One day of salvation; the Church built in believers
that there will be a second firstfruits of those who have fallen asleep (1 Corinthians 15:20). For if there is to be no more death, how could there be a resurrection? So we may say without falsehood that this time is one, as I said just now, and the day is one. The prophet too mentioned this day, speaking as in the person of God: ‘In an acceptable time I have heard you, and in a day of salvation I have helped you’ (Isaiah 49:8). And the inspired Paul writes: ‘Behold, now is the acceptable time; behold, now is the day of salvation’ (2 Corinthians 6:2). On that day Christ came back to life from the dead, having destroyed the grim power of death; and then he also appointed the holy apostles as builders, so to speak, and spiritual craftsmen of the Church from the Gentiles, saying: ‘Go and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and behold, I am with you always, to the end of the age’ (Matthew 28:19–20). Or would you not say that this is what forms the Church?
Palladius: What exactly do you mean?
Cyril: The faith handed down through the holy teachers of the mysteries, and the way of life that has been proclaimed, I mean the life in Christ, and the union with God through holy baptism, by sharing in the Holy Spirit. For so Paul addressed us, saying: ‘And you, like living stones, are being built up as a spiritual house (1 Peter 2:5), into a holy temple, into a dwelling place of God in the Spirit’ (Ephesians 2:21–22). For of old Christ was foreshadowed in the holy tent as though in various vessels: as the golden censer, as the ark, as the lampstand, and also as the table and what was set on it. But now, in the present time, each of those who have believed is, I think, called a house and temple of God (1 Corinthians 3:16), since he has Christ dwelling within him. For Christ dwells in our hearts through faith, as it is written (Ephesians 3:17). He is by nature one and the same, even when he is thought of together with the flesh; for there is ‘one God, the Father, from whom are all things, and one Lord, Jesus Christ, through whom are all things’ (1 Corinthians 8:6). Yet through the various properties of his Godhead he has in himself, as it were, many forms, and he is understood in various ways. For he is in us as the Word of God, and as wisdom, and light, and life, and the living bread that came from heaven (John 6:51).
Palladius: I understand what you mean.
Cyril: So the time when he became man for us, and the much longed-for day of the resurrection from the dead, were prefigured of old when God said: ‘On one day you shall set up the tent’ (Exodus 40:2). And as for the words ‘and at the new moon of the first month,’ one can see, Palladius, that they were added usefully and of necessity. For as the beginning of a month is the first of its days, that is, the new moon, so the time of his coming among us is a kind of beginning of a new age and the first onset of new times. For ‘in Christ there is a new creation; the old things have passed away’ (2 Corinthians 5:17). And the age that follows this one dawns upon us, as it were, now still seen as in hope, but then to be present
