Speech And Power

Καὶ γνώσομαι οὐ τὸν λόγον τῶν πεφυσιωμένων, ἀλλὰ τὴν δύναμιν. Τίς ἡ ὄνησις λέξεως λαμπρᾶς ἐχούσης τῶν ἀγαθῶν οὐδὲν , ὁποία ἡ τῶν Ἑλλήνων ἐστίν; Ἡ δέ γε τῆς θεοπνεύστου Γραφῆς ἁπλῆ μὲν ἔστι καὶ κατειθισμένη, πλουσίως γε μὴν ὀνίνησι καὶ ἀποφέρει λαμπρῶς εἰς ἐπίγνωσιν ἀληθῆ τοῦ κατὰ φύσιν ὄντος Θεοῦ· ἀποτελεῖ δὲ πρὸς τοῦτο καὶ παντα άξια τοῦ πράγματος ἐπιμελητάς· οὗ δὴ γεγονότος, καταπλουτήσειεν ἄν τις καὶ τῶν διὰ Πνεύματος χαρισμάτων τὴν ἀξιόληπτον χάριν. Οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τῶν οὐρανῶν, ἀλλ᾽ ἐν δυνάμει. Τὸ δὲ ἐ ἐν δυνάμει νοήσεις, εἱ μὲν ἐπ ' αὐτῶν φέροιτο τῶν ἁγίων ἀποστόλων, ὡς ἐν ἰσχύῖ τε καὶ ἐνεργείᾳ τῇ διὰ τοῦ Πνεύματος, καθ ' ἦν εἰσι καὶ θαυματουργοί. Εί δ᾽ ἐφ᾽ ἡμῶν αὐτῶν, ὡς ἐν δυνάμει ζωῆς τῆς ἁγίας καὶ εἰλικρινοῦς ἐκδέξῃ τὸ εἰρημένον. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τὴν Πρωτάν Ἐπιστολήν Παύλου Πρὸς Κορινθίους, Ἐκλογαι Source: Migne PG 74.868c

And I will not know the speech of those who are puffed up, but power. 1 The usefulness of splendid oratory, if it has nothing good in it, how is it but a thing of the Gentiles? The oratory of the inspired Scriptures is certainly simple and common, but it profits most abundantly, and it bestows a true understanding of the Divine nature, and then it produces those who care for every good work, who have not become so but by being enriched through the desirable grace of the Holy spirit. For the kingdom of heaven is not a matter of words but acquired by virtue. However if the Apostle speaks of 'power' regarding the saints you should understand it as referring to the fortitude and strength by which,  through the Spirit, miracles are brought forth. And if 'power' is spoken of in reference to us, you should think it is said of the power of a holy and pure life. Saint Cyril of Alexandria, Commentary on the First Letter to the Corinthians, Fragment 1 1 Cor 4.19

Inheriting The Kingdom

Ὅτι σάρξ καὶ αἷμα βασιλείαν Θεοῦ κληρονομή και οὐ δύνανται. Συνίστησι τὸ τῆς ἀναστάσεως και διὰ τούτου μυστήριον. Ἕως μὲν γὰρ ἐστι ἡ τὸ ἀνθρώπινον σάρξ καὶ αἷμα, τουτέστι θνητὸν καὶ φθαρτὸν, Θεοῦ βασιλείαν, τουτέστι τὸ εἶναι δηνεκῶς, οὐκ ἂν δύναιτο κληρονομεῖν. Πᾶσα δὴ οὖν ἀνάγκη καταπίνεσθαι τὴν φθορὰν καὶ ἀφανίζεσθαι τὸ εὐμάραντον, μεταπλάττεσθαι δὲ πρὸς ἀφθαρσίαν αὐτὸ, καὶ θείᾳ τινὶ καὶ ἀποῤῥήτῳ δόξῃ καταφαιδρύνεσθαι κληρονομήσει γὰρ τότε τὴν τοῦ Θεοῦ βασιλείαν. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τὴν Πρωτάν Ἐπιστολήν Παύλου Πρὸς Κορινθίους, Ἐκλογαι Source: Migne PG 74.912b

For flesh and blood cannot inherit the kingdom of God. 1 With this he understands the mystery of the resurrection. While the human body is flesh and blood, that is, mortal and corruptible, it cannot inherit the kingdom of God, which is immortal. Therefore it is necessary for corruption to be absorbed and for whatever is fallen to be taken away. Thus being turned into what is incorruptible it is illuminated with a certain Divine and ineffable glory, for then it shall possess the kingdom of God. Saint Cyril of Alexandria, Commentary on the First Letter to the Corinthians, Fragment 1 1 Cor 15.50

Living And Dying

Διωκόμενοι ἀλλ' οὐκ ἐγκαταλειπόμενοι, καταβαλλόμενοι ἀλλ' οὐκ ἀπολλύμενοι, πάντοτε τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ. Ἀεὶ γὰρ ἡμεῖς οἱ ζῶντες εἰς θάνατον παραδιδόμεθα διὰ Ἰησοῦν... Δείκνυσι δὲ διὰ τούτων καὶ αὐτοὺς ἀσμένως ὑπομένειν ἐθέλοντας τὸν τῆς σαρκὸς θάνατον, διὰ τὴν εἰς Χριστὸν εὐσέβειαν . Σκοπὸς γὰρ αὐτοῖς οὐκ εἰς τὰ παρόντα βλέπειν, προαθρεῖν δὲ μᾶλλον τὰ ἐσόμενα . Τίς δὲ ἡ τοῦ Ἰησοῦ ζωή; Ἡ ἀφθαρσία καὶ ἁγιασμὸς , δόξα τε μεγάλη καὶ ὑπερκόσμιος. Οὕτως γὰρ ἡμῖν ὀφθήσεται κατὰ καιρούς, ὅταν ἡμῖν ἄνωθεν καὶ ἐξ οὐρανοῦ καταβαίνῃ κριτής· μετασχηματίσει δὲ καὶ τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ , κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὐτῷ τὰ πάντα. Ὥστε ὁ μὲν θάνατος ἐν ἡμῖν ἐνεργεῖται, ἡ δὲ ζωὴ ἐν ὑμῖν. Μεμίμηνται γὰρ τὸν ἑαυτῶν Δεσπότην οἱ τῆς ὑφ᾽ ἡλίῳ μυσταγωγοί· τεθείκασι καὶ αὐτοὶ τὰς ἑαυτῶν ψυχὰς , ἵνα ἡμεῖς οἱ ποτὲ πλα- νώμενοι , τὴν ἐκ πίστεως τῆς εἰς Χριστὸν ἀποκερδαίνωμεν ζωήν. Τοιγάρτοι φασὶ διὰ τῆς τοῦ Ψάλλοντος φωνής ὡς πρὸς τὸν Κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν ὅτι , Ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τὴν Δευτέραν Ἐπιστολήν Παύλου Πρὸς Κορινθίους, Ἐκλογαι Source: Migne PG 74.937b-c

We suffer persecution, but are not forsaken. We are cast down, but we do not perish. We always carry about in our body the mortification of Jesus, that the life also of Jesus may be made manifest in our bodies. For while we live we are always being given over to death on account of Jesus... 1 With these words he refers to those who gladly suffer the death of the flesh for the religion of Christ. For it is not present things they look to but the things of the future. What is life in Jesus? Certainly it is incorruptible and sanctified, and possessed of great glory far above this world. And so He will appear to us when the time comes, when the judge descends from heaven to us, and 'He shall conform this body of our humility to His glorious body, with that power which is able to subject everything to itself.' 2 'As death works in us, so does life in you.' 3 For those who have imitated their Lord are the spiritual teachers of the world, even those who have placed down their own souls so that we who were once wandering might be enriched in faith by life in Christ. And they say with the voice of the Psalmist to our Lord Jesus Christ, 'On account of you we die every day, and we are reputed as sheep for the slaughter.' 4 Saint Cyril of Alexandria, Commentary on the Second Letter to the Corinthians, Fragment 1 2 Cor 4.11 2 Phil 3.21 3 2 Cor 4.12 4 Ps 43.22, Rom 8.36

Understanding and the Animal Man

Tὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. Βάθη τοῦ Θεοῦ τῶν ἱερῶν Γραμμάτων ἡ κεκρυμμένη καὶ ἀπόθετος γνῶσις, ἢς εἰδὸς τὸ Πνεῦμα ταῖς τῶν ἁγίων ἀποκαλύπτει ψυχαῖς, θεῖον τινα νοῦν ἀποφεῖνον τὸν αὐτοῖς. Ψυχινὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστιν, καὶ οὐ δύναται γνῶναι... Ψυχινός ἐστιν ὁ κατὰ σάρκα ζῶν καὶ μήπω τὸν νοῦν φωτισθεὶς διὰ τοῦ Πνεύματος, ἀλλὰ μόνην τὴν ἐμφυτον καὶ ἀνθρωπίνην σύνεσιν ἔχων, ἤν ταῖς ἀπὰντων ψυχαῖς ἐμβάλλει ὁ Δημιουργός. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τὴν Πρωτάν Ἐπιστολήν Παύλου Πρὸς Κορινθίους, Ἐκλογαι Source: Migne PG 74.865b-c

