Revised Creed of Cyril of Jerusalem.
Some of Theodoret's dogmatic works are no longer extant: of his five books IIEpi Evavepwirila - ecws, for example, directed against Cyril after the council of Ephesus, we now possess fragments merely.
As regards chronology he is not very trustworthy; on the other hand, his moderation towards opponents, not excepting Cyril, deserves recognition.
From Alexandria we get Athanasius, Didymus and Cyril; from Cyrene, Synesius; from Antioch, Theodore of Mopsuestia, John Chrysostom and Theodoret; from Palestine, Eusebius of Caesarea and Cyril of Jerusalem; from Cappadocia, Basil, Gregory of Nyssa and Gregory of Nazianzus.
In the monastery of St Cyril has been preserved a list of those for whom he requested the prayers of the Church, the total being 3470.
The chief result of the alliance with the latter was the conversion of the Moravians to Christianity by two Greek monks, Cyril and Methodius, despatched from Constantinople (863).
But the followers of Cyril of Alexandria, and with them those of Eutyches, saw in the Chalcedon decree of two natures only another form of the "Nestorian" duality of persons in Christ, and rose everywhere in opposition.
On the advice of Acacius, the energetic patriarch of Constantinople, Zeno issued the Henotikon edict (482), in which Nestorius and Eutyches were condemned, the twelve chapters of Cyril accepted, and the Chalcedon Definition ignored.
Justinian himself, with the aid of Leontius of Byzantium (c. 4 8 5-543), a monk with a decided turn for Aristotelian logic and metaphysics, had tried to reconcile the Cyrillian and Chalcedonian positions, but he inclined more and'more towards the monophysite view, and even went so far as to condemn by edict three teachers (Theodore of Mopsuestia, Theodoret, the opponent of Cyril, and Ibas of Edessa) who were offensive to the monophysites.
Of these one of the most notable is Cyril Horvath, whose treatises published in the organs of the academy display a rare freedom and comprehensiveness of imagination.
It seems to have been the objection of Nestorius to the use of this expression which mainly led to his condemnation and deposition at the Council of Ephesus (431) under the influence of Cyril, when as patriarch of Constantinople (428-431) he had distinguished himself by his zeal for Nicene orthodoxy."
When Rabbula, the fierce anti-Nestorian and friend of Cyril, died in 435, he was succeeded in the bishopric by Ibas, who as head of the famous " Persian Book of Chastity, par.
C. 550-570) who translated into Syriac some of the writings of Cyril, and Peter of Callinicus, Jacobite patriarch of Antioch 578-591, who wrote a huge controversial treatise in 4 books, each of 25 chapters, against Damian, patriarch of Alexandria, as well as other less important works.
There is also a translation by Cyril Bailey (Oxford, 1910).
Cyril of Jerusalem, Augustine and the Apostolic Constitutions make no reference to any such feature either in the public or private worship of the Christians of that time.
431 at the council of Ephesus, where, as a zealous adherent of Cyril of Alexandria, he vehemently opposed the doctrine of the Nestorians.
It was in the East especially that preaching flourished: Eusebius of Caesarea, Eusebius of Emesa, Athanasius, Macarius, Cyril of Jerusalem, Ephraem Syrus among the orthodox; and of the Arians, Arius himself and Ulfilas the great Gothic missionary, are all of high quality; but above even these stand out the three Cappadocians,Basil (q.v.) of Caesarea,cultured, devout and practical; his brother Gregory of Nyssa, more inclined to the speculative and metaphysical, and Gregory (q.v.) of Nazianzus, richly endowed with poetic and oratorial gifts, the finest preacher of the three.
4)as sent to Cyril of Jerusalem.
Revision by Cyril, AD.
Hort's identification of it as the work of Cyril of Jerusalem is now generally accepted.
362 Cyril would find " a natural occasion for the revision of the public creed by the skilful insertion of some of the conciliar language, including the term which proclaimed the restoration of full communion with the champions of Nicaea, and other phrases and clauses adapted for impressing on the people positive truth."
The weak point in Hort's theory was the suggestion that the creed was brought before the council by Cyril in self justification.
Both of these confessions were drawn up to confute the teaching of a remarkable man who had been patriarch of Constantinople, Cyril Lucar.
