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Cyril of Jerusalem's Treatment of Scriptural Texts Concerning the Holy Spirit

Published online by Cambridge University Press:  29 July 2016

Pamela Jackson
Pamela Jackson*
Affiliation:
Boston College
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Extract

Scholars tracing the development of the doctrine of the Holy Spirit in the fourth century tend to pass over the Catechetical Homilies of Cyril of Jerusalem (c. 350) rather quickly, with the observation that, from the perspective of systematic theology, Cyril made no new contributions to the doctrine, and even warned against going beyond the texts of Scripture when speaking of the Spirit. But such lack of attention to Cyril as a theologian leaves several questions unexplored. Cyril's homilies were a central part of the preparation of adult converts for baptism, a task crucial for the Church's survival; in the baptismal rite the converts would receive the Holy Spirit. Given the foundational nature of Cyril's homilies in forming the members of the Jerusalem church, might it not be useful, when tracing how the understanding of the Holy Spirit developed in the fourth century, to consider how Cyril uses Scriptural material concerning the Spirit? Which Scriptural texts on the Spirit does he employ? Are there any texts later considered significant which he omits? What is Cyril's purpose in citing these texts on the Spirit and how does he present them to his hearers? Even though he confines himself to presenting Scriptural material, what understanding of the Spirit is communicated by his shaping of that material? Is there any sense in which the understanding of the Spirit inculcated by Cyril's preaching prepares the way for the conceptual doctrinal distinctions concerning the Spirit's nature and divinity made in the next generation?

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Articles
Information
Traditio , Volume 46 , 1991 , pp. 1 - 31
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Copyright © The Fordham University Press 

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References

1 These homilies, which constitute virtually all of Cyril's extant work, include a Procatechesis (preached to those giving their names for Paschal baptism), eighteen Catechetical Homilies (1 to 5, introductory; 6 to 18 on the articles of the Jerusalem Creed), and five Mystagogical Catecheses (explaining the rites of initiation to the newly baptized).Google Scholar

The editions employed in this study are Reischl W. K. and Rupp J. (eds.), Cyrilli Hierosolymarum archiepiscopi opera quae supersunt omnia (2 vols.; Munich 1848, 1860) and Piédagnel A. (ed.), Cyrille de Jérusalem, Catéchèses mystagogiques (Sources Chrétiennes 126; Paris 1966). English citations are taken from McCauley L. and Stephenson A., The Works of St. Cyril of Jerusalem (2 vols.; Fathers of the Church 61, 64; Washington DC 1969, 1970).

Cyril's works are cited here as follows: P refers to the Procatechesis; M refers to the Mystagogical Catecheses; a citation with no letter preceding refers to one of the eighteen prebaptismal homilies. In the present essay it is assumed that the five Mystagogical Catecheses are in fact the work of Cyril. For discussion of the authenticity debate and reasons for supporting Cyrilline authorship, see Jackson P., The Holy Spirit in the Catechesis and Mystagogy of Cyril of Jerusalem, Ambrose and John Chrysostom (diss. Yale Univ. 1987) 10–11, 141–142.

2 See e.g. 1.5; 4.17; 13.8–9. For a thorough analysis of Cyril's understanding of Scripture and use of it in catechesis, including examination of all relevant passages in the Catecheses where Cyril explains what he is doing and why, see Jackson, , 18–55.Google Scholar

Note that Cyril desires to confine all his teaching (not only that on the Holy Spirit) to what is in Scripture because of his understanding of how catechesis works: that people are brought to conversion by the proclamation of Scripture, rather than by arguments based on reason; thus he affirms: ‘For in regard to the divine and holy mysteries of the faith, not even a casual statement should be delivered without the Scriptures, and we must not be drawn aside merely by probabilities and artificial arguments. Do not believe even me merely because I tell you these things, unless you receive from the inspired Scriptures the proof of the assertions. For this saving faith of ours depends not on ingenious reasonings but on proof from the inspired Scriptures’ (4.17; cf. 4.33; 5.12; 12.5; 17.1).

