[2241] Acts xvii. 32; xxvi. 24.
[2242] Cf. § 12, below.
[2243] Tertull. De Resurr. carnis, cap. 2: "They acknowledge a half-resurrection, to wit of the soul only." Compare Iren. I. xxiii. 5, on Menander's assertion that his disciples attain to the resurrection by being baptized into him, and can die no more, but retain immortal youth: ib. xxiv. 5. Basilides taught that "salvation belongs to the soul alone." On the other forms of heresy concerning the Resurrection, see Suicer, Thesaurus, 'Anastasis.
[2244] The objections noticed in § 2 are discussed by Athenagoras, De Resurr. capp. ii., iv.--viii.; Tatian. Or. ad Græcos, cap. vi., Tertull. De Resurr. Carn. cap. 63.
[2245] Is. xl. 12.
[2246] On the argument from God's power compare Athenagoras, De Resurr. c. ix; Justin. M. De Resurr. c. v; Theophil. ad Autolyc. c. xiii.; Iren. V. iii. 2.
[2247] The argument from God's justice is treated by Athenagor. De Resurr. c. x. and xx.-xxiii.; Justin M. De Resurr. c. viii.
[2248] ten stephanephorian. Roe. Cas. A. Cf. Pind. Ol. viii. 13; Eurip. Electr. 862.
[2249] Athenag. De Resurr. c. iii.: "If, when they did not exist, He made at their first formation the bodies of men, and their original elements, He will, when they are dissolved, in whatever manner that may take place, raise them again with equal ease." Lactant. Institt. VII. 23 fin.: Apost. Const. V. 7.
[2250] An eloquent statement of the argument for the resurrection from the analogies of nature occurs in Tertull. De Resurr. c. xii. That it was not unknown to Cyril, seems probable from the concluding sentence: "And surely if all things rise again for man, for whom they have been provided--but not for man unless for his flesh also--how can the flesh itself perish utterly, for the sake and service of which nothing is allowed to perish." Tertullian himself was probably indebted, as Bp. Lightfoot suggests, to Clemens. Rom. Epist. ad Corinth. xxiv. Cf. Lactant. Div. Inst. vii. 4.
[2251] Cf. Cat. iv. 30. These passages shew that the Lectures were delivered in a year when Easter fell early, as was the case in 348 a.d.
[2252] In such cases there is, of course, no actual death.
[2253] The muoxos is supposed by the Benedictine Editor to be the toad ("Inventusque cavis bufo," Virg. Georg. i. 185), by others the marmot (mus Alpinus). More probably it is the dormouse (myoxis glis), which stores up provisions for the winter, though it sleeps through much of that season.
[2254] The story of the Phoenix as told by Herodotus, II. 73, is as follows: "They have also another sacred bird called the Phoenix, which I myself have never seen, except in pictures. Indeed it is a great rarity even in Egypt, only coming there (according to the accounts of the people of Heliopolis) once in five hundred years, when the old phoenix dies....They tell a story of what this bird does, which does not seem to me to be credible; that he comes all the way from Arabia, and brings the parent bird, all plastered over with myrrh, to the temple of the Sun, and there buries the body." The many variations and fabulous accretions of the story are detailed by Suicer, Thesaurus, Phoinix, and by Bp. Lightfoot in a long and interesting note on Clemens Rom. Epist. ad Cor. xxv. Cyril borrows the story from Clement almost verbally, yet not without some variations, which will be noticed below. The legend with all its miraculous features is told by Ovid, Metamorph. xv. 392, by Claudian, Phoenix, and by the Pseudo-Lactantius in an Elegiac poem, Phoenix, included in Weber's Corpus Poetarum Latinorum, and literally translated in Clark's Ante-Nicene Library. See also Tertull. De Resurr. Carn. c. xiii.
[2255] monogenes huparchon, Clem. Rom. ubi supra. Cf. Origen, contra Celsum, iv. 98: Apost. Const. V. 7: "a bird single in its kind, which they say is without a mate, and the only one in the creation." Pseudo-Lactant. v. 30. "Hoc nemus hos lucos avis incolit unica, phoenix, Unica, sed vivit morte refecta suâ"
[2256] "By day, in the sight of all" (Clem. R.) The city was Heliopolis, according to Herodotus and the other ancient authors. But Milton, Paradise Lost, V. 272-- A phoenix gaz'd by all, as that sole bird, When to enshrine his reliques in the Sun's Bright temple to Ægyptian Thebes he flies.' Why does Milton despatch his bird to Thebes rather than Heliopolis?" (Lightfoot).
[2257] Ovid, Met. xv. 405: "Fertque pius cunasque suas patriumque sepulcrum." See the Commentaries on Job xxix. 18: I shall die in my nest, and I shall multiply my days as the sand. Margin R.V. Or, the phoenix.
[2258] The mode of reproduction in bees was regarded by Aristotle as mysterious, having in it something supernatural (theion): De Generatione Animal. III. 10. 1, 27. In the story of the phoenix Herodotus makes no mention of the "worm."
[2259] monoeides.
[2260] For a similar argument, see Lactant. De Resurr. c xvii.
[2261] Clem. Rom. Epist. ad Cor. xxiv: "Day and night shew unto us the resurrection. The night falleth asleep, and day ariseth; the day departeth, and night cometh on."
[2262] Tertull. de Resurr. Carnis, xii.: "Readorned also are the mirrors of the moon, which her monthly course had worn away."..."The whole of this revolving order of things bears witness to the resurrection of the dead."
[2263] Ex. iii. 6. Cf. Matt. xxii. 32: "He is not the God of the dead, but of the living."
[2264] Gen. xviii. 25.
[2265] Job xiv. 9.
[2266] Gen. ii. 7.
[2267] The anomalous construction hotan gegraptai ....kai apistosin may be explained by the consideration, that the uncertainty expressed in hotan attaches only to the latter Verb. See Winer's Grammar of N.T. Greek, P. III. sect. xlii. 5.
[2268] Ps. i. 5: The wicked shall not stand in the judgment (R.V.).
[2269] Job vii. 9.
[2270] Ps. cxv. 17.
[2271] As to the bearing of this passage on the doctrine of Purgatory and prayer for the dead see note on xxiii. 10.
[2272] Job xiv. 7-10.
[2273] There is no indication of a question in the Septuagint version of the passage, which means in the Hebrew, and where is he? (A.V. and R.V.): Vulg. ubi, quæso, est?
[2274] Job xiv. 14: For if a man die, shall he live again? (A.V. and R.V.). By omitting the interrogation here, and inserting it above in v. 10, Cyril exactly inverts the meaning.
[2275] Ib. v. 14: (A.V.) All the days of my appointed time (R.V. of my warfare) will I wait, till my change (R.V. release) come.
[2276] Job xix. 26: (R.V.) and that he shall stand up at the last upon the earth: and after my skin hath been thus destroyed, &c. Cyril, as usual, follows the Septuagint.
[2277] Is. xxvi. 19.
[2278] Ezek. xxxvii. 12.
[2279] Dan. xii. 2.
[2280] Matt. xxvii. 52.
[2281] 1 Cor. xv. 20.
[2282] 2 Kings iv. 34.
[2283] "The worship of relics, and the belief in them as remedies and a protection against evil, originated in the 4th century. They first (?) appear in writings, none of which are earlier than the year 370: but they prevailed rapidly when they had once taken root" (Scudamore, Dict. Chr. Antiq. "Relics," p. 1770). Bingham (Ant. xxiii. 4, § 7) quotes a law of Theodosius, "that no one should remove any dead body that was buried, from one place to another; that no one should sell or buy the relics of Martyrs: but if any one was minded to build over the grave where a martyr was buried, a church to be called a martyrium, in respect to him, he should have liberty to do it." The law wholly failed to suppress a superstition which was sanctioned by such men as Cyril, Basil, Chrysostom, Ambrose, and Augustine.
[2284] ek tes hupertheseos tes nesteias tes paraskeues, Ed. Bened. "The ecclesiastical term tes hupertheseos we have rendered, according to the interpretation received among the Latins, by the word superpositio.' The ancients meant by it a fast continued for two or three days without food. Moreover, since the great week was observed with severer fastings, there were many who passed either the whole week or four, three, or two days, namely the Preparation and the Holy Sabbath (Easter Eve), entirely fasting as is testified by S. Irenæus (Euseb. Hist. V. 24) and others. The continuance of the fast throughout the Friday and Saturday was highly approved, as may be seen from the Apostolical Constitutions, V. 18." The passage referred to is as follows: "Do you therefore fast on the days of the Passover, beginning from the second day of the week until the Preparation and the Sabbath, six days, making use only of bread, and salt, and herbs, and water for your drink: but abstain on these days from wine and flesh, for they are days of lamentation and not of fasting. Do ye who are able fast throughout the Preparation and the Sabbath entirely, tasting nothing till the cockcrowing at night; but if any one is not able to combine them both, let the Sabbath at least be observed."
