Homily on the Paralytic Lying by the Pool

gloria, honor et imperium, cum Patre [et Filio] et sancto Spiritu, nunc et semper, et in sæcula sæculorum. Amen. ^A

SAINT CYRIL, ARCHBISHOP OF JERUSALEM

HOMILY ON THE PARALYTIC LYING BY THE POOL

ADMONITION

I. The author of this homily, whom we shall presently prove to be our Cyril, explains that portion of the Gospel of John which contains the miracle performed by Christ, who healed the paralytic of thirty years’ standing lying by the Sheep Pool on the Sabbath, while the Jews murmured. He weighs and declares the individual circumstances of this history, inserting exhortations suitable everywhere for the commendation of faith and the amendment of morals.

II. At the beginning he reminds us that Jesus, the physician of both souls and bodies, filled whatever places he visited with his good deeds (nos. 1 and 2); and that he asked the paralytic if he wished to be healed, not in ignorance, but drawing out the will of the sick man, as much in soul as in body (nos. 3 and 4): which is also what he did in the other miracle of the two blind men (no. 5). Then, taking the occasion from the response of the paralytic who denied having a man, he shows the divinity of Christ conjoined with his humanity, and the necessity of confessing both (no. 6); and he demonstrates the omnipotent power of Christ, and how it is potent by itself alone (nos. 7-10). Next, interpreting that command of Christ, by which the paralytic was ordered to carry away his bed on a pallet, he digresses to that place in the Song of Songs where Solomon is recorded to have made a sedan chair for himself; and he refers this allegorically to the passion of Christ, first warning that it is not a common and profane book, but one full of the mysteries of Christ’s passion (nos. 10-12). Returning to the subject, he praises the speed and ease of the miracle performed by Christ (no. 13); noting that the infidelity of the Jews, who viewed the miracle with malignant eyes and reproved it, was much more difficult to cure than the infirmity of the sick man himself, which it was proper to heal by the very sighting of the miracle and the consideration of Christ’s power (nos. 14 and 15). Afterwards, observing that Christ withdrew to avoid the applause of a miracle, he beats back the precipitate boasting of the faithful who gloried in the gifts of miracles received (no. 16), and reviewing the warning of Christ to the healed man, that he should sin no more lest he suffer worse things; he notes that all our evils arise from sins, and warns that they must be diligently cut off, and that one must not abuse the patience of God (no. 17). Then, taking occasion from the sentiment of the Apostle Paul read earlier in the church, and elucidating its meaning, he subjoins various exhortations to virtue (no. 18); and having commended trust in Christ, and being about to make room for the bishop’s prayer, he imposes an end on his own (no. 19).

III. This homily, expressed from the MS codex of the Bodleian Library marked No. 25, was first edited for the light of day by Thomas Milles in the Oxford edition of Cyril of Jerusalem in the year 1703. But such is the fortune of all editions adorned from only one codex, it is mutilated in the middle and sprinkled with innumerable mistakes; for the editor represented the writing of his codex with the greatest fidelity just as it was, with scholia added to the bottom of the pages, in which he proposes his own conjectures for the amendment of the text. We, having obtained one copy of his speech in the library of the most Christian King, in a parchment codex of the eleventh or twelfth century marked 2030, in which ^B it is held on folio 135 verso, have filled the lacuna in the middle of the homily and corrected many errors of the Anglican codex; yet we confess that another codex is desired by us, so that it may be produced pure and perfectly refined. For although the collation of both codices has brought great momentum to the amendment of the text, there still remain some flaws: especially in that part of the homily which I edited from the one royal codex, which could not be further clarified and amended by the help of a codex. In these places I could do nothing other than supply by conjecture. Where a manifest reason compelled it, I did not hesitate to insert into the text that which I conjectured should be read, lest I foist upon it a barbarous and unusual and alien reading in place of that which undoubtedly seemed Cyrillian. But where nothing certain was available, having represented the MS reading, I indicated my own conjecture in the notes, leaving the hazard of the conjectures of others free.

