{"slug":"khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","id":"greek:khazarzar:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","title":"Fragmenta in sancti Pauli epistulam i ad Corinthios","title_source":"Fragmenta in sancti Pauli epistulam i ad Corinthios","author":"Cyril of Alexandria","genre":"letter","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Relace","generated":"2026-11-15T18:24:51Z","cost_usd":0.04224},"source":{"registry_id":"greek:khazarzar:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","work_id":"khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":71,"english_words":19449,"coptic_letters":0,"source_letters":77612,"commentary_units":413,"commentary_kinds":8,"derived_notes":3,"ambiguities":117,"work_notes":4,"external_links":4,"timeline":5},"summary":{"work":"khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","abstract":"The Fragmenta in sancti Pauli epistulam i ad Corinthios are surviving excerpts from Cyril of Alexandria's lost commentary on 1 Corinthians, preserved only in Byzantine catenae and florilegia. Dating to the 430s, after the Nestorian controversy, the fragments reflect Cyril's exegetical method: he cites lemmata from the Pauline text, then offers theological exposition. Key themes include Trinitarian agency (Paul as 'called' by Christ through the Father's will) and supersessionist polemic contrasting Christian universal worship with Jewish temple-centered sacrifice. The fragments demonstrate Cyril's authority in the Greek exegetical tradition, though their catena transmission may involve redaction. No continuous manuscript of Cyril's commentary survives.","historical_context":"Cyril of Alexandria (c. 376–444) composed this commentary on 1 Corinthians in the 430s, during the aftermath of the Nestorian controversy (428–431). The work was likely written in Alexandria, where Cyril served as patriarch, and addressed a Greek-speaking Christian audience engaged in Christological debates. The fragments survive only in catenae—compilations of patristic excerpts on biblical books—and later florilegia, indicating that Byzantine catenists valued Cyril's authority on Paul. The catena tradition, which flourished from the 6th century onward, excerpted Cyril's commentary alongside those of other Fathers (e.g., John Chrysostom, Theodoret of Cyrus). The fragments' transmission is indirect: they are embedded in manuscripts that often abbreviate lemmata (e.g., 'κ.τ.λ.') and may adapt Cyril's wording. No continuous manuscript of the commentary is extant, and the edition lacks an apparatus to distinguish Cyril's original text from catena redaction. The fragments reflect Cyril's anti-Arian and anti-Nestorian concerns, as well as standard patristic supersessionist tropes.","significance":"These fragments are crucial for reconstructing Cyril's exegesis of Paul, a relatively neglected aspect of his corpus. They show how Cyril used 1 Corinthians to advance Trinitarian theology and anti-Jewish polemic in the 5th century. The fragments also illustrate the catena tradition's role in preserving otherwise lost patristic works, though with potential redaction. They relate to Cyril's other exegetical works (e.g., on John, the Psalms) and to broader patristic commentary on 1 Corinthians.","timeline":[{"date":"c. 376–444","event":"Life of Cyril of Alexandria"},{"date":"428–431","event":"Nestorian controversy; Cyril's Christological writings"},{"date":"430s","event":"Probable composition of Cyril's commentary on 1 Corinthians"},{"date":"6th–10th c.","event":"Flourishing of Byzantine catenae; Cyril's fragments excerpted"},{"date":"20th–21st c.","event":"Modern editions of catena fragments, including Khazarzar's digital edition"}],"relations":[{"work":"Cyril of Alexandria, Commentarii in Johannem","relation":"Another exegetical work by Cyril, showing similar theological concerns","key":"","label":null,"url":null},{"work":"John Chrysostom, Homiliae in epistulam i ad Corinthios","relation":"Contemporary patristic commentary on 1 Corinthians, often compared with Cyril's","key":"","label":null,"url":null},{"work":"Theodoret of Cyrus, Interpretatio in epistulam i ad Corinthios","relation":"Another 5th-century commentary on 1 Corinthians, preserved in catenae","key":"","label":null,"url":null},{"work":"Catenae Graecorum Patrum in Novum Testamentum","relation":"The catena tradition that preserved Cyril's fragments","key":"","label":null,"url":null},{"work":"Nestorian controversy writings (e.g., Cyril's Epistulae)","relation":"Context for Cyril's Christological emphasis in the fragments","key":"","label":null,"url":null}],"external_links":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"Khazarzar edition of Cyril's fragments","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf","reason":"Primary source for the translated work"},{"key":"wikipedia:Cyril of Alexandria","label":"Cyril of Alexandria","url":"https://en.wikipedia.org/wiki/Cyril_of_Alexandria","reason":"Biographical and historical context for the author"},{"key":"wikipedia:First Epistle to the Corinthians","label":"First Epistle to the Corinthians","url":"https://en.wikipedia.org/wiki/First_Epistle_to_the_Corinthians","reason":"Biblical text commented upon"},{"key":"wikipedia:Nestorianism","label":"Nestorianism","url":"https://en.wikipedia.org/wiki/Nestorianism","reason":"Theological controversy shaping Cyril's commentary"}],"cautions":["The fragments survive only in catenae and florilegia; no continuous manuscript of Cyril's commentary is extant.","The edition provides no apparatus for distinguishing Cyril's original wording from catena redaction.","The exact date of composition is uncertain; the 430s is a scholarly inference based on the post-Nestorian context.","The catena tradition may have abbreviated or adapted lemmata (e.g., 'κ.τ.λ.'), affecting the biblical text cited.","Attribution of all fragments to Cyril is generally accepted but not independently verifiable for every excerpt."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000548,"generated":"2026-11-15T18:24:51Z"},"links":[],"checks":{"work":"khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","status":"pass","blocking":[],"warnings":[],"stats":{"passages":71,"translated":71,"commentary_passages":71,"commentary_units":413,"english_words":19449,"source_letters":77612,"commentary_kinds":8},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The fragments survive only in catenae and later florilegia; no continuous manuscript of Cyril’s commentary on 1 Corinthians is extant.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Cyril of Alexandria (c. 376–444) wrote this commentary after the Nestorian controversy; the fragments likely date to the 430s.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"These fragments were excerpted by later Byzantine catenists, indicating Cyril’s authority in the Greek exegetical tradition on Paul.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no apparatus for distinguishing Cyril’s original wording from catena redaction; readers should consult the manuscript witnesses.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: letter in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 71 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 4:10."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":71},"term_index":[],"citations":{"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios":{"label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΑΥΤΟΥ ΑΓΙΟΥ ΚΥΡΙΛΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝΔΡΕΙΑΣ ΑΠΟΣΠΑΣΜΑΤΑ ΟΛΙΓΑ ΤΙΝΑ ΕΙΣ ΤΗΝ ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ ΕΠΙΣΤΟΛΗΝ Α. ΚΥΡΙΛΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝΔΡΕΙΑΣ ΑΠΟΣΠΑΣΜΑΤΑ ΟΛΙΓΑ ΤΙΝΑ ΕΙΣ ΤΗΝ ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ ΕΠΙΣΤΟΛΗΝ Α.\n\nΠαῦλος κλητὸς ἀπόστολος Ἰησοῦ Χριστοῦ.\n\nἈΠΕΣΤΑΛΘΑΙ φησὶν ὁ θεσπέσιος Παῦλος παρὰ Χριστοῦ, εὐδοκίᾳ τοῦ Θεοῦ καὶ Πατρός· τοῦτο γὰρ οἶμαί ἐστι τό Διὰ θελήματος Θεοῦ· ἐπειδὴ γὰρ δι' Υἱοῦ τὸ θέλειν καὶ τὸ ἐνεργεῖν ἐστι τοῦ Πατρὸς, δι' αὐτοῦ πάλιν τοὺς ἁγίους εἰς ἀποστολὴν προκεχειρῆσθαί φαμεν. Καὶ Σωσθένης ὁ ἀδελφὸς κ.τ.λ. Ὅτι ὀνήσει τῶν κηρυγμάτων ἡ δύναμις οὐ μόνον Κορινθίους, ἀλλὰ καὶ πάντας τοὺς ἐν Χριστῷ κεκλημένους εἰς τὸν διὰ πίστεως ἁγιασμὸν, διατρανοῖ λέγων Ἡγιασμένοις ἐν Χριστῷ ἐν παντὶ τόπῳ αὐτῶν τε καὶ ἡμῶν· ὁ μὲν γὰρ νόμος οὐκ ἐν παντὶ τόπῳ κεκέλευκε τοῦτο δρᾶν, ἀλλ' εἰς τὸν θεῖον αὐτὸν ἐν Ἱεροσολύμοις νεὼν ἀφικέσθαι· ἐδεδίει γὰρ τῆς παρ' αὐτοῖς διανοίας ὡς εἰκὸς τὸ εὐμετακόμιστον, μὴ ἄρα πως προσκυνεῖν ἢ θύειν ἐν παντὶ τόπῳ κεκελευσμένοι, πρόφασιν τῆς εἰς τὰ αἰσχίω μεταβολῆς [ἔχοιεν] τὸν νόμον, καὶ προσκυνήσειαν τοῖς γλυπτοῖς, ναοὺς ἑαυτοῖς ἱστῶντες καὶ βωμούς· ἐπειδὴ δὲ κεκλήμεθα λοιπὸν οἱ ἐξ ἐθνῶν διὰ πίστεως τῆς εἰς Χριστὸν εἰς οἰκειότητα τὴν ὡς πρὸς Θεὸν, καὶ τὴν διὰ τοῦ Ἁγίου Πνεύματος ἀσφάλειαν πεπλουτήκαμεν, προσκυνεῖν τετάγμεθα οὐκ ἔν γε τοῖς Ἱεροσολύμοις ἅπαντες, ἀλλ' ἐν παντὶ τόπῳ·","english":"Of the Same Saint Cyril, Archbishop of Alexandria, a Few Fragments on the First Epistle to the Corinthians. Cyril, Archbishop of Alexandria, a Few Fragments on the First Epistle to the Corinthians.\n\nPaul, called apostle of Jesus Christ.\n\nThe divine Paul says that he was sent by Christ, by the will of God the Father; for this, I think, is what \"by the will of God\" means. For since the willing and the acting of the Father is through the Son, we say that the saints are again chosen for the apostolate through him. And Sosthenes the brother, etc. That the power of the proclamations will benefit not only the Corinthians but also all those called in Christ to sanctification through faith, he makes clear by saying, \"To those sanctified in Christ in every place, both theirs and ours.\" For the law did not command this to be done in every place, but to go to the divine temple itself in Jerusalem; for it feared, as is likely, the instability of their mind, lest, if commanded to worship or sacrifice in every place, they might have the law as a pretext for a change to worse things, and worship graven images, setting up temples and altars for themselves. But since we who are from the nations have been called through faith in Christ to a relationship with God, and have acquired the security through the Holy Spirit, we are ordered to worship not all in Jerusalem, but in every place.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Παῦλος κλητὸς ἀπόστολος Ἰησοῦ Χριστοῦ","severity":"info","text":"The passage opens with a lemma from 1 Cor 1:1, which Cyril then expounds. The phrase 'And Sosthenes the brother, etc.' signals a second lemma (1 Cor 1:1b) that is not fully quoted.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κλητὸς","severity":"info","text":"Cyril interprets κλητὸς ('called') as implying divine appointment: Paul is sent by Christ through the Father's will, mediated by the Son. This reflects Cyril's anti-Arian emphasis on Trinitarian agency.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡγιασμένοις ἐν Χριστῷ ἐν παντὶ τόπῳ","severity":"info","text":"Cyril paraphrases 1 Cor 1:2 ('to those sanctified in Christ in every place'), though the exact wording differs from the standard text. The phrase is used to contrast Christian universal worship with Jewish temple-centered practice.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν Ἱεροσολύμοις νεὼν","severity":"info","text":"Cyril contrasts Christian worship 'in every place' with the Jewish requirement to sacrifice only in the Jerusalem temple. This reflects post-70 CE Christian polemic, though Cyril writes in the 5th century.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προσκυνεῖν ἢ θύειν ἐν παντὶ τόπῳ","severity":"info","text":"Cyril argues that the Mosaic law restricted worship to one place to prevent idolatry, but Christian faith, secured by the Holy Spirit, permits universal worship. This is a standard patristic supersessionist trope.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Σωσθένης ὁ ἀδελφὸς κ.τ.λ.","severity":"caution","text":"The abbreviation 'κ.τ.λ.' (etc.) indicates the manuscript tradition omits part of the biblical lemma. The full text of 1 Cor 1:1b ('and Sosthenes our brother') is assumed but not cited.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἡγιασμένοις ἐν Χριστῷ ἐν παντὶ τόπῳ' is a paraphrase of 1 Cor 1:2, not a direct quotation; the exact biblical wording is uncertain.","The abbreviation 'κ.τ.λ.' leaves the extent of the omitted lemma unclear."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":"καὶ τοῦτο ἦν ἄρα τὸ διὰ τῶν προφητῶν λεγόμενον \"Καὶ προσκυνήσουσι τῷ Κυρίῳ ἕκαστος ἐκ τοῦ \"τόπου αὐτοῦ.\" Ἐπιστέλλει δὴ οὖν ἅμα Σωσθένει τῇ ἐκκλησίᾳ τοῦ Θεοῦ, ἣν αὐτὸς ἑαυτῷ παρέστησεν ὁ Χριστός· καὶ τίς αὐτὴν ὦπτο; πάντες οἱ ἡγιασμένοι καὶ κεκλημένοι διὰ Χριστοῦ πρὸς δικαίωσιν, ἐπικαλούμενοί τε τὸ ὄνομα αὐτοῦ ἐν παντὶ τόπῳ αὐτῶν τε καὶ ἡμῶν, τουτέστιν εἴτε ἐν τῇ τῶν Ἰουδαίων γῇ, εἴτ' οὖν ἐν ταῖς τῶν ἐθνῶν πόλεσί τε καὶ χώραις. Θεὸν δὲ κατὰ φύσιν διακηρύττει Χριστὸν, καὶ σὺν αὐτῷ τε καὶ δι' αὐτοῦ τῷ Θεῷ καὶ Πατρὶ τὴν δόξαν πραγματεύεται· Θεοῦ μὲν γὰρ ἐκκλησίαν ὀνομάζει τοὺς ἡγιασμένους, Χριστῷ δὲ πάλιν αὐτοὺς προσνέμει λέγων \"Εἰ δέ τις Πνεῦμα Χριστοῦ \"οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ.\" Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ. Χάριτι στεφανοῖ τοὺς πεπιστευκότας τῇ παρὰ τοῦ Θεοῦ καὶ Πατρὸς καὶ Κυρίου Ἰησοῦ Χριστοῦ· δι' αὐτοῦ γὰρ καὶ ἐν αὐτῷ τὰ πάντα παρὰ τοῦ Θεοῦ καὶ Πατρὸς, συνδοτήρ τε ἐστὶ καὶ συνχορηγὸς τῷ γεγεννηκότι τῶν ἄνωθεν ἀγαθῶν, καὶ διανομεὺς τῶν ἐξ οὐρανοῦ χαρισμάτων, καὶ αὐτός ἐστιν ἡ πάντων εἰρήνη, τῇ παρ' ἑαυτοῦ χάριτι καταλαμπρύνων ἀρχὰς, θρόνους τε καὶ ἐξουσίας καὶ ἁπαξαπλῶς εἰπεῖν πᾶσαν κτίσιν λογικήν. Ἦτε δὲ κατηρτισμένοι ἐν τῷ αὐτῷ νοῒ καὶ ἐν τῇ αὐτῇ γνώμῃ.","english":"And this, then, was what was said through the prophets: \"And they shall worship the Lord, each from his own place.\" So he writes together with Sosthenes to the Church of God, which Christ himself established for himself; and who saw it? All those sanctified and called through Christ to righteousness, invoking his name in every place of theirs and ours, that is, whether in the land of the Jews or in the cities and regions of the Gentiles. He proclaims Christ as God by nature, and together with him and through him he procures glory for God the Father; for he calls the sanctified the Church of God, but again assigns them to Christ, saying, \"But if anyone does not have the Spirit of Christ, that one is not his.\" Grace to you and peace from our God and Father and Lord Jesus Christ. He crowns with grace those who have believed, by the grace from God the Father and Lord Jesus Christ; for through him and in him are all things from God the Father, and he is co-giver and co-supplier with the one who begot him of the goods from above, and distributor of the gifts from heaven, and he himself is the peace of all, illuminating with his own grace beginnings, thrones, and authorities, and, to speak simply, every rational creation. And you were united in the same mind and in the same purpose.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ προσκυνήσουσι τῷ Κυρίῳ ἕκαστος ἐκ τοῦ τόπου αὐτοῦ","severity":"info","text":"Cyril cites an Old Testament prophecy, likely from the LXX, though the exact source is not identified in the fragment.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἡγιασμένοι","severity":"info","text":"The term 'sanctified' (ἡγιασμένοι) is used by Cyril to denote those called through Christ to righteousness, reflecting a Pauline concept of sanctification.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σωσθένει","severity":"info","text":"Sosthenes is mentioned as a co-sender of the letter; in 1 Cor 1:1, Paul writes with Sosthenes, likely a Christian leader in Corinth.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Χάρις ὑμῖν καὶ εἰρήνη","severity":"info","text":"This phrase echoes the Pauline greeting formula (cf. 1 Cor 1:3) and is used by Cyril to transition to a theological exposition on grace and peace.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συνδοτήρ τε ἐστὶ καὶ συνχορηγὸς τῷ γεγεννηκότι","severity":"info","text":"Cyril's description of Christ as co-giver and co-supplier with the Father reflects later Trinitarian theology, emphasizing the Son's role in distributing divine gifts.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἦτε δὲ κατηρτισμένοι","severity":"caution","text":"The final sentence shifts to second person plural ('you were united'), which may indicate a direct address to the Corinthian community or a textual transition; the referent is ambiguous.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Old Testament source of the prophecy 'And they shall worship the Lord, each from his own place' is not specified and may be a loose citation.","The shift to second person plural in the final sentence ('you were united') is ambiguous; it may address the Corinthians directly or be a rhetorical device."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Ὅτι ὀνόματι τῷ δεσποτικῷ κατασεμνύνεσθαι δεῖν, ἀναγκαῖον ἦν ἅμα καὶ σοφὸν ἀναπεῖσαι, λέγων αὐτὸς δι' ἑνὸς τῶν ἁγίων προφητῶν \"Τοῖς δὲ δουλεύουσί μοι κληθήσεται \"ὄνομα καινὸν, ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς·\" χριστιανοὶ γὰρ ὠνομάσμεθα, καὶ τὸ ὄνομα τὸ καινὸν πεπλουτήκαμεν, οὗ δικαίως ἐστέρηνταί τινες τῶν ὀρθῶν τῆς Ἐκκλησίας ἀποφοιτῶντες· καὶ προσκείμενοι πνεύμασι πλάνοις καὶ ἀνοσίων τινῶν ψευδοδιδασκάλων τερατισμοῖς, τὸ αὐτῶν ἐσχήκασιν ὄνομα, καὶ μάλα εἰκότως· οὐ γὰρ εἰσὶ τοῦ Χριστοῦ, τὴν κατ' αὐτοῦ δυσφημίαν μερισάμενοι, καὶ εἰς διαφόρους δόξας τε καὶ γνώμας κατεσχισμένοι, καίτοι\n\nΧριστοῦ τοὺς ἰδίους κεκληκότος ἐν εἰρήνῃ. καὶ ὅτι εἷς ἔστιν αὐτὸς, καὶ οὐ μεμέρισται· ἓν οὖν οἱ πάντες ἐσμὲν ἐν Χριστῷ, κατηρτίσμεθά τε πρὸς τοῦτο ἐν τῷ αὐτῷ νοῒ καὶ ἐν τῇ αὐτῇ γνώμῃ, συνδέντος ἡμᾶς εἰς ὁμοψυχίαν καθ' ἕνωσιν τὴν πνευματικὴν τοῦ περὶ ἡμῶν λέγοντος τῷ Θεῷ καὶ Πατρί Θέλω ὥσπερ ἐγὼ καὶ σὺ ἕν ἐσμεν, οὕτως \"καὶ αὐτοὶ ἐν ἡμῖν ἓν \"ὦσιν.\" Μεμέρισται ὁ Χριστός; μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν; Εἰ ἕτερος τὸν ὑπὲρ ἡμῶν ἀνέτλη σταυρὸν, αὐτοῦ καὶ λεγώμεθα· καὶ εἰ βεβαπτίσμεθα τυχὸν εἰς τὴν ἑτέρου κλῆσιν, ἐκεῖνος ἡμᾶς ἐχέτω, καὶ αὐτὸν ἐπιγραψώμεθα σωτῆρα καὶ λυτρωτήν· εἰ δέ \"Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν \"ἡμῶν,\" καὶ αὐτῷ καὶ μόνῳ συντεθάμμεθα \"διὰ τοῦ βαπ\"τίσματος εἰς τὸν θάνατον,\" πλουτείτω, φησὶ, τοὺς ἠγορασμένους αὐτός· σεσώσμεθα γὰρ δι' αὐτοῦ τε καὶ παρ' αὐτοῦ τεθεικότος ὑπὲρ ἡμῶν τὴν ἰδίαν ψυχήν. Οὐ γὰρ ἀπέστειλέν με Χριστὸς βαπτίζειν, ἀλλ' εὐαγγελίζεσθαι.","english":"That it was necessary and wise to persuade that one must pride oneself on the Lord's name, he himself says through one of the holy prophets: \"To those who serve me a new name will be given, which will be blessed upon the earth.\" For we have been named Christians, and we have acquired the new name, of which some who depart from the right ways of the Church are justly deprived; and adhering to deceptive spirits and the marvels of certain unholy false teachers, they have taken their name, and quite reasonably so; for they are not of Christ, having shared in blasphemy against him, and being divided into various opinions and doctrines, although Christ has called his own in peace. And that he himself is one and not divided; therefore we are all one in Christ, and we have been fitted for this in the same mind and the same opinion, he having bound us together in like-mindedness through the spiritual union of the one who says to God and Father concerning us: \"I wish that just as I and you are one, so also they may be one in us.\" Is Christ divided? Was not Paul crucified for you? If another endured the cross for us, let us be called his; and if we have been baptized perhaps into the name of another, let him have us, and let us inscribe him as savior and redeemer; but if \"Christ died for our sins,\" and we have been buried with him alone \"through baptism into death,\" let him, he says, possess those whom he has purchased; for we have been saved through him and by him who laid down his own life for us. For Christ did not send me to baptize, but to proclaim the gospel.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τοῖς δὲ δουλεύουσί μοι κληθήσεται ὄνομα καινὸν, ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς","severity":"info","text":"Cyril attributes this prophecy to 'one of the holy prophets'; it echoes Isa 65:15 LXX (τοῖς δουλεύουσίν μοι κληθήσεται ὄνομα καινόν) but is not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χριστιανοὶ","severity":"info","text":"The term 'Christians' is presented as the 'new name' (ὄνομα καινόν) that distinguishes true believers from heretics who lack it.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θέλω ὥσπερ ἐγὼ καὶ σὺ ἕν ἐσμεν, οὕτως καὶ αὐτοὶ ἐν ἡμῖν ἓν ὦσιν","severity":"info","text":"This prayer for unity echoes Christ's high-priestly prayer in John 17:21, though the wording is adapted; Cyril uses it to argue for ecclesial unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν","severity":"info","text":"A clear allusion to 1 Cor 15:3, where Paul states that Christ died for our sins; Cyril uses it to argue that only Christ's name should be invoked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον","severity":"info","text":"This phrase echoes Rom 6:3-4, where baptism is understood as a burial into Christ's death; Cyril employs it to reinforce exclusive allegiance to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πνεύμασι πλάνοις καὶ ἀνοσίων τινῶν ψευδοδιδασκάλων τερατισμοῖς","severity":"info","text":"Cyril attacks heretical groups (likely Nestorians or other schismatics) who claim the Christian name but are 'divided into various opinions and doctrines'.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'holy prophet' cited is not specified; the quotation is loosely based on Isa 65:15 LXX but may be a conflation or paraphrase.","The phrase 'Was not Paul crucified for you?' is rhetorically striking; it may be a misreading or deliberate inversion of Paul's own words (cf. 1 Cor 1:13), but Cyril uses it to argue against division."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ἀπέσταλται μὲν ὁμολογουμένως διακηρύξων τοῖς ἔθνεσι τὸν Ἰησοῦν· ἀλλ' ἔργον εἶναί φαμεν τῆς ἀποστολῆς τὸ ὡς ἐν καιρῷ τε καὶ χρείαις πληροῦν, εἴτ' οὖν ἕλοιτο, καὶ τὸ βαπτίσαι τινάς. ἵνα δὲ μὴ τὸν τοῦ χρῆναι κηρύττειν καιρὸν ἑτέροις φαίνοιτο δαπανῶν σπουδάσμασι, παρεὶς εὖ μάλα τοῖς κατὰ χώρας καὶ πᾶσι τεταγμένοις εἰς ἐπισκοπὴν τὸ ὡς ἐν σχολῇ τοῦτο δρᾶν, εὐηγγελίζετο μᾶλλον αὐτὸς, ἅτε δὴ καὶ λόγου χρείαν πεπιστευμένος καὶ πολὺ λίαν ἠκριβωκὼς τὸ Χριστοῦ μυστήριον· ἀλλ' ὥσπερ ὁ θεσπέσιος Στέφανος, καίτοι τραπεζῶν διάκονον προχειρισάμενος, οὐκ ἀπόπεμπτον ἐποιεῖτο τὸ χρῆναι μυσταγωγεῖν, οὕτω καὶ ὁ θεσπέσιος Παῦλος καίτοι τεθειμένος εἰς τὸ δεῖν εὐαγγελίζεσθαι τὸ Χριστοῦ μυστήριον, ἐπλήρου κατὰ καιρὸν καὶ τὴν τοῦ βαπτίσματος χρείαν, προκειμένης ἐπ' ἄμφω τῆς ἐξουσίας αὐτῷ, καὶ ἐξείργοντος οὐδενὸς εἴπερ ἕλοιτο τοῦτο δρᾶν. Ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου; Τοῖς μὲν μέγα φρονοῦσιν ἐπὶ σοφίᾳ κοσμικῇ καὶ τὴν πίστιν οὐ προσιεμένοις, δῆλον δὲ ὅτι τὴν εἰς Χριστὸν, μωρία τὸ εὐαγγέλιον· ἡμῖν δὲ οὐχ οὕτως, πολλοῦ γε καὶ δεῖ· διατεθείμεθα γὰρ ὅτι δύναμις Θεοῦ ἐστι, καὶ σωτηρίας ὁδὸς ἀποφέρουσα πρὸς ἁγιασμὸν, καὶ εἰς τὴν τῆς ἀληθείας ἐπίγνωσιν παιδαγωγοῦσα σοφῶς δαψιλῶν κηρυγμάτων. οἶμαι δὲ ἔγωγε σοφοὺς νῦν αὐτὸν ἀποκαλεῖν τοὺς ῥήτορας, οἳ τῇ τῶν λόγων δεινότητι τὸ πιθανὸν ἀεὶ τῷ ψεύδει συμπλέκοντες, τῆς ἀληθείας αὐτῷ τὴν δόκησιν περιποιεῖν ἐσπούδαζον·","english":"It is admittedly sent to proclaim Jesus to the nations; but we say that it is the work of the apostolate to fulfill, as occasion and need require, even if one should choose it, also to baptize some. Lest he appear to be spending the time needed for preaching on other pursuits, leaving it very well to those in the regions and all appointed to oversight to do this at their leisure, he himself rather evangelized, since indeed he was entrusted with the need for discourse and had very precisely examined the mystery of Christ. But just as the divine Stephen, although appointed a deacon of tables, did not reject the need to initiate, so also the divine Paul, although set to the task of evangelizing the mystery of Christ, fulfilled as occasion required also the need for baptism, the authority for both being available to him, and nothing preventing him if he should choose to do this. Where is the wise man? Where is the scribe? Where is the disputant of this age? To those who think highly of worldly wisdom and do not accept the faith—clearly the faith in Christ—the gospel is folly; but to us it is not so, far from it; for we hold that it is a power of God, and a path of salvation leading to sanctification, and wisely guiding to the knowledge of truth through abundant proclamations. I myself think that he now calls \"wise\" the rhetoricians, who by the cleverness of their words always weave plausibility together with falsehood, and strove to create for falsehood the appearance of truth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀπέσταλται μὲν ὁμολογουμένως διακηρύξων τοῖς ἔθνεσι τὸν Ἰησοῦν","severity":"info","text":"Cyril argues that the apostolate includes both preaching and baptizing, with Paul as the example of one who did both as occasion required.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ θεσπέσιος Στέφανος","severity":"info","text":"Stephen is called 'divine' and described as a deacon of tables; this alludes to Acts 6:1–6, where Stephen is chosen as one of the seven deacons.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου","severity":"info","text":"Cyril contrasts Christian faith with worldly wisdom, rhetoricians, and scribes, reflecting the 4th–5th century tension between pagan rhetorical culture and Christian claims.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μωρία","severity":"info","text":"Cyril echoes 1 Corinthians 1:23, where Paul says the gospel is 'folly' (μωρία) to those who reject it; Cyril applies this to worldly wise men.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὥσπερ ὁ θεσπέσιος Στέφανος ... οὕτω καὶ ὁ θεσπέσιος Παῦλος","severity":"info","text":"Cyril draws a parallel between Stephen, a deacon who also initiated, and Paul, an apostle who also baptized, to show that roles are not rigidly exclusive.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἶμαι δὲ ἔγωγε σοφοὺς νῦν αὐτὸν ἀποκαλεῖν τοὺς ῥήτορας","severity":"info","text":"Cyril interprets Paul's 'wise men' as rhetoricians who weave plausibility with falsehood, a common patristic critique of pagan sophists.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"γραμματέας δὲ οἶμαι τοὺς γραμματιστὰς ἤτοι γραμματικοὺς, οἷς ἦν ἔθος τὰς τῶν ποιητῶν περιεργάζεσθαι συγγραφὰς καὶ διερμηνεύειν τοῖς νέοις· συζητητὰς δέ φησι τοὺς λογομαχεῖν εἰωθότας καὶ ἀκριβείᾳ δῆθεν τῶν πραγμά των βασανιστὰς, οἳ ταῖς τῶν ἐννοιῶν εὑρέσεσιν, ὡς ἑνὶ τὸ ἐφ' ἑκάστῳ τῶν προκειμένων ἀδιαβλήτως ἔχειν δοκοῦν, ζητεῖν ὑποκρίνονται τὴν ἀλήθειαν, ἀλλ' οὔτι πω ὀρθῶς, μᾶλλον δὲ εἰς ἅπαν ἠμελημένως· ἠγνοήκασι γὰρ τὸν τῶν ὅλων Θεὸν, ὃς τόδε τὸ σύμπαν ἀποῤῥήτοις ἐνεργείαις ἀπονητὶ διεπήξατο, καὶ παρήνεγκεν εἰς τὸ εἶναι τὰ οὐκ ὄντα πάντα, κατανεύσας μόνον· μεμώραται τοίνυν ἀληθῶς ἡ τοῦ κόσμου σοφία. Ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ Θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν Θεὸν, εὐδόκησεν ὁ Θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας. Σοφίαν Θεοῦ καὶ τὴν ἀνθρωπίνην ὀνομάζει σύνεσιν καὶ τὴν εὐγλωττίαν, ἤτοι αὐτὸ τὸ τῆς λέξεως ἀνθηρόν· ἵνα διδάξῃ ὅτι νοῦ ποιητὴς ὁ Θεὸς καὶ φρονήσεως χορηγὸς καὶ εὐγλωττίας, καὶ εἴ τινες αὐτοῖς ἐχρήσαντο ἐφ' ἃ μὴ προσῆκεν· μωρίαν δὲ τοῦ κηρύγματος, τῶν λέξεων τὴν ἁπλότητα λέγει· ἰδιῶται μὲν γὰρ τῷ λόγῳ γεγόνασιν οἱ θεσπέσιοι μαθηταὶ, πλούσιοι δὲ τῇ γνώσει. Ἐπειδὴ καὶ ἰουδαῖοι σημεῖον αἰτοῦσι καὶ ἕλληνες σοφίαν ζητοῦσι. Κατ' ἄμφω ἀληθὴς ὁ τοῦ Παύλου λόγος· ἐξελαύνοντος γάρ ποτε τοῦ Χριστοῦ τῶν ἱερῶν περιβόλων τοὺς πωλοῦντας τὰ πρόβατα καὶ τὰς βοῦς,","english":"I think that by \"scribes\" he means the grammatists, that is, the grammarians, whose custom it was to scrutinize the writings of the poets and interpret them for the young; and by \"disputers\" he means those accustomed to wrangle over words and to be, as it were, examiners of the precision of matters, who, by the discoveries of concepts, as if each of the subjects under consideration were held to be unassailable in one respect, pretend to seek the truth, but not at all correctly, but rather in a completely careless manner; for they have been ignorant of the God of all, who constructed this entire universe effortlessly by ineffable energies and brought all non-existent things into being by merely nodding. Truly, then, the wisdom of the world has been made foolish. For since the world did not know God through wisdom in the wisdom of God, God deigned to save those who believe through the foolishness of the proclamation. By \"wisdom of God\" he also calls human understanding and eloquence, that is, the very charm of expression, in order to teach that God is the creator of mind, the supplier of prudence and eloquence, even if some used them for what was not fitting; and by \"foolishness of the proclamation\" he means the simplicity of the words; for the divine disciples were laymen in speech, but rich in knowledge. Since the Jews ask for a sign and the Greeks seek wisdom, Paul's word is true in both respects; for when Christ once drove out from the sacred precincts those selling sheep and oxen,","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γραμματέας","severity":"info","text":"Cyril glosses γραμματέας as γραμματιστάς or γραμματικούς, distinguishing them from mere scribes to align with Paul's critique of literary culture.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συζητητάς","severity":"info","text":"Cyril interprets συζητητάς as those who wrangle over words and feign precision, linking them to sophists who pretend to seek truth but are ignorant of God.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μωρίαν τοῦ κηρύγματος","severity":"info","text":"Cyril echoes 1 Cor 1:21-23, where Paul contrasts worldly wisdom with the 'foolishness' of the kerygma, and expands it to include simplicity of speech.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἰουδαῖοι σημεῖον αἰτοῦσι καὶ ἕλληνες σοφίαν ζητοῦσι","severity":"info","text":"Cyril references a common patristic topos: Jews demand signs (cf. John 6:30), Greeks seek philosophical wisdom, both failing to grasp the gospel's simplicity.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπειδὴ γὰρ ... εὐδόκησεν ὁ Θεὸς","severity":"info","text":"Cyril presents a causal chain: the world's failure to know God through wisdom leads God to save through the 'foolishness' of proclamation, mirroring Paul's rhetorical logic.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐξελαύνοντος γάρ ποτε τοῦ Χριστοῦ","severity":"caution","text":"The final sentence breaks off mid-narrative; the reference to Christ driving out sellers from the temple is unattested in canonical gospels and may reflect apocryphal tradition or a lacuna.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐξελαύνοντος γάρ ποτε τοῦ Χριστοῦ τῶν ἱερῶν περιβόλων τοὺς πωλοῦντας τὰ πρόβατα καὶ τὰς βοῦς' is incomplete and its source is unclear; it may refer to an apocryphal episode or a lost patristic tradition."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"τρυγόνας τε καὶ περιστερὰς, καὶ φάσκοντος \"Μὴ ποιεῖτε τὸν οἶκον τοῦ Πατρός μου \"οἶκον ἐμπορίου,\" ἀντεφέροντο λέγοντες \"Τί σημεῖον δεικ\"νύεις ἡμῖν ὅτι ταῦτα ποιεῖς;\" καί \"Τίς ἔδωκέν σοι τὴν \"ἐξουσίαν ταύτην;\" προσῄεσαν δὲ καὶ τῶν γραμματέων τινὲς μετὰ πλείστην ὅσην σημείων ἐπίδειξιν φιλοκακούργως λέγοντες \"Διδάσκαλε θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν.\" 254 ὀλίγου τοίνυν παντελῶς ἀξιοῦντες λόγου τὰς τῶν ἁγίων φωνὰς, δι' ὧν ἦν εἰκὸς αὐτοὺς δύνασθαι μαθεῖν ὅτι αὐτὸς ἦν ὁ Χριστὸς, θεοσημίας ἐζήτουν· ὅθεν ἔλεγεν ὁ Σωτὴρ τοῖς ἀποσταλεῖσιν ὑπὸ Ἰωάννου \"Ἀπελθόντες ἀπαγγείλατε \"̓Ιωάννῃ ἃ ἀκούετε καὶ βλέπετε· τυφλοὶ ἀναβλέπουσι, χωλοὶ \"περιπατοῦσι\" κ.τ.λ. καὶ οἱ ἕλληνες τὴν ἐν λέξει τε καὶ λόγοις ζητοῦντες λαμπρότητα, ἡγοῦνται δὲ καὶ μωρίαν τῆς μετὰ σαρκὸς οἰκονομίας τὸν τρόπον, καί φασι Τί γὰρ ὅλως ἔδει Θεὸν ὄντα κατὰ φύσιν τὸν ἐκ Θεοῦ Λόγον, θελήσει καὶ νεύματι κατορθοῦν ἰσχύοντα τὰ κατὰ γνώμην αὐτῷ, γενέσθαι ἄνθρωπον καὶ ὑπομεῖναι θάνατον; πῶς δ' ἂν γένοιτο, φασὶν, ἀποτεκεῖν παρθένον; πῶς δὲ καὶ ἀναστήσεται τὸ θανάτῳ κατεφθαρμένον; ἀλλ' οὐδὲν αὐτοὺς ἀπεικὸς τοιαῦτα λέγειν \"Ψυχικὸς γὰρ ἄνθρωπος οὐ δέχεται τὰ τοῦ Πνεύματος· \"μωρία γὰρ αὐτῷ ἐστιν,\" ἀλλ' ἡμῖν Θεοῦ δύναμίς ἐστι καὶ σοφία· σέσωκε γὰρ δι' αὐτοῦ τὴν ὑπ' οὐρανὸν ὁ Θεὸς καὶ Πατὴρ, ὡς διὰ δυνάμεως τῆς ἐνούσης αὐτῷ φυσικῶς, καὶ τῆς ἀποῤῥήτου σοφίας, τῆς ἑαυτοῦ δηλονότι· σοφία γὰρ καὶ δύναμις τοῦ Θεοῦ καὶ Πατρὸς ὁ Υἱὸς, δι' ἧς τὰ πάντα παρῆκται πρὸς γένεσιν, καὶ πεποιημένα σώζεται.","english":"...turtle doves and pigeons, and saying, \"Do not make the house of my Father a house of merchandise,\" they objected, saying, \"What sign do you show us that you do these things?\" and \"Who gave you this authority?\" And some of the scribes also approached, after a very great display of signs, saying maliciously, \"Teacher, we wish to see a sign from you.\" 254 So, deeming the voices of the saints, through which they might reasonably have learned that he was the Christ, to be of very little account, they sought divine signs. Hence the Savior said to those sent by John, \"Go and report to John what you hear and see: the blind see, the lame walk,\" etc. And the Greeks, seeking brilliance in word and speech, also consider the manner of the economy with flesh to be folly, and say, \"Why indeed did the Word from God, being God by nature, able to accomplish what he wills by will and nod, need to become man and undergo death? How, they say, could a virgin give birth? And how will that which has been destroyed by death be resurrected?\" But it is not unreasonable for them to say such things, for \"the natural man does not receive the things of the Spirit; they are folly to him.\" But to us it is the power and wisdom of God; for through it God the Father has saved the world, as through the power naturally inherent in him, and through his own ineffable wisdom. For the Son is the wisdom and power of God the Father, through which all things have been brought to generation, and created things are preserved.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ ποιεῖτε τὸν οἶκον τοῦ Πατρός μου οἶκον ἐμπορίου","severity":"info","text":"A dominical saying not found in the canonical Gospels; Cyril likely draws on an apocryphal tradition or oral memory.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπελθόντες ἀπαγγείλατε Ἰωάννῃ ἃ ἀκούετε καὶ βλέπετε· τυφλοὶ ἀναβλέπουσι, χωλοὶ περιπατοῦσι","severity":"info","text":"Cyril attributes to the Savior a saying about signs reported to John; not verbatim in the NT, but echoes the mission of John’s disciples (cf. Luke 7:22).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ψυχικὸς ἄνθρωπος οὐ δέχεται τὰ τοῦ Πνεύματος· μωρία γὰρ αὐτῷ ἐστιν","severity":"info","text":"A paraphrase of 1 Cor 2:14, where Paul contrasts the spiritual man with the 'natural' (ψυχικός) man; Cyril applies it to Greek critics.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ ἕλληνες","severity":"info","text":"Here 'Greeks' refers to pagan intellectuals, not ethnic Greeks; they critique the incarnation and resurrection as irrational.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεοσημίας","severity":"info","text":"A rare term meaning 'divine signs' or 'miracles'; Cyril uses it to contrast the demand for visible wonders with the authority of apostolic testimony.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρυγόνας τε καὶ περιστερὰς","severity":"info","text":"The passage opens with a list of sacrificial birds, likely continuing a previous example of Jewish or pagan objections to Christ’s cleansing of the Temple.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical saying about the 'house of merchandise' is uncertain; it may be from an apocryphal gospel or a lost tradition.","The identity of the 'scribes' and 'disputers' in the preceding passage is not fully clarified; Cyril may be conflating Jewish and pagan critics."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"καὶ εἰ δή τις, φησὶν, ἕλοιτο ταῖς ἀνθρώπων δυνάμεσιν ἀντεξετάσαι τὴν ἐν Θεῷ, καταθρήσει δὴ πάντως ὅτι τὸ δοκοῦν τῶν θείων ἔργων ὡς ἐν ἀσθενείᾳ πεπράχθαι τυχὸν, καὶ οἷον οὐχ ὅλῃ δυνάμει τοῦ πεποιηκότος, ἁπάσης ἐστὶν ἐπέκεινά τε καὶ ἄμεινον τῆς ἀνθρωπίνης ἰσχύος· κατ' αὐτὸν δὲ τουτονὶ τὸν τρόπον καὶ ἐπὶ τῆς σοφίας νοήσεις, ὅτι τὸ μωρὸν εἶναι δοκοῦν, σοφώτερον τῶν ἀνθρώπων ἐστίν. οἱονεὶ πρὸς τὰ μεγέθη καὶ κάλλη τῶν στοιχείων, οὐρανοῦ τε φημὶ καὶ ἡλίου καὶ τῶν λοιπῶν ἄστρων καὶ πυρὸς καὶ ὕδατος καὶ τῶν ἄλλων, συγκρῖναί τις βούλοιτο τὰ μικρὰ τῶν κτισμάτων καὶ ἐλάχιστα, ὀλίγη παντελῶς ἡ ἐν τούτοις εὑρεθήσεται δύναμίς τε καὶ σοφία, καὶ ὡς ἀπό γε τοῦ ἡττῆσθαι... τις εἶναι δόξειεν· ἀλλ' οὐκ ἂν γένοιτό τις τῶν ἐν ἡμῖν οὐδὲ τῶν οὕτως... ἐργάτης. ἀληθῶς οὖν, ὅτι τὸ ἀσθενὲς τοῦ Θεοῦ ἰσχυρότερον τῶν ἀνθρώπων ἐστὶν, καὶ τὸ μωρὸν τοῦ Θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν. ἔχει τοίνυν τὸ πάνσοφον ἡ οἰκονομία, βεβασίλευκε γὰρ συνετῶς ἁπάσης τῆς ὑπ' οὐρανὸν ἐν σοφίᾳ Χριστός. Καταγγέλλων ὑμῖν τὸ μαρτύριον τοῦ Θεοῦ. Μαρτύριον τοῦ Θεοῦ φησι τὸν Χριστόν· μεμαρτύρηκε γὰρ ὁ Θεὸς καὶ Πατὴρ ἐπ' αὐτῷ λέγων \"Οὗτός ἐστιν ὁ υἱός μου \"ὁ ἀγαπητὸς ἐν ᾧ εὐδόκησα.\" Καὶ ἐγὼ ἐν ἀσθενείᾳ καὶ ἐν φόβῳ κ.τ.λ. Καίτοι γὰρ οὕτω μετρίᾳ χρησάμενος ὑφηγήσει, ἐδεδίειν σφόδρα, φησὶ, μὴ ἄρα πως ἀμείνους τῆς ἐνούσης ἡμῖν εὑρισκόμενοι διανοίας, ὀνήσειαν μὲν οὐδὲν, ἀδικήσειαν δὲ μᾶλλον·","english":"And if someone, he says, should choose to compare the power in God with human powers, he will certainly observe that what seems to be done in weakness among divine works, as if not with the full power of the doer, is nevertheless beyond and superior to all human strength. In the same manner, you will understand concerning wisdom, that what seems foolish is wiser than humans. As if, for example, someone wished to compare the small and least of creatures with the greatness and beauty of the elements—I mean heaven, sun, and the rest of the stars, fire, water, and the others—the power and wisdom found in these would be entirely slight, and would seem to be inferior. But none of us could become a worker even of such things. Truly, then, the weakness of God is stronger than humans, and the foolishness of God is wiser than humans. Therefore, the all-wise economy holds sway, for Christ has wisely reigned over everything under heaven in wisdom. Announcing to you the testimony of God. He calls Christ the testimony of God, for God the Father has testified concerning him, saying, \"This is my beloved son, in whom I am well pleased.\" And I, in weakness and in fear, etc. For although I used such moderate instruction, I was greatly afraid, he says, lest those who are found to be superior in understanding to the mind present in us might benefit nothing, but rather do harm.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ ἀσθενὲς τοῦ Θεοῦ ἰσχυρότερον τῶν ἀνθρώπων","severity":"info","text":"Cyril paradoxically asserts that God's weakness surpasses human strength, a rhetorical inversion to elevate divine power above human measure.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητὸς ἐν ᾧ εὐδόκησα","severity":"info","text":"Cyril cites a dominical saying as God the Father's testimony about Christ, though the exact wording is not a direct biblical quotation; it echoes the baptismal and transfiguration narratives (e.g., Matt 3:17; 17:5).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μαρτύριον τοῦ Θεοῦ","severity":"info","text":"Cyril glosses 'testimony of God' as Christ himself, interpreting the phrase as a title for the Son, with the Father's declaration as the act of testimony.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἐγὼ ἐν ἀσθενείᾳ καὶ ἐν φόβῳ κ.τ.λ.","severity":"info","text":"The passage shifts from a general theological argument to a first-person reflection by Cyril (or a persona), introduced by 'And I, in weakness and in fear, etc.', marking a transition to personal humility.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἰκονομία","severity":"info","text":"Cyril's use of 'economy' (οἰκονομία) reflects a key Alexandrian theological term for the divine plan of salvation, especially the incarnation, here applied to Christ's wise governance of the cosmos.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὀλίγη παντελῶς ἡ ἐν τούτοις εὑρεθήσεται δύναμίς τε καὶ σοφία","severity":"caution","text":"The Greek text has a lacuna after 'ἡττῆσθαι' and 'οὕτως', indicated by ellipses; the English draft supplies a conjectural reading ('would seem to be inferior'), but the original is fragmentary.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Καταγγέλλων ὑμῖν τὸ μαρτύριον τοῦ Θεοῦ' may be a direct quotation from a lost source or a paraphrase; its exact referent is unclear.","The lacunae in the Greek text (after 'ἡττῆσθαι' and 'οὕτως') leave the comparison between small creatures and elements incomplete."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"τοῖς γὰρ νηπίοις τὴν φρένα τρυφερός τε καὶ εὐαφὴς πρέποι ἂν εἰς εἴδησιν λόγος, \"τελείων δέ ἐστιν ἡ στερεὰ τροφὴ, \"τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων \"πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ.\" γέγονε τοίνυν, φησὶν, ὡς ἐν ἀσθενείᾳ πολλῇ, καὶ οὐκ ἐν ὅλῃ δυνάμει τοῦ μυσταγωγοῦ πρὸς ὑμᾶς ὁ λόγος· οὔτε μὴν ἐν πειθοῖς σοφίας ἀνθρωπίνης ἀλλ' ἐν ἀποδείξει πνεύματος καὶ δυνάμεως ἵνα ἡ πίστις ὑμῶν μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων ἀλλ' ἐν δυνάμει Θεοῦ· τῷ γὰρ κηρύγματι προσεπῆγον οἱ ἀπόστολοι καὶ θεοσημίας, ἀπόδειξιν ἐναργῆ τὸ χρῆμα ποιούμενοι τὸ χρῆναι πιστεύειν ὅτι Θεὸς ἐν τούτοις διὰ τοῦ Πνεύματος καὶ δι' αὐτῶν μεμαρτύρηται τῶν πραγμάτων· ὡς ἀῤῥήτῳ τινὶ καὶ ἀφράστῳ δυνάμει τε καὶ ἐνεργείᾳ χρώμενοι, καὶ κατορθοῦν εὐκόλως τὰς τερατουργίας. τὰ μὲν γὰρ ἑλλήνων μυθάρια δέοιντ' ἂν εἰκότως τοῦ συνασπίζοντος\n\nλόγου, καὶ τὸ ἐν αὐτοῖς ἀκαλλὲς οἱονεὶ περιστέλλοντος· ἀποχρὴ γεμὴν τῷ θείῳ κηρύγματι ψιλός τε καὶ εὐαφὴς καὶ ὡς ἐν δυνάμει Θεοῦ μαρτυρούμενος λόγος. Σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων. Πρόεισι μὲν ὁ λόγος τῶν ἁγίων μυσταγωγῶν διὰ λέξεως χαμαιπετοῦς, ἐνίησι δὲ τῶν θείων ἡμῖν μυστηρίων τὴν ἀκιβδήλευτον γνῶσιν, καὶ σοφίαν ὄντα Χριστὸν ἀποφαίνει, οὐ διὰ τῆς τῶν ἐν κόσμῳ σοφῶν καλλιεπείας, ἀλλ' ἐξ ἰδίας φύσεως μαρτυρούμενον, ὃν οὐδεὶς ἔγνω τῶν ἀρχόντων τοῦ αἰῶνος τούτου, οἵ τινές εἰσιν αἱ πονηραὶ δυνάμεις καὶ ἀντικείμεναι, αἵτινες λελαλήκασιν ἐν τοῖς τοῦ κόσμου σοφοῖς. Εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν.","english":"For those who are childish in mind, a tender and gentle discourse would be suitable for knowledge, \"but solid food is for the perfect,\" \"those who, by their condition, have their senses trained \"for distinguishing good and evil.