Commentary on the Gospel of Luke, Sermons 66-80 by Cyril of Alexandria

1 01 - Sermon 66 Luke 10:22 12:29

Sermon 66. Commentary on the Gospel of Luke, Sermons 66-80, by Cyril of Alexandria. Translated by R. Payne Smith. Sermon 66. 1022. Everything has been delivered to me by my Father, and no one knows who the Son is but the Father, and who the Father is but the Son, and to whomsoever the Son will reveal him. Our Lord Jesus Christ again reveals to us his glory. and the dignity of his godlike majesty, and the skillful method of the dispensation in the flesh, and plainly shows how great is the benefit which the dwellers upon earth derive from it. Let us ask of him wisdom. Let us seek understanding, that we may be able to perceive the exact meaning of his words. For it is he who reveals deep things out of darkness, And brings to light those things that are hidden, and gives wisdom to the blind, and makes the brightness of the truth shine forth upon those that love him.

And among these are we. For, lo, you have again come, as being, so to speak, thirsty, and the church is full of men loving to hear. And all are true worshippers and searchers into the doctrines of piety. Come, therefore, and let us approach the Savior's words, opening wide the eye of the mind, and his words are, Everything has been delivered to me by my Father. For he was and still is Lord of heaven and earth, and sits with the Father on his throne, and equally shares his government over all. But inasmuch as, by humbling himself to our estate, he became man, he further speaks in a manner not unbefitting the dispensation in the flesh, nor refuses to use such expressions as suit the measure of his state, when he had emptied himself, that he might be believed upon as having become like to us, and put on our poverty.

He, therefore, who was Lord of heaven and earth, and in a word of all things, says that everything was delivered to him by the Father. For he has been made ruler of all under heaven. Since of old only the Israel after the flesh bowed the neck to his laws. But God the Father willed to make all things new in him. And by his means reconciled the world to himself. For he became mediator between God and men, and was made our peace, in that he united us by himself to God the Father. For he is the door and the way whereby this is done. For he has even plainly said, No man comes to the Father but by me. He then, who of old delivered Israel by the hand of Moses from the tyranny of the Egyptians, and appointed the law to be their schoolmaster, has now called the whole world, and himself has spread for it the net of the gospel message, according to the good will of God the Father.

And this then is the reason why he says, Everything has been delivered to me of my Father. But though we may affirm that these things are thus rightly understood and explained by us, the heretic will not submit to the conditions of the dispensation, but betakes himself, it may be, to his usual audacity, and makes what is said food, so to speak, for the wickedness of his mind, and forsooth proceeds to say, Lo! The father gives everything to the son, but the son would not have needed to receive anything had it been lawful for him to obtain it of himself. How, then, is he equal to the father, as you say, when he receives from him authority over what he did not previously possess? Let us see, therefore, whether in anything at all he is inferior to the glory and supremacy of the father, Now, there are many arguments one might use when wishing to defend the doctrines of truth, but on the present occasion let us inquire what is true from the lessons now said before us, even from his own words.

For after having said, everything has been delivered to me of my Father, honoring thereby the mystery of his incarnation. and using expression suitable to the manhood, he mounts at once, as I said, to his own glory and supremacy, and shows that he is in no way whatsoever inferior to his father. For what were the words which he next spoke? No one knows who the son is but the father, and who the father is but the son, Let us ask, then, those who have resisted His glory and still resist it, does Christ speak falsely, or is He true? For if He speaks falsely, and you affirm that this is truly the case, you are void of all understanding. You have fallen from your senses, having drunk of the wine of the vine of Sodom.

And stumbled like drunkards upon unrighteous courses. But if you believe that he speaks truth, for he is the truth, how do you, while he says that no one knows the Son but the Father only, venture both to think and say that he is inferior to the Father, as though you exactly know who he is? And yet how must not he Who is known of his Father only? Far transcend all understanding and all powers of speech, just as also the Father himself does as being known of his Son only. For the holy and consubstantial Trinity alone knows itself, being far above all speech and understanding. How do you say, then, that he is inferior to the Father? Seeing that no one knows who he is but the Father alone who fathered him.

And I will add this, too. Do you say that he is inferior to the Father as being true God, but yet inferior to him who is true God and Father, or as being something made and created? If, indeed, as something made, you canst not compare them at all. For the interval between the Maker and the thing made is infinite, between the Lord and the slave, between Him who is by nature God, and Him who has been brought into existence. For whosoever is made is not merely inferior to God, but altogether different, both in nature and in glory, and in every attribute that appertains to the divine substance. But if he is made, as you affirm, how can no one know who he is? For he would not be above all understanding, even though it may surpass the mind of man to be able to know the nature of a created thing.

If, on the other hand, you affirm that he is true God, and, being such by nature, yet say that he is inferior to the Father, I cannot understand how this can be. Tell me, I pray, in what this inferiority consists. I mean, for instance, thus. Those who are of the same nature and substance are, of course, equal to one another in all those qualities which belong to them as pertaining to their substance. As, for instance, one man is in no respect inferior to another man with regard to the manhood which is common to them both. And so neither is one angel to another angel. How, then, can true God be inferior to true God? For come, if you will, and let us raise ourselves to the investigation of the Father's prerogatives and attributes, those, namely, which specially belong to him as God.

God the Father is by nature life, light, and wisdom. But the Son also is in like manner the same, as the divinely inspired Scripture everywhere testifies. For He is light, and wisdom, and life. But if He be inferior to the Father, then, of course, He is indebted to Him for it, and that not in one particular only, but in every attribute that appertains to His substance. Nor is He perfectly life, Nor light perfectly, nor wisdom perfectly. And if this is true, then there exists in him something of corruption, something also of darkness, and something also of ignorance. But who will listen to you in so arguing? For if he be a creature, then, as I said, you must not compare him with the Creator and Lord of all.

Bring down his place to the level of creation, while you extol to incomparable supremacy that nature which created all and transcends all. But if he is true God, as sprung from him who is true God and Father, perhaps, forsooth, the Father has fathered one not equal to himself in nature, and his nature alone has suffered this. While certainly of all created beings there is not one that has endured so strange a mischance. For man is born of man, the definitions of his Father's substance existing fully in him, and all the other animals in like manner are regulated by the law of their own nature. And how, then, can the all-transcending nature of God suffer that which even we do not suffer? nor any other being which has the power of generation.

Let those, therefore, hear who think scorn of the greatness of the glory of the Son. Let those that are drunken awake from their wine. Worship with us him who is equal in substance with the Father, and crowned with equal praises, and indistinguishable preeminence. For to him every knee shall bow, of things in heaven, and things in earth, and things under the earth. And every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father. Amen.

End of Sermon 66

2 02 - Sermon 67 Luke 10:23-24 12:47

Sermon sixty-seven, Commentary in the Gospel of Luke, Sermons sixty-six through eighty by Cyril of Alexandria, translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon sixty-seven, ten, twenty-three through twenty-four. And he turned to the disciples when they were alone, and said, Blessed are the eyes which see the things that you see. For I say to you that many prophets and kings have desired to see the things which you see, and have not seen them, and to hear the things which you hear, and have not heard them. The shows which the world offers in its games and theaters lead men often to the sight of things unprofitable, or rather to what constantly does them great injury.

For the frequenters of such places either give themselves up to the admiration of dancers, and, yielding to the soft languor they produce, are dissolved in effeminate emotions, or they extol the declaimers of cold sentiments, or delight themselves in the sounds and vibrations of pipes and harps. But vain and altogether unprofitable are such things. And able to lead the mind of man astray from all good. But us, who practice a virtuous course of life, and are earnest in upright deeds, Christ gathers in His holy courts, that, delighting ourselves in singing His praise, we may again be made happy by His sacred words and doctrines, which invite us to eternal life. Let us therefore see here, too, what gifts he has deigned to bestow upon us, who have been called by faith in him to the knowledge of his glory.

And he turned, it says, to the disciples when they were alone, and said, Blessed are the eyes which see the things that you see. Now perchance some one may object, Why did he not address to all who were assembled there his words describing these blessings, and what made him turn to the disciples, so as to say to them when they were alone, "'Blessed are the eyes which see the things that you see.' What then shall be our reply? That it is right to communicate matters of a more secret nature, not to any chance person, But to the most intimate friends. But his friends are whosoever have been deemed by him worthy of discipleship, and the eye of whose mind is enlightened, and their ear ready for obedience.

For he also said on one occasion to the holy apostles, No longer do I call you servants, you are my friends, for the servant doesn't know what his lord does. But I have called you friends, because I have made known to you all things which I have heard from my father. There were, no doubt, many assembled there, and standing in his presence, besides his chosen followers. But they were not all believers. And how then could he with truth say to them, without distinction, Blessed are the eyes which see the things that you see, and who hear the things that you hear? It was, therefore, with good reason that, having turned himself to the disciples, having, that is, averted his face from those who would neither see nor hear, but were disobedient, and their mind darkened, he gave himself entirely to those who loved him, and, looking upon them, said, Blessed are the eyes which see, or rather gaze upon, those things which they were the first.

Now, the expression which is here used is taken from the common custom of men, and we must bear in mind that in such passages seeing does not refer to the action of our bodily eyes, but rather to the enjoyment of those things which are bestowed by Christ on such as fear God. Just, for instance, as if anyone say, So-and-so saw happy times, instead of enjoyed happy times. Or you may understand it in the same way as that which is written in the book of Psalms, addressed to those who constantly fixed their thoughts on things above. And you shall see the good of Jerusalem, instead of, you shall take part in the happiness of Jerusalem, even of that which is above. in heaven, which the wise Paul calls the mother of all saints.

For what doubt can there be that those who were spectators of the godlike miracles wrought by Christ, and of the admirable works he performed, were not necessarily in all cases blessed? For all the Jews saw Christ working with divine majesty. Yet it would not be right to account them all as blessed, for they by no means believed. Nor did they see his glory with the eyes of the mind. Truly, therefore, they were only the more guilty, and cannot properly be regarded as blessed. For though they saw Jesus possessed of divine glory by the ineffable deeds which he wrought, yet they did not accept faith in him. But come, in what way has blessedness befallen our eyes? And what have they seen? And for what reason did they attain to this blessing?

They saw that God the Word, who was in the form of God the Father, had become flesh for our sakes. They saw Him who shares the Father's throne, dwelling with us, in our form, That by justification and sanctification he might fashion us after his own likeness, imprinting upon us the beauty of his Godhead in an intellectual and spiritual manner. And of this Paul is witness, who thus writes, For as we have been clothed with the image of the earthy, we shall also be clothed with the image of the heavenly. Meaning by the earthy man, Adam, the first created, but by the heavenly, the Word who is from above, and who shone forth from the substance of God the Father, but was made, as I said, in our likeness.

He who by nature is a son took the form of a slave, not that by taking upon him our state he might continue in the measure of slavery, but that he might set us free, Who were chained to the yoke of slavery. For every thing that is made is by nature a slave. Enriching us with what is his. For through him and with him we have received the name of sons, being ennobled, so to speak, by his bounty and grace. He who was rich shared our poverty, that he might raise man's nature to his riches. He tasted death upon the tree and the cross, that he might take away from the midst the offense occurred by reason of the tree of knowledge, and abolish the guilt that was thereby, and strip death of his tyranny over us.

We have seen Satan fall, that cruel one broken, that haughty one laid low. Him who had made the world submit to the yoke of his empire, stripped of his dominion over us, him in contempt and scorn, who once was worshipped, him who seemed a god, put under the feet of the saints, him who rebelled against Christ's glory, trampled upon by those who love him. For they received power to rebuke the unclean spirits, and to cast them out. And this power is a very great honor, and too high for human nature, and fit only for the supreme God. And of this, too, the word manifested in human form was the first to set us the example, for he also rebuked the impure spirits. But the wretched Jews again vomited forth against him their envious calumnies, for they said, This man cast not out devils, but by Beelzebub, the prince of the devils.

But these wicked words of theirs the Lord refuted, saying, If I cast out devils by Beelzebub, by whom do your sons cast them out? But if I cast out devils by the Spirit of God, then has the kingdom of God come upon you. For if I, he says, being a man like to you, can thus exercise a divine power, this great and excellent blessing is come upon you. For human nature, he says, is ennobled in me by trampling down Satan. Upon us, therefore, the kingdom of God has come, by the word having been made like to us, and working in the flesh deeds worthy of God. He also gave the holy apostles power and might even to raise the dead, and cleanse lepers, and heal the sick, and to call then upon whomsoever they would the Holy Ghost from heaven by the laying on of hands.