IV. In the Anglican edition it is represented as if mutilated at the beginning: and thus its beginning is held with some dots placed continuously... οὗ δ’ ἂν φανῇ Ἰησοῦς. And in truth, the particle ὅ signifes that something else had preceded. However, Milles does not declare how many folios, or what part of the folio, is missing in the codex. But in the book of the Royal Library, there is no signal of any defect whatsoever. It begins from these words, ὅπου ἂν φανῇ Χριστός, etc. ^C

^A A letter with a capital, depicting the figure of a fish, because of the mention of the pool. And absolutely nothing is missing from the integrity of this homily; so that if anything has been omitted, it would seem that nothing more than a certain beginning or exordium, which is not at all necessary, or one or two phrases, is missing.

V. It remains now to inquire into the author of this discourse. Both codices, the Anglican and the Gallican, bear the name of Cyril of Jerusalem inscribed upon its front: nor is there anything that can be opposed to this inscription; indeed, there are many things which, in my opinion, abundantly demonstrate Cyril to be the author.

VI. And first, many things confirm the antiquity of this homily. For the custom was still in force that more than one person should preach in a single assembly, with the bishop speaking last of all. For towards the end of the discourse (no. 20) he fears that his own teaching and sermon might be a hindrance to the father, that is, the bishop, on account of its length, and says that more sublime words are to be expected from him. But it is known that Cyril, at the time he was delivering the Catecheses, namely before his episcopate, was accustomed to preach at individual assemblies. At that time, too, the gifts of prophetic dreams, of healings, and of the casting out of demons were common among the faithful, who were not marked by any signal note of sanctity: while he notes (no. 16) that if such successes befall anyone, men are wont to be carried away thereby everywhere, and not to suppress these things in modest silence, but to broadcast them boastfully. But in Cyril’s age, we have observed that these charisms of the first age were frequent, so that they were granted in the ordinary course, along with the grace of baptism, according to the measure of each person's faith. See Cat. 1, no. 5; Cat. 5, nos. 9 and 11; Cat. 13, no. 23; Cat. 17, no. 37. Furthermore, the simple theology of this author has no admixture of theological jargon. See the express and clear confession of the divinity and humanity of Christ, no. 6, just as it is held altogether in Cat. 12, no. ^B

VII. Secondly, it persuades us that the author wrote at Jerusalem, not only because in no. 2 he provides a description of the pool of Probatica, clearly similar to that which the author of the Jerusalem Itinerary recounted in the same age; but also because, speaking in no. 12 of Gabbatha, or the Lithostrotos existing in the house of Pilate, he says, sending the listener all but to an inspection of the places: in which passage he uses that form of speaking, "The studious of the Church know," (Ἰσασιν οἱ τῆς Ἐκκλησίας σπουδαῖοι), which he used on a similar occasion in Cat. 13, no. 26, "The studious psalmists of the Church know" (Οίδασιν οἱ σπουδαῖοι τῆς Ἐκκλησίας ψαλμῳδοί).

VIII. Thirdly, the style itself and the method of speaking are similar to the Cyrillian manner; concise in its various members, not bombastic or grand, but familiar and such as an extemporaneous speech is wont to be, of which kind all the catecheses are. The author cites the Scriptures frequently, explaining them in the manner of a paraphrase; by short sentences, for the sake of exposition, he interrupts their words, and repeatedly returns to them; and so he continues, until he has finished the whole context proposed to him; furthermore, he interrupts either his own speech or the cited words of Scripture with frequent parentheses. This, reader, you have observed in all the catecheses, and you will clearly detect it in this homily, especially in no. 10 and 5. Cyril sometimes uses long digressions, as in Cat. 6, no. 29; Cat. 16, no. 14: you have also here a prolix one, which comprises the entirety of the numbers 10, 11, and 12. He interprets the Scriptures here in a mystical, and as he calls it, contemplative, or allegorical method of commentary, especially from no. 10 onwards. That this habit of explaining the Scriptures was his outside of the catecheses is signified in Cat. 15, no. 9, where he teaches that a catechesis demands a different genre of speaking, more apt for the creation of faith: nor yet in the Catecheses is he so intent on the literal sense that he does not willingly, when the occasion offers, dwell upon the allegorical and mystical, out of custom.

