S. Cyril, Archbishop Of Alexandria. Interpretation Or Comment On The Gospel According To John.

 The Lord will give utterance to them who evangelize with much power, declareth exceeding well the Psalmist. But I deem that they who ought to approach

 Chapters In Book I. Chapter 1. That Everlasting and before the ages is the Only-Begotten, on the words, In the beginning was the Word. And the Word wa

 Exegetic Commentary Gospel According To John Archbishop of Alexandria.

 Chapter I. That Everlasting and before the ages is the Only-Begotten.

 Chapter Ii. That the Son being Consubstantial with the Father is also God in His Own Person, even as also the Father.

 Chapter Iii. That the Son is both God by Nature and in no wise either inferior to or unlike the Father.

 Chapter Iv. Against those who dare to say that the conceived and Natural word in God the Father is one, and He that is called Son by the Divine Script

 Chapter V. That the Son is by Nature Creator with the Father, as being of His Essence, and not taken to Him as a minister.

 Chapter Vi. That the Son is by Nature Life and therefore not originate, but of the Essence of God the Father.

 Chapter Vii. That the Son is by Nature Light and therefore not originate, but of the Essence of God the Father, as Very Light from Very Light.

 Chapter Viii. That the Son of God alone is Very Light, the creature not at all, being participate of Light, as originate.

 Chapter Ix. That the soul of man does not exist prior to the body, nor is the embodiment as some say a consequence of former sins.

 Chapter X. That the Only-Begotten is Alone by Nature the Son from the Father, as being of Him and in Him.

 Chapters In Book Ii. Chapter 1. That the Holy Ghost is in the Son, not by participation, nor from without, but Essentially and by Nature : on the word

 Our Father Among The Saints Cyril Archbishop of Alexandria On The Gospel According To John. Book Ii.

 Chapter I. That the Holy Ghost is in the Son not by participation, not from without, but Essentially and by Nature.

 Chapter Ii. That the Son is not in the number of things originate, but above all, as God of God.

 Chapter Iii. That Christ is God and of God by Nature.

 Chapter Iv. That not by participation are the Properties of God the Father in the Son, but Essentially and by Nature.

 Chapter V. That the Son is not in the number of worshippers, in that He is Word and God, but rather is worshipped with the Father.

 Chapter Vi. That the Son is not inferior to the Father either in power or in operation for any work but is Equal in Might and Consubstantial with Him,

 Chapter Vii. That nought of God-befitting Dignities or Excellences is in the Son, by participation, or from without.

 Chapter Viii. That the Son being God and of God by Nature, and the Exact Image of Him Who begat Him, hath equal honour and glory with Him.

 Chapter Ix. That the Son is in nothing inferior to God the Father, but is of Equal Might in Operation unto all things as God of God.

 Chapters Treated More At Large In The Third Book. Chapter 1. A critical enquiry, why the blessed Baptist is called by Christ not only a lamp, but burn

 Our Father Among The Saints Cyril Archbishop of Alexandria On The Gospel According To John. Book Iii.

 Chapter Ii. That the Son is the Image of God the Father, wherein also is an exposure of the Jews as not understanding the words darkly uttered by Mose

 Chapter Iii. That Moses was indicating the Coming of the Saviour. From Deuteronomy, concerning Christ.

 Chapter Iv. That oftentimes the departures of Christ from Jerusalem signify the transferring of His grace to the Gentiles: wherein is also the discour

 Chapter V. That the Only-Begotten Son is the Impress of the Person of God the Father, and no other Impress either is, or is conceived of, save He.

 Chapter Vi. Of the manna, that it was a type of Christ's Presence and of the spiritual graces through Him.

 Chapters In The Fourth Book. 1.  That in nothing is the Son inferior to God the Father, because He is of Him by Nature, although He be said by some to

 Our Father Among The Saints Cyril Archbishop of Alexandria On The Gospel According To John. Book Iv.

 Chapter Ii. That the Holy Body of Christ is Lifegiving, wherein He speaks of His Own Body as of Bread.