He gave them power to bind and to loose men's sins. For his words are, I say to you, whatsoever you shall bind on earth shall be bound in heaven. And whatsoever you shall lose on earth shall be loosed in heaven. Such are the things of which we see ourselves possessed. And blessed are our eyes and those of all who love him. We have heard his ineffable teaching. He has given us the knowledge of God the Father. He has shown him to us in his own nature. The things that were by Moses were but types and symbols. Christ has revealed the truth to us. He has taught us that not by blood and smoke, but rather by spiritual sacrifices. We must honor him who is incorporeal and immaterial, and above all understanding.

Many holy prophets desire to see these things. Yes, and many kings. For we find them at one time saying, Show me your mercy, O Lord, and, O Lord, grant us your salvation. For they call the Son mercy and salvation. At another time again, Remember me, O Lord, with the favor of your people, and visit me with your salvation. That we may see the happiness of your chosen, and rejoice in gladness with your people. And who the people are that are chosen in Christ by God the Father, the wise Peter tells us, when saying to those who have been ennobled by faith, But you are a chosen generation, a royal priesthood, a holy people, a redeemed multitude. That you may tell forth his virtues, who has called you out of darkness into his marvelous light.

And to this we have been called by Christ, by whom and with whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever. Amen.

End of Sermon 67

3 03 - Sermon 68 Luke 10:25-37 14:39

Sermon sixty-eight. Commentary in the Gospel of Luke. Sermons sixty-six through eighty by Cyril of Alexandria. Translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon sixty-eight. Ten twenty-five through thirty-seven. And see, a certain lawyer stood up, tempting him, and saying, Teacher, what shall I do to inherit eternal life? And he said to him, What is written in the law? How do you read? And he answered and said, That you shall love the Lord your God from all your heart, and from all your soul, and with all your strength, and with all your mind, and your neighbor as yourself. And he said to him, You have answered rightly. This do, and you shall live. But he, wanting to justify himself, said to Jesus, And who is my neighbor?

And Jesus answered and said, A certain man went down from Jerusalem to Jericho, and fell among thieves, who, when they had stripped and beaten him, went away, leaving him half dead. And by chance there came down a certain priest that way, and when he saw him, he passed him by. And in like manner also a Levite, when he came to the place, and saw him, passed him by. But a certain Samaritan, as he journeyed, came to him. And when he saw him, he felt pity. And he went to him, and bound up his wounds, and poured upon them oil and wine. And having mounted him on his own beast, he brought him to an inn, and took care of him. And the day after he took out two denarii, and gave them to the host, and said to him, Take care of him, and if you spend anything more, when I come again I will repay you.

Which, therefore, of these three do you think was neighbor to him that fell among the thieves? And he said, He that was merciful to him. And Jesus said to him, Go, and do likewise. A most base pest, my beloved, is double dealing and hypocrisy in our actions and conduct, and for a man to make pretence of pleasant-spoken words, and of a tongue anointed, so to speak, with the honey of deception, while the heart is full of utter bitterness. Of such we say, in the words of one of the holy prophets, their tongue is a piercing arrow, the words of their mouth are deceitful, he speaks peacefully to his neighbor, and enmity is in his heart. And again, their words are smoother than oil, yet are they arrows, by which is meant that they have the force of darts falling violently and shot forth from bows.

The proof of my assertion is close at hand, for let us examine the lawyer's words. Let us strip off his borrowed countenance. Let us lay bare his scheming. Let us view his pleasant words sprung from deceit and the guile which they conceal. For see, it says, a certain lawyer stood up and tempted him, saying, Teacher, what shall I do to inherit eternal life? By a lawyer the blessed evangelist here meant, according to the custom of the Jews, one acquainted with the law, or at least having the reputation of knowing it, though in reality he knew it not. This man imagined that he could entrap Christ, and in what way I will mention. Certain tale-makers, accustomed to talk at random, went about everywhere in Judea and Jerusalem itself, accusing Christ, and saying that he taught that the commandment given by Moses was of no use, and refused to pay any attention to the law given of old to the fathers, While he himself introduced new doctrines, and spoke to all who would fear God things out of his own mind, which were not in accordance with the law that was given of old.

There were even then believers who resisted the words of these men, everywhere excepting the saving tidings of the gospel. The lawyer, therefore wishing, or even expecting, to be able to entrap Christ and get him to say something against Moses, and affirm that his own doctrine was far better than the commandment of which Moses was the minister, drew near tempting him, and saying, What shall I do to inherit eternal life? But any one who thoroughly understands the mystery of the incarnation may well say to him, If you had been skilful in the law and in the meaning of its hidden teaching, it would not have escaped you who he is you venture to tempt. For you thought that he was a mere man, and that only, and not rather God, who appeared in human likeness, and who knows what is secret, and can look into the hearts of those who approach him.

In manifold ways is the Emmanuel depicted to you by the shadowing of Moses. You saw him there sacrificed as a lamb, yet vanquishing the destroyer, and abolishing death by his blood. You saw him in the arrangement of the ark, in which was deposited the divine law. For he was in his holy flesh, like as in an ark, being the word of the Father, the Son that was begotten of him by nature. You saw him as the mercy-seat in the holy tabernacle, around which stood the seraphim, Kheravim, for he is our mercy-seat for pardon of our sins. Yes, And even as man, he is glorified by the Seraphim, who are the intelligent and holy powers above. For they stand around his divine and exalted throne. You saw him as the candlestick with seven lambs in the Holy of Holies, for abundant is the Saviour's light to those who hurry into the inner tabernacle.

You saw him as the bread placed upon the table, For he is the living bread that came down from heaven, and gives life to the world. You saw him as the brazen serpent that was raised on high as a sign, and being looked upon healed the bites of the serpents. For though he was like us, in the form therefore of that which is evil, As being in our form, nevertheless he is by nature good, and continues to be that which he was. For the serpent is the type of wickedness, but yet, by being lifted up and enduring the cross for us, he rendered powerless the bites of those rational serpents, who are no other than Satan, and the wicked powers under his command. But though the lawyer was invested with the reputation of being instructed in the law, nevertheless he who is marked out by the shadowing of the law was completely unknown to him, even though he was proclaimed of old by the words of the holy prophets.

For had he not been sunk in utter ignorance, how could he have drawn near to him as to a mere man? Or how have ventured to tempt God, who tries the hearts and reins, and to whom nothing that is in us is hidden? For he says, Teacher, what shall I do to inherit eternal life? Do you call him teacher, when you wilt not submit to learn? Do you make a pretense of honoring him whom you hope to entrap? And do you place as the bait upon your hook the pleasantness of words? But what would you learn? For what, he says, shall I do to inherit eternal life? Observe again, I pray, the malice in the lawyer's words. For he might have said, What shall I do to be saved, or to please God, and receive reward of him?

But this he passes by, and uses rather the Saviour's expressions, pouring ridicule upon his head. For as it was the custom of our common Saviour Christ to speak constantly of eternal life to as many as drew near to him, the haughty lawyer to ridicule him, as I said, makes use of his own expressions. Now, had you been truly desirous of learning, you would have heard from him the things that lead on to eternal life. But as you wickedly tempt him, you will hear nothing more than those commands only which were given to them of old time by Moses. For what, says he, is written in the law? How do you read? And on the lawyer's repeating what is enacted in the law, as if to punish his wickedness and reprove his malicious purpose, Christ, as knowing all things, says, You have answered rightly.

This do, and you shall live. The lawyer has missed his prey. He has shot wide of the mark. His wickedness is unsuccessful. The sting of envy has ceased. The net of deceit is torn asunder. His sowing bears no fruit, his toil gains no profit, and, like some ship that misfortune is overwhelmed, he has suffered a bitter wreck. Let us therefore cry out against him in the words of Jeremiah, You are found and caught, because you have stood up against the Lord. But having, as I said, missed his prey, he falls headlong into vanity. He is hurried from one pitfall to another, from snare to snare, from deceit to pride. Vices, so to speak, lend him to one another, and he is tossed about everywhere. One wickedness as soon as it has seized him, thrusting him on to another, and carrying him wherever it may chance, and easily making him wander from destruction to destruction.

For he does not ask in order that he may learn, but, as the evangelist said, wishing to justify himself. For observe how from self-love, as well as pride, he shamelessly called out, And who is my neighbor? And is there no one, O lawyer, like you? Do you raise yourself above everyone? Be less supercilious. Remember what the author of the book of Proverbs says, that those who know themselves are wise. He exalts himself therefore, and breathes forth proud things, and boasts himself in vain imaginations. But he learnt of Christ, that as he was destitute of love towards his neighbours, the bare profession only of being learned in the law profited him in no way whatsoever. For God over all looks at works, rather, and gives not praise to bear in merely fictitious professions.

Very skillfully, therefore, does the Saviour of all weave the parable of him who fell into the hands of thieves, saying that when he was lying half dead, and in the last extremity of evil, a priest passed by, and in like manner a Levite, without feeling towards him any sentiment of humanity, or dropping upon him the oil of compassionate love, but rather Their mind was unsympathizing and cruel towards him. But one of another race, a Samaritan, fulfilled the law of love. Justly, therefore, he asked which of these three he thinks was the sufferer's neighbor. And he said, He that wrought mercy with him. And to this Christ added, Go you also, and act in like manner. You have seen, O lawyer, And it has been proved by the parable, that it is of no avail whatsoever to any man to be set up by empty names, and to pride himself upon unmeaning and ridiculous titles, so long as the excellence of deeds does not accompany them.

For the dignity of the priesthood is unavailing to its owners, and equally so is the being called learned in the law to those who are so reputed unless they excel also in deeds. For, lo, a crown of love is being twined for him who loves his neighbor, and he proves to be a Samaritan. Nor is he rejected on this account. For he who was foremost among the disciples, even the blessed Peter, testified, thus writing, In truth I perceive that God is not a respecter of persons, but in every nation Whosoever fears Him and works righteousness is accepted by Him. For Christ, who loves our virtues, accepts all who are diligent in good pursuits. By Him and with whom to God the Father be praise and dominion with the Holy Ghost, for ever and ever.

Amen.

End of Sermon 68

4 04 - Sermon 69 Luke 10:38-42 10:15

Sermon 69, Commentary in the Gospel of Luke, Sermons 66-80 by Cyril of Alexandria. Translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon 69, 10, 38-42. And it came to pass, as they journeyed, that he entered into a certain village, and a certain woman named Martha received him into her house. And she had a sister called Mary, who also sat at our Lord's feet, and heard his word. But Martha was distracted with much service. And standing before him, she said, Lord, do you not care that my sister has left me to serve alone? Bid her help me. But our Lord answered and said to her, Martha, Martha, you are anxious and busy about many things, but few things are required, or one, and Mary has chosen the good part, which shall not be taken away from her.

You who love the virtues which adorn piety, and carefully practice every art which become the saints, Again, come and listen to the sacred doctrine, and let not the method of hospitality be unknown to you. For it is a great and valuable quality, as the wise Paul testifies, where he writes, Forget not hospitality, for thereby some have entertained angels unawares. Let us learn therefore of Christ, the Savior of all, this also, as well as all other things. For it would be a disgrace to us that while those who desire worldly wisdom and gather written learning select the best teachers for their instructors, we who are encouraged to pay earnest heed to doctrines of such surpassing value, and may have as our instructor and teacher Christ the giver of all wisdom, do not imitate this woman in her love of learning, even Mary.

Who sat at the Savior's feet, and filled her heart with the doctrines he taught, feeling as if she could never have enough of what so profited her. For the Savior lodged with the holy women, but Mary, it says, listened to him as he taught, while the other, Martha, was distracted with much service. She therefore besought him that her sister might share her carefulness with her. But Christ consented not, saying, Martha, Martha, you are anxious and busy about many things. Only few things are required, or but one. And he further praised Mary, that she had chosen the good part, which shall not be taken away from her. For the acquisition of spiritual blessings is never lost. The first thing, however, which we must examine is the manner in which the Savior again benefits his disciples, by setting himself before them as an example, in order that they may know how and in what manner to behave in the houses of such as receive them.

