Commentary on the Gospel of Luke, Sermons 81-95 by Cyril of Alexandria

1 01 - Sermon 81 Luke 11:19-26 14:50

Sermon 81. Commentary in the Gospel of Luke, Sermons 81-95 by Cyril of Alexandria. Translated by R. Payne Smith. Book Two. Sermon 81, 11, 19-26. But if I by Beelzebub cast out the devils, by whom do your sons cast them out? Therefore they shall be your judges. But if I by the finger of God cast out the devils, then the kingdom of God has come upon you. When the strong man armed guardeth his house, his goods are in peace. But when he who is stronger than he shall come upon him, and overcome him, he taketh from him all his armor wherein he trusted, and divideth his spoils. He that is not with me is against me, and he that gathereth not with me scattereth for me. When the unclean spirit hath gone forth from the man, it wandereth about in places where there is no water, seeking rest.

And not having found it, then it saith, I will return to my house whence I came out. And when it cometh, it findeth it empty, swept, and garnished. Then it goeth, and bringeth seven other spirits worse than itself, and they enter in and dwell there. And the last state of that man is made worse than the first. The God of all, blaming the haughtiness of the Jews and their constant tendency to run into disobedience, thus spake by the voice of Isaiah, Hear, O heavens, and give ear, O earth, for the Lord hath spoken. I have begotten and brought up sons, and they have rejected me. For they rejected God the Father, by setting in manifold ways the Son at naught, who, though sprung from Him by nature, yet afterwards was made like unto us for our sakes.

And yet He called them unto the grace that is by faith, and would have fulfilled the promise given unto their fathers. For of this the sacred Paul bears witness, where he writes, For I say that Christ was a minister of the circumcision, to fulfill the promises of the fathers, and that the Gentiles might glorify God for mercy. The only begotten word of God therefore was made man, that he might fulfill the promise of the blessing granted unto them, and that they might know that it was he whom the law had prefigured by shadows, And whom the company also of the holy prophets had foretold, he wrought these godlike deeds, and rebuked the unclean spirits. But they, though it was their duty to have praised him as doing wonders, as one who possessed a power and authority beyond that of nature, and incomparable in degree, on the contrary disparaged his glory, saying, This man casteth not out devils, but by Beelzebub, the prince of the devils.

And what doth Christ reply to this? If I by Beelzebub cast out devils, by whom do your sons cast them out? Now this subject was explained by me to you at length at our last meeting. But inasmuch as it is right that the wickedness of the Jews and thus idly prating against him, should still further be rebuked by many and convincing arguments. He adds on this account to what had been already said, an unanswerable consideration. And what this is, I will now mention to you as to my children. The blessed disciples were Jews, and the children of Jews, according to the flesh. But they had obtained authority from Christ over unclean spirits, and set free those that were possessed by them, by calling over them these words, In the name of Jesus Christ.

For Paul also, once with apostolic authority, commanded an unclean spirit, saying, I command thee, in the name of Jesus Christ, to come out of her. When, therefore, he says, your own children in my name trample upon Beelzebub, by rebuking his satellites, and expelling them forthwith from those in whom they are, what else is it but manifest blasphemy, joined with great ignorance, to say that I borrow this power from Beelzebub? Ye are convicted, therefore, he says, by the faith of your own children. If, as is the case, they have received of me authority and power, overthrow Satan, and against his will drive him from those in whom he dwells, while ye affirm that I make use of his agency in working divine miracles.

But inasmuch as what ye say is not true, but on the contrary empty and false, and liable to the charge of calumny, It is plain that I cast out devils by the finger of God. And by the finger of God he means the Holy Ghost. For the Son is called the hand and arm of God the Father, for he doeth all things by the Son, and the Son in like manner worketh by the Spirit. For just as the finger is appended to the hand as something not for and from it, but belonging to it by nature, So also the Holy Ghost, by reason of his being equal in substance, is joined in oneness to the Son, even though he proceed from God the Father. For, as I said, the Son does every thing by the consubstantial Spirit. Here, however, purposely he says that by the finger of God he casts out devils, speaking as a man.

Because the Jews, in the infirmity and folly of their mind, would not have endured it if he had said, By my own spirit I cast out devils. Appeasing therefore their excessive readiness to anger, and the proneness of their mind into insolence and frenzy, he spake as a man, although he is by nature God, and himself the giver of the Spirit, from God the Father to those who are worthy, and employs as his own that power which is from him. For he is consubstantial with him, and whatsoever is said to be done by God the Father, this necessarily is by the Son in the Spirit. If therefore, he says, I, being a man, And having become like unto you, cast out devils in the spirit of God, human nature has in me first attained to a godlike kingdom.

For it has become glorious by breaking the power of Satan, and rebuking the impure and abominable spirits. For such is the meaning of the words that, The kingdom of God has come upon you. But the Jews did not understand the mystery of the dispensation of the Only Begotten in the flesh. And yet how ought they not rather to have reflected, that by the Only Begotten Word of God, having become man, without ceasing to be that which he was, he glorified the nature of man, in that he did not disdain to take upon him its meanness. in order that he might bestow upon it his own riches. And inasmuch as it was necessary, as I showed, that the argument upon this subject should travel through many considerations, he makes use of a most plain and evident comparison, by means of which those who will may see that he has conquered the ruler of this world, and having, so to speak, Hamstrung him, and stripped him of the power which he possessed, has given him over for a prey unto his followers.

For when, he says, the strong man, being armed, guardeth his house, all his goods are in peace. But when one that is stronger than he shall come upon him, and overcome him, he taketh away all his armor wherein he trusted, and divideth his spoil. This is, as I said, a plain demonstration, and type of the matter depicted after the manner of human affairs. For as long as a strong man retains the superiority, and guards his own property, he is in no danger of being plundered. But when one who is stronger than he, and more powerful, comes upon him, and prevails against him, then forthwith he is spoiled. And such has been the fate of our common enemy, the wicked Satan, that many-headed serpent, the inventor of sin.

For before the coming of the Savior he was in great power, driving and shutting up, so to speak, in his own stall, flocks not his own, but belonging to God over all, like some rapacious and most insolent robber. But inasmuch as the word of God, who is above all, the giver of all might, and Lord of powers assailed him, having become man, all his goods have been plundered, and his spoil divided. For those who of old had been ensnared by him into ungodliness and error have been called by the holy apostles to the acknowledgment of the truth, and been brought near unto God the Father by faith in his Son. Wouldst thou also hear and learn another convincing argument besides these? He that is not with me, he says, is against me, and he that gathereth not with me scattereth for me.

For I, he says, have come to save every man from the hands of the devil, To deliver from his guile those whom he had ensnared, to set the prisoners free, to give light to those in darkness, to raise up them that had fallen, to heal the broken-spirited, and to gather together the children of God who were scattered abroad. Such was the object of my coming. But Satan is not with me. On the contrary, he is against me. For he ventures to scatter those whom I have gathered and saved. How, then, can he, who wars against me, and sets his wickedness in array against my purposes, give me power against himself? How is it not foolish, even barely to imagine, the possibility of such a thing as this? The cause, however, which made the Jewish multitudes fall into such thoughts concerning Christ He himself makes plain, by saying, When the wicked spirit hath gone forth from the man, it returneth with seven other spirits more bitter than itself, and the last state of that man is worse than the first.

For as long as they were in bondage in Egypt, and lived according to the customs and laws of the Egyptians, which were full of all impurity, they led polluted lives. An evil spirit dwelt in them, for it dwells in the hearts of the wicked. But when in the mercy of God they had been delivered by Moses, and received the law as a schoolmaster, calling them to the light of the true knowledge of God, the impure and polluted spirit was driven out. But because they did not believe in Christ, but rejected the Savior, the impure spirit again attacked them, For ye found their heart empty, and devoid of all fear of God, and swept, as it were, and took up his abode in them. For just as the Holy Ghost, when he sees any one's heart free from all impurity, and clean, dwells and abides there, and rests therein, so also the impure spirit is wont to dwell in the souls of the wicked.

For they are devoid, as I said, Of all virtue. And there is in them no fear of God. The last state, therefore, of the Israelites has become worse than the first. For as the disciple of the Savior said, It had been better for them not to have known the way of truth, than that when they have known it, they should turn back again from the holy commandment that was delivered unto them. It has happened to them according to the true proverb, the dog that returned to its vomit, and the washed sow to wallow in the mire. Let us flee, therefore, from being like the Jews. Let Christ, who worketh miracles, be extolled by 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 eighty-one.

2 02 - Sermon 82 Luke 11:29-36 11:52

Sermon 82. Commentary in the Gospel of Luke, Sermons 81-95 by Cyril of Alexandria, translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon 82. 1129-36. And when the multitudes were gathered together, he began to say, This generation is an evil generation. It seeketh a sign, and a sign shall not be given it, except the sign of Jonah. Text Missing The request originated in malice, and therefore was not granted them, according to the text. The wicked shall seek me, and shall not find me. Text Missing And which he spake to the Divine Moses, The rod was changed into a serpent. And what thing is this? Someone, forsooth, may say. Or what is the truth it hints at? And this certainly we must examine, for I say that of all that is contained in the sacred scriptures, there is nothing which is not useful for edification.

When Israel then had dwelt for a lengthened period in Egypt, And been brought up in the customs of its inhabitants, he wandered far from God, and became like one that had fallen from his hand, and had been made a serpent, by which is meant one naturally of a thoroughly wicked disposition. But inasmuch as God again took hold of him, he was restored to his former state, and became a rod, that is to say, a plant of paradise. For he was called to the true knowledge of God, and enriched with the law as a means of a virtuous life. Moreover, God wrought also something further of an equally miraculous character. For he said unto Moses, Put thy hand into thy bosom. And he put his hand into his bosom, and he drew forth his hand from his bosom, and his hand had become leprous, like snow.

And he said again, Put thy hand into thy bosom. And he put his hand into his bosom, and he drew it forth from his bosom, and it had gained again the color of his flesh. For as long as Israel adhered to the customs of his fathers, and represented in his own manners the type of virtuous living which he had in Abraham and Isaac and Jacob, He was, as it were, in the bosom of God, that is, under his guardianship and protection. But by abandoning the virtue of his ancestors, he became, so to speak, leprous, and fell into impurity, for the leper by the law of Moses was impure. But when he was again accepted by God, and placed under his protection, he was delivered from his leprosy. and put away the impurity of the Egyptian mode of life.

And when these signs were wrought in their presence, they believed Moses, saying, The Lord God of your fathers hath sent me unto you. Observe, therefore, that they did not make the display of miracles a reason for fault-finding. They did not revile the divine Moses. They did not give free license to an unbridled tongue, and say that he wrought the miracles which he displayed before them by means of Beelzebub. They did not ask a sign from heaven, in contempt of his mighty deeds. But thou assignest to Beelzebub works thus honorable and miraculous, and was not ashamed in bringing to perdition Others as well as thy own self, by means of those very things which ought to have made thee possesses steadfast faith in Christ.

But he will not grant thee another sign, that he may not give holy things unto dogs, nor cast pearls before swine. For how can they who are hot calumniators of the miracles already wrought, deserve yet more? On the contrary, we see that very skillful husbandmen, when they observe land sluggish and bearing fruit, withhold their hand, and refuse to plow it any more, that they may not suffer the loss at once, both of their labor and of the seed. He said, however, the sign only of Jonah shall be given them, by which is meant the passion upon the cross and the resurrection from the dead. For as Jonah, he says, was in the belly of the fish three days and three nights, so shall also the Son of Man be in the heart of the earth three days and three nights.

But had it been possible for Jesus not to have willed to suffer death in the flesh upon the cross, neither would this sign have been given to the Jews. But inasmuch as the Passion, wrought for the salvation of the world, was indispensable, it was given these unbelievers for their condemnation. For also in speaking to the Jews he said, Loose this temple, and in three days I will raise it up. But that the abolishing of death, and restoration of corruption by the resurrection from the dead, is a very great sign of the power and godlike authority of the incarnate Word, will be sufficiently proved, as I imagine, in the judgment of serious men, by the soldiers of Pilate, who were appointed to guard the tomb, Having been bribed with a large sum of money to say that the disciples came by night and stole him.

It was therefore no unavailing sign, but rather one sufficient to convince all the inhabitants of the whole earth that Christ is God. That of his own choice, he suffered death in the flesh, but rose again, having commanded the bonds of death to depart and overthrown corruption. But the Jews did not believe even this, for which reason it was very justly said of them that the Queen of the South will rise up in the judgment against this generation. Text Missing This woman, though a barbarian, Earnestly sought to hear Solomon, and for this purpose traveled so vast a distance, to listen to his wisdom upon the nature of things visible, and animals and plants. But ye, though already present, and listening to wisdom itself, who came to you, discoursing upon things invisible and heavenly, and confirming what he said by deeds and miracles, turn away from the word.

and pass by with indifference the wonderful nature of his oracles. How, then, is there not more than Solomon here, that is, in me? And again observe, I pray, the skillfulness of his language. For why does he say, here, and not rather, in me? It is to persuade us to be humble, even though we be largely endowed with spiritual gifts. And besides, it is not at all unlikely that had the Jews heard him say that there is more than Solomon in me, they would have ventured to speak of him in their usual way. See, he says, that he is superior even to the kings who have gloriously reigned over us. The Savior, therefore, for the economy's sake, uses moderate language, saying, here, Instead of in me. He says, moreover, that the Ninevites will appear for the condemnation of the Jews at the season of judgment, for they were rude and barbarous people, ignorant of him who by nature and in truth is God, who had never even heard of the predictions of Moses, and were without knowledge of the glorious tidings of prophecy.

But even though this was their mental state, they repented, he says, at the preaching of Jonah. Far better, therefore, were they than the Israelites, and will condemn them. But listen to the very words. The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it. For they repented at the preaching of Jonah, and, behold, more than Jonah is here. No man, having lighted a lamp, putteth it into a cellar, nor under the bushel, but upon the lampstand, that they who enter in may see the light. And what was the object of such words as these? He combats the Jews by an objection drawn from their own folly and ignorance, for they said that he wrought miracles, not that he might be more fully believed in, but that he might have numbers of followers, and catch the applause of those who saw his wondrous acts.

