[735] XVIII. 9.
[736] Compare xviii. 6, 9; Athenagoras, On the Resurrection of the Dead, c. 3.
[737] XVIII. 6. John xii. 24; 1 Cor. xv. 36.
[738] XVIII. 7.
[739] Is. xxvi. 19.
[740] Dan. xii. 2.
[741] Gr. loutrou metanoian. Other readings are lutron metanoias, "redemption by repentance," and loutron metanoias "a laver (baptism) of repentance."
[742] Gal. iii. 24. The Paidagogos is described by Clement of Alexandria (Paedag. i. 7) as one who both conducts a boy to school, and helps to teach him,--an usher: "under-master" (Wicliff).
[743] Matt. v. 17.
[744] ton apokruphon. The sense in which Cyril uses this term may be learned from Rufinus (Expositio Symboli, § 38), who distinguishes three classes of books: (1) The Canonical Books of the Old and New Testaments, which alone are to be used in proof of doctrine; (2) Ecclesiastical, which may be read in Churches, including Wisdom, Ecclesiasticus, Tobit, Judith, and the Books of the Maccabees, in the Old Testament, and The Shepherd of Hermas, and The Two Ways in the New Testament; (3) The other writings they called "Apocryphal," which they would not have read in Churches. The distinction is useful, though the second class is not complete.
[745] The original source of this account of the Septuagint version is a letter purporting to have been written by Aristeas, or Aristæus, a confidential minister of Ptolemy Philadelphus, to his brother Philocrates. Though the letter is not regarded as genuine its statements are in part admitted to be true, being confirmed by a fragment, preserved by Eusebius (Præparatio Evangelica, ix. 6.), of a work of Aristobulus, a Jewish philosopher who wrote in the reign of Ptolemy Philometor, 181-146, b.c. Upon these testimonies it is generally admitted that "the whole Law," i.e. the Pentateuch was translated into Greek at Alexandria in the reign either of Ptolemy Soter (323-285, b.c.), or of his son Ptolemy Philadelphus (285-247, b.c.), under the direction of Demetrius Phalereus, curator of the King's library.
[746] Up to this point Cyril's account is based upon the statements of the Pseudo-Aristeas. The fabulous incidents which follow, concerning the separate cells, the completion of the whole version by each translator, the miraculous agreement in the very words, proving a Divine inspiration, are found in Philo Judæus, Life of Moses, II. 7. Josephus, Antiquities, XII. c. ii. 3-14, following the letter of Aristeas, gives long descriptions of the magnificent presents sent by Philadelphus to Jerusalem, and of his splendid hospitality to the translators, but makes no allusion to the separate cells or miraculous agreement. On the contrary he represents the 72 interpreters as meeting together for consultation, agreeing on the text to be adopted, and completing their joint labours in 72 days. The slightest comparison of the Version with the original Hebrew must convince any reasonable person that the idea of divine inspiration or supernatural assistance, borrowed by Justin Martyr, Irenæus, and other Fathers, apparently from Philo, is a mere invention of the imagination, disproved by the facts. Compare the article "Septuagint" in Murray's Dictionary of the Bible.
[747] The rendering "trench not" (R.W.C.) agrees well with the etymology of the verb (paracharasso). Its more usual signification seems to be "counterfeit," "forge." The sense required here, apart from any metaphor, is "transgress" (Heurtley).
[748] The name "Nun" is represented by "Nave" in the Septuagint, which Cyril used.
[749] The two books of Samuel.
[750] The Epistle of Jeremy, which now appears in the Apocrypha as the last chapter of Baruch. On the number and arrangement of the Books of the Old and New Testaments the student should consult an interesting Essay by Professor Sanday (Studia Biblica, vol. iii.), who traces the introduction of a fixed order to the time when papyrus rolls were superseded by codices, in which the sheets of skin were folded and bound together, as in printed books. This change had commenced before the Diocletian persecution, a.d. 303, when among the sacred books taken from the Christians codices were much more numerous than rolls. On the contents of the Jewish Canon, see Dictionary of the Bible, "Canon." B.F.W. "Josephus enumerates 20 books which are justly believed to be divine.'" One of the earliest attempts by a Christian to ascertain correctly the number and order of the Books of the O.T. was made by Melito, Bishop of Sardis, who travelled for this purpose to Palestine, in the latter part of the 2nd Century. His list is as follows:--"Of Moses five (books); Genesis, Exodus, Numbers, Leviticus, Deuteronomy, Jesus son of Nave, Judges, Ruth, four Books of Kings, two of Chronicles, Psalms of David, Solomon's Proverbs, which is also called Wisdom, Ecclesiastes, Song of Songs, Job, Prophets, Isaiah, Jeremiah, the Twelve in one Book, Daniel, Ezekiel, Esdras." (Eusebius, H.E. III. cap. 10, note I, in this series.) Cyril's List agrees with that of Athanasius (Festal Epistle, 373 a.d.), except that Job is placed by Ath. after Canticles instead of before Psalms.
[751] Gr. pseudepigrapha. For an account of the many Apocryphal Gospels, see the article by Lipsius in the "Dictionary of Christian Biography," Smith and Wace, and the English translations in Clark's Ante-Nicene Library.
[752] Cyril includes in this list all the books which we receive, except the Apocalypse. See Bishop Westcott's Article "Canon," in the Dictionary of the Bible, and Origen's Catalogue in Euseb. Hist. vi. 25 (Nicene and Post-Nicene Fathers, vol. i.).
[753] Compare xix. 8. where all such acts of divination are said to be service of the devil.
[754] Compare Gal. iv. 10, "Ye observe days."