For they must not immediately on entering indulge themselves in relaxation, or suppose that this is the reason why they lodge with men. but rather that they may fill them with every blessing and the divine and sacred doctrines. So somewhere the blessed Paul also sends a message to certain, For I desire to see you, that I may give you some spiritual gift, that you may be confirmed. Observe, therefore, that our Lord Jesus Christ, On entering to lodge with these holy women, did not cease from giving instruction, but still grants them, without stint, the sober doctrines of salvation. And one of these women was steadfast in her love of hearing, but Martha was distracted with much service. Does anyone then blame her for being occupied with careful service?

By no means. For neither does the Savior chide her for having proposed to herself the discharge of this duty, but rather he blamed her as one who was laboring in vain by wishing to procure more than was necessary. And this he did for our benefit, that he might fix a limit to hospitality. For far better is that other part of earnestly desiring the divine doctrine. We do not then say, That the wish to entertain strangers, when it does not aim at anything excessive, is to be despised and is no service. The saints especially are bound to be content with little, and when they eat, and are prevailed upon to draw near to the table, they do so, rather to appease the infirmity of the body, in accordance with the laws of nature, than as caring about pleasure and relaxation.

When, therefore, we lodge with the brethren, in wishing to reap their corporeal things, let us first sow for them things spiritual, and, imitating therein careful husbandmen, let us lay bare their hearts, lest some root of bitterness spring up and injure them, lest the worm of human innovation attack them, and work in them secret decay. And if anything like this has happened, Then, thrusting forthwith into their minds the saving word of instruction, like the teeth of the medic, let us eradicate the rouge of ungodliness. Let us pluck up the heretical darnel from the very bottom. Let us implant the knowledge of the truth. Thus we may reap the corporeal things of those who have a superfluity, receiving them as a matter of debt.

For the workman, he says, is worthy of his hire. And the law of Moses, hinting at the same truth, says somewhere in like manner, you shall not muzzle the trampling ox. And as Paul said, does God care about oxen, or does he say it altogether for our sakes? You, therefore, will give things more valuable than those you receive from men, for things temporal. You will give things eternal, for earthly things, things heavenly, for the things of sense, things intellectual, for the things that perish, things that endure, and thus much of those who receive hospitality. But let those who open to them their house meet them cheerfully and with alacrity, and as their fellows, and not so much as those who give but as those who receive, as those who gain, and not as those who expend.

And the more so as they profit doubly, for in the first place they enjoy the instruction of those whom they hospitably entertain, and secondly, they also win the reward of hospitality. Every way, therefore, they are profited. When, however, they receive the brethren into their house, Let them not be distracted with much service. Let them not seek anything beyond their means, or more than sufficient. For everywhere and in everything excess is injurious. For often it produces hesitation in those who otherwise would be glad to receive strangers, and causes but few houses to be found fit for the purpose, while it proves a cause of annoyance to those who are entertained. For the rich in this world delight in costly banquets, and in many kinds of viands, prepared curiously often with sauces and flavors.

A mere sufficiency is utterly scorned, while that which is extravagant is praised, and a profusion beyond all satiety is admired, and crowned with words of flattery. The drinkings and revelings are excessive. and the draining of cups, and courses of wines, the means of intoxication and gluttony. But when holy men are assembled at the house of one who fears God, let the table be plain and temperate, the viands simple, and free from superfluities, but little to eat, and that meager and scant, and a limited sufficiency of drink. In every thing a small supply of such necessaries as will allay the bodily appetite with simple fare. So must men receive strangers. So too Abraham by the oak at Mamre received those three men, and one as the reward of his carefulness the promise of his beloved son Isaac.

So Lot and Sodom honored the angels, and for so doing was not destroyed by fire with the rest, nor became the prey of the inextinguishable flame. Very great, therefore, is the virtue of hospitality, and especially worthy of the saints. Let us therefore also practice it, for so will the heavenly Teacher lodge and rest in our hearts, even Christ. By whom and with whom to God the Father be praise and dominion with the Holy Ghost for ever and ever. Amen.

End of sermon sixty nine.

5 05 - Sermon 70 Luke 11:1-4 9:32

Sermon 70. Commentary on the Gospel of Luke. Sermon 66-80 by Cyril of Alexandria. Translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon 70. 11-1-4. And it came to pass, that as he was in a certain place praying, when he ceased, one of his disciples said to him, Lord, teach us to pray. As John also taught his disciples. And he said to them, When you pray, say, Our Father, hallowed be your name, your kingdom come, your will be done, as in heaven, so in earth. Give us every day the bread of our necessity, and forgive us our sins, for we also forgive every one that is indebted to us, and bring us not into temptation. O warm and fervent in spirit, now also you have come, and we see God's sacred court full of eager listeners.

The purpose doubtless of your assembling is a pious one, and you have met together to be taught, and he who is the dispenser of the divine gifts again satisfies you with those things of which you wish to be accounted worthy, and prepares a spiritual table, Crying out and saying, Come, eat of my bread, and drink the wine which I have mingled for you. And as the psalmist says, Bread strengthens man's heart, and the intellectual wine gladdens it. Let us therefore draw near to the table now spread before us, even to the signification of the gospel essence. And let us attentively consider what advantage it brings us, and what it begets in us of these qualities which are necessary for the fitting honor of the saints.

Christ, it says, was praying alone, and yet he is true God, and the Son of God over all, and himself dispenses to the creation All those things by means of which it flourishes and is kept in being, and himself is absolutely in need of nothing. For he is full, as he said himself. Of what, then, some one asks, is he in need, who by right of nature possesses all that belongs to the Father? For he said plainly, All that the Father has is mine. But it is the property of the Father to be full of all good, and of such prerogatives as befit deity, and this too belongs to the Son. And knowing this, the saints say, Of his fulness have all we received. But if he gives as from his own godlike fulness, of what can one say that he is in need?

Or, what does he want to receive from the Father, as though he had it not already? And for what, forsooth, does he pray, if he be full, and needs nothing that is the Father's? To this we reply that he permits himself in accordance with the manner of the dispensation in the flesh, to perform human actions whensoever he wishes, and as the season requires, without being liable to blame for so doing. For if he ate and drank, and is found partaking of sleep, what is there absurd, if also having humbled himself to our measure, and fulfilled human righteousness, he not unfittily offered up prayer? And yet certainly he is in need of nothing, for he is full, as we already said. For what reason, therefore, and in the performance of what necessary and profitable duty did he pray?

It was to teach us not to be slack in this matter, but rather to be constant in prayers, and very urgent, not standing in the middle of the streets, For this some of the Jews used to do, the scribes namely, and Pharisees, nor making it an occasion of ostentation, but rather praying alone and silently, and by ourselves, and, so to speak, conversing alone with God alone, with pure and undistracted mind. And this he clearly taught us in another place, saying of those who were wont to make a show of their prayers, For they love to pray standing in the corners of the streets and in the synagogues. But you, when you pray, enter your chamber, and shut your door, and pray to your Father who is in secret, and your Father who sees in secret shall reward you.

For there are men who make a gain of the reputation of piety, and while earnestly attending to outward appearances, within are full of the love of vainglory. These often, when entering the church, first of all glance about in every direction, to observe the number of those standing there, and see whether they have many spectators. And as soon as the assembly pleases them, Then, raising their hand to their forehead, not once merely, but again and again, they make there the sign of the precious cross. And so, spinning out a long prayer according to their own fancy, they babble in a loud tone, as though praying to the bystanders, rather than to God. To such we say the words of the Savior, You have received your reward.

Since you pray as hunting after the praises of men, and not as seeking anything of God. Your wish is fulfilled. You have been praised as being religious. You have gained vain-glory. But you have traded in a fruitless labor. You have sown emptiness, and you shall reap nothing. Would you see the end of your artifices? Hear what the blessed David says. that God has scattered the bones of them that please men. And by bones he here, of course, means not those of the body, for there are no instances of any men having suffered this, but rather the powers of the mind and heart, by means of which a man is able to effect good. The powers, then, of the soul are that earnestness which leads on strenuously to perseverance, Spiritual manliness, patience, and endurance.

These qualities God will scatter in such as please men. In order, therefore, that we, withdrawing far from these disgraceful ways, and escaping from the snares to which they are exposed to seek to please men, may offer to God prayer, holy and blameless and undefiled, Christ made Himself our example by going apart from those who were with Him and praying alone. For it was right that our Head and Teacher in every good and useful deed should be no other than He who is first among all, and receives the prayers of all, and with God the Father bestows on those who ask Him whatsoever they require. If, therefore, you see him praying as a man, that you may learn how to pray, withdraw not from the belief and conviction that, being by nature God who fills all, he became light to us and with us on earth as a man, and fulfilled human duties as the dispensation required, but that even so he was seated in heaven with the Father.

Dispensing of his own fulness all things to all, excepting the prayers of the dwellers upon earth, and of the spirits that are above, and crowned by them with praises. For he ceased not to be God by becoming like to us, but continued even so to be whatsoever he had been. For it became him to be that which he had been, since he is unchangeable. And, as Scripture declares, not subject even to a shadow of turning. But inasmuch as a long discourse is required for what remains, holding it in for the present, as it were with a bridle, lest it should become tedious to the hearers, we will hereafter, with God's help, explain it to you, when next Christ the Saviour of us all assembles us here. By whom and with whom, to God the Father, be praise and dominion with the Holy Ghost, for ever and ever.

Amen.

End of Sermon Seventy

6 06 - Sermon 71 Luke 11:2a 11:09

Sermon Seventy-One. Commentary on the Gospel of Luke. Sermons Sixty-sixth through 80 by Cyril of Alexandria. Translated by R. Payne Smith. This LibriVox Recording is in the Public Domain. Sermon Seventy-One Eleven Two Upon Our Father Who Art in Heaven Our Lord Jesus Christ counted the insatiate desire of learning as worthy of all praise, thus saying, Blessed are they that hunger and thirst after righteousness, for they shall be satisfied. For it is right constantly to hunger and thirst after those things, by means of which a man becomes a warm lover of saintly glories, and earnest in every good work. And to all who are thus minded, Christ reveals the way by which they can accomplish their desire.

But serviceable it is above all things besides for the religious to salvation, that they know how to pray, and offer not supplications displeasing to Almighty God. For as the wise Paul wrote to us, we know not what to pray for as we ought. Let us therefore draw near to Christ, the giver of wisdom, and say, Teach us to pray. Let us be like the holy apostles, who above all other things asked of him this profitable and saving lesson. Now at our last meeting we heard the Gospel read, which says of Christ, the Saviour of us all, that it came to pass that as he was in a certain place praying by himself, And we addressed you, explaining as well as we could the dispensation, by reason of which Christ prayed.

And when we had carried our argument to this point, we reserved the rest for some fitting occasion. This has now arrived, and is present. Let us then proceed to what follows. For the Saviour said, When you pray, say, Our Father. And another of the Holy Evangelists adds, who is in heaven. O boundless liberality! O incomparable gentleness! And that befits him alone. He bestows upon us his own glory. He raises slaves to the dignity of freedom. He crowns man's estate with such honor as surpasses the power of nature. He brings that to pass which was spoken of old by the voice of the psalmist. I said, You are gods, and all of you children of the Most High. For, lo, he rescues us from the measure of slavery, bestowing upon us by his grace that which by nature we possessed not, and permits us to call God Father, as being admitted to the rank of sons.

Of him have we received this, together with all our other privileges. And the wise John the Evangelist witnesses thereto, thus writing of him. He came to his own, and his own received him not, but to all who received him he gave power to become the sons of God, even to those who believe in his name, who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. For we have been fashioned to the sonship by that birth which is spiritually wrought in us, not by corruptible seed, but rather by the living and abiding word of God, as Scripture says. By willing it he fathered us by the word of truth, that we might be a kind of firstfruits of his creatures. For so one of the holy apostles declares, And Christ himself, in a certain place, clearly explained the manner of this birth by declaring, Verily I say to you, that unless a man be born of water and spirit, he cannot enter into the kingdom of God.

Or rather, for to you it is right to speak even of those things that are mysterious. He himself became both the way and the door, and the cause of a grace being bestowed upon us thus glorious and worthy of our gaining by having taken upon him our likeness. For although in that he is perceived to be, and is God, he is free, yet he took the form of a slave, that he might bestow upon us those things which are his, and enrich the slave with his own excellencies. For he alone is by nature free, because he alone is son of the Father, even of him who is supreme above all, and rules over all, and who is by nature and truly free. For whatsoever has been brought into existence bows the neck of slavery to him who created it.