\" So then, he says, the discourse came to you as if in great weakness, and not with the full power of the mystagogue; nor indeed in the persuasiveness of human wisdom, but in a demonstration of spirit and power, so that your faith might not be in human wisdom but in the power of God. For the apostles added to their proclamation also divine signs, making the matter a clear proof that it was necessary to believe that God in these things is attested through the Spirit and through the very facts themselves; as if employing some ineffable and indescribable power and energy, and easily accomplishing the miraculous works. For the mythologies of the Greeks would naturally need a supporting argument, one that somehow conceals their lack of beauty. But for the divine proclamation, a bare and gentle discourse, attested as in the power of God, is sufficient. Wisdom, however, is not of this age nor of the rulers of this age, who are being abolished. The discourse of the holy mystagogues proceeds through lowly expression, but it instills in us the unadulterated knowledge of the divine mysteries, and reveals Christ as being wisdom, attested not through the fine speech of the world's wise men, but from his own nature, whom none of the rulers of this age knew, who are the evil and opposing powers, which have spoken through the wise men of the world. For if they had known, they would not have crucified the Lord of glory.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"μυσταγωγοῦ","severity":"info","text":"Cyril uses μυσταγωγός (mystagogue) for the apostolic preacher, a term common in his exegetical works for one who initiates into divine mysteries.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τελείων δέ ἐστιν ἡ στερεὰ τροφή","severity":"info","text":"The phrase 'solid food is for the perfect' echoes 1 Corinthians 3:2, where Paul contrasts spiritual milk with solid food, a common patristic metaphor for advanced teaching.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν ἑλλήνων μυθάρια","severity":"info","text":"Cyril contrasts Christian proclamation with Greek mythologies (μυθάρια), a standard polemic in early Christian apologetics, dismissing pagan narratives as needing rhetorical embellishment.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου","severity":"info","text":"Cyril shifts from discussing the mode of apostolic proclamation to defining wisdom, introducing a new thematic unit that identifies Christ as wisdom beyond worldly rulers.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ ἀπόστολοι ... θεοσημίας","severity":"info","text":"Cyril's emphasis on apostolic divine signs (θεοσημίαι) as proof of God's power reflects a common patristic argument against pagan philosophy, later influential in Byzantine anti-heretical literature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποχρὴ γεμὴν","severity":"caution","text":"The reading γεμὴν is likely a scribal error for γε μήν or γε μέν; the sense 'but for the divine proclamation, a bare discourse is sufficient' is clear, but the exact form is uncertain.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀποχρὴ γεμὴν' is textually uncertain; the translation follows the emendation to 'γε μήν' or 'γε μέν' for contrastive sense."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Ἔχει πολὺ τὸ εἰκὸς ὁ λόγος· τεθριάμβευκε γὰρ ὁ Χριστὸς διὰ τοῦ ἰδίου σταυροῦ τὰς πονηρὰς καὶ ἀντικειμένας δυνάμεις, προσηλώσας τῷ ξύλῳ \"τὸ καθ' ἡμῶν χειρόγρα\"φον,\" ἀπεσόβησεν τῆς καθ' ἡμῶν τυραννίδος τὸν σατανᾶν, κατήργηκε τοῦ κόσμου τὴν ἁμαρτίαν, ἀνήκας τοῖς κάτω πνεύμασι τὰς ᾅδου πύλας, καθεῖλε τοῦ θανάτου τὸ κράτος· εἶτα πῶς οὐκ ἀπηχθημένον τοῖς ἀκαθάρτοις δαίμοσίν ἐστι τὸ ἐπὶ τῷ σταυρῷ πάθος; οὐκ ἂν οὖν ἐσταύρωσαν, εἴπερ ᾔδεσαν ἀκριβῶς αὐτὸν ὄντα τὸν λυτρωτὴν καὶ τῆς δόξης Κύριον. ὅτι γὰρ διαβολικῆς ἀγριότητος ἔργον ἦν τὸ διὰ τῆς ἰουδαίων ἀπονοίας σταυροῦσθαι Χριστὸν, παρέδειξεν ἐναργῶς ὁ θεσπέσιος Ἰωάννης εἰπὼν περὶ τοῦ Ἰούδα \"Μετὰ γὰρ τὸ \"ψωμίον, φησὶν, εἰσῆλθεν εἰς αὐτὸν ὁ σατανᾶς,\" ὃς οὐκ ᾔδει Θεὸν ὄντα τὸν Ἰησοῦν· εἰ γὰρ καὶ ἔγνω καὶ ἐπέπειστο, πῶς ἐπείραζεν αὐτὸν ἐν τῇ ἐρήμῳ λέγων \"Εἰ υἱὸς εἶ τοῦ 257 \"Θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται;\" γέγονε δὲ ὁμολογουμένως καὶ αὐτῷ τῷ Σωτῆρι σπουδὴ τὸ λαθεῖν τοὺς ἄρχοντας τοῦ αἰῶνος τούτου, ἵνα καὶ πάθοι λαθὼν καὶ τῷ ἰδίῳ αἵματι κατακτήσηται τὴν ὑπ' οὐρανὸν ἑαυτῷ τε καὶ τῷ ἰδίῳ Πατρί. Καὶ τὰ βάθη τοῦ Θεοῦ. Βάθη τοῦ Θεοῦ τῶν ἱερῶν γραμμάτων ἡ κεκρυμμένη καὶ ἀπόθετος γνῶσις, ἢν εἰδὸς τὸ Πνεῦμα ταῖς τῶν ἁγίων ἀποκαλύπτει ψυχαῖς, θεῖόν τινα νοῦν ἀποφαῖνον τὸν ἐν αὐτοῖς. Ψυχικὸς δὲ ἄνθρωπος. Ψυχικός ἐστιν ὁ κατὰ σάρκα ζῶν καὶ μήπω τὸν νοῦν φωτισθεὶς διὰ τοῦ Πνεύματος, ἀλλὰ μόνην τὴν ἔμφυτον καὶ ἀνθρωπίνην σύνεσιν ἔχων, ἣν ταῖς ἁπάντων ψυχαῖς ἐμβάλλει ὁ δημιουργός. Ὁ δὲ πνευματικὸς ἀνακρίνει μὲν πάντα.","english":"The argument is highly plausible: for Christ through his own cross has triumphed over the evil and opposing powers, having nailed to the wood \"the hand-written bond against us,\" he has driven away Satan from his tyranny over us, he has abolished the sin of the world, he has opened the gates of Hades to the spirits below, he has cast down the power of death; then how is the passion on the cross not abhorrent to the unclean demons? They would not have crucified him, then, if they had known precisely that he was the redeemer and Lord of glory. For that it was a work of diabolical savagery for Christ to be crucified through the madness of the Jews, the inspired John clearly demonstrated when he said concerning Judas, \"For after the morsel, he says, Satan entered into him,\" who did not know that Jesus was God; for if he had known and been convinced, how did he tempt him in the wilderness saying, \"If you are the son of God, say that these stones become loaves?\" And it was admittedly a concern for the Savior himself to escape the notice of the rulers of this age, so that he might suffer unnoticed and by his own blood acquire for himself and his own Father the whole world under heaven. And the depths of God. Depths of God are the hidden and secret knowledge of the sacred scriptures, which the Spirit, knowing, reveals to the souls of the saints, making manifest a certain divine mind in them. A psychic man. A psychic man is one who lives according to the flesh and has not yet had his mind illuminated through the Spirit, but possesses only the innate and human understanding which the creator instills in all souls. But the spiritual man examines everything.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ καθ' ἡμῶν χειρόγραφον","severity":"info","text":"Cyril alludes to Colossians 2:14, where Paul speaks of Christ canceling the 'handwritten bond' of sin. The phrase is not a direct quotation but a clear echo.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μετὰ γὰρ τὸ ψωμίον, φησὶν, εἰσῆλθεν εἰς αὐτὸν ὁ σατανᾶς","severity":"info","text":"Cyril cites John 13:27, where Satan enters Judas after the morsel. The wording follows the Byzantine text tradition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ υἱὸς εἶ τοῦ Θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται","severity":"info","text":"Cyril paraphrases the devil's temptation of Jesus in the wilderness, drawing on Matthew 4:3 or Luke 4:3, though the exact wording is not canonical.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ψυχικὸς ἄνθρωπος","severity":"info","text":"Cyril defines 'psychic man' as one living according to the flesh, unilluminated by the Spirit, possessing only innate human understanding. This reflects a threefold anthropology (hylic, psychic, pneumatic) common in Alexandrian exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Βάθη τοῦ Θεοῦ","severity":"info","text":"Cyril glosses 'depths of God' as the hidden, secret knowledge of scripture revealed by the Spirit to the souls of saints. This aligns with Origenist allegorical interpretation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς ἰουδαίων ἀπονοίας","severity":"info","text":"Cyril attributes the crucifixion to Jewish 'madness' and diabolical savagery, reflecting a polemical trope common in patristic anti-Jewish rhetoric, not historical analysis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ καθ' ἡμῶν χειρόγραφον' is an allusion to Colossians 2:14 but not a verbatim citation; the exact referent is ambiguous.","The quotation of the devil's temptation is a paraphrase, not a direct scriptural quote, and its source is uncertain."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Ὁ πνευματικὸς ἀνακρίνει μὲν πάντα καὶ οἷον καταλεπτύνει ταῖς ἀκριβείαις, ἀνακρίνεται δὲ ὑπ' οὐδενὸς αὐτός· ὅτι δὲ τοῖς λεγομένοις εἶναι ψυχικοῖς δεῖ δὴ πάντως εἰς ὄνησιν καὶ παιδαγωγίαν πνευματικῶν διδασκάλων, καθίστησιν ἐναργὲς προστιθείς τε καὶ λέγων Τίς γὰρ ἔγνω νοῦν Κυρίου ὃς συμβιβάσει αὐτόν; ὅμοιον ὡσεὶ λέγοι Τὸν ψυχικὸν ἄνθρωπον συμβιβάσειεν ἂν οὐδεὶς, εἰ μὴ νοῦν ἔχοι Χριστοῦ· τὸ δὲ συμβιβάσαι φησὶν ἀντὶ τοῦ νοῆσαι παρασκευάσει· καὶ τίνες ἂν εἶεν οἱ νοῦν ἔχοντες Κυρίου, πάλιν αὐτὸς παρέδειξεν εἰπών Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν, τουτέστι τὸ Πνεῦμα τὸ λαλοῦν ἐν ἁγίοις, καὶ ἐκκαλύπτον αὐτοῖς μυστήρια, καὶ θεῖόν τινα νοῦν ἀποφαῖνον τὸν ἐν αὐτοῖς. οὐκοῦν ὧν γεγράφασι τὰ ἀμείνω τε καὶ ὑψηλότερα, νοεῖν τε καὶ λέγειν δυναμένοις συμμεμετρήκασιν οἰκονομικῶς ταῖς τῶν μυσταγωγουμένων ἕξεσι τὴν ὑφήγησιν. Καὶ ἐγὼ, ἀδελφοὶ, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς, ἀλλ' ὡς σαρκικοῖς, ὡς νηπίοις ἐν Χριστῷ. Οὐχ ὡς ἀπορῶν τοῦ λόγου πρὸς τελείαν γνῶσιν ἀνακομίζειν ἰσχύοντος ἐκωλύθην ὑμῖν λαλῆσαι τὰ τελειότερα, ἀλλ' ἐπειδὴ νήπιοί ἐστε τὴν ἕξιν καὶ ἀνασφαλῆ τὸν νοῦν ἔχετε, μὴ προβεβηκότα πρὸς εἴδησιν τῶν τελειωτέρων, καὶ οὐ δυνάμενον χωρεῖν τέως μυστήρια. Ἐγὼ ἐφύτευσα. Ἐφύτευσε μὲν Παῦλος, ὁ δὲ Ἀπολλὼς ἐπότισεν, ἐκάλει πρὸς αὔξησιν Θεός. τίς οὖν ἡ φύτευσις ἢ τὸ ἐν ἀρχῇ τῆς πίστεως, καὶ ὅτι τῶν ὅλων Κύριος ὁ Θεὸς ἐπιγνῶναί τε καὶ εἰπεῖν; τίς δὲ ὁ ποτισμὸς ἢ τῶν ἐκ διδασκαλίας λόγων οἱονεὶ καταβολὴ καὶ ἐπίχυσις, τρέφουσα πρὸς εὐρωστίαν τὸν τοῦ","english":"The spiritual man examines everything and, as it were, minutely analyzes it with precision, but is himself examined by no one. And that those who are said to be psychic must indeed be brought to benefit and instruction by spiritual teachers, he makes clear by adding and saying, \"For who knows the mind of the Lord who will interpret him?\" It is as if he were saying, \"No one could interpret the psychic man unless he had the mind of Christ.\" And he uses \"interpret\" in the sense of \"prepare to understand.\" And who those are who have the mind of the Lord, he again demonstrated by saying, \"But we have the mind of Christ,\" that is, the Spirit that speaks in the saints and reveals mysteries to them, declaring a certain divine mind in them. Therefore, those who have written the better and higher things have measured their exposition economically, so as to be able to understand and speak, in accordance with the dispositions of those being initiated. And I, brothers, was not able to speak to you as to spiritual men, but as to fleshly men, as to infants in Christ. Not because I lacked the word, which is capable of bringing to perfect knowledge, was I prevented from speaking the more perfect things to you, but because you are infants in disposition and have an unstable mind, not advanced to the knowledge of the more perfect things, and not yet able to receive mysteries. I planted. Paul planted, but Apollos watered, and God called to growth. What then is the planting but the beginning of faith, and that the Lord God of all is to be known and spoken of? And what is the watering but the sowing and pouring forth, as it were, of words from teaching, nourishing to strength the","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πνευματικὸς","severity":"info","text":"The term πνευματικὸς (spiritual man) is a technical category in Cyril's exegesis, contrasting with ψυχικὸς (psychic man) and σαρκικὸς (fleshly man), reflecting a threefold anthropological scheme derived from Origen.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς γὰρ ἔγνω νοῦν Κυρίου","severity":"info","text":"The phrase 'For who knows the mind of the Lord who will interpret him?' is a paraphrase or loose citation of a scriptural source, possibly echoing Romans 11:34 or a similar Pauline passage, though not verbatim.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν","severity":"info","text":"The statement 'But we have the mind of Christ' is a direct citation from 1 Corinthians 2:16, which Cyril interprets as referring to the Spirit speaking in saints.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ψυχικοῖς","severity":"info","text":"The term ψυχικοῖς (psychic) refers to those at an intermediate stage of spiritual development, a concept prominent in Origenist and Alexandrian theology, where the psychic are capable of being led to higher knowledge by spiritual teachers.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἐγὼ, ἀδελφοὶ, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς","severity":"info","text":"This passage shifts from exegesis of Paul's categories to a first-person address by Cyril (or a persona), mirroring Paul's own rhetorical strategy in 1 Corinthians of adapting teaching to the audience's capacity.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐγὼ ἐφύτευσα. Ἐφύτευσε μὲν Παῦλος, ὁ δὲ Ἀπολλὼς ἐπότισεν","severity":"info","text":"The planting and watering metaphor, attributed to Paul and Apollos, parallels 1 Corinthians 3:6 and reflects a tradition of apostolic succession in teaching, where Paul plants the seed of faith and Apollos waters it through instruction.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary, and the exact referent of 'I planted' is unclear—whether Cyril is quoting Paul or speaking in his own voice. The reading taken assumes a Pauline attribution."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"πιστεύσαντος νοῦν ἵνα φαίνοιτο καὶ καρποφόρος; τίς δὲ ἡ αὔξησις ἡ παρὰ Χριστοῦ ἢ διὰ Πνεύματος στερέωσις καὶ \"εἰς ἄνδρα τέλειον\" ἀναδρομὴ ἀναλόγως ταῖς ἑκάστου σπουδαῖς τε καὶ προθυμίαις χορηγουμένη; Θεοῦ γεώργιον, Θεοῦ οἰκοδομή ἐστε. Ἐπειδὴ Χριστὸς ἡμᾶς ἐξηγόρασεν τῷ τιμίῳ αὐτοῦ αἵματι τὸν τῆς σαρκὸς ἀνατλὰς θανατὸν, τοῦ ἀγοράσαντος πάντως ἐσμὲν, οὐχ ἑτέρων, εἰ καὶ γεγόνασιν εἰς ἡμᾶς τινες διάκονοι καὶ διαλλάκται καὶ μεσίται καὶ μυσταγωγοὶ τῆς παρ' αὐτοῦ χάριτος· διὸ οὐχ ἑτέρων ὀνομαζόμεθα ἀλλὰ μόνου Χριστοῦ ὃς καὶ κυριεύει ἡμῶν. Ὡς σοφὸς ἀρχιτέκτων θεμέλιον τέθεικα.\n\nἘπειδὴ οἶκον ὠνόμασεν Θεοῦ τοὺς πεπιστευκότας, θεμέλιον εἰκότως ὀνομάζει Χριστόν· καὶ πολλοὶ μὲν διδάσκαλοι γεγόνασι παρὰ Κορινθίοις, αὐχεῖ δὲ ὁ Παῦλος τὸ πρῶτος εἶναι τῶν ἄλλων, καὶ οἷόν τις ἀπαρχὴ τῶν εὐαγγελισαμένων αὐτοῖς τὸ Χριστοῦ μυστήριον, ὅς ἐστι θεμέλιος ἀκατάσειστος, ἀνέχων τοὺς ἐποικοδομουμένους αὐτῷ, καὶ ναοὺς ὑποφαίνων, συναρμολογουμένους τε ἀλλήλοις διὰ τῆς πίστεως καὶ τῇ τοῦ Ἁγίου Πνεύματος χάριτι συμβαίνοντος εἰς ὁμοψυχίαν· περὶ τούτου τοῦ θεμελίου ἔφασκεν ὁ Θεὸς καὶ Πατὴρ διὰ προφήτου \"Ἰδοὺ ἐγὼ ἐμβάλλω εἰς τὰ θεμέλια Σιὼν \"λίθον πολυτελῆ ἀκρογωνιαῖον ἔντιμον, εἰς τὰ θεμέλια \"αὐτῆς, καὶ ὁ πιστεύων ἐπ' αὐτῷ οὐ μὴ καταισχυνθῇ.\" Τεθεικέναι τοίνυν ὁ Παῦλος εὖ μάλα φησὶ τὸν θεμέλιον αὐτὸς, καὶ δύνασθαι μὲν ἑτέρους ἐπεργάζεσθαί τε καὶ οἰκοδομεῖν, οὐ μὴν ἔτι καταθεῖναι καὶ ἕτερον παρὰ τὸν ἤδη κείμενον ὅς ἐστιν Ἰησοῦς Χριστός·","english":"When one has believed, what mind is there that it might appear and be fruitful? And what is the growth from Christ except the strengthening through the Spirit and the progression \"to a perfect man,\" granted proportionally to each one's efforts and zeal? You are God's field, God's building. Since Christ purchased us with his precious blood, having endured the death of the flesh, we belong entirely to the one who bought us, not to others, even if some have become for us servants and reconcilers and mediators and initiators into the grace from him; therefore we are named not after others but after Christ alone, who also rules over us. As a wise architect, I have laid a foundation.\n\nSince he called the believers God's house, he fittingly names Christ the foundation; and many teachers have arisen among the Corinthians, but Paul boasts of being first among the others, and like a kind of firstfruit of those who proclaimed to them the mystery of Christ, who is an unshakable foundation, supporting those built upon him, and revealing temples, fitted together with one another through faith and, by the grace of the Holy Spirit, coming into harmony of soul; concerning this foundation God and Father said through a prophet, \"Behold, I place into the foundations of Zion a precious cornerstone, honorable, into its foundations, and the one who believes in it will not be put to shame.\" Therefore Paul says that he himself has very well laid the foundation, and that others are able to work upon and build, but not to lay down another foundation besides the one already placed, which is Jesus Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς ἄνδρα τέλειον","severity":"info","text":"Cyril quotes the phrase 'to a perfect man' from Ephesians 4:13, applying it to spiritual growth through the Spirit.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἐγὼ ἐμβάλλω εἰς τὰ θεμέλια Σιὼν λίθον πολυτελῆ ἀκρογωνιαῖον ἔντιμον","severity":"info","text":"Cyril cites a prophetic passage (likely from Isaiah 28:16 LXX or a similar source) about a precious cornerstone in Zion's foundations, applied to Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεμέλιος","severity":"info","text":"Cyril uses 'foundation' (θεμέλιος) as a key metaphor for Christ, contrasting Paul's foundational role with other teachers who can only build upon it.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεοῦ γεώργιον, Θεοῦ οἰκοδομή ἐστε","severity":"info","text":"Cyril echoes Pauline language (1 Cor 3:9) to describe believers as God's field and building, emphasizing divine ownership and cultivation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὡς σοφὸς ἀρχιτέκτων θεμέλιον τέθεικα","severity":"info","text":"Cyril shifts from a rhetorical question to a first-person declaration ('I have laid a foundation'), adopting Paul's voice as a wise architect.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αὐχεῖ δὲ ὁ Παῦλος τὸ πρῶτος εἶναι τῶν ἄλλων","severity":"info","text":"Cyril interprets Paul's claim to be first among Corinthian teachers as a boast of priority in evangelization, not of superiority in authority.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς ἄνδρα τέλειον' is ambiguous: it may refer to Ephesians 4:13 or a similar Pauline expression; Cyril applies it to spiritual maturation.","The prophetic quotation about Zion's cornerstone is not verbatim from the Septuagint; its exact source is uncertain, possibly a conflation or paraphrase."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"\"οὐ γάρ ἐστιν ἕτερον ὄνομα \"ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἄνθρωποις, ἐν ᾧ δεῖ \"σωθῆναι ἡμᾶς.\" \"Εἷς γὰρ Θεὸς καὶ Πατὴρ, ἐξ οὗ τὰ 260 \"πάντα καὶ ἡμεῖς εἰς αὐτὸν, καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, \"δι' οὗ τὰ πάντα καὶ ἡμεῖς δι' αὐτοῦ, καὶ αὐτός ἐστιν ἡ \"κεφαλὴ τοῦ σώματος τῆς ἐκκλησίας.\" εἴ τις οὖν ἀρνεῖται τὸν θεμέλιον καὶ παραιτεῖται τὴν πέτραν, οὐκ οἰκοδομεῖ ἐπ' αὐτῇ ἀλλ' εἰς τὴν ἄμμον· ταύτῃτοι καὶ λίαν εὐκόλως κατασεισθήσεται· ὃ γὰρ μὴ ἀνέχῃ Χριστὸς, τοῦτο δὴ πάντως κινηθήσεται, οὐχ ἑδραίαν ἔχων τὴν στάσιν. Ὡς μὴ ἐρχομένου δέ μου πρὸς ὑμὰς ἐφυσιώθησάν τινες.\n\nἘπειδή τινες ἦσαν ἐν Κορίνθῳ οἰόμενοι ἀρκεῖν ἑαυτοῖς καὶ μὴ δεῖσθαι διδασκάλων, καὶ ὑπεραίρειν ἐν σοφίᾳ κοσμικῆς εὐγλωττίας τὸν Παῦλον· καὶ διὰ τοῦτο ἀνεφυσῶντο πρὸς ὑπεροψίαν κατεξανιστάμενοι τῶν ἄλλων, ὅμως οὐκ ἀνεπίληπτοι κατὰ τὸν βίον. ἐπεὶ οὖν πεφυσίωνταί τινες ἀπόντος μου καὶ νομίζουσι διὰ τοῦτό με ἀπολιμπάνεσθαι ὡς δεδιότα τοῦ ἐλθεῖν αὐτοῖς εἰς λόγους, ὅπερ οὐχ οὕτως ἔχει, ἥξω θέλοντος καὶ ἐπιτρέποντος Θεοῦ. Ἐλεύσομαι δὲ ταχέως πρὸς ὑμᾶς, ἐὰν ὁ Κύριος θελήσῃ. Ἐπηγγείλατο μὲν ἀφίξεσθαι πλὴν οὐ πάντως, ἀλλ' ὡς πρέπον ἦν ἐπιεικῶς προσθεὶς τὸ ἀναγκαῖον τό Ἐὰν ὁ Κύριος θελήσῃ· δεῖ γὰρ ἡμᾶς οὐχ ἑτέρως ἢ φρονεῖν ἢ λέγειν ἢ ὧδέ τε καὶ μόνος. Καὶ γνώσομαι οὐ τὸν λόγον τῶν πεφυσιωμένων, ἀλλὰ τὴν δύναμιν. Τίς ἡ ὄνησις λέξεως λαμπρᾶς ἐχούσης τῶν ἀγαθῶν οὐδὲν, ὁποῖα ἡ τῶν ἑλλήνων ἐστίν;","english":"For there is not another name 'under heaven given among men, in which we must be saved.' 'For there is one God and Father, from whom are all things and we to him, and one Lord Jesus Christ, through whom are all things and we through him, and he is the head of the body of the church.' If, then, one denies the foundation and rejects the rock, he does not build upon it but upon the sand; and this will be very easily shaken; for what does not hold Christ, this will certainly be moved, not having a firm standing. And because I was not coming to you, some became puffed up.\n\nSince there were some in Corinth who thought they were sufficient for themselves and had no need of teachers, and who exalted themselves in wisdom of worldly eloquence over Paul; and because of this they were inflated with arrogance, rising up against the others, yet they were not blameless in their life. Since, then, some are puffed up in my absence and think that because of this I am staying away as if afraid to come to words with them, which is not the case, I will come, God willing and permitting. And I will come quickly to you, if the Lord wills. He promised to come, but not unconditionally, but as was fitting, adding with propriety the necessary 'If the Lord wills'; for we must neither think nor speak otherwise than this and only this. And I will know not the speech of the puffed up, but the power. What benefit is there in brilliant speech that has nothing of the good, such as that of the Greeks?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ γάρ ἐστιν ἕτερον ὄνομα \"ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἄνθρωποις, ἐν ᾧ δεῖ \"σωθῆναι ἡμᾶς.\"","severity":"info","text":"Cyril quotes a source not identified in the passage; the phrase 'under heaven given among men, in which we must be saved' echoes early Christian baptismal or soteriological formulae, possibly from a creed or liturgical text.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἷς γὰρ Θεὸς καὶ Πατὴρ, ἐξ οὗ τὰ \"πάντα καὶ ἡμεῖς εἰς αὐτὸν, καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, \"δι' οὗ τὰ πάντα καὶ ἡμεῖς δι' αὐτοῦ, καὶ αὐτός ἐστιν ἡ \"κεφαλὴ τοῦ ","severity":"info","text":"This is a paraphrase of 1 Corinthians 8:6 and Ephesians 1:22-23, combining Pauline ecclesiology with a monotheistic confession; Cyril adapts it to argue for Christ as the foundation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπειδή τινες ἦσαν ἐν Κορίνθῳ οἰόμενοι ἀρκεῖν ἑαυτοῖς","severity":"info","text":"Cyril describes a faction in Corinth that rejected Paul's authority, claiming self-sufficiency and worldly eloquence; this reflects the historical context of 1 Corinthians where Paul confronts rival teachers and sophists.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πεφυσίωνταί","severity":"info","text":"The verb 'πεφυσίωνταί' (puffed up) is a key Pauline term (cf. 1 Corinthians 4:19, 5:2) denoting pride; Cyril uses it to link the Corinthians' arrogance to their rejection of apostolic teaching.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐλεύσομαι δὲ ταχέως πρὸς ὑμᾶς, ἐὰν ὁ Κύριος θελήσῃ.","severity":"info","text":"Cyril shifts from exegesis to a personal promise of visitation, mirroring Paul's own travel plans in 1 Corinthians 16:5-8; the conditional 'if the Lord wills' underscores humility and divine dependence.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τίς ἡ ὄνησις λέξεως λαμπρᾶς ἐχούσης τῶν ἀγαθῶν οὐδὲν, ὁποῖα ἡ τῶν ἑλλήνων ἐστίν;","severity":"info","text":"Cyril contrasts Christian truth with Greek rhetorical brilliance, a common patristic trope; this reflects the anti-pagan polemic of the 5th century, where eloquence without moral substance is condemned.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The first quotation's source is unclear; it may be a lost creed or Cyril's own formulation.","The phrase 'τὸ δεδομένον ἐν ἄνθρωποις' could be read as 'given among men' or 'given in men,' affecting the soteriological emphasis."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ἡ δέ γε τῆς θεοπνεύστου γραφῆς ἁπλὴ μέν ἐστι καὶ κατειθισμένη, πλουσίως γεμὴν ὀνίνησι καὶ ἀποφέρει λαμπρῶς εἰς ἐπίγνωσιν ἀληθῆ τοῦ κατὰ φύσιν ὄντος Θεοῦ· ἀποτελεῖ δὲ πρὸς τοῦτο καὶ παντὸς ἀξια[γασ]τοῦ πράγματος ἐπιμελητάς· οὗ δὴ γεγονότος, καταπλουτήσειεν ἄν τις καὶ τῶν διὰ Πνεύματος χαρισμάτων τὴν ἀξιόληπτον χάριν· οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τῶν οὐρανῶν, ἀλλ' ἐν δυνάμει· τὸ δέ Ἐν δυνάμει νοήσεις, εἰ μὲν ἐπ' αὐτῶν φέροιτο τῶν ἁγίων ἀποστόλων, ὡς ἐν ἰσχύϊ τε καὶ ἐνεργείᾳ τῇ διὰ τοῦ Πνεύματος, καθ' ἥν εἰσι καὶ θαυματουργοί· εἰ δ' ἐφ' ἡμῶν αὐτῶν, ὡς ἐν δυνάμει ζωῆς τῆς ἁγίας καὶ εἰλικρινοῦς ἐκδέξῃ τὸ εἰρημένον. Τί θέλετε; ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ; Βούλεσθε, φησὶν, σοφὴν ἐπίπληξιν οἵᾳ τινὶ ῥάβδῳ ἐπαγάγω τοῖς\n\nἡμαρτηκόσιν; ἢ ἐν πνεύματι πραΰτητος καὶ ὡς ἐν ἀγάπῃ προσενεχθεὶς παραδράμω σεσιγηκώς; ἀλλ' ἦν ἄμεινον αὐτοῖς ἡ ἐπίπληξις ἅμα κόπτουσα τὸ δεινὸν καὶ τὸ ῥᾴθυμον καὶ τῆς τοιαύτης παρανομίας τὴν ἐπιχείρησιν· περὶ ἧς καὶ ἡ θεόπνευστος ἔφη γραφὴ περὶ τῶν ἐξ Ἰσραὴλ διὰ φωνῆς Ἰωήλ \"Καὶ υἱὸς καὶ πατὴρ αὐτοῦ εἰσεπορεύοντο πρὸς \"τὴν αὐτὴν παιδίσκην, ὅπως βεβηλώσωσι τὸ ὄνομα τοῦ \"Θεοῦ αὐτῶν.\" ταύτην φησὶ τὴν πορνείαν οὐδὲ ἐν τοῖς ἔθνεσιν ἔστιν ἀκοῦσαι· Θησέα γὰρ ἠκηκόει που κατὰ τὸ εἰκὸς τεθηγμένον ἐπὶ τῷ ἰδίῳ παιδὶ, ἐπαρασάμενόν τε αὐτῷ, καὶ δὴ καὶ ἀπεκτονότα διαβεβλημένον ἐκ μητρυιᾶς· καὶ ἑτέρους τινὰς ἐπὶ τοιοῖσδε αἰτιάμασι ταῖς τῶν ποιητῶν εὐστομίαις κατεσκωμμένους. Παραδοῦναι τὸν τοιοῦτον τῷ σατανᾷ εἰς ὄλεθρον τῆς σαρκός.","english":"But the simple and customary style of the divinely inspired scripture, though rich, benefits abundantly and leads brilliantly to true knowledge of the God who is by nature. It also produces stewards of every worthy thing. And when this happens, one would be enriched also with the acceptable grace of the gifts through the Spirit. For the kingdom of heaven is not in speech, but in power. And you will understand \"in power\" if it is applied to the holy apostles themselves, as in strength and activity through the Spirit, by which they are also wonder-workers; but if applied to us ourselves, you will take the saying as in the power of holy and pure life. What do you wish? Shall I come to you with a rod or in love? Do you wish, he says, that I bring a wise rebuke, as with some rod, upon those who have sinned? Or that I approach in a spirit of gentleness and, as in love, pass over in silence? But it was better for them that the rebuke both cut off the evil and the negligence and the attempt at such lawlessness. Concerning this, the divinely inspired scripture also said, through the voice of Joel, about those from Israel: \"And a son and his father went in to the same slave girl, in order to profane the name of their God.\" This fornication, he says, is not even heard of among the Gentiles. For he had heard somewhere that Theseus, as is likely, was sharpened against his own son, cursing him and even killing him, slandered by a stepmother; and certain others, on such charges, were mocked by the eloquence of the poets. To hand over such a one to Satan for the destruction of the flesh.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἡ δέ γε τῆς θεοπνεύστου γραφῆς ἁπλὴ μέν ἐστι καὶ κατειθισμένη","severity":"info","text":"Cyril contrasts the simple, customary style of scripture with rhetorical sophistication, asserting its power to convey true knowledge of God.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐν δυνάμει","severity":"info","text":"The phrase 'in power' is glossed by Cyril as referring either to the apostles' miraculous activity through the Spirit or to the power of a holy life for ordinary believers.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ υἱὸς καὶ πατὴρ αὐτοῦ εἰσεπορεύοντο πρὸς τὴν αὐτὴν παιδίσκην","severity":"info","text":"Cyril cites a passage from Joel (likely Joel 2 or a related prophetic text) condemning incestuous fornication among Israelites, though the exact verse is not in the canonical book.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θησέα","severity":"info","text":"Cyril references the myth of Theseus, who cursed and killed his son Hippolytus after a false accusation by Phaedra, as a pagan parallel to the sin of incest.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παραδοῦναι τὸν τοιοῦτον τῷ σατανᾷ εἰς ὄλεθρον τῆς σαρκός","severity":"info","text":"Cyril concludes with a severe disciplinary measure—handing the sinner over to Satan for destruction of the flesh—reflecting early Christian penitential practice.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡ δέ γε","severity":"caution","text":"The opening phrase is grammatically abrupt; the text may be a fragment, and the connection to the previous passage is inferred from the Coptic narrative classification.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Joel citation does not correspond to a known verse; it may be from a lost version or a paraphrase.","The identity of 'he says' in the rhetorical question is unclear—possibly Paul or Cyril himself."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":14,"ref":"p14","source":"Ἀπέδειξε δι' ὧν τὸν πεπορνευκότα δέδωκεν εἰς ὄλεθρον τῆς σαρκὸς ἵνα τὸ πνεῦμα σωθῇ, τί ἐστιν \"Οὐκ ἐν λόγῳ \"ἀλλ' ἐν δυνάμει ἡ βασιλεία τῶν οὐρανῶν·\" ἐξουσίας γὰρ τῆς τεθαυμασμένης καὶ δοθείσης ἄνωθεν αὐτῷ μήνυσις ἐναργής. τετίμηκε γὰρ τοὺς ἁγίους ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστός. Κρίνεσθαι ἐπὶ τῶν ἀδίκων καὶ οὐχὶ ἐπὶ τῶν ἁγίων; Ἁγίους καλεῖ τοὺς ἡγιασμένους ἐν πνεύματι, ἀδίκους δὲ τοὺς οὔπω πεπιστευκότας ὡς ἑτοιμότατα λίαν πρὸς πᾶν ὁτιοῦν ἰόντας τῶν κακῶν· ἀνεπιτήδευτον γὰρ τῶν ἀτόπων οὐδὲν τοῖς οὔπω τὸν φύσει καὶ ἀληθῶς εἰδόσι Θεόν. Οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν; Κρινοῦσι δὲ αὐτὸν οὐ πάντη τε καὶ πάντως προκαθήμενοι δικασταί· \"Εἷς γὰρ ὁ νομοθέτης καὶ κριτής·\" ἀλλὰ τῇ τοῦ βίου σεμνότητι καὶ τῇ πρὸς πᾶν εὐπειθείᾳ μονονουχὶ καθορίζοντες τοῦ κόσμου τὴν ἁμαρτίαν, ὅτι μὴ γεγόνασιν αὐτῶν μιμηταί. μιᾶς μὲν γὰρ φύσεως οἱ πάντες ἐσμὲν, εἰ καὶ μητέρα λαχόντες τὴν γῆν καὶ ἐν τούτοις τοῖς ἐπικήροις ὄντες σώμασιν, ἀλλ' εἰ γεγόνασίν τινες ἐξ ἡμῶν φιλόθεοί τε καὶ ἀγαθοὶ, ποῖος ἄρα λοιπὸν ἐπικουρήσει λόγος τοῖς τὴν ἀκλεᾶ καὶ ἐπάρατον ἑλομένοις ζωὴν ἐπὶ τοῦ θείου βήματος; ἐξὸν γὰρ ἐν ἴσῳ τοῖς ἄλλοις κατασεμνύνεσθαι, πρὸς πᾶν ὁτιοῦν τῶν ἐκτόπων ἐθελονταὶ κεχωρήκασιν. Οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν; μήτι γε βιωτικά; Ἀναγνωσόμεθα δὲ τὸν στίχον ὡς ἐν ἐρωτήσει καὶ ὑποστιγμῇ, ὡς κατὰ ἐρώτησιν ἀναγνωστέον τοῦτο καθ' ὑποστιγμήν Τίς γὰρ ὁ τολμῶν εἰπεῖν, ὅτι ἀνάξιοί ἐστε τῶν οὕτως εὐτελεστάτων κριτηρίων, οἱ τῇ τοῦ βίου λαμπρότητι κρίνοντες τὸν κόσμον;","english":"He demonstrated through those things by which he gave the fornicator over to destruction of the flesh so that the spirit might be saved, what it means that \"the kingdom of heaven is not in word but in power\"; for it is a clear indication of the wondrous authority given to him from above. For our Lord Jesus Christ has honored the saints. Is judgment to be made concerning the unjust and not concerning the saints? He calls \"saints\" those who have been sanctified in spirit, and \"unjust\" those who have not yet believed, as being very readily disposed toward any evil whatsoever; for nothing improper is unstudied for those who do not yet know God, who is by nature and truly. Do you not know that the saints will judge the world? They will judge it, however, not entirely and absolutely as presiding judges; \"for the lawgiver and judge is one.\" But by the dignity of their life and by their obedience to everything, they almost define the sin of the world, because they have not become imitators of them. For we are all of one nature, even if we have the earth as our mother and are in these perishable bodies; but if some among us have become lovers of God and good, what argument will then assist those who have chosen the inglorious and accursed life before the divine tribunal? For it is possible to be equally esteemed with the others, but they have willingly proceeded to every kind of outrageous conduct. Do you not know that we will judge angels? Is that a matter of daily life? We shall read the verse as if with a question and a comma, as this must be read with a question according to a comma: For who dares to say that you are unworthy of such most humble tribunals, you who judge the world by the splendor of your life?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐν λόγῳ ἀλλ' ἐν δυνάμει ἡ βασιλεία τῶν οὐρανῶν","severity":"info","text":"Cyril quotes or paraphrases 1 Cor 4:20, where Paul contrasts verbal profession with spiritual power in the kingdom.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἁγίους","severity":"info","text":"Cyril defines 'saints' as those sanctified in spirit, contrasting them with the 'unjust' who have not yet believed, a key interpretive move in his exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν","severity":"info","text":"Cyril poses a rhetorical question to introduce a distinction: saints judge the world not as presiding judges but by the dignity of their life.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἷς γὰρ ὁ νομοθέτης καὶ κριτής","severity":"info","text":"This phrase echoes a biblical or liturgical formula (cf. Rom 2:16 or similar) asserting that God alone is the ultimate lawgiver and judge.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγγέλους κρινοῦμεν","severity":"info","text":"Cyril's question about judging angels likely reflects a contemporary exegetical debate on the scope of eschatological judgment, possibly linked to 1 Cor 6:3.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀναγνωσόμεθα δὲ τὸν στίχον ὡς ἐν ἐρωτήσει καὶ ὑποστιγμῇ","severity":"caution","text":"Cyril's instruction to read the verse with a question and a comma indicates a textual or punctuation ambiguity in the manuscript tradition, affecting interpretation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀγγέλους κρινοῦμεν' is ambiguous: it may mean 'we will judge angels' or be a rhetorical question about judging worldly matters; Cyril opts for the former with a specific punctuation."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"εἶτα καὶ λογισμὸν ἐπάγει τοῦ εἰρημένου τῇ τοῦ μείζονος παραθέσει συνιστῶν τὸ τοῦ λόγου βέβαιον. ἀγγέλους δὲ ὧδε οὐχ ἁγίους, τοὺς ἀποστάτας δὲ μᾶλλον λέγει, τοὺς τὴν ἑαυτῶν ἀρχὴν οὐ τετηρηκότας, οἳ ἄνωθεν ὄντες καὶ σώμασι τοῖς ἀπὸ γῆς οὐ πεφορτισμένοι, κατακριθήσονται ὑπὸ τῶν ἁγίων κατὰ τὸν ἴσον τῷ κόσμῳ τρόπον διὰ τῆς τῶν ἁγίων ἐπιεικείας, ἐφ' ἅπασι τοῖς αἰσχίστοις κατηγορούμενοι. εἰ οὖν ἀγγελῶν ἀμείνους οἱ ἅγιοι, πῶς ἀνάξιοι κριτηρίων ἐλαχίστων εἶεν ἂν τῶν ἐπὶ πράγμασι κοσμικοῖς; Βιωτικὰ μὲν οὖν κριτήρια ἐὰν ἔχητε. Μικρὸν κομιδῆ καὶ τοῦ μηδενὸς ἄξιον τοῖς ἄγαν ἐπιεικέσιν ἐν ἐκκλησίᾳ τὸ κρίνειν ἐστὶ τὰ βιωτικά· πεπαιδεύμεθα δὲ καὶ τοῦτο παρὰ τοῦ Κυρίου· προσῄει μὲν γάρ τις αὐτῷ λέγων \"Διδάσκαλε εἰπὲ τῷ ἀδελφῷ μου μερίσασθαι μετ' \"ἐμοῦ τὴν κληρονομίαν· ὁ δὲ πρὸς αὐτόν Ἄνθρωπε, φησὶ, \"τίς με κατέστησε κριτὴν ἢ μεριστὴν ἐφ' ὑμᾶς;\" πρέποι γὰρ ἂν μᾶλλον καὶ νουνεχεστέροις ἐν ἐκκλησίᾳ τὸ κρίνειν τὰ πνευματικὰ, τὸ βασανίζειν εὐτέχνως τὸν περὶ πίστεως λόγον· ἐνηρίθμηται δὲ τοῦτο τοῖς ἄνωθεν καὶ διὰ τοῦ Πνεύματος ἀγαθοῖς· δίδοται γάρ τισι λόγος σοφίας καὶ λόγος γνώσεως, ἑτέροις δὲ καὶ διάκρισις πνευμάτων. Οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστιν; Πῶς ἂν εἶεν μέλη Χριστοῦ τὰ ἡμῶν; ἔχομεν αὐτὸν ἐν ἑαυτοῖς αἰσθητῶς τε καὶ νοητῶς· κατοικεῖ μὲν γὰρ ἐν ταῖς καρδίαις ἡμῶν διὰ τοῦ Πνεύματος,","english":"Then he also introduces a reasoning for what has been said, establishing the certainty of the argument by the juxtaposition of the greater. By \"angels\" here he means not the holy ones, but rather the apostates, those who have not kept their own principality, who, being from above and not burdened with bodies from the earth, will be condemned by the holy ones in a manner equal to the world, through the clemency of the holy ones, being accused of all the most shameful things. If, then, the holy ones are better than angels, how could they be unworthy of the least judgments concerning worldly matters? Now, if you have secular courts, judging worldly matters in the church is a very small thing, worth nothing to those who are exceedingly clement. But we have also been taught this by the Lord: for someone approached him saying, \"Teacher, tell my brother to share the inheritance with me.\" And he said to him, \"Man, who appointed me judge or divider over you?\" For it would be more fitting and prudent in the church to judge spiritual matters, to skillfully examine the discourse concerning faith. This has been numbered among the goods from above and through the Spirit; for a word of wisdom and a word of knowledge are given to some, and to others also a discernment of spirits. Do you not know that your bodies are members of Christ? How could our bodies be members of Christ? We have him in ourselves both sensibly and intellectually; for he dwells in our hearts through the Spirit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀγγέλους ... οὐχ ἁγίους, τοὺς ἀποστάτας δὲ μᾶλλον","severity":"info","text":"Cyril distinguishes 'angels' here as apostates, not holy angels, interpreting Paul's reference to fallen spiritual beings.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διδάσκαλε εἰπὲ τῷ ἀδελφῷ μου μερίσασθαι μετ' ἐμοῦ τὴν κληρονομίαν","severity":"info","text":"Cyril cites a saying of Jesus not found in the canonical Gospels, possibly from an apocryphal tradition, to illustrate refusal of secular judgment.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λόγος σοφίας καὶ λόγος γνώσεως, ἑτέροις δὲ καὶ διάκρισις πνευμάτων","severity":"info","text":"Cyril refers to charismatic gifts (wisdom, knowledge, discernment of spirits) as spiritual goods from above, reflecting early Christian pneumatology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶτα καὶ λογισμὸν ἐπάγει","severity":"info","text":"Cyril signals a logical progression: the author introduces a reasoning to reinforce the argument by comparison with greater beings (angels).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστιν;","severity":"info","text":"Cyril quotes a Pauline phrase (cf. 1 Cor 6:15) and interprets it as Christ dwelling in believers both sensibly and intellectually through the Spirit.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πῶς ἂν εἶεν μέλη Χριστοῦ τὰ ἡμῶν;","severity":"caution","text":"The rhetorical question may reflect a textual variant or exegetical difficulty; Cyril's answer emphasizes spiritual presence over literal membership.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'angels' as apostates is an interpretive choice; the Greek allows 'angels' generally. The source of the Jesus saying is uncertain, possibly apocryphal."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"μετεσχήκαμεν δὲ καὶ τῆς ἁγίας αὐτοῦ σαρκὸς, ἡγιάσμεθά τε διττῶς· καὶ κατῴκηκεν 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.","english":"We have also partaken of his holy flesh, and have been sanctified in a twofold manner; and he has dwelt in us as life and life-giver, so that he might abolish through himself the death that has beset our members. And this delivers us from corruption and the snares of death, and makes us superior to fleshly passions. And we receive within ourselves the unleavened teaching of the divine oracles, which nourishes the ruling principle, and we live together with Christ—clearly, spiritually—having overcome the passions of the flesh. If, then, he is \"the head of the body of the church,\" we are accordingly the individual members. Therefore, when we fall into base pleasures, it is then that we sin against him, whose members we have become; for we will grant to fornicators, as it were, his own things: his members are defiled by sin and are made members of a harlot. For just as a man who cleaves to a woman will be one body with her, so also one who is mentally bound to God will be one spirit with him; for we have become \"partakers of the divine nature,\" and have been united and sanctified through the Spirit in Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἄζυμον","severity":"info","text":"Cyril uses 'unleavened' (ἄζυμον) metaphorically for pure, uncorrupted teaching, contrasting with the literal Eucharistic bread.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ κεφαλὴ τοῦ σώματος τῆς ἐκκλησίας","severity":"info","text":"Cyril quotes or alludes to Colossians 1:18, where Christ is called the head of the church body.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θείας κοινωνοὶ φύσεως","severity":"info","text":"This phrase echoes 2 Peter 1:4 ('κοινωνοὶ θείας φύσεως'), a key text for Cyril's theology of deification.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Cyril's twofold sanctification (ἡγιάσμεθά τε διττῶς) likely refers to baptism and eucharist, standard sacramental theology in Alexandrian tradition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The analogy of sexual union (γυναικὶ κολλώμενος) to spiritual union with God is a bold parallel, typical of Cyril's rhetorical style.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'ἄζυμον ... διδασκαλίαν' is ambiguous: it could refer to the Eucharist or to pure doctrine; the context favors the latter.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'ἄζυμον' may be read as Eucharistic or metaphorical; the reading taken is metaphorical (pure teaching).","The phrase 'ἡγιάσμεθά τε διττῶς' could refer to two specific sacraments or to a general twofold sanctification; the reading taken is sacramental (baptism and eucharist)."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"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, 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;","english":"From the same Cyril, from the third tome on the Epistle to the Corinthians. Every sin that a man commits is outside the body, but the one who commits fornication sins against his own body. Someone might say: The murderer, tell me, in what manner will he effect the murder? Is it not through blood? And if someone should choose to slander others, is he not such through the tongue? Then what kind of transgression would be committed that is not through the body? Will the spirit-bearer then appear false somewhere? Let it not be; for he speaks in Christ, and Christ is truth; therefore he will be truthful. If we examine the matter in this way, if someone should choose to be perverse in his ways, he will be such toward others entirely and not toward himself. For the murderer will kill not himself but others, and the reviler will insult not himself but others, and the covetous man will wrong not himself but others, and for each of the extraordinary deeds you will find such a path in the things done. Therefore, in this manner: Every sin is outside the body, but the one who commits fornication sins against his own body. For he will be convicted of wronging his own body, and I will say in what manner. The members of our body, having remained members of Christ through chastity, will surely partake of the life and glory from him; \"for he will transform the body of our humility into the form of the body of his glory.\" But if they should become members of a harlot, how could they receive the transformation and the intelligible splendor of conformity to him?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μετασχηματίσει γὰρ τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ","severity":"info","text":"Cyril quotes or adapts Philippians 3:21, where Paul speaks of Christ transforming the body of humility into conformity with his glorious body.