 Chapter Iii. That the Son is not a Partaker of Life from any other, but rather Life by Nature, as being begotten of God the Father Who is Life by Natu

 Chapter Iv. That a type of Christ was the holy Tabernacle which led the people in the wilderness, and that the ark that was in it and the lamp and the

 Chapter V. On the feast of Tabernacles, that it signifies the restitution of the hope due to the Saints, and the resurrection from the dead on the wo

 Chapter Vi. A dissertation upon the rest of the Sabbath, manifoldly shewing of what it is significant.

 Chapter Vii. A dissertation upon the circumcision on the eighth day, manifoldly shewing of what it is significant.

 Chapters In Book V. 1.    That human affairs are not, according to the unlearned surmises of the Greeks, subject as of necessity to the Hours, but tha

 Our Father Among The Saints Cyril Archbishop of Alexandria Gospel According To John. Book V.

 Chapter I. That human affairs are not, according to the unlearned surmises of the Greeks, subject as of necessity to the Hours, but that of our own ch

 Chapter Ii. That after the Saviour's Cross at His rising again from the dead the Holy Ghost took up His abode in us permanently.

 Chapter Iii. That no work of Jewish might was the Suffering on the Cross, nor did Christ die from the tyranny of any, but Himself of His own will suff

 Chapter Iv. That the Son is by Nature God, wholly remote from likeness to the creature, as regards Essence.

 Chapter V. That not inferior in Might and Wisdom to God the Father is the Son, yea rather His very Wisdom and Might.

 Chapters In Book Vi. That not from sins of the soul prior to birth do bodily suffering's befal any, nor yet does God bring the sins of the fathers upo

 Our Father Among The Saints Cyril Archbishop of Alexandria On The Gospel According To John. Book Vi.

 Chapter I. That not from sins of the soul prior to birth do bodily sufferings befal any, nor yet does God bring the sins of their fathers upon any, pu

 The Fragments Which Are Extant Of Book Vii.

 The Fragments Which Are Extant Of Book Viii.

 Chapters In The Ninth Book. 1. That by reason of the identity of Their Nature, the Son is in the Father, and the Father again is in the Son. 

 Cyril Archbishop of Alexandria Comment On The Gospel According To John. Book Ix.

 Chapter I. That by reason of the identity of Their nature, the Son is in the Father, and the Father again is in the Son.

 Chapters In The Tenth Book. 1.  That in nothing is the Son inferior to God the Father, but rather equal to and like Him in nature on the words: If ye

 Our Father Among The Saints, Cyril, Archbishop of Alexandria On The Gospel According To John.  Book X.

 Chapter I. That in nothing is the Son inferior to God the Father, but rather equal to and like Him in nature.

 Chapter Ii. That the Son is Consubstantial with God the Father, and not of an alien or foreign nature, as some of the perverse assert.

 Chapters In The Eleventh Book.

 Our Father Among The Saints, Cyril, Archbishop of Alexandria, On The Gospel According To John. Book Xi.

 Chapter Ii. That His Spirit, that is, the Holy Spirit, is naturally in the Son and in His Substance, as He is also in the Substance of the Father.

 Chapter Iii. That no man should consider that the Son has any lack of God-befitting glory, though He be found to say, Father, glorify Thy Son.

 Chapter Iv. That it will in no way damage the glory of the Son, when He is said to have received aught from God the Father, since for this we can assi

 Chapter V. That the Son will not be excluded from being true God, even though He named God the Father the only true God.

 Chapter Vi. That the Son is not bare of God-befitting glory, even though He is found saying to the Father, And now glorify Me with the glory which I h

 Chapter Vii. That the fact that something is said to have been given to the Son from the Father does not rob Him of God-befitting dignity but He plai

 Chapter Viii. That nothing which is spoken of as belonging to the Father will be excluded from the kingdom of the Son, for Both alike rule over all.

 Chapter Ix. That the dignity of Godhead is inherent in the Son even though He is said to have received this from the Father, because of His humanity

 Chapter X. That Christ is not holy from participation in anything different from Himself and that the sanctification through the Spirit is not alien

 Chapter Xi. That the Son is naturally One with God His Father and that He is in the Father and the Father in Him, according to the essential bond and

 Chapter Xii. That the Son is by Nature One with God His Father, though He says that He received, as by way of grace, His being One with the Father.