And this calumny he refutes by taking as an example the use of a lamp. For a lamp, he says, is always elevated, and put upon a stand to be of use to those who see. But let us consider the inference which follows from this. Before then the coming of our Savior, the Father of Darkness, even Satan, had made the world dark, and blackened all things with an intellectual gloom. But in this state the Father gave us the sun, to be as it were a lamp to the world, to irradiate us with divine light, and rescue us from satanic darkness. But, O Jew, if thou blamest the lamp, because it is not hidden, but on the contrary, being set on high on a stand, gives its light to those who see, Then blame Christ for not wishing to be concealed, but on the contrary to be seen of all, illuminating those in darkness, and shedding on them the light of the true knowledge of God.

He did not therefore fulfill his miracles so much in order to be wondered at, nor seek by them to become famous, as that we might rather believe, that whereas he is God by nature, Yet he became man for our sakes, but without ceasing to be what he was. And upon the holy church is a lampstand, shining by the doctrine he proclaims, he gives light to the minds of all by filling them with divine knowledge.

End of Sermon 82

3 03 - Sermon 83 Luke 11:37-41 13:39

Sermon 83, Commentary in the Gospel of Luke, Sermons 81-95 by Cyril of Alexandria. Translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon 83, 11, 37-41. And as he was speaking, a certain Pharisee besought him to dine with him, and he went in and lay down to meet. But the Pharisee, when he saw it, wondered that he had not first washed before dinner. But the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the dish, but that which is within you is full of rapine and wickedness. O ye little-minded, did not he who made that which is without make that which is within also? But whatever there is, give as alms, and behold, everything is clean unto you.

The very wise Paul truly tells us that Christ came into the world to save sinners. For this was his aim, and for this purpose he humbled himself to the emptying of his glory, and appeared upon earth in the flesh, and conversed with men. For it was right that, as being the Creator and Lord of all, he should give a saving hand to those who had fallen into sin, and show unto them that were wandering in error a pathway that would lead them straight unto every good work, and the excellence of virtuous deeds. And it is said somewhere also by one of the holy prophets concerning those who have been called by faith to the knowledge of His glory, and they shall be all taught of God. How, therefore, does He lead us into everything that is useful?

By humbling Himself to be with sinners, and condescending sometimes even to those things that He would not, that so He might save many. That this was the case we may see by the lessons from the Gospel now said before us. For one of the Pharisees, it says, besought him to dine at his house, and he went in and lay down to meat. And yet how is it not plain to everyone that the Pharisees as a class were always wicked and impure, hateful to God and envious, ready for anger, Of innate pride, and ever bold of speech against Christ the Savior of us all. For they found fault with His divine miracles, and, gathering wicked troops of counselors, plotted His death. How then did He become their guest? Was He not aware of their maliciousness?

But how can this be safely affirmed? For as God He knoweth all things. What, therefore, is the explanation? It is this, that he was especially anxious to admonish them, therein resembling the most excellent physicians. For they apply the remedies of their art to those who are most dangerously ill, struggling against the disease unto which they suffer, and assuaging its cruel attacks. As they therefore without restraint Gave way to an infatuated mind. It was necessary for Christ to speak unto them what was requisite and useful for their salvation. For as He Himself somewhere says, He came not to call the righteous but sinners to repentance. And again He also said that they who are whole need not a physician, but they who are sick.

The Pharisee, therefore, for some purpose of his own, invites him to an entertainment. And the Savior of all submits, as I said, to this for the economy's sake. But he made the matter an opportunity of giving instruction, not consuming the time of their meeting in the enjoyment of food and delicacies, but in the task of making those more virtuous who were assembled there. And the dull Pharisee himself supplied an occasion for his discourse. For he wondered, it says, that he had not washed before dinner. Did he then wonder at him, as having done something of which he approved, as being especially worthy of the saints? This was not his view. How could it be? On the contrary, he was offended, because, having the reputation among them of a righteous man and a prophet, he did not conform himself to their unreasonable customs.

For they washed before meat, as though they so freed themselves from all pollution. But this was very absurd, for the washing with water is highly useful for those who were unclean in body. But how can it free men from the defilement of the mind and heart? Our argument, however, is this. O foolish Pharisee, thou vauntest much of thy knowledge of the sacred scriptures, thou art ever quoting the law of Moses. Tell us, therefore, where Moses gave thee this precept. What commandment canst thou mention, ordained by God, requiring men to wash before meat? The waters of sprinkling were indeed given by the command of Moses for the cleansing of corporeal uncleanness, as being a type of the baptism which really is holy and cleansing, even that in Christ.

Those also who were called unto the priesthood were bathed in water, for so did the divine Moses bathe Aaron, and the Levites with him. The law thereby declaring by means of the baptism enacted in type and shadow, that even its priesthood had not that which sufficeth for sanctification, but, on the contrary, needs divine and holy baptism for the true cleansing. And further, Beautifully showing us that the Savior of all is sufficient to sanctify and cleanse from all defilement, by means of holy and precious baptism, ourselves, who are the generation consecrated to and elect of God. Plainly, however, he no more commands it as a duty to wash before eating. Why, therefore, dost thou wonder? Or for what reason art thou offended, O Pharisee?

He who himself spake it in old time has not violated the precept of Moses, and, as I said, the law, which thou makest a profession of honoring, has noer given thee any such commandment. But what said the Savior? He most opportunely rebuked them, saying, Now do ye Pharisees make clean the outside of the cup and the dish, But that which is within you is full of rapine and wickedness. For it would have been easy for the Lord to have used other words with the view of instructing the foolish Pharisee. But he found an opportunity, and, so to speak, connects his teaching with what was before their eyes. For as it was the time of eating and of sitting at table, he takes as a plain comparison the cup and the dish, and shows that those who sincerely serve God must be pure and clean, not only from bodily impurity, but also from that hidden within in the mind.

Just, for instance, as those utensils also that serve the table must be cleansed both from those impurities that are on the outside, and also as well from those that are within. For he who made, he says, that which is without, made also that which is within. By which is meant that he who created the body made also the soul. As therefore they are both the works of one virtue-loving God, their purification must be uniform. But this was not the practice of the scribes and Pharisees, for so far as the mere reputation went of being clean, they were anxious to do everything. They went about with sad looks, as though pale from fasting. and, as the Saviour says, made broad the hems of their robes, and widened their phylacteries, and stood in the streets and prayed, that they might be seen of many, wishing rather to have praise of men than God, and to carry off the applause of the spectators, and to speak briefly While they exhibited themselves to the lookers-on as the very pattern of the life of virtue that is by the law, they in every possible way withdrew from being lovers of God.

Whiten sepulchres were they, as the Savior said, which on the outside are beautiful, but inside are full of bones of the dead, and of all uncleanness. But Christ willeth not that we be such as these. But rather spiritual worshippers, holy and without blame, both in soul and body. For one also of our communion said, Cleanse your hands, ye sinners, and sanctify your hearts, ye double-minded. And the prophet David somewhere sings, Create in me a clean heart, O God, and renew a right spirit within me. And again the prophet Isaiah speaks as in the person of God. Wash you, make you clean, put away iniquities from your souls from before my eyes, cease from your iniquities. Observe the exactness of the expression, for his words are, from before my eyes put away iniquities from your souls.

For the wicked do sometimes escape the eyes of men, but never can they escape those of God. It is our duty, therefore, inasmuch as God sees what is secret, to put away wickedness from before His eyes. But the Pharisees had no knowledge of any such method of virtuous living. What medicine, therefore, did the Savior offer them after His rebukes? How did he who smote them make them whole? Whatever ye have, he says, give as alms, and lo, everything is pure unto you. And yet we affirm that there are many ways of virtuous conduct, such, for instance, as meekness, humility, and other kindred virtues. Why, therefore, did he omit these And command them to be compassionate. What answer do we make to this?

The Pharisees, then, were exceedingly avaricious, and the slaves of base gains, and accumulated with greedy hand stores of wealth. For the God of all even somewhere said concerning them, How has the faithful city Zion, which was full of judgment, become a harlot? Righteousness lodged in her, but now murderers. Your silver is adulterate. Thy merchants mingle the wine with water. Thy princes are disobedient. The partners of thieves, loving bribes, running after recompense. They judge not the fatherless, and regard not the suit of the widow. He purposely, therefore, had regard to that malady which had possession of them, and tears their avarice up by the root, that being delivered from its wickedness, and attaining to purity in mind and heart, they might become true worshippers.

The Savior, therefore, in all these things acted in accordance with the plan of salvation. And being invited to a banquet, bestowed spiritual food, not only upon his entertainer, but upon all those who were feasting with him. And let us too pray him for this spiritual food. For he is that living bread, which came down from heaven, and giveth life unto the world. 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 38

4 04 - Sermon 84 Luke 11:42-44 12:16

Sermon 84, Commentary in the Gospel of Luke, Sermons 81-95 by Cyril of Alexandria, translated by Arpain Smith. This LibriVox recording is in the public domain. Sermon 84, 11, 42-44. But woe unto you, Pharisees, who tithe mint and rue into all herbs, and pass over judgment and the love of God. But these things ought ye to have done, and not to leave the other undone. Woe unto you, Pharisees! For ye love the uppermost seat in the synagogues, and greetings in the markets. Woe unto you! For ye are as those graves which appear not, and the men that walk over them know it not. Those who are exact observers of the sacred commandments do not venture in any way whatsoever to offend the God of all, for they feel the truth of what is written, that whosoever shall keep the whole law but shall offend in one particular becomes guilty of all.

For he who said, Thou shalt not commit adultery, said also, Thou shalt not kill. If then thou commit not adultery, but yet killest, thou art become a transgressor of the law. The transgression, therefore, of one commandment transgresses the law, that is, proves the man to be without the law. But when any one disregards those commandments, which especially are important above the rest, what words will he find able to save him from deserved punishment? That the Pharisees then merited these severe censures, the Lord proved against them, saying, Woe unto you, Pharisees, who tithe mint and rue into all herbs, and pass over judgment and the love of God! These things ought ye to have done, and not to pass by the other, that is, to leave them undone.

For while they omitted, as of no importance, those duties which they were especially bound to practice, as, for instance, judgment and the love of God, they carefully and scrupulously observed, or rather commanded the people subject to their authority to observe, those commandments only which were a way and means of great revenues for themselves. But more fully to explain these things to thee, my beloved, I must speak as follows. The law of Moses commanded tithes to be offered to the priests by the Israelites, for it spake thus, The sons of Levi shall have no inheritance among the children of Israel. The offerings of the Lord are their inheritance. For whatsoever was offered by any one for the glory of God On the score I mean of tithe, this God set apart for those whose office it was to minister, and this was their inheritance.

But inasmuch as the Pharisees, above all others, were covetous and fond of disgraceful gains, they commanded that this law of tithing should be observed carefully and scrupulously, so as not even to omit the most paltry and insignificant herbs. While they carelessly disregarded what they ought to have observed, namely, the more essential commandments given by Moses, such, for instance, as judgment, by which is meant justice in passing judgment, and the love of God. For it would have been a just judgment and an upright sentence to have considered everything that was commanded deserving of equal care and attention, And not to neglect things of primary importance, while they paid a scrupulous regard to those only which were to their profit.

And the effect of love to God would have been to avoid making him angry in any respect, and to dread the violation of any part whatsoever of the law. Or, to put it in another light, one may say, That judgment would have been to decree just sentences, and to make upon no matter whatsoever an unfair decision. And this, too, was disregarded by the Pharisees. For the Spirit rebuked them by the voice of David, thus saying, God arose in the congregation of the gods, and in the midst of the gods he judgeth. How long judge ye unjustly, and accept the persons of the wicked? He accused them also by the voice of Isaiah, saying, How has the faithful city Zion, that was full of judgment, become a harlot? Righteousness lodged in her, but now murderers.

Your silver is adulterate. Thy merchants mingle the wine with water. Thy princes are disobedient, the partners of thieves, loving bribes, running after recompense. They judge not the fatherless, and regard not the suit of the widow. For to judge unjustly is not the part of those who practice love to the brethren, but the crime, rather, of an iniquitous mind, and a plain proof of a falling away into sin. While, therefore, ye tithe mint, he says, and rue, and every herb, and ordain that the commandment upon these points is to be strictly kept, ye deign no attention to the weightier matters of the law, to those commandments, I mean, which are more especially necessary and beneficial to the soul, and by means of which ye might prove yourselves honorable and holy.

And full of such praises as become those whose desire it is to love God and please Him. And he adds yet another woe to those already spoken, saying, Woe unto you Pharisees, who love the uppermost seat in the synagogues and greetings in the marketplaces! Is then this reproof useful to the Pharisees only? Not so, for the benefit of it extends even unto us, for by the rebukes he addresses to them he effects also our improvement. For true it is that those who are perfect in mind, and lovers of upright conduct, find in the rebukes of others the means of their own safety. For they, of course, avoid imitating them, and do not expose themselves to being caught in similar faults. The accusation, therefore, which Christ brings against the Pharisees, that they seek for greetings in the marketplaces, and the uppermost seats in the synagogues, or meetings, shows that they were fond of praise, and want to indulge themselves in empty ostentation and in absurd superciliousness.

And what can be worse than this? Or how must not such conduct be hateful to every man, as being boastful and annoying, and destitute of the praises of virtue, and intent solely upon stealing the reputation of being honorable? And how must not he be incomparably superior to men thus disposed, who is poor in spirit, and gentle, and affable, not loving boasting, but courteous? Not deceiving men by outside and fictitious disguises, but being rather a true worshiper, and adorned with that rational beauty which the divine Word imprinteth in us by means of all virtue and holiness and righteousness. For if we must prove ourselves better than others, and there is nothing to prevent this, let the sentence of superiority be given us of God.

By our excelling them in point of conduct and morals, and in a wise and blameless knowledge of the sacred scriptures. For to be saluted by others, and seated higher than one's friends, does not at all prove us to be persons of merit. For this is possessed by many, who, so far from being virtuous, are rather lovers of pleasure and lovers of sin. For they wrest honors from everyone, because of their possessing either a vast wealth or worldly power. But that our being admired by others, without investigation or inconsiderately, and without their knowing our real state, does not at all make us elect in the presence of God, who knoweth all things. The Savior at once demonstrates by saying, Woe unto you!

