Cyril of Jerusalem: The Holy Spirit Conforms Us with Christ and Imparts to Us His Divine Nature Friday, Apr 5 2013

Having been baptized into Christ, and put on Christ, you have been made conformable to the Son of God.

For God having foreordained us unto adoption as sons, made us to be conformed to the body of Christ’s glory.

Having therefore become partakers of Christ, you are properly called Christs [i.e. “anointed ones”]….

Now you have been made Christs, by receiving the…Holy Ghost; and all things have been wrought in you by imitation, because you are images of Christ.

He washed in the river Jordan, and having imparted of the fragrance of His Godhead to the waters, He came up from them; and the Holy Ghost, in the fulness of His being, lighted on Him – like resting upon like.

And to you in like manner, after you had come up from the pool of the sacred streams, there was given an Unction, the anti-type of that wherewith Christ was anointed.

And this is the Holy Ghost; of whom also the blessed Isaiah, in his prophecy respecting Him, said in the person of the Lord, The Spirit of the Lord is upon Me, because He hath anointed Me:  He hath sent Me to preach glad tidings to the poor.

For Christ was not anointed by men with oil or material ointment, but the Father having before appointed Him to be the Saviour of the whole world, anointed Him with the Holy Ghost, as Peter says, Jesus of Nazareth, whom God anointed with the Holy Ghost.

David…cried…: Thou hast loved righteousness and hated iniquity; therefore God even Thy God hath anointed Thee with the oil of gladness above Thy fellows.

And as Christ was in reality crucified, and buried, and raised, and you are in Baptism accounted worthy of being crucified, buried, and raised together with Him in a likeness, so is it with the unction also.

As He was anointed with an ideal oil of gladness, that is, with the Holy Ghost, called oil of gladness, because He is the author of spiritual gladness, so you were anointed with ointment, having been made partakers and fellows of Christ.

But beware of supposing this to be plain ointment.  For as the Bread of the Eucharist, after the invocation of the Holy Ghost, is mere bread no longer, but the Body of Christ, so also this holy ointment is no more simple ointment…after invocation, but it is Christ’s gift of grace, and, by the advent of the Holy Ghost, is made fit to impart His Divine Nature.

This ointment is symbolically applied to your forehead and your other senses; and while your body is anointed with the visible ointment, your soul is sanctified by the Holy and life-giving Spirit.

Cyril of Jerusalem (c. 313-386): Catechetical Lectures 21, 1-3.

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Cyril of Jerusalem: That Prayer which the Saviour Delivered to His Own Disciples (2) Sunday, Jul 15 2012

(Continued from here…)

And forgive us our debts as we also forgive our debtors.  For we have many sins.

For we offend both in word and in thought, and very many things we do worthy of condemnation; and if we say that we have no sin, we lie, as John says.

And we make a covenant with God, entreating Him to forgive us our sins, as we also forgive our neighbours their debts.

Considering then what we receive and in return for what, let us not put off nor delay to forgive one another.

The offences committed against us are slight and trivial, and easily settled; but those which we have committed against God are great, and need such mercy as His only is.

Take heed therefore, lest for the slight and trivial sins against thee thou shut out for thyself forgiveness from God for thy very grievous sins.

And lead us not into temptation, O Lord.  Is this then what the Lord teaches us to pray, that we may not be tempted at all?

How then is it said elsewhere, a man untempted, is a man unproved; and again, My brethren, count it all joy when ye fall into divers temptations?

But does perchance the entering into temptation mean the being overwhelmed by the temptation?  For temptation is, as it were, like a winter torrent difficult to cross.

Those therefore who are not overwhelmed in temptations, pass through, shewing themselves excellent swimmers, and not being swept away by them at all; while those who are not such, enter into them and are overwhelmed.

As for example, Judas having entered into the temptation of the love of money, swam not through it, but was overwhelmed and was strangled both in body and spirit.

Peter entered into the temptation of the denial; but having entered, he was not overwhelmed by it, but manfully swam through it, and was delivered from the temptation.

[...] But deliver us from the evil.  If Lead us not into temptation implied the not being tempted at all, He would not have said, But deliver us from the evil.

Now “the evil” is our adversary the devil, from whom we pray to be delivered.

Then after completing the prayer thou sayest, Amen; by this Amen, which means “So be it,” setting thy seal to the petitions of the divinely-taught prayer.

Cyril of Jerusalem (c. 313-386): Catechetical Lectures 23, 16-18.

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Cyril of Jerusalem: That Prayer which the Saviour Delivered to His Own Disciples (1) Sunday, Jul 15 2012

Then, after these things, we say that Prayer which the Saviour delivered to His own disciples, with a pure conscience entitling God our Father, and saying, Our Father, which art in heaven.

O most surpassing loving-kindness of God!  On them who revolted from Him and were in the very extreme of misery has He bestowed such a complete forgiveness of evil deeds, and so great participation of grace, as that they should even call Him Father.

