Contra Julianum Of the blessed Cyril, archbishop of Alexandria, an address to

 a fine thing for those who will encounter it, and for those who have a heart easily led astray and most readily carried away to things that are not fi

 1.1 Book One The wise and discerning, and those knowledgeable in the sacred doctrines, marvel at the beauty of the truth, and in every discourse have

 those after them would know the things of the first, and not rather those before them the things of the later Therefore, since the sons of the Hellen

 it was necessary to hide in the city of the Sun in Sippar. And Xisuthros, having accomplished these things, immediately sailed to Armenia, and straigh

 he made human affairs a preliminary exercise for more divine ones. Having brought the times down from Abraham to Moses, let us therefore begin here ag

 Azariah, also called Uzziah, governing the affairs of the Hebrews, and Arbaces of the Medes, and Proca Silvius of the Latins. 1.14 Therefore, from the

 coming together into a harmony of sound, Osirapis, so that in the same name Osiris and Apis might be understood. For both of these a death and a buria

 brought to them from Phoenicia, except that the things of Moses had been written And Solon, the discoverer of the laws in Athens, and indeed Plato hi

 stars and the elements of the world, fire and water, air and earth, from which all individual things are said to be composed but others again, having

 a time for the increase of what he had rightly learned sharpened his mind, then indeed, then he was taught the doctrines concerning the divinity more

 but the divine Abraham running up did not speak as to three: Lords, if I have found favor in your sight, do not pass by your servant, but named the

 Upon the Sodomites who had sinned unbearably he sent the fire he rained, it says, upon Sodom fire and brimstone, the Lord from the Lord. 1.29 But to

 of nature and preeminence and worth would be reckoned both creator and creation, generated and ungenerated nature, incorruptible and under corruption,

 we are accustomed to grant the proper place, far from it but we also reckon ourselves among the children of Abraham. For we are the sons according to

 full of various counsels, and likewise that Leto suggests forgetfulness, and Hermes both memory and reason. Then he takes up natural philosophy and ex

 to them, and are some torn apart so as to think and say different things? But I would say, O excellent one, that those who were the first and earliest

 is, being a mixture of all the ages, and light of his own powers and works, the beginning of all things, a luminary in heaven, and father of all, mind

 Indeed, the sun which seems all-shining does not even seem to allow one to see himself, but if anyone gazes upon him shamelessly, he takes away his si

 what has been said by them concerning the Holy Spirit. For Porphyry says, setting forth the opinion of Plato, that the divine substance proceeded as f

 that not a few of the wise men among the Greeks, being self-willed, have gone astray, and have held opinions that rise up against each other, but ther

 found saying, setting this forth both in the middle and at the end, he would show that the arguments of his refutation were not, I suppose, produced i

 they set up their plot for the souls of the more simple. For they deceived those throughout all the earth, saying that the heaven and the other elemen

 having contrasted them with the Greeks' as being superior, how does he demand that we be silent, and make no mention at all of the things among them,

 Then do you think you have deliberated well, and not rather that you will suffer the very worst of all evil reputation? But if he should wish to under

 they reject certain foods, but they fear none of the strange things. And in addition to this they delight the supreme Zeus, having chosen to honor his

 belching forth according to what seems right to each, how could they not be thought to be guessers rather than men of knowledge of the truth? For some

 Of Plato. Consider, then, what he says about the creator and what words he puts in his mouth in the cosmogony, so that we may compare the cosmogony of

 distributed to all upon the earth, Moses was a helper and was shown to be an introducer of the most beautiful teachings to all, first by having cried

 it is not easy even for those who have known him to say he is capable in all things. And again, elsewhere: To this common conception of all men there

 the earth, and Apollo the sun and the golden-spindled, resounding one, that is Artemis, the moon? And simply applying to each of the things made by Go

 The supreme nature is understood and exists beyond all, beyond mind, reason, and wonder, having willed to make the living being like itself, as far as

 I will place upon you who are under me this commandment given to you through my Word for this law you have. For as I said just now, the Creator estab

 proclaimed, and thinks it a small thing to have been given by God to human nature to be made by Him in His image and likeness. And yet how would not a

 Did the Creator of all things entrust to other gods the necessity of laboring over the creation of the three kinds? From indolence, then, they might s

 it will campaign against His glory to think that others are also able to create and to call into existence the things that once were not for it is no

 of all nature. If, then, two things are acknowledged as existing, that which comes into being and that which makes, they are one by union, the one pre

 weave mortal to it? It is clear, then, that the demiurgic gods, having received creative power from their own father, generated the mortal animals upo

 of the ruling substances, and so he says: For Empedocles, Strife divides, and Friendship unites and this is also incorporeal for him, but the element

 of others, whatever things may have been made, and reaching even to the most insignificant of them. Is this not then a joke, tell me, and babbling hen

 if each one should need it, and showing that such a great and immeasurable creation is not without a superintendent, through which things it is well-o

 of God, and the earth his footstool. Rightly so, o noble one for I will recall God himself saying through one of the holy prophets. Heaven is my thro

Contra Julianum Of the blessed Cyril, archbishop of Alexandria, an address to

the most pious and Christ-loving king Theodosius.

prol.