For the psalmist sings to him, saying, that all things are your slaves. But inasmuch as in the dispensation he transferred to himself what was ours, he has given us what was his. And most wise Paul, the minister of his mysteries, is our proof, thus writing, that when he was rich, He made himself poor, that we by his poverty might be rich. For our things, by which is meant the condition of human nature, is poverty to God the Word, while it is wealth to human nature to receive what things are his. And of these one is the dignity of freedom, a gift peculiarly befitting those who have been called to sonship. And this, as I mentioned, is also his gift. For he said to us, And call no man your father on earth, for one is your Father, who is in heaven, and you are all brethren.

And again he himself, too, from his infinite love to mankind, is not ashamed to call us brethren, thus saying, I will preach your name to my brethren. For because he became like to us, we thereby have gained brotherhood with him. He commands us therefore to take boldness, and say in our prayers, Our Father. We children of earth and slaves, and subject by the law of nature to him who created us, call him who is in heaven Father. And most fittingly, he makes those who pray understand this also. that if we call God Father, and have been counted worthy of so distinguished an honor, must we not necessarily lead holy and thoroughly blameless lives, and so behave as is pleasing to our Father, and neither think nor say anything unworthy or unfit for the freedom that has been bestowed upon us.

And so one of the holy apostles spoke. If you call him father, who without respect of persons judges according to every man's work, let your conversation during the time of your sojourning be in fear. For it is a most serious thing to grieve and provoke a father by turning aside to those things which are not right. How do earthly fathers act, or what is their feeling towards their sons? When they see them willing to conform themselves to their wishes, and choosing that course of conduct which is pleasing to them, they love and honor them. They open to them their house, they multiply their presents of whatsoever they wish, and acknowledge them as their heirs. But if they are disobedient and intractable, having no respect for the laws of nature, and indifferent to that affection which is implanted in us, they drive them from their house, and deem them unworthy of any honor, or indulgence, or love.

They even refuse to acknowledge them as sons, and do not write them as their heirs. Mount now, I pray, from things as they are with us to those that transcend us. You call God Father, Honor him with ready obedience. Yield submission as that which is his due. Live so as he pleases. Show not yourself harsh or proud, but on the contrary tractable and submissive, and ready without delay to follow his directions, so that he may honor you in return, and appoint you fellow-heir with him who is the son by nature. For if he gave him for us, how will he not with him also give us all things? According to the expression of the blessed Paul, but if you have no regard for yourself, and therefore heed not the bounteous gift that is bestowed, you are proved to be bold, and, so to speak, without salt, loving pleasure more than you love the Father.

Fear, therefore, Lest of you also God say that which was spoken of the Israelites by the word of Isaiah. Hear, O heavens, and give ear, O earth, for the Lord has spoken. I have begotten and brought up children, but they have rejected me. Heavy in every way, my beloved, is the guilt of those who rebel, and most wicked the crime of rejecting God. Very wisely, therefore, as I said, does the Saviour of all grant us to call God Father, that we, well knowing that we are sons of God, may behave in a manner worthy of Him who has thus honoured us. For so He will receive the supplications which we offer in Christ. By whom and with whom to God the Father be praise and dominion with the Holy Ghost, For ever and ever.

Amen.

7 07 - Sermon 72 Luke 11:2b 10:53

Sermon Seventy-Two Commentary on the Gospel of Luke, Sermons Sixty-six through A.D. by Cyril of Alexandria, Translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon Seventy-Two Eleven Two Upon Hallowed Be Your Name. All who desire the sacred words of God, the prophet Isaiah commands, saying, You who thirst, come to the waters. For whosoever will may draw from the life-giving fountain. And who is this fountain? Plainly it is Christ and his doctrines. For he has somewhere said to us, Whosoever thirst, let him come to me and drink. Let us then once again come as to a fountain. Let us fill our souls. Let us satiate ourselves of the torrent of pleasure. For the blessed David, somewhere in a psalm, thus speaks of him to God the Father.

They shall be satisfied with the fatness of your house, and you shall make them drink of the torrent of your pleasure. For with thee is the fountain of life. For the river of pleasure is richly poured forth for us, and the fountain of life Even that which is in Christ, who also by one of the prophets has thus spoken concerning us. Behold, I bend down to them as a river of peace, and as a torrent flooding them with the glory of the Gentiles. For observe how Christ waters us with rich streams of spiritual blessings. For what will he next teach us? When you pray, he says, Say, Our Father, hallowed be your name. Now see, already we have discoursed to you, not without profit, when explaining in what manner it is right for us to see, Our Father.

And you, I think, remember my words, in that you are, as I said, eager after learning. In order, therefore, that we may not say the same things, for that were tedious to attentive listeners, who store up in the treasure-house of their heart whatever they have already understood, and wish constantly to advance to something further, let us proceed to that which follows, namely, Hallowed be your name, and let us consider in what way this also must be understood. Do we then pray that additional holiness may accrue to the all-holy God? And how would not this be absolutely absurd? For if indeed there be anything wanting to God over all, in order to his being perfect, and in need of nothing, he may need additional holiness.

But if he be full, as he says, and in every respect perfect in and by himself, and the giver of holiness to the creation out of his own fulness, what addition can he receive? For all things are his, and he has reached the highest perfection in every good, for this is also an attribute of his by nature. And, besides, it is a foolish and ridiculous thing for those who pray to imagine that they offer their supplications not on their own behalf but on his. What therefore is the meaning of, hallowed be your name? We say, then, that men do not supplicate for any addition of holiness to accrue to God over all, for who is greater than he, and able to give him any increase? For without all doubt the less is blessed of the greater.

But they supplicate rather that this may be granted to them and to all mankind. For when it is our settled conviction and belief that he who by nature is God over all is holy of the holies, then we confess his glory and supreme majesty. Then we receive his fear into our mind, and lead upright and blameless lives, that by thus becoming ourselves holy, we may be able to be near to the holy God. For it is written, Become you holy, for I am holy. And he once also said to the Hierophant Moses, I will be hallowed in them that draw nigh to me. The prayer, therefore, is, May your name be kept holy in us, in our minds and wills, for this is the signification of the word hallowed. For just as one who suffers under disease in his bodily sight, and is able to see but little, and with difficulty, and prays, saying, O Lord of all, grant that the light of the sun's radiance may illuminate me also, does not, we affirm, make his applications on the sun's behalf, but, on the contrary, upon his own.

So also if a man say, Our Father, hallowed be your name, he is not requesting any addition to be made to God's holiness, but rather asks that he may himself possess such a mind and faith as to feel that his name is honorable and holy. The act, therefore, is the source of life, and the cause of every blessing. For to be thus effected towards God How must it not be a thing worthy of the highest estimation, and useful for the salvation of the soul? But do not imagine that when those who depend upon His love are earnest in their supplications towards God, that they ask these things of Him for themselves alone. But know rather that their purpose is to intercede for all the dwellers upon earth, For those who already have believed, and for those who have not as yet received the faith, nor acknowledge the truth.

For those who already have believed, they ask that their faith may be established, and that they may be able to practice the glories of the more excellent life. While for those who as yet are not believers, they ask that they may be called, and their eyes be opened, even in this following the footsteps of Christ, who according to the words of John is, the advocate with the Father for our sins, and not for ours only, but for the whole world. He therefore, who is the intercessor for the saints, and for the whole world, Will's that his disciples be like himself? When, therefore, men say to the Father, Hallowed be your name, bear in mind that among those who have not as yet gained the light of truth, nor received the faith, the name of God is despised.

It does not as yet seem to them to be holy, honorable, and adorable. But no sooner has the light of truth risen upon them and they have with effort awoke as from some night in darkness. Then, learning who and how great he is, they acknowledge him as holy of the holies, and have correspondent sentiments and belief. But that the phrase, that God is hallowed by us, is a confession of our regarding him as holy of holies, and does not bestow on him any additional holiness, you may understand hence. One of the holy prophets said, Hallow the Lord, and he shall be your fear, and if you trust in him, he shall be holiness unto you. Do we then make God holy? Is it the act of human nature to bestow aught on God?

Does the thing made benefit the Maker? Does any man imagine that he, who of his fulness richly distributes to the creature his gifts, will himself receive aught of us, whose place it is to listen to the words of the blessed Paul? What have you that you have not received? When therefore the prophet said, Hallow the Lord, and he shall be your fear, and holiness to you. We affirm that what he teaches is. Believe that he is holy, for then you will fear him, and so he will thus be to you the means of holiness. And it is written again of Christ the Saviour of us all. Hallow him who despised himself. For he did despise himself, by deeming his life of no account, and laying it down for our sakes. But let him be hallowed, it says, by you.

That is, let him be acknowledged as holy. For such he is by nature, as being true God, and the Son of God. For to be essentially holy suits not any one whatsoever of those things. which from non-existence have been brought into being, but only that supreme nature which transcends all. By believing, therefore, that He is by nature holy, for this is the meaning of our hallowing Him, we further acknowledge Him to be true God. For ourselves, therefore, and not for God, let us pray, saying, Hallowed be your name. For if we are thus disposed, and with free mind offer a prayer such as this, God the Father will accept us, and Christ with him will bless us. By whom and with whom to God the Father be praise and dominion with the Holy Ghost for ever and ever.

Amen.

End of sermon seventy two.

8 08 - Sermon 73 Luke 11:2c 10:25

Sermon 73, Commentary on the Gospel of Luke, Sermons 66-80 by Cyril of Alexandria, translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon 73, 11-2, Upon Your Kingdom Come. Those who love riches, and whose mind is set on wealth and gain, Gather by every means and their power the wished-for object, and there is no labor they will not undertake. But their pursuit ends in no happy issue. For what, as the Savior says, is a man profited if he gained the whole world but lose himself? But those who love the word of salvation and unroll the divine scripture as a treasure, and carefully search out the things therein concealed, Find the life-giving knowledge which leads them on to every virtuous pursuit, and makes them perfect in the knowledge of the doctrines of truth.

Let us search, therefore, into the sense of the passage set before us, and our object is intelligently to see what the Savior commanded. For we must, he said, when we pray, say, Your kingdom come. Nevertheless, he reigns over all with God the Father, nor can any addition be made to his kingly glory, either as accruing to him from without, or as given him by another. Nor did it gather by the course of time, but, so to speak, sprang up with him without a beginning. For he at all time was and is that which he was. Altogether, therefore, And in every way it follows upon his being God by nature and truly, that he must be omnipotent, and that this glorious attribute is, so to speak, his without a beginning and without end.

For one also of the holy prophets said to him, The Lord shall reign for ever and ever, and yet. And the divine psalmist too says, Your kingdom is an everlasting kingdom. And again, God is our King before the world. Since, therefore, God ever reigns and is omnipotent, with what view do those who call God Father offer up to Him their supplications and say, Your kingdom come? They seem, therefore, to desire to see Christ, the Savior of all, rising again upon the world. For He will come. He will come and descend as Judge, no longer in low estate like to us, nor in the meanness of human nature, but in glory such as becomes God, and as He dwells in the unapproachable light, and with the angels as His guards.

For so he somewhere himself said, that the Son of Man shall come in the glory of his Father with his holy angels. And I think, therefore, that I ought to add this too, that at the consummation of this world he will descend from heaven, but no longer to instruct those on earth, as he did of old, nor again to show them the way of salvation. The season for this has passed away. But to judge the world. And the wise Paul also bears witness to what I say, declaring that we all must be revealed before the judgment seat of Christ, that every man may be requited for those things which were by means of the body, according to what he has done, whether it be good or whether it be bad. Terrible, therefore, is that judgment seat.

Without respect of persons is the judge. It is a time of pleading, or rather of trial, and of retribution. The fire is prepared for the wicked, and enduring punishment and eternal torments. And how can men pray to see that time? Observe, I pray again, the Savior's skillfulness, and his admirable management in every particular. For he commanded them to ask in prayer that this dread time may come, to make them know that they must live not carelessly, nor dissolutely, nor moreover is beguiled into laxity and the love of pleasure, but on the contrary, as become saints. And according to God's will, that so that time may prove the bestower upon them of crowns, and not of fire and condemnation. For for the wicked and impure, in that they lead base and lascivious lives, guilty of every vice, it were in no way fit for them in their prayers to say, Your kingdom come.

