On Adoration and Worship in Spirit and Truth, Book 12

Book 12 opens: priesthood continued; Levi chosen yet screened for blemish§1

1ON ADORATION AND WORSHIP IN SPIRIT AND TRUTH — BOOK TWELVE. Concerning priesthood.

So then concerning the sacred stole, and indeed also the sacrifices which God was legislating must also be finished upon the perfectings of the priests, it has been said clearly. And with myriad things as many as have been oracled upon them, both concerning liturgy and cleansings, and accurate diligence of the needing to live most lawfully and polished unto intelligible elegance, I at least think it needful also before the others to say that.

Palladius: What sort of thing do you say?

Cyril: For a dedication to God and chosen out from all the tribes was the one from blood of Levi, and law was giving to the race the needing to priest, God apportioning to it the select prize upon this; yet he was not leaving the sacred-working multitude wholly unexamined, nor was he simply releasing the matter to whoever happened, through at least being from blood of Levi; but he was ordering to investigate carefully and very finely, lest somehow some of the blamed things having happened to be sick be unwilled by God, and make the approach blemished, and only not also, rushing in with unwashed feet into the tent of the witness, he should collide and not willingly. And it has been written thus again in Leviticus: ‘And the Lord spoke toward Moses saying: Speak to Aaron: A human from your race into your generations, to whomsoever there should be in him a blemish, will not come forward to offer the gifts of his God. Every human in whom there should be a blemish will not come forward, a human blind, or lame, or flat-nosed, or ear-cut, or a human in whom there is in’ (Leviticus 21:16–18)

Lev 21 list finished; bodily illness not guilt; spiritual type; bishop blameless§2

2Cyril: …him a crushing of hand or crushing of foot, or humpbacked, or white-spotted, or thin-lidded the eyes, or a human in whom if there should be in him wild itch, or lichen, or single-testicled; everyone who is in him a blemish from the seed of Aaron the priest will not draw near of the bringing the sacrifices to the Lord, because a blemish is in him. The gifts of his God he will not come forward to bring; the gifts of his God, the Holy of holies, and from the holy things he will eat, yet toward the veil he will not come forward, and toward the altar he will not draw near, because he has a blemish; and he will not profane the holy of his God, because I am Lord the one sanctifying them.’

Palladius: So then, tell me, is bodily sickness unto a charge for some? And does the Creator write nature even unwillingly corrupted?

Cyril: Well done, O Palladius; for you think rightly. For cause and writing would sometimes become for some who have voluntary the turning-aside of their own mind unto the base things, and who have prized the inclination unto anything whatsoever of the outlandish; but to blame for the sicknesses around the flesh, happening naturally and unwillingly, I somehow think hard and unsympathetic, and not without share of the charges unto left-handedness. So then it is possible from here to think around that, that the creator of the wholes would not have written the nature of a human upon unwilling causes, nor would he as unholy have sent out the one sick bodily from the liturgy arranged with him; but as again from type of the bodily things he thins us down unto more elegant counsels, and under-shows the many-formed of the passions in soul, and gives to think that the matter is God-hated. Or did not also all-divine Paul say that the well-famed vote upon all the marvelled-at things must follow those chosen unto priesthood? ‘In order that,’ (Titus 1:6–7) he says, ‘the human of God may be complete, fully fitted unto every good work.’ (Leviticus 21:18–23) And indeed he insisted that the bishop also must be unreprovable, and very clearly; and in these he was making much accuracy.

Palladius: I say so. And what then would be also the word upon each of the sicknesses just now numbered for us, I would wish, as you well know, to learn.

Cyril: Come then part by part, taking up as in a form, let us say the things going into mind: ‘A human,’ he says, ‘into your generations, from your race, in whom if there should be in him a blemish, will not come forward to offer the gifts of his God.’ (2 Timothy 3:17) Safe the word, bitter the oracle. For the law has been set not against only those then come from Aaron, but it extends unto all the race, and against every priestly blood, and creeps through unto every time. For this, I think, makes clear the, ‘From your race into your generations.’ (1 Timothy 3:2) For always somehow unacceptable to God is what does not have blamelessly. And a time one would not be able to say, according to which the condemned would become dear to him, as rather upon the spiritual sicknesses;

Blameless prized in Christ-priest race; blind = mindless; lame = weak zeal§3

3Cyril: …and rather the having blamelessly has been prized, and sick nowhere the corruption, complete as it were unto virtue, and well-strong unto sanctification, the having practiced well to be well-reputed in endurance, and keen unto continual understanding. Therefore also going against all the race he makes the law upon this, showing forth for himself the sacred and chosen race unadulterated; then as in tribe Levi, and as from blood of Aaron, but now at least as in those sanctified in Christ the great and according to truth high priest, to whom we have grown attached through spirit, shown forth partners and sharers of his own nature. Therefore also having called unto brotherhood those justified in faith, as with partners he rejoices saying: ‘Behold I and the children whom God gave me.’ (Hebrews 2:13) Or did it not seem to all-divine Paul also to attach the word upon this to the person of Christ?

Palladius: Very much so.

Cyril: So then he bars from the needing to priest the one upon whichever of the named, as sick and mocked. For he will not come forward, he says, to offer the gifts of God, a human blind or lame. So then the matter has from itself, even if thought bodily, much the unbeautiful; for with eyes having flowed out, and indeed also a foot not firmly set, not having to walk straight, how is it not better to be still, neither knowing where at all the priest must go, or else to go with laughter, using another’s foot and eyes? But the word of this would not be much. But the necessary unto knowledge and spiritual contemplation for us, come let us say, running under the thick of the history. So then blind he seems to call the very simple and mindless. For what eye is to the earthy body, this also in soul would be said the mind, lit up by the divine light, and opening toward the pure beauty itself, and by the thin as it were and well-turning motions of thoughts leaping up very well toward the accurate in glory, and knowing not to miss dogmatic rightness. This, I think, is the proverbially said, ‘Let your eyes look straight things, and let your eyelids nod just things.’ (Hebrews 3:1) And it has been said somewhere also toward the mother of the Jews looking not rightly: ‘Behold your eyes are not, nor is your heart good, but unto your greed and unto pouring out the innocent blood itself, and unto your injustices, and unto murder of doing them.’ (Proverbs 4:25) So then unsuitable unto sacred-work is the blind intelligibly, that is the wholly ununderstanding, and damaged in mind and sense. And unsuitable besides this also the lame, that is a man not knowing to walk-straight, and not well-strong unto walking completely. For blindness, just as I said just now, is a symbol of extreme ununderstanding; but lameness again, of the as it were broken and weak motion and eagerness which one might make upon each of the things to be done. Unless it is worthy to cry upon those thus damaged (Jeremiah 22:17) (Leviticus 21:18):

Strengthen weak hands; flat-nose = poor discernment; cut-ear = hard-hearing; crush of foot/hand§4

4Cyril: ‘Be strong, hands slackened, and knees paralyzed.’ (Isaiah 35:3) And Christ himself also was blaming the peoples of the Jews, as not enduring to make the tracks upon him straight, but rather turned out unto the lame, and slipped from the reasonings of rightness. ‘For alien sons,’ (1 Thessalonians 5:21–22) he says, ‘lied to me; alien sons grew old, and they limped from their paths.’ (Psalm 18:44–45) So then in equal to one another and very near, as in likeness of passions, are lameness of mind and blindness; the one bringing down unto uselessness the precious as in understanding, the other the well-strong as in good works. And besides these the law said the flat-nosed must be made rejectable, and with him the ear-cut. And one might fit upon them such a word. For by the smelling senses both the foul-smelling and most fragrant are tested, of as many as are in such a nature, the one allotted to smell, I mean; and very discerning is the sense, both of what knows how to delight, and of what not somehow thus, but having otherwise, and as in a worse share; and human mind at least, if it should somehow have completely in the things according to itself, goes well-strongly unto being able to discern the quality of the things, and will make the accurate assay upon each, and like some excellent banker testing all things, and holding the good, and abstaining from every form of evil, according to what has been written, will be well-reputed very much. For it adulterates the as it were shameful and counterfeit of the things done, and would easily accept the beneficial and better. So then snub-nosedness makes clear the not very healthy and completely having as in sense, according to which discerning each of the things best, apportioning the better vote to the best, and the worse to the more shameful, we both are and have been named wise and keen-minded, and what not of such things. For smell as it were leaping up into mind is as it were a real quality of the things thought by it. And the having been cut-off of the ear would under-show, as at least it seems to me, the hard-hearing. For with hearing cut-off, I at least would grant the passion to be the from-part obedient, and not wholly well-reined unto obedience, or else the not being able blamelessly to hear the sacred, especially writings, which indeed some also do, most counsel-lessly turning aside the well-hearing of the soul unto things not fitting. And these would be, according to the voice of all-wise Paul, those itching the hearing, and turning it away from the truth, and lying upon spirits of error, and having inclined unto profane empty-voices. So then the ear-cut would under-show the maiming of the inward and intelligible hearing, and the corruption from rightness unto the worse. But also if somehow a crushing of foot or crushing of hand should be seen present for someone, let him withdraw, he says, and be ranked in equal with the others, this persuading to think the one somehow crushed in foot or hand, yet not altogether sick, (2 Timothy 4:3–4) (Leviticus 21:18–19)

Partial crush = careless work; humpbacked = earth-bent; white-spot = shameless open vice§5

5Cyril: …the one not wholly able to go unto works, nor indeed having the walking wholly unreproachable, or the energy, the as in citizenship, I mean, and most lawful life. And these again would be either those doing the work of the Lord carelessly, upon whom the woe has been brought through a prophet’s voice, or those pursuing the just not justly, according to what has been written. And observe that to the intelligible and whole lameness, also the moderate maiming of the leg is in equal, and has been reckoned as the same. For to being able to do nothing at all of the good things, the not doing rightly will lie in equal word. And reasonably it would appear in the lameness the not-at-all; and in the crushing the not-healthily.

Palladius: It seems so.