3 Concerning Cyril's distinctive use of μάτυες, ματυίαι, ἀπόδειξις, see Jackson, 27-29, 35-40.Google Scholar

4 E.g. P 1; 1.4. Google Scholar

5 E.g. 4.10; 10.19; 14.16,22–23. Google Scholar

6 E.g. P 2; 2.11,20; 5.5. Google Scholar

7 E.g. 2.9,19. Google Scholar

8 E.g. 3.7; 2.16. Google Scholar

9 E.g. P 2–4; 3.7–8. Google Scholar

10 13.9; 18.17. Google Scholar

11 By teaching ‘only what is written,’ Cyril is eschewing speculation on the nature (φύσις) and substance (ὑπόστασις) of the Spirit (16.24; cf. 16.5; 17.17). Google Scholar

12 From Lk 24.29, Acts 2, and Acts 8.17. Google Scholar

13 See below 13–14. Google Scholar

14 There are similarities between the structure of the homilies on the Spirit and that of the homilies on Christ. The first Christological homily, ‘On One Lord Jesus Christ’ (10), contains a list of titles and metaphorical names of Jesus. Homily 11, ‘On the Only-begotten Son,’ begins with a section on how properly to understand Scripture on the generation of Christ and an exhortation against speculation. Homilies 12 through 15 (‘On the Incarnation,’ ‘On the Crucifixion,’ ‘On the Resurrection,’ ‘On the Parousia') all begin with Old Testament prophecies and testimony, and include refutation of relevant heresies. Google Scholar

15 See above 2, and below 21–22. Google Scholar

16 In 16.28, Cyril cites Nehemiah 9.20: Thou gavest them thy good Spirit to teach them,’ which in context refers to Moses' time, although Cyril cites it after mentioning prophets from Chronicles. Google Scholar

17 Cyril also refers to the anointings of Aaron and Solomon as types of the Christian's anointing with the Holy Spirit. Google Scholar

18 See also 17.19. Google Scholar

19 Cyril also believes that the Holy Spirit predicts the Passion in the Person of Christ in Isaiah 50.6 so that those to be saved will believe: 13.13. In M 5.6, Cyril cites Is 6.2–3 (LXX). Google Scholar

20 In M 3.1 he quotes Is 61.1. Google Scholar

21 Also cited in 16.4; 17.13. Google Scholar

22 Also cited in 16.14. Google Scholar

23 Jn 16.13–14 is also cited in 16.24. Google Scholar

24 Cyril refers to the gift of tongues being granted with the sending of the Spirit as a sign of the Resurrection: 14.7. Google Scholar

25 Further references to Simon are found at P 4; 3.7; 16.6; 17.35. Cyril also cites Acts 5 concerning how Ananias, and Sapphira, lied to the Holy Spirit: 16.17; 17.21.Google Scholar

26 Cf. Acts 13.19; 14.8; Acts 16–20; 26.28; Acts 28. Google Scholar

27 Cyril cites Rom 8.9 in 17.4. Google Scholar

28 The word παάκλητος appears in Scripture in, e.g. Jn 14.16,26; 15.26; 16.7. Cyril uses it in 6.25; 16.3,4,6,9,14,20,23 (twice), 24,31; 17.2,3,4 (three times), 11 (four distinct references, to: Jn 14.16–17; 14.25–26; 15.26; 16.7–8), 13 (twice), 34 (twice), 37. McCauley translates the above references as ‘Advocate,’ except for 16.23 (twice) and 17.34, which he renders as ‘Paraclete,’ and 16.20, which he translates as ‘Comforter,’ as called for by the context. Google Scholar

29 The citations are: ‘Spirit,’ 1 Cor 2.18; ‘Spirit of God,’ Jn 1.32, Rom 8.14; ‘Spirit of the Father,’ Mt 10.20, Eph 3.14–16; ‘Spirit of the Lord,’ Acts 5.9; ‘Spirit of Christ,’ Rom 8.9, Phil 1.19, 1 Pet 1.11; ‘Spirit of the Son of God,’ Gal 4.16. In 17.4, Cyril also gives texts referring to the Spirit as ‘Spirit of truth’ (see below n. 35), and as ‘Advocate’ (παάκλητος, see above, n. 28). Google Scholar

30 Cf. Rom 1.4. Google Scholar

31 Cf. Rom 8.15. Google Scholar

32 Eph 1.17. Google Scholar

33 Eph 1.30. Google Scholar

34 Heb 10.29. Google Scholar

35 There are references to Jn 16.13 in 16.24, 17.4,11; to Jn 14.16–17 in 17.4,11; to Jn 15.16 in 17.4,11. Google Scholar

36 16.19; 17.5 (alluding to citation of Ps 142.10 in 16.8); Neh 9.20 cited in 16.28; 17.11 (conflation of Mt 7.11 and Lk 11.33, resulting in ‘How much more will your heavenly Father give the good Spirit to those who ask Him?' Google Scholar

37 In 17.5, Cyril claims he mentioned in the previous homily that the Spirit was called in the Psalms ἡγεμονικός (apparently a reference to Ps 51.12) when in fact that citation is lacking. McCauley translates this as ‘perfect’ Spirit. Google Scholar

