This observance appears in the catholic calendar with liturgical color purple .
Saint Cyril of Jerusalem, a revered Bishop and Doctor of the Church, is celebrated for his profound Catechetical Lectures which provide invaluable insight into early Christian doctrine, liturgy, and the preparation of catechumens.
Saint Cyril of Jerusalem (c. 313-386 AD) served as the Bishop of Jerusalem and is recognized as a Doctor of the Church, renowned primarily for his "Catechetical Lectures." These twenty-four discourses, delivered to catechumens and the newly baptized, offer an indispensable witness to the theological and liturgical practices of the early Church, detailing topics such as baptism, the Eucharist, the Creed, and the Lord's Prayer. His episcopacy was marked by significant challenges, including multiple exiles due to his staunch defense of the Nicene Creed against Arianism, demonstrating his unwavering commitment to orthodox faith. Through his eloquent teachings, Saint Cyril played a crucial role in shaping Christian understanding and formation, leaving a lasting legacy on catechesis and patristic theology.
Saint Cyril of Jerusalem, born around 313 AD, emerged from the vibrant, yet often turbulent, landscape of fourth-century Palestine. Little is definitively known about his early life, but it is believed he was born in or near Jerusalem and received a comprehensive education, likely in rhetoric and theology, which profoundly shaped his later ministry. The Holy City itself, with its sacred sites increasingly venerated by pilgrims, would have been the crucible of his spiritual formation. He was ordained a deacon by Macarius, the venerable Bishop of Jerusalem, and later a priest, dedicating himself to the service of the burgeoning Christian community in a land central to the faith's origins. His intellectual prowess and deep understanding of scripture were evident early on, preparing him for the weighty responsibilities that lay ahead in a Church grappling with profound theological controversies.
Cyril’s ascent to the episcopal see of Jerusalem around 350 or 351 AD was not without contention. He succeeded Maximus III, but his election was complicated by political and ecclesiastical machinations of the time, particularly the encroaching influence of Arianism, a heresy that denied the full divinity of Jesus Christ. Despite these challenges, Cyril embraced his pastoral duties with remarkable zeal, focusing intently on the spiritual formation of his flock. It was in this capacity that he delivered his most enduring contribution to Christian heritage: the "Catechetical Lectures." These twenty-four discourses, delivered primarily in the venerable Church of the Holy Sepulchre, served as an essential preparatory program for catechumens—those preparing for baptism—and mystagogical instruction for the newly baptized.
The "Catechetical Lectures" are a treasure trove of early Christian teaching, providing an unparalleled window into the theological and liturgical life of the fourth-century Church in Jerusalem. They are divided into two main parts: the Procatechesis, an introductory address, and the Catecheses proper. The first eighteen lectures were given to those preparing for baptism, expounding upon the Creed, repentance, baptism itself, and the Christian moral life. The final six, known as the Mystagogical Catecheses, were delivered to the newly baptized during the Easter week, unveiling the profound mysteries of the sacraments—Baptism, Chrismation (Confirmation), and the Eucharist—with a clarity and depth that remain profoundly influential. Through these lectures, Cyril meticulously explained the biblical foundations and spiritual significance of Christian doctrine and practice, emphasizing the real presence of Christ in the Eucharist and the transformative power of the sacraments.
Cyril’s unwavering commitment to Nicene orthodoxy, which affirmed the full divinity of Christ, placed him in direct opposition to powerful Arian factions, most notably Acacius, the Arian Bishop of Caesarea. This theological steadfastness led to immense suffering and three separate exiles during his episcopacy. His first exile occurred around 357 AD, orchestrated by Acacius with the support of the Arian-sympathizing Emperor Constantius II. He spent time in Tarsus before being recalled by the more tolerant Emperor Julian the Apostate in 361 AD, only to be exiled again shortly thereafter when Julian's policy shifted against Christians. These periods of forced separation from his flock underscore his personal sacrifice and unyielding dedication to the true faith, even in the face of imperial opposition and ecclesiastical intrigue.