Rather, let them know that in so saying they, as it were, Charge God with blame, because the time of their punishment does not quickly arise and manifest itself. Of them one of the holy prophets said, Woe to those that desire the day of the Lord! What will the day of the Lord be to you? For it is darkness and not light, and that thick darkness in which is no brightness. The saints, therefore, Ask that the time of the Savior's perfect reign may come, because they have labored dutifully, and have a pure conscience, and look for the requital of what they have already wrought. For just as those who are expecting a festival and merriment about forthwith to come, and shortly to appear, thirst for its arrival, so also do they.

For they trust that they shall stand glorious in the presence of the Judge, and hear him say, Come, you blessed of my father, inherit the kingdom prepared for you from the foundations of the world. They were wise and zealous stewards when their lord set them over his household to give them their meat in its season. Well and wisely did they distribute to their fellow-servants those things by the receiving of which they had themselves before been made rich. For they remembered him who said, Freely you have received, freely give. When they received of him the talent, they did not bury it in the earth. They were not like that slothful and indolent and careless servant, who drew near, saying, Lord, I knew that you are a hard man, reaping where others sowed, and gathering where others scattered.

And I was afraid, and hid the talent. Behold, you have your own. They, on the contrary, traded, and so they brought it greatly multiplied, saying, Lord, your pound has made ten pounds, and were admitted to yet further honors. They possessed an active and right-hardy and courageous disposition. They had put on the panoply of God, the breastplate of righteousness, the helmet of salvation. And taken the spirit sword. It did not escape them that they had a war, not against blood and flesh, but against magistracies, against powers, against the world rulers of this darkness, against the spirits of wickedness in the heavenly regions. For many wove for themselves crowns of martyrdom, and by enduring conflicts, even to life and blood.

were made a spectacle to the world and to angels and to men, and were accounted worthy of all admiration. There were others who endured labors and persecutions, eagerly contending for his glory. Cruel wolves spring in upon Christ's flocks, not sparing the flock, as the divine Paul declares. Deceitful workers, false apostles. Vomiting forth the gall of the malice of the devil, and speaking perverse things, such as lead ignorant souls to destruction, and wound their weak conscience. These, by flattering the powers of this world, brought persecutions and distresses upon the champions of the truth. But they made no great account of what they suffered, for they looked to the hope which they had in Christ.

For it was not unknown to them that by suffering for Him they would reign with Him. They know that at the time of the resurrection He will change the body of their humiliation into the likeness of His glorious body. They fully believed what He said about the consummation of the world, that when He shall appear to them again from heaven, they shall shine like the sun in the kingdom of their Father. Justly, therefore, in their prayers they say, Your kingdom come. For they feel confident that they shall receive a recompense for their bravery, and attain to the consummation of the hope set before them. May it be our lot also to be counted worthy of this great inheritance in Christ. By whom and with whom, to God the Father be praise and dominion.

Amen. End of Sermon 73

9 09 - Sermon 74 Luke 11:2d 9:42

Sermon 74, Commentary in the Gospel of Luke, Sermons 66-80 by Cyril of Alexandria, translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon 74, 11-2, Upon your will be done, as in heaven, so on earth. The prophet David made his applications to Christ the Savior of all, saying, Lead me to your truth, and teach me that you are God my Savior. For all those are taught of God who are in Christ by faith, and among these are we. Of him, therefore, let us ask the explanation of his words. For whosoever would understand correctly and without error what he wishes to teach are in need of divine light. But he is the giver of all wisdom, and sheds his light upon the mind and heart of those that ask him.

For again the psalmist said, Open mine eyes, and I shall see your wonders out of your law. Let us, therefore, examine this part also of the prayer, for it will profit us in no slight degree to the salvation of the soul. Why, then, did he command the saints to say to God the Father in heaven, Your will be done, as in heaven, so in earth? Worthy of the saints, and full of all praise, is this petition also. For them to ask that the goodwill of God may prevail on earth, what else is it but to ask that all mankind may lead praiseworthy and elect lives, and practice and know all virtue? By so doing, the holy angels, we affirm, dwell in glory in heaven. For it is written, Bless the Lord, all you his powers, his ministers who do his will.

For by adhering to the will of their lord, and fulfilling that righteousness which transcends human things, they preserved their high estate, whereas those who acted otherwise fell therefrom. But to gather to a head, and, so to speak, collect briefly the meaning of the words, we supplicate, that power may be given to the dwellers upon earth to do the will of God, and imitate the conduct practiced above in heaven by the holy angels. Let us see, therefore, as well as we can, in what way the powers above and the ranks of the holy angels successfully perform their duty. How do they honor God? Is it by sacrifices of blood? Is it by perfume and frankincense, as forsooth the Israel after the flesh did?

But this, I think, is altogether incredible, both to think and say. For it is rather true to affirm that they fulfill a spiritual and not a material service, ever crowning with lauds and praises the Creator of all, and fulfilling that righteousness which is suitable to Holy Spirits. Those, therefore, who in their prayers ask that the will of God may be done also on earth, ought necessarily themselves to live blamelessly, and to pay no regard to these earthly things, but free themselves from all impurity, and leap out of the pitfalls of iniquity, and perfect holiness in the fear of God. That, as Paul also says, even while walking upon earth, their conversation may be in heaven. And above all others, let those who belong to the Jewish multitude, but have been enriched with the righteousness that is in Christ by faith, know that it is altogether fitting for them, if they would fulfill the word of God, to cease from the shadows of the law, and abandon the service that consists in semblances and types, and choose rather the service which is spiritual.

and pure, and immaterial. For as the Savior somewhere said, God is a spirit, and they that worship him must worship him in spirit and in truth. For such the Father also requires those to be who worship him. For that the legal manner of service is not what he requires is a thing in no respect difficult to see, From the prophetic and apostolic writings. For by the word of Jeremiah he says, Why do you bring me the frankincense from Sheba, and cinnamon from a far country? Your whole burnt offering is not acceptable, and your sacrifices please me not. And by the voice of David, I will not take bullocks from your house, nor he goats out of your flocks. Should I eat the flesh of bulls, or drink the blood of goats?

And the blessed Paul also shows that the service that is by the law is powerless to justification, the saying, for that no man is justified by the law before God is evident. The will, therefore, of God, that will which we pray may be done upon earth, is not that we should conform to the law, and live according to the grossness of its letter, but that we should endeavor to live by the gospel. And this is effected by a faith correct and free from error, and by a holy life, possessed of the sweet savor of every virtue, and proved by the testimony of good and noble conduct in every thing that is excellent. And to explain also in another way the sense of what is laid before us, we say, that those who utter to God the petition, Your will be done, as in heaven, so on earth, pray that they may see the cessation of sin.

For the law of Moses was given to the Israelites to be their schoolmaster, but those who received it paid but slight heed to its commands. They were lovers of pleasure more than lovers of God, and turned aside to follow their own will. For they wandered after the doctrines and commandments of men. For God also some more said of them, This people draws near to me. With their lips they honor me, but their heart is far from me. But in vain fear they me, while teaching the doctrines and commandments of men. And he also said of them by the word of Jeremiah, Hear, O earth, see I bring upon this people evils, the fruit of their turning aside, because they have not regarded my word, and have rejected my law.

Such then was the state of the Jews. But that other multitude, spread over the whole earth, was an error in manifold ways. For they served the creatures instead of the Creator, and, having humbled their mind to submission to unclean spirits, were led by them readily and without understanding into every thing base, and every kind of wickedness was honored among them, and they gloried in their shame, as Scripture says. The saints therefore supplicate, that both of these, as well Israel as the Gentiles, may be counted worthy of peace from on high, and be comforted in that they were in misery, and caught, so to speak, in the net of sin, without possibility of escape, that having received the righteousness which is in Christ by faith, they may become pure, and skillful in every good work.

For this reason they pray, Your will be done, as in heaven, so in earth. For, as I said, the will of God over all is, that the dwellers upon earth should live holily and piously and without blame, being washed from all impurity, and diligent in imitating the spiritual beauty of the spirits above in heaven. So that the Church on earth, being, as it were, the visible likeness and image of the Church of the Firstborn that is above, may please Christ. By whom and with whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever. Amen.

End of Sermon 74

10 10 - Sermon 75 Luke 11:3 11:11

Sermon seventy-five. Commentary on the Gospel of Luke. Sermons sixty-six through eighty by Cyril of Alexandria. Translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon seventy-five. Eleven three. Upon Give us every day our needful bread. Those who possess earthly riches invite to their house such of their friends as they wish to honor, and setting before them a costly banquet make them enjoy themselves, though providing for them nothing further than the satiating of the appetite. But the Saviour and Lord of all feast us not with bodily enjoyments, for this is profitless and injurious even to the body itself. Rather, he banquets with spiritual feasts the hearts of those who would live virtuously, bestowing on them the saving doctrine of the gospel, by means of which a man becomes full of all good, and an heir of eternal life.

And what I have said is clearly taught us in the passage now set before us. When you pray, he says, you must say, Give us every day the bread of our necessity. But some, perchance, may think and even say that it is unsuitable and not fitting for the saints to ask of God these corporeal things, and may therefore divert what is said to a spiritual sense, and affirm that they ask not earthly bread, nor that for the body, but rather that which came down from above, from heaven, and gave life to the world. And I, too, without all doubt, would say, that it most becomes the saints earnestly to endeavor to be accounted worthy of spiritual gifts. We must, however, also understand that, though they ask simple bread, and this be what the Savior bids them do, that their address to God is nevertheless free from all blame, and suitable to the piety of their lives.

For examine what is the sense concealed in these words, and with what doctrines it is pregnant. For in that he commanded to ask for the bread, that is, for the food of a day, it is evident that he does not permit them to possess anything, but requires them rather to practice a saint-like poverty. For to ask is not the part of those who have, but of those rather who are in need of what the body indispensably requires, and cannot do without. Should, then, any one who is in want of nothing say to the omniscient God, Give us the bread of a day? He would, of course, seem to wish to receive in derision, or perchance even to ridicule the meaning of the command, and to imagine, as some do, that the Lord does not see, neither the God of Jacob understand.

By this very command, therefore, inasmuch as they ask what they have not, we may perceive, That he does not wish his disciples to set their desire upon wealth, and this he is found elsewhere clearly enjoining. Be not anxious for yourselves what you shall eat or what you shall drink, neither for your body what you shall put on. For all these things the Gentiles seek after. But seek you chiefly the kingdom of God and his righteousness, and all these things shall be added to you. For your heavenly Father knows that all these things are needed by you. The word Epiusius applied here to the bread some explain as meaning that which is coming and about to be given in the future world, understanding it again spiritually.

While others give the word a different sense. But if it be true that the bread men make mention of when they pray is that which is to be given them in the world to come, why do they add, give it us every day? For by this we may see that what they request is their daily provision, asking not as loving wealth, but as free from all earthly anxiety. We must explain, therefore, epiusios as meaning that which is necessary and sufficient. The blessed Paul has somewhere applied this phrase to Christ the Savior of us all, with a slight alteration. For he said that he has prepared for himself a people, periusios, using periusios instead of epiusios, and meaning a people sufficient, and not falling short of perfection.

When, therefore, they ask food for the day, understand that they offer the request as men free from the desire of riches, and who counted their boast to be entirely destitute of earthly things. For it is fitting for those who are appointed to the priesthood to be free from all worldly distraction and care. Whoring after none of those things which overwhelm men with necessary cares, and cast them as any slough into the filth of worldly lusts. For the love of money is the root of all evil. And it is right that I should say to those who would renounce such faults that they must strip off for the world what belongs to it, and deny these bodily things, and seek from God those things only which are necessary for existence, protesting, as it were, against the weakness of the body, which constantly requires food.

And ready, were it lawful utterly to escape from it, And life could be so prolonged, even to accept this with great joy. For just as those who know how to contend in bodily strife, and are skilled in the combats of the games, strip off even their garments, and stand up manfully against the vigorous strength of their opponents, so also the saints, withdrawing from all worldly anxiety and bodily lust, And careless even of having abundance of food, and stripping, as I said, to oppose Satan and the enemies of the truth, apply themselves to the contest of the priestly office, and conquer as combatants. And the divine Paul, too, somewhere said of those that war in the flesh, No man that wars entangles himself with worldly merchandise, that he may please him who has chosen him for a soldier.