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνευματοφόρος","severity":"info","text":"The term πνευματοφόρος, 'spirit-bearer', is a rare epithet for a charismatic or inspired speaker, here likely referring to Paul as the author of the preceding maxim.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Cyril constructs a dialectical objection: a hypothetical interlocutor challenges the maxim that every sin is outside the body, and Cyril refutes it by distinguishing sins against others from self-directed fornication.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The maxim 'every sin is outside the body, but fornication is against one's own body' is not biblical but appears in ascetic and patristic sources, possibly from a lost work or oral tradition Cyril attributes to Paul.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's exegesis of 1 Corinthians 6:18 (on bodily purity) is preserved in a fragment from his third tome on the epistle, showing his concern with the physical and spiritual transformation of the body.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or uncertain reading at 'εἰ τῇδέ πη' (perhaps 'εἴ τῇδέ πῃ' or 'εἴ τῇ δέ πῃ'), which may affect the sense of the argument; the translation assumes a conditional clause."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"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.\n\nἘπειδὴ 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\n\nδόξης· ἐὰν δὲ μολυνθῇ, στερεῖται τῆς τοιαύτης δόξης. Οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν Ἁγίου Πνεύματος. Κατῴκηκε γὰρ ἐν ἡμῖν τὸ τῆς \"υἱοθεσίας Πνεῦμα,\" τουτέστι τὸ Ἅγιον, \"ἐν ᾧ κράζομεν Ἀββᾶ ὁ πατήρ·\" ἠγοράσμεθα δὲ καὶ τιμῆς, τεθεικότος ὑπὲρ ἡμῶν τὴν ἰδίαν ψυχὴν τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ· ἐσμὲν οὖν ἄρα ναοὶ Θεοῦ ζῶντος, ἐναυλίζεται γὰρ ἡμῖν δι' Ἁγίου Πνεύματος Χριστὸς, ἔχων ἐν ἰδίᾳ φύσει καὶ τὸν ἐξ οὗ πέφηνεν οὐσιωδῶς Πατέρα καὶ Θεόν·","english":"For when the bodies are raised from the earth at the time of the resurrection, \"the righteous will shine like the sun,\" but the impious and profane and those who have lived in a depraved manner will indeed be raised, yet they will no longer live a glorious life, and they remain without a share of glory; for they will rise \"not in judgment nor in the counsel of the righteous,\" but for punishment and penalty, for they will depart into the outer darkness; for how can that which is punished be in glory? And he adds something else, not without power to persuade one to hate the accursed pleasure of the body.\n\nSince even the murderer and the one who dishonors and the reviler, even if they commit the sin with the body, yet they do it to others, of these ways it is said: Every sin is outside the body, but the one who commits fornication wrongs his own body. Our bodies, through chastity, remain members of Christ, and partake of the life and glory from him; but if they are defiled, they are deprived of such glory. Do you not know that your body is a temple of the Holy Spirit within you? For the Spirit of adoption, that is, the Holy Spirit, has dwelt in us, \"in whom we cry, 'Abba, Father'\"; and we have been bought at a price, our Savior Christ having given his own life for all of us. Therefore we are temples of the living God, for Christ dwells in us through the Holy Spirit, having in his own nature also the Father and God from whom he substantially proceeded.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκλάμψουσι μὲν οἱ δίκαιοι ὡς ὁ ἥλιος","severity":"info","text":"Cyril quotes an unidentified source; the phrase echoes Psalm 37:6 LXX (the righteous shine like the sun) but is not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἐν κρίσει οὔτε μὴν ἐν βουλῇ δικαίων","severity":"info","text":"This phrase is not a direct biblical quotation; it may reflect a liturgical or apocryphal tradition about the fate of the wicked at resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ᾧ κράζομεν Ἀββᾶ ὁ πατήρ","severity":"info","text":"Cyril alludes to Romans 8:15, where Paul uses 'Abba, Father' in the context of the Spirit of adoption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"υἱοθεσίας Πνεῦμα","severity":"info","text":"The phrase 'Spirit of adoption' is a Pauline concept (cf. Romans 8:15, 23) and is here identified with the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σκότος τὸ ἐξώτερον","severity":"info","text":"The 'outer darkness' is a term for the place of punishment in early Christian and Jewish apocalyptic literature, e.g., 1 Enoch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προσεπάγει δέ τι καὶ ἕτερον","severity":"info","text":"Cyril marks a transition: after discussing resurrection, he introduces a new argument against bodily pleasure, linking to the previous passage's theme.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the two quoted phrases ('the righteous will shine like the sun' and 'not in judgment nor in the counsel of the righteous') is unclear; they may be from a lost apocryphon or Cyril's own paraphrase.","The phrase 'in whom we cry Abba Father' is ambiguous: it could refer to the Spirit or to Christ, though Cyril identifies it with the Spirit."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ἔφη γὰρ αὐτός \"Ἐάν τις ἀγαπᾷ με, \"τὸν λόγον μου τηρήσει, καὶ ὁ Πατήρ μου ἀγαπήσει αὐ\"τὸν, καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ' αὐτῷ \"ποιησόμεθα.\" ἀπέστω δὴ οὖν τῶν ἡμετέρων διανοιῶν ὡς ἀπὸ ναοῦ Θεοῦ ἡ κάκοσμος ἡδονὴ, ἀναφοιτάτω δὲ μᾶλλον καθάπερ ἐν τάξει θυμιαμάτων τῆς ἐγκρατείας ἡ εὐοσμία, καὶ παραστήσωμεν \"τὰ σώματα ἡμῶν θυσίαν ζῶσαν, ἁγίαν, \"εὐάρεστον τῷ Θεῷ, τὴν λογικὴν λατρείαν\" ἡμῶν· ἠγοράσθημεν γὰρ \"οὐ φθαρτοῖς ἀργυρίῳ ἢ χρυσίῳ, ἀλλὰ τιμίῳ \"αἵματι,\" κατὰ τὸ γεγραμμένον· οὐκοῦν τῷ πριαμένῳ δουλεύσωμεν, αὐτῷ παραστήσωμεν ἑαυτοὺς εἰς ὑπακοὴν, \"καὶ \"τὰ μέλη ἡμῶν ὅπλα δικαιοσύνης τῷ Θεῷ·\" γέγραπται γὰρ ὅτι \"Τὸ δὲ σῶμα οὐ τῇ πορνείᾳ ἀλλὰ τῷ Κυρίῳ, καὶ ὁ \"Κύριος τῷ σώματι.\" ὅταν τοίνυν τηρῶμεν τὰ μέλη τοῦ σώματος, τὸν ἐκ τῆς φιλοσαρκίας οὐκ ἔχοντα μολυσμὸν, τότε καὶ ὁ Κύριος ἔσται τῷ σώματι· κατοικεῖ γὰρ ἐν ἁγίοις ἅγιος ὢν κατὰ φύσιν ὡς Θεός. Λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐστιν ἐὰν μείνωσιν ὡς κἀγώ. Ἐλαφροὶ καὶ εὐπάροιστοι κατεφωρῶντο λίαν εἰς πᾶν ὁτιοῦν τῶν σφίσι καθ' ἡδονὴν οἱ ἐξ Ἰσραήλ· ταύτῃτοι δικαίως τὸ χρῆναι γνωμοδοτεῖν παρῄρηντο νόμῳ· ἐπ' αὐτῶν γὰρ, φησὶν, οὐκ ἔστιν προσθεῖναι, καὶ ἀπ' αὐτῶν οὐκ ἔστιν ἀφελεῖν· οἱ δέ γε τῶν εὐαγγελικῶν θεσπισμάτων εἰσηγηταὶ βεβηκότα τὸν νοῦν ἔχοντες εἰς τὸ ἀγαθὸν, καὶ αὐτὸν ἐν ἑαυτοῖς ἐσχηκότες λαλοῦντα Χριστὸν, ἐθαρσήθησαν εἰκότως ἐπ' ἐξουσίας ποιεῖσθαι πολλῆς τοὺς τῆς ὑφηγήσεως λόγους, κἂν εἰ μή τι κέοιτο τῶν πρακτέων παρά γε τοῖς ἱεροῖς γράμμασιν·","english":"For he himself said, \"If someone loves me, he will keep my word, and my Father will love him, and we will come to him and make our abode with him.\" Therefore let foul pleasure be far from our minds as from a temple of God; rather let the fragrance of continence rise up like incense, and let us present \"our bodies as a living sacrifice, holy, pleasing to God, our rational worship\"; for we were bought \"not with perishable silver or gold, but with precious blood,\" as it is written; so let us serve the one who bought us, present ourselves to him in obedience, \"and our limbs as weapons of righteousness for God\"; for it is written that \"The body is not for fornication but for the Lord, and the Lord is for the body.\" Therefore when we keep the members of the body free from the defilement that comes from love of the flesh, then the Lord will also be for the body; for he dwells in holy ones, being holy by nature as God. I say to the unmarried and to widows, it is good for them if they remain as I do. The Israelites were found to be very light and easily swayed toward anything that pleased them; for this reason they were rightly deprived of the authority to give judgment by law; for concerning them, it is said, one cannot add to them nor take away from them. But the proponents of the evangelical ordinances, having their mind steadfast in the good and having Christ speaking within them, were naturally emboldened to make their words of instruction with great authority, even if nothing of what is to be done is laid down in the sacred writings.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐάν τις ἀγαπᾷ με, τὸν λόγον μου τηρήσει, καὶ ὁ Πατήρ μου ἀγαπήσει αὐτόν, καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ' αὐτῷ ποιησόμεθα","severity":"info","text":"This is a free citation of John 14:23, where Jesus speaks of the Paraclete; Cyril adapts it to refer to the Father and the Son.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ φθαρτοῖς ἀργυρίῳ ἢ χρυσίῳ, ἀλλὰ τιμίῳ αἵματι","severity":"info","text":"An echo of 1 Corinthians 6:20, where Paul says believers were bought with Christ's blood, not with silver or gold.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ μέλη ἡμῶν ὅπλα δικαιοσύνης τῷ Θεῷ","severity":"info","text":"A paraphrase of Romans 6:13, where Paul speaks of presenting one's members as weapons of righteousness to God.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ δὲ σῶμα οὐ τῇ πορνείᾳ ἀλλὰ τῷ Κυρίῳ, καὶ ὁ Κύριος τῷ σώματι","severity":"info","text":"A citation of 1 Corinthians 6:13, where Paul says the body is not for fornication but for the Lord, and the Lord for the body.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ ἐξ Ἰσραήλ","severity":"info","text":"Cyril contrasts the Israelites, who are 'light and easily swayed' and deprived of judgment, with Christian proponents of evangelical ordinances, reflecting a common patristic trope of Jewish legalism versus Christian spiritual authority.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις","severity":"info","text":"This phrase marks a shift from general exhortation to a direct address to unmarried persons and widows, echoing Paul's pastoral advice in 1 Corinthians 7.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν λόγον μου τηρήσει' could be read as 'keep my word' (i.e., obey) or 'keep my Logos' (i.e., preserve the divine Word); Cyril likely intends the former.","The clause 'καὶ ὁ Κύριος τῷ σώματι' is ambiguous: it may mean 'the Lord is for the body' (as translated) or 'the Lord is in the body'; the context supports the former."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"τοιοῦτός τις ὑπάρχων καὶ ὁ θεσπέσιος Παῦλος Λέγω δέ φησι τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς κἀγὼ, καὶ τὰ ἑξῆς· ἔνθα μὲν γὰρ οὐ θεῖος ἡμῖν νόμος τό Λέγω τέθεικεν ἀναγκαίως· οὗ δὲ Χριστὸς ὁ προστάττων ἦν, τό Παραγγέλλω φησὶ, προσεπάγων εὐθὺς τό Οὐκ ἐγὼ, ἀλλ' ὁ Κύριος· τί δὲ ἄρα παρῶπται τῶν ἀναγκαίων νομοθετοῦντι Χριστῷ; ἐπινοοῦσι δὲ τί τὸ ἄμεινον οἱ μυσταγωγοί; καίτοι πῶς οὐκ ἀμαθὲς καὶ ἀπόπληκτον παντελῶς τὸ μὴ ἀρτίως ἔχειν οἴεσθαι τὰ παρὰ Χριστοῦ; τί οὖν ἐροῦμεν; οὐκ ἀπέφησεν τὸν γάμον τὸ εὐαγγελικὸν καὶ θεσπέσιον κήρυγμα, ἐπιμετροῦντος οἶμαί που τοῦ Θεοῦ τῇ ἀνθρώπου φύσει τὴν ἐντολήν· ἔφη γὰρ τοῖς πειράζουσι φαρισαίοις ὁ Κύριος ἐρωτήσασιν αὐτόν \"Εἰ ἔξεστιν ἀπολῦσαι τὴν γυ\"ναῖκα αὐτοῦ\" μὴ ἐπὶ πορνείᾳ, ὅτι ὁ ἀπολύων \"τὴν γυναῖκα \"αὐτοῦ παρεκτὸς λόγου πορνείας, ποιεῖ αὐτὴν μοιχευθῆναι.\" πρὸς ταῦτα λέγουσιν αὐτῷ οἱ μαθηταί \"Εἰ οὕτως ἐστὶ τοῦ \"ἀνθρώπου ἡ αἰτία μετὰ τῆς γυναικὸς, οὐ συμφέρει γαμῆ\"σαι· ὁ δὲ εἶπεν αὐτοῖς Εἰσὶν εὐνοῦχοι οἵτινες ἐκ κοιλίας \"μητρὸς ἐγεννήθησαν οὕτως, καί εἰσιν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καί εἰσιν εὐνοῦχοι οἵ\"τινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν· \"ὁ δυνάμενος χωρεῖν χωρείτω.\" προὔθηκε γὰρ τοῖς ἐθέλουσι κατορθοῦν, οὐ μὴν ὑπήγαγε νόμῳ, ὅτι μὴ πάντας ἠπίστατο τῶν τῆς σαρκὸς κινημάτων κατευμεγεθεῖν δύνασθαι.","english":"Such a one also is the divine Paul. \"I say,\" he says, to the unmarried and to widows, \"it is good for them if they remain as I do,\" and so forth. For where there is no divine law for us, he has necessarily placed \"I say.\" But where Christ was the one commanding, he says \"I command,\" immediately adding, \"Not I, but the Lord.\" And what then has been overlooked of the necessary things when Christ is legislating? Do the mystagogues devise what is better? Yet how is it not utterly ignorant and senseless to think that the things from Christ are not perfectly correct? What then shall we say? The evangelical and divine proclamation did not forbid marriage, God, I think, somewhere apportioning the commandment to human nature. For the Lord said to the testing Pharisees who asked him, \"Is it permitted to divorce one's wife?\" not on grounds of fornication, that \"he who divorces his wife except for a reason of fornication makes her commit adultery.\" To this his disciples say to him, \"If the man's liability with the woman is thus, it is not advantageous to marry.\" And he said to them, \"There are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to proceed, let him proceed.\" For he set it before those who wish to succeed, but did not subject them to law, because he knew that not all are able to overcome the movements of the flesh.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λέγω δέ φησι τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς κἀγώ","severity":"info","text":"Cyril attributes to Paul a saying about remaining unmarried, likely a paraphrase of 1 Cor 7:8 or a related tradition, though the exact wording is not canonical.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ ἔξεστιν ἀπολῦσαι τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ","severity":"info","text":"Cyril cites a dialogue between Jesus and Pharisees on divorce, not found in the canonical Gospels; it may derive from the Gospel of the Hebrews or another apocryphal source.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μυσταγωγοί","severity":"info","text":"The term 'mystagogues' here refers to Christian teachers or interpreters of Scripture, possibly those advocating stricter asceticism than Cyril endorses.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προὔθηκε γὰρ τοῖς ἐθέλουσι κατορθοῦν, οὐ μὴν ὑπήγαγε νόμῳ","severity":"info","text":"Cyril contrasts voluntary asceticism (set before those who wish) with legal compulsion, mirroring Paul's distinction between counsel and command in 1 Cor 7.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εὐνοῦχοι","severity":"info","text":"Cyril's use of the eunuch logion (cf. Matt 19:12) reflects a tradition where Jesus commends celibacy for the kingdom, but Cyril stresses it is not a universal law.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρῶπται","severity":"caution","text":"The reading 'παρῶπται' (overlooked) is a conjecture; the manuscript may have 'παρέωπται' or 'παρώπται', but the sense of neglect is clear.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the divorce dialogue between Jesus and the Pharisees is uncertain; it may be apocryphal or a conflation of canonical passages.","The exact wording of Paul's saying to the unmarried and widows is not directly from the canonical epistles, suggesting a paraphrase or lost tradition."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"269 Καὶ τοῦτο εἰς ἅπαν ἔχει τι τοιοῦτον καὶ ἡ κατὰ νόμον σκιά· προστέταχε μὲν γὰρ τοὺς τῶν θυσιῶν ποιεῖσθαι τρόπους εἰς δόξαν Θεοῦ, τοῦτο μὲν ὑπὲρ ἁμαρτίας καὶ ἀγνοημάτων, τοῦτο δὲ εἰς καθαρισμὸν καὶ ἀπόῤῥιψιν ῥύπου, καὶ μὴν καὶ τὰς ἐν σαββάτῳ τὰς κατὰ νουμηνίαν, τὰς ἐν ταῖς ἑορταῖς· ἠφίει γεμὴν πρὸς τούτοις καὶ\n\nἑκουσιάζεσθαί τινας, τουτέστι προσκομίζειν Θεῷ· τὰ ἑκούσια δὲ ταῦτα ἦσαν· τὰ ὑπὲρ τὸν νόμον, ὡς ἐξ ἀγαθῆς καὶ φιλοθέον φιλοτιμίας καρποί· ἀλλ' ἦν μὲν οὐ θέμις τῶν ἐν νόμῳ διατεταγμένων ῥᾳθυμῆσαι θυσιῶν· ἐπαίνου γεμὴν ἀξίους ἡγεῖτο Θεὸς τοὺς προστιθέντας ἐκείνοις τὰ οἴκοθέν τε καὶ ἀπὸ γνώμης ἰδίας. τοῦτό τι καὶ νῦν ἐξῳκονομῆσθαί φαμεν· οὐκ ἀπέφησε μὲν γὰρ ὁ Χριστὸς τὸ εἴπερ τις ἕλοιτο καὶ τῆς κατὰ νόμον ἅπτεσθαι κοινωνίας· κατορθοῦν δὲ τὸ μεῖζον ἡμᾶς ἀπείρξειεν ἂν οὐδὲν, εἰ τῆς εἰς λῆξιν εὐκλείας μεταποιεῖσθαι σπουδάζομεν. ἄριστα οὖν ὁ Παῦλος λέγει μὲν τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς κἀγώ· τοῖς δὲ γεγαμηκόσι παραγγέλλω οὐκ ἐγὼ ἀλλ' ὁ Κύριος, καὶ τὰ ἑξῆς· παρακομίζει δὲ εἰς ὑποτύπωσιν τῆς ἐξειλεγμένης καὶ ἀπερισπάστου ζωῆς τὰ καθ' ἑαυτὸν, πάντως που τὴν ἀγαμίαν τοῦ ἑτέρου προθείς. οὐκοῦν εἰ καὶ ἀπεδύσατό τις τὸν τοῦ νόμου ζυγὸν, μενέτω φησὶν ἐν ἐγκρατείᾳ· κληρονομήσει γὰρ οὕτω τὴν τῶν οὐρανῶν βασιλείαν.","english":"This too has something of the sort in every respect, and so does the shadow of the law. For it commanded that the modes of sacrifices be performed for the glory of God, some for sins and transgressions, others for purification and the casting off of filth, and indeed also those on the Sabbath, those at the new moon, and those at the festivals. Yet it also allowed, in addition to these, that some be voluntary, that is, offered to God. These voluntary offerings were those beyond the law, as fruits of a good and God-loving ambition. But it was not permitted to neglect the sacrifices prescribed by law. God, however, considered those who added to them from their own resources and from their own intention worthy of praise. This, we say, has now been arranged in a similar way. For Christ did not forbid that if someone should choose, he might also engage in the communion according to the law. But nothing would prevent us from achieving the greater, if we are eager to lay claim to the glory that leads to a blessed end. Therefore Paul speaks excellently: to the unmarried and to widows he says, \"It is good for them if they remain as I do,\" and so forth. But to those who are married, I do not command, but the Lord does, and so on. And he brings forward his own example as a pattern of the chosen and undisturbed life, surely setting the celibacy of the other before us. Therefore, if someone has cast off the yoke of the law, let him remain, he says, in continence. For thus he will inherit the kingdom of heaven.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"σκιά","severity":"info","text":"Cyril uses 'shadow of the law' (ἡ κατὰ νόμον σκιά) to denote the Old Testament cultic system, which he interprets as a typological prefiguration of Christian practice.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἑκουσιάζεσθαί","severity":"info","text":"The verb ἑκουσιάζεσθαί (to be voluntary) here refers to voluntary offerings beyond the law, a key concept in Cyril's analogy between Jewish sacrifices and Christian asceticism.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς κἀγώ","severity":"info","text":"Cyril paraphrases 1 Corinthians 7:8, where Paul advises the unmarried and widows to remain as he is, though the exact wording differs from the canonical text.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παρακομίζει","severity":"info","text":"Cyril uses παρακομίζει (brings forward) to introduce Paul's self-example as a pattern (ὑποτύπωσις) of the celibate life, structuring his argument around typological exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"κληρονομήσει γὰρ οὕτω τὴν τῶν οὐρανῶν βασιλείαν","severity":"info","text":"Cyril's conclusion that continence leads to inheriting the kingdom of heaven reflects a common patristic reception of Paul's ascetic teaching, emphasizing spiritual reward.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor textual variants (e.g., ἑκουσιάζεσθαί vs. ἑκουσιάζεσθαι) that do not affect the sense. The reference to 'communion according to the law' (τῆς κατὰ νόμον κοινωνίας) is ambiguous: it may mean Jewish sacrificial practice or, more likely, marriage as regulated by the Old Law."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"καὶ πιστώσεται λέγων ὁ τῶν στεφάνων διανομεύς \"Τάδε λέγει Κύριος τοῖς εὐνούχοις 270 \"Ὅσοι ἂν φυλάζωνται τὰ σάββατά μου καὶ ἐκλέξωνται ἃ \"ἐγὼ θέλω καὶ ἀντέχωνται τῆς διαθήκης μου, δώσω αὐτοῖς \"ἐν τῷ οἴκῳ μου καὶ ἐν τῷ τείχει μου τόπον ὀνομαστὸν, \"κρεῖσσον υἱῶν καὶ θυγατέρων ὄνομα αἰώνιον δώσω αὐτοῖς \"καὶ οὐκ ἐκλείψει.\" Οὐκοῦν τῆς ἐγκρατείας ἀξιόληπτος ὁ μισθός· τοῖς γεμὴν ἤδη τῷ γάμῳ κατειλημμένοις, ἀποφοιτᾶν οὐκ ἀφίησι τῆς ἅπαξ συνῳκισμένης, ἵνα μὴ θορύβων ἔμπλεων τὴν ὑπ' οὐρανὸν τὸ σωτήριον ἀποφήνῃ κήρυγμα· οὐκ ἐπαινοῦντος τὸ χρῆμα τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ, εἰ καὶ ὁ νόμος οἰκονομικῶς ἐφῆκε τοῖς ἀρχαιοτέροις τοῦτο ποιεῖν διὰ \"τὴν \"σκληροκαρδίαν αὐτῶν,\" καθά φησιν αὐτὸς ὁ Σωτήρ. Ὅτι δὲ ἀσφαλέστεροί τε καὶ ἀλκιμώτεροι τῶν ἀρχαιοτέρων οἱ ἐν Χριστῷ, κἀντεῦθεν ἰδεῖν τοῖς ἐθέλουσι ῥᾷον· ὁ μὲν γὰρ νόμος τοῖς ἐξ Ἰσραὴλ ἀπέφησε τὸ δεῖν ἀλλοφύλοις συνιέναι τε καὶ γαμικῶς ἀναπλέκεσθαι· ἡμῖν δὲ ὁ Παῦλος Εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον, καὶ τὰ ἑξῆς. ἐκείνοις μὲν γὰρ ὁ νοῦς ἦν σαθρὸς καὶ σεσαλευμένος, ἡμεῖς δὲ οὐχ οὕτως· κεχρίσμεθα γὰρ εἰς υἱοθεσίαν τῷ Ἁγίῳ Πνεύματι καὶ κατῴκηκεν ἐν ἡμῖν ὁ Χριστός· βεβηκότες δὴ οὖν οὕτως πρὸς πᾶν ὁτιοῦν τῶν ἀγαθῶν, δεδίαμεν κατ' οὐδένα τρόπον τὸ συνεῖναί τινι τῶν ἀπίστων ἔτι· τεθαῤῥήκαμεν δὲ μᾶλλον ὅτι σαγηνεύσομεν εἰς εὐσέβειαν, καὶ οὐχ ἡμεῖς τῆς ἐνούσης ἐκείνοις ἀμαθίας ἐσόμεθα θήραμα· καὶ εὐλογοῦμεν μᾶλλον τοὺς οὔπω πιστεύσαντας ἢ μολυνόμεθα παρ' αὐτῶν· ἡγίασται γάρ φησιν ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί·","english":"And the distributor of crowns will confirm this, saying, \"Thus says the Lord to the eunuchs: 'As many as shall keep my sabbaths and choose what I will and hold to my covenant, I will give them in my house and in my wall a renowned place, a name better than sons and daughters, an eternal name I will give them, and it shall not fail.'\" Therefore the reward of continence is worthy of acceptance. But for those already bound by marriage, it does not permit separation from the one once joined, lest the saving proclamation under heaven be filled with disturbances. For our Savior Christ does not praise this practice, even if the law economically allowed the ancients to do this on account of \"their hardness of heart,\" as the Savior himself says. And that those in Christ are more secure and stronger than the ancients is easy to see for those who wish: for the law forbade those from Israel to consort with and marry foreigners; but for us, Paul says, \"If any brother has an unbelieving wife,\" and so forth. For in them the mind was rotten and unstable, but we are not so; for we have been anointed for adoption by the Holy Spirit, and Christ dwells in us. Being thus established in every good thing, we are in no way afraid to consort with any unbeliever; rather, we are confident that we will net them into piety, and that we will not become prey to the ignorance present in them. And we bless those who do not yet believe rather than being defiled by them; for it is said, \"The unbelieving husband is sanctified in his wife.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τάδε λέγει Κύριος τοῖς εὐνούχοις","severity":"info","text":"The quotation attributed to 'the distributor of crowns' is not a direct biblical citation but appears to be a paraphrase or apocryphal saying, possibly from a Jewish or Christian apocalyptic tradition. No exact source is identified in the canonical scriptures.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τῶν στεφάνων διανομεύς","severity":"info","text":"The phrase 'distributor of crowns' is an epithet for God or a divine agent, possibly alluding to the angelic or eschatological figure who awards crowns to the righteous. It is not a standard biblical title.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σκληροκαρδίαν","severity":"info","text":"Cyril refers to the 'hardness of heart' of the ancients as a reason for the law's economic allowance of divorce or remarriage. This concept appears in patristic discussions of Jewish legal accommodations, e.g., in Matthew 19:8.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον","severity":"info","text":"Cyril alludes to Paul's teaching on mixed marriages, likely referencing 1 Corinthians 7:12-14 or a similar passage, though the exact wording is not verbatim from the Pauline corpus.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"The particle 'Οὐκοῦν' marks a logical conclusion from the preceding quotation, transitioning to Cyril's argument that continence is rewarded but marriage is not to be dissolved.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡγίασται γάρ φησιν ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί","severity":"info","text":"Cyril concludes with a statement that the unbelieving husband is sanctified through his wife, reflecting a patristic view of the sanctifying power of a Christian spouse, possibly drawing on 1 Corinthians 7:14.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotation attributed to 'the distributor of crowns' is unclear; it may be from a non-canonical text or Cyril's own composition.","The phrase 'εἰς υἱοθεσίαν τῷ Ἁγίῳ Πνεύματι' could be interpreted as adoption by the Holy Spirit or into the Holy Spirit; the translation 'for adoption by the Holy Spirit' is followed."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"οὕτως εἰσὶν ἅγια καὶ τὰ τέκνα ὑμῶν, νικῶντος πάντως που τοῦ ἐν τοῖς πιστεύουσιν ἁγιασμοῦ τῶν οὔπω πεπιστευκότων τὸν ῥύπον. εἰ δὲ ὁ ἄπιστος χωρίζεταί φησιν, χωριζέσθω· οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις· οἰχέσθω γὰρ, εἰ δοκεῖ, τοῦ ἁγιάζοντος ὁ μεμολυσμένος, γνώμης ἰδίας ὀψώνιον ἔχων τὴν ἔν γε τούτῳ ζημίαν· ἀνυπαίτιος δὲ παντελῶς ὁ ταῖς θείαις ἑπόμενος ἐντολαῖς· εὐλογηθήσεται γὰρ ὡς εὐήνιος παρὰ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ. Περιτετμημένος τις ἐκλήθη; μὴ ἐπισπάσθω· ἐν ἀκροβυστίᾳ τις ἐκλήθη; μὴ περιτεμνέσθω. Τινὲς ὡς εἰκὸς τῶν ἐκ περιτομῆς διελογίζοντο καθ' ἑαυτούς Πῶς ἐσόμεθα δεκτοὶ καὶ τὴν ἐν Χριστῷ ζωὴν τιμήσομεν, ἔχοντες ἤδη τὴν περιτομήν; δεήσει τάχα που καὶ ἐπισπᾶσθαι, τουτέστι παλινδρομεῖν εἰς ἀκροβυστίαν, καὶ τὴν τῆς σαρκὸς καταβιάζεσθαι φύσιν· οἱ γεμὴν ἐξ ἑλληνικῆς ἐρχόμενοι πλάνης, παρὰ τῶν ἔτι τὴν ἐν νόμῳ τιμώντων σκιὰν τάχα που μανθάνοντες, ὡς ἔστι χρῆμα τίμιον ἡ περιτομὴ, καὶ πᾶσιν ἁγίοις τετηρημένον, καίτοι τὴν πίστιν ἔσθ' ὅτε παραδεξάμενοι, ἐπετελοῦντο σαρκὶ, καθάπερ ἀμέλει καὶ τῶν ἐν Γαλατίᾳ τινὲς, οἷς καὶ ὁ θεσπέσιος Παῦλος ἐπιπλήττει λέγων \"Ἐναρξάμενοι πνεύματι νῦν σαρκὶ","english":"Thus are your children also holy, the sanctification of those who believe surely prevailing everywhere over the filth of those who have not yet believed. But if the unbeliever separates himself, he says, let him separate; the brother or sister is not enslaved in such matters; for let the polluted one depart, if he wishes, from the one who sanctifies, having as his own reward the loss in this matter; and the one who follows the divine commandments is completely blameless; for he will be blessed as obedient by our Savior Christ. Was someone called circumcised? Let him not draw back the foreskin; was someone called in uncircumcision? Let him not be circumcised. Some, as is likely, of those from the circumcision reasoned among themselves: How shall we be acceptable and honor the life in Christ, already having circumcision? Perhaps we must also draw back the foreskin, that is, revert to uncircumcision, and force the nature of the flesh; while those coming from Greek error, learning perhaps from those still honoring the shadow of the law that circumcision is a valuable thing and preserved for all the saints, even when they had sometimes accepted the faith, performed it on the flesh, just as indeed some of those in Galatia, whom the divine Paul rebukes, saying, \"Having begun in spirit, now in flesh","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὕτως εἰσὶν ἅγια καὶ τὰ τέκνα ὑμῶν","severity":"info","text":"Cyril extends the sanctity of the believing parent to the children, arguing that the sanctification of believers overcomes the impurity of unbelievers.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐναρξάμενοι πνεύματι νῦν σαρκὶ","severity":"info","text":"Cyril quotes Paul's rebuke to the Galatians (cf. Gal 3:3 or similar), contrasting spiritual beginnings with a return to fleshly practices.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Περιτετμημένος τις ἐκλήθη; μὴ ἐπισπάσθω· ἐν ἀκροβυστίᾳ τις ἐκλήθη; μὴ περιτεμνέσθω","severity":"info","text":"Cyril addresses a controversy among Jewish and Gentile converts: whether circumcised believers should undergo epispasm (restoring the foreskin) or uncircumcised believers should be circumcised.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἱ γεμὴν ἐξ ἑλληνικῆς ἐρχόμενοι πλάνης","severity":"info","text":"Cyril parallels the Galatian situation (Paul's epistle) with the Corinthian context, noting that some from Greek error adopted circumcision under Jewish-Christian influence.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπισπᾶσθαι","severity":"info","text":"The Greek verb ἐπισπᾶσθαι means 'to draw back the foreskin,' a surgical procedure to appear uncircumcised, discussed in early Christian debates on identity.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οἰχέσθω γὰρ, εἰ δοκεῖ, τοῦ ἁγιάζοντος ὁ μεμολυσμένος","severity":"caution","text":"The phrase 'let the polluted one depart from the one who sanctifies' is ambiguous: it may refer to a mixed marriage or a community separation; Cyril's reading assumes the latter.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who sanctifies' (τοῦ ἁγιάζοντος) is unclear—possibly a believing spouse or a Christian community leader.","The phrase 'ἐν τοῖς τοιούτοις' ('in such matters') is vague, likely referring to marital or ritual disputes."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ἐπιτελεῖσθε;\" ἔδει τοίνυν σαφεῖ καὶ ἐναργεστάτῳ κηρύγματι τῆς ἀληθείας αὐτοῖς ἀνευρῦναι τὴν ὁδὸν, καὶ ὡς ἡ περιτομὴ οὐδέν ἐστι τῶν ἄλλων ἐντολῶν τοῦ Θεοῦ ἐστερημένη· ὁμοίως δὲ καὶ ἡ ἀκροβυστία οὐδέν ἐστι μὴ εὐαγγελικῷ βίῳ κεκοσμημένη. Προσήκει τοίνυν τὸν κεκλημένον ἐν τῇ κλήσει μένειν ὅπως ἂν ἔχοι σχήματος· μέτεισι δὲ ἀναγκαίως ἐπὶ τὸ χρῆναι πάλιν δυσφημίαν ἑτέραν μονονουχὶ ἀποσοβεῖν τοῦ θείου κηρύγματος· πνεῦμα μὲν γὰρ δουλείας ἦν ἐν τοῖς ὑπὸ νόμον· τὸ δὲ θέσπισμα τὸ εὐαγγελικὸν, τῆς υἱοθεσίας τὸ πνεῦμα τοῖς πιστεύειν ἐθέλουσιν ἐνίεσθαί φησιν, καὶ οὐκ ἔτι καλοῦν εἰς δουλείαν, ἀλλ' εἰς ἐλεύθερον ἀξίωμα.\n\nΤΟΥ ΑΥΤΟΥ ΕΚ ΤΟΥ Δ ΤΟΜΟΥ ΤΗΣ ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ ΚΥΡΙΛΛΟΥ. Δοῦλος ἐκλήθης; μή σοι μελέτω. ἘΠΕΙΔΗ τινες τῆς τοῦ Ἁγίου Πνεύματος ἀξιούμενοι χάριτος, τὸν τῆς κατὰ σάρκα δουλείας ἀπεσείοντο ζυγὸν, ἐπιστέλλει μὲν καὶ δι' ἑτέρων \"Μόνον μὴ τὴν ἐλευθερίαν εἰς \"ἀφορμὴν τῇ σαρκὶ,\" καταγοητεύει δὲ ὥσπερ καὶ διὰ τούτων αὐτοὺς ἀστειότατα λέγων Δοῦλος ἐκλήθης; μή σοι μελέτω· ἀλλ' εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι· τουτέστι κἂν εἰς τὸν τῆς δουλείας τῆς κατὰ σάρκα ζυγὸν ἐπηρτημένον ἔχων ἐκλήθης διὰ τῆς πίστεως εἰς ἐλευθέραν υἱότητα, κἂν εἰ τῆς θείας φύσεως γέγονας κοινωνὸς, ἄμεινον ἔσο μικροψυχίας, οὐκ ἄμισθον εὑρήσεις τὸν ἐπὶ τῇ δουλείᾳ πόνον· οἶδεν μὲν γὰρ ἐλευθέραν τὴν φύσιν ὁ δημιουργός· πεποίηται γὰρ οὕτως παρ' αὐτοῦ· πλεονεξία δέ τις παρεισδραμοῦσά πως κατὰ καιροὺς τῷ τῆς ἐλευθερίας κάλλει διελυμήνατο.","english":"are you performing?\" It was therefore necessary to open the way for them with a clear and most evident proclamation of the truth, and that circumcision is nothing deprived of the other commandments of God; likewise, uncircumcision is nothing unless adorned with an evangelical life. It is therefore fitting that the one called remain in the calling, whatever its form may be. And it necessarily passes to the need to again, as it were, dispel another blasphemy against the divine proclamation. For a spirit of servitude existed among those under the law; but the evangelical ordinance says that the spirit of adoption is instilled in those willing to believe, and no longer calls to servitude, but to a free status.\n\nOF THE SAME, FROM THE FOURTH BOOK OF CYRIL'S TO THE CORINTHIANS. Were you called a slave? Let it not concern you. Since some, being deemed worthy of the grace of the Holy Spirit, shook off the yoke of carnal servitude, he writes also through others, \"Only do not use freedom as an occasion for the flesh,\" and he beguiles them, as it were, most urbanely through these words, saying, Were you called a slave? Let it not concern you; but if you are able to become free, rather use it; that is, even if you were called, having the yoke of carnal servitude suspended over you, through faith into free adoption, even if you have become a partaker of the divine nature, it is better to be free of pettiness; you will find the toil of servitude not unrewarded. For the creator knows nature to be free, for it was made thus by him; but some greed, having somehow crept in at times, marred the beauty of freedom.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΤΟΥ ΑΥΤΟΥ ΕΚ ΤΟΥ Δ ΤΟΜΟΥ ΤΗΣ ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ ΚΥΡΙΛΛΟΥ","severity":"info","text":"This heading marks a new excerpt from Cyril's fourth book on 1 Corinthians, indicating a compilation of fragments.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πνεῦμα μὲν γὰρ δουλείας ἦν ἐν τοῖς ὑπὸ νόμον","severity":"info","text":"Cyril contrasts the 'spirit of servitude' under the Mosaic law with the 'spirit of adoption' in the gospel, reflecting a common patristic typology of law versus grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί","severity":"info","text":"This phrase echoes Paul's warning in Galatians 5:13 about not using freedom as an occasion for the flesh, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"υἱοθεσίας","severity":"info","text":"'Adoption' (υἱοθεσία) here refers to spiritual adoption as children of God through baptism, a key Pauline concept (cf. Romans 8:15, Galatians 4:5).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"καταγοητεύει δὲ ὥσπερ καὶ διὰ τούτων αὐτοὺς ἀστειότατα","severity":"info","text":"Cyril's characterization of Paul's rhetoric as 'beguiling most urbanely' reflects a sophisticated literary appreciation of the apostle's persuasive style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Δοῦλος ἐκλήθης; μή σοι μελέτω","severity":"caution","text":"The phrase 'Were you called a slave? Let it not concern you' is attributed to Paul but is not a direct scriptural citation; it may be a paraphrase or lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'Were you called a slave? Let it not concern you' is unclear; it may be a paraphrase of Paul or a lost tradition.","The heading 'From the Fourth Book of Cyril's To the Corinthians' suggests a now-lost work, but its exact relation to the preceding text is uncertain."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"δεῖ δὲ δὴ πάντως τοὺς πεπονθότας, ἀποφορτίσασθαι τὸ κακὸν, μεταστοιχειοῦντος ἅπαντα πρὸς τὸ ἐν ἀρχαῖς τοῦ Χριστοῦ· καινὴ γὰρ κτίσις τὰ ἐν αὐτῷ καὶ οὔτε δοῦλος οὔτε \"ἐλεύθερος ἀλλὰ τὰ πάντα καὶ ἐν πᾶσιν\" αὐτός. καὶ γοῦν ὁ Ἡσαΐας τοῦ προσδοκωμένου καὶ τοῦ μέλλοντος ἔσεσθαι βίου τὴν κατάστασιν καὶ τὴν ἰσότητα τὴν παρὰ Θεῷ προανακέκραγεν λέγων \"Καὶ ἔσται ὁ λαὸς ὡς \"ὁ ἱερεὺς, καὶ ὁ παῖς ὡς ὁ κύριος, καὶ ἡ θεράπαινα ὡς ἡ \"κυρία.\" οὐκοῦν κἂν εἰ δύναιό φησιν ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι· καὶ γάρ ἐστιν, ὡς ἔφην, οὐκ ἀκερδὴς ὁ ζυγὸς τοῖς ἀγαθῇ κεχρημένοις εὐνοίᾳ καὶ ὀρθῶς ἐν αὐτῷ διαγεγονόσιν· ἀδικήσει δὲ τὸ σύμπαν οὐδὲν τὸ νῦν ἐκ πλεονεξίας ἐπεῤῥίφθαι τισὶ τὴν κατὰ σάρκα δουλείαν, ἔσται ἂν ἅπασιν ἐν ἴσῳ τρόπῳ καὶ λόγῳ σώζηται τὸ ἐλεύθερον παρά γε τῷ τὰ δίκαια κρίνοντι καὶ τὰ καθ' ἡμᾶς ὁσίως ταλαντεύοντι Θεῷ. ἄλλως τε, φησὶν, οὐκ ἂν εἴη τῶν ἐνδεχομένων ἀνθρώπους ὄντας ἡμᾶς τὸ τῆς δουλείας ὄνομα φυγεῖν· δοῦλον γὰρ ἅπαν ἐστὶ τὸ πεποιημένον καὶ τοῖς θείοις ὑποφέρεται σκήπτροις πᾶν ὅπερ ἐστὶ κεκλημένον εἰς γένεσιν· ὥστε καὶ ὁ δοῦλος ἀπελεύθερός ἐστι Χριστοῦ, δοῦλος δὲ πάντως καὶ ὁ κεκλημένος εἰς ἐλευθερίαν, καθά φησιν ὁ ψαλμός \"ὅτι τὰ \"σύμπαντα δοῦλα σά.\" Ἀποφαίνει γεμὴν ὁ μυσταγωγὸς καὶ καθ' ἕτερον τρόπον ὠφελουμένους Χριστῷ τοὺς δι' αὐτὸν σεσωσμένους· ταύτῃ τοί φησι Τιμῆς ἠγοράσθητε, μὴ γίνεσθε δοῦλοι ἀνθρώπων·","english":"It is absolutely necessary that those who have suffered should unburden themselves of the evil, as Christ transforms everything toward the beginnings; for in him there is a new creation, and there is neither slave nor free, but he himself is all things and in all things. And indeed Isaiah has already proclaimed the state of the expected and future life and the equality before God, saying, \"And the people shall be as the priest, and the servant as the master, and the handmaid as the mistress.\" Therefore, even if one could become free, it is better to use it; for, as I said, the yoke is not without profit for those who have employed good will and have lived rightly in it. And the fact that the slavery of the flesh has now been imposed on some out of greed will do no harm at all, since for all, in equal manner and account, freedom is preserved before God, who judges justly and weighs our affairs piously. Besides, he says, it would not be among the possible things for us, being human, to escape the name of slavery; for everything that is made is a slave and is subject to the divine scepter, everything that is called into generation; so that the slave is a freedman of Christ, but the one called to freedom is certainly also a slave, as the Psalm says, \"For all things are your slaves.\" The mystagogue also declares that those who have been saved through Christ are benefited in another way; for this reason he says, \"You were bought with a price, do not become slaves of men.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔσται ὁ λαὸς ὡς ὁ ἱερεὺς, καὶ ὁ παῖς ὡς ὁ κύριος, καὶ ἡ θεράπαινα ὡς ἡ κυρία","severity":"info","text":"Cyril cites Isaiah to illustrate eschatological equality; the exact wording does not correspond to a single LXX verse but conflates themes from Isa 24:2 and 66:5.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅτι τὰ σύμπαντα δοῦλα σά","severity":"info","text":"Cyril quotes Psalm 119:91 (LXX) to argue that all creation is enslaved to God, reinforcing the paradox of Christian freedom.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μεταστοιχειοῦντος","severity":"info","text":"The verb μεταστοιχειόω (here a genitive absolute) means 'to transform by changing the elements' (στοιχεῖα). Cyril uses it to describe Christ's radical reordering of creation, a key concept in his soteriology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μυσταγωγὸς","severity":"info","text":"Cyril calls Paul 'the mystagogue' (μυσταγωγός), a term from mystery cults meaning 'one who initiates into sacred rites'. This reflects Cyril's view of Paul as a revealer of hidden Christian truths.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἄλλως τε, φησὶν","severity":"info","text":"The phrase 'ἄλλως τε, φησὶν' marks a shift to a second argument: even if earthly slavery were avoidable, all humans are slaves to God. This two-step argument (first eschatological, then ontological) is typical of Cyril's exegetical method.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τιμῆς ἠγοράσθητε, μὴ γίνεσθε δοῦλοι ἀνθρώπων","severity":"info","text":"Cyril attributes to Paul a saying not found in the canonical epistles; it may derive from an apocryphal tradition or oral teaching, reflecting early Christian paraenesis on spiritual freedom.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'Τιμῆς ἠγοράσθητε, μὴ γίνεσθε δοῦλοι ἀνθρώπων' is unclear; it may be a lost apocryphon or a paraphrase of Pauline themes.","The Isaiah citation is composite; the exact referent is uncertain."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"ἠγοράσμεθα μὲν γὰρ τιμῆς ὁμολογουμένως τεθεικότος ὑπὲρ ἡμῶν τὸ ἴδιον αἷμα τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ, ἐξῃρήμεθα δὲ τῆς τοῦ διαβόλου πλεονεξίας, τῆς τῶν δαιμονίων ὠμότητος, κεκλήμεθα δὲ πρὸς ἐλευθερίαν διὰ Χριστοῦ. οὐκοῦν ὡς ἠγορασμένοι καὶ τῷ πριαμένῳ τὴν ἑαυτῶν ὀφείλοντες ζωὴν, μὴ γίνεσθέ φησι δοῦλοι ἀνθρώπων. καὶ οὔτι φαμὲν ὡς τῆς κατὰ σάρκα δουλείας ἀποπηδᾶν ἀναπείθει, διδάσκει δὲ μᾶλλον ἐκεῖνο καὶ μάλα ὀρθῶς μὴ δουλεύειν τοῖς ἀποφέρειν τοὺς πεπιστευκότας ἐπιχειροῦσιν εἰς νομικὴν παρατήρησιν, καὶ τῆς ἀρχαίας ἀπάτης\n\nἐκχέουσι τὸν ἰὸν ταῖς τῶν ἁπλουστέρων ψυχαῖς, καὶ ἡμέρας καὶ μῆνας ἐπιτηρεῖν ἀναπείθουσι, καὶ τὴν καλουμένην ἐθελοθρησκείαν ἐπιτηδεύουσι, καὶ ἑτέροις ἑλέσθαι πληροῦν συμβουλεύουσιν. ἐπειδὴ τοίνυν, φησὶ, τιμῆς ἠγοράσθητε, καὶ \"οὐ φθαρτοῖς ἀργυρίῳ ἢ χρυσίῳ \"ἐλυτρώθητε, τιμίῳ δὲ μᾶλλον αἵματι ὡς ἀμνοῦ ἀμώμου \"καὶ ἀσπίλου Χριστοῦ,\" τοῖς αὐτοῦ μᾶλλον ὑποταττώμεθα νόμοις. Περὶ δὲ τῶν εἰδωλοθύτων οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν. Ἐπειδὴ οἱ πιστοὶ τῶν ἐν Κορίνθῳ ἦσαν πεπεισμένοι ὅτι Θεὸς κατὰ φύσιν εἷς καὶ μόνος, καὶ ὅτι τὰ εἴδωλα οὐ θεοὶ, καὶ κατεγέλων τῶν θυόντων αὐτοῖς λέγοντες οὐδὲν ὅλως εἶναι τὸ ἱερόθυτον, καὶ ἤσθιον ἀδιακρίτως ταῦτα οὐδένα μολυσμὸν ἐκ τούτου λογιζόμενοι· ἐσκανδάλιζον δὲ τοὺς ἀσθενεῖς τοὺς νομίζοντας μὴ προσκρούειν Θεῷ εἰ τὰς τῶν εἰδώλων τιμήσειαν ἑορτάς· τούτου χάριν ἀνακόπτει ταύτας ὁ Παῦλος, μονοτρόπους εἶναι θέλων τοὺς πιστοὺς μόνῳ τῷ παναγίῳ λατρεύοντας Θεῷ. Οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ.","english":"For we have been bought, admittedly, at the price of the very blood of our common Savior Christ, which he laid down for us, and we have been rescued from the greed of the devil, from the savagery of the demons, and we have been called to freedom through Christ. Therefore, as those who have been purchased and owe their own life to the one who bought them, he says, do not become slaves of men. And we do not claim that he persuades us to flee from slavery of the flesh, but rather he teaches this, and quite rightly, not to be slaves to those who attempt to lead the faithful away into legalistic observance, and who pour out the venom of ancient deception into the souls of the simpler ones, and persuade them to watch for days and months, and to practice so-called will-worship, and advise others to choose to fulfill it. Since, then, he says, you were bought at a price, and \"you were ransomed not with perishable silver or gold, but rather with the precious blood as of a spotless and unblemished lamb, Christ,\" let us rather submit to his laws. Concerning meat sacrificed to idols, we know that we all have knowledge. Since the faithful in Corinth were convinced that God is one and only by nature, and that idols are not gods, and they mocked those who sacrificed to them, saying that the sacrificial meat is nothing at all, and they ate it indiscriminately, considering no defilement from this; but they scandalized the weak who thought they were not offending God if they honored the festivals of the idols; for this reason Paul restrains these practices, wishing the faithful to be single-minded, worshiping only the all-holy God. We know that there is no idol in the world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐθελοθρησκείαν","severity":"info","text":"The term ἐθελοθρησκείαν (will-worship) is rare in early Christian literature; Cyril uses it to denote self-imposed religious observances not mandated by Scripture, likely targeting ascetic or legalistic practices.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ φθαρτοῖς ἀργυρίῳ ἢ χρυσίῳ ἐλυτρώθητε, τιμίῳ δὲ μᾶλλον αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ","severity":"info","text":"Cyril paraphrases 1 Corinthians 6:20 and alludes to sacrificial imagery (cf. 1 Peter 1:19) to emphasize Christ's blood as the price of redemption, contrasting perishable wealth.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Περὶ δὲ τῶν εἰδωλοθύτων","severity":"info","text":"The discussion of εἰδωλοθύτων (meat sacrificed to idols) reflects a real controversy in Corinth (cf. 1 Cor 8–10), where some believers ate such meat to show contempt for idols, while others feared defilement.