Lead talent Christ stops sin’s mouth; tin stone; pearl
—and is seen distinguished with the dignities of the Godhead. For God has highly exalted him, and has gifted him the name above every name. And he shuts the mouth of the sin, according to what is hymned in the Psalms: ‘And every lawlessness will stop up its mouth’; having been told to cry down against those who have sinned from weakness, and have been justified in faith. For ‘God is the one justifying; who is the one condemning?’ And Christ having suffered for us, how was it consistent that we ourselves still exact the sentences for our own trespasses?
Palladius: You have spoken most rightly. For we have been justified in Christ, and have very well beaten off the cry-down from the sin. And most gladly I would learn from you, for what cause Christ is signaled as in lead, and the lawlessness appears as in a woman’s person.
Cyril: And indeed this too is easy to see from the holy Letters; for Christ is already likened also to many others, through the quality of the things signaled, of the things understood upon him.
Palladius: What sort of thing do you say?
Cyril: He has become for us a base and security, and an unshaken under-step, and an unbreakable foundation; and because of this he has been named a stone. For ‘Behold,’ he says, ‘I set into Zion’s foundations a chosen stone, a cornerstone, honorable. And the one believing upon him will not be put to shame.’ And again he himself is the bright and worth-admiring treasure of the Church, our spiritual wealth; and he has been said a pearl. For ‘The kingdom of the heavens,’ he says, ‘is like a merchant seeking beautiful pearls. And finding one very precious pearl, going away, he was selling all things as many as he had, and bought it.’ And he has joined us through himself to God and Father, having dissolved the enmity in his body, just as it has been written; and indeed he said toward the Father and God in the heavens, concerning those justified in the faith unto him: ‘Father, I wish that just as I and you are one, so also they may be one in us.’ He has been called for this reason a tin stone, for with tin the things being glued are glued. And God said somewhere through Zechariah’s voice, showing us his own Son, as about to come and go according to times: ‘And they will rejoice, and will see the tin stone in Zerubbabel’s hand.’ Thus therefore here too he says him a talent of lead. And what the reason of this is, I will say again. Unapproved silver melted mixed with lead is very well thoroughly cleansed, the lead naturally snatching into itself the filth of what is being burned together; some such thing Christ has also fulfilled unto us ourselves. For being unapproved he was mixed with us bodily and spiritually together, and thus thereafter melted down the filth in us. For he takes up our sins, so that we through him and through him may be both clean and made bright. And
Greek
ροῦ, καὶ τοῖς τῆς θεότητος ἀξιώμασιν ὁρᾶται διαπρεπής. Ὁ γὰρ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα. Κατακλείει δὲ τῆς ἁμαρτίας τὸ στόμα, κατὰ τὸ ἐν Ψαλμοῖς ὑμνούμενον· «Καὶ πᾶσα ἀνομία ἐμφράξει τὸ στόμα αὐτῆς·» εἰρημένη καταβοῶν τῶν ἐξ ἀσθενείας ἡμαρτηκότων, καὶ ἐν πίστει δεδικαιωμένων. «Θεὸς γὰρ ὁ δικαιῶν, τίς ὁ κατακρίνων; «Χριστοῦ δὲ παθόντος ὑπὲρ ἡμῶν, πῶς ἦν ἀκόλουθον καὶ ἡμᾶς αὐτοὺς ἔτι τὰς ὑπὲρ τῶν ἰδίων πλημμελημάτων ἐξαιτεῖσθαι δίκας;
{ΠΑΛΛ.} Ὀρθότατα ἔφης. Δεδικαιώμεθα γὰρ ἐν Χριστῷ, καὶ τὴν ἐκ τῆς ἁμαρτίας καταβοὴν εὖ μάλα διεκρουσάμεθα. Ἥδιστα δ' ἂν ἀναμάθοιμί σου, διὰ ποίαν αἰτίαν σημαίνεται μὲν ὡς ἐν μολίβδῳ Χριστὸς, ὡς ἐν προσώπῳ δὲ γυναικὸς ἡ ἀνομία φαίνεται.
{ΚΥΡ.} Καὶ μὴν καὶ τοῦτό γε ἔστιν εὔκολον ἰδεῖν ἀπό γε τῶν ἱερῶν Γραμμάτων· πολλοῖς γὰρ ἤδη καὶ ἑτέροις Χριστὸς παρεικάζεται, διὰ τῆς τῶν σημαινομένων ποιότητος, τῶν ἐπ' αὐτῷ νοουμένων.
