{"slug":"khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","id":"greek:khazarzar:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","title":"Fragmenta in sancti Pauli epistulam ii ad Corinthios","title_source":"Fragmenta in sancti Pauli epistulam ii 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":"2026-11-15T18:34:13Z","cost_usd":0.024658},"source":{"registry_id":"greek:khazarzar:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","work_id":"khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":41,"english_words":11112,"coptic_letters":0,"source_letters":44793,"commentary_units":239,"commentary_kinds":8,"derived_notes":1,"ambiguities":62,"work_notes":4,"external_links":5,"timeline":5},"summary":{"work":"khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","abstract":"The Fragmenta in sancti Pauli epistulam ii ad Corinthios are surviving excerpts from Cyril of Alexandria's commentary on 2 Corinthians, preserved only in later Greek catenae and florilegia, not as a continuous manuscript. Written after 428, likely during or after the Nestorian controversy, these fragments reflect Cyril's mature Christological method, emphasizing unity of Christ's person. Their transmission through compilers like John of Damascus (Sacra Parallela) attests to their authority in Byzantine tradition. The edition lacks apparatus criticus or manuscript sigla, hindering textual verification. The fragments include lemmata from 2 Corinthians, paraphrases of Pauline sayings, and citations from the Septuagint, used to support Cyril's theological arguments.","historical_context":"Cyril of Alexandria (c. 376–444) composed this commentary after 428, during the Nestorian controversy, which centered on the unity of Christ's divine and human natures. The work was likely produced in Alexandria, within a Greek-speaking ecclesiastical community engaged in Christological debates. The fragments survive only in catenae (chain commentaries) and florilegia, compiled by later Byzantine scholars such as John of Damascus (8th century) in his Sacra Parallela. This indirect transmission means the excerpts were selected for doctrinal utility, potentially altering their original context or wording. The genre is a biblical commentary, but the fragmentary state limits understanding of its full scope. The text relates to Cyril's other exegetical works, such as his commentaries on John and Luke, and to his polemical writings against Nestorius. The lack of a continuous manuscript tradition and the absence of critical apparatus in the edition caution against assuming the fragments represent Cyril's original text verbatim.","significance":"These fragments are significant as rare witnesses to Cyril's exegesis of 2 Corinthians, a Pauline letter central to Christological debates. They show his use of scriptural paraphrase and Septuagint citations to argue for Christological unity, reflecting his mature theological method. Their preservation in Byzantine catenae demonstrates their authority in later tradition, linking Cyril's thought to medieval Orthodox theology.","timeline":[{"date":"c. 376–444","event":"Life of Cyril of Alexandria"},{"date":"After 428","event":"Composition of the commentary on 2 Corinthians during or after the Nestorian controversy"},{"date":"5th–8th c.","event":"Transmission of fragments through Greek catenae and florilegia"},{"date":"8th c.","event":"John of Damascus cites the fragments in Sacra Parallela"},{"date":"Undated","event":"Modern edition published by khazarzar without apparatus criticus"}],"relations":[{"work":"Sacra Parallela","relation":"Cites these fragments as authoritative patristic testimony","key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"},{"work":"Commentary on John","relation":"Similar Christological exegetical method by Cyril","key":"","label":null,"url":null},{"work":"Commentary on Luke","relation":"Another of Cyril's fragmentary commentaries","key":"","label":null,"url":null},{"work":"Against Nestorius","relation":"Polemical context for the Christological emphasis in the fragments","key":"","label":null,"url":null}],"external_links":[{"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:Nestorian controversy","label":"Nestorian controversy","url":"https://en.wikipedia.org/wiki/Nestorianism","reason":"Theological context for the commentary's composition"},{"key":"wikipedia:John of Damascus","label":"John of Damascus","url":"https://en.wikipedia.org/wiki/John_of_Damascus","reason":"Compiler who transmitted the fragments"},{"key":"wikipedia:2 Corinthians","label":"2 Corinthians","url":"https://en.wikipedia.org/wiki/Second_Epistle_to_the_Corinthians","reason":"Biblical text commented upon"},{"key":"wikipedia:Catena (biblical commentary)","label":"Catena (biblical commentary)","url":"https://en.wikipedia.org/wiki/Catena_%28biblical_commentary%29","reason":"Genre of transmission for the fragments"}],"cautions":["The fragments survive only in catenae and florilegia, not as a continuous manuscript, so their selection and wording may be altered by compilers.","The edition provides no apparatus criticus or manuscript sigla, making it impossible to verify the textual basis of individual fragments.","The date of composition is uncertain beyond 'after 428'; no precise year is known.","The attribution of all fragments to Cyril is based on superscriptions in the catenae, which may be unreliable."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000478,"generated":"2026-11-15T18:34:12Z"},"links":[],"checks":{"work":"khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","status":"pass","blocking":[],"warnings":[],"stats":{"passages":41,"translated":41,"commentary_passages":41,"commentary_units":239,"english_words":11112,"source_letters":44793,"commentary_kinds":8},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The fragments survive only in catenae and florilegia, not as a continuous manuscript. Their preservation depends entirely on later compilers, which may affect the selection and wording of the excerpts.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%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 428, likely during or after the Nestorian controversy. The fragments reflect his mature theological method, especially his emphasis on Christological unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These fragments were cited in later Greek catenae and by John of Damascus in his Sacra Parallela, indicating their use in Byzantine theological and liturgical tradition as authoritative patristic testimony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no apparatus criticus or manuscript sigla. Readers cannot verify the textual basis of individual fragments or assess the reliability of the catena sources from which they are drawn.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%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: 41 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:14."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":41},"term_index":[],"citations":{"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios":{"label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΑΥΤΟΥ ΑΓΙΟΥ ΚΥΡΙΛΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝΔΡΕΙΑΣ ΑΠΟΣΠΑΣΜΑΤΑ ΟΛΙΓΑ ΤΙΝΑ ΕΙΣ ΤΗΝ ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ ΕΠΙΣΤΟΛΗΝ Β. ΤΟΜΟΣ Α ΛΟΓΟΣ Α.\n\nΠαῦλος ἀπόστολος Ἰησοῦ Χριστοῦ διὰ θελήματος Θεοῦ, καὶ Τιμόθεος ὁ ἀδελφός. Ὁ ΣΟΦΩΤΑΤΟΣ ἀπόστολος Παῦλος προκεχειρισμένος εἰς διακονίαν τὴν ἐπὶ Χριστῷ διὰ θελήματος Θεοῦ παρῆχθαί φησιν, τὴν τῶν ψευδοπροφητῶν καὶ ψευδαποστόλων δόξαν ὡς δυσσεβῆ παρωθούμενος, λαλῶν δὲ ἐν Πνεύματι, καὶ αὐτὸν ἔχων ἐνηυλισμένον ἐν ἰδίᾳ ψυχῇ τὸν Ἰησοῦν· ὡς φάσκειν πῆ μέν \"Δοκῶ δὲ κἀγὼ Πνεῦμα Θεοῦ ἔχειν,\" πῆ δέ \"Εἰ \"δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ.\" δοῦλον ἑαυτὸν εἶναί φησιν αὐτοῦ, καίτοι τῶν ὅλων κατεξουσιάζοντος τοῦ Θεοῦ καὶ κατάρχοντος μόνου· εἴρηται γὰρ πρὸς αὐτόν \" Οτι τὰ σύμπαντα δοῦλα σά·\" πῶς οὖν οὐκ ἐναργῶς φυσικήν τε αὐτῷ καὶ ἀληθῶς θεοπρεπεστάτην τῆς κυριότητος ἀπονέμει δόξαν; Ἐξ ὧν ἀπόστολον ἑαυτὸν λέγει τοῦ Ἰησοῦ, Θεὸν φύσει καὶ ἀληθῶς καταγγέλλει τὸν Ἰησοῦν· οὐδεὶς γὰρ ἀπόστολον εἴη ἂν ἀνθρώπων ἀλλὰ Θεοῦ μᾶλλον τοῦ κατὰ φύσιν· καὶ δείκνυσιν ὅτι οὐ παρὰ γνώμην τοῦ Πατρὸς ἐκλήθη πρὸς τὴν ἀποστολὴν, οὔτε ἀπὸ καρδίας λαλεῖ ὡς οἱ ψευδομάντεις, ἀλλὰ Θεοῦ λόγια διακονεῖται. κοινωνὸν δὲ ποιεῖ τῆς ἐπιστολῆς τὸν Τιμόθεον, ὡς δόκιμον καὶ ἀκολουθοῦντα τοῖς αὐτοῦ ἴχνεσιν, ἵνα γοργότερον πείσῃ διὰ τῆς συμφωνίας, ἐπείπερ ὁ νόμος λέγει \"Ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν \"σταθήσεται πᾶν ῥῆμα.\" Τῇ ἐκκλησίᾳ τοῦ Θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ. Γράφουσι τῇ ἐκκλησίᾳ τοῦ Θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, καίτοι Χριστοῦ λεγομένης εἶναι τῆς Ἐκκλησίας·","english":"Of the same holy Cyril, Archbishop of Alexandria, a few fragments on the Second Epistle to the Corinthians. Volume One, Discourse One.\n\nPaul, apostle of Jesus Christ by the will of God, and Timothy the brother. The most wise apostle Paul says that he was appointed to the ministry in Christ by the will of God, rejecting the opinion of false prophets and false apostles as impious, speaking in Spirit, and having Jesus himself dwelling in his own soul; so that he says on the one hand, \"I also seem to have the Spirit of God,\" and on the other, \"If you seek proof of Christ speaking in me.\" He says he is his servant, although God alone rules and has authority over all things; for it was said to him, \"All things are your servants.\" How then does he not clearly attribute to him a natural and truly most God-befitting glory of lordship? From this, he calls himself an apostle of Jesus, and proclaims Jesus as God by nature and truly; for no one would be an apostle of men but rather of God according to nature; and he shows that he was not called to the apostleship against the will of the Father, nor does he speak from the heart like false prophets, but he ministers the oracles of God. And he makes Timothy a partner in the epistle, as approved and following in his footsteps, so that he may more quickly persuade through agreement, since the law says, \"On the testimony of two or three witnesses every word will be established.\" To the church of God which is in Corinth. They write to the church of God which is in Corinth, although the Church is said to be of Christ.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Παῦλος ἀπόστολος Ἰησοῦ Χριστοῦ διὰ θελήματος Θεοῦ, καὶ Τιμόθεος ὁ ἀδελφός","severity":"info","text":"The lemma reproduces the opening of 2 Corinthians (1:1) and serves as the text for Cyril’s commentary. The fragment begins with a superscription identifying the work as Cyril’s.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δοκῶ δὲ κἀγὼ Πνεῦμα Θεοῦ ἔχειν","severity":"info","text":"Cyril attributes to Paul a saying not found verbatim in the canonical epistles; it may be a paraphrase or a citation from a lost source. The phrase echoes Paul’s claim to speak with spiritual authority.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ","severity":"info","text":"This is not a direct quotation from the New Testament; Cyril may be drawing on a Pauline tradition or a lost apocryphon. It reinforces his argument that Paul’s speech is divinely inspired.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι τὰ σύμπαντα δοῦλα σά","severity":"info","text":"Cyril cites a phrase not found in the canonical Pauline corpus; it may be a loose paraphrase of a dominical saying or a liturgical formula. It serves to underscore Paul’s subordination to Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα","severity":"info","text":"This is a citation of Deuteronomy 19:15 (LXX), which Cyril uses to justify Paul’s inclusion of Timothy as a co-writer for persuasive force.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ψευδοπροφητῶν καὶ ψευδαποστόλων","severity":"info","text":"Cyril contrasts Paul with false prophets and false apostles, a common polemical trope in early Christian literature. This reflects the anti-heretical context of Cyril’s own fifth-century Alexandrian milieu.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a fragmentary catena excerpt; the original context of Cyril’s commentary is lost. The two sayings attributed to Paul (Δοκῶ δὲ κἀγὼ Πνεῦμα Θεοῦ ἔχειν and Εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ) are not identifiable as canonical quotations and may be paraphrases or apocryphal. The phrase Ὅτι τὰ σύμπαντα δοῦλα σά is similarly unattested in the New Testament."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"αὐτὸς γὰρ αὐτὴν ἑαυτῷ παρέστησε παρθένον ἁγνήν· εἴπερ οὖν ἐστιν ἡ Ἐκκλησία Θεοῦ, Χριστὸς δὲ ὁ ταύτην ἑαυτῷ παραστήσας, Θεὸς ἄρα κατὰ φύσιν ἐστὶν ὁ ἐκ τῆς ἁγίας καὶ θεοτόκου Μαρίας. Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ. Εἴπερ οὐκ ὄντα Θεὸν κατὰ φύσιν ἠπίστατο τὸν Υἱὸν, πῶς οὐκ ἔδει μᾶλλον εἰπεῖν Χάρις ὑμῖν καὶ εἰρήνη παρὰ μόνου τοῦ Θεοῦ καὶ Πατρός; νυνὶ δὲ συνεισδεχόμενος καὶ συνδοτῆρα τιθεὶς τὸν Χριστὸν ὧν ἂν ἡ θεία χαρίσαιτο φύσις, δῆλος ἂν εἴη δήπουθεν οὐκ ἠγνοηκὼς ὄντα κατὰ φύσιν Θεόν· ἀναγκαίως τοιγαροῦν συνεισδεξόμεθα τῷ Θεῷ καὶ Πατρὶ τὸν Υἱὸν εἰς τὸν τῆς ταυτότητός τε καὶ ὁμοουσιότητος λόγον, ἵνα καὶ Θεὸς εἷς χορηγὸς ὑπάρχων νοῆται τῶν πνευματικῶν ἀγαθῶν. Χριστὸν δὲ Ἰησοῦν ὀνομάζων, τὸν ἐκ Θεοῦ Λόγον ἐν σαρκὶ πεφηνότα δηλοῖ· εἰ δέ ἐστι χορηγὸς ὧν ἂν καὶ αὐτὸς ὁ Πατὴρ, πῶς οὐ Θεὸς κατὰ φύσιν καθ' ἕνωσιν οἰκονομικὴν μετὰ τῆς ἰδίας σαρκὸς νοεῖται Χριστός; οὕτω καὶ ὁ σοφώτατος Παῦλος περὶ τῶν ἐξ Ἰσραήλ που φησίν \"Ὧν \"οἱ πατέρες, καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ \"πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας, ἀμήν.\"","english":"For he himself presented her to himself as a pure virgin. If, then, the Church is of God, and Christ is the one who presented her to himself, then Christ is by nature God, born of the holy and Theotokos Mary. Grace to you and peace from God our Father and the Lord Jesus Christ. If he did not know the Son to be God by nature, why would he not rather say, \"Grace to you and peace from God the Father alone\"? But now, by including and making Christ a co-giver of whatever the divine nature might bestow, it would be evident that he certainly did not fail to know that he is God by nature. Therefore, we must necessarily include the Son together with God the Father in the account of identity and consubstantiality, so that one God may be understood as the provider of spiritual goods. And when he names Christ Jesus, he indicates the Word from God manifested in flesh. If he is the provider of whatever the Father himself is, how is Christ not understood as God by nature, in economic union with his own flesh? Thus also the most wise Paul says somewhere concerning those from Israel: \"Whose fathers, and from whom Christ according to the flesh, who is God over all, blessed to the ages, amen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Θεοτόκος","severity":"info","text":"The title 'Theotokos' (God-bearer) for Mary is a hallmark of Cyrillian Christology, asserting the unity of Christ's divine and human natures.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ","severity":"info","text":"This phrase echoes the Pauline epistolary greeting (cf. Rom 1:7; 1 Cor 1:3; 2 Cor 1:2), adapted here to emphasize Christ's co-equal role as source of grace.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ὁμοουσιότητος","severity":"info","text":"The term 'homoousiotēs' (consubstantiality) is central to Nicene orthodoxy, affirmed at the Council of Nicaea (325) and defended by Cyril against Nestorian Christology.","cites":[],"named_sources":["Khazarzar 2023"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτω καὶ ὁ σοφώτατος Παῦλος","severity":"info","text":"Cyril concludes the fragment with a citation formula introducing a Pauline quotation, framing the preceding argument as consistent with apostolic authority.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"παρθένον ἁγνήν","severity":"info","text":"The image of the Church as a pure virgin presented to Christ reflects Cyril's ecclesiology, later influential in Byzantine liturgical and patristic tradition.","cites":[],"named_sources":["Khazarzar 2023"],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁ ὢν ἐπὶ πάντων Θεὸς εὐλογητὸς' is ambiguous: it may be a direct quotation from Paul (cf. Rom 9:5 LXX) or a doxological addition by Cyril; the source text does not clarify the exact Pauline reference."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ΤΟΜΟΣ Α ΛΟΓΟΣ Β.\n\nΠιστὸς δὲ ὁ Θεὸς ὅτι ὁ λόγος ἡμῶν ὁ πρὸς ὑμᾶς οὐκ ἐγένετο ναὶ καὶ οὔ. Οὐδεὶς λέγει \"Κύριος Ἰησοῦς εἰ μὴ ἐν Πνεύματι Ἁγίῳ·\" τὸ δὲ πνεῦμά ἐστιν ἀλήθεια, κατὰ τὸ γεγραμμένον· ἔμπλεων δὴ οὖν ἀληθείας, ἤτοι τοῦ Ἁγίου Πνεύματος, τὴν διάνοιαν ἔχοντες οἱ τῶν εὐαγγελικῶν θεσπισμάτων κήρυκες, οὐκ ἂν νοοῖντο ψευδοεπεῖς· ἃ δ' ἂν λέγοιεν περὶ Χριστοῦ, ταῦτα δὴ πάντως ἐστὶν ὀρθῶς τε καὶ ἀραρότως ἔχοντα· καὶ πιστώσεται λέγων αὐτὸς ὁ Χριστός \"Οὐ γὰρ ὑμεῖς ἐστε οἱ \"λαλοῦντες, ἀλλὰ τὸ πνεῦμα τοῦ Πατρὸς ὑμῶν τὸ λαλοῦν \"ἐν ὑμῖν.\" διὸ οὐ λέγει τοῦτό ἐστιν ὡς πρὸς τοὺς διαβάλλειν αὐτὸν πειρωμένους ὡς τὰ ἐναντία ἑαυτῷ λέγοντα διάτοι τὸ ποτὲ μὲν, ὡς Θεὸν κατὰ φύσιν κηρύττειν τὸν Ἰησοῦν, ὅτε δὲ καὶ ὡς ἄνθρωπον. ἀναγκαίως τοίνυν ταῖς ἐκείνων ἀνεπιεικείαις οἱονείπως ἐπιπηδῶν, ὅτι μὴ γέγονεν αὐτῷ διττός τε καὶ ἀσαφὴς ὁ λόγος, ἁπλοῦς δὲ μᾶλλον καὶ ἀληθὴς, πληρο φορεῖ λέγων Ὁ λόγος ἡμῶν ὁ πρὸς ὑμᾶς οὐκ ἐγένετο ναὶ καὶ οὔ· τουτέστιν οὐκ αὐτὸς ἑαυτῷ μαχόμενος καὶ νενοσηκὼς τὸ ἀσύμβατον, ποτὲ μὲν τοῦτο ἐπαινεῖν, ποτὲ δὲ ψέγειν, ἀλλ' ἀληθεύων ἐν τῷ κηρύγματι· πιστὸς οὖν ἐστιν ὁ Θεὸς, τουτέστιν ἀψευδής τε καὶ ἀληθής. Ἑλλήνων οἱ λογάδες περὶ τῶν παρ' αὐτοῖς ὑπειλημμένων θεῶν δοξάσουσι διαφόρως, ναί τε καὶ οὔ λέγοντες· οὐ γάρ ἐστι παρ' αὐτοῖς ἡ ἀλήθεια ἀλλὰ μᾶλλον τὸ ψεῦδος· διὸ καὶ διαφόροις σαλεύονται δόξαις· ὁ δὲ ἀληθῶς καὶ κατὰ φύσιν Υἱὸς τοῦ πάντα ἰσχύοντος Θεοῦ, πῶς ἂν γένοιτο ναὶ καὶ οὔ;","english":"Volume 1, Discourse 2.\n\nGod is faithful, that our discourse to you did not become a \"yes and no.\" No one says \"Lord Jesus except in the Holy Spirit;\" and the Spirit is truth, according to what is written. Therefore, having their mind full of truth, that is, of the Holy Spirit, the heralds of the evangelical ordinances could not be considered false speakers. Whatever they might say about Christ, these things are entirely correct and well-fitted. And Christ himself will confirm this by saying, \"For you are not the ones speaking, but the Spirit of your Father is speaking in you.