34. The Sun was darkened, because of the Sun of Righteousness [1633] . Rocks were rent, because of the spiritual Rock. Tombs were opened, and the dead arose, because of Him who was free among the dead [1634] ; He sent forth His prisoners out of the pit wherein is no water [1635] . Be not then ashamed of the Crucified, but be thou also bold to say, He beareth our sins, and endureth grief for us, and with His stripes we are healed [1636] . Let us not be unthankful to our Benefactor. And again; for the transgression of my people was He led to death; and I will give the wicked for His burial, and the rich for His death [1637] . Therefore Paul says plainly, that Christ died for our sins according to the Scriptures, and that He was buried, and that He hath risen again the third day according to the Scriptures [1638] .
35. But we seek to know clearly where He has been buried. Is His tomb made with hands? Is it, like the tombs of kings, raised above the ground? Is the Sepulchre made of stones joined together? And what is laid upon it? Tell us, O Prophets, the exact truth concerning His tomb also, where He is laid, and where we shall seek Him? And they say, Look into the solid rock which ye have hewn [1639] . Look in and behold. Thou hast in the Gospels In a sepulchre hewn in stone, which was hewn out of a rock [1640] . And what happens next? What kind of door has the sepulchre? Again another Prophet says, They cut off My life in a dungeon [1641] , and cast a stone upon Me. I, who am the Chief corner-stone, the elect, the precious [1642] , lie for a little time within a stone--I who am a stone of stumbling to the Jews, and of salvation to them who believe. The Tree of life [1643] , therefore was planted in the earth, that the earth which had been cursed might enjoy the blessing, and that the dead might be released.
36. Let us not then be ashamed to confess the Crucified. Be the Cross our seal made with boldness by our fingers on our brow, and on everything; over the bread we eat, and the cups we drink; in our comings in, and goings out; before our sleep, when we lie down and when we rise up; when we are in the way, and when we are still [1644] . Great is that preservative; it is without price, for the sake of the poor; without toil, for the sick; since also its grace is from God. It is the Sign of the faithful, and the dread of devils: for He triumphed over them in it, having made a shew of them openly [1645] ; for when they see the Cross they are reminded of the Crucified; they are afraid of Him, who bruised the heads of the dragon [1646] . Despise not the Seal, because of the freeness of the gift; out for this the rather honour thy Benefactor.
37. And if thou ever fall into disputation and hast not the grounds of proof, yet let Faith remain firm in thee; or rather, become thou well learned, and then silence the Jews out of the prophets, and the Greeks out of their own fables. They themselves worship men who have been thunderstricken [1647] : but the thunder when it comes from heaven, comes not at random. If they are not ashamed to worship men thunderstricken and abhorred of God, art thou ashamed to worship the beloved Son of God, who was crucified for thee? I am ashamed to tell the tales about their so-called Gods, and I leave them because of time; let those who know, speak. And let all heretics also be silenced. If any say that the Cross is an illusion, turn away from him. Abhor those who say that Christ was crucified to our fancy [1648] only; for if so, and if salvation is from the Cross, then is salvation a fancy also. If the Cross is fancy, the Resurrection is fancy also; but if Christ be not risen, we are yet in our sins [1649] . If the Cross is fancy, the Ascension also is fancy; and if the Ascension is fancy, then is the second coming also fancy, and everything is henceforth unsubstantial.
38. Take therefore first, as an indestructible foundation, the Cross, and build upon it the other articles of the faith. Deny not the Crucified; for, if thou deny Him, thou hast many to arraign thee. Judas the traitor will arraign thee first; for he who betrayed Him knows that He was condemned to death by the chief-priests and elders. The thirty pieces of silver bear witness; Gethsemane bears witness, where the betrayal occurred; I speak not yet of the Mount of Olives, on which they were with Him at night, praying. The moon in the night bears witness; the day bears witness, and the sun which was darkened; for it endured not to look on the crime of the conspirators. The fire will arraign thee, by which Peter stood and warmed himself; if thou deny the Cross, the eternal fire awaits thee. I speak hard words, that thou may not experience hard pains. Remember the swords that came against Him in Gethsemane, that thou feel not the eternal sword. The house of Caiaphas [1650] will arraign thee, shewing by its present desolation the power of Him who was erewhile judged there. Yea, Caiaphas himself will rise up against thee in the day of judgment, the very servant will rise up against thee, who smote Jesus with the palm of his hand; they also who bound Him, and they who led Him away. Even Herod shall rise up against thee; and Pilate; as if saying, Why deniest thou Him who was slandered before us by the Jews, and whom we knew to have done no wrong? For I Pilate then washed my hands. The false witnesses shall rise up against thee, and the soldiers who arrayed Him in the purple robe, and set on Him the crown of thorns, and crucified Him in Golgotha, and cast lots for His coat. Simon the Cyrenian will cry out upon thee, who bore the Cross after Jesus.
39. From among the stars there will cry out upon thee, the darkened Sun; among the things upon earth, the Wine mingled with myrrh; among reeds, the Reed; among herbs, the Hyssop; among the things of the sea, the Sponge; among trees, the Wood of the Cross;--the soldiers, too, as I have said, who nailed Him, and cast lots for His vesture; the soldier who pierced His side with the spear; the women who then were present; the veil of the temple then rent asunder; the hall of Pilate, now laid waste by the power of Him who was then crucified; this holy Golgotha, which stands high above us, and shews itself to this day, and displays even yet how because of Christ the rocks were then riven [1651] ; the sepulchre nigh at hand where He was laid; and the stone which was laid on the door, which lies to this day by the tomb; the Angels who were then present; the women who worshipped Him after His resurrection; Peter and John, who ran to the sepulchre; and Thomas, who thrust his hand into His side, and his fingers into the prints of the nails. For it was for our sakes that he so carefully handled Him; and what thou, who wert not there present, wouldest have sought, he being present, by God's Providence, did seek.
40. Thou hast Twelve Apostles, witnesses of the Cross; and the whole earth, and the world of men who believe on Him who hung thereon. Let thy very presence here now persuade thee of the power of the Crucified. For who now brought thee to this assembly? what soldiers? With what bonds wast thou constrained? What sentence held thee fast here now? Nay, it was the Trophy of salvation, the Cross of Jesus that brought you all together. It was this that enslaved the Persians, and tamed the Scythians; this that gave to the Egyptians, for cats and dogs and their manifold errors, the knowledge of God; this, that to this day heals diseases; that to this day drives away devils, and overthrows the juggleries of drugs and charms.
41. This shall appear again with Jesus from heaven [1652] ; for the trophy shall precede the king: that seeing Him whom they pierced [1653] , and knowing by the Cross Him who was dishonoured, the Jews may repent and mourn; (but they shall mourn tribe by tribe [1654] , for they shall repent, when there shall be no more time for repentance;) and that we may glory, exulting in the Cross, worshipping the Lord who was sent, and crucified for us, and worshipping also God His Father who sent Him, with the Holy Ghost: To whom be glory for ever and ever. Amen.
[1484] Gal. vi. 14.
[1485] Cf. Athanas. (de Incarn. § 18, 49).
[1486] Rom. v. 17, 18.
[1487] 1 Tim. ii. 6.
[1488] 1 Cor. i. 18, 23.
[1489] Ex. xii. 23.
[1490] John i. 29.
[1491] Cf. Cat. i. 3; xvii. 35, 36.
[1492] 1 Pet. ii. 22, quoted from Isa. liii. 9.
[1493] Luke xxiii. 14.
[1494] Matt. xxvii. 24.
[1495] Luke xxiii. 41. Cf. Cat. xiii. 30, 31. The Benedictine Editor remarks, "We know not whence Cyril took the notion that the two robbers were present at the trial of Jesus." He may have inferred from the words en to auto krimati that the sentence of crucifixion was pronounced on them at the same time as on Jesus.
[1496] dokesis. Cf. Ignat. Smyrn. § 2: "He suffered truly, as also He raised Himself truly: not as certain unbelievers say, that He suffered in semblance (to dokein auton peponthenai)." See § 37, below.
[1497] phantasiodes. Athanas. c. Apollinar. § 3: "Supposing the exhibition and the endurance of the Passion to be a mere show (phantasian)."
[1498] Matt. xxvii. 63.
[1499] Cf. iv. 10; x. 19.
[1500] Matt. v. 28.
[1501] 1 Pet. ii. 22, 23.
[1502] Matt. xvi. 22, 23.
[1503] Ib. xxvi. 2.
[1504] Ib. xx. 18.
[1505] Luke ix. 5.
[1506] Ps. xli. 9.
[1507] "tas eulogias. The word has this meaning in Chrysostom and Cyril of Alexandria also; afterwards it came to signify consecrated bread, distinct from that of the Eucharist. Vid. Bingham, Antiq. xv. 4, § 3." (R.W.C.) The custom of sending the bread of the Eucharist was forbidden in the latter part of the 4th century by the Synod of Laodicea, Canon 14: "At Easter the Host shall no more be sent into foreign dioceses as eulogiae." Bp. Hefele (Councils II. p. 308) says--"It was a custom in the ancient Church, not indeed to consecrate, but to bless those of the several breads of the same form laid on the altar which were not needed for the Communion, and to employ them partly for the maintenance of the Clergy, and partly for distributing them to those of the faithful who did not communicate at the Mass." See Eusebius (Hist. Eccles. V. 24), with the note thereon in this Series.
[1508] Matt. xxvi. 25.
[1509] John xii. 23.
[1510] See Cat. ii. 14, note 4.
[1511] John xiii. 31.
[1512] Ib. xvii. 5.
[1513] Ib. x. 18.
[1514] There is so close a resemblance between the remainder of this Lecture and the explanation of the same Article of the Creed by Rufinus, that "I have no doubt," says the Benedictine Editor, "that Rufinus drew from Cyril's fountains." Cf. Rufin. de Symbolo, § 19, sqq.
[1515] Isa. lii. 15.
[1516] Cf. Acts ii. 9: Parthians and Medes and Elamites. These Jewish converts of the day of Pentecost would naturally be the first heralds of the Gospel in their respective countries. On the dispersion of the Apostles, "Parthia, according to tradition, was allotted to Thomas as his field of labour" (Euseb. Hist. Eccl. III. 1; cf. I. 13). An earlier notice of the tradition is found in the Clementine Recognitions, L. IX. c. 29, where the Pseudo-Clement professes to have received a letter from "Thomas, who is preaching the Gospel among them."
[1517] Rom. xv. 21, quoted from Isaiah, u s.
[1518] Gal. iv. 25.
[1519] Lam. iv. 20: The breath of our nostrils, the anointed of the Lord, was taken in their pits.
[1520] Ibid.
[1521] 1 Cor. ii. 4. The simple style of the New Testament is defended by Origen, c. Celsum, iii. 68, and in many other passages.
[1522] Cyril alludes to the same proverb in the Homily on the Paralytic, c. 14: "Word resists word, but a deed is irresistible." The Jerusalem Editor refers to Gregory Nazianzen (Tom. II. p. 596): Dogo palaiei pas logos.
[1523] 1 Cor. i. 23.
[1524] Ecclus. iv. 31: Let not thine hand be stretched out to receive, and shut when thou shouldest repay. The passage is quoted in the Didaché, c. iv., Barnab. Epist. c. xix., and Constit. Apost. VII. 11.