For ye are as those graves which appear not, and the men who walk over them know it not. Observe, I pray, very clearly the force of the example. Those who desire to be saluted by every one in the market-place, and anxiously consider it a great matter to have the foremost seats in the synagogues, differ in no respect from graves that appear not, which on the outside are beautifully adorned, but are full of all impurity. See here, I pray, that hypocrisy is utterly blamed, for it is a hateful malady, both towards God and men. For whatsoever the hypocrite seems, and is thought to be, that he is not. But he borrows, so to speak, the reputation of goodness, and thereby accuses his real baseness. For the very thing which he praises and admires, he will not practice.

But it is a thing impossible for thee long to hide thy hypocrisy, for just as the figures painted in pictures fall off as time dries up the colors, so also hypocrisies, after escaping observation for a very little time, are soon convicted of being really nothing. We then must be true worshippers, and not as wishing to please men, lest we fall from being servants of Christ. For so the blessed Paul somewhere speaks. For now do I persuade men or God, or do I seek to please men? If I yet pleased men, I should not be the servant of Christ. For suppositions in matters of moral excellence are simply ridiculous, and worthy neither of account nor admiration. For just as in gold coins, that which is counterfeit and faulty is rejected, so the hypocrite is regarded with scorn both by God and men.

But he who is true meets with admiration. Just, for instance, as Nathaniel, of whom Christ said, Behold, one truly an Israelite, in whom is no guile. He who is such is esteemed before God. He is counted worthy of crowns and honors, has a glorious hope given him, and is a fellow-citizen with the saints and of the household of God. Let us, therefore, flee from the malady of hypocrisy, and may there rather dwell within us a pure and uncorrupt mind, resplendent with glorious virtues. For this will unite us unto 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 84

5 05 - Sermon 85 Luke 11:45-48 11:55

Sermon 85, Commentary in the Gospel of Luke, Sermons 81-95 by Cyril of Alexandria, translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon 85, 11, 45-48 Then answered one of the lawyers, and said unto him, Teacher, in saying these things, Thou reproachest us also. And he said, Also unto you lawyers woe, for ye laid men with burdens heavy and grievous to be borne, and ye yourselves touch not the burdens with one of your Woe unto you! For ye build the sepulchres of the prophets, and your fathers killed them. Therefore ye bear witness, and approve of the deeds of your fathers. For they indeed killed them, And ye build their sepulchres. Reproof is ever, so to speak, a thing difficult for any man to bear.

But it is not without profit to the sober-minded, for it leads them to the duty of performing those things which make them worthy of honor and lovers of virtuous pursuits. But those who run into wickedness with all eagerness, and whose heart is set against admonition, are hurried into greater sins by the very things that should have made them more sober-minded, and are only hardened by the words of those who try to benefit them. And as an example of this state of mind, behold those who among the Jews were called lawyers. For the Savior of all was rebuking the Pharisees as men that were wandering far from the right way, and fallen into unbecoming practices. For he blamed them as being boasters, as hypocrites, as loving greetings in the markets, and as wishing to sit in front of everybody else in the synagogues.

And he further called them whited sepulchres. Which on the outside are beautiful, but inside are full of dead men's bones and all impurity. At these things the band of wicked lawyers was indignant, and one of them stood up to controvert the Savior's declarations, and said, Teacher, in saying these things thou reproachest us also. Oh, what great ignorance! What blindness in mind and understanding unto everything necessary? These men subject themselves to blame, or rather the force of truth showed them to be liable to the same accusations as the Pharisees, and of one mind with them, and partners of their evil deeds, if they thus consider that what Christ said unto the others was spoken also against them.

For tell me, For what reason art thou angry? When any reproof is addressed to the Pharisees, thou sayest that thou art reproached. Thou confessest, therefore, thy deeds. Thou art conscious, of course, to thyself of being a similar character. But if thou considerest it a reproach for aught of this sort to be said of thee, and nevertheless dost not alter thy behavior, It is thy own conduct thou art found blaming. If thou hatest reproof as being a reproach, show thyself superior to the faults with which thou art charged. Or rather, do not regard as a reproach the word of correction. Dost thou not see that those who heal the bodies of men converse with the sick upon the causes which have brought on their maladies, And use pungent drugs to counteract what has happened?

But no one is angry with them on this account, or regards what they say as a reproach. But thou art weak-minded in bearing admonitions, nor consentest to learn what those passions are which are bringing injury to thy heart. Far better would it be to love reproof, and ask for deliverance from thy maladies. And healing for the ulcers of thy soul. Far better were it rather to say, Heal me, O Lord, and I shall be healed. Save me, and I shall be saved, for thou art my praise. Nothing, however, of this sort enters the mind of the lawyers, but they venture even to say, In speaking these things thou reproachest us also. Ignorantly giving the name of reproach, What, then, does Christ reply? He makes his reproof yet more severe, and humbles their empty pride, thus saying, Also to you, lawyers, woe!

For ye laid men with burdens heavy and grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. He frames his argument against them out of a plain example. For the law was confessedly grievous to the Israelites, as the divine disciples also acknowledged. For they even rebuked those who were endeavoring to make such as had already believed desire to return to the legal ritual. For they said, And now why tempt ye God, to put a yoke upon the neck of the disciples, which neither we nor our fathers were able to bear? And the Savior himself taught us this, crying out and saying, Come unto me, all ye weary and heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in heart.

And ye shall find rest for yourselves. Weary, then, and heavy-laden are those, he says, who are under the law, while he calls himself meek, as though the law had nothing in it of this character. For, as Paul says, whosoever has despised Moses' law is put to death without mercy at the mouth of two or three witnesses. Woe to you, therefore, he says, O lawyers! For while ye bind burdens grievous to be borne, and intolerable to carry, and lay them on those who are under the law, ye yourselves will not touch them. For while commanding that the ordinance of Moses should be kept inviolate, and passing sentence of death upon any who despise it, They themselves paid not the slightest heed to the duty of performing its precepts.

As accustomed thus to act, the wise Paul also rebukes them, saying, Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest his will, and discernest the things that are more excellent, being instructed by the law. and are confident of thyself that thou art a guide of the blind, an instructor of those without understanding, a teacher of babes, and that thou hast the form of knowledge and of truth in the law. Thou therefore that teachest others, teachest thou not thyself? Thou that sayest that men should not steal, dost thou steal? Thou that sayest that men should not commit adultery, Dost thou commit adultery? And thou that despisest idols, dost thou plunder the sanctuary?

And thou that boastest in the law, by the transgression of the law despisest thou God? For the teacher is rejected with infamy when his conduct does not agree with his words. Upon him our Savior also passes the sentence of severe punishment. For whosoever, he says, has taught and done, shall be called great. But whosoever shall teach and not do, he shall be called small in the kingdom of heaven. And for the same reason the disciple of the Savior also writes to us, Let there not be many teachers among you, my brethren, knowing that we shall receive the greater condemnation. For in many things we all of us commit wrong. And having thus shown the worthlessness of this abominable crew of lawyers, he goes on to utter a common reproof to all the chiefs of the Jews.

Woe unto you! For ye build the sepulchres of the prophets, and your fathers killed them. Therefore ye bear witness, and approve of the deeds of your fathers, for they indeed killed them, and ye build their sepulchres. Let us then carefully examine what the Saviour means. For what wicked act can we say that they were guilty of in building the tombs of the saints? Were they not rather doing them distinguished honour? What doubt can there be of this? It is necessary, therefore, to see what it is which Christ teaches us. The ancestors, then, of the Jews had from time to time put the holy prophets to death, when bringing them the word of God, and leading them unto the right way. But their descendants, acknowledging that the prophets were holy and venerable men, built over them sepulchres or tombs, as bestowing upon them an honor suitable to the saints.

Their fathers therefore slew them. But they, as believing that they were prophets and holy men, became the judges of those that slew them. For by determining to pay honor to those who had been put to death, they thereby accused the others of having done wrongfully. But they, who condemned their fathers for such cruel murders, were about to incur the guilt of equal crimes, and to commit the same, or rather, more abominable offenses. For they slew the Prince of Life, the Savior and Deliverer of all. And added also to their wickedness towards him other abominable murders. For Stephen was put to death, not as being accused of anything base, but rather for admonishing them, and speaking unto them what is contained in the inspired scriptures.

And other crimes besides were committed by them against every saint who preached unto them the gospel message of salvation. The lawyers, therefore, and Pharisees were reproved in every way, as being haters of God, and boastful, and lovers of pleasure more than lovers of God, and as everywhere hating to be saved. For this reason Christ added always the word woe as something peculiarly theirs.

Amen.

6 06 - Sermon 86 Luke 11:52-12:3 11:51

Sermon 86, Commentary in the Gospel of Luke, Sermons 81-95 by Cyril of Alexandria, translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon 86, 1152-123. Woe unto you, lawyers! For ye have taken away the key of knowledge. Ye entered not in, and those that are entering in ye hindered. And as he came out from thence, the scribes and Pharisees began to urge him vehemently, and to put him to silence about many things, lying in wait to catch something out of his mouth. Meanwhile many myriads of the people having assembled, so that they trod one upon another, He began to say unto his disciples first of all, Beware in yourselves of the leaven of the Pharisees, which is hypocrisy, for there is nothing covered that shall not be revealed, neither hid that shall not be known.

All things whatsoever ye have spoken in darkness shall be heard in the light, and that which ye have spoken in the ear in chambers shall be proclaimed upon the housetops. Those who search the sacred scriptures, and know the Lord's will, if they are virtuous men, and anxious for the people's good, and skilled in leading them aright unto every thing that is admirable, shall be rewarded with every blessing, if they discharge their duties with earnestness. And of this the Savior assures us, where he says, Who then is a faithful and wise servant, whom his Lord hath set over his household, to give them meat in its season? Blessed is that servant, whom his Lord shall come and find so doing. Verily I say unto you, that he will set him over all that he hath.

But if he be indolent and neglectful, and a cause of offense to those entrusted to his charge, so as for them to fall from the right way, most miserable is he, and in danger of hopeless punishment. For again Christ himself has said, Whosoever therefore shall offend one of these little ones which believe in me, it were better for him that a millstone of an ass were hung about his neck, and that he were drowned in the depths of the sea. Of faults thus grievous, Christ proved them guilty who professed to be skilled in the law. The scribes, I mean, and lawyers. And for this reason he said unto them, Also to you lawyers woe, who have taken away the key of knowledge. By the key of knowledge we consider that the law itself is meant, and justification in Christ.

By faith I mean in Him. For though the law was in shadow and type, yet those types shape out to us the truth, and those shadows depict to us in manifold ways the mystery of Christ. A lamb was sacrificed according to the law of Moses. They ate its flesh, they anointed the lintels with its blood, and overcame the destroyer. But the blood of a mere sheep could not turn away death. It was Christ, then, who is typified under the form of a lamb, who endures to be the victim for the life of the world, and saves by His blood those who are partakers of Him. And one might mention many other instances as well, by means of which we can discern the mystery of Christ, sketched out in the shadows of the law.

And He Himself once, when speaking to the Jews, said, There is one that accuseth you. Even Moses, in whom ye trusted. For if ye had believed Moses, ye would have also believed me, for he wrote of me. And again, search the Scriptures, for in them ye think that ye have eternal life, and it is they that testify of me, and ye are not willing to come unto me, that ye may have life. For every word of divinely inspired scripture looks unto him, and refers to him. And whether it be Moses who speaks, he, as has been shown, was typifying Christ. Or be it the holy prophets that thou namest, they also proclaim to us in manifold ways the mystery of Christ, preaching beforehand the salvation that is by him.

It was the duty, therefore, of those who were called lawyers, because they studied the law of Moses, and were well acquainted with the words of the holy prophets, to open, so to speak, to the Jewish multitudes the doors of knowledge. For the law directs men unto Christ, and the pious announcements of the holy prophets lead, as I said, to the acknowledgment of Him. But this the so-called lawyers did not do, but on the contrary, they took away the key of knowledge, by which you are to understand the guidance of the law, or really faith in Christ. For by faith is the knowledge of the truth, as the prophet Isaiah somewhere says. If ye will not believe, neither shall ye understand. This same way of salvation by faith in Christ he before declared unto us by the holy prophets, saying, Yet a little, a little while, and he that cometh shall come, and shall not tarry.

And whosoever shall draw back, in him my soul shall have no pleasure. And what is meant by a person's drawing back is his giving way to slothfulness. When therefore he says that no one of those who have been called must draw back, it means that if he grows slothful in his progress towards the grace which is by faith, my soul shall have no pleasure in him. But that the fathers were proved by faith, the examination of their deeds demonstrates. Take, for example, the patriarch Abraham, who was called the friend of God. What is written of him? Abraham believed God, and it was counted unto him for righteousness, and he was called the friend of God. And it is written again, By faith Noah, when it was revealed to him of things not seen as yet, prepared the ark for the saving of his house, in which few, that is, eight persons, were saved by water.

And the blessed Paul has laid down for us a definition, so to speak, or rather a general law, thus saying, Without faith it is impossible for any one whatsoever to please God. For by it, he said, the elders, that is, those in old time, obtained a good report. But these so-called lawyers had taken away the key of knowledge, For they would not let men believe in Christ the Savior of all. He wrought miracles in manifold ways, raising the dead from their graves, restoring beyond all hope their sight to the blind, making the lame whole in their feet, cleansing lepers, and rebuking unclean spirits. But they, though it was their duty to regard him with admiration because of these things, despised his divine signs.

And making the people entrusted to their charge to stumble, they said, This man casteth not out devils, but in Beelzebub, the prince of the devils. Here then thou seest them taking away the key of knowledge. He taught in their synagogues. He revealed to his hearers that good and acceptable and perfect will of God the Father. But they cannot leave even these his instructions without blame. For they called out to the multitudes, He hath a devil, and is utterly mad. Why hear ye him? In truth, therefore, they took away the key of knowledge. They went not in themselves, and the others they hindered. And thus being indignant at this reproof, they began, it says, to urge him vehemently. By which is meant to attack him with cunning.

And what again is the meaning of their putting him to silence? It is that they required him at once, and, so to speak, without consideration, to make answer to their wicked questions, expecting forsooth that he would fall and say something or other open to objection. But they knew not that he was God, or rather, they were despisers and proud and contemptuous. And therefore it was that Christ told his friends, that is, his disciples, to beware of the leaven of the Pharisees and scribes, meaning by leaven their false pretense. For hypocrisy is a thing hateful to God, and abominated by man, bringing no reward, and utterly useless for the salvation of the soul, or rather the cause of its perdition.