 Chapter In The Twelfth Book.

 Our Father Among The Saints, Cyril, Archbishop of Alexandria, On The Gospel According To John. Book Xii.

 Chapter I. That the Son is by Nature God, even though we find Him calling the Father His God.

Our Father Among The Saints, Cyril, Archbishop of Alexandria, On The Gospel According To John. Book Xi.

ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΚΥΡΙΛΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝΔΡΕΙΑΣ ΕΙΣ ΤΟ ΚΑΤΑ ΙΩΑΝΝΗΝ ΕΥΑΓΓΕΛΙΟΝ. ΒΙΒΛΙΟΝ ΕΝΔΕΚΑΤΟΝ. ΚΕΦΑΛΗ Α. Ὅτι φυσικῶς ἐκ Θεοῦ τε καὶ ἐν τῷ Υἱῷ τὸ Πνεῦμα τὸ Ἅγιον, καὶ δι' αὐτοῦ καὶ ἐν τῇ οὐσίᾳ αὐτοῦ.
« Ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήψεται, καὶ ἀναγγελεῖ ὑμῖν. » ὩΣ ἀποκαλύπτειν μέλλοντος τοῖς τούτου τυχεῖν ἀξίοις τοῦ Ἁγίου Πνεύματος τὸ ἐπὶ Χριστῷ μυστήριον, καὶ παραδεικνύειν ἀκριβῶς τίς μέν ἐστι κατὰ φύσιν, πόση δὲ αὐτῷ δύναμίς τε καὶ ἐξουσία, καὶ ὅτι πάντων βασιλεύει μετὰ Πατρὸς, ἀναγκαίως φησὶν ὅτι ἐκεῖνος ἐμὲ δοξάσει. ἀνωτέρω μὲν γὰρ ἵστησι φρονημάτων Ἰουδαϊκῶν τὸν ἡμέτερον νοῦν, μικρὰν δὲ οὕτω καὶ χαμαιριφῆ τὴν διάληψιν ἔχειν ἡμᾶς οὐκ ἐφίησιν, ὡς ἄνθρωπον οἴεσθαι ψιλὸν ὑπάρχειν αὐτὸν, ἢ ὀλίγον κομιδῆ τὸ τῶν προφητῶν ὑπερθέοντα μέτρον, ἢ καὶ τῆς ἐκείνων εὐκλείας μειονεκτούμενον. τοιαῦτα γὰρ ἐπ' αὐτῷ πεφρονηκότας εὑρήσομεν τοὺς τῶν Ἰουδαίων καθηγητὰς, οἳ τῆς εὐσεβείας οὐκ εἰδότες τὸ μυστήριον, συχνὰς ἐποιοῦντο τὰς κατὰ τοῦ Χριστοῦ δυσφημίας, καὶ τοῖς παρ' αὐτοῦ λεγομένοις τὴν ἰδίαν ἀπόνοιαν ἀντεξάγοντες, ποτὲ μὲν ἔφασκον ” Σὺ τίς εἶ; Ἁβραὰμ ἀπέθανε καὶ οἱ προφῆται “ἀπέθανον, καὶ σὺ λέγεις Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, ” θάνατον οὐ μὴ ἴδῃ εἰς τὸν αἰῶνα: τίνα σεαυτὸν ποιεῖς;“ ποτὲ δὲ πάλιν τὴν τοῦ κατὰ σάρκα γένους εὐτέλειαν, καὶ τὸ λίαν ἄσημον ἐν τούτῳ κατονειδίζοντες ” Οὐχ υἱός ἐστιν “Ἰωσὴφ οὗτος, οὗ ἡμεῖς οἴδαμεν τὸν πατέρα καὶ τὴν ” μητέρα; πῶς οὖν λέγει ὅτι ἐκ τοῦ οὐρανοῦ καταβέβηκα;“ ὁρᾷς ἐν τούτοις Ἰουδαϊκῶν ἀθλιότητα λογισμῶν; διακειμένων οὖν ἄρα τῶν πολλῶν, οἰηθέντων τε κατὰ ἀλήθειαν οὐκ εἶναι Θεὸν τὸν Κύριον, διὰ τὸ ἐπίκηρον τουτὶ τοῦ σώματος σχῆμα, καὶ χθαμαλωτάτην περὶ αὐτοῦ τὴν ὑπόληψιν οὐ καταδεισάντων ἑλεῖν, φανοτάτην τοῖς ἁγίοις τὸ Πνεῦμα τὴν δόξαν αὐτοῦ καταφοιτῆσαν ἐτίθει: καὶ οὐχὶ πάντως φαμὲν, ὡς δὴ μόνον λόγοις αὐτοὺς ἀναπεῖσαν σοφοῖς, ἀλλὰ καὶ ἐν ἀποδείξει πραγμάτων τὴν ἑκάστου πληροφορῆσαν διάνοιαν, ὅτι καὶ Θεὸς ἀληθῶς, καὶ καρπός ἐστι τῆς οὐσίας τοῦ Θεοῦ καὶ Πατρός. τίς οὖν ἡ ἀπόδειξις, ἢ πῶς εὐκλεᾶ καὶ περίοπτον ἐποίει Χριστόν; παράδοξον γὰρ καὶ θεοπρεπῆ τὴν ἐφ' ἅπασιν ἐνέργειαν ἔχον, καὶ τὴν τῶν ὅλων εἴδησιν ἀκριβῆ τοῖς ἁγίοις ἐμφυτεῦον, αὐτῷ τὴν δόξαν ἐπραγματεύετο. ἀναθετέον γὰρ μόνῃ τῇ τῶν ὅλων βασιλίδι φύσει, τὸ πάντα εἰδέναι, διδάσκοντος οὐδενὸς, καὶ ἔχειν ἐν ὀφθαλμοῖς, γυμνά τε καὶ τετραχηλισμένα, κατορθοῦν τε δύνασθαι, καὶ λίαν εὐπετῶς, πᾶν ὅπερ ἂν βούλοιτο. Δοξάζει τοιγαροῦν τὸν Υἱὸν ὁ Παράκλητος, τουτέστι, τὸ ἴδιον αὐτοῦ Πνεῦμα, πάντα ἰσχύον καὶ πάντα εἰδός. δοξάζει δὲ πῶς; ἃ γὰρ οἶδε καὶ δύναται τὸ Πνεῦμα αὐτοῦ, πῶς ἂν αὐτὸς οὐκ εἰδείη τυχὸν, ἢ πῶς οὐκ ἂν δύναιτο; καὶ εἰ καθάπερ αὐτός φησιν, ἐξ αὐτοῦ λαμβάνει τὸ Πνεῦμα, καίτοι πάντα ἰσχύον καὶ κατορθοῦν, πῶς ἂν αὐτὸς οὐκ ἔχῃ τὸ ἐφ' ἅπασιν ἰσχυρόν; ὑποτοπητέον δὲ οὐδαμῶς ἰσχύος ἐπιδεᾶ τῆς ἐμφύτου καὶ φυσικῆς καθεστάναι τὸν Παράκλητον, τουτέστι τὸ Πνεῦμα, ὡς εἰ μὴ λάβοι τυχὸν μηδ' ἂν ἐξαρκέσειν αὐτὸν ἑαυτῷ δύνασθαι πρὸς τὴν τῶν θείων κατορθωμάτων ἐνέργειαν ἀποτελεστικήν: δυσσεβείας γὰρ ἂν τῆς ἁπασῶν ἐσχάτης ὑπομείναι γραφὴν, καὶ σφόδρα εἰκότως, ὁ καὶ μόνον οἰηθεὶς ἀληθές