IX. Fourthly, similar sentences, almost repeated word for word, are observed in this homily and in the Catecheses. We have already observed some above in no. 6 and 7. Behold others: he teaches that Christ is the physician of bodies and souls in almost the same words in this homily, no. 2, and in Cat. 10, no. 13; in which place also, as here in no. 19, he exhorts that he who is troubled by bodily diseases should flee to Christ. He says in the same way that Christ is made all things to all men, here no. 9 and in Cat. 10, no. 5. What he discusses here regarding Christ, on one side God, on the other man, no. 6, are clearly similar to the words in Cat. 4, no. 9. Just as he instructs in no. 9 of this discourse that not him who appears but him who worked in him who appeared in Christ is to be considered; so in Cat. 11, no. 20, he denies that one should attend to him who was born in Bethlehem, but that he who was begotten eternally from the Father is to be adored. He says here in no. 5 that Christ was begotten immediately from the Father, which he repeats and explains in Cat. 7, no. 4, and Cat. 11, no. 7. He calls Christ the maker of all things by the will of the Father there in no. 5. In the catecheses frequently, and first of all in Cat. 11, nos. 22 and 24. The sentiment is the same, and the words are the same concerning Christ, prophetically, although by way of derision, saluted by the soldiers as king, in this discourse no. 12, and in Cat. 13, no. 17. In this homily, no. 10, he runs off into a commendation of the sacred book of Canticles, and says it is prophetic of the passion of Christ. This is especially proper to Cyril, who is accustomed to use no other book of Scripture more familiarly and willingly, and contends that many circumstances of Christ's passion were prophesied in it. Things entirely similar regarding the garden in which Christ was crucified and buried are said from the book of Canticles here in no. 11, and in Cat. 13, no. 32, and in Cat. 15, no. 5. Likewise regarding the honeycomb tasted after the resurrection, and the myrrhed wine before the cross, in the Homily on the Paralytic, no. 11, and in Cat. 13, no. 29, and in Cat. 14, no. 11.

X. I omit many other similar sentiments and locutions: e.g., our Paralytic, sick in soul ^C and body...

[continuing from previous page]

^A Cyrillus—Cyril uses "interpret" in a familiar way: thus here, no. 10. The word *meson* signifies something ambiguous in Cyril, cat. 16, no. 15, and so it does also in the *Paralytic*, no. 4. He understands the expression "greater words" (no. 20) to refer to a more sublime doctrine: so also cat. 18, no. 33. When he calls the listener to some book of Scripture, he uses this locution: *come to the first book, Genesis*, *come to the 29th Psalm*, *come to the Proverbs*. *He has filled up what was lacking*, *fill up what is lacking in the faith of the dead person*. *Long-lasting indeed is the disease, but most swift is the plaster*; *many years indeed is the paralysis, but most swift is the bracing of the nerves*. *The matter was performed swiftly, he had a most swift healing*; *long-lasting indeed is the petition, but most swift is the grace... I have decreed most swiftly against Adam; most swiftly I grant to you.* You see there indeed the very same style.

XI. From all these things collected together, it can legitimately be concluded that Cyril is the undisputed author of this homily. However, he delivered it as a presbyter, while Maximus was still bishop, and while he was preaching and acting on his own behalf: for which reason I deem it to have been delivered either in the same year as the catecheses, or rather some numbers of years before, around the year 345; for this oration has a certain quality that reeks of the exercises of a youthful mind, in its frequent parentheses, its frequent and long digressions, its overly abundant and luxuriant paraphrases, and its not-sufficiently-corrected locutions. It seems to have been spoken extemporaneously, just like the catecheses: for the subject matter does not seem to have been sufficiently digested and prepared for the speaker: the allegorization of the Scriptures is careless here, and the interpretations are sometimes forced, such as that about the litter of Solomon and the silver columns, which he supposed to signify the passion, beginning from the silver given to Judas. These things do not prevent the oration from being excellent, comprising as it does many moral precepts, outstanding documents of faith, and notable observations.

XII. If we knew for certain the order of readings used in the Jerusalem Church, we could easily arrive at the knowledge of the day on which this oration was delivered. The Greeks read the Gospel of John from Pascha until Pentecost. At the same time that the Gospel of John was being read, the Epistle to the Romans was being read in the Jerusalem Church; the beginning of whose seventh chapter had been read on the day on which this oration was delivered, no. 17.