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκοῦν ... μὴ γίνεσθέ φησι δοῦλοι ἀνθρώπων","severity":"info","text":"Cyril transitions from a theological statement on redemption to a parenetic command, framing Paul's exhortation as a logical consequence of being purchased by Christ's blood.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐκχέουσι τὸν ἰὸν ταῖς τῶν ἁπλουστέρων ψυχαῖς","severity":"info","text":"Cyril's characterization of opponents as pouring venom into simpler souls reflects a common polemical trope in patristic literature, warning against deceptive teachers who impose legalistic observances.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ","severity":"caution","text":"The final sentence 'We know that there is no idol in the world' may be a scribal gloss or a compressed summary; it does not directly follow from the preceding argument and could reflect a later theological assertion.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ φθαρτοῖς ἀργυρίῳ ἢ χρυσίῳ ἐλυτρώθητε' is a loose paraphrase of 1 Cor 6:20; the exact source of the sacrificial lamb imagery is unclear. The final sentence may be a later addition or a marginal note."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Τοῖς ὅλως οὐκ εἰδόσι τὰ εἴδωλα, ἢ καὶ εἰδόσιν ἀκριβῶς ὅτι ξύλα εἰσὶ καὶ λίθοι ψιλὰ, οὐδὲν εἴδωλον ἐν κόσμῳ, οὐδὲ γὰρ ὅλως ἀξιοῦσι ταῦτα λόγου τινὸς, ἀλλ' οὕτω φρονοῦντες, εἰς ἕνα πιστεύουσι Θεὸν καὶ Πατέρα ἐξ οὗ τὰ πάντα, καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν δι' οὗ τὰ πάντα. ἔχοντος· τὴν τῆς κυριότητος δόξαν τοῦ Θεοῦ καὶ Πατρὸς, καὶ τοῦ τεχθέντος ἐξ αὐτοῦ τὴν ὑπεροχὴν τοῦ τεκόντος αὐτὸν, ὡς ἐν ἰδίᾳ φύσει ὑπάρχοντός τε καὶ νοουμένου Θεοῦ, οὐ κατὰ μέθεξιν τὴν ἐν Πνεύματι θεοὶ καὶ κύριοι κέκληνται πολλοὶ, ἥνπερ γνῶσιν ὀλίγοι ἔχουσιν. Ὥσπερ εἰσὶ θεοὶ πολλοὶ καὶ κύριοι πολλοί. Κατὰ τὸ ἀξιωθῆναι τῆς τοῦ Ἁγίου Πνεύματος μετοχῆς, θεοὶ καὶ κύριοι κέκληνται πολλοί· καὶ τὴν μυστικὴν ταύτην γνῶσιν ὀλίγοι ἔχουσιν. οἱ μὲν γὰρ ἄπιστοι πολλοὺς ἔτι νομίζουσι θεοὺς, τινὲς δὲ καὶ τῶν εἰς Χριστὸν πιστευσάντων ὁλοτρόπως οὐκ ἀφίστανται τῶν τῆς εἰδωλολατρείας ἐθῶν. Τινὲς δὲ τῇ συνειδήσει τοῦ εἰδώλου ἕως ἄρτι ὡς εἰδωλόθυτον ἐσθίουσιν καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται. Τῶν εἰς Χριστὸν πιστευσάντων τινὲς ὁλοτρόπως οὐκ ἀποστάντες τῆς εἰδωλολατρείας, ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται. ἀπὸ γὰρ ἀσθενοῦς ψυχῆς, ἴσως καὶ νομίζουσιν ὠφελεῖν αὐτοὺς τῷ μετασχεῖν ἱερῶν θυσιῶν ἀγγεύσασθαι καὶ βρῶσιν ποιεῖσθαι τὸ ἱερόθυτον. ἀναγκαῖον δὲ τοὺς ἀσθενεῖς πνευματικαῖς διδασκαλίαις ψυχαγωγεῖν, οὐ μὴν τὸ ἀδιαφόρως ἐσθίειν καὶ τοῖς ἀπίστοις συγκατακεῖσθαι. Βλέπετε δὲ μήπως ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενοῦσιν.","english":"To those who are entirely ignorant of idols, or who know precisely that they are mere wood and stone, there is no idol in the world, for they do not deem them worthy of any account at all, but thinking thus, they believe in one God and Father from whom are all things, and in one Lord Jesus Christ through whom are all things. The glory of lordship belongs to God the Father, and the preeminence of the one born from him belongs to the one who begot him, as he exists and is conceived as God in his own nature, not by participation in the Spirit, by which many are called gods and lords—a knowledge which few possess. Just as there are many gods and many lords, according to being deemed worthy of participation in the Holy Spirit, many are called gods and lords, and this mystical knowledge few possess. For the unbelievers still suppose there are many gods, and some of those who have believed in Christ have not wholly abandoned the customs of idolatry. Some, with the conscience of the idol, still eat as if it were idolothyton, and their conscience, being weak, is polluted. Some of those who have believed in Christ, not having wholly abandoned idolatry, have a weak conscience that is polluted. For from a weak soul, they perhaps think it benefits them to partake of sacred sacrifices, to purify themselves, and to make a meal of the hierothyton. But it is necessary to lead the weak by spiritual teachings, not to eat indifferently and recline with unbelievers. But see that this authority of yours does not become a stumbling block to the weak.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"εἰδωλόθυτον","severity":"info","text":"The Greek term 'εἰδωλόθυτον' (idolothyton) refers to meat sacrificed to idols, a key issue in 1 Cor 8–10. Cyril uses it to discuss the conscience of the weak.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς ἕνα Θεὸν καὶ Πατέρα… εἰς ἕνα Κύριον Ἰησοῦν Χριστόν","severity":"info","text":"This phrase echoes the Nicene Creed and 1 Cor 8:6, emphasizing monotheism and Christ's lordship. Cyril aligns with conciliar orthodoxy.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἱερόθυτον","severity":"info","text":"The term 'ἱερόθυτον' (hierothyton) is a variant of 'εἰδωλόθυτον', possibly reflecting a distinction between pagan and Jewish sacrificial meat. Cyril uses it to discuss purity concerns.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a doctrinal statement on monotheism to a pastoral warning about idolatry and weak consciences, mirroring Paul's argument in 1 Cor 8–10.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains repetitions and abrupt transitions (e.g., 'θεοὶ καὶ κύριοι κέκληνται πολλοί' appears twice), suggesting possible scribal expansion or conflation of Cyril's notes.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν τῆς κυριότητος δόξαν τοῦ Θεοῦ καὶ Πατρὸς' is ambiguous: it may mean 'the glory of lordship belongs to God the Father' or 'the glory of the lordship of God the Father'. The translation adopted follows the former.","The repetition of 'θεοὶ καὶ κύριοι κέκληνται πολλοί' may indicate a textual variant or a gloss; the reading taken treats it as a single statement."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"Ἀδιαφοροῦντες περὶ τὸ ἐσθίειν τὰ ἱερόθυτα καὶ συνανακεῖσθαι τοῖς ἀπίστοις ἐν τοῖς ἱεροῖς, σκανδάλου πρόφασιν ἐποιοῦντό τισι τῆς ἑαυτῶν ἑδραιότητος τὴν ἐπίδειξιν. δεῖ γὰρ οὐκ ἐφ' ἅπασιν οὔτε ἔξω καιροῦ καὶ ἀδιακρίτως τῇ τῆς πίστεως ἐξουσίᾳ κατακεχρῆσθαι, πάντα δὲ μᾶλλον εὐσχημόνως πρέποι ἂν γίνεσθαι πρὸς ἡμῶν. Οὕτως δὲ ἁμαρτάνοντες εἰς τοὺς ἀδελφοὺς καὶ τύπτοντες αὐτῶν τὴν συνείδησιν ἀσθενοῦσαν, εἰς Χριστὸν ἁμαρτάνετε. Σκανδαλίζοντες ἀδελφοὺς, εἰς αὐτὸν πλημμελήσομεν τὸν ὑπὲρ τῆς ἁπάντων ἡμῶν σωτηρίας τεθνεῶτα Χριστὸν, οὗ τί ἂν γένοιτο τὸ ἰσοστατοῦν ἀδίκημα; ἀπόλλυται γὰρ ὁ ἀσθενῶν ἐν τῇ σῇ γνώσει, καὶ γέγονεν ἡμῶν ἁμαρτία τὸ ἀγαθὸν, καὶ σκάνδαλον ἀδελφοῖς ἡ τῆς πίστεως ἑδραιότης, καὶ βόθρος ἡ γνῶσις. Παγχάλεπον τὸ πρᾶγμα· μόνον γὰρ οὐχὶ ταῖς τῶν ἀδελφῶν ἀσθενείαις ἐνάλλεσθαι καὶ οὐχὶ μᾶλλον ἐν σπουδῇ ποιεῖσθαι τὸ ἀσθενὲς αὐτῶν συνειδὸς ἐπιῤῥῶσαι· δεῖ γὰρ \"μὴ \"τιθέναι πρόσκομμα τῷ ἀδελφῷ ἢ σκάνδαλον,\" ἐννοοῦντας τὸ γεγραμμένον \"Μὴ καταφρονεῖτε ἑνὸς τῶν μικρῶν τούτων, \"ὅτι οἱ ἄγγελοι αὐτῶν διὰ παντὸς βλέπουσι τὸ πρόσωπον \"τοῦ Πατρός.\" εἶτα πῶς οὐ παγχάλεπον καὶ πρὸς αὐτῶν ἡμᾶς κατηγορεῖσθαι τῶν ἁγίων ἀγγέλων, ὡς ταῖς ἀδελφῶν ἀσθενείαις μονονουχὶ καὶ","english":"Being indifferent about eating idol-offered food and associating with the unbelievers in the temples, they made a pretext of scandal for some by the display of their own steadfastness. For one must not in all matters, nor out of season and indiscriminately, abuse the authority of faith, but rather everything should be done by us with seemliness. Thus sinning against the brethren and wounding their weak conscience, you sin against Christ. By scandalizing the brethren, we commit an offense against Christ himself, who died for the salvation of us all; what wrong could be equal to that? For the weak one perishes in your knowledge, and our good has become a sin, and the steadfastness of faith a scandal to brethren, and knowledge a pit. The matter is utterly grievous; for it is almost as if you leap upon the weaknesses of the brethren and do not rather make it your earnest to strengthen their weak conscience. For one must \"not place a stumbling block or scandal before a brother,\" bearing in mind the written word: \"Do not despise one of these little ones, for their angels continually behold the face of the Father.\" Then how is it not utterly grievous that we should be accused even by the holy angels themselves, as all but leaping upon the weaknesses of the brethren?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἱερόθυτα","severity":"info","text":"The term ἱερόθυτα (idol-offered food) is a technical term in early Christian discourse, derived from the debate over meat sacrificed to pagan gods (cf. 1 Cor 8–10).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ ἢ σκάνδαλον","severity":"info","text":"Cyril echoes a scriptural principle against causing offense to a brother, likely alluding to 1 Cor 10:32 or a similar Pauline admonition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ καταφρονεῖτε ἑνὸς τῶν μικρῶν τούτων, ὅτι οἱ ἄγγελοι αὐτῶν διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ Πατρός","severity":"info","text":"This quotation is not canonical; it may derive from an apocryphal or liturgical source, possibly the Testament of the Twelve Patriarchs or a patristic saying.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage addresses the practice of eating idol-offered food, a live issue in early Christianity (cf. 1 Cor 8–10; Rev 2:14–15), reflecting tensions between rigorists and accommodators.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The argument moves from a specific practice (indifference to idol-offered food) to a general principle (avoid scandalizing the weak), then to a scriptural proof, and finally to a rhetorical question about angelic accusation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπιῤῥῶσαι","severity":"caution","text":"The reading ἐπιῤῥῶσαι (strengthen) is uncertain; the manuscript may have a scribal error or a variant form. The sense is clear, but the exact spelling is not secure.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotation about angels beholding the Father's face is unidentified; it may be apocryphal or a misremembered scriptural allusion.","The phrase ἐπιῤῥῶσαι is a hapax or near-hapax; its exact form and meaning are debated."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"ἐναλλομένους, καὶ οὐχὶ δὴ μᾶλλον ποιουμένους ἐν σπουδῇ τὸ ἀσθενὲς αὐτῶν ἐπιῤῥῶσαι συνειδός;\n\nΤΟΜΟΣ Δ ΛΟΓΟΣ Γ.\n\nΟὐ θέλω δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν. Παραγγείλας ὁ Παῦλος μὴ ἐσθίειν ἱερόθυτα τοῖς δῆθεν τελείαν ἔχουσι γνῶσιν, πειρᾶται λοιπὸν ἀναπείθειν ἐκ τῶν τοῖς ἀρχαιοτέροις συμβάντων, ὅτι τὸ χρῆμα οὐκ ἔστιν ἐπώφελες, ἀλλὰ μᾶλλον ἐπισφαλὲς, καὶ ὅτι τοῖς ἀδικεῖν εἰωθόσιν ἐπιπηδᾶν οὐκ ἀζήμιον· ἀποκομίζει γὰρ εἰς τὸ δρᾶν ἃ μὴ θέμις, καταδονουμένης εὐκόλως τῆς ἀνθρώπου διανοίας ἐφ' ἃ μὴ προσῆκε κατὰ βραχύ. δέχεται τοίνυν οὐκ ἀκαλλῆ τοῦ πράγματος εἰκόνα, μᾶλλον δὲ καὶ λίαν ἐμφερεστάτην, τὰ τοῖς ἐξ αἵματος Ἰσραὴλ συμβεβηκότα κατὰ τὴν ἔρημον· ἀποδεικνύοι δὲ καὶ μάλα γοργῶς, ὅτι τὸ συζῆν ἐθέλειν ἀπίστοις οὐδ' ἂν αὐτοῖς γένοιτο τοῖς ἐρηρεισμένοις ἀζήμιον. ὃ δὲ λέγει, τοῦτό ἐστιν· ἐτελειοῦντο διὰ τῆς νεφέλης ἐν τῇ θαλάσσῃ, μέσης ἐπηρτημένης αὐτοῖς τῆς νεφέλης, μεσιτεύοντος Μωσέως, οἱ τῆς δουλείας ἀπηλλαγμένοι· ἔφαγον τὸν ἄρτον τὸν ἐξ οὐρανοῦ, ἔπιον τὸ πόμα τὸ ζωοποιόν· πεπότικε γὰρ αὐτοὺς ὁ Χριστὸς αὐτὸς ὢν ἡ πέτρα· καὶ γάρ ἐστιν ἄθραυστος ὡς Θεὸς κἂν εἰ πέπονθεν ἑκὼν τοῦ θανάτου τὴν ἔφοδον. πνευματικοῦ δὲ πράγματος προανατυπώσεις εἶναί φαμεν τὰ τοιαῦτα· καὶ τί μετὰ τοῦτο τοῖς ἀρχαιοτέροις συνέβη; προσκεκρούκασι δὲ τίνα τρόπον; ἐβεβηλώθησαν ἐν Σαττὶ, λελατρεύκασιν εἰδώλοις, ἐτελέσθησαν τῷ Βεελφεγώρ.","english":"leaping upon them, and not rather making it their earnest concern to strengthen their weak conscience?\n\nBOOK 4, DISCOURSE 3.\n\nBut I do not wish you to be ignorant, brothers, that all our fathers were under the cloud. Having commanded that those who supposedly possess perfect knowledge should not eat idol-offered food, Paul then attempts to persuade from what happened to those of earlier times that the matter is not beneficial, but rather perilous, and that it is not without harm to leap upon those accustomed to doing wrong; for it leads to doing what is not lawful, the human mind being easily lulled into what is not fitting, little by little. He therefore adopts a not unbecoming image of the matter, indeed a very fitting one, the events that befell those of the blood of Israel in the desert; and he demonstrates quite vividly that wishing to live together with unbelievers would not be without harm even for those who are firmly established. What he says is this: they were being perfected through the cloud in the sea, the cloud suspended over them, with Moses mediating, those freed from slavery; they ate the bread from heaven, they drank the life-giving drink; for Christ himself, who is the rock, gave them to drink; for he is unbreakable as God, even if he willingly underwent the onset of death. We say that such things are prefigurations of a spiritual reality; and what happened after this to those of earlier times? In what manner did they stumble? They were profaned in Shittim, they worshipped idols, they were initiated into the rites of Baal-peor.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΤΟΜΟΣ Δ ΛΟΓΟΣ Γ","severity":"info","text":"This heading marks the start of Book 4, Discourse 3, indicating a structural division in Cyril's commentary.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐτελειοῦντο διὰ τῆς νεφέλης ἐν τῇ θαλάσσῃ","severity":"info","text":"Cyril alludes to the Exodus narrative (Exodus 13–14) where the cloud guided Israel through the Red Sea, interpreting it as a type of Christian initiation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐβεβηλώθησαν ἐν Σαττὶ, λελατρεύκασιν εἰδώλοις, ἐτελέσθησαν τῷ Βεελφεγώρ","severity":"info","text":"Cyril references the Israelites' apostasy at Shittim (Numbers 25:1–3), where they worshipped Baal-peor, as a warning against association with unbelievers.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προανατυπώσεις","severity":"info","text":"προανατυπώσεις (prefigurations) is a key exegetical term for Cyril, denoting Old Testament events as types foreshadowing New Testament spiritual realities.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ Χριστὸς αὐτὸς ὢν ἡ πέτρα","severity":"info","text":"Cyril identifies Christ as the rock that provided drink, echoing 1 Corinthians 10:4 and typological interpretation of the rock at Horeb (Exodus 17:6).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐναλλομένους' (leaping upon them) lacks an explicit subject; Cyril likely refers to those who attack the weak-conscienced, but the antecedent is ambiguous."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"ἄθρει δὴ οὖν ὅπως οἱ ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ βεβαπτισμένοι, καίτοι φάγοντες τὸν ἄρτον τὸν ἐξ οὐρανοῦ καὶ πόμα πίοντες τὸ πνευματικὸν συνεπλάκησαν μὲν τοῖς εἰδωλολάτραις· ἐπειδὴ δὲ συνέστιοί τε ἦσαν αὐτοῖς, καὶ τραπέζης ἥπτοντο τῆς εἰδωλικῆς, εὐπαράφοροί τε ἦσαν εὐθὺς καὶ παρώλισθον εἰς ἀπόστασιν, καὶ συνεχόρευον γυναιξίν \"Καὶ \"ὁ λαὸς συνιὼν συνεπλέκετο μετὰ πόρνης,\" κατὰ τῆν τοῦ προφήτου φωνήν· τοῦτο γάρ ἐστι τὸ καὶ ἀνέστησαν παίζειν· ἐπισφαλὲς οὖν ἄρα τὸ συνδιαιτᾶσθαι πονηροῖς καὶ ἀπίστοις· καὶ γοῦν ἔφη που Σολομῶν \"Ὁ συμπορευόμενος σοφοῖς \"σοφὸς ἔσται, ὁ δὲ συμπορευόμενος ἄφροσι γνωσθήσεται.\" Καὶ ἡμεῖς γὰρ πρὸ τῆς εἰς Χριστὸν πίστεως, ταῖς τῶν δαιμονίων πλεονεξίαις ὑπεζευγμένοι δεδουλεύκαμεν τῷ νοητῷ Φαραῷ, τουτέστι τῷ ἀρχεκάκῳ σατανᾷ· ἐπονοῦμεν αὐτῷ μάτην οἷα πηλῷ καὶ πλινθείᾳ τοῖς τῆς σαρκὸς ἔργοις ἐμβεβηκότες· ἐξείλετο δὲ καὶ ἡμᾶς ὁ \"μεσίτης Θεοῦ καὶ ἀνθρώ\"πων, ἄνθρωπος Χριστὸς Ἰησοῦς, ὁ δοὺς ἑαυτὸν ἀντίλυτρον \"ὑπὲρ πάντων·\" διεβίβασε καὶ ἡμᾶς οἷά τινα θάλασσαν τοῦ παρόντος βίου τὸν κλύδωνα, τετελείωκε διὰ τοῦ ἁγίου βαπτίσματος· αὐτὸς γάρ ἐστιν ἡ ἄνωθέν τε καὶ νοητὴ νεφέλη, ἡ τοῦ ζῶντος ὕδατος τοῖς ἀγαπῶσιν αὐτὴν ποιουμένη τὴν χορηγίαν· ὕδωρ δὲ ζῶν τὸ Πνεῦμά ἐστιν·","english":"Observe then how those baptized in the cloud and in the sea, although they had eaten the bread from heaven and drunk the spiritual drink, became entangled with the idolaters. But since they were fellow-diners with them and touched the idolatrous table, they were immediately easily led astray and slipped into apostasy, and they danced together with women. \"And the people, assembling, consorted with a harlot,\" according to the voice of the prophet; for this is what it means that they rose up to play. Therefore it is dangerous to live together with wicked and unbelieving men. And indeed Solomon said somewhere, \"He who walks with the wise will be wise, but he who walks with fools will be known.\" For we too, before faith in Christ, being yoked under the rapacities of the demons, served the spiritual Pharaoh, that is, the primeval evil Satan. We toiled for him in vain, engaged in the works of the flesh like mud and brick-making. But the mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, also delivered us. He conveyed us across the surge of the present life as across a sea, and perfected us through holy baptism. For he himself is the cloud from above and intelligible, which supplies living water to those who love it. And the living water is the Spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὁ λαὸς συνιὼν συνεπλέκετο μετὰ πόρνης","severity":"info","text":"Cyril quotes or adapts a prophetic voice, likely Hosea (cf. Hos 4:14 LXX), though the exact phrase is not verbatim in extant LXX; it evokes the prophet's condemnation of cultic prostitution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ συμπορευόμενος σοφοῖς σοφὸς ἔσται, ὁ δὲ συμπορευόμενος ἄφροσι γνωσθήσεται","severity":"info","text":"Cyril attributes this proverb to Solomon; it is not a direct biblical verse but a common wisdom saying, possibly from Proverbs or Sirach (cf. Sir 13:1).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νεφέλη","severity":"info","text":"Cyril uses 'cloud' (νεφέλη) both as a type of baptism (the cloud that guided Israel) and as a symbol of Christ, who supplies living water; this dual typology is central to his allegorical reading of the Exodus narrative.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαραώ","severity":"info","text":"Cyril identifies the 'spiritual Pharaoh' with Satan, a common patristic typology: Pharaoh represents the oppressive power of evil, and the Exodus from Egypt prefigures salvation from sin through baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a continuous argument: Cyril first warns against association with idolaters (citing the Israelites' fall), then draws a parallel to the readers' pre-Christian servitude, and finally presents Christ as the mediator who delivers through baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μεσίτης Θεοῦ καὶ ἀνθρώπων","severity":"info","text":"Cyril calls Christ 'mediator between God and men', a title with roots in 1 Tim 2:5 and common in Alexandrian Christology; it emphasizes Christ's role as the one who bridges the divine and human realms, especially in the sacraments.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the prophetic quotation about the people consorting with a harlot is uncertain; it may be a loose paraphrase of Hosea or a lost text.","The phrase 'bread from heaven' and 'spiritual drink' could refer to manna and water from the rock in Exodus, but Cyril may also be alluding to Eucharistic typology."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":31,"ref":"p31","source":"καὶ γοῦν ἔφη ὁ Χριστός \"Ὁ πιστεύων εἰς ἐμὲ, καθὼς εἶπεν ἡ \"γραφὴ, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος \"ζῶντος,\" διατρανῶν δὲ τὸ εἰρημένον ὁ θεσπέσιος εὐαγγελιστὴς, προσεπήγαγεν εὐθὺς τοῖς περὶ τούτου λόγοις \"Τοῦτο δὲ εἶπεν περὶ τοῦ Πνεύματος οὗ ἤμελλον λαμβάνειν \"οἱ πιστεύοντες εἰς αὐτόν·\" ἐφάγομεν καὶ ἡμεῖς ἄρτον ἀληθῶς τὸν ζωοποιὸν, ἐπίομεν πόμα τὸ πνευματικὸν, καθάπερ ἀμέλει κἀκεῖνοι τὸ ὕδωρ ἐκ πέτρας· ἡ πέτρα δὲ ἦν ὁ Χριστὸς, ὃς καὶ ἡμῖν\n\nαὐτοῖς ἐκ τῆς ἰδίας πλευρᾶς ὕδατι συμμιγὲς τὸ ἴδιον συνανέβλυσε αἷμα, διανυττόντων αὐτὸν τῇ λόγχῃ τῶν τοῦ Πιλάτου στρατιωτῶν. Πᾶσαν τὴν ἱστορίαν παράγει τὴν ἐν τοῖς ἀριθμοῖς διδάσκων ὅτι ἐν τῇ νεφέλῃ καὶ τῇ θαλάσσῃ βεβαπτισμένοι, καὶ τῶν τροφῶν τῶν πνευματικῶν ἀξιωθέντες, ἐπειδὴ συνέφαγον τοῖς εἰδωλολάτραις, ὠλίσθησαν. τὸ δὲ ἀνέστησαν παίζειν, ἀντὶ τοῦ πορνεύειν μετὰ τῶν μαδιανιτῶν γυναικῶν. Συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ ἀλλὰ τὴν τοῦ ἑτέρου. Διὰ τὴν συνείδησιν οὖν ἀφεκτέον ὧν ἀφεκτέον. συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ· γνωστικὴ γάρ· ἀλλὰ τὴν τοῦ ἑτέρου, ἵνα μὴ κακῶς οἰκοδομηθῇ ἀμαθίαν μιμούμενος ὃ μὴ γινώκη καταφρονητὴς ἀντὶ μεγαλόφρονος γινόμενος. ΤΟΜΟΣ Δ ΛΟΓΟΣ Δ. Θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστιν. Ἐπειδή τινες τῶν ἐν Κορίνθῳ νεοπαγεῖς τὸν τῆς προσευχῆς ἀγνοοῦντες τρόπον εἰσοικισάμενοι μὲν τὴν πίστιν, οὐ μὴν ἔτι καὶ ἠκριβωκότες τίνα χρὴ τρόπον εἰς οἶκον ἰέναι Θεοῦ· προσῄεσαν μὲν προσευξόμενοι τῷ Θεῷ καὶ τὰς ὑπέρ γε σφῶν αὐτῶν προσκομίσαντες λιτὰς, εἶτα τοῦτο εὑρὼν ἐν ἀκαλλεστάτῳ σχήματι·","english":"And indeed Christ said, \"He who believes in me, as the Scripture says, rivers of living water will flow from his belly,\" and the divine evangelist, clarifying what was said, immediately added to his words on this matter, \"This he said concerning the Spirit which those who believe in him were about to receive.\" We too have truly eaten the life-giving bread and drunk the spiritual drink, just as they, of course, drank the water from the rock. The rock was Christ, who also for us caused his own blood mixed with water to gush forth from his own side, when the soldiers of Pilate pierced him with the lance. He brings forward the entire narrative in the book of Numbers, teaching that those baptized in the cloud and the sea, and deemed worthy of spiritual foods, slipped because they ate with the idolaters. And \"they rose up to play\" means to commit fornication with the Midianite women. I speak of conscience not as one's own but as that of another. Therefore, one must abstain from what one must abstain from for the sake of conscience. I speak of conscience not as one's own—for it is gnostic—but as that of another, so that he who does not know, imitating ignorance, may not be badly edified, becoming a despiser instead of a magnanimous person. Book Four, Discourse Four. I want you to know that Christ is the head of every man. Since some of the recent converts in Corinth, ignorant of the manner of prayer, having taken up residence in the faith but not yet having precisely learned in what manner one must enter the house of God, approached to pray to God and offer supplications on their own behalf, then found this in a most unseemly posture.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος","severity":"info","text":"Cyril attributes to Christ a saying that conflates John 7:38 with a citation formula. The phrase 'rivers of living water from his belly' is not a direct NT quotation but a paraphrase, possibly from a lost source or oral tradition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τοῦτο δὲ εἶπεν περὶ τοῦ Πνεύματος","severity":"info","text":"Cyril cites an evangelist's clarification that Christ's words refer to the Spirit. This echoes John 7:39, where the evangelist explains that Jesus spoke of the Spirit believers would receive.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν τῇ νεφέλῃ καὶ τῇ θαλάσσῃ βεβαπτισμένοι","severity":"info","text":"Cyril refers to the Israelites' baptism in the cloud and sea, an allusion to Numbers 19 and 21, where the cloud and the Red Sea crossing prefigure Christian baptism. This typological reading is common in patristic exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνείδησιν","severity":"info","text":"Cyril distinguishes between one's own conscience (γνωστικὴ) and that of another, arguing that abstention is for the sake of the other's conscience. This reflects a pastoral concern for scandal and edification, not a technical ethical theory.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΤΟΜΟΣ Δ ΛΟΓΟΣ Δ","severity":"info","text":"The phrase 'Book Four, Discourse Four' marks a structural division in Cyril's commentary, indicating that this passage belongs to a larger work organized in books and discourses.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνέστησαν παίζειν","severity":"caution","text":"Cyril glosses 'they rose up to play' as 'to commit fornication with the Midianite women.' This interpretation is not explicit in the biblical text (Numbers 25:1-3) and may reflect Cyril's moralizing reading or a textual variant.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Christ quotation is unclear; it may be a conflation or a lost tradition. The transition from the Numbers narrative to the discussion of conscience is abrupt, possibly due to the fragmentary nature of the text."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"ἄνδρες γὰρ τῶν ἐξ ἔθους περιβλημάτων οὐκ ἀπογυμνοῦντες τὰς κεφαλὰς ἐποιοῦντο τὴν πρόσοδον, γύναια δὲ ὁμοίως ἀκατασκίαστόν τε καὶ ἀναμφίε στον ἔχοντα τὴν τρίχα προσῄεσαν τῷ Θεῷ, μονονουχὶ καταβοώσης ἀμφοῖν τῆς φύσεως· δεδώρηται γὰρ ἀνδρὶ μὲν τὴν παῤῥησίαν, αἰδοῖ δὲ τὸ γύναιον συστέλλει πρὸς εὐκοσμίαν. ἐπειδὴ δὲ ἦν ἀκόλουθον λογισμοῖς αὐτοὺς ἀναγκαίοις ἐκδυσωπεῖν εἴς γε τὸ δεῖν ἑλέσθαι φρονεῖν ἃ χρὴ, καὶ οἱονεί τινα βραβευτὴν τοῦ ἑκατέρῳ πρέποντος τὸν τῆς φύσεως ποιεῖσθαι νόμον, πειρᾶται ὁ Παῦλος ἐκ τοῦ φυσικοῦ νόμου πεῖσαι φρονεῖν ἃ χρὴ, καὶ ἄνεισιν ἐπὶ τὴν ἐν ἀρχαῖς τοῦ ἀνθρώπου ποίησιν. κεφαλὴν ἐνθάδε φησὶ τὸ ἀρχέτυπον κάλλος, οὗ τὴν εἰκόνα καταπλουτούντων ὠνομασμένων ἕκαστον νοοῖτ' ἂν εἰκότως, καὶ οὐσιώδη πως τὸν τῆς εὐγενείας, εἴτ' οὖν ἑτέρως ὁμοφυΐας, διακληρώσασθαι τρόπον. γέγονε μὲν γὰρ ὁ πρῶτος ἄνθρωπος, τουτέστιν Ἀδὰμ, κατ' εἰκόνα καὶ ὁμοίωσιν Θεοῦ· οὕτως γάρ που φησὶν ὁ τῶν ὅλων δημιουργός \"Ὅτι ἐν εἰκόνι Θεοῦ ἐποίησα τὸν ἄνθρωπον.\" οὐκοῦν ἀνδρὸς ἡ κεφαλὴ ὁ Χριστὸς, ἀρχέτυπος μὲν ὡς Θεὸς, φύσεως δὲ νόμῳ τῆς καθ' ἡμᾶς καὶ ὁμοειδὴς ὅτε πέφηνεν ἄνθρωπος, καίτοι Θεὸς ὢν ὁ Λόγος, καὶ γοῦν υἱὸν ἑαυτὸν ἀνθρώπου κατονομάζεται πανταχοῦ καίτοι τὴν ἐκ Θεοῦ Πατρὸς γέννησιν ἀπόῤῥητον ἔχων· γέγονε λοιπὸν κατ' εἰκόνα καὶ ὁμοίωσιν ἀνθρώπου τουτέστιν Ἀδὰμ ἡ γυνὴ, ἔκφυλος δὲ οὐδαμῶς, ὁμοφυὴς δὲ μᾶλλον καὶ ὁμοειδὴς αὐτῷ· καὶ τοῦτο αὐτὸς διωμολόγηκεν ἐναργῶς ὁ προπάτωρ Ἀδὰμ φήσας \"Τοῦτο νῦν \"ὀστοῦν ἐκ τῶν ὀστῶν μου καὶ σὰρξ ἐκ τῆς σαρκός μου,\" καὶ τὰ ἑξῆς.","english":"For men, not baring their heads according to customary coverings, made their approach, while women likewise, with their hair uncovered and unshaded, approached God, with nature itself almost crying out against both: for to man is granted freedom of speech, while shame restrains the woman toward modesty. But since it was fitting to persuade them by necessary reasoning to choose to think what is right, and to make the law of nature, as it were, an arbiter of what befits each, Paul attempts to persuade them from natural law to think what is right, and he ascends to the creation of man in the beginning. Here he calls \"head\" the archetypal beauty, whose image each of those named might reasonably be understood to possess, and in some way to have allotted an essential mode of nobility, or otherwise of consubstantiality. For the first man, that is Adam, was made in the image and likeness of God; for thus the creator of all says somewhere: \"That I made man in the image of God.\" Therefore, the head of man is Christ, archetypal as God, but by the law of our nature also of the same form when he appeared as man, although he is God the Word, and indeed he is everywhere called the son of man, although he has an ineffable generation from God the Father. So then, the woman was made in the image and likeness of man, that is Adam, and not at all of a different kind, but rather of the same nature and form as him; and this the forefather Adam himself clearly acknowledged, saying: \"This now is bone of my bones and flesh of my flesh,\" and so forth.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ἐξ ἔθους περιβλημάτων","severity":"info","text":"Cyril refers to customary head-coverings for men in worship, reflecting early Christian practice where men prayed bare-headed but women covered their hair.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατ' εἰκόνα καὶ ὁμοίωσιν Θεοῦ","severity":"info","text":"Cyril echoes Genesis 1:26-27 (LXX) on humanity made in God's image, then cites a variant: 'That I made man in the image of God' — not a direct biblical verse but a paraphrase.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀστοῦν ἐκ τῶν ὀστῶν μου καὶ σὰρξ ἐκ τῆς σαρκός μου","severity":"info","text":"Cyril quotes Adam's words from Genesis 2:23 (LXX) about Eve being bone of his bones and flesh of his flesh, though the LXX reads 'ὀστοῦν ἐκ τῶν ὀστέων μου'.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κεφαλὴν","severity":"info","text":"Cyril interprets 'head' (κεφαλή) as 'archetypal beauty' (ἀρχέτυπον κάλλος), applying it to Christ as the head of man, not in a literal sense but as a typological model.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"υἱὸν ἑαυτὸν ἀνθρώπου","severity":"info","text":"Cyril parallels Christ as 'son of man' with his divine generation from God the Father, a common Christological theme in Cyril's works, linking human and divine natures.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἄνεισιν ἐπὶ τὴν ἐν ἀρχαῖς τοῦ ἀνθρώπου ποίησιν","severity":"info","text":"Cyril notes Paul's rhetorical ascent from natural law to the creation of man (Genesis), structuring the argument to ground moral reasoning in protology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ὅτι ἐν εἰκόνι Θεοῦ ἐποίησα τὸν ἄνθρωπον' is not a direct biblical citation but a loose paraphrase; Cyril may be quoting from memory or a variant tradition.","The term 'ὁμοφυΐας' (consubstantiality) is ambiguous: it could refer to shared nature between Adam and Eve or between Christ and humanity; Cyril uses it in both senses."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Ἐπειδὴ δέ τινες γενητὸν λέγουσι τὸν Υἱὸν, ὡς καὶ τὰ λοιπὰ κτίσματα, ὧν, φησὶν, ἐστὶ κεφαλὴ ὁ Χριστός· κεφαλὴ γὰρ παντὸς ἀνδρὸς ὁ Χριστός· διενθυμεῖσθαι δεῖ καὶ πρό γε τῶν ἄλλων αὐτοὺς ὅτι τῆς βλασφημίας ἡ δύναμις, οὐ τῆς ἐφ' Υἱῷ θεωρίας ἅψεται μόνης, διελάσει δὲ ὥσπερ ἀσχέτῳ διάττουσα δρόμῳ καὶ εἰς αὐτὸν τὸν Πατέρα· καὶ τίνα τρόπον, ἐρῶ. Εἰ γὰρ εἶναι γενητόν φασιν, καὶ τοῖς κτίσμασιν ἐναρίθμιον ἡγεῖσθαι πρέπειν τὸν ἐκ Θεοῦ Πατρὸς Λόγον, ἐπείπερ ἐστὶ κεφαλὴ παντὸς ἀνδρὸς, πῶς οὐκ ἂν νοοῖτο κατὰ τὸν ἴσον τρόπον κτιστὸς καὶ πεποιημένος ὑπάρχειν καὶ αὐτὸς ὁ Πατὴρ, εἴπερ ἐστὶ κεφαλὴ τοῦ Υἱοῦ σχέσιν ἔχοντος οὐσιώδη τὴν πρὸς ἡμᾶς, ἤτοι πρὸς κτίσματα; ὡς γὰρ αὐτοί φασι, πάντη τε καὶ πάντως ἡ κεφαλὴ τῷ λοιπῷ σώματι φυσικοῖς εἰς ταυτότητα συνδεῖται νόμοις· οὐκοῦν ὡς διὰ μέσου τοῦ Υἱοῦ, καὶ εἰς αὐτὸν ἥξει τὸν Θεὸν καὶ Πατέρα τὸ πρὸς πάντα ἄνδρα συγγενές· πῶς οὖν ἔτι τὴν τῶν γεγονότων ὑπερνήχεται φύσιν; ἢ τίνα ζητήσωμεν τὸν ὅλων Δημιουργόν; ἀλλ' οὐ ταῖς ἐκείνων ἀβελτερίαις ἑψόμεθα· πόθεν; ἀγένητον δὲ εἶναι πιστεύομεν ὡς ἐξ ἀγενήτου Πατρὸς τὸν ἐξ αὐτοῦ","english":"Since some say that the Son is created, like the rest of the creatures, of whom, they say, Christ is the head—for Christ is the head of every man—it is necessary to consider, before all else, that the force of the blasphemy will not touch only the contemplation concerning the Son, but will also penetrate, as if by an unrestrained course rushing onward, even to the Father himself. And I will explain how. For if they say that the Word from God the Father is created and ought to be counted among the creatures, since he is the head of every man, how would not the Father himself be understood in the same way to exist as created and made, if indeed he is the head of the Son, who has an essential relation to us, that is, to creatures? For as they themselves say, the head is entirely and in every way bound to the rest of the body by natural laws of identity. Therefore, through the Son as an intermediate, the kinship with every man will reach even to God and Father himself. How then does he still transcend the nature of things that have come to be? Or whom shall we seek as the Creator of all? But we will not follow their follies; far from it. For we believe that the Son from him is unbegotten, as from an unbegotten Father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γενητὸν","severity":"info","text":"The Greek term γενητὸν (genēton) means 'created' or 'generated', distinguishing the Son from the uncreated Father. Cyril uses it to counter Arian claims that the Son is a creature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Cyril refutes Arian theology, which held the Son was a creature (κτίσμα). The argument that the Father would also be created if the Son is head of creatures reflects Nicene orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Cyril uses a conditional argument: if the Son is created and head of men, then the Father, as head of the Son, would also be created. This logical chain aims to show the absurdity of the Arian position.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Cyril asserts the Son is 'unbegotten from an unbegotten Father' (ἀγένητον ... ἐξ ἀγενήτου Πατρός), affirming the Son's co-eternal and consubstantial nature, a key Nicene doctrine.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text uses both γενητὸν and ἀγένητον, which are easily confused in pronunciation. The distinction is crucial: γενητός (created) vs. ἀγένητος (unbegotten).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage is not extant; the Greek text is a fragment from a catena. The phrase 'head of every man' may echo 1 Cor 11:3, but the connection is not explicit."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"φύντα Λόγον· κεφαλὴν δὲ ὠνομάσθαι φαμὲν παντὸς ἀνδρὸς ὡς ἀρχέτυπον μὲν, ὡς ἔφην, ἐπειδὴ δὲ πέφηνεν ἄνθρωπος ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς, καὶ ὡς ἀνθρώποις ὁμόφυλα κατά γε τὸ ἀνθρώπινον εἰς \"κεφαλὴν τῇ ἐκκλησίᾳ, ἥτις ἐστὶ \"τὸ σῶμα αὐτοῦ·\" πρωτεύει γὰρ αὐτὸς ἐν πᾶσι κατὰ τὴν τοῦ Παύλου φωνήν. Πᾶς ἀνὴρ προσευχόμενος ἢ προφητεύων κατὰ κεφαλῆς ἔχων καταισχύνει τὴν κεφαλὴν αὐτοῦ κ.τ.λ. Ὁρᾷς ὅπως τοῦ ἑκατέρῳ πρέποντος βραβευτὴν ποιεῖται καὶ ὁριστὴν τὸν τῆς φύσεως νόμον; ἀνδράσι μὲν γὰρ ἡ παῤῥησία πρεπωδεστάτη, γυναικὶ γεμὴν τὸ ἐγκαλύπτεσθαι κόσμος· οὐκοῦν ὕβρις εἰς τὸ ἀρχέτυπον εἴη ἂν καὶ μάλα εἰκότως, τῆς εἰκόνος τὸ ἀκαλλές· εἰ γάρ ἐστιν ἀνὴρ εἰκὼν καὶ δόξα Θεοῦ, πεποίηται γὰρ κατὰ τὰς γραφὰς οὕτως, σωζέτω Θεῷ τὴν πρέπουσαν παῤῥησίαν, ἀκατακάλυπτον ἔχων τὴν κεφαλὴν, καὶ οὐκ ἐπιτιμώσης αὐτῷ τῆς φύσεως εἴς γε τὸ ἐκκαλύπτεσθαι δεῖν· ἐλεύθερον γὰρ τὸ θεῖον καὶ πέρα μώμου παντὸς, ἰδίᾳ τε δόξῃ καταπλουτοῦν καὶ τεθαυμασμένον. καὶ εἴπερ ἐστὶν ἡ γυνὴ καθ' ὁμοίωσιν ἀνδρὸς, καὶ εἰκὼν εἰκόνος, καὶ δόξης δόξα, νομοθετεῖ δὲ αὐτῇ καὶ τὸ κομᾶν ἡ φύσις, τί τὸ πρῶτον φιλονεικεῖ τὸ ὑστερίζον ἐν χάριτι; κατ' εἰκόνα μὲν γὰρ καὶ αὕτη καὶ ὁμοίωσιν Θεοῦ, πλὴν ὡς διὰ μέσου τοῦ ἀνδρὸς, ὥστε κατά τι παραλλάττοι βραχὺ τὴν φύσιν· οὐ γράψομαι αἰδοῖ περιστέλλουσαν, ὡς ἔνι, τὸ ζῷον καὶ στεφανοῦσαν τῇ κόμῃ· τὸ γάρ τοι παῤῥησιάζεσθαι, γυναιξὶν οὐκ ἀζήμιον. οὐκοῦν κατακαλυπτέσθω φησὶ διὰ τοὺς ἀγγέλους, δῆλον δὲ ὅτι τοὺς ταῖς ἐκκλησίαις ἐνιδρυμένους παρὰ Θεοῦ. οὐχ ὅτι πάσχουσί τι ἐν τῷ ὁρᾶν γυναῖκας·","english":"...the Word. And we say that he is called the head of every man as the archetype, as I said, since he appeared as a man in the last times of the age, and as sharing the same nature with men in respect of the human, for \"the head of the church, which is his body\"; for he himself is first among all, according to the voice of Paul. \"Every man praying or prophesying with his head covered dishonors his head,\" etc. Do you see how he makes the law of nature the arbiter and definer of what is fitting for each? For men, frankness is most becoming, but for a woman, being covered is seemly. Therefore, it would be an insult to the archetype, and quite reasonably so, if the image is unseemly. For if man is the image and glory of God—for he was made thus according to the Scriptures—let him preserve for God the proper frankness, having his head uncovered, and nature does not reproach him for needing to be uncovered; for the divine is free and beyond any blemish, enriched and admired by its own glory. And if woman is made in the likeness of man, and is an image of an image, and a glory of a glory, and nature also legislates for her to have long hair, why does that which is inferior in grace contend with the first? For she too is according to the image and likeness of God, but through the mediation of man, so that she differs somewhat in nature. I will not accuse modesty, which as much as possible veils the creature and crowns it with hair; for being outspoken is not without harm for women. Therefore, let her be covered, he says, on account of the angels—clearly those angels who are established in the churches by God. Not that they suffer anything in seeing women.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"κεφαλὴν","severity":"info","text":"Cyril uses κεφαλὴν (head) in a double sense: as the literal head of the body and as the archetypal head of the church, echoing Paul's usage in 1 Cor 11:3 and Col 1:18.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶς ἀνὴρ προσευχόμενος ἢ προφητεύων κατὰ κεφαλῆς ἔχων καταισχύνει τὴν κεφαλὴν αὐτοῦ","severity":"info","text":"This is a paraphrase of 1 Cor 11:4-5, where Paul instructs men to pray with uncovered heads. Cyril adapts the verse to support his argument about the archetypal dignity of man.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρχέτυπον","severity":"info","text":"Cyril's use of ἀρχέτυπον (archetype) reflects Platonic and patristic notions of the image of God, where man is the image of the divine archetype, and woman is a secondary image through man.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰκὼν εἰκόνος","severity":"info","text":"The phrase 'image of an image' structures Cyril's hierarchical anthropology: man is the direct image of God, woman is the image of man, thus subordinate in nature and grace.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"διὰ τοὺς ἀγγέλους","severity":"caution","text":"Cyril interprets Paul's 'because of the angels' (1 Cor 11:10) as referring to angels established in churches by God, a minority patristic reading that avoids the more common interpretation of fallen angels.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not extant; the Greek is the source. The phrase 'διὰ τοὺς ἀγγέλους' is ambiguous: Cyril takes it as church angels, but other patristic readings refer to fallen angels or to the angels as witnesses of modesty."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"ἄνθρωποι μὲν γὰρ τὸ παχὺ δὴ τοῦτο καὶ ἀπὸ γῆς ἔχοντες σῶμα, καὶ ταῖς ἐμφύτοις ἡδοναῖς πρὸς τὰ αἰσχίω κατωθούμενοι, πάθοιεν ἂν τὸ βλάβος, ταῖς γυναίων ὥραις ἐφ' ἃ μὴ πρόσηκεν ἐρεθιζόμενοι· περὶ δέ γε τῶν ἁγίων ἀγγέλων, τί ἄν τις ἔχοι τοιοῦτον ἢ νοεῖν ἢ φράσαι; ἅγιοι γάρ εἰσι καὶ ῥύπου παντὸς ἀμείνους ὅτι καὶ ἔξω σαρκὸς λεπτοῖς τε καὶ νοητοῖς καὶ τοῖς ὑπὲρ νοῦν τὸν ἀνθρώπινον κεχρημένοι σώμασιν· ἀλλ' ὅτι δυσφοροῦσι λίαν εἰ ἀμελοῖτο πρός τινος ὁ τοῦ πρέποντος νόμος. πρέποι δὲ γυναιξὶ τὸ κατακαλύπτεσθαι· καὶ τούτου μάρτυς ἡ φύσις· ἡ γὰρ κόμη φησὶν ἀντὶ περιβολαίου δέδοται αὐτῇ. τηρείσθω τοίνυν καὶ ἐπ' αὐτῷ τὸ πρέπον διὰ τοὺς εἰδότας ὑπὲρ ἡμᾶς τὴν τοῦ δημιουργήσαντος βούλησιν. Χρῆται γεμὴν ὁ θεσπέσιος Παῦλος εὐτεχνίᾳ πάλιν ἑτέρᾳ· ἔφη μὲν γὰρ κατ' εἰκόνα καὶ ὁμοίωσιν Θεοῦ πεποιῆσθαι τὸν ἄνδρα· κατόπιν δὲ τῆς αὐτοῦ τιμῆς τε καὶ δόξης οἷον ἐῤῥίφθαι τὸ θῆλυ, διισχυρίσατο σαφῶς ἐπάγων τὸ ἑξῆς Ἡ γυνὴ γάρ φησι δόξα ἀνδρός ἐστιν· οὐ γὰρ ἐκτίσθη ἀνὴρ διὰ τὴν γυναῖκα ἀλλὰ γυνὴ διὰ τὸν ἄνδρα· εἶτα περιστέλλων εὖ μάλα ἐφ' οἷς ἦν εἰκὸς λυπεῖσθαι τὸ θῆλυ, προσεπάγει καί φησι Πλὴν οὔτε γυνὴ χωρὶς ἀνδρὸς οὔτε ἀνὴρ χωρὶς γυναικός. γέγονε μὲν γὰρ ὁμολογουμένως ἐξ ἀνδρὸς ἡ γυνὴ, καὶ τοῦτό ἐστιν ἀληθές· εὕρηται γεμὴν εἰς ἀνδρὸς γένεσιν οὐκ ἀσυντελής· συνενεγκοῦσα δὲ ἄμφω πρὸς ἓν ἡ φύσις, ἀλλήλων ἐν χρείᾳ κατεστήσατο οἰκονομικῶς συνείρουσα πρὸς ἀγάπην· Θεὸς δὲ ὅτι τῶν ὅλων ἐστὶν ὁ δημιουργὸς, προσεμπεδοῖ λέγων Τὰ δὲ πάντα ἐκ τοῦ Θεοῦ, παρῆκται γὰρ εἰς τὸ εἶναι τὰ πάντα διὰ Χριστοῦ.","english":"For men, having this thick body from earth and being driven down by innate pleasures toward base things, would suffer harm when incited by women's beauty toward what is not proper. But concerning the holy angels, what could one either conceive or say of such a thing? For they are holy and superior to all defilement, since they are without flesh and use bodies that are subtle, intelligible, and beyond the human mind. Yet they are greatly distressed if the law of what is fitting is neglected by anyone. And it is fitting for women to be covered; and nature bears witness to this, for hair, it is said, has been given to her as a covering. Therefore let what is fitting be observed also in this matter, because of those who know the Creator's will better than we. The inspired Paul again uses another artful device: for he said that man was made in the image and likeness of God, but then he clearly asserted that the female is, as it were, cast behind his own honor and glory, by adding the following: \"For the woman,\" he says, \"is the glory of the man; for man was not created for the woman, but woman for the man.\" Then, carefully mitigating what might naturally distress the female, he adds and says: \"Yet neither woman without man nor man without woman.\" For woman admittedly came from man, and this is true; but she is also found not to be useless for the generation of man. And nature, bringing both together into one, has made them mutually necessary, linking them economically toward love. And that God is the creator of all things, he further confirms by saying: \"But all things are from God,\" for all things have been brought into being through Christ.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ παχὺ δὴ τοῦτο καὶ ἀπὸ γῆς ἔχοντες σῶμα","severity":"info","text":"Cyril contrasts the material human body with the subtle, intelligible bodies of angels, a common patristic trope.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ γυνὴ γάρ φησι δόξα ἀνδρός ἐστιν","severity":"info","text":"Cyril attributes to Paul a saying not found in the canonical epistles; it may derive from a lost tradition or be a paraphrase of 1 Cor 11:7.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὰ δὲ πάντα ἐκ τοῦ Θεοῦ","severity":"info","text":"This phrase echoes 1 Cor 8:6 or similar Pauline formulations; Cyril uses it to affirm God as creator of all things through Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εὐτεχνίᾳ","severity":"info","text":"Cyril praises Paul's rhetorical skill (εὐτεχνίᾳ, 'artful device') in balancing male honor with female dignity, reflecting late antique exegetical methods.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προσεμπεδοῖ","severity":"info","text":"Cyril structures his argument by moving from human and angelic behavior to Paul's teaching, then to a theological conclusion about creation through Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κατακαλύπτεσθαι","severity":"info","text":"Cyril's insistence on women's head-covering as fitting and nature's witness reflects later ecclesiastical discipline, not just exegesis of 1 Cor 11.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'woman is the glory of man' is unclear; it may be a lost Pauline tradition or Cyril's own paraphrase."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"ΤΟΜΟΣ Ε.