Cyril: And humpbacked, and white-spotted, and thin-lidded the eyes he writes down again as among the most unapproved. And humpbacked we say to be the as it were bent-over, and looking down with mind, and inclined toward the passions of flesh, and fixing the eye upon the earthly things—clear that the intelligible—and going unto this of judgment thereafter, so as to hate being set upright, toward at least the needing to think the things above. And in these would be the charges of the Jews, about whom it has been written: ‘Let their eyes be darkened of the not seeing, and bend together their back through all.’ (Jeremiah 48:10) And white-spotted, the one having the so-called white-spot upon their foreheads. And this sickness blackens in form the look upon the tip of skin. And it takes away from those for whom it should happen to suffer, the even at least being able to escape notice, flowering upon the brows themselves, and hung upon whole faces. So then such a one white-spotted bodily, but intelligibly under-shows the unseemly, nakedly and unhiddenly, and as it were not having a clean face, but the unbeautiful unto life manifest to all, so as perhaps not even to know somewhere the rightly said by one of the wise, ‘Wise will hide their own shames.’ (Colossians 3:2)

Palladius: How did you say?

Cyril: For are there not, O Palladius, myriad as many passions in us?

Palladius: Yes; what then is this?

Cyril: That, O noble one, I say, each is sick what he is sick, but often being worsted by shame toward brothers, he makes in zeal and much word both seeming to be healthy, and escaping notice in evils.

Palladius: You speak well.

Cyril: But if somehow someone should have come unto such shamelessness as to think as nothing also choosing to sin openly, and to spare completely the prizes unto seemliness, would such a one thereafter not seem to someone to have gone far from the sacred and holy race?

Palladius: And very much.

Cyril: So then the law calls such a one white-spotted, as not even knowing and enduring to hide the sickness and passion that happened to him. And thin-lidded the (Psalm 69:23) (Leviticus 21:20) (Sirach 20:26?)

Thin-lidded eyes = see yet not rightly; wild itch / lichen / extreme passion§6

6Cyril: …eyes, the one least deprived of seeing, yet not having to do this healthily. Of which sort some would be, for whom understanding is present, yet the choosing to think rightly is not seen present. For some seeing, he says, the good, turn aside the inclination of their own wills unto things not fitting; and others, even being able not to be without share of dogmatic rightness, only not themselves damage their own mind, going unto a most unbeautiful hunt of thoughts, and receiving nothing healthy of the glory upon God; of which sort are especially children of heretics, and Jews besides, who believe the Father to be God, yet most mindlessly thrust away the Son who has appeared from him according to nature. Therefore also true upon them is the hymned through a prophet’s voice, ‘Eyes for them, and they do not see.’ (Psalm 115:5) For seeing benefits nothing, unless somehow the seeing healthily should be foreseen for some, just as indeed we were saying justly that both lameness and the crushing of the foot have been ranked in equal word; for it will differ wholly nothing, from not being able to go at all, the somehow not going healthily, clearly the path as in affairs, and the road as in works.

Palladius: You speak well.

Cyril: And a human will not come forward about to sacred-work, in whom if there should be upon him wild itch, or lichen, or single-testicled, or everyone in whom there is a blemish. So then to wild itch must be likened the most outlandish of the passions, poured down upon mind with sharper flows, and going beyond every measure, and having beginning from pleasure, yet finishing unto a bitter end. Or do you not say that for each of the miss-doings both some measure and unmeasure of the evil is seen?

Palladius: How did you say?

Cyril: The one worsted by bodily pleasure—would he not suffer this both moderately and beyond measure? For some are only worsted, and are sick restrainedly; and others also come unto the tip of the evil, and are sick the pleasure raging uncontrollably, so as even to slip beyond the passions according to nature themselves.

Palladius: I understand what you say.

Cyril: So then upon each of the evils the having inclined outlandishly unto beyond word, and beyond measures of the in custom and among many, would thereafter be said the wild itch. And lichen besides, any passion whatsoever, always creeping unto the broad, and having unceasing the increase unto the worse. And the divine law wills that the falling passions must be contracted by us, and led unto the lesser. You will think some such thing hearing: ‘If spirit of the one exercising authority should rise upon you, do not leave your place, because a healing will stop great sins.’ (Leviticus 21:20) For the unreproved of the passions always creep toward the more shamefully having; and they seize heart and mind, and lead unto complete destruction. So then the base must be blamed by us, with the runnings-up unto the better wrapping (Ecclesiastes 10:4)

Single-testicled = half-man / soft; may eat holy yet barred from altar; shared weakness warned§7

7Cyril: …it of the sobriety in us, and destroying little by little. And single-testicled besides, he says, just as I at least think, the half-man, and as it were cut-off the perfectly manly. ‘For neither fornicators,’ (Romans 6:4) he says, ‘nor soft ones will inherit the kingdom of God.’ (1 Corinthians 6:9–10) And he names such ones womanish, because having obtained a man’s nature they lie about the manly, soft in both mind and body, and willingly bent toward the unmanly and woman-fitting. And it is likely again that the single-testicled also under-shows something else. For it is custom to name a man the well-strong and compacted, and not insufficiently having unto being able to set upright whatever he might somehow choose. And reasonably half a man would be thought the not wholly well-strong, nor altogether keen unto the things fitting him; for it is not fitting for the one lying upon God to bring forward courage cut-apart for him and the well-strong damaged, and as to be weak from part; but to play-the-man and be strong, according to what has been written, having unreproachable and unmocked eagerness. So then unholy admittedly is the one under a writing of blemish. Yet he is not barred from the needing to share the holy food. ‘For he will eat from the holy things,’ (1 Corinthians 16:13) he says, ‘yet toward the veil he will not come forward, and toward the altar he will not draw near.’ (Leviticus 21:22–23) For those still liable to the inward hidden weaknesses unto mind would share the blessing of Christ, and not as in the rank of the saints unto increase of sanctification, and unto firmness of mind, and the remaining firmly set upon all the best things, but as in the manner fitting those sick unto putting away of the evil, and unto cessation of sin, and unto deadening of pleasures, and unto taking-up of spiritual good-condition. For since Christ is a new creation, according to the Scriptures, in this way we also receive him in ourselves through his holy flesh and blood, in order that being re-elemented unto newness of life through him and in him, we may put off the old human, the one being corrupted according to the desires of deceit, according to what has been written.

Palladius: You spoke rightly.

Cyril: So then he denies the practice of the sacred works to those somehow having the intelligible outrage melted-in and irremovable sick; for least holy is what is always sick the grown-on of the passions; but if also for someone of those having blamelessly at least in themselves, and unreproachably unto liturgy, the being sick of these common and not fading passions happens, he orders that he must not be left unreproved, saying: ‘Speak toward Aaron and toward his sons, and let them take heed from the holy things of the sons of Israel, and they will not profane my holy name, as many as they themselves sanctify for me; I am Lord. Speak to them: Into your generations every human who should come forward from all the seed’ (2 Corinthians 5:17) (Ephesians 4:22) (Leviticus 22:2–3)

Lev 22 uncleanness; leper and flux barred; types of soul-death and barren mind§8

8Cyril: …of you toward the holy things, as many as the sons of Israel should sanctify to the Lord, and his uncleanness should be upon him, that soul will be utterly destroyed from me. I am Lord your God, and a human from the seed of Aaron the priest, and this one is leprous or has a flow of seed, will not eat of the holy things until he should be cleansed, and the one touching every uncleanness of soul, or a human from whom a bed of seed should go out, or whoever should touch every unclean creeping thing which defiles him, or upon a human in whom it defiles him according to every uncleanness of him; a soul which if it should touch them will be unclean until evening, will not eat from the holy things unless he should wash his body with water, and the sun should set, and he will be clean, and then he will eat of the holy things, because it is his bread. He will not eat a carcass and a beast-taken, lest he be defiled in them. I am Lord, and they will keep my keepings, in order that they may not take sin through them, and die through them, if they should profane them. I am Lord the one sanctifying them.’ For those bringing the sacred things, he says, or the things being sanctified by the sons of Israel, as many as they should dedicate unto sacrifice to God, let them not profane his name, bringing not pre-purified, and still having unwashed the uncleanness which it happens to suffer; or let them know that, he says, they will at once pay the last justice. For I am Lord, that is, not a falsely-named god, against whom even if somehow one should sin, nothing will be a miss-deed. For what would even become from us unto wood or stone, to which also the needing to be corrected would follow? So then correcting unto safety of the uncleanness by the very fears, he usefully numbers the manners according to which it would become from us, so that the ministers may know the road of the fairness most fitting them, and through which they would be both acceptable and clean, walking through the life most dear to the lawgiver.

Palladius: You spoke rightly.

Cyril: So then the leprous and the one with flow of seed he both sets out from the sacred liturgy, and says he must become without share of the holy things, until he should thrust away from himself what happened, and become farthest from being sick. And he joins to these, as sick a same-natured uncleanness, the one touching every uncleanness of soul, or for whom if a bed of seed should go out, and indeed the one touching a creeping thing, and of a man having any denunciation upon pollution; not, I think, the law blaming bodily passions, according at least to the true and blamelessly having aim, but as still in types, by the in-sense and bodily things, showing forth the things in souls. So then a symbol of deadness is leprosy; for it consumes and grazes down the flesh, and changes unto the against-nature, and alters the look of the body. And flow of seed is a putting-away of fruit-bearing, nature flowing unto nothing; of which sort also a human mind would be seen carried aside unto corruption and only not being consumed unto barrenness, through at least being able to understand nothing of the neces (Leviticus 22:3–9)

Hymenaeus/Alexander; unworthy eating; touching uncleanness = shared counsel/deed§9

9Cyril: …sary unto salvation; of which sort Hymenaeus and Alexander have become, both thinking and saying resurrection has already happened. And to these would be added those inclining unbridledly toward anything whatsoever of the outlandish, and simply casting aside the fruit of their own mind unto stale and wanton pleasures. So then the leprous and the one with flow of seed, that is, the one held in works of deadness (and works of deadness would be the passions of the flesh), and the one not having the inward fruit-bearing, clearly the unto mind and hidden, uncorrupted, let him withdraw, he says, from the holy things, until he should be cleansed. For as all-divine Paul said, ‘Whoever should eat the body of the Lord and drink his cup unworthily, eats and drinks judgment for himself, not discerning his body. But let a human,’ (2 Timothy 2:17–18) he says, ‘test himself, and then eat from the bread, and drink from the cup.’ (1 Corinthians 11:27–28)

Palladius: You spoke best.