Our Father, which art in heaven; and they also are a heaven who bear the image of the heavenly, in whom is God, dwelling and walking in them.

Hallowed be Thy Name.  The Name of God is in its nature holy, whether we say so or not.

However, it is sometimes profaned among sinners, according to the words, Through you My Name is continually blasphemed among the Gentiles.

Therefore we pray that in us God’s Name may be hallowed – not that it comes to be holy from not being holy, but because it becomes holy in us, when we are made holy, and do things worthy of holiness.

Thy kingdom come.  A pure soul can say with boldness, Thy kingdom come; for he who has heard Paul saying let not therefore sin reign in your mortal body, and has cleansed himself in deed, and thought, and word, will say to God, Thy kingdom come.

Thy will be done as in heaven so on earth.  God’s divine and blessed Angels do the will of God, as David said in the Psalm, Bless the Lord, all ye Angels of His, mighty in strength, that do His pleasure.

So then in effect thou meanest this by thy prayer, “as in the Angels Thy will is done, so likewise be it done on earth in me, O Lord.”

Give us this day our substantial bread.  This common bread is not substantial bread, but this Holy Bread is substantial, that is, appointed for the substance of the soul.

For this Bread goeth not into the belly and is cast out into the draught, but is distributed into thy whole system for the benefit of body and soul.

But by this day, he means, “each day,” as also Paul said, While it is called to-day.

Cyril of Jerusalem (c. 313-386): Catechetical Lectures 23, 11-15.

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Cyril of Jerusalem: Let the Doom be Cancelled Saturday, Apr 7 2012

When He was judged, He held His peace; so that Pilate was moved for Him, and said, Hearest Thou not what these witness against Thee?

Not that He knew Him who was judged, but he feared his own wife’s dream which had been reported to him.  And Jesus held His peace.

The Psalmist says, And I became as a man that heareth not; and in whose mouth are no reproofs and again, But I was as a deaf man and heard not; and as a dumb man that openeth not his mouth.  [...]

But the soldiers who crowd around mock Him, and their Lord becomes a sport to them, and upon their Master they make jests.  When they looked on Me, they shaked their heads.

Yet the figure of kingly state appears; for, though in mockery, yet they bend the knee.

And the soldiers before they crucify Him, put on Him a purple robe, and set a crown on His head; for what though it be of thorns?

Every king is proclaimed by soldiers; and Jesus also must in a figure be crowned by soldiers; so that for this cause the Scripture says in the Canticles, Go forth, O ye daughters of Jerusalem, and look upon King Solomon in the crown wherewith His mother crowned Him.

And the crown itself was a mystery; for it was a remission of sins, a release from the curse.

Adam received the sentence, Cursed is the ground in thy labours; thorns and thistles shall it bring forth to thee.

For this cause Jesus assumes the thorns, that He may cancel the sentence; for this cause also was He buried in the earth, that the earth which had been cursed might receive the blessing instead of a curse.

At the time of the sin, they clothed themselves with fig-leaves; for this cause Jesus also made the fig-tree the last of His signs.

For when about to go to His passion, He curses the fig-tree – not every fig-tree, but that one alone, for the sake of the figure; saying, No more let any man eat fruit of thee; let the doom be cancelled.

And because they aforetime clothed themselves with fig-leaves, He came at a season when food was not wont to be found on the fig-tree.

Who knows not that in winter-time the fig-tree bears no fruit, but is clothed with leaves only?  Was Jesus ignorant of this, which all knew?

No, but though He knew, yet He came as if seeking; not ignorant that He should not find, but shewing that the emblematical curse extended to the leaves only.

Cyril of Jerusalem (c. 313-386): Catechetical Lectures 13, 16-18.

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Cyril of Jerusalem: Having His Body and Blood in Our Members, We Become Bearers of Christ and Sharers in the Divine Nature Sunday, Jun 26 2011

On the night he was betrayed our Lord Jesus Christ took bread, and when he had given thanks, he broke it and gave it to his disciples and said: “Take, eat: this is my body”.

He took the cup, gave thanks and said: “Take, drink: this is my blood”.

Since Christ himself has declared the bread to be his body, who can have any further doubt?

Since he himself has said quite categorically, This is my blood, who would dare to question it and say that it is not his blood?

Therefore, it is with complete assurance that we receive the bread and wine as the body and blood of Christ.

His body is given to us under the symbol of bread, and his blood is given to us under the symbol of wine, in order to make us by receiving them one body and blood with him.

Having his body and blood in our members, we become bearers of Christ and sharers, as Saint Peter says, in the divine nature.

Once, when speaking to the Jews, Christ said: Unless you eat my flesh and drink my blood you shall have no life in you.

This horrified them and they left him. Not understanding his words in a spiritual way, they thought the Savior wished them to practice cannibalism.

Under the old covenant there was showbread, but it came to an end with the old dispensation to which it belonged.

Under the new covenant there is bread from heaven and the cup of salvation.