For the Spirit scrutinises everything, even the depths of God... The depths of God are the secret and hidden meanings of Holy Scripture, which the Spirit reveals to those who have holy souls, making a certain Divine mind dwell in them. But the animal man does not receive the things of the Spirit of God, because it is foolishness to him, and he cannot understand... 1 An animal because of his living according to the flesh and not yet having a mind enlightened by the Holy Spirit, but only having the innate human understanding, which is sent into every soul by the Creator. Saint Cyril of Alexandria, Commentary on the First Letter to the Corinthians, Fragment 1 1 Cor 2.14

The First And Second Man

Ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός, ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ. Ὁ πρῶτος, φησὶν, ἄνθρωπος, τουτέστιν Ἀδὰμ, εἰς ψυχὴν πεποίητο ζῶσαν, τουτέστιν γεώδης καὶ σαρκικός· ὃ γε μὴν δεύτερος ἐξ οὐρανοῦ. Εἰ γὰρ καὶ γέγονε σὰρξ ὁ τοῦ Θεοῦ Λόγος, κατὰ τὰς Γραφὰς ἀλλ' ἡ ... καὶ ὁ ἐξ οὐρανοῦ καὶ ἐπαάνω πάντων, κατὰ τὴν Ἰωάννου φωνήν. Οὐκ οῦν ἄμφω μὲν ἤστην, ὡς ἔφην, ἐν γηῖνοις σώμασιν, οὐ μήν καὶ ἐν ἴσοις ἔτι κατὰ γε τὴν γνώμην ἤτοι τὸν τῆς ζωῆς τρόπον· ἤν μὲν γὰρ ὁ πρῶτος ἐν φρονήματι σαρκικῷ, πνεῦμα δὲ ζωοποιοῦν ὁ δεύτερος καὶ ἐξ οὐρανοῦ. Καὶ ὥσπερ ἐφορέσαμεν τὴν εἰκόνα τοῦ χοῖμοῦ, τουτέστι τὴν πρὸς Ἀδὰμ ὁμοίωσιν, καὶ παθῶν ἠττώμενοι καὶ ἀσθηνοῦντες εἰς ἁμαρτίας, καίτοι τῆς φθορᾶς ὑπενηνεγμένοι ζυγοῖς, οὔτω φορέσομεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου, τουτέστι Χριστοῦ· καὶ φιλοσαρκίας ἀμείνους καὶ τοῦ πλημμελεῖν ἐθέλειν ἔτι γεγενημένοι, καὶ αὐτὸν ἤδη νενικηκότες τὸν πάλαι δεινὸν καὶ δυσάντητον καὶ ἀγρίως καθ' ἡμῶν τυραννήσαντα θάνατον. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τὴν Πρωτάν Ἐπιστολήν Παύλου Πρὸς Κορινθίους, Ἐκλογαι Source: Migne PG 74.909d-912a

The first man from earth, earthly, the second man from heaven. 1 The first man, he says, that is, Adam, was made with a living soul, that is, with one earthly and carnal, and the second was from heaven. For even if the Word of God was made flesh, according to the Scriptures, yet He was from heaven, and superior to everything, as John says. 2 Thus both were, as I say, in earthly bodies, but they were not equal in mind or in way of life, for the first was amid carnal affections, and the second was a living spirit and from heaven. And as we have borne the image of earth, that is the likeness of Adam, bound up in the infirmity of passions and sins and subject to the yoke of corruption, so we should bear the image of heaven, that is, Christ, being made superior in will to lusts and sinning, and finally conquerors of that old and terrible and oppressive and cruel tyrant death. Saint Cyril of Alexandria, Commentary on the First Letter to the Corinthians, Fragment 1 1 Cor 15.47 2 Jn 3.31

An Earthly Dwelling's End

Ἲδαμεν γὰρ ὅτι ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ κ.τ.λ Ἐπιγεον ἡμῶν οἰκίαν τοῦ σκήνους αὐτὸ περιφραστικῶς ὀνομάζει τὸ σκῆνος, ἢτοι τὸ σῶμα. Γεγραπται γὰρ ἐν τῷ Ἰώβ· Τοὺς δὲ κατοικοῦντας οἰκίας πηλίνας· ἐξ ὦν καὶ αὐτοὶ ἐκ τοῦ αὐτοῦ πηλοῦ ἐσμεν. Ἴσμεν οὖν ἄρα, φησὶν, ὡς καταλύσαντος τοῦ θανάτου τὴν ἐπίγειον ἡμῶν τοῦ σκήνους οἰκίαν, τουτέστι τὸ σῶμα, διαδέξεται καὶ οὐκ εἰς μακρὰν, κατὰ τὸν τῆς ἀναστάσεως δῆλον ὅτι καιρὸν, οἰκητήιον τὸ ἐξ οὐρανοῦ, τουτέστιν ἡ ἀφθαρσία. Ἄνωθεν δὲ αὐτὴν εἶναί φησι, πρῶτον μὲν ὅτι δοτὸν τὸ χρῆμα ἐστιν· εἴτα πρὸς τούτῳ διάτοι τὸ πάντας τοὺς τὴν ἄνωθεν οἰκοῠντας πόλιν, φημὶ δὴ τὰ τῶν ἁγιων ἀγγέλων συντάγματα, ἐν ἀφθάρτοις καὶ ἀνθλέθροις εἶναι σώμασιν· ἀπήλλακατι γὰρ τῆς γεώδους ταυτησὶ παχύτητος ἡ ἀγγέλων φύσις. Οἰκοδομὴν τοιγαροῦ ἐκ Θεοῦ καὶ ἀχειροποίητον οἰκον καὶ μὴν καὶ αἰώνιον ὀνομάζει, τὴν ἀφθαρσίαν. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τὴν Δευτέραν Ἐπιστολήν Παύλου Πρὸς Κορινθίους, Ἐκλογαι Source: Migne PG 74.939b-c

We know that when this earthly dwelling tent of ours comes to an end... 1 Our earthly dwelling tent is a periphrasis for the tent of our bodies. As it is written in Job, 'Those who dwell in houses of mud,' 2 from which even we are constituted, that is, from mud. 3 Thus we know, he says, that when death dissolves this earthly dwelling tent, He shall receive us, and by no means long after, but clearly in the time of the resurrection, in a heavenly dwelling, that is, in incorruption. He speaks of something supernal, firstly because it is something bestowed, then because every dweller in the heavenly city, that is, the orders of the angels, is in a state of incorruption and not in bodies that shall pass away. The nature of angels lack this earthly burden. Therefore he speaks of incorruption as a temple and the house of God, not one made by any hand, but one that is eternal. Saint Cyril of Alexandria, Commentary on the Second Letter to the Corinthians, Fragment 1 2 Cor 5.1 2 Job 4.19 3 Gen 2.7

Its End Is Burning

Γῆ γὰρ ἡ πιοῦσα τὸν ἐπ' αὐτῆς ἐρχόμενον πολλάκις ὑετόν, καὶ τίκτουσα βοτάνην εὔθετον ἐκείνοις δι' οὓς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας ἀπὸ τοῦ θεοῦ: ἐκφέρουσα δὲ ἀκάνθας καὶ τριβόλους ἀδόκιμος καὶ κατάρας ἐγγύς, ἧς τὸ τέλος εἰς καῦσιν Ἥ γε μὴν ῥᾴθυμος ψυχὴ παρεικάζοιτο ἂν εἰκότως γῇ πονηρᾷ καὶ ἀλμάδι, δεχομένῃ μὲν πολλάκις παρὰ τῶν γηπονεῖν εἰωθότων τὰς τῶν σπερμάτων καταβολὰς, τικτούσῃ δὲ τὸ σύμπαν οὐδεν. Εἰς ποῖον δὲ αὐτῇ τέλος ἡ ῥᾳθυμία ἐκβήσεται, ἂπρακτον ἀποφηνάσῃ τὴν δοθεῐσαν αὐτῇ παρὰ τοῦ Θεοῦ δωρεὰν, διδάξει λέγων ὀ Παῦλος, ὅτι Τὸ τέλος αὐτῆς εἰς καυσιν. Βούλει καὶ διὰ πραγμάτων τὸ εἰρημένον ἰδεῖν ἀληθές; Γέηονε ποτὲ γῆ καρποφόρος ὀ Ἰσραήλ, ἄμπελος εὐκληματοῦσα, κατὰ τὸ γεγραμμένον. Ταύτῃ γεγόνασιν ἐν τάξει νεφῶν οἱ μακάροι προφῆται, καὶ θείοις αὐτὴν κατάρδοντες λόγοις, ὠφελεῖν ἐσπούδαλζον, ἀλλ' ἐποίησεν ἀκάνθας, ἀγρία γέγονε καὶ ὑλομανής. Δέδοται τοίνυν εἰς καῦσιν, τουτέστιν, ἠχρεώθη παντελῶς, καὶ τῷ πυρὶ τετραμίευται. Ἅγιος Κύριλλος Ἀλεξανδρείας,Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ἐκλογαι Source: Migne PG 74.976a-b