Cyril: So then observe, O Palladius, the accuracy of the law; for it has least gone against only the leprous and the one with flow of seed, but as it were also condemns-with them, even if somehow someone should touch those sick, I mean leprous and with flow of seed. ‘And the one touching,’ he says, ‘every uncleanness of soul, or for whom a bed of his seed should go out, will be unclean.’ (1 Corinthians 15:33)

Palladius: And what damage from this would become for those touching?

Cyril: None at least, according to the word in ready hand. For touch of body will not defile a human’s soul. But the law is spiritual, and teaches us again riddlingly, that unclean in charges of pollutions are those liable to soul-passions. And those touching are defiled-with them, or clinging, clearly according to relation of same-counsel, or same-deed; ‘For evil companies corrupt good customs’ (2 Corinthians 6:14–15); and, ‘No share for a faithful with an unfaithful’ (Psalm 18:25–26); and enemy and irreconcilable to the dark is the light. And true that ‘With a holy one you will be holy, and with an innocent man you will be innocent, and with a chosen one you will be chosen, and with a crooked one you will twist.’ (Psalm 140:3) And that not only being sick the most outlandish of the passions will be all-hard for those sick alone, but also whoever should become same-minded and same-opinioned will be defiled with pollutions not less than those, he showed at once adding, that ‘Whoever if he should touch every unclean creeping thing will defile him, or upon a human in whom he defiles according to every uncleanness of him, a soul which should touch them will be unclean until evening.’ (Romans 3:13–14) And bitter and venom-shooting creeping things we say both to be said and to be those for whom the word would be fitting, ‘Venom of asps under their lips; whose mouth is full of curse and bitterness.’ (Leviticus 22:4–6) And these would be also before the others those twisting the straight things, and sounding into the simpler ones the word that procures destruction, carrying them off toward thoughts not good, and unto glory upon God the

Twisted glory; until evening = before Immmanuel; wash + sunset = baptism / living bread§10

10Cyril: …twisted, or also those somehow saying: ‘Let us eat and drink; for tomorrow we die’ (1 Corinthians 15:32); and those dragging out the minds of the more unlearned toward the pleasure-loves in world. And unclean again and knowing how to defile those touching, or going near, according at least, I say, to the law of disposition, are those about whom all-wise Paul also somehow said: ‘If someone named a brother is a fornicator, or a drunkard, or a snatcher, or a greedy one, or an idolater, with such a one not even to eat-together.’ (1 Corinthians 5:11) Or do you not say that most fitting for the sacred and chosen race is the needing not to have become such evils, nor indeed to be mixed-together with those sick?

Palladius: Very much so.

Cyril: ‘So then he will be in uncleanness,’ (Galatians 4:4) he says, ‘whoever should touch these, until evening. He will not eat from the holy things unless he should wash his body with water, and the sun should set, and he will be clean, and then he will eat from the holy things, because it is his bread.’ (Leviticus 22:6–8) And besides these still he denies the eating of a carcass and beast-taken, as able sufficiently to defile. So then see, O Palladius, the putting-away of every filth, and release from charges, not otherwise becoming in us, except through Christ alone, and as in the time of the sojourn.

Palladius: How did you say?

Cyril: That everything before the sojourn of the Only-begotten is uncleaned and still in pollutions, and without share of life, he showed saying: ‘He will be unclean until evening, and will not eat from the holy things.’ (John 6:33–51) Or did Emmanuel not sojourn in the last times of the age?

Palladius: Yes; for clear is the word.

Cyril: And we have been made alive having eaten down the bread, the truly holy and from heaven, that is Christ, the time having come unto an end, and as it were a sun setting, and shutting the measure of time unto evening.

Palladius: Very much.

Cyril: In this way also until evening unclean is the polluted, and without share also of holy and life-making food, waiting the time of the cleansing. And having washed with water and with sun having set, clean, and having as own bread the from heaven. For as it were it has been apportioned to those sanctified through water, as in holy baptism, I mean, the being blessed through Christ; and indeed he himself is the living bread, and he himself again the one having come down from heaven, and giving life to the world. And that the setting of sun would mark the time of our Savior’s sojourn, you will know clearly, with God saying upon the lamb toward the hierophant Moses: ‘Speak to the sons of Israel, and let them take for themselves a sheep according to houses, and it will be, he says, kept from the tenth of the month until the fourteenth, and they will slaughter it, all the’ (Exodus 12:3–6)

Carcass/beast-taken; alien / sojourner / hireling barred from holy bread§11

11Cyril: …multitude of the sons of Israel toward evening.’ For the tenth hour is said according to which Emmanuel appeared to us, toward the evening itself thereafter, that is the end of the present time. And a carcass and beast-taken inject intelligibly the pollution into those touching no less than leprosy; the carcass signifying the perfectly dead and cooled, as in the works according to the flesh, and the beast-taken openly signifying the soul fallen under the devil. And that it is a saving matter to withdraw from a man who has known to think dead things and cooled in mind, and as it were nourishing Satan upon himself (for he eats down whichever souls he should choose)—how would this not be clear to those truly complete-minded, and who have best-studied to go farthest from everything accustomed to defile?

Palladius: Thus it holds.

Cyril: And since toward this accuracy thereafter the narrations creep out for us, and the aim of the law would least be for the polluted, yet for those having blamelessly the needing to share the holy and life-making foods; at once he distinguishes the races very well, and who would be those worthy of the blessing, and able to leap through toward this, has been defined; and to whom again the being scared-away from the sacred edibles is fitting, he made clear saying: ‘And every alien will not eat holy things; a sojourner of a priest or a hireling will not eat holy things. But if a priest should acquire a soul acquired by silver, this one will eat his bread, and his house-born, and these will eat of his breads.’ (Exodus 12:6) So then he bars as still polluted and unwashed both the alien and out-of-tribe, that is the one not yet having believed and not knowing the true God. For for those in whom there is not the being bound through the in-spirit and intelligible intimacy to Christ the great and truly priest, how would such ones become sharers of his breads? For we will not give the holy things to the dogs, and no one would cast aside the intelligible pearls before the swine, according to the Savior’s own voice. So then wholly without share is the alien. And he joins to this both the sojourner and the hireling; and these again would be, according at least as it seems to me, those living for world, and citizenshipping for it, and as it were having made the earth a fatherland, through at least thinking only the things of flesh, yet sojourning as it were in bare and only faith, the love unto Christ. And as far as it came unto words, good and fair; but unto works and manners of the true reverence, having stood out very much far. And hirelings again, having somehow chosen even the believing alone not by shame toward truth, but hunting as it were some wage of seeming to be Christians, the pleasing some, and flatteringly running under the cares from those able to benefit them, and making piety a livelihood and a cover of love-of-gain, molding around themselves the fair-speaking as a mask. So then as far as it came unto power of law, (Leviticus 22:8) (Leviticus 22:10–11) (Matthew 7:6) (1 Timothy 6:5)

House-born / silver-bought eat; priest’s daughter + alien; regenerated soul warning§12

12Cyril: …if the sojourners and hirelings will be arranged with the aliens and as farthest from the holy things, they will be with those; and only not also sick with brother charges, they will justly undergo the same-natured justice. And he said the sharing of the holy things must be released to the household ones. For they will eat, he says, the house-born of the priests, and whomsoever they might somehow buy, saying somehow both acquired and silver-bought and house-born, the genuine in faith, and household in spirit, and bought of a price, according to blessed Paul. ‘For Christ redeemed us out from the curse of the law, becoming a curse over us,’ (Galatians 3:13) according to what has been written.

Palladius: True.

Cyril: And he further orders that also a daughter of a human priest, if she should become to an alien man, she will not eat of the firstfruits of the holy things. So then he has clearly prized the household one, allowing to share the holy things as genuine; yet that for those having the intimacy toward him, the loving to cling to those not household according to faith or manner, nor indeed having grown rich the as it were kinship from virtue, must be very well declined, would not be unclear to those willing to investigate carefully the faith of the sacred Writings. For just as in the already pre-read he was making the leprous unclean, and again upon this the one with seed-flow, and was setting as sharer of pollution and uncleanness upon them the one become near, and as it were joined from touch; thus also here he says the priest’s daughter, even if she should somehow have the holy kinship, will be benefited nothing from here, joined to another, that is to an alien, the nowhere household, nor indeed from blood of Israel. So then the word of the history in these would be. And with the law brought alongside for us unto spiritual contemplation, we say that he says a priest’s daughter, the soul regenerated from water and spirit by power of Christ, and called through faith unto sanctification; but even such a one somehow will be, he says, without share of the holy things, if she should become to an alien human, that is, if she should be joined to some not truly holy, and not having a spiritual relation toward God; so then for bodies the manner of the joining would be bodily, and for spirits again spiritual.

Palladius: And whom do we say have been carried aside unto this?