These sanctify both soul and body, the bread being adapted to the sanctification of the body, the Word, to the sanctification of the soul.

Do not, then, regard the eucharistic elements as ordinary bread and wine: they are in fact the body and blood of the Lord, as he himself has declared.

Whatever your senses may tell you, be strong in faith.

You have been taught and you are firmly convinced that what looks and tastes like bread and wine is not bread and wine but the body and the blood of Christ.

You know also how David referred to this long ago when he sang: Bread gives strength to man’s heart and makes his face shine with the oil of gladness.

Strengthen your heart, then, by receiving this bread as spiritual bread, and bring joy to the face of your soul.

May purity of conscience remove the veil from the face of your soul so that be contemplating the glory of the Lord, as in a mirror, you may be transformed from glory to glory in Christ Jesus our Lord.

Cyril of Jerusalem (c. 313-186): Catechetical Lectures 22, 3-6, from the Office of Readings for Saturday of the Octave of Eastertide @ Crossroads Initiative.

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Cyril of Jerusalem: The Spirit Comes Gently and Makes Himself Known by His Fragrance Wednesday, Jun 8 2011

The water that I shall give him will become in him a fountain of living water, welling up into eternal life.

This is a new kind of water, a living, leaping water, welling up for those who are worthy.

But why did Christ call the grace of the Spirit water?

Because all things are dependent on water; plants and animals have their origin in water.

Water comes down from heaven as rain, and although it is always the same in itself, it produces many different effects, one in the palm tree, another in the vine, and so on throughout the whole of creation.

It does not come down, now as one thing, now as another, but, while remaining essentially the same, it adapts itself to the needs of every creature that receives it.

In the same way the Holy Spirit, whose nature is always the same, simple and indivisible, apportions grace to each man as he wills.

Like a dry tree which puts forth shoots when watered, the soul bears the fruit of holiness when repentance has made it worthy of receiving the Holy Spirit.

Although the Spirit never changes, the effects of his action, by the will of God and in the name of Christ, are both many and marvellous.

The Spirit makes one man a teacher of divine truth, inspires another to prophesy, gives another the power of casting out devils, enables another to interpret holy Scripture.

The Spirit strengthens one man’s self-control, shows another how to help the poor, teaches another to fast and lead a life of asceticism, makes another oblivious to the needs of the body, trains another for martyrdom.

His action is different in different people, but the Spirit himself is always the same.

In each person, Scripture says, the Spirit reveals his presence in a particular way for the common good.

The Spirit comes gently and makes himself known by his fragrance.

He is not felt as a burden, for he is light, very light.

Rays of light and knowledge stream before him as he approaches.

The Spirit comes with the tenderness of a true friend and protector to save, to heal, to teach, to counsel, to strengthen, to console.

The Spirit comes to enlighten the mind first of the one who receives him, and then, through him, the minds of others as well.

As light strikes the eyes of a man who comes out of darkness into the sunshine and enables him to see clearly things he could not discern before, so light floods the soul of the man counted worthy of receiving the Holy Spirit and enables him to see things beyond the range of human vision, thing hitherto undreamed of.

Cyril of Jerusalem (c. 313-186): Catechetical Lectures 16, 11-12, from the Office of Readings for Monday of the Seventh Week in Eastertide @ Crossroads Initiative.

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Cyril of Jerusalem: To Glorify the Lord, not to Describe Him Wednesday, Nov 4 2009

If any man should attempt to speak of God, let him first describe the bounds of the earth. You live on the earth, and you do not know the limit of this earth where you live.

How then will you be able to form a worthy thought of its Creator? You behold the stars, but you do not behold their Maker.

Count these which are visible, and then describe Him who is invisible, Who tells the number of the stars, and calls them all by their names (Ps. 1474)…

…The sun is a work of God, which, great though it be, is but a spot in comparison with the whole heaven; first gaze steadfastly upon the sun, and then curiously scan the Lord of the sun.

“Seek not the things that are too deep for you, neither search out the things that are above your strength; think upon what is commanded you” (Ecclus. 3:21-22).

But some one will say: “if the divine substance is incomprehensible, why then do you discourse of these things?” So then, because I cannot drink up all the river, am I not even to take in moderation what is expedient for me?

Because with eyes so constituted as mine I cannot take in all the sun, am I not even to look upon him enough to satisfy my wants?

Or again, because I have entered into a great garden, and cannot eat all the supply of fruits, wouldst thou have me go away altogether hungry?

I praise and glorify Him that made us; for it is a divine command which says “Let every breath praise the Lord” (Ps. 150:6).

I am attempting now to glorify the Lord, but not to describe Him, knowing nevertheless that I shall fall short of glorifying Him worthily, yet deeming it a work of piety even to attempt it at all.

For the Lord Jesus encourages my weakness, by saying, No man hath seen God at any time.(John 1:18).

Cyril of Jerusalem (c. 313-186): Catechetical Lectures 6, 4-5.

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