38 δύναμις, as in e.g. Lk 1.35, 24.49: 16.3.Google Scholar

39 Is 11.2–3 (LXX) is cited in 17.5; Cyril gives a word-for-word citation in 16.30. Google Scholar

40 In, e.g. Rom 15.16; 1 Cor 6.11; 2 Thess 2.13; 1 Pet 1.2. Google Scholar

41 ἁγιϙποιός, in 16.3,14,23; 17.2,13.Google Scholar

42 In e.g. Jn 16.13. Google Scholar

43 16.14,19,23; 17.16. Google Scholar

44 Seven times, e.g. Lk 5.15 in 16.23. Google Scholar

45 Heb 13.6; 16.14,31. Google Scholar

46 Phil 4.7, 1 Pet 1.5. Cyril calls the Spirit φουός in 17.13,37, and κηδεμν (guardian) in 16.16. Google Scholar

47 Cyril also refers to the Spirit as Protector in 16.22. Google Scholar

48 16.19. Google Scholar

49 16.22. Google Scholar

50 17.13. Google Scholar

51 17.13. Google Scholar

52 Cf. Prov 5.15. Google Scholar

53 Jn 4.14. Google Scholar

54 Jn 7.39. Google Scholar

55 Jn 7.38. Note Cyril's calling his listeners' attention to Jesus' reference to the Old Testament, to show them how Jesus sees the Old Testament as foreshadowing the New, including the gift of the Holy Spirit. Google Scholar

56 Jn 4.14. Google Scholar

57 1 Cor 12.11. Google Scholar

58 Cf. 16.14. Google Scholar

59 ‘Just as goldsmiths with their delicate instruments direct a blast upon the fire and, by agitating the surrounding flame, cause the gold hidden in the crucible to bubble up and so gain their object, in the same way when the exorcists inspire fear by means of the divine Spirit and regenerate the soul by fire in the crucible of the body, our enemy the devil flees, and we are left with salvation and the sure prospect of eternal life …’ (P9). See further 16.19. Google Scholar

60 1.2; 16.19; 17.12,17. Google Scholar

61 Cf. 3.9. Google Scholar

62 σφραγίς: P 17; 1.2; 3.3,4; 4.16,17,32; 5.6; 16.24; 17.26,32,35,36,37; 18.33. (The verb form σφαγίζω occurs in, e.g. Eph 1.13, 4.30.)Google Scholar

63 For the Holy Spirit as circumciser, see 5.6. Google Scholar

64 Cf. 2 Tim 4.8 (The Lord will reward a crown of righteousness at Judgment Day to Paul and all who love His appearing); James 1.12 (God promises a crown of life to those who love Him); 1 Pet 5.4; Rev 2.10, 3.11, 4.4,10. See also P 5, where God is described sitting on His heavenly throne with Son and Spirit, as the elect are baptized. Google Scholar

65 Acts 10.38, cf. Lk 4.18, Is 61.1. Google Scholar

66 Ps 45.7,8. Google Scholar

67 εὐωδία occurs in 2 Cor 2.25 (Christians are the aroma of Christ to God); εὐωδίας occurs in Eph 5.2 (Christ as fragrant sacrifice).Google Scholar

68 Lk 24.49. Google Scholar

69 See also 17.14. Google Scholar

70 Cyril speaks of first fruits and first gifts of the Spirit as conferred on Christ's humanity (17.9); he uses the phrase ‘gift of the Spirit’ (Acts 2.37) in 3.15; 6.14; 17.27,31; M 2,6; M 3.3. Google Scholar

71 Jn 3.34. Google Scholar

72 Cyril uses the expression ‘grace [χάις] of the Spirit' in 3.4,8; 16.10,17; 17.20,24,30,31; cf. 17.28. Google Scholar

73 For how this type is used, see below, 23–24. The dove at Christ's baptism is important enough to Cyril that he mentions it in his initial one-paragraph summary of Christian faith in the Holy Spirit (4.16). Cyril also discusses the dove and its meaning in 3.14 and 10.19. Google Scholar

74 Cf. 16.11. Google Scholar

75 Cf. Cyril's similar attitude toward the Incarnation, e.g. 11.12. See also 17.34–36, where Cyril treats ‘what is of great moment and profitable to you.’ Google Scholar

76 See above, 2; both Cyril's goal and the rhetorical techniques he uses to accomplish it are thus the same for the catechesis on the Holy Spirit as for his catechesis in general. Google Scholar