Cyril: Those whom the solemn word of wisdom was securing, holding thus: ‘Son, let not impious men lead you astray, nor wish if they should call you saying: Come with us; share blood.’ (1 Corinthians 6:20) And we will add also those who having mindlessly inclined away from the right faith, run behind flesh, not accepting the words through the holy Spirit, but having given heed to spirits of error, in hypocrisy of false-speakers, seared in mind. These thrusting aside the intimacy toward Christ have become according to the true to alien humans, and have endured devilish seeds, fruit-bearing in error the of-error (Leviticus 22:11–12) (John 3:5) (Proverbs 1:10–11) (1 Timothy 4:1–2)

Widow-daughter returns; Synagogue apostasy type; Jeremiah charges§13

13Cyril: …works and destruction. So then rejectable, even if somehow a sacred and holy soul should be, leaping upon such shameful pollutions. For altogether unholy is everything whichever should become abominable and polluted, through lying upon base and unholy men. And next to this he at once oracled another law; and it holds thus: ‘And a daughter of a priest, if she should become a cast-out widow, and seed should not be for her, will turn back upon her paternal house according to her youth; from the breads of her Father she will eat.’ (Leviticus 22:12–13) So then the word of the history is clear, I think; but one must go toward the inward and hidden thoughts. For if, he says, a soul should become rejectable as condemned, and thereafter appear empty of a husband, that is of the intelligible bridegroom, having no fruit from virtue; let her make the walking running toward the in beginnings, and let her return keenly upon the house of her own father, clearly through repentance seeking the intimacy toward God, and then she will eat of his breads. And it grieves nothing also to fit the power of the things said to what we said just now. For if, he says, it should happen that a sacred and holy soul carried under under profane men should slip unto wandering, and receive pollution of alien dogmas, and through this become as it were some widow and sent-away from God, yet somehow sobering and learning what she slipped on, let her return toward the Father. For he receives the wandered, if they should appear clean of the unholy seeds mixed into them, if they should bring forward nothing leftover of the abomination of those who led astray; and thus he herds-together with the holy worshippers, setting himself alongside as bread from heaven, the life-making food for them. And I at least think the lawgiver also under-shows something else for us through these laws. For he as it were pre-voices the apostasy of the Synagogue of the Jews, and the justice upon this, and the kindness about to be upon her according to times, bearing unto return by mercy of God, and bringing back unto the in beginning. For ‘A daughter,’ (Isaiah 29:13) he says, ‘of a human priest, if she should become to an alien man, will not eat of the firstfruits of the holy things.’ (John 6:32–35) For as far as it came unto teaching and learning, all-divine Moses has become as it were some father of the Synagogue of the Jews. So then she was a priest’s daughter; for Moses also is a sacred-worker, inasmuch as also existing from blood and tribe of Levi. But this one’s daughter has become to an alien human. For deeming the things defined from God of altogether little word, and somehow neglecting the seeds from above, she has practiced teachings, commandments of humans, and fruit-bears for the opinion-givings of others; in this way God was blaming saying to her through Jeremiah’s voice: ‘Lift your eyes unto a straight, and see, where you have not been mixed; upon the roads you sat for them as a deserted crow, and you defiled the land in your prostitution and in your evils, and you had many shepherds, unto a stumbling for yourself.’ (Jeremiah 3:1–2) But these at least are ancient charges of the Synagogue of the Jews; and brother to these also

New Synagogue charges; Hosea return; holy eaten in ignorance + fifth§14

14Cyril: …new, the upon Christ himself. For accepting nowhere the bridegroom from above and from God Father, she gives heed to the words of the Scribes and Pharisees. So then she has become to an alien human, and in this way has remained without share of the holy things; for she did not eat the bread from heaven, that is Christ. You see the charges, and the justice at once brought upon by Christ for those who have thus been impious. So then observe also in what manner they have been mercied, and brought back unto the in beginnings: ‘A daughter, he says, of a priest, if she should become a cast-out widow, and seed should not be in her, will turn back upon the house of her father, according to her youth, and from the breads of her father she will eat.’ (Leviticus 22:13) For widow and cast-out through the impiety unto Christ the Synagogue of the Jews has been shown forth, and has remained in sins, and in having acquired nothing of the spiritual goods, and has continued long times in this. But she will turn back upon her paternal house; for she also will be called through faith toward God; and with us she will inscribe as Father the creator of the wholes, and would become a sharer of Christ’s blessing. This mystery the prophet’s word also will set clear for you; for he said thus: ‘Because many days the sons of Israel will sit, there being no king, nor ruler; there being no sacrifice, nor there being an altar, nor priesthood, nor clear things; and after these the sons of Israel will turn, and will seek the Lord their God and their king, and will be amazed upon the Lord, and upon his goods, upon last of the days.’ (Hosea 3:4–5)

Palladius: True is the word.

Cyril: So then edible and well-fitting toward sharing for those having undamaged at least upon themselves are the sacred things, that is the holy things. But they will no longer be set forward for those not having healthily, or polluted out by relation toward others. For it has been written that ‘With a crooked one you will twist.’ (1 Corinthians 10:18) And that also for the truly sacred it is not without damage to make the holy things as in common use, and to think them differing nothing from the others, he was clarifying saying at once: ‘And a human who if he should eat the holy things according to ignorance, will also add his fifth upon it, and will give to the priest the holy, and will not profane the holy things of the sons of Israel, which they themselves take away for the Lord, and they will bring upon themselves lawlessness of a miss-deed in their eating their holy things; because I am Lord the one sanctifying them.’ (Psalm 18:26)

Palladius: I do not very much understand what ever it is you say.

Cyril: You will learn also very clearly; for nothing is uphill. The things dedicated unto a smell of fragrance, somehow calves, or a sheep, were being brought up from part upon the altar, with the inwards being taken out, feet, and head, and fat, sometimes also kidneys; and they were nourishing the priests with the leftovers. ‘For those eating the sacrifices are partners of the altar,’ (Leviticus 22:14–16) just as also the

Eli’s sons; ignorance vs insolence; priests and deadness; pitch-touch begins§15

15Cyril: …all-divine Paul said. So then there was a necessity that what is under the brought-forward be consecrated to God, according to the law fitting each, and that the servants be comforted with the remaining body of the sacrifice. But if somehow someone should appropriate as it were wholly through-and-through the gift, and has apportioned it to his own needs, having burned-fragrance nothing; as having eaten down holy things, he was being written by law. This indeed the sons of Eli the priest have done, snatching before sacrifices and profaning the sacred things, and saying most unholily to those come unto sacrificing: ‘Give meat to roast for the priest.’ (Leviticus 21:1–6) But those at least as voluntary and having naked the insolence were being punished proportionally. ‘But if somehow it should become, he says, either having been snatched-together by forgetfulness, or not accurately knowing what seems to the laws, to do some such thing; let him undergo damage; and let him pay the equal without neglect; and let him further bring upon this also the fifth,’ (1 Corinthians 10:18) that is, the fifth share of the valuation; ‘and thus he will be released the charges, and will thrust away the harms from the ignorance.’ (1 Samuel 2:12–17) So then when the unknown is not free of writing, what would one think the from mindlessness and boldness? So then those for whom the sacred things are in care must decline seeking to appropriate nothing before sacrifice; or let them know that having miss-done terrible things, they will owe justice, and will be under divine motion. Or do you not say the matter is true, O friend?

Palladius: Altogether so.

Cyril: And that those priesting must be holy and washed-out, and shake off also very youthfully the as it were dead and cooled mindset, and the not breathing unto virtue, he was making clear saying: ‘Speak to the priests the sons of Aaron, and you will say toward them: In the souls they will not be defiled in their nation, but either in the household nearest them, upon father and mother, and sons and daughters, upon a brother, and upon a virgin sister drawing near him, the one not given out to a man, upon these he will be defiled. He will not suddenly be defiled in his people unto his profaning. And you will not shave a baldness the head upon a dead, and they will not shave the look of the beard, and upon their fleshes they will not cut cuttings. They will be holy to their God, and will not profane the name of their God; for the sacrifices of Lord gifts of their God they themselves offer, and they will be holy.’ (Leviticus 22:14) For no pollution at all would become for a man, the death of another, if one should carefully investigate the word of the truth. Yet bodily deadness would be a type of the inward and in souls, by which the one become near must be defiled, either according to will, or according to same-deed; for to withdraw from dead works and to be borne as farthest would be fitting for saints, and not to go unto the same with those sick such things is beautiful. For it has been written that ‘The one touching pitch, (Sirach 13:1)

Near kin mourning allowed; no Greek cuttings; priest marriage bans begin§16

16Cyril: …will be polluted.’ For the one not declining to cling would share also very easily another’s baseness. And the law allows those sanctified, upon father and mother, children and brothers, and indeed also near-kin, to be defiled unreproachably; through also going upon soulless bodies, by shame toward nature, and neglecting the injustices unto type, so that those known to God may not seem to be some untearable and haughty and unsympathetic; and indeed with the law saying clearly: ‘Honor your father and your mother, in order that it may become well for you.’ (Sirach 13:1) And according to another manner and word, we say those sanctified have been barred from the needing to mourn; for being sacred-workers of life, and bringing forward the sacred things to God unto the loosing of death (for loosing of death is the death of Christ, being typed through sheep and calves), how was it consistent to be weighed down by griefs upon death? Thus also all-divine Paul writes clearly to those baptized unto Christ unto hope of life and resurrection: ‘And this I say, in order that you may not grieve, just as also the rest who do not have hope. For if we believe that Jesus died and rose, thus also God will lead those having slept through Jesus with him, and will raise with us.’ (Exodus 20:12) So then the law allowed those sanctified to go upon those very near dead. And he measures the matter, and does not allow to loosen what is most fitting them by the excess and beyond need, so that the solemn prize of priesthood may not be wronged. For he sets them out from being made bare the heads according to likeness of the others, and from being scraped the beard upon insolence of face; and the unholy-works of Greek madness, I mean the cuttings unto flesh, he orders not even so much as to take into mind. For to be disposed-together with the household ones unto griefs is nothing unfitting; yet to be altogether unseemly would be unbeautiful and thoroughly struck. ‘For all things,’ (Leviticus 21:5–7) he says, ‘let them become seemly and according to order.’ (1 Thessalonians 4:13–14) And having prized the things of God before; and of the unto parents themselves, according to the ancient law, the Savior himself also has ordered us to lead, saying thus: ‘The one loving father or mother over me is not worthy of me.’ (1 Corinthians 14:40)

Palladius: You spoke well.