τι τῶν τοιούτων εἶναι περὶ αὐτοῦ. ἐπειδὴ δὲ ὁμοούσιόν τε ἐστι τῷ Υἱῷ, καὶ πρόεισι θεοπρεπῶς δι' αὐτοῦ, πᾶσαν αὐτοῦ τὴν ἐφ' ἅπασι τελεωτάτην ἔχον ἐνέργειάν τε καὶ δύναμιν, διὰ τοῦτό φησιν Ὅτι ἐκ τοῦ ἐμοῦ λήψεται. ὑφεστάναι γὰρ αὐτὸ καθ' ἑαυτὸ τὸ Πνεῦμα πιστεύομεν, εἶναί τε κατὰ ἀλήθειαν τοῦθ' ὅπερ ἐστὶ καὶ λέγεται, ἐνυπάρχον γεμὴν τῇ οὐσίᾳ τοῦ Θεοῦ, προκύπτει τε καὶ πρόεισιν ἐξ αὐτῆς, πάντα τὰ αὐτῆς ἔχον ἐν ἑαυτῷ φυσικῶς: οὐ γὰρ κατὰ μέθεξιν, ἀλλ' οὐδὲ κατὰ τρόπον σχετικὸν, ἀλλ' οὐχ ὡς ἕτερον ὂν παρ' αὐτὴν, ἐπείπερ ἐστὶν ἴδιον αὐτῆς. ὅνπερ γὰρ τρόπον ἡ ἐκ τῶν εὐοσμοτάτων ἀνθέων εὐωδία λαβοῦσα τρόπον τινὰ τῶν προϊέντων αὐτὴν τὴν οὐσιώδη καὶ φυσικὴν ἐνέργειαν, ἤτοι ποιότητα, διακομίζει τοῖς ἔξω τὴν γνῶσιν, τοῖς ὀσφραντικοῖς τοῦ σώματος μορίοις ἐμπίπτουσα, καὶ δοκεῖ μέν πως, ὅσον ἧκεν εἰς ἐπινοίας λόγον, ἑτέρα τις εἶναι παρὰ τὴν πέμπουσαν αὐτὴν φύσιν, νοουμένη γεμὴν οὐκέτι καθ' ἑαυτὴν οὐχ ἑτέραν ἔχει φύσιν, ἢ τὴν ἐξ ὧν καὶ ἐν οἷς ἐστιν: οὕτω νοήσεις ἐπί τε Θεοῦ καὶ Ἁγίου Πνεύματος τὸν τοῦ παραδείγματος ἀναβαίνων λόγον. ἀκατηγόρητον οὖν ἄρα παντελῶς καὶ λοιδορίας ἁπάσης ἔξω κείσεται, τὸ λαβεῖν λέγεσθαί τι παρὰ τοῦ Μονογενοῦς τὸ Πνεῦμα αὐτοῦ. προϊὸν γὰρ δι' αὐτοῦ φυσικῶς, ὡς ἴδιον αὐτοῦ, μετὰ πάντων ὧν ἔχει τελείως, λαμβάνειν λέγεται τὰ αὐτοῦ. εἰ δὲ παχυτέραις τὸ τοιοῦτον ἐσημάνθη φωναῖς, ἀφέντες τὸ σκανδαλίζεσθαι, δικαίως ἂν μᾶλλον τῆς ἑαυτῶν γλώττης αἰτιασαίμεθα τὴν πτωχείαν, οὐκ ἀντεχούσης εἰπεῖν τὰ θεοπρεπῆ, καθ' ὃν ἔδει τρόπον. ποῖος γὰρ λόγος οὐκ ἐλάττων ἐστὶ τῆς ἀῤῥήτου φύσεώς τε καὶ δόξης; ἀναγγελεῖ τοιγαροῦν φησιν ὑμῖν ἐκ τοῦ ἐμοῦ λαβὼν ὁ Παράκλητος, τουτέστιν, οὐχ ἕτερόν τι λαλήσει παρὰ τὸν ἐν ἐμοὶ σκοπὸν, καὶ ἐπείπερ ἐστὶ Πνεῦμα ἐμὸν, ταυτολογήσει δὴ πάντως, καὶ τὰ ἐκ τῶν ἐμῶν ἀναγγελεῖ θελημάτων.