OF OUR HOLY FATHER CYRIL, ARCHBISHOP OF JERUSALEM, HOMILY ON THE PARALYTIC LYING BY THE POOL

I. Ubicunque apparuerit Jesus, ibi ^A etiam adest salus. Nam et si publicanum in telonio sedentem [Joan. v, 2-16] ^A *Όπου ἂν φανῇ Ἰησοῦς, ἐκεῖ καὶ ἡ σωτηρία. Κἄν τε γὰρ ἴδῃ τελώνην καθήμενον ἐπὶ τοῦ τε-

τελωνίου, τοῦτον ἀπόστολον ποιεῖ καὶ εὐαγγελιστήν· κἄν τε μετὰ νεκρῶν ταφῇ, νεκροὺς ἐγείρει. Καὶ τυφλοῖς μὲν τὸ βλέπειν χαρίζεται, κωφοῖς δὲ τὸ ἀκούειν· καὶ τὰς κολυμβήθρας περιέρχεται, οὐ τὰς οἰκοδομὰς ζητῶν, ἀλλὰ τοὺς νοσούντας ἰατρεύων. ^B

II. Ἐν γὰρ τοῖς Ἱεροσολύμοις ἦν προβατικὴ κολυμβήθρα, πέντε στοὰς ἔχουσα, τέσσαρας μὲν περιτρεχούσας, μέσην δὲ τὴν πέμπτην, ἐν ᾗ κατέκειτο πλῆθος ἀσθενούντων καὶ ἀπιστία ἦν πολλὴ τῶν Ἰουδαίων. Ὁ δὲ τῶν ψυχῶν καὶ σωμάτων ἰατρὸς καὶ θεραπευτὴς, μέτρῳ τὴν ἴασιν ἐχαρίζετο, τὸν πολυχρόνιον πρῶτον θεραπεύων, ἵνα τάχιον ἀπαλλαγῇ τῶν ἀλγηδόνων. Οὐ γὰρ μία ἡμέρα ἦν αὐτῷ κατακεῖσθαι, ὡς οὐδὲ δευτέρα, οὐδὲ πρῶτος μὴν ἢ ἐνιαυτός· ἀλλ᾽ ὀκτὼ καὶ τριάκοντα ἔτη. Κατακείμενος πολυχρονίῳ νόσῳ, γνώριμος ἦν τοῖς ὁρῶσιν, καὶ δεικνύων τοῦ θεραπεύοντος τὴν ἐνέργειαν· ἐγνωρίζετο γὰρ ὑπὸ πάντων διὰ τὸν χρόνον ὁ παραλυτικός. Ὁ δὲ ἀρχίατρος ἐδείκνυ μὲν τὴν δύναμιν, ἠθετεῖτο δὲ ὑπὸ τῶν κακῶς ἐκδεχομένων.

III. Περιερχόμενος δὲ τὴν κολυμβήθραν, ἴδεν· οὐκ ἐξ ἐρωτήσεως μαθῶν, ἀλλ᾽ ἐκ θεϊκῆς ἐνεργείας τὸ λεῖπον ἀπεπλήρωσεν. Ἰδὼν, οὐκ ἐρωτῶν, ἐκ πόσου χρόνου κατάκειται. Ἀλλ᾽ ἰδὼν ἔγνω, ὁ καὶ πρὸ τοῦ ἰδεῖν εἰδώς. Εἰ γὰρ ἐπὶ τῶν κατὰ καρδίαν, οὐ χρείαν εἶχεν ἵνα τις αὐτὸν ἐρωτήσῃ περὶ τοῦ

τοῦ ἀνθρώπου· αὐτὸς γὰρ ᾔδει τί ἦν ἐν τῷ ἀνθρώπῳ· πολὺ δὲ μᾶλλον περὶ τῶν νοσημάτων, ὧν ἔξωθεν ἡ ἐπαγωγή.

^B IV. Vidit quemdam jacentem, et plurima vi morbi degravatum; peccatorum enim onus grave, simul et diutinus morbi dolor ei incubuere. Huic quæstio proposita id quod cupiebat quodammodo exposuit: Vis sanus fieri? nec quidquam adjecit præterea; sed quæstionis eum dereliquit ambiguo; nam quæstio duplex erat. Quoniam enim non corpore solo, verum etiam animo æger erat (secundum illud quod ipsi postea dixit: Ecce sanus factus es, ne posthac pecces, ne tibi deterius aliquid contingat), interrogat illum: Vis sanus fieri? O magnam medici potestatem, qui auxilium ex sola voluntate suspendit. Nam cum ex fide salus sit, idcirco audivit illud: Visne? ut voluntas hæc, [Christi] operationem eliceret. Vox hæc unius Jesu propria est; non enim summorum [etiam] qui corpora curant, medicorum est; nam qui sensibilibus morbis medentur, non possunt omnibus dicere: Vis sanus fieri? Jesus vero ipsum etiam velle dat, et fidem acceptam habet, et donum gratis impertit.