Cyril: So then least does he order the priests to need to be defiled upon dead. And showing forth also according to other manners for us that the holy is irreconcilable and unclear with the profane, he was setting for us the laws upon marriages, at once adding: ‘Upon every priest, a prostituted and profaned woman they will not take, and a woman cast out by her husband they will not take; because he is holy to Lord his God, and you will sanctify him; the gifts of Lord your God, this one offers; he will be holy, because holy am I Lord the one sanctifying them.’ (Matthew 10:37) So then the truly prostituted and polluted woman is sick the charge clothed upon shameful things, and has undisputed

Cast-out wife; Synagogue fornication burned; high priest Aaron = Christ image§17

17Cyril: …the denunciation. And the cast-out is nowhere unchargeable. For she would not suffer without cause the needing to be shaken off from the hearth of the one being with her. Therefore those led unto the thus solemn liturgy must not somehow only hold off from evils having upon themselves the most manifest and uncovered condemnation, but also from every deed, I think, to which a reputation of baseness would follow, and a not-good suspicion, and the unseemly in very many suspicions. And the word seems also to hint the misfortune of the Synagogue of the Jews, which, because she has prostituted unto many shepherds, according to what has been written, Christ the all-pure priest did not accept unto spiritual partnership, the one dedicating himself as it were some exceptional gift over us to the Father, the holy with us according to the human, though he himself sanctifies all the creation, as from God and God. And he was finishing a clearer showing of the mystery saying: ‘And a daughter of a human priest, if she should be profaned of prostituting out, she herself profanes the name of her father; she will be burned upon fire.’ (Leviticus 21:7) For she has been given unto flame, as unholy and profane, the Synagogue of the Jews, following the opinions of the Scribes and Pharisees, and dedicating her whole mind to commandments of humans. Therefore also very justly she was hearing the prophet saying: ‘How did you become a prostitute, faithful city Zion, full of judgment?’ (Leviticus 21:9) So then having prostituted out, and having altogether neglected the from-above and spiritual bridegroom, she has become food of fire. Therefore also prophet Jeremiah dripping a bitter tear upon her says: ‘A beautiful olive well-shaded in look the Lord called your name; unto a voice of her circumcision, fire was kindled upon her; great the affliction upon you. Her branches were made useless, and Lord of the powers who planted you spoke evils upon you.’ (Isaiah 1:21) So then a manner of the intelligible prostitution is the inclining away from rightness, and seeking to lie upon shameful and unholy teachers.

Palladius: Thus I say.

Cyril: And dimmer than the things said are the types, and not very clear upon at least the other priests, yet they shine up as it were in Aaron bearing an image of Christ. For he said again: ‘And the great priest from his brothers, of the oil of the anointed having been poured upon the head, and having been perfected to put on the garments, will not un-turban the head,’ (Jeremiah 11:16) or will not un-mitre, ‘and will not tear apart the garments, and upon every soul having died will not enter, upon his father nor upon his mother will not be defiled, and from the holy things will not go out, and will not profane the sanctified of his God because the holy anointed oil of his God is upon him. I am Lord. This one will take a virgin woman from his race, but a widow and cast-out and profaned and prostitute, these he will not take, but either a virgin from his people he will take as wife. And he will not profane his seed in his people (Leviticus 21:10–15).

Aaron typed Christ; unceasing priesthood; life does not tear garments for dead§18

18Cyril: I am Lord the God, the one sanctifying them.’ You see clearly as still in types Emmanuel and Christ, named as in Aaron. For he was anointed with Spirit, according to the Scriptures, himself existing the all-perfect priest. Therefore also he has irremovable the glory of priesthood. ‘For he will not un-turban,’ (Mark 5:39) he says, ‘the head,’ that is, he will not cast off the sacred-fitting shape. For it has been said toward the Savior and Redeemer of the wholes: ‘You are a priest unto the age according to the order of Melchizedek. –And the more are priests having become, through being hindered by death to remain; but this one through his remaining unto the age has untransferable the priesthood. Whence also unto the complete he is able to save those approaching God through him;’ (Leviticus 21:10–15) for all-divine Paul has written thus. So then the not taking away the turban from the head would under-show the irremovable of the priesthood. And if somehow it should be said, ‘He will not un-mitre the head,’ (John 11:35) you will understand very well the continual and unshakeable of his kingdom; for a mitre having the golden bracelet upon tip foreheads would be a symbol of rule and kingdom. But, ‘Nor will he tear apart the garments,’ (Hebrews 7:17) he says. This indeed is custom for some to do upon dead; but the matter is altogether alien to Christ. For life would least suffer the pain upon death. For nothing at all for it is the dead, but it itself is both loosing of death, and overturning of corruption. And indeed also the Savior was sometime blaming those willing to wail the little girl of the synagogue-ruler, ‘Withdraw,’ saying, ‘and do not weep for the little girl has not died, but sleeps.’ (Hebrews 7:23–25) For truly outlandish is their tear-flowing as upon a dead girl, with the life of the wholes present, that is, Christ. And if he has wept upon Lazarus, we say the matter is a fruit of affection, and the sympathetic of the divine gentleness upon us; for nature tyrannized by death was being mercied, and the tear was for it a loosing of the passion.

Palladius: It seems so.

Cyril: And that according to no manner is the profane in Christ, is sidewise under-signaled through saying the high priest must stand away from deadness, going upon no dead at all, with even the honor unto father and unto mother and brothers neglected in this. For see how mindful is the law, and setting in no small word the good-order fitting the thoughts. For upon the other priests he was being shamed by nature, and to those very near and from blood dead he was giving those sanctified to do the customary things unreproachably. And he has not very much cared for the sin unto the shadow. For the charges have been written upon us, and the type unto humans, for whom even if some pollution should follow alongside, nothing unfitting. ‘For we all stumble many things’ (James 3:2); and the miss-doing is sick in us by nature. But upon at least the great high priest, that is, Christ,

Christ without sin; virgin Church vs cast Synagogue; no steps on altar§19

19Cyril: …the reverence has been kept purely even in the type itself, and the unadulterated in shadows, in order that the beauty of the truth may not be counter-signed, as wronged in those. For Christ is unprofane, and not knowing sin, and beyond every pollution, rather of intelligible brightness and purity; and inside every sanctification, even if having the clear in this fading, through at least being firmly set by natural laws, and always having according to the same and likewise. And this, I think, makes clear the, ‘From the holy things he will not go out, and will not profane the sanctified of his God.’ (Leviticus 21:12–14) And that a virgin woman must be borne toward partnership of marriage, he says very well, and he makes the cast-out unfitting. Who also would be unto a type of the Synagogue of the Jews; for she has been cast out from the unity toward him, and about her he says through the prophet’s voice that ‘She is not my woman, and I am not her man.’ (2 Corinthians 5:21) And Paul fitted the Church from nations, a pure virgin to Christ, spotless and wrinkleless, rather holy and blameless. Thus at least upon both the Church from nations and the mother of the Jews, the riddle would be true, and the type not unbeautiful. And if somehow someone should wish to turn around the power of the thoughts worthily toward the word upon each, we say that Christ is unjoined to profane and unholy souls; but with the all-pure and clean, as it were virgins, he is with them spiritually, and finishes them fruitful, and calls them own race. ‘For whoever should do the will of my Father,’ (Hosea 2:2) he says, ‘the one in the heavens, this one is also my brother, and my sister, and my mother.’ (2 Corinthians 11:2)

Palladius: You spoke rightly.

Cyril: So then of what sort those chosen unto sacred-work must be, and what things they must rightly hurry to do, and from what things it would be fitting they have been released, he has oracled clearly; but somehow beside this it was wise to say openly in what manner they must sacred-work, and to rhythm by laws both the forms of the sacrifices and every sacred-worked thing, so that the deed may have blamelessly for them, and thus they may make the liturgy most dear. So then also before the others, ‘You will not go up,’ (Matthew 12:50) he says, ‘in steps upon my altar, in order that you may not uncover your unseemliness upon it.’ (Ephesians 5:27) But how somehow would this become, someone will say at once, and indeed he was giving the priests the around-leg made from linen, ‘in order that it may cover,’ (Exodus 20:26) he says, ‘unseemliness’ (Exodus 28:42) of his skin? If then somehow also they must leap through high, the matter would have wronged them nothing having been wrapped the unseemly. So then where then do we say the aim of the law is? For the worshippers of the idols it was seeming both well-famed and necessary that altars be founded high for the precincts; and not much for them was the word upon the needing to be solemnly wrapped.

Humility not steps; perpetual altar fire; Emmanuel typed as altar§20

20Cyril: So then the law cleverly, from what is accustomed to happen for them, sets upright the divine sacred-workers toward the better, and as from a bodily type, leads unto spiritual contemplation. For ‘You will not go up,’ (Hebrews 13:10) he says, ‘in steps upon my altar, in order that you may not uncover your unseemliness upon it.’ (Exodus 20:26) That is, Let the divine sacred-worker sanctified toward my liturgy seek the low things, let him not leap up toward the high. Let him decline boastfulness, in order that he may not be seen unseemly and unbeautiful. For unbeautiful and thoroughly unseemly and all-hard is a sickness of mind, the oversized mindset. ‘For as great as you are,’ he says, ‘by so much humble yourself, and before Lord you will find grace.’ (Sirach 3:18) And the Savior’s disciple also writes: ‘Let the lowly brother boast in his height; and the rich, in his humiliation.’ (James 1:9–10) For he will pass also in equal to grasses, and will differ from flowers of the fields according to no manner.

Palladius: I agree.

Cyril: So then he said the sacred-worker must have been released from bulk and disdain. And in what manner he would make the sacred-work most lawful and unreproved, you will know altogether clearly; for it has been written in Leviticus: ‘And the Lord spoke toward Moses, saying: Charge Aaron and his sons, saying: This is the law of the whole-burnt-offering, this the whole-burnt-offering upon its burning upon the altar the whole night until morning; and the fire of the altar will be burned upon it, will not be quenched; and the priest will put on a linen tunic, and will put on a linen around-leg around his body, and will take away the burnt-consumption, which the fire should consume, the whole-burnt-offering from the altar, and will set it alongside near the altar, and will put off his stole, and will put on another stole, and will carry out the burnt-consumption outside the camp unto a clean place; and fire upon the altar will be burned upon it, and will not be quenched; and the priest will burn upon it woods morning by morning, and will pile upon it the whole-burnt-offering, and will put upon it the fat of the salvation and fire through all will be burned upon the altar, will not be quenched.’ (Leviticus 6:8–13) So then continual and thoroughly unceasing is the fire of the altar, and not foreign or from outside, but its own, that is, the from above and from heaven. And what then is this? For full of the glory of God is our holy altar. And in a form of the fire the divine and unspeakable nature is imaged. And the word seems also very well to under-show something mystical.

