[1977] Ps. cxl. 3.
[1978] Irenæus is called "the interpreter" in the same general sense as other ecclesiastical authors (Cat. xiii. 21; xv. 20), on account of his frequent comments upon the Scriptures. The full title of his work was A Refutation and Subversion of Knowledge falsely so called (Euseb. Hist. Eccles. V. c. 7). Cyril's expression (en tois prostagmasi) is sufficiently appropriate to the hortatory purpose professed by Irenæus in his preface. But the Benedictine Editor thinks that the word prostagmasi may be an interpolation arising from the following words pros tas....The meaning would then be "in his writings Against Heresies," the usual short title of the work.
[1979] Cat. vi. 14, note 10.
[1980] Irenæus (I. xxix § 4; xxx. § 1).
[1981] Ib. I. ii. §§ 5, 6.
[1982] Cat. vi. 25.
[1983] Cat. iv. 33. See § 3, note 3, above.
[1984] i.e. as well as into the Father and the Son.
[1985] See Dict. Christ. Biography, Marcion, p. 283; and Tertullian (Adv. Marcion. IV. 6): "His whole aim centres in this that he may establish a diversity between the Old and New Testaments, so that his own Christ may be separate from the Creator, as belonging to the rival god, and as alien from the Law and the Prophets.
[1986] Cf. § 4, note 5, above.
[1987] Phrygians, or Cataphrygians (hoi kata phrugas) was the name given to the followers of the Phrygian Montanus. See the account of Montanism in Eusebius, Hist. Eccl. V. xvi., and the note there in this Series.
[1988] The charges of lust and cruelty brought against the Montanists by Cyril and Epiphanius (Hær 48) seem to rest on no trustworthy evidence, and are not mentioned by Eusebius, a bitter foe to the sect.
[1989] On Manes, see Cat. vi. 20. ff.
[1990] Luke xxiv. 49.
[1991] Acts viii. 17.
[1992] Acts viii. 19. aktemosi. Cf. § 19: aktemonousi, and § 22: aktemosunen.
[1993] Ib. v. 20.
[1994] Ps. cxxxix. 21.
[1995] Gen. iii. 15.
[1996] The words hagion pateron are not found in the mss. Mon. 1. Mon. 2. Vind. Roe. Casaub. nor in Grodecq. Whether meant to refer, as the Benedictine Editor thinks, to the writers of the Old Testament, or to Christian authors, they are an evident gloss.
[1997] Prov. v. 15.
[1998] John iv. 14, quoted more fully at the end of the section.
[1999] Ib. vii. 38, 39.
[2000] Compare a similar passage on rain in Cat. ix. 9, 10.
[2001] 1 Cor. xii. 11.
[2002] Ib. vv. 7-11.
[2003] See Cat. x. 11; xi. 1.
[2004] Ps. cxlvi. 4.
[2005] Zech. xii. 1.
[2006] Ps. civ. 4.
[2007] Ps. xlviii. 7.
[2008] Is. vii. 2.
[2009] Ps. cxlviii. 8.
[2010] John vi. 63.
[2011] Acts viii. 29.
[2012] Ezek. xi. 5.
[2013] Acts xiii. 2.
[2014] Ib. xx. 23.
[2015] John xiv. 26.
[2016] Ib. vi. 63. The Holy Spirit is more than words pronounced by the tongue, even than our Lord's own words, which he called spirit.
[2017] Hosea iv. 12.
[2018] Origen, de Principiis, i. § 2: "It is the custom of Holy Scripture, when it would designate anything contrary to this more dense and solid body, to call it spirit."
[2019] Luke x. 18.
[2020] In this contrast between the evil spirit and the Spirit of God Cyril's language rises to true eloquence, far surpassing a somewhat similar description, which may have been known to him, in Euseb. Dem. Evang. V. 132.
[2021] Is. vi. 1.
[2022] Ezek. x. 1.
[2023] Dan. vii. 10.
[2024] Acts v. 3.
[2025] Ib. v. 4.
[2026] Ib. iv. 13.
[2027] Ps. cxxxix. 12.
[2028] Acts v. 8.
[2029] 2 Kings v. 25.
[2030] Matt. x. 8.
[2031] Micah iii. 12; ascribed by Cyril to Isaiah.
[2032] Cf. Euseb. Dem. Evang. vi. 13: "In our own time we have seen with our eyes the Sion of old renown being ploughed by Romans with yokes of oxen, and Jerusalem in a state of utter desolation as the oracle itself says, like a lodge in a garden of cucumbers. As Cyril at that time saw the Prophet's prediction fulfilled, so we also to the present day see most plainly the fulfilment of the divine oracle, and Sion ploughed before our eyes: for except the Church of the Apostles, with the houses lying around it, and the house of Caiaphas and the cemeteries, all the remaining space of this hill, lying without the city, is under plough." (Jerusalem Editor).