Greek
ἀπαρχὴν ἔσεσθαι τῶν κεκοιμημένων δευτέραν. Οὐ γὰρ ἐσομένου θανάτου, πῶς ἂν γένοιτο καὶ ἀνάστασις; Ἔστι τοίνυν οὐ ψευδοεπῆσαι λέγοντας, ὡς εἷς ὁ τοῦδε καιρὸς, καθάπερ ἔφην ἀρτίως, καὶ ἡμέρα μία, ἧς καὶ ὁ προφήτης ἐμνήσθη λέγων ὡς ἐκ προσώπου Θεοῦ, «Καιρῷ δεκτῷ ἐπηκουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι.» Γράφει δὲ καὶ ὁ θεσπέσιος Παῦλος, «Ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος, ἰδοὺ νῦν ἡμέρα σωτηρίας,» καθ' ἣν ἐκ νεκρῶν ἀνεβίω Χριστὸς, τὸ ἀμειδὲς τοῦ θανάτου καταλύσας κράτος, ὅτε καὶ τῆς ἐξ ἐθνῶν Ἐκκλησίας οἰκοδόμους ὥσπερ τινὰς καὶ τεχνίτας πνευματικοὺς τοὺς ἁγίους ἀποστόλους καθίστη, λέγων, «Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος, διδάσκοντες αὐτοὺς τηρεῖν πάντα, ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος.» Ἢ γὰρ οὐχὶ τοῦτο εἶναι φὴς τῆς Ἐκκλησίας τὴν σύστασιν;
{ΠΑΛΛ.} Τὸ τί δὴ φής;
{ΚΥΡ.} Τὴν διὰ τῶν ἁγίων μυσταγωγῶν παραδοθεῖσαν πίστιν, καὶ κεκηρυγμένην πολιτείαν, φημὶ δὴ τὴν ἐν Χριστῷ, καὶ τὴν διὰ τοῦ ἁγίου βαπτίσματος πρὸς Θεὸν ἕνωσιν, διὰ μετοχῆς τοῦ ἁγίου Πνεύματος. Οὕτω γὰρ ἡμῖν προσεφώνει λέγων ὁ Παῦλος, «Καὶ ὑμεῖς ὡς λίθοι ζῶντες ἐποικοδομεῖσθε οἶκος πνευματικὸς, εἰς ναὸν ἅγιον, εἰς κατοικητήριον τοῦ Θεοῦ ἐν Πνεύματι.» Πάλαι μὲν γὰρ ὡς ἐν διαφόροις σκεύεσιν ἐν τῇ ἁγίᾳ σκηνῇ προεμορφοῦτο Χριστὸς, ὡς χρυσοῦν θυμιατήριον, ὡς κιβωτὸς, ὡς λυχνία, καὶ μὴν καὶ ὡς τράπεζα, καὶ τὰ ἐν αὐτῇ· ἕκαστος δὲ, οἶμαι, τῶν πεπιστευκότων, κατά γε τὸν ἐνεστηκότα καιρὸν, οἶκος καὶ ναὸς χρηματίζει Θεοῦ, Χριστὸν ἔχων ἐνηυλισμένον. Κατοικεῖ γὰρ ἐν ταῖς καρδίαις ἡμῶν διὰ τῆς πίστεως, καθὰ γέγραπται, εἷς μὲν καὶ ὁ αὐτὸς κατὰ φύσιν ὑπάρχων, εἰ καὶ νοοῖτο μετὰ σαρκός. «Εἷς γὰρ Θεὸς ὁ Πατὴρ, ἐξ οὗ τὰ πάντα, καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα,» τοῖς δὲ τῆς θεότητος διαφόροις ἰδιώμασιν τὸ οἱονεὶ πολυειδὲς ἔχων ἐφ' ἑαυτῷ, καὶ διαφόρως νοούμενος. Ἔστι γὰρ ἐν ἡμῖν ὡς Λόγος Θεοῦ, καὶ σοφία, καὶ φῶς, καὶ ζωὴ, καὶ ἄρτος ὁ ζῶν καὶ ἐξ οὐρανοῦ.
{ΠΑΛΛ.} Συνῆκα ὃ φής.
{ΚΥΡ.} Οὐκοῦν ὁ τῆς ἐνανθρωπήσεως καιρὸς ἡμῖν, καὶ τῆς ἐκ νεκρῶν ἀναστάσεως ἡ τριπόθητος ἡμέρα, προανετυποῦτο πάλαι διὰ τὸ φάναι Θεὸν, Ἐν ἡμέρᾳ μιᾷ στήσεις τὴν σκηνήν. Τὸ δὲ, Καὶ ἐν νουμηνίᾳ τοῦ μηνὸς τοῦ πρώτου, χρησίμως τε καὶ ἀναγκαίως προσενηνεγμένον κατίδοι τις ἂν, ὦ Παλλάδιε. Ὥσπερ γὰρ ἀρχὴ μηνὸς, ἡμερῶν ἡ ἐν αὐτῷ πρώτη, τοῦτ' ἔστιν, ἡ νουμηνία· οὕτως καὶ ἀρχή τις ὥσπερ αἰῶνος νέου, καὶ προεισβολὴ καινότητος χρόνων, ὁ τῆς ἐπιδημίας καιρός. «Καινὴ γὰρ κτίσις ἐν Χριστῷ· τὰ ἀρχαῖα παρῆλθεν.» Ἀναλάμπει δὲ ὥσπερ ἡμῖν ὁ μετὰ τοῦτον αἰὼν, νῦν μὲν ὡς ἐν ἐλπίσιν ἔτι βλεπόμενος, τότε δὲ καὶ παρεσόμενος