For he does not go forth to the combat laden with superfluities, but on the contrary only taking with him such equipments as are fit for warriors. It becomes therefore the saints, as having a combat to wage, not only against blood and flesh, but also against magistracies and powers, and against the world rulers of this darkness, and against the spirits of evil in the heavenly regions, to be so well prepared in mind as not to be open to the grasp of those who resist them. and who war against the message which they proclaim. And it is right also for them to be single-minded, that is, to think only of those things which please the Lord, not being partly given up to worldly anxiety, but being all of them entirely holy and without blame, so as to make their conduct a sacrifice to God.

For it is written that Every sacrifice of the priest shall be a whole burnt offering. For the lives of the worldly are divided, according to the expression of the blessed Paul. But of the saints, not so. But they are entirely consecrated, completely holy, emitting a sweet savour to God. And this, we say, is a whole burnt offering. But when aught that is unsaintly is found in any, it pollutes the sacrifice, alters and divides it, or, rather, filth is mingled with the ointment. For its sweet savour has utterly perished. But the love of money is an unsavory thing, and the being anxious for the things of the body. For God has everywhere promised the saints that they shall not want. If then we do not believe that he will grant this, we become partakers of the unbelief of the Jews.

For when God over all wonderfully and ineffably brought out for them water from the rock, they murmured at him, saying, Can God prepare a table in the wilderness? And why can he not? And wherefore should he not give what he has promised? For all men of good character abide faithfully by their words. And how shall God, who transcends all, be faults in aught that he has promised? Men, moreover, after having promised some good, are often too weak to fulfill their engagements. But he who knows no weakness, but rather is the Lord of powers, who does whatsoever he will without labor and with ease, how shall not he accomplish whatsoever he promises to men? Casting therefore upon him our care, let us ask of him what suffices for life.

Food, that is to say, Amen.

End of Sermon 75

11 11 - Sermon 76 Luke 11:4a 14:11

Sermon 76 Commentary on the Gospel of Luke Sermons 66-80 by Cyril of Alexandria Translated by R. Payne Smith This LibriVox recording is in the public domain. Sermon 76, 11-4 And forgive us our sins, for we also forgive every one that is indebted to us. The blessed prophet Isaiah, when revealing the way of salvation by the preaching of the gospel, thus somewhere speaks, There shall be there a level way, and it shall be called the holy way, for it leads those who walk thereon to holiness by a spiritual service, and a righteousness superior to the law. We remember also Christ, who says to those who love Him, Verily I say to you, that unless your righteousness be more than that of the scribes and Pharisees, you shall not enter the kingdom of God.

And I say that it is the duty of those who have been called by faith to the acknowledgment of the glory of our universal Savior Christ, and have Him for their head, to delight in imitating His actions. And be in earnest in letting their light shine by holy conduct, such as was unknown to them of old time. For all things are become new in Christ. He requires therefore his disciples to be gentle and slow to anger, that so they may be able to say blamelessly in their prayers, Forgive us our sins, for we also forgive everyone that is indebted to us. Oh, what great and admirable skill! What sagacious thought! Or rather, oh, the depth of the riches both of the wisdom and knowledge of God! He first commands them to ask forgiveness of the sins they commit, and then to confess that they also entirely forgive others.

And if I may so say, they ask God to imitate the long-suffering which they practice, and that same gentleness which they show to their fellow-servants, they pray that they may receive an equal measure from God, who gives justly, and knows how to show mercy to every man. Come, therefore, and let us endeavor to perceive more clearly the meaning of the prayer by entering upon a more extended and exact consideration of the passage before us. As I said, therefore, he has commanded us when we draw near to say, Forgive us our sins. And we will examine, if you please, what the benefit is which we receive from this. Those, then, who thus speak, are not supercilious. They do not think great things of themselves, do not vaunt themselves over the weak.

But, as Scripture says, they know themselves. For they are not like that ignorant and haughty Pharisee, who even made the Lord his witness, according to the parable which says, Two men went up into the temple to pray. The one a Pharisee, and the other a publican. And the Pharisee stood and said thus, God, I thank Thee that I am not as the rest of mankind, extortioners, unjust, adulterers, or as this publican. I fast twice in the week, and tithe everything I possess. But the publican stood afar off, smiting upon his breast, and saying, God, be merciful to me, a sinner. I say to you that this one went down to his house justified rather than the other. Observe, therefore, how ruinous it is to vaunt oneself over those who are weak, imagining that our conduct is in no respect whatsoever worthy of blame.

We ought rather to consider and reflect that in many things we all of us are guilty, and, so to speak, are always in sins, sometimes even involuntarily, for it is written, who can understand his offenses? We find also the blessed psalmist very anxious in making his supplications to God, and plainly saying, both cleanse me from my secret doings, and from the deeds of others spare your servant, lest they overpower me, then shall I be blameless and purified from great sin. And further also, the very patient Job offered sacrifices for the unknown, or rather undiscovered sins of his sons, considering and saying, It may be my sons have spoken evil in their heart against God. We remember also the very wise Paul, who, when he had written, For I am not conscious of any fault in myself, thoughtfully added, But I am not hereby justified, but he that judges me is the Lord.

It is therefore greatly to our prophet constantly to fall down before God, who loves what is good, and say, Forgive us our sins. For he said by one of the holy prophets, Declare you first your unlawfulness, that you may be justified. And inasmuch as this was not unknown to the blessed David, he thus sings, I said that I will confess of myself my iniquity to the Lord, and you forgave the wickedness of my heart. For God readily accepts, and has mercy on those who do not forget their offenses, but fall down before him, and ask of him forgiveness. But he is severe, and very justly so, upon the obdurate and the proud, and on him who in his great ignorance acquits himself of blame. For he said to one thus disposed, Behold, I have a suit against you, because you say, I have not sinned.

For who can boast that he has a pure heart? Or who can have confidence that he is undefiled by sins? The road, then, to salvation, which delivers those who earnestly walk thereon from the wrath of God, is the confession of offenses, and to say in our prayers to him who purifies the wicked, Forgive us our sins. There is also another way in which it benefits us. For those who truly own that they have sinned and wish to obtain pardon from God necessarily fear him as one who is about to be the judge. They are not forgetful of God's terrible judgment seat. For as the very wise Paul writes, We shall all be manifested before the judgment seat of Christ, that every man may be requited for the things done by the body, according to what he has done, whether it be good or whether it be bad.

Those in whose mind the conviction is present that they must stand before him and make their defense, and if they are accused of wicked conduct will suffer bitter punishment, but will be praised if they have well and wisely led the life that is in the flesh on earth, thirst on the one hand for the forgiveness of the sins they have already committed, that they may escape the unending torment and eternal punishment. And on the other, they hasten to live uprightly and blamelessly, that they may receive the crown that becomes the excellence of their lives. For so will the judge be gentle towards them, nor remember evil. For the iniquity, he says, of the wicked shall not harm him in the day that he shall repent of his iniquity.

And let not any one imagine that it is lawful for men without distinction to say, Forgive us our iniquities. For it is not fitting for those who still continue in wickedness, and wish to do so to the last, to say, Forgive us our sins. But for those, rather, who have abandoned their former wicked deeds, and now earnestly desired to live as become saints. Were it not so, nothing would prevent men who were still wicked, smiters of their fathers, and matricides, and adulterers, and sorcerers, and whoever are guilty of these most abominable crimes, to continue in the practice of them, and cherish their evil propensities unchanged. And be polluted by the pursuit of everything that is base, and nevertheless to draw near, and presumptuously say, Forgive us our sins.

For with good reason the Savior of all and Lord did not conclude this clause of the prayer at this point, but commanded us to add, For we also ourselves have forgiven everyone who is indebted to us. But this is fitting only for those to say who have chosen a virtuous life and are practicing without remissness that will of God, which, as Scripture says, is good and acceptable and perfect. These honor a long-suffering temper and acquit of all blame those who have wronged them, and even though any one afflict them, they think nothing of the matter. Be slow, then, to anger, is a virtue altogether excellent, and the fruit of that love which the wise Paul even declares to be the fulfilling of the law.

And consider, I pray, the exceeding beauty of this virtue, even from the deformity of the vice opposed to it. For irascibility is in truth a serious malady. And whoever is subject to it in mind becomes irritable and morose, harsh and obdurate, the abode inhabitation of wrath and vexation. And this long continued, and that cannot be charmed away. Ever does he see with evil eyes whoever has wronged him. He watches him sternly, seeks for time and place in which to injure him. And that generally not in equal measure, but many times greater than the wrong. He is secret and plotting. Is not such a one full of all deformity, hateful to God, and rejected by Him, and therefore in utter misery? For the ways of the angry, as it is written, are to death.

But he who is simple and not irascible is full of forbearance, and that not so much the forbearance which men practice, as that which comes from above, and from God. His heart is not subject to the fester of vexation. It masters its anger, and repels the bitter feelings which spring therefrom. He is forgiving, kind to his companions, gentle and affable, and tumbles himself to the infirmity of his neighbor. Such was the character of the disciples of the Savior. For the blessed Paul wrote, Being reviled, we bless. Being persecuted, we bear patiently. Being defamed, we entreat. For they have grown like their Lord, who, when he was reviled, reviled not again. And when he suffered, threatened not, but committed his cause to him that judges righteously.

We must ask, therefore, of God the forgiveness of the sins we have committed, when we have ourselves first forgiven whoever have offended in aught, provided that their sin is against us, and not against the glory of the Supreme God. For over such actions we are not lords, but only over those which have been committed against ourselves. And by thus forgiving the brethren what they do to us, we shall then certainly find Christ, the Savior of all, gentle and ready to show us mercy. By whom and with whom to God the Father be praise and dominion, with the Holy Ghost, forever and ever. Amen.

End of Sermon 76

12 12 - Sermon 77 Luke 11:4b 12:09

Sermon Seventy-Seven Commentary in the Gospel of Luke, Sermons Sixty-Sixth through A.D. by Cyril of Alexandria, translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon Seventy-Seven Eleven Four and Lead Us Not Into Temptation O all you who love the divine will and are enamored of a blameless life, Draw near to God over all, and say, Show me your ways, O Lord, and teach me your paths. For all wisdom and understanding is from Him, and the knowledge of all good comes to us from above from the supreme throne, as from a fountain. And no man can accomplish anything praiseworthy unless he receive the ability from Him. And this He teaches us Himself, saying, Without Me you can do nothing.

He, therefore, who gives to every man all things whatsoever wherein they can justly glory, now leads us on to another of those things which are necessary to salvation. For He commands us, when we are instant in prayer, to say, Lead us not into temptation. With these words Luke concludes the prayer, but Matthew is found to add, But deliver us from evil. And there is a certain close connection in the clauses, for plainly it follows from men not being led into temptation that they are also delivered from evil. Or, perchance, were anyone to say that the not being led into it is the same as being delivered from it, he would not err from the truth. But let us consider this. Does the Savior and Lord of all wish his friends to be cowardly?

Are they to be lazy and abject, and in earnest rather in avoiding the contest than in winning renown? And yet the Spirit said in the book of Psalms, Be strong and let your heart be firm, all you who trust in the Lord. And the Savior himself somewhere says, Blessed are they who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. If, then, he crown with such splendid honors him who is persecuted, and to be persecuted is undeniably a temptation, in what sense does he command them to avoid temptation? For certainly it is not inactivity and an unprofitable deleteriousness And a thankless sloth, which render those trained for gymnastic contests successful and worthy of honors and the clapping of hands, but on the contrary, severe toil.

Moreover, it is not a time of peace that one sees the man who is well acquainted with the tactics of war, and bold withal, and tried in battle. But he must have shown himself a hardy combatant against the enemy. And why, then, does Christ, so to speak, even hamstring those who love Him, by making them say, Lead us not into temptation? To this we reply, gathering after our manner those ideas which are best, that He does not wish His followers to be abject, nor yet indolent in any other way, that He even incites them to courageousness in all things praiseworthy, saying, Enter in at the straight door, for narrow is the door, and constricted the way that leads to life, and few are they who find it.

There must therefore be in us an unchangeable and manly spirit of ardor, and a mind patient in endurance, such as was that of the blessed Paul, who said, Who shall separate me from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword? But even though we be thus minded, and attain to these measures of manliness, yet we must think humbly of ourselves, being poor in spirit, according to the Savior's word, and not imagine that always and necessarily we shall conquer all temptations. For sometimes an unendurable alarm falling upon the mind of a man terrifies it into abject fear, as also does Satan, who hates whatever is good. And the severity of the temptation unbends sometimes even the most courageous mind.