For the earth that drinks in the rain which comes often on it and brings forth herbs fitting for them by whom it is tilled receives a blessing from God, but that which brings forth thorns and briars is reprobate and near a curse, and its end is in burning. 1 The idle soul is rightly compared to an evil and marshy land which when it receives the seeds thrown by the farmer yet frequently germinates nothing. What sort of end this idleness will have, given by God for its unfruitfulness, Paul teaches, saying, 'Its end is in burning.' He wishes to say that the truth is known through deeds. It is written that Israel was a fertile land and thick with vines. 2 Here clouds of blessed prophets arose who watered it with Divine words, zealous to help, yet it produced only thorns and appeared bitter and wild. Therefore it was given to burning, that is, what uselessly springs up is reserved for fire. Saint Cyril of Alexandria, Commentary On The Letter to Hebrews, Fragment 1 Heb 6.7-8 2 Hosea 10.1

The Trinity And Plato

Πορφύριος γάρ φησι, Πλάτωνος ἐκτιθέμενος δόξαν, ἄχρι τριῶν ὑποστάσεων τὴν τοῦ θείου προελθεῖν οὐσίαν, εἶναι δὲ τὸν μὲν ἀνωτάτω θεὸν τἀγαθόν, μετ' αὐτὸν δὲ καὶ δεύτερον τὸν δημιουργόν, τρίτον δὲ καὶ τὴν τοῦ κόσμου ψυχήν· ἄχρι γὰρ ψυχῆς τὴν θειότητα προελθεῖν. Ἰδοὺ δὴ σαφῶς ἐν τούτοις ἄχρι τριῶν ὑποστάσεων τὴν τοῦ θείου προελθεῖν οὐσίαν ἰσχυρίζεται· εἷς μὲν γάρ ἐστιν ὁ τῶν ὅλων Θεός, κατευρύνεται δὲ ὥσπερ ἡ περὶ αὐτοῦ γνῶσις εἰς ἁγίαν τε καὶ ὁμοούσιον Τριάδα, εἴς τε Πατέρα φημὶ καὶ Υἱὸν καὶ ἅγιον Πνεῦμα, ὃ καὶ ψυχὴν τοῦ κόσμου φησὶν ὁ Πλάτων· ζωοποιεῖ δὲ τὸ Πνεῦμα, καὶ πρόεισιν ἐκ ζῶντος Πατρὸς δι' Υἱοῦ, καὶ ἐν αὐτῷ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν. Ἀληθεύει γὰρ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός· Τὸ Πνεῦμά ἐστι τὸ ζωοποιοῦν. Καὶ πάλιν ὁ αὐτὸς Πορφύριος περὶ Πλάτωνος· ∆ιὸ ἐν ἀπορρήτοις περὶ τούτων αἰνιττόμενός φησι· Περὶ τὸν βασιλέα πάντα ἐστί, καὶ ἐκείνου ἕνεκα πάντα, καὶ ἐκεῖνο αἴτιον πάντων καλῶν, δεύτερον δὲ περὶ τὰ δεύτερα, καὶ τρίτον περὶ τὰ τρίτα. Ὡς γὰρ πάντων μὲν περὶ τοὺς τρεῖς ὄντων θεούς, ἀλλ' ἤδη πρώτως μὲν περὶ τὸν πάντων βασιλέα, δευτέρως δὲ περὶ τὸν ἀπ' ἐκείνου θεόν, καὶ τρίτως περὶ τὸν ἀπὸ τούτου. ∆εδήλωκε δὲ ἐμφαίνων καὶ τὴν ἐξ ἀλλήλων ὑπόστασιν, ἀρχομένην ἀπὸ τοῦ βασιλέως, καὶ τὴν ὑπόβασιν καὶ ὕφεσιν τῶν μετὰ τὸν πρῶτον, διὰ τοῦ πρώτως καὶ δευτέρως καὶ τρίτως εἰπεῖν, καὶ ὅτι ἐξ ἑνὸς τὰ πάντα καὶ δι' αὐτοῦ σῴζεται. Τεθεώρηκε μὲν οὖν οὐχ ὑγιῶς εἰσάπαν, ἀλλὰ τοῖς τὰ Ἀρείου πεφρονηκόσιν ἐν ἴσῳ, διαιρεῖ καὶ ὑφίστησιν, ὑποκαθημένας τε ἀλλήλαις τὰς ὑποστάσεις εἰσφέρει, καὶ τρεῖς οἴεται θεοὺς εἶναι διῃρημένως τὴν ἁγίαν καὶ ὁμοούσιον Τριάδα. Πλὴν οὐκ ἠγνόηκεν ὁλοτρόπως τὸ ἀληθές, οἶμαι δὲ ὅτι κἂν ὑγιῶς ἔφη τε καὶ πεφρόνηκεν, ἐξήνεγκε δὲ καὶ εἰς τοὺς ἄλλους ἅπαντας τῆς περὶ Θεοῦ δόξης τὸ ἀρτίως ἔχον, εἰ μὴ τάχα που τὴν Ἀνύτου καὶ Μελήτου γραφὴν ἐδεδίει καὶ τὸ Σωκράτους κώνειον. Ἅγιος Κύριλλος Ἀλεξανδρείας, Προς Τα Του Ἐν Ἀθεοις Ιὀυλιανου, Λογος B' Source: Migne PG 76.556a

Expounding an opinion of Plato, Porphyry says, 'The divine substance extends even to three persons, the highest and best God, and after Him there is a second maker, and the third is the soul of the universe, for divinity extends even to soul.' And behold in these things it is manifest that he contends that the three Divine hypostases proceed from the Divine substance, since certainly the God of all things is one, but extended, according to his own understanding, into the holy and consubstantial Trinity, into the Father, I say, and the Son and the Holy Spirit, whom Plato calls the soul of the world, for the Spirit gives life and proceeds from the living Father through the Son, and 'in Him we live and move and have our being.' 1 For our truthful Lord, Jesus Christ, says 'The Spirit is He who gives life,' 2 And again the same Porphyry says of Plato: 'Where secretly intimating these things and speaking obscurely and in a mystery, he says: 'To the king everything is related, and all things are caused by him, and he is the cause of all beautiful things, and related to the second are second things, and third things are related to the third, 3 so that everything exists in relation to three gods, but firstly to the king of all things, and secondly to the god from him, and thirdly to the one who is from that one.' He declares here what the hypostases have from themselves, and that it begins from the king, and there is a declension and descent of things after the first, through the first and the second and the third, he says, for everything is from one, and through him they are preserved. Certainly not everything was seen correctly here, for thinking of these things in the same way of Arius, he divides and imposes inferiority, and he introduces subordination among those subsisting, and he thinks the holy and consubstantial Trinity is three distinct gods. But I think Plato was not ignorant of the whole truth, and would have thought of it and spoken of it rightly, and also published the real and genuine truths about God publicly and openly, but he perhaps feared the accusations of Anytus and Melitus and the hemlock of Socrates. Saint Cyril of Alexandria, Against Julian, Book 2 1 Acts 17.28 2 Jn 6.63 3 Plato Letter 2 312e

Going Out To Him

Τοὶνυν ἐξερχώμεθα πρὸς αὐτὸν, κ.τ.λ. Φέρωμεν τοίνυν τὸν ὀνειδισμὸν αὐτοῦ, τουτέστι τόν ὑπὲρ ἡμῶν σταυρόν. Οὕτω καὶ αὐτὸς ἔφη· Ὂς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθεῖ ὀπισω μου, οὐκ ἔστι μου ἄξιος· Τὸ δὲ ἔξω τῆς πύλης, ἔξω τοῦ κόσμου νοεῖν ἔοικε. Ζωῆς γὰρ ἡμᾶς ἐξίστησι κοσμικῆς τὸ θέλειν ἔπεσθαι τῷ Χρσιτῷ. Ἅγιος Κύριλλος Ἀλεξανδρείας,Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ἐκλογαι Source: Migne PG 74.1000c

Thus let us go out to Him... 1 Let us, then, bear His disgrace, that is, the cross on which He suffered for us. So He Himself said, 'He who does not take up his cross and follow after me, he is not worthy of me.' 2 Then, 'outside the gate,' seems to mean outside the world. For the wish to follow Christ draws us out of a worldly life. Saint Cyril of Alexandria, Commentary On The Letter to Hebrews, Fragment 1 Heb 13.13 2 Mt 10.38

