On Adoration and Worship in Spirit and Truth, Book 12 · §10

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

Cyril: …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)

Greek

εστραμμένην, ἤγουν κἀκεῖνοι τυχὸν, οἱ λέγοντες· «Φάγωμεν καὶ πίωμεν· αὔριον γὰρ ἀποθνήσκομεν·» καὶ οἱ πρός γε τὰς ἐν κόσμῳ φιληδονίας τὰς τῶν ἀμαθεστέρων διανοίας ἐξέλκοντες. Ἀκάθαρτοι δὲ πάλιν καὶ καταμιαίνειν εἰδότες τοὺς ἐπαφωμένους, ἤτοι πλησίον ἰόντας, κατά γε, φημὶ, τὸν διαθέσεως νόμον, οἱ περὶ ὧν ἔφη που καὶ ὁ σοφώτατος Παῦλος· «Ἐάν τις ἀδελφὸς ὀνομαζόμενος ἢ πόρνος, ἢ μέθυσος, ἢ ἅρπαξ, ἢ πλεονέκτης, ἢ εἰδωλολάτρης, τῷ τοιούτῳ μηδὲ συνεσθίειν.» Ἢ γὰρ οὐχὶ τῷ ἱερῷ τε καὶ ἀπολέκτῳ γένει πρεπωδέστατον εἶναι φὴς τὸ, μὴ γεγονόσι τὰ τοιάδε τῶν κακῶν, μήτε μὴν τοῖς ἠῤῥωστηκόσι συναναφύρεσθαι δεῖν;

{ΠΑΛΛ.} Πάνυ μὲν οὖν.

{ΚΥΡ.} «Ἔσται δὴ οὖν ἐν ἀκαθαρσίᾳ,» φησὶν, «ὃς ἂν ἅψηται τούτων, ἕως ἑσπέρας. Οὐκ ἔδεται ἀπὸ τῶν ἁγίων, ἐὰν μὴ λούσηται τὸ σῶμα αὐτοῦ ὕδατι, καὶ δύῃ ὁ ἥλιος, καὶ καθαρὸς ἔσται, καὶ τότε φάγεται ἀπὸ τῶν ἁγίων, ὅτι ἄρτος αὐτοῦ ἐστιν.» Ἀποφάσκει γε μὴν καὶ πρὸς τούτοις ἔτι τὴν θνησιμαίου τε καὶ θηριαλώτου βρῶσιν, ὡς καταμιαίνειν ἱκανῶς δυναμένην. Θέα δὴ οὖν, ὦ Παλλάδιε, τὴν ῥύπου παντὸς ἀπόθεσιν, καὶ ἐγκλημάτων ἀπαλλαγὴν, οὐχ ἑτέρως ἂν ἐν ἡμῖν ἐσομένην, πλὴν ὅτι διὰ μόνου Χριστοῦ, καὶ ὡς ἐν καιρῷ τῆς ἐπιδημίας.

{ΠΑΛΛ.} Πῶς ἔφης;

{ΚΥΡ.} Ὅτι γὰρ ἀπερικάθαρτον ἅπαν καὶ ἐν μολυσμοῖς ἔτι, καὶ ὅτι ζωῆς ἀμέτοχον τὸ πρὸ τῆς ἐπιδημίας τοῦ Μονογενοῦς, παρέδειξεν εἰπών· «Ἀκάθαρτος ἔσται ἕως ἑσπέρας, καὶ οὐκ ἔδεται ἀπὸ τῶν ἁγίων.» Ἢ οὐκ ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς ἐπιδεδήμηκεν ὁ Ἐμμανουήλ;

{ΠΑΛΛ.} Ναί· σαφὴς γὰρ ὁ λόγος.

{ΚΥΡ.} Ἐζωοποιήμεθα δὲ κατεδηδοκότες τὸν ἄρτον, τὸν ὡς ἀληθῶς ἅγιον καὶ ἐξ οὐρανοῦ, τοῦτ' ἔστι Χριστὸν, εἰς πέρας ἥκοντος τοῦ καιροῦ, καὶ ὥσπερ ἡλίου δύνοντος, καὶ κατακλείοντος εἰς ἑσπέραν τοῦ χρόνου τὸ μέτρον.

{ΠΑΛΛ.} Πάνυ.

{ΚΥΡ.} Ταύτῃτοι καὶ μέχρις ἑσπέρας ἀκάθαρτος ὁ μεμολυσμένος, ἀμέτοχος δὲ καὶ τροφῆς ἁγίας καὶ ζωοποιοῦ, τὸν τῆς καθάρσεως περιμένων καιρόν. Ὕδατι δὲ λουσάμενος καὶ δῦντος ἡλίου, καθαρὸς, καὶ ἴδιον ἄρτον ἔχων τὸν ἐξ οὐρανοῦ. Ἐκνενέμηται γὰρ ὥσπερ τοῖς δι' ὕδατος ἡγιασμένοις, ὡς ἐν ἁγίῳ, φημὶ, βαπτίσματι, τὸ εὐλογεῖσθαι διὰ Χριστοῦ· καὶ δὴ αὐτός ἐστιν ὁ ἄρτος ὁ ζῶν, αὐτὸς δὲ δὴ πάλιν ὁ ἐξ οὐρανοῦ καταβὰς, καὶ ζωὴν διδοὺς τῷ κόσμῳ. Ὅτι δὲ τῆς τοῦ Σωτῆρος ἡμῶν ἐπιδημίας κατασημήνειεν ἂν τὸν καιρὸν ἡ ἡλίου δύσις, εἴσῃ τοι σαφῶς, Θεοῦ λέγοντος ἐπὶ τῷ ἀμνῷ πρὸς τὸν ἱεροφάντην Μωσέα· «Λάλησον τοῖς υἱοῖς Ἰσραὴλ, καὶ λαβέτωσαν ἑαυτοῖς πρόβατον κατ' οἴκους, καὶ ἔσται, φησὶ, διατετηρημένον ἀπὸ τῆς δεκάτης τοῦ μηνὸς, ἕως τῆς, τεσσαρεσκαιδεκάτης, καὶ σφάξουσιν αὐτὸν πᾶν τὸ

About this text

Cyril continues the dialogue with Palladius. Book 12 of a seventeen-book dialogue — not the whole work.

English follows Migne PG 68 (Aubert reprint). The PDF and a cleaned text of the same print were checked against each other. This page is Book 12 of seventeen. This is a reading translation for study, not a new critical edition of the Greek.

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  • Copy-text Migne PG 68 De adoratione Book 12 (Aubert reprint) (Greek · Book 12)
  • Checked print PDF of PG 68 De adoratione (Greek · Book 12)

English is newly prepared for study from the stated edition. Open Greek on each section for the source text. This is not a complete critical edition.