77 16.5ff.; cf. 17.7. Google Scholar

78 16.13–18; cf. 17.34. Google Scholar

79 17.3–5. Google Scholar

80 See above, 2. Google Scholar

81 This statement is followed by the passage cited above, n. 2. Google Scholar

82 Other instances where Cyril uses Scriptural texts of the Spirit this way may be found in, e.g. 16.9,24; 17.4,27. Similarly, Cyril sometimes uses texts as illustrations of points, e.g. 17.17. Google Scholar

83 As part of another cluster of texts serving as proof, Cyril shows that the Spirit foretells by citing ‘Now the Spirit expressly says that in after times some will depart from the faith’ (1Tim 4.1) as accurately foretelling past and present heresies (17.33). Another cluster of texts is found in 16.28. Google Scholar

84 Similarly, 3.4; 16.11,14; 17.17. Google Scholar

85 Here, as in Cyril's catechesis on the Spirit in general, the sheer number of narratives Cyril recounts serves to flesh out the general remarks he makes (here, about the character of the Spirit). Google Scholar

86 Cyril's account of Ananias and Sapphira (16.27) also exemplifies his penchant for interspersing Scriptural narrative with rhetorical questions; this device draws his listeners into a more personal contact with the truth he is presenting than they would have if he simply read to them. Google Scholar

87 Cf. 17.29, for the same technique, concerning the Spirit freeing Christians from the Law. Google Scholar

88 While Cyril's primary intention is to recount the stories of the Spirit's work in salvation history, he also stops in the middle of them to explain various details. Note, for instance, the several doctrinal points that emerge in 17.9: ‘The Holy Spirit descended when Christ was baptized to make sure that the dignity of Him who was baptized was not hidden, according to the words of John: “But He who sent me to baptize with water said to me, He upon whom thou wilt see the Spirit descending, and abiding upon him, he it is who baptizes with the Holy Spirit.” Observe what the Gospel says: “the heavens were opened” — they were opened because of the dignity of Him who descended. “Behold,” it says, “the heavens were opened and He saw the Spirit of God descending as a dove and coming upon Him”; this descent, clearly, was from a voluntary motion of His own.’ Google Scholar

89 Similarly, when Cyril reaches Acts 13 he adds a doctrinal summary to make sure the point of the story is clear: ‘When the grace of the Spirit was poured out rather abundantly at Antioch, there arose prophets and teachers, among them Agabus. “And as they were ministering to the Lord and fasting, the Holy Spirit said, ‘Set apart for me Saul and Barnabas unto the work to which I have called them.’” After the laying on of hands they were sent forth by the Holy Spirit. It is clear, as we have said, that the Spirit which speaks and sends is living, subsisting, and working’ (12.28). Google Scholar

90 Cf. 17.19. Google Scholar

91 Cf. 17.34. Note the similarity to Cyril's avowed intention at the beginning of this lecture: ‘We shall act like travelers and voyagers who have a single goal on a long journey, and hasten on eagerly, yet because of human weakness are wont to stop at various harbors and cities’ (17.1). Google Scholar

92 See above, 8–9; 10–11. Google Scholar

93 Cf. 13.8–9. Google Scholar

94 For Cyril, the many and exact correspondences between Old Testament ‘testimonies’ and New Testament fulfillment are an important part of what creates faith in his hearers as they listen to him proclaim them, because they convince that the Gospel must be true (see 12.5; 13.8–9; 14.7). Given the distinct roles of the Son and the Spirit, it is, of course, not possible for Cyril to find as many Old Testament foreshadowings of the Spirit as of Christ. Neverthless, he does point out how the Spirit fulfills Scripture in the New Covenant in the way appropriate to the Spirit, even as Christ fulfills Scripture in the way appropriate for Him. Google Scholar

95 Similarly, Cyril finds the Spirit fulfilling Is 40.9 and Is 35.6: 17.21. Cf. 16.26, where Moses is portrayed as prophesying Pentecost. Google Scholar

96 See above 13–14. Cyril also notes Paul's reference to the Holy Spirit speaking to the prophets to explain the present: 17.31; cf. 16.18 (above 20). Google Scholar

97 As in the Adam/Christ relationship; see 13.2, 28. Google Scholar

98 The Holy Spirit's involvement in the correspondences in salvation history is so important to Cyril that he includes it in one of his brief summaries of the faith: ‘There is One God, the Father, Lord of the Old and the New Testament, and One Lord Jesus Christ, who was prophesied in the Old, and came in the New Testament, and One Holy Spirit, who heralded Christ through the Prophets, and when Christ came, descended and showed Him forth’ (16.3). Cf. 17.18 for the contrast of the old and new fruit of the vine of the Spirit (above, 15); cf. 14.25; 5.6. Google Scholar