[2033] Isa. i. 8. oporophulakion is the hut of the watchman who guarded the crop when ripening for harvest. Sikuelaton is explained by Basil in his comment on the passage of Isaiah as "A place that produces quick-growing and perishable fruits." This agrees with the etymological sense of the word as "a forcing-bed for cucumbers" (Hippocrates apud Fritzsche, "Der Brief des Jeremia," v. 70). On the form sikuerato, see the notes on the Epistle of Jeremy in the Speaker's Commentary.
[2034] pastadas. On the meaning of pastas see the notes on Herodotus, II. 148, 169 in Bähr, and Rawlinson. Here it appears to mean the cloister or colonnade which gave access to the bridal chamber, thalamos.
[2035] en palatiois.
[2036] Compare Procat. § 9; Cat. xx. 3.
[2037] Wisdom vi. 16. Compare the saying in Clem. Alex. Quis dives salvetur? § 31: auton zetein tous eu peisomenous axious te ontas tou Soteros mathetas. The Jerusalem Editor quotes from Origen (Prolog. in Cantic.) a passage which may have been known to Cyril: "This Comforter therefore goeth about seeking if He may discover any worthy and receptive souls to whom He may reveal the greatness of the love which is in God."
[2038] Rom. viii. 26.
[2039] Ps. xxviii. 14; xxxvii. 34.
[2040] Rom. viii. 18.
[2041] Luke xii. 11, 12.
[2042] 1 Cor. xii. 3. Marturesai, "to bear witness by death."
[2043] Codd. Monac. Vind. Roe. Casaub. add kai ti pisteuomen.
[2044] The terms paroikia, the See of a Bishop, and eparchia, the Province of a Metropolitan, were both adopted from the corresponding divisions of the Roman Empire. See Bingham, Antt. Book IX. i. §§ 2-6.
[2045] S. Basil (De Spiritu S. c. xvi. § 38), after quoting the same passage, Col. i. 16, proceeds--eite kuriotetes, kai ei tines eisin heterai logikai phuseis hakatonomastoi. The last word shews that Basil had in mind this passage of Cyril, who after the names of nations in § 22, adds kai tous loipous akatonomastous hemin.
[2046] Heb. i. 14.
[2047] 1 Cor. ii. 10, 11.
[2048] Matt. xi. 27.
[2049] John xvi. 13, 14.
[2050] In regard to the caution with which St. Cyril here speaks, we must remember that the heresy of Macedonius had not yet given occasion to the formal discussion and determination of the "nature and substance" of the Holy Ghost.
[2051] 1 Cor. xii. 11.
[2052] Num. xi. 24, 25. "Modad" is the form of the name in the LXX.
[2053] The apocryphal book of Eldad and Modad is mentioned by Hermas, Shepherd, Vis. ii. § 3. S. Basil, Liber de Spir. S. cap. 61, referring to Num. xi. 26, says that the Spirit rested permanently only upon Eldad and Modad.
[2054] Num. xi. 28.
[2055] Num. xi. 29.
[2056] Deut. xxxiv. 9.
[2057] Acts viii. 18. On this passage of Cyril, see the section on "Chrism" in the Introduction.
[2058] Gen. xli. 38.
[2059] Ex. xxxi. 1-6; xxxvi. 1.
[2060] Judges iii. 10.
[2061] Ib. vi. 34.
[2062] Ib. xi. 29.
[2063] 1 Sam. ix. 9.
[2064] 2 Sam. xxiii. 2.
[2065] Ps. li. 11.
[2066] Ps. cxliii. 10.
[2067] 2 Chron. xv. 1.
[2068] Ib. xx. 14.
[2069] Ib. xxiv. 20, 21.
[2070] Neh. ix. 20. Ezra and Nehemiah form one book "Ezra" in the Hebrew Canon.
[2071] pneumatophoron, used only twice in the Sept. (Hosea ix. 7; Zeph. iii. 4), and in an unfavourable sense. With Cyril's use of it compare Theophilus, Ad Autolyc. ii. 9: Theou anthropous pneumatophorous Pneumatos hagiou.
[2072] Mic. iii. 8.
[2073] Joel ii. 28.
[2074] Haggai ii. 4.
[2075] Ib. v. 5.
[2076] Zech. i. 6.
[2077] Is. xi. 2.
[2078] Ib. xliv. 1; xlii. 1.
[2079] Ib. xliv. 3.
[2080] Ib. xlviii. 16.
[2081] Is. lix. 21.
[2082] Is. lxi. 1.
[2083] Ib. lxiii. 10.
[2084] v. 11.
[2085] Ezek. xi. 5.
[2086] Gen. xlvi. 29; Luke xv. 20.