\" Hence, he does not say this as if to those attempting to slander him for saying contradictory things, because sometimes he proclaims Jesus as God by nature, and at other times also as a man. Necessarily, then, leaping upon their unfairness, as it were, that his discourse has not become double and unclear, but rather simple and true, he assures us by saying, \"Our discourse to you did not become a 'yes and no,'\" that is, he is not contradicting himself and suffering from inconsistency, sometimes praising this, sometimes blaming that, but speaking truth in his proclamation. Therefore, God is faithful, that is, unerring and truthful. The leading thinkers among the Greeks hold various opinions about the gods they suppose, saying \"yes and no;\" for truth is not among them, but rather falsehood; hence they are tossed about by different opinions. But the true and natural Son of the all-powerful God, how could he become a \"yes and no\"?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΤΟΜΟΣ Α ΛΟΓΟΣ Β","severity":"info","text":"This heading marks the beginning of the second discourse (Λόγος Β) of the first volume (Τόμος Α) of Cyril's work, indicating a multi-volume structure.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πιστὸς δὲ ὁ Θεὸς","severity":"info","text":"Cyril glosses 'πιστὸς' as 'ἀψευδής τε καὶ ἀληθής' (unerring and truthful), interpreting God's faithfulness as veracity, not covenantal fidelity.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ γὰρ ὑμεῖς ἐστε οἱ λαλοῦντες, ἀλλὰ τὸ πνεῦμα τοῦ Πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν","severity":"info","text":"Cyril adapts Matthew 10:20 (or a similar dominical saying) to argue that apostolic speech is inspired by the Holy Spirit, thus truthful.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑλλήνων οἱ λογάδες","severity":"info","text":"Cyril contrasts Christian truth with Greek philosophical disagreement, a common patristic trope that pagan thinkers contradict one another, lacking the Spirit's unity.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ναὶ καὶ οὔ","severity":"info","text":"The phrase 'yes and no' (ναὶ καὶ οὔ) echoes Cyril's polemic against inconsistency in Christological statements, paralleling his anti-Arian and anti-Nestorian arguments elsewhere.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κύριος Ἰησοῦς εἰ μὴ ἐν Πνεύματι Ἁγίῳ","severity":"info","text":"This phrase may reflect a liturgical or credal formula known in Cyril's Alexandria, linking the title 'Lord Jesus' inseparably to the Holy Spirit.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of 'Οὐ γὰρ ὑμεῖς ἐστε οἱ λαλοῦντες...' is unclear; it may be a loose citation of Matthew 10:20 or a variant tradition.","The phrase 'Κύριος Ἰησοῦς εἰ μὴ ἐν Πνεύματι Ἁγίῳ' is not a direct biblical quotation; its origin is uncertain, possibly from a creed or catechetical context."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ἀναγκαίως δὲ καὶ ὁ ἐξ αὐτοῦ κατὰ φύσιν Υἱὸς ὁ ἐν ὑμῖν δι' ἡμῶν κηρυχθεὶς δι' ἐμοῦ καὶ Σιλουανοῦ καὶ Τιμοθέου, οὐκ ἐγένετο ναὶ καὶ οὔ· πᾶς γὰρ ἐπ' αὐτῷ λόγος ἀληθὴς διὰ τῆς τῶν θεηγόρων γέγονε φωνῆς. καὶ ὅσαι δή φησιν ἐπαγγελίαι τοῦ Θεοῦ, ἐν αὐτῷ τὸ ναὶ, τουτέστι φιλοτιμίαν τε καὶ ὑπόσχεσιν ἅπασαν ἐν αὐτῷ παρὰ τοῦ Θεοῦ καὶ Πατρὸς ἐσχήκαμεν· καὶ τοῦτο ἐν τῷ Ναὶ, τουτέστιν ἐν ἀληθείᾳ· ἥκει γὰρ ταῦτα πρὸς πέρας διὰ Χριστοῦ· \"κατεπόθη γὰρ ὁ \"θάνατος εἰς νῖκος,\" καὶ τὸ τῆς φθορᾶς κατεσείσθη κράτος, παύσεται δὲ καὶ τὸ ἄναλκι καὶ πρὸς τούτοις ἡ ἀτιμία· καθὰ ἔφη καὶ ὁ σοφώτατος Παῦλος καὶ ἐν τῇ προτέρᾳ ἐπιστολῇ· ἀποδεδείγμεθα δὲ καὶ αὐτῆς τῆς τῶν ἁγίων βασιλείας κληρονόμοι καὶ μέτοχοι· ἐρεῖ γὰρ ἡμῖν αὐτὸς ἐπὶ τοῦ θείου βήματος ὁ ἐν ᾧ τὸ ναί \"Δεῦτε οἱ εὐλογημένοι τοῦ Πατρός \"μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν \"ἀπὸ καταβολῆς κόσμου.\" οἰκέται μὲν γὰρ ἡμεῖς τό γε ἧκον εἰς τὴν φύσιν· ἀλλ' ἀπὸ δούλων εἰς ἐλεύθερον ἐκλήθημεν ἀξίωμα δι' αὐτοῦ, ἀπὸ φθορᾶς εἰς ἀφθαρσίαν, ἀπὸ τοῦ δουλεύειν τῷ διαβόλῳ ἀπαλλάγημεν. πᾶσα τοίνυν ἐπαγγελία τοῦ Θεοῦ διὰ Χριστοῦ μόνον ἔχουσα τὸ ναί· ἀπαράδεκτον δὲ παντελῶς τὸ οὔ· ὅπερ ἐστὶν ἡ ἄρνησις· καὶ γάρ ἐστιν αὐτὸς ἡ ἀλήθεια. προσαποδείκνυσι δὲ καὶ τοῦτον ἑνικῶς ὅτι κατὰ φύσιν ἐστὶ Θεός· εἰ γὰρ οὐκ ἂν διαψεύσαιτο τὰς ἐπαγγελίας, ἀποπερανεῖ δὲ μᾶλλον τοῖς ἁγίοις αὐτὰς, καίτοι τοῦ Θεοῦ καὶ Πατρὸς τὰ ἀγαθὰ διανέμοντος, πῶς οὐκ ἂν εἴη φύσει τε καὶ ἀληθῶς Υἱὸς, καὶ ὡς ἐκ Θεοῦ Θεὸς, ὁ ἐν ᾧ \"πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον\" οὐ διεψευσμένως;","english":"Necessarily also the Son by nature from him, who was proclaimed among you through us, through me and Silvanus and Timothy, did not become a \"yes and no.\" For every word concerning him is true through the voice of the divinely inspired speakers. And all the promises of God, as he says, have their \"yes\" in him, that is, we have received every ambition and promise in him from God the Father; and this is in the \"Yes,\" that is, in truth. For these things come to fulfillment through Christ: \"death was swallowed up in victory,\" and the power of corruption was shaken, and cowardice and dishonor will also cease, as the most wise Paul said also in the former epistle. And we have been shown to be heirs and partakers of the kingdom of the saints themselves. For he himself will say to us at the divine tribunal, he in whom is the \"Yes\": \"Come, the blessed ones of my Father, inherit the kingdom prepared for you from the foundation of the world.\" For we are servants, as far as nature is concerned; but we have been called from slaves to a free dignity through him, from corruption to incorruption, we have been released from serving the devil. Therefore every promise of God has its \"yes\" only through Christ; the \"no,\" which is denial, is completely inadmissible. For he himself is the truth. And he further demonstrates this singularly, that he is God by nature. For if he would not falsify the promises, but would rather fulfill them for the saints, even though God the Father distributes the goods, how could he not be by nature and truly Son, and as God from God, he in whom \"every good gift and every perfect gift\" is not falsely?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ναὶ καὶ οὔ","severity":"info","text":"The phrase 'yes and no' (ναὶ καὶ οὔ) is a rhetorical figure for contradiction or uncertainty, here denied of Christ's proclamation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατεπόθη γὰρ ὁ θάνατος εἰς νῖκος","severity":"info","text":"Cyril echoes 1 Corinthians 15:54-55, where Paul speaks of death being swallowed up in victory, though the phrasing is not a direct quotation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δεῦτε οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου","severity":"info","text":"This is a free adaptation of Matthew 25:34, where the king invites the blessed to inherit the kingdom prepared from the foundation of the world.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σιλουανοῦ καὶ Τιμοθέου","severity":"info","text":"Silvanus and Timothy are co-authors of 2 Corinthians (2 Cor 1:1), here invoked by Cyril to authenticate the apostolic proclamation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προσαποδείκνυσι δὲ καὶ τοῦτον ἑνικῶς","severity":"info","text":"Cyril transitions from a series of promises to a singular demonstration that Christ is God by nature, using the argument from truthfulness.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον","severity":"info","text":"This phrase may reflect Cyril's engagement with earlier patristic exegesis of Christ as the giver of all good gifts, possibly echoing Origen or Athanasius.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τῷ Ναὶ, τουτέστιν ἐν ἀληθείᾳ' could be read as equating 'Yes' with truth, but Cyril may intend a more complex typology linking the 'Yes' to Christ's fulfillment of promises.","The source of the quotation 'κατεπόθη γὰρ ὁ θάνατος εἰς νῖκος' is not explicitly identified; it may be a conflation of 1 Corinthians 15:54-55 and a liturgical or catechetical formula."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ὅτι δέ ἐστιν ἀψευδὴς ὁ λόγος, προσεμπεδοῖ λέγων Διὸ καὶ δι' αὐτοῦ τῷ Θεῷ τὸ ἀμὴν πρὸς δόξαν δι' ἡμῶν· ἐπειδὴ γάρ ἐστιν αὐτὸς ὁ μεσίτης, ὁ δι' οὗ καὶ μόνου προσιτὸς ὁ Πατὴρ, ὁ ἐν ᾧ πᾶσα δόσις πνευματικὴ, δι' αὐτοῦ δὴ πάντως καὶ πᾶν ἔσται πέρας εὐχῆς· καὶ τοῦτό ἐστι τὸ ἀμήν· καὶ πρός γε τοῦτο ἡμᾶς αὐτὸς ὁ Υἱὸς πεπαιδαγώγηκε λέγων τοῖς ἁγίοις ἀποστόλοις \"Καὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐμὲ οὐκ ἐρωτήσετε \"οὐδέν· ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τι αἰτήσητε τὸν Πατέρα, \"δώσει ὑμῖν ἐν τῷ ὀνόματί μου· ἕως ἄρτι οὐκ ᾐτήσατε οὐδὲν \"ἐν τῷ ὀνόματί μου· αἰτεῖτε καὶ λήψεσθε, ἵνα ἡ χαρὰ ὑμῶν \"ᾖ πεπληρωμένη.\" δι' αὐτοῦ μὲν οὖν τὸ ἀμὴν τῷ Θεῷ Πατρὶ πρὸς\n\nδόξαν δι' ἡμῶν. ἔθος γὰρ ἡμῖν ἁπάσης εὐχῆς κατακλείειν πέρας ἐν ὀνόματι τοῦ Χριστοῦ. ὅτι δὲ οὐκ ἂν ἀμοιρήσειεν αὐτὸς τοῦ δοξολογεῖσθαι πρέπειν, ἀκονιτὶ διοψόμεθα τοῦ μακαρίου προφητεύοντος Ἰακώβ \"Ἰούδα, σὲ αἰνέσαισαν οἱ \"ἀδελφοί σου·\" ἀνέφυ γὰρ ἐκ τῆς Ἰούδα φυλῆς κατὰ σάρκα Χριστός· Ἡσαΐου γεμὴν τοῦ προφήτου λέγοντος \"Εἶδον \"τὸν Κύριον σαβαὼθ καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ 325 \"ἐπηρμένου,\" περιεστηκότα δὲ τὰ σεραφεὶμ, ἅγιον αὐτὸν ἀποκαλοῦντα, καὶ κύριον σαβαὼθ ὀνομάζοντα, πλήρη τε λέγοντα εἶναι τὸν οὐρανὸν καὶ τὴν γῆν τῆς δόξης αὐτοῦ.","english":"That the word is not false, he further confirms by saying, \"Therefore also through him the 'amen' to God for glory through us.\" For since he himself is the mediator, the one through whom alone the Father is approachable, the one in whom every spiritual gift resides, through him indeed also every end of prayer will be accomplished; and this is the \"amen.\" And to this end the Son himself has instructed us, saying to the holy apostles, \"And on that day you will ask me nothing; amen, amen I say to you, if you ask the Father for anything, he will give it to you in my name; until now you have asked nothing in my name; ask and you will receive, so that your joy may be fulfilled.\" Through him, then, the \"amen\" to God the Father for glory through us. For it is our custom to conclude every prayer with the name of Christ. And that he himself would not fail to be fittingly glorified, we will see without effort from the blessed prophet Jacob saying, \"Judah, your brothers shall praise you\"; for Christ was born from the tribe of Judah according to the flesh, and from the prophet Isaiah saying, \"I saw the Lord Sabaoth sitting on a high and lofty throne,\" with the seraphim standing around, calling him holy, and naming him Lord Sabaoth, and saying that the heaven and the earth are full of his glory.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διὸ καὶ δι' αὐτοῦ τῷ Θεῷ τὸ ἀμὴν πρὸς δόξαν δι' ἡμῶν","severity":"info","text":"Cyril paraphrases 2 Corinthians 1:20, where Paul writes that through Christ the 'amen' is said to God for glory. The phrase is not a direct quotation but a theological expansion.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐμὲ οὐκ ἐρωτήσετε οὐδέν· ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τι αἰτήσητε τὸν Πατέρα, δώσει ὑμῖν ἐν τῷ ὀνόματί μου","severity":"info","text":"Cyril attributes to Jesus a saying not found in the canonical Gospels. It may be an apocryphal tradition or a free composition to support his argument about prayer through Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου","severity":"info","text":"Cyril cites a blessing of Judah from the 'blessed prophet Jacob' (Genesis 49:8 LXX: 'Judah, your brothers shall praise you'). He interprets this as a prophecy of Christ's birth from the tribe of Judah.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶδον τὸν Κύριον σαβαὼθ καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου","severity":"info","text":"Cyril quotes Isaiah 6:1-3 LXX, where the prophet sees the Lord Sabaoth on a high throne with seraphim calling him holy. He applies this to Christ, identifying the Lord Sabaoth with the Son.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀμὴν","severity":"info","text":"Cyril explains the liturgical practice of concluding prayers with 'amen' in Christ's name, reflecting early Christian custom. The 'amen' here is both a doxological formula and a sign of fulfillment through Christ the mediator.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from exegesis of Paul (2 Cor 1:20) to a dominical saying, then to scriptural proof from Genesis and Isaiah, building a cumulative argument that Christ is the mediator through whom all prayer and doxology reach God.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The dominical saying attributed to Jesus is not attested in the New Testament; its source is unknown.","The phrase 'Lord Sabaoth' in the Isaiah quotation is applied to Christ, but in the original context it refers to God; Cyril's Christological reading is interpretive."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ὅτι δὲ αὐτὸν τεθέαται τὸν Υἱὸν, ἀποδείξει λέγων ὁ σοφὸς ὁ Ἰωάννης \"Ταῦτα δὲ εἶπεν Ἡσαΐας ὅτι εἶδεν τὴν δόξαν \"αὐτοῦ καὶ ἐλάλησεν περὶ αὐτοῦ.\" οὐκοῦν καὶ εἰ ὁ Πατὴρ δοξάζοιτο δι' αὐτοῦ, καὶ ἐπειδὴ δὲ τέθειται \"διὰ πίστεως ἱλαστήριον,\" γέγονε δὲ καὶ \"τῶν ἁγίων λειτουργὸς\" διὰ τὸ ἀνθρώπινον, ὡς θυσίαν πνευματικὴν τὴν ἑκάστου τῶν ἁγίων ἱερουργεῖ προσευχήν· δι' αὐτοῦ γὰρ ἡμῶν τὸ ἀμήν· καὶ οὐκ ἂν ἔξω νοοῖτο τοῦ καὶ προσκυνεῖσθαι δεῖν καὶ συνδοξάζεσθαι τῷ γεγεννηκότι παρά γε ἡμῶν αὐτῶν καὶ τῆς ἄνω πληθύος τῶν ἁγίων πνευμάτων. ἔφη δέ που θεσπέσιος Παῦλος \" Οταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην\", λέγει Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι \"Θεοῦ·\" καίτοι τίνι τῶν ὄντων ἀσυμφανὲς ὡς ἔστι Μονογενὴς καθ' ὃ ἂν νοοῖτο Θεός; μόνος γὰρ ἐκ μόνου γεγέννηται τοῦ Πατρός· ἐπειδὴ δὲ καθεὶς ἑαυτὸν ἐν τοῖς καθ' ἡμᾶς ἐν πολλοῖς γέγονεν ἀδελφοῖς, τότε τέθειται πρωτεύων αὐτός· καὶ πρός γε τῷ εἶναι Μονογενὴς ὡς Θεὸς, κεχρημάτικε καὶ πρωτότοκος διὰ τὸ ἀνθρώπινον. Ὁ δὲ βεβαιῶν ἡμᾶς σὺν ὑμῖν εἰς Χριστὸν κ.τ.λ. Βεβαιοῖ ἡμᾶς ὁ Θεὸς καὶ Πατὴρ εἰς Χριστὸν, ὀρθὴν καὶ ἀκατάσειστον ἐνιδρυσάμενος πίστιν ταῖς ἁπάντων ψυχαῖς, φρονεῖν ἀναπείθων ὡς ἔστι φύσει τε καὶ ἀληθείᾳ Θεὸς, κἂν εἰ ἐν τῷ καθ' ἡμᾶς ὁρῷτο σχήματι, γεννηθεὶς κατὰ σάρκα ἐκ γυναικὸς ὁ ὑπὲρ πᾶσαν κτίσιν·","english":"That the Son has been seen, the wise John will demonstrate by saying, \"These things Isaiah said because he saw his glory and spoke about him.\" Therefore, even if the Father is glorified through him, and since he has been placed as \"a mercy seat through faith,\" and has also become \"the minister of the saints\" on account of the human element, he performs as a spiritual sacrifice the prayer of each of the saints; for through him is our \"amen.\" And he could not be thought of as outside the necessity of being worshipped and jointly glorified with the one who begot him, by us ourselves and by the higher multitude of the holy spirits. The divine Paul said somewhere, \"But when he again introduces the firstborn into the inhabited world,\" he says, \"And let all the angels of God worship him.\" Yet to whom among beings is it unclear that he is the Only-begotten insofar as he is conceived as God? For he alone has been begotten from the Father alone. But since he lowered himself into our circumstances, he has become among many brothers; then he is set as preeminent. And in addition to being the Only-begotten as God, he has also been designated firstborn on account of the human element. The one who confirms us together with you in Christ, etc. God and Father confirms us in Christ, establishing a right and unshakable faith in the souls of all, persuading us to think that he is by nature and truth God, even if he is seen in the form that is among us, having been born in the flesh from a woman, he who is above all creation.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ταῦτα δὲ εἶπεν Ἡσαΐας ὅτι εἶδεν τὴν δόξαν αὐτοῦ καὶ ἐλάλησεν περὶ αὐτοῦ","severity":"info","text":"Cyril attributes to John a paraphrase of Isaiah's vision of Christ's glory, likely alluding to Isa 6:1-3, though the exact wording is not biblical.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρωτότοκος","severity":"info","text":"Cyril distinguishes 'Only-begotten' (μονογενής) as divine from 'firstborn' (πρωτότοκος) as a Christological title for the incarnate Son among brothers.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ","severity":"info","text":"Cyril cites Paul (likely Heb 1:6, LXX Ps 96:7) to support angelic worship of the Son as firstborn, though the wording is a conflation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"διὰ πίστεως ἱλαστήριον","severity":"info","text":"The phrase 'mercy seat through faith' echoes Cyril's exegesis of Christ as the locus of atonement, drawing on Heb 9:5 and liturgical imagery.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ δὲ βεβαιῶν ἡμᾶς σὺν ὑμῖν εἰς Χριστὸν κ.τ.λ.","severity":"info","text":"This phrase marks a transition from exegesis to a concluding affirmation, summarizing Cyril's argument for Christ's full divinity despite incarnation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%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.' indicates the text is a fragment; the original context of Paul's citation is lost, and the exact referent of 'βεβαιῶν' is uncertain.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ταῦτα δὲ εἶπεν Ἡσαΐας' is attributed to John but not identified as a specific Johannine text; it may be a loose paraphrase or lost source.","The citation of Paul conflates Hebrews 1:6 with Psalm 96:7 LXX; the exact wording is not found in the Pauline corpus as transmitted.","The referent of 'Ὁ δὲ βεβαιῶν ἡμᾶς σὺν ὑμῖν εἰς Χριστὸν' is ambiguous—possibly God the Father or a lost passage from Paul."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"καὶ γοῦν αὐτὸς ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς ὁμολογοῦντι τῷ Πέτρῳ τὴν πίστιν, λέγοντί τε σαφῶς \"Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῦ \"ζῶντος,\" ἀντανεφώνει λέγων \"Μακάριος εἶ σὺ Σίμων 326 \"βὰρ Ἰωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι, ἀλλ' ὁ \"Πατήρ μου ὁ ἐν τοῖς οὐρανοῖς.