and 46, 4.
27. ch. 27, 7.
28. For example, S. Janeras "14-18 Catechesis of Cyril of Jerusalem," Orientalia Christiana Periodica, 74 (2008), p. 197-198.

References

• Maurice Vericel, Cyril of Jerusalem, The working editions, Paris, 1993.
• Cyril of Jerusalem, Catechesis and baptismal mystagogical, et al. "The Fathers in faith," Migne, Paris, 1993.

External Links

• Patristique.org, texts of the Fathers of the Church

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