Fragments on the first epistle of saint paul to the corinthians of the same saint cyril, archbishop of alexandria

 Christ has called his own in peace. and that he himself is one, and is not divided therefore we are all one in christ, and have been perfected for th

 Turtledoves and pigeons, and saying, do not make my father's house a house of trade, they opposed him, saying, what sign do you show us that you

 Of speech, and as it were concealing the inelegance in them but a bare and simple word, witnessed as in the power of god, is sufficient for the divin

 A mind that has believed, that it might appear also fruitful? and what is the increase from christ, or the strengthening through the spirit and the as

 To those who have sinned? or, having approached in a spirit of gentleness and as in love, should i pass by in silence? but the rebuke was better for t

 We have also partaken of his holy flesh, and we have been sanctified in a twofold manner and he has dwelt 264 in us as life and life-giver, so that h

 Of glory but if it is defiled, it is deprived of such glory. do you not know that your body is a temple of the holy spirit in you. for the spirit of

 That some make freewill offerings, that is, to bring something to god and these freewill offerings were: those things beyond the law, as fruits from

 Are you perfected? it was necessary, therefore, with a clear and most manifest preaching of the truth to open the way for them, and that circumcision

 They pour out their venom into the souls of the more simple, and persuade them to observe days and months, and they practice so-called will-worship, a

 Leaping upon them, and not rather making it a matter of earnest care to strengthen their weak conscience?

 From his own side his own blood gushed forth for them mixed with water, when the soldiers of pilate pierced him with a spear. he brings forward the wh

 The begotten word but we say that he is named the head of every man as an archetype, as i said, but since he has appeared as a man in the last times

 Jesus christ promised that when he had departed, he would send us the paraclete and he added to this, he will glorify me. and we understand quite r

 Inasmuch then as i am an apostle to the gentiles, i glorify my ministry. therefore, the son distributes the ministries, but the holy spirit effects

 And to those from the middle of the inhabited world of rivers, both cappadocians and egyptians, they spoke in their own tongues. and the matter was ac

 To be able to speak in the tongue of the medes, and another again in that of the elamites, and then if those of whom we speak were to address the syna

 It was a sound and the voice was unfamiliar, he has acted in vain, striking with some empty noise only the hearing of the learner.

 Of christ himself, of course for it is truly a proclamation of every good thing to those who have received the faith and in it, he says, they stand

 We have been united with him in the likeness of his death, we shall be also in the likeness of his resurrection. therefore if some agree that chris

 The psalmist said, you have favored, lord, your land, you have forgiven the iniquities of your people, you have covered all their sins and again,

 By the law of life which is praised and still holds sway but better are those in christ, for they have been justified through faith, and have become

 Son, and for the age to come the preeminence of authority over all things.

 For 309 incorruption man was made, but also that of the resurrection for god does not bring about the resurrection for punishment, but on account of

 To what is sown corruption and weakness and ugliness, and the soulish mind, which we say is the same as the carnal and more earthly but since it was

 Of irreproachable passions. therefore, the first man adam became a living soul but the second, and from heaven, that is christ, not so much a soul, b

 Distributor of good things he himself will transform the creation, and renew the universe, and will deliver it from bondage into the freedom of the

 But without law, sin is dead. who then is the provider to us of all these things, the author of righteousness, the giver of freedom, and the source an

We have also partaken of his holy flesh, and we have been sanctified in a twofold manner; and he has dwelt 264 in us as life and life-giver, so that he might abolish through himself the death that had assailed our members; and this frees us from corruption and the snares of death and makes us superior to fleshly passions. And we receive in ourselves the unleavened teaching of the divine oracles which nourishes the ruling faculty, and we live together with Christ, clearly spiritually, having overcome the passions of the flesh. If, therefore, he is "the head of the body, the church," then we are the individual members. Whenever, therefore, we fall into unseemly pleasures, then indeed we shall sin against him, whose members we have also become; for it is as if we give his members to prostitutes; his members are polluted by sin and are made the members of a prostitute. For just as he who is joined to a woman will be one body with her, so also he who is joined to God intellectually will be one spirit with him. For we have become "partakers of the divine nature," and we have been joined and sanctified through the Spirit in Christ.

OF THE SAME CYRIL, FROM THE THIRD VOLUME ON THE EPISTLE TO THE CORINTHIANS.