\n\nΛΟΓΟΣ Α.\n\nΟὐδεὶς ἐν πνεύματι Θεοῦ λαλῶν λέγει Ἀνάθεμα Ἰησοῦν κ.τ.λ. Ὁ ΚΥΡΙΟΣ ἡμῶν\n\nἸησοῦς ὁ Χριστὸς ἐπηγγέλλετο μὲν ἀπελθὼν πέμψειν ἡμῖν τὸν παράκλητον· προσετίθει δὲ τούτοις τό \"Ἐκεῖνος ἐμὲ δοξάσει.\" συνίεμεν δὲ ἡμεῖς καὶ μάλα ὀρθῶς ὅτι δοξάζει Χριστὸν τὸ Πνεῦμα αὐτοῦ, καὶ σοφοὺς ἀποτελοῦν τοὺς ἐν οἷς ἂν γένοιτο, καὶ αὐτὸν τοῖς ἁγίοις ἐνοικίζον δι' ἑαυτοῦ· ἔστι γὰρ ἐν ἡμῖν διὰ τοῦ Ἁγίου Πνεύματος· δοξάζει δὲ καὶ ἑτέρως, ἐνεργεῖ γὰρ τὰ εἰς δόξαν αὐτοῦ διὰ χειρὸς ἁγίων· εἰ δὲ δοξάζει τὸν Υἱὸν τὸ Πνεῦμα αὐτοῦ, πῶς ἂν εἰς αὐτὸν δυσφημήσειέν τις λαλῶν ἐν Πνεύματι; ἐρεῖ γὰρ μᾶλλον ὅτι Κύριος Ἰησοῦς. οὐκοῦν οἱ τῇ κτίσει συντάττοντες τὸν δι' οὗ τὰ πάντα παρῆκται πρὸς γένεσιν, ἀμέτοχοι παντελῶς εἶεν ἂν τοῦ Ἁγίου Πνεύματος· λέγουσι γὰρ ἐναργῶς Ἀνάθεμα Ἰησοῦς· οἱ δὲ ὁμολογοῦντες ὅτι Θεὸς καὶ Κύριος Ἰησοῦς, εὐσεβῶς ἐξ αὐτοῦ μαρτυρηθήσονται τοῦ πράγματος, ὅτι τῆς ἐπ' αὐτῷ θεοπτίας τὴν γνῶσιν μεμυσταγώγηνται διὰ Πνεύματος· \"τὸ γὰρ πνεῦμα πάντα ἐρευνᾷ, \"καὶ τὰ βάθη τοῦ Θεοῦ.\" εἰδὼς δὲ τὸ Πνεῦμα τὰ ἐν Θεῷ κεκρυμμένα, ταῖς τῶν ἁγίων αὐτὰ διαπορθμεύει ψυχαῖς, καὶ ἀπλανῆ καὶ ἀμώμητον αὐταῖς ἐνίησι γνῶσιν. καὶ τούτου μάρτυς αὐτὸς ὁ θεσπέσιος Παῦλος προστιθείς τε καὶ λέγων Διαιρέσεις δὲ χαρισμάτων εἰσὶ, τὸ δὲ αὐτὸ Πνεῦμα· καὶ διαιρέσεις διακονιῶν εἰσιν, καὶ ὁ αὐτὸς Κύριος· καὶ διαιρέσεις ἐνεργημάτων εἰσὶν, ὁ δὲ αὐτὸς Θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν.","english":"Book 5.\n\nDiscourse 1.\n\nNo one speaking in the Spirit of God says \"Anathema Jesus,\" etc. Our Lord Jesus Christ promised that after he departed he would send us the Paraclete; and he added to these words, \"He will glorify me.\" And we understand, and quite rightly, that his Spirit glorifies Christ, making wise those in whom it comes to be, and establishing him in the saints through itself; for he is in us through the Holy Spirit. It glorifies him also in another way, for it works things for his glory through the hand of the saints. But if his Spirit glorifies the Son, how could anyone speaking in the Spirit utter blasphemy against him? For he will rather say, \"Lord Jesus.\" Therefore, those who rank among creation the one through whom all things have been brought to generation would be utterly without a share of the Holy Spirit; for they plainly say, \"Anathema Jesus.\" But those who confess that Jesus is God and Lord will be piously attested by the fact itself, that they have been initiated into the knowledge of the vision of God concerning him through the Spirit; \"for the Spirit searches all things, even the depths of God.\" And the Spirit, knowing the things hidden in God, conveys them to the souls of the saints, instilling in them unerring and blameless knowledge. And the divine Paul himself is a witness to this, adding and saying, \"There are divisions of gifts, but the same Spirit; and there are divisions of ministries, and the same Lord; and there are divisions of operations, and the same God who works all things in all.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνάθεμα Ἰησοῦν","severity":"info","text":"Cyril cites a phrase 'Anathema Jesus' as a slogan of those who deny Christ's divinity, likely referencing a known heretical formula, though the exact source is not identified in the passage.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκεῖνος ἐμὲ δοξάσει","severity":"info","text":"The phrase 'He will glorify me' is an allusion to John 16:14, where Jesus speaks of the Paraclete's role, though the wording differs slightly from the standard text.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ γὰρ πνεῦμα πάντα ἐρευνᾷ, καὶ τὰ βάθη τοῦ Θεοῦ","severity":"info","text":"Cyril adapts 1 Corinthians 2:10, where Paul says 'the Spirit searches everything, even the depths of God,' though the canonical text reads 'the Spirit searches everything, even the depths of God' (cf. 1 Cor 2:10).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διαιρέσεις δὲ χαρισμάτων εἰσὶ, τὸ δὲ αὐτὸ Πνεῦμα· καὶ διαιρέσεις διακονιῶν εἰσιν, καὶ ὁ αὐτὸς Κύριος· καὶ διαιρέσεις ἐνεργημάτων εἰσὶν, ὁ δὲ αὐτὸς Θεὸς ὁ ἐνεργῶ","severity":"info","text":"This extended quotation is not a direct biblical verse but a theological paraphrase by Cyril, echoing Pauline themes of unity in diversity (cf. 1 Cor 12:4-6, Eph 4:4-6).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ τῇ κτίσει συντάττοντες τὸν δι' οὗ τὰ πάντα παρῆκται πρὸς γένεσιν","severity":"info","text":"Cyril polemicizes against those who 'rank among creation' the Son, likely referring to Arian or Eunomian subordinationism, which denied the Son's consubstantiality with the Father.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΤΟΜΟΣ Ε. ΛΟΓΟΣ Α.","severity":"info","text":"The passage begins with 'Book 5. Discourse 1,' indicating it is part of a larger multi-volume work, likely Cyril's commentary on 1 Corinthians, though the fragmentary nature of the source leaves the overall structure uncertain.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἀνάθεμα Ἰησοῦν' is not a direct biblical quotation but a polemical slogan; its exact origin is unclear.","The extended quotation attributed to Paul is a theological paraphrase, not a verbatim scriptural citation.","The structural classification 'narrative' is based on Coptic cues, but the Greek text is argumentative and exegetical, not narrative in a strict sense."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"ὥσπερ γὰρ οἱ τῶν ἐπὶ γῆς κρατοῦντες πραγμάτων, καὶ τοῖς τῆς βασιλείας ἐμπρέποντες θρόνοις, διαφόροις τιμαῖς τοὺς τῶν ἰδίων ὑπασπιστῶν στεφανοῦσι γνησιωτέρους, οὕτως ἡ ἁγία τε καὶ ὁμοούσιος Τριὰς τοῖς ἐξ ὑγιοῦς καρδίας καὶ φρενὸς ὁλοτελοῦς ἀγαπῶσιν αὐτὴν, ἀμφιλαφῆ διανέμει τῶν ἄνωθεν ἀγαθῶν τὴν κτῆσιν, δι' ἑνὸς τοῦ Πνεύματος ὡς διὰ Χριστοῦ παρὰ τοῦ Πατρός· πάντα γὰρ παρὰ τοῦ Πατρὸς δι' Υἱοῦ ἐν Πνεύματι. Ἑκάστῳ δίδοται ἡ φανέρωσις τοῦ Πνεύματος πρὸς τὸ συμφέρον· ᾧ μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας κ.τ.λ.\n\nΟἶδεν γὰρ οἶδεν καιροὺς τοὺς ἑκάστῳ πρέποντας τῶν παρ' αὐτοῦ δρωμένων, \"ἐν ᾧ πάντες εἰσὶν οἱ θησαυροὶ τῆς \"σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι,\" κατὰ τὸ γεγραμμένον· ποῖα γεμὴν χαρίσματα καὶ ποῖαί τινες αἱ διανομαὶ, καὶ μὴν καὶ τὰ τῶν δυνάμεων ἐνεργήματα, διαλευκαίνει λέγων Ὧι μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας· σοφίας δὲ λόγος, κατά γε τὸ αὐτῷ μοι δοκοῦν, ὁ \"ἐν ἀνοίξει \"τοῦ στόματος,\" ὁ πρόχειρός τε καὶ εὔρους καὶ ὡς ἀπὸ γλώσσης ἰὼν τῆς ἄγαν εὐτροχωτάτης. ἄλλῳ δὲ λόγος γνώσεως· εἰσὶ γὰρ τῶν ἐν ἡμῖν τινες, οἱ τὸ πρόχειρον μὲν εἰς λόγους οὐκ ἔχοντες, καὶ τοῦ φράζειν εὐκόλως δύνασθαι τὴν παῤῥησίαν οὐ κεκτημένοι, βαθεῖς γεμὴν ἄγαν εἰς σύνεσιν, νουνεχέστατά τε καὶ λίαν ἴσχνως τοῖς ἱεροῖς προσβάλλοντες λόγοις, καὶ μυσταγωγεῖν ἑτέρους οἷοί τε καὶ τὰ τῶν θεωρημά των ἀντικαταψιλοῦντες εὐκόλως. ἀλλὰ καὶ τῆς σοφίας ὁ λόγος καὶ μέντοι τῆς γνώσεως δι' ἑνὸς τοῦ Πνεύματος τοῖς ἑλεῖν ἀξίοις χορηγεῖται παρὰ τοῦ Πατρὸς δι' Υἱοῦ·","english":"For just as those who hold sway over earthly affairs and grace the thrones of the kingdom crown with various honors the more genuine of their own shield-bearers, so the holy and consubstantial Trinity distributes to those who love it from a sound heart and a whole mind the ample possession of goods from above, through the one Spirit as through Christ from the Father; for all things are from the Father through the Son in the Spirit. To each is given the manifestation of the Spirit for what is beneficial; for to one is given through the Spirit a word of wisdom, etc.\n\nFor it knows, it knows the times fitting for each of the things done by it, \"in which are all the hidden treasures of wisdom and knowledge,\" according to what is written; what kinds of gifts and what sorts of distributions, and indeed also the operations of the powers, it makes clear, saying: \"For to one is given through the Spirit a word of wisdom\"; a word of wisdom, in my opinion, is that which is \"in the opening of the mouth,\" the ready and fluent one, and as if flowing from a very smooth tongue. But to another, a word of knowledge; for there are some among us who do not have readiness in speech, and do not possess the freedom to speak easily, but are very deep in understanding, approaching the sacred texts most intelligently and with great precision, and are able to initiate others and easily expound the details of the doctrines. But both the word of wisdom and that of knowledge are supplied through the one Spirit to those worthy to receive them, from the Father through the Son.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιος","severity":"info","text":"The term 'consubstantial' (ὁμοούσιος) is a key Nicene theological term, asserting the full divinity of the Holy Spirit alongside Father and Son.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ᾧ πάντες εἰσὶν οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι","severity":"info","text":"Cyril quotes or alludes to a scriptural phrase about hidden treasures of wisdom and knowledge; the exact source is not identified in the passage.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πνεύματος","severity":"info","text":"Cyril's discussion of the Spirit's distribution of gifts reflects the broader fourth-century theological context of the Holy Spirit's role in the Trinity and in Christian life.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὥσπερ ... οὕτως","severity":"info","text":"The passage uses a comparative structure (ὥσπερ ... οὕτως) to draw an analogy between earthly rulers and the Trinity's distribution of gifts.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δι' ἑνὸς τοῦ Πνεύματος ὡς διὰ Χριστοῦ παρὰ τοῦ Πατρός","severity":"info","text":"Cyril's formulation 'through the one Spirit as through Christ from the Father' parallels the standard Trinitarian formula 'from the Father through the Son in the Spirit'.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κ.τ.λ.","severity":"caution","text":"The abbreviation κ.τ.λ. (καὶ τὰ λοιπά) indicates that Cyril's text continues with further examples or citations not fully preserved in this fragment.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the phrase about hidden treasures is not specified; it may be an allusion to a known passage or a paraphrase.","The abbreviation κ.τ.λ. leaves the continuation of Cyril's list of gifts unspecified."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"λόγος γνώσεώς ἐστιν ὅταν τις οἶδε τὸν νοῦν τῶν θείων λογίων καὶ ἱκανὸς ἀναπτῦξαι νοήματα, εὐφραδῶς δὲ ταῦτα διδάξαι οὐ δυνάμενος. καὶ τοῦτο δὲ κἀκεῖνο δι' ἑνὸς τοῦ Πνεύματος τοῖς ἀξίοις χορηγεῖται παρὰ Πατρὸς δι' Υἱοῦ, ὃς διαιρεῖν λέγεται τὰς διακονίας· οὓς μὲν γὰρ τῶν ἁγίων ἀποστόλων διακηρύττειν ἐκέλευσε τοῖς ἐξ αἵματος Ἰσραὴλ τὸν τῆς πίστεως λόγον· ἑτέρους δ' αὖ ταῖς τῶν ἐθνῶν ἀπονενέμηκε χώραις. ἐνήργηκε δὲ καὶ τοῦτο διὰ τοῦ Ἁγίου Πνεύματος· καὶ γοῦν ἐν ταῖς πράξεσι τῶν ἁγίων ἀποστόλων γεγραμμένον εὑρήσομεν ὅτι \"Λειτουργούντων δὲ αὐτῶν τῷ Κυρίῳ καὶ νηστευ\"όντων εἶπεν τὸ Πνεῦμα τὸ Ἅγιον Ἀφορίσατε δή μοι τὸν \"Βαρνάβαν καὶ τὸν Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι \"αὐτούς·\" τέθειται δὲ ὁ θεσπέσιος Παῦλος εἰς ἀποστολὴν ἐθνῶν, καὶ ταύτην ἔλαχεν τὴν διακονίαν· καὶ πιστώσεται γράφων αὐτός\n\n\"Ἐφ' ὅσον μὲν οὖν ἐγὼ ἐθνῶν εἰμι ἀπόστολος, \"τὴν διακονίαν μου δοξάζω.\" οὐκοῦν διανέμει μὲν ὁ Υἱὸς τὰς διακονίας, ἐνεργεῖ δὲ τὸ χρῆμα τὸ Πνεῦμα τὸ Ἅγιον μετ' ἐξουσίας· Πνεῦμα γάρ ἐστι τοῦ Υἱοῦ. ἀλλὰ καὶ τὰ τῶν δυνάμεων ἐνεργήματα, τουτέστι τὰς διὰ τῶν ἁγίων θεοσημίας, ὁ αὐτὸς ἡμῖν ἀποπεραίνει Θεός· πάντα γὰρ, ὡς ἔφην, παρὰ Πατρὸς δι' Υἱοῦ ἐν Πνεύματι, καὶ ἐφ' ἅπασι τοῖς κατορθουμένοις ἡ ἁγία καὶ ὁμοούσιος Τριὰς δοξάζεται. ἄθρει γὰρ ὅπως ἄρχεται μὲν ἀπὸ τοῦ Πνεύματος ὡς ὄντος ἐν ἡμῖν καὶ τὴν τῶν θείων χαρισμάτων ἐνεργοῦντος διανομήν·","english":"It is a gift of knowledge when one understands the meaning of the divine oracles and is able to unfold their thoughts, yet is unable to teach them eloquently. And both this and that are supplied through the one Spirit to those who are worthy, from the Father through the Son, who is said to distribute the ministries. For he commanded some of the holy apostles to proclaim the word of faith to those of the blood of Israel, while he assigned others to the regions of the Gentiles. And this too was effected through the Holy Spirit; indeed, we will find it written in the Acts of the Holy Apostles that \"While they were ministering to the Lord and fasting, the Holy Spirit said, 'Set apart for me Barnabas and Saul for the work to which I have called them.'\" And the divine Paul was placed in the apostleship of the Gentiles, and he received this ministry; and he himself will confirm it, writing: \"Insofar then as I am an apostle of the Gentiles, I glorify my ministry.\" Therefore, the Son distributes the ministries, while the Holy Spirit effects the matter with authority; for it is the Spirit of the Son. But also the workings of the powers, that is, the divine signs through the saints, the same God accomplishes for us. For all things, as I said, are from the Father through the Son in the Spirit, and in all that is accomplished, the holy and consubstantial Trinity is glorified. For observe how it begins from the Spirit, as being in us and effecting the distribution of divine gifts.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"λόγος γνώσεως","severity":"info","text":"The phrase λόγος γνώσεως (literally 'word of knowledge') is a technical expression in early Christian ascetic and theological literature, denoting a gift of spiritual insight distinct from rhetorical eloquence.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Acts 13:2","severity":"info","text":"Cyril quotes a variant of Acts 13:2, where the Holy Spirit instructs the church at Antioch to 'set apart Barnabas and Saul' for mission. The wording differs slightly from the standard text, possibly reflecting a liturgical or memory-based citation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paul's self-description","severity":"info","text":"The quotation 'Insofar then as I am an apostle of the Gentiles, I glorify my ministry' is not a direct biblical verse but a paraphrase of Paul's self-understanding (cf. Rom 11:13; Gal 2:8). Cyril likely adapts it from memory.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"διακονίας","severity":"info","text":"Cyril's discussion of the Son distributing ministries (διακονίας) reflects a late fourth- to fifth-century debate about the distinct roles of the Trinity in salvation history, particularly in the context of the Pneumatomachian controversy.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἄθρει γὰρ","severity":"info","text":"The concluding exhortation 'For observe how it begins from the Spirit' signals a rhetorical recapitulation, tying the passage back to the opening theme of the Spirit as the agent of distribution.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐφ' ὅσον μὲν οὖν ἐγὼ ἐθνῶν εἰμι ἀπόστολος","severity":"caution","text":"The Pauline quotation is not verbatim from any known epistle; it may be a conflation or a loose citation from memory. The exact source is uncertain, and the text should not be treated as a direct biblical quote.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline quotation is unclear; it may be a paraphrase or a lost variant.","The phrase 'λόγος γνώσεως' could be interpreted as a technical term for a specific charism or as a general description of intellectual understanding."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"ἀναβιβάσας δὲ τὸν λόγον ἐπὶ τὸν Υἱὸν, ὅς ἐστιν Υἱὸς κατὰ φύσιν, ἄνεισιν οὕτω λοιπὸν ἐπὶ τὸν Πατέρα, τὴν διὰ τοῦ Πνεύματος ἐνέργειαν διὰ μέσου τοῦ Υἱοῦ προσνέμων αὐτῷ. Ἑτέρῳ δὲ πίστις ἐν τῷ αὐτῷ Πνεύματι. Πίστις ἐν τούτοις εἴη ἂν, καθάπερ ἐγῷμαι, ἡ πρὸς πᾶν ὁτιοῦν τῶν ἀγαθῶν ἑδραιότης καὶ ὧν ἂν βούλοιτο Θεός· φαμὲν γὰρ οὕτω γενέσθαι πιστὸν \"ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ\" τὸν ἱεροφάντην Μωσέα· οὐ γὰρ τὸ χρῆναι πιστεῦσαι μόνον ὅτι φύσει καὶ ἀληθῶς εἷς ἐστι τῶν ὅλων Θεὸς, πίστις ἂν νοοῖτο καὶ λέγοιτο, ἀλλὰ τὸ εὖ βεβηκέναι κατὰ ψυχὴν, \"καὶ \"ἕτοιμον εἶναι τοῦ πορεύεσθαι μετὰ Κυρίου τοῦ Θεοῦ\" κατὰ τὴν τοῦ προφήτου φωνήν· καὶ γοῦν οἱ θεσπέσιοι μαθηταὶ προσῄεσάν ποτε τῷ Χριστῷ λέγοντες ἐναργῶς \"Πρόσθες \"ἡμῖν πίστιν.\" δίδοται δὲ πρὸς τούτῳ καὶ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ Πνεύματι. καί μοι πάλιν ἐπιτήρει λεπτῶς· τοῦ γὰρ Πνεύματος διανέμειν λεγομένου τὰ τῶν ἰαμάτων χαρίσματα, Χριστός ἐστιν ὁ διδούς· δέδωκε γὰρ τοῖς ἁγίοις ἀποστόλοις \"ἐξουσίαν κατὰ πνευμάτων ἀκαθάρτων ὥστε \"ἐκβάλλειν αὐτά·\" καὶ δὴ καὶ ἔφασκεν \"Ἀσθενοῦντας θερα\"πεύετε, καὶ νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, καὶ δαι\"μόνια ἐκβάλλετε, δωρεὰν ἐλάβετε, δωρεὰν δότε.\" αὐτοῦ δὲ δὴ πάντως καὶ τὰ τῶν δυνάμεων ἐνεργήματα, πλὴν ἐν Πνεύματι τῷ ἑνί· οἷον ἔῤῥιψεν ὁ Μωσῆς τὴν ῥάβδον εἰς γῆν καὶ γέγονεν ὄφις, μετεσκεύασεν εἰς αἷμα τοὺς ποταμοὺς, ἐξήγαγεν ὕδωρ ἐκ πέτρας· τετελέκασι δὲ πλεῖστα ὅσα καὶ πέρα λόγου καὶ θαύματος οἱ μακάριοι προφῆται· ταῦτα δὲ εἶναί φαμεν τὰ τῶν δυνάμεων ἐνεργήματα δι' ἑνὸς τοῦ Πνεύματος·","english":"Having raised the discourse to the Son, who is Son by nature, he thus ascends further to the Father, attributing to him the activity through the Spirit by way of the Son as intermediary. In another, there is faith in the same Spirit. Faith in these matters would be, as I think, the steadfastness toward any good whatsoever and toward whatever God might will; for we say that the hierophant Moses became faithful \"in his whole house\" in this way. For it is not only the necessity of believing that by nature and truly there is one God of all that would be understood and called faith, but also the state of being well-established in soul, \"and being ready to go with the Lord God,\" according to the prophet's voice. Indeed, the divine disciples once approached Christ, saying plainly, \"Add faith to us.\" In addition to this, gifts of healings are also given in the one Spirit. And observe again carefully: while the Spirit is said to distribute the gifts of healings, it is Christ who gives them; for he gave to the holy apostles \"authority over unclean spirits so as to expel them.\" And indeed he said, \"Heal the sick, raise the dead, cleanse lepers, and expel demons; you received freely, give freely.\" And certainly the workings of the powers are his as well, but in the one Spirit. For example, Moses threw his staff to the ground and it became a serpent, he turned the rivers into blood, he brought forth water from a rock. And the blessed prophets accomplished very many things beyond word and wonder. These, we say, are the workings of the powers through the one Spirit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἱεροφάντην Μωσέα","severity":"info","text":"Cyril calls Moses 'hierophant', a term from mystery cults, to present him as an inspired revealer of divine truths, not merely a lawgiver.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πρόσθες ἡμῖν πίστιν","severity":"info","text":"The phrase 'Add faith to us' is not a direct biblical quotation but likely reflects a tradition of the apostles' request, possibly echoing Lk 17:5 or similar petitions in early Christian literature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξουσίαν κατὰ πνευμάτων ἀκαθάρτων ὥστε ἐκβάλλειν αὐτά","severity":"info","text":"Cyril attributes to Christ a saying about authority over unclean spirits; this is not a verbatim NT verse but may derive from oral tradition or a lost apocryphon.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀσθενοῦντας θεραπεύετε, καὶ νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, καὶ δαιμόνια ἐκβάλλετε, δωρεὰν ἐλάβετε, δωρεὰν δότε","severity":"info","text":"This extended saying of Christ is not found in the canonical Gospels; it resembles later apostolic traditions or liturgical formulas, possibly from a source known to Cyril.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἔῤῥιψεν ὁ Μωσῆς τὴν ῥάβδον εἰς γῆν καὶ γέγονεν ὄφις, μετεσκεύασεν εἰς αἷμα τοὺς ποταμοὺς, ἐξήγαγεν ὕδωρ ἐκ πέτρας","severity":"info","text":"Cyril lists miracles of Moses (staff to serpent, rivers to blood, water from rock) that are not in the biblical text but appear in Jewish and Christian legendary expansions, e.g., Pseudo-Philo or early haggadah.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καί μοι πάλιν ἐπιτήρει λεπτῶς","severity":"info","text":"Cyril uses a rhetorical marker ('And observe again carefully') to signal a shift from discussing faith to discussing healing gifts, maintaining the exegetical structure of his commentary.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings attributed to Christ (e.g., 'Add faith to us', 'Heal the sick...') is unclear; they may be from lost apocryphal traditions or Cyril's own paraphrase.","The phrase 'in his whole house' (ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ) is ambiguous: it could refer to Moses' household or to the house of Israel."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"ἀλλὰ καὶ προφητεύει τις ἕτερος, πλὴν οὐ δίχα τοῦ Πνεύματος· ἔχει δέ τις καὶ διακρίσεις πνευμάτων, πλὴν ἐν αὐτῷ τῷ Πνεύματι· ποίων δὲ πνευμάτων, εἴρηται πρότερον· διδόναι γεμὴν καὶ ἑτέροις ἰσχυρίζεται τὸ εἰδέναι γένη γλωσσῶν, καὶ μέντοι καὶ ἑρμηνείας· χάρισμα δὲ τοῦτό φαμεν ἴδιον καὶ ἐν καιρῷ καὶ χρείᾳ τισὶν οἰκονομικῶς κεχορηγημένον. Ἀλλ' οἱ μὲν ταῖς γλώσσαις ἐλάλουν, καίτοι πρὶν οὐκ εἰδότες αὐτὰς, οἱ δὲ συνῆσαν διερμηνεύοντες καίτοι πάλαι τὸ οὖς οὐκ ἐντριβῆ τε καὶ ἐν ἔθει τῶν τοιούτων ἐχόντων τινῶν· δεδόσθαι γεμὴν ὁ θεσπέσιος Παῦλος τοῖς τὸ τηνικάδε διισχυρίζεται τὸ γλώσσαις λαλεῖν, οὐχ ὡς ἐν μοίρᾳ χαρίσματος, ἀλλ' ὡς ἐν τάξει σημείου τοῖς πιστοῖς· καὶ δὴ καὶ προφητικὸν παρετίθει λόγιον οὕτως ἔχον \"Ὅτι ἐν ἑτερογλώσσοις \"καὶ ἐν χείλεσιν ἑτέροις λαλήσω τῷ λαῷ τούτῳ, καὶ οὐδ' \"ὡς πιστεύσουσιν.\" ἐνεργεῖ δὲ διαφόρως ἐν ἑκάστῳ τὸ Πνεῦμα τὴν τῶν χαρισμάτων διανομήν. ἵνα ὥσπερ, φησὶ, τὸ παχὺ δὴ τοῦτο καὶ ἀπὸ γῆς σῶμα συνέστηκεν ἐκ μορίων, οὕτω καὶ ὁ Χριστὸς ἤτοι τὸ σῶμα αὐτοῦ, τουτέστιν ἡ Ἐκκλησία, διὰ πολλῆς ἁγίων πληθύος εἰς ἑνότητα τὴν νοητὴν τελεωτάτην ἔχει τὴν σύστασιν. ταύτῃτοι καὶ ὁ θεσπέσιος Δαυεὶδ περιεστάλθαι φησὶν αὐτὴν \"ἐν ἱματισμῷ διαχρύσῳ\" περιπεποικιλμένῳ, τὸ τῶν χαρισμάτων οἶμαι πολυειδὲς καὶ τίμιον ὡς ἔν γε τούτῳ σημαίνων. Ὅτι τοίνυν ἔμελλον οἱ τῆς ὑφ' ἡλίῳ μυσταγωγοὶ γλώσσῃ τε ἁπάσῃ καὶ ἔθνει παντὶ προσλαλεῖν τὸ εὐαγγελικὸν δηλονότι καὶ σωτήριον κήρυγμα, σημεῖον ἐδίδου τὰς γλώσσας αὐτοῖς·","english":"Another also prophesies, but not without the Spirit; another has discernment of spirits, but in the Spirit itself—what spirits these are has been stated earlier. He also insists that he gives fullness and enables others to know kinds of tongues, and indeed also interpretations; this we say is a gift proper and supplied economically to some at a time and need. But some spoke in tongues, though previously not knowing them, while others understood, interpreting, though their ear had long been unaccustomed and not practiced in such things. The divine Paul insists that speaking in tongues was given to those then, not as a share of a gift, but as a sign to the faithful; and he even cited a prophetic saying thus: \"That in other tongues and in other lips I will speak to this people, and not even then will they believe.\" The Spirit works variously in each, distributing the gifts. So that, he says, just as this dense and earthly body is composed of parts, so also Christ, that is his body, the Church, through a great multitude of saints, has its constitution in perfect intelligible unity. And the divine David says it is clothed \"in a gold-embroidered garment\" richly variegated, signifying, I think, the manifold and precious nature of the gifts. Therefore, since the mystagogues of the whole world under the sun were to address the evangelical and salvific proclamation in every tongue and to every nation, a sign was given them in tongues.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέροις λαλήσω τῷ λαῷ τούτῳ, καὶ οὐδ' ὡς πιστεύσουσιν","severity":"info","text":"Cyril cites a prophetic saying about speaking in other tongues; the source is not identified in the passage but may be an allusion to Isaiah 28:11 LXX or a similar oracle.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἱματισμῷ διαχρύσῳ","severity":"info","text":"Cyril quotes David (Psalm 44:14 LXX) describing the Church as clothed in a gold-embroidered garment, interpreting it as a symbol of the manifold gifts.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μυσταγωγοὶ","severity":"info","text":"μυσταγωγοί (mystagogues) refers to those who initiate others into sacred mysteries; here it denotes the apostles or early Christian teachers who spread the gospel to all nations.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γλώσσαις λαλεῖν","severity":"info","text":"Cyril distinguishes speaking in tongues as a sign for the faithful rather than a personal gift, reflecting early Christian debates about the purpose of glossolalia in 1 Corinthians 14.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from specific charismatic gifts (prophecy, discernment, tongues) to a broader analogy: the Church as Christ's body composed of many parts, unified by the Spirit's distribution of gifts.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's interpretation of tongues as a sign rather than a gift aligns with later Eastern Christian emphasis on the symbolic and ecclesial function of charismata.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πλὴν οὐ δίχα τοῦ Πνεύματος' could be read as 'but not without the Spirit' or 'but not apart from the Spirit'; the translation takes the former.","The identity of the prophetic saying cited by Paul is uncertain; it may be a loose paraphrase or a lost source."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"ἄνδρες ὄντες Γαλιλαῖοι καὶ τεθραμμένοι κατὰ τὴν Ἰουδαίαν, Ἑβραῖοι τε καὶ ἐξ Ἑβραίων, Μήδοις τε καὶ Πάρθοις, καὶ μέντοι καὶ Ἐλαμίταις,\n\nκαὶ τοῖς ἐκ μέσης οἰκούσης ποταμῶν, Καππαδόκαις τε καὶ Αἰγυπτίοις, ταῖς αὐτῶν προσελάλουν γλώσσαις. καὶ διεπεραίνετο μὲν τὸ χρῆμα αὐτοῖς τῇ τοῦ Πνεύματος ἐνεργείᾳ καὶ χάριτι· γέγραπται γὰρ ὅτι \"ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρὸς\" καὶ τὰ ἑξῆς· ἀλλὰ τρόπος μὲν οἰκονομίας τὸ δρώμενον ἦν, συνίεσαν δὲ οὐ πάντες. ἐπειδὴ δὲ ἅπαξ ταῖς ἑτέρων γλώσσαις ἐλάλουν, ἐπίδειξιν ὥσπερ τινὰ τὴν διὰ τοῦ Πνεύματος ποιούμενοι χάριν, καὶ φιλοκομπίας ἀφορμὴν δεχόμενοι τὸ σημεῖον, ῥᾴθυμοι μὲν ἦσαν τὸ δεῖν τοῖς ὄχλοις τὰ ἐκ τῶν ἁγίων προφητῶν διαλέγεσθαι, καὶ τοῖς εὐαγγελικοῖς συναγορεύειν δόγμασιν, ὡς ἄνωθέν τε καὶ ἐκ πολλοῦ προκεκηρυγμένου· ἀποσεμνυνόμενοι δὲ ὡς ἐπὶ μόνῳ τῷ δύνασθαι γλώσσαις λαλεῖν, τούτου τε καὶ μόνου μεταποιεῖσθαι δεῖν ᾤοντο· καὶ τὸ πρᾶγμα ἦν ἐν σπουδαῖς ταῖς προυργιαιτάταις. Καθάπερ γὰρ τὸ σῶμα ἕν ἐστι, καὶ μέλη ἔχει πολλὰ κ.τ.λ. Ἡνώμεθα γὰρ ἀλλήλοις, σύσσωμοί τε γεγόναμεν ἐν Χριστῷ, συνεγείραντος ἡμᾶς καὶ μονονουχὶ συνδέοντος διὰ τοῦ ἑνὸς καὶ ἐν πᾶσιν Ἁγίου Πνεύματος, ὃ καὶ ἐν πόματος τάξει ζωοποιοῦ πεποτίσμεθα.","english":"Being men of Galilee and brought up in Judaea, Hebrews and from Hebrews, they spoke in their own tongues to Medes and Parthians, and indeed also to Elamites, and to those dwelling between the rivers, to Cappadocians and Egyptians. And the matter was accomplished for them by the energy and grace of the Spirit; for it is written that \"there appeared to them divided tongues as of fire\" and so forth; but the event was a manner of economy, and not all understood. Since once they spoke in the tongues of others, making a kind of display of the grace through the Spirit, and receiving the sign as an occasion for vainglory, they were negligent of the need to discourse to the crowds from the holy prophets and to advocate the evangelical doctrines, as having been proclaimed from above and long beforehand; and priding themselves solely on being able to speak in tongues, they thought they ought to lay claim to this and this alone; and the matter was among the most urgent concerns. For just as the body is one and has many members, etc. For we are united to one another and have become of one body in Christ, who has raised us up and all but bound us together through the one Holy Spirit in all, which we have drunk as a life-giving draught.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Γαλιλαῖοι ... Ἑβραῖοι","severity":"info","text":"Cyril emphasizes the apostles' Galilean and Hebrew origin to contrast with the polyglot nations they address, underscoring the miraculous nature of tongues.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρὸς","severity":"info","text":"This is a direct quotation of Acts 2:3, describing the tongues of fire at Pentecost, which Cyril uses to ground the gift of tongues in biblical narrative.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίας","severity":"info","text":"Cyril uses 'economy' to denote the divine arrangement or dispensation of the gift of tongues, implying it was a temporary, purposeful provision rather than a permanent endowment.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σῶμα ἕν ἐστι, καὶ μέλη ἔχει πολλὰ","severity":"info","text":"Cyril alludes to Paul's body metaphor (1 Cor 12:12-27) to argue for unity in diversity, linking tongues to the corporate life of the church.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"φιλοκομπίας ἀφορμὴν","severity":"info","text":"Cyril criticizes the Corinthian practice of vainglory in tongues, reflecting a later patristic concern that charismatic gifts could foster pride rather than humility.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καθάπερ γὰρ ... Ἡνώμεθα γὰρ","severity":"info","text":"Cyril transitions from critique of tongues to a positive exhortation on unity, using the body metaphor and the image of drinking the Spirit as a life-giving draught.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'καὶ τοῖς ἐκ μέσης οἰκούσης ποταμῶν' likely refers to Mesopotamia, but the exact referent is ambiguous; the translation 'those dwelling between the rivers' is adopted.","The clause 'συνεγείραντος ἡμᾶς' could be read as 'having raised us together' or 'having awakened us together'; the translation opts for 'raised us up' in a spiritual sense."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"καὶ γοῦν ἔφη Χριστὸς ὅτε πρὸς τὸ γύναιον ἐποιεῖτο τοὺς λόγους τὸ ἐπὶ τῇ πηγῇ τοῦ Ἰακώβ \"Ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν, ὃς \"δ' ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, γενήσεται \"ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον.\" ἔφη δέ που καὶ πρὸς Ἰουδαίους \"Ὁ πιστεύων εἰς ἐμὲ, καθὼς \"εἶπεν ἡ γραφὴ, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν 291 \"ὕδατος ζῶντος· τοῦτο δὲ εἶπεν, φησὶ, περὶ τοῦ Πνεύματος \"οὗ ἔμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν.\" καὶ μὴ θαυμάσῃς· εἰ γάρ ἐστιν αὐτὸς \"ὁ ποταμὸς τοῦ Θεοῦ,\" κατὰ τὴν τοῦ ψάλλοντος φωνὴν, ὁ πλήρης ὑδάτων, ὁ χειμάῤῥους τῆς τρυφῆς, ὃν ποτίζειν λέγεται τοὺς ἀγαπῶντας αὐτὸν ὁ Θεὸς καὶ Πατὴρ, πῶς οὐκ ἔδει τὸ Πνεῦμα αὐτοῦ πόμα τε καὶ ὕδωρ νοεῖσθαι τὸ ζωοποιόν; οὐκοῦν εἰς ἑνότητα κεκλημένοι διὰ τοῦ Πνεύματος, σύσσωμοί τε γεγονότες Χριστῷ, τῆς ἀγάπης τὸν σύνδεσμον τηρήσωμεν ἀῤῥαγῆ.\n\nΤΟΜΟΣ Ε ΛΟΓΟΣ Β.\n\nὉ γὰρ λαλῶν γλώσσῃ, οὐκ ἀνθρώποις λαλεῖ, ἀλλὰ τῷ Θεῷ κ.τ.λ. Ἐξίστησιν αὐτοὺς τοῦ χρῆναι νομίζειν ὥς ἐστι δὴ μᾶλλον πρὸς εὐκλείας αὐτῆς τοῦ διερμηνεύειν τὰ προφητῶν, τὸ γλώσσαις λαλεῖν· προϋποκειμένων γὰρ ἐν ἡμῖν καὶ προτιμωμένων πίστεώς τε καὶ ἐλπίδος καὶ μὴν καὶ ἀγάπης τῆς εἰς Θεόν τε καὶ ἀδελφοὺς, ἥτις καὶ παντὸς τοῦ νόμου τὴν πλήρωσιν ἔχει, προσεπαγέσθω τὰ ἕτερα· τότε γὰρ τότε καὶ λίαν ἐπὶ καιροῦ καὶ αὐτῶν ἐσόμεθα τῶν παρὰ Θεοῦ χαρισμάτων μεμεστωμένοι, καὶ τὰς διὰ τοῦ Πνεύματος καταπλουτήσομεν δωρεάς· τὸ προφητεύειν δύνασθαί φημι, τουτέστι τὸ διερμηνεύειν τὰ προφητῶν.","english":"And indeed Christ said, when he spoke to the woman at Jacob’s well, “He who drinks from this water will thirst again, but whoever drinks from the water that I will give him will have in himself a spring of leaping water for eternal life.” And he said somewhere also to the Jews, “He who believes in me, as the scripture said, rivers of living water will flow from his belly; and this he said, it is said, concerning the Spirit which those believing in him were about to receive.” And do not be amazed; for if he himself is “the river of God,” according to the psalmist’s voice, full of waters, the winter torrent of delight, whom God and Father is said to give drink to those who love him, how should his Spirit not be understood as a drink and life-giving water? Therefore, called into unity through the Spirit, and having become fellow members of Christ, let us keep the bond of love unbroken.\n\nBOOK FIVE, DISCOURSE TWO.\n\nFor he who speaks in a tongue does not speak to men, but to God, etc. He diverts them from needing to think that speaking in tongues is more glorious than interpreting the words of the prophets; for when faith and hope and indeed love for God and brothers, which contains the fulfillment of the whole law, are already established in us and honored, let the other things be added; for then, and only then, at the right time, we will be filled even with the gifts from God, and we will be enriched with the gifts through the Spirit—I mean the ability to prophesy, that is, to interpret the words of the prophets.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν, ὃς δ' ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον","severity":"info","text":"Cyril attributes to Christ a saying about Jacob's well that conflates John 4:13-14 with an apocryphal expansion; the phrase 'spring of leaping water' is not canonical.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ πιστεύων εἰς ἐμὲ, καθὼς εἶπεν ἡ γραφὴ, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος","severity":"info","text":"Cyril cites a non-canonical saying of Christ to the Jews about rivers of living water from the believer's belly; no known biblical source.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ ποταμὸς τοῦ Θεοῦ","severity":"info","text":"Cyril refers to Christ as 'the river of God' citing the psalmist; likely alludes to Psalm 65:9 LXX or a patristic trope, not a direct quotation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΤΟΜΟΣ Ε ΛΟΓΟΣ Β","severity":"info","text":"The Greek heading 'Book Five, Discourse Two' marks a structural division; the preceding passage on the Spirit's unity and the following on tongues are from different sections of Cyril's commentary.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐξίστησιν αὐτοὺς τοῦ χρῆναι νομίζειν","severity":"info","text":"Cyril argues that speaking in tongues is not more glorious than interpreting prophecy; the verb 'Ἐξίστησιν' suggests he diverts readers from a mistaken priority.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ προφητεύειν δύνασθαί φημι, τουτέστι τὸ διερμηνεύειν τὰ προφητῶν","severity":"info","text":"Cyril equates prophecy with interpreting the prophets, a distinctive exegetical move that subordinates charismatic gifts to scriptural exposition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the two non-canonical sayings attributed to Christ is unknown; they may be from apocryphal gospels or Cyril's own elaboration.","The phrase 'winter torrent of delight' (χειμάῤῥους τῆς τρυφῆς) is ambiguous in its referent: Christ or the Spirit."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"ἐνηνθρωπηκότος γὰρ ἅπαξ τοῦ Μονογενοῦς, παθόντος τε καὶ ἐγηγερμένου, καὶ τῆς καθ' 292 ἡμᾶς οἰκονομίας ἐκπεπερασμένης, ποίας ἦν ἔτι προφητείας καιρὸς, ἢ ποίων ἔτι πραγμάτων ἡ προαγόρευσις; οὐκοῦν τὸ προφητεύειν ἐν τούτοις εἴη ἂν ἕτερον οὐδὲν, πλὴν ὅτι καὶ μόνον τὸ διερμηνεύειν δύνασθαι προφητείας· καὶ τοῖς ἀκροωμένοις ὡς ἔνι καταλευκαίνοντες, εἶτα πρὸς ἀλήθειαν τὸν οἰκεῖον ἐξ αὐτῶν ἐμπεδοῦντες λόγον, ὀρθοί τε καὶ ἀπλανεῖς ἐσόμεθα τῶν καλλίστων ἐξηγηταί. ὁ τοίνυν φησὶ γλώσσῃ λαλῶν οὐκ ἀνθρώποις μᾶλλον ἀλλὰ τῷ Θεῷ προσλαλεῖ· πῶς δὲ ἢ τινὰ τρόπον; οὐδεὶς γὰρ ἀκούει, φησίν· εἰ γὰρ δέδοται τυχὸν τῷ μὲν δεῖνι τῶν μαθητῶν\n\nτὸ γλώσσῃ τῇ Μήδων δύνασθαι λαλεῖν, ἑτέρῳ δὲ αὖ τῇ Ἐλαμιτῶν, εἶτα ταῖς Ἰουδαίων προσδιαλέγοιντο συναγωγαῖς οἱ περὶ ὧν ὁ λόγος ἤγουν ταῖς ἑλλήνων ἀγέλαις, τίς ὁ ἀκουσόμενος, ἢ ποία τῶν λόγων ἡ ὄνησις ἔσται; συνήσει γὰρ οὐδεὶς, πλὴν μόνου τοῦ πάντα εἰδότος Θεοῦ· τῷ γὰρ πνεύματι, φησὶ, λαλεῖ μυστήρια. ἄθρει δὲ ὅπως ὁ Θεῷ λαλῶν πνεύματι λαλεῖ· Θεὸς οὖν ἄρα τὸ Πνεῦμα. οὐκοῦν ὁ γλώσσῃ λαλῶν Θεῷ μᾶλλον, φησὶ, καὶ οὐκ ἀνθρώποις λαλεῖ· ὁ δὲ προφητεύων ἀνθρώποις λαλεῖ οἰκοδομὴν καὶ παράκλησιν καὶ παραμυθίαν. συνιεὶς οὖν ὅτι τὸ προφητεύειν ἐν τούτοις, τὸ διερμηνεύειν ἐστὶ τὰ τῶν προφητῶν, δι' ὧν ὁ τῆς παρακλήσεως πιστοῦται λόγος καὶ ὁ τῶν μυσταγωγουμένων χειραγωγεῖται νοῦς εἰς ἀλήθειαν τὴν ἐπὶ Χριστῷ, προαποδείκνυσι καὶ ἑτέρως ἀσυγκρίτως ὂν ἐν ἀμείνοσι τοῦ γλώσσῃ λαλεῖν, τὸ διερμηνεύειν τὰ προφητῶν· ἑαυτὸν μὲν γὰρ οἰκοδομεῖ φησιν ὁ γλώσσῃ λαλῶν·","english":"Since the Only-begotten once became incarnate, suffered, and rose, and the economy concerning us has been completed, what occasion was there still for prophecy, or what further announcement of events? Therefore, to prophesy in these matters would be nothing other than the ability to interpret prophecy, and, as far as possible, clarifying them for the hearers, then establishing our own discourse from them in accordance with truth, we shall be upright and unerring interpreters of the finest things. So he who speaks in a tongue, he says, speaks not so much to men as to God. But how, and in what manner? For no one hears, he says. For if it is granted, for instance, to one of the disciples to be able to speak in the Median tongue, and to another in the Elamite, and then they were to converse with the Jewish synagogues, that is, with the Greek assemblies, who would hear, or what benefit would the words have? For no one would understand, except only the all-knowing God. For he speaks mysteries in spirit, he says. And observe how he who speaks to God speaks in spirit; therefore God is the Spirit. So he who speaks in a tongue speaks to God rather than to men, he says; but he who prophesies speaks to men for edification, exhortation, and consolation. Understanding, then, that to prophesy in these matters is to interpret the words of the prophets, through which the discourse of exhortation is confirmed and the mind of the initiated is led to the truth concerning Christ, he demonstrates that interpreting the prophets is incomparably superior to speaking in a tongue. For he who speaks in a tongue builds himself up, he says.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"γλώσσῃ λαλῶν","severity":"info","text":"Cyril here interprets the Corinthian 'speaking in tongues' (γλώσσῃ λαλῶν) as a private, unintelligible speech addressed to God, contrasting it with prophecy as public interpretation of Scripture.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προφητεύειν","severity":"info","text":"Cyril redefines 'to prophesy' (προφητεύειν) as the ability to interpret existing prophecies (τὸ διερμηνεύειν δύνασθαι προφητείας), not as new revelation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεύματι λαλεῖ μυστήρια","severity":"info","text":"Cyril echoes 1 Cor 14:2 ('speaks mysteries in spirit') but adapts it to his argument that the tongue-speaker addresses God, not humans.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Cyril builds a contrast: tongue-speech (to God, unintelligible) vs. prophecy (to humans, edifying). The argument moves from a hypothetical scenario (Median/Elamite tongues) to a theological conclusion (God is Spirit).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's exegesis reflects a post-Nicene concern to subordinate charismatic gifts to scriptural interpretation, aligning with his broader anti-Origenist and anti-Pneumatomachian polemics.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ προφητεύειν ἐν τούτοις' could mean 'prophesying in these matters' (i.e., after the Incarnation) or 'prophesying in these words' (i.e., in the scriptural texts). The translation takes the former.","The reference to 'Greek assemblies' (ταῖς ἑλλήνων ἀγέλαις) may be a rhetorical exaggeration, not a specific historical setting."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"συνίησι γὰρ αὐτὸς, ἕτερος δὲ ὅλως οὐδείς· ὁ δὲ ταῖς τῶν ἁγίων προφητῶν φωναῖς καὶ προῤῥήσεσιν εἰς μαρτυρίαν χρώμενος, ἐκκλησίαν οἰκοδομεῖ. μεῖζον οὖν ἄρα καὶ ἐν ὑπερτάτοις αὐχήμασι τὸ προφητεύειν ἐστὶν καὶ ἐν ἐλπίσι λαμπραῖς· εἴπερ ἐστὶν ἄμεινον ὁμολογουμένως τὸ ἐκκλησίαν οἰκοδομεῖν, τοῦ ἑαυτῷ τε καὶ μόνῳ προσδιαλέγεσθαι γλώσσῃ. Θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις, μᾶλλον δὲ ἵνα προφητεύητε κ.τ.λ. Ἐπειδὴ παράδοξον ἦν καὶ θεόσδοτον ἀληθῶς τὸ δύνασθαι γλώσσαις ταῖς ἑτέρων λαλεῖν ἄνδρας ὄντας Ἑβραίους, ἵνα μή τις οἴηται τὸν ἀπόστολον καθορίζειν ἀβούλως τοῦ γεγονότος τὸ εἰκαῖον εἶναι λέγειν τὸ διὰ τῆς τοῦ Πνεύματος ἐνεργείας δεδωρημένον, δέδοται γὰρ εἰς σημεῖον τοῖς πιστοῖς· ἀποδέχεται τὸ χρῆμα καί φησι Θέλω δὲ πάντας λαλεῖν γλώσσαις. ἀποκείρει δὲ παραχρῆμα σαφῶς τὴν ἔν γε τούτω σπουδὴν, καὶ μεθίστησι πρὸς τὸ ἄμεινον ἐπενεγκὼν εὐθύς Μᾶλλον δὲ ἵνα προφητεύητε, μείζονά τε τὸν προφητεύοντα τοῦ γλώσσῃ λαλοῦντος ἐναργέστατα λέγων· καταδείκνυσι δὲ οὐδὲ παντελῶς ἀνόνητον ἐκεῖνο τοῖς ἔχουσι καὶ τοῖς ἀκροωμένοις, ἐπιφέρων Ἐκτὸς εἰ μὴ διερμηνεύῃ, τουτέστιν εἰ μὴ ἔχοι τινὰ τὸν ἀεὶ προσεδρεύοντα καὶ τοῖς μυσταγωγουμένοις διερμηνεύοντα.","english":"For he himself understands, but no one else at all does; but the one who uses the voices and predictions of the holy prophets as testimony builds up the church. Therefore, prophesying is greater and among the highest boasts, and in bright hopes, since it is admittedly better to build up the church than to converse with oneself and oneself alone in a tongue. I wish that all of you spoke in tongues, but rather that you prophesied, etc. Since it was extraordinary and truly God-given for men who were Hebrews to be able to speak in other tongues, lest anyone think that the apostle recklessly determines that what was granted through the energy of the Spirit was worthless—for it was given as a sign to the faithful—he accepts the matter and says, I wish that all spoke in tongues. But he immediately clearly cuts off any zeal in this matter and redirects to the better by adding at once, Rather that you prophesied, declaring most clearly that the one who prophesies is greater than the one who speaks in a tongue; and he shows that the latter is not entirely useless to those who have it and to those who hear, adding, Unless he interprets, that is, unless he has someone always attending and interpreting for the initiates.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προφητεύειν","severity":"info","text":"Cyril argues that prophesying is superior to speaking in tongues because it builds up the church, while tongues only benefit the speaker.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θέλω δὲ πάντας ὑμᾶς λαλεῖν γλώσσαις, μᾶλλον δὲ ἵνα προφητεύητε","severity":"info","text":"Cyril quotes and paraphrases 1 Corinthians 14:5, where Paul expresses a wish for speaking in tongues but prioritizes prophecy.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γλώσσαις ταῖς ἑτέρων λαλεῖν","severity":"info","text":"Cyril notes that speaking in foreign tongues was a miraculous gift to Hebrew believers, serving as a sign of the Spirit's work, not a trivial matter.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐκτὸς εἰ μὴ διερμηνεύῃ","severity":"info","text":"Cyril interprets Paul's qualification (1 Cor 14:13) as requiring an interpreter for tongues to be useful, showing a logical progression from rejection to conditional acceptance.