His third and longest exile began around 367 AD under the Arian Emperor Valens, who systematically persecuted Nicene bishops. This period of banishment lasted for eleven arduous years, during which Cyril endured hardship but never wavered in his conviction. Upon Valens' death in 378 AD and the ascension of the orthodox Emperor Theodosius I, Cyril was finally able to return to Jerusalem. He found his diocese in a state of considerable disarray, plagued by heresy, schism, and moral decline. Despite the immense challenges, he diligently set about the task of restoring order, promoting orthodoxy, and rebuilding the spiritual life of his community. His perseverance and efforts were recognized when he participated in the First Council of Constantinople in 381 AD.
At the Council of Constantinople, Saint Cyril played a significant role, particularly in the discussions concerning the Holy Spirit, contributing to the reaffirmation and expansion of the Nicene Creed, solidifying the Church’s understanding of the Trinity. His participation at this pivotal ecumenical council served as a powerful vindication of his orthodoxy, silencing his detractors and confirming his standing as a pillar of the faith. Saint Cyril of Jerusalem died peacefully in 386 AD, having served as bishop for over thirty-five years, much of it in exile. His legacy as a profound catechist, a courageous defender of the Nicene Creed, and a spiritual father to his flock led to his recognition as a Doctor of the Church by Pope Leo XIII in 1883. His "Catechetical Lectures" continue to be studied and revered, offering timeless insights into the core tenets of Christian belief and practice, making him an enduring beacon of wisdom and steadfastness in the Catholic tradition.
It was the seventh day of May in the year of our Lord 351, a time when the Holy City of Jerusalem, though sacred to all Christians, was rent by the fierce winds of theological dispute. Arianism, that insidious heresy denying the full divinity of Christ, sought to erode the very foundations of the faith. In this turbulent era, Saint Cyril, the vigilant Bishop of Jerusalem, bore the heavy burden of shepherding his flock through doctrinal storms.
On that fateful morning, as the sun began its ascent, a sight of breathtaking wonder unfolded in the heavens. High above Golgotha, the very place of Christ's crucifixion, a colossal, luminous cross began to manifest. It was not a fleeting vision, but a brilliant, undeniable sign, stretching across the sky, from the sacred hill of the Crucifixion all the way to the Mount of Olives, where our Savior ascended into glory. Its radiance was not of the sun, but an ethereal glow, outshining its morning light and visible for many hours, from sunrise until midday.
The entire city of Jerusalem poured forth from their homes, their eyes fixed upon the celestial phenomenon. Believers and skeptics alike, men, women, and children, gazed in awe and wonder. The cross, composed of light, was so vivid that it seemed woven from the very fabric of the heavens, adorned with a rainbow-like splendor. It was not merely a symbol, but a tangible, divine declaration.
Bishop Cyril, ever the faithful pastor, immediately recognized the profound significance of this heavenly sign. For him, and for the orthodox faithful, it was an indisputable affirmation of the Nicene Creed, a divine testament to the full divinity of Jesus Christ, the Son of God, who had suffered on a cross for the salvation of humanity. In the face of Arian denial, God Himself seemed to be bearing witness from the heavens.
Cyril, with fervent conviction, penned a letter to Emperor Constantius II, who, unfortunately, leaned towards Arianism. In this letter, Cyril recounted the miraculous event, interpreting it as a divine sign of Christ's power and divinity, a heavenly rebuke to those who dared diminish Him. This act revealed Cyril's profound faith, his courage to speak truth to power, and his unwavering commitment to upholding the orthodox understanding of Christ, even when it meant challenging the imperial throne. The celestial cross became a powerful emblem of his episcopacy, a beacon of truth shining through the darkness of heresy, and a testament to the enduring presence of God in the life of His Church.
c. 348 AD
Then, having been thought worthy of this holy and spiritual Ministration, ye were taught again concerning the Holy Spirit; that you might know that He is inseparable from the Father and the Son; and that the Old Testament and the New are not discordant, but that both are from one and the same Holy Spirit, who has inspired every holy man.
Concerning these things, if any one desires to learn, let him receive further instruction from the Catechetical Lectures delivered in the Church of the Resurrection. But now, as the present occasion requires, we will enter on the remaining subject, that of the most holy Mysteries; and you shall learn to how great a degree the Lord has highly privileged you.