{ΠΑΛΛ.} Οἷον τί φής,
{ΚΥΡ.} Γέγονεν ἡμῖν κρηπὶς καὶ ἀσφάλεια, καὶ ἀκλόνητος ὑποβάθρα, καὶ θεμέλιος ἀῤῥαγής· ὠνόμασται δὲ διὰ τοῦτο λίθος. «Ἰδοὺ γὰρ, φησὶ, τίθημι εἰς τὰ θεμέλια Σιὼν λίθον ἐκλεκτὸν, ἀκρογωνιαῖον, ἔντιμον. Καὶ ὁ πιστεύων ἐπ' αὐτῷ, οὐ μὴ καταισχυνθῇ.» Ἔστι δὲ πάλιν αὐτὸς, τὸ λαμπρόν τε καὶ ἀξιάγαστον τῆς Ἐκκλησίας κειμήλιον, ὁ πλοῦτος ἡμῶν ὁ πνευματικός· εἴρηται δὲ μαργαρίτης. Ὁμοία γάρ ἐστι, φησὶν, ἡ βασιλεία τῶν οὐρανῶν ἐμπόρῳ ζητοῦντι καλοὺς μαργαρίτας. Εὑρὼν δὲ ἕνα πολύτιμον μαργαρίτην ἀπελθὼν, ἐπίπρασκε πάντα ὅσα εἶχε, καὶ ἠγόρασεν αὐτόν.» Συνῆψε δὲ ἡμᾶς δι' ἑαυτοῦ τῷ Θεῷ καὶ Πατρὶ, καταλύσας τὴν ἔχθραν ἐν τῷ σώματι αὐτοῦ, καθὰ γέγραπται· καὶ γοῦν ἔφη πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεὸν, περὶ τῶν ἐν πίστει τῇ εἰς αὐτὸν δεδικαιωμένων· «Πάτερ, θέλω ἵνα ὥσπερ ἐγὼ καὶ σὺ ἕν ἐσμεν, οὕτω καὶ αὐτοὶ ἐν ἡμῖν ἓν ὦσι.» Κέκληται ταύτῃ τοι κασσιτέρινος λίθος, κασσιτέρῳ γὰρ κολλᾶται τὰ κολλώμενα. Ἔφη δέ που Θεὸς διὰ φωνῆς Ζαχαρίου, τὸν ἴδιον ἡμῖν καταδεικνύων Υἱὸν, ὡς κατὰ καιροὺς ἥξοντά τε καὶ πορευσόμενον· «Καὶ χαρήσονται, καὶ ὄψονται τὸν λίθον τὸν κασσιτέρινον ἐν χειρὶ Ζοροβάβελ.» Οὕτω τοιγαροῦν κἀνθάδε τάλαντον μολίβδου φησὶν αὐτόν. Καὶ τίς ὁ τοῦδε λόγος, ἐρῶ δὴ πάλιν. Ὁ ἀδόκιμος ἄργυρος ἀναμὶξ μολίβδῳ τηκόμενος, εὖ μάλα διακαθαίρεται, εἰς ἑαυτὸν ἁρπάζοντος τοῦ μολίβδου φυσικῶς, τοῦ συγκαιομένου τὸν ῥύπον· τοιοῦτόν τι καὶ εἰς ἡμᾶς αὐτοὺς ἐπλήρωσε Χριστός. Ἀδοκίμοις γὰρ οὖσιν ἐμίχθη σωματικῶς τε ἅμα καὶ πνευματικῶς, οὕτω τε λοιπὸν τὸν ἐν ἡμῖν κατέτηξε ῥύπον. Αἴρει γὰρ ἡμῶν τὰς ἁμαρτίας, ἵν' ἡμεῖς δι' αὐτόν τε καὶ δι' αὐτοῦ καθαροί τε ὦμεν καὶ λελαμπρυσμένοι. Καὶ
About this text
Cyril continues the dialogue with Palladius. Book 3 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 3 §§1–10 of seventeen. This is a reading translation for study, not a new critical edition of the Greek.
Witnesses
- Copy-text Migne PG 68 De adoratione Book 3 (Aubert reprint) (Greek · Book 3 §§1–10)
- Checked print PDF of PG 68 De adoratione (Greek · Book 3)
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.