History Paper

St. Cyril of Jerusalem lived during the 4th century at which time the Early Church struggled hard against Arian doctrine. After being finally condemned at the Council of Constantinople, Arian teaching needed to be purged from the members of the church; thus the need for orthodox catechesis was strong in the church. Cyril’s Fourth Mystagogical Catechesis on the Body and Blood of Christ serves this role by correctly catechizing the church on the real presence of Christ in the Eucharist, combating the false doctrine of the Arians, and by aiding the Christians in the Church in understanding the role of the Holy Spirit in the Sacraments after the Council of Constantinople.

St. Cyril of Jerusalem was born c. 315 A.D., the year of Constantine’s Edict of Milan which allowed the Christians to worship freely. Unlike the previous church fathers, this edict meant that Cyril would grow up in a church not persecuted by the Roman authorities. He would have been only a schoolboy when the Council of Nicaea took place in 325#. This council set the first unified doctrine of faith. Since it is very likely his ecclesial training was in Jerusalem, one of the leading churches of the time, Cyril would have been in the first generation of bishops educated in this with understanding of the creed. Cyril was ordained to priesthood by Bishop Maximus of Jerusalem shortly before the dedication of Constantine’s basilica in 335#.

This period in the church following the Edict of Milan and before the Council of Constantinople was a difficult and strenuous time. Arianism, despite having been condemned by the Council of Nicaea, was still a major problem within the church. Although Constantine had excommunicated the Arian leaders at the council and banished them from their cities, during his reign he had relented and called them back from exile. In 337, Constantine died and his three sons fought for power. Finally in 350, Constantius gained power over the whole empire. Unfortunately, Constantius leaned toward the Arian faction and so for the next eleven years, he forced Nicene leaders from their cities, and enforced the doctrine of the Arians. As a result, the church divided. Arian leaders and orthodox leaders struggled against each other.

With all this, it should not come as a surprise that there was much confusion concerning Cyril’s election to the see of bishop of Jerusalem. There are only five key sources which tell this event: Jerome, Socrates of Constantinople, Sozomen, Rufinus, and Theodoret. Jerome reports that after the death of Maximus in 352, the Arians and Cyril took over the church. Cyril was promised the bishopric by Acacius, bishop of Caesarea if he would only renounce his ordination by Maximus. However, Maximus had named Heraclius, a fellow priest, as his successor, but Cyril later convinced Heraclius to revert to the rank of presbyter#. Although Jerome’s account is probably the most accurate, it is not unreasonable to think Jerome biased in his thoughts toward Cyril. He lived in Jerusalem only a year before Cyril’s death and was not on good terms with Cyril’s successor, John. It is reasonable to think Jerome may have judged Cyril to hold the same beliefs and ideas of John#. If he had such a prejudice, he might have easily thought that with such an appointment by Acacius, an Arian, Cyril was also an Arian. Socrates of Constantinople states of this event “Acacius and Patrophilus, having eject Maximus, bishop of Jerusalem, installed Cyril to his see”#. Sozomen gives the same report as Socrates. Both Sozomen and Socrates also seem to think Cyril was, at the time of his ordination, Arian leaning, but later became orthodox. Rufinus explains in his account that there was some confusion concerning Cyril’s ordination and that he was “wont to vacillate, sometimes in belief, more often in allegiance”#. This charge may have come from the facts that Cyril eventually opposed Acacius, and that he later associated with the homoiousian party during the first of his exiles (357-359) and at the Council of Seleucia (359). Theodoret’s record is perhaps the most praising of Cyril’s works. He writes of Cyril’s reverence and tells of his good fight against the Arians#. However, this opinion may be because of his extreme anti-Arian bias.