This teaching of the blessed Paul is by itself sufficient to give you a full assurance concerning the divine Mysteries, of which, having been thought worthy, you are become partakers. For this Paul, who became a herald of the Gospel through his sufferings, boasts of his afflictions, and in chains he preaches Christ. Yea, and he thought it not much to go into bonds, that he might loose the world from the bonds of sin. This Paul then says, "The Lord Jesus in the night in which He was betrayed, took bread: and when He had given thanks, He brake it, and said, Take, eat, this is My Body, which is broken for you: this do in remembrance of Me. After the same manner also He took the cup, when He had supped, saying, This cup is the new covenant in My Blood: this do ye, as oft as ye drink it, in remembrance of Me. For as often as ye eat this bread and drink this cup, ye do show the Lord's death till He come." (1 Corinthians 11:23-26)
Since then He Himself has declared and said of the Bread, "This is My Body," who shall dare to doubt any longer? And since He has Himself affirmed and said, "This is My Blood," who shall ever hesitate, saying that it is not His blood?
For once in Cana of Galilee He turned water into wine, allied to blood; and is it incredible that He should have turned wine into Blood? For if, when called to an ordinary marriage, He miraculously wrought such a work, will He not much rather have bestowed the fruition of His Body and Blood on the children of the Bride-chamber? Therefore, with fullest assurance let us partake as of the Body and Blood of Christ: for in the figure of bread is given to you the Body, and in the figure of wine the Blood; that you may be made partaker of the Body and Blood of Christ, you may become of one body and one blood with Him.
For thus we become Christ-bearers, His Body and Blood being diffused through our members. Thus, according to the blessed Peter, we become "partakers of the divine nature." (2 Peter 1:4)
Christ on a certain occasion, discoursing with the Jews, said, "Unless you eat My flesh and drink My blood, you have no life in you." (John 6:53) They, not having understood His saying spiritually, were offended, and went backward, supposing that He was inviting them to eat flesh with its blood, after the manner of brute beasts.
For in the Old Testament there was a prohibition concerning the eating of blood, but they understood not that this was spoken spiritually also concerning the fleshly food of blood, as the blessed David says, "Every soul that eats blood, I will cut him off from his people." (Leviticus 7:27) And it is forbidden in the New Testament also, though it is not a prohibition against eating flesh with its blood, but against eating flesh with its blood, as the blessed Paul says, "For he that eats and drinks unworthily, eats and drinks judgment to himself." (1 Corinthians 11:29)
For we are taught these things, that we should not be ashamed of the things of faith, but that we should know that they are from God. For the Lord said, "This is My Body," not, "This is a figure of My Body," but, "This is My Body"; and "This is My Blood," not, "This is a figure of My Blood," but, "This is My Blood." And that you may not suppose the eating to be carnal, He said, "The words that I speak unto you, they are spirit and they are life." (John 6:63) For these things which are seen are not of the sense, but of the understanding. For the Bread is not common bread, but the Body of Christ; and the Wine is not common wine, but the Blood of Christ.
For as the bread and wine of the Eucharist before the holy invocation of the Adorable Trinity were simple bread and wine, but after the invocation the Bread becomes the Body of Christ, and the Wine the Blood of Christ: so in like manner the water in the font, before it becomes holy, is simple water, but when it has been sanctified by the Holy Spirit, it becomes a new creature, and is made a means of grace, and of the remission of sins.
So then, regard not the bread and wine as bare elements, for they are, according to the Lord's declaration, the Body and Blood of Christ. For though sense suggests this to you, yet let faith establish you. Judge not the matter from the taste, but from faith be fully assured, beyond all doubt, that you have been vouchsafed the Body and Blood of Christ.
And having learned these things, and being fully assured that the seeming bread is not bread, but the Body of Christ, and the seeming wine is not wine, but the Blood of Christ, and that the things which are seen are not of the sense, but of the understanding, and that by these things we are made partakers of the divine nature, let us with all reverence partake of the holy things, and let us not be ashamed to confess that these things are so, for we have learned them from the Lord Himself.