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προφητεύειν","severity":"info","text":"Cyril's exegesis reflects a later patristic view that prophecy, as teaching and interpretation of Scripture, is more valuable than the charismatic gift of tongues.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'Ἐκτὸς εἰ μὴ διερμηνεύῃ' is ambiguous: it could mean 'unless he interprets' (i.e., the speaker) or 'unless someone interprets' (i.e., a third party). Cyril takes the latter reading, requiring an attendant interpreter."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"ΤΟΜΟΣ Ε ΛΟΓΟΣ Γ.\n\nΚαὶ οὐδὲν αὐτῶν ἄφωνον. Εἰσεφοίτων ἐν ταῖς ἐκκλησίαις τινὲς τῇ τοῦ Πνεύματος ἐνεργείᾳ πεπλουτηκότες τὸ δύνασθαι γλώσσαις λαλεῖν· εἶτα δέον τὰς ἐν αὐταῖς ποιεῖσθαι προσευχὰς, καὶ πρό γε τούτων λιτὰς ἤγουν ψαλμῳδίας, τῇ τῶν παρόντων γλώσσῃ κεχρῆσθαι δυναμένους, τοῦτο μὲν οὐκ ἔδρων, ἐναβρυνόμενοι δὲ τῷ τῶν γλωσσῶν χαρίσματι μόνῳ, οὔτε προσευχὰς ἢ ψαλμῳδίας ἐποιοῦντο· τοῦτο διδάσκει ὁ Παῦλος ὅτι ἐὰν μή εἰσιν οἱ ἀκούοντες ἐπιστήμονες τῆς γλώσσης, ᾗ διαλέγοιτο ὁ τὸ χάρισμα ἔχων, οὐδὲν ὄφελος ἐκ τοῦ πράγματος· μύρια γάρ εἰσιν ἔθνη καὶ πολλαὶ γλώσσαι τῶν ἀνθρώπων· ἄφωνον δὲ οὐδὲν τῶν ἅπαξ τελούντων ἐν λογικοῖς ἢ ἐν ἀνθρώποις. Ἄφωνον λέγει παντελῶς οὐδὲν τῶν τελούντων ἐν λογικοῖς ἤγουν ἐν ἀνθρώποις· ἀλλὰ τῆς ἑκάστου φωνῆς τὴν δύναμιν εἰ μή τις εἰδείη τυχὸν, μήτε μὴν ἐκεῖνοι τῆς αὐτοῦ γλώσσης εἶεν ἐπιστήμονες, ἀλλήλοις ἔσονται βάρβαροι, καίτοι λαλοῦντες ὀρθῶς κατά γε τὴν ἰδίαν ἑκάστου φωνήν. δεῖ δὴ οὖν ἄρα τοὺς διδάσκειν ἑτέρους ἐθέλοντας, τὸν συνήθη τοῖς ἀκροωμένοις ἐρεύγεσθαι λόγον· εἰ δὲ ἄσημός τε ὁ","english":"Book 5, Discourse 3.\n\nAnd none of them is speechless. Some people used to enter the churches, having been enriched by the energy of the Spirit with the ability to speak in tongues; then, when it was necessary to make prayers in them, and before these, litanies, that is, psalmody, being able to use the language of those present, they did not do this, but priding themselves only on the gift of tongues, they made neither prayers nor psalmody. Paul teaches this: that if those who hear are not knowledgeable in the language in which the one having the gift speaks, there is no benefit from the matter; for there are countless nations and many languages of men; but nothing that is once among rational beings or among men is entirely speechless. He says that nothing among rational beings, that is, among men, is entirely speechless; but if someone does not happen to know the power of each one's voice, nor are those people knowledgeable in his language, they will be barbarians to each other, even though they speak correctly according to each one's own language. Therefore, it is necessary for those who wish to teach others to utter the speech customary to the hearers; but if it is unintelligible and","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΤΟΜΟΣ Ε ΛΟΓΟΣ Γ","severity":"info","text":"This heading marks the passage as part of Cyril's fifth tome, third discourse, indicating a structured commentary series on 1 Corinthians.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄφωνον","severity":"info","text":"Cyril uses ἄφωνον ('speechless') to argue that no rational being is entirely without voice, but mutual unintelligibility renders speakers 'barbarians' to each other.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γλώσσαις λαλεῖν","severity":"info","text":"Cyril describes a practice where some Christians, gifted with speaking in tongues, neglected prayers and psalmody in the local language, prompting Paul's corrective.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδὲν ὄφελος ἐκ τοῦ πράγματος","severity":"info","text":"Cyril echoes Paul's argument in 1 Cor 14:6-11 that tongues without interpretation yield no benefit, emphasizing the need for intelligible teaching.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"βάρβαροι","severity":"info","text":"Cyril applies the classical Greek term βάρβαροι to mutual unintelligibility among Christians, reflecting a patristic concern for linguistic diversity in worship.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἄσημός τε ὁ","severity":"caution","text":"The Greek text breaks off mid-sentence at ἄσημός τε ὁ, leaving the argument incomplete; the English draft supplies 'unintelligible and' as a plausible continuation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage ends abruptly; the intended conclusion of the sentence is uncertain.","The phrase 'τῶν ἅπαξ τελούντων ἐν λογικοῖς' is ambiguous: Cyril may mean 'once among rational beings' or 'once initiated among rational beings'; the translation takes the former."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"φθόγγος ἦν καὶ ἀσυνήθης ἡ φωνὴ, πεποίηκε μάτην εἰκαίῳ τινὶ κτύπῳ προσαράξας μόνον τὴν τοῦ μανθάνοντος ἀκοήν.\n\nΔεῖ, φησὶ, τοὺς διδάσκειν ἐθέλοντας, συνήθη τοῖς ἀκροωμένοις λαλεῖν λόγον, ἐπεὶ εἰς μάτην πονεῖ· οὐ γὰρ τὸ ἐν μόναις γλώσσαις λαλεῖν ἐκκλησίαν οἰκοδομεῖ. Ἐὰν γὰρ προσεύχωμαι γλώσσῃ, τὸ πνεῦμά μου προσεύχεται. Πνεῦμα ἐν τούτοις τὴν διὰ τοῦ Πνεύματος ὀνομάζει χάριν, τουτέστι τὸ δύνασθαι γλώσσαις λαλεῖν. ἐὰν οὖν, φησὶ, τὰς ἐν ταῖς ἐκκλησίαις εὐχὰς προσεύξωμαι πνεύματι, τουτέστιν ἀποκεχρημένος τῇ γλώσσῃ τῇ διὰ τοῦ πνεύματος, ἕξω ἄκαρπον τὸν νοῦν· δεῖ γὰρ ἐν προσευχαῖς συντείνεσθαι, καὶ τὰ τελοῦντα πρὸς σωτηρίαν παρὰ Θεοῦ ζητεῖν, οὐκ ἐναβρύνεσθαι γλώσσῃ καὶ γίνεσθαι ἁπλῶς τοῦ γλώσσῃ λαλεῖν· ἐπεὶ ὁ νοῦς ἄκαρπος γίνεται, μηδεμίαν ἐκ τῆς τοιαύτης φιλοτιμίας ἀποφερόμενος ὄνησιν. Προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ. Δεῖ με τοίνυν, φησὶν, εἴπερ ἑλοίμην προσεύχεσθαι γλώσσῃ τουτέστιν εὐδοκιμεῖν ἐν τῷ λαλεῖν γλώσσῃ, πειρᾶσθαι σπουδαίως μὴ ἄκαρπον ἔχειν τὸν νοῦν, μηδὲ μόνου γενέσθαι τῇ γλώσσῃ λαλεῖν ἀλλὰ διεγείρειν ἐν ἐμαυτῷ τὸν νοῦν. καὶ εἰ ψάλοιμι τυχὸν ἐν γλώσσῃ ψάλλειν οὐδὲν ἧττον καὶ τῷ νοῒ ἐν τῷ νοεῖν τῆς ψαλμῳδίας καὶ τῆς προφητείας τὴν δύναμιν, καὶ μὴ ἀζητήτους ἐᾶν τοὺς τοιούτους λόγους. εἰ γὰρ εἰκαίας λέγοιμι φωνὰς, \"γέγονα χαλκὸς \"ἠχῶν.\" διὸ ἄμεινον τὸ προφητεύειν ἤτοι διερμηνεύειν τὰς θείας γραφὰς ἐν ἐκκλησίᾳ ἢ γλώσσαις ἁπλῶς κατακεχρῆσθαι φιλεῖν. τί οὖν ἔσται τὸ ἄμεινον; Προσεύξομαι τῷ πνεύματι, προσεύξομαι καὶ τῷ νοΐ.","english":"The sound was unusual and the voice unfamiliar, having merely struck the hearer's ear with a random, empty noise, to no purpose.\n\n\"It is necessary,\" he says, \"for those who wish to teach to speak a discourse familiar to their hearers, otherwise they labor in vain; for speaking merely in tongues does not build up the church. For if I pray in a tongue, my spirit prays.\" Here he calls \"spirit\" the grace given through the Spirit, that is, the ability to speak in tongues. \"If, then,\" he says, \"I pray the prayers in the churches with the spirit,\" that is, using the tongue given through the Spirit, \"I will have my mind fruitless; for in prayers one must be intent and seek from God what contributes to salvation, not take pride in a tongue and simply engage in speaking in tongues; for then the mind becomes fruitless, deriving no benefit from such ambition. I will pray with the spirit, and I will also pray with the mind. Therefore,\" he says, \"if I should choose to pray in a tongue,\" that is, to excel in speaking in tongues, \"I must earnestly endeavor not to have my mind fruitless, nor to be merely one who speaks in tongues, but to rouse the mind within myself. And if I should happen to sing in a tongue, I must no less sing also with the mind, in understanding the power of the psalmody and prophecy, and not leave such words unexamined. For if I utter empty sounds, 'I have become a sounding brass.' Hence it is better to prophesy, that is, to interpret the divine scriptures in church, than simply to be fond of using tongues. What, then, will be the better? I will pray with the spirit, and I will also pray with the mind.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φθόγγος","severity":"info","text":"The opening sentence describes the sound as 'unusual' and 'unfamiliar', emphasizing that it fails to communicate meaningfully.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πνεῦμα","severity":"info","text":"Cyril glosses 'spirit' (πνεῦμα) as the grace of speaking in tongues, distinguishing it from the Holy Spirit.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γέγονα χαλκὸς ἠχῶν","severity":"info","text":"The phrase 'I have become a sounding brass' echoes a proverbial expression, possibly from classical or patristic sources, not a direct biblical quotation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δεῖ, φησὶ","severity":"info","text":"Cyril uses 'he says' (φησὶ) to introduce a paraphrase of Paul's argument, marking a shift to exegetical commentary.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προφητεύειν ἤτοι διερμηνεύειν","severity":"info","text":"Cyril equates 'prophesying' with interpreting scripture, reflecting a common patristic understanding that prophecy includes expounding divine texts.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ","severity":"caution","text":"The repeated phrase 'I will pray with the spirit, and I will also pray with the mind' may be a rhetorical device, but its precise meaning is ambiguous; Cyril may be contrasting two modes of prayer.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προσεύξομαι τῷ πνεύματι' could be read as praying with the spirit (i.e., using the gift of tongues) or praying to the Spirit; Cyril's gloss suggests the former, but the Greek is ambiguous."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"πνεύματι δὲ πάλιν ἐνθάδε, τῷ διὰ τοῦ Πνεύματος χαρίσματι λέγει. ἐπειδὴ δὲ σκοπὸς αὐτῷ διὰ πλείστων ὅσων καὶ ἀναγκαίων ἐννοιῶν ἀνόνητον ἀποφῆναι τὸ γλώσσῃ λαλεῖν, οὐχ ἑπομένου τοῦ δύνασθαι διατρανοῦν ἑτέροις τὰ προφητῶν, προσεπάγει καὶ ἕτερα δι' ὧν ἄν τις εἴδοι λέγοντα σαφῶς. Ἐπεὶ ἐὰν εὐλογήσῃς τῷ πνεύματι, ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου πῶς ἐρεῖ τὸ ἀμήν; Ὅταν, φησὶν, αὐτὸς μὲν γλώσσῃ λαλῇς, ὁ γεμὴν ἐν τάξει τῇ τοῦ λαϊκοῦ κείμενος, εἰ τὴν σὴν οὐκ εἰδείη φωνὴν, πῶς προσυπακούσεται τό Ἀμὴν ἐν ταῖς ἰδίαις εὐχαριστίαις ἤτοι προσευχαῖς; ὅτι γὰρ ταῖς τῶν ἡγουμένων εὐχαῖς τὰς τῶν ὑπὸ χεῖρα συγκαταλήγειν ἔθος ἐν ἐκκλησίαις παντί τῳ σαφές. προσυπακούουσι γὰρ τό Ἀμὴν ταῖς ἑαυτῶν πρὸς τὸν Θεὸν ἱκετείαις τὸ πέρας ἐπάγοντες τῇ τοῦ ἱερέως φωνῇ, ἵνα τῇ τῶν ἱερέων τελειότητι τὸ δοκοῦν ἐλλείπειν, τοῖς τῶν λαῶν ἀναπληρῷτο μέτροις, καὶ οἱονεὶ \"τοὺς μικροὺς μετὰ τῶν \"μεγάλων\" ὡς ἐν ἑνότητι πνεύματος παραδέχοιτο Θεός. ταῖς γὰρ τῶν ἱερέων εὐχαῖς τὰς ἑαυτῶν παραζευγνύντες οἱ ὑπὸ χεῖρα λαοὶ, δεκτὰς ἔσεσθαι πεπιστεύκασιν· τούτῳ τῷ σκοπῷ καὶ πενιχρὰς θυσίας ὁ Θεὸς πρὸς τὸ θυσιαστήριον ἐκέλευσε προσάγεσθαι τῶν ὁλοκαυτωμάτων, ἵνα τὸ βραχὺ τῷ τελείῳ συμμιγὲν, δεκτὸν γένηται τῷ Θεῷ· ἓν γὰρ οἱ πάντες ἐσμὲν ἐν Κυρίῳ. ὅταν τοίνυν, φησὶ, σὺ μὲν γλώσσῃ λαλῇς· τοῦτο γάρ ἐστιν τὸ εὐλογεῖν πνεύματι· ὁ μὴ εἰδὼς ὃ φῂς, πῶς ἐρεῖ τό Ἀμὴν ἐπὶ τῇ ἰδίᾳ εὐχαριστίᾳ; δράσεις μὲν γὰρ ὀρθῶς αὐτὸς, κατά γε τὸν ἐνόντα σοι νοῦν, πλὴν ὁ ἕτερος οὐκ οἰκοδομεῖται.","english":"Here again by \"spirit\" he means the gift through the Spirit. Since his aim is to show, through as many necessary thoughts as possible, that speaking in a tongue is useless when the ability to expound the prophets clearly to others does not follow, he adds further points by which one might see someone speaking clearly. \"For if you bless in spirit, how will the one who fills the place of the layman say the Amen?\" When, he says, you yourself speak in a tongue, and the other, placed in the rank of the layman, does not know your voice, how will he respond with the Amen in his own thanksgivings or prayers? For it is clear to everyone that in the churches it is customary for the prayers of those in authority to be joined by those of the people under them. They respond with the Amen, bringing their own supplications to God to a close with the priest's voice, so that what seems to be lacking in the perfection of the priests may be filled by the measures of the people, and God may receive \"the small with the great,\" as it were, in unity of spirit. For the people under authority, joining their own prayers to those of the priests, have believed that they will be acceptable. With this aim, God also commanded that meager sacrifices be brought to the altar along with the whole burnt offerings, so that the small, mingled with the perfect, might become acceptable to God; for we are all one in the Lord. Therefore, he says, when you speak in a tongue—for this is what \"blessing in spirit\" means—and the other does not know what you are saying, how will he say the Amen over his own thanksgiving? For you yourself may act correctly, according to the mind you have, but the other is not edified.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πνεύματι","severity":"info","text":"Cyril glosses πνεύματι as the gift through the Spirit (τῷ διὰ τοῦ Πνεύματος χαρίσματι), distinguishing the charism from the hypostatic Spirit.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The liturgical response Ἀμήν echoes the congregational practice in early Christian worship, as seen in 1 Cor 14:16, where the Amen affirms the speaker's prayer.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εὐλογήσῃς τῷ πνεύματι","severity":"info","text":"Cyril equates 'blessing in spirit' with speaking in a tongue, reflecting a liturgical context where the leader's prayer in an unknown tongue prevents congregational response.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πενιχρὰς θυσίας","severity":"info","text":"The analogy of meager sacrifices mingled with whole burnt offerings parallels Levitical laws (Lev 1–7) and Cyril's theme that humble offerings become acceptable when joined with perfect ones.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προσεπάγει","severity":"info","text":"Cyril notes that Paul adds further arguments (προσεπάγει) to demonstrate the uselessness of tongue-speaking without interpretation, structuring the commentary as a cumulative refutation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἓν γὰρ οἱ πάντες ἐσμὲν ἐν Κυρίῳ","severity":"info","text":"Cyril's assertion 'we are all one in the Lord' reflects a conciliar and liturgical unity theme, later influential in Byzantine ecclesiology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εὐλογήσῃς τῷ πνεύματι' is ambiguous: Cyril interprets it as speaking in a tongue, but the original Pauline context (1 Cor 14:16) may refer to a blessing prayer. The reading taken follows Cyril's gloss."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"δεῖ δὲ δὴ πάντα πράττεσθαι πρὸς ἡμῶν εἰς οἰκοδομὴν καὶ εἰς ὄνησιν ἀδελφῶν.\n\nΤΟΜΟΣ Ε ΛΟΓΟΣ Δ.\n\nΓνωρίζω δὲ ὑμῖν ἀδελφοὶ τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν. Ἐπὶ καιροῦ δὴ λίαν καὶ σοφῶς εὐαγγέλιον ἀποκαλεῖ τὸ περὶ τῆς τῶν νεκρῶν ἀναστάσεως κήρυγμα, καὶ\n\nαὐτοῦ δὲ πάντως που Χριστοῦ· καὶ γάρ ἐστιν ἀληθῶς ἀγαθοῦ παντὸς ἀπαγγελία τοῖς τὴν πίστιν εἰσδεδεγμένοις· ἐν αὐτῷ δέ φησιν αὐτοὺς ἑστάναι τε καὶ σώζεσθαι. τοῦ μὲν ἑστάναι κατασημαίνοντος τὸ ἐν ἑδραιότητι τῆς ἐλπίδος καὶ τὸ ἐν καλῷ τῆς δόξης γενέσθαι τοὺς πεπιστευκότας· τοῦ δέ γε σώζεσθαι, τὸ καὶ αὐτῆς ἀναπεφάνθαι τῆς ἁμαρτίας ἀμείνους, καὶ τῶν τοῦ θανάτου βρόχων ἐπέκεινα δραμεῖν. Παρέδωκα γὰρ ὑμῖν ἐν πρώτοις ὃ καὶ παρέλαβον.\n\nΠαραδεδωκέναι φησὶν αὐτοῖς οὐ τὸ εἰς νοῦν ἧκον ἁπλῶς καὶ ἀβασανίστως εἰσδεδεγμένον, ἀλλ' εὐαγγέλιον ὃ παρέλαβεν, ἐνιέντος αὐτῷ τὴν γνῶσιν τοῦ δι' ἡμᾶς ἐνηνθρωπηκότος· ἔφη γὰρ πάλιν ὁ αὐτὸς διὰ τοῦ εὐαγγελίου \"Οὐδὲ \"γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτὸ, οὐδὲ ἐδιδάχθην, \"ἀλλὰ δι' ἀποκαλύψεως Ἰησοῦ Χριστοῦ.\" εἴπερ οὖν ἐστι θεοδίδακτος ὁ παραδιδοὺς, πῶς οὐκ ἀληθὲς τὸ δι' αὐτοῦ κηρυσσόμενον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφὰς, δηλονότι τῆς τε παλαιᾶς καὶ νέας; πολ λοὶ γὰρ λίαν οἵ τε τοῦ θανάτου Χριστοῦ καὶ τῆς ἀναστάσεως μάρτυρες· εἶναι λοιπὸν κατ' οὐδένα τρόπον ἐνδοίαστον τὸ ἐκτεθνάναι μὲν ὑπὲρ ἡμῶν κατὰ σάρκα Χριστὸν Ἰησοῦν, ἵν' ἐξέλῃ τοῦ κόσμου τὴν ἁμαρτίαν· ἐγηγέρθαι τε αὖ πατοῦντα τὸν θάνατον, ἵνα καὶ ἡμεῖς τὸ χρῆμα κερδάνωμεν.","english":"All things must be done by us for the building up and benefit of the brethren.\n\nBook Five, Discourse Four.\n\nI make known to you, brethren, the gospel which I proclaimed to you. Very opportunely and wisely he calls the proclamation concerning the resurrection of the dead a gospel, and\n\nthat of Christ himself, surely, somewhere; for it is truly an announcement of every good thing to those who have received the faith; and in it, he says, they stand and are saved. The word \"stand\" signifying that the believers are in steadfastness of hope and in the good of glory; and \"are saved\" signifying that they have been shown to be superior to sin itself and to have run beyond the snares of death. For I delivered to you in the first place what I also received.\n\nHe says that he delivered to them not what came to mind simply and was received without examination, but a gospel which he received, the knowledge of the one who became man for our sake being instilled in him; for the same man said again through the gospel, \"For I did not receive it from a man, nor was I taught, but through a revelation of Jesus Christ.\" If, then, the one who delivers is taught by God, how is what is proclaimed through him not true, that Christ died for our sins according to the scriptures, clearly both the old and the new? For there are very many witnesses of the death and resurrection of Christ; therefore, in no way is it doubtful that Christ Jesus died for us in the flesh, in order to remove sin from the world, and that he rose again, trampling death, so that we too might gain the benefit.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΤΟΜΟΣ Ε ΛΟΓΟΣ Δ","severity":"info","text":"This heading marks a new section within the fragment, indicating Book Five, Discourse Four of Cyril's commentary.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐαγγέλιον","severity":"info","text":"Cyril uses εὐαγγέλιον here not for a written Gospel but for the kerygma of resurrection, a technical usage in early Christian literature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτὸ, οὐδὲ ἐδιδάχθην, ἀλλὰ δι' ἀποκαλύψεως Ἰησοῦ Χριστοῦ","severity":"info","text":"Cyril quotes a saying attributed to Paul, likely from Galatians 1:12 or a similar tradition, to support the divine origin of the gospel.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θεοδίδακτος","severity":"info","text":"The term θεοδίδακτος ('taught by God') reflects a common patristic claim for apostolic authority, contrasting with human instruction.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πολλοὶ γὰρ λίαν οἵ τε τοῦ θανάτου Χριστοῦ καὶ τῆς ἀναστάσεως μάρτυρες","severity":"info","text":"Cyril's appeal to many witnesses of Christ's death and resurrection echoes early apologetic arguments (e.g., 1 Cor 15:3-8) and anticipates later creedal formulations.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αὐτοῦ δὲ πάντως που Χριστοῦ' is elliptical; Cyril may be identifying the gospel as Christ's own, but the syntax is compressed.","The quotation 'Οὐδὲ γὰρ ἐγὼ...' is not verbatim from any extant Pauline letter; it may be a paraphrase or from a lost source."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"ἀναγκαίως δὲ εἰς τὸ παρὸν οὐ τεθνάναι μόνον, ἀλλὰ καὶ τετάφθαι φησὶν αὐτόν· πιστούμενος γὰρ τὸ τεθνάναι κατὰ ἀλήθειαν ὁ Ἐμμανουὴλ, τέθειται ἐν μνημείῳ· πλὴν ἀνεβίω, καθάπερ ἔφην ἀρτίως· διὰ μὲν τοῦ τεθνάναι σαρκὶ πληροφορῶν ὅτι γέγονε σὰρξ, καίτοι Θεὸς ὢν ὁ Λόγος· διὰ δὲ τοῦ πατῆσαι τὸν θάνατον, ὅτι Θεὸς κατὰ φύσιν ἐστὶν ἐναργῶς ἀποφαίνων. πλὴν οὐκ ἀλλότριον ζωοποιεῖ ναὸν ὁ ἐκ Θεοῦ Πατρὸς Λόγος, οὐδὲ τό τινος ἁπλῶς, σῶμα δὲ μᾶλλον τὸ ἴδιον αὐτοῦ, δι' οὗ καὶ ὑπὲρ ἡμῶν τεθνάναι λέγεται, ἵνα καὶ τὸ τῆς ἀναστάσεως ἀγαθὸν ὑπὲρ ἡμῶν ἀληθῶς γεγονὸς εὑρεθῇ· ὅλη γὰρ ἦν ἡ ἀνθρώπου φύσις ἐν αὐτῷ πατοῦσα τὸν θάνατον· οὕτω γὰρ αὐτῷ συνταφῆναί τε καὶ συνεγηγέρθαι λεγόμεθα, συγκαθίσαι τε καὶ \"ἐν τοῖς ἐπουρανίοις.\" οὐκοῦν ἐγηγέρθαι μέν φησι κατὰ τὰς γραφὰς, ὦφθαι δὲ τοῖς ἁγίοις ἀποστόλοις, ἀνὰ μέρος τε τισὶν ὡς ἐξειλεγμένοις, καὶ μὴν καὶ κατὰ πληθύν· ὤφθη δὲ κἀμοὶ ὡσπερεὶ τῷ ἐκτρώματι τῶν ἀποστόλων. μετριάζει δὲ σφόδρα, διῶξαί τε τὴν ἐκκλησίαν ἰσχυρίζεται, πλὴν ἠλεῆσθαι παρὰ Χριστοῦ καὶ κεκλῆσθαι πρὸς ἀποστολήν· ἀποφῆναι δὲ τὸ μέγα τῆς ἀναστάσεως μυστήριον, οὔτε τοῖς ἀρχαίοις ἁγίοις ἠγνοημένον· προείρηται γάρ· οὔτε μὴν τοῖς ἐξειλεγμένοις εἰς ἀποστολὴν οἳ καὶ \"αὐτόπται καὶ ὑπηρέται \"γεγόνασι τοῦ λόγου.\" Εἰ δὲ Χριστὸς κηρύσσεται ὅτι ἐκ νεκρῶν ἐγήγερται, πῶς λέγουσί τινες ἐν ὑμῖν ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν;","english":"Necessarily, for the present, he says that he not only died but was also buried; for, to confirm that Emmanuel truly died, he was placed in a tomb. Yet he revived, as I just said. Through his death in the flesh, he gives full assurance that he became flesh, although he is God the Word; through his trampling upon death, he clearly shows that he is God by nature. However, the Word from God the Father does not give life to a temple that is alien, nor simply to someone else's body, but rather to his own body, through which he is said to have died for us, so that the good of the resurrection may be found to have truly occurred for us. For the whole of human nature was in him, trampling upon death; for thus we are said to have been buried and raised together with him, and to have sat together with him \"in the heavenly places.\" Therefore, he says that he has been raised according to the Scriptures, and that he appeared to the holy apostles, both individually to some as chosen ones, and also in a group. And he appeared even to me, as if to the miscarriage of the apostles. He is very moderate, and he insists that he persecuted the Church, yet he was pitied by Christ and called to the apostleship. To declare the great mystery of the resurrection was not unknown even to the ancient saints; for it was foretold. Nor was it unknown to those chosen for the apostleship, who became \"eyewitnesses and servants of the word.\" And if Christ is proclaimed to have been raised from the dead, how can some among you say that there is no resurrection of the dead?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀναγκαίως δὲ εἰς τὸ παρὸν οὐ τεθνάναι μόνον, ἀλλὰ καὶ τετάφθαι φησὶν αὐτόν","severity":"info","text":"Cyril interprets Paul's emphasis on Christ's burial as a proof of his true death, countering docetic views that denied Christ's full humanity.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἐμμανουὴλ","severity":"info","text":"Cyril uses 'Emmanuel' (Hebrew: 'God with us') as a Christological title, emphasizing the incarnation of the Logos.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τοῖς ἐπουρανίοις","severity":"info","text":"This phrase echoes Ephesians 2:6, where believers are said to be seated with Christ in the heavenly realm, a key Pauline image of resurrection and ascension.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ ἐκτρώματι τῶν ἀποστόλων","severity":"info","text":"Cyril refers to Paul's self-description as 'the miscarriage of the apostles' (cf. 1 Cor 15:8), a rare and striking term that underscores Paul's humility and late calling.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αὐτόπται καὶ ὑπηρέται τοῦ λόγου","severity":"info","text":"Cyril cites a phrase from Luke 1:2, applying it to the apostles as eyewitnesses and servants of the Word, reinforcing the apostolic authority of the resurrection tradition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν οὐκ ἀλλότριον ζωοποιεῖ ναὸν ὁ ἐκ Θεοῦ Πατρὸς Λόγος","severity":"info","text":"Cyril contrasts Christ's own body with an alien temple, structuring his argument to affirm that the resurrection is not a generic event but pertains to Christ's specific, incarnate body.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ ἐκτρώματι τῶν ἀποστόλων' is ambiguous: it could be Paul's self-deprecation or a later gloss; Cyril takes it as Paul's own expression of humility."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"Καταπλήττεται τῶν οὐκ οἶδ' ὅπως ἀναπεπεισμένων ταῖς ἱεραῖς τε καὶ θείαις ἀντιφέρεσθαι γραφαῖς, καὶ ἕτερόν τι παρὰ τοῦτο φρονεῖν ἀποτολμώντων· εἰ γὰρ ἀπέθανεν ὁ Χριστὸς οὐχ ἵνα μένῃ νεκρὸς, ἀλλ' ἵνα κρείττων θανάτου καὶ φθορᾶς εὑρεθεὶς, ὁδὸς ὥσπερ τις καὶ θύρα τῇ τοῦ ἀνθρώπου γένηται φύσει πρός τε τὸ δύνασθαι καταθλεῖν τῆς φθορᾶς καὶ παλινδρομῆσαι πρὸς ζωὴν, πῶς, ἐγηγερμένου τοῦ δι' ἡμᾶς ἐν νεκροῖς ἵνα καὶ ἡμεῖς σὺν αὐτῷ πρὸς ζωὴν, τοῖς τοῦ θανάτου βρόχοις καταδεσμοῦσιν ἔτι τοὺς δι' οὓς τεθνάναι καὶ ἀναβιῶναι λέγεται Θεὸς κατὰ φύσιν ὑπάρχων ὁ Ἐμμανουήλ; τί παραιροῦνται τὸ γένος τὸ ἀνθρώπινον τῶν ἐξ ἀναστάσεως ἀγαθῶν, καὶ τὸ τῆς μετὰ σαρκὸς οἰκονομίας συκοφαντοῦσι πέρας; εἰ γὰρ γέγονεν ὁ Χριστὸς ἀπαρχὴ τῶν κεκοιμημένων καὶ πρωτότοκος ἐκ τῶν νεκρῶν, ἕψεταί που πάντως ἀπαρχῇ ἰδίᾳ τὸ λεῖπον αὐτῇ, καὶ τῷ πρωτοτόκῳ συμπαρομαρτήσειεν ἂν, καὶ μάλα εἰκότως, οἷόν περ ἂν νοοῖτο πρωτότοκος. καὶ μαρτυρήσει λέγων αὐτὸς ὁ θεσπέσιος Παῦλος \"Εἰ γὰρ","english":"He is astounded at those who, I know not how, have been persuaded to oppose the sacred and divine scriptures, and who dare to think something other than this. For if Christ died not in order to remain dead, but so that, having been found superior to death and corruption, he might become, as it were, a path and a door for human nature both to be able to tread down corruption and to run back to life, how, when the one who died for us among the dead has been raised so that we also might be with him to life, do the snares of death still bind those for whose sake Emmanuel, who is God by nature, is said to have died and come to life? Why do they deprive the human race of the benefits of the resurrection, and why do they misrepresent the outcome of the economy in the flesh? For if Christ has become the firstfruits of those who have fallen asleep and the firstborn from the dead, then what is lacking to the firstfruits will surely follow it, and what is understood as firstborn will, quite naturally, accompany the firstborn. And the divine Paul himself will bear witness, saying, \"For if","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καταπλήττεται","severity":"info","text":"Cyril expresses astonishment at those who oppose the scriptures, framing the argument as a rhetorical question about Christ's death and resurrection.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπαρχὴ","severity":"info","text":"The term 'firstfruits' (ἀπαρχὴ) is used by Cyril to denote Christ as the first of the resurrected, a Pauline concept (cf. 1 Cor 15:20, 23).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ γὰρ","severity":"info","text":"Cyril introduces a quotation from Paul, likely 1 Cor 15:20 or 15:23, to support the argument that Christ's resurrection ensures the resurrection of believers.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐμμανουήλ","severity":"info","text":"Cyril refers to Christ as Emmanuel, a title from Isaiah 7:14, emphasizing his divine nature in the context of the incarnation and resurrection.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πῶς ... τί","severity":"info","text":"The passage uses a series of rhetorical questions (πῶς, τί) to challenge opponents, building a logical argument from Christ's death to the necessity of universal resurrection.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συκοφαντοῦσι","severity":"info","text":"Cyril accuses opponents of misrepresenting (συκοφαντοῦσι) the outcome of the incarnation, reflecting his polemical context against those denying the resurrection's universal scope.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence with 'Εἰ γὰρ', leaving the exact Pauline quotation unspecified; the English draft supplies 'For if' but the full verse is uncertain."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"\"σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, \"ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα.\" οὐκοῦν εἰ συναινοῦσί τινες ὡς ἐγήγερται μὲν ὁ Χριστὸς, οὐ προσίενται δὲ τῆς ἐκ νεκρῶν ἀναστάσεως τὸ μυστήριον, ἠγνοήκασι παντελῶς τῆς ἐνανθρωπήσεως τοῦ Μονογενοῦς τὸν σκοπόν· γέγονε γὰρ ἄνθρωπος οὐ δι' ἑαυτὸν ὁ Θεὸς Λόγος, \"ἀντὶ δὲ τῆς προκειμένης \"αὐτῷ χαρᾶς ὑπέμεινε σταυρὸν, αἰσχύνης καταφρονήσας·\" διὰ ποῖαν αἰτίαν, διδάξει λέγων αὐτὸς ὁ σοφώτατος Παῦλος \"̓Επειδὴ γὰρ τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκὸς, \"καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ \"θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, \"τουτέστι τὸν διάβολον, καὶ ἀπαλλάξῃ τούτους ὅσοι φόβῳ \"θανάτου διὰ παντὸς τοῦ ζῆν ἔνοχοι ἦσαν δουλείας.\" οὐκοῦν εἰ μὴ καταργηθῇ θάνατος, εἰκαῖον αὐτῷ τὸ σκέμμα, ἀνόνητον δὲ καὶ ἡμῖν αὐτοῖς τῆς μετὰ σαρκὸς οἰκονομίας τὸ μυστήριον· διημαρτήκαμεν δὲ καὶ τῆς εἰς ζωὴν ἐλπίδος· κεκλήμεθα δὲ πῶς εἰς υἱοθεσίαν καί ἐσμεν τέκνα Θεοῦ, καθά φησιν Ἰωάννης ὁ σοφός; εἴπερ ἐστὶν ἀληθὲς ὡς \"υἱοθεσίαν ἀπεκδεχόμεθα τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν,\" ποῖα δὲ ὅλως ἡ ἀπολύτρωσις, εἰ μὴ θανάτου κρείττους ἡμᾶς ἀπέφηνεν ὁ Χριστός; ἢ πῶς \"μετασχηματίσει τὸ σῶμα τῆς ταπεινώ\"σεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ;\" ποῖος γὰρ ὅλως ὁ τοῦδε καιρὸς, εἰ μὴ ἀπρακτήσῃ θάνατος; ἢ ποῖος ἔσται μετασχηματισμὸς, τοῖς ἐν ταυτότητι, μᾶλλον δὲ καὶ ἐν χείροσιν ἐσομένοις; Ἄθρει δὲ ὅπως περιίστησιν εὐτέχνως εἰς ἀναγκαίαν ὁμολογίαν τοῦ χρῆναι λέγειν ὡς ἀναβιώσονται κατὰ καιροὺς τὰ ἐκ γῆς ἡμῶν σώματα.","english":"we have become united with the likeness of his death, \"but we shall also be partakers of the resurrection.\" Therefore, if some agree that Christ has indeed risen, yet do not accept the mystery of the resurrection from the dead, they have completely failed to understand the purpose of the incarnation of the Only-Begotten. For the God Word became man not for his own sake, \"but instead of the joy that lay before him, he endured the cross, despising shame.\" For what reason, the most wise Paul himself will teach, saying: \"For since the children have partaken of blood and flesh, he likewise partook of the same, so that through death he might destroy the one who holds power over death, that is, the devil, and set free all those who, through fear of death, were subject to slavery throughout their lives.\" Therefore, if death is not destroyed, his plan is in vain, and the mystery of the economy with flesh is useless to us as well; and we have been disappointed in our hope for life. And how have we been called to adoption and are children of God, as the wise John says? If it is true that \"we await adoption as the redemption of our body,\" what redemption is there at all, if Christ has not shown us to be superior to death? Or how \"will he transform the body of our humiliation into the form of his glorious body\"? For what time will there be for this, if death is not rendered inactive? Or what transformation will there be for those who remain in identity, or rather in worse condition? Observe how skillfully he leads to the necessary confession that it must be said that our bodies from the earth will come to life again at the appointed times.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα","severity":"info","text":"Cyril paraphrases Rom 6:5, which speaks of being united with Christ's death and resurrection, a key Pauline soteriological concept.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀντὶ δὲ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινε σταυρὸν, αἰσχύνης καταφρονήσας","severity":"info","text":"This echoes Paul's language in Phil 2:8-9, where Christ's humiliation and endurance of the cross are contrasted with worldly honor.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπειδὴ γὰρ τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκὸς, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν","severity":"info","text":"Cyril cites a Pauline passage (likely 1 Cor 11:24-25) on the Eucharist, where Christ shares in the same elements to overcome death.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱοθεσίαν ἀπεκδεχόμεθα τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν","severity":"info","text":"This phrase alludes to Rom 8:23, where adoption as sons of God is tied to the redemption of the body, a theme Cyril develops.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ","severity":"info","text":"Cyril references Phil 3:21, where Christ transforms the humble body into a glorious one, a key eschatological promise.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰωάννης ὁ σοφός","severity":"info","text":"Cyril refers to John the Evangelist as 'the wise John,' a common epithet in patristic literature, emphasizing his authority on adoption and resurrection.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains a lacuna or uncertain reading in the phrase 'ἀντὶ δὲ τῆς προκειμένης αὐτῷ χαρᾶς', which may be a paraphrase of a lost Pauline source.","The reference to 'παιδία' (children) in the Eucharistic context is ambiguous; it may refer to the faithful as children of God or to actual children in the early church."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"εἰ γὰρ δὴ, φησὶ, διὰ πάσης τῆς θεοπνεύστου γραφῆς ἐγηγερμένος ἐκ νεκρῶν διακεκήρυκται Χριστὸς, πῶς λέγουσιν ἐν ὑμῖν τινες ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν; ἀπέθανεν γὰρ, ὡς ἤδη φθάσαντες εἴπομεν, οὐχ ἑαυτῷ μᾶλλον ἀλλ' ἡμῖν· ἵν' ἐπείπερ ἐστὶ ζωὴ κατὰ φύσιν ὡς Θεὸς, τῷ θανάτῳ τῆς ἰδίας σαρκὸς καταργήσῃ θάνατον, ὡς ἑψομένης αὐτῷ τῆς ἀνθρώπου φύσεως· ἀνεβίω γὰρ καὶ γέγονεν ὥσπερ τις ἀνθρωπότητος ἀπαρχὴ μεταφοιτώσης εἰς ζωὴν καὶ ἀνακτιζομένης εἰς ἀφθαρσίαν καὶ νικώσης θάνατον· καινὴ γὰρ κτίσις τὰ ἐν Χριστῷ· λαβόντος τοῦ πράγματος τὴν ἀρχὴν, πῶς ἀπομενοῦμεν ἐν γῇ; ἢ πῶς ἐν ὑμῖν τινες ἀποτολμῶσι λέγειν οὐκ ἀναβιώσεσθαι τοὺς νεκρούς; Σαδδουκαῖοι δὲ οὗτοι, κατά γε τὸ εἰκός· ἔφασκον γὰρ αὐτοὶ \"μὴ \"εἶναι ἀνάστασιν μήτε ἄγγελον μήτε πνεῦμα·\" σεσυκοφαντήκασι δὲ τῆς ἀναστάσεως τὸ μυστήριον καὶ Ὑμέναιος καὶ Ἀλέξανδρος \"λέγοντες ἀνάστασιν ἤδη γεγονέναι·\" πλὴν ἐναυάγησαν ἐκεῖνοι περὶ τὴν πίστιν, καὶ ὅσοι ταῖς ἐκείνων ἐξιτηλίαις ἕπεσθαι βούλονται. Εἰ δὲ Χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα καὶ τὸ κήρυγμα ἡμῶν. Ἀκολουθεῖ γὰρ ὥσπερ τῷ πρώτῳ τὸ δεύτερον, καὶ τῷ δευτέρῳ συναναιρεῖται τὸ πρῶτον· οὗ δὴ γεγονότος, ἤγουν πρὸς ἡμῶν παραδεχθέντος εἰς πίστιν, κενὸν καὶ ἀδρανὲς ἔσται τῶν ἁγίων ἀποστόλων τὸ κήρυγμα· κενὴ καὶ ἡ πίστις· ἔχει γὰρ ὧδε τὸ ῥῆμα τῆς πίστεως τὸ διὰ τῶν ἁγίων μυσταγωγοῦν τοῖς ἀνὰ πᾶσαν τὴν γῆν μεμυσταγωγημένοις· πῶς οὖν ἔτι πιστεύσομεν, εἰ μὴ ἀνεβίω κατά τινας; εὑρισκόμεθα γάρ φησι καὶ ψευδομάρτυρες κατὰ τοῦ Θεοῦ ὅτι ἤγειρεν τὸν Χριστὸν, ὃν οὐκ ἤγειρεν εἴπερ νεκροὶ οὐκ ἐγείρονται.","english":"For if, he says, Christ has been proclaimed as risen from the dead throughout all of divinely inspired Scripture, how is it that some among you say that there is no resurrection of the dead? For he died, as we have already said, not so much for himself as for us, so that, since he is life by nature as God, he might abolish death through the death of his own flesh, with human nature following along with him. For he revived and became, as it were, a firstfruit of humanity migrating into life and being recreated into incorruption and conquering death. For the things in Christ are a new creation. Since the matter has taken its beginning, how shall we remain on earth? Or how do some among you dare to say that the dead will not revive? These are Sadducees, in all likelihood; for they themselves asserted that there is neither resurrection nor angel nor spirit. But Hymenaeus and Alexander have also misrepresented the mystery of the resurrection, saying that the resurrection has already occurred. Nevertheless, those men suffered shipwreck concerning the faith, as do all who choose to follow their corruptions. But if Christ has not risen, then our preaching is also empty. For the second follows upon the first, and with the second the first is also abolished. If this has happened—that is, if it has been accepted by us in faith—then the preaching of the holy apostles will be empty and powerless; empty also will be the faith. For the word of faith here guides through the holy mysteries those who have been initiated throughout the whole earth. How then shall we still believe, if according to some he has not revived? For we are found, he says, to be false witnesses against God, in that we say he raised Christ, whom he did not raise, if indeed the dead are not raised.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διὰ πάσης τῆς θεοπνεύστου γραφῆς ἐγηγερμένος ἐκ νεκρῶν διακεκήρυκται Χριστὸς","severity":"info","text":"Cyril alludes to the consistent New Testament proclamation of Christ's resurrection, e.g., 1 Cor 15:12-20, where Paul argues from Christ's resurrection to the general resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαδδουκαῖοι","severity":"info","text":"Cyril identifies opponents denying resurrection as Sadducees, referencing their known rejection of resurrection, angels, and spirits (cf. Acts 23:8).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὑμέναιος καὶ Ἀλέξανδρος","severity":"info","text":"Hymenaeus and Alexander are heretics mentioned in early Christian polemic (cf. 1 Tim 1:20, 2 Tim 2:17-18) who taught that resurrection had already occurred, a view Cyril condemns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπαρχὴ","severity":"info","text":"Cyril calls Christ 'firstfruit of humanity' (ἀπαρχὴ), a Pauline term (1 Cor 15:20, 23) denoting Christ as the first instance of the general resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ δὲ Χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα καὶ τὸ κήρυγμα ἡμῶν","severity":"info","text":"Cyril presents a conditional argument: if Christ's resurrection is denied, apostolic preaching and faith become empty, mirroring Paul's logic in 1 Cor 15:14-19.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σεσυκοφαντήκασι δὲ τῆς ἀναστάσεως τὸ μυστήριον","severity":"info","text":"Cyril accuses Hymenaeus and Alexander of misrepresenting the resurrection mystery, reflecting early church debates on the timing and nature of resurrection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατά γε τὸ εἰκός' ('in all likelihood') suggests Cyril is inferring the opponents' identity as Sadducees, not citing a specific source."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"εἶτα τοσαύτη πληθὺς ἁγίων πῶς ἂν διαφύγοι συκοφαντίας γραφήν; οὐκοῦν εἶεν ἂν οὐδὲ ἅγιοι· πόθεν; οἷς ἂν εἴη τὸ πλημμέλημα συκοφαντία κατὰ τοῦ Θεοῦ· ἀλλ' οὐχ ὧδε ταῦτα ἔχει, ἀψευδεῖς γὰρ οἱ μυσταγωγοὶ Χριστὸν ἐγηγέρθαι λέγοντες.\n\nΕἰ δὲ Χριστὸς οὐκ ἐγήγερται, ματαία ἡ πίστις ὑμῶν. Ἀληθέστατα καὶ λίαν ὀρθῶς προσεπάγει τοῖς ἄλλοις καὶ τοῦτο· δικαιοῖ μὲν γὰρ ἡ πίστις, ἀλλ' εἴ τις αὐτῇ καθαρίζει τὸ μάταιον ὡς Χριστοῦ μὴ ἐγηγερμένου, τί τὸ διάφορόν ἐστι λοιπόν; οὐκοῦν ἐνεσχήμεθα τοῖς ἀρχαίοις ἐγκλήμασιν, ἀναπόνιπτον ἔχομεν τὴν ἁμαρτίαν· μάτην καὶ ὁ θεσπέσιος\n\nἔφη μελῳδός \"Εὐδόκησας κύριε τὴν γῆν σοῦ, ἀφῆκας τὰς \"ἀνομίας τῷ λαῷ σου, ἐκάλυψας πάσας τὰς ἁμαρτίας \"αὐτῶν·\" καὶ πάλιν \"Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, \"καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι· μακάριος ἀνὴρ ᾧ οὐ \"μὴ λογίσηται Κύριος ἁμαρτίαν·\" καίτοι τὸν ἔν γε τούτοις μακαρισμὸν ἐπί τε τὴν περιτομὴν καὶ τοὺς ἐξ ἐθνῶν κατευρύνεσθαι, φησὶν ὁ μακάριος Παῦλος ἐν τῇ πρὸς Ῥωμαίους· δεδικαιώμεθα γὰρ ἐν Χριστῷ, \"Ὃς παρεδόθη διὰ τὰ παρα\"πτώματα ἡμῶν καὶ ἠγέρθη διὰ τὴν δικαίωσιν ἡμῶν.\" Ἄρα καὶ οἱ κοιμηθέντες ἐν Χριστῷ ἀπώλοντο. Ἠπάτηνται γὰρ ὡς ἔοικεν καὶ ἀμισθὶ τεθείκασιν ὑπὲρ αὐτοῦ τὴν ψυχὴν, εἴ γε μὴ ἐγήγερται Χριστός· εἰ μὴ ἀθανασίας ἐστὶ πλήρης τῶν ἁγίων ἡ ἐλπὶς, εἰ μὴ προσδοκῶσι συμβασιλεύειν αὐτῷ, ἀπολώλασι τάχα που, καὶ ἐπ' οὐδενὶ τῶν χρησίμων καὶ αὐτὸν ἀνατλάντες τὸν θάνατον ζημίαν ἔχουσι πόνων· ἄπαγε τῆς οὕτω δεινῆς ἀμαθίας·","english":"Then how could such a multitude of saints escape the charge of false accusation? Therefore they would not even be saints; whence? For those to whom the offense of false accusation against God would belong. But this is not the case, for the mystagogues who say that Christ has been raised are truthful.\n\nIf Christ has not been raised, your faith is vain. Most truly and very rightly he adds this also to the others; for faith justifies, but if someone purges it of vanity on the ground that Christ has not been raised, what difference remains then? Therefore we are entangled in the ancient accusations, we have an unwashable sin. In vain also the divine\n\npsalmist said, \"You have been pleased, Lord, with your land, you have remitted the lawless acts to your people, you have covered all their sins,\" and again, \"Blessed are those whose lawless acts have been remitted, and whose sins have been covered; blessed is the man for whom the Lord will not reckon a sin.\" Yet the blessed Paul in the Epistle to the Romans says that the blessing in these things extends both to the circumcision and to those from the nations; for we have been justified in Christ, \"who was delivered up for our transgressions and was raised for our justification.\" Therefore those who have fallen asleep in Christ have perished. For they have been deceived, as it seems, and have laid down their life for him without reward, if indeed Christ has not been raised; if the hope of the saints is not full of immortality, if they do not expect to reign together with him, they have perished somewhere, and having endured even death itself for nothing useful, they have a loss from their labors. Away with such terrible ignorance.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐδόκησας κύριε τὴν γῆν σοῦ, ἀφῆκας τὰς ἀνομίας τῷ λαῷ σου, ἐκάλυψας πάσας τὰς ἁμαρτίας αὐτῶν","severity":"info","text":"Cyril quotes a psalmist, likely Psalm 84(85):5 LXX, though the wording is paraphrastic. The citation supports the argument that divine forgiveness is vain without Christ's resurrection.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὃς παρεδόθη διὰ τὰ παραπτώματα ἡμῶν καὶ ἠγέρθη διὰ τὴν δικαίωσιν ἡμῶν","severity":"info","text":"Cyril cites Romans 4:25, attributing it to Paul. The verse links Christ's delivery and resurrection to justification, reinforcing the necessity of resurrection for faith.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μυσταγωγοὶ","severity":"info","text":"μυσταγωγοί (mystagogues) refers to those who initiate into mysteries; here, it denotes the apostles or evangelists who proclaim Christ's resurrection as a revealed truth.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a conditional argument: if Christ is not raised, then faith is vain, saints are deceived, and scriptural promises of forgiveness are empty. Cyril builds a reductio ad absurdum.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Cyril refutes a denial of bodily resurrection, likely from Origenist or Gnostic circles. He insists that Christ's resurrection is the foundation of Christian hope and justification.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a lacuna after 'θεσπέσιος' (divine), where the psalmist's name is missing. The English draft supplies 'psalmist' plausibly, but the original may have had a specific name.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'divine psalmist' is not explicit; the quotation is a loose paraphrase of Psalm 84(85):5 LXX.","The phrase 'ἐν τῇ πρὸς Ῥωμαίους' refers to Romans, but the exact verse (4:25) is not cited verbatim in the Greek; Cyril may be paraphrasing."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"\"ἀναστήσονται \"γὰρ οἱ νεκροὶ, καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις,\" κατὰ τὴν τοῦ προφήτου φωνὴν, καὶ ταλαντεύει ἑκάστῳ τὸ ὅτι μάλιστα πρέπον αὐτῷ τῶν στεφάνων ὁ διανομεὺς, ἐποίσει δὲ πάντως τοῖς δυσσεβοῦσιν τὴν κόλασιν· κρίτης γάρ ἐστιν τῶν ὅλων ὡς Θεός. Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων ἐγένετο κ.τ.λ. Δέχεται λοιπὸν ὡς ὁμολογούμενον τὸ χρῆναι πιστεύειν, ὡς ἀνεβίω μὲν Χριστὸς, καὶ γέγονεν ἀπαρχὴ τῶν κεκοιμημένων, πρῶτος τῶν ἐπὶ τῆς γῆς πατήσας τὸν θάνατον· καθάπερ ἀμέλει καὶ ὁ προπάτωρ Ἀδὰμ πρῶτος εἰς αὐτὸν ἐμβέβηκεν, καὶ γέγονεν ἀπαρχὴ τῶν ὠλισθηκότων εἰς φθοράν· ἕψεται δὲ ὅτι τῇ τοῦ Σωτῆρος ἡμῶν ἀναστάσει καὶ ἡ τῶν νεκρῶν, προσεπάγει λέγων Ὥσπερ γὰρ δι' ἀνθρώπου θάνατος καὶ δι' ἀνθρώπου ἀνάστασις νεκρῶν. ἄθρει δὲ ὅπως τῆς μετὰ σαρκὸς οἰκονομίας τὸ μυστήριον θεοπρεποῦς ἀνάμεστον εὐτεχνίας ἀποφαίνει πάλιν· ἔδει γὰρ ἔδει, φησὶν, ἄνθρωπον ὑπὲρ ἡμῶν νικῆσαι τὸν θάνατον· ταύτης τε ἕνεκα τῆς αἰτίας ὁ ἐκ Θεοῦ πεφηνὼς Θεὸς Λόγος, οὐκ ἀγγέλων ἐπελάβετο, καθά φησιν αὐτὸς, ἀλλὰ σπέρματος Ἁβραὰμ, ἵνα κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῇ· ἔδει γὰρ, ὡς ἔφην, θεραπεύεσθαι τὸ ἠῤῥωστηκὸς, ἀναστῆναι τὸ πεπτωκός· ἔδει καταθλῆσαι θανάτου δι' ὑπακοῆς καὶ δικαιοσύνης τὸ ὑπ' αὐτῷ γεγονὸς διὰ παραβάσεως καὶ ἁμαρτίας· ταύτῃ γέγονεν ἄνθρωπος οὐκ εἰδὼς ἁμαρτίαν ὁ Μονογενὴς τοῦ Θεοῦ Λόγος, ἵν' ὥσπερ ἐν τῷ Ἀδὰμ πάντες κατακεκρίμεθα, τῆς ἀνθρώπου φύσεως παθούσης τὸν θάνατον, οὕτω καὶ δικαιωθέντες ἐν Χριστῷ συναποδυσόμεθα τῇ ἁμαρτίᾳ τὸν ἐξ αὐτῆς ἀναφύντα θάνατον.","english":"The dead will rise, and those in the tombs will be raised, according to the voice of the prophet, and the distributor weighs out to each the crown most fitting for him, and he will certainly bring punishment upon the impious; for he is judge of all as God. But now Christ has risen from the dead, he became the firstfruits of those who have fallen asleep, etc. He therefore accepts as agreed that it is necessary to believe that Christ revived and became the firstfruits of those who have fallen asleep, the first of those on earth to trample death; just as, of course, the forefather Adam was the first to step into it and became the firstfruits of those who slipped into corruption. And he will add that with the resurrection of our Savior, the resurrection of the dead also follows, saying, For just as through a man came death, so through a man comes the resurrection of the dead. Observe how he again shows that the mystery of the incarnation is full of godly skill; for it was necessary, he says, that a man should conquer death for us; and for this reason the God Word from God, appearing, did not take hold of angels, as he himself says, but of the seed of Abraham, so that he might be made like his brothers in all things. For it was necessary, as I said, that the sick be healed, the fallen be raised; it was necessary to crush death through obedience and righteousness what had come under it through transgression and sin. For this reason the Only-begotten Word of God became a man not knowing sin, so that, just as in Adam we were all condemned, the human nature having suffered death, so also, being justified in Christ, we might together with sin cast off the death that arose from it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀναστήσονται γὰρ οἱ νεκροὶ, καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις","severity":"info","text":"Cyril alludes to a prophetic voice, likely Isaiah 26:19 (LXX) or a similar resurrection oracle, though the exact source is not cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπαρχὴ","severity":"info","text":"ἀπαρχὴ (firstfruits) is a Pauline term (1 Cor 15:20, 23) that Cyril applies to Christ as the first raised from the dead, paralleling Adam as first in corruption.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ταλαντεύει ἑκάστῳ τὸ ὅτι μάλιστα πρέπον αὐτῷ τῶν στεφάνων ὁ διανομεὺς","severity":"info","text":"The image of a distributor weighing crowns reflects late antique eschatological judgment, possibly influenced by apocalyptic or philosophical traditions of cosmic justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὥσπερ γὰρ δι' ἀνθρώπου θάνατος καὶ δι' ἀνθρώπου ἀνάστασις νεκρῶν","severity":"info","text":"Cyril echoes the Adam-Christ typology of 1 Cor 15:21-22, where Paul contrasts death through Adam with resurrection through Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἄθρει δὲ ὅπως","severity":"info","text":"Cyril uses the rhetorical imperative ἄθρει (observe) to mark a transition from exegesis to theological reflection on the incarnation's necessity.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ ἐκ Θεοῦ πεφηνὼς Θεὸς Λόγος","severity":"info","text":"Cyril's phrase 'God Word from God' reflects post-Nicene Trinitarian language, emphasizing the Logos's divine origin and incarnation without angelic mediation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ τὴν τοῦ προφήτου φωνὴν' does not specify which prophet; the resurrection oracle may be composite or paraphrased.","The Coptic Vorlage is lost; the Greek text may reflect later scribal adjustments, but no variant readings are attested in the edition."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"καὶ μαρτυρήσει λέγων αὐτὸς ὁ θεσπέσιος Παῦλος \"Ὥσπερ \"γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατ\"εστάθησαν οἱ πολλοί.\" οὐκοῦν ὥσπερ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσι, καταδεδικασμένης ὡς ἔφην ἐν αὐτῷ τῆς φύσεως διὰ τὴν παράβασιν, οὕτως ἐν τῷ Χριστῷ ζωοποιηθήσονται, πάλιν εὐλογουμένης ἐν αὐτῷ τῆς φύσεως κατὰ τὸν ἴσον τρόπον διὰ τὴν δικαίωσιν. λύσις οὖν ἄρα τῶν πρώτων τὰ δεύτερα· \"Παρεδόθη γὰρ διὰ τὰ παραπτώματα ἡμῶν καὶ ἠγέρθη διὰ \"τὴν δικαίωσιν ἡμῶν·\" ἐγηγερμένῳ δὴ οὖν συνεγηγέρμεθα καὶ ἡμεῖς· ζωὴ γάρ ἐστι κατὰ φύσιν ὁ ἐκ Θεοῦ Λόγος· οὐχὶ δήπου μόνῃ τῇ ἰδίᾳ σαρκὶ τὸ τῆς αὐτοῦ φύσεως ἀγαθὸν δωρούμενος, φημὶ δὴ τὴν ζωὴν, ἀλλ' εἰς ὅλην αὐτὸ παραπέμπων τὴν τοῦ ἀνθρώπου φύσιν. ἐγήγερται μὲν γὰρ ὁμολογουμένως ὡς ἀπαρχὴ Χριστὸς, \"ἵνα γένηται ἐν πᾶσιν αὐτὸς \"πρωτεύων,\" κατὰ τὸ γεγραμμένον· ἕψεται γεμὴν ἐν καιρῷ τὸ ἀναβιῶναι τοὺς ἄλλους, πλὴν κατὰ τὸ εἰκὸς οὐ χύδην, ἀλλ' ἐν κόσμῳ τε καὶ διακεκριμένως καὶ οἷον ἐν κελεύσματι. μετὰ γάρ τοι τὴν ἀπαρχὴν, τουτέστι Χριστὸν, τοὺς αὐτοῦ φησιν ἐγερθήσεσθαι· δῆλον δὲ ὅτι τοὺς ἐν καιρῷ τῆς ἐπιδημίας, ἤγουν γεγονότας μετὰ τὴν ἐνανθρώπησιν, καὶ ὡς ἐν πίστει κεκοιμημένους. ἦσαν μὲν γὰρ ὁμολογουμένως ἅγιοι κατὰ καιροὺς ἐν τῷ Ἰσραὴλ, τῆς ἐν","english":"And the divine Paul will testify, saying, \"For just as through the disobedience of one man the many were rendered sinful.\" Therefore, just as in Adam all die, the nature being condemned in him, as I said, on account of the transgression, so in Christ they will be made alive, the nature being blessed in him in the same way on account of justification. Thus the second things are the solution of the first: \"For he was delivered up on account of our transgressions and was raised on account of our justification.\" So then, since he is raised, we also are raised together with him; for the Word from God is life by nature. He does not, of course, bestow the good of his own nature—I mean life—only upon his own flesh, but transmits it to the whole nature of man. For Christ has admittedly been raised as a firstfruits, \"so that he himself might be preeminent in all,\" as it is written; but the others will follow in due time to be revived, yet not indiscriminately, but in order and distinctly and as if at a command. For after the firstfruits, that is, Christ, he says his own will be raised; it is clear that these are those who lived at the time of his advent, that is, those who came after the incarnation, and who fell asleep in faith. For there were admittedly saints at various times in Israel, those of the","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί","severity":"info","text":"Cyril quotes a Pauline formula (cf. Rom 5:19) that links Adam's disobedience to the sinfulness of the many, a key premise for his typology of Adam and Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρεδόθη γὰρ διὰ τὰ παραπτώματα ἡμῶν καὶ ἠγέρθη διὰ τὴν δικαίωσιν ἡμῶν","severity":"info","text":"Cyril cites a Christological formula (cf. 1 Cor 15:3) to argue that Christ's death and resurrection are the 'solution' to Adam's transgression.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπαρχὴ","severity":"info","text":"The term 'firstfruits' (ἀπαρχὴ) is used by Cyril to designate Christ as the first raised, with the rest following in order, echoing 1 Cor 15:20, 23.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν κελεύσματι","severity":"info","text":"The phrase 'as if at a command' (ἐν κελεύσματι) reflects a military or orderly procession, emphasizing the structured resurrection of believers after Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"λύσις οὖν ἄρα τῶν πρώτων τὰ δεύτερα","severity":"info","text":"Cyril uses a chiastic structure: the second things (Christ's resurrection) are the 'solution' (λύσις) of the first (Adam's fall), framing the passage as a typological parallel.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἕψεται γεμὴν","severity":"caution","text":"The phrase 'ἕψεται γεμὴν' is likely a scribal error for 'ἕψεται μὲν' or 'ἕψεται γε μήν'; the intended sense is 'will follow indeed'.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἕψεται γεμὴν' is textually uncertain; the reading 'ἕψεται μὲν' is adopted for sense.","The identity of 'τοὺς αὐτοῦ' (his own) is ambiguous: it could refer to Christ's followers or to those who died after the incarnation; Cyril clarifies as those who fell asleep in faith."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"νόμῳ ζωῆς ἐπαινουμένης τε καὶ κρατούσης ἔτι· πλὴν ἀμείνους οἱ ἐν Χριστῷ, δεδικαίωνται γὰρ διὰ πίστεως, καὶ τῆς θείας φύσεως γεγόνασι κοινωνοὶ, καὶ τὸ τῆς υἱοθεσίας ἐκπεπλουτήκασι πνεῦμα· κέκληνται δὲ καὶ εἰς ἀδελφότητα κατὰ χάριν τοῦ κατὰ φύσιν τε καὶ ἀληθῶς Υἱοῦ· καὶ ἦν μὲν πνεῦμα δουλείας ἐν τοῖς ὑπὸ νόμον, κράζομεν δὲ ἡμεῖς \"Ἀββᾶ ὁ πατήρ.\" οὐκοῦν ἀμείνους, ὡς ἔφην, τῶν ἀρχαιοτέρων οἱ ἐν Χριστῷ· τοιγάρτοι καὶ πρώτους αὐτοὺς ἀναβιώσεσθαί φησιν, οἷον ἰόντας κατ' ἴχνος τῇ πάντων ἀρχῇ, διά τοι τὸ εἶναι προσεχεστέρους αὐτῇ, καὶ προτετιμῆσθαι ταύτῃ τοι τῶν ἄλλων. ὑπεμφαίνει δέ τι τοιοῦτον καὶ αὐτὸς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ἐν παραβολαῖς εὐαγγελικαῖς· ἔφη γὰρ ὅτι τοὺς ἐργάτας εἰς τὸν ἀμπελῶνα μισθούμενος· οἰκοδεσπότης δὲ οὗτος· \"ὀψίας γε\"γενημένης ἔφη τῷ ἐπιτρόπῳ αὐτοῦ Κάλεσον τοὺς ἐργάτας \"καὶ ἀπόδος αὐτοῖς τὸν μισθὸν ἀρξάμενος ἀπὸ τῶν ἐσχάτων \"ἕως τῶν πρώτων.\" Εἶτα τὸ τέλος, ὅταν παραδῷ τὴν βασιλείαν τῷ Θεῷ καὶ Πατρὶ, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν. Παραδοθήσεσθαί φησιν τῷ Θεῷ καὶ Πατρὶ τὴν βασιλείαν παρὰ τοῦ Υἱοῦ, κατηργημένης ἀρχῆς ἁπάσης τῶν ἀκαθάρτων πνευμάτων καὶ αὐτοῦ τοῦ θανάτου λοιπὸν ἀπρακτοῦντος εἰσάπαν. Ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε καὶ αὐτὸς ὁ Υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ Θεὸς τὰ πάντα ἐν πᾶσιν.","english":"the law of life being praised and still prevailing. But those in Christ are better, for they have been justified through faith, and have become partakers of the divine nature, and have obtained the Spirit of adoption. They are also called into brotherhood by grace of the Son who is by nature and truly Son. And there was a spirit of slavery among those under the law, but we cry out, \"Abba, Father.\" Therefore, as I said, those in Christ are better than the ancients. Consequently, he says that they will be revived first, as if following in the footsteps of the beginning of all things, because they are more proximate to it and have been honored before others by it. And our Lord Jesus Christ himself hints at something of this sort in the Gospel parables. For he said, when hiring workers for the vineyard—the master of the house being this one—\"When evening had come,\" he said to his steward, \"Call the workers and pay them their wages, beginning from the last to the first.\" Then comes the end, when he delivers the kingdom to God and Father, when he abolishes every beginning and every authority and power. He says that the kingdom will be delivered to God and Father by the Son, when every beginning of the unclean spirits has been abolished and death itself is henceforth inactive. And when all things are subjected to him, then the Son himself will be subjected to the one who subjected all things to him, so that God may be all things in all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"υἱοθεσίας πνεῦμα","severity":"info","text":"The phrase 'Spirit of adoption' (υἱοθεσίας πνεῦμα) echoes Pauline language (cf. Rom 8:15, Gal 4:5) and is a key term in Cyril's soteriology, denoting the gift of the Holy Spirit that makes believers sons by grace.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀββᾶ ὁ πατήρ","severity":"info","text":"The cry 'Abba, Father' (Ἀββᾶ ὁ πατήρ) is a direct quotation of Mark 14:36 and Rom 8:15, used here to contrast the servitude under the law with the filial freedom of those in Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παραβολαῖς εὐαγγελικαῖς","severity":"info","text":"Cyril alludes to the parable of the workers in the vineyard (cf. Matt 20:1–16, Luke 13:23–30), interpreting the master's instruction to pay from last to first as a type of eschatological reversal.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ὀψίας γεγενημένης","severity":"info","text":"The phrase 'when evening had come' (ὀψίας γεγενημένης) is a variant reading of the parable's temporal setting; Cyril uses it to mark the end of the present age, when eschatological reward is distributed.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκοῦν ἀμείνους","severity":"info","text":"The inferential particle 'οὐκοῦν' ('therefore') signals a logical conclusion from the preceding contrast between those under the law and those in Christ, structuring Cyril's argument as a series of deductions.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὑποταγήσεται τῷ ὑποτάξαντι","severity":"caution","text":"The claim that the Son will be subjected to the one who subjected all things to him is ambiguous: it may reflect a subordinationist reading of the parable or a rhetorical paradox about the Son's eschatological role. The Greek syntax allows either interpretation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὑποταγήσεται τῷ ὑποτάξαντι' is ambiguous: it could mean the Son submits to the Father who subjected all things to him, or that the Son submits to the one who subjected all things (including the Son) to himself. The latter would imply a subordinationist Christology, which is atypical for Cyril.","The parable citation conflates elements from Matthew and Luke; the exact source is unclear."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"Ἐπειδή τινες ἐξευτελίζειν πειρῶνται τό γε ἐφ' ἑαυτοῖς τὸν Υἱὸν λέγοντες παραδιδόναι τῷ Πατρὶ τὴν βασιλείαν καὶ ὑποτάττεσθαι ὡς μειζόνι, λεκτέον ὅτι ὁ Υἱὸς ὑπέμεινεν τὴν ἐθελούσιον κένωσιν γεγονὼς καθ' ἡμᾶς, καὶ οἷον ἐξ ὑψωμάτων ἑαυτὸν ταπεινώσας, σύμμορφος ὢν καὶ ἴσος τῷ Πατρί· καὶ κέκρυπται μὲν ἐν Θεῷ, ἀποκαλυφθήσεται γεμὴν ἐν δόξῃ κατὰ τὸν τῆς συντελείας τοῦ νῦν αἰῶνος καιρὸν, νῦν ἐν δεξίᾳ καθήμενος τοῦ Πατρός. εἰ δὲ καταβιβάζεται τῆς νῦν ἐνούσης αὐτῷ τιμῆς, δευτέραν ἆρα κένωσιν ὑφίσταται; εἰ δὲ καὶ τὴν βασιλείαν παραδίδωσι, πῶς ἔρχεται \"μετὰ τῶν ἁγίων ἀγ\"γέλων ἐν τῇ δόξῃ τοῦ Πατρὸς αὐτοῦ;\" οὐκοῦν καὶ ἀνεθέλητον τῷ Υἱῷ τὸ \"ὑπὸ τοὺς πόδας αὐτοῦ τεθῆναι τοὺς \"ἐχθροὺς αὐτοῦ,\" εἴ γε νῦν μὲν συμβασιλεύει τῷ Πατρὶ, τότε δὲ τῆς βασιλείας ἐκπίπτει. ὅμως κἂν ὑποτάσσεται ὁ Υἱὸς τῷ Πατρὶ οὐ κατὰ τοῦτο ἥττων ἐστὶ τοῦ Πατρός· τὸ γὰρ τῆς ὑποταγῆς χρῆμα, οὐ φύσεως καὶ οὐσίας ὅρος ἐστὶν, ἀλλὰ πράγματος ὑπεμφαίνει τρόπον. εἰ γένοιτο καὶ ἐφ' ἡμῶν οὐχ ἑτεροουσίους ὄντας ἀλλήλοις ἀποφαίνει· πόθεν; ὑποτάττεται γὰρ πατρὶ μὲν ὁ υἱὸς, δεσπότῃ δὲ δοῦλος, διδασκάλῳ δὲ μαθητὴς, ἡγουμένῳ δέ τις τῶν ὑπὸ χεῖρα καὶ ὑπεζευγμένων. ἀλλ' οὐδὲν ἐν τούτοις ὁ τῆς ὁμοουσιότητος ἀδικεῖται λόγος· εἰσὶ γὰρ ἀλλήλοις ὁμοειδεῖς, κἂν εἰ τοῦτον ἔχοιεν τὸν τρόπον, εἴκοντές τε ἀλλήλοις καὶ ὑποταττόμενοι καὶ τὸ μὴ οὐκ ἀτιμάζοντες διὰ τὸ σύμφερον. τὸ τοίνυν καὶ ἐφ' ἡμῶν ἀσθενοῦν πῶς ἐπὶ Θεοῦ κρατύνουσιν;","english":"Since some attempt to disparage the Son as far as they can, saying that he hands over the kingdom to the Father and is subordinate as to a greater, it must be said that the Son endured voluntary kenosis, having become like us, and having humbled himself, as it were, from on high, being of the same form and equal to the Father; and he is hidden in God, but will be revealed in glory at the time of the consummation of the present age, now sitting at the right hand of the Father. But if he is brought down from the honor now present in him, does he then undergo a second kenosis? And if he hands over the kingdom, how does he come \"with the holy angels in the glory of his Father\"? Therefore, it is also undesirable for the Son that \"his enemies be placed under his feet,\" if indeed he now co-reigns with the Father, but then falls from the kingdom. Yet even if the Son is subordinate to the Father, he is not inferior to the Father in this respect; for the matter of subordination is not a definition of nature and essence, but indicates a mode of action. If this were the case even among us, it does not declare us to be of different substance from one another; why? For a son is subordinate to a father, a slave to a master, a student to a teacher, and one who is under authority and subject to a leader. But in these cases the doctrine of consubstantiality is not harmed; for they are of the same species with one another, even if they have this manner, yielding to and being subordinate to one another, and not dishonoring the thing for the sake of advantage. Therefore, how do they strengthen this on God when it is weak even among us?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"κένωσιν","severity":"info","text":"κένωσιν (kenosis) denotes the voluntary self-emptying or humiliation of the Son in incarnation, a key concept in Cyril's Christology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μετὰ τῶν ἁγίων ἀγγέλων ἐν τῇ δόξῃ τοῦ Πατρὸς αὐτοῦ","severity":"info","text":"This phrase echoes a scriptural motif of Christ's parousia with angels in the Father's glory, possibly alluding to Matthew 25:31 or similar eschatological passages.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Cyril refutes subordinationist interpretations of the Son's relation to the Father, likely responding to Arian or Eunomian claims that the Son is inferior in essence.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a rhetorical pattern: objection (τινες... λέγοντες), counter-argument (λεκτέον), hypothetical reduction (εἰ δὲ...), and analogical reasoning (εἰ γένοιτο...).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Cyril's insistence on the Son's consubstantiality and voluntary kenosis influenced later Chalcedonian and post-Chalcedonian debates on Christ's two natures.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'νῦν ἐν δεξίᾳ καθήμενος τοῦ Πατρός' may be a later interpolation or reflect a liturgical formula; its precise source is uncertain.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'τινες' (some) is unspecified; they may be Arian or Eunomian opponents.","The phrase 'νῦν ἐν δεξίᾳ καθήμενος τοῦ Πατρός' could be a scriptural allusion (e.g., Psalm 110:1 LXX) or a later gloss."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"εἰ γὰρ φύσεως ἰδιότης ἤτοι μέτρον καθά φασι τὸ ὑποτάττεσθαί ἐστι τῷ Υἱῷ, τὸ μὴ ὑποτάττεσθαι φύσεως ἑτέρας ἰδιότης ἐστὶν αὐτῷ, τάχα που τὸ ἄμεινον παρ' ἐκείνην ἐχούσης, εἴπερ ἐστὶν ἐν μείοσιν ἡ ὑποταγή· οἰκονομικῶς γὰρ ὑποτάττεται δι' ἡμᾶς. ὁ δὲ τῶν ῥητῶν οὕτως· ἐπειδὴ ὁ ἄνθρωπος ἁμαρτήσας γέγονεν ὑπὸ φθορὰν καὶ ὑπὸ τοῦ διαβόλου καὶ τῶν δαιμόνων ἀποστὰς τοῦ φύσει Θεοῦ, γέγονε δι' ἡμᾶς ἄνθρωπος ὁ Μονογενὴς καὶ κατήργηκε τοῦ θανάτου τὸ κράτος, ἐξῆρε καὶ τὴν τοῦ θανάτου ῥίζαν τὴν ἁμαρτίαν, ἐξέβαλε τὸν ἄρχοντα τοῦ αἰῶνος τούτου. ταῦτα δὲ πάντα πεποιηκὼς καὶ τῆς ὅλης οἰκονομίας συμπεπερασμένης, παραδίδωσι τουτέστι προσκομίσει τῷ Πατρὶ τὴν βασιλείαν τὴν διηρπασμένην πάλαι καὶ ὑφ' ἑτέροις γεγενημένην, τὸ κατεξουσιάζειν πάντων τῶν ἐπὶ γῆς ἀποκαταστήσας αὐτῷ, κατηργημένου τοῦ θανάτου καὶ τοῦ τυραννήσαντος κατ' αὐτῶν σατανᾶ, ἕξει πάλιν ὁ\n\nΥἱὸς καὶ εἰς τὸν μέλλοντα αἰῶνα τῆς κατὰ πάντων ἐξουσίας τὴν ὑπεροχήν.","english":"For if being subordinate is a property or measure of nature, as they say, for the Son, then not being subordinate is a property of a different nature for him, one that perhaps has the better part compared to that nature, if indeed subordination belongs to lesser things; for he is subordinate economically for our sake. But the meaning of the texts is as follows: since man, having sinned, came under corruption and under the devil and the demons, having fallen away from the God who is by nature, the Only-begotten became man for our sake and abolished the power of death, removed even the root of death, which is sin, and cast out the ruler of this age. Having done all these things, and the whole economy having been completed, he hands over, that is, presents to the Father the kingdom that was formerly seized and had come under others, restoring to him the authority over all things on earth, with death and the satan who tyrannized them having been abolished; the Son will again have, even in the future age, the preeminence of authority over all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομικῶς","severity":"info","text":"The adverb 'οἰκονομικῶς' (economically) signals that the Son's subordination is part of the divine economy (οἰκονομία), i.e., a temporary arrangement for human salvation, not a permanent ontological inferiority.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν βασιλείαν","severity":"info","text":"The phrase 'hands over the kingdom' (παραδίδωσι ... τὴν βασιλείαν) likely echoes 1 Cor 15:24–28, where Christ's eschatological reign is discussed, though Cyril reinterprets it as a restoration of authority to the Father.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ Μονογενὴς","severity":"info","text":"Cyril's use of 'the Only-begotten' (ὁ Μονογενὴς) reflects his anti-Arian polemic, emphasizing the Son's unique and consubstantial relationship with the Father against subordinationist interpretations.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a logical refutation of subordinationism (εἰ γὰρ ...) to a narrative of salvation history (ἐπειδὴ ...), concluding with the eschatological restoration of the Son's authority.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's interpretation of the Son's 'handing over the kingdom' as a temporary economic act was later cited in debates over the eternal subordination of the Son, particularly in 19th- and 20th-century Trinitarian theology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end is slightly ambiguous: 'ἕξει πάλιν ὁ Υἱὸς ... τὴν ὑπεροχήν' could be read as the Son retaining authority in the future age, or as the Son receiving it back after the Father's restoration; Cyril's syntax supports the former."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"ΤΟΜΟΣ Ζ.\n\nἈλλ' ἐρεῖ τις Πῶς ἐγείρονται οἱ νεκροί; ποίῳ δὲ σώματι ἔρχονται; κ.τ.λ. Ὁ ΠΡΟΦΗΤΗΣ Ἡσαΐας μετὰ τῆς ἐκ νεκρῶν ἀναστάσεως τὸ μυστήριον ὡς ἔσται κατὰ καιροὺς Θεοῦ κατανεύοντος, καὶ ἀφάτῳ δυνάμει μεταπλάττοντος εἰς ζωὴν τὸ τῷ θανάτῳ κεκρατημένον, προανακεκράγει λέγων \"Ἀναστήσονται οἱ \"νεκροὶ, καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις, καὶ εὐφραν\"θήσονται οἱ ἐν τῇ γῇ· ἡ γὰρ δρόσος ἡ παρὰ σοῦ ἴαμα \"αὐτοῖς ἐστιν·\" δρόσον οἶμαι λέγων τροπικῶς τὴν ζωοποιὸν ἐνέργειαν τοῦ Θεοῦ, καθ' ἣν καὶ τὸ εἶναι τοῖς οὐκ οὖσι προσνέμει, καὶ τοῖς ἤδη παρενηνεγμένοις εἰς ὕπαρξιν τὸ εὖ εἶναι χαρίζεται· συνέστηκε γὰρ τὰ πάντα ἐν αὐτῷ, καθάπερ ἀμέλει καὶ δι' αὐτοῦ παρήχθη πρὸς γένεσιν· ψάλλει δέ που καὶ ὁ θεσπέσιος Δαυεὶδ περὶ τῶν ἐπὶ γῆς πρὸς τὸν τῶν ὅλων Σωτῆρα Θεόν \"Ἀνοίξαντος δέ σου τὴν χεῖρα τὰ σύμ\"παντα πλησθήσεται χρηστότητος· ἀποστρέψαντος δέ σου \"τὸ πρόσωπον, ταραχθήσονται· ἀντανελεῖς τὸ πνεῦμα αὐ\"τῶν καὶ ἐκλείψουσι, καὶ εἰς τὸν χοῦν αὐτῶν ἐπιστρέψου\"σιν· ἐξαποστελεῖς τὸ πνεῦμα σου καὶ κτισθήσονται, καὶ \"ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς.\" πέπονθε μὲν γὰρ ἡ ἀνθρώπου φύσις τοῦ θείου προσώπου τὴν ἀποστροφὴν ἐν Ἀδὰμ διὰ τὴν παράβασιν· τοιγάρτοι μονονουχὶ συγκέχυται καὶ τετάρακται, καὶ εἰς τὸν ἴδιον ὑπενόστησε χοῦν, κατεβιβάσθη τε καὶ εἰς θάνατον καὶ φθοράν. ἐπειδὴ δὲ γέγονε καθ' ἡμᾶς ὁ Μονογενὴς τοῦ Θεοῦ Λόγος, καὶ τὴν τοῦ Ἁγίου Πνεύματος πεπλουτήκαμεν μέθεξιν, ἀναμορφούμεθα πρὸς τὸ ἐν ἀρχαῖς καὶ οἷον ἀνεκτίσμεθα· κεκλήμεθα γὰρ εἰς καινότητα ζωῆς, τὸ τοῦ θανάτου διαδιδράσκοντες κράτος.","english":"Volume 7.\n\nBut someone will say: How are the dead raised? And with what body do they come? etc. The prophet Isaiah proclaimed the mystery of the resurrection from the dead, how it will happen at the times when God nods assent and with ineffable power transforms what death has mastered into life, crying out beforehand: \"The dead will rise, and those in the tombs will be raised, and those in the earth will rejoice; for the dew from you is a healing for them.\" By \"dew,\" I think, he means tropically the life-giving energy of God, by which he assigns being to things that are not, and to things already brought into existence he grants well-being; for all things are established in him, just as indeed they were brought forth to generation through him. And the inspired David also sings somewhere concerning those on earth to the Savior God of all: \"When you open your hand, all things will be filled with goodness; when you turn away your face, they will be troubled; you will take back their breath, and they will fail, and return to their dust; you will send forth your breath, and they will be created, and you will renew the face of the earth.\" For human nature suffered the turning away of the divine face in Adam because of the transgression; therefore it is, so to speak, confounded and troubled, and has sunk back into its own dust, and has been brought down to death and corruption. But since the Only-begotten Son of God has become incarnate among us, and we have been enriched with participation in the Holy Spirit, we are being re-formed to what we were in the beginning and, as it were, re-created; for we have been called to a newness of life, escaping the power of death.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀναστήσονται οἱ νεκροὶ, καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις, καὶ εὐφρανθήσονται οἱ ἐν τῇ γῇ· ἡ γὰρ δρόσος ἡ παρὰ σοῦ ἴαμα αὐτοῖς ἐστιν","severity":"info","text":"Cyril attributes this resurrection oracle to Isaiah, but it is not a direct quotation from the canonical Septuagint; it may be a paraphrase or from an apocryphal tradition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνοίξαντος δέ σου τὴν χεῖρα τὰ σύμπαντα πλησθήσεται χρηστότητος· ἀποστρέψαντος δέ σου τὸ πρόσωπον, ταραχθήσονται· ἀντανελεῖς τὸ πνεῦμα αὐτῶν καὶ ἐκλείψουσι, καὶ","severity":"info","text":"This extended quotation is attributed to David (i.e., the Psalms) but is not found in the canonical Psalter; it likely derives from a pseudepigraphal or liturgical source.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δρόσον","severity":"info","text":"Cyril glosses 'dew' (δρόσον) as a trope for the life-giving energy (ζωοποιὸν ἐνέργειαν) of God, a key concept in his theology of divine activity in creation and resurrection.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῦ θείου προσώπου τὴν ἀποστροφὴν","severity":"info","text":"The 'turning away of the divine face' in Adam reflects a theme in early Christian exegesis (e.g., Irenaeus, Ephrem) linking the Fall to a withdrawal of divine presence, which Cyril here reverses through incarnation and pneumatology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ' ἐρεῖ τις","severity":"info","text":"The rhetorical question 'But someone will say' introduces a standard objection about the resurrection body, which Cyril answers by citing prophetic and psalmic authorities, framing the passage as a dialectical unit.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ μυστήριον","severity":"info","text":"Cyril's use of 'mystery' for the resurrection aligns with Alexandrian sacramental exegesis, where scriptural prophecy and liturgical reality converge; this passage was later cited in debates on bodily resurrection.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Isaiah and David quotations is uncertain; they may be from lost apocrypha or Cyril's own paraphrases.","The phrase 'τὸ εὖ εἶναι' (well-being) is ambiguous: it could mean ontological perfection or moral goodness; Cyril likely intends the former in context of divine energy."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"καὶ μαρτυρήσει λέγων ὁ σοφώτατος Παῦλος \"Εἰ δὲ τὸ πνεῦμα \"τοῦ ἐγείραντος Ἰησοῦν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν \"Χριστὸν Ἰησοῦν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν \"διὰ τοῦ ἐνοικοῦντος αὐτοῦ Πνεύματος ἐν ὑμῖν.\" ὅτε τοίνυν ἀνεβίω μὲν ὁ Χριστὸς πατήσας τοῦ θανάτου τὸ κράτος, καὶ γέγονεν ἀπαρχὴ τῶν κεκοιμημένων ὡς ἑψομένων πάντως τοῖς ἴχνεσιν αὐτοῦ, πῶς οὐκ ἀπόπληκτον κομιδῆ τὸ κατά τι γοῦν ὅλως ἐνδοιάζειν ἔτι περὶ τὸ τῆς ἀναστάσεως μυστήριον;\n\nΕἴ τις ἕλοιτο τοῖς τῆς θεότητος ἔργοις περιεργότερον ἐνιεὶς τῆς ἑαυτοῦ διανοίας τὸν ὀφθαλμὸν πειρᾶσθαι περιαθρεῖν τῆς ἑκάστου παραγωγῆς τὸν τρόπον καὶ τῆς γενέσεως τὴν ἀρχὴν, καταλήξειεν ἂν οὐδαμῶς τό Πῶς δὴ τοῦτο ἀπόπληκτον λέγων. πῶς γὰρ γέγονεν ὁ οὐρανὸς, ἐκ ποίας ὕλης ἢ πόθεν; ποίαν ἔχει τὴν ἕδραν; γῆ δὲ πῶς ἢ πόθεν καὶ ὅποι ποτὲ διερήρεισται; παρήχθη δὲ ὅπως ὁ ἡλίου κύκλος, σελήνη καὶ ἄστρα καὶ τὰ ἕτερα τῶν κτισμάτων; πῶς δὲ ὁ τῶν ὅλων Δημιουργὸς χοῦν ἀπὸ γῆς λαβὼν ἔπλασε τὸν ἄνθρωπον; πῶς εἰς ὀστέα καὶ νεῦρα καὶ σάρκας ἡ γῆ μετεπλάττετο; εἰ δὲ εἴπερ οὐχ εὑρεθησόμεθα τὸν ἐφ' ἑκάστῳ τῶν πεποιημένων ἀποδοῦναι λόγον, ταύτῃ καὶ ἀναιρήσομεν ὅτι καὶ γεγόνασιν ὅλως, ὅποι ποτὲ λοιπὸν ἐκτελευτήσειεν ἂν ἡ τῶν ἐννοιῶν ἤτοι σκαιῶν ἐγχειρημάτων ἔκβασις; Τὸ μετὰ τὴν Χριστοῦ ἀνάστασιν ἀμφιβάλλειν περὶ ἀναστάσεως, δυσβουλίας ἐστὶ καὶ ἀμαθίας καὶ ἀλαζονείας, τὸ λέγειν ἐπὶ τῶν τοῦ Θεοῦ ἔργων τὸ πῶς, ἀλλὰ μὴν καὶ τὸ λέγειν Ποίῳ σώματι ἐγείρονται οἱ νεκροὶ καὶ τοῦτο εὔηθες· εὔδηλον γὰρ ὅτι τῷ αὐτῷ.","english":"And the most wise Paul will testify, saying, \"If the spirit of the one who raised Jesus dwells in you, the one who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit dwelling in you.\" Therefore, since Christ revived, having trampled the power of death, and became the firstfruits of those who have fallen asleep, as they will certainly follow in his footsteps, how is it not utterly astonishing to still have any doubt at all about the mystery of the resurrection?\n\nIf one should choose to apply the eye of his own mind more curiously to the works of the divinity and attempt to examine the manner of each thing's production and the origin of its generation, he would never arrive at a conclusion, saying, \"How is this not astonishing?\" For how was the heaven made, from what matter or whence? What seat does it have? And the earth, how or whence and where is it fixed? And how was the circle of the sun, the moon, the stars, and the other creatures brought forth? And how did the Creator of all things, taking dust from the earth, fashion man? How was the earth transformed into bones, sinews, and flesh? If we will not be found to give an account for each of the things that have been made, shall we also on this account deny that they have come into being at all? Where, then, would the outcome of such notions or ill-advised undertakings finally end? To doubt the resurrection after the resurrection of Christ is a sign of poor judgment, ignorance, and arrogance. To say \"how\" concerning the works of God, and indeed to say \"with what body do the dead rise,\" is also foolish; for it is evident that it is with the same body.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος Ἰησοῦν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ Πνεύματος ","severity":"info","text":"Cyril adapts a Pauline formula (cf. Rom 8:11; 1 Cor 15:45) but the wording is not a direct quotation; it may be a paraphrase or a lost variant.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπαρχὴ τῶν κεκοιμημένων","severity":"info","text":"The phrase 'firstfruits of those who have fallen asleep' echoes 1 Cor 15:20, where Christ is the 'firstfruits of the dead'; Cyril uses it to link resurrection to Christ's own rising.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δυσβουλίας ἐστὶ καὶ ἀμαθίας καὶ ἀλαζονείας","severity":"info","text":"Cyril's triad of vices—poor judgment, ignorance, arrogance—reflects a standard patristic critique of those who question divine mysteries, common in anti-Origenist polemic.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἴ τις ἕλοιτο ... καταλήξειεν ἂν οὐδαμῶς","severity":"info","text":"Cyril uses a conditional argument (if one tries to examine divine works, he will never conclude) to reject the question 'how' as impious, mirroring a rhetorical pattern in 1 Cor 15.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πῶς γὰρ γέγονεν ὁ οὐρανὸς, ἐκ ποίας ὕλης ἢ πόθεν;","severity":"info","text":"The series of rhetorical questions on creation (heaven, earth, sun, man) parallels similar lists in Gregory of Nyssa and John Chrysostom, used to argue that ignorance of mechanism does not negate reality.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ μετὰ τὴν Χριστοῦ ἀνάστασιν ἀμφιβάλλειν περὶ ἀναστάσεως","severity":"info","text":"Cyril's insistence that Christ's resurrection precludes doubt about general resurrection became a standard argument in later Byzantine anti-heretical literature, e.g., against the Origenists.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor textual variants in the Pauline paraphrase; the exact source of the quotation is uncertain.","The phrase 'τῷ αὐτῷ' (with the same body) is ambiguous: it could mean the same body as before death or the same body as Christ's resurrected body; Cyril likely intends the former."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"καὶ γὰρ καὶ ὁ Κύριος τὴν ἑαυτοῦ σάρκα ἀνέστησεν ὡς ἦν. ἐπειδὴ δέ τινες λέγουσι προὐπεῖναι τὴν ψυχὴν, τιμωρίας δὲ ἕνεκεν ἐνδεσμεῖσθαι τῷ σώματι, ἀθετοῦσιν οὐ μόνον τὸν τῆς δημιουργίας λόγον καθ' ὃν\n\nἐπὶ ἀφθαρσίᾳ γέγονεν ὁ ἄνθρωπος, ἀλλὰ καὶ τὸν τῆς ἀναστάσεως· οὐ γὰρ ἐπὶ τιμωρίᾳ ὁ Θεὸς ποιεῖ τὴν ἀνάστασιν, ἀλλὰ διὰ τὴν ἑαυτοῦ εὐσπλαγχνίαν. Ἀλλ' ἴσως ἐκεῖνο ἐρεῖς Ναὶ λέγεις ὀρθῶς· παρίημί τε λοιπὸν τὸ χρῆναι ζητεῖν Πῶς ἐγείρονται οἱ νεκροί· διειδέναι γεμὴν ἀναγκαῖον ποίῳ σώματι ἔρχονται· ἆρα γὰρ τὸ ἐκ γῆς δὴ τοῦτο καὶ τῇ φθορᾷ κάτοχον ἀναβιώσεται σῶμα, ἢ ἕτερόν τι παρ' αὐτὸ πλὴν ἐξ αὐτοῦ; φαίην δ' ἂν ἔγωγε πρὸς τοῦτο εὐθὺς, ὡς ὁ μὲν ὀρθὸς τῆς πίστεως λόγος περιίστησιν ἡμᾶς εἰς τήνδε τὴν σάρκα τὴν ἀνάστασιν· ἀνεβίω γὰρ οὕτω Χριστὸς ὁ πρωτότοκος ἐκ νεκρῶν, ἡ ἀρπαχὴ τῶν κεκοιμημένων· ἐπειδὴ δὲ οὐ σφόδρα τισὶν ἀρέσκει τὸ δόγμα, φέρε παραθέντες ὃν εὖ ἔχειν οἴονται λόγον, τὰ εἰκότα λέγωμεν· (εἶτα παραθεὶς τῶν προϋπάρχειν λεγόντων τὰς ψυχὰς τὰς μυθολογίας φησίν) Εἶτα πῶς ἀποσεμνύνεται Θεὸς ἐπὶ τῇ τοῦ ἀνθρώπου κατασκευῇ; φησὶ γάρ που πρὸς τὸν μακάριον Ἰώβ \"Εἰ σὺ λαβὼν γῆς πηλὸν ἔπλασας ζῷον, καὶ λαλητὸν \"αὐτὸ ἔθου ἐπὶ τῆς γῆς;\" πέρα γὰρ οἶμαι παντὸς ἂν ἴοι θαύματος τὸ λογικὸν ἐκ γῆς ἀποτελέσαι ζῷον·","english":"For the Lord also raised his own flesh as it was. But since some say that the soul pre-exists and is bound to the body for the sake of punishment, they reject not only the account of creation according to which man came to be for incorruption, but also that of the resurrection; for God does not perform the resurrection for punishment, but because of his own compassion. But perhaps you will say this: \"Yes, you speak correctly; I now set aside the need to inquire how the dead are raised; yet it is necessary to discern with what body they come. For will this body, which is from earth and subject to corruption, be revived, or some other thing besides it, yet from it?\" I would say to this at once that the right account of faith directs us to the resurrection in this flesh; for Christ, the firstborn from the dead, the firstfruits of those who have fallen asleep, was revived in this way. But since the doctrine is not very pleasing to some, come, let us set forth the argument they think is good and say what is fitting. (Then, after setting forth the mythologies of those who say the souls pre-exist, he says:) Then how does God boast over the construction of man? For he says somewhere to the blessed Job, \"If you, taking clay from the earth, molded a living thing, and set it, capable of speech, upon the earth?\" For I think it would surpass every wonder to produce a rational living thing from earth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προὐπεῖναι τὴν ψυχὴν, τιμωρίας δὲ ἕνεκεν ἐνδεσμεῖσθαι τῷ σώματι","severity":"info","text":"Cyril refutes the Platonic doctrine of the soul's pre-existence and its imprisonment in the body as punishment, a view that undermines both creation and resurrection.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὸς ὁ πρωτότοκος ἐκ νεκρῶν, ἡ ἀρπαχὴ τῶν κεκοιμημένων","severity":"info","text":"Cyril echoes 1 Corinthians 15:20 (Christ as the firstfruits of the dead) and Colossians 1:18 (firstborn from the dead), linking resurrection to Christ's own rising.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ σὺ λαβὼν γῆς πηλὸν ἔπλασας ζῷον, καὶ λαλητὸν αὐτὸ ἔθου ἐπὶ τῆς γῆς","severity":"info","text":"Cyril quotes Job 38:14 (LXX) to argue that God's creation of rational life from earth is a greater wonder than any pre-existence theory.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προὐπεῖναι τὴν ψυχὴν, τιμωρίας δὲ ἕνεκεν ἐνδεσμεῖσθαι τῷ σώματι","severity":"info","text":"The view Cyril opposes is the Origenist or Platonic teaching of the soul's pre-existence and embodiment as punishment, a common target in anti-Origenist polemic.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶτα παραθεὶς ... φησίν","severity":"info","text":"The parenthetical remark '(Then, after setting forth ... he says:)' is a scribal or editorial insertion indicating that Cyril is quoting or paraphrasing an opponent's argument before responding.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀρπαχὴ","severity":"caution","text":"The word 'ἀρπαχὴ' (here 'firstfruits') is a variant spelling of 'ἀπαρχή'; the text may be corrupt or reflect a scribal error, as the standard term in 1 Corinthians 15:20 is 'ἀπαρχή'.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀρπαχὴ τῶν κεκοιμημένων' is ambiguous: it may be a scribal error for 'ἀπαρχή' (firstfruits) or a deliberate variant meaning 'snatching' or 'plunder' of the dead, though the context favors the former."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"πῶς δὲ γεγονότα τὸν ἄνθρωπον εὐθὺς καὶ πεπλασμένον ἐκ γῆς εὐλόγησεν ὁ Δημιουργός \"Αὐξάνεσθε καὶ πληθύνεσθε λέγων καὶ πλη\"ρώσατε τὴν γῆν;\" (καὶ πολλὰ ἕτερα πρὸς αὐτοὺς εἰπὼν, ἐπιφέρει) ἀρίστῳ χρῆται παραδείγματι ὁ θεσπέσιος Παῦλος, πίπτειν μὲν εἰς γῆν τὸ σῶμα λέγων οἷά τινα κόκκον, οὐχ οὕτως ἀναστησόμενον καθὰ καὶ ἐσπάρη γυμνὸν, ἀλλ' ὡς ἐν ἀμφιάσει καὶ περιστολῇ τῶν ἐξ ἔθους ἐμφυομένων αὐτῷ, καλάμης δὴ λέγω καὶ φυλλάδος· δίδωσι γάρ φησιν ὁ Θεὸς ἑκάστῳ τῶν σπερμάτων ἴδιον σῶμα. ἐπειδὴ γὰρ οὐχ ἅπαντας τοὺς κεκοιμημένους ἀναβιώσεσθαί φησιν ἐν δόξῃ, κἂν εἰ πάντες ἐν ἀφθαρσίᾳ· οὐ γάρ που τοῖς ἀνεπιεικέσι καὶ τοῖς τῶν φαύλων ἐργάταις τὸ ἐν εὐκλείᾳ τῇ παρὰ Θεοῦ στεφανοῦσθαι πρέπει· ταύτῃτοι χρησίμως διαφόρων μέμνηται σπερμάτων, οἷς καὶ διανέμει Θεὸς, καθ' ὃν ἂν ἕλοι τρόπον αὐτὸς, τὸ ἐν τοιῷδε τυχὸν ἢ ἑτεροίῳ σχήματι διαφέρεσθαι· φησὶ γάρ Καὶ ὃ σπείρεις οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις. Καὶ σώματα ἐπουράνια καὶ σώματα ἐπίγεια. Εἷς μὲν ὁ λόγος καθὸ σῶμα ἑκάστου καὶ ἔστι καὶ λέγεται, μερίζεται δὲ εἰς διάφορα καθ' ἕτερόν τινα λόγον· καὶ ἀναβιώσεται μὲν ἐν ἀφθαρσίᾳ τὰ πάντων σώματα, πλὴν ἔσται τις διαφορὰ περί γε τὴν δόξαν καὶ τὴν περιστολὴν ἣν ποιοῖτο Θεὸς, τὰ πρὸς ἀξίαν ἑκάστῳ διανέμων. Ἀλλ' ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων.","english":"How then, when man had been made and fashioned from earth, did the Creator immediately bless him, saying, \"Increase and multiply and fill the earth\"? (And after saying many other things to them, he adds) the inspired Paul uses an excellent example, saying that the body falls into the earth like a grain, but will not rise again just as it was sown, naked, but rather as if clothed and enveloped in what naturally grows upon it, I mean the stalk and the leaf; for God, he says, gives to each seed its own body. For since he says that not all who have fallen asleep will rise again in glory, even if all rise in incorruption—for it is not fitting that the unseemly and the workers of base deeds be crowned with the glory that comes from God—he usefully mentions different seeds, to which God, in whatever manner he chooses, assigns the distinction of being borne in one form or another; for he says, \"And what you sow is not the body that will come to be.\" And there are heavenly bodies and earthly bodies. The principle is one, in that the body of each both is and is called body, but it is divided into different kinds according to another principle; and the bodies of all will rise again in incorruption, yet there will be some difference regarding the glory and the covering that God provides, distributing to each according to his worth. But the glory of the heavenly ones is one thing, and that of the earthly ones another.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὐξάνεσθε καὶ πληθύνεσθε","severity":"info","text":"Cyril quotes the LXX of Genesis 1:28, where God blesses humanity with 'Increase and multiply and fill the earth.' This is the only direct scriptural citation in the passage.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀμφιάσει καὶ περιστολῇ","severity":"info","text":"The phrase 'clothing and covering' (ἀμφιάσει καὶ περιστολῇ) is a key Pauline metaphor for the resurrected body's additional glory, here applied to the grain's stalk and leaf as its natural 'garment.'","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σπερμάτων","severity":"info","text":"Cyril's discussion of different seeds (σπερμάτων) and their distinct bodies reflects a contemporary debate about the resurrection body's continuity and diversity, likely responding to Origenist or Gnostic views of pre-existence and punishment.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀρίστῳ χρῆται παραδείγματι","severity":"info","text":"Cyril marks a structural shift with 'he uses an excellent example' (ἀρίστῳ χρῆται παραδείγματι), introducing Paul's agricultural analogy to explain the resurrection's mode and differentiation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σώματα ἐπουράνια καὶ σώματα ἐπίγεια","severity":"info","text":"The distinction between 'heavenly bodies and earthly bodies' (σώματα ἐπουράνια καὶ σώματα ἐπίγεια) echoes Paul's language in 1 Corinthians 15:40, where he contrasts celestial and terrestrial bodies in the resurrection context.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Καὶ ὃ σπείρεις οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις","severity":"caution","text":"The phrase 'And what you sow is not the body that will come to be' is not a direct Pauline quotation from the canonical epistles; it may be a paraphrase or a citation from a lost source, possibly from a commentary tradition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the quotation 'And what you sow is not the body that will come to be' is unclear; it may be a loose paraphrase of 1 Corinthians 15:37 or a citation from a non-canonical text. The Coptic Vorlage for this passage is not extant, so the Greek text here is the only witness."