Our Father Among the Saints '''Cyril of Jerusalem''' (315-386) was a distinguished [[theologian ]] and [[archbishop]] of [[Church of Jerusalem|Jerusalem]] in the early Church (315-386). He is venerated as a saint celebrated by both the Roman Catholic Church and the [[Orthodox Church]] on [[March 18]].

<H2>== Life and Character==Little is known of his life before he became [[bishop]]; the assignment of the year 315 for his birth rests on mere conjecture. He seems to have been ordained [[deacon]] by Bishop [[Macarius of Jerusalem]] about 335, and priest some ten years later by Maximus. Naturally inclined to peace and conciliation, he took at first a rather moderate position, distinctly averse from [[Arianism]],but (like not a few of his undoubtedly orthodox contemporaries) by no means eager to accept the uncompromising term ''[[homoousios]]''. Separating from his [[metropolitan]], [[Acacius ofCaesarea]], a partisan of [[Arius]], Cyril took the side of the Eusebians, the "right wing" of thepost-[[First Ecumenical Council|Nicene]] conciliation party, and thus got into difficulties with his superior, which were increased by Acacius's jealousy of the importance assigned to Cyril's see by the [[First Ecumenical Council|First Council of Nicaea]]. A council held under Acacius's influence in 358 deposed Cyril and forced him to retire to Tarsus. At that time he was officially charged with selling church property to help the poor, although the actual motivation appears to be that Cyril was teaching Nicene and not Arian doctrine in his catechism. On the other hand, the conciliatory Council of Seleucia in the following year, at which Cyril was present, deposed Acacias. In 360 the process was reversed through the metropolitan's court influence, and Cyril suffered another year's exile from Jerusalem, until [[Julian the Apostate]]'s accession allowed him to return. The Arian emperor [[Valens]] banished him once more in 367, after which he remained undisturbed until his death, his jurisdiction being expressly confirmed by the [[Second Ecumenical Council|First Council of Constantinople]] (381), at which he was present. At that council, he voted for acceptance of the term ''homoousios'', having been finally convinced that there was no better alternative.</h2>

Little is known== Theological Position ==of Though his life before he became bishop; the assignmentof the year 315 for his birth rests on mereconjecture. He seems to have been ordained deacon byBishop Macarius of Jerusalem about 335, and priestsome ten years later by Maximus. Naturally inclined to peace and conciliation, hetook theology was at first a rather moderate positionsomewhat indefinite in phraseology, distinctly averse from Arianism,but (like not he undoubtedly gave a few of his undoubtedlyorthodox contemporaries) by no means eagerthorough adhesion to accept the uncompromising Nicene orthodoxy. Even if he does avoid the debatable term ''homooussioshomoousios''.,Separating from his metropolitanhe expresses its sense in many passages, which exclude equally [[Patripassianism]], Acacius ofCaesarea (q.v.)[[Sabellianism]], and the Arian formula "There was a partizan time when the Son was not." In other points he takes the ordinary ground of Ariusthe Eastern Fathers, Cyril took as in theside emphasis he lays on the freedom of the Eusebianswill, the "right wing" of thepost-Nicene conciliation party''autexousion'', and thus got intodifficulties with his superior, which were increasedby Acacius's jealousy imperfect realization of the importance assignedto Cyril's see by factor so much more strongly brought out in the First Council of NicaeaWest -- sin. A councilheld under Acacius's influence in 358 deposed Cyriland forced To him to retire to Tarsus. At that time he was officially charged with selling church property to help sin is the poorconsequence of freedom, although the actual motivation appears to be that Cyril was teaching Nicene and not Arian doctrine in his catechisma natural condition. On The body is not the otherhandcause, but the conciliatory Council instrument of Seleucia in thefollowing yearsin. The remedy for it is repentance, at on which Cyril was presenthe insists. Like many of the Eastern Fathers, deposedAcaciashe has an essentially moralistic conception of Christianity. In 360 His doctrine of the process was reversed through[[Resurrection]] is not quite so realistic as that of otherFathers; but his [[ecclesiology|conception of the Church]] is decidedly empirical -- the existing catholic Church form is the metropolitan's court influencetrue one, and Cyril suffered another year's exile from Jerusalemintended by Christ, untilJulian the Apostate's accession allowed him to returncompletion of the Church of the [[Old Testament]]. TheArian emperor Valens banished him once more in367, after which he remained undisturbed until hisdeath, his jurisdiction being expressly confirmedby His doctrine on the [[Second Ecumenical Council|First Council of ConstantinopleEucharist]] (381)is noteworthy. If he sometimes seems to approach the symbolical view, at which other times hewas presentcomes very close to a strong realistic doctrine. At that councilThe bread and wine are not mere elements, he voted for acceptance but the body and blood of the term ''homooussios'', having been finally convinced that there was no better alternative[[Christ]].

Though his theology was at first somewhat == Catechetical Lectures ==indefinite His famous twenty-three catechetical lectures (in phraseologyGreek, he undoubtedly gave athorough adhesion to the Nicene orthodoxy. Evenif he does avoid the debatable term ''homoousiosKatecheseis''),which he expresses its sense delivered while still a [[presbyter]] in many passages347 or 348, which exclude equally Patripassianismcontain instructions on the principal topics of Christian faith and practise, Sabellianismin rather a popular than a scientific manner, full of a warm pastoral love andcare for the Arian formula "There was [[catechumens]] to whom they were delivered. Each lecture is based upon a time when the Sonwas not." In other points he takes the ordinaryground text of the Eastern Fathers[[Scripture]], as in the emphasishe lays on the freedom and there is an abundance of the willScriptural quotation throughout. After a general introduction, eighteen lectures follow for the ''autexousioncompetentes'',and his imperfect realization of thefactor so much more strongly broughtout remaining five are addressed to the newly baptized, in preparation for the West--sinreception of [[Eucharist|Holy Communion]]. To him sin isParallel with the consequence exposition of freedom, not anatural condition. The body is not the cause, butcreed as it was then received in the instrument church of sin. The remedy for it isJerusalem are repentancevigorous polemics against pagan, on which he insistsJewish, and heretical errors. Like many They are of great importance for theEastern Fathers, he has an essentially moralisticconception light which they throw on the method of Christianity. His doctrine of the Resurrection is not quite so realistic as instruction usual in that of otherFathers; but his conception of the Church is decidedly empirical-- the existing catholic Churchform is the true one, intended by Christage, as well as upon thecompletion liturgical practises of the Church period, of which they give the Old Testament. Hisdoctrine on the Eucharist is noteworthy. If hesometimes seems to approach the symbolical view,at other times he comes very close to a strongrealistic doctrine. The bread and wine are notmere elements, but the body and blood of Christ fullest account extant.

His famous twenty-three catechetical lectures(Gk. ''Katecheseis''), which he delivered while still apresbyter in 347 or 348, contain instructions onthe principal topics of Christian faith and practise,in rather a popular than a scientific manner, fullof a warm pastoral love and care for the catechumens to whom they were delivered. Each lectureis based upon a text of Scripture, and there is anabundance of Scriptural quotation throughout.After a general introduction, eighteenlectures follow for the ''competentes'', andthe remaining five are addressed tothe newly baptized, in preparationfor the reception of the communion.Parallel with the exposition of the creed as it wasthen received in the church of Jerusalem are vigorous polemics against pagan, Jewish, and hereticalerrors. They are of great importance for the lightwhich they throw on the method of instructionusual in that age, as well as upon the liturgicalpractises of the period, of which they give the fullest account extant.  ----Initial text from Schaff-Herzog Encyc of Religion [[Category: Bishops]][[Category: Church Fathers]]