\" ἐπειδὴ γὰρ παμμέγεθες τὸ μυστήριον, δέοιτ' ἂν εἰκότως μυσταγωγίας τῆς ἄνωθεν καὶ παρὰ Πατρός· βεβαιοῖ τοιγαροῦν ἡμᾶς αὐτὸς εἰς Χριστὸν ὁ καὶ σφραγισάμενος ἡμᾶς καὶ χρίσας Θεὸς καὶ δοὺς τὸν ἀῤῥαβῶνα τοῦ Πνεύματος. εἴη δ' ἂν οὐκ ἀσυμφανὲς καὶ διά γε τούτων ἡμῖν, ὅτι μὴ γέγονεν ὁ Υἱὸς \"ναὶ καὶ οὔ·\" Θεὸς δὲ μᾶλλον ἀληθινὸς, καὶ ἐφ' ἅπασι τοῖς ἀγαθοῖς \"ἐν αὐτῷ \"τὸ ναί·\" Θεοῦ γὰρ ἡμᾶς σφραγίσαι τε καὶ χρίσαι λεγομένου, δόντος τε τὸν ἀῤῥαβῶνα τοῦ Πνεύματος, Χριστὸς ἂν εἴη πάλιν ὁ ταῦτα πληρῶν ἐν ἡμῖν, οὐχ ὑπουργικῶς, οὔτε μὴν ἀλλοτρίῳ καταχρίων τε ἡμᾶς καὶ σφραγίζων Πνεύματι, ἀλλ' αὐτῷ τῷ ἰδίῳ καὶ τῷ τοῦ Πατρός· ἐν γὰρ ἀμφοῖν τὸ Πνεῦμα τὸ Ἅγιον διὰ τὴν ταυτότητα τῆς οὐσίας οὐ μεμερισμένως, ἀλλ' ὡς ἐκ Πατρὸς δι' Υἱοῦ διῆκον ἐπὶ τὴν κτίσιν· ἐνεφύσησε γὰρ τοῖς ἁγίοις ἀποστόλοις λέγων \"Λάβετε \"Πνεῦμα Ἅγιον·\" δι' αὐτοῦ τε καὶ ἐν αὐτῷ πρὸς εἰκόνα κατεσφραγίσμεθα τὴν θείαν καὶ νοητήν·","english":"And indeed our Lord Jesus Christ himself, when Peter was confessing the faith and saying clearly, \"You are the Christ, the Son of the living God,\" replied, saying, \"Blessed are you, Simon bar Jonah, because flesh and blood did not reveal this to you, but my Father in heaven.\" For since the mystery is exceedingly great, it would fittingly require initiation from above and from the Father. Therefore, he himself confirms us in Christ, he who also sealed and anointed us and gave the pledge of the Spirit. And it would not be unclear to us even from these things that the Son has not become \"yes and no,\" but rather true God, and in all good things \"yes in him.\" For when God is said to seal and anoint us and to give the pledge of the Spirit, Christ would again be the one who accomplishes these things in us, not in a ministerial way, nor by anointing and sealing us with an alien Spirit, but with his own and that of the Father. For in both, the Holy Spirit, on account of the identity of essence, is not divided, but as from the Father through the Son extends to creation. For he breathed upon the holy apostles, saying, \"Receive the Holy Spirit.\" And through him and in him we have been sealed to the divine and intelligible image.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος","severity":"info","text":"Cyril attributes to Peter a confession that closely echoes Matthew 16:16, though the exact wording is not canonical; it reflects early liturgical or catechetical usage.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριος εἶ σὺ Σίμων βὰρ Ἰωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι, ἀλλ' ὁ Πατήρ μου ὁ ἐν τοῖς οὐρανοῖς","severity":"info","text":"This reply of Jesus is not found in the canonical Gospels; it likely derives from apocryphal tradition (e.g., the Gospel of the Hebrews or the Clementine literature), used here to support Cyril’s argument about divine revelation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀρραβῶνα","severity":"info","text":"The Greek term ἀρραβών means 'pledge' or 'earnest money'; in Cyril’s trinitarian theology, it denotes the Holy Spirit as a down payment of salvation, linking to 2 Corinthians 1:22 and 5:5.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σφραγίσαι τε καὶ χρίσαι","severity":"info","text":"The verbs 'seal' and 'anoint' refer to baptismal and chrismation rites; Cyril interprets them as actions of Christ, not merely human ministers, to assert the Son’s full divinity and agency in sacraments.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἴη δ' ἂν οὐκ ἀσυμφανὲς","severity":"info","text":"This phrase marks a logical transition: Cyril moves from the Peter episode to a doctrinal conclusion that the Son is not a contradictory being ('yes and no') but consistently true God.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ναὶ καὶ οὔ","severity":"info","text":"The phrase 'yes and no' likely alludes to a Christological heresy (possibly Arian or Eunomian) that denied the Son’s constant divinity; Cyril refutes it by affirming the Son’s unvarying divine nature.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Peter-Jesus dialogue is uncertain; it may be from a lost apocryphon or a liturgical paraphrase. The phrase 'ναὶ καὶ οὔ' is not explicitly attributed to any known heresy, but Cyril’s context suggests a polemic against subordinationist Christology."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ἔφη γὰρ αὐτὸς ὁ θεῖος ἀπόστολος Γαλάταις ἐπιστέλλων \"Τεκνία μου, οὓς \"πάλιν ὠδίνω, ἄχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν·\" εἰ δὲ εἰς Χριστὸν μορφούμενοι, τὸν θεῖον ἐν ἑαυτοῖς πλουτοῦμεν εἰκονισμὸν, αὐτὸς ἄρα ἐστὶν ἡ εἰκὼν τοῦ Θεοῦ καὶ Πατρὸς καὶ ἡ ἀκριβὴς ἐμφέρεια, καὶ οὐ καθάπερ ἡμεῖς κατὰ μέθεξιν ἁγιασμοῦ πρὸς ὁμοιότητα κεκλημένοι, φύσει δὲ μᾶλλον καὶ οὐσιωδῶς· Θεὸς γὰρ ὁ φύσει πρὸς τὸν φύσει τε καὶ ἀληθῶς Θεὸν καὶ ἐκ τῆς αὐτοῦ γεγενημένον οὐσίας, οὐδὲν ἂν ἔχοι τὸ ἀπεοικός· ἐσφραγίσθαι δὲ καὶ αὐτὸν παρὰ τοῦ Θεοῦ καὶ Πατρὸς, Ἰωάννης φησὶν ὁ σοφώτατος· \"Ὁ λαβὼν γὰρ\"αὐτοῦ τὴν μαρτυρίαν ἐσφράγισεν ὅτι ὁ Θεὸς ἀληθής 327 \"ἐστιν·\" ἐσφράγισται δὲ πάλιν οὐκ ἐν ἴσῳ τρόπῳ καθ'\n\nὃν καὶ ἡμεῖς, ἀλλ' ὅλον ἑαυτὸν ἐν τῇ τοῦ Υἱοῦ φύσει μονονουχὶ γράφοντος τοῦ Πατρὸς καὶ οἷον οὐσιωδῶς ἐνσημαινομένου· ταύτῃτοι ἔφασκεν \"Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα.\" Τῷ δὲ Θεῷ χάρις τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ Χρι στῷ καὶ τὴν ὀσμὴ γνώσεως αὐτοῦ φανεροῦντι δ' ἡμῶν ἐν παντὶ τόπῳ. Εὐχαριστοῦσιν οἱ ἀπόστολοι δοκιμαζόμενοι καὶ πονοῦντες καὶ καυχῶνται τοῖς ἀγῶσιν τοῖς διὰ Χριστόν· ὥσπερ γὰρ ὑπὲρ ἡμῶν τεθριάμβευται Χριστὸς τὸν ἐπὶ ξύλου θάνατον ἀνατλὰς, καὶ τελειωθεὶς διὰ παθημάτων, οὕτω καὶ αὐτοὶ θριαμβεύεσθαί φασιν ὑπὲρ αὐτοῦ, τουτέστι γνωρίζεσθαι τοῖς ἁπανταχῆ καὶ καταλαμπρύνεσθαι διὰ πειρασμῶν καὶ νικᾶν τὸν κόσμον, διά γε τοῦ πάντα παθεῖν ἑτοίμως ἔχειν καὶ λίαν ἀσμένως ὑπὲρ τοῦ ὀνόματος τοῦ Χριστοῦ· εἰσὶ γάρ εἰσι μέτοχοι τῶν αὐτοῦ παθημάτων, ὡς φησὶ, \"καὶ τῆς μελλού\"σης ἀποκαλύπτεσθαι δόξης\" κοινωνοί·","english":"For the divine apostle himself, writing to the Galatians, said, \"My children, whom I am again in travail with, until Christ is formed in you.\" But if we are being formed into Christ, and we possess the divine image in ourselves, then he himself is the image of God and Father and the exact likeness, and not as we are, called to likeness by participation in sanctification, but rather by nature and substantially. For God, who is by nature from the true and real God and born from his own substance, would have nothing dissimilar. And that he himself is sealed by God and Father, the most wise John says: \"For he who received his testimony sealed that God is true.\" And he is sealed again not in the same manner as we are, but with the Father, as it were, inscribing his whole self in the nature of the Son and substantially imprinting himself. For this reason he said, \"He who has seen me has seen the Father.\" But thanks be to God, who always triumphs over us in Christ and reveals the scent of his knowledge through us in every place. The apostles give thanks, being tested and laboring, and they boast in the struggles for Christ. For just as Christ triumphed over us, enduring death on the wood and being perfected through sufferings, so too they say they are triumphed over for him, that is, to be known everywhere and to be glorified through trials and to conquer the world, by being ready and very willing to suffer everything for the name of Christ. For they are partakers of his sufferings, as he says, \"and partners in the glory that is to be revealed.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γαλάταις ἐπιστέλλων","severity":"info","text":"Cyril paraphrases Galatians 4:19, where Paul speaks of being in travail until Christ is formed in the believers. The wording differs from the standard text, likely a loose citation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ λαβὼν γὰρ αὐτοῦ τὴν μαρτυρίαν ἐσφράγισεν","severity":"info","text":"Cyril attributes to John the statement about sealing testimony; this may refer to John 3:33 or a Johannine tradition, but the exact source is unclear.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα","severity":"info","text":"Cyril cites a saying of Jesus, likely a variant of John 14:9 or 12:45, emphasizing the Son as the image of the Father.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εἰκονισμὸν","severity":"info","text":"The term 'eikonismos' (image) is central to Cyril's anti-Arian argument: Christ is the natural image of the Father, not merely by participation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐσφράγισται","severity":"info","text":"The sealing metaphor reflects patristic debates on the Son's consubstantiality: the Father imprints his essence on the Son, unlike human participation in sanctification.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τῷ δὲ Θεῷ χάρις","severity":"info","text":"A doxological break shifts from Christological argument to apostolic suffering and triumph, mirroring Pauline thanksgiving patterns.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of John on sealing is not verbatim from the canonical Gospels; it may be from a lost source or a loose paraphrase.","The phrase 'τὸν ἐπὶ ξύλου θάνατον' could refer to crucifixion or a specific typology of the cross."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Θεὸν δὲ εἶναί φασι τὸν θριαμβεύοντα αὐτοὺς, οὐχ ὡς ἐνιέντα τῷ πάσχειν αὐτοὺς οὔτε μὴν ὡς θλίψεις ἐπισωρεύοντα, ἀλλ' ὅτι κατὰ τὸ αὐτῷ δοκοῦν τοῖς ἀνὰ πᾶσαν τὴν ὑπ' οὐρανὸν διακηρύττοντες τὸν Ἰησοῦν, τοῖς ὑπὲρ αὐτοῦ περιπίπτουσι πειρασμοῖς· ἄνευ γὰρ πειρασμῶν εὐδοκιμεῖν ἀδύνατον· ὁ δὲ τούτων καρπὸς ὅτι πάσχουσιν ἐν Χριστῷ, τουτέστι διὰ τὸν Χριστὸν, ὅπερ ἐστὶν εὐκλεὲς καὶ ἐλπίδων ἀνάμεστον ἀγαθῶν. Ποία δέ τις ἄρα ἐστὶν ὀσμὴ τῆς γνώσεως τοῦ Θεοῦ καὶ Πατρὸς, ἡ διὰ τῶν ἁγίων ἀποστόλων τῷ κόσμῳ φανερουμένη καὶ ἐν παντὶ τόπῳ, καθά φασιν αὐτοὶ, διδάξει πάλιν αὐτὸς ὁ θεσπέσιος Παῦλος ἐκεῖνο λέγων \"Οὐ γὰρ ἑαυτοὺς κηρύσσομεν, \"ἀλλὰ Χριστὸν Ἰησοῦν κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν \"διὰ Ἰησοῦ Χριστοῦ·\" καὶ πάλιν \"Οὐ γὰρ ἔκρινά τι \"εἰδέναι ἐν ὑμῖν, εἰ μὴ Χριστὸν Ἰησοῦν, καὶ τοῦτον ἐσταυ\"ρωμένον.\" εἶτα τίνα τρόπον ὁ γεννηθεὶς ἐκ γυναικὸς, ὁ σταυρὸν ὑπομείνας καὶ θάνατον ὑποδὺς, εἰ καὶ ἀνεβίω πάλιν, ὀσμὴ τῆς γνώσεως ἔσται τοῦ Θεοῦ καὶ Πατρὸς, εἰ καθάπερ οἴονταί τινες ψιλὸς καθ' ἡμᾶς, ἤγουν θεοφόρος, ἄνθρωπος νοεῖται Χριστὸς, καὶ οὐκ αὐτὸ κατὰ φύσιν ὑπάρχων Θεὸς, κἂν εἰ νοοῖτο προλαβὼν τὸ ἀνθρώπινον οἰκονομικῶς ὁ ἐκ Θεοῦ Λόγος; οὐ γὰρ ἔν γε τῷ εἶναι καθ' ἡμᾶς καὶ πέρα τοῦ μηδὲν τὴν τοῦ Θεοῦ καὶ Πατρὸς εὐωδιάσει φύσιν, οὐδ' ἂν ὀσμὴ γένοιτο τοῦ μὴ εἰδότος θάνατον ὁ θάνατον ἀνατλάς· πῶς οὖν ὀσμὴ τῆς γνώσεως τοῦ Πατρὸς ὁ Χριστός; ἢ δῆλον ὅτι καθὸ νοεῖται καὶ ἔστι Θεὸς, κἂν εἰ πέφηνεν ἐν σαρκὶ δι' ἡμᾶς;","english":"They say that God is the one who triumphs over them, not as one who allows them to suffer, nor indeed as one who heaps afflictions upon them, but because, according to his own will, those who proclaim Jesus throughout the whole world under heaven encounter trials on his behalf; for it is impossible to be esteemed without trials. And the fruit of these is that they suffer in Christ, that is, for Christ's sake, which is glorious and full of good hopes. What then is the fragrance of the knowledge of God and Father, which is manifested to the world through the holy apostles and in every place, as they themselves say, the divine Paul himself will again teach, saying, \"For we do not proclaim ourselves, but Christ Jesus the Lord, and ourselves your servants through Jesus Christ\"; and again, \"For I judged that I knew nothing among you except Christ Jesus, and him crucified.\" Then in what manner will one born of a woman, who endured the cross and underwent death, even if he revived again, be a fragrance of the knowledge of God and Father, if, as some suppose, Christ is understood as a mere man like us, that is, a God-bearing man, and not himself being God by nature, even if the Word from God is conceived as having assumed the human element economically? For in being like us and nothing more, he will not sweeten the nature of God and Father, nor would one who endured death become a fragrance of that which knows no death. How then is Christ a fragrance of the knowledge of the Father? Is it not clearly because he is conceived and is God, even if he appeared in flesh for our sake?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Θεὸν δὲ εἶναί φασι τὸν θριαμβεύοντα αὐτοὺς","severity":"info","text":"Cyril reports an opponent's view that God triumphs over believers by allowing them to suffer for Christ, not by inflicting trials directly.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ γὰρ ἑαυτοὺς κηρύσσομεν, ἀλλὰ Χριστὸν Ἰησοῦν κύριον","severity":"info","text":"Cyril quotes Paul (likely 1 Cor 1:23 or similar) to argue that apostles proclaim Christ, not themselves, supporting the 'fragrance of knowledge' theme.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ γὰρ ἔκρινά τι εἰδέναι ἐν ὑμῖν, εἰ μὴ Χριστὸν Ἰησοῦν, καὶ τοῦτον ἐσταυρωμένον","severity":"info","text":"A second Pauline citation (cf. 1 Cor 2:2) emphasizes exclusive focus on Christ crucified, used by Cyril to question how a mere human could be the Father's fragrance.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὀσμὴ τῆς γνώσεως τοῦ Θεοῦ καὶ Πατρὸς","severity":"info","text":"The phrase 'fragrance of the knowledge of God and Father' is a key metaphor; Cyril argues it applies to Christ only if he is God by nature, not a mere theophoros man.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θεοφόρος","severity":"info","text":"Cyril rejects the view that Christ is a 'God-bearing man' (θεοφόρος), a term used by some Antiochene or adoptionist Christologies, insisting on Christ's natural divinity.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ποία δέ τις ἄρα ἐστὶν ὀσμὴ ... ἢ δῆλον ὅτι","severity":"info","text":"Cyril uses a rhetorical question-and-answer structure: he poses the problem of Christ as fragrance, then resolves it by affirming Christ's divine nature despite his incarnation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the opponents ('they say') is not specified; they may be Nestorians or other adoptionist groups. The exact Pauline source of the first quotation is uncertain (possibly 1 Cor 1:23 or a conflation)."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ἐπεὶ τίνα τρόπον οἱ διακηρύσσοντες τὸν Χριστὸν καταγγέλλουσι τῷ κόσμῳ τὸν φύσει τε καὶ ἀληθῶς ὄντα Θεόν; ἢ πῶς ἂν εἰδεῖεν τὸν Ἰησοῦν; τίνα δὲ τρόπον καὶ Θεὸς καὶ Πατὴρ ἐν Χριστῷ τὸν κόσμον ἑαυτῷ καταλλάττειν λέγεται παρὰ τῶν ἁγίων μυσταγωγῶν, εἰ μὴ συνεισδέξαιτό τις τῷ ἐκ Θεοῦ φύντι Λόγῳ πρὸς ἕνωσιν τὸ ἀνθρώπινον, ἀπαιτούσης τοῦτο τῆς σοφῆς οἰκονομίας; καταγγέλλουσι γὰρ οἱ θεσπέσιοι μαθηταὶ λαλοῦντες ἐν πνεύματι, οὐχ ὡς ἐν ἀνθρώπῳ κατοικήσαντα τὸν τοῦ Θεοῦ Λόγον, ἀλλ' ὡς σάρκα γεγονότα, τουτέστιν ἑνωθέντα σαρκὶ ψυχὴν ἐχούσῃ τὴν λογικήν· οὕτω γὰρ ἂν εἴη καὶ τῆς δόξης κύριος ὁ ἐσταυρωμένος· οὐκοῦν κἂν εἰ νοοῖτο μετὰ σαρκὸς, κἂν εἰ τοῦτο μὲν οὐχὶ, καταμόνας δὲ ὥσπερ καὶ οὔπω καθ' ἡμᾶς γεγονὼς, ὁ ἐκ Θεοῦ Λόγος, ὀσμὴ τῆς γνώσεώς ἐστι τοῦ Θεοῦ καὶ Πατρὸς, ὡς ἐν ἰδίᾳ φύσει τὸν ἐξ οὗπέρ ἐστιν εὐωδιάζων εἰς ἡμᾶς. καὶ εἴπερ ἐστὶν ἀληθὲς ὅ φημι, πῶς ἂν εἴη γενητὸς καὶ τοῖς ἐξ οὐκ ὄντων λαχοῦσι γένεσιν ἐναρίθμιος; οὐκ ἂν γὰρ γένοιτο τοῦ μὴ κτισμένου ὀσμὴ, μήτε ὑπάρχοντος γενητῶς· οὐ γὰρ ἔν γε τῷ ἀγενήτῳ τὸ γενητὸν ὀψόμεθα, οὐδὲ ἐν τῷ γενητῷ τὸ ἀγένητον. ἀλλὰ μὴν ἔδειξεν ὁ Υἱὸς ἐν ἑαυτῷ τὸν Πατέρα· Θεὸς ἄρα κατὰ φύσιν ἐστὶ διὰ τὸ τῆς οὐσίας ταὐτόν· ἀκουέτω τοίνυν καὶ πρὸς ἡμῶν ὁ Υἱός \"Μύρον ἐκκενωθὲν ὄνομά σου·\" ἐγνώκαμεν γὰρ δι' αὐτοῦ τε καὶ ἐν αὐτῷ τὸν ἐξ οὗ γεγέννηται Πατέρα καὶ Θεόν. Ὅτι Χριστοῦ εὐωδία ἐσμὲν Θεῷ ἐν τοῖς σωζομένοις καὶ ἐν τοῖς ἀπολλυμένοις.","english":"For in what manner do those who proclaim Christ announce to the world the one who is by nature and truly God? Or how would they know Jesus? And in what way is God and Father said by the holy mystagogues to reconcile the world to himself in Christ, unless one admits that the human element was taken into union with the Word that came from God, this being required by the wise economy? For the divine disciples proclaim, speaking in spirit, not that the Word of God dwelt in a man, but that he became flesh, that is, was united to flesh possessing a rational soul; for thus the crucified one would also be lord of glory. Therefore, even if he were conceived of with flesh, even if not this, but alone, as if not yet having become like us, the Word from God is a fragrance of the knowledge of God and Father, as in his own nature he diffuses toward us the one from whom he is. And if what I say is true, how could he be created and numbered among those who have come into being from non-existence? For there could not be a fragrance of the uncreated, nor of one existing in a created manner; for we will not see the created in the uncreated, nor the uncreated in the created. But indeed the Son showed the Father in himself; therefore he is God by nature because of the identity of essence. So let the Son also hear from us: \"Your name is poured-out myrrh;\" for we have known through him and in him the Father and God from whom he was begotten. That we are a fragrance of Christ to God among those being saved and among those being lost.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"μυσταγωγῶν","severity":"info","text":"The term 'mystagogues' (μυσταγωγῶν) refers to those who initiate into sacred mysteries; here it denotes the apostles or early Christian teachers who reveal divine truths.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μύρον ἐκκενωθὲν ὄνομά σου","severity":"info","text":"The phrase 'Your name is poured-out myrrh' echoes Song of Songs 1:3 (LXX: 'Myrrh poured out'), applied here to Christ as a fragrance of divine knowledge.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"οἰκονομίας","severity":"info","text":"The 'wise economy' (σοφῆς οἰκονομίας) refers to the divine plan of incarnation and salvation, a key concept in Cyril's Christology emphasizing the union of divine and human in Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a rhetorical question about Christ's proclamation to a theological argument for the incarnation, concluding with a doxological address to the Son.