had amassed more serious crimes, St. Hilary hesitated to initiate [proceedings]. How much more innocent is Cyril, if, what is nevertheless uncertain, he received episcopal consecration by his hand? Which ordination was certainly performed according to the canons, in the judgment of the Council of Constantinople in the year 382. Deposed by Acacius against justice and divine law, he found a refuge with Silvanus of Tarsus, and in those times had communion, and perhaps a partnership in councils, with the leaders of the semi-Arian party. But they were either always Catholics, differing by a single word from the more rigid defenders of the truth, or at that time they were professing a sound and orthodox faith: for as to whether some were even then perhaps concealing in their hearts the heresy which they later published, that was a judgment to be reserved for God, the knower of hearts. Certainly all those with whom Cyril seems to have been joined were at that time struggling with great courage against the Arians, and were the only ones openly attacking them; since what remained of the strong defenders of the consubstantial had been hidden away in exiles or in secret; A they, indeed, at that time accounted the semi-Arians as dearest brothers, separated from themselves by only a tiny word. In the Council of Seleucia, he immediately communicated with all of them, and is too much emboldened by the example of holy Hilary. The Anomoeans later separated themselves from the semi-Arians, with whom he is not subsequently read to have joined in any society or communion. He joined himself to Meletius of Antioch in the year 362, who had already B returned, and had broken off all the association which he had previously seemed to foster with the Arians. He had no part thereafter in the affairs of the Macedonians, unless he perhaps acted as their ally in sending bishops to Liberius, who in the name of those who sent them were to swear to the words of the Nicene symbol, in which matter I believe Cyril was not a participant. He did not merit his own exile under Valens, except by undertaking struggles with the Arian faction, of which he even endured many things in exile. Having returned from there, he had such discernment and judgment in bestowing his communion that he kept the Pneumatomachi as aliens from the Church. From all these things, which have been explained more fully in the whole dissertation, it appears that he constantly maintained this law for entering into communion: that he would concede it to no one unless he was Catholic in opinion or outwardly professed that faith. Rufinus, I believe, would have wanted him to break with Acacius, Meletius, and Eusebius of Samosata, and to follow the communion of the Latins. But he himself, placed in the East, had a far better understanding of the state of those parties. Nor can Cyril be accused, without including many bishops famous for their holiness in the same charge. Now, in order to gather the main chapters of the Cyrillian life, scattered throughout this whole dissertation and separated far from each other, I present this brief synopsis of it at a single glance.
CHRONOLOGICAL COMPENDIUM OF THE CYRILLIAN LIFE
[XCI] Cyril is born in Jerusalem or in the vicinity roughly in the year 315. He is imbued with the institutions of the monastic life, and is consecrated to virginity roughly in the year 330. He is ordained deacon by St. Macarius, certainly later than the year 334. He is created presbyter by St. Maximus about the year 345. He delivers a homily on the paralytic, in our opinion, before the catecheses and while still a relatively new presbyter. He pronounces 18 catecheses for the candidates for illumination throughout the whole of Lent, and 5 mystagogical catecheses to the neophytes in the week of Easter, in the year 347 or 348. In the Council of Jerusalem, Athanasius being present, he is received into communion, and the Sardican synod is subscribed in the year 349. Maximus dies in the year 349 or 350. The see is vacant for some time. Cyril is canonically ordained by the bishops of the province in the year 350 or 351. On the 7th of May a cross appears in the sky at Jerusalem out of light: which Cyril immediately notifies Constantius of by letter in the year 351. From almost the start of his episcopate, he undertakes a contention with Acacius concerning metropolitan rights; mutual accusations regarding the faith follow on both parts beginning about the year 352 and thereafter. Acacius summons Cyril to his tribunal to be judged for the space of two years in the years 356 and 357. C Cyril takes an interest in the Council of Melitene in Armenia, and favors Elpidius and Eustathius, who were resisting its decrees, in the year 357. Cyril is deposed by Acacius in a tumultuous council and is expelled from Jerusalem at the beginning of the year 358. Eutychius is substituted in his place. Cyril appeals to a greater council, and betakes himself to Silvanus of Tarsus, with whom he holds sermons in the Church. Acacius tries in vain to drive him from Tarsus. He begins communion with Basil of Ancyra and George of Laodicea, and perhaps a society of councils against Eudoxius and Acacius. He is present at the Council of Seleucia, in which, after Acacius had been summoned to no effect, he is restored to his see by the Fathers and returns to Jerusalem in the year 359. D Acacius excites the mind of the emperor against Cyril. Cyril is deposed a second time in the Council of Constantinople, and is sent into exile in the year 360. [XCII] Herennius is substituted in his see. With the death of Constantius, Cyril is recalled from exile, and recovers his see for the second time in the year 362. He was at Antioch with Meletius in the summer of this year: from which he brings back to Jerusalem the son of the priest of Daphne, converted to the faith. He predicts that the attempts of the Jews in restoring the temple will be in vain in the year 363.