Although there may be different thoughts on the ordination and allegiance of Cyril, we do know that he was ordained sometime between the years of 348-350. It is around this time Cyril wrote his Catechetical Lectures. Very soon after his ordination Cyril came into conflict with Acacius over issues of doctrine and in conflict between the sees of Jerusalem and Caesarea#. This lead to attempts by Acacius to depose Cyril. Acacius finally succeeded in 357 at a small synod of Acacius and his followers, and Cyril was exiled. Cyril traveled to Antioch, and then Tarsus where he was received by the bishop Silvanus who allowed him to teach and minister in his church#. Cyril appealed to the emperor Constantius II to have his case brought to a larger synod having only been deposed by Acacius’ gathering. Constantius granted his request and in 359 the Emperor called all the bishops of the Eastern Church to gather at Seleucia#. Cyril was granted back his see, and Acacius and several of his followers were excommunicated and deposed. Acacius then went to the courts of Constantius and was able to convince Constantius to exile Cyril yet again. An Arian bishop, Irenaeus, was put in Cyril’s see. In 361, Constantius died and Julian, his cousin, succeeded him. He issued a decree stating that all exiles could return to again take up their sees. Cyril returns, and reclaims his see. Following Julian’s death, Valens ruled over the eastern portion of the empire. Because of Cyril’s orthodoxy, Valens deposed him and sent Cyril into exile. This exile lasted until 378 when Valens died and his successor, Gratian, once again proclaimed that all exiled bishops return. Cyril comes back to Jerusalem only to find in disarray and chaos. However it did not take long to restore to order#.

In 381, Emperor Theodosius called a council together at Constantinople to counter the Arian party and to reconfirm what was established at the Council of Nicaea. Around one hundred and fifty orthodox bishops and thirty six Arian bishops attended this council#. As the bishop of Jerusalem, Cyril was one of the leading bishops present. The result of this council (later to be called the 1st Council of Constantinople) was the reaffirmation of the Nicene Creed and the addition of “homoousios”. In addition, the article concerning the Holy Spirit, as well as the condemnation of all those who disagree with this creed was added. It is very likely that Cyril played a large role in the formulated of the Nicene-Constantinople Creed for comparison between Cyril’s Catecheses and the Creed shows them to be very similar. In the synodical letter which the council sent to the bishop of Rome and other bishops stated the following: “We wish to inform you that the most venerable and God-beloved Cyril is bishop of the church of Jerusalem, the mother of all the churches. He was canonically ordained some time ago by those of the province and at various time he has valiantly combated the Arians.”.#

It is in the years after Council of Constantinople that Cyril mostly likely wrote the Mystagogical Catecheses. Although the date of when it was written as well as the authorship of the Mystagogues is debated, it is reasonable to think it was written during this time and that it was by Cyril. The style is that of Cyril’s and the doctrine is that which would have been held after the Council of Constantinople and all indications support those who claim it was written during this time period#. The Church would have pronounced all Arians heretics and the need for orthodox catechesis of the catechumens was very great. Cyril’s writings, as one of the head of the church of Jerusalem and one of the leaders in the Church at large, would have greatly influenced both the clergy and the layman.

The Fourth Mystagogical Catechesis on the Body and Blood of Christ is part of Cyril’s Mystagogues. In it, Cyril writes about the Eucharist, leaving little doubt of his belief in the real presence#. He begins by telling the catechumen that we have been deemed worthy to become part of the body of Christ. He goes on to say to say the main point of his argument “Since then He Himself declared…who shall dare to doubt it any longer?”#. If we believe that at the wedding at Cana of Galilee Christ turned water into wine, why would we, argues Cyril, disbelieve Christ when he says “This is my body and blood”? Therefore, he says, since we take the real body of Christ into ourselves, we bear Christ in ourselves; we become partakers into the divine.

Cyril further states: “Christ on a certain occasion discoursing with the Jews said, ‘Except you eat My flesh and drink My blood, you have no life in you.’”#. He contrasts the bread and old covenant of the Old Testament with the Body and Blood of Christ given in the new covenant of the Eucharist which nourishes both body and soul. Cyril writes “Consider therefore the Bread and Wine not as bare elements, for they are, according to the Lord’s declaration, the Body and Blood of Christ; for even though sense suggests this to you, yet let faith establish you”#. He wishes us to not be deceived by our outer senses (sight, smell, taste) that say “This is merely bread”, but rather to be convinced by faith that we are truly receiving Christ himself.

