The incense altar as a figure of Christ
Cyril: …the veil that is over the ark of the testimony, from which I will make myself known to you. And Aaron shall burn on it compound incense, finely ground, morning by morning; whenever he shades the lamps, he shall burn incense on it. And when Aaron lights the lamps in the evening, he shall burn incense on it, a perpetual incense, continually before the Lord throughout their generations. You shall offer no other incense on it, no burnt offering of sacrifice, and you shall pour no drink offering on it. And Aaron shall make atonement on it, on its horns, once a year, with the blood of the cleansing from sins, the blood of atonement. Once a year he shall cleanse it throughout their generations. It is most holy to the Lord.’ (Exodus 30:6–10)
Palladius: Are we to take this too, then, as a type of Christ?
Cyril: Certainly, Palladius. For in truth the thing would quite readily show its precious and deep mystery to those who choose to study such things closely and with exact care. The altar was made of wood that does not decay, and it was overlaid entirely with gold (Exodus 30:1, 3). For the body of Christ is incorruptible, and it is rich in the divine nature it holds within itself: ‘For the Word became flesh and dwelt among us’ (John 1:14). Christ is our firstfruits (1 Corinthians 15:20), and the root of our race as it is created anew for incorruption through union with God, even if in his case this must be understood in a unique sense. The altar also has horns, like outstretched hands, and these prefigure the shape of the precious cross. If someone should say that there are four horns, that does the lover of learning no harm in understanding the matter rightly. For since the altar is square and equal on every side, the horns look the same from every side. And what does this mean? In every place Christ is known, and him crucified (1 Corinthians 2:2); and this is a splendid boast for those who believe in him. So the inspired Paul says: ‘But far be it from me to boast except in the cross of Christ, through which the world has been crucified to me, and I to the world’ (Galatians 6:14). A twisted crown is added to the work as an ornament (Exodus 30:3), for Emmanuel is truly ‘fair in beauty beyond the sons of men’ (Psalm 45:2). The things it needed were also provided, the carrying poles and the rest (Exodus 30:4–5). For the divine altar had to be carried in good order at the times of breaking camp. The inspired disciples did this too, carrying Christ about through their preaching, fittingly and in order (1 Corinthians 14:40), as servants of God (2 Corinthians 6:4) and stewards of the mysteries of Christ (1 Corinthians 4:1). ‘And you shall set the altar,’ he says, ‘opposite the veil that is over the ark of the testimonies, from which I will make myself known to you’ (Exodus 30:6).
Palladius: Then what need was there, I wonder, for the places assigned to them?
Cyril: How deep this subject is, and how very obscure! Still, I will speak as best I can, trusting in God, who makes wise even…
Greek
τάσματος τοῦ ὄντος ἐπὶ τῆς κιβωτοῦ τοῦ μαρτυρίου, ἐν οἷς γνωσθήσομαί σοι ἐκεῖ Θεός· καὶ θυμιάσει ἐπ' αὐτοῦ Ἀαρὼν θυμίαμα σύνθετον λεπτὸν τὸ πρωΐ, πρωΐ· ὅταν ἐπισκιάζῃ τοὺς λύχνους, θυμιάσει ἐπ' αὐτοῦ. Καὶ ὅταν ἐξάπτῃ Ἀαρὼν τοὺς λύχνους τὸ ὀψὲ, θυμιάσει ἐπ' αὐτοῦ θυμίαμα ἐνδελεχισμοῦ διὰ παντὸς ἔναντι Κυρίου εἰς τὰς γενεὰς αὐτῶν. Καὶ οὐκ ἀνοίσεις ἐπ' αὐτῷ θυμίαμα ἕτερον· κάρπωμα θυσίας, καὶ σπονδὴν οὐ σπείσεις ἐπ' αὐτοῦ. Καὶ ἐξιλάσεται ἐπ' αὐτοῦ Ἀαρὼν ἐπὶ τῶν κεράτων αὐτοῦ, ἅπαξ τοῦ ἐνιαυτοῦ ἀπὸ τοῦ αἵματος τοῦ καθαρισμοῦ τῶν ἁμαρτιῶν τοῦ ἐξιλασμοῦ. Ἅπαξ τοῦ ἐνιαυτοῦ καθαριεῖ αὐτὸ εἰς τὰς γενεὰς αὐτῶν· Ἅγιον τῶν ἁγίων ἐστὶ τῷ Κυρίῳ.»
{ΠΑΛΛ.} Εἰς τύπον ἄρα Χριστοῦ καὶ τοῦτο παραδεξόμεθα;
{ΚΥΡ.} Πάνυ μὲν οὖν, ὦ Παλλάδιε. Ἀληθὲς γὰρ ὅτι τὸ χρῆμά ἐστι, τὸ τίμιον αὐτοῦ καὶ βαθὺ μυστήριον ἐνδείξ[ει]εν ἂν καὶ μάλα ῥᾳδίως τοῖς γε ᾑρημένοις τὰ τοιάδε πολυπραγμονεῖν ἰσχνῶς τε καὶ κατεῤῥινημένως. Πεποίητο μὲν γὰρ ἐκ ξύλων ἀσήπτων, χρυσῷ δὲ ὅλον ἀλήλ[ε]ιπτο. Ἀδιάφθορον γὰρ τὸ σῶμα Χριστοῦ, καὶ φύσιν ἐν ἑαυτῷ τὴν θείαν καταπλουτοῦν· «Γέγονε γὰρ σὰρξ ὁ Λόγος, καὶ ἐσκήνωσεν ἐν ἡμῖν.» Ἀπαρχὴ δὲ ἡμῶν ὁ Χριστὸς, καὶ ῥίζα τοῦ γένους ἀνακτιζομένου πρὸς ἀφθαρσίαν διὰ τῆς πρὸς Θεὸν ἑνώσεως, εἰ καὶ ἐξαιρέτως ἐπ' αὐτοῦ τὸ χρῆμα νοοῖτο. Κέρατα δὲ τῷ θυσιαστηρίῳ, καὶ οἱονεὶ χεῖρες ἐκπεπετασμέναι, καὶ τοῦ τιμίου σταυροῦ τὸ σχῆμα προαναπλάττοντα. Εἰ δὲ δὴ τέτταρά τις εἶναι λέγοι τὰ κέρατα, ἀδικοῦν οὐδὲν, εἴς γε τὸ νοεῖν ὀρθῶς τὸν φιλομαθῆ. Τετραγώνου τε γὰρ καὶ ἰσοπλεύρου πανταχῆ τοῦ θυσιαστηρίου τυγχάνοντος, ἴση πανταχόθεν τῶν κεράτων ἡ θέα· καὶ τίς ὁ τοῦδε λόγος; ἐν παντὶ γὰρ τόπῳ Χριστὸς γινώσκεται, καὶ οὗτος ἐσταυρωμένος· αὔχημα δὲ τοῦτο λαμπρὸν τοῖς πιστεύουσιν εἰς αὐτόν. Καὶ γοῦν ὁ θεσπέσιος Παῦλος, «Ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι, εἰ μὴ ἐν τῷ σταυρῷ τοῦ Χριστοῦ, δι' οὗ ἐμοὶ κόσμος ἐσταύρωται, κἀγὼ τῷ κόσμῳ.» Πρόσκειται δὲ τῷ τεχνήματι, τὰ τελοῦντα πρὸς κόσμον, στεφάνη στρεπτή· καὶ γάρ ἐστιν ἀληθῶς «Ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων» ὁ Ἐμμανουήλ. Ἐπενήνεκται δὲ καὶ τὰ εἰς χρείαν αὐτῷ, οἱ ἀναφορεῖς τε καὶ τὰ λοιπά. Φέρεσθαι γὰρ ἐν κόσμῳ κατὰ τοὺς τῶν ἀναζεύξεων καιροὺς τὸ θεῖον ἔδει θυσιαστήριον. Ἔδρων δὲ τοῦτο καὶ οἱ θεσπέσιοι μαθηταὶ, Χριστὸν περιφέροντες διὰ τοῦ κηρύγματος εὐσχημόνως τε καὶ κατὰ τάξιν, ὡς Θεοῦ διάκονοι καὶ οἰκονόμοι μυστηρίων Χριστοῦ. «Θήσεις δὲ,» φησὶ, «τὸ θυσιαστήριον ἀπέναντι τοῦ καταπετάσματος τοῦ ὄντος ἐπὶ τῆς κιβωτοῦ τῶν μαρτυρίων ἐν οἷς γνωσθήσομαί σοι ἐκεῖθεν.»
{ΠΑΛΛ.} Εἶτα τί τὸ ἀναγκαῖον καὶ χώρων αὐτῶν οἶμαι, τῶν τεταγμένων;
{ΚΥΡ.} Ὡς βαθὺς μὲν ὁ λόγος, καὶ ἀμυδρὸς ἄγαν ἐρῶ δὲ ὡς ἔνι, Θεῷ πίσυνος τῷ καὶ αὐτοὺς σοφοῦντι