So do the violent and unendurable blows of the waves dash to pieces a firmly built and well-manned ship. And so does a dense mass of darts, shot from the hands of the enemy, put to flight the most steadfast soldier. No one, therefore, ought to be overconfident, or rash in encountering temptations, even though he be brave in mind. But rather, let us reflect upon the infirmity of our mind, and fear with soberness, lest perchance we prove a cause of ridicule to our tempters, Let us therefore pray that we may not be tempted, for it is a thing difficult to escape from, and difficult to most men to endure to the end. But when the conjuncture summons us of necessity thereto, then, indeed, exerting all our strength, we must enter the conflict, and struggle for our souls, nothing fearing.

But, on the contrary, calling to mind what Christ, the Savior of all, said to us, Fear you not them who kill the body, but cannot kill the soul, but rather fear him who is able to destroy both soul and body in hell. As also that holy apostle who thus wrote, Blessed is the man that endures temptation, who, when he is proved, shall receive the crown of life, which God has promised to them that love him. There are, however, many kinds of temptation, of which, too, are of universal occurrence, and common and very general. And what these are we must tell. There are in the world many heresies, false apostles and false teachers, who, gathering the wearisomeness of frigid inventions, And glorying in the arts of worldly wisdom, adulterate the language of the sacred proclamations, and multiply blasphemous words against their own pates.

And as the psalmist says, they set up their horn on high, speaking iniquity against God. Yes, and against God the Word, the Maker of all, who, they say, is to be reckoned among those things that were made by Him. And is a servant, and not a son, and a creature, and not the Lord. These, resisting the champions of the truth, persecute those whose choice it is to hold sound doctrine, and who defend the divine glory, and endeavor to crown the only fathered word of God with incomparable praises. When, therefore, any temptation arrive on this account, Be not you found one who throws away his shield, nor a soldier who runs from the battle, nor an athlete destitute alike of skill and courage. Wish not an unseasonable peace, the cause of future ruin.

But remember that Christ, the Saviour of all, said, Think not that I am come to bring peace upon earth. I am not come to bring peace, but a sword. And if, perchance, it happened that the persecutors possess worldly power, fear not the harm they can do you, nor the danger even of blood and the risk of life. But remember again the exhortation of the Holy Apostle, who says, Therefore let those also who suffer according to the will of God commend their souls to a faithful Creator. And again, For let no one of you suffer as a thief, or as an evildoer, or as one busy with other men's things. But if as a Christian, let him not be ashamed, but glorify God on this account. For it follows as a matter of course upon having to suffer, that we shall justly be accounted worthy of eternal honors.

The struggle is not unrewarded. The labor is not in vain. For as Paul said, God is not unrighteous to forget your labor and your love, which you have shown in his name. These, then, are the conflicts ordained for all who fear God, to give the proof of him who knows how to endure patiently. For the blessed martyrs are crowned as having fought a good fight, and finished their running, and kept the faith. Furthermore, other kinds of temptations there are besides this, common, so to speak, to everyone, but which happen to each one differently. For as one of the holy apostles said, Let no man say when he is tempted, I am tempted of God, for God does not tempt with evils, neither does he tempt anyone.

But everyone is tempted when he is drawn away and enticed of his own lust. And after lust, having conceived, brings forth sin, and sin, when it is consummated, brings forth death. A struggle, therefore, and great danger is laid upon every one, lest he fall into sin, and be led away from that which is seemly, wandering into wrongful deeds. Violent is the force of passions, and there wars against the mind of everyone a motley crowd and furious multitude of base pleasures. For some humble men into fleshly lust and filthy lewdness, while others lead them to the desire of gain, making their victims lovers of sordid hordes, and drawing them on to every blameful crime. Well, therefore, does it become us who are exposed to such serious evils, even though as yet we have not fallen into them, to pray, saying, Lead us not into temptation, but deliver us from evil.

For it were good for a man to run his course apart from evil, but if temptation assail, then be brave and unconquerable. Rebuke the flesh. Put a bridle on the mind. Ask aid of God, the safety vouchsafed by power from on high. Be established and confirmed, not feeble, not easily to be ensnared. Rather be cautious, and a lover of God more than a lover of pleasure. For then he will aid you and grant you victory, who is Saviour and Lord of all. By whom and with whom to God the Father be praise and dominion with the Holy Ghost for ever and ever. Amen.

End of Sermon 77

13 13 - Sermon 78 Luke 11:5-10 11:38

Sermon seventy-eight, Commentary on the Gospel of Luke, Sermon sixty-six through eighty by Cyril of Alexandria, translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon seventy-eight, eleven, five through ten. And he said to them, Who of you shall have a friend, and shall go to him at midnight, and say to him, Friend, lend me three loaves? For my friend has come to me from the way, and I have nothing to set before him. And he from within shall answer and say, Trouble me not. Lo, the door is shut, and the children are with me in bed. I cannot rise and give you. I say to you that though he will not rise and give him, because he is his friend, because of his urgency he will rise and give him as much as he needs.

And I also say to you, Ask, and it shall be given you. Seek, and you shall find. Knock, and it shall be opened to you. For every one that asks receives, and he that seeks finds, and whosoever knocks, it shall be opened to him. The language of the divinely inspired Scripture is constantly, so to speak, profound, nor will it bend itself for those to be able to understand it who merely wish to do so. But only for those who know how to search it well, and are enriched with the divine light in their mind, by means of which they attain to the meaning of hidden truths. Let us therefore ask for the understanding which comes from above, from God, and the illumination of the Holy Ghost, that we may attain to a correct and unerring method, whereby we may be enabled to see the truth contained in the passage set before us.

We have heard then what the Savior said in the parable now read to us, which, if we understand, we shall find to be laden with benefits. And the order of the ideas is very wonderful, for the Savior of all had taught at the request of the holy apostles in what way we ought to pray. But it was possible that those who had obtained from him this precious and saving lesson might sometimes make indeed their supplications according to the pattern given them, but would do so wearily and lazily, and so, when not heard at their first or second prayer, would desist from their supplications, as being unavailing to their benefit. In order, therefore, that we may not experience this, nor suffer the injury that would result from such littleness of mind, he teaches us that we must diligently continue the practice, and in the form of a parable plainly shows that weariness in prayer is to our loss, while patience therein is greatly to our profit, for it is our duty to persevere, without giving way to indolence.

And this he teaches us by saying that, though he will not rise and give him because he is his friend, because of his importunity he will rise and give him as much as he needs. And now come, and let us transfer to the truth what was shown in the form of a parable. Be urgent in prayer. Draw near to God, who loves to be kind, and that very constantly. And if you see that the gift of grace is delayed, yield not to weariness. Despair not of the expected blessing. Abandon not the hope set before you. Nor further foolishly say within yourself, I have drawn near frequently. I have gained absolutely nothing. I have wept and received not. I have supplicated, but not been accepted. For of all I asked, nothing has been accomplished.

Rather, think thus within yourself, that he who is the universal treasure-house better knows our state than we do, in that he weighs to every man what is due and suitable to him. You ask sometimes what is beyond your measure. You wish to receive those things of which you are not yet worthy. The giver himself knows the time suitable for his gifts. Earthly fathers do not immediately and without discretion fulfill the desire of their sons, but often delay in spite of their asking, and that not because they have a grudging hand, nor again because they regard merely what is pleasant to the petitioners, but as considering what is useful and necessary for their good conduct. And how will that rich and bounteous giver neglect the due accomplishment for men, of what they pray for, unless, of course, and without all doubt, he knows that it would not be for their benefit to receive what they ask.

We must, therefore, offer our prayers to God with knowledge, as well as with assiduity. And even though there be some delay in your request, continue patiently with the vineyard workers, as being well assured that what is gained without toil, and readily won, is usually despised, whereas that which is gathered with labor is a more pleasant and abiding possession. But perchance to this you say, I draw near frequently, making request, but the vintage therefrom has wandered far away. I am not slothful in supplications, but persevering and very importunate. Who will assure me that I shall receive? Who is my security that I shall not labor in vain? Therefore I also say to you, and it is the bestower of divine gifts who himself enters and speaks.

I also say to you, Seek, and you shall find. Knock, and it shall be opened to you. For every one that asks receives, and he who seeks finds, and whosoever knocks it shall be opened to him. In those words I say to you, has the full force of an oath. Not that God is false, even though the promise be not accompanied with an oath, but to show that the littleness of their faith was groundless. He sometimes confirms his hearers by an oath. For the Savior is also found in many places, prefacing his words by saying, Verily, truly, I say to you. As therefore he makes this very promise on oath, it is not a thing free from guilt to disbelieve it. In telling us therefore to seek, he bids us labor. For by labor that which is needed is always, so to say, found.

Especially when it is something fit for us to possess. He who knocks, not once merely, but again and again, rattles the door with his hand, it may be, or with a stone, so that the master of the house, unable to endure the annoyance of the knocks, will open it even against his will. Learn, therefore, even from what happens among us, the way to gain that which is to your profit. Knock. Be urgent. Ask. So must all act who ask anything of God. For wise Paul writes, Pray without ceasing. We are in need of urgent prayer, because many are the turmoils of worldly matters which encircle us around. For that many-headed serpent greatly distresses us, involving us sometimes in unexpected difficulties, that he may humble us to baseness and manifold sin.

And besides this, there is also the inbred law of voluptuousness lurking in our fleshly members, and warring, as Scripture says, against the law of our mind. And lastly, The enemies of the doctrines of truth, even the impure and polluted gangs of heretics, oppose those who wish to hold correct opinions. Constant and earnest prayer, therefore, is necessary. For arms and the implements of warfare are needed for soldiers, that they may be able to overcome those who are drawn up against them. And for us, prayer. For our weapons, as Scripture says, are not carnal, but mighty to God. And this, too, we ought to add, as being, in my opinion, amply sufficient to quicken us to prayer. The Saviour and Lord of all is seen again and again passing the night in prayer.

And when, too, he was about to undergo his saving passion upon the precious cross, he knelt down and prayed, saying, Father, if it be possible, let this cup pass from me. Was this because life was afraid of death? Was it because there was no escape for him from the net, no deliverance from the snare, in that the hand of the Jews was mightier than his power? And how is it not altogether abominable to think or speak thus? He was by nature God. and the Lord of Powers, even though he was in form like to us. Of his own will he took upon him the suffering upon the cross, because he was the helper of us all. What need was there then of prayer? It was that we might learn that supplication is becoming and full of benefits, And that we must be constant in it whenever temptation befall, and the cruelty of enemies press upon us like a wave.

And to put it in one more light, for man to converse with God is a very great honor to human nature, and this we do in prayer, being commanded to address the Lord as Father, for we say, Our Father. But if he be a father, necessarily he both loves and generously cherishes his sons, and honors them, of course, and counts them worthy of indulgence. Draw near, therefore, in faith with perseverance, as being well assured that to those who act urgently, Christ bows his ear. By whom and with whom to God the Father be praise and dominion with the Holy Ghost for ever and ever. Amen.

End of sermon seventy eight.

14 14 - Sermon 79 Luke 11:11-13 11:41

Sermon 79, Commentary in the Gospel of Luke, Sermons 66-80 by Cyril of Alexandria, translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon 79, 11, 11-13. And which of you that shall ask his father bread, will he offer him a stone? Or, if he ask of him a fish, Will he for a fish offer him a serpent? If he ask an egg, will he offer him a scorpion? If you, therefore, who are evil, know how to give good gifts to your children, how much more shall the Heavenly Father give a good spirit to them that ask Him? To love instruction and be fond of hearing become saints. But those who are thus minded must, I say, keep in remembrance and store up in the treasure-house of their heart whatsoever has been spoken by those who are skillful in teaching right doctrine, and whose study is ably to initiate men in the truth.

For this is both profitable to themselves for their spiritual improvement, And besides, it rejoices the teacher, just, for instance, as the seed also gladdens the husbandman when it springs up, as having been well covered in the furrow, and escaped being the food of birds. You therefore remember that at our last meeting we addressed you on the duty of praying without ceasing, and making supplication continually, and offering our request to God. And that we must not give way to any littleness of soul, nor at all grow weary, even though he somewhat delay his gift, considering that he knows whatsoever is to our benefit, and that the fitting season for his bounties is not forgotten by him. And in today's lesson from the Gospel, the Savior again teaches another point most useful for our edification.