Every sin that a man commits is outside the body, but he who commits fornication

sins against his own body. One might say: The murderer, tell me, in what way will he commit the murder? Is it not through blood? And if someone chose to revile others, is he not such through the tongue? Then which of the sins would be done, if not through the body? Will the Spirit-bearer, then, perhaps appear to be a liar? May it not be; for he speaks in Christ, and Christ is the truth; he will therefore be true. If we consider the matter in this way: if someone should happen to choose to be wicked in his ways, he will certainly be so towards others and not towards himself. For the murderer will kill not himself, but others, and the reviler will insult not himself, but others, and the greedy man will wrong not himself but against others, and in each of the wicked deeds you will find some such way of their being done. Therefore, in this way, Every sin is outside the body, but he who commits fornication sins against his own body. For he will be caught wronging his own body, 266 and in what way, I will say. The members of our body, having remained members of Christ through purity, will certainly partake of his life and glory; "for he will transform the body of our lowliness to be conformed to the body of his glory;" but if they become the members of a prostitute, how could they receive the transformation and the intellectual splendor of conformity to him? For when the bodies are raised from the earth at the time of the resurrection, "The righteous will shine forth like the sun," but the impious and profane and those who have lived wickedly will be raised, but they will no longer live a glorious life, and they remain without a share in glory; for they will rise not "in the judgment nor in the council of the righteous," but for punishment and penalty, for they will go away into the outer darkness; for how can that which is being punished be in glory? And he adds something else, not without power to persuade one to hate the accursed pleasure of the body.

Since both the murderer and the dishonorer and the reviler, even if he commits the sin with the body, yet does it against others, for these reasons it is said, Every sin is outside the body, but he who commits fornication wrongs his own body; our bodies through purity remain members of Christ, and they partake of his life and

μετεσχήκαμεν δὲ καὶ τῆς ἁγίας αὐτοῦ σαρκὸς, ἡγιάσμεθά τε διττῶς· καὶ κατῴκηκεν 264 ἐν ἡμῖν ὡς ζωὴ καὶ ζωοποιὸς, ἵνα τὸν τοῖς μέλεσιν ἡμῶν ἐπισκήψαντα θάνατον καταργήσῃ δι' ἑαυτοῦ· καὶ τοῦτο ἡμᾶς ἀπαλλάσσει φθορᾶς καὶ τῶν τοῦ θανάτου βρόχων καὶ ἀμείνους ποιεῖ παθῶν σαρκικῶν. καὶ δεχόμεθα τὴν ἄζυμον ἐν ἑαυτοῖς διδασκαλίαν τῶν θείων λογίων τὴν τρέφουσαν τὸ ἡγεμονικὸν, καὶ συζῶμεν Χριστῷ, δῆλον δὲ ὅτι πνευματικῶς, περιγενόμενοι τῶν τῆς σαρκὸς παθῶν. εἰ τοίνυν αὐτός ἐστιν "ἡ κεφαλὴ τοῦ σώματος τῆς ἐκκλησίας," ἡμεῖς ἄρα ἐσμὲν οἱ καθ' ἕκαστα μέλη· ὅταν οὖν εἰς ἀτόπους ἡδονὰς καταπίπτωμεν, τότε δὴ τότε πλημμελήσομεν εἰς αὐτὸν, οὗ καὶ γεγόναμεν μέλη· πόρνοις γὰρ ὥσπερ τὰ αὐτοῦ χαριούμεθα· τὰ μέλη αὐτοῦ μολύνονται τῇ ἁμαρτίᾳ καὶ πόρνης ποιοῦνται μέλη. ὥσπερ γὰρ ὁ γυναικὶ κολλώμενος ἓν πρὸς αὐτὴν ἔσται σῶμα, οὕτως καὶ ὁ Θεῷ συνδεσμούμενος νοητῶς ἒν πρὸς αὐτὸν ἔσται πνεῦμα· γεγόναμεν γὰρ "θείας κοινωνοὶ φύσεως," συνήφθημέν τε καὶ ἡγιάσμεθα διὰ τοῦ Πνεύματος ἐν Χριστῷ.

ΤΟΥ ΑΥΤΟΥ ΚΥΡΙΛΛΟΥ ΕΚ ΤΟΥ Γ ΤΟΜΟΥ ΤΗΣ ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ.

Πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος, ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων

εἰς τὸ ἴδιον σῶμα ἁμαρτάνει. ΦΑΙΗ τις ἄν Ὁ φονευτὴς, εἰπέ μοι, τίνα δὴ τρόπον ἐνεργήσει τὸν φόνον; ἆρ' οὐ δι' αἵματος; εἰ δὲ δή τις ἕλοιτο φιλοψογεῖν ἑτέρους, οὐ διὰ γλώττης ἐστὶ τοιοῦτος; εἶτα ποῖον ἔσται τῶν πλημμελημάτων ὃ δρῶτο ἂν, οὐχὶ διὰ τοῦ σώματος; ψευδοέπης οὖν ἆρα λοιπὸν ὁ πνευματοφόρος ἀναφανεῖταί που; μὴ γένοιτο· λαλεῖ γὰρ ἐν Χριστῷ, Χριστὸς δέ ἐστιν ἡ ἀλήθεια· ἔσται δὴ οὖν ἀληθής. εἰ τῇδέ πη. τὸ χρῆμα διασκεπτόμεθα, εἴ τις ἕλοιτο τυχὸν σκαιὸς εἶναι τοὺς τρόπους, εἰς ἑτέρους που πάντως ἔσται τοιοῦτος καὶ οὐκ εἰς ἑαυτόν. ἀποκτενεῖ γὰρ ὁ φονευτὴς, οὐχ ἑαυτὸν, ἀλλ' ἑτέρους, ὑβρίσει δὲ καὶ ὁ λοίδορος οὐχ ἑαυτὸν, ἀλλ' ἑτέρους, ἀδικήσει δὲ καὶ ὁ πλεονέκτης οὐχ ἑαυτὸν ἀλλ' ἐφ' ἑτέρους, καὶ ἐφ' ἑκάστῳ τῶν ἐκτόπων τινὰ τῶν δρωμένων τοιαύτην εὑρήσεις ὁδόν. οὐκοῦν κατὰ τόνδε τὸν τρόπον Πᾶν ἁμάρτημα ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει. ἁλώσεται γὰρ ἀδικῶν αὐτὸ τὸ ἴδιον σῶμα, 266 καὶ τίνα τρόπον, ἐρῶ. τὰ μέλη τοῦ σώματος ἡμῶν διὰ μὲν τῆς ἁγνείας Χριστοῦ μέλη μεμενηκότα, μεθέξουσι πάντως τῆς παρ' αὐτοῦ ζωῆς τε καὶ δόξης· "μετασχηματίσει γὰρ τὸ "σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς "δόξης αὐτοῦ·" εἰ δὲ δὴ γένοιτο πόρνης μέλη, πῶς ἂν λάβοι τὸν μετασχηματισμὸν καὶ τὴν τῆς πρὸς αὐτὸν συμμορφίας λαμπρότητα νοητήν; ἐγηγερμένων γὰρ τῶν ἀπὸ γῆς σωμάτων κατὰ τὸν τῆς ἀναστάσεως καιρόν "Ἐκλάμψουσι μὲν οἱ "δίκαιοι ὡς ὁ ἥλιος," οἱ δὲ ἀσεβεῖς τε καὶ βέβηλοι καὶ βεβιωκότες ἐκτόπως, ἐγερθήσονται μὲν, οὐ μὴν ἔτι καὶ τὴν εὐκλεᾶ διαβιώσονται ζωὴν, ἀμέτοχοι δὲ μένουσι καὶ δόξης· ἀναστήσονται γὰρ οὐκ "ἐν κρίσει οὔτε μὴν ἐν βουλῇ "δικαίων," ἀλλ' ἐπὶ ποινῇ καὶ δίκῃ, κατοιχήσονται γὰρ εἰς τὸ σκότος τὸ ἐξώτερον· πῶς γὰρ ἐν δόξῃ τὸ κολαζόμενον; προσεπάγει δέ τι καὶ ἕτερον, οὐκ ἀνικάνως ἔχον ἀναπεῖσαι μισεῖν τὴν ἐπάρατον τοῦ σώματος ἡδονήν.

Ἐπειδὴ καὶ ὁ φονεύων καὶ ἀτιμάζων καὶ λοιδορῶν, εἰ καὶ σώματι ποιεῖ τὴν ἁμαρτίαν, ἀλλ' ὅμως εἰς ἑτέρους αὐτὸ πράττει, τούτων τῶν τρόπων λέγεται Πᾶν ἁμάρτημα ἐκτὸς τοῦ σώματος, ὁ δὲ πορνεύων αὐτὸ τὸ ἴδιον ἀδικεῖ σῶμα· τὰ σώματα ἡμῶν δι' ἁγνείας μένουσι μέλη Χριστοῦ, καὶ μεταλαμβάνουσι τῆς παρ' αὐτοῦ ζωῆς καὶ