Teaching And Firmness

Διδαχαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσθε. Τὸ δὲ παραφέρεσθαι εἴρηται ἐκ μεταφορᾶς τῶν μαινομένων, τῶν τῇδε κὰκεῖσε περιφερομένων· ἤ τῶν εὐπαραφόρως ἐν ἴσῳ δόναξιν ἐς τὸ ἀεὶ προσωθοῦν εὐκόλως μετακλινομένων, καὶ μηδὲν βέδαιον ἐχόντων, καίτοι Παύλου μὲν διακεκραγότος· Ἐδραῖοι γίνεσθε, ἀμετακίνητοι. Αὐτοῦ δὲ τοῦ Δεσπότου τὸ λίαν εὐπάροιστον καὶ εὐδιαπτόητον τοῦ τρόπου τὴν ἀνωτάτω τοῖς ἔχουσι τιθέντος διαβολὴν, καὶ δίκην ὀρίζοντος τῇ νόσῳ τὴν ἀποστροφὴν. Ἔφη γὰρ ὧδε περὶ τινῶν· Ἠγάπησαν κινεῖν πόδας αὐτῶν, καὶ οὐκ ἐφείσαντο, καὶ ὁ Θεὸς οὐκ εὐδόκησεν ἐν αὐτοῖς. Τὸ γάρ τοι βεβαίως τε καὶ ἀκλινῶς ἰδρυμένον πρὸς πᾶν ὁτιοῦν τῶν τελούντων εἰς ὄνησιν, ἀσφαλές τε καὶ ἄσυλον· καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν, ἐν οἵς οὐκ ὠφελήθησαν οἱ περιπατήσαντες. Ἅγιος Κύριλλος Ἀλεξανδρείας,Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ἐκλογαι Source: Migne PG 74.1000a-b

Do not be stolen away by various and strange teachings. 1 Stolen is used here as a metaphor for being taken away by madness, for he who is borne away by such things, or is easily disturbed by them, is always being bent like a reed by the power of their will and is never stable, concerning which Paul cries out: 'Be firm and immobile.' 2 And the Lord Himself says that those who have light and inconstant ways place a grave accusation against themselves, and He perceives it to be like the mania of a sickness, for concerning such folk he says, 'They love to move their feet and will not be still, they have not pleased the Lord.' 3 Thus what stands firmly and will not bend is useful in all things, and it is like a guard and a wall. 'For it is good to have the grace to be firm in one's heart, yet not with food, which has not profited those that walk so.' 1 Saint Cyril of Alexandria, Commentary On The Letter to Hebrews, Fragment 1 Heb 13.9 2 1 Cor 15.58 3 Jerem 14.10

From Of Old

Mνήσθητε νόμου Μωυσῆ τοῦ δούλου μου καθότι ἐνετειλάμην αὐτῷ ἐν Χωρηβ πρὸς πάντα τὸν Ισραηλ προστάγματα καὶ δικαιώματα Ἀναπείθι πάλιν ἐννοεῐν τοὺς ἐντευξομένους τοῖς τοῦ προφήτου λόγοις ὅτι μὴ καινὸν ἤ ἀσύνθες τὸ ἐπὶ Χρσιτῷ γέγονε κήρυγμα, μήτε μὴν μόναις ταῖς Μαλαχίου φωναῖς προαπηγγελμένον· ἀλλὰ γὰρ ἄνθωέν τε καὶ ἐξ ἀρχῆς, καὶ ἐκ πρώτων, ἴνα οὕτως εἴπωμεν, χρόνων, καθ' οὔς κέκληται πρὸς θεογνωσίαν ὁ Ἰσραὴλ, ὅτε τοὺς ἐν Χωρὴβ κεκρσμᾡδηκε νόμος. Καταβέβηκε μὲν γὰρ ὁ τῶν ὅλων Θεὸς ἐν εἱδευ πυρὸς ἐπὶ τὸ ὄρος τὸ Σινᾶ, ἔφαίνοντο δὲ καπνοὶ μὲν, καὶ φλόγες ὑψοῦ τε διάττουσαι, καὶ πολὺ τοῖς θεωμένοις ἐμποιοῦσαι τὸ δεῖμα. Σκότος δὲ ἦν, καὶ γνόφος, καὶ θύελλα, καὶ φωνὴ τῆς σάλπιγγος, ἠχούσῃς μέγα. Τότε δὴ, τότε περίφοβοι γεγονότες υἱοὶ Ἰσραὴλ προσῇεσαν λέγοντες τῳ μεσίτῃ καὶ παιδαγωγῷ, Μωσῆς οὕτος ἤν· Λάλει σὺ πρὸς ἡμᾶς, καὶ μὴ λαλείτω πρὸς ἡμᾶς ὁ Θεὸς, ἵνα μὴ ἀποθάνωμεν. Καὶ δὴ πρὸς ταῦτα Θεὸς· Ὄρθῶς, φησὶ, πάντα ὅσα ἐλάλησαν. Προφήτην αὐτοῖς ἀναστήσω ἐκ τῶν ἀδελφῶν αὐτῶν ὥσπερ σὲ, καὶ θήσω τοὺς λόςους μου εἰς τὸ στόμα αὐτοῦ, καὶ λαλήσει αὐτοῖς κατὰ πάντα ὅσα ἐντέλωμαι αὐτῷ. Ὀρᾷς ὅπως ἐκ μακρῶν τῶν ἄνεθεν χρόνων προανεφώνει Χριστὸν τὸ Γράμμα τὸ ἱερόν. Ἀλλὰ καὶ αὐτὰς εἰ δὴ βοῦλοιτό τις τὰς τοῦ νὁμου βασανίζειν σκιὰς, Χριστὸν εὑρήσει γραφόμενον, καὶ τὸ ἐπ' αὐτῷ μυστήριον. Καὶ γοῦν ἔφασκεν Ἰουδαίοις· Εἰ ἐπιστεύετε Μωσῇ, ἐπιστεύετε ἄν ἐμοί· περὶ ἐμοῦ γὰρ ἐκεῖνος ἔγραψε. Πλήρωμα γὰρ νόμου καὶ προφητῶν ὁ Χριστός. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τὸν Προφήτην Μαλαχίαν, Κεφαλ Δ’ Source: Migne PG 72.364c-d

Remember the law of Moses, my servant, as I instructed him on Horeb for all of Israel, with precepts and judgements. 1 Again he exhorts those attendant to the words of the prophet that there is not a new or unprecedented preaching being made about Christ, nor was it foretold by Malachi alone, but from of old and, we might say, from the earliest times, when Israel was called to the knowledge of God, it was hidden in the law on Horeb. For the God of all things came down in the form of fire on Sinai, and amid smoke, and flames flashing on high, and the sight of such things was a cause of grave terror. And there was darkness and blackness and storms and the loud blasting of a trumpet, and then the sons of Israel who were struck with fright came to the mediator and instructor, that is, Moses, and said, 'Speak for us, and let not God speak to us, lest we perish.' Concerning which God said, 'Everything they have said is well spoken. I shall raise up from them a prophet from among their brothers, just like you, and I shall place my words in his mouth, and he shall speak to them everything which I have commanded him.' 2 Do you now see how from the oldest times Christ was foretold by Holy Scripture? For if someone wishes to examine these things of the law, he shall grasp that Christ and His mystery is written in them. Thus He Himself says to the Jews, 'If you believed in Moses, you would believe in me, for he wrote of me.' 3 For Christ is the fulfillment of the law and the prophets. Saint Cyril of Alexandria, Commentary on the Prophet Malachi, Chapter 4 1 Malachi 4.4 2 Exod 20.19, Deut 18.17-18 3 Jn 5.46

Flight And Prayer

Προσεύχεσθε δὲ, ἵνα μὴ γένηται ἡ φυγὴ ὑμῶν χειμῶνος, μηδὲ ἐν Σαββάττῳ. Τοῦτο αἰνίττεται ὁ Χριστός· εὔχεσθαι ἡμᾶς μὴ γενέσθαι ἐν ἐκδυμίᾳ τοῦ σώματος, μήτε ἐν ἀργίᾳ ὄντας τῶν τῆς ἀρετῆς ἔργῶν, ὃ ὑποσημαίνει τὸ Σάββατον· μήτε ἐνοχλουμένους ἐν ταῖς βιωτικαῖς τύρβαις τε καὶ ταραχαῖς· ὅπερ δηλοῖ ὁ χειμών. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Source: Migne PG 72.441a

But pray that your flight is not in winter, nor on the Sabbath. 1 Christ means this: pray that in the departure from the body the works of virtue are not wanting, which is what the Sabbath indicates. And that one is not embroiled in worldly confusions and tribulations, which is what winter signifies. Saint Cyril of Alexandria, Commentary On The Gospel Of Saint Matthew, Fragment 1 Mt 24.20

Faith And Dispute

Ἔστι δὲ πίστις, ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων Τό γε μὴν πίστει παραδεχθὲν ἀπολυπραγμόνητον εἶναι χρὴ, ἀλλ' οὐ θρασυτέραις ὥσπερ ἐκβασανίζειν ἑρεύναις. Πίστις γὰρ οὐκ ἔτι τὸ ζητούμενον. Τὸ γάρ τοι βασανιζόμενον πῶς ἔτι πεπίστευται; Ὅνπερ γὰρ τρόπον ἐλπὶς βλεπομένη ἀζήτητον, πίστις οὐκ ἂν εἶη κατὰ τὸν ἴσον ἐλπίδι λόγον· τὸ γὰρ πίστει τετιμημένον, βασάνου πάντως ἐλεύθερον. Ἅγιος Κύριλλος Ἀλεξανδρείας,Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ἐκλογαι Source: Migne PG 74.989c-d