And what this is, Come, that we may declare it as to sons. We sometimes draw near to our bounteous God, offering Him petitions for various objects according to each one's pleasure, but occasionally without discernment or any careful examination what truly is to our advantage, and if granted by God, would prove a blessing. And what would be to our injury if we received it? Rather, by the inconsiderate impulse of our fancy, we fall into desires replete with ruin, and which thrust the souls of those that entertained them into the snare of death and the meshes of hell. When, therefore, we ask of God aught of this kind, we shall by no means receive it. On the contrary, we offer a petition fit only for ridicule.

And why shall we not receive it? Is the God of all weary of bestowing gifts upon us? By no means. Why, then, some one forsooth may say, will he not give, since he is bounteous in giving? Let us learn of him, or rather, you have already heard him here saying, What man is there of you, whom, if his son ask bread, will he give him a stone? Understand, he says, by an image or plain example taken from what happens among you, the meaning of what I say. You are the father of children. You have in you the sharp spur of natural affection towards them. In every way you wish to benefit them. When, therefore, he says, one asks of you bread, Without delay and with pleasure you give it, as knowing well that he seeks a few wholesome food, but when, from want of understanding, a little child that knows not yet how to distinguish what it sees, nor, moreover, what is the service and use of the various objects that fall in our way, asks for stones to eat, do you, he says, give them?

Or rather, do you not make him desist from any such desire as would be to his injury? And the same reasoning holds good of the serpent and the fish, and the egg and the scorpion. If he ask a fish, you will grant it. But if he see a serpent and wish to seize it, you will hold back the child's hand. If he want an egg, You will offer it at once, and encourage his desire after things of this sort, that the infant may advance to riper age. But if he sees a scorpion creeping about, and run after it, imagining it to be something pretty, and as being ignorant of the harm it can do, you will, I suppose, of course, stop him, and not let him be injured by the noxious animal. When, therefore, he says, You who are evil, by which he means you whose mind is capable of being influenced by evil, and not uniformly inclined to good like the God of all.

You know how to give good gifts to your children. How much more shall your Heavenly Father give a good spirit to them that ask Him? And by a good spirit, he means spiritual grace. For this in every way is good, And if a man receive it, he will become most blessed and worthy of admiration. Most ready, therefore, is our Heavenly Father to bestow gifts upon us, so that whosoever is denied what he asks is himself the cause of it. For he asks, as I said, what God will not give. For God wishes us to be holy and blameless, and to advance uprightly and boldly in every good work, walking apart from everything that defiles, and from the love of fleshly pleasure, and rejecting the anxieties of worldly pursuits, not involving ourselves in worldly business, not living profligately and carelessly.

Not delighting in unruly pleasures, nor, moreover, practicing a dissolute mode of life, but desiring to live well and wisely, and in accordance with God's commands, making the law which He gave us the regulator of our conduct, and earnest in the pursuit of whatever tends chiefly to our edification. If, therefore, you wish to receive aught of this kind, draw near with joy. For our Father who is in heaven, because he loves virtue, will readily incline his ear. Examine therefore your prayer. For if you ask aught by receiving which you will become a lover of God, God, as I said, will grant it. But if it be anything unreasonable, or that is able to do you an injury, he will withhold his hand. He will not bestow the wished-for object, in order that neither he may give nothing of an injurious nature, for this is completely alien from him, nor let you harm yourself by receiving it.

And let me explain how, for which purpose I shall bring forward examples. When you ask for wealth, you will not receive it of God. And why? Because it separates the heart of man from him. Wealth begets pride, voluptuousness, and the love of pleasure, and brings men down to the pitfalls of worldly lust. And so one of the disciples of our Lord has taught us, saying, Whence are there wars, and whence quarrels among you? Is it not hence, from your lust, that war in your members? You lust and have not, you seek and find not, you ask and receive not, because you ask wickedly, that you may spend it on your pleasures. When you ask worldly power, God will turn away his face, for he knows that it is a most injurious thing to those who possess it.

For constantly, so to speak, charges of oppression attach themselves to those who possess worldly power. And those are for the most part proud, and unbridled, and boastful, who are set in temporal dignities. When you ask for any to perish, or be exposed to inevitable tortures, because they have annoyed or molested you in any way, God will not grant it. For He wills us to be long-suffering in mind, and not to recoit any one with evil for evil, but to pray for those who spoil us. To do good to those who injure us, and to be imitators of his kindness. For this reason Solomon was praised. For when offering up prayers to God, he said, And you shall give your servant a heart to hear, and to judge your people righteously.

And it pleased the Lord that Solomon asked this thing, And what did God, who loves virtue, say to him? Because you have not asked for you many days, nor have asked the lives of your enemies, but have asked for you understanding, and to hear judgment, see, I have done what you said. See, I have given you a heart prudent and wise. You, therefore, should ask the bestowal without stint of spiritual gifts. Ask strength that you may be able manfully to resist every fleshly lust. Ask of God an uncovetous disposition, long-suffering, gentleness, and the mother and nurse of all good, I mean patience. Ask calmness of temper, continence, a pure heart, and further ask also the wisdom that comes from Him.

These things He will give readily. These save the soul. These work in it that better beauty, and imprint in it God's image. This is the spiritual wealth, the riches that has never to be abandoned. These prepare us for the lot of the saints, and make us members of the company of the holy angels. These perfect us in piety, and rapidly lead us onward to the hope of eternal life, And make us heirs of the kingdom of heaven, by the aid of Christ, the Savior of us all. By whom and with whom, to God the Father be praise and dominion, with the Holy Ghost, for ever and ever. Amen.

End of Sermon 79

15 15 - Sermon 80 Luke 11:14-18 11:55

Sermon 80. Commentary in the Gospel of Luke. Sermons 66-80 by Cyril of Alexandria. Translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon 80. 11.14-18. And he was casting out a dumb devil, and it came to pass, when the devil was gone out, the dumb spoke. And the multitudes wondered, But some of them said, He casts out devils through Beelzebub, the prince of the devils. And others, tempting, sought of him a sign from heaven. But he, knowing their thoughts, said to them, Every kingdom divided against itself is laid desolate, and a house against a house falls. And if Satan also be divided against himself, how shall his kingdom stand? Because you say that I cast out devils through Beelzebub.

I have been very jealous for the Lord, as Scripture says, and I too would say, fixing an accurate attention upon the lessons from the Gospel said before us, that the frantic tongue of Israel was bold and unbridled in insult. Tyrannized over by harsh and unrestrainable wrath, and vanquished by unappeasable envy. For consider how, so to speak, they were even gnashing their teeth at Christ, the Savior of all, because he made the multitudes wonder by his many divine and astonishing miracles, and because the very devils cried out at his ineffable and godlike power and authority. And this, I suppose, was what was celebrated by David when thus addressing him. Through the greatness of your power shall your enemies be found liars to you.

But the reason for which those who warred against his glory thus acted, this lesson plainly teaches us. There was brought to him one who was possessed with a dumb devil. Now dumb devils are, so to speak, difficult for any one whatsoever of the saints to rebuke, and are more obstinate than any other kind, and excessively audacious. But there was nothing difficult to the all-powerful will of Christ, the Savior of us all. For he immediately set the man who was brought to him free from the wicked and impure devil. And he whose tongue had before been closed by door and lock once again poured forth his customary speech. For we say that he is called dumb in this passage as being without tongue, that is, without speech.

And upon the accomplishment of this wonderful act the multitude extolled him with praises, and hastened to crown the worker of the miracle with godlike honor. But certain of them, it says, being scribes and Pharisees, with hearts intoxicated with pride and envy, founded the miracle fuel for their malady. And not only did they not praise Him, but betook themselves to the very opposite. For having stripped Him of the godlike deeds He had wrought, they assigned to the devil almighty power. and made Beelzebub the source of Christ's might. For by him, they said, he cast out devils. And others, being afflicted, so to speak, with a kindred wickedness, and running without discernment into a disgraceful forwardness of speech, and being stung by the like goadings of envy, required, it says, to see of him a sign from heaven.

Calling out, as it were, and saying, Even if you have expelled from a man a bitter and malicious demon, that as yet is no such great matter, nor worthy of admiration. What as yet is done is no proof of divine ability. We see nothing as yet equal to the miracles of old. Show us some deed of which there is no doubt of its being wrought by power from above. Moses made the people pass over, having caused the sea that was between to become capable of being walked upon. The waters were piled up like a wall. He smote the rock with his rod, and made it the mother of rivers, so that fountains burst forth from the flinty stone. Likewise also Jeshua, his successor, made the sun stand still in Gibeon. And the moon in the valley of Arnon.

He laid bonds on the streams of Jordan. But you know no such deeds as these. You cast out a devil. This authority the prince of the devils, even Beelzebub, grants to men. Of him you borrow the power of doing those things, which in unlearned and ignorant people beget wonder. Such were their froward fault-findings. For the fact of their wishing to ask a sign from heaven proves nothing else than that they entertained such thoughts as these respecting him. And what said Christ to these things? First, indeed, he proves himself to be God, by knowing even that which was secretly whispered among them, for he knew their thoughts. And it is an act that altogether belongs to God to be able to know what is in the mind and heart, and even what is spoken anywhere by men secretly.

To draw them away, then, from so obdurate a crime, he says that every kingdom divided against itself is laid desolate, and a house against a house falls. And if Satan be divided against himself, how shall his kingdom stand? For he well might have said to those who babbled thus foolishly about him, You depart from the right way. Truly you err, and without doubt are ignorant of my nature. The greatness of my might and the splendor of my glory is unperceived by you. Moses was a servant. I am Lord. He was the minister of the law, but I the legislator. For I am by nature God. He was the minister of the signs, but I the doer of them, and the worker of the miracles. I divided the sea. It was the work of my power, that the waters were divided, and the people passed over.

I displayed the flintstone as the mother of rivers. I made the sun stand still in Gibeon, and the might of my commands stayed the moon in the valley of Arnon. It was I who laid bonds on the streams of Jordan. Had he, however, used words such as these, it is perhaps not improbable to imagine that they would have conceived in them a yet more violent flame of envy, for they would at once have said, He exalts himself above the glory of the saints. He boasts himself over the illustrious patriarchs, who, he says, were nothing. He appropriates to himself their glory. And they would have added to these other words, which in unlearned persons would have given occasion for wickedness towards him. Very wisely, therefore, omitting these things, he proceeds to arguments, drawn indeed from common things, but which have the force of truth in them.

For every kingdom, he says, divided against itself, becomes desolate, and every house against a house falls. And if Satan be divided against himself, how shall his kingdom stand? For that which establishes kingdoms is the fidelity of subjects, and the obedience of those under the royal sceptre. And houses are established when those who belong to them in no way whatsoever thwart one another, but, on the contrary, accord both in will and deed. And so I suppose it would establish the kingdom, too, of Beelzebub had he determined to abstain from everything contrary to himself. How, then, does Satan cast out Satan? It follows, then, that devils do not depart from men of their own accord, but retire unwillingly.

Satan, he says, does not fight with himself. He does not rebuke his own satellites. He does not permit himself to injure his own armor-bearers. On the contrary, he aids his kingdom. It remains, therefore, for you to understand that I crush Satan by divine power. So must we be persuaded who believe in him and have departed far away from the wickedness of the Jews. For what is at all impossible to that almighty right hand? Or, what is great and difficult to him, who can accomplish everything by his will alone? He who established the heavens and founded the earth, who is the creator of all, who is perfect power, how can he be in need of Beelzebub? Oh, thoughts never to be spoken! Oh, wickedness never to be endured!

A people foolish and without understanding! Very justly may one say of the Israelites, They have eyes, and see not. They have ears, and hear not. For though they were spectators of the wonderful deeds wrought by Christ, and by the holy prophets, and heard of them, and knew them long before, nevertheless they continued obdurate and intractable. Therefore they eat the fruit of their way, as Scripture says. But let us be earnest in extolling Christ with endless praises, for thus shall we be heirs of the kingdom of heaven, by the gift of the same Christ. By whom, and with whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever. Amen.

Here ends the first portion of the explanation of the Evangelist Luke by the Holy Cyril Patriarch of Alexandria containing 80 sermons. Blessed be God forever, and praised be His name for generations. Glory be to the Father, and to the Son, and to the Holy Spirit, now and always, and forever and ever. Amen and Amen.

End of Sermon 80. End of Commentary on the Gospel of Luke. Sermons 66 through 80 by Cyril of Alexandria. Translated by R. Payne Smith.

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