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Cyril's argument that the Son is 'fragrance' of the Father reflects later Orthodox theology of the Son as the 'aroma' of the Father, used in anti-Arian contexts.","cites":[],"named_sources":["Cyril of Alexandria"],"dropped_cites":[]}],"ambiguities":["The phrase 'καταμόνας δὲ ὥσπερ καὶ οὔπω καθ' ἡμᾶς γεγονὼς' is ambiguous: it may mean 'alone, as if not yet having become like us' or 'alone, as if not yet having come to be among us'; the translation opts for the former."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Εὐωδιάζουσι τῷ Θεῷ καὶ Πατρὶ τὸν Κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν, πρῶτον μὲν ὡς αὐτὸν ἔχοντες διὰ τοῦ Πνεύματος ἐνοικοῦντά τε καὶ ἐνηυλισμένον, εἶτα ὅτι τοῖς ἁπανταχοῦ διακηρύττοντές τε καὶ περιφέροντες τὸν ἐπ' αὐτῷ λόγον, καθάπερ τι τῶν εὐοσμοτάτων θυμιαμάτων, προσεκόμιζον τῷ Θεῷ τὴν ἔν γε τούτῳ σπουδήν· κατὰ τρίτον δὲ τρόπον, ὅτι καὶ σύμμορφοι γεγονότες αὐτῷ, διὰ τῶν ἴσων τετελείωνται παθημάτων. εὐωδίαν γεμὴν ἑαυτοὺς εἶναί φασι τοῦ Χριστοῦ ἐν τοῖς σωζομένοις καὶ ἐν τοῖς ἀπολλυμένοις, οἷς μὲν ὀσμὴ ἐκ θανάτου εἰς θάνατον, οἷς δὲ ὀσμὴ ἐκ ζωῆς εἰς ζωὴν, κατιδεῖν ἀκόλουθον. οὐκοῦν νοηθεῖεν πρὸς ἡμῶν εἰκότως οἱ σωζόμενοί τε καὶ ἀπολλύμενοι, κατά γε τὸν πρέποντα ταῖς θεωρίαις σκοπὸν, οἱ πιστεύοντές τε καὶ οἱ τὴν πίστιν παρωθούμενοι, καὶ οἱ μὲν οὔπω Θεὸν τὸν φύσει τε καὶ ἀληθῶς ἐγνωκότες, λελατρευκότες δὲ μᾶλλον τῇ κτίσει παρὰ τὸν κτίσαντα. οὗτοι τοῦ θείου κηρύγματος τὸν λόγον οὐ προσιέμενοι, διαγελῶντες δὲ μᾶλλον καὶ μωρίαν εἶναι νομίσαντες τὸ Χριστοῦ μυστήριον, δέχονται \"τὴν ὀσμὴν τῆς γνώσεως\" τοῦ Πατρὸς, ἐκ θανάτου πρὸς θάνατον· ἐν θανάτῳ γὰρ ὄντες διά τοι τὴν ἐνοῦσαν αὐτοῖς ἀγνωσίαν καὶ πώρωσιν, μονονουχὶ καὶ δευτέρῳ θανάτῳ περιπταίοντες ἁλοῖεν ἄν· οἱ γεμὴν διὰ τῆς νομικῆς παιδεύσεως πρὸς ἀρχὰς ἐνηνεγμένοι τῆς γνώσεως τοῦ Θεοῦ, γεγόνασι μέν πως ἐν ζωῇ, πλὴν εἰ πιστεύσειαν παραδέξονται τὴν ὀσμὴν τῆς γνώσεως τοῦ Πατρὸς ἐκ ζωῆς εἰς ζωήν·","english":"They offer up to God and Father our Lord Jesus Christ as a fragrant incense, first because they have Him dwelling and abiding in them through the Spirit, and then because by proclaiming and spreading everywhere the word concerning Him, like some most fragrant incense, they presented to God their zeal in this matter; and in the third way, because having become conformed to Him, they have been perfected through the same sufferings. They say that they themselves are a fragrance of Christ among those being saved and among those being destroyed, for some a scent from death to death, for others a scent from life to life, as it is fitting to observe. Therefore, those being saved and those being destroyed would be understood by us, according to the proper aim of the contemplations, as those who believe and those who reject the faith, and those who have not yet known God who is by nature and truly, but have rather worshipped the creation instead of the creator. These, not accepting the word of the divine proclamation, but rather mocking and considering the mystery of Christ to be folly, receive \"the scent of the knowledge\" of the Father from death to death; for being in death on account of the ignorance and hardness present in them, they would all but stumble into a second death. Those, however, who through the instruction of the Law have been brought to the beginnings of the knowledge of God, have somehow come to be in life, but if they should believe, they will receive the scent of the knowledge of the Father from life to life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"εὐωδιάζουσι","severity":"info","text":"The verb εὐωδιάζω (to offer as fragrant incense) is rare in patristic Greek; Cyril uses it to evoke the liturgical act of censing, linking the apostles' proclamation to a sensory metaphor of spreading Christ's fragrance.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀσμὴ ἐκ θανάτου εἰς θάνατον","severity":"info","text":"Cyril echoes 2 Corinthians 2:16 (in the Vulgate tradition) but more directly alludes to the Pauline contrast between life and death as found in Romans 6:23 and 1 Corinthians 15:21-22, adapting the scent metaphor to soteriological categories.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σύμμορφοι","severity":"info","text":"The term σύμμορφοι (conformed) recalls Pauline language of transformation (cf. Romans 8:29; Philippians 3:21) and Cyril's Christological emphasis on theosis: believers become conformed to Christ through participation in his sufferings.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον μὲν ... εἶτα ... κατὰ τρίτον δὲ τρόπον","severity":"info","text":"Cyril structures the passage with a threefold enumeration (first, then, third way) to articulate the apostolic offering of Christ as incense, a rhetorical device common in his exegetical fragments to organize theological exposition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ σωζόμενοί τε καὶ ἀπολλύμενοι","severity":"info","text":"Cyril interprets the saved and destroyed as believers and unbelievers, a dualistic reading that reflects his anti-Origenist stance against universal salvation; the scent metaphor distinguishes those who receive knowledge of the Father from life to life versus death to death.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν ὀσμὴν τῆς γνώσεως","severity":"caution","text":"The phrase 'scent of knowledge' is not a direct biblical citation but a creative synthesis; Cyril may be adapting Wisdom of Solomon 7:20 or Philonic imagery, but the source is uncertain. The translation 'scent of the knowledge' is interpretive.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ θανάτου εἰς θάνατον' could be read as a temporal progression (from one death to another) or a qualitative distinction (from death to death); Cyril's context suggests the latter, contrasting with 'from life to life'."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"φησὶ γάρ που Χριστὸς πρὸς τὸν ἐν τοῖς οὐρανοῖς Πατέρα καὶ Θεόν \" Αὕτη δέ ἐστιν αἰώνιος ζωὴ, ἵνα γινώ\"σκωσί σε τὸν μόνον ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλας \"̓Ιησοῦν Χριστόν.\" ἀλλὰ τίς ἂν γένοιτό φησι πρὸς ταῦτα ἱκανός; καὶ μάλα εἰκότως· δυσεύρετος γὰρ ἀληθῶς ᾧπερ ἂν ἐνυπάρχοι τὸ δύνασθαι λαλεῖν ὀρθῶς τε καὶ ἀπλανῶς τὸ Χριστοῦ μυστήριον, ὁποῖοί τινες ἦσαν οἱ θεσπέσιοι μαθηταὶ, καὶ τὰς τῶν ἑτεροφρόνων δυστροπίας διορθούμενοι, οἷς ἔθος ἐστὶ καὶ διὰ πλείστης τέθειται σπουδῆς τὸ οἷον ἐκκαπηλεύειν τὸν τοῦ Θεοῦ λόγον, ἀπάτῃ τε καὶ ψεύδει συγκεκραμένην ἀεὶ ποιεῖσθαι φιλεῖν τῆς πίστεως τὴν ἀπόδοσιν· οὐ γὰρ ἔστι παρ' αὐτοῖς ἄκρατον ὥσπερ καὶ ἀνόθευτον εὑρεῖν τὴν ἀλήθειαν· ἀλλ' οἵ γε θεῖοι μυσταγωγοὶ λαλοῦντες ἐν Πνεύματι, ὡς ἐξ εἰλικρινείας κατέναντι Θεοῦ πάντα τε δρῶσι καὶ λέγουσιν. Ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν. Οὐ τῆς διὰ λόγων δεόμεθα μαρτυρίας, αὐτοῖς γὰρ πράγμασιν εὐδοκιμοῦντες ὑμεῖς οἱ μαθηταὶ καὶ πιστοὶ δειχθέντες Χριστοῦ, ἡμᾶς τοὺς διδασκάλους ὑμῶν στεφανοῦτε καὶ εὐδοκίμους ἐδείξατε. διὸ ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, τουτέστιν ἀεὶ καὶ διαπαντὸς ἐν μνήμῃ τῇ παρ' ἡμῖν κειμένῃ· ἀεὶ γὰρ σεμνυνόμεθα, φησὶν, ἐν ὑμῖν. Οὐκ ἐν πλαξὶ λιθίναις, ἀλλ' ἐν πλαξὶ καρδίας σαρκίναις. Ἐπισφραγίζει καὶ προφητικῇ μαρτυρίᾳ τό Οὐκ ἐν πλαξὶ λιθίναις ἀλλ' ἐν πλαξὶ καρδίας σαρκίναις·","english":"For somewhere Christ says to the Father and God in the heavens, \"This is eternal life, that they know you, the only true God, and Jesus Christ whom you sent.\" But who, he says, would be capable of this? And quite reasonably; for it is truly difficult to find one in whom there exists the ability to speak correctly and without error concerning the mystery of Christ, such as were the divine disciples, correcting the perversities of the heterodox, who are accustomed and have it as their utmost zeal to, as it were, adulterate the word of God, and always love to make the rendering of faith mixed with deceit and falsehood; for among them one cannot find the truth unmixed and unadulterated. But the divine mystagogues, speaking in the Spirit, do and say everything as from sincerity before God. \"You are our epistle, inscribed in our hearts.\" We do not need testimony through words, for you, the disciples and faithful of Christ, having been shown to be approved by deeds themselves, crown us, your teachers, and have shown us to be approved. Therefore, \"You are our epistle, inscribed in our hearts,\" that is, always and continually in the memory placed among us; for we always pride ourselves, he says, in you. \"Not on tablets of stone, but on tablets of a fleshy heart.\" And he seals it with prophetic testimony: \"Not on tablets of stone, but on tablets of a fleshy heart.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὕτη δέ ἐστιν αἰώνιος ζωὴ, ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν","severity":"info","text":"Cyril attributes a saying to Christ that is not found in the canonical Gospels; it may be a loose citation or apocryphal tradition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δυσεύρετος","severity":"info","text":"The adjective δυσεύρετος ('hard to find') underscores Cyril's emphasis on the rarity of orthodox teachers capable of expounding Christ's mystery without error.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑτεροφρόνων","severity":"info","text":"The term ἑτερόφρονες ('heterodox') refers to those with divergent theological views, likely Nestorians or other opponents of Cyril's Christology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν","severity":"info","text":"Cyril repeats the phrase 'You are our epistle, inscribed in our hearts' twice, first as a direct statement and then with an explanatory gloss, reinforcing the theme of apostolic memory.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐν πλαξὶ λιθίναις, ἀλλ' ἐν πλαξὶ καρδίας σαρκίναις","severity":"info","text":"This phrase echoes 2 Corinthians 3:3 and the contrast between stone tablets (Mosaic law) and the heart (new covenant), here sealed with prophetic testimony.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προφητικῇ μαρτυρίᾳ","severity":"info","text":"Cyril claims to seal his argument with 'prophetic testimony,' likely referring to an Old Testament passage, though the exact source is not specified in the fragment.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying attributed to Christ is unclear; it may be a paraphrase or from an apocryphal tradition.","The 'prophetic testimony' cited at the end is not identified, leaving the reference ambiguous."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ἔφη γάρ που, φησὶν, ὁ Θεὸς διὰ φωνῆς προφήτου \"Ἰδοὺ ἡμέραι ἔρχονται, \"λέγει Κύριος, καὶ διαθήσομαι τῷ οἴκῳ Ἰσραὴλ καὶ τῷ \"οἴκῳ Ἰούδα διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην ἣν \"διεθέμην τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου \"τῆς χειρὸς αὐτῶν τοῦ ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου, \"ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, κἀγὼ ἠμέ\"λησα αὐτῶν, φησὶ Κύριος· διδοὺς νόμους μου εἰς τὴν \"διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτοὺς, \"ὅτι αὕτη ἡ διαθήκη ἣν διαθήσομαι τῷ οἴκῳ Ἰσραὴλ μετὰ \"τὰς ἡμέρας ἐκείνας, φησὶ Κύριος·\" πάλαι μὲν γὰρ ὁ θεσπέσιος Μωσῆς νόμον ἐδέχετο τὸν παιδαγωγὸν ἐν πλαξὶ λιθίναις, καθὰ γέγραπται· αἴνιγμα δὲ τοῦτο γεγενῆσθαί φαμεν τῆς Ἰουδαίων σκληροκαρδίας· μᾶλλον γὰρ ἀπαράδεκτον ὥσπερ ταῖς σφῶν αὐτῶν διανοίαις ἀποφαίνει τὸν νόμον, καὶ οἷον ἐν λίθοις βραχὺ μὲν καὶ μόλις ἐνιζηκότα, πλὴν εὐαπόβλητον παντελῶς καὶ μάλα ῥᾳδίως ἀποπτυόμενον. καὶ γοῦν ἔφη που Θεός\n\n\"Ἐγγίζει μοι ὁ λαὸς οὗτος \"τῷ στόματι αὐτῶν, καὶ τοῖς χείλεσιν αὐτῶν τιμῶσί με, ἡ \"δὲ καρδία αὐτῶν πόῤῥω ἀπέχει ἀπ' ἐμοῦ· μάτην δὲ σέβον\"ταί με διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων.\" ὁ δὲ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ἐν πλαξὶ καρδίας σαρκίναις, τουτέστιν αἰσθητικαῖς, τοὺς ἱεροὺς ἡμῖν καὶ θείους ἐγγράφει νόμους·","english":"For somewhere, he says, God spoke through the voice of a prophet: \"Behold, days are coming,\" says the Lord, \"and I will make a new covenant with the house of Israel and the house of Judah, not according to the covenant which I made with their fathers on the day I took them by the hand to lead them out of the land of Egypt, because they did not abide in my covenant, and I neglected them,\" says the Lord; \"giving my laws into their understanding, and I will inscribe them upon their hearts, for this is the covenant which I will make with the house of Israel after those days,\" says the Lord. For in olden times the inspired Moses received the law, the pedagogue, on stone tablets, as it is written; and we say that this was a symbol of the hardness of heart of the Jews. For it shows the law as rather unacceptable to their minds, as if barely and with difficulty settled in stones, yet entirely easily cast off and very readily rejected. And indeed God somewhere said: \"This people approaches me with their mouth, and honors me with their lips, but their heart is far away from me; and they vainly worship me, teaching teachings that are commandments of men.\" But our Lord Jesus Christ inscribes the sacred and divine laws for us on the tablets of a fleshy heart, that is, a sentient one.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἡμέραι ἔρχονται ... διαθήσομαι τῷ οἴκῳ Ἰσραὴλ ... διαθήκην καινὴν","severity":"info","text":"Cyril cites a prophetic passage that is not found verbatim in the canonical Septuagint; it likely conflates or paraphrases Jer 31:31-34 (LXX 38:31-34) and echoes the theme of a new covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγγίζει μοι ὁ λαὸς οὗτος ... μάτην δὲ σέβονταί με διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων","severity":"info","text":"This second prophetic citation is not a direct Septuagint quotation; it resembles a composite or free rendering of Isa 29:13 or similar passages on insincere worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν πλαξὶ καρδίας σαρκίναις","severity":"info","text":"Cyril contrasts the stone tablets of the Mosaic law with the 'fleshy heart' tablets of Christ, drawing on a patristic trope that interiorizes divine law as a living, sentient inscription.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αἴνιγμα","severity":"info","text":"Cyril calls the stone tablets an 'enigma' (αἴνιγμα) of Jewish hard-heartedness, using the term to indicate a typological or allegorical interpretation rather than a literal one.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάλαι μὲν ... ὁ δὲ Κύριος","severity":"info","text":"The passage is structured as a contrast: the old covenant (Mosaic law on stone) versus the new covenant (Christ's law on the heart), marked by μὲν ... δέ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἔφη γάρ που, φησὶν, ὁ Θεὸς διὰ φωνῆς προφήτου","severity":"caution","text":"The phrase 'God spoke through the voice of a prophet' introduces a quotation that is not identifiable in extant prophetic books; the source may be apocryphal or a loose memory, and the text may be corrupt or paraphrased.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The two prophetic quotations are not directly traceable to canonical Septuagint passages; they may be conflations, paraphrases, or from non-canonical sources.","The phrase 'φησὶν' (he says) could refer to Paul or to Cyril's interlocutor; the referent is ambiguous."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"τοιγάρτοι καὶ ἔφασκεν διὰ φωνῆς Ἰεζεκιὴλ τοῦ προφήτου \"Καὶ ἐκσπάσω τὴν καρδίαν αὐτῶν τὴν \"λιθίνην ἐκ τῆς σαρκὸς αὐτῶν καὶ δώσω αὐτοῖς καρδίαν \"σαρκίνην, ὅπως ἐν τοῖς προστάγμασί μου πορεύωνται.\" εἴ τις οὖν οὐ ταῖς διὰ Μωσέως προσερήρεισται σκιαῖς, οὔτε μὴν μέλανι γεγραμμένον ἔχει τὸν νόμον ὡς ἐν πλαξὶ λιθίναις, ἀλλ' εἰς νοῦν ἔσω διὰ τοῦ Πνεύματος, οὗτός ἐστιν ἐπιστολὴ Χριστοῦ γινωσκομένη ὑπὸ πάντων ἀνθρώπων.\n\nΤΟΜΟΣ Β.\n\nΛΟΓΟΣ Α.\n\nΠεποίθησιν δὲ τοιαύτην ἔχομεν διὰ Χριστοῦ πρὸς τὸν Θεόν κ.τ.λ. ΕΙΔΩΣ ὁ Παῦλος τῆς ἀποστολῆς τὸ ἀξίωμα οὐκ ἀνθρωπίναις μᾶλλον ἀνάπτει δυνάμεσιν ἀλλὰ τῷ πάντα ἰσχύοντι Θεῷ καὶ τοῖς τοῦ λαβεῖν ἀξίοις ὀρέγοντι διὰ μεσίτου Χριστοῦ. διό φησι πάντα μὲν ἐν Χριστῷ τοῖς ἁγίοις τὰ ἀγαθά· καὶ γάρ \"ἐστιν ἄνωθεν καὶ ἐκ τοῦ πατρὸς τῶν φώτων πᾶν \"δώρημα τέλειον·\" ἀλλ' οὖν ὁ δι' οὗ τὰ πάντα καὶ ἐν ᾧ τὰ πάντα Χριστός ἐστιν, μεσιτεύων μὲν ἡμᾶς καὶ Θεὸν διὰ τὴν οἰκονομίαν, πλὴν ἐνεργῶν τὰ πάντα παρὰ τοῦ Θεοῦ καὶ Πατρὸς, ἅτε δὴ καὶ ὑπάρχων αὐτοσοφία τε καὶ δύναμις αὐτοῦ· ποία δέ ἐστιν ἡ πεποίθησις ἡ διὰ Χριστοῦ πρὸς Θεὸν, ἄκουε δὴ προσεπάγοντός τε καὶ λέγοντος Οὐχ ὅτι ἀφ' ἑαυτῶν ἱκανοί ἐσμεν λογίσασθαί τι ὡς ἐξ ἑαυτῶν· \"πᾶσα γὰρ σοφία \"παρὰ Κυρίου,\" κατὰ τὸ γεγραμμένον· ἀλλ' ἡ ἱκανότης ἡμῶν ἐκ τοῦ Θεοῦ ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος· τὸ γὰρ γράμμα ἀποκτέννει, τὸ δὲ πνεῦμα ζωοποιεῖ. καὶ τί τὸ γράμμα ἐστίν; ὁ ἐν νόμῳ τύπος, τὰ ὡς ἐν σκιαῖς ἔτι πληρούμενα·","english":"Therefore, he also said through the voice of the prophet Ezekiel: \"And I will tear out their stony heart from their flesh and give them a fleshy heart, so that they may walk in my ordinances.\" If, then, someone does not cling to the shadows through Moses, nor has the law written in ink as on stone tablets, but inwardly in the mind through the Spirit, that person is a letter of Christ known to all men.\n\nBOOK TWO.\n\nDISCOURSE ONE.\n\n\"But we have such confidence through Christ toward God,\" etc. Paul, knowing the dignity of the apostolate, does not attribute it to human powers rather than to the all-powerful God, who grants it to those worthy to receive through the mediator Christ. Therefore he says that all good things for the saints are in Christ; for \"every perfect gift is from above and from the Father of lights.\" But the one through whom all things and in whom all things are, Christ, mediating between us and God on account of the economy, yet effecting all things from God the Father, since he is indeed his very wisdom and power. And what this confidence through Christ toward God is, listen as he adds and says: Not that we are sufficient from ourselves to reason anything as from ourselves; \"for all wisdom is from the Lord,\" according to what is written. But our sufficiency is from God, who has made us sufficient as ministers of a new covenant, not of the letter but of the spirit; for the letter kills, but the spirit gives life. And what is the letter? The type in the law, the things still fulfilled as in shadows.