[2285] The fast of the Great Sabbath was to be continued through the night, as prescribed in the Apost. Const. V. 19: "Continue until cock-crowing and break off your fast at dawn of the first day of the week, which is the Lord's day, keeping awake from evening until cock-crowing: and assembling together in the Church, watch and pray and beseech God, in your night-long vigil, reading the Law, the Prophets, and the Psalms, until the crowing of the cocks: and after baptizing your Catechumens, and reading the Gospel in fear and trembling, and speaking to the people the things pertaining to salvation, so cease from your mourning." A chief reason for the watching was that Christ was expected to return at the same hour in which He rose. On the meaning of "superposition" see Routh's note on the Synodical Epistle of Irenæus to Victor of Rome (Rell. Sac. ii. p. 45, ss.), and the passage of Dionysius of Alexandria there quoted.
[2286] 1 Cor. xv. 35.
[2287] Ib. v. 16.
[2288] Ib. v. 36.
[2289] 1 Thess. iv. 13.
[2290] Ib. v. 16.
[2291] mononouchi daktulodeikton.
[2292] 1 Cor. xv. 53.
[2293] metapoieitai. The meaning of this word as applied to the Eucharistic elements is fully discussed, and illustrated from its use by Cyril and other Fathers, by Dr. Pusey (Real Presence, p. 189).
[2294] Matt. xiii. 43.
[2295] Dan. xii. 3.
[2296] Cyril refers to the glow-worm (pugolampis, Aristot. Hist. Animal. V. 19, 14), or some other species of Lampyris (Arist. de Partilus Animal. I. 3. 3).
[2297] Cf. Cat. iv. 31.
[2298] ton genomenon. With the reading ginomenon (Codd. Monn. Vind.), the meaning will be--"share with us in the future what shall happen to us then." On the argument of this section compare the passages quoted on § 4, note 7.
[2299] Ps. lxxxix. 37.
[2300] Cat. V. 12, notes 7 and 4. Cf. Plat. Theaet. 204 C: eph' hekastes lexeos, "each time we speak."
[2301] Bishop Lightfoot (Ignatius, ad Smyrnæos, viii.) traces the original and later senses of the word "Catholic" very fully. "In its earliest usages, therefore, as a fluctuating epithet of ekklesia, catholic' means universal,' as opposed to individual,' particular.' In its later sense, as a fixed attribute, it implies orthodoxy as opposed to heresy, conformity as opposed to dissent." Commenting on this passage of Cyril, the Bishop adds that "these two latter reasons, that it (the Church) is comprehensive in doctrine, and that it is universal in application, can only be regarded as secondary glosses."
[2302] ekkaleisthai. Cf. Heb. xii. 23.
[2303] Lev. viii. 3: ekklesiason.
[2304] Deut. iv. 10.
[2305] Ib. ix. 10: ekklesias.
[2306] Ps. xxxv. 18; Heb. ii. 12.
[2307] Ps. lxviii. 26: en ekklesiais.
[2308] Matt. xvi. 18.
[2309] Ps. xxvi. 5.
[2310] Ps. xxvi. 8: Sept. euprepeian . R.V. and A.V. "habitation."
[2311] Ib. v. 12.
[2312] Ps. cxlix. 1.
[2313] Mal. i. 10.
[2314] Ib. v. 11.
[2315] 1 Tim. iii. 15.
[2316] Acts xix. 14.
[2317] Eph. v. 25.
[2318] Gal. iv. 26.
[2319] 1 Cor. xii. 28.
[2320] 2 Cor. vi. 7, 8.
[2321] 1 Tim. ii. 2.
[2322] Ps. cxlvii. 14.
[2323] Dan. xii. 3, Sept.
[2324] 1 Thess. iv. 17.
[2325] Matt. xxv. 46.
[2326] John iii. 36.
[2327] Ib. v. 24.
[2328] Ib. iv. 36.
[2329] Ib. xii. 25.
[2330] Matt. xix. 29.
[2331] Ib. vv. 16-18.
[2332] Mark. x. 17.
[2333] Rom. vi. 22.
[2334] tes humeteras en Christo agapes. Cf. Cat. xvii. 1, note 1. Athan. Epist. ad Epict. § 2: para te se theosebeia. ad Serap. iv. 1: para tes ses eulabeias.
[2335] The place meant is not the Church of the Resurrection in which the Service had been held, but the Anastasis or actual cave of the Resurrection, which Constantine had so enlarged by additional works that a discourse to the people could be held there: for Jerome (Epist. 61) relates that Epiphanius had preached in that place in front of the Lord's sepulchre to clergy and people in the hearing of John the Bishop (Ben. Ed.).