Palladius: What sort of thing do you say?

Cyril: Or were we not saying Emmanuel himself to be the divine, as in type, altar, through whom we approach God and Father, worshipping rationally, and only not sacrificing the fragrant in virtues, and the sanctification of the Gospel citizenship? ‘For present your bodies, a living sacrifice, holy, well-pleasing to God, your rational worship.’ (Romans 12:1)

Altar fire unquenched = Spirit remaining on Christ; ash by sanctified only§21

21Palladius: We were saying; for I will remember.

Cyril: See then that fire having come down from heaven upon the altar does not allow ending, nor as it were to stand off having been quenched, but both to be through all for it, and unceasingly to dwell-in. And the Baptizer John also has witnessed concerning Christ: ‘That I have beheld the Spirit coming down from heaven in form of a dove, and it remained upon him. And I,’ (John 1:32–33) he says, ‘did not know him; but the one who sent me to baptize, he himself said to me: Upon whomsoever you should see the Spirit coming down from heaven, and remaining upon him, this one is the one baptizing in the holy Spirit.’ (John 1:26–27) So then the holy Spirit was being typed as still in shadows, coming down in form of fire upon Christ, and always remaining upon him. For unrested and wholly unending is the fire of the altar. And that the Spirit is likened to the nature of fire, the blessed Baptizer also certifies you saying to the Jewish crowds: ‘I baptize in water, but in midst of you has stood one whom you do not know, the one coming behind me, of whom I am not worthy that I should loose the strap of his sandal.’ (Matthew 3:11) And he said that ‘He himself will baptize you in holy Spirit and fire.’ (Malachi 3:2–3) For we have been baptized not into sensible fire, but in holy Spirit, melting out after the manner of fire the pollution in souls; therefore also it has been written concerning Christ that ‘Behold he goes in as fire of a furnace, and as herb of washers; and he will sit melting and cleansing, as the silver and as the gold.’ (Romans 12:1) So then unquenchable is the fire of the altar. For the holy Spirit has remained in Christ, though by nature existing in him, inasmuch as he is thought and is God. And law also said the fire is own of the altar. For even if the Only-begotten has become human, and according at least to the fitting shape for humanity is also said to have come into sharing of Spirit; yet still of him and in him, and truly own is the Spirit. And if somehow someone should choose to lead the word upon this also upon each of those sanctified through faith in Christ, so as somehow already for him also to be thought a divine altar; beneficial is the word; for it is fitting that sacred men, and those having dedicated their own life to Christ, be seen hot and boiling with the Spirit, and this through all, not being carried down unto cooling through worldly pleasures, but rather rekindling the mind in sanctification unto God-love and desire of virtue. For this is the manner of the rational worship. So then this is the word of the altar. And he further orders something useful also for the history. For the ash must be carried out, he says, not by another of the aliens, or being from another tribe, but rather through ministry of those sanctified. And observe how the law leaves nothing of the things come unto divine liturgy to be thought short, nor as it were unworthy of priestly self-working, so as to yield to another not sacred; for the holy things are not walkable for the unclean. And untouched also is the divine (Leviticus 6:10–11)

Change garments for ash; Ezekiel chambers; perpetual whole-burnt; meal offering begins§22

22Cyril: …is altar. And in order that those chosen unto sacred-work may know the beyond-nature of the divine altar as in sanctification, he also kindles reverence for them by the sacred-fitting garments. For he does not allow, economically, those arrayed sacredly to appear outside the tent. For the sanctified things, he says, not having associated with the unclean, and having the pollution from foreigners, must not wrong the reverence of the holy tent. Therefore he allows gathering the ash while arrayed sacred-fittingly, but to change garments when bearing toward the outside, and departing from the holy places. And he has oracled something kin to such also through Ezekiel’s voice; and he writes thus: ‘And he said toward me: The chambers toward the north, and chambers toward the south, the ones being according to face of the intervals, these are the chambers of the holy, in which the priests will eat there, the sons of Zadok, the ones drawing near toward Lord into the Holy of holies, and there they will set the Holy of holies and the sacrifices, and the things over sin, and the things over ignorance; because a place is holy. No one will enter except the priests; they will not go out from the court of the holy into the outer court, in order that through all those bringing near may be holy, and may not touch their array, in which they liturgize in them, because they are holy; and they will put on other garments whenever they touch the people.’ (Ezekiel 42:13–14) So then holy also are the garments of the priests themselves, and unmixed with the many. And in night and day is the whole-burnt; for unceasing is the fragrance of Christ; and the life of the saints itself, if thought as in the manner according to whole-burning, has unpausing the good-smell; for they fragrance Christ, sacred-working to God the boasts as from works of the Gospel citizenship.

Palladius: True is the word.

Cyril: So then in what manner the matter of the whole-burning will be, through what we said, is not unclear. And how the manner of the sacrifice also would become very rightly, he orders saying: ‘This is the law of the sacrifice, which the sons of Aaron will bring it before Lord, opposite the altar; and he will take away from it with the handful from the fine flour of the sacrifice with its oil, and with all its frankincense the things being upon the sacrifice. And he will bring up upon the altar a fruit smell of fragrance, its memorial to the Lord. And what has been left from it Aaron and his sons will eat. Unleavened will be eaten in a holy place; in the court of the tent of the witness they will eat it; it will not be cooked leavened; a portion I gave it to them from the fruits of the Lord. Holy of holies it is, just as the of sin, and just as the of trespass. Every male of the priests will eat it. Eternal lawful into your generations from the fruits of the Lord; everyone who if he should touch them will be sanctified.’ (Leviticus 6:14–18) So then the whole-burnt things under-show the as it were complete and altogether dedication of the exceptionally holy; but sacrifice, itself as from (2 Corinthians 2:15)

Partial holy life = fine flour handful; unleavened; male priests eat; softness barred§23

23Cyril: …part holy and under God life; of which an accurate under-typing is the fine flour brought up through a priest’s handful with the oil and the frankincense. For the life being consecrated to God, even if it should somehow become from part, must be wholly fragrant, and being fattened with most rich hopes. Or do you not say every good work of ours is most sweet-smelling?

Palladius: Very much so.

Cyril: And what? Is it not done by us upon good hopes?

Palladius: Yes; for the things from God will wholly follow.

Cyril: So then frankincense, and fine flour oil-wet, under-hints for us the fragrant and most rich life.

Palladius: You spoke well; but what would the as-from-part holy life become by us?

Cyril: The one neither having come unto a leaving-off of the sacred-fitting citizenship, nor going according to the very withdrawn path, of which sort somehow was John’s voice, or of the holy apostles; nor indeed falling out of being revered, through somehow having been worsted of the very underlying. Or is not the life of those in world and child-begetters, if they should choose to live through well, somehow shared to God and world, according to blessed Paul’s voice?

Palladius: It has been shared; for how not?

Cyril: So then a type of life not altogether dedicated to God, but as it were middle and looking upon both, was the partial consecration of the fine flour, having the fragrant and cheerful; which also the law says will be unto memorial of the one having brought through priestly service. And we will truly gain the lying in memory with God, through the things by which fruit-bearing we fragrance; with Christ mediating and bringing near to God, the one wholly holy, as in rank of the whole-burnt offerings; and indeed the one not such altogether through having been shared to the world, as it were some partial sacrifice. And unleavened is the sacrifice. For it would be fitting that everything whichever should become by us unto glory of God be done purely. And indeed the Savior has ordered to decline standing in mid markets making the prayers, and the unsmiling in fasts, and trumpeting disorderedly when pitying brothers. For this is leaven, profaning the sacred things. And what is done unto glory of God must have been released from charges of human-pleasing; for thus the victim would be truly unleavened and sacred. And portion and food for the priests is the leftover of the sacrifice. Every male is eaten in a holy place; the being spent of the sacred things in a holy place by the priests keeping reverence for our more mystical words; and the every male eating under-showing gracefully that softness is some unbeautiful thing and truly unholy for those chosen by God. For it finishes unhallowed, and sets out from spiritual blessing, and shows without share of the things from God apportioned to the saints (Leviticus 6:14–18) (1 Corinthians 7:32–34) (Matthew 6:2–6) (Matthew 6:16–18) (1 Corinthians 6:9–10)

Judas soft for gain; priest’s perpetual fine-flour whole-burnt; pan / oil / fragments§24

24Cyril: …of goods. And Judas also was softened, inclining away unto shameful-gain; and this from unmanly and ignoble reasoning; in this way also he has remained untasting of the goods from God, and wholly without share of the things gifted to the saints.

Palladius: Thus it holds.