1 The achievements of your holy majesty are indeed worthy of hearing and excellent and beyond all speech, and your incomparable piety, like some inheritance coming down to you from above, you have kept unconquered by the darts of envy through your right hand in all excellent things, both paternal and even ancestral to you, as is clearly seen in these things. And it is my purpose to apply to you yourselves the words of our Savior; for he said: A city set on a hill cannot be hidden; for prominence somehow always follows those who are raised high. What could be equal to your serenity? Nothing at all; for the glory of your scepters has reached the highest limit, illuminating all things with the splendor of good government, and with gentleness and piety towards Christ delighting heaven, that is, the powers above and rational in heaven. For you are so admired in both respects that, having a rival virtue in them, you have overcome every form of praise. Offerings, then, from others to you, O Christ-loving king Theodosius, are victories, and crowns, and voices of thanksgiving, and the things by which the powers of kings might not inappropriately be honored. prol.2 But it was necessary also for us, who have been allotted the divine ministry, to offer books very well composed for the glory of God; for it is always dear to you and customary and truly much-prayed-for to uphold it, and to consider those who in any way at all insult it as most abominable and to place them in the lot of the greatest enemies, but to deem worthy of all honor those whoever choose to think and to speak things for the glory of God. And I would say that this advantage is also fitting for saints, and most especially becoming to your renowned heads. For somewhere the divine prophet David, singing to Christ the Savior of all, said: Did I not hate those who hate you, Lord, and was I not grieved with your enemies? I hated them with a perfect hatred; they became enemies to me. And the saying is very fitting; for just as someone makes a clear demonstration of goodwill towards you by loving to oppose those who, I know not how, from excessive folly have chosen not to love you, so one would show the genuineness of love for Christ by vigorously opposing those who have slandered His things, all but shouting and saying what is in the divinely inspired Scripture: With zeal have I been zealous for the Lord. But it is necessary to say what sort of dedication of my discourses to you this is. prol.3 And grant me pardon for choosing to speak not only against a king, but indeed for the glory of Christ the great king, who rules all things together with His own Father, to whom alone it would also be fitting to say: Through me kings reign. For He Himself is the Lord of glory both in heaven and on earth. It is therefore both consistent and necessary for the defenders of the sacred doctrines, that is, us, who have been appointed for this by Him, against those who wish to wrong His glory to raise up discourses that are powerful to speak in defense and which would be for

Contra Julianum Τοῦ μακαρίου Κυρίλλου ἀρχιεπισκόπου Ἀλεξανδρείας προσφώνημα πρὸς

τὸν εὐσεβέστατον καὶ φιλόχριστον βασιλέα Θεοδόσιον.

prol.