For though sometimes it may escape detection for a little, yet before long it is sure to be laid bare, and bring upon them disgrace, like ill-featured women, when they are stripped of that external embellishment which they had produced by artificial means. Hypocrisy, therefore, is a thing foreign to the character of the saints, for that it is impossible for those things that are done and said by us to escape the eye of the deity, he showed by saying, For there is nothing covered that shall not be revealed, neither hid that shall not be known. For all our words and deeds shall be revealed at the day of judgment. Hypocrisy, therefore, is superfluous trouble, and our duty is to prove ourselves true worshippers, serving God with free and open countenance, not submitting our judgment to those who take away the key of knowledge, but seeing even in the law the mystery of Christ, and seizing upon the words of the holy prophets to confirm our knowledge of him.

For this his disciple also taught us, thus saying, We have for confirmation the word of prophecy, into which ye do well to look, as upon a torch shining in a dark place, until the day dawn, and the starlight arise in your hearts. On us, then, who are in Christ, the day has shone, and the star of the rational dawn has arisen, possessing, as we do, a correct and blameless knowledge of Him. For He has Himself put into our mind and heart divine knowledge, being the Savior 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 86

7 07 - Sermon 87 Luke 12:4-7 11:49

Sermon 87, Commentary in the Gospel of Luke, Sermons 81-95 by Cyril of Alexandria, translated by R. Payne Smith. This LibriVox recording is in the public domain. This homily is fit to be read in a time of struggle and persecution for faith in God. Sermon 87, 12, 4-7. And I say unto you, my friends, fear not them that kill the body, and afterwards have nothing more to do. But I will show you whom ye shall fear. Fear him who after he hath killed hath power to cast into hell. Yea, I say unto you, fear him. Are not five sparrows sold for two halfence? And not one of them is forgotten before God. But even the hairs of your head are all numbered. Fear not, ye are of more value than many sparrows. Patience, and an enduring and courageous mind, formed the impenetrable armor of the saints, for they rendered them approved and resplendent with the praises of piety.

For one also of the holy apostles thus spake, At one time, in patience possessed ye your souls. At another, ye have need of patience, that by doing the will of God ye may receive the promise. By such manly virtues we become famous, and praiseworthy, and renowned among men everywhere, and worthy of honors and the blessings that are prepared for the saints, even those which eye hath not seen nor ear heard, as wise Paul says. And how must not those things be worth the gaining and admirable which surpass our understanding and reason? And therefore, as I said, he prepares those who love him for spiritual fortitude. Thus speaking, I say unto you, my friends. His present discourse, therefore, does not, as it seems, belong to every one absolutely.

But on the contrary, to those only who evidently love him with all their heart, and can fitly say, Who shall separate me from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? For those who have as yet no sure and certain and well-founded love of him, as long as they live in tranquil times, may forsooth possibly preserve their faith in him. But if distress or persecution harass them a little, they turn away and forsake him, losing, together with their faith, that which stirred them up to love him. For just as young plants, which have lately sprung up, cannot endure the violence of too tempestuous a wind, because they have not as yet struck their roots deep, while those which are firmly fixed and well rooted remain secure in the ground, even though a gale of fierce winds shake them, so those whose mind is not yet firmly and securely fixed upon him are very easily drawn aside and readily desert.

While those who have stored up and possessed in mind and heart a secure and unwavering love of him, are unalterable in mind and unwavering in heart, being superior to all indolence, and looking with contempt upon the most intolerable dangers, and making a mock at terrors, so as even to ridicule the violence of death. The commandment, therefore, so to act, belongs to those who love him. But who are those who love him? They are, so to speak, such as are like-minded with him, and anxious to follow in his footsteps. And to this his disciple encourages us by saying, For as much then as Christ hath suffered for us in the flesh, do ye for his sake arm yourselves with the same mind. He laid down his life for us, and was among the dead as one free.

For death did not attack him as it attacks us, because of sin. For he was, and is, far removed from all sin, and incapable of iniquity. But of his own will he endured it for our sakes, because of his boundless love toward us. For listen to him as he plainly says, Greater love hath no man than this, that a man lay down his life for his friends. And how, then, is it not a most base thing not to return to Christ, as a most necessary debt, that which we have received of Him? And, to put it in another light, as being His friends, we ought not to fear death, but rather imitate the faith of the Holy Fathers. The patriarch Abraham, when tempted, offered his only begotten son Isaac, accounting that God was able to raise him up even from the dead.

What terror of death, therefore, can assail us, now that life hath abolished death? For Christ is the resurrection and the life. And this, too, he must bear in mind, that the crowns are to be won by labor. It is strong exertion, united with skill, that perfects those mighty athletes in the games. It is courage and a brave mind that are most serviceable to those who are skilled in battles. While the man who throws away his shield is ridiculed even by the foe, and if the runaway live, he leads a life of disgrace. But he who was steadfast in the battle, and stood stoutly and courageously with all his might against the enemy, is honored if he win the victory, and if he fall, is looked upon with admiration.

And so ought we to reckon for ourselves. For to endure patiently and maintain the conflict with courage brings with it great reward and is highly desirable, and wins for us the blessings bestowed by God. While to refuse to suffer death in the flesh for the love of Christ brings upon us lasting, or rather never-ending, punishment. For the wrath of man reaches at most to the body. And the death of the flesh is the utmost that they can contrive against us. But when God punishes, the loss reaches not to the flesh alone. How could it? But the wretched soul also is cast along with it into torments. Let our lot, therefore, rather be the honored death, for it makes us mount up to the commencement of an eternal life.

To which of necessity are attached those blessings also which come from the divine bounty. And let us flee from and despise a life of shame, a life accursed and of short duration, and which leads down to bitter and everlasting torment. And to bestow yet another means of succor upon our minds, he forcibly added, that five sparrows are scarcely perhaps worth two halfpence, and yet not one of them is forgotten before God. And further he said, that also the separate hairs of your head are all numbered. Consider, therefore, how great care he takes of those that love him. For if the preserver of the universe extends his aid to things thus worthless, and descends, so to speak, to the smallest animals, how can he forget those who love him, especially when he takes so great care of them, and deigns so to visit them, as to know exactly each particular of their state, and even how many are the hairs of their head?

Where, then, is the vain and senseless babbling of heathen boasting? Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of the world? For some of them entirely deny the providence of God, while others make it reach down as far only as the moon, and set bounds to it, as though they had had this authority committed to them. Unto such we would say, Is the providence of God too weak to reach down to that which is below, and even as far as unto us? Or is the Creator of all too weary to see what we do? If, then, they say that it is too weak, this is mere stupidity, and nothing else. But if they represent that divine nature is subject to indolence, they make it thereby liable also to envy.

And this again is blasphemy, and a crime than which none is greater. But they answer, it is giving trouble to the divine and supreme will to impose upon it the care of all these earthly matters. They know not how great is that nature which the mind cannot understand, nor speech describe, and which ruleth over all. For to it all things are small. And so the blessed prophet Isaiah teaches us where he says, If it be true that all the nations are as a drop from a cask, and are reckoned as the turn of a balance, and shall be counted as spittle, to what have ye likened the Lord? For what is one drop from a cask, and what is the turn of a balance, and what too is spittle? That is, a single expectoration.

If, therefore, this be the position of all things towards God, how can it be a great matter to him, or one that occasions him trouble, to have the care of all things? The noxious sentiments, therefore, of the heathen are bereft of reason. Let us, therefore, not doubt, but that with rich hand he will bestow his grace upon those who love him. For either He will not permit us to fall into temptation, or if, by His wise purpose, He permit us to be taken in the snare, in order that we may gain glory by suffering, He will most assuredly grant us the power to bear it. And of this the blessed Paul is our witness, who says, God is powerful, who will not suffer you to be tempted above that ye are able.

But will with the temptation also make a way of egress, that ye may be able to bear it. For he who is the Savior and Lord of us all is the Lord of powers. 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 87

8 08 - Sermon 88 Luke 12:8-10 14:20

Sermon 88, Commentary in the Gospel of Luke, Sermons 81-95 by Cyril of Alexandria. Translated by Arbain Smith. This LibriVox recording is in the public domain. Sermon 88, 12, 8-10. This homily also is fit to be read in a time of struggle and persecution for faith in God. And I say unto you, That whosoever shall confess me before men, him shall the Son of Man also confess before the angels of God. But he that shall deny me before men shall be denied before the angels of God. And whosoever shall speak a word against the Son of Man, it shall be forgiven him. But unto him that blasphemeth against the Holy Ghost, it shall not be forgiven him. Hear, too, ye who love to hear. Replenish yourselves with the words of holiness.

Receive within you the knowledge of the sacred doctrines, that, advancing prosperously in the faith, ye may obtain the crown of love and steadfastness in Christ. For he bestows it not upon those whose heart is faint and easily shaken, but rather on those who can with fitness say, For to me to live is Christ, and to die is gain. For those who live holily live unto Christ, and those who for piety towards Him endure dangers gain the life incorruptible, being crowned by His decree before the judgment seat of God. And this He teaches us, saying, Whosoever shall confess me before men, him shall the Son of Man also confess before the angels of God. It is, then, a thing above all others worthy of our attention to see who it is that confesses Christ, and in what way one may rightly and blamelessly confess him.

Most wise Paul, therefore, writes to us, Say not in thine heart, who shall ascend into heaven, that is, to bring Christ down, or who shall descend into the deep, that is, to bring Christ up from the dead. But what saith the scripture? The word is nigh thee, in thy mouth and in thy heart, that is, the word of faith which we preach. Because if thou shalt say with thy mouth that Jesus is the Lord, And shalt believe in thy heart that God raised him from the dead, thou shalt live. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. In which words the mystery of Christ is most excellently explained? For, first of all, it is our duty to confess that the Son, who sprang from God the Father, and who is the only begotten of His substance, even God the Word, is Lord of all, not as one on whom lordship has been bestowed from without, and by imputation, but as being by nature and in truth Lord, as the Father also is.

And next we must believe that God raised him from the dead. That is, when having become man, he had suffered in the flesh for our sakes, for so he arose from the dead. The Son therefore is, as I said, Lord, yet must he not be reckoned with those other lords to whom the name of lordship is given and imputed. For he alone, as I said, is Lord by nature. Being God the Word, who transcends every created thing. And this the wise Paul teaches us, saying, that though there be in heaven or in earth certain gods many, and lordships many, yet to us there is one God the Father, from whom is everything, and we from him, and one Lord Jesus Christ, by whom is everything, and we by him. But even though there be but one God, whose name is the Father, and one Lord, who is the Son, yet neither is the Father put aside from being Lord by reason of his being God by nature, nor does the Son cease from being God, because he is Lord by nature.

For perfect freedom is the attribute of the divine and supreme substance only. and to be entirely separate from the yoke of servitude, or, rather, to have the creation put in subjection under its feet. And therefore, though the only begotten word of God became like unto us, and, as far as regarded the measure of the human nature, was placed under the yoke of slavery, for he purposely paid the Jewish tax-gatherers the two drams according to the law of Moses. Yet he did not conceal the splendor of the glory that dwelt in him. For he asked the blessed Peter, the kings of the earth, of whom do they receive tribute and poll tax, of their own children or of strangers? And when he had said, of strangers, then said he, are the children free?

The Son, therefore, is in his own nature Lord as being free. As the wise Paul has again taught us, thus writing, But we all, with open face, beholding as in a glass the glory of the Lord, are changed into the same likeness, from glory to glory, as by the Lord the Spirit. Now the Spirit is the Lord, but where the Spirit of the Lord is, there is liberty. Observe, therefore, how he affirms that the Spirit is Lord. Not as possessed of sonship, for he is the Spirit, and not the Son, but as being coessential with the Son, who is Lord and free, and proved by this natural equality with him to possess that freedom which befitteth God. Whosoever therefore confesseth Christ before men, as God and Lord, shall be acknowledged by him before the angels of God.

But where and how? Evidently at that time when he shall descend from heaven in the glory of his Father with the holy angels at the end of this world. Then shall he crown his true confessor, who possessed an unwavering and genuine faith, and so made profession. There also shall the company of the holy martyr shine, who endured the conflict even unto life and blood, and honored Christ by their patient endurance. For they denied not the Savior, nor was his glory unknown to them, but they kept their fealty to him. Such shall be praised by the holy angels, and shall themselves glorify Christ the Savior of all, for bestowing upon the saints those honors which especially are their due. And so the psalmist also declares, And the heavens shall declare his righteousness, because God is judge.

And such then shall be the lot of those who confess him. But the rest, those who denied and despised him, shall be denied. When the judge shall say to them that, as it were, which was spoken by the holy prophets to certain of old, as thou hast done, it shall be done unto thee, and thy requital shall be requited upon thine own head, and shall deny them in these words. Depart from me, ye workers of iniquity, I know you not. And who then are they that shall be denied? First of all, those who, when persecution was pressing upon them, and tribulation had overtaken them, deserted the faith. The hope of such shall depart utterly from its very root. For such no human words can suffice. For wrath and judgment and the unappeasable fire shall receive them.

And in like manner both the followers and teachers of heresy deny him. For they venture to say that the only begotten word of God is not by nature and in truth God, and they traduce his ineffable generation by saying that he is not of the substance of the Father. Yea, rather, they count among things created him who is the creator of all, and wickedly class with those who were under the yoke him who is Lord of all, although Paul affirms that we must say that Jesus is Lord. The disciples also of the vain babbling of Nestorius deny him by acknowledging two sons, one false and one true. The true one, the word of God the Father, the false one, to whom the honor and name of a son belongs by imputation only, who in their phrase is the son only, and sprung from the seed of the blessed David according to the flesh.

Most heavy is the judgment of these also, for they have denied the Lord who bought them. They have not understood the mystery of his dispensation in the flesh. There is one Lord, one faith, as it is written. For we do not believe in a man and a God, but in one Lord, the Word who is from God the Father, who became man, and took upon Him our flesh. And thus then these also are numbered among those who deny Him. And that blasphemy is a most wicked crime for men to commit, He has further taught us by saying, That whosoever shall speak a word against the Son of Man, it shall be forgiven him. But unto him that blasphemeth against the Holy Ghost, it shall not be forgiven. And in what way is this, too, to be understood?