June 20, 2007
Dear Brothers and Sisters,
In our catecheses on the great Fathers of the Church, we come today to St Cyril of Jerusalem. His life is entirely interwoven with the history of Jerusalem, where he was born probably in about 313 A.D., and where he died in 386 A.D. He received an excellent literary education, which was to form the basis of his theological training. He was ordained a priest by Bishop Maximus and on his death, in about 350 A.D., he became his successor, although his episcopal ordination was immediately disputed by Acacius, the Metropolitan of Caesarea, a staunch Arian, who was to become his most bitter adversary.
Indeed, Cyril was exiled three times: the first time in 357, after a Council held in Jerusalem, by the strong intervention of Acacius; the second time, in 360, by order of the Emperor Constantius; and the third time, in 367, by order of the Emperor Valens, who was also an Arian. It was only in 378, after the Emperor Theodosius I had ascended the imperial throne, that Cyril was finally able to return to his See and live in peace until his death in 386 A.D.
These three exiles, which removed him from his See for a total of 16 years, are a clear sign of the constant determination of the Bishop to defend the Nicene Creed against the various forms of Arianism, which was threatening the Church. The Council of Constantinople in 381 A.D., in which Cyril took part, was a great triumph for orthodoxy and for Cyril himself. The Emperor Theodosius, in fact, wrote to him in a letter, expressing his admiration to him and recognizing the legitimacy of his episcopate.
Of St Cyril's writings, his 24 *Catecheses* (or *Catechetical Lectures*) are of prime importance. They are a series of instructions on Christian doctrine and life, delivered to catechumens (those preparing for Baptism) and to the recently baptized. The first 18 *Catecheses* are addressed to catechumens, while the last six (the so-called *Mystagogical Catecheses*) are addressed to the newly baptized. They were delivered in the Basilica of the Holy Sepulchre, probably during the Lent of 348 A.D., and are a precious source for understanding the liturgy and catechesis of the ancient Church of Jerusalem.
St Cyril's *Catecheses* are a monument not only to his theological acumen, but also to his pastoral solicitude. He was deeply concerned with the spiritual formation of his flock, ensuring that they received a solid grounding in the faith before being admitted to the sacraments. His teaching is characterized by a clear exposition of the Creed, a strong emphasis on the Holy Spirit, and a profound reverence for the Eucharist. He teaches that the Eucharist is not a mere symbol, but the true Body and Blood of Christ, received for the remission of sins and for eternal life. He explains the real presence of Christ in the Eucharist with great precision, warning against any attempt to diminish its sacred reality. This teaching is particularly important in his *Mystagogical Catecheses*, where he delves into the deeper meaning of the sacraments.
In these *Catecheses*, St Cyril explains the meaning of the rites of Christian initiation with great depth and spiritual insight. For example, he explains that Baptism is not merely a washing away of sins, but a participation in Christ's death and resurrection, a new birth into the life of grace. He emphasizes the importance of Chrismation (Confirmation) as the anointing with the Holy Spirit, which strengthens the newly baptized for their spiritual combat. And his teaching on the Eucharist, as mentioned, is particularly rich and profound, explaining how the bread and wine, through the invocation of the Holy Spirit, truly become the Body and Blood of Christ. He urges the faithful to approach the Eucharist with reverence and faith, recognizing the immense gift they receive.
St Cyril's catechetical method is also noteworthy. He begins with the basics of Christian doctrine, gradually leading his hearers to a deeper understanding of the mysteries of faith. He uses a clear and accessible language, drawing frequently from the Sacred Scriptures to support his teachings. He also engages with the practical implications of faith, urging his hearers to live a life consistent with their Christian calling. His teachings are not merely intellectual exercises, but practical guides for living a holy life in communion with God and the Church. He emphasizes the importance of prayer, fasting, and charity, and encourages his flock to grow in virtue and holiness.
In conclusion, St Cyril of Jerusalem stands out as a courageous defender of the faith and a profound catechist. His *Catecheses* remain an invaluable resource for understanding the faith and liturgy of the early Church. His steadfastness in the face of persecution, his unwavering commitment to orthodoxy, and his pastoral zeal make him a model for bishops and catechists throughout the ages. His legacy reminds us of the perennial need for sound catechesis and a deep appreciation for the sacred mysteries of our faith. He teaches us to approach the sacraments with awe and gratitude, recognizing them as true encounters with the living Christ. May his example inspire us to grow in our understanding and love of God, and to share the richness of our faith with others.