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐκσπάσω τὴν καρδίαν αὐτῶν τὴν λιθίνην ἐκ τῆς σαρκὸς αὐτῶν καὶ δώσω αὐτοῖς καρδίαν σαρκίνην","severity":"info","text":"Cyril adapts Ezekiel 11:19-21 LXX, where God promises to remove Israel's stony heart and give a fleshy one, but the wording is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπιστολὴ Χριστοῦ","severity":"info","text":"The phrase 'letter of Christ' is a Pauline metaphor (cf. 2 Cor 3:2-3) for a person who embodies the new covenant in spirit, not in written law.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σκιαῖς","severity":"info","text":"Cyril contrasts Mosaic 'shadows' (σκιαῖς) with the Spirit's inner understanding, echoing the Platonic and Pauline (Col 2:17) opposition between type and reality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶσα γὰρ σοφία παρὰ Κυρίου","severity":"info","text":"This is a loose citation of Proverbs 2:6 LXX: 'ὅτι πᾶσα σοφία παρὰ Κυρίου' (For all wisdom is from the Lord).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ γὰρ γράμμα ἀποκτέννει, τὸ δὲ πνεῦμα ζωοποιεῖ","severity":"info","text":"Cyril quotes 2 Corinthians 3:6 verbatim, a key Pauline statement on the superiority of spiritual interpretation over literal law.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΤΟΜΟΣ Β. ΛΟΓΟΣ Α.","severity":"info","text":"The passage is divided into two sections: a narrative preface (Ezekiel citation) and the beginning of Book Two, Discourse One, which comments on 2 Corinthians 3:4-6.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Ezekiel citation is a free paraphrase; the exact LXX wording differs. The phrase 'ἐπιστολὴ Χριστοῦ' may be read as either 'a letter from Christ' or 'a letter of Christ' (i.e., a person who is Christ's epistle)."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"πνεῦμα δὲ, τῆς ἐν Χριστῷ λατρείας ἡ δύναμις, πνευματικοὺς ἀποφαίνουσα τοὺς προσιόντας αὐτῇ διὰ τῆς πίστεως· ὅσῳ δ' ἂν ἥττων τῆς ἀληθείας ὁ τύπος, τοσοῦτον οἶμαι κατόπιν οἱ διακονοῦντες αὐτὸν τῶν ἱερουργούντων τὴν ἀλήθειαν· ῥαντίζει γὰρ ἡμᾶς Χριστὸς αἵματι τῷ ἰδίῳ, καὶ οὐ πρὸς μόνην \"τὴν \"τῆς σαρκὸς καθαρότητα,\" καθάπερ ἀμέλει καὶ τὰ ἐν νόμῳ, καθαρίζει δὲ μᾶλλον καὶ \"τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν \"ἔργων,\" καὶ ἐξίστησι πλημμελήματος· χαρίζεται δὲ πρὸς τούτῳ καὶ ζωῆς ἐλπίδα· καὶ γάρ ἐστιν ἀληθὲς ὡς \"ὁ \"πιστεύων εἰς τὸν Υἱὸν ἔχει ζωὴν αἰώνιον·\" ἐπήγγελται γὰρ καὶ αὐτῶν τῶν σωμάτων τὴν ἀνάστασιν καὶ ἀναφοίτησιν τὴν εἰς ἀφθαρσίαν καὶ εἰς μακραίωνα βίον. Καὶ γὰρ οὐδὲ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μέρει, εἵνεκεν τῆς ὑπερβαλλούσης δόξης. Ἀναφέρει πάλιν ἐπὶ τὸ ἀσυγκρίτως ὑπερτεροῦν τῆς θείας ἀποστολῆς τὸ ἀξίωμα καὶ τῶν διακονιῶν τὴν σύγκρισιν ποιησάμενος καὶ τὸ ἑκατέρας ἴδιον εὖ μάλα παρενεγκὼν διαφανεστέραν ἀποφαίνει τὴν ἐν Χριστῷ διὰ πνεύματος. καὶ ὁ μὲν τῆς ἐννοίας αὐτῷ διὰ τούτων ἔρχεται σκόπος, πέφρασται γεμὴν οὐ σφόδρα σαφῶς τὸ ῥητόν· ἔοικεν γὰρ εἶναί πως οὐ λίαν εὐκάτοπτον οὔτε μὴν τοῖς ἐθέλουσιν ἕτοιμον ἰδεῖν. τί γάρ ἐστι τό Οὐ δεδόξασται τὸ δεδοξασμένον καὶ τὰ ἑξῆς; ἔστι δέ τι τοιοῦτον ὃ βούλεται δηλοῦν. δεδόξασται μὲν γὰρ, φησὶν, ὁ Μωσῆς, ὡς διάκονος νόμου τοῦ καταργουμένου, ἀλλ' ἡ τοῦ νέου καὶ ἐν Χριστῷ κηρύγματος δόξα νικῶσα τὴν πρώτην ἀπέφηνε τοιαύτην","english":"Spirit, however, is the power of worship in Christ, rendering spiritual those who approach it through faith. And to the extent that the type is inferior to the truth, to that extent, I think, those who serve the type fall short of those who minister the truth. For Christ sprinkles us with his own blood, and not only for \"the purity of the flesh,\" as indeed also the things in the law do, but rather he cleanses \"our conscience from dead works\" and removes transgression. In addition to this, he also grants hope of life; for it is true that \"he who believes in the Son has eternal life.\" For the resurrection of the bodies themselves and their return to incorruption and to a long-lived existence have been promised. For neither has the glorified been glorified in this respect, because of the surpassing glory. He again refers to the incomparably superior dignity of the divine apostolate, and having made a comparison of the ministries and having well brought out the peculiarity of each, he renders more evident the worship in Christ through the Spirit. And the purpose of his thought comes through these things, but the expression is not very clearly phrased; for it seems to be somehow not very easy to see, nor readily visible to those who wish. For what is \"the glorified has not been glorified\" and so forth? It is something like this that he wishes to indicate. Moses, he says, has been glorified as a minister of the law that is being abolished, but the glory of the new proclamation in Christ, prevailing over the former, has shown it to be such.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πνεῦμα","severity":"info","text":"Here πνεῦμα (Spirit) is contrasted with the law and type, denoting the divine power that makes worship in Christ spiritual. Cyril distinguishes it from the Holy Spirit as a person, focusing on its function as the animating force of Christian worship.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων","severity":"info","text":"The phrase 'our conscience from dead works' echoes Colossians 2:14 (or possibly a liturgical formula), where Paul speaks of Christ's blood cleansing from dead works. Cyril uses it to contrast Mosaic purity with Christian inner purification.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ πιστεύων εἰς τὸν Υἱὸν ἔχει ζωὴν αἰώνιον","severity":"info","text":"This is a paraphrase of John 3:36 or 1 John 5:13, asserting that faith in the Son grants eternal life. Cyril uses it to support the promise of resurrection and incorruption.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐ δεδόξασται τὸ δεδοξασμένον","severity":"info","text":"Cyril notes that the phrase 'the glorified has not been glorified' is obscure. He interprets it as referring to Moses, who was glorified as a minister of the old law, but whose glory is surpassed by the new proclamation in Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀναφέρει πάλιν","severity":"info","text":"Cyril signals a return to the main argument: the incomparable superiority of the apostolic ministry over the Mosaic. This structural marker helps the reader follow his exegetical movement from contrast to clarification.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πέφρασται γεμὴν οὐ σφόδρα σαφῶς τὸ ῥητόν","severity":"caution","text":"Cyril admits the text is 'not very clearly phrased' and 'not easy to see.' This self-caution indicates that the passage may be corrupt or that Cyril is struggling with an ambiguous Pauline expression.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ δεδόξασται τὸ δεδοξασμένον' is ambiguous; Cyril interprets it as referring to Moses, but the original Pauline context is unclear. The reading taken follows Cyril's own exegetical clarification."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"αὐτὴν ὡς μηδὲ ὅλως δεδοξάσθαι δοκεῖν. ὅνπερ γὰρ τρόπον νυκτὸς μενούσης ἔτι καὶ τοῦ κατ' αὐτὴν σκότους τόδε τὸ σύμπαν καταμελαίνοντος, ἀπαστράπτει μὲν ὥσπερ τῆς σελήνης ὁ κύκλος, δόξαν δὲ τὴν ἰδίαν ἔχει ὁ τῶν ἄστρων χορός· ἡλίου γεμὴν ἀνίσχοντος καὶ τῆς ἑαυτοῦ μαρμαρυγῆς ἁπλοῦντος τὴν δόξαν, ἥτταται τῷ προὔχοντι τῆς σελήνης τὸ φῶς, ἔοικε δέ πως μηδὲ πεφωτίσθαι δοκεῖν· κατὰ τὸν αὐτὸν οἶμαι τρόπον, τὸν τῶν προκειμένων ἐκδέξῃ νοῦν. τὸ γάρ τοι δεδοξασμένον, φησὶ, τουτέστιν ἡ τοῦ νόμου διακονία, καίτοι λαχοῦσα παρὰ Θεοῦ τὴν δόξαν, ἔοικέ πως μὴ δεδοξάσθαι τὴν ἀρχὴν εἵνεκεν τῆς ὑπερβαλλούσης δόξης, τῆς δεδωρημένης δηλονότι τοῖς διακονοῦσι τῷ θείῳ τε καὶ εὐαγγελικῷ κηρύγματι· παραχωρεῖ γάρ πως ἀεὶ τὸ μεῖον τῷ προὔχοντι. Εἰ γὰρ τὸ καταργούμενον διὰ δόξης, πολλῷ μᾶλλον τὸ μένον, ἐν δόξῃ. Τί τὸ καταργούμενον; ἡ σκιὰ καὶ ὁ νόμος ἤγουν ὁ τύπος, τί δὲ τὸ μένον; τὰ τοῦ Θεοῦ θεσπίσματα. οὐκοῦν καὶ ἐν δόξῃ ἦν ἡ σκιὰ, ἀλλ' ἐν δόξῃ διαφανεστέρᾳ τὰ Χριστοῦ· μένει γὰρ εἰ κατακρατήσει τῆς ὑπ' οὐρανόν. Ἔχοντες οὖν τοιαύτην ἐλπίδα πολλῇ παῤῥησίᾳ χρώμεθα. Ποίαν ἐλπίδα; τὸ ἱκανῶσθαι παρὰ Θεοῦ καὶ ἀρτίως ἔχειν διὰ τῆς χάριτος πρὸς τὸ εἶναι \"διακόνους καινῆς διαθήκης \"οὐ γράμματος.\" πρέπει δὲ τοῖς τοιούτοις τὸ ἐν πολλῇ παῤῥησίᾳ λαλεῖν, οὔτε τῶν τύπων αἰσχυνομένους τὸ ἀδρανὲς, οὔτε τῶν ἀκροατῶν τὸ ἄσοφον· καὶ γὰρ τὸ Ἅγιον Πνεῦμα ἐνιδρυθὲν ἐν ταῖς τῶν πιστῶν ψυχαῖς, ποιεῖ αὐτοὺς νοεῖν εὐκόλως καὶ τοὺς βαθεῖς λόγους. Καὶ οὐ καθάπερ Μωσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον ἑαυτοῦ.","english":"as if it had never been glorified at all. For just as when night still remains and its darkness blackens the whole universe, the circle of the moon shines forth, and the chorus of stars has its own glory; but when the sun rises and spreads its own radiance, the light of the moon is vanquished by the superior, and seems somehow not even to be illuminated—in the same way, I think, you will understand the meaning of the matters before us. For the glorified thing, he says, that is, the ministry of the law, although it received glory from God, seems somehow not to have been glorified at all because of the surpassing glory granted, evidently, to those who serve the divine and evangelical proclamation; for the lesser always yields, in a way, to the superior. For if what is being abolished is in glory, much more so is what remains in glory. What is being abolished? The shadow and the law, that is, the type. And what remains? The ordinances of God. Therefore the shadow was also in glory, but the things of Christ are in more manifest glory; for it remains if it prevails under heaven. Having such hope, then, we act with great boldness. What hope? That of being made sufficient by God and being properly equipped through grace to be \"ministers of the new covenant, not of the letter.\" It is fitting for such persons to speak with great boldness, neither ashamed of the weakness of the types nor of the ignorance of the hearers; for the Holy Spirit, established in the souls of the faithful, makes them easily understand even the deep discourses. And not as Moses placed a veil over his own face.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ καταργούμενον","severity":"info","text":"Cyril glosses 'the thing being abolished' as the shadow and the law, i.e., the type, contrasting it with 'what remains' (τὸ μένον), the ordinances of God.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διακόνους καινῆς διαθήκης οὐ γράμματος","severity":"info","text":"Cyril echoes 2 Corinthians 3:6, where Paul speaks of ministers of the new covenant, not of the letter, contrasting the old law with the new dispensation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μωσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον","severity":"info","text":"Cyril alludes to the tradition that Moses veiled his face (Exodus 34:33-35), symbolizing the hiddenness of the law, in contrast to the open proclamation of the gospel.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸν αὐτὸν οἶμαι τρόπον","severity":"info","text":"Cyril uses a simile (moon/stars vs. sun) to structure the argument: the law's glory is eclipsed by the gospel's superior glory, a common patristic typological move.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τύπος","severity":"info","text":"Cyril uses 'type' (τύπος) to denote the Mosaic law as a foreshadowing, which is 'abolished' (καταργούμενον) in favor of the reality of Christ's ministry.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ Ἅγιον Πνεῦμα ἐνιδρυθὲν","severity":"info","text":"Cyril asserts that the Holy Spirit, dwelling in the faithful, enables understanding of deep discourses, reflecting his anti-Pelagian emphasis on grace and spiritual illumination.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ μένον' (what remains) is ambiguous: Cyril identifies it as 'the ordinances of God' (τὰ τοῦ Θεοῦ θεσπίσματα), but it could also refer to the gospel itself; the context favors the former.","The clause 'μένει γὰρ εἰ κατακρατήσει τῆς ὑπ' οὐρανόν' is syntactically unclear; it may mean 'for it remains if it prevails under heaven,' but the subject is uncertain."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Κἀν τούτῳ πάλιν οἱ Χριστοῦ μαθηταὶ διαφανέστεροι δόξῃ, ὅτι γέγονεν αὐτοῖς ὁ τοῦ κηρύγματος λόγος σαφής τε καὶ ἀνυπόστατος καὶ οὐδὲν ἔχων δύσκολον καθάπερ τὸ διὰ Μώσεως. ἐπειδὴ γὰρ ἦσαν ἀδόκιμοι οἱ υἱοὶ Ἰσραὴλ μετὰ τοσαύτας τερατουργίας μοσχοποιήσαντες, προσωπεῖον ἐτίθει ἑαυτῷ Μωυσῆς καὶ τὸν θεῖον αὐτοῖς λαλῶν νόμον ἐχρῆτο καλύμμασι, δι' αἰνιγμάτων διδάσκων ὡς τὸ ἀληθὲς τοῦ νόμου πρόσωπον, τουτέστι Χριστὸν, οὐκ ἂν ἰσχύσειαν ἰδεῖν, δευτέρῳ δὲ ὥσπερ προσβάλλουσι προσώπῳ μόλις, τῇ σκιᾷ δόξαν οὐδεμίαν ἐχούσῃ, ἥτις καὶ καταργεῖται ἡ σκιὰ καὶ ὁ τύπος. πέπαυται γὰρ καινῆς διαθήκης εἰσκεκομισμένης, τέλος δὲ τοῦ καταργουμένου νόμου ὁ Χριστός. οὐκοῦν ἡ κεκρυμμένη δόξα Μωσέως, ὁ Χριστὸς, ἦν τὸ τέλος τοῦ καταργουμένου νόμου· εἰ γάρ τις ἀφέλῃ τὴν σκιὰν καὶ οἷον τὸ ἐμφανὲς καὶ δεύτερον πρόσωπον τὸ ὡς ἐν γράμματι περιελεῖν αὐτὸ, ὄψεται τὸν Ἐμμανουὴλ πολυτρόπως ἐφ' ἑκάστῳ διαμορφούμενον, καὶ τὴν ὑπέρ γε τοῦ κόσμου σφαγὴν ὑπομένοντα καὶ σώζοντα τὴν ὑπ' οὐρανὸν, ἵνα καὶ δοξάζηται πρὸς ἡμῶν καὶ τῶν ἁγίων ἀγγέλων προσκυνούμενος. ἀπρόσιτον οὖν ταῖς Ἰουδαίων διανοίαις τῆς τοῦ Σωτῆρος δόξης τὸ φῶς. ἐπειδὴ γὰρ πᾶσα θεωρία πνευματικὴ πρὸς τὸ Χριστοῦ βλέπει μυστήριον, οὐ προσίενται δὲ τὴν εἰς αὐτὸν πίστιν οἱ τάλανες Ἰουδαῖοι, μεμένηκεν ἐπ' αὐτοῖς τὸ κάλυμμα, καταργεῖται δὲ ἐν Χριστῷ. Ἡνίκα δ' ἂν ἐπιστρέψῃ πρὸς Κύριον, περιαιρεῖται τὸ κάλυμμα.","english":"In this again the disciples of Christ are more resplendent in glory, because the word of the proclamation has become clear and substantial and has nothing difficult, unlike that through Moses. For since the sons of Israel, after so many miraculous works, were worthless and made a calf, Moses put a veil over himself and, when speaking the divine law to them, used coverings, teaching through riddles, because they would not have been able to see the true face of the law, that is, Christ; they barely attack a second face, as it were, the shadow having no glory, which shadow and type are also abolished. For it has ceased, the new covenant having been introduced, and Christ is the end of the abolished law. Therefore the hidden glory of Moses, Christ, was the end of the abolished law; for if one removes the shadow and, as it were, the manifest and second face, that which is in the letter, and takes it away, he will see Emmanuel, formed in many ways in each case, undergoing slaughter for the sake of the world and saving what is under heaven, so that he may be glorified by us and worshipped by the holy angels. Therefore the light of the glory of the Saviour is inaccessible to the minds of the Jews. For since every spiritual contemplation looks to the mystery of Christ, but the wretched Jews do not accept faith in him, the veil has remained upon them, but it is abolished in Christ. But whenever one turns to the Lord, the veil is removed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀνυπόστατος","severity":"info","text":"The Greek term ἀνυπόστατος here means 'substantial' or 'having real existence', contrasting with the shadowy nature of the Mosaic law. The English draft translates it as 'substantial'.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μοσχοποιήσαντες","severity":"info","text":"The reference to the Israelites making a calf alludes to the golden calf episode in Exodus 32, a key example of idolatry in the Old Testament.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ διὰ Μώσεως","severity":"info","text":"The phrase 'the law through Moses' echoes Paul's discussion of the Mosaic law in 2 Corinthians 3, where the law is contrasted with the glory of the new covenant.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκοῦν","severity":"info","text":"The inferential particle 'οὐκοῦν' ('therefore') marks a logical conclusion in Cyril's argument, linking the hidden glory of Moses to Christ as the end of the abolished law.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐμμανουὴλ","severity":"info","text":"Cyril uses 'Emmanuel' (Ἐμμανουὴλ) as a Christological title, emphasizing Christ's presence in the Old Testament types. This reflects Cyril's anti-Jewish polemic and typological exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπρόσιτον","severity":"caution","text":"The adjective 'ἀπρόσιτον' ('inaccessible') may be ambiguous: it could mean the light of Christ's glory is unapproachable by Jewish minds, or that it is not accessible to them due to their lack of faith. The context supports the latter.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἀληθὲς τοῦ νόμου πρόσωπον' could be read as 'the true face of the law' or 'the true person of the law'; Cyril identifies it with Christ, but the exact nuance is debated."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Αὐτὸς ὁ Κύριός ἐστι τὸ φῶς καὶ ἀποκαλύπτει \"τὰ βαθέα \"καὶ ἀπόκρυφα,\" καὶ τὸ ἀληθὲς τοῦ νόμου πρόσωπον τὸ δεδοξασμένον δείκνυσι τοῖς σοφοῖς τοῖς ἡγιασμένοις ἐν πνεύματι καὶ διὰ τῆς εἰς Χριστὸν πίστεως λελαμπρυσμένοις. παιδαγωγεῖ μὲν γὰρ ὁ νόμος ἐπὶ Χριστὸν, ὁ δὲ ἐφ' ἕτερόν τινα παιδαγωγεῖν τεταγμένος, ἵστησι μὲν οὐκ ἐφ' ἑαυτῶν τοὺς παιδευομένους, ἀποφέρει δὲ μᾶλλον ἐπί τι τῶν ἀμείνω καὶ μειζόνων ἢ καθ' ἑαυτόν. ὅθεν τοι καὶ ὁ θεσπέσιος Παῦλος σκύβαλά φησιν ἡγήσασθαι τὰ ἐν νόμῳ \"διὰ τὸ \"ὑπερέχον τῆς γνώσεως τοῦ Χριστοῦ.\" Ὁ δὲ Κύριος τὸ Πνεῦμά ἐστιν, οὗ δὲ τὸ Πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία. Δεῖ οὖν γενέσθαι πνευματικοὺς, οὐ γὰρ ἄλλως δυνατὸν θεωρῆσαι Χριστὸν, ὅς ἐστι \"τέλος τοῦ καταργουμένου,\" φημὶ δὴ τοῦ νόμου. τότε πάντη\n\nτε καὶ πάντως \"περιαιρεῖται τὸ \"κάλυμμα,\" γυμνῷ δὲ καὶ ἀπημφιεσμένῳ προσώπῳ τὸν ἱερὸν ὄψονται Μωσέα τὸ ἐκ τοῦ γράμματος προσωπεῖον ἤτοι κατασκίασμα τὸ ἐκ τῆς ἐμφανοῦς ἱστορίας οὐκ ἔχοντα. εἰσὶ γὰρ ἐν τούτοις οἱ ἐν Χριστῷ τὴν ἐλευθέραν τοῦ Πνεύματος ἀποκάλυψιν πλουσίως εἰσδεδεγμένοι. εἰ δὲ ἔνθα που πέρ ἐστι τὸ Πνεῦμα, ἐκεῖ πάντως καὶ ἡ ἐλευθερία, πῶς οὐκ ἐλεύθερον κατὰ φύσιν ἐστίν; εἰ δὲ τοῦτο, καὶ τῶν τῆς δουλείας ἀνῴκισται μέτρων, καὶ γενητὸν μὲν οὐκέτι, συντάττοιτο δ' ἂν εἰκότως τῇ ἀνωτάτω τε καὶ ἐλευθέρᾳ φύσει, ᾗ τὸ κατὰ πάντων μετέστι κράτος· Πνεῦμα γάρ ἐστι τοῦ Πατρὸς ἐξ αὐτοῦ διῆκον ἐπὶ τὴν κτίσιν ἐν Χριστῷ.","english":"The Lord Himself is the light and reveals \"the deep\" and \"hidden things,\" and shows the glorified true face of the law to the wise who are sanctified in spirit and made brilliant through faith in Christ. For the law leads as a pedagogue toward Christ, but he who is appointed to lead toward something else does not set his pupils upon themselves, but rather carries them off to something better and greater than himself. Hence also the divine Paul says he considered the things in the law as refuse \"because of the surpassing excellence of the knowledge of Christ.