Cyril: And of the sacrifice from the herd, this is the law; yet in another manner he has ordered the from sacred race to be brought near saying: ‘This is the gift of Aaron and of his sons, which they will bring to Lord in the day in which you should anoint him, the tenth of the ephah of fine flour unto a sacrifice continually, the half of it in the morning, and the half of it in the evening. Upon a pan in oil it will be made; mixed he will bring it, rolled things, a sacrifice from fragments, a sacrifice unto a smell of fragrance to Lord. The anointed priest the one instead of him from his sons will make it; eternal law, everything will be finished; and every sacrifice of a priest will be whole-burnt, and will not be eaten.’ (Leviticus 6:19–23) So then observe, O Palladius, the accuracy of the law, and the very thin unto sacred-fitting safety. For since he ordered the sacrifices of the herd-things must not be whole-burnt, inasmuch as not having altogether holy life, but shared as it were to God and world, reasonably distinguishing, and setting in the overlying share those chosen unto sacred-work, he said the sacrifice over them must be made whole-burnt, burning down the fine flour brought near to God morning and evening, that is, through every day and in every time. For somehow always holy and having unending the fragrance—clearly the spiritual—is the chosen one, not shared to God and world, according to some, but well-sitting and undistracted, and whole from whole lying upon his own Master, and as it were crying up: ‘I have been crucified-with Christ; and I no longer live, but Christ lives in me.’ (Galatians 2:20) So then the tenth of the fine flour would be a sign of life fragrancing to God according to every time. But ‘upon a pan,’ he says, and indeed ‘also mixed with oil, and from fragments he will bring it up’ (Psalm 51:17); the pan, as I at least think, under-signaling the painful, and the being mixed with oil the abundant in cheerfulness, and the from fragments the as it were tender and easily-broken of the saints’ heart enigmatically. For wholly there will follow the altogether and completely holy life, the needing to be in pains, and the ample in the hope from God, and the thoroughly easily-broken; for least fitting would be the unrubbed. For it has been written that ‘A heart crushed and humbled God will not despise.’ (Job 41:24) And fixed as a stone, and as an anvil not beaten, is the devil’s heart; for the sacred Writing says thus. And the law also extends unto all, being fulfilled by the successions of those priesting; for one must follow the of those who went before

Imitate fathers’ whole-burnt; sin offering = Emmanuel; church mystery leftovers§25

25Cyril: …ones’ well-reputations, and be shown imitators of the fathers’ good-fame, going according to track of their worship, and bringing near the fragrance most dear to God, not sharedly, but wholly. For this, I think, is the, ‘Every sacrifice of a priest will be whole-burnt.’ (Leviticus 6:24–29)

Palladius: So then we will bring ourselves near, and will be dedicated unto a smell of fragrance to God, tracking the life of the saints, and following their sacred-works, clearly the spiritual.

Cyril: Very much so, O Palladius. Yet that the rubbing-off pollution, and running through sin, would not otherwise become and exist in some, except through Christ alone, in whom and through whom is every cleansing, who endured the saving slaughter over us, one would learn, and not unto long, through the neighboring and yoked ordinance; for it holds thus: ‘And the Lord spoke toward Moses, saying: Speak to Aaron and to his sons, saying: This is the law of the sin; in a place where they will slaughter the whole-burnt, they will slaughter the things concerning the sin before Lord; Holy of holies it is. The priest bringing it up will eat it; in a holy place it will be eaten, in the court of the tent of the witness. Everyone touching its meats will be sanctified; and for whom if there should be sprinkled from its blood upon the garment, whoever should be sprinkled upon it, will be washed in a holy place; and an earthen vessel in which if it should be boiled will be crushed; and if in a bronze vessel it should be boiled, he will rub it out, and rinse with water. Every male among the priests will eat them; Holy of holies it is to Lord.’ (John 1:29) So then the victim concerning the sin would be nothing other beside Emmanuel, who is the true lamb the one taking up the sins of the world. And he is slaughtered in the place of the whole-burnt; for Christ is not partially and according to us holy (for he did not do sin), but wholly fragrant and sacred, and supplier of sanctification to all the others. For even if he was reckoned among the lawless and became numbered with the condemned economically; yet the Father knows the death of the Son being holy and sacred. In this way he says: ‘In a place where they will slaughter the whole-burnt, they will slaughter also the concerning sin; Holy of holies it is.’ (Isaiah 53:12) For just as God of gods is the Son, thus also Holy of holies, himself sanctifying the whole creation by his own spirit, inasmuch as he has been born from Father, and is God truly. And the priest bringing it near will eat the sacrifice, he says. For each, I think, of those led unto the sacred liturgy will harvest the fruits of his own labors, and will reap the counter-gift of his own liturgy. And the leftover of the sacrifice is eaten in holy places, and in the court of the holy tent. For the mystical things are brought near in churches, and the select race of the holy table of Christ is deemed worthy in them. And wherever a lawful priest priests, a place will be holy. And the sacrifice sanctifies the one touching, and the sprinkling of the blood. We approach (2 Corinthians 5:21) (Hebrews 13:10)

Approach for holy Christ; trespass ram; inwards to God; priest’s skin wage begins§26

26Cyril: …for we approach the holy things, for no other grace, than so as to share the holy Christ through the unspeakable and spiritual sacrifice. And the vessels serving the sacrifices are also thoroughly cleansed, so that they may not become for some other, nor may the things having liturgized for the sacred be carried under to humans’ needs. And the law has been kept, and is saved in churches. And that being blessed is fitting for those playing-the-man, the law will clarify again saying: ‘Every male among the priests will eat them.’ (Leviticus 6:30)

Palladius: Clear is the word.

Cyril: And he legislates besides, also how the manner of the sacrifice would become well, the over sin, I mean; and which things from it are edible for those liturgizing, and which again have been excepted unto a smell of fragrance. For it has been written thus: ‘And all, he says, the things concerning the sin, of which if from their blood should be brought into the tent of the witness to propitiate in a holy place, will not be eaten, will be burned down in fire. And this is the law of the ram concerning the trespass, Holy of holies it is; in a place where they will slaughter the whole-burnt, they will slaughter the ram concerning the trespass before Lord. And he will pour the blood upon the base of the altar in a circle; and all its fat he will bring near from it, and the loin, and all the fat covering the inwards, and all the fat upon the inwards; and the two kidneys, and the fat upon them the upon the thighs, and the lobe upon the liver with the kidneys, he will take them around, and the priest will bring them up upon the altar a fruit to the Lord; concerning trespass it is. Every male from the priests will eat them, in a holy place they will eat them. Holy of holies it is. Just as the concerning the sin, thus also the concerning the trespass; one law of them the priest whoever will propitiate in it, for him it will be.’ (Leviticus 7:1–7) For he denies that the inwards of the victims must be made foods. For they must, he says, be dedicated to God alone, and be brought near to him; for this I think the, ‘will be burned down in fire,’ (Ephesians 5:2) makes clear, that is, let what has been clearly apportioned in only the divine and beyond-all nature, of which fire is unto a type, be dedicated. And with the ram of the trespass being sacrificed, the blood is poured upon the base of the altar; for holy and sacred is the death of Christ, and indeed also fragrant. For the inwards are brought up, fat, and kidneys, and lobe of the liver. And these would be, I think, just as I also said in others, unto a type of virtue not of one, but as in form of many. For as many as are most the manners of virtue; so then we have been justified in Christ, who endured the death over us, and dedicated himself unto a smell of fragrance to God and Father; and that we will not liturgize to God without wage, he clarifies, saying straightway and next: ‘And the priest bringing near whole-burnt offerings of a human, the skin of the whole-burning which he himself offers, for him will be, and every sacrifice which will be made in the oven. And every which will be made (Leviticus 7:8)

Equal shares for priests; praise offering on leavened bread; cup of salvation§27

27Cyril: …upon a grate, or upon a pan, of the priest offering it, of him will be. And every sacrifice worked-up in oil, and not worked-up, for all the sons of Aaron will be; for each the equal.’ This law also is saved in churches, and awards equality to the sacred-workers, distributing to each unalterably the prizes of the bloodless sacrifice. And knowing this Paul writes: ‘Thus also the Lord ordered, those sitting-near the altar, to live from the altar.’ (Leviticus 7:9–10) And those offering the sacrifices are partners of the altar, just as again he somewhere says.

Palladius: Thus it holds.

Cyril: And he again rhythms the sacrifice of praise, and pledges how it would become, saying: ‘This is the law of a sacrifice of salvation, which they will bring to Lord: If concerning praise he should offer it, he will also bring upon the sacrifice of the praise, six breads of fine flour worked-up with oil, and unleavened flatbreads smeared in oil, and fine flour mixed in oil. Upon leavened breads he will bring his gifts upon a sacrifice of praise of salvation; and he will bring near one from all his gifts, a taking-away to Lord. For the priest pouring the blood of the salvation, for him it will be; and the meats of a sacrifice of praise of salvation, for him will be. And in which day he gifts, it will be eaten; they will not leave from it unto morning.’ (1 Corinthians 9:13) He has ordered the sacrifice of the praise to be made upon leavened breads; and yet clearly and manifestly in others having said that ‘Every leaven and every honey you will not bring to Lord your God. A gift of firstfruit you will bring them to Lord; but upon the altar it will not be set up unto a smell of fragrance to Lord.’ (1 Corinthians 10:18) So then, O Palladius, do you not say the curious in these is beneficial?

Palladius: And very much.

Cyril: So then what will be the manner of the economy, come let us say, investigating as possible, and sending a path the hidden. So then most lawfully also all-divine David striking up the spiritual lyre, ‘A cup,’ he says, ‘of salvation I will take, and the name of Lord I will call upon’ (Leviticus 7:11–15); clearly calling the sacrifice of the praise a cup of salvation. And we also bring near the praise according to multitude in churches, unto oneness of spirit, and as having been brought together into one body and one soul through the faith; for it has been written that ‘And of the multitude of those having believed the heart and the soul was one.’ (Leviticus 2:11–12) And we make the glorifyings also often each quieting a house, both in day and in night; and the matter is in practice for the fair. Or is what I say not true?

Palladius: For how not?

Cyril: But whether then in churches according to multitude the victim should be brought near by us, or whether then it should be done in other places, and somehow each one, or also somehow according to two, and three, and still more, undistinguished is the standing of those accustomed to hymn-speak, and having run together unto this; for together with those already cleansed through the holy baptism, he brings up-with the victim (Psalm 116:13) (Acts 4:32);

Catechumen with leavened; perfect with unleavened; oil of cheer; eat same day§28

28Cyril: …and the still catechumen, and having set up-with the perfect the praise, departs from the still more mystical, and is barred from the sacrifice upon Christ. In this way well the law was pre-voicing the economy, and ordered the sacrifice of the praise to be made upon leavened breads, and in unleavened flatbreads. Each of the named, as I at least think, under-signaling a form of life; for the leavened bread will be a type of life and living not yet cleansed through the holy baptism, nor indeed altogether released from worldly uncleanness; and unleavened flatbread, of the already wiped in Christ through faith, of the perfect, I say, to whom also all-divine Paul was addressing, saying: ‘So that we may feast, not in old leaven, nor in leaven of badness and wickedness, but in unleavened of sincerity and truth.’ (1 Corinthians 5:7–8) And again: ‘Clean out then the old leaven, in order that you may be a new batch, just as you are unleavened.’ (Psalm 50:14–15)

Palladius: You spoke best.