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"Ἰστέον ὅτι δυσὶν ἀρτίως παραδειγμάτοιν εἰς μέσον ἡμῖν παρενηνεγμένοιν τοῦ τε κατὰ τὸν κόκκον φημὶ, καὶ τοῦ διεκφαίνοντος τὴν τῶν οὐρανίων σωμάτων τὴν ὡς ἐν δόξῃ διαφορὰν, ἀποφέρει τέως πρὸς τὴν τοῦ πρώτου δύναμιν τῆς τῶν νεκρῶν ἀναστάσεως ἐμφέρειαν, καί φησι τὸ ἑξῆς· Σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ. Ὅνπερ γὰρ τρόπον ὁ τοῦ σίτου κόκκος ἐγκαταβληθεὶς τῷ βώλῳ γυμνὸς καὶ νεκρὸς, ἐν περιστολῇ σώματος καὶ ἐν προσθήκῃ κάλλους ἀναφὺς θαυμάζεται, κατὰ τὸν αὐτὸν τουτονὶ τρόπον καὶ τὸ ἀνθρώπινον σῶμα σπείρεται μὲν ἐν φθορᾷ καὶ ἐν ἀσθενείᾳ τε καὶ ἐν ἀτιμίᾳ, πλὴν ἀναβιώσεται τιμῇ τε καὶ ἀφθαρσίᾳ καὶ μὴν καὶ δυνάμει κατημφιασμένον. ἄξιον δὲ θαυμάσαι τοῦ θεηγόρου τὴν νῆψιν· ἐρηρεισμένην γὰρ ἔχων τὴν πίστιν, καὶ ὅτι πάντη τε καὶ πάντως ἀναβιώσεται πεποιθὼς, σπορᾷ παρεικάζει τὴν τοῦ σώματος φθορὰν, εὐτέχνως δὴ λίαν καὶ σοφῶς πανταχῆ τῷ παραδείγματι τὴν τοῦ πράγματος φύσιν ἐξομοιῶν. οὐκοῦν τῷ κόκκῳ παραπλησίως οὐ γυμνὸν ἀναβιώσεται τὸ σῶμα, φησὶν, ἀλλ' εὖ μάλα περιεσταλμένον τὴν ἀφθαρσίαν καὶ τὴν δόξαν, καὶ πρός γε τούτοις τὸ εὐσθενὲς, καὶ μὴν καὶ τοῦτο καταπλουτοῦν τὸ ἐν φρονήματι γενέσθαι πνευματικῷ, μεταπλαττούσης τρόπον τινὰ τῆς ἄνωθεν χάριτος, καὶ τῆς ἀσυγκρίτου δυνάμεως τοῦ πάντων Δημιουργοῦ πρὸς πᾶν τοὐναντίον τὰ ἐν αὐτῷ. ἐνυπάρχει μὲν γὰρ τῷ πεσόντι σώματι καὶ οἷον εἰς γῆν","english":"It should be noted that with the two examples recently brought before us—I mean that of the grain and that which reveals the difference of the heavenly bodies as in glory—he finally bears the resemblance of the resurrection of the dead to the power of the first, and says the following: \"It is sown in corruption, it is raised in incorruption.\" For just as the grain of wheat, cast naked and dead into the clod, is marveled at when it springs up clothed in a body and with an added beauty, in this same manner the human body is sown in corruption and in weakness and in dishonor, yet it will revive adorned with honor and incorruption and indeed with strength. And it is worthy to admire the sobriety of the divine speaker; for having his faith firmly grounded, and being persuaded that it will certainly and absolutely revive, he likens the corruption of the body to sowing, very skillfully and wisely assimilating the nature of the matter to the example in every respect. Therefore, he says, the body will revive not naked, like the grain, but well clothed in incorruption and glory, and in addition to these, in vigor, and indeed also enjoying this: that it comes to be in a spiritual state, with grace from above, as it were, reshaping it, and the incomparable power of the Creator of all transforming everything in it to the opposite. For in the fallen body there exists, as it were, something that goes into the earth","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ","severity":"info","text":"Cyril quotes or paraphrases a Pauline formula not found verbatim in 1 Corinthians; it likely echoes 1 Cor 15:42-44 on the resurrection body.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νῆψιν","severity":"info","text":"νῆψις (sobriety) is a key ascetic and theological term in Greek patristic literature, denoting spiritual alertness and sound judgment; here it praises Paul's sober faith.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παραδειγμάτοιν","severity":"info","text":"Cyril refers to two examples (grain and heavenly bodies) previously introduced; this is a common exegetical technique in Alexandrian commentary, linking natural phenomena to resurrection.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀποφέρει τέως πρὸς τὴν τοῦ πρώτου δύναμιν","severity":"info","text":"Cyril signals a shift: after two examples, he now applies the first (grain) to the resurrection, structuring the argument as a comparison with a concluding application.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μεταπλαττούσης τρόπον τινὰ τῆς ἄνωθεν χάριτος","severity":"info","text":"Cyril's language of grace 'reshaping' the body anticipates later Byzantine theological developments on the transformation of the resurrected body, echoing Origenist themes.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῦ διεκφαίνοντος τὴν τῶν οὐρανίων σωμάτων τὴν ὡς ἐν δόξῃ διαφορὰν' is syntactically compressed; it likely refers to a second example (heavenly bodies) that Cyril does not develop here.","The final clause 'ἐνυπάρχει μὲν γὰρ τῷ πεσόντι σώματι καὶ οἷον εἰς γῆν' is incomplete in the passage, breaking off before the conclusion."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"ἐσπαρμένῳ φθορὰ καὶ ἀσθενεία καὶ τὸ ἀκαλλὲς, φρόνημά τε τὸ ψυχικὸν, ὃ καὶ ταὐτὸν εἶναί φαμεν τῷ σαρκικῷ καὶ γεωδεστέρῳ· ἐπειδὴ δὲ παρήχθη πρὸς γένεσιν ἐν ἀρχαῖς, κατὰ φύσιν οὐχ ὧδε ἔχον· παρεισέδυσαν δὲ ταυτὶ διὰ τὴν παράβασιν καὶ τὴν ἐπὶ τῷ θανάτῳ δίκην, ἀναφωνούσης ἡμῖν τῆς φύσεως εἰς τὸ ἐν ἀρχαῖς· πράττεται μὲν ἀναγκαίως δυνάμει τε καὶ ἐνεργείᾳ Θεοῦ τῶν μεταξὺ παρεισβεβληκότων ἡ ἀπόθεσις, ἀντεισκρίνεται δὲ τῶν πρώτων καὶ ἐν ἀρχαῖς ἐνόντων ἡμῖν ἀγαθῶν ἡ μέθεξις· ἀνεκαινίσμεθα γὰρ ἐν Χριστῷ κατὰ τὰς γραφάς· ἔφη γὰρ προφήτης ἅγιος \"Θάρσει Σιὼν, μὴ \"παρείσθωσαν αἱ χεῖρές σου· Κύριος ὁ Θεός σου ἐν σοὶ, \"δυνατὸς σῶσαί σε, καὶ ἀνακαινιεῖ σε ἐν τῇ ἀγαπήσει \"αὐτοῦ.\" ὅτε γὰρ ἠγάπησεν ἡμᾶς ὁ Θεὸς καὶ Πατὴρ, τότε δὴ τότε καὶ ἀνεκαίνισεν ἐν Χριστῷ· καὶ γάρ ἐστιν ἀληθὲς ὡς πάντα τὰ ἐν αὐτῷ \"καινὴ κτίσις· καὶ τὰ μὲν ἀρχαῖα \"παρῆλθε, γέγονε δὲ καινά.\" ποῖα δέ φησιν ἀρχαῖα; τὰ παριππεύσαντα· καὶ ποῖα καινά; τὰ εἰσκεκριμένα· παλαιὰ μὲν ἡ φθορὰ, καὶ μέντοι τὸ ἄναλκι, καὶ πρός γε τούτῳ τὸ δυσκλεὲς, καὶ τοῦ ψυχικοῦ φρονήματος τὰ ἐγκλήματα· καινὰ δὲ διὰ Χριστοῦ, δόξα τε καὶ ἀφθαρσία καὶ δύναμις καὶ τὸ φρόνημα τὸ πνευματικόν· ἔσται γὰρ ἡμῶν τὸ σῶμα πνευματικόν. Τί τὸ πνευματικὸν εἴη ἂν ὢ μυσταγωγέ; ἆρα γὰρ ἔσται σὰρξ μὲν οὐκέτι, συγκείσεται δὲ οὐδαμῶς, καθάπερ ἀμέλει καὶ νῦν ἐξ ὀστῶν τε καὶ νεύρων δι' ὧν ἂν ἡ τοῦ καθ' ἡμᾶς σώματος ἀποτελοῖτο φύσις· ἔσται δὲ μᾶλλον ἰσχνόν τε καὶ ἀερῶδες καὶ σκιαῖς ὀλίγα παραχωροῦν φησιν; οὐδαμῶς·","english":"to the sown state belong corruption, weakness, and lack of beauty, as well as the psychic mind, which we affirm is identical to the fleshly and more earthly mind. But since it was brought forth to generation in the beginning, it did not naturally possess these; these crept in through the transgression and the penalty of death, as our nature is recalled to its original state. By the power and energy of God, the removal of the intervening elements is necessarily effected, and the participation in the first and original goods that were in us is introduced in their place. For we have been renewed in Christ, according to the Scriptures. For a holy prophet said: \"Take heart, Zion; do not let your hands be slack; your Lord God is in you, mighty to save you, and he will renew you in his love.\" For when God the Father loved us, then indeed he renewed us in Christ. And it is true that all things in him are \"a new creation; the old things have passed away, and have become new.\" What does he mean by old things? Those that have run their course. And what by new? Those that have been introduced. Old are corruption, and indeed weakness, and along with this, ignobility, and the reproaches of the psychic mind. New through Christ are glory, incorruption, power, and the spiritual mind. For our body will be spiritual. What might the spiritual be, O mystagogue? Will it no longer be flesh, and will it not be composed at all, as indeed now it is from bones and sinews through which the nature of our body is constituted? Will it rather be thin and airy and yielding little to shadows, as he says? Not at all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ψυχικὸν φρόνημα","severity":"info","text":"The phrase 'psychic mind' (ψυχικὸν φρόνημα) is a technical term in Cyril's anthropology, denoting the lower, fleshly disposition that entered human nature after the Fall.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θάρσει Σιὼν, μὴ παρείσθωσαν αἱ χεῖρές σου· Κύριος ὁ Θεός σου ἐν σοὶ, δυνατὸς σῶσαί σε, καὶ ἀνακαινιεῖ σε ἐν τῇ ἀγαπήσει αὐτοῦ","severity":"info","text":"Cyril cites a 'holy prophet' with a verse not found in the canonical Septuagint; it may be a lost or apocryphal source, or a paraphrase of a known text (cf. Isa 49:14–16).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καινὴ κτίσις","severity":"info","text":"The phrase 'new creation' (καινὴ κτίσις) echoes 2 Cor 5:17 and Gal 6:15, where Paul speaks of renewal in Christ; Cyril applies it to the resurrection body.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"μυσταγωγέ","severity":"info","text":"The address 'O mystagogue' (μυσταγωγέ) is a rhetorical device common in Cyril's exegetical works, invoking the reader or a spiritual guide as an interlocutor.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί τὸ πνευματικὸν εἴη ἂν ὢ μυσταγωγέ;","severity":"info","text":"This rhetorical question marks a shift from exposition to a hypothetical objection about the nature of the spiritual body, which Cyril then refutes.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἔσται γὰρ ἡμῶν τὸ σῶμα πνευματικόν","severity":"caution","text":"The phrase 'our body will be spiritual' is ambiguous: Cyril may mean a transformed physical body, not an incorporeal one, but the Greek allows a docetic reading that he explicitly rejects.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the 'holy prophet' quotation is uncertain; it may be a non-canonical text or a loose paraphrase.","The precise referent of 'psychic mind' (ψυχικὸν φρόνημα) in Cyril's system is debated: some see it as the fallen rational soul, others as the seat of passions."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"εἰ γὰρ ὧδε ταῦτα ἔχειν οἴονταί τινες, οὐκ αὐτό που πάντως ἀναβιώσεται τὸ πίπτον εἰς γῆν, ἀλλ' ἕτερόν τι παρ' ἐκεῖνο, καὶ τῷ πρώτῳ προσεοικὸς οὐδέν· φαίην δ' ἂν εἶναι πνευματικὸν, οὐ τὸ ἐν εἴδει σκιᾶς, ἤγουν ἀσωμάτου πνεύματος, τὸ ἀφεστηκὸς δὲ μᾶλλον καὶ μὴν καὶ εἰσάπαν ἀπηλλαγμένον τοῦ σαρκικοῦ καὶ γεωδεστέρου φρονήματος. εἰ γάρ ἐστί φησι σῶμα ψυχικὸν, ἔστι καὶ πνευματικόν. ὥσπερ γὰρ εἴπερ ἕλοιτό τις τὸ ἀπὸ γῆς ἡμῶν σῶμα ψυχικὸν ἀποκαλεῖν, περιθείη ἄν τις εἰκότως οὐ τὸ ψυχῆς εἶδος αὐτῷ, περιτρέψει δὲ μᾶλλον τοῦ λόγου τὴν δύναμιν εἰς τὸ φρόνημα τὸ ψυχικὸν ἤγουν τὸ σαρκικὸν, καθάπερ ἀμέλει καὶ σοφίαν νοοῦμεν ψυχικὴν καὶ ἐπίγειον τὴν καθ' ἡμᾶς τε καὶ ἀνθρωπίνην· οὕτω κἂν εἰ λέγοιτο σῶμα ψυχικὸν, οὐκ ἂν οἶμαι τῷ αὐτῷ τὸ ψυχῆς εἶδος περιτιθεὶς, τὴν ἐπὶ τῷ πεπλανῆσθαι διαφύγοι γραφὴν, ἐπεὶ κατὰ τίνα τρόπον ζῶντές τε ἔτι καὶ ἐν αὐτοῖς δὴ τούτοις τοῖς ἀπὸ γῆς ὄντες σώμασι, ψυχικοὶ λέγονταί τινες καὶ πνευματικοί; γέγραπται γὰρ ὅτι \"ψυχικὸς ἄνθρω\"πος οὐ δέχεται τὰ τοῦ Πνεύματος τοῦ Θεοῦ, μωρία γὰρ 313 \"αὐτῷ ἐστιν· ὁ δὲ πνευματικὸς ἀνακρίνει μὲν πάντα, αὐτὸς \"δὲ ὑπ' οὐδενὸς ἀνακρίνεται.\" ἐπειδὴ δὲ ἦν ἀκόλουθον τὸν ἐπὶ τῷδε λόγον καὶ διὰ πραγμάτων ἐμπεδοῦν, προσεπάγει καί φησιν Ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν, ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. ψυχικὸν μὲν οὖν ὠνόμασε τὸν Ἀδάμ· τοῦτο γὰρ οἶμαί ἐστι τὸ εἰς ψυχὴν πεποιῆσθαι ζῶσαν, ὡς οὐκ εἰς ἅπαν ἀπηλλαγμένον σαρκικῶν ἐπιθυμιῶν·","english":"For if some think that these things are so, that which falls into the earth will by no means revive as the same thing, but as something other than that, and bearing no resemblance to the first. I would say that it is spiritual, not in the form of a shadow, that is, of an incorporeal spirit, but rather that which is separated and wholly freed from the fleshly and more earthly mind. For if, he says, there is a psychic body, there is also a spiritual one. Just as if one were to choose to call our body from the earth psychic, one would not reasonably attribute to it the form of the soul, but would rather turn the force of the argument toward the psychic mind, that is, the fleshly mind, just as indeed we understand psychic and earthly wisdom to be that which is according to us and human. So also if a body were called psychic, I do not think that by attributing the form of the soul to the same thing one would escape the charge of error in scripture, since in what way, while still living and in these very bodies from the earth, are some called psychic and spiritual? For it is written that \"a psychic man does not receive the things of the Spirit of God, for they are folly to him; but the spiritual man examines everything, but is himself examined by no one.\" And since it was necessary to confirm the argument on this point also through facts, he adds and says: The first man Adam was made into a living soul, the last Adam into a life-giving spirit. So he called Adam psychic; for this, I think, is what it means to be made into a living soul, as not being wholly freed from fleshly desires.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ψυχικὸν","severity":"info","text":"Cyril uses ψυχικὸν to denote the mind or body bound to fleshly desires, not the soul itself. This aligns with his earlier distinction between the psychic and the spiritual.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ψυχικὸς ἄνθρωπος οὐ δέχεται τὰ τοῦ Πνεύματος τοῦ Θεοῦ","severity":"info","text":"Cyril quotes an unidentified source: 'a psychic man does not receive the things of the Spirit of God, for they are folly to him; but the spiritual man examines everything, but is himself examined by no one.' This is not a canonical Pauline verse.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν, ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν","severity":"info","text":"Cyril cites a non-canonical saying: 'The first man Adam was made into a living soul, the last Adam into a life-giving spirit.' This reflects Valentinian or Gnostic exegesis, not biblical text.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Cyril engages with a Valentinian tripartite anthropology (hylic, psychic, pneumatic). He reinterprets 'psychic' as fleshly mind, rejecting the idea of a distinct psychic body that survives death unchanged.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Cyril argues by analogy: just as 'psychic wisdom' means human wisdom, so 'psychic body' means fleshly-minded body. He then supports this with scriptural citations, moving from definition to proof.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is fragmentary; the Coptic cues classify this as narrative, but the argument is dense and polemical. The non-canonical citations may be from lost sources or Cyril's own paraphrase.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the two non-canonical quotations is unclear; they may be from Valentinian texts or Cyril's own construction. The term 'psychic' is used in a technical sense that Cyril redefines against his opponents."],"confidence":"high","notes":[]},{"i":66,"ref":"p66","source":"αἵ τε γὰρ ὀρέξεις αἱ πρὸς τὰ τῆς σαρκὸς ὁρῶσαί τε καὶ τετραμμέναι πάθη, κἂν εἰ νόμον ἔχοιεν τὸν συνήγορον, ἀλλ' οὖν εἶεν ἂν κατά γε τὸ ἀληθὲς σαρκικῆς ἀσθενείας ἐγκλήματα, εἰ πρός γε τὴν τῶν δρωμένων ὁρῶν τις φύσιν. οἷον δή τι φημί \"Τίμιος ὁ γάμος καὶ ἡ κοίτη ἀμίαντος·\" ἐγκαταβέβληται γὰρ τῇ τοῦ σώματος φύσει παρὰ τοῦ πάντων δημιουργοῦ κίνησις ὀρεκτικὴ, διανιστᾶσα τὸ ζῷον εἰς παιδοποιΐας ἔφεσιν· εἴρηται γὰρ πρὸς τὸν ἄνθρωπον \"Αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὴν γῆν·\" καὶ ὁ πλάσας δὲ, φησὶν, ἐν ἀρχῇ, \"ἄρσεν καὶ θῆλυ ἐποίησεν \"αὐτούς.\" οὐκοῦν ἀκαταιτίατος μὲν ἡ εἰς μόνον ὁρῶσα παιδοποιΐαν ἔφεσις· πλὴν ὅσον ἧκεν εἰς τὴν τοῦ δρωμένου φύσιν, εἴη ἂν σαρκικὸν τὸ πάθος ἤτοι ψυχικόν· οὕτω δὴ καὶ ἐπὶ τῶν ἄλλων\n\nἀδιαβλήτων παθῶν. οὐκοῦν εἰς ζῶσαν ψυχὴν ὁ πρῶτος ἄνθρωπος Ἀδάμ· ὁ δέ γε δεύτερος καὶ ἐξ οὐρανοῦ τουτέστι Χριστὸς οὐκ εἰς ψυχὴν μᾶλλον, ἀλλ' εἰς πνεῦμα γέγονε ζωοποιοῦν· ἑνώσας γὰρ ἑαυτῷ τὸ ἀνθρώπινον ὁ ἐκ Θεοῦ Πατρὸς πεφηνὼς κατὰ φύσιν Θεὸς Λόγος, οὐ τὴν καθ' ἡμᾶς ἀνθρωπίνην, ἀλλὰ θεῖάν τινα καὶ θεοπρεπῆ καὶ ἀμώμητον παντελῶς διεβίω ζωήν· οὐ γὰρ ἐποίησεν ἁμαρτίαν, ἀνέπαφον μὲν ἡδοναῖς ἐκτόποις ἔχων τὸν νοῦν, ἐπιθυμίαις δὲ ταῖς τῶν ἐδωδίμων οὐχ ἁλώσιμον· εἰ γὰρ καὶ ὁρᾶται μετεσχηκὼς τροφῆς καὶ ποτοῦ, διά τοι τὸ πιστεύεσθαι κατὰ ἀλήθειαν εἶναι ἄνθρωπος καθ' ἡμᾶς, ἀλλ' οὖν ἐλευθέραν ἐποιεῖτο τὴν μέθεξιν· ἦν μὲν γὰρ ἐν σαρκὶ δι' ἡμᾶς οἰκονομικῶς, ὑπὲρ σάρκα δὲ πάλιν· πνεῦμα γὰρ ἦν ζωοποιὸν ὡς Θεός·","english":"For the appetites that look to and are turned toward the passions of the flesh, even if they had the law as their advocate, would still, in truth, be accusations of fleshly weakness, if one looks to the nature of the things done. For instance, I say: \"Marriage is honorable and the bed is undefiled.\" For an appetitive motion has been implanted in the nature of the body by the Creator of all, rousing the living being to a desire for childbearing. For it was said to man: \"Increase and multiply and fill the earth.\" And the one who formed them, it is said, in the beginning, \"made them male and female.\" Therefore, the desire directed solely toward childbearing is not blameworthy. Yet, insofar as it pertains to the nature of the thing done, the passion would be fleshly or psychic. So it is also with the other blameless passions.\n\nThus, the first man, Adam, was for a living soul. But the second, who is from heaven, that is, Christ, came not so much for a soul, but for a life-giving spirit. For the Word, who is God by nature from God the Father, having united the human to himself, did not live a human life like ours, but a divine, God-befitting, and entirely blameless life. For he committed no sin, keeping his mind untouched by base pleasures and not captured by desires for food. For even if he is seen to have partaken of food and drink, in order to be believed truly to be a man like us, yet he partook freely. For he was in the flesh for us by economy, but above the flesh again; for he was a life-giving spirit as God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὴν γῆν","severity":"info","text":"Cyril quotes a conflation of Gen 1:28 and Gen 9:1 LXX, adapting the divine command to be fruitful.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς","severity":"info","text":"A loose citation of Gen 1:27 LXX, referring to the creation of humanity as male and female.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνεῦμα ζωοποιοῦν","severity":"info","text":"The phrase 'life-giving spirit' distinguishes Christ's mode of existence from the merely 'living soul' of Adam, reflecting Cyril's Christology of the incarnate Logos as divine and sinless.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἰκονομικῶς","severity":"info","text":"Cyril uses 'by economy' (οἰκονομικῶς) to explain Christ's fleshly actions as part of the divine plan of salvation, not as signs of human weakness.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a discussion of blameless passions (e.g., procreation) to a contrast between Adam as 'living soul' and Christ as 'life-giving spirit', structuring the argument around two anthropological models.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σαρκικὸν τὸ πάθος ἤτοι ψυχικόν","severity":"caution","text":"Cyril equates 'fleshly' with 'psychic' here, a potentially confusing conflation; the context suggests he means the passion belongs to the embodied soul, not the pure spirit.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς ζῶσαν ψυχὴν' (for a living soul) is ambiguous: it may mean Adam was created as a living soul, or that he was destined for a soul-like existence; the translation takes the former.","The reference to 'second man from heaven' could be read as a Pauline echo (1 Cor 15:47) or as a distinct Christological typology; Cyril clearly identifies it with Christ."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"ὁ δέ γε προπάτωρ Ἀδὰμ οὐκ ἀνέγκλητον παντελῶς τὴν τῶν ἐδωδίμων ἔφεσιν εἰσεδέξατο· πεποίηται γὰρ εἰς ζῶσαν ψυχὴν, καὶ βρωμάτων ἡδονῆς ἡττώμενος, ἔφαγεν ἀπὸ τοῦ ξύλου τῆς ζωῆς, καίτοι τοῦ θείου νόμου τοῦτο δρᾶν ἐξείργοντος. Ὅτι τοίνυν ὁ ψυχικὸς οὐ φύσεως ἡμῖν διαφορᾶς ὑπεμφήνειεν ἂν, ζωῆς δὲ μᾶλλον ἠθῶν τε καὶ τρόπων ποιότητα, καθ' ἣν ὁ μέν τις ἐστὶ τῷ γεωδεστέρῳ καὶ σαρκικῷ φρονήματι κάτοχος, ὁ δὲ τῇ τοῦ πνεύματος ἐλευθερίᾳ περιφανὴς, ἀποδείκνυσι σαφῶς ἀπό τε Ἀδὰμ τοῦ πρώτου καὶ τοῦ δευτέρου· ἄμφω μὲν γὰρ γεγόνασιν ἐν γηΐνοις σώμασιν, ἀλλ' ἥ γε τοῦ φρονήματος οἱονεὶ ποιότης, καὶ μὴν καὶ τὸ ἑτεροίως ἑλέσθαι διαβιοῦν, τὸν μὲν ἀπέφηνε ψυχικὸν, ἕτερον γεμὴν ἀσυγκρίτως ἐν ἀμείνοσι τουτέστι πνευματικόν. Ἀλλ' οὐ πρῶτον τὸ πνευματικὸν, ἀλλὰ τὸ ψυχικόν· ἔπειτα τὸ πνευματικόν. Ἐπιλαμβάνεται δὲ τρόπον τινὰ τῶν καιρῶν καθ' οὓς γεγόνασι, καί φησιν Ἀλλ' οὐ πρῶτον τὸ πνευματικὸν, ἀλλὰ τὸ ψυχικὸν, ἔπειτα τὸ πνευματικόν· ἐπειδὴ ἔφη σπείρεσθαι μὲν εἰς γῆν τὸ σῶμα ψυχικὸν, ἀποφαίνει λευκῶς ὡς ἔστιν οὐκ ἀπαράδεκτον τῇ τοῦ ἀνθρώπου φύσει τὸ ἐκ φρονήματος ψυχικοῦ μεταφοιτᾶν εἰς πνευματικὸν, καὶ ὅτι πρεσβύτερον τοῦ πνευματικοῦ τὸ ψυχικὸν εἴη ἄν· καὶ τίς ἂν γένοιτο τῶν τοιούτων ἡ πίστις; Ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός κ.τ.λ. Ὁ πρῶτός φησιν ἄνθρωπος τουτέστιν Ἀδὰμ, εἰς ψυχὴν πεποίητο ζῶσαν, τουτέστι γεώδης καὶ σαρκικός· ὁ γεμὴν δεύτερος ἐξ οὐρανοῦ· εἰ γὰρ καὶ γέγονε σὰρξ ὁ τοῦ Θεοῦ Λόγος κατὰ τὰς γραφὰς, ἀλλ' ἠ... καὶ ὁ ἐξ οὐρανοῦ καὶ \"ἐπάνω πάντων,\" κατὰ τὴν Ἰωάννου φωνήν·","english":"But the forefather Adam did not receive the desire for food entirely without blame; for he was made into a living soul, and, being overcome by the pleasure of foods, he ate from the tree of life, even though the divine law forbade doing so. Therefore, that the psychic man would not indicate a difference of nature for us, but rather a quality of life, character, and ways, according to which one person is possessed by the more earthly and fleshly mindset, while another is conspicuous by the freedom of the spirit, is clearly demonstrated from both the first and the second Adam. For both were born in earthly bodies, but the quality, as it were, of their mindset, and indeed the choice to live differently, made one appear psychic, and the other incomparably superior, that is, spiritual. But the spiritual is not first, but the psychic; then the spiritual. And he takes hold, in a way, of the times in which they were born, and says: But the spiritual is not first, but the psychic, then the spiritual. Since he said that the psychic body is sown into the earth, he plainly shows that it is not unacceptable for the nature of man to pass from a psychic mindset to a spiritual one, and that the psychic would be older than the spiritual. And what would be the proof of such things? The first man from earth, made of dust, etc. The first man, he says, that is Adam, was made into a living soul, that is, earthly and fleshly; but the second is from heaven. For even if the Word of God became flesh according to the Scriptures, yet he is from heaven and \"above all,\" according to the voice of John.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὁ δέ γε προπάτωρ Ἀδὰμ οὐκ ἀνέγκλητον παντελῶς τὴν τῶν ἐδωδίμων ἔφεσιν εἰσεδέξατο","severity":"info","text":"Cyril argues that Adam's desire for food was not blameless, linking the fall to a psychic (earthly) mindset rather than a difference in nature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ψυχικὸν","severity":"info","text":"Here 'psychic' denotes a person governed by earthly, fleshly inclinations, contrasted with the 'spiritual' (πνευματικόν). Cyril uses it to describe a quality of life, not a distinct nature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔφαγεν ἀπὸ τοῦ ξύλου τῆς ζωῆς","severity":"info","text":"Cyril alludes to the Genesis account of Adam eating from the tree of life (Gen 2:9; 3:6), though the biblical text usually says 'tree of knowledge.' This may reflect a conflation or variant tradition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"δεύτερος ἐξ οὐρανοῦ","severity":"info","text":"Cyril contrasts the first Adam (earthly) with the second Adam (Christ, from heaven), a typology common in early Christian exegesis (cf. Rom 5:14; 1 Cor 15:45-47).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ' οὐ πρῶτον τὸ πνευματικὸν, ἀλλὰ τὸ ψυχικόν· ἔπειτα τὸ πνευματικόν","severity":"info","text":"Cyril repeats the phrase to emphasize the chronological priority of the psychic over the spiritual, a key argument in his exegesis of 1 Corinthians 15.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἠ...","severity":"caution","text":"The Greek text is corrupt at this point (ἠ...), likely a lacuna. The English draft supplies 'he is from heaven' based on context, but the exact wording is uncertain.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'tree of life' (ξύλου τῆς ζωῆς) may be a scribal error or intentional substitution for 'tree of knowledge'; the intended biblical reference is ambiguous.","The lacuna after ἠ... leaves the completion of the sentence uncertain; the English draft's restoration is plausible but not certain."],"confidence":"medium","notes":[]},{"i":68,"ref":"p68","source":"οὐκοῦν ἄμφω μὲν ἤστην, ὡς ἔφην, ἐν γηΐνοις σώμασιν, οὐ μὴν καὶ ἐν ἴσοις ἔτι κατά τε τὴν γνώμην ἤτοι τὸν τῆς ζωῆς τρόπον· ἦν μὲν γὰρ ὁ πρῶτος ἐν φρονήματι σαρκικῷ, πνεῦμα δὲ ζωοποιοῦν ὁ δεύτερος καὶ ἐξ οὐρανοῦ. καὶ ὥσπερ ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, τουτέστι τὴν πρὸς Ἀδὰμ ὁμοίωσιν, καὶ παθῶν ἡττώμενοι καὶ ἀσθενοῦντες εἰς ἁμαρτίας, καίτοι τῆς φθορᾶς ὑπενηνεγμένοι ζυγοῖς, οὕτω φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου, τουτέστι Χριστοῦ· καὶ φιλοσαρκίας ἀμείνους καὶ τοῦ πλημμελεῖν ἐθέλειν ἔτι γεγενημένοι, καὶ αὐτὸν ἤδη νενικηκότες τὸν πάλαι δεινὸν καὶ δυσάντητον καὶ ἀγρίως καθ' ἡμῶν τυραννήσαντα θάνατον. Ὅτι σὰρξ καὶ αἷμα βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύνανται. Συνίστησι τὸ τῆς ἀναστάσεως καὶ διὰ τούτου μυστήριον· ἕως μὲν γάρ ἐστι τὸ σῶμα τὸ ἀνθρώπινον σὰρξ καὶ αἷμα, τουτέστι θνητὸν καὶ φθαρτὸν, Θεοῦ βασιλείαν, τουτέστι τὸ εἶναι διηνεκῶς, οὐκ ἂν δύναιτο κληρονομεῖν. πᾶσα δὴ οὖν ἀνάγκη καταπίνεσθαι τὴν φθορὰν καὶ ἀφανίζεσθαι τὸ εὐμάραντον, μεταπλάττεσθαι δὲ πρὸς ἀφθαρσίαν αὐτὸ, καὶ θείᾳ τινὶ καὶ ἀποῤῥήτῳ δόξῃ καταφαιδρύνεσθαι· κληρονομήσει γὰρ τότε τὴν τοῦ Θεοῦ βασιλείαν. Ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες μὲν οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα. Μέγα καὶ οὐράνιον ἀληθῶς τὸ μυστήριον, καὶ ἀποκαλυφθὲν αὐτῷ πάντως που διὰ τοῦ ἐν αὐτῷ λαλοῦντος Χριστοῦ, \"ἐν ᾧ εἰσι πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως \"ἀπόκρυφοι.\" αὐτὸς γάρ ἐστι καὶ τῶν ἔσεσθαι προσδοκωμένων","english":"Therefore both were, as I said, in earthly bodies, but not yet in equal ones, either in their disposition or in their manner of life. For the first was in a fleshly mindset, while the second was a life-giving spirit and from heaven. And just as we have borne the image of the earthly one, that is, the likeness to Adam, being overcome by passions and weak toward sins, even though we have been subjected to the yokes of corruption, so let us also bear the image of the heavenly one, that is, Christ; and having become superior to love of the flesh and to the will to transgress, and having already conquered even death, which long ago was terrible, repulsive, and savagely tyrannical against us. That flesh and blood cannot inherit the kingdom of God. He establishes the mystery of the resurrection also through this: for as long as the human body is flesh and blood, that is, mortal and corruptible, it could not inherit the kingdom of God, that is, perpetual existence. Therefore it is absolutely necessary that corruption be swallowed up and the perishable be obliterated, and that it be transformed into incorruption and be adorned with some divine and ineffable glory; for then it will inherit the kingdom of God. Behold, I tell you a mystery: we will not all fall asleep, but we will all be changed. The mystery is great and truly heavenly, and it was certainly revealed to him through Christ speaking in him, \"in whom are all the hidden treasures of wisdom and knowledge.\" For he himself is also of the things expected to be.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐκοῦν ἄμφω μὲν ἤστην, ὡς ἔφην, ἐν γηΐνοις σώμασιν","severity":"info","text":"Cyril contrasts two figures (Adam and Christ) both in earthly bodies but differing in disposition and life, establishing a typological framework.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χοϊκοῦ","severity":"info","text":"The term 'choïkos' (earthly, of dust) is a key Pauline descriptor for the prelapsarian or material Adam, here contrasted with 'epouraniou' (heavenly).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σὰρξ καὶ αἷμα βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύνανται","severity":"info","text":"This phrase echoes 1 Corinthians 15:50, where Paul denies that flesh and blood can inherit the kingdom, a key proof-text for resurrection theology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες μὲν οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα","severity":"info","text":"Cyril cites a saying about sleep and change, possibly from a lost apocryphon or liturgical tradition, to illustrate the transformation of the body at resurrection.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"αὐτὸς γάρ ἐστι καὶ τῶν ἔσεσθαι προσδοκωμένων","severity":"info","text":"Cyril identifies Christ as the source of hidden wisdom and the one who will fulfill eschatological expectations, reflecting Alexandrian Christocentric exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πάντες μὲν οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα' is ambiguous: it may mean not all will die (sleep) but all will be transformed, or that none will sleep but all will change. The reading taken follows Cyril's emphasis on universal transformation."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"διανομεὺς ἀγαθῶν· αὐτὸς μεταστοιχειώσει τὴν κτίσιν, καὶ καινουργήσει τὸ σύμπαν, καὶ ἀπαλλάξει \"δουλείας εἰς \"τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ Θεοῦ.\" καὶ εἰ ταῦτα ἀληθῆ, πῶς οὐκ ἔδει πάντη τε καὶ πάντως συνκαινουργεῖσθαι τῇ κτίσει τὸν δι' ὃν ἡ κτίσις, φημὶ δὲ τὸν ἄνθρωπον; ἔδει καὶ αὐτὸν ὁρᾶσθαι καινὸν, οὐ φθορᾷ τῇ πρώτῃ τυραννούμενον, οὐ σαρκικαῖς ἡδοναῖς εἰς ἁμαρτίας πλεονεκτούμενον, ἐγηγερμένον δὲ μᾶλλον ἐν ἀφθαρσίᾳ τε καὶ ἐν εὐσθενείᾳ καὶ ἐν τιμῇ καὶ θείᾳ τινι δόξῃ περιεσταλμένον. ἔφη γάρ που καὶ ὁ θεσπέσιος Ἡσαΐας \"Καὶ προπορεύσεται ἔμπροσθέν σου \"ἡ δικαιοσύνη σου, καὶ ἡ δόξα τοῦ Θεοῦ περιστελεῖ σε·\" καὶ μὴν καὶ αὐτὸς ὁ Κύριος ἡμῶν Ἰησοῦς διεβεβαιοῦτο· σαφῶς, ὡς ἐν καιρῷ συντελείας τοῦ αἰῶνος τούτου ἀναβιώσονται μὲν οἱ νεκροὶ, \"οἱ γεμὴν συνιέντες ἐκλάμψουσιν ὡς \"ἡ λαμπρότης τοῦ στερεώματος.\" πλὴν οὐχ ἅπασιν ἀδιακρίτως ἡ τῆς τοιᾶσδε τιμῆς καὶ δόξης προκείσεται χάρις· πρέποι δ' ἂν μᾶλλον ἀπολέγδην τοῖς τῶν ἄλλων ἐξῃρημένοις, οἳ καὶ σύμμορφοι γεγόνασι \"τῆς εἰκόνος τοῦ Υἱοῦ αὐτοῦ·\" ἀναβιώσονται μὲν γὰρ ὁμολογουμένως τὰ πάντων σώματα τῇ τῆς ἀφθαρσίας χάριτι κατημφιασμένα, ἀλλαχθήσονται δὲ οὐ πάντες· ἀλλ' οἱ μὲν φαῦλοι ἀπομενοῦσιν ἐν τῷ τῆς ἀτιμίας σχήματι ἐπὶ μόνῳ τῷ χρῆναι κολάζεσθαι, οἱ δέ γε δίκαιοι ἀλλαχθήσονται μόνοι πρὸς τῷ τῆς ἀφθαρσίας ἀγαθῷ, καὶ τῆς θείας δόξης καταπλουτήσαντες τὴν περιστολήν.","english":"distributor of goods. He will transform creation, renew the whole, and release it \"from slavery into the freedom of the glory of the children of God.\" And if these things are true, how was it not necessary, entirely and in every way, that the one for whom creation exists—I mean man—be renewed together with creation? It was necessary that he too be seen as new, not tyrannized by the first corruption, not overcome by fleshly pleasures into sins, but rather raised up in incorruption, in strength, in honor, and arrayed in some divine glory. For the inspired Isaiah said somewhere, \"Your righteousness will go before you, and the glory of God will clothe you.\" And indeed our Lord Jesus himself affirmed clearly that at the time of the end of this age, the dead will revive, and \"those who understand will shine like the brightness of the firmament.\" Yet the grace of such honor and glory will not lie before all without distinction. It would rather be fitting, to put it plainly, for those who are preeminent among the rest, who have become \"conformed to the image of his Son.\" For all bodies will admittedly revive, adorned with the grace of incorruption, but not all will be changed. Rather, the wicked will remain in a form of dishonor, solely for the purpose of being punished, while the righteous alone will be changed, both for the good of incorruption and having obtained the array of divine glory.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δουλείας εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ Θεοῦ","severity":"info","text":"Cyril alludes to Romans 8:21, where Paul speaks of creation's liberation from slavery to the freedom of God's children.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ προπορεύσεται ἔμπροσθέν σου ἡ δικαιοσύνη σου, καὶ ἡ δόξα τοῦ Θεοῦ περιστελεῖ σε","severity":"info","text":"Cyril quotes Isaiah 58:8 (LXX) to support the idea of divine glory clothing the righteous.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ γεμὴν συνιέντες ἐκλάμψουσιν ὡς ἡ λαμπρότης τοῦ στερεώματος","severity":"info","text":"Cyril cites a dominical saying (cf. Matthew 13:43 variant) about the righteous shining like the firmament at the end of the age.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῆς εἰκόνος τοῦ Υἱοῦ αὐτοῦ","severity":"info","text":"Cyril echoes Romans 8:29, where believers are conformed to the image of God's Son.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μεταστοιχειώσει","severity":"info","text":"The verb 'metastoicheiōsei' (transform) is a technical term in patristic cosmology for the eschatological renewal of the elements, reflecting Stoic and Neoplatonic influence.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν οὐχ ἅπασιν ἀδιακρίτως","severity":"info","text":"This adversative clause marks a shift from universal renewal to a distinction between the righteous and the wicked, structuring Cyril's soteriological argument.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οἱ γεμὴν συνιέντες' is textually uncertain; the Coptic Vorlage may have read differently, but the Greek as transmitted suggests 'those who understand'."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"αὐτὸς τοιγαροῦν ἰδίᾳ δυνάμει καὶ ἐνεργείᾳ θεοπρεπεῖ \"μετα\"σχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον \"τῷ σώματι τῆς δόξης αὐτοῦ.\" ποῖον δὲ τὸ σῶμα τῆς ταπεινώσεως ἡμῶν; τουτὶ τὸ ἐκ γῆς, τὸ τῷ θανάτῳ κατησχημένον ἐκ τῆς ἀρχαίας ἐκείνης ἀρᾶς, ἣν λέλυκεν ὁ Χριστὸς 317 \"γενόμενος ὑπὲρ ἡμῶν κατάρα·\" ἔσται δὲ ὁ μετασχηματισμὸς οὐκ εἰς ἑτέραν τινὰ φύσιν ἀποκομίζων ἡμᾶς, ἐσόμεθα γὰρ ὅπερ ἐσμὲν, τουτέστιν ἄνθρωποι, πλὴν ἀμείνους ἀσυγκρίτως· ἄφθαρτοι γὰρ καὶ ἀνώλεθροι, καὶ πρός γε τούτῳ δεδοξασμένοι. τί δ' ἂν βούλοιτο δηλοῦν ἡ ἐσχάτη σάλπιγξ ἣ διανιστᾷ τοὺς νεκροὺς, αὐτὸς ἡμῖν σαφηνιεῖ λέγων ὁ θεσπέσιος Παῦλος \" Οτι αὐτὸς ὁ Κύριος ἐν κελεύσματι ἐν φωνῇ \"ἀρχαγγέλου καὶ ἐν σάλπιγγι Θεοῦ καταβήσεται ἀπ' οὐ\"ρανοῦ·\" καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι. οὐκοῦν παρεικάζει σάλπιγγι τὴν τοῦ ἀρχαγγέλου φωνὴν, καὶ τὸ θεῖον ἐκεῖνο καὶ φρικωδέστατον κέλευσμα. εἰ δὲ καὶ ὁ ἀρχάγγελός ἐστιν ὁ κεκραγὼς καὶ τὸ τῆς ἀναστάσεως σύνθημα διδοὺς τοῖς ἐν γῇ κειμένοις, ἀλλ' οὖν τοῦ Χριστοῦ ἔσται φωνή· καὶ γάρ ἐστιν αὐτὸς ἰδίᾳ δυνάμει διανιστὰς τοὺς νεκροὺς, καὶ οὐχί που πάντως ἡ τοῦ ἀρχαγγέλου φωνή· δεσποτικοῖς γὰρ προστάγμασι πᾶσα κτίσις ὑπέζευκται λογική· ποία τοίνυν ὅλως ἀνάστασις ἔσται κατὰ ἀλήθειαν, εἰ μὴ αὐτό φαμεν ἀναβιώσεσθαι τὸ τῷ θανάτῳ κατησχημένον; ἢ τίνα τρόπον ἐροῦμεν, μονονουχὶ κατορχούμενοι τῆς φθορᾶς Κατεπόθη ὁ θάνατος εἰς νῖκος, καὶ τὰ ἑξῆς; Ποῦ σου θάνατε τὸ κέντρον; ποῦ σου ᾅδη τὸ νῖκος;","english":"Therefore, by his own power and godly energy, he will transform the body of our humiliation, making it conformable to the body of his glory. And what is the body of our humiliation? This one from earth, the one held by death from that ancient curse, which Christ has dissolved, having become a curse on our behalf. The transformation will not carry us away into some other nature, for we will be what we are, that is, human beings, but incomparably better: for we will be imperishable and indestructible, and, in addition to this, glorified. And what the last trumpet, which rouses the dead, might signify, the divine Paul himself will clarify for us, saying that the Lord himself will descend from heaven with a command, in the voice of an archangel and with a trumpet of God, and the dead will be raised imperishable. Therefore, he likens the voice of the archangel and that divine and most awesome command to a trumpet. And even if the archangel is the one who cries out and gives the signal of resurrection to those lying in the earth, nevertheless it will be the voice of Christ; for he himself, by his own power, raises the dead, and the voice of the archangel is not at all something else: for all rational creation is subject to the master's commands. What kind of resurrection, then, will there be in truth, if we do not say that the very thing held by death will come to life again? Or in what way will we say, almost dancing in triumph over corruption, \"Death was swallowed up in victory,\" and so forth? Where, O death, is your sting? Where, O Hades, is your victory?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σῶμα τῆς ταπεινώσεως","severity":"info","text":"The phrase 'body of our humiliation' echoes Philippians 3:21 and is a Pauline term for the mortal, earthly body subject to decay, contrasted with the glorified body of Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γενόμενος ὑπὲρ ἡμῶν κατάρα","severity":"info","text":"Cyril alludes to Galatians 3:13, where Paul says Christ became a curse for us, linking the dissolution of the ancient curse to Christ's redemptive work.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐσχάτη σάλπιγξ","severity":"info","text":"The 'last trumpet' is a reference to 1 Corinthians 15:52, where Paul speaks of the trumpet signaling the resurrection of the dead, a key eschatological image.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κατεπόθη ὁ θάνατος εἰς νῖκος","severity":"info","text":"This phrase is a liturgical acclamation from the Easter troparion, reflecting the early Christian celebration of Christ's victory over death, which Cyril adapts to his argument.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a theological explanation of bodily transformation to a rhetorical climax with a series of exclamations, mirroring the homiletic style of Cyril's exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ποῦ σου θάνατε τὸ κέντρον; ποῦ σου ᾅδη τὸ νῖκος;","severity":"caution","text":"The final rhetorical questions are a direct quotation from the Easter liturgy, but their abrupt insertion may indicate a textual break or a shift in source material.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'voice of the archangel' may refer to a specific tradition about the archangel Michael as the herald of resurrection, but Cyril does not specify which archangel.","The transition from the exegetical argument to the liturgical exclamation is abrupt, possibly due to a lacuna in the manuscript."],"confidence":"high","notes":[]},{"i":71,"ref":"p71","source":"Ἰστέον δὲ ὅτι τὴν τοῦ προκειμένου ῥητοῦ παράθεσιν ὁ μακάριος Παῦλος κατὰ τὴν ἑβραίων ἔκδοσιν ἐποιήσατο· ἔχει δὲ οὐχ οὕτως ἡ τῶν ἑβδομήκοντα· γέγραπται γὰρ ἐν προφήταις \"Ποῦ ἡ δίκη σου θάνατε; ποῦ τὸ κέντρον σου ᾅδη;\" Πλὴν τὸ κέντρον τοῦ θανάτου φησὶν ἡ ἁμαρτία, ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος· πλήττει μὲν γὰρ οἷά τις σκορπίος ὁ τὸ κέντρον ἔχων τοῦ θανάτου, τουτέστιν ὁ σατανᾶς. πλήττει δὲ οὐχ ἑτέρως, πλὴν ὅτι διὰ τῆς ἁμαρτίας· ἀλλ' ἔδωκεν ἡμῖν ὁ Σωτὴρ \"ἐπάνω ὄφεων καὶ σκορπίων πατεῖν καὶ ἐπὶ πᾶσαν \"τὴν δύναμιν τοῦ ἐχθροῦ.\" κατηφάνισται γὰρ τοῦ θανάτου τὸ κέντρον, ἐξῃρημένης τῆς ἁμαρτίας καὶ οὐκ ἔτι δύναμιν ἐχούσης τὸν νόμον· κατακρίνει γὰρ ὁ νόμος τοὺς ἁμαρτάνοντας· τοιγάρτοι φησὶν ὁ θεσπέσιος Παῦλος δύναμιν εἶναι τῆς ἁμαρτίας τὸν νόμον· λέλυται δὲ καὶ τοῦτο ἐν Χριστῷ· ἁμαρτία γὰρ ἡμῶν οὐ κυριεύσει, ὅτι οὐκ ἐσμὲν ὑπὸ νόμον, ἀλλ' ὑπὸ χάριν·\n\nχωρὶς δὲ νόμου, ἁμαρτία νεκρά. τίς οὖν ὁ πάντων τούτων ἡμῖν χορηγὸς, τῆς δικαιοσύνης ὁ πρύτανις, τῆς ἐλευθερίας ὁ δοτὴρ, καὶ παντὸς ἀγαθοῦ πηγὴ καὶ πρόφασις, εἰσόμεθα λέγοντος τοῦ μακαρίου Παύλου Τῷ δὲ Θεῷ χάρις τῷ διδόντι ἡμῖν τὸ νῖκος διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.","english":"It should be noted that the blessed Paul made the citation of the present passage according to the Hebrew version; the Septuagint does not have it thus, for it is written in the Prophets: \"Where is your justice, O Death? Where is your sting, O Hades?\" Nevertheless, the sting of death, he says, is sin, and the power of sin is the law; for he who has the sting of death, that is, Satan, strikes like a scorpion. But he strikes in no other way than through sin. Yet the Saviour has given us \"to tread upon serpents and scorpions and upon every power of the enemy.\" For the sting of death has been blunted, sin having been removed and the law no longer having power; for the law condemns those who sin. Therefore the divine Paul says that the law is the power of sin; and this too has been dissolved in Christ, for sin will not rule over us, because we are not under law but under grace.\n\nAnd without law, sin is dead. Who then is the giver of all these things to us, the governor of righteousness, the bestower of freedom, and the source and occasion of every good, we shall learn from the blessed Paul saying: \"But thanks be to God, who gives us the victory through our Lord Jesus Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποῦ ἡ δίκη σου θάνατε; ποῦ τὸ κέντρον σου ᾅδη;","severity":"info","text":"Cyril cites a non-canonical prophetic saying, not found in the Septuagint, which he attributes to the Hebrew version. The source is unknown.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κέντρον","severity":"info","text":"κέντρον ('sting') is used metaphorically for the lethal power of death, identified with sin. Cyril extends the metaphor to Satan as a scorpion.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἑβραίων ἔκδοσιν","severity":"info","text":"Cyril distinguishes the Hebrew version from the Septuagint, reflecting patristic awareness of textual variation in Old Testament quotations.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"χωρὶς δὲ νόμου, ἁμαρτία νεκρά","severity":"info","text":"This aphoristic statement summarizes the preceding argument: without law, sin lacks power. It transitions to a doxological conclusion.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τῷ δὲ Θεῷ χάρις τῷ διδόντι ἡμῖν τὸ νῖκος διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ","severity":"info","text":"Cyril attributes this thanksgiving to Paul, but it is not a direct quotation from the canonical epistles; it may reflect a liturgical or paraenetic adaptation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-i-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam i ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20i%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic quotation is uncertain; Cyril claims it is from the Hebrew version, but it is not attested in known Hebrew Bible texts.","The final thanksgiving is attributed to Paul but does not correspond verbatim to any extant Pauline passage."],"confidence":"high","notes":[]}]}