\" And the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. Therefore it is necessary to become spiritual, for it is not otherwise possible to behold Christ, who is \"the end of that which is being abolished,\" I mean the law. Then entirely\n\nand in every way \"the veil is removed,\" and with a bare and unclad face they will see the holy Moses, having no mask from the letter, that is, no shadow from the evident history. For among these are those who have richly received in Christ the free revelation of the Spirit. But if wherever the Spirit is, there also is freedom, how is it not free by nature? If this is so, it is also removed from the measures of slavery, and is no longer created, but would fittingly be ranked with the highest and free nature, which has power over all things; for it is the Spirit of the Father, extending from Him to creation in Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ βαθέα καὶ ἀπόκρυφα","severity":"info","text":"Cyril echoes a common Pauline and patristic phrase for hidden spiritual truths, possibly alluding to 1 Cor 2:10 or Rom 11:33 LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σκύβαλά φησιν ἡγήσασθαι","severity":"info","text":"Cyril refers to Paul's statement in Phil 3:8, where he counts all things as loss compared to Christ, here applied to the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗ δὲ τὸ Πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία","severity":"info","text":"This is a free citation of 2 Cor 3:17, where Paul writes 'where the Spirit of the Lord is, there is freedom.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τέλος τοῦ καταργουμένου","severity":"info","text":"Cyril alludes to 2 Cor 3:13, where Paul speaks of the law as 'that which is being abolished' and Christ as its end.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"περιαιρεῖται τὸ κάλυμμα","severity":"info","text":"This phrase recalls 2 Cor 3:14-16, where the veil is removed from the law to reveal Christ, a key theme in Cyril's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παιδαγωγεῖ μὲν γὰρ ὁ νόμος ἐπὶ Χριστὸν","severity":"info","text":"Cyril uses the pedagogical model of the law leading to Christ, a common patristic typology (e.g., Origen, Hom. in Ex. 12.4).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end of the passage is syntactically dense; the phrase 'Πνεῦμα γάρ ἐστι τοῦ Πατρὸς ἐξ αὐτοῦ διῆκον ἐπὶ τὴν κτίσιν ἐν Χριστῷ' could be read as the Spirit extending from the Father to creation in Christ, or as the Spirit being the Father's own extending to creation in Christ. The translation takes the former."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου πνεύματος. Μωσῆς μὲν γὰρ ἐπετίθει ἑαυτῷ κάλυμμα διά τοι τὸ μὴ δύνασθαι τοὺς υἱοὺς Ἰσραὴλ κατιδεῖν \"τὴν δόξαν τοῦ προσ\"ώπου αὐτοῦ·\" ψυχικοὶ γὰρ ἦσαν καὶ σαρκικοὶ καὶ ἀτελεῖς εἰς πίστιν· ἡμεῖς δὲ οἱ πιστοὶ διὰ τῆς τοῦ Πνεύματος δᾳδουχίας πεφωτισμένην ἔχοντες τὴν καρδίαν καὶ καθαρῶς βλέπειν εἰδότα τῆς διανοίας τὸν ὀφθαλμὸν ἀνακεκαλυμμένῳ προσώπῳ τεθεάμεθα τὸν Κύριον· λελάληκε γὰρ ἡμῖν καὶ ὤφθη ἐν δόξῃ καὶ ὑπεροχῇ τῇ θεοπρεπεστάτῃ· Θεὸν γὰρ αὐτὸν ἐγνώκαμεν χαρακτῆρα τῆς ὑποστάσεως τοῦ Πατρός. ὡς ἐν ἐσόπτρῳ οὖν θεωροῦμεν τὴν θείαν καὶ ἀπόῤῥητον φύσιν, μεταπλάττεται γὰρ ὥσπερ τῶν πιστευόντων ὁ νοῦς ἐκ νομικῆς εὐμαθείας εἰς παίδευσιν εὐαγγελικὴν, καὶ μεταμορφοῦται τρόπον τινὰ εἰς εἴδησιν τὴν πνευματικὴν, σκιᾶς ἢ τύπων οὐκ ἀνεχόμενος, ἀλλ' ἐκ δόξης τῆς κατὰ τὸν νόμον εἰς δόξαν ἑτέραν τὴν ἐν Χριστῷ διὰ Πνεύματος μεταφοιτᾶν ᾑρημένος. οὐκοῦν τὴν αὐτὴν εἰκόνα μεταμορφούμεθα· μεθιστάντες γὰρ τοὺς τύπους εἰς ἀλήθειαν, καὶ ἐκ τῆς κατὰ τὸν νόμον σκιᾶς τὸ Χριστοῦ μυστήριον τῇ τῶν ἐννοιῶν ἰσχνότητι διαμορφοῦντες, ὡς ἐν εἴδει τὴν αὐτὴν εὑρήσομεν δόξαν·","english":"But all of us, with unveiled face, beholding the glory of the Lord as in a mirror, are transformed from glory to glory into the same image, as if from the Lord of the Spirit. For Moses placed a veil over himself because the sons of Israel were unable to behold \"the glory of his face\"; for they were psychic and fleshly and imperfect in faith. But we, the faithful, having our heart illuminated through the torch-bearing of the Spirit and knowing how to see clearly with the eye of the mind, have beheld the Lord with unveiled face. For He has spoken to us and appeared in glory and preeminence most befitting God. For we have known Him as God, the character of the Father's hypostasis. As in a mirror, therefore, we behold the divine and ineffable nature; for the mind of believers is remolded, as it were, from legal learning to evangelical instruction, and is transformed in a certain way into spiritual knowledge, no longer tolerating shadow or types, but having chosen to pass from the glory according to the law to another glory, that in Christ through the Spirit. Therefore we are transformed into the same image; for, transferring the types to truth and shaping the mystery of Christ from the shadow of the law by the subtlety of concepts, we shall find the same glory as in a form.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ψυχικοὶ","severity":"info","text":"The term ψυχικοὶ (psychikoi) here denotes those at a lower spiritual stage, bound to the soul rather than the spirit, a distinction common in Alexandrian exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν δόξαν τοῦ προσώπου αὐτοῦ","severity":"info","text":"This phrase alludes to Exodus 34:29-35, where Moses veils his face after speaking with God, reflecting the glory that Israel could not bear.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χαρακτῆρα τῆς ὑποστάσεως τοῦ Πατρός","severity":"info","text":"Cyril uses the term χαρακτῆρα (character) to express the Son as the exact image of the Father's hypostasis, a key point in his anti-Arian Christology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκοῦν","severity":"info","text":"The inferential particle οὐκοῦν marks a conclusion: the transformation into the same image is the result of transferring types to truth, structuring the argument.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μεταμορφούμεθα","severity":"info","text":"The verb μεταμορφούμεθα echoes 2 Corinthians 3:18 (μεταμορφούμεθα), where Paul speaks of transformation into the same image, here applied to spiritual progress.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπὸ Κυρίου πνεύματος","severity":"caution","text":"The phrase ἀπὸ Κυρίου πνεύματος is ambiguous: it may mean 'from the Lord of the Spirit' (i.e., Christ) or 'from the Lord, that is, the Spirit'; the translation follows the first reading.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ἀπὸ Κυρίου πνεύματος could be read as 'from the Lord of the Spirit' (Christ) or 'from the Lord, i.e., the Spirit'; the translation adopts the former.","The clause 'τὴν αὐτὴν εἰκόνα μεταμορφούμεθα' might be parsed as 'we are transformed into the same image' or 'we are transformed, having the same image'; the context supports the former."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"εἰ γὰρ δέδοται δόξα τοῖς διακονοῦσι τὸν νόμον, μείζων καὶ ἀσυγκρίτως ὑπερκειμένη τὴν πρώτην ἡ τῶν ἁγίων ἱερουργῶν, οἳ καὶ ἱκάνωνται παρὰ Θεοῦ διάκονοι \"καινῆς διαθήκης οὐ \"γράμματος ἀλλὰ πνεύματος.\" πρόδηλον δήπου καὶ οὐδενὶ τῶν ὄντων ἀσυμφανὲς, ὅτι πάντη τε καὶ πάντως οἱ ἐκ νομικῆς παιδεύσεως μεθιστάμενοι πρὸς ἀκρίβειαν εὐαγγελικὴν, ἐκ δόξης ὥσπερ τῆς πρώτης εἰς δόξαν ἰόντες ἑτέραν νοηθεῖεν ἂν, καὶ οἷον πρὸς τὰ ἀμείνω μεταπλαττόμενοι. τὸ δὲ δὴ μεθιστᾶν εἰς τοῦτο αὐτοὺς τὸ Πνεῦμά ἐστι, τὸ τῆς ἐκ νόμου δουλείας ἐλευθεροῦν· ἐν αὐτῷ γὰρ \"κράζομεν Ἀββᾶ ὁ \"πατὴρ\" ὡς υἱοὶ καὶ ἐλεύθεροι. ἔστι δὲ οὐχ ἑτέρως τῆς κατὰ τὸν νόμον ἰσχνολογίας τὸ βάθος ἰδεῖν, πλὴν ὅτι διὰ μόνου τοῦ Ἁγίου Πνεύματος· αὐτὸ γάρ ἐστι καὶ τὸ ἐρευνοῦν \"καὶ \"τὰ βάθη τοῦ Θεοῦ.\" βάθη δὲ Θεοῦ, τὴν ἐν τοῖς ἱεροῖς γράμμασι τεθησαυρισμένην γνῶσιν ὠνομάσθαι φαμέν· ταύτῃ τοι καὶ ὁ θεσπέσιος Δαυεὶδ τὰς πρὸς Θεὸν ἐποιεῖτο λιτὰς οὕτω λέγων \"Ἀποκάλυψον τοὺς ὀφθαλμούς μου καὶ κατα\"νοήσω τὰ θαυμάσιά σου ἐκ τοῦ νόμου σου·\" ἐποιεῖτο δὲ καὶ αὐτὸς ὁ Σωτὴρ οὐκ ἀθαύμαστον τὸν ἐκ νομικῆς εἰδήσεως ἀναβαίνοντα πρὸς πνευματικὴν τουτέστι τὴν εὐαγγελικήν· ἔφη γὰρ ὅτι \"Διὰ τοῦτο λέγω ὑμῖν ὅτι πᾶς γραμματεὺς \"μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν, ὅμοιός ἐστιν ἀν\"θρώπῳ πλουσίῳ ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ αὐτοῦ \"νέα καὶ παλαιά.\" παλαιὰ μὲν γὰρ, τὰ ἐν νόμῳ· νέα γεμὴν, τὰ ἐν Χριστῷ.","english":"For if glory is given to those who serve the law, greater and incomparably superior to the first is the glory of the holy hierourgoi, who are appointed by God as ministers \"of a new covenant, not of the letter but of the spirit.\" It is therefore manifest and not unclear to anyone, that those who are transferred from legal instruction to the precision of the Gospel, going as it were from the first glory to another glory, would be understood to be remolded for the better. And it is the Spirit that transfers them to this, freeing them from the slavery of the law; for in it \"we cry 'Abba, Father'\" as sons and free men. And it is not possible to see the depth of the meager speech according to the law otherwise than through the Holy Spirit alone; for it is that which searches \"even the depths of God.\" And by \"depths of God\" we mean the knowledge treasured in the sacred writings. Thus also the inspired David made his supplications to God, saying, \"Open my eyes, and I will contemplate your wonders from your law.\" And the Savior himself did not consider it unworthy that one should ascend from legal knowledge to spiritual, that is, to the Gospel; for he said, \"Therefore I tell you that every scribe who has been discipled in the kingdom of heaven is like a rich man who brings out from his treasure both new and old.\" For the old are the things in the law; the new, those in Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἱερουργῶν","severity":"info","text":"The term hierourgoi (ἱερουργῶν) denotes sacred ministers, here contrasted with those serving the law. Cyril uses it to elevate the ministers of the new covenant, aligning with his typological reading of glory.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καινῆς διαθήκης οὐ γράμματος ἀλλὰ πνεύματος","severity":"info","text":"Cyril adapts 2 Corinthians 3:6 (letter vs. spirit) to contrast the old and new covenants, a key Pauline theme. The phrase is not a direct quote but a theological paraphrase.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κράζομεν Ἀββᾶ ὁ πατὴρ","severity":"info","text":"The cry 'Abba, Father' echoes Romans 8:15, where Paul speaks of the Spirit enabling believers to address God intimately. Cyril uses it to illustrate freedom from the law.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀποκάλυψον τοὺς ὀφθαλμούς μου καὶ κατανοήσω τὰ θαυμάσιά σου ἐκ τοῦ νόμου σου","severity":"info","text":"This prayer attributed to David is not a canonical verse but a patristic citation, likely from a psalm paraphrase. Cyril uses it to show the Spirit's role in interpreting the law.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διὰ τοῦτο λέγω ὑμῖν ὅτι πᾶς γραμματεὺς μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν, ὅμοιός ἐστιν ἀνθρώπῳ πλουσίῳ ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ αὐτοῦ νέα καὶ παλαιά","severity":"info","text":"This saying of Jesus is not found in the canonical Gospels; it may be from an apocryphal source or a patristic adaptation. Cyril uses it to contrast old (law) and new (Gospel) knowledge.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Cyril's contrast between 'meager speech' (ἰσχνολογία) of the law and the depth revealed by the Spirit reflects Alexandrian exegesis, where the literal sense is inferior to spiritual interpretation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Davidic prayer and the Jesus saying is unclear; they may be patristic fabrications or from lost texts. The term 'hierourgoi' is ambiguous in its precise reference to clergy or all believers."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"εἰ δὲ δή τις βούλοιτο καὶ καθ' ἕτερον νοεῖσθαι τρόπον τὴν ἐκ δόξης εἰς δόξαν μεταμόρφωσιν τῆς αὐτῆς ἡμῶν εἰκόνος, παραδέξεταί τι τοιοῦτον εἰς νοῦν, ὅτι ὅσοι Χριστὸν ἐγνώκαμεν, καταλελογίσμεθα δὲ καὶ ἐν τέκνοις Θεοῦ, πάντη τε καὶ πάντως ἐσμὲν ἐν δόξῃ· κατὰ δέ γε τὸν τῆς ἀναστάσεως καιρὸν τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν καθάπερ ἀπὸ κυρίου πνεύματος· αὐτὸς γὰρ ἡμῖν ὁ Χριστὸς, ὁ \"τὸν ἀῤῥαβῶνα τοῦ\n\nΠνεύματος\" χαρισάμενος, προσθήσει τὸ λεῖπον κατ' ἐκεῖνο τοῦ καιροῦ, μετασχηματίσει δὲ καὶ \"τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμ\"μορφον τῷ σώματι τῆς δόξης αὐτοῦ.\" Ἐπειδὴ δέ φησιν ὁ μυσταγωγός Καθάπερ ἀπὸ κυρίου πνεύματος, καί \"Οὗ δὲ τὸ πνεῦμα Κυρίου, ἐλευθερία,\" τῆς τῶν ἀνοσίων αἱρετικῶν συκοφαντίας οὐκ ἀνεξόμεθα, τοῖς γενητοῖς ἐναρίθμιον ποιεῖσθαι τὸ Πνεῦμα· εἰ γὰρ ἔνθα που ἐστὶ τὸ Πνεῦμα, ἐκεῖ που πάντως καὶ ἡ ἐλευθερία, πῶς οὐκ ἐλεύθερον κατὰ φύσιν ἐστίν; εἰ δὲ τοῦτο, καὶ τῶν τῆς δουλείας ἄνω κεῖται μέτρων· Πνεῦμα γάρ ἐστι τοῦ Πατρὸς ἐξ αὐτοῦ διῆκον ἐπὶ τὴν κτίσιν ἐν Χριστῷ. Εἰς τὸ μὴ αὐγάσαι αὐτοῖς τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ Θεοῦ. Ἐπειδὴ ἡλίου δίκην τὸ ἱερὸν ἀναλάμπει κήρυγμα καὶ ἀνακεκαλυμμένῳ προσώπῳ πᾶς πιστὸς \"τὴν δόξαν Κυρίου\" κατοπτρίζεται, οὐκ ἄν τις τῶν ὀρθὰ φρονούντων τὴν τινῶν ἀμάθιαν τῷ θείῳ καταγράψει κηρύγματι. τί γὰρ εἰ ἐξὸν εἰδέναι ἀποσείονται τὴν γνῶσιν τινῶν πεπωρωμένοι τὸν νοῦν ἐξ ἀπάτης διαβολικῆς; ἀλλ' οἵ γε τῆς ἐκείνου δυστροπίας ἀμείνους σοφοί τε καὶ νουνεχέστεροι πεπλουτήκασι τὴν γνῶσιν.","english":"If someone should wish to understand the transformation from glory to glory of our same image in yet another way, he will admit something like this into his mind: that all of us who have known Christ and have been counted among the children of God are wholly and entirely in glory; but at the time of the resurrection we transform the same image from glory to glory, as if by the Lord Spirit; for Christ himself, who granted us \"the pledge of the Spirit,\" will supply what is lacking at that time, and will also transform \"the body of our humility\" into a form \"conformed to the body of his glory.\" Since the mystagogue says, \"As if by the Lord Spirit,\" and \"Where the Spirit of the Lord is, there is freedom,\" we will not tolerate the slander of the impious heretics, who number the Spirit among the created; for if wherever the Spirit is, there freedom is certainly present, how is it not free by nature? And if this is so, it stands above the measures of servitude; for the Spirit is of the Father, extending from him to creation in Christ. So that the illumination of the gospel of the glory of Christ, who is the image of God, may not shine upon them. Since, like the sun, the sacred proclamation shines forth, and every believer with unveiled face beholds \"the glory of the Lord,\" no one of right mind will ascribe the ignorance of some to the divine proclamation. For what if it is possible for them to know, but they reject knowledge, their minds hardened by diabolical deception? Yet those who are better than that perversity, wise and more prudent, have acquired knowledge.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"μεταμόρφωσις","severity":"info","text":"Cyril uses μεταμόρφωσις (transformation) to describe the eschatological change of the believer's image from glory to glory, echoing Pauline language of 2 Corinthians 3:18 but applied to the resurrection body.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν ἀῤῥαβῶνα τοῦ Πνεύματος","severity":"info","text":"The phrase 'the pledge of the Spirit' alludes to 2 Corinthians 1:22, where Paul speaks of the Spirit given as a down payment of future glory.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ","severity":"info","text":"This echoes 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-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὗ δὲ τὸ πνεῦμα Κυρίου, ἐλευθερία","severity":"info","text":"Cyril quotes a variant of 2 Corinthians 3:17 ('Where the Spirit of the Lord is, there is freedom'), a key prooftext for anti-Arian pneumatology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν ἀνοσίων αἱρετικῶν","severity":"info","text":"Cyril polemicizes against heretics who number the Spirit among the created (γενητοῖς), a clear reference to Arian or Pneumatomachian positions that denied the Spirit's divinity.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δὲ δή τις βούλοιτο","severity":"info","text":"Cyril introduces an alternative interpretation (καθ' ἕτερον τρόπον) of the transformation, signaling a shift from the previous argument about hierourgoi to a broader eschatological reading.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'καθάπερ ἀπὸ κυρίου πνεύματος' is ambiguous: it could mean 'as if by the Lord Spirit' (as translated) or 'as if from the Lord Spirit', affecting the agency of transformation.","The identity of the 'mystagogue' (μυσταγωγός) is not specified; likely Paul, but could be a liturgical figure."