If we could come back to the Bible and use biblical terms only, as Cyril of Jerusalem wished in his early days, we know from experience that the old errors would reappear in the form of new questions, and that we should have to pass through the dreary wilderness of controversy from implicit to explicit dogma, from " I believe that Jesus is the Lord " to the confession that the Only Begotten Son is " of one substance with the Father."
It refutes article by article the confession of Cyril Lucaris, which appeared in Latin at Geneva in 1629, and in Greek, with the addition of four "questions," in 1633.
Thus it was either not mentioned or disowned by Cyril of Jerusalem, Chrysostom, Theodore of Mopsuestia, Theodoret and Amphilochus of Iconium.
This enumeration was also adopted in 1575 as against the Augustan confession of the year 1540 by Jeremiah Patriarch of Constantinople, and again in a council held in the same city in 1639 to anathematize Cyril Lucar, who with the Anglicans recognized two only, baptism and the Eucharist.
Along with this goes the fundamental Catholic view of " dogmatic faith " - the expression is as old as Cyril of Jerusalem (died 386), if not older - according to which it consists in obedient assent to the voice of authority.
Very noteworthy is Cyril of Jerusalem's fourth Catechetical Discourse on the " Ten Dogmas " (we might render " Ten Great Doctrines ").
When the doctrines of Nestorius were denounced to him, he instructed Cyril, bishop of Alexandria, to follow up the matter.
Matters were soon ripe for foreign intervention, and the notorious Cyril of Alexandria, in whom the antagonism between the Alexandrian and Antiochene schools of theology,' as well as the jealousy between the patriarchate of St Mark and that of Constantinople, found a determined and unscrupulous exponent, did not fail to make use of the opportunity.
Cyril of Jerusalem in his catechises 5 1 enunciates the same idea of µeTa/30Xil or transformation.
In the main they are expositions of the Creed, the Lord's Prayer and the Decalogue, and thus follow a tradition that has come down from the days when Cyril of Jerusalem delivered his catechetical Lectures.
I, Eop-r1 7 A B D, Origen, Epiphanius, Chrysostom, Paschal Chronicle; KCLz 1-118, 33, the Egyptian versions, Eusebius, Cyril-Alex.
4: Cyril of Alexandria, in so far as his evidence is adverse to the words, appears to be incorporating a passage from the Commentary of Origen, not extant in loc.; and the only writer who perhaps really did omit the words - with the view, no doubt, of reconciling the witness of the fourth Gospel with the then widely spread tradition of the single-year ministry - is Origen himself.
Asia Minor and Syria were for most of the 4th century divided between the following of Eusebius (Cyril of Jerusalem in A.D.
It was given by Cyril Lucar, A patriarch of Constantinople, to Charles I.
Appears probable that Cyril Lucar had brought it with him from Alexandria, of which he had formerly been patriarch.
A note by Cyril Lucar states that it was written by Thecla, a noble lady of Egypt, but this is probably merely his interpretation of an Arabic note of the 14th century which states that the MS. was written by Thecla, the martyr, an obviously absurd legend; another Arabic note by Athanasius (probably Athanasius III., patriarch c. 1308) states that it was given to the patriarchate of Alexandria, and a Latin note of a later period dates the presenta tion in 1098.
All writers earlier than the 5th century are valuable, but particularly important are the following groups: (1) Greek writers in the West, especially Justin Martyr, Tatian, Marcion, Irenaeus and Hippolytus; (2) Latin writers in Italy, especially Novatian, the author of the de Rebaptismate and Ambrosiaster; (3) Latin writers in Africa, especially Tertullian and Cyprian; (4) Greek writers in Alexandria, especially Clement of Alexandria, Origen, Athanasius and Cyril; (5) Greek writers in the East, especially Methodius of Lycia and Eusebius of Caesarea; (6) Syriac writers, especially Aphraates and Ephraem; it is doubtful whether the Diatessaron of Tatian ought to be reckoned in this group or in (1).
Bezae, but is clearly far from identical; Origen in the main has the text of B; Athanasius a somewhat later variety of the same t y pe, while Cyril has the so-called Alexandrian text found especially in L.
Bezae and in Syr C; (2) the Alexandrine text used by Cyril of Alexandria and found especially in CL 33; and (3) a text which differs from both the above mentioned and is therefore called by WH the Neutral text, found especially in rt B and the quotations of Origen.