^C V. Obambulabat aliquando Salvator in via, et cæci duo sedebant, corpore quidem cæcutientes, animo vero illuminati. Quem enim non noverant Scribæ, hunc demonstrabant cæci, clamantes. Cumque Pharisæi qui legem addidicerant, eamque a pueritia ad senectutem usque fuerant meditati, et in ignorantia consenuerant, dicerent: Hunc nescimus unde sit: (In propria enim venit, et sui eum non receperunt); cæci contra clamabant, dicentes: Fili David, miserere nostri; et quem nescierunt qui legem didicerant, hunc noverunt qui.

^A were destitute of the ministry of eyes for reading. Approaching them, the Savior said: Do you believe that I can do this? and that: What do you want me to do for you? He did not say: What do you want me to say to you? but, What do you want me to do for you? For he was the Maker and Giver of life, who was not then beginning to act for the first time (for his Father is always working, and he works together with the Father): and he was the Maker of all things by the will of the Father. But he himself, begotten immediately from the Only One, asks the blind men, saying: What do you want me to do for you? not ignorant of what they wanted; for the matter was open: but intending to bring forth his gift from their words, so that they might be justified by their own words; for he who knows hearts was not ignorant of what they were going to say; but he was awaiting their prayer, so that the interrogation proposed to them might elicit his operation.

^B VI. Thus also, presenting himself to this paralytic, and the physician having come of his own accord to the sufferer (nor is it a wonder if he approached the sick man lying by the pool, who descended to us from heaven of his own accord), he asked him: Do you want to be made whole? leading him from this interrogation to knowledge, and soliciting him to ask in turn. This is a great gift of grace; for it cost no price. Therefore he also had the physician hastening to him of his own accord. But he said to him: Indeed, Lord; for the length of my diseases makes health desirable to me. But I indeed desire it, but I have no man. Do not be cast down in spirit, O man, because you have no man. You have God standing by you, ^C who in one part is man, but in the other is God: for we must confess both. For the confession of humanity separated from the confession of divinity is not useful, nay, it is a procurer of a curse. For cursed is he who has hope in man. If, therefore, we also, hoping in Jesus, hope in a man, not having embraced the divinity at the same time in our hope, we are heirs of a curse. But now, both God and man

^A confessi sunt, and both truly: we confess [him who is truly God] born of the true Father; and, worshipping him who was born as man not according to appearance, but in truth, we await true salvation.

VII. I do indeed desire to be made whole, but I have no man. See how, where the hope of salvation was lacking, there He provided the working of his power. For most of the sick had homes, and, furthermore, acquaintances, ^B or perhaps other people as well. But this man, truly oppressed by every form of poverty, and, having no assistance from external aid, and being left utterly alone, gained the Son of God, the Only-begotten, as his helper. Do you wish to be made whole? "Yes, Lord, but I have no man, in order that, when the water is disturbed, he might put me into the pool." You have the fountain itself, "For with thee is the fountain of life" (Ps. XXXV, 10); the fountain that is the creator of fountains. "Whosoever shall drink of this water, rivers shall flow from his belly," not of water flowing downward, but of water leaping up (for the water which Jesus provides does not make one leap from the heights to the depths, but from earthly things to heavenly things), water, I say, leaping up unto life eternal; for Jesus is the fountain of all good things.

VIII. And why do you expect the pool? You have Him who walks upon the waters, who rebukes the winds with a threat, who is the charioteer of the sea; who did not only have the sea spread out under him like a foundation for himself alone, but also granted to Peter the power of walking in the same manner. For when the night was dark and lightless, and the Light itself was present, He was not recognized (for Jesus walking upon the waters was unknown, in that he was not manifest by the features of his face; but the distinct quality of his voice indicated who was present); and, thinking it was a phantom, ^C they were afraid. But Jesus said to them: "It is I, be not afraid." And Peter said to him: "If it is you whom I know, or rather whom the Father has made known to me, command me to come to you upon the waters." And He, sharing most graciously with him his own power, says to him: "Come."