Now, if the Saviour means this, that if any scornful word be used by any one of us toward some mere man, he will obtain forgiveness if he repent, the matter is free from all difficulty. For as God is by nature good, he will free from blame all those who repent. But if the Declaration has reference to Christ himself, the Saviour of all, How can he be innocent or secure from condemnation? Who has spoken against him? What then we say is this? That, whenever anyone who has not yet learnt the meaning of his mystery, nor understood that being by nature God, he humbled himself to our estate, and became man, speaks anything against him, blasphemous to a certain extent, but yet not so wicked as to pass forgiveness, such things God will pardon in those who have sinned from ignorance.

And to explain my meaning by an example, Christ somewhere said, I am the living bread which came down from heaven, and giveth life to the world. Because therefore some did not know his glory, but thought that he was a mere man, they said. Is not this the carpenter's son, whose father and mother we know? How doth he now say that I came down from heaven? And again he was once standing teaching in a synagogue, and was wondered at by them all. But some, it tells us, said, How knoweth this man learning, having never been taught? For, of course, they knew not that in him are all the treasures of wisdom and the hidden things of knowledge. Such things might well be forgiven as being spoken inconsiderately from ignorance.

But for those who have blasphemed the Godhead itself, condemnation is inevitable, and the punishment eternal both in this world and in that which is to come. For by the Spirit he here means not only the Holy Ghost, but also the whole nature of the Godhead, as understood to consist in the Father and the Son and the Holy Spirit. And the Savior himself also somewhere said, God is a spirit. Blasphemy, therefore, against the spirit is against the whole supreme substance. For, as I said, the nature of the deity, as offered to our understanding in the holy and adorable Trinity, is one. Let us, therefore, as the writer of the book of Proverbs saith, put a door and a bar to the tongue. And draw near to the God over all, thus saying, Set a watch, O Lord, upon my mouth, and a door of safety about my lips.

Incline not my heart to wicked words, for those are wicked words which are against God. And if thus we rightly fear him, Christ 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.

9 09 - Sermon 89 Luke 12:13-21 13:50

Sermon, eighty-nine, commentary in the Gospel of Luke, sermons, eighty-one through ninety-five by Cyril of Alexandria, translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon, eighty-nine, twelve, thirteen, through twenty-one. And one of the multitude said unto him, Teacher, bid my brother divide with me the inheritance. But he said unto him, Man, who made me a judge or a divider over you? And he said unto them, Take heed, and keep yourselves from all greediness. For a man's life is not from his possessions by reason of his having a superfluity. And he speak a parable unto them, saying, The ground of a certain rich man brought forth unto him plentifully. And he thought within himself, saying, What shall I do, because I have not where to gather my fruits?

And he said, This will I do. I will pull down my storehouses, and build greater, and there will I gather all my crops and my goods. And I will say to myself, Self, thou hast much goods laid up for many years. Take thine ease, eat, drink, enjoy thyself. But God said unto him, Thou fool, this night they demand of thee thy soul. But who shall those things be which thou hast provided? So is he that layeth up treasures for himself, and is not rich toward God. Paul, as a wise man, recommends constancy in prayer, for he said, Pray without ceasing. And in very truth it is a thing full of benefit. But I say this, that whosoever draws near unto God ought not to do so carelessly, nor may he offer unbefitting petitions.

And one may very justly affirm of a multitude of petitions that they are unbefitting, and such as are not suitable for God to give, nor beneficial for us to receive. And if we will direct the penetrating glance of the mind upon the passage before us, we shall see without difficulty the truth of what I have said. For a certain man drew near to Christ, the Saviour of us all, and said, Teacher, bid my brother divide with me the inheritance. But he said unto him, Man, who set me as judge or divider over you? For the Son, indeed, when He appeared in our likeness, was set by God the Father as head and king over Sion, His holy mount, according to the psalmist's words. And the nature of his office he again himself makes plain.

For I am come, he says, to preach the commandment of the Lord. And what is this? Our virtue-loving master wisheth us to depart far from all earthly and temporal matters, to flee from the love of the flesh, and from the vain anxiety of business, and from base lust, to set no value on hordes, to despise wealth and the love of gain, to be good and loving unto one another, not to lay up treasures upon earth, to be superior to strife and envy, not quarrelling with the brethren, but rather giving way to them, even though they seek to gain an advantage over us. For from him, he saith, who taketh away what is thine, demand it not again, and rather to strive after all those things which are useful and necessary for the salvation of the soul.

And for those who habitually thus live, Christ lays down laws by which they become illustrious and praiseworthy. For he said, Possess neither silver nor gold, nor two coats, nor scrip, nor brass in your purses. And again, Make for yourselves purses that grow not old, a treasure that faileth not for ever in heaven. And when a young man drew near, saying, Teacher, what shall I do to inherit eternal life? Go, he answered, sell what thou hast, and give to the poor, and thou shalt have treasure in heaven, and come after me. To those, therefore, who bow down to him the obedient neck of their minds, he both gives commandments and appoints laws. He lays down for them precepts, distributes to them the heavenly inheritance, Gives them spiritual blessings, and is a storehouse for them of never-failing gifts.

While for those who think only of earthly things, and whose heart is set on wealth, and their mind hardened and unmerciful, and without gentleness or love for the poor, to such he will justly say, Who set me as ruler or divider over you? He rejects the man, therefore, as troublesome, and is having no desire to learn aught fitting for him to know. But he does not leave us without instruction. For, having found, so to speak, a seasonable opportunity, he frames a profitable and saving discourse, and, protesting, as it were, against them, declares, Take heed, and keep yourselves from all covetousness. He showed us that pitfall of the devil, covetousness, a thing hateful to God, and which the wise Paul even calls idolatry, perhaps as being suitable for those only who know not God, or as being equal in the balance with the defilement of those men who choose to serve stocks and stones.

It is a snare of evil spirits by which they drag down man's soul to the meshes of hell. For this reason he says very justly, as setting them on their guard, Take heed and keep yourselves from all covetousness, that is, from great and small, and from defrauding any one, whoever he may be. For, as I said, it is a thing hateful to God and men. For who does not flee from him who uses violence, and is rapacious and greedy, and ready for iniquity in those things to which he has no right, and who with avaricious hand gathers that which is not his? What beast of prey does not such a man surpass in savageness? Then what rocks is he not more hard? For the heart of him who is defrauded is torn, and even melted sometimes by the penetrating pain as it were by fire.

But he takes pleasure therein, and is merry, and makes the pain of them that suffer a cause of rejoicing. For the wronged man is sure, generally, to be one without power. Who can but raise his eyes to him who alone is able to be angry for what he has suffered? And he, because he is just and good, accepts his supplication, and pities the tears of the sufferer, and brings punishment on those who have done the wrong. And this thou mayest learn from what he himself says, thereupon by the mouth of the holy prophets. Therefore, because ye have bruised the heads of the poor, and taken from them chosen gifts, ye shall build houses of carved stone, but ye shall not dwell therein, and ye shall plant desirable vineyards, but ye shall not drink of their wine.

For I know your many wickednesses, and mighty are your sins. And again, Woe unto those who add house to house, and join field to field, that they may take away something from their neighbor. Will ye dwell alone in the earth? For these things have been heard in the ears of the Lord of hosts. For though your houses be many, they shall be a desolation. Though they be great and fair, there shall be none to inhabit them. For the ground that ten yoke of oxen till shall produce one pitcher full. And he that soweth six artaves shall gather three measures. Although therefore houses and fields may be the fruit of the oppression of others, yet these, he says, shall lie waste, without inhabitants, and shall yield no profit whatsoever to those who will act wickedly, because the just wrath of God is poured out upon them.

In every way, therefore, there is no profit in covetousness. And to view it in yet another light, it availeth nothing, because a man's life, as he saith, is not from his possessions, by reason of his having a superfluity. And this is plainly true, for the duration of a man's life is not extended in proportion to his wealth, nor does the sum of his life Run parallel with that of his wicked gains. And this the Savior has clearly and manifestly shown us, by very excellently adding the present parable in connection with his previous argument. For the ground, he said, of a certain rich man brought forth abundant crops. Consider it exactly, that thou mayest admire the beautiful art of the discourse.

For he has not pointed out to us an estate of which one portion only brought forth abundant harvest, but the whole of it was fertile for its owner, showing thereby the vastness of his wealth. Similar to this is that passage of one of the holy apostles. Behold, the hire of the laborers who have reaped your land, which is of you kept back by fraud, crieth, And the supplications of those that reaped have entered into the ears of the Lord of Savioth. The Savior, therefore, said that all his estate brought forth abundant harvest. What, therefore, does the rich man do, surrounded by a profusion of so many blessings beyond all numbering? In distress and anxiety he utters the words of poverty. For what, he says, shall I do?

The man who is in want of necessaries constantly ejaculates this miserable language. But lo! one here of boundless wealth uses similar expressions. He determined then to build the more spacious storehouses. He purposed to enjoy for himself alone those revenues that were sufficient for a populous city. He looks not to the future. He raises not his eyes to God. He does not count it worth his while to gain for the mind those treasures which are above in heaven. He does not cherish love for the poor, nor desire the estimation to be gained thereby. He sympathizes not with suffering. It gives him no pain, nor awakens his pity. And what is still more irrational, he settles for himself the duration of his life, as if he would reap this too from the ground.

For he says, I will say to myself, Self, thou hast goods laid up for many years. Eat, drink, enjoy thyself. But, O rich man, one may say, thou hast indeed storehouses for thy fruits, but whence wilt thou obtain thy many years? For by the decree of God thy life is shortened. For God, it tells us, said unto him, Thou fool, this night they shall require of thee thy soul. But who shall these things be that thou hast prepared? It is true, therefore, that a man's life is not from his possessions by reason of his having a superfluity, but very blessed, and of glorious hope, is he who is rich towards God. And who is he? Evidently one who loveth not wealth, but virtue rather, and to whom few things are sufficient, and whose hand is open to the necessities of the indigent, comforting the sorrows of those in poverty, according to his means, and the utmost of his power.

It is he who gathers in the storehouses that are above, and lays up treasures in heaven, Such a one shall find the usury of his virtue, and the recompense of his upright and blameless life. Christ shall bless him. 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 89.

10 10 - Sermon 90 Luke 12:22-31 12:06

Sermon 90, Commentary in the Gospel of Luke, Sermons 81-95 by Cyril of Alexandria, translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon 90, 12, 22-31. And he said unto his disciples, Therefore I say unto you, Be not anxious for your life. What ye shall eat, Nor for your body what ye shall put on. For the life is more than meat, and the body than raiment. Consider the ravens, that they sow not, nor reap, which have neither closet nor store, and God feedeth them. How much more are ye better than the birds? And which of you, by being anxious, can add to his stature one cubit? If ye then be not able to do even that which is least, why are ye anxious about anything else?

Consider the lilies, how they grow. They toil not, neither do they spin. But I say unto you, that even Solomon in all his glory was not arrayed like one of these. If then God so clothed the grass, which is to-day in the field, and to-morrow is cast into the oven, how much more will he you? O ye of little faith! And seek not what ye shall eat, nor what ye shall drink, neither let your mind be unsettled. For all these things the nations of the world seek after. But your Father knoweth that ye have need of them. But seek his kingdom, and all these things shall be added unto you. The law of Moses was ordained for the Israelites, to guide them unto all which it was their duty to do, and to sit clearly before them whatever was for their benefit.

And they made this a matter of the greatest joy, saying, Blessed are the children of Israel, for unto us are made known the things that please the Lord. But I affirm that we can even more fitly and appropriately use these words, for it was not a prophet, nor yet an angel, who spake unto us, but the Son in his own person, even he who is Lord of the holy angels and of the prophets. And this the wise Paul, the minister of his mysteries, clearly teaches us, thus writing. God, who in manifold parts and manifold manners spake in old times to the fathers by the prophets, hath in these last days spoken unto us by the Son, whom he hath appointed heir of all, and by whom also he made the world. Blessed therefore are we, in that we are taught by himself his good and saving will.

By which we are guided into all virtuous pursuits, that, having so fulfilled a life worthy of emulation, such as befits the elect, we may reign with him. Observe, therefore, how carefully and with what great skill he fashions the lives of the holy apostles into spiritual excellence. But with them he benefits us also. For he wills that all mankind should be saved, and should choose the wise and more excellent life. For this reason he makes them abandon superfluous anxiety, and does not permit them to practice a careworn and urgent industry through the wish of gathering what exceeds their necessities. For in these matters a superfluity adds nothing to our benefit. Be not anxious, therefore, he says, for your life, what ye shall eat, nor for your body what ye shall put on.

For the life is more than meat, and the body than raiment. He did not simply say, be not anxious, but added, for your life. That is, do not expend any careful study on these things, but bestow your earnestness on things of far higher importance. For the life indeed is of more importance than food, and the body than raiment. Since therefore a risk is laid upon us that concerns both life and body, and pain and punishment are decreed against those who will not live uprightly, let all anxiety be laid aside respecting raiment and food. And besides, How is it not a base thing for those who are lovers of virtue, and earnest followers after such manly virtues as are excellent and approved of God, to be intoxicated with fine apparel like young boys, and to run after expensive banquets?

For there follow immediately upon these things a savage crowd also of other lusts, and the result is apostasy from God. For it is written, Love not the world, neither the things that are in the world. And again, know ye not that the love of the world is enmity with God? It is our duty, therefore, to keep our foot apart from all worldly desires, and rather to take delight in those things which please God. But perchance thou wilt reply to this, Who then will give us the necessaries of life? And to this be our answer as follows. The Lord is worthy to be trusted, and He clearly promises it to thee, and by little things gives thee full assurance that He will be true also in that which is great. For consider, he says, the ravens, that they sow not nor reap.

They have neither closet nor store, and God feedeth them. For just as, when he was strengthening us into spiritual fortitude, he taught us to despise even death itself by saying, Fear not them that kill the body, but are not able to kill the soul. And in the same way, to make his providence plain to thee, used for his proof things utterly valueless, saying, Are not two sparrows sold for one halfpenny? And not one of them falleth to the ground without your father? And the individual hairs of your head are all counted. Fear not, therefore, for ye are of more value than many sparrows. So also hear, from the birds and the flowers of the field, he produces in thee a firm and unwavering faith. Nor does he permit us at all to doubt, but that most certainly he will grant us his mercy, and stretch out his comforting hand to bestow upon us in all things a sufficiency.

It is, moreover, a very wicked thing that while those who are placed under the yoke of bodily slavery depend upon their masters, as sufficient to supply them with food and clothing. We will not consent to put our trust in Almighty God when He promises us the necessaries of life. And what benefit at all is there in living luxuriously? Or rather, will it not bring with it utter destruction? For quickly of a certainty there enter along with luxurious pleasures the infamies of sensuality and the assaults of base and contemptible lust. Things whose approach is difficult to combat. And the being clad, too, in splendid apparel, is of no benefit whatsoever. For consider, he says, the lilies, how they grow.

They toil not, neither do they spin. I tell you that not even Solomon in all his glory was arrayed like one of these. And this also is true, for both in lilies and other flowers that spring up in the fields, the luster of the colors possesses an admirable beauty, both by the diversity of the hues and the variety of the arrangement, as they glitter in their natural purple, or shine with the brilliancy of other colors. But all that is made by the art of man in imitation of them, whether by the painter's skill, or in embroidery, altogether falls short of the reality. And even though it be successful as a work of art, it scarcely even approaches the truth. If, therefore, these representations by means of art are so inferior to the glory of the lily, and the beautiful colors of other flowers, how is it not true that even Solomon, though so magnificent a king, In all his glory was not arrayed like one of these.

Vain, therefore, is our toil for beautiful apparel. Sufficient is it for men of sense that the raiment, being such as necessity requires, should be decorous and easily procurable, and with it such a bare sufficiency of food as merely satisfies the demands of nature. Let their banquet in Christ be sufficient for the saints, a banquet spiritual, divine, and intellectual, and the glory that will follow. For he shall change the body of our humiliation into the likeness of the body of his glory. And as he himself says, they shall shine like the sun in the glory of their Father. What garments, therefore, are not surpassed in splendor by the magnificence that is in Christ? And in another view, it was unbefitting for those who were to be the type and pattern for others of holy conduct, themselves carelessly to fall into those things, which as soon as they became the world's teachers, they would have to warn others to abandon.

And it would have been no slight injury both to their zeal and to the usefulness of their sacred preaching for the disciples to have been burdened with the care of worldly pursuits. On the contrary, it was their duty with determined mind entirely to disregard such things, and simply and earnestly to be anxious for apostolic victories. Very justly, for this reason, he openly reprobates the pursuit of the things of time. For the nations of the world, he says, seek after them, and raises them to an unwavering conviction that certainly, and under all circumstances, they will have enough, because their Father well knoweth of what things they have need, even he who is in heaven. And at a most fitting season he calls him Father, that they may know that he will not forget his children, but be kind and loving unto them.

Let us seek, therefore, not such food as is unnecessary and superfluous, but whatsoever tends unto the salvation of the soul, not raiment of great price, but how to deliver our body from the fire. Amen. End of sermon 90.

11 11 - Sermon 91 Luke 12:32-34 13:20

Sermon Ninety-One, Commentary in the Gospel of Luke, Sermons 81-95 by Cyril of Alexandria, translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon Ninety-One, Twelve, Thirty-Two through Thirty-Four. Fear not, little flock. For it is your father's good pleasure to give you the kingdom. Sell your possessions and give alms. Make you purses that grow not old, and a treasure that faileth not in heaven, where thief approacheth not, nor moth destroyeth. For where your treasure is, there will your heart be also. Again, the Savior deigns to bestow upon us a pathway to eternal life. And opens wide the door of salvation, that traveling thereon, and adorning the soul with every virtue, we may attain to the city which is above, and of which the prophet Isaiah also bore witness, saying, Thine eyes shall see Jerusalem, the wealthy city, even the tents that shake not.

For immovable is that tabernacle which is in heaven, and unending joy is the lot of those that dwell therein. And the nature of the way that leads us thereto he shows us by saying, Fear not, little flock, for it is your father's good pleasure to give you the kingdom. This, therefore, is indeed spiritual consolation, and the pathway that leads us to assured faith. I think, however, that I ought first of all to show you the reason why the Savior spake words such as these. For so the full signification of the passage before us will become the more plain to the hearers. In teaching, therefore, his disciples not to be covetous of wealth, he also withdraws them from worldly anxiety, and from vain toils and luxury and splendor of attire, and whatsoever evil habits follow upon these things, and bids them rather Courageously be earnest in the pursuit of these things, which are good and more excellent, by saying, Be not anxious for your life, what ye shall eat, nor for your body, what ye shall put on.

For life is more than meat, and the body than raiment. And he also added to this, that your Father, which is in heaven, knoweth that these things are needed by you. And, so to speak, He announced as a general law, useful and necessary for salvation, not only to the holy apostles, but to all who dwell upon the earth, that men must seek his kingdom, as being sure that what he gives will be sufficient, so as for them to be in need of nothing. For what does he say? Fear not, little flock. And by do not fear, He means that they must believe that certainly, and without doubt, their Heavenly Father will give the means of life to them that love Him. He will not neglect His own. Rather, He will open unto them His hand, which ever filleth the universe with goodness.

And what is the proof of these things? It is, he says, your Father's good pleasure to give you the kingdom. And he who gives things thus great and precious, and bestows the kingdom of heaven, what unwillingness can there be on his part to be kind towards us? Or how will he not supply us with food and clothing? For what earthly good is equal to the kingdom of heaven? Or what is worthy to be compared with those blessings which God is about to bestow, and which neither the understanding can conceive? nor words describe. For eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him. When thou praisest earthly wealth, and admirest worldly power, these things are as but nothing compared with that which is in store.

For all flesh, it says, is grass, and all the glory of man is the flower of grass. And if thou speakest of temporal affluence, and luxuries, and banquets, yet the world, it says, passeth away, and the desire thereof. The things therefore which are of God surpass in an incomparable degree aught which this world possesses. If, therefore, God bestowed the kingdom of heaven upon those that love him, how can he be unwilling to give food and raiment? And he calls these on earth a little flock. For we are inferior to the multitude of the angels, who are innumerable, and incomparably surpass in might our mortal things. And this, too, the Saviour has himself taught us, in that parable in the Gospels so excellently framed for our instruction.

For he said, What man of you that has a hundred sheep, and one of them go astray, will not leave the ninety and nine upon the mountains, and go to seek that which has strayed? And if he chance to find it, verily I say unto you, that he will rejoice in it more than in the ninety and nine which went not astray. Observe, therefore, that while the number of rational created beings extends to ten times ten, the flock that is upon earth is but as one out of a hundred. But though it is little, Both by nature and number and dignity, compared with the countless troops of the spirits that are above, yet has the goodness of the Father, which surpasses all description, given also to it the portion of those transcendent spirits, I mean the kingdom of heaven.

For permission is given to whosoever will to attain thereunto. And the means by which we may attain to it We learn from the Savior's words, for he says, Sell that ye have, and give alms. And this, perchance, is a commandment hard and difficult for the rich to endure. For so he himself has somewhere said, That hardly shall they that have riches enter the kingdom of God. And yet the commandment is not impossible for them that are of perfect mind. For come, Let me address a few words to those who are rich. Withdraw your attention a little from these temporal things. Cease from too worldly a mind. Fix the eye of the understanding upon the world that is to be hereafter. For that is of long duration, but this is limited and short.

The time of every individual's life here is allotted by measure, but his life in the world to come is incorruptible and enduring. Let our earnestness, therefore, after things to come, be unwavering. Let us store up as our treasure the hope of what will be hereafter. Let us gather beforehand for ourselves those things by which we shall even then be counted worthy of the gifts which God bestows. To persuade us, however, to take due care of our souls, Come, and let us consider the matter among ourselves with reference to men's ordinary calculations. Suppose one of us wanted to sell a fertile and productive farm, or, if you will, a very beautifully built house, and so one of you, who had plenty of gold and plenty of silver, were to conceive the desire of purchasing it.

Would he not feel pleasure in buying it, and readily give the money that was laid up in his coffers, and even add to what he had by him other money on loan? Of this I think there can be no doubt, and that he would feel pleasure in giving it, for the transaction would not expose him to loss, but rather the expectation of his future gains would make him in a flutter of joy. Now what I say is somewhat similar to this. The God of all proffers to sell thee paradise. There thou wilt reap eternal life, an unending joy, an honorable and glorious habitation. Once there, right blessed wilt thou be, and wilt reign with Christ. Draw near, therefore, with eagerness. Purchase the estate. With these earthly things obtain things eternal.

Give that which abideth not, and gain that which is secure. Give these earthly things, and win that which is in heaven. Give that which thou must leave, even against thy will, that thou mayest not lose things hereafter. Lend to God thy wealth, that thou mayest be really rich. And the way in which to lend it he next teaches us, saying, Sell your possessions, and give alms. Make you purses that grow not old, and a treasure that faileth not, eternal, in heaven. And the very same the blessed David also teaches us in the Psalms, where he says by inspiration of every merciful and good man, He hath dispersed and given to the poor, and his righteousness is stored up forever. For worldly wealth has many foes.

For thieves are numerous, and this world of ours is full of oppressors, of whom some are wont to plunder by secret means, while others use violence and tear it away even from those who resist. But the wealth that is laid up above in heaven no one injures, for God is its keeper, who sleepeth not. And, besides, it is a very absurd thing that while we often entrust men of probity with our earthly wealth, and feel no fear lest any law should result from our confidence in the uprightness of those who receive it, we will not trust it to God, who receives from us these earthly things, so to speak, as a loan, and promises to give us things eternal, and that with usury. For good measure, he says, and pressed close, and weighing down the scale, and running over, shall they give into your bosom.

And for the measure to run over is a direct proof of its great abundance. Away, then, with this pleasure-loving wealth, this parent of base lust, this inciter to carnal impurity, this friend of covetousness, this worker of boasting. which, as with indissoluble bonds, chains the human mind in effeminacy and indolence towards all that is good, and stretches out, so to speak, a stiff and haughty neck against God, for it yields not itself to that yoke which would lead it unto piety. And be gentle and merciful, ready to communicate and courteous. For the Lord is true, who says... that where thy treasure is, there is thy heart also. For the whole earnestness of those who value these temporal things is set upon them, while those who wish for that which is in heaven direct thither the eye of the mind.

Be therefore, as I said, friendly to thy companions, and merciful. And the blessed Paul makes me speak unto thee where he writes, Charge them who are rich in this world, that they be not high-minded, nor trust in riches wherein is no reliance, but on God, who giveth us all things richly to enjoy, that they do good, that they be rich in good works, ready to give, and willing to share with others, laying up for themselves treasures that shall be a good foundation for that which is to come. that they may lay hold upon true life. These are the things which, if we earnestly practice, we shall become heirs of the kingdom of heaven 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 91

12 12 - Sermon 92 Luke 12:35-40 12:16

Sermon 92. Commentary in the Gospel of Luke. Sermons 81-95 by Cyril of Alexandria. Translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon 92. 12.35-40. Let your loins be girt, and your lamps burning, and ye like unto men that wait for their Lord, when he will return from the banquet. that when he hath come and knocked, they may open to him immediately. Blessed are those servants, whom their lord at his coming shall find watching. Verily I say unto you, that he will gird up his loins, and make them sit down to meet, and pass by and minister unto them. And if he come in the second watch, or if he come in the third watch, and find them so, blessed are those servants.

And know this, that if the master of the house had known at what hour the thief would come, he would be awake, and not have suffered his house to be dug through. Be ye therefore also ready, for in an hour that ye expect not, the Son of Man cometh. The psalmist has somewhere said unto Christ, the Saviour of all, Thy commandment is exceeding broad. And any one may see, if he will, from the very facts, that this saying is true, for he establishes for us pathways in countless numbers, so to speak, to lead us unto salvation, and make us acquainted with every good work, that we, winning for our heads the crown of piety, and imitating the noble conduct of the saints, may attain to that portion which is fitly prepared for them.

For this reason he says, let your loins be girt, and your lamps burning. For he speaks to them as to spiritually-minded persons, and describes once again things intellectual by such as are apparent and visible. For let no one say that he wishes us to have our bodily loins girt, and burning lamps in our hands. Such an interpretation would suit only Jewish dullness. But our loins being girt signifies the readiness of the mind to labor industriously in everything praiseworthy. For such as apply themselves to bodily labors, and are engaged in strenuous toil, have their loins girt. And the lamp apparently represents the wakefulness of the mind, and intellectual cheerfulness. And we say that the human mind is awake when it repels any tendency to slumber off into that carelessness which often is the means of bringing it into subjection to every kind of wickedness.

When being sunk in stupor, the heavenly light within it is liable to be endangered, or even already is in danger from a violent and impetuous blast, as it were, of wind. Christ therefore commands us to be awake, and to this his disciple also arouses us by saying, Be awake, be watchful. And further, the very wise Paul also says, Awake, O sleeper, and arise from the dead, and Christ shall give thee light. It is the duty therefore of those who would be partakers of eternal life and firmly believe that in due season Christ will descend from heaven as judge, not to be lax and dissolved in pleasures, nor, so to speak, poured out and melted in worldly dissipation, but rather let them have their will tightly girt, and distinguish themselves by their zeal and laboring in those duties with which God is well pleased.

And they must further possess a vigilant and wakeful mind, distinguished by the knowledge of the truth, and richly endowed with the radiance of the vision of God. So as for them, rejoicing therein, to say, Thou, O Lord, will light my lamp, Thou, my God, will lighten my darkness. Quite unbefitting is an expression like this for heretics, Whether they be the sectaries or the teachers. For as Christ himself said, darkness has blinded their eyes. And this Paul explains to us, saying, that the God of this world hath blinded the minds of them that believe not, that the light of the glorious gospel of Christ may not shine upon them. It is our duty, therefore, carefully to avoid their false speaking, and not to turn aside from the doctrines of the truth, and admit into our minds the darkness of the devil, but rather to draw near to the true light, even Christ, praising him in psalms, and saying, Lighten mine eyes, that I sleep not for death.

For it is in very deed death, and that not of the body, But of the soul, to fall from the uprightness of true doctrines, and choose falsehood instead of the truth. Let therefore our loins be girt, and our lamps burning, according to what has here been spoken unto us. And let us know that the law also of the very wise Moses is found to have commanded something of the kind to the Israelites. For a lamb was sacrificed on the fourteenth day of the first month as a type of Christ. For our Passover, Christ is sacrificed, according to the testimony of most sacred Paul. The Hierophant Moses then, or rather God by his means, commanded them, when eating its flesh, saying, Let your loins be girt, and your shoes on your feet, and your staves in your hands.

For I affirm that it is the duty of those who are partakers of Christ to beware of a barren indolence, and yet further not to have as it were their loins ungirt and loose, but be ready cheerfully to undertake whatever labors become the saints, and to hasten besides with alacrity whithersoever the law of God leads them. And for this reason he very appropriately made them wear at the Passover the garb of travelers. And that we ought to look for the coming again of Christ from heaven, for he will come in the glory of the Father with the holy angels. He has taught us, saying, that we must be like unto men that wait for their Lord, when he will return from the banqueting-house, that when he hath come and knocked, they may open to him immediately.

For Christ will return us from a feast, by which is plainly shown that God ever dwells in festivals such as befit him. For above there is no sadness whatsoever, since nothing can grieve that nature which is incapable of passion, and of being affected by anything whatsoever of this kind. When therefore he comes and finds us girt and wakeful, and with our heart enlightened, then forthwith he will make us blessed, for he will gird up his loins and serve them. By which we learn that he will requite us proportionately, and because we are as it were weary with toil, he will comfort us, setting before us spiritual banquets, and spreading the abundant table of his gifts. And whether he come in the second watch, it says, or whether he come in the third watch, blessed are they.

Here observe, I pray, the breadth of the divine gentleness, and the bountifulness of his mildness towards us. For verily he knoweth our frame, and the readiness with which man's mind wanders into sin. He knoweth that the power of fleshly lust tyranniseth over us, and that the distractions of this world, even, so to speak, against our will, drag us on by force, leading the mind into all that is unseemly. But in that he is good, he does not leave us to despair, but on the contrary pities us, and has given us repentance as the medicine of salvation. For this reason he says, that, whether he come in the second watch, Or whether he come in the third watch, and find them so doing, blessed are they.

Now the meaning of this thou wilt certainly wish clearly to understand. Men therefore divide the night into three or four watches. For the sentinels on city walls, who watch the motions of the enemy, after being on guard three or four hours, deliver over the watch and guard to others. So with us there are three ages, the first, that in which we are still children, the second, in which we are young men, and the third, that in which we come to old age. Now the first of these, in which we are still children, is not called to account by God, but is deemed worthy of pardon because of the imbecility as yet of the mind, and the weakness of the understanding. But the second and the third, the periods of manhood and old age, owe to God obedience and piety of life, according to his good pleasure.

Whosoever, therefore, is found watching, and, so to speak, well girt, whether, if it so chance, he be still a young man, or one who has arrived at old age, blessed shall he be. For he shall be counted worthy of attaining to Christ's promises. And, in commanding us to watch, he adds further for our safety a plain example, which very excellently shows that it is dangerous to act otherwise. For he says, that if the master of the house had known of what hour the thief would come, he would be awake, and not have suffered his house to be dug through. Be ye therefore also ready, for in an hour that ye expect not, the Son of Man cometh. For as his disciples said, The day of the Lord will come as a thief, in which the heavens shall suddenly pass away, and the elements being on fire shall melt, and the earth and the works that are therein shall be utterly burned.

But we look for new heavens and a new earth, and his promises. And to this he adds, Since then all these things shall be dissolved, what manner of persons ought we to be found, being holy and without blame before him? For no one at all knows the time of the consummation of all things, at which Christ shall appear from above, from heaven, to judge the world in righteousness. Then shall he give an incorruptible crown to them that are watching. For he is the giver, and distributer, and bestower of the divine gifts. 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.

13 13 - Sermon 93 Luke 12:41-48 16:16

Sermon 93, Commentary on the Gospel of Luke, Sermons 81-95 by Cyril of Alexandria, translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon 93, 12, 41-48 And Peter said, Lord, speakest thou this parable unto us, or also unto all? And the Lord said, Who then is the faithful and wise steward, whom his Lord shall set over his household, to give the portion of food in its season? Blessed is that servant, whom his Lord at his coming shall find so doing. Of a truth I say unto you, that he will appoint him over all that he hath. But if that servant say in his heart, My Lord delayeth his coming, and begin to beat the men-servants and female servants, and to eat and drink, and be drunken, the Lord of that servant shall come in a day that he expecteth not, and at an hour of which he is not aware, and will cut him asunder.

And give him a portion with the unbelievers. And that servant who knew his Lord's will, and did it not, neither prepared according to his will, shall be beaten with many stripes. But he who knew it not, and did things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required. And whom men have committed much, of him they will require the more. It is a good and saving thing for us to direct the penetrating glance of the mind unto the words of God, for it is written of the words which God speaks, Who is wise, and he will understand them, or prudent, and he will know their meaning. For simply to hear and receive the spoken word in the ear is common to all men, both to the wise and to those who are not so.

But the habit of penetrating deep into profitable thoughts is found only with those who are truly wise. Let us, therefore, ask this of Christ. Let us imitate the blessed Peter, that chosen disciple, that faithful steward and true believer. who, when he had heard Christ say somewhat highly advantageous for their benefit, prayed that it might be explained to him, and did not allow it to pass by, because he had not as yet clearly understood it. For he said, Lord, speakest thou this parable unto us, or also unto all? Is it, he asks, a general law, and one that appertains in equal measure to all, Or is it fitting for those only who are superior to the rest? What, then, was it which troubled the wise disciple?

Or what led him to wish to learn things such as this from Christ? This point, then, we will first discuss. There are, then, some commandments which befit those who have attained to apostolic dignities, or possess a more than ordinary knowledge. and the higher spiritual virtues, while others belong to those in an inferior station. And that this is true, and according to my words, we may see from what the blessed Paul wrote unto certain of his disciples. I have given you milk to drink, and not meat, for ye were not as yet strong enough, nor even yet could ye bear it. For solid food belongeth to them that are full-grown, who by reason of perfectness have the senses of the heart exercised for the discerning of good and evil.

For just, for instance, as very heavy burdens can be carried by persons of a very powerful frame, to which men of weaker stature are unequal. So those of a vigorous mind may justly be expected to fulfill the weightier and more excellent commands among those which become the saints. While such as are, so to speak, simple and quite easy, and free from all difficulty, suit those who have not yet attained the spiritual strength. The blessed Peter, therefore, considering with himself the force of what Christ had said, Rightly asked, which of the two was meant, whether the declaration referred to all believers or only to them, that is, to those who had been called to the discipleship and especially honored by the grant of apostolic powers.

And what is our Lord's reply? He makes use of a clear and very evident example, to show that the commandment especially belongs to those who occupy a more dignified position and have been admitted into the rank of teachers. For who, he says, is the faithful and wise servant whom his lord will set over his household to give the allowance of food at its season? Let us suppose, he says, a householder, Who, being about to go upon a journey, has entrusted to one of his faithful slaves the charge of all his house, to give his household, that is, his servants, their allowance of corn at its due season. When therefore, he says, he shall return, if on coming to his house he shall find him so doing as he commanded, very blessed shall that servant be.

For he will set him, he says, over all that he hath. But if he be neglectful and indolent, and take pleasure in oppressing his fellow servants, eating and drinking, and giving up to self-indulgent voluptuousness, he will be cut asunder, that is, will have to bear the severest punishment, when his Lord shall come to him in a day that he expecteth not, and at an hour of which he is not aware. Such, then, is the simple and plain meaning of the passage. But if we now fix our mind accurately upon it, we shall see what is signified by it, and how useful it is for their benefit who have been called to the apostleship, to the office, that is, of teacher. The Savior has ordained as stewards, so to speak, over his servants, that is, Over those who have been won by faith to the acknowledgment of His glory, men faithful and of great understanding, and well instructed in the sacred doctrines.

And He has ordained them, commanding them to give their fellow servants their allowance of food, and that not simply and without distinction, but rather at its proper season, by which is meant such food I mean spiritual food as a sufficient and fitting for each individual. For it is not fitting to address simply to all who have believed in Christ instruction upon all points. For it is written, With knowledge learn the souls of thy flock. For very different is the way in which we establish in the paths of truth one who has but just now become a disciple, using simple teaching. In which there is nothing profound nor difficult to understand, counseling him to escape from the error of polytheism, and fittingly persuading him to discern, by the beauty of things created, the universal Creator and Artificer, who is One by Nature, and verily God.

From the way in which we instruct those who are more confirmed in mind, and able to understand What is the height and depth, and what the length and breadth, of the definitions of the Supreme Godhead? For as we have already said, solid meat belongeth to them that are full-grown. Whoever, therefore, shall wisely in due season, and according to their need, divide to his fellow servants their portion, that is, their food, very blessed shall he be, according to the Savior's word. For he shall be counted worthy of still greater things, and shall receive a suitable recompense for his fidelity. For he will set him, he says, over all that he hath. And this the Saviour has elsewhere taught us, where, praising the active and faithful servant, he said, O good and faithful servant, thou hast been faithful over few things.

I will set thee over many things. Enter into the joy of thy Lord. But if, he says, neglecting the duty of being diligent and faithful, and despising watchfulness in these things as superfluous, he let his mind grow intoxicated with worldly cares, and is seduced into improper courses, dragging by force, and oppressing those who are subject to him, and not giving them their portion, in utter wretchedness shall he be. For this I think, and this only, Is the meaning of his being cut asunder? And his portion, too, he says, shall be with the unbelievers. For whosoever hath done wrong to the glory of Christ, or ventured to think slightingly of the flock entrusted to his charge, differs in no respect whatsoever from those who know him not.

And all such persons will justly be counted among those who have no love for him. For Christ even once said to the blessed Peter, Simon, son of Jonah, lovest thou me? Feed my sheep, feed my lambs. If therefore he who feeds his flock loves it, Then, of course, he that neglects it, and leaves the flock that has been entrusted to him without oversight, hates it. And if he hate it, he will be punished, and be liable to the condemnation pronounced upon the unbelievers, as being convicted by the very facts of being negligent and contemptuous. Such was he who received the talent to trade with in things spiritual, and did not do so, but on the contrary brought that which had been given him without increase, saying, Lord, I knew that thou art a hard man, that thou reapest where thou hast not sown, and gatherest whence thou hast not scattered.

And I was afraid, and hid the talent. Lo! thou hast what is thine. But those who had received the five talents, or even yet more, and labored in loved service, were honored with glorious dignities. For they heard, the one of them, Be thou over ten, and the other, Be thou over five cities, while that contumelious and slothful servant suffered the severest condemnation. To be negligent, therefore, in discharging the duties of the ministry is everywhere dangerous, or rather, brings upon men perdition. But to perform them with unwearying zeal earns for us life and glory. And this means to discourse to our fellow servants correctly and without error the things which relate to God. And whatsoever is able to benefit them in attaining both to the knowledge and the ability to walk uprightly.

And the blessed Paul also writes to certain persons, Feed the flock of God which is among you, that when the chief shepherd shall appear, ye may receive your reward. And as knowing that slothfulness is the door of perdition, he again said, Woe is me if I preach not. And that bitter and inevitable punishment is threatened against those who are slothful in this duty, the Savior immediately showed, by adding to what had been already said to examples one after the other. For the servant, he says, who knew his master's will and did it not, Neither prepared according to his will shall be beaten with many stripes. But he who knew it not, and did things worthy of stripes, shall be beaten with few stripes.

Now the guilt is indisputable in the case of him who knew his master's will, but afterwards neglected it, and did nothing that was fitting, and which it was his duty to do. For it is manifest contumely, and therefore the many stripes. But for what reason were the few stripes inflicted on him who neither knew nor did his master's will? For some one, for instance, may say, How can he who knew it not be guilty? The reason is, because he would not know it, although it was in his power to learn. But if he who is entirely ignorant of it does not escape from anger, because when it was his duty to know he neglected the means of learning, what plea can deliver him from justly bearing many stripes who knew, and disregarded it?

For unto whomsoever much is given, of him shall be much required, and to whom men have committed much, of him they will require the more. Very severe, therefore, is the condemnation of those who teach. And this Christ's disciple shows us, saying, Let there not be many teachers among you, my brethren, knowing that we shall receive the greater condemnation. For abundant is the bestowal of spiritual gifts upon those who are the chiefs of the people. For so the wise Paul also somewhere wrote to the blessed Timothy. The Lord shall give thee wisdom in everything. And despise not the gift that is in thee, which was given thee by the laying on of my hands. From such as these, then, the Saviour of all, in that he hath given them much, requires much in return.

And what are the virtues he requires? Constancy in the faith, correctness in teaching. To be well-grounded in hope, unwavering in patience, invincible in spiritual strength, cheerful and brave in every more excellent achievement, that so we may be examples to others of the Evangelic life. For if we will thus live, Christ will bestow upon us the crown, 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 93

14 14 - Sermon 94 Luke 12:49-53 15:10

Sermon 94. Commentary in the Gospel of Luke, Sermons 81-95 by Cyril of Alexandria. Translated by Arpain Smith. This LibriVox recording is in the public domain. Sermon 94. 12. 49-53 I am come to cast fire upon the earth, and what will I, if already it be kindled? And I have a baptism to be baptized with, and how am I straitened, until it be accomplished? Ye think that I am come to give peace upon earth. I tell you, nay, but division. For henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father. The mother against the daughter, and the daughter against the mother, the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law.

God, the Father, for the salvation of all, sent down for us the Son from heaven. For to the Israelites, indeed, He gave the law to be their helper, according to the Scripture. And also spake to them by the holy prophets such things as were profitable for their salvation, promising them the deliverance that is by Christ. But when the season had arrived, in which those things that had been prophesied of old were to be accomplished, he who is God and Lord shone forth upon us. And he tells us the cause thereof in these words. I am come to cast fire upon the earth, and what will I if already it be kindled? Come, therefore, and let us examine of what nature is this fire, concerning which he here speaks.

Is it useful for those upon earth? Is it for their salvation? Or does it torture men and cause their perdition, like that which is prepared for the devil and his angels? We affirm, therefore, that the fire which is sent forth by Christ is for men's salvation and profit. God grant that all our hearts may be full thereof. For the fire here is, I say, the saving message of the gospel, and the power of its commandments, by which all of us upon earth, who were, so to speak, cold and dead because of sin, and in ignorance of Him, who by nature and truly is God, are kindled unto a life of piety, and made fervent in spirit, according to the expression of the blessed Paul. And besides this, we are also made partakers of the Holy Ghost, who is as fire within us.