Lecture V.
Of Faith.
Hebrews xi. 1, 2
Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report.
1. How great a dignity the Lord bestows on you in transferring you from the order of Catechumens to that of the Faithful, the Apostle Paul shews, when he affirms, God is faithful, by Whom ye were called into the fellowship of His Son Jesus Christ [755] . For since God is called Faithful, thou also in receiving this title receivest a great dignity. For as God is called Good, and Just, and Almighty, and Maker of the Universe, so is He also called Faithful. Consider therefore to what a dignity thou art rising, seeing thou art to become partaker of a title of God [756] .
2. Here then it is further required, that each of you be found faithful in his conscience: for a faithful man it is hard to find [757] : not that thou shouldest shew thy conscience to me, for thou art not to be judged of man's judgment [758] ; but that thou shew the sincerity of thy faith to God, who trieth the reins and hearts [759] , and knoweth the thoughts of men [760] . A great thing is a faithful man, being richest of all rich men. For to the faithful man belongs the whole world of wealth [761] , in that he disdains and tramples on it. For they who in appearance are rich, and have many possessions, are poor in soul: since the more they gather, the more they pine with longing for what is still lacking. But the faithful man, most strange paradox, in poverty is rich: for knowing that we need only to have food and raiment, and being therewith content [762] , he has trodden riches under foot.
3. Nor is it only among us, who bear the name of Christ, that the dignity of faith is great [763] : but likewise all things that are accomplished in the world, even by those who are aliens [764] from the Church, are accomplished by faith.
By faith the laws of marriage yoke together those who have lived as strangers: and because of the faith in marriage contracts a stranger is made partner of a stranger's person and possessions. By faith husbandry also is sustained, for he who believes not that he shall receive a harvest endures not the toils. By faith sea-faring men, trusting to the thinnest plank, exchange that most solid element, the land, for the restless motion of the waves, committing themselves to uncertain hopes, and carrying with them a faith more sure than any anchor. By faith therefore most of men's affairs are held together: and not among us only has there been this belief, but also, as I have said, among those who are without [765] . For if they receive not the Scriptures, but bring forward certain doctrines of their own, even these they accept by faith.
4. The lesson also which was read to-day invites you to the true faith, by setting before you the way in which you also must please God: for it affirms that without faith it is impossible to please Him [766] . For when will a man resolve to serve God, unless he believes that He is a giver of reward? When will a young woman choose a virgin life, or a young man live soberly, if they believe not that for chastity there is a crown that fadeth not away [767] ? Faith is an eye that enlightens every conscience, and imparts understanding; for the Prophet saith, And if ye believe not, ye shall not understand [768] .
Faith stoppeth the mouths of lions [769] , as in Daniel's case: for the Scripture saith concerning him, that Daniel was brought up out of the den, and no manner of hurt was found upon him, because he believed in his God [770] . Is there anything more fearful than the devil? Yet even against him we have no other shield than faith [771] , an impalpable buckler against an unseen foe. For he sends forth divers arrows, and shoots down in the dark night [772] those that watch not; but, since the enemy is unseen, we have faith as our strong armour, according to the saying of the Apostle, In all things taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked one [773] . A fiery dart of desire of base indulgence is often cast forth from the devil: but faith, suggesting a picture of the judgment, cools down the mind, and quenches the dart.
5. There is much to tell of faith, and the whole day would not be time sufficient for us to describe it fully. At present let us be content with Abraham only, as one of the examples from the Old Testament, seeing that we have been made his sons through faith. He was justified not only by works, but also by faith [774] : for though he did many things well, yet he was never called the friend of God [775] , except when he believed. Moreover, his every work was performed in faith. Through faith he left his parents; left country, and place, and home through faith [776] . In like manner, therefore, as he was justified be thou justified also. In his body he was already dead in regard to offspring, and Sarah his wife was now old, and there was no hope left of having children. God promises the old man a child, and Abraham without being weakened in faith, though he considered his own body now as good as dead [777] , heeded not the weakness of his body, but the power of Him who promised, because he counted Him faithful who had promised [778] , and so beyond all expectation gained the child from bodies as it were already dead. And when, after he had gained his son, he was commanded to offer him up, although he had heard the word, In Isaac shall thy seed be called [779] , he proceeded to offer up his son, his only son, to God, believing that God is able to raise up even from the dead [780] . And having bound his son, and laid him on the wood, he did in purpose offer him, but by the goodness of God in delivering to him a lamb instead of his child, he received his son alive. Being faithful in these things, he was sealed for righteousness, and received circumcision as a seal of the faith which he had while he was in uncircumcision [781] , having received a promise that he should be the father of many nations [782] .
6. Let us see, then, how Abraham is the father of many nations [783] . Of Jews he is confessedly the father, through succession according to the flesh. But if we hold to the succession according to the flesh, we shall be compelled to say that the oracle was false. For according to the flesh he is no longer father of us all: but the example of his faith makes us all sons of Abraham. How? and in what manner? With men it is incredible that one should rise from the dead; as in like manner it is incredible also that there should be offspring from aged persons as good as dead. But when Christ is preached as having been crucified on the tree, and as having died and risen again, we believe it. By the likeness therefore of our faith we are adopted into the sonship of Abraham. And then, following upon our faith, we receive like him the spiritual seal, being circumcised by the Holy Spirit through Baptism, not in the foreskin of the body, but in the heart, according to Jeremiah, saying, And ye shall be circumcised unto God in the foreskin of your heart [784] : and according to the Apostle, in the circumcision of Christ, having been buried with Him in baptism, and the rest [785] .