^A The auriga and maker of the waters was therefore present near the waters of the pool; to whom the paralytic says: "I have no man, that, when the water has been troubled, he may cast me into the pool." The Savior says to him: "Why do you expect a troubling of the waters? Be healed without any troubling. Why do you await a visible movement? My command becomes effective by a word, swifter than thought. Only look upon the energy of the fountain, and perceive God appearing in the flesh; and do not watch him who appears, but rather Him who works through him who appears." "I have no man, that, when the water has been troubled, he may cast me into the pool." But He said to him: "Why do you look to little things, why do you seek the medicine of waters? Arise," the Resurrection said to you. For everywhere the Savior becomes all things to all: bread to the hungry, water to the thirsty, resurrection to the dead, physician to the sick, redemption to sinners.

Arise, take up your bed, and walk; but first arise, first cast off the disease; then take up the sinew of faith. Be strong first against the bed that was carrying you; and learn to carry in a wooden vessel that which has long carried you. And that Savior commanded him to carry the wooden pallet, concerning whom it has been said: "The king made a pallet [ferculum] for himself from the woods of Lebanon. He made its pillars of silver, its reclinatorium of purple, and its interior paved with stones." These are the symbols of the Passion, stored up in the Canticle of Canticles, which is full of sobriety and temperance. For one should not interpret the words of this book according to the opinion of the many ^B or ^{C D}.

^A consider it to contain amorous or shameful affections; rather, they are nuptial words, filled with sobriety. But if you do not understand the Canticle of Canticles, come to the Proverbs, and by that path and by those steps ascend to the former. "Wisdom hath built herself a house" (as Scripture speaks concerning a woman) "and hath sent her servants." And again elsewhere it says: "Love her, and she shall keep thee." This is not the suggestion of a woman's love, but of wisdom, which banishes base love. For where there is the possession of wisdom, there is the banishment of love. For the passions are not in accordance with wisdom, but thoughts are wise. "They are become as horses, mad after the female"; that impulse is irrational. Therefore, if you hear things said in the Canticles as if about a bridegroom and a bride, do not fall to the ground ^B, nor hear these things with passion; but, being free from passion and having fixed your gaze upon nothing, let your mind turn toward affection those things which are affectionate.

XI. Therefore, meditate upon the divine Canticles, which are full of sobriety and temperance, and which signify the passion of Christ. For indeed, in narrating those things which pertain to the Savior's passion, it also declares the place. "He entered into a garden," because of him who was buried there. And it made mention of the aromas: "He took my myrrh [full]"; for the economy was fulfilled. And after the resurrection He said: "I have eaten my bread with my honey." For they gave Him a honeycomb. And again the Canticle spoke of the myrrh mixed with wine: "I will give thee to drink of spiced wine." And concerning the myrrh which was poured out upon His head, it said elsewhere: "Until the King ^C sat down."

Admonition of Cyril concerning the order to be observed in reading the three books of Solomon

The lectica, however, or the palanquin, is usually employed to designate a litter, as in the Testament of Saint Ephrem (Greek edition, page 376), where a noble lady promises the saint that she will no longer ascend a chariot, nor will she again yoke a man to her litter: we have rendered "Vocem" (the word) by "ferculum" (a litter). Following the authority of Scripture, although this Latin word "thensis" seems peculiar to those in which the deities were carried in public processions, or cities and tablets in triumphal parades. But by one word Cyril combines diverse things: the wooden litter, on which the paralytic carried his bed; and that greater litter of Solomon, paved with stone, supported by columns, more like a bedroom than a litter. There were in the use of the ancients ^D hexaphor and octophor litters, carried by eight or six men or beasts of burden. There were also "lucubratoria," in which one would write or do something as if in a private room. This litter of Solomon was the most magnificent of all.

The author of the preface to the Canticles severely harangues those who asserted that the book of Canticles contained descriptions of profane love. It is thought that he refers here to Theodore of Mopsuestia, whose impious words on this matter are recited in the fifth council, collation 4, in excerpts 68, 69, and 71. There were, however, those before him who felt the same, as is evident from this passage of Cyril, and from the testimony of Philastrius, who registers heresy 83 under their name.