And it is faith that is the foundation of what we hope for, and convinces us of things unseen... 1 Faith received must be beyond dispute, it is not something to be recklessly examined. Faith is not still questioning, since has anything been believed about which there is still dispute? Just as it is with things hoped for when they are seen, so faith is in that same state of hope. Faith's dignity is to be free from all dispute. Saint Cyril of Alexandria, Commentary On The Letter to Hebrews, Fragment 1 Heb 11.1

Sealed With Light

Ἐσημειώθη ἐφ' ἡμᾶς τὸ φῶς τοῦ προσώπου σου, Kύριε... Κρυφιωδέστερον δὲ καὶ μυστικώτερον, πρόσωπον μὲν τοῦ Θεοῦ καὶ Πατρὸς, ὀ Υἱὸς, φῶς δὲ τὸ ἐξ αὐτοῦ πεμπόμενον Πνεῦμα εἰς ἡμᾶς· δι' οὗ κατεφραγίσμεθα, εἰς εἰκόνα τὴν πρώτην ἀναμορφούμενοι· δι' οὗ καὶ δεδιδάγμεθα τὰ ὄντως ἀγαθὰ, δι' ἃ καὶ τὴν νοητὴν εὐφροσύνην ἐσχήκαμεν τὴν εἰς νοῦν καὶ καρδίαν, βεβαιούμενοι πρὸς ἐλπίδα τὴν ἐπὶ τοῖς ἐσομένοις ἀγαθοῖς. Οἱ μὲν ἄγγελοι βλέπουσι διὰ παντὸς· τὸ πρόσωπον τοῦ Θεοῦ, οἱ δὲ ἄνθρωποι τὸ φῶς τοῦ προσώπου αὐτοῦ. Πρόσωπον δὲ Κυρίου ἐστὶ θεωρία πνευματικὴ πάντων τῶν ἐπὶ γῆς· φῶς δὲ προσώπου ἐστὶν ἡ μερικὴ γνῶσις τούτων αὐτῶν· εἶπερ, κατὰ τὴν σοφὴν Θεκωῗτιδα, ὡς ἄγγελος Θεοῦ ἦν ὁ Δαβὶδ εἰδὼς τὰ ἐπὶ τῆς γῆς πάντα. Και ποῖον ἄρα ἐστὶν τὸ πρόσωπον τοῦ Θεοῦ καὶ Πατρὸς, οὗ τὸ φῶς ἐφ' ἡμᾶς σεσημείωται; Ὁ τοῦ Θεοῦ Υἱος, ἡ ἀπαράλλακτος εἰκων· καὶ διὰ τοῦτο λέγων· Ὁ ἑωρακὼς ἐμὲ, ἐωρακε τὸν Πατέρα μου. Ἐσημάνθη δὲ ἡμῖν, συμμόρφους ἡμᾶς ἀποδείχας ἑαυτῷ, καὶ τὸν διὰ πνεύματος τοῦ ἰδίου φωτισμὸν ἐγχαράξας ὡς θείαν εἰκόνα τοῖς πιστεύουσιν εἰς αὐτὸν. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τους Ψαλμους, Ψαλμός Δ’ Souce: Migne PG 69.739b-c

Sealed on us is the light of your face, O Lord. 1 In a more hidden and mystical sense the face of God the Father is the Son, and the light from Him to us is the sending of the Spirit, with which we were sealed, refashioned to image of the first man, through which we have received good things, and by which we receive spiritual joy in the heart and mind, being confirmed in the hope of future goods. Certainly angels always gaze on the face of God, 2 but men see the light of His face. And the face of the Lord is spiritual insight into all the things on the earth, and the light of his face is a partial knowledge of these things, since according to the wise woman from Thecua, David was like an angel of God because he knew all the things on earth. 3 Now what is the face of God the Father that is sealed on us? It is the Son of God, the unchangeable image, because of which He says: 'He who sees me, sees my Father.' 4 And thus He has been sealed on us so that he may make us conform to Himself, and by the enlightenment of His Spirit He has impressed the Divine image on those faithful to Him. Saint Cyril of Alexandria, Commentary on the Psalms, from Psalm 4 1 Ps 4.7 2 Mt 18.10 3 2 Kings 14.20 4 Jn 14.9

Advice On Fighting

Ἀναλάβετε ὅπλα καὶ ἀσπίδα, προσπεφώνηκέ τισιν ὁ προφήτυς Ἡσαῗας. Παυλός γε μὴν ὁ σοφώτατος· Ἐνδύσασε, φησὶν, τὴν πανοπλίαν τοῦ Θεοῦ. Οἱ γὰρ Θεῷ γνώριμοι, καὶ ἀρετῆς ἐρασταὶ, καὶ ταῖς παγκάλαις ἐπιεικείαις σύντροφοι, καταστρατεύονται μὲν ὅτι μάλιστα γενικῶς ἀπὰπσης βεβήλου καὶ σαρκικῆς ἡδονῆς, ἀντεξάγουσι δὲ ὥσπερ ταῖς τοῦ διαβόλου δυστροπίαις, τὸ ἐρηρεισμένον ἐν πίστει, τὸ ἀκατασειστον εἰς ὑπομονὴν, τὸ εἰς πόνους τληπαθὲς, καὶ τὸ πρόόθυμον εἰς φιλεργίαν, τὴν ἐφ' ἄπασι δηλονότι τοῖς τεθαυμασμένοις. Ἀλλ' οὐκ ἂν, οἶμαι, τὶς εἰς τοῦτο ποτε πνευματικῆς εὐῥῥωστίας ἀφίκοιτο μέτρον, ὡς καὶ τὴν οὕτω περιφανῆ καὶ παντὸς ὑπέκεινα θαύματος δόξαν ἐλεῖν, εἰ μὴ Χριστὸν ἔχοι τὸν προασπίζοντα. Συναθλήσει δὲ πάντως , καὶ συνέσται προθύμως τοῖς τὰ αὐτοῦ φρονεῖν ᾑρημένοις καὶ τὴν δι' αὐτοῦ κάθαρσιν ἐκπεπλουτηκόσιν, αὔχημά τε ποιεῖσθαι μεμελητηκόσι τὸν ὀνειδισμὸν αὐτοῦ. Καὶ γοῦν ὁ θεσπέσιος Ψαλμῳδός· Ὁ καταοικειν ἐν βοηθείᾳ τοῦ Ὑψίστου, ἐν σκέπῃ τοῦ Θεοῦ οὐρανοῦ αὐλισθήσεται. Ἐρεῖ τῷ Κυρίῳ· Ἀντιλήπτωρ μου εἶ καὶ καταφυγή μου, ὁ Θεος μου, βοηθός μου, καὶ ἐλπιῶ επ' αὐτόν. Ὅτι αὐτὸς ῥύσεταί με ἐκ παγίδος θηρευτῶν, καὶ ἀπὸ λόγου ταραχώδους. Ἀμείνους γὰρ ὅτι τῶν πολεμίων ἐσόμεθα, διασώζοντος τοῦ Θεοῦ, πιστὸς ἔσται λέγων αὐτός· Ὅτι ἐπ' ἐμε ἦλθε, καὶ ῥύσομαι αὐτὸν. Κέκραξε τε πρὸς με, καὶ ἐπακούσομαι αὐτοῦ· μετ' αὐτοῦ εἰμι ἐν θλίψει· ἐξελοῦμαι, καὶ δοξάσω αὐτόν. Ἀλλ' ὅρα τὸ χρῆμα καὶ δι' αὐτοῦ γραφόμενον τοῦ πανσόφου Μωσέως. Ἔφη γὰρ· Ἐὰν δὲ ἐξέλθῃς παραβαλεῖν εἰς τὸν πόλεμον ἐπὶ τοὺς ἐχθρούς σου, καὶ φυλάξῃ ἀπὸ παντὸς πονηροῦ ῥήματος· ἐὰν ᾗ ἐν σοὶ ἄνθρωπος ὃς οὐκ ἔστι καθαρὸς ἐκ ῥύσεως αὐτοῦ νυκτὸς, καὶ ἐξελεύσεται ἔξω τῆς παρεμβολῆς, καὶ οὐκ εἰσελεύσει εἰς τὴν παρεμβολὴν. Καὶ ἔσται τὸ πρὸς ἐσπέραν λούσεται τὸ σῶμα αὐτοῦ ἐν ὕδατι, καὶ δεδυκότος ἡλίου, εἰσελεύσεται εἰς τὴν παρεμβολήν. Καὶ τόπος ἔσται σοι ἔξω τῆς παρεμβολῆς· καὶ ἐξελεύσῃ ἐκεῖ ἐξω· καὶ πάσσαλος ἔσται σοι ἐπὶ ζώνῃς σου. Καὶ ἔσται ὅταν διακαθιζάνῃς ἔξω, καὶ ὀρυξεις ἐν αὐτῷ, καὶ ἀπαγαγὼν καλύψεις τὴν ἀσχημοσύνην σου ἐν αὐτῷ. Ὅτι Κύριος ὁ Θεὸς σου ἐμπεριπατεῖ ἐν τῇ παρεμβολῇ σου, ἐξελέσθαι σε, καὶ παραδοῦναι τόν ἐχθρόν σου εἰς τὰς χεῖρας σου. Καὶ ἔσται ἡ παρεμβολὴ σου ἁγία, καὶ οὐκ ὀφθήσεται ἔν σοι ἀσξημοσύνη πράγματος, καὶ ἀποστρέψει ἀπὸ σοῦ. Ἀκούεις ὅτι τοὺς κατανεανιεύεσθαι τῶν ἐχθρῶν καὶ εὐδοκιμεῖν ἐθέλοντας, ἀπαλλάττεσθαι χρὴ παντὸς μολυσμοῦ; Ἡ πάλη γὰρ ἡμῶν, οὐ πρὸς αἷμαι καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχὰς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους, πρὸς τὰ πνευματικὰ τῆς πονηρίας, ἐν τοῖς ἐπουρανίοις, αἵ τὸν ἀνθρώπινον ἀκριβῶς κατασκέπτονατι βίον, καὶ τῆς εκάστου ζωῆς πολυπραγμονοῦσι τὸν τρόπον. Δεῖ δὴ οὖν ἀμώμητόν τε καὶ ἀνεπίληπτον ἡμᾶη ποιεῖσθαι τὴν πολιτείαν, ἵνα μὴ τοὶς παρ' ἐκείνων ἐγκλήμασιν ὑποφέρηται. Καὶ γὰρ καὶ ἐχθρός ἐστι καὶ ἐκδικητὴς ὁ τῆς ἁμαρτίας πατήρ. Οἱ μὲν οὖν ἐν τῷδε τῷ κόσμῷ νόμῳ πολέμου καὶ μάχης ἀνεγειρόμενοι τοῖς ἐχθροῖς, τὰς εἰς σῶμα πληγὰς ἤτοι δέχονται τυχὸν, ἢγουν ἑτέροις ἐπάγουσιν. Ἡμεῖς δὲ οὐχ οὕτω· Τὰ γὰρ ὅπλα ἡμων οὐ σαρκικὰ, κατὰ τὸ γεγραμμένον. Οὐκοῦν οὐδὲ εἰς σάρκα πληττόμεθα, ἀλλ' εἰς νοῦν καὶ καρδίαν εἰσδεχόμενοι τὰς ἐπιθυμίας, καὶ εἰς τὰ τῆς φιλοσαρκίας διαπιποντες πάθη. Χρὴ τοίνυν ἡμᾶς παντευχίαις ἐνηρμόσθαι ταῖς πνευματικαῖς, καὶ τῇ ἄνωθων χάριτι περιφράττεσθαι, καὶ εἰς ὅσον οἶον τε τὸν νοῦν ἔξω βέλους νοητοῦ ποιεῖσθαι παντός. Περιεσόμεθα γὰρ ὡδὶ τῶν ἁνθεστηκότων, καὶ πέρα παντὸς ἰέντες πάθους, ἀδιαλώβητον τῷ Θεῷ τὸ τῆς ψυχῆς τηρήσομεν κάλλος. Ταύτῃ τοι φησὶν ὁ νόμος· Ἐὰν δὲ ἐξέλθῃς παρεμβαλεῖν εἰς πόλεμον ἐπὶ τοὺς ἐχθρούς σου, καὶ φυλάξῃ ἀπὸ παντὸς ῥήματος πονηροῦ, τουτέστιν, αἰτίας ἀπάσης ἀποτάτω ποίει σαυτὸν, μηδεὶς ἔσται κατὰ σου λόγος ἀληθὴς ἐπ' αἰσχίῳ τε καὶ διαβεβλημένῳ πράγματι, παραιτοῦ τὴν κατάῥῥησιν τὴν ἐφοτῳουν καὶ ἀργείτω κατὰ σου πᾶν ῥημα πονηρόν. Ἅγιος Κύριλλος Ἀλεξανδρείας,Γλαφυρών Ἐις Τὸ Δευτερονόμιον Source: Migne PG 69.657d-661b