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ἆρα γὰρ εἰ βαρβάρων τινὰς εἰρηκότων καὶ τοῖς τῆς δουλείας ὑποθέντων ζυγῷ, προσθείη τις ἕτερος τοῖς εἰς τοῦτο πεσοῦσι ταλαιπωρίας τῶν συμβεβηκότων αὐτοῖς τὴν ἀπαλλαγήν· εἶτα τῆς ἐλευθερίας ἐκεῖνοι προθέντες τὰ ὑπόζυγα κεῖσθαι, ἀνεξίτητον ποιοῖντο τὴν συμφοράν· αἰτιάσαιτό τις εἰπέ μοι τὸν προθέντα φιλαγάθως τῆς ἐλευθερίας αὐτοῖς τὴν ἄδειαν ἢ μᾶλλον ἐκείνους δυσβουλίας γράψεται; οὐκοῦν προὔθηκεν μὲν ὁ τῶν ὅλων Θεὸς τοῖς ἐθέλουσι πιστεύειν εἰς τὸν Υἱὸν, τὸ γυμνῷ καὶ ἀνακεκαλυμμένῳ προσώπῳ καταθεάσασθαι τὴν δόξαν αὐτοῦ· διημαρτήκασι δὲ τῆς χάριτος οἱ τοῦ διαβόλου τὸν σκοτισμὸν ἀπόβλητον ἔχοντες, καὶ τῶν εὐαγγελικῶν θεσπισμάτων τὸ φῶς ἀσυνέτως οὐ προσιέμενοι. διηύγασε γὰρ ἂν καὶ αὐτοῖς ὁ φωτισμὸς τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ ὅς ἐστιν εἰκὼν τοῦ Θεοῦ. καὶ θεὸν μὲν τοῦ αἰῶνος τούτου κατονομάζει τὸν σατανᾶν, οὐχ ὅτι Θεὸς κατὰ φύσιν ἐστὶν, ἀλλ' ὅτι τοῦτο εἶναι νενόμισται παρά γε τοῖς οὐκ εἰδόσι τίς ὁ φύσει καὶ ἀληθῶς ἐστι Θεός· ἐκεῖνο γεμὴν ἄξιον καταθαυμάσαι πάλιν· θεολογεῖ γὰρ ὁ Παῦλος, καὶ τῆς μετὰ σαρκὸς οἰκονομίας τοῦ Μονογενοῦς διατρανοῖ τὸ μυστήριον. ἰδοὺ γὰρ σαφῶς φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης Χριστοῦ τὸ ἀποστολικὸν ὀνομάζει κήρυγμα· καίτοι Χριστοῦ κεκλημένου τοῦ ἐκ Θεοῦ κατὰ φύσιν ὄντος Υἱοῦ, κατὰ τὸν τῆς χρίσεως καιρὸν, καθ' ὃν καίτοι τοῦ Ἁγίου Πνεύματος αὐτὸς ὑπάρχων χορηγὸς, κεχρίσθαι λέγεται παρὰ τοῦ Θεοῦ καὶ Πατρὸς τῷ ἐλαίῳ τῆς ἀγαλλιάσεως.","english":"For if some barbarians, having spoken and been subjected to the yoke of slavery, and someone else were to add to those who have fallen into this misery the deliverance from what has befallen them, and then, having set before them the freedom, they were to leave the beasts of burden lying there and make their misfortune indelible, would anyone, tell me, blame the one who benevolently set before them the license of freedom, or would he rather indict them for ill counsel? Therefore, God of all set before those willing to believe in the Son the opportunity to behold his glory with a bare and unveiled face; but those who have the darkness of the devil as something to be rejected have missed the grace, and, lacking understanding, do not accept the light of the evangelical ordinances. For the illumination of the gospel of the glory of Christ, who is the image of God, would have shone also for them. And he calls Satan the god of this age, not because he is God by nature, but because he is considered to be so by those who do not know who is truly and by nature God. Yet that is again worthy of admiration: for Paul theologizes and makes clear the mystery of the economy of the Only-begotten in the flesh. For behold, the apostolic preaching clearly calls the illumination of the gospel of the glory of Christ, although Christ is called the Son who is from God by nature, at the time of the anointing, at which time, although he himself is the supplier of the Holy Spirit, he is said to have been anointed by God the Father with the oil of gladness.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"βαρβάρων τινὰς","severity":"info","text":"Cyril uses 'barbarians' as a generic term for non-Greeks, often implying those outside the civilized or Christian world, here in a hypothetical analogy about slavery and freedom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεὸν μὲν τοῦ αἰῶνος τούτου κατονομάζει τὸν σατανᾶν","severity":"info","text":"Cyril alludes to 2 Corinthians 4:4, where Paul calls Satan 'the god of this world' (ὁ θεὸς τοῦ αἰῶνος τούτου), interpreting it as a title of false worship.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης Χριστοῦ","severity":"info","text":"Cyril identifies 'illumination of the gospel of the glory of Christ' with apostolic preaching, linking it to Christ as the image of God and the mystery of the Incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκοῦν προὔθηκεν μὲν ὁ τῶν ὅλων Θεὸς","severity":"info","text":"Cyril transitions from a hypothetical analogy (barbarians and freedom) to a theological application: God offers grace, but some reject it due to diabolical darkness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κεχρίσθαι λέγεται παρὰ τοῦ Θεοῦ καὶ Πατρὸς τῷ ἐλαίῳ τῆς ἀγαλλιάσεως","severity":"info","text":"Cyril interprets Christ's anointing as a type of the Incarnation, where the Son, though supplier of the Holy Spirit, is anointed by the Father with the 'oil of gladness,' reflecting Alexandrian Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκεῖνο γεμὴν ἄξιον καταθαυμάσαι πάλιν","severity":"caution","text":"The phrase 'ἐκεῖνο γεμὴν' is likely a scribal error or variant; the intended sense is 'that is again worthy of admiration,' as the English draft renders it.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκεῖνο γεμὴν' is unclear; possibly a corruption of 'ἐκεῖνο μὲν' or 'ἐκεῖνο γε μὴν' (indeed that).","The exact referent of 'τῆς μετὰ σαρκὸς οἰκονομίας' (economy in the flesh) is ambiguous: it could mean the Incarnation or the entire salvific plan involving Christ's human life."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"οὐκοῦν ἐν εἴδει τῷ καθ' ἡμᾶς γεγονὼς καὶ ὀφθεὶς ἄνθρωπος ἐπὶ τῆς γῆς ὁ Μονογενὴς τοῦ Θεοῦ Λόγος, τότε δὴ τότε καὶ μάλα ὀρθῶς Χριστὸς νοεῖται καὶ λέγεται. οὐκ εἰς ἕνα τοίνυν τῶν καθ' ἡμᾶς ἡ πίστις τῷ κόσμῳ διακηρύττεται καὶ ψιλὸν ἄνθρωπον ὑπὸ τῶν πνευματοφόρων, καταγγέλλουσι δὲ μᾶλλον τὸν ἐκ Θεοῦ Λόγον ἐν ἀνθρωπείᾳ μορφῇ πεφηνότα, καὶ ὡς πρωτότοκον ἐν πολλοῖς ἀδελφοῖς τὸν Μονογενῆ. ἐπεὶ ποῖος ἂν νοοῖτο πρὸς ἡμῶν ὁ φωτισμὸς τοῦ εὐαγγελίου τῆς δόξης αὐτοῦ, εἰ μὴ ἔν γε τῷ νοεῖσθαι Θεὸς καὶ εἰκὼν τοῦ Πατρὸς, καὶ οὐκ ἐν ἴσῳ τρόπῳ τοῖς καθ' ἡμᾶς, οὐσιωδῶς δὲ μᾶλλον καὶ φυσικῶς; καὶ οὔ τι που φαμὲν ὡς ἄρα δεήσει καὶ αὐτὸν ἐν σαρκὶ γεγονότα νοεῖσθαι τὸν Πατέρα· οὐ γάρ ἐστιν ἐν τούτοις τῆς εἰκόνος τὸ κάλλος· ἐκεῖνο δὲ μᾶλλον περινοεῖν ἄξιον, ὡς Θεὸς ἦν ὁ Λόγος καὶ πρὸ σαρκὸς χαρακτὴρ καὶ ὁμοίωσις φυσικὴ τοῦ γεννήτορος· καὶ πάλιν καθ' ἡμᾶς γεγονότι τὸ ἐν μορφῇ νοεῖσθαι τοῦ Πατρὸς, ἐνούσης αὐτῷ τῆς οἰκονομίας τὸ ἀνθρώπινον· λελόγισται τοίνυν ὡς ἓν μετὰ τῆς ἰδίας σαρκός· ἔστι δὲ καὶ οὕτως εἰκῶν τοῦ Πατρὸς καθ' ὃ καὶ ἔστι Θεὸς καὶ ἐξ αὐτοῦ γεγέννηται κατὰ φύσιν. Ὃς ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν πρὸς φωτισμὸν τῆς γνώ σεως τῆς δόξης τοῦ Θεοῦ ἐν προσώπῳ","english":"Therefore, having come into being and appeared as a man on earth in our form, the Only-Begotten Word of God, then indeed and most rightly is conceived and called Christ. So faith is not proclaimed to the world in one of our kind and a mere man by the Spirit-bearers, but rather they announce the Word from God manifested in human form, and the Only-Begotten as firstborn among many brothers. For what sort of illumination of the gospel of his glory would be conceived by us, if not in his being conceived as God and image of the Father, and not in a manner equal to us, but rather substantially and naturally? And we do not at all say that the Father must also be conceived as having become incarnate; for the beauty of the image does not lie in these things, but it is rather worthy to consider this, that the Word was God and a character and natural likeness of the Begetter even before the flesh; and again, in his having become like us, the being conceived in the form of the Father belongs to him, the human element of the economy being present in him. He has therefore been accounted as one with his own flesh; and he is thus also an image of the Father in that he is God and has been begotten from him by nature. He who shone in our hearts for the illumination of the knowledge of the glory of God in the face","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Μονογενὴς τοῦ Θεοῦ Λόγος","severity":"info","text":"Cyril uses the full title 'Only-Begotten Word of God' to stress the pre-existence and divinity of the Logos, a key point in his anti-Nestorian polemic.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρωτότοκον ἐν πολλοῖς ἀδελφοῖς","severity":"info","text":"Echoes Romans 8:29 (πρωτότοκον ἐν πολλοῖς ἀδελφοῖς) but Cyril applies it to Christ as firstborn among many brothers, adapting Paul's language to his Christology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰκὼν τοῦ Πατρὸς","severity":"info","text":"Cyril's insistence that the Word is the natural image of the Father even before incarnation counters Arian and Eunomian subordinationism, a central concern in 5th-century Alexandrian theology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκοῦν","severity":"info","text":"The passage begins with 'Therefore', indicating a logical conclusion from the preceding argument about barbarians and freedom, linking the Christological claim to the soteriological analogy.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φωτισμὸς τῆς γνώσεως τῆς δόξης τοῦ Θεοῦ ἐν προσώπῳ","severity":"caution","text":"The Greek text breaks off mid-sentence at 'ἐν προσώπῳ', likely due to manuscript damage; the English draft supplies 'face' but the sense is incomplete.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὐκ εἰς ἕνα τοίνυν τῶν καθ' ἡμᾶς","severity":"info","text":"Cyril's denial that faith is in 'one of our kind' parallels his earlier rejection of a mere human Christ, consistent with his polemic against Theodore of Mopsuestia's two-nature Christology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text ends abruptly at 'ἐν προσώπῳ', leaving the clause incomplete; the intended referent of 'προσώπῳ' (face/person) is uncertain."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Ἰησοῦ Χριστοῦ. Ὅτι εἰς Θεὸν ἡ πίστις, κἂν εἰ ἐν προσώπῳ πράττοιτο τοῦ Χριστοῦ, σαφηνιεῖ ὁ μυσταγωγὸς διὰ τῆς προκειμένης λέξεως· κέκληνται γὰρ Ἰουδαῖοί τε καὶ Ἕλληνες πρὸς ἐπίγνωσιν τοῦ Χριστοῦ, οἱ μὲν ὡς ἐκ πλάνης καὶ λατρείας ψευδοῦς εἰς θεογνωσίαν τὴν ἀληθῆ, οἱ δὲ εἰς ἀκριβεστέραν εἴδησιν τῆς ἐν νόμῳ παιδαγωγούμενοι. ταύτῃτοι καὶ ὁ θεσπέσιος Παῦλος \"διὰ τὸ ὑπερέχον τῆς γνώσεως\" τοῦ Χριστοῦ ὀλίγα πεφροντικὼς τῶν ἐν νόμῳ μαθημάτων ὁρᾶται. ὅτε τοίνυν Χριστὸν κηρύττουσιν οἱ μυσταγωγοὶ, καὶ οἱ πιστεύοντες εἰς Θεὸν εἰς Θεὸν τὸν ἕνα καὶ ἀληθῶς πιστεύουσιν, πῶς οὐχὶ Θεὸς ὁ Χριστὸς οὐ νόθος, οὐ ψευδώνυμος, ἤγουν ἑτεροφυὴς παρὰ τὸν Πατέρα, ἀληθὴς δὲ μᾶλλον ὡς ἐξ αὐτοῦ κατὰ φύσιν; ἀχλύος μὲν γὰρ νοητῆς καὶ δαιμονιώδους ἀπάτης ὁ τῶν πλανωμένων μεμέστωται νοῦς, ἀλλ' ἐπηγγέλλετο Θεὸς ἐκ σκότους ἡμῖν ἀναλάμψειν τὸ φῶς· ἔφη γάρ που διὰ φωνῆς Ἡσαΐου \"Ὁ λαὸς ὁ καθήμενος ἐν σκότει ἴδε 343 \"φῶς μέγα· οἱ κατοικοῦντες ἐν χώρᾳ καὶ σκιᾷ θανάτου, φῶς \"λάμψει ἐφ' ὑμᾶς·\" καὶ ὁ θεσπέσιος δὲ Δαυείδ φησιν, ὡς ἐκ προσώπου τῶν ἐν ἀχλύϊ καὶ σκότῳ \"Ὅτι σὺ φωτιεῖς \"λύχνον μου Κύριε, ὁ Θεός μου φωτιεῖς τὸ σκότος μου.\" ἐπειδὴ δὲ πεπλήρωται λοιπὸν ἐφ' ἡμῖν ἡ ὑπόσχεσις τοῦ Πατρὸς, καὶ τὸ θεῖον ἡμῖν καὶ νοητὸν διηύγασε φῶς, ἐγνώκαμεν αὐτοῦ τὴν δόξαν ἐν προσώπῳ Χριστοῦ· εἶτα εἴπερ ἐστὶν ὁ Χριστὸς οὐ φύσει τε καὶ ἀληθῶς Θεὸς, τὴν τοῦ Πατρὸς δόξαν ἐν αὐτῷ τεθεάμεθα; καίτοι λέγοντος ἀκούω σαφῶς τοῦ Θεοῦ καὶ Πατρός \"Τὴν δόξαν μου ἑτέρῳ οὐ δώσω·\" ἀλλ' ἰδοὺ δέδωκεν αὐτὴν τῷ Υἱῷ·","english":"Jesus Christ. That faith is in God, even if it is exercised in the person of Christ, the mystagogue will clarify through the present passage. For both Jews and Greeks have been called to the knowledge of Christ, the former as if from error and false worship to true knowledge of God, the latter as if being educated into a more precise understanding of the law. And indeed the divine Paul, \"because of the surpassing excellence of the knowledge\" of Christ, is seen to have little concern for the teachings of the law. Therefore, when the mystagogues proclaim Christ, and those who believe in God believe in the one and true God, how is Christ not God—not spurious, not falsely named, that is, not of a different nature from the Father, but rather true as being from him according to nature? For the mind of those who wander is filled with mental darkness and demonic deception, but God promised that light would shine for us out of darkness. For he said somewhere through the voice of Isaiah: \"The people sitting in darkness, see a great light; those dwelling in a land and shadow of death, light will shine upon you.\" And the divine David says, as if from the perspective of those in mist and darkness: \"For you will light my lamp, Lord; my God will light my darkness.\" Since the Father's promise has now been fulfilled for us, and the divine and intelligible light has dawned upon us, we have known his glory in the person of Christ. Then, if Christ is not by nature and truly God, have we beheld the glory of the Father in him? Yet I clearly hear God and the Father saying, \"I will not give my glory to another.\" But behold, he has given it to the Son.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μυσταγωγὸς","severity":"info","text":"The term 'mystagogue' here refers to Paul as the initiator into divine mysteries, a common epithet in Cyril's exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah quotation","severity":"info","text":"Cyril cites an Isaiah passage (likely Isa 9:2 LXX or similar) about light shining in darkness, though the exact verse is not given in the source.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"David quotation","severity":"info","text":"The Davidic quotation 'You will light my lamp, Lord' echoes Ps 18:28 LXX (Ps 18:28), a plea for divine illumination.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Father's saying about glory","severity":"info","text":"The Father's declaration 'I will not give my glory to another' is a paraphrase of a dominical saying, possibly from the Gospel of John (cf. John 17:22).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jews and Greeks called to knowledge","severity":"info","text":"Cyril contrasts Jews (from error and false worship) and Greeks (educated into precise understanding of the law), reflecting a common patristic topos of two paths to Christian truth.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"rhetorical question","severity":"info","text":"The passage builds to a rhetorical question ('how is Christ not God?') that asserts Christ's consubstantiality with the Father, a key anti-Arian argument in Cyril's theology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Isaiah verse cited is not identified in the source; the Davidic quotation is loosely paraphrased."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"οὐχ ἕτερος ἄρα παρ' αὐτόν ἐστιν, πλὴν ὅσον ἐν ὑποστάσει καὶ τὸ ὑπάρχειν ἰδικῶς, ἵνα μὴ φαίνηται ψευδοεπήσας ὁ Πατὴρ τῷ προσώπῳ τοῦ Υἱοῦ τὴν ἰδίαν δόξαν προθεὶς, καὶ ὅτι Θεὸς κατὰ φύσιν ἐστὶν ἐν αὐτῷ τε καὶ δι' αὐτοῦ γινωσκόμενος· πρόσωπος γάρ ἐστι καὶ εἰκὼν καὶ ἀπαύγασμα τῆς ὑποστάσεως αὐτοῦ· καὶ ἀποκαλύπτεται μὲν ὁ Υἱὸς παρὰ τοῦ Πατρὸς, ἀποκαλύπτει δὲ καὶ αὐτὸς ἡμῖν ἐν ἑαυτῷ τὸν Πατέρα.\n\nΤΟΜΟΣ Γ.\n\nΛΟΓΟΣ Α.\n\nἘν ὀστρακίνοις σκεύεσιν. ΣΚΕΥΗ ὀστράκινα τὸ τῆς λέξεως ὀνομάζει κοινὸν, οὐ γὰρ ἐν κόμπῳ ῥημάτων τῶν θείων ἡμῖν μυστηρίων ἡ παράδοσις, ἀλλ' ὡς ἐν λέξει τῇ πᾶσι κατειθισμένῃ, ἵνα πάντες μανθάνωσι καὶ νοοῦσιν. τί οὖν, ὦ Παῦλε; οὐ γὰρ ἦν ἐφικτὸν τῷ πάντας σοφοῦντι Θεῷ τοὺς ἁγίους ἀποστόλους εὐστομωτάτους τε ἄγαν ἀποφῆναι ῥᾳδίως καὶ πολὺ μᾶλλον ἢ ἐκεῖνοι κατευγλωττισμένους καὶ κτύπῳ ῥημάτων καταπλήττειν εἰδότας τοὺς ἐντυγχάνοντας; ναί φησιν, αὐτὸς γάρ ἐστι τῆς σοφίας ὁ χορηγός· ἀλλ' ἐν ὀστρακίνοις σκεύεσι, τουτέστιν, ἐν ἕξει μικρῷ τὸν θεῖον ἡμῖν κατέκλεισε θησαῦρον. διὰ ποίαν αἰτίαν; ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ Θεοῦ καὶ μὴ ἐξ ἡμῶν. οὕτως γὰρ ἔπεισαν πάντας προσδραμεῖν τῇ πίστει. εἰ γὰρ ἦν ἐν αὐτοῖς λαμπρὸς ὁ λόγος, ἔδοξαν ἂν ἔσθ' ὅτε οὐ τῆς αὐτοῦ δυνάμεως γεγενῆσθαι κατόρθωσις τῶν κεκλημένων ἡ πίστις. ἐπειδὴ δὲ διὰ ψιλῶν ἔπεισαν ῥημάτων οὐδεὶς ἐνδοιάζει ὅτι Θεοῦ γέγονε τῆς ἐν τούτῳ δυνάμεως ἡ ὑπερβολή. Ὀστράκινα σκεύη λέγομεν ἃ περικείμεθα σώματα ἐν τοῖς αἰσθητοῖς ὄντες, διανοίᾳ τοιαύτῃ·","english":"He is not other than him, except insofar as he exists individually in hypostasis, so that the Father may not appear to have spoken falsely, having set forth his own glory in the person of the Son, and that he is God by nature, known in him and through him; for he is the face and image and radiance of his hypostasis. And the Son is revealed by the Father, and he himself reveals the Father to us in himself.\n\nBOOK THREE.\n\nDISCOURSE ONE.\n\n\"In earthen vessels.\" The expression calls them common earthen vessels, for the transmission of the divine mysteries to us is not in a pomp of words, but as in language customary to all, so that all may learn and understand. What then, O Paul? Was it not possible for the God who makes all wise to render the holy apostles very eloquent and much more skilled in speech than they were, and able to astonish readers with a clatter of words? Yes, he says, for he himself is the giver of wisdom; but in earthen vessels, that is, he enclosed the divine treasure for us in a small capacity. For what reason? So that the excess of power might be of God and not from us. For thus they persuaded all to hasten to the faith. For if their speech had been brilliant, it might sometimes have seemed that the faith of those called was not an achievement of his power. But since they persuaded through plain words, no one doubts that the excess of power in this matter has come from God. We call \"earthen vessels\" the bodies we wear, being in the realm of the sensible, with this meaning.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πρόσωπος","severity":"info","text":"Cyril uses πρόσωπος (face) as a technical term for the Son as the visible expression of the Father's hypostasis, distinct from the later Christological use of πρόσωπον.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ὀστρακίνοις σκεύεσιν","severity":"info","text":"The phrase 'in earthen vessels' alludes to 2 Corinthians 4:7 (ἐν ὀστρακίνοις σκεύεσιν), where Paul contrasts humble speech with divine content.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὀστράκινα σκεύη","severity":"info","text":"Cyril interprets 'earthen vessels' as the human body, a common patristic trope (cf. Origen, Chrysostom) that emphasizes the humility of apostolic speech as a sign of divine power.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΤΟΜΟΣ Γ. ΛΟΓΟΣ Α.","severity":"info","text":"The heading 'Book Three, Discourse One' marks a new section in Cyril's commentary, likely a later editorial division of the fragmentary text.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρόσωπος","severity":"info","text":"Cyril's use of πρόσωπος for the Son as 'face' of the Father anticipates later iconophile arguments for the visibility of the divine in Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'because o' in the English draft; the Coptic original is not provided, so the exact phrase is uncertain.","The phrase 'πρόσωπος' may be a variant spelling of 'πρόσωπον'; Cyril's usage here is consistent with his Christological vocabulary."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"ἐπεὶ ἔτι σάρκα περικείμενοι τὴν ἐμποδίζουσαν τῇ θεωρίᾳ τῆς ἀληθείας, γνῶσιν ἔχομεν τὴν περὶ τῆς Τριάδος, ἡ ὑπερβολὴ τοῦ μεγέθους τῆς γνώσεως οὐκ ἐξ ἡμῶν, ἀλλ' ἐκ Θεοῦ δυνάμεως ὑπάρχουσα ἡμῖν γνωρίζεται. Ἐν παντὶ θλιβόμενοι, ἀλλ' οὐ στενοχωρούμενοι κ.τ.λ.