1 Ἀξιάκουστα μὲν καὶ ἐξαίρετα καὶ πέρα λόγου παντὸς τὰ τῆς εὐαγοῦς ὑμῶν

βασιλείας κατορθώματα καὶ τὸ ἀσύγκριτον εἰς εὐσέβειαν, ὥσπερ τινὰ κλῆρον εἰς ὑμᾶς ἄνωθεν καταβαίνοντα, τοῖς ἐκ φθόνου βέλεσιν ἀνίκητον τετηρήκατε διὰ τὸ ἐφ' ἅπασι τοῖς ἀρίστοις δεξιόν, καὶ πατρῷον ὑμῖν καὶ ἔτι παππῷον, ὡς ἔν γε τούτοις ὁρᾶται διαφανές. Καί μοι πρόκειται καὶ ἐφ' ὑμῖν αὐτοῖς τὰς τοῦ Σωτῆρος ἡμῶν ἁρμόσαι φωνάς· ἔφη γάρ· Οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη· ἕπεται γάρ πως ἀεὶ τοῖς ἠρμένοις ὑψοῦ τὸ περίοπτον. Τί δ' ἂν γένοιτο τῇ ὑμετέρᾳ γαληνότητι τὸ ἰσοστατοῦν; Οὐδὲν παντελῶς· διελήλακε γὰρ εἰς λῆξιν τὴν ἀνωτάτω τῶν ὑμετέρων σκήπτρων τὸ εὐκλεές, τῇ μὲν τῆς εὐνομίας φαιδρότητι περιαστράπτον τὰ σύμπαντα, ἡμερότητι δὲ καὶ τῇ εἰς Χριστὸν εὐσεβείᾳ κατευφραῖνον τὸν οὐρανόν, τουτέστι τὰς ἄνω τε καὶ λογικὰς ἐν οὐρανῷ δυνάμεις. Ἐστὲ γὰρ οὕτω κατ' ἄμφω τεθαυμασμένοι ὥστε καὶ ἰσάμιλλον τὴν ἐν αὐτοῖς ἔχοντες ἀρετὴν εὐφημίας ἁπάσης νενικήκατε τρόπον. Ἀναθήματα μὲν οὖν παρ' ἑτέρων τὰ εἰς ὑμᾶς, ὦ φιλόχριστε βασιλεῦ Θεοδόσιε, νίκαι, καὶ στέφανοι, καὶ φωναὶ χαριστήριοι, καὶ τὰ δι' ὧν ἂν οὐκ ἀπεοικότως τὰ βασιλέων κράτη καταγεραίροιντο. προλ.2 Ἔδει δὲ καὶ πρὸς ἡμῶν τῶν τὴν θείαν λαχόντων ἱερουργίαν προσκομίζεσθαι βίβλους τὰς ὑπέρ γε τῆς τοῦ Θεοῦ δόξης εὖ μάλα συντεθειμένας· φίλον γὰρ παρ' ὑμῖν ἀεὶ καὶ σύνηθες καὶ πολύευκτον ἀληθῶς τὸ συγκροτεῖν αὐτήν, καὶ τοὺς μὲν κατά τι γοῦν ὅλως ἐμπαροινοῦντας αὐτῇ βδελυρωτάτους ἡγεῖσθαι καὶ ἐν τῇ τῶν πολεμιωτάτων ποιεῖσθαι μοίρᾳ, τιμῆς δὲ ἁπάσης ἀξιοῦν τοὺς ὅσοιπερ ἂν τὰ εἰς δόξαν Θεοῦ φρονεῖν ἕλοιντο καὶ λαλεῖν. Ἁγιοπρεπὲς δὲ καὶ τοῦτο φαίην ἂν εἶναι τὸ πλεονέκτημα, καὶ τοῖς ἀοιδίμοις ὑμῶν κορυφαῖς ὅτι μάλιστα πρεπωδέστατον. Ἔφη γάρ που ψάλλων πρὸς τὸν τῶν ὅλων Σωτῆρα Χριστὸν ὁ θεσπέσιος προφήτης ∆αβίδ· Οὐχὶ τοὺς μισοῦντάς σε, Κύριε, ἐμίσησα καὶ ἐπὶ τοῖς ἐχθροῖς σου ἐξετηκόμην; Τέλεον μίσος ἐμίσουν αὐτούς, εἰς ἐχθροὺς ἐγένοντό μοι. Ἔχει δὲ σφόδρα κατὰ τὸ εἰκὸς ὁ λόγος· ὥσπερ γάρ τις τῆς εἰς ὑμᾶς εὐνοίας ἐναργῆ ποιεῖται τὴν ἔνδειξιν τὸ ἀντιτετάχθαι φιλεῖν τοῖς οὐκ οἶδ' ὅπως ἐκ πολλῆς ἄγαν ἐμβροντησίας οὐκ ἀγαπᾶν ἑλομένοις, οὕτω τῆς εἰς Χριστὸν ἀγάπης τὸ γνήσιον ἐκφήνειεν ἂν τὸ τοῖς τὰ αὐτοῦ διαβεβληκόσιν ἀντιφέρεσθαι νεανικῶς, μονονουχὶ βοῶντάς τε καὶ λέγοντας τὸ παρὰ τῇ θεοπνεύστῳ Γραφῇ· Ζηλῶν ἐζήλωκα τῷ Κυρίῳ. Ὁποία δέ τίς ἐστιν ἡ τῶν παρ' ἐμοῦ λόγων εἰς ὑμᾶς ἀνάθεσις ἀναγκαῖον εἰπεῖν. προλ.3 Καί μοι νείματε συγγνώμην ἑλομένῳ λέγειν οὐ κατὰ βασιλέως μόνον, ἀλλ' ὑπέρ γε τῆς δόξης τοῦ Χριστοῦ τοῦ μεγάλου βασιλέως συγκατάρχοντός τε τῶν ὅλων τῷ ἰδίῳ Πατρί, ᾧπερ ἂν πρέποι καὶ μόνῳ τὸ χρῆναι λέγειν· ∆ι' ἐμοῦ βασιλεῖς βασιλεύουσι. Καὶ γάρ ἐστιν αὐτὸς ὁ τῆς δόξης Κύριος ἔν τε οὐρανῷ καὶ ἐπὶ τῆς γῆς. Ἔστι τοίνυν ἀκόλουθόν τε καὶ ἀναγκαῖον τοὺς τῶν ἱερῶν δογμάτων συνασπιστάς, ἡμᾶς δηλονότι, προκεχειρισμένους εἰς τοῦτο παρ' αὐτοῦ, τοῖς ἀδικεῖν ἐθέλουσι τὴν δόξαν αὐτοῦ τοὺς συναγορεύειν ἰσχύοντας ἀνταναστῆσαι λόγους καὶ οἵπερ ἂν γένοιντο πρὸς