'Take up your arms and shields,' it was said somewhere by the prophet Isaiah. 1 The most wise Paul also said: 'Put on the armour of God.' 2 For those who are the friends of God and lovers of virtue and who have been nutured on everything which is fitting, they certainly powerfully repel every defiling and carnal pleasure, and firm in faith, and unshakeably strong in patience and the toleration of trials, and swift for the glorious work of the soul in everything, they mightly oppose the perversity of the devil. Even so, I do not think that anyone rises to that measure of spiritual fortitude, from which such wonderful and admirable glory is acquired, unless he has Christ for a fellow fighter. He who shall certainly join and eagerly stand beside those who think upon the things that He loves, and who through Him have been washed to purity, having carefully given thought to glory and shame. Whence the Psalm says: 'He who dwells in the help of the most High, remaining under the protection of the God of heaven.' 3 And there he says to the Lord: 'You take me up and are my refuge, my God, my helper, and I hope in Him. Because He shall free me from the snare of the hunters and from the bitter word.' For He Himself promises that we shall be superior to our enemies by God's saving will: 'Because he comes to me, I shall deliver him. He called out to me, and I heard him, I am with him in tribulation, I shall draw him out and glorify him.' 4 And see that same thing was described by the wise Moses. For it says: 'If you shall go out of the camp to fight with enemies, keep yourself from every evil word. If there is a man among you unclean from discharge during the night, so he shall leave the camp and may not come back into it. And in the evening he shall wash his body with water and after sunset he shall return to the camp. And there shall  also be a place for you outside the camp. You shall go out there and there shall be a scoop in your belt. And when you sit outside, because of this foulness that is yours ,you shall use the earth to cover your uncleanliness. For the Lord your God walks in your camps, that he might seize you and give the enemy into your hands. Let the camps be holy, let there not appear among you anything unseemly, lest God turn Himself from you.' 5 Hear how those who wish to conquer the enemy and to be approved by God must be cleansed of every defilement. For our fight is not 'against blood and flesh,' as it is written, 'but against principalities and powers and the rulers of this world of darkness, against spiritual wickedness in the heavens,' 6 because of which human life must be carefully scrutinised, and enquiry made into each way of living. It is neccessary, therefore, that we be seen to have a blameless and correct life, lest our sins bring us into subjection. For the enemy and our persecutor is the father of sin. Now those who in this world strive to fight and battle well with an enemy will either receive wounds or inflict them on others, but it is not so for us when 'our arms are not carnal,' as it is written. 7 Whence we do receive wounds in the flesh but in the soul, and the heart lets in lusts, and we are pierced with alluring pleasures. Therefore it is necessary to be instructed in spiritual arms and to be walled about with heavenly grace, and, while it is possible, to keep the mind away from every exterior spiritual shaft. Thus we shall be superior to our adversaries, and having overcome every passion of our souls, we shall keep our beauty inviolate for God. Hence the law says: 'If you shall go out to fight against your enemies, keep yourself from every evil word.' 8 That is, draw yourself far apart from everything incriminating, and do not let any word against you be true in things depraved and vile, and avoid anything worthy of reproof, nor allow space for any word against you. Saint Cyril of Alexandria, Glaphyra On Deuteronomy 1 Isaiah 21.5 2 Ephes 6.11 3 Ps 90.1-3 4 Ps 90 14-14 5 Deut 23.9-14 6 Ephes 6.12 7 2 Cor 10.4 8 Deut 23.9

Leading To Freedom

Λαός μου, τί ἐποίησά σοι, ἢ τί ἐλύπησά σε, ἢ τί σοι παρηνώχλησά; Ἀποκρίθητί μοι. Διότι ἀνήγαγόν σε ἐκ γῆς Αἰγύπτου καὶ ἐξ οἴκου δουλείας ἐλυτρωσάμην σε, καὶ ἐξαπέστειλα πρὸ προσώπου σου τὸν Μωυσῆν καὶ Ἀαρὼν καὶ Μαριάμ. Ἐξήγαγε δὲ ἡμᾶς αὐτοὺς ἐξ Αἰγύπτου νοητοῦ, τουτέστιν ἐκ σκότους, καὶ δαιμονίης πλεονεξίας, καὶ πηλοῦ, καὶ πλινθίας, σαρκικῶν δηλονότι παθῶν. Διεβίβασε καὶ θάλασσαν τοὺς ἐντεῦθεν περισπασμούς, μονονουχὶ καὶ πικρῶν ἀπήλλαξε κυμάτων ἐπ' αὐτοῖς κινδύνων, και νόμους τοὺς θείους εἰς νοῦν ἐνεχάραξεν. Ἀνέδειξε δὲ καὶ ἱερουρηὸν τὸν τῆς σωτηρίας ἡμῶν ἀρχηγον. Ἐξαπέστειλε δὲ ὥσπερ καὶ Μαριὰμ, δῆλον δὲ ὅτι τὴν Ἐκκλησίαν, ἢ τῆς τῶν ἐχθρῶν ἐπιβουλῆς ὑπερῄρθη, λαμπρῶς ἀντιθεῖσα τὴν δόξαν τῷ σεσωκότι Θεῷ. Ἀεὶ γὰρ ὕμνοι, καὶ χαριστήρια, καὶ τῆς τοῦ Θεοῦ δόσεως ἔπαινοι, καὶ ἀναῥῥησεις ἐν Ἐκκλησίᾳ. Παραφυλακτέον οὖν καὶ ἡμῖν αὐτοῖς, μὴ ἄρα πως ἡμεῖς τοῖς Ἰουδαῖκοῖς ἐγκλήμασιν ὑποπέσωμεν, καὶ μὴ φορτικὸν ἡγώμεθα, τὸ ἀνδάνον Θεῷ. Ὡς γὰρ ὁ μακάριος φησιν Ἰωάννης, Αἱ ἐντολαὶ αὐτου βαρεῖαι οὔκ εἰσι. Καὶ αὐτὸς δέ φησι ὁ Χριστός· Ὁ ζυγός μου χρηστὸς, καὶ τὸ φορτιόν μου ἐλαφρόν. Προσάγωμεν τοίνυν Θεῷ τὸ εὐνήνιον, ὅτι τῶν παρ' αὐτοῦ φορτικὸν οὐδέν. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τον Προφήτην Μιχαίαν, Κεφαλὴ Ϛ' Source: Migne PG 71.674a-c

My people, tell me what have I done to you, how have I mistreated you? Answer me. I led you from the land of Egypt and set you free from the house of slavery, and I sent forth Moses and Aaron and Mariam before you. 1 He led them from the spiritual Egypt, that is, from the darkness and the deceits of the devil, and from mud and bricks, that is, from carnal passions. And He led them through the sea, from the confusion there, and he freed them from the bitter waves of danger looming over them, and He inscribed the Divine laws in their minds. And He even revealed a holy high priest for their salvation. And He sent forth Mariam, who clearly is the Church, superior to the plots of enemies, that they return glory to God the saviour. For in the Church hymns always break forth, and deeds of grace, and praises of Divine benefactions. Let us therefore also be careful lest we also fall into Jewish errors, and we judge that what pleases God is intolerable. For as the blessed John writes: 'His commands are not burdensome.' 2 And Christ Himself says: 'My yoke is easy and my burden light.' 3 Let us then offer eager minds to God, because there is nothing from Him that is burdensome. 4 Saint Cyril of Alexandria, Commentary On The Prophet Micah, Chapter 6 1 Micah 6.3-4 2 Heb 2.10 3 1 Jn 5.7 4 Mt 11.30

Gaining The Reward

Mὴ ἀποβάλητε οὖν τὴν παρρησίαν ὑμῶν, ἥτις ἔχει μεγάλην μισθαποδοσίαν... Διδάσκει δὲ καὶ πῶς τῶν ἐπάθλων τυχεῖν δυνατόν· ὅτι δι' ὑπομονῆς καὶ τοῦ μὴ ἀψικόρως ἔχειν περὶ τὸ πληροῦν τὰ ἐξαίρετα τῶν κατορθωμάτων, ἀλλὰ διψῇν μὲν ἀεὶ, καὶ ἀκορέστως ἔχειν, καὶ ἀπλήστως ἐρᾷν παντὸς ἀγαθοῦ πράγματος, καὶ κατασωρεύειν ἑαυτοῖς τὴν ἐκ πράξεων εὐδοκίμησιν, ἐν τοιαύταις δὲ εἶναι προθυμίαις, ἐν αἶσπερ ἂν εἶεν καὶ οἱ τοῦ πλουτεῖν ἐρασταὶ, περὶ ὦν γέγραπται· Ἀγαπῶν ἀργύριον, οὐ πλησθήσεται ἀργυρίου. Εἰ δὲ οὐ κορέννυσιν ἐκείνους τὰ γήῖνα καὶ πρόσκαιρα καὶ εὐμάραντα, πῶς οὐκ ἀναγκαῖον ἡμᾶς θερμοτέραις κεχρῆσθαι ταῖς ἐπιθυμίαις, ἵνα κερδάνωμεν τὰ παρὰ Θεοῦ, ἅ καὶ εἰς ἀπεράντους αἰῶνας ἐκτείνεται, καὶ ἀκατάληκτον ἔχει τὴν εὐθυμίαν; Ἅγιος Κύριλλος Ἀλεξανδρείας,Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ἐκλογαι Source: Migne PG 74.989b-c

Do not cast away your confidence, which has a great reward... 1 He teaches how it is possible that the reward comes to us, which is by endurance and constancy in whatever good work we have chosen to do, for we should always thirst and never be satisfied, even with unquenchable love for every good deed, because of which good doing a great account is heaped up for us, whence our eagerness should be like that which others have for the seeking out of wealth, concerning whom it is written: 'He who loves silver, he shall not be filled with silver.' 2 For if there is no satisfying their desire for worldly things, which are transitory and swiftly wither, shall we be less fervent to burn for that which enriches us with God, and which the eternal age stores up and is treasured in endless happiness? Saint Cyril of Alexandria, Commentary On The Letter to Hebrews, Fragment 1 Heb 10.35 2 Sirach 5.9

Leaving The Humble Way

Καὶ ὁδὸν ταπεινῶν ἐξέκλιναν... Τοῦτο νοήσεις δίχα. Ἤ γὰρ ἐκεῖνό φησιν, ὅτι πεφρονήκασιν ὑπέροψκα, καὶ θεοστυγμοῦς ἁλαζονείας εἰς τοῦτο ἢκουσιν τὸ μέτρον, ὡς παραιτεῖσθαι καὶ ἀδελφοὺς, εἰ μὴ πλούτῳ περιχέοιντο, καὶ λαμπρὰς ἔχοιεν τὰς περιουσίας, μισεῖν δὲ ὥσπερ ἰέναι καὶ κατὰ ταυτὸ τοῖς οὐκ ἄγαν ἐξησκηκόσι τὸ φιλοχρήματον πάθος, οἵ καὶ εἰσὶ ταπεινοὶ, τὸν εἰκαῖον τοῦ βίου διωθοὺμενοι σάλον. Ἤγουν ὅτι καθηγηταὶ γεγονότες, καὶ λαῶν ἠγούμενοι, παρευθύνουσι τὴν ὁδὸν τῶν ἀσθενεστέρων, ἤτοι τῶν ταπεινῶν, δῆλον δὲ ὅτι τῶν οἴκοθεν μὲν οὐκ ἐχόντων τὴν τοῦ συμφέροντο, εἰδησιν ἀκριβῆ, προσκειμένων δὲ μᾶλλον ταῖς τῶν παιδαγωγούντων φωναῖς. Πλείστη δὲ ὅση πληθὺς ἡ τοιάδε. Ζῶσι μὲν γὰρ ἀπεριεργότερον καὶ ἐν ἀπλότητί τινες, ἀπήρτηνται δὲ τῆς τῶν διδασκόντων φωνῆς, ἤτοι παιδαγωγίας, καὶ ἤνπερ ἂν μάθοιεν εὖ ἔχειν ὁδὸν, ἀγαπῶσι λίαν. Οὐκοῦν οἱ μὲν σοφοὶ καὶ θεοφιλεῖς τῶν καθηγεισθαι λαχόντων, τὴν ἐπ' εὐθὺ δεικνύουσι τρίβον, δι' ἧς μάλα διᾴττοντες, τὴν ἀνδάνουσαν Θεῷ κατορθοῦσι ζωήν. Οἱ δὲ δὴ μακρὰν τοῦ θείου πεφρονηκοντες νόμου, παρευθύνουσι τῶν ταπεινῶν τὴν ὁδὸν, ἔξω τοῦ εἰκότος καὶ τοῦ πρέποντος ἀληθῶς γενέσθαι παρασκευάζοντες, ὁποῖόν τι δέδρακεν Ἰεροβοὰμ ἀναπεπεικὼς προσκυνεὶν ταῖς χιεροτεύκτοις δαμάλεσι, καὶ ἀποστήσαντες ὁδοῦ τὴς εἰς εὐθύ τε κιὰ ἀγαθὸν, τοῦ προσκεῖσθαι, φημὶ, τῷ φύσει Θεῷ. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τον Προφήτην Ἀμώς, Κεφ' Β' Source: Migne PG 71.441b-d

And they have left the way of the humble... 1 This can be understood in two ways. Either it is said that they were puffed up beyond measure and by their arrogance they came to abhor God, so that they despised their brothers unless they were surrounded with wealth and possessed a splendor of the abundance of things, and because of this they hated those who did not have an excessive passion for adorning themselves with wealth, even the humble, who thus thrust away the wild turmoils of life. Or because being instructors and leaders of the people they left the way of the weak, or the humble, that is, they did not take from their stores that which was of benefit to them, but rather they devoted themselves to the voices of the erudite. And such a thing is far from the many. For they live incurious and in simplicity, and they depend on the voices of teachers and instructors that they might learn of the good way, and love it vehemently. The wise who are lovers of God do not lead the way in possessions, but they show the way which is right, which is composed of deeds in the pursuit of the upright life that is pleasing to God. But those whose thoughts are far from the law of God, they pervert the way of the humble, and they do that which is neither fair nor beffiting, as Jeroboam did, who persauded the people to revere idols, taking them away from the way of the right and good, and from revering, I say, the Divine nature. Saint Cyril of Alexandria, Commentary On The Prophet Amos, Chapter 2 1 Amos 2.7

Faith And Salvation

Πίστει χρηματισθεὶς Νῶε περὶ τῶν μηδέπω βλεπομένων εὐλαβηθεὶς κατεσκεύασεν κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ... Ἐπειδὴ γὰρ ἡ σύμπασα γῆ τὴν ὁδὸν αὐτῆς διέφθειρε, καθὰ γέγραπται, καὶ ἀπονένευκεν ἡ καρδία τοῦ ἀνθρώπου ἐπὶ τὰ πονηρὰ ἐκ νεότητος, κατακλυσμὸν τοῖς ἀνὰ πᾶσαν τὴν γῆν ἐπηφίει Θεὸς, οἶόν τινα κῆπον ὑλομανήσαντα καὶ κεχερσωμένον ἀνακτώμενος, καὶ φυτὸν ἐν αὐτῷ τηρήσας εὐγενὲς, τὸν πανάριστον Νῶε, ἵνα ἐξ αὐτοῦ τὸ γένος τὸ ἀνθρώπινον, εἰς ἑτέραν ὥσπερ ἀρχὴν μεταστοιχειούμενον, σώζηται πάλιν ἐπὶ τῆς γῆς. Πίστει οὖν χρηματισθεὶς Νῶε, κατεσκεύαζε τὴν κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ, εἰς ἤν ὀλίγαι, τουτέστιν ὀκτὼ ψυχαὶ διεσώθησαν δι' ὕδατος. Μία μὲν γὰρ ἐξενήνεκται θανάτου ψῆφος κατὰ πάντων τῶν ἐπὶ τῆς γῆς, πεπληθυμένης δηλονότι τῆς ἁμαρτίας καὶ εἰς ἀβουλητον ὀργὴν καλεσάσης τὸν Δημιουργόν. Ἀλλ' ἐσωζετο πανοικὶ δίκαιος ὤν ὁ Νῶε, πεπίστευκε γὰρ τῷ Θεῷ προστάττοντι κατασκευάσαι τὴν κιβωτόν. Καὶ βεβάπιστο μὲν σύμπασα γῆ, ἡ δὲ τοῖς ὕδασιν ἐπενήχετο, κυβερνήτην λαβοῦσα τὸν τῶν ὅλων σωτῆρα Θεόν· καὶ ἦν ἐν αὐτῇ λείψανον ἀνθρωπότητος ὁμοῦ γυναιξὶ καὶ τέκνοις. Ὁ πίστιν ἔχων τὸ καύχημα... Ἅγιος Κύριλλος Ἀλεξανδρείας,Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ἐκλογαι Source: Migne PG 74.992a-b

By faith, Noah, being warned of things not yet seen, made fearful, prepared an ark for the saving of his house... 1 Because the whole world was corrupt in His sight, as it is written, and He saw that the heart of man was inclined to evil works from its youth, 2 God brought the flood on the whole world, that He might renew the garden which once flourished and was made desolate, in the guarding of that most eminent tree, the celebrated Noah, that through him He might reorder the human race, as if with a better beginning, and so he was protected in the world. Therefore by faith, Noah, being warned, made the ark for the salvation of His family, in which a few, that is, eight souls, would be saved from the waters. For there was to be one common death for all those who dwelt on the earth, which was clearly full of sin and provoked the Lord to unavoidable anger. But the righteous Noah was saved along with his whole house, he who believed in God his protector and made the ark. Then the whole earth was submerged, and the ark alone floated on the waters, having as steersman the one saving God of all, and in it was the remnant of the human race, Noah and the wives and sons. He who, having faith, the glory... Saint Cyril of Alexandria, Commentary On The Letter to Hebrews, Fragment 1 Heb 11.7 2 Gen 6.12, Gen 8.21

The Doves

Καὶ περὶ αὐτῶν, οἶμαι που, καὶ ὁ σοφὸς Ἰωάαννης γράφει· Ἐξ ἡμῶν ἐξῆλθον, ἀλλ' οὐκ ἦσαν ἐξ ἡμῶν· εἰ γὰρ ἦσαν ἐξ ἡμῶν, μεμενήσκαν ἂν μεθ' ἡμῶν. Λέγοντες δὲ καὶ τοῦ Πνεύματος ἐναργῶς, ὅτι Ἐν ὑστέροις καιροῖς ἀποστήσονται τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις, ὅρα καὶ τοῦδε σαφῆ τύπον διὰ Νῶε γεγενημένον. Ἀπέστειλε μὲν γὰρ πρώτην τε και δευτέραν περιστερὰν κατασκεψομενός, ὥσπερ εἰ ἐν ὑφιζήσει γέγονεν ὁ κατακλυσμός. Αἱ δὲ ὑπενόστησαν ὡς εἰς καλιὰν εἰς τὴν κιβωτὸν, καὶ τι κάρφος ἐχούσης μιᾶς ἐν τῷ στόματι αὐτῆς, καθὰ γέγραπται, θαλὸς δὲ τοῦτο ἐλαίας ἦν. Ἀποστέλλονται μὲν γὰρ οἱ ἅγιοι παρὰ Χριστοῦ κατασκεψόμενοι τε τὸν κόσμον, καὶ τοὺς ἐν αὐτῷ. Ὑμονοστοῦσι δὲ ὥσπερ λαλοῠντες εἰρήνην. Τουτὶ γὰρ οἶμαι πλαγίως ὑποδηλοῦν τὸ ἐν στόματι κεῖσθαι τῆς περιστερᾶς τὸν τῇς ἐλαίας θαλόν. Σύμβολον γὰρ εἰρήνης ἀεί πώς ἐστι τὸ φυτόν. Φιλόθεοι μὲν οὖν οἱ πίστει κεκαθαρμένοι, καὶ ὡς ἐν πραότητι πολιτείας εὐαγγελικῆς, ἀπόλεκτοι τῷ Θεῷ. Πλὴν, ὅτι καὶ ἐξ αὐτῶν ἀποστήσονται τινες ἐν ἐσχάτοις καιροῖς, καθάπερ ἔφην ἀρτίως, ἐμφήνειεν ἂν ὁ τύπος. Τρίτη γὰρ καὶ τελευταία πέμπεται περιστερὰ, καὶ οὐκ ἐμελέτα τὴν ὑποστροφὴν. Ἀπομεμένηκε γὰρ, Ὑπολοφήσαντος δὲ τοῦ κατακλυσμοῦ, κεκάθεκεν ἡ κιβωτὸς ἐπι τὰ ὅρη Ἀραρὰτ, ἂ διερμηνεύεται μαρτυρία καταβάσεως. Ὑψηλοὶ γὰρ ὥσπερ καὶ οἰονεί πως ἐν ὅρεσι διὰ τὸ τῆς εὐαγγελικῆς πολιτείας ὑπεραναστηκὸς, οἱ ἐν Χριστῷ διὰ πίστεως, τὸν ἄνωθεν καὶ ἐξ οὐρανοῦ καταβεβηκότα Θεὸν Λόγον, τοῖς ἀπανταχῇ κηρύτοντες, οἶς καὶ αὐτὸς ἐπεφώνει Θεὸς διὰ προφήτου φωνῆς· Γίνεσθε μοι μάρυτες, καὶ ἑγὼ μάρτυς, λέηει Κύριος ὁ Θεός· καὶ ὁ παῖς ὄν ἐξελεξάμην. Ἀνωτέρω δὴ οὖν τῆς ἐν κόσμῳ χθαμαλότητος τῶν ἐν Χριστῷ τὰ αὐχήματα. Ἅγιος Κύριλλος Ἀλεξανδρείας, Γλαφυρών Ἐις Την Γένεσιν, Λόγος Δεύτερος Source: Migne PG 69.71a-c

And concerning these, I think that the wise John writes somewhere, 'They went out from us, but they were not of us, for if there were of us, they would have remained with us.' 1 And speaking openly through the Spirit, 'In the last times some will fall away from the faith, attending to deceitful spirits.' 2 And see here the manifest type made through Noah. For he sends out the first and second doves to see whether the flood has subsided and these return to the ark as to a dovecote, and one of them has in its mouth, as it is written, an olive branch. 3 So the holy are sent from Christ to scrutinise the world and those in it. And they return speaking peace. I think this is what is obscurely signified here by the olive branch in the mouth of the dove, for the olive is always a symbol of peace. Therefore they are the pious, who are cleansed by faith, and are the delight of God in the meekness of the evangelical life. Besides which there are some who in the last times, as said, shall fall away, which this type declares, for the third and last dove sent out does not care to return. For it has been mentioned that 'with the flood subsiding, the ark came to rest on the mountains of Ararat,' 4 which is interpreted 'witness descending.' For the exalted are like those set upon the mountains because of the sublimity of the evangelical life, those who through faith in Christ are on high, and from heaven the Word of God has come down, which they preach everywhere, concerning which God Himself cries out through the voice of the prophet 'You be my witnesses, even as I am a witness, says the Lord, and the boy whom I have chosen.' 5 Thus more sublime than anything set low in the world is their glory in Christ. Saint Cyril of Alexandria, Glaphyra On Genesis, Book 2 1 1 Jn 2.19 2 1 Tim 4.1 3 Gen 8.8-11 4 Gen 8.4 5 Isaiah 43.10