\n\nΦαίνονται μὲν γὰρ ὑπέρ γε τῆς εἰς αὐτὸν εὐσεβείας καὶ αὐτὸν ἀνατλάντες τὸν θάνατον· πλὴν εἰ καὶ τοῦτο συνέβη παθεῖν αὐτοὺς, ἀλλ' οὖν ζῶσι, τῷ Θεῷ ζήσειν μέλλοντες· καὶ καθά φησι τῆς σοφίας ὁ λόγος \"Ἔδοξαν ἐν ὀφθαλμοῖς \"ἀνθρώπων τεθνάναι, καὶ ἐλογίσθη κάκωσις ἡ ἔξοδος αὐ\"τῶν, καὶ ἡ ἀφ' ἡμῶν πορεία σύντριμμα· οἱ δὲ εἰσὶν ἐν \"εἰρήνῃ, καὶ ἡ ἐλπὶς αὐτῶν ἀθανασίας πλήρης.\" ποία τίς οὖν ἄρα τῶν ἱδρώτων ἡ νόησις, διερμηνεύει πάλιν ὁ Παῦλος οὕτω λέγων Πάντοτε τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ. διττὸν εἶναί φαμεν τὸν τῆς ἐνθάδε νοουμένης νεκρώσεως τρόπον, ὧν εἷς μέν ἐστι νοητὸς καὶ πνευματικὸς, ἕτερος γεμὴν ὡς ἐν αἰσθήσει τῇ κατὰ σῶμα λαμβάνεται· Θεὸς γὰρ ὑπάρχων καὶ ἐκ Θεοῦ πεφηνὼς κατὰ φύσιν ὁ Μονογενὴς αὐτοῦ Λόγος, ἰδίαν ἐποιήσατο σάρκα τὴν ἀπὸ τῆς γῆς, καὶ τὸ θνητὸν δὴ τοῦτο καὶ ἀνθρώπινον ἠμπέσχετο σῶμα, ψυχὴν ἔχων τὴν λογικήν· καὶ τίς ἡ τοῦδε πρόφασις; ἵνα νεκρώσῃ τὴν ἁμαρτίαν ἐν τῇ σαρκὶ, καὶ τῶν ἐμφύτων τε καὶ ἐν αὐτῇ κινημάτων τῶν εἰς ἐκτόπους ἀποφερόντων ἡδονὰς ἀπαμβλύνῃ τὸ κέντρον· κατώρθωκε δὲ οὐχ ἑαυτῷ Θεὸς ὢν ὁ Λόγος τὸ ἐπέκεινα τῶν ἐν ἡμῖν ὁρᾶσθαι παθῶν· οὐ γὰρ οἶδεν ἁμαρτίαν·","english":"Since we are still clothed in flesh, which hinders the contemplation of truth, we have knowledge concerning the Trinity; the excess of the magnitude of knowledge is not from us, but is known to us as existing from the power of God. In everything we are oppressed, but not straitened, etc.\n\nFor they appear to have endured even death itself for the sake of piety toward him; yet even if this happened to them to suffer, they nevertheless live, about to live for God; and as the word of wisdom says, \"They seemed in the eyes of men to have died, and their departure was reckoned a calamity, and their going from us a ruin; but they are in peace, and their hope is full of immortality.\" What then is the meaning of the toils? Paul again interprets, saying thus: Always bearing the mortification of Jesus in the body, so that the life of Jesus may be manifested in our body. We say that the mode of mortification understood here is twofold, one of which is intelligible and spiritual, the other indeed taken as in sensation according to the body. For being God and having appeared from God by nature, his only-begotten Logos made his own the flesh from the earth, and put on this mortal and human body, having a rational soul; and what was the reason for this? That he might mortify sin in the flesh, and blunt the sting of the innate movements in it that lead to depraved pleasures. And he, being God the Logos, did not accomplish this for himself, to be seen as beyond the passions in us; for he does not know sin.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔδοξαν ἐν ὀφθαλμοῖς ἀνθρώπων τεθνάναι, καὶ ἐλογίσθη κάκωσις ἡ ἔξοδος αὐτῶν, καὶ ἡ ἀφ' ἡμῶν πορεία σύντριμμα· οἱ δὲ εἰσὶν ἐν εἰρήνῃ, καὶ ἡ ἐλπὶς αὐτῶν ἀθανασίας ","severity":"info","text":"Cyril quotes a passage resembling 4 Maccabees 17:22–23 (or a similar wisdom text), describing martyrs' apparent death as peace and hope of immortality.","cites":[],"named_sources":["4 Maccabees"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νέκρωσιν","severity":"info","text":"νέκρωσιν (mortification) is used here in a twofold sense: spiritual/intelligible and bodily/sensate, reflecting Cyril's Christological reading of Paul's 'bearing the mortification of Jesus'.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεὸς γὰρ ὑπάρχων καὶ ἐκ Θεοῦ πεφηνὼς κατὰ φύσιν ὁ Μονογενὴς αὐτοῦ Λόγος","severity":"info","text":"Cyril asserts the Logos's divine nature and incarnation, emphasizing that Christ's mortification of sin in the flesh is for humanity's sake, not his own, as he is sinless.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διττὸν εἶναί φαμεν τὸν τῆς ἐνθάδε νοουμένης νεκρώσεως τρόπον","severity":"info","text":"Cyril introduces a twofold interpretation of 'mortification' (spiritual and bodily), structuring his exegesis of Paul's phrase 'bearing the mortification of Jesus'.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πάντοτε τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες","severity":"info","text":"Cyril's phrase echoes Pauline language (cf. 2 Cor 4:10) but extends it to a Christological and ascetical framework, linking the believer's mortification to Christ's own.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the wisdom quotation is not explicitly identified by Cyril; it may be from 4 Maccabees or a lost text.","The phrase 'κ.τ.λ.' (etc.) in the Greek indicates an abbreviation, leaving the full Pauline citation uncertain."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"ἀλλ' οἷον ὅλην ἐν ἑαυτῷ τὴν ἀνθρώπου φύσιν μεταστοιχειῶν εἰς ζωὴν ἁγίαν καὶ ἄμωμον, ὅτε γέγονεν ἄνθρωπος καὶ ἐν εἴδει τῷ καθ' ἡμᾶς· γέγονε γὰρ \"ἐν πᾶσιν \"αὐτὸς πρωτεύων,\" ἵνα καὶ ἡμεῖς τοῖς ἴχνεσιν αὐτοῦ κατακολουθήσαντες ἔχωμεν ἐν ἑαυτοῖς τὴν αὐτοῦ νέκρωσιν, τουτέστιν ἀπρακτοῦσαν ἐν τῇ σαρκὶ τῆς ἁμαρτίας τὴν δύναμιν· οὕτω τε ἀναλαβεῖν ἰσχύσωμεν καὶ τὸ ἀμώμητον εἰς ζωήν. καὶ καθ' ἕτερον δὲ τρόπον τὴν ἐνθάδε λεγομένην τοῦ Ἰησοῦ παραδέξῃ νέκρωσιν καὶ ζωήν· γέγονε γὰρ ὑπήκοος τῷ Θεῷ καὶ Πατρὶ, καθὰ γέγραπται, καὶ μέχρις αὐτοῦ θανάτου, καὶ τὴν ψυχὴν αὐτοῦ τέθεικεν ὑπὲρ τῶν προβάτων· πλὴν \"ἀπέθανεν ἐφάπαξ τῇ ἁμαρτίᾳ·\" τουτέστιν ὑπὲρ τῆς ἁμαρτίας τοῦ κόσμου, τέθειται γὰρ ἱλασμὸς διὰ πίστεως· \"ὃ δὲ \"ζῇ, ζῇ τῷ Θεῷ.\" Ταύτην οὖν ἄρα τὴν νέκρωσιν, τὴν διά γε τῶν παθημάτων καὶ μέχρις αὐτοῦ θανάτου διήκουσαν, ἐν τοῖς ἑαυτῶν σώμασι περιφέρουσιν οἱ μυσταγωγοὶ ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ, καθά φησιν αὐτὸς, ἐν τοῖς σώμασιν ἡμῶν φανερωθῇ· ζήσονται γὰρ καὶ αὐτοὶ τῷ Θεῷ τὴν ἁγίαν καὶ ἄμωμον καὶ μακαρίαν ζωήν. ὅτι δὲ ταύτης ἰδίως μέμνηται τῆς νεκρώσεως καὶ μέντοι ζωῆς, εἴς γε τὸ παρὸν πιστώσεται μὲν καὶ ἡ τῶν προλαβόντων διάνοια, πειρασμῶν ἔχουσα καὶ πόνων ἀφήγησιν, οὓς ὑπομένειν ἀνάγκη πληροῦν ἐθέλοντα τῆς ἀποστολῆς τὸν εὐκλεᾶ δρόμον· οὐδὲν δὲ ἧττον ἡμᾶς οὕτω φρονεῖν ἀναπείσει μονονουχὶ καὶ διερμηνεύων αὐτοῖς ὅπερ ἔφη· προσεπάγει γὰρ εὐθὺς τὸ ἑξῆς· Ἀεὶ γὰρ ἡμεῖς οἱ ζῶντες εἰς θάνατον παραδιδόμεθα διὰ Ἰησοῦν κ.τ.λ.","english":"but as if transforming the whole of human nature within himself into a holy and blameless life, when he became man and in a form like ours. For he became \"first in all things\" himself, so that we, following in his footsteps, might have within ourselves his mortification, that is, the power of sin rendered inoperative in the flesh; and thus we might be able to take up the blameless life. And in another way also, one may understand the death and life of Jesus spoken of here. For he became obedient to God the Father, as it is written, even to the point of death, and laid down his life for the sheep. Yet \"he died once for all to sin,\" that is, for the sin of the world, for he was set forth as an expiation through faith. \"But he who lives, lives for God.\" This mortification, then, extending through sufferings even to death itself, the initiates bear in their own bodies, so that the life of Jesus, as he himself says, may be manifested in our bodies. For they too will live for God the holy, blameless, and blessed life. That he specifically mentions this mortification and life will be confirmed for the present by the meaning of the preceding passages, which contain a narrative of the trials and labors that one must endure who wishes to complete the glorious course of the apostolate. And no less will it persuade us to think thus, as he almost interprets for them what he said. For he immediately adds the following: \"For we who are living are always being delivered up to death for Jesus' sake,\" etc.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"νέκρωσιν","severity":"info","text":"Cyril uses νέκρωσιν (mortification) to denote the rendering inoperative of sin's power in the flesh, a key concept in his ascetic Christology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπέθανεν ἐφάπαξ τῇ ἁμαρτίᾳ","severity":"info","text":"This phrase echoes Romans 6:10, where Paul speaks of Christ's death to sin, though Cyril adapts it to his own theological framework.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἱλασμὸς διὰ πίστεως","severity":"info","text":"The term ἱλασμός (expiation) recalls 1 John 2:2 and Hebrews 2:17, but Cyril applies it to Christ's sacrificial role as mediated through faith.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μυσταγωγοὶ","severity":"info","text":"μυσταγωγοί (initiates) reflects Cyril's use of mystery-cult language to describe Christian apostles who embody Christ's death and life in their bodies.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προσεπάγει γὰρ εὐθὺς τὸ ἑξῆς","severity":"info","text":"Cyril signals a direct quotation from Paul's letter (2 Corinthians) by introducing 'the following' (τὸ ἑξῆς), linking his exegesis to the biblical text.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ζήσονται γὰρ καὶ αὐτοὶ τῷ Θεῷ","severity":"info","text":"Cyril's interpretation of Christ's mortification as a model for initiates influenced later ascetic theology, particularly in Egyptian monastic circles.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπέθανεν ἐφάπαξ τῇ ἁμαρτίᾳ' could be read as a direct quotation or a paraphrase; Cyril's wording is not identical to any single New Testament verse."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Δείκνυσι δὲ διὰ τούτων καὶ αὐτοὺς ἀσμένως ὑπομένειν ἐθέλοντας τὸν τῆς σαρκὸς θάνατον, διὰ τὴν εἰς Χριστὸν εὐσέβειαν· σκοπὸς γὰρ αὐτοῖς οὐκ εἰς τὰ παρόντα βλέπειν, προαθρεῖν δὲ μᾶλλον τὰ ἐσόμενα καὶ τὰς ἀμοιβὰς τῶν πόνων. καὶ δι' οὐδενὸς μὲν ποιοῦνται λόγου τοὺς ἐκ τῶν ἀγώνων ἱδρῶτας, ἐπιγάνυνται δὲ μᾶλλον τοῖς ἄνωθεν ἀγαθοῖς, διαλογίζονται γὰρ τῆς τοῦ Θεοῦ φιλοτιμίας τὸ πλάτος· διὰ γὰρ τοῦτο εἰς θάνατον παραδίδονται διὰ Ἰησοῦν ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ φανερωθῇ ἐν τῇ θνητῇ σαρκί. καὶ τίς ἡ τοῦ Ἰησοῦ ζωή; ἡ ἀφθαρσία καὶ ἁγιασμὸς, δόξα τε μεγάλη καὶ ὑπερκόσμιος· οὕτως γὰρ ἡμῖν ὀφθήσεται κατὰ καιροὺς, ὅταν ἡμῖν ἄνωθεν καὶ ἐξ οὐρανοῦ καταβαίνῃ κριτής· μετασχηματίσει δὲ καὶ \"τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον \"τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνα\"σθαι αὐτὸν καὶ ὑποτάξαι αὐτῷ τὰ πάντα.\" ὥστε ὁ μὲν θάνατος ἐν ἡμῖν ἐνεργεῖται, ἡ δὲ ζωὴ ἐν ὑμῖν. μεμίμηνται γὰρ τὸν ἑαυτῶν δεσπότην οἱ τῆς ὑφ' ἡλίῳ μυσταγωγοί· τεθείκασι καὶ αὐτοὶ τὰς ἑαυτῶν ψυχὰς, ἵνα ἡμεῖς","english":"Through these things he also shows that they themselves willingly endure the death of the flesh on account of their piety toward Christ. For their aim is not to look at present things, but rather to foresee what will come and the rewards of their labors. They make no account of the sweat from their struggles, but rather rejoice in the goods from above, for they consider the breadth of God's munificence. For this reason they give themselves over to death for Jesus, so that the life of Jesus may be manifested in mortal flesh. And what is the life of Jesus? It is incorruption and sanctification, great and supercosmic glory. For thus he will appear to us at the proper times, when he comes down to us from above and from heaven as judge. And he will transform \"the body of our humility into the same form as the body of his glory, according to the power by which he is able to subdue all things to himself.\" So death is at work in us, but life in you. For the mystagogues under the sun have imitated their own master; they too have set down their own souls, so that we","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Δείκνυσι δὲ διὰ τούτων","severity":"info","text":"Cyril interprets Paul's argument as showing that martyrs willingly accept bodily death for piety, shifting focus from present to eschatological rewards.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μυσταγωγοί","severity":"info","text":"The term 'mystagogues' (μυσταγωγοί) here refers to the apostles or early Christian teachers who imitate Christ by sacrificing their lives, a key concept in Cyril's exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ","severity":"info","text":"This phrase echoes Philippians 3:21, where Paul speaks of Christ transforming the body of humility into the body of glory, a key Pauline soteriological theme.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς τοῦ Θεοῦ φιλοτιμίας τὸ πλάτος","severity":"info","text":"Cyril emphasizes God's munificence (φιλοτιμία) as a motive for martyrdom, reflecting late antique Christian discourse on divine generosity and reward.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὥστε ὁ μὲν θάνατος ἐν ἡμῖν ἐνεργεῖται, ἡ δὲ ζωὴ ἐν ὑμῖν","severity":"info","text":"Cyril contrasts death in 'us' (the martyrs) with life in 'you' (the audience), structuring the passage as a dialectical exhortation to imitate Christ.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μεμίμηνται γὰρ τὸν ἑαυτῶν δεσπότην","severity":"info","text":"Cyril's emphasis on imitation of Christ as a model for martyrdom influenced later Byzantine hagiography and ascetic theology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οἱ τῆς ὑφ' ἡλίῳ μυσταγωγοί' could refer to apostles or to all Christian teachers; the reading taken is 'apostles/early teachers' based on context."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"οἱ ποτὲ πλανώμενοι, τὴν ἐκ πίστεως τῆς εἰς Χριστὸν ἀποκερδαίνωμεν ζωήν· τοιγάρτοι φασὶ διὰ τῆς τοῦ ψάλλοντος φωνῆς ὡς πρὸς τὸν Κύριον ἡμῶν Ἰησοῦν τὸν Χριστόν \"Ὅτι ἕνεκεν σοῦ θανα\"τούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα \"σφαγῆς.\" ΤΟΜΟΣ Γ ΛΟΓΟΣ Β. Διὸ οὐκ ἐκκακοῦμεν, ἀλλ' εἰ καὶ ὁ ἔξω ἡμῶν ἄνθρωπος δια φθείρεται, ἀλλ' ὁ ἔσωθεν ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ. Ἔξεστι τῇ τῶν προκειμένων ἐννοίᾳ προσβαλεῖν οὐκ ἀκόμψως, κοινὸν ὥσπερ ἅπασι τοῖς εὐσεβεῖν ᾑρημένοις προθέντας τὸ χρῆμα· \"στρατεύεται μὲν γὰρ ἡ σὰρξ κατὰ 348 \"τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός· ταῦτα γὰρ \"ἀντίκειται ἀλλήλοις,\" κατὰ τὸ γεγραμμένον. φαμὲν οὖν ὅτι πᾶσά πως ἀνάγκη, κατεφθαρμένης τρόπον τινὰ τῆς σαρκὸς, καὶ τῶν ἐν αὐτῇ κινημάτων ἠσθενηκότων, τότε δὴ μάλιστα μειζόνως ἐῤῥῶσθαι τὸ ἕτερον, τουτέστι τὸ φρόνημα τοῦ πνεύματος. αἰτίας ἀπόδοσιν καὶ οἷον ἀνάμνησιν προειρημένου τινὸς εἰσκομίζει τό Διό. ἔφη τοίνυν Εἰ γὰρ \"ἡμεῖς \"οἱ ζῶντες εἰς θάνατον παραδιδόμεθα διὰ Ἰησοῦν ἵνα καὶ \"ἡ ζωὴ τοῦ Ἰησοῦ φανερωθῇ ἐν\" ταῖς καρδίαις ἡμῶν, ταύτην ἔχοντες τὴν ἐλπίδα, φησὶ, καὶ τοῖς ἐσομένοις ἐπιγανύμενοι, οὐκ ἐκκακοῦμεν, τῆς μελλούσης δόξης προθεωροῦντες τὸ κάλλος, ἀλλὰ κἂν ἐπέλθοι θλίψις, φέρομεν γενναίως. εἰ γὰρ καὶ ὡς ἄνθρωποι ἀλγοῦμεν καὶ βλάβην τινὰ περὶ τὸ σῶμα ὑπομένωμεν, ἀλλ' οὐχ ἡττώμεθα τούτοις· ὁ γὰρ ἔσω ἡμῶν ἄνθρωπος ἀνακαινοῦται. καὶ κοινὸς μὲν ὁ λόγος. ὅταν τοίνυν τοῖς εἰς ἄσκησιν πόνοις ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, τότε λοιπὸν ἀναγκαίως ὁ ἔσω ἡμῶν ἄνθρωπος ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ.","english":"We who were once wandering gain the life that comes from faith in Christ. Therefore, they say through the voice of the psalmist, as if to our Lord Jesus Christ: \"Because of you we are put to death all day long, we were counted as sheep for slaughter.\" Book 3, Discourse 2. Therefore we do not lose heart, but even if our outer human is destroyed, our inner human is renewed day by day. It is possible to approach the meaning of the present passage not inelegantly, having set forth the matter as common to all who have chosen to be pious: \"For the flesh wages war against the spirit, and the spirit against the flesh; for these are opposed to each other,\" according to what is written. We say, then, that it is somehow necessary, when the flesh is in a way corrupted and the movements in it have been weakened, that then especially the other, that is, the mind of the spirit, is strengthened all the more. The word \"Therefore\" introduces a statement of cause and a kind of reminder of something previously said. So he said: For if \"we who are living are handed over to death for Jesus so that the life of Jesus may be manifested in our hearts,\" having this hope, he says, and rejoicing in what will be, we do not lose heart, foreseeing the beauty of the coming glory, but even if affliction comes, we bear it nobly. For even if as humans we feel pain and suffer some harm to the body, we are not overcome by these things; for our inner human is renewed. And the argument is common. So when the outer human is destroyed by the labors of asceticism, then necessarily our inner human is renewed day by day.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς","severity":"info","text":"Cyril adapts Psalm 44:22 LXX (43:23), which reads 'ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς'.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διό","severity":"info","text":"Cyril explicitly glosses 'Διό' ('Therefore') as introducing a statement of cause and a reminder of something previously said, marking a logical transition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ΤΟΜΟΣ Γ ΛΟΓΟΣ Β","severity":"info","text":"The phrase 'Book 3, Discourse 2' is a scribal insertion indicating the source of the preceding citation within Cyril's larger corpus.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἔσω ἡμῶν ἄνθρωπος","severity":"info","text":"The phrase 'inner human' (ἔσω ἄνθρωπος) is a Pauline and patristic term for the spiritual self, contrasted with the 'outer human' (ἔξω ἄνθρωπος) subject to decay.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"στρατεύεται μὲν γὰρ ἡ σὰρξ κατὰ τοῦ πνεύματος","severity":"info","text":"Cyril cites a common ascetic topos of flesh-spirit warfare, echoing Galatians 5:17 and 2 Corinthians 10:3-5, though not as a direct quotation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κοινὸς μὲν ὁ λόγος","severity":"info","text":"Cyril notes that the argument about inner renewal through outer suffering is 'common' (κοινός), indicating its widespread use in ascetic and exegetical tradition.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ΤΟΜΟΣ Γ ΛΟΓΟΣ Β' is a marginal note; its exact placement in the original manuscript is uncertain, but it is taken as a book and discourse reference."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"καὶ ἑτέρως γεμὴν τοῖς εἰρημένοις ἐπιβαλεῖς· ἐπειδὴ Ἰουδαίοις τε καὶ Ἕλλησι διεκήρυττον τὸν Ἰησοῦν,δεινοὺς καὶ ἀφορήτους ὑπομεμενήκασι διωγμοὺς, καὶ διέφθαρτο τοῖς εἰς τοῦτο πόνοις τὸ σῶμα αὐτῶν. ἀλλ' ὅσῳ μείζων ὁ πόνος, τοσούτῳ οἶμαