Latest / Commentary on The Book of Genesis / Commentary on the Gospel of John Book 8 - Cyril of Alexandria

Transcript

Commentary on the Gospel of John Book 8 - Cyril of Alexandria · Commentary on The Book of Genesis

• 0:00
  Speaker 1: Section one Commentary on the Gospel of John, Book eight.
• 0:04
  Speaker 1: This is a LibriVox recording. All LibriVox recordings are in
• 0:08
  Speaker 1: the public domain. For more information or to volunteer, please
• 0:12
  Speaker 1: visit LibriVox dot org. Commentary on the Gospel of John,
• 0:17
  Speaker 1: Book eight by Cyril of Alexandria, translated by Reverend Thomas Randall.
• 0:24
  Speaker 1: The fragments which are extent of Book eight, Section one,
• 0:29
  Speaker 1: Chapter twelve three. Mary therefore took a pound of ointment
• 0:34
  Speaker 1: of spikenard very precious, and anointed defeat of Jesus, and
• 0:39
  Speaker 1: wiped his feet with her hair, and the house was
• 0:42
  Speaker 1: filled with the odor of the ointment. While Martha was serving,
• 0:47
  Speaker 1: Mary anointed the Lord with ointment, thus accomplishing her love
• 0:51
  Speaker 1: towards him, And by the actions of both the measure
• 0:54
  Speaker 1: of love was filled up and made perfect. Four, five, six, seven, eight.
• 1:02
  Speaker 1: Judas is Scariot, one of his disciples, which should betray him, saith,
• 1:07
  Speaker 1: why was not this ointment sold for three hundred pence
• 1:11
  Speaker 1: and given to the poor. Now this he said, not
• 1:14
  Speaker 1: because he cared for the poor, but because he was
• 1:17
  Speaker 1: a thief and had the bag and took away what
• 1:20
  Speaker 1: was put therein. Jesus therefore said, let her alone against
• 1:25
  Speaker 1: the day of my burying. Hath she kept this for
• 1:28
  Speaker 1: the poor ye have always with you, but me ye
• 1:31
  Speaker 1: have not always. The traitor rebukes the woman, who had
• 1:36
  Speaker 1: shown her devotion towards Christ, and attacks the admirable deed
• 1:41
  Speaker 1: and affects to blame it out of love towards the poor,
• 1:44
  Speaker 1: because ointment was brought and not money. But it was
• 1:48
  Speaker 1: out of ignorance as to what is really excellent that
• 1:51
  Speaker 1: Judas said this, for the bringing of presents unto God
• 1:55
  Speaker 1: ought to be honored more than the poor. The evangelist
• 2:00
  Speaker 1: sets forth the reason on account of which Judas said this.
• 2:04
  Speaker 1: It was not that he felt any concern for the poor,
• 2:08
  Speaker 1: but because he was a thief and a sacrilegious person,
• 2:11
  Speaker 1: stealing the money which was dedicated to God. And the
• 2:15
  Speaker 1: Lord also makes it clear that the woman was free
• 2:18
  Speaker 1: from any blame, whereby he covertly rebukes the traitor, not
• 2:23
  Speaker 1: in his good judgment finding fault with things that were
• 2:26
  Speaker 1: worthy of praise, but saying let her alone. And he
• 2:31
  Speaker 1: said in defense of the anointing with the ointment, that
• 2:35
  Speaker 1: it had been done not out of luxuriousness, but because
• 2:39
  Speaker 1: of a certain mystery which had reference to his burying.
• 2:44
  Speaker 1: Although she who did it was unaware of the design
• 2:46
  Speaker 1: of the mystery. For many things have been both said
• 2:51
  Speaker 1: and done with reference to a mystical type, when they
• 2:55
  Speaker 1: who spoke and acted were unaware of it. Yet here
• 2:58
  Speaker 1: again the Lord rebuked Judas because he said this not
• 3:02
  Speaker 1: out of piety, but because he was greedy of base
• 3:06
  Speaker 1: gain and was going for a little gain to betray
• 3:09
  Speaker 1: his master. For the burying and the allusion thus made
• 3:13
  Speaker 1: to his death indicate this plainly. And the Lord also
• 3:18
  Speaker 1: brings forward an argument which convinces us that nothing is
• 3:22
  Speaker 1: better than devotion towards him. For he says, love for
• 3:26
  Speaker 1: the poor is very praiseworthy. Only let it be put
• 3:30
  Speaker 1: after veneration of God. And what he says amounts to this.
• 3:36
  Speaker 1: The time, he says, which has been appointed for my
• 3:39
  Speaker 1: being honored, that is to say, the time of my
• 3:43
  Speaker 1: sojourn on earth, does not require that the poor should
• 3:47
  Speaker 1: be honored before me. And this he said with reference
• 3:51
  Speaker 1: to the incarnation. He does not, however, in any way,
• 3:55
  Speaker 1: forbid the sympathetic person to exercise his love towards the
• 3:59
  Speaker 1: sud poor. Therefore, when there is need of service or
• 4:04
  Speaker 1: of singing, these must be honored before love towards the poor,
• 4:08
  Speaker 1: for it is possible to do good after the spiritual
• 4:11
  Speaker 1: services are over. He says, therefore, that it is not
• 4:16
  Speaker 1: necessary always without intermission, to devote our time to honoring himself,
• 4:21
  Speaker 1: or to spend everything upon the priestly service, but to
• 4:25
  Speaker 1: lay out the greatest part upon the poor. Or Thus,
• 4:30
  Speaker 1: as he bids his disciples to fast after he had
• 4:33
  Speaker 1: ascended to the Father, so also he says that then
• 4:37
  Speaker 1: they may more freely give attention to the care of
• 4:40
  Speaker 1: the poor, and exercise their love for the poor with
• 4:44
  Speaker 1: less disturbance and more leisure, which indeed was the case
• 4:49
  Speaker 1: for after the ascension of the Savior, when they were
• 4:52
  Speaker 1: no longer following their master on his journeys, but had leisure,
• 4:57
  Speaker 1: then they eagerly spent all the offerings were brought to
• 5:00
  Speaker 1: them upon the poor. Nine A great multitude therefore of
• 5:06
  Speaker 1: the Jews learned that he was there, and they came
• 5:10
  Speaker 1: not for Jesus sake only, but that they might see
• 5:13
  Speaker 1: Lazarus also, whom he had raised from the dead through
• 5:18
  Speaker 1: the strangeness of the sign. The multitude are astonished, and
• 5:22
  Speaker 1: that which they heard to have been done, they wished
• 5:25
  Speaker 1: also to behold with their eyes, that they might believe
• 5:28
  Speaker 1: it more confidently. And they not only wished to see Lazarus,
• 5:33
  Speaker 1: but also the Christ, the doer of the sign, not
• 5:37
  Speaker 1: then seeing him for the first time, for they had
• 5:40
  Speaker 1: often seen him accompanied with him, but inasmuch as he
• 5:45
  Speaker 1: had gone into retirement, that he might not suffer before
• 5:49
  Speaker 1: the proper time, they were seeking again to see him,
• 5:53
  Speaker 1: And the more reasonable among them even admired him, as
• 5:57
  Speaker 1: they recognized no fault in him. With a settled purpose. Therefore,
• 6:02
  Speaker 1: the Lord did not immediately enter into Jerusalem, but remained outside,
• 6:07
  Speaker 1: in order that by the report which would reach the city,
• 6:11
  Speaker 1: he might draw the common people to a desire of
• 6:14
  Speaker 1: wishing to see him. Ten eleven. But the chief priest
• 6:20
  Speaker 1: took council that they might put Lazarus also to death,
• 6:24
  Speaker 1: because that by reason of him any of the Jews
• 6:27
  Speaker 1: went away and believed on Jesus. See now how frantic
• 6:32
  Speaker 1: the rulers seemed to become, wildly, rushing hither and thither,
• 6:36
  Speaker 1: under the influence of their envy, and saying nothing coherently.
• 6:41
  Speaker 1: They seriously meditate murder upon murder, thinking to remove the
• 6:46
  Speaker 1: force of the miraculous deed. At the same time, with
• 6:49
  Speaker 1: their victim, that they might stop the people running to
• 6:52
  Speaker 1: believe Christ. Twelve thirteen. On the morrow, a great multitude
• 6:59
  Speaker 1: that had come to the feast, when they heard that
• 7:02
  Speaker 1: Jesus was coming to Jerusalem, took the branches of the
• 7:06
  Speaker 1: palm trees and went forth to meet him, and cried out, saying, Hosannah,
• 7:11
  Speaker 1: blessed is the King of Israel that cometh in the
• 7:14
  Speaker 1: name of the Lord. The multitudes, being more obedient and
• 7:19
  Speaker 1: yielding to the effect of the sign, went to meet
• 7:22
  Speaker 1: the Christ, hymning him as one who had conquered death,
• 7:27
  Speaker 1: and carrying palm branches. And they do not praise him
• 7:31
  Speaker 1: with ordinary language, but quote from the inspired scripture that
• 7:36
  Speaker 1: which was beautifully spoken with regard to him, confessing that
• 7:40
  Speaker 1: he was indeed King of Israel, whom also they called
• 7:45
  Speaker 1: specially their own king. Excepting the lordship of the Christ
• 7:50
  Speaker 1: and the Son. They say is blessed not because he
• 7:54
  Speaker 1: who blesseth all things and guards them from destruction, and
• 7:58
  Speaker 1: who is of the ineffable essence of the Father, receives
• 8:02
  Speaker 1: the blessing which comes from the Father, but because the
• 8:06
  Speaker 1: blessing which is due to one who is God and
• 8:09
  Speaker 1: Lord by nature, is offered to him from us, inasmuch
• 8:14
  Speaker 1: as he came in the name of the Lord. For
• 8:17
  Speaker 1: all the saints did not come with the authority of lordship,
• 8:21
  Speaker 1: but as trusted servants, this one, on the contrary, as lord.
• 8:28
  Speaker 1: Wherefore the prophetic language was quoted very suitably with regard
• 8:32
  Speaker 1: to him. For indeed, some are called lords who are
• 8:36
  Speaker 1: not such by nature, but have the honorable name granted
• 8:39
  Speaker 1: to them by favor. As also, to take another case,
• 8:44
  Speaker 1: men are called true when they abstain from falsehood. But
• 8:49
  Speaker 1: this was not the thing to say with regard to Christ.
• 8:53
  Speaker 1: For he is not called truth for the reason that
• 8:56
  Speaker 1: he does not speak falsely, but because he has that
• 9:00
  Speaker 1: nature which is altogether superior to falsehood. Fourteen fifteen. And Jesus,
• 9:08
  Speaker 1: having found a young ass, sat thereon, as it is written,
• 9:13
  Speaker 1: fear not, daughter of Zion. Behold, thy king cometh unto
• 9:17
  Speaker 1: thee sitting on an ass's colt. For when a great
• 9:22
  Speaker 1: multitude were escorting him like a body guard and shouting
• 9:26
  Speaker 1: his praises, with the most perfect self restraint, he seated
• 9:30
  Speaker 1: himself upon an ass, teaching us not to be lifted
• 9:34
  Speaker 1: up by praises, and omitting no necessary thing Matthew therefore
• 9:40
  Speaker 1: related at greater length the circumstances concerning the ass. But
• 9:46
  Speaker 1: John comes at once to the point of the affair
• 9:49
  Speaker 1: that was most suited to the occasion, as it is
• 9:52
  Speaker 1: his custom to do. And since contrary to his usual habits,
• 9:58
  Speaker 1: on this occasion only Christ appears seated on an ass,
• 10:03
  Speaker 1: we do not say that he so sat for the
• 10:05
  Speaker 1: reason that it was a long distance to the city,
• 10:09
  Speaker 1: for it was not more than fifteen furlongs off, nor
• 10:13
  Speaker 1: because there was a multitude for a dessurgent that on
• 10:17
  Speaker 1: other occasions when he was found with a multitude, he
• 10:21
  Speaker 1: did not do this. But he does so to indicate
• 10:25
  Speaker 1: that He is about to make subject to himself as
• 10:28
  Speaker 1: a new people, the unclean among the Gentiles, and to
• 10:33
  Speaker 1: lead them up to the prerogative of righteousness and to
• 10:37
  Speaker 1: the Jerusalem above, of which the earthly is a type,
• 10:41
  Speaker 1: into which this people, being made clean, shall enter with Christ,
• 10:46
  Speaker 1: who will be hemmed by the guileless angels, of whom
• 10:49
  Speaker 1: the babes are a type. And he calls the ass
• 10:53
  Speaker 1: a colt because the people of the Gentiles had been
• 10:57
  Speaker 1: untrained to the piety which faith produces. Sixteen and his
• 11:03
  Speaker 1: disciples understood not these things at the first, But when
• 11:08
  Speaker 1: Jesus was glorified, then remembered they that these things were
• 11:11
  Speaker 1: written of him, and that they had done these things
• 11:15
  Speaker 1: unto him. At first, therefore they were ignorant that these
• 11:20
  Speaker 1: words had been written with regard to him. But after
• 11:23
  Speaker 1: the resurrection they did not continue to suffer from the
• 11:27
  Speaker 1: Jewish blindness. But the knowledge of the divine words was
• 11:31
  Speaker 1: revealed to them through the spirit. And then was the
• 11:35
  Speaker 1: Christ glorified when after being crucified he came to life again.
• 11:41
  Speaker 1: And the evangelist does not blush to mention the ignorance
• 11:45
  Speaker 1: of the disciples and again their knowledge, since his object
• 11:49
  Speaker 1: was to take no heed of respect for men, but
• 11:52
  Speaker 1: to plead for the glory of the Spirit, and to
• 11:55
  Speaker 1: show what sort of men the disciples were before the resurrection,
• 12:00
  Speaker 1: and what sort of men they became after the resurrection.
• 12:04
  Speaker 1: If therefore these disciples were ignorant, how much more were
• 12:08
  Speaker 1: the other Jews. And after he was crucified, the veil
• 12:13
  Speaker 1: was rent in order that we may know that nothing
• 12:17
  Speaker 1: any longer remains hidden and concealed from the faithful and godly.
• 12:22
  Speaker 1: They were enlightened therefore with knowledge from the time of
• 12:26
  Speaker 1: the Resurrection, when the Christ breathed into their face, and
• 12:30
  Speaker 1: they became different from the rest of men, and to
• 12:34
  Speaker 1: a still greater extent they were enlightened on the day
• 12:38
  Speaker 1: of Pentecost, when they were transformed into the power of
• 12:42
  Speaker 1: the Holy Spirit, who came upon them seventeen eighteen. The
• 12:48
  Speaker 1: multitude therefore that was with him when he called Lazarus
• 12:52
  Speaker 1: out of the tomb and raised him from the dead,
• 12:55
  Speaker 1: bear witness. For this cause. Also the multitude went and
• 12:59
  Speaker 1: met him, for that they heard that he had done
• 13:02
  Speaker 1: this sign. The gathering of the common people, having heard
• 13:07
  Speaker 1: what had happened, were readily persuaded by those who bear
• 13:11
  Speaker 1: witness that the Christ had raised Lazarus to life and
• 13:15
  Speaker 1: annulled the power of death, as the prophet said. For
• 13:19
  Speaker 1: this cause also they went and met him nineteen. The
• 13:25
  Speaker 1: Pharisees therefore said, among themselves, do ye see how ye
• 13:29
  Speaker 1: prevail nothing? Lo the whole world is gone after him? This,
• 13:35
  Speaker 1: they say, finding fault with themselves that they had not
• 13:39
  Speaker 1: long ago put Jesus and Lazarus also to death, urging
• 13:43
  Speaker 1: themselves to murder. Being angry concerning the believing multitude is
• 13:48
  Speaker 1: though deprived of their special possessions, those which really belonged
• 13:53
  Speaker 1: to God. Twenty Now, there were certain Greeks among those
• 13:59
  Speaker 1: that went up to worship at the feast. Anyone might
• 14:03
  Speaker 1: be perplexed at these words, and wonder with what motive
• 14:07
  Speaker 1: certain of the Greeks should be going up to Jerusalem
• 14:11
  Speaker 1: to worship, and this at the time when the feast
• 14:14
  Speaker 1: was being celebrated according to the law. For surely no
• 14:18
  Speaker 1: one will say that they went up merely to look
• 14:21
  Speaker 1: at the people there. Certainly it was with the intention
• 14:24
  Speaker 1: of participating in the feast which was suitable for Jews
• 14:28
  Speaker 1: and Jews only that they were journeying up in the
• 14:32
  Speaker 1: company of the Jews. What was the point as regards
• 14:36
  Speaker 1: the motive of worship that was common to both Greeks
• 14:40
  Speaker 1: and Jews. And indeed we shall find that the habit
• 14:44
  Speaker 1: and inclination of the two differed very widely, for the
• 14:47
  Speaker 1: one honored the truth, whereas the other honored what was false.
• 14:52
  Speaker 1: What shall we say, then, with regard to these words.
• 14:56
  Speaker 1: As the territory of the Jews was situated near that
• 15:00
  Speaker 1: of the Galileans, and as both they and the Greeks
• 15:04
  Speaker 1: had cities and villages in close vicinity to each other.
• 15:08
  Speaker 1: They were continually intermingling together and interchanging visits, invited thereto
• 15:14
  Speaker 1: by a variety of occasions. And since it somehow happens
• 15:19
  Speaker 1: that the disposition of idle worshipers is very easily brought
• 15:24
  Speaker 1: to welcome a change for the better, and inasmuch as
• 15:27
  Speaker 1: nothing is easier than to convict their false worship of
• 15:31
  Speaker 1: being utterly unprofitable, some among them were easily persuaded to change,
• 15:37
  Speaker 1: not yet indeed in full perfection, to worship Him who
• 15:41
  Speaker 1: alone is truly God. Being somewhat divided with regard to
• 15:45
  Speaker 1: the arguments in favor of abandoning idolatry and following the
• 15:50
  Speaker 1: precepts of their own teachers, I mean Plato and those
• 15:54
  Speaker 1: who are called the wise men of his school, for
• 15:57
  Speaker 1: they say that one God is the creature of all things,
• 16:01
  Speaker 1: and that the rest are included within the universe, and
• 16:05
  Speaker 1: have been elected by Him as directors for the administration
• 16:09
  Speaker 1: of human affairs. It was then a custom for certain
• 16:13
  Speaker 1: of the inhabitants of Palestine, especially the Greeks, who had
• 16:18
  Speaker 1: the territory of the Jews closely adjoining and bordering on
• 16:21
  Speaker 1: their own, to be impressed in some way by the
• 16:25
  Speaker 1: Jewish habits of thought and to honor the name of
• 16:28
  Speaker 1: one sovereign deity. And this was the view current among
• 16:33
  Speaker 1: those Greeks whom we just now mentioned, albeit they did
• 16:37
  Speaker 1: not express it in the same way that we do,
• 16:40
  Speaker 1: and they not having the tendency to Judaism in full force,
• 16:45
  Speaker 1: nor even having separated themselves from the habits dear to
• 16:48
  Speaker 1: the Greeks, but holding an intermediate opinion which inclined both ways,
• 16:54
  Speaker 1: are called worshipers of God. People of this kind therefore
• 16:59
  Speaker 1: seeing them, but their own habits of thought were not
• 17:02
  Speaker 1: very sharply distinguished from those of the Jews as regarded
• 17:06
  Speaker 1: sacrificial rights and the conception of a sovereign ruler. For
• 17:11
  Speaker 1: the Israelites did not previously know the doctrine of the
• 17:15
  Speaker 1: Holy and Consubstantial Trinity, nor even the true force of
• 17:19
  Speaker 1: their spiritual worship. They were in the habit of going
• 17:23
  Speaker 1: up with the Jews to worship, especially at the national gatherings,
• 17:28
  Speaker 1: not meaning to slight their own religion, but as an
• 17:31
  Speaker 1: act of honor to the One all Supreme God twenty
• 17:36
  Speaker 1: one twenty two. These therefore came to Philip, which was
• 17:41
  Speaker 1: of bethsaida of Galilee, and asked him, saying, Sir, we
• 17:46
  Speaker 1: would see Jesus. Philip Cometh and Telleth, Andrew, Andrew Cometh
• 17:51
  Speaker 1: and Philip, and they tell Jesus, even though they knew
• 17:56
  Speaker 1: it not. The Pharisees were telling the truth when they said, behold,
• 18:01
  Speaker 1: the whole world is gone after him, for not Jews only,
• 18:06
  Speaker 1: but Gentiles as well were destined to accept the faith.
• 18:10
  Speaker 1: Wherefore also the application of the Greeks happened at that
• 18:14
  Speaker 1: time as a sort of first fruits. And to Philip,
• 18:17
  Speaker 1: as being himself a Galilean, the Galilean Greeks came asking
• 18:22
  Speaker 1: him to show them Jesus, whom they wished to see,
• 18:26
  Speaker 1: as they were continually hearing him well spoken of that
• 18:29
  Speaker 1: they might worship him and attain the object of their desires.
• 18:34
  Speaker 1: But Philip, remembering that the Lord said unto them, go
• 18:38
  Speaker 1: not into any way of the Gentiles, and enter not
• 18:42
  Speaker 1: into any city of the Samaritans, is afraid lest by
• 18:46
  Speaker 1: any means he should seem to give offense by bringing
• 18:49
  Speaker 1: to Christ those who had not believed, not knowing that
• 18:53
  Speaker 1: it was of set purpose that the Lord had forbidden
• 18:56
  Speaker 1: the disciples to approach the Gentiles and tell all the
• 19:00
  Speaker 1: Jews should first have rejected the grace given to them,
• 19:04
  Speaker 1: And so Philip tells Andrew, he being more disposed for
• 19:08
  Speaker 1: and accustomed to such things. And then with his approval,
• 19:13
  Speaker 1: they both carried the message to the Lord, and by
• 19:16
  Speaker 1: his wise conduct Philip teaches us that it is not
• 19:20
  Speaker 1: well to speak in a careless fashion to those who
• 19:23
  Speaker 1: are above us, even though the matter seemed to be
• 19:26
  Speaker 1: a right and proper one, but rather to take counsel
• 19:29
  Speaker 1: with wise friends as to what ought to be done.
• 19:34
  Speaker 1: Twenty three and Jesus answered them, saying, the hour is
• 19:39
  Speaker 1: come that the son of Man should be glorified. Seeing
• 19:44
  Speaker 1: therefore that gentiles are hastening an eager desire to see
• 19:48
  Speaker 1: him and to turn towards him. On this account, he
• 19:51
  Speaker 1: says the hour is come, for near at hand was
• 19:56
  Speaker 1: the time of his passion, after which the calling of
• 19:59
  Speaker 1: the gentile immediately followed. And he calls the time now
• 20:03
  Speaker 1: present the hour, with the intention of showing that no
• 20:07
  Speaker 1: other occasion can bring him to the necessity of suffering,
• 20:11
  Speaker 1: save only this season, marked out by his own appointed limitations.
• 20:17
  Speaker 1: For having done all things that were to lead men
• 20:20
  Speaker 1: on too faith, and having preached the word of the
• 20:23
  Speaker 1: Kingdom of heaven. He now desires to pass onward to
• 20:27
  Speaker 1: the very crowning point of his hope, namely to the
• 20:31
  Speaker 1: destruction of death. And this could not otherwise be brought
• 20:36
  Speaker 1: to pass unless the life underwent death for the sake
• 20:40
  Speaker 1: of all men, so that in him we all may live.
• 20:45
  Speaker 1: For on this account also he speaks of himself as
• 20:48
  Speaker 1: glorified in his death and in suffering terrible things at
• 20:53
  Speaker 1: the hands of the sinners who dishonor him, even though
• 20:57
  Speaker 1: by the angels in heaven he had been glory from everlasting.
• 21:02
  Speaker 1: Yet nevertheless his cross was the beginning of his being
• 21:06
  Speaker 1: glorified upon earth by the Gentiles as God. For after
• 21:11
  Speaker 1: he had left to themselves the Jews, who openly despised him,
• 21:15
  Speaker 1: he turned to the Gentiles and is glorified by them
• 21:19
  Speaker 1: as God, being confidently expected to come again in the
• 21:23
  Speaker 1: glory of the Father. And he declares not merely that
• 21:27
  Speaker 1: the Word shall then be glorified, but showing that he
• 21:31
  Speaker 1: who is ineffably to be regarded as sharing in humanity
• 21:35
  Speaker 1: no less than deity, is one only son. He uses
• 21:41
  Speaker 1: the title son of Man, for he is one son
• 21:45
  Speaker 1: and one Christ capable sends his incarnation of no separation
• 21:51
  Speaker 1: of nature, but ever remaining and ever regarded as God,
• 21:56
  Speaker 1: although clothed in flesh, and of section one section two
• 22:08
  Speaker 1: of Commentary on the Gospel of John, Book eight by
• 22:11
  Speaker 1: Cyril of Alexandria, translated by Reverend Thomas Randall. This LibriVox
• 22:16
  Speaker 1: recording is in the public domain from the Syriac. He
• 22:21
  Speaker 1: is one son and one Christ, capable since his incarnation
• 22:26
  Speaker 1: of no separation of nature, except so far as this
• 22:30
  Speaker 1: that we may say that we acknowledge separately the nature
• 22:34
  Speaker 1: of the Word and the nature of the flesh, and
• 22:38
  Speaker 1: we may say that they are not the same in conception,
• 22:41
  Speaker 1: for the one is of the essence of God the Father,
• 22:45
  Speaker 1: but the other had its roots upon earth in the
• 22:48
  Speaker 1: Holy Virgin. Nevertheless, there is only one Christ of the two,
• 22:53
  Speaker 1: who is not divided into a duality of sons after
• 22:58
  Speaker 1: the concourse of these natures which have been mentioned, but
• 23:01
  Speaker 1: remains and is regarded as in possession of the power
• 23:05
  Speaker 1: of the Godhead, although clothed in flesh. Twenty four. Verily, verily,
• 23:12
  Speaker 1: I say unto you, except a grain of wheat fall
• 23:16
  Speaker 1: into the earth and die, it abideth by itself alone.
• 23:20
  Speaker 1: But if it die, it beareth much fruit. He not
• 23:24
  Speaker 1: only foretells his suffering and the nearness of the time,
• 23:28
  Speaker 1: but he also alleges the reason why he counted his
• 23:31
  Speaker 1: suffering most precious, saying that the benefit of his passion
• 23:36
  Speaker 1: would be great, for else he would not have chosen
• 23:39
  Speaker 1: to suffer. For he suffered not unwillingly, for by reason
• 23:43
  Speaker 1: of his clemency towards us, he displayed such great and
• 23:47
  Speaker 1: tender kindness as deliberately to endure cruelties of all kinds
• 23:51
  Speaker 1: for our sake. And even as a grain of wheat
• 23:55
  Speaker 1: sown in the earth shoots forth many ears of corn,
• 23:58
  Speaker 1: not receiving through them, and he lost to itself, but
• 24:02
  Speaker 1: being present by its power in all the grains of
• 24:05
  Speaker 1: every ear, for out of it they all shot forth.
• 24:09
  Speaker 1: So also the Lord died, and opening the recesses of
• 24:13
  Speaker 1: the earth, brought up with himself the souls of men,
• 24:17
  Speaker 1: himself being in them all according to the doctrine of
• 24:20
  Speaker 1: the Faith, over and above his own separate and distinct existence.
• 24:26
  Speaker 1: And it is not to the dead only that he
• 24:28
  Speaker 1: is granted the power of receiving the fruits of the
• 24:31
  Speaker 1: benefit he brings, but to the living also, if indeed
• 24:36
  Speaker 1: the doctrine is made faithfully to correspond to the form
• 24:39
  Speaker 1: of the parable. For the life of all men, both
• 24:44
  Speaker 1: of dead and living, is a fruit of the sufferings
• 24:47
  Speaker 1: of Christ. For the death of Christ became a seed
• 24:51
  Speaker 1: of life. Can it be then, that the divine nature
• 24:55
  Speaker 1: of the Word became capable of death? Surely it were
• 24:59
  Speaker 1: all altogether impious to say this. For the Word of God,
• 25:03
  Speaker 1: the Father is in his nature life. He raises to life,
• 25:09
  Speaker 1: but he does not fall. He brings death to naught.
• 25:13
  Speaker 1: He is not made subject to corruption. He quickens that
• 25:17
  Speaker 1: which lacks life, but seeks not his own life from another.
• 25:22
  Speaker 1: For even as light could not become darkness, so it
• 25:26
  Speaker 1: is impossible that life should cease to be life. How then,
• 25:30
  Speaker 1: is the same person said to fall into the earth
• 25:34
  Speaker 1: as a grain of wheat, and also to go up
• 25:38
  Speaker 1: as God with a shout. Surely it is evident that
• 25:42
  Speaker 1: to taste of death was fitting for him inasmuch as
• 25:45
  Speaker 1: he became man. But nevertheless, to go up in the
• 25:49
  Speaker 1: manner of God was his own natural prerogative. Twenty five.
• 25:56
  Speaker 1: He that loveth his life will lose it, and he
• 25:59
  Speaker 1: that hateth his life in this world shall keep it
• 26:02
  Speaker 1: unto life eternal. You not only ought not to be
• 26:06
  Speaker 1: offended at the thought of my suffering, or to disbelieve
• 26:10
  Speaker 1: the words I said, But it is even right that
• 26:14
  Speaker 1: you should be prepared in anticipation of it. For he
• 26:18
  Speaker 1: that thinks fit to be careful over his life here
• 26:21
  Speaker 1: and is not willing to expose it to dangers for
• 26:24
  Speaker 1: my sake, loses it in the time to come. But
• 26:28
  Speaker 1: he who exposes it to dangers in this present world
• 26:32
  Speaker 1: is laying up in store for it great rewards. And
• 26:36
  Speaker 1: he who despises his life in this world shall obtain
• 26:40
  Speaker 1: in the world to come life incorruptible. And the Lord
• 26:44
  Speaker 1: said these words, not as implying that the life, that
• 26:48
  Speaker 1: is to say, the soul, can suffer anything here, but
• 26:53
  Speaker 1: meaning by love of life, the disposition to hold it firmly,
• 26:58
  Speaker 1: as shown by those who do not ex expose their
• 27:00
  Speaker 1: body to dangers. Twenty six. If any man serve me,
• 27:06
  Speaker 1: let him follow me. What he says is something of
• 27:10
  Speaker 1: this kind. If I, he says, for the sake of
• 27:15
  Speaker 1: benefiting you, am exposing myself to death, is it not
• 27:19
  Speaker 1: indeed cowardly on your part to shrink from despising your
• 27:23
  Speaker 1: transient life for the sake of enjoying your private advantages
• 27:27
  Speaker 1: and from obtaining life imperishable by means of the death
• 27:31
  Speaker 1: of the body. For they seemed to be hating their
• 27:34
  Speaker 1: own life with regard to the endurance of suffering, who
• 27:38
  Speaker 1: expose it to death and keep it for everlasting blessings.
• 27:43
  Speaker 1: And they also, who live in asceticism, hate their own lives,
• 27:47
  Speaker 1: not being subdued by the pleasures of the love of
• 27:50
  Speaker 1: the flesh. What therefore Christ did in suffering for the
• 27:54
  Speaker 1: sake of all men, he did that it might be
• 27:57
  Speaker 1: an example of manly courage. Teach those who are desirous
• 28:01
  Speaker 1: of the hoped for blessings to be eager in the
• 28:04
  Speaker 1: practice of this virtue, for it is needful, he says,
• 28:08
  Speaker 1: for those who wish to follow me to display manly
• 28:12
  Speaker 1: courage and endurance like mine, for so only will they
• 28:16
  Speaker 1: receive the crown of victory. And where I am, there
• 28:21
  Speaker 1: shall also my servant be. And since the author of
• 28:26
  Speaker 1: our salvation traveled not by the path of glory and luxury,
• 28:30
  Speaker 1: but by that of dishonor and hardships, so also we
• 28:34
  Speaker 1: must do and not complain, in order to reach the
• 28:38
  Speaker 1: same place and share the divine glory. And of what
• 28:42
  Speaker 1: honor shall we be worthy if we refuse to endure
• 28:46
  Speaker 1: sufferings like those of our master. But perhaps in saying
• 28:51
  Speaker 1: where I am, there shall also my servant be. He
• 28:55
  Speaker 1: speaks not of place, but of progress and virtue. By
• 29:00
  Speaker 1: the same qualities in which Christ appears conspicuous, those who
• 29:04
  Speaker 1: follow him must also be characterized. This does not refer
• 29:09
  Speaker 1: to the God be fitting and superhuman prerogatives, for it
• 29:14
  Speaker 1: is impossible for a man to imitate Him, who is
• 29:17
  Speaker 1: the true God and in his nature God, but to
• 29:21
  Speaker 1: all such qualities as the nature of man is capable
• 29:24
  Speaker 1: of displaying. Not the bridling of the see and deeds
• 29:29
  Speaker 1: of similar character, but the being humble and meek and
• 29:33
  Speaker 1: tolerant of insults. If any man serve me him, will
• 29:39
  Speaker 1: the Father honor Herein, he says, certainly, consist their recompense
• 29:46
  Speaker 1: in being honored by the Father, For the disciples of
• 29:49
  Speaker 1: Christ are sharers of the kingdom and glory of Christ
• 29:53
  Speaker 1: according to the measure fitting for men. And he says
• 29:57
  Speaker 1: that the honors are given from the Father, although himself
• 30:01
  Speaker 1: is the giver of blessings, ascribing to the divine nature
• 30:05
  Speaker 1: the act of giving to every man according to his work,
• 30:09
  Speaker 1: and showing us that the Father wills that we should
• 30:13
  Speaker 1: obey the commands of the son, because the son does
• 30:16
  Speaker 1: not legislate an opposition to the Father. We must note
• 30:21
  Speaker 1: therefore that he that does things pleasing to God serves Christ.
• 30:26
  Speaker 1: But he that follows his own wishes is a follower
• 30:30
  Speaker 1: rather of himself and not of God. Twenty seven twenty eight.
• 30:36
  Speaker 1: Now is my soul troubled? And what shall I say? Father?
• 30:41
  Speaker 1: Save me from this hour? But for this cause came
• 30:45
  Speaker 1: I unto this hour? Father, Glorify thy name. Now he says,
• 30:51
  Speaker 1: is my soul troubled? And what shall I say? Father?
• 30:56
  Speaker 1: Save me from this hour? But for this cause came
• 30:59
  Speaker 1: I to this hour? See I pray you in these
• 31:04
  Speaker 1: words again, how the human nature was easily affected by
• 31:07
  Speaker 1: trouble and easily brought over to fear, Whereas, on the
• 31:12
  Speaker 1: other hand, the divine and ineffable power is in all
• 31:16
  Speaker 1: respects inflexible and dauntless, and intent on the courage, which
• 31:20
  Speaker 1: alone is befitting to it. For the mention of death,
• 31:25
  Speaker 1: which had been introduced into the discourse, begins to alarm Jesus.
• 31:30
  Speaker 1: But the power of the God had straightway subdues the
• 31:33
  Speaker 1: suffering thus excited, and in a moment transforms into incomparable
• 31:39
  Speaker 1: boldness that which had been conquered by fear. For we
• 31:43
  Speaker 1: may suppose that even in the Savior Jesus Christ himself,
• 31:47
  Speaker 1: the human feelings were aroused by to qualities necessarily present
• 31:52
  Speaker 1: in him. For it must certainly have been under the
• 31:56
  Speaker 1: influence of these that he showed himself a man born
• 31:59
  Speaker 1: of woman, not in deceptive appearance or mere fancy, but
• 32:05
  Speaker 1: rather by nature and in truth, possessing every human quality.
• 32:10
  Speaker 1: Sin only accepted, and fear and alarm, although they are
• 32:15
  Speaker 1: affections natural to us, having escaped being ranked among sins.
• 32:21
  Speaker 1: And yet besides this, profitably were the human feelings troubled
• 32:26
  Speaker 1: in Christ. Not that the emotions should prevail and go
• 32:30
  Speaker 1: forward as in us, but that, having begun, they might
• 32:34
  Speaker 1: be cut short by the power of the word nature,
• 32:38
  Speaker 1: in Christ first being translemented into some better and diviner condition.
• 32:44
  Speaker 1: For in this way and no other was it that
• 32:47
  Speaker 1: the process of the healing passed over, even unto us.
• 32:51
  Speaker 1: For in Christ, as the first fruits, the nature of
• 32:54
  Speaker 1: man was restored to newness of life. And in him
• 32:58
  Speaker 1: we have also gained above our nature. For on this account.
• 33:03
  Speaker 1: He is also named in the Divine Scriptures a second Adom,
• 33:08
  Speaker 1: and in the same manner, that is man he felt
• 33:11
  Speaker 1: hunger and weariness. So also he feels the mental trouble
• 33:14
  Speaker 1: that is caused by suffering as a human characteristic. Yet
• 33:19
  Speaker 1: he is not agitated like we are, but only just
• 33:23
  Speaker 1: so far as to have undergone the sensation of the experience.
• 33:27
  Speaker 1: Then again, immediately he returns to the courage befitting to himself.
• 33:32
  Speaker 1: From these things, it is evident that he indeed had
• 33:35
  Speaker 1: a rational soul. For as the circumstance of feeling hunger,
• 33:40
  Speaker 1: or indeed of experiencing any other such thing, is a
• 33:44
  Speaker 1: suffering which is peculiarly that of the flesh, so also
• 33:48
  Speaker 1: the being agitated by the thought of terrible things must
• 33:52
  Speaker 1: be a suffering of the rational soul, by which alone,
• 33:55
  Speaker 1: in truth a thought could enter into us through the
• 33:58
  Speaker 1: processes of the mind. For Christ, not having yet been
• 34:03
  Speaker 1: on the cross, actually suffers the trouble by anticipation, evidently
• 34:09
  Speaker 1: beholding beforehand that which was to happen, and being led
• 34:13
  Speaker 1: by reasoning to the thought of the future events. For
• 34:17
  Speaker 1: the suffering of dread is a feeling that we cannot
• 34:19
  Speaker 1: ascribe to the impassable Godhead, nor yet to the flesh.
• 34:24
  Speaker 1: For it is an affection of the cogitations of the soul,
• 34:28
  Speaker 1: and not of the flesh. And although an irrational animal
• 34:33
  Speaker 1: is troubled and agitated inasmuch as it possesses a soul,
• 34:37
  Speaker 1: yet it does not come to feel dread by a
• 34:40
  Speaker 1: process of thought, nor by a logical anticipation of coming suffering.
• 34:45
  Speaker 1: But whenever it happens to find itself actually involved in
• 34:49
  Speaker 1: any evil plight, then it painfully experiences the sensation of
• 34:54
  Speaker 1: the danger which is present here. On the other hand,
• 34:59
  Speaker 1: the Lord is trouble not by what he sees, but
• 35:03
  Speaker 1: by what he anticipates in thought. Further, it is noteworthy
• 35:07
  Speaker 1: the Christ did not say my flesh is troubled, but
• 35:11
  Speaker 1: my soul, thereby dispelling the suggestion of the heretics. And
• 35:17
  Speaker 1: although thou mayest say that in the ancient scripture God
• 35:21
  Speaker 1: said to the Jews your fast and holiday keeping and festivals,
• 35:26
  Speaker 1: my soul hateth, and other expressions of a similar kind,
• 35:31
  Speaker 1: we shall maintain that He has made use of our
• 35:33
  Speaker 1: habits of speech, especially by reason of his helpful condescension
• 35:38
  Speaker 1: towards us, just as also by a forced use of language.
• 35:43
  Speaker 1: He attributes to his incorporeal nature a face and eyes,
• 35:47
  Speaker 1: and other bodily organs. But after the incarnation, if we
• 35:52
  Speaker 1: were to explain such expressions in the same way, it
• 35:56
  Speaker 1: would follow that he was a mere image, or phantom
• 35:59
  Speaker 1: or shadow, and not truly a man. According to the
• 36:03
  Speaker 1: teaching of the ungodly manis therefore the Word of God
• 36:08
  Speaker 1: made one with himself human nature in its entirety, that
• 36:13
  Speaker 1: so he might save the entire man, For that which
• 36:17
  Speaker 1: has not been taken into his nature has not been saved. Nevertheless,
• 36:23
  Speaker 1: after speaking of being troubled, he does not relapse into silence,
• 36:28
  Speaker 1: but transforms the suffering which had affected him into dauntless courage,
• 36:33
  Speaker 1: almost going so far as to say death is in
• 36:37
  Speaker 1: itself nothing. But on this account, I permitted my flesh
• 36:41
  Speaker 1: to feel dread, that I might infuse it with a
• 36:44
  Speaker 1: new element of courage. I came to restore life to
• 36:48
  Speaker 1: those who are on earth. Wherefore also I am prepared
• 36:51
  Speaker 1: for my passion. He then makes a request of his
• 36:56
  Speaker 1: father and exhibits the outward appearance of prayer, not as
• 37:00
  Speaker 1: being weak in respect of that nature which is almighty,
• 37:04
  Speaker 1: but in respect of his manhood, ascribing to the divine
• 37:07
  Speaker 1: nature those attributes that are superhuman, not implying that the
• 37:13
  Speaker 1: divine nature was something external to himself, since he calls
• 37:17
  Speaker 1: God his own father, but in full consciousness that universal
• 37:22
  Speaker 1: power and glory would be the lot of both Father
• 37:25
  Speaker 1: and son. And whether the text has glorify Thy son
• 37:31
  Speaker 1: or glorify thy name makes no difference in the exact
• 37:36
  Speaker 1: significance of the ideas conveyed. Christ, however, despising death and
• 37:42
  Speaker 1: the shame of suffering, looking only to the objects to
• 37:45
  Speaker 1: be achieved by the suffering, and almost beholding the death
• 37:49
  Speaker 1: of all mankind already passing out of sight as an
• 37:53
  Speaker 1: effect of the death of his own flesh, knowing that
• 37:57
  Speaker 1: the power of corruption was on the point of being
• 38:01
  Speaker 1: forever destroyed, and that the nature of man would be
• 38:05
  Speaker 1: thenceforth transformed to a newness of life, he all but
• 38:09
  Speaker 1: says something of this sort to God, the Father. The
• 38:13
  Speaker 1: body o Father shrinks from encountering the suffering and dreads
• 38:18
  Speaker 1: that death which is unnatural to it. Nay more, it
• 38:22
  Speaker 1: seems a thing not to be endured, that one who
• 38:25
  Speaker 1: is enthroned with thee and who possesses almighty power should
• 38:29
  Speaker 1: be grossly outraged by the audacious insults of the Jews.
• 38:34
  Speaker 1: But since this is the cause for which I have come,
• 38:38
  Speaker 1: glorify thy Son, that is, prevent me not from encountering death,
• 38:44
  Speaker 1: but grant this favor to Thy Son for the good
• 38:47
  Speaker 1: of all mankind. And that the evangelist in some other
• 38:53
  Speaker 1: places also speaks of the cross under the name of glory,
• 38:57
  Speaker 1: thou mayest learn from what he says, for the Holy
• 39:01
  Speaker 1: Spirit was not yet given because Jesus was not yet glorified.
• 39:07
  Speaker 1: For in his wisdom he in these words speaks of
• 39:11
  Speaker 1: being crucified as being glorified. And the cross is a glory.
• 39:17
  Speaker 1: For although at the season of his passion, Christ willingly
• 39:21
  Speaker 1: and patiently endured many contumulies, and moreover underwent voluntarily for
• 39:27
  Speaker 1: our sake, sufferings which he might have refused to suffer,
• 39:31
  Speaker 1: Surely the undergoing this for the benefit of others is
• 39:35
  Speaker 1: a characteristic of excessive compassion and of supreme glory. And
• 39:41
  Speaker 1: the Son became glorious also in another way, for from
• 39:45
  Speaker 1: the fact that he overpowered death, we recognize him to
• 39:49
  Speaker 1: be life and son of the living God. And the
• 39:52
  Speaker 1: Father is glorified when he is seen to have such
• 39:56
  Speaker 1: a son. Begotten of himself, of the same nature as himself,
• 40:02
  Speaker 1: and he is good light, life, and superior to death,
• 40:07
  Speaker 1: and one who does whatsoever he will. And when he says,
• 40:12
  Speaker 1: glorify thy son, he means this, give thy consent to
• 40:18
  Speaker 1: me and my willingness to suffer. For the Father gave
• 40:23
  Speaker 1: up the son to death, not without taking counsel, but
• 40:27
  Speaker 1: in willingness for the life of the world. Therefore, the
• 40:31
  Speaker 1: father's consent is spoken as of a bestowal of blessings
• 40:35
  Speaker 1: upon us, for instead of suffering, he spake of glory.
• 40:41
  Speaker 1: And this also, he says, is a pattern for us.
• 40:44
  Speaker 1: For while on the one hand, we ought to pray
• 40:47
  Speaker 1: that we fall not into temptation, yet on the other hand,
• 40:51
  Speaker 1: if we should be so tried, we ought to bear
• 40:54
  Speaker 1: it nobly, and not to rush away from it, but
• 40:57
  Speaker 1: to pray that we may be saved unto God, but
• 41:02
  Speaker 1: glorify thy name. For if through our danger, as it
• 41:06
  Speaker 1: comes to pass, that God is glorified, let all things
• 41:10
  Speaker 1: be accounted secondary to that end. Moreover, just as death
• 41:16
  Speaker 1: was brought to naught in no other way than by
• 41:19
  Speaker 1: the death of the Savior, so also with regard to
• 41:22
  Speaker 1: each of the sufferings of the flesh. For unless he
• 41:26
  Speaker 1: had felt dread, human nature could not have become free
• 41:29
  Speaker 1: from dread. Unless he had experienced grief. There could never
• 41:35
  Speaker 1: have been any deliverance from grief. Unless he had been
• 41:39
  Speaker 1: troubled and alarmed, no escape from these feelings could have
• 41:43
  Speaker 1: been found. And with regard to every one of the
• 41:47
  Speaker 1: affections to which human nature is liable, thou wilt find
• 41:52
  Speaker 1: exactly the corresponding thing. In Christ, the affections of his
• 41:56
  Speaker 1: flesh were aroused, not that they might have the upper hand,
• 42:01
  Speaker 1: as they do indeed in us, but in order that,
• 42:04
  Speaker 1: when aroused, they might be thoroughly subdued by the power
• 42:08
  Speaker 1: of the word dwelling in the flesh, the nature of
• 42:12
  Speaker 1: man thus undergoing a change for the better. From the Syriac,
• 42:18
  Speaker 1: and again when Saint Cyril is manifestly reproving the impiety
• 42:23
  Speaker 1: of Arius and of Ipnomius, after other things, he teaches
• 42:27
  Speaker 1: as follows. Since therefore that which is the outcome of
• 42:32
  Speaker 1: thoughts could not truly happen to inanimate flesh, but on
• 42:37
  Speaker 1: the contrary, is suitable to a human and rational soul,
• 42:41
  Speaker 1: how can it be improper to imagine that we think
• 42:43
  Speaker 1: rightly in assigning the suffering to it, that is to say,
• 42:47
  Speaker 1: the human soul, rather than in casting it upon the
• 42:51
  Speaker 1: nature of the Godhead, as we must do by forcible
• 42:55
  Speaker 1: and inevitable reasoning, if truly in accordance with their doctrine.
• 43:00
  Speaker 1: The divine nature dwelling in Christ's body occupied the place
• 43:03
  Speaker 1: of the soul. From the Greek. There came therefore a
• 43:09
  Speaker 1: voice out of heaven, saying I have both glorified it
• 43:13
  Speaker 1: and will glorify it again. The evangelist did not say
• 43:18
  Speaker 1: that it was the Father who uttered the voice from above,
• 43:22
  Speaker 1: but that the voice came from heaven, in order that
• 43:25
  Speaker 1: no heretics because they heard that the fathers spake, might
• 43:29
  Speaker 1: attempt to say that also the divine nature to it.
• 43:33
  Speaker 1: The Father is encompassed with a gross body. Wherefore he
• 43:38
  Speaker 1: speaks indeed of the harmonious voice. But how the voice
• 43:42
  Speaker 1: was brought to pass it is not in our power
• 43:45
  Speaker 1: to say. But what the interpretation of its words signifies
• 43:49
  Speaker 1: is this. The Son was conspicuous by many signs, the
• 43:55
  Speaker 1: Father withal working the miracles along with him. And inasmuch
• 44:00
  Speaker 1: as he was fellow worker with him in all things
• 44:02
  Speaker 1: which he did, he says now that he has glorified
• 44:06
  Speaker 1: his name, and freely promises that he will also glorify
• 44:10
  Speaker 1: it again through the sign at his death. For inasmuch
• 44:15
  Speaker 1: as the Son is both God of God and life,
• 44:19
  Speaker 1: born of that which is by nature life, he raised
• 44:22
  Speaker 1: himself from the dead. But inasmuch as he is regarded
• 44:27
  Speaker 1: as a man like us, albeit without sin, he is
• 44:31
  Speaker 1: not regarded as having raised himself, but has risen by
• 44:35
  Speaker 1: the power of the Father. Thirty Jesus answered and said,
• 44:40
  Speaker 1: unto them, this voice hath not come for my sake,
• 44:44
  Speaker 1: but for your sakes. The Father replied aloud, after what
• 44:50
  Speaker 1: manner he only knows unto his own son, manifesting his
• 44:55
  Speaker 1: own purpose, with intent to rouse the zeal of the hearers,
• 44:59
  Speaker 1: that they might be leave without any doubt, that he
• 45:02
  Speaker 1: is by nature the Son of God the Father. But
• 45:05
  Speaker 1: the multitude were perplexed and divided unto different surmisings, without understanding,
• 45:12
  Speaker 1: For they ought to have apprehended that it was the
• 45:14
  Speaker 1: Father that gave answer unto whom the Son had addressed
• 45:18
  Speaker 1: his words. For the Son asked not for thunder to come,
• 45:23
  Speaker 1: nor for an angel to utter a voice. Nevertheless, he saith,
• 45:28
  Speaker 1: the voice hath not come for my sake, but for
• 45:31
  Speaker 1: your sakes, for he knew the purpose of him who
• 45:35
  Speaker 1: begat him, even if no word had been uttered, for
• 45:39
  Speaker 1: that he was and is the wisdom and word of
• 45:43
  Speaker 1: the Father. For your sakes. Therefore, he says, the voice
• 45:48
  Speaker 1: hath come, in order that ye may receive me as
• 45:51
  Speaker 1: Son of God, whom the Father knoweth to be by
• 45:55
  Speaker 1: nature his own son. Now the Lord says that the
• 45:58
  Speaker 1: voice hath come. Yet he adds not that it was
• 46:02
  Speaker 1: the Father's voice, nor how it came, for this is
• 46:06
  Speaker 1: a superfluous matter. He affirmed, however, that although they had
• 46:11
  Speaker 1: even heard a voice as from heaven, they persisted nonetheless
• 46:15
  Speaker 1: in their impiety. End of section two, Section three of
• 46:27
  Speaker 1: commentary in the Gospel of John, Book eight by Cyril
• 46:30
  Speaker 1: of Alexandria, translated by Reverend Thomas Randall. This LibriVox recording
• 46:35
  Speaker 1: is in the public domain. Thirty one Now is the
• 46:40
  Speaker 1: judgment of this world? Now shall the prince of this
• 46:43
  Speaker 1: world be cast out? This sore yearned for. Time of
• 46:49
  Speaker 1: the Saviour's sojourn upon earth showed that the judgment and
• 46:53
  Speaker 1: justice for the gentiles was already come, for they were
• 46:57
  Speaker 1: about to be delivered from the arrogant usurper of the devil,
• 47:01
  Speaker 1: and the holy and righteous Judge was portioning out most
• 47:05
  Speaker 1: righteous mercy to them. For I think we ought not
• 47:08
  Speaker 1: to suppose that the world was even now being condemned,
• 47:12
  Speaker 1: when the moment of its justification was come. But judgment
• 47:17
  Speaker 1: in the sense of vengeance shall come upon the world
• 47:20
  Speaker 1: hereafter again the prince of this world shall be cast out.
• 47:26
  Speaker 1: There shall be, he says, judgment against him that wronged
• 47:30
  Speaker 1: the world, and not against the world that endured the wrong.
• 47:34
  Speaker 1: For truly, as Christ himself said, God sent not his
• 47:39
  Speaker 1: son to judge the world, but to save the world. This, then,
• 47:44
  Speaker 1: he says, will be the character of the impending judgment,
• 47:47
  Speaker 1: that the prince of this world shall be cast out
• 47:51
  Speaker 1: and cast out, whence, manifestly from the dominion that hath
• 47:56
  Speaker 1: been gained by him through violence, and from the kingdom
• 48:00
  Speaker 1: that and no wise belongs to him and out indicates
• 48:04
  Speaker 1: the punishment of Hades, and the passage to it thirty two.
• 48:11
  Speaker 1: And I, if I be lifted up from the earth,
• 48:14
  Speaker 1: will draw all men unto myself. Howbeit after that Christ
• 48:19
  Speaker 1: had given himself unto the Father for our salvation as
• 48:23
  Speaker 1: a spotless victim, and was now on the point of
• 48:26
  Speaker 1: paying the penalties that he suffered on our behalf, we
• 48:30
  Speaker 1: were ransomed from the accusations of sin. And so when
• 48:35
  Speaker 1: the beast has been removed from our midst and the
• 48:38
  Speaker 1: tyrant is deposed, then Christ brings unto himself the race
• 48:43
  Speaker 1: that had strayed away, calling not only Jews but all
• 48:47
  Speaker 1: mankind as well, unto salvation through the faith that is
• 48:50
  Speaker 1: in him. For whereas the calling through the Law was partial,
• 48:56
  Speaker 1: that through Christ was universal. For Christ alone, as God
• 49:01
  Speaker 1: was able to procure all good things for us, and
• 49:05
  Speaker 1: with exceeding good omen he speaks of being uplifted instead
• 49:09
  Speaker 1: of being crucified, for he would keep the mystery invisible
• 49:13
  Speaker 1: to those intent on killing him, for they were not
• 49:16
  Speaker 1: worthy to learn it. Nevertheless, he allowed them that were
• 49:20
  Speaker 1: wiser to understand that He would suffer because of all,
• 49:25
  Speaker 1: and on behalf of all. And especially I suppose any
• 49:29
  Speaker 1: one might take it in this way, and very fitly
• 49:33
  Speaker 1: that the death on the cross was an exultation which
• 49:37
  Speaker 1: is ever associated in our thoughts with honor and glory.
• 49:42
  Speaker 1: For on this account too, Christ is glorified, forasmuch as
• 49:47
  Speaker 1: the benefits he procured for humanity thereby are many and
• 49:52
  Speaker 1: by these he draws men unto himself, and does not,
• 49:56
  Speaker 1: like the disciples, lead them to another. Shows therefore that
• 50:01
  Speaker 1: he is himself by nature God, in that he does
• 50:04
  Speaker 1: not put the Father outside himself, For it is through
• 50:08
  Speaker 1: the Son that a man is drawn unto the knowledge
• 50:11
  Speaker 1: of the Father. Thirty three. But this he said, signifying
• 50:17
  Speaker 1: by what manner of death he should die. Here by
• 50:21
  Speaker 1: the evangelist showed that the Lord did not suffer in ignorance,
• 50:25
  Speaker 1: but voluntarily and with full knowledge, not only that he
• 50:30
  Speaker 1: was dying, but also in what manner, and he named
• 50:33
  Speaker 1: the cross as his death. Thirty four. The multitude therefore
• 50:40
  Speaker 1: answered him, we have heard out of the law that
• 50:43
  Speaker 1: Christ abideth forever. And how sayest thou, the son of
• 50:47
  Speaker 1: Man must be lifted up? Who is this son of man?
• 50:52
  Speaker 1: And this they say, as we have remarked, understanding that
• 50:56
  Speaker 1: being lifted up meant being crucified, for it was their
• 51:01
  Speaker 1: wont to signify by more auspicious names things which pointed
• 51:05
  Speaker 1: directly to sore disasters. They essay, therefore, by means of
• 51:10
  Speaker 1: the scripture, to prove that Christ speaks falsehood. For the scripture, says,
• 51:15
  Speaker 1: one of them, denies that the Christ is but for
• 51:18
  Speaker 1: a time. When it says concerning him, thou art a
• 51:22
  Speaker 1: priest forever, how then sayest thou I am the Christ,
• 51:27
  Speaker 1: whereas thou sayest that thou wilt die for because they
• 51:32
  Speaker 1: understand not, the Jews say that by reason of the
• 51:36
  Speaker 1: passion he cannot be Christ. And they deny that it
• 51:40
  Speaker 1: was written that the Christ must suffer and rise again
• 51:43
  Speaker 1: and ascend unto the Father to be minister of the
• 51:47
  Speaker 1: sanctuary and high priest of our souls, when he should
• 51:50
  Speaker 1: return to life a conqueror and incorruptible. Albeit the scripture
• 51:56
  Speaker 1: foretells expressly not only that he should come in this
• 52:00
  Speaker 1: common fashion of a man, but that he should die
• 52:04
  Speaker 1: for the life of all men, and should return to
• 52:07
  Speaker 1: life again after breaking as under the bonds of death.
• 52:11
  Speaker 1: Whereby the saying that Christ abideth forever is fully unfitly accomplished,
• 52:17
  Speaker 1: for when he had shown himself superior to death and corruption,
• 52:21
  Speaker 1: he ascended unto the Father. Thirty five. Jesus therefore said,
• 52:27
  Speaker 1: unto them, yet a little while is the light among
• 52:31
  Speaker 1: you walk, while ye have the light, that the darkness
• 52:34
  Speaker 1: overtake you not. And he that walketh in the darkness
• 52:38
  Speaker 1: knoweth not whither he goeth to the Jews without understanding,
• 52:44
  Speaker 1: and faithless as they were. The Christ does not clearly
• 52:47
  Speaker 1: and at length declare the deep mystery of the saying.
• 52:50
  Speaker 1: But he speeds on at once to utter another at
• 52:54
  Speaker 1: the same time, both expounding what is profitable for them
• 52:58
  Speaker 1: and showing them the cause. Where for they do not
• 53:01
  Speaker 1: understand the things in the scriptures, and that if they
• 53:05
  Speaker 1: believed not him who is light, the darkness of ignorance
• 53:09
  Speaker 1: would overtake them without fail and they would forfeit the
• 53:13
  Speaker 1: benefits that come of the light. For inasmuch as their
• 53:17
  Speaker 1: expectations were drawn from the scripture, they looked for the
• 53:21
  Speaker 1: Messiah as a light. But when he came, all their
• 53:25
  Speaker 1: hopes fell out. Contrariwise, for a darkness overtook them because
• 53:29
  Speaker 1: of their unbelief. Recover yourselves, therefore, saith he speedily, while
• 53:35
  Speaker 1: it is possible for you to win some small share
• 53:39
  Speaker 1: in the radiance of the divine light, in order that
• 53:43
  Speaker 1: the darkness of sin overtake you not. And right well,
• 53:47
  Speaker 1: he said that after the light cometh the darkness, for
• 53:52
  Speaker 1: the darkness presseth hard on the track of the departing light.
• 53:57
  Speaker 1: But whereas he spake of the light, using the death
• 54:00
  Speaker 1: definite article. He signified himself, for he alone is in
• 54:04
  Speaker 1: truth the light. Thirty six. While ye have the light,
• 54:10
  Speaker 1: believe on the light, that ye may become sons of light.
• 54:15
  Speaker 1: He proved therefore that the faith which is in Him,
• 54:19
  Speaker 1: through whom a man comes to the knowledge also of
• 54:21
  Speaker 1: the Father, is the way of salvation. And he names
• 54:26
  Speaker 1: them sons of light, whether of himself or of the Father.
• 54:30
  Speaker 1: For he speaks of the Father as light, after having
• 54:34
  Speaker 1: spoken of himself as light, in order to show that
• 54:38
  Speaker 1: the nature of himself and of his Father is one.
• 54:42
  Speaker 1: And we become sons of the Father, when through the
• 54:46
  Speaker 1: faith which is in Christ, we accept the Father, who
• 54:49
  Speaker 1: is light. For then shall we also be entitled children
• 54:53
  Speaker 1: of God. These things spake Jesus, and he departed and
• 54:59
  Speaker 1: hid himself from them, after teaching them in few words
• 55:03
  Speaker 1: what was profitable. Once again, by God befitting power, he
• 55:08
  Speaker 1: betakes himself from their midst, concealing himself and not permitting
• 55:13
  Speaker 1: them to be roused to anger, but giving them opportunity
• 55:16
  Speaker 1: to change their mind, with intent that they might do
• 55:20
  Speaker 1: what was better. And he withdraws with a said purpose,
• 55:24
  Speaker 1: his passion being nigh, showing that it was not his
• 55:27
  Speaker 1: will to be put to death by the Jews, notwithstanding
• 55:31
  Speaker 1: that he willingly yielded himself up to suffer, giving himself
• 55:35
  Speaker 1: a ransom for our life, and accepted death, which men
• 55:40
  Speaker 1: naturally liken unto sorrow, and changed the sorrow into gladness
• 55:47
  Speaker 1: thirty seven. But though he had done so many signs
• 55:50
  Speaker 1: before them, yet they believed not on him. And the evangelist,
• 55:57
  Speaker 1: wishing to convict their immoderate stubbornness, adds also the words
• 56:01
  Speaker 1: before them, showing that they did not believe even what
• 56:05
  Speaker 1: they saw thirty eight thirty nine forty, that the word
• 56:10
  Speaker 1: of Isaiah might be fulfilled, which he spake, Lord, who
• 56:14
  Speaker 1: hath believed our report? And to whom hath the arm
• 56:18
  Speaker 1: of the Lord been revealed? For this cause they could
• 56:22
  Speaker 1: not believe, for that of old Isaiah said, he hath
• 56:26
  Speaker 1: blinded their eyes, and he hardened their heart, lest they
• 56:30
  Speaker 1: should see with their eyes and perceive with their heart,
• 56:33
  Speaker 1: and should be converted, and I should heal them. It
• 56:37
  Speaker 1: was not, however, with intend to fulfill the prophecies that
• 56:41
  Speaker 1: the Jews slew the Lord, for in that case they
• 56:44
  Speaker 1: would not have been impious. But it was by reason
• 56:48
  Speaker 1: of their own malignity. For although the prophets foretold the
• 56:52
  Speaker 1: things which were certainly to be brought to pass by
• 56:55
  Speaker 1: their determined evil counsel, they foretold it for this cause
• 56:59
  Speaker 1: that the sober might leap over the pitfalls of the devil.
• 57:03
  Speaker 1: For surely they who heard might also have taken heed,
• 57:07
  Speaker 1: on which account also the prediction was needful, Again a
• 57:13
  Speaker 1: solution of another question, that it was not God who
• 57:18
  Speaker 1: blinded the Jews, for else he would not have required
• 57:22
  Speaker 1: them to give account thereof, forasmuch as He surely pardons
• 57:27
  Speaker 1: in voluntary offenses. But the meaning is on this wise,
• 57:31
  Speaker 1: it is just as though Isaiah were setting before us,
• 57:35
  Speaker 1: as having been spoken by God, the words, if I
• 57:39
  Speaker 1: should become a man, and with mine own voice expound
• 57:43
  Speaker 1: unto you, it is profitable. Not even so will ye
• 57:47
  Speaker 1: hearken unto me, as neither did ye hearken unto the prophets.
• 57:51
  Speaker 1: Neither when ye see signs beyond description, will ye be
• 57:55
  Speaker 1: profited aught by seeing them? This is really what ye
• 58:00
  Speaker 1: will not see means. For he did not say I
• 58:05
  Speaker 1: will harden their hearts and blind their eyes. But he said,
• 58:09
  Speaker 1: although ye hear, ye will not hear, and though ye see,
• 58:14
  Speaker 1: ye will not see, in order that ye may not
• 58:17
  Speaker 1: be converted, and I may heal you. For if they
• 58:21
  Speaker 1: had heard and seen in such a way as they ought,
• 58:25
  Speaker 1: they would surely have found benefit thereby. And so the
• 58:29
  Speaker 1: passage contains no indication of an inevitable punishment, nor does
• 58:34
  Speaker 1: it set forth the decree of one condemning and sentencing
• 58:37
  Speaker 1: the Jews. But it is a prediction given with a
• 58:40
  Speaker 1: good purpose, for he knew what manner of men they
• 58:44
  Speaker 1: were going to become, and he made a declaration concerning them.
• 58:49
  Speaker 1: Yet the saying does not go against all the Jews,
• 58:52
  Speaker 1: but only against the unbelieving, for many of them happy
• 58:56
  Speaker 1: leaved in this way. Therefore the seventy have rent the passage.
• 59:01
  Speaker 1: But it is likely that the evangelists followed the text
• 59:04
  Speaker 1: of the Hebrews, which differs from that of the seventy,
• 59:08
  Speaker 1: and therefore said for this cause they could not believe,
• 59:13
  Speaker 1: because He hath blinded them. And so far as the
• 59:17
  Speaker 1: actual wording of the prophet goes, he has not said
• 59:20
  Speaker 1: that God blinded them, and it is likely that someone
• 59:24
  Speaker 1: else did this in order that the Jews should not
• 59:28
  Speaker 1: convert and find healing. But even though we should accept
• 59:32
  Speaker 1: the supposition that God blinded them, yet it must be
• 59:35
  Speaker 1: understood in this way that He allowed them to suffer
• 59:39
  Speaker 1: blinding at the hands of the devil when they were
• 59:42
  Speaker 1: not good as regards their character. For in this way
• 59:46
  Speaker 1: He gives up to a reprobate mind and to passion
• 59:50
  Speaker 1: those who are of a disposition like theirs. But whilst
• 59:55
  Speaker 1: they were such, it was not just that they should
• 59:58
  Speaker 1: know the depth of the mystery and its sy seeing
• 1:00:01
  Speaker 1: that they were men that kept not even the commandments
• 1:00:04
  Speaker 1: of the law, whereas then they received neither the law
• 1:00:08
  Speaker 1: nor the ordinances of the Gospel, closing fast the eye
• 1:00:12
  Speaker 1: of their understanding. On this account, they received not the
• 1:00:16
  Speaker 1: instruction that is able to illuminate them forty two forty three. Nevertheless,
• 1:00:24
  Speaker 1: even of the rulers many believed on him, but because
• 1:00:28
  Speaker 1: of the Pharisees, they did not confess it, lest they
• 1:00:31
  Speaker 1: should be put out of the synagogue, for they loved
• 1:00:34
  Speaker 1: the glory of men more than the glory of God. Now, however,
• 1:00:39
  Speaker 1: when constrained by the signs to believe, and no longer
• 1:00:43
  Speaker 1: daring to gainsay the Lord, they fail of eternal life
• 1:00:47
  Speaker 1: through the persistence of their own abominable perversity, in esteeming
• 1:00:51
  Speaker 1: their position in the eyes of men higher than their
• 1:00:55
  Speaker 1: relationship to God, and in being slaves of a temporal glory,
• 1:01:00
  Speaker 1: deeming it an intolerable loss to fail of honor at
• 1:01:03
  Speaker 1: the hands of the Pharisees. For as much therefore as
• 1:01:07
  Speaker 1: this was what hindered them from believing, hear what the
• 1:01:11
  Speaker 1: Christ says forty four forty five. And Jesus cried and said,
• 1:01:18
  Speaker 1: he that believeth on me, believeth not on me, but
• 1:01:22
  Speaker 1: on him that sent me. And he that beholdeth me,
• 1:01:26
  Speaker 1: beholdeth him that sent me. Contrary to his want, he
• 1:01:31
  Speaker 1: cries aloud. And the cry convicts the ill timed fear
• 1:01:34
  Speaker 1: of men which influenced those who believed on him and
• 1:01:38
  Speaker 1: yet veiled their belief. For he wishes to be honored
• 1:01:42
  Speaker 1: of men that choose to admire him, not stealthily but openly.
• 1:01:47
  Speaker 1: For he assumed that while faith ought to be laid
• 1:01:50
  Speaker 1: up in the heart, nevertheless the most wise confession that
• 1:01:54
  Speaker 1: is founded thereon ought to be made with great boldness.
• 1:01:59
  Speaker 1: And for his, much as being by nature God, he
• 1:02:02
  Speaker 1: condescended to take a form like ours. He refuses for
• 1:02:06
  Speaker 1: the time to declare in plain words into the ears
• 1:02:09
  Speaker 1: of men who hate him, that they ought to believe
• 1:02:12
  Speaker 1: in him. Although he often did say this, and with
• 1:02:17
  Speaker 1: fullest adaptation to the needs of those who suffer the
• 1:02:20
  Speaker 1: distemper of untamable envy at him, he gradually accustoms their
• 1:02:25
  Speaker 1: minds to penetrate towards the depth of the mysteries concerning him,
• 1:02:30
  Speaker 1: leading them not to the human person, but to that
• 1:02:34
  Speaker 1: which was of the divine essence. Inasmuch as the Godhead
• 1:02:38
  Speaker 1: is apprehended completely in the person of God the Father,
• 1:02:42
  Speaker 1: for he hath in himself the Son and the Spirit.
• 1:02:47
  Speaker 1: Exceeding wisely, he carries them onward, saying, he that believeth
• 1:02:52
  Speaker 1: on me, believeth not on me, but on Him that
• 1:02:55
  Speaker 1: sent me. For he does not exclude himself from being
• 1:02:59
  Speaker 1: believed on by us, because he is God by nature
• 1:03:03
  Speaker 1: and has shown forth from God the Father. Butskillfully, as
• 1:03:07
  Speaker 1: has been said, he handles the mind of the weak
• 1:03:11
  Speaker 1: to mold them to piety, in order that thou mightst
• 1:03:14
  Speaker 1: understand him. To say something of this kind, when ye
• 1:03:18
  Speaker 1: believe on me, who, for your sakes, am on the
• 1:03:21
  Speaker 1: one hand, a man like yourselves, but on the other
• 1:03:25
  Speaker 1: hand am God by reason of my own nature and
• 1:03:28
  Speaker 1: of the Father from whom I am. Do not suppose
• 1:03:32
  Speaker 1: that it is upon a man you are setting your faith.
• 1:03:36
  Speaker 1: For I am by nature God, notwithstanding that I appear
• 1:03:40
  Speaker 1: like one of yourselves, and I have within myself Him
• 1:03:44
  Speaker 1: who begat me for as much. Therefore, as I am
• 1:03:48
  Speaker 1: consubstantial with Him that hath begotten me, your faith will
• 1:03:53
  Speaker 1: assuredly pass on also to the Father himself. As we said,
• 1:03:58
  Speaker 1: therefore the Lord gradually training them to something better and
• 1:04:03
  Speaker 1: profitably interweaving the human with what is God befitting, said
• 1:04:08
  Speaker 1: he that believeth on Me and the words that follow,
• 1:04:13
  Speaker 1: for that the faith must not be directed simply to
• 1:04:16
  Speaker 1: a man, but to the nature of God, notwithstanding that
• 1:04:20
  Speaker 1: the Word was clothed in flesh, because his nature was
• 1:04:24
  Speaker 1: not converted into man. He hath very clearly informed us,
• 1:04:29
  Speaker 1: and that he is on an equality in every respect
• 1:04:32
  Speaker 1: with God the Father, by reason of their likeness of
• 1:04:35
  Speaker 1: nature and their identity, as we may term it, of essence.
• 1:04:39
  Speaker 1: He made amply clear by saying forty six, I am
• 1:04:45
  Speaker 1: come a light into the world, that whosoever believeth on
• 1:04:49
  Speaker 1: me may not abide in the darkness. Behold again he
• 1:04:54
  Speaker 1: grasps their faith and fixes it on himself, and affects
• 1:04:58
  Speaker 1: at once two most youth ends. For on the one hand,
• 1:05:02
  Speaker 1: in professing himself to be light, he proves that he
• 1:05:06
  Speaker 1: is God by nature, for so to be called befits
• 1:05:09
  Speaker 1: him alone, who is in his nature God. And on
• 1:05:13
  Speaker 1: the other hand, by adding the cause of his coming,
• 1:05:17
  Speaker 1: he brings a blush to the cheek of any man
• 1:05:19
  Speaker 1: who thinks but little of loving him, because we evidently
• 1:05:24
  Speaker 1: must understand that those who had not yet believed on
• 1:05:27
  Speaker 1: him are as yet in darkness, inasmuch as to be
• 1:05:31
  Speaker 1: in the light that flows from him is theirs only
• 1:05:35
  Speaker 1: who have believed on him. And he leads them also
• 1:05:38
  Speaker 1: to the remembrance of the things that are spoken in
• 1:05:41
  Speaker 1: many passages concerning him, whereby he foretold that he would
• 1:05:45
  Speaker 1: come to enlighten the world, as for example, be enlightened.
• 1:05:50
  Speaker 1: Be enlightened o Jerusalem, for thy light, the true light
• 1:05:54
  Speaker 1: is come, and the glory of the Lord is risen
• 1:05:57
  Speaker 1: upon thee and send out thy light and thy truth. Therefore,
• 1:06:04
  Speaker 1: it is just as if he had said, I am
• 1:06:07
  Speaker 1: the light that in the scripture is looked for to
• 1:06:10
  Speaker 1: come for the salvation of the world to enlighten them
• 1:06:14
  Speaker 1: that are wandering in darkness, as if in Night forty
• 1:06:19
  Speaker 1: eight the word that I spake the same shall judge him.
• 1:06:23
  Speaker 1: In the last day, they will be self condemned. Therefore,
• 1:06:27
  Speaker 1: he says, who refuse to hear him and do not
• 1:06:31
  Speaker 1: accept the saving faith. For he that came to illumin
• 1:06:35
  Speaker 1: came not in order to judge, but to save. He
• 1:06:39
  Speaker 1: therefore that disobeys and thereby subjects himself to the greatest miseries,
• 1:06:44
  Speaker 1: let him blame himself as justly punished. For I am
• 1:06:49
  Speaker 1: not the cause thereof who desire to save those that
• 1:06:52
  Speaker 1: are going to fall into judgment, and who came for
• 1:06:55
  Speaker 1: this end. For he that makes a law punishing the
• 1:06:58
  Speaker 1: disobedient makes it not for the sake of punishing them
• 1:07:02
  Speaker 1: that transgress, but in order that they that here may
• 1:07:07
  Speaker 1: take heed of it and be safe. I, therefore, having
• 1:07:11
  Speaker 1: come to save, charge you to believe and not to
• 1:07:14
  Speaker 1: despise my words, inasmuch as the present is a time
• 1:07:18
  Speaker 1: of salvation, not of judgment. For in the day of judgment,
• 1:07:23
  Speaker 1: the word that called you to salvation will bring the
• 1:07:26
  Speaker 1: penalties of disobedience upon you. And of what nature was
• 1:07:31
  Speaker 1: the word that I spake from the Syriac. From the
• 1:07:36
  Speaker 1: eighth Book of Saint Cyril's Commentary on the Gospel of John.
• 1:07:40
  Speaker 1: What he saith concerning the heretics, who, desiring to conceal
• 1:07:44
  Speaker 1: their impiety, use obscure language, For justly their conscience does
• 1:07:50
  Speaker 1: not suffer them to speak plainly, although an impulse from
• 1:07:54
  Speaker 1: within urges them to lift up their horn on high,
• 1:07:57
  Speaker 1: as it is written, and they speak evil against him
• 1:08:00
  Speaker 1: who truly and by nature is God, namely the only Begotten,
• 1:08:05
  Speaker 1: who reflects the nature of the Father, being the essential
• 1:08:09
  Speaker 1: and natural likeness and image of Him. From the eighth
• 1:08:14
  Speaker 1: Discourse of Saint Cyril's Commentary on the Gospel of John.
• 1:08:19
  Speaker 1: For it is by Jesus Christ that those who believe
• 1:08:23
  Speaker 1: have glory and in dwelling with God and the Divine.
• 1:08:26
  Speaker 1: Paul contends on our side, writing thus that it was
• 1:08:31
  Speaker 1: God who was in Christ, reconciling the world unto himself.
• 1:08:36
  Speaker 1: For let none of those who are accustomed after a
• 1:08:38
  Speaker 1: foolish manner to hear the scripture, which is inspired by God,
• 1:08:43
  Speaker 1: corrupt what is read when it asserts that God was
• 1:08:47
  Speaker 1: in Christ, or think that, Paul says, one clothed with
• 1:08:51
  Speaker 1: the spirit for the expression is not very correct, for
• 1:08:56
  Speaker 1: Christ is indeed by nature God, and not a man
• 1:09:00
  Speaker 1: clothed with God, as one of the prophets. Similarly, in
• 1:09:05
  Speaker 1: the eighth Book of the Commentary in the Gospel of John, therefore,
• 1:09:10
  Speaker 1: a type of the change is that faith which justifies, which,
• 1:09:14
  Speaker 1: when the son receives unto himself, he truly causes to
• 1:09:18
  Speaker 1: approach the Father. Also, for there is one Godhead in
• 1:09:22
  Speaker 1: them both, and an undistinguishable glory of essence. On this account,
• 1:09:29
  Speaker 1: also the wise Cyril in the eighth book of the
• 1:09:32
  Speaker 1: Commentary in the Gospel of John wrote as follows, was
• 1:09:37
  Speaker 1: therefore the mystery of Christians so adorable and great an
• 1:09:41
  Speaker 1: image or shadow? Were rather an imagination or phantom? Or
• 1:09:46
  Speaker 1: was it verily real? And did manes that lover of heathendom,
• 1:09:51
  Speaker 1: and a guilty wretch too, as well as ungodly? Indeed,
• 1:09:55
  Speaker 1: make no mistake, know not at all. But is it
• 1:09:58
  Speaker 1: rather we who err in reasoning thus against these men?
• 1:10:03
  Speaker 1: But these things are not so God forbid. Let them
• 1:10:07
  Speaker 1: rather be cast away on some mountain far off, or
• 1:10:10
  Speaker 1: to the waves, as some say. For not in vain
• 1:10:14
  Speaker 1: do we believe that he was a man, that is
• 1:10:17
  Speaker 1: one who in everything was like ourselves, sin only accepted.
• 1:10:24
  Speaker 1: End of section three. End of commentary on the Gospel
• 1:10:28
  Speaker 1: of John, Book eight by Cyril of Alexandria, translated by
• 1:10:32
  Speaker 1: Reverend Thomas Randall,