99 Part of 17.9 is cited above, 17, and in note 88. Google Scholar

100 Cf. 3.14. Google Scholar

101 The image of water also allows Cyril to show the harmony between the Spirit in the Old Testament and in the New. Google Scholar

102 Part of this is cited above 16. Google Scholar

103 Cf. 17.9. Google Scholar

104 Similarly, ‘And Paul, “Except that in every city the Holy Spirit warns me, saying that imprisonment and persecution are awaiting me” (Acts 20.33). This is the good Sanctifier of the Church, her Helper and Teacher, the Holy Spirit, the Advocate, of whom our Savior said: “He will teach …”’ (16.14). See also 16.19 (part of which is cited above 13); 16.22,23,31. Google Scholar

105 In Greek the noun ματυία is understood, but McCauley's supplying of ‘testimony’ is warranted by the context and Cyril's previous statements that his intention is to present testimony; see above 21. Google Scholar

106 In P 6, Cyril commented on the change in the candidates' relationship with the Spirit already beginning in the final prebaptismal preparation. Google Scholar

107 See above 2; documentation in Jackson 33–35, 41ff. Google Scholar

108 Parts of this are cited above 15–16; see further below 27. Google Scholar

109 Similarly, ‘By the power of the Holy Spirit Paul hastened to this holy city Jerusalem’ (17.31); cf. 17.12,29. Google Scholar

110 As Cyril simply tells the story of what the Spirit did, the people with whom the Spirit acted automatically become positive or negative role models, even if only implicitly. Yet beyond all these ‘examples’ of how to relate to the Spirit, scattered throughout the Catecheses, the final chapters of 17 make it clear that the point of both homilies on the Spirit is what the Scriptural story of the Spirit's work means for Cyril's candidates as they prepare for baptism. Google Scholar

111 Simon is also the inventor of all heresy (6.14–15; 16.6), and claimed he was the Holy Spirit (16.6). Google Scholar

112 In 17.9, Cyril comments, ‘It was fitting, as some have explained it, that the first fruits and the first gifts of the Holy Spirit, who is imparted to the baptized, should be conferred on the manhood of the Savior, who bestows such grace.’ Nicodemus’ lack of knowledge of the coming of the Spirit is also offered to the candidates as a kind of example of their own lack of knowledge (17.17). Google Scholar

113 For Cyril's use of the technique of instructing his hearers to repeat the words of Scripture in his teaching on the Spirit, see 16.10. Cyril also draws his listeners into his narrative by interjecting exhortations such as ‘Shun’ (16.6), ‘See’ (16.14), ‘Consider’ (16.17), ‘Hold fast’ (16.18). Google Scholar

114 Cyril also uses Scripture to draw his listeners into a deeper relationship with the Spirit in the context of explaining specific liturgical rites; see M 3.3. Google Scholar

115 Again, when recounting the events of Pentecost in 17.17, Cyril treats another of the crowd's questions as the elect's question, and assimilates them into the crowd by answering the question in a way appropriate to both; see also 17.19. Google Scholar

116 The same verse may be used for a variety of purposes, as may be seen by comparing the ways a particular text cited more than once (see above 7ff.) is used in each separate instance. Google Scholar

117 Cf. 13.41. Google Scholar

118 The understanding of the Holy Spirit in the Old Testament, in light of which Cyril's use of Old Testament material on the Holy Spirit is being examined here, is based on the Theological Dictionary of the New Testament 6, 332ff.; Interpreters' Dictionary of the Bible 4, 432ff.; Congar, Y., Je crois en l'Esprit Saint I (Paris 1979) 19–32; Lebreton, J., History of the Dogma of the Trinity. I. The Origins (London 1939) 73–107.Google Scholar

119 This was determined by comparing all the New Testament texts concerning the Holy Spirit, organized according to the kind of information they gave about the Spirit (e.g. the Spirit in Himself; the pre-Resurrection work of the Spirit; Jesus' relationship to the Spirit; the aspects of giving the Spirit to human beings; the aspects of believers' relationship to the Holy Spirit) with Cyril's references to New Testament texts on the Spirit. Google Scholar

120 Cyril cites Jn 3.5 three times. Christians are spoken of as sealed by the Holy Spirit twice in the New Testament, while Cyril uses the metaphor fifteen times (see above n. 62). For citations concerning Simon Magus, see 10 and n. 25 above. Google Scholar

121 As are, of course, all the texts he stresses, except 1 Cor 2.10. Google Scholar