^A At his reclining, my nard gave forth its odor. For while he was reclining in the house of Simon the leper, a woman having entered broke an alabaster flask of very precious spikenard and poured it upon his head. Likewise, also concerning the cross: the litter (the wood of the cross, which supports him)—its columns he made of silver. The beginning of the cross was silver—that is, the betrayal. For just as a beautiful house has a golden ceiling

placed

XII. His ascent is purple. Therefore, they also dressed him in purple; mocking ^B him, indeed, but prophetically acting; for he was King. Even if they mostly did it in derision, still they performed the act; and it became a symbol of royal dignity. And if there was a crown of thorns, it was a crown nonetheless, and bound by soldiers; for kings are proclaimed by soldiers. His ascent is purple; within it, a stone pavement. Those who are students of the Church know the stone pavement, the one called Gabbatha, which is in the house of Pilate.

XIII. These things, however, have been said by me in a digression on the bed, having come to the litter. He said, therefore, to him: Arise, take up your bed, and walk. The disease was long-standing, but the remedy most swift: a paralysis of many years, but a most swift strengthening of the nerves. For He was the Maker of the nerves, Who applied various medicines to the blind, ^C Who miraculously granted the plaster by an application of clay. For if clay should be poured upon the eye of one who sees, it obstruct ^D [index: entries preserved]

obstructs ^A the use of vision; but Jesus imparted the power of sight to those who did not see by the application of clay. And in other cases, He again exerted His power through other means; for to one He said, "Arise, take up your bed, and walk;" ^B what degree of astonishment, do you suppose, seized those who saw this? But although that which was seen was truly a wonder, the unbelief was terrible. For a disease of many years was healed, but the long-standing unbelief was not healed; rather, the Jews persisted in their passions, and did not wish to be healed.

XIV. For if it were fitting to be astonished at what had taken place, it was also fitting to adore the Physician of souls and bodies. But they murmured; for they were descendants of murmurers, who twisted good things into evil, who called bitter sweet and sweet bitter. But Jesus worked with the utmost prudence on the Sabbath, performing works that transcend the Sabbath, so that the work itself might persuade them. For since word is fought against by word, but a work is invincible, ^C He healed on the Sabbath, teaching us not to use arguments of contradiction, but to persuade those who behold these things through our works.

XV. They said to Him: "It is the Sabbath; it is not lawful for you to carry your bed." The Legislator Himself was present, and anyone else dared to say: "It is not lawful for you!" "Set a legislator over them, O Lord," was said concerning the Savior. But he, having been recently healed in both soul and body, having received a wise word from Wisdom, immediately responds—not having an answer from a knowledge of the law, but bringing forward a concise reply. "You all know," he says, "my long-standing infirmity, and how many years I lay reclined, and with how much misery, deprived of the help of all, I struggled. Not one of you ever took care of me, by taking me up and putting me first into the pool so that I might receive health. Therefore, since no care for me touched you then, how is it that you have now seized the office of legislators, saying, 'It is not lawful for you to carry your bed'? ^D Therefore, take from me this most concise answer: He who made me whole, He said to me [to do this]. If you despise me, then turn your amazement toward the deed; He did not apply a plaster, He did not...

employ the usual medicinal compounds or aids. By His word He spoke, and the effect followed immediately. He commanded, and I perform the command: I have been obedient to the command of Him who healed me by His commands. For if He who commanded were powerless to effect the healing by His commands, I ought not to have obeyed Him; but since it is ordered by words to stop a long-standing, manifest malady, I most justly obey Him whose very command caused even the disease to hear and depart: "He who made me whole, He said to me: Take up your pallet." ^B

XVI. He who was healed did not know who it was that had healed him; hence the greatest flight of vainglory of our Savior is commended. For when He had healed, He withdrew, so that He might not be celebrated for the healing. We, however, do exactly the opposite. For if it ever happens that we see dreams, or bring aid to someone by the imposition of hands, or banish a demon by invocation, we are so far from hiding the good deed that we boast of it even when not asked. But Jesus, teaching us by His deeds not to speak about ourselves while providing the healing, withdrew at the same time so as not to be recognized, departing at the opportune time and being present at the opportune time. For when it was necessary that the fame of the good deed be shut away, then He withdraws; but when the withdrawal of the crowds had occurred, so that along with the bodily healing He might also bring the healing of the soul, then, being present, He said: "Behold, you have been made whole; sin no more."