Cyril: And fine flour besides not yet brought together unto oneness, just as also somehow in bread and in flatbread, but remaining as it were still in grains, under-hints the as one according to each and according to each one of those bringing near the praise; for we are acceptable to God, making the glorifyings, both each in part, and as one all according to multitude. And the oil is poured upon the sacrifice of the praise, under-signaling the cheerful of the matter, and that wholly and entirely the needing to be mercied by God will follow for those accustomed to bring it near. ‘For sacrifice,’ (Isaiah 49:9) he says, ‘to God a sacrifice of praise, and give back to the Highest your prayers; and call upon me in a day of your affliction, and I will rescue you, and you will glorify me.’ (James 5:13) And somewhere also the disciple of Christ writes: ‘Is someone among you depressed? Let him pray; is he cheerful? Let him psalm.’ (Exodus 15:1) So then in leavened breads, and in unleavened flatbreads, and still in millet-grains of fine flour the sacrifice of the praise needing to be worked out, he typed clearly; and with one from each being brought near, and as in one handful of the fine flour, and a sheep being slaughtered, and the inwards being sacrificed according to the law, the remaining edible for those ordered to sacred-work, the law showing the priesthood not without gain; he further orders saying: ‘In which day it is gifted, it will be eaten; they will not leave from it unto morning.’ (Psalm 96:1) Through which again it comes upon one to think somehow that; for with the time having driven past, and the present age having gone by just as a day, another manner of glorifying will be invented for us beside those we know. For just as having been freed from the dynasty upon Pharaoh rejoicing in law they were saying, ‘Let us sing to the Lord; for gloriously he has been glorified; horse and rider he threw into sea.’ (Psalm 47:5) And viewing beforehand in spirit the achievements of our Savior’s sojourn incomparably brighter and overlying, some of the saints have cried through: ‘Sing to the Lord a new song;’ and this was, ‘God went up in a shout,’ having stripped Hades, ‘and saying

Future fuller praise; priest firstfruits and sin-portions; redemption of firstborn begins§29

29Cyril: …to those in bonds, Come out, and to those in the dark, Be uncovered;’ the same manner, I think, with death having been abolished, and sin having been loosed altogether, there will be a manner of praise fitting the time; for upon greater things we will hymn; and having grown rich the goods beyond mind and word, with brighter well-speakings we will crown-together Christ the giver of all the goods for us with God and Father. ‘For whether prophecies will be abolished,’ (Isaiah 49:9) he says, ‘or knowledge will cease; And now at least we know from part; but whenever the perfect should come, the from part will be abolished.’ (1 Corinthians 13:8–10) And indeed also Christ himself somewhere said: ‘These things in parables I have spoken to you. But an hour comes when neither in parables will I speak to you, but with frankness concerning the Father I will announce to you.’ (John 16:25) So then with more perfect knowledge about to be in us according to times, higher than now we will also hymn.

Palladius: Persuasive is the word.

Cyril: So then having legislated for each sacrifice the bound fitting it, and having said very well how it would become, at once he sets the sacred-worker as partner of the altar. For it has been written thus: ‘And the Lord said toward Aaron, saying: You and your sons, and the house of your patriarchy, will take the firstfruits of the holy things; and you and your sons will take the sins of your priesthood.’ (Numbers 18:1–17) And having added to these that they must hold the sacred zeals with awakened and sober mind, ‘And behold I,’ he says, ‘have given you the keeping of the firstfruits from all the things sanctified to me from the sons of Israel; to you I have given them unto a prize, and to your sons after you, eternal lawful; and let this be for you from the sanctified holy of the fruitings, from all their gifts, and from all their sacrificings, and from every trespass of them, and from all their sins, as many as they give back to me from all the holy things, for you will be and for your sons. In the Holy of holies you will eat them; every male will eat them, you and your sons. Holy they will be for you. And this will be for you of firstfruits of their gifts, from all the puttings-on of the sons of Israel. To you I have given them and to your sons and to your daughters with you, eternal lawful; every clean one in your house will eat them. Every firstfruit of oil, and every firstfruit of wine, and of grain, their firstfruit as many as they should give to the Lord, to you I have given them. All the first-borns as many as in their land, as many as they should bring to Lord, for you will be. Every clean one in your house will eat them. Every having been anathematized in sons of Israel, for you will be, and every opening womb from every flesh, as many as they offer to Lord, from human until beast, for you will be. But either by ransoms the firstborn of humans will be ransomed, and the firstborn of the unclean beasts you will ransom; and his ransom, from a month-old; the valuation five shekels, according to the holy shekel, twenty obols they are; except firstborn

Unredeemed clean firstborn; sin named sacrifice; salt covenant; household shares§30

30Cyril: …of calves and firstborn of sheep, and firstborn of goats you will not ransom; holy they are; and their blood you will pour toward the altar, and the fat you will bring up a fruit unto a smell of fragrance to Lord. And the meats will be for you, just as also the breast of the putting-on; and according to the right shoulder, for you will be. Every taking-away of the holy things, as many as if the sons of Israel should take away to Lord, I have given to you and to your sons and to your daughters with you, eternal lawful; a covenant of eternal salt it is before Lord, for you and for your seed after you.’ So then you understand from here also, I somehow think, and very clearly, that every form of sacrifice and bringing-near he has clearly apportioned to the sacred and chosen race, and the things from every trespass, and from all the sins, that is, the victims over every trespass and sin. For a name for the victims over sin is sin. Therefore also wise Paul for us was setting the legal word upon Christ saying: ‘We beg over Christ, be reconciled to God; for the one not having known sin, he made sin over us.’ (Numbers 18:17–19) For the Son has been sacrificed over our sins, according to the Scriptures, as a harmless lamb. And that sin has been set as a name by the law for the victims over our sins, God will clarify saying through the prophet concerning the sacred-workers: ‘They will eat sins of my people;’ (Hosea 4:8) that is, the things over sins of my people will be food for the priests. So then he apportions to them leftover of every sacrifice, and orders them to be made edible, yet in a holy place, he says, and by every male. And what the word upon this is, has been said by us. And in the already gone-by, firstfruit of oil, and of grain and wine, and the ransomings of the firstborn, and indeed the dedications no longer edible for males alone, nor in the holy court, but thereafter in a priest’s house, and set for enjoyment also for the daughters themselves, and for every acquaintance and most household. And necessary unto observance is the distinction; for the leftovers of the sacrifices would be fitting for use of the sanctified alone, and will not be as common food; and a holy place, the one fitting them. And as many as remain, having been brought near in rank of gift-bearing, having received, somehow second, he says, have a word in themselves; and will lie upon every household for the sacred-workers, if only it should be clean, that is, unprofane; according at least to the law, if not uncircumcised, if not alien-born, if not leprous, if not having seed-flow; but according at least to the aim of the new Writing and church safety, if not both unholy and unfaithful, if pious and God-loving. For it would be most fitting for those led unto divine sacred-work to love to cling to whoever should be both good in habit, and having the mind full of God-love. And adding to these that ‘A covenant of eternal salt it is before Lord, for you and for your seed after you,’ (2 Corinthians 5:20–21) he ordered that to be kept wholly which also in others he said: ‘Salt of a covenant of Lord will not leave off from your sacrificings. Upon every gift of yours you will bring (Leviticus 2:13)

Salt of earth; wine ban = sober mind; separate holy/profane; law pedagogue of Christ§31

31Cyril: …you will bring salt to Lord your God.’ And the sacrifice was being sprinkled with salts, the type signaling that one must be consecrated to God thoughtfully, and as it were make the approach most tasty for him. For bread will not be eaten without salt, according to what has been written. ‘You are the salt of the earth,’ (Sirach 13:15) Christ has addressed to the holy apostles.

Palladius: You spoke well.

Cyril: So then these are laws, according to which those sanctified must priest. And that those chosen, having obtained the best vote upon themselves, must necessarily depart both from profane intercourse, and from worldly care, upon which even the well-standing mind would become drunk, and only not be shaken toward outlandish pleasures, he will make clear saying in Leviticus: ‘Wine and sikera you will not drink, you and your sons with you, whenever you should go into the tent of the witness, or with you going forward unto the altar, and you will not die; eternal lawful into your generations to distinguish between the holy and the profane, and between the unclean and the clean. And you will bring-together for the sons of Israel all the lawfulls which the Lord spoke toward them through hand of Moses.’ (Leviticus 2:13) So then observe the needing to be awake necessary for them, and procuring of death, for the mind having been darkened and a heart having been cared, and having worldly drunkenness; for some are drunk without wine, the touching of the sacred liturgy. For sometimes the mind goes off toward the unbeautiful not having to walk-straight, and the sacred things fall through, and the things done are no longer in world, but have been scattered as it were from the straight road; which indeed having suffered, necessity to collide with God, and to endure bitter justices of the easiness. So then to be awake is necessary, shaking off drunkennesses, the from worldly care. This indeed the Savior himself also persuades to do, saying: ‘Take heed lest ever your hearts be weighed with care and worldly cares.’ (Matthew 5:13) And what would be by us the manner of the sobriety, or how we will remain both unprofane and clean and outside justice, he under-signaled at once. ‘For distinguish,’ (Galatians 3:24) he says, ‘between holy and profane, and clean and unclean; and you will bring-together the sons of Israel all the lawfulls which the Lord spoke in hand of Moses.’ (Leviticus 10:9–11) And this is clearly to say that, that it is fitting for the priests shaking off the being drunk, to depart from men not holy, but profane and unclean. And one would do it, I think, also very easily, being both unprofane and clean; ‘For every living thing,’ he says, ‘loves the like to it, and a man will be glued to his like.’ (Luke 21:34) And besides this indeed, it is fitting to be wise and teachable; for the one lying-near the rational flock, let him be sober and teachable. And very well indeed the, You will bring-together, he says, that is, you will clarify, so that the hearers may be strong to see-together, that the law is a pedagogue, and speaks the mystery of Christ; for nothing is hard-to-reach. Or needing bringing-together, if it should not be thought spiritually; for altogether simple and released from the shadowings of unclarity is the word of the history.