[2087] Ezek. xi. 24.
[2088] Ib. xxxvi. 25; Cat. iii. 16.
[2089] Ib. v. 26.
[2090] Ib. v. 27.
[2091] Ezek. xxxvii. 1.
[2092] Susanna, v. 45.
[2093] Dan. iv. 9.
[2094] Ib. ii. 26, 31.
Lecture XVII.
Continuation of the Discourse on the Holy Ghost.
1 Corinthians xii. 8
For to one is given by the Spirit the word of wisdom, &c.
1. In the preceding Lecture, according to our ability we set before you, our beloved hearers [2095] , some small portion of the testimonies concerning the Holy Ghost; and on the present occasion, we will, if it be God's pleasure, proceed to treat, as far as may be, of those which remain out of the New Testament: and as then to keep within due limit of your attention we restrained our eagerness (for there is no satiety in discoursing concerning the Holy Ghost), so now again we must say but a small part of what remains. For now, as well as then, we candidly own that our weakness is overwhelmed by the multitude of things written. Neither to-day will we use the subtleties of men, for that is unprofitable; but merely call to mind what comes from the divine Scriptures; for this is the safest course, according to the blessed Apostle Paul, who says, Which things also we speak, not in words which man's wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual [2096] . Thus we act like travellers or voyagers, who having one goal to a very long journey, though hastening on with eagerness, yet by reason of human weakness are wont to touch in their way at divers cities or harbours.
2. Therefore though our discourses concerning the Holy Ghost are divided, yet He Himself is undivided, being one and the same. For as in speaking concerning the Father, at one time we taught how He is the one only Cause [2097] ; and at another, how He is called Father [2098] , or Almighty [2099] ; and at another, how He is the Creator [2100] of the universe; and yet the division of the Lectures made no division of the Faith, in that He, the Object of devotion, both was and is One;--and again, as in discoursing concerning the Only-begotten Son of God we taught at one time concerning His Godhead [2101] , and at another concerning His Manhood [2102] , dividing into many discourses the doctrines concerning our Lord Jesus Christ, yet preaching undivided faith towards Him;--so now also though the Lectures concerning the Holy Spirit are divided, yet we preach faith undivided towards Him. For it is one and the Self-same Spirit who divides His gifts to every man severally as He will [2103] , Himself the while remaining undivided. For the Comforter is not different from the Holy Ghost, but one and the self-same, called by various names; who lives and subsists, and speaks, and works; and of all rational natures made by God through Christ, both of Angels and of men, He is the Sanctifier [2104] .
3. But lest any from lack of learning, should suppose from the different titles of the Holy Ghost that these are divers spirits, and not one and the self-same, which alone there is, therefore the Catholic Church guarding thee beforehand hath delivered to thee in the profession of the faith, that thou "believe in one Holy Ghost the Comforter, who spake by the Prophets;" that thou mightest know, that though His names be many, the Holy Spirit is but one;--of which names, we will now rehearse to you a few out of many.
4. He is called the Spirit, according to the Scripture just now read, For to one is given by the Spirit the word of wisdom [2105] . He is called the Spirit of Truth, as the Saviour says, When He, the Spirit of Truth, is come [2106] . He is called also the Comforter, as He said, For if I go not away, the Comforter will not come unto you [2107] . But that He is one and the same, though called by different titles, is shewn plainly from the following. For that the Holy Spirit and the Comforter are the same, is declared in those words, But the Comforter, which is the Holy Ghost [2108] ; and that the Comforter is the same as the Spirit of Truth, is declared, when it is said, And I will give you another Comforter, that He may abide with you for ever, even the Spirit of Truth [2109] ; and again, But when the Comforter is come whom I will send unto you from the Father, even the Spirit of Truth [2110] . And He is called the Spirit of God, according as it is written, And I saw the Spirit of God descending [2111] ; and again, For as many as are led by the Spirit of God, they are the sons of God [2112] . He is called also the Spirit of the Father, as the Saviour says, For it is not ye that speak, but the Spirit of your Father which speaketh in you [2113] ; and again Paul saith, For this cause I bow my knees unto the Father, and the rest;...that He would grant you to be strengthened by His Spirit [2114] . He is also called the Spirit of the Lord, according to that which Peter spake, Why is it that ye have agreed together to tempt the Spirit of the Lord [2115] ? He is called also the Spirit of God and Christ, as Paul writes, But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. But if any man have not the Spirit of Christ, he is none of His [2116] . He is called also the Spirit of the Son of God, as it is said, And because ye are sons, God hath sent forth the Spirit of His Son [2117] . He is called also the Spirit of Christ, as it is written, Searching what or what manner of time the Spirit of Christ which was in them did signify [2118] ; and again, Through your prayer, and the supply of the Spirit of Jesus Christ [2119] .