XVII. He shows Himself a varied physician; sometimes He heals the soul first, then the body; sometimes, on the contrary. "Sin no more, lest something worse happen to you."

^A For he teaches many through one; for the word is directed not to him alone, but to all of us. For if ever we fall into afflictions, or sorrows, or necessities, let no one blame God. For God is "untempted by evil," and He Himself tempts no one; rather, each of us, bound by the chains of his own sins, is scourged. "Sin no more, lest something worse happen to you." Hear the saying, every man; he who used to commit fornication before this, let him cast off the passion; and he who was covetous before this, become merciful. Let the robber hear: "Sin no more." Great is the patience of God, and bountiful is His grace; but do not take the excess of His long-suffering as an opportunity for contempt, nor, because God is long-suffering, do you therefore sin; but rather, find healing henceforth for your carnal passions, and say also you ^B that which was timely read: "For when we were in the flesh, the passions of sins, which were by the law, were working in our members." But if the Apostle says, "When we were in the flesh," he does not mean this flesh with which we are clothed, but carnal actions; for still carrying the flesh, he said: "When we were in the flesh." But in the same way ^C as, when the flood was about to be brought on, God said: "My Spirit shall not remain in these men, for that they are flesh," since the spirit was changed into a carnal disposition; so also here the Apostle says: "When we were in the flesh."

XVIII. Let no one, therefore, "be in the flesh," but while being in the flesh, let him not walk "according to the flesh." For the Apostle does not wish us, having completely departed from the world, not to do evil; but that, being in the flesh, we should enslave the flesh, and not be ruled by it. Let us not be enslaved, but let us rule; let us use food in moderation; not carried away by gluttony, but putting a bridle on the belly, so that we may also rule over those things that are below the belly. Let the body be governed by the soul, and let the soul not be dragged along by carnal pleasures. "Sin no more, lest something ^D worse happen to you."

happens. The Word preaches to all; would that every ear might hear! For not every bodily ear that receives the Word immediately admits it into the mind. For this reason the Savior said: *He that has ears to hear, let him hear*—speaking to those who possessed ears of flesh.

XIX. Let every man therefore hear Jesus, and sin no more; but let us run to Him who forgives sins. And if we suffer from sickness, let us take refuge in Him; if we are afflicted in our soul, let us follow the physician of knowledge; if we hunger, let us receive the Bread; if we have died, let us receive the resurrection; if we have grown old in ignorance, let us ask for wisdom from Wisdom itself.

XX. But the argument of the discourse has drawn us into too much prolixity; and perhaps we have become an impediment to our father’s instruction. ^B Yet the time urges us to hear greater words, so that, taking profit from more sublime sermons, we may render to God that glory which proceeds from works. To whom be glory, now and always, and unto ages of ages. Amen.

SAINT CYRIL, ARCHBISHOP OF JERUSALEM, EPISTLE TO EMPEROR CONSTANTIUS.

On the sign of the luminous cross seen at Jerusalem. PREFACE.

SYNOPSIS. — I. Argument of the epistle. II. Its various editions. III. Regarding this edition of ours. IV. Its truth called into doubt by Protestants. V. Asserted by the testimonies of the ancients. VI. From the very nature of the event. VII. From the style that is plainly Cyrillian. VIII. An objection of Rivetus, drawn from the praises given to Constantius in the epistle, is refuted. IX. Second objection, drawn from the prediction of Christ, accommodated to this portent. X. Third objection, from the profession of the consubstantial Trinity. XI. In what year the apparition of the cross occurred. XII. Defenders of an epoch different from ours are refuted. XIII. In what month and day the apparition occurred. XIV. What should be thought concerning those circumstances which some add to Cyril’s narrative. XV. What the apparition portended. XVI. When the epistle was written.

I. In the beginning of the epistle, Cyril informs the emperor of the signal marvel of the luminous cross, seen at Jerusalem in the sky on the seventh day of May, which extended from the Mount of Olives even to Golgotha (num. 2). Having prefaced (n. 1) that he could send no letters more suitable either to himself or to the emperor, he reports to the prince