For we have been baptized with fire and the Holy Ghost, and we have learned the way thereto, by what Christ says to us. For listen to his words. Verily I say unto you, that except a man be born of water and spirit, he cannot see the kingdom of God. It is the custom, moreover, of the divinely inspired scripture to give the name of fire sometimes to the divine and sacred words, and to the efficacy and power which is by the Holy Ghost, and whereby we are made, as I said, fervent in spirit. For one of the holy prophets thus spake is in the person of God, respecting Christ our common Savior. The Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye desire.

Behold, he cometh, saith the Lord. And who shall endure the day of his coming? Or who shall stand at the sight of him? For, lo, he cometh like the fire of a furnace, and like the sulphur of the bleacher, and he shall sit like one that smelteth and purifieth as silver and as gold. Now by the temple he here means the body, holy of a truth and undefiled, which was born of the Holy Virgin by the Holy Ghost in the power of the Father. For so was it said to the Blessed Virgin, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee. And he makes him the messenger of the covenant, because he makes known and ministers unto us the good will of the Father. For he has himself said to us, All things that I have heard of the Father I have made known unto you.

And the prophet Isaiah also thus writes, respecting him, Unto us a child is born, yea, unto us a son is given, and his government shall be upon his shoulder, and his name shall be called the messenger of the great council. Just, therefore, as those who know how to refine gold and silver melt out the dross contained in them by the use of fire, so also the Savior of all cleanses by the doctrines of the gospel in the power of the Spirit the mind of all those who have believed in Him. And further, the prophet Isaiah also said that He saw the Lord of Savaoth sitting upon a throne high and lifted up, and around him stood the seraphim praising him. Then said he to himself, Alas, for me a sinner, for I repent me, in that, being a man, and of unclean lips, I dwell among a people of unclean lips, and have seen with my eyes the King, the Lord of Savaoth.

But to this he adds that One of the seraphim was sent unto me, and in his hand he had a live coal, which he had taken with the tongs from the altar. And he touched with it my mouth, and said, Lo, this hath touched thy lips, and it shall take away thy sins, and cleanse thee of thy iniquities. What interpretation, then, are we to put upon the coal which touched the prophet's lips, and cleansed him from all sin? Plainly it is the message of salvation, and the confession of faith in Christ, which whosoever receiveth with his mouth is forthwith and altogether purified. And of this Paul thus assureth us, that if thou shalt say with thy mouth that Jesus is Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved.

We say, then, that the power of the divine message resembles a live coal and fire. And the God of all somewhere said to the prophet Jeremiah, Behold, I have made my words in thy mouth to be fire, and this people to be wood, and it shall devour them. And again, Are not my words as burning fire, saith the Lord? Rightly, therefore, did our Lord Jesus Christ say unto us, I am come to throw fire upon earth, and what will I, if it be already kindled? For already some of the Jewish crowd believed on him, whose firstfruits were the divine disciples, And the fire, being once kindled, was soon to seize upon the whole world, immediately that the whole dispensation had attained to its completion, as soon, that is, as he had borne his precious passion upon the cross, and had commanded the bonds of death to cease.

For he rose on the third day from the dead. And this he teaches us by saying, But I have a baptism to be baptized with, and how am I straitened until it be accomplished? And by his baptism he means his death in the flesh, and by being straitened because of it he means that he was saddened and troubled until it was accomplished. For what was to happen when it was accomplished? That henceforth, not in Judea only, Should the saving message of the Gospel be proclaimed, comparing which to fire he said, I am come to send fire upon earth, but that now it should be published even to the whole world. For before the precious cross and his resurrection from the dead, his commandments and the glory of his divine miracles were spoken of in Judea only.

But because Israel sinned against him, for they killed the Prince of Life, as far as they were concerned, even though he arose having spoiled the grave, then immediately he gave commandment to the holy apostles in these words, Go, make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost. And teaching them to observe all those things which I have commanded you. Behold, therefore, ye see, that throughout all nations was that sacred and divine fire spread abroad by means of the holy preachers. And of the holy apostles and evangelists Christ somewhere spake by one of the prophets, And it shall come to pass in that day, that I will make the heads of the thousands of Judah like a firebrand among wood, and like a fiery lamp among reeds, and they shall devour on the right hand, and on the left, all the nations round about.

For, so to speak, like fire they ate up all the nations, and fed upon the whole earth, kindling all its inhabitants, Who, as I said, were cold, and had suffered the death of ignorance and sin? Wouldst thou see the effects of this divine and rational fire? Hear then again his words. Or think ye that I am come to give peace upon earth? I tell you, nay, but division. And yet Christ is our peace, according to the Scriptures. He hath broken down the middle wall. He hath united the two people in one new man, so making peace, and hath reconciled both in one body unto the Father. He hath united the things below to them that are above. How, therefore, did he not come to give peace upon earth? What then say we to these things?

That peace is an honorable and truly excellent thing when given by God. For the prophets also say, Lord, grant us peace, for Thou hast given us all things. But not every peace necessarily is free from blame. There is sometimes, so to speak, an unsafe peace, and which separates from the love of God those who, without discretion or examination, set too high a value upon it. As, for instance, the determination to avoid evil men, and refuse to be at peace with them, by which I mean the not submitting to entertain the same sentiments as they do, is a thing profitable and useful to us, and in like manner the opposite course is injurious to those who have believed in Christ, and attain to the knowledge of His mystery.

To such it is unprofitable to be willing to follow the same sentiments as those who wander away from the right path, and have fallen into the net of heathen error, or been caught in the snares of wicked heresies. With these it is honorable to contend, and to set the battle constantly in array against them, and to glory in holding opposite sentiments, so that, even though it be a father that believes not, The son is free from blame who contradicts him, and resists his opinions. And in like manner also the father, if he be a believer, and true unto God, but his son disobedient and evilly disposed, and that opposeth the glory of Christ, is also free from blame, if he disregard natural affection, and disowns him as his child.

And the same reasoning holds with respect to mother and daughter, and daughter-in-law and mother-in-law. For it is right that those who are in error should follow those who are sound in mind, and not, on the contrary, that those should give way whose choice is to entertain correct sentiments, and who have a sound knowledge of the glory of God. And this Christ has also declared to us in another manner. He that loveth father or mother more than me is not worthy of me, and he that loveth son or daughter more than me is not worthy of me. When therefore thou deniest an earthly father for thy piety's sake towards Christ, then shalt thou gain as father him who is in heaven. And if thou give up a brother because he dishonours God by refusing to serve him, Christ will accept thee as his brother.

For with his other bounties he has given us this also, saying, I will declare thy name unto my brethren. Leave thy mother after the flesh, and take her who is above, the heavenly Jerusalem, which is our mother. So wilt thou find a glorious and mighty lineage in the family of the saints. With them thou wilt be heir of God's gifts, which neither the mind can comprehend, nor language tell, of which may we too be counted worthy by the grace and lovingkindness of Christ, the Saviour 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.

15 15 - Sermon 95 Luke 12:54-59 11:55

Sermon 95, Commentary in the Gospel of Luke, Sermons 81-95 by Cyril of Alexandria, translated by R. Payne Smith. This LibriVox recording is in the public domain. Sermon 95, 12, 54-59 And he said also to the multitudes, When ye have seen a cloud rising out of the west, straightway ye say, That rain cometh. And so it is. And when ye see the south wind blowing, ye say, There will be heat, and so it is. Ye hypocrites, ye know how to prove the face of the sky and of the earth. How then know ye not how to prove this time? And why even of yourselves judge ye not what is just? For whilst thou art going with him who hath a suit against thee in the way to the magistrate, Give diligence that thou mayest be delivered from him, lest he drag thee to the judge, and the judge deliver thee to the exactor, and the exactor cast thee into prison.

I tell thee, thou shalt not come out thence, until thou hast made compensation unto the last might. Those physicians who are exact in their art, and have become proficients by great practice, deliver the sick from their maladies by making use of many kinds of drugs, by the aid of which they appease the anguish of men's sufferings, gathering from all quarters whatever may benefit them. In this we find also Christ, the Savior of all, here doing, for He is the physician of spirits, and delivers us from the maladies of the soul. For he even said by one of the holy prophets, Return, ye returning sons, and I will heal your breeches. And as knowing this, the prophet Jeremiah offered up his supplications unto him in these words, Heal me, O Lord, and I shall be healed.

Save me, O Lord, and I shall be saved, for thou art my glory. Observe, therefore, how he prepares for us the medicine of admonition, not using, as he so often did, direct discourse, but mingling, so to speak, and entwining with it images drawn from examples, to make it the more abundantly profitable. For he cried unto the multitudes, saying, When ye see a cloud rising out of the west, straightway ye say that rain cometh, and it is so. And when ye see the south wind blowing, ye say there will be heat, and so it is. For men fix their attention on things of this kind, and from long observation and practice tell beforehand when rain will fall or gusts happen of violent winds, and one especially sees sailors very skillful in this matter.

Well, therefore, he says, well, would it become those who can calculate things of this sort, and foretell, it may be, storms that are about to happen, to fix the penetrating glance of the mind also upon matters of importance. And what are these? The law showed beforehand the mystery of Christ, and that certainly he would shine forth in the last ages of the world upon the inhabitants of the earth, and submit to be a sacrifice for the salvation of all. For it even commanded a lamb to be sacrificed as a type of him towards evening, and at lamp-lighting, that we might understand that when Like the day this world was declining to its close, the great and precious and truly saving passion would be fulfilled, and the door of salvation be thrown widely open unto those who believe in Him, and abundant happiness be their lot.

For also in the Song of Songs we find Christ calling to the Bride there described, who represents the person of the Church, in these words. Arise, come, my neighbor, my beautiful dove. For, lo, the winter is past, and the rain is gone, it hath passed away. The flowers appear on the ground, the time of the pruning is come. As I said, therefore, a certain spring-like calm was about to arise for those who believe in him. But against those who, in the greatness of their wickedness, Have scorned His goodness, and rejected the Savior, there is decreed wrath and misery, and, as it were, a winter of torment and punishment, from the blast of which hard will it be to escape. For, as the psalmist says, fire and brimstone and the whirlwind is the portion of their cup.

And why so? Because they have rejected, as I said, the grace that is by faith. And therefore the guilt of their sins cannot be wiped away, and they must bear, as they deserve, the punishment due to those who love sin. For so, when speaking of the Jews, he said, Verily I say unto you, that if ye believe not that I am he, ye shall die in your sins. And that the blessed prophets also in manifold ways preached the mystery of Christ, no one can doubt. For one of them thus speaks as in the person of God the Father. Behold, I lay in Zion a stone of stumbling, and a rock of offense. And whosoever believeth in him shall not be ashamed. For those who are in their sins are full of shame. For so it is somewhere said of the Israelites, who violated the law of Moses, Like the shame of a thief when he is caught, so shall the children of Israel be ashamed.

But those who are in Christ, by faith, escaping from the pollutions of sin, are not only not full of shame, but have that boldness which becometh those who are free. It was their duty, therefore, yes, Their duty, he says, as being possessed of understanding, and able to discern the face of the sky and of the earth, to examine also things future, and not to let those tempests escape their observation which come after this world. For there will be the south wind and rain, that is to say, fiery torment. For the south wind is hot, and the infliction of that punishment is vehement and inevitable, like the rain falling upon those overtaken by it. They must not, therefore, let the time of salvation pass by unnoticed, that time in which our Saviour came, and at which perfect knowledge of the truth reached mankind, and the grace shown forth which purifieth the wicked.

And that not by means of the law, for it made nothing perfect, having only types and shadows, but by faith rather in Christ, not rejecting the law, but fulfilling it by a spiritual service. For the very wise Paul wrote, Do we then make void the law through faith? It may not be, but we establish the law, For we who are justified by Christ establish that law of faith, which in manifold ways was proclaimed beforehand by Moses and the prophets. That it is our duty, therefore, to be watchful, in seeking quickly to attain deliverance from our sins, and the means of escaping from blame, before we arrive at the termination of our natural lives, he has shown by saying, And why even of yourselves judge ye not what is just?

For while thou art going with him who hath a suit against thee in the way to the magistrate, give diligence that thou mayest be delivered from him, lest he drag thee to the judge, and the judge deliver thee to the exactor, and the exactor cast thee into prison. I tell thee, thou shalt not come out thence, until thou hast made compensation unto the last mite. Now perhaps it may be imagined that the sense of this passage is difficult to comprehend, but it will become very easy if we examine the metaphor by what takes place among ourselves. For let there be supposed, he says, some one who has brought a charge against thee before one of those in authority, and has pointed thee out to those whose office it is to carry the accused into court, and is causing thee to be taken thither.

While, therefore, he says, thou art still with him in the way, that is, before thou hast come to the judge, give diligence, that is, Weary not, in using all thy earnestness that thou mayest be delivered from him. For otherwise he will give thee up to the judge, and then, when thou hast been proved to be indebted to him, thou wilt be delivered to the exactors, to those, that is, whose office it is to exact the money, and they will cast thee into the prison, and make thee pay the last mite. Now all of us, without exception, upon earth are guilty of offenses. He who has a suit against us and accuses us is the wicked Satan, for he is the enemy and the exactor. While, therefore, we are in the way, that is, ere yet we have arrived at the termination of our life here, let us deliver ourselves from him.

Let us do away with the offenses of which we have been guilty. Let us close his mouth. Let us seize upon the grace that is by Christ, which frees us from all debt and penalty, and delivers us from fear and torment. Lest, if our impurity be not cleansed away, we be carried before the Judge, and given over to the exactors, that is, the tormentors, from whose cruelty no man can escape. Yea, rather, who will exact vengeance for every fault, whether it be great or small. Far removed from this danger are those who search for the time of Christ's coming, and are not ignorant of His mystery, but well know that the Word, though He be God, has shone forth upon the inhabitants of earth in likeness as one of us.

that, freeing them from all blame, he may bless with exceeding happiness those who believe in him, and acknowledge him as God and the Son of God. 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 Ninety-Five End of Commentary on the Gospel of Luke, Sermons 81-95 by Cyril of Alexandria Translated by Robert Payne Smith

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