Cyril continues on exegesis the verse “You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows.” (Psalm 23:5). He writes “Before you coming, the evil spirits prepared a table for me. Polluted and defiled and full of devilish influence; but since Your coming, O Lord, You have prepared a table before me.”#. This table of prepared by God, Cyril says, is the spiritual table at which we receive remission for our sins and is in opposition to the table of demons. The seal we received is our holiness unto God, and the cup which overflows is the very chalice which holds the life blood from which we drink and healed. He also performs exegesis on Ecclesiastes 9:7 “Go, eat your bread with joy, and drink your wine with a merry heart, for God has already approved what you do. Let your garments be always white. Let not oil be lacking on your head”. Here he points to the spiritual bread and wine (the Eucharist) and the spiritual clothing of salvation. Cyril then encourages the catechumen to be assured that what seems like mere bread and wine is actually the Body and Blood of Christ. He writes “And bread strengthens man’s heart, to make his face to shine with oil, strengthen your heart, by partaking thereof as spiritual, and make the face of your soul to shine.”#.

It is important to note the bias in St. Cyril’s work. He wrote as an orthodox bishop adhering to the doctrine of the Council of Nicaea and the Council of Constantinople. Both these councils upheld the unity of the trinity, the divinity and humanity of Christ, and the Holy Spirit as divine and part of the Trinity, neither Christ nor the Holy Spirit being a creation of the Father. All his works attest to this; he clearly wrote against the teachings rejected by both councils, i.e. Arianism. At the same time, he was critical of the works of Marcellus of Ancyra, an extreme Nicene. Another bias is Cyril was a bishop writing to catechumens (neophytes). He instructed these young Christians who were as infants in their faith; he taught them knowing they had a basic knowledge of the faith. He thought of his students as a father would think of his children.

The Fourth Mystagogical Catechesis on the Body and Blood of Christ is very significant historically because at the time it was written Arianism was still a problem within the Church. Arian theology, condemned as heresy by both councils, needed to be cleansed from the church. Thus Cyril emphasized the real presence as a combat against Arianism. The emphasis that the bread and wine are Christ’s body and blood is of importance because without believing that Jesus Christ was fully divine and fully human, one can not fully understand the significance of the Eucharist. When Christ says “This is My Body” why would we believe him unless He was fully God? And how could His flesh be truly present unless He was also fully man?

As the bishop of Jerusalem, Cyril’s work had a great effect on the Church’s view of the sacraments. His works were widely read by many bishops and it has been argued that St. Ambrose’s de Sacramentis, written c. 390, was heavily influenced by the Mystagogues#. Cyril was the one of the first Church fathers to write complete catecheses which explains to the new and old Christians the Sacraments of the Church in an accessible way.

Cyril’s works have also been noted to be a complete catechesis in the Spirit#. This is especially important in light of the Council of Constantinople where the article and the doctrine of the Holy Spirit was added and developed. Cyril’s exegesis and his explanation of the Sacraments containing the Holy Spirit working within the Sacraments was a guide that many would turn for a better understanding of how the Holy Spirit is involved in the Church.

Cyril’s writing clearly shows the real presence of the Eucharist, combats the false doctrine of the Arians, and was important as people tried to further understand the role of the Holy Spirit after the Council of Constantinople. As Christians today this text is important in understanding the Eucharist and the need for catechesis is as great as the need for catechesis in Cyril’s time. As false teachings continue to creep into the Church, we need adhere to the orthodox teaching of the Church. Cyril’s Catecheses and Mystagogues help every Christian of every age to further understand the Church’s teaching and the role of the Holy Spirit in the Sacraments. These works are for us a gemstone of clear orthodox writing, easily understood by a catechumen. The attention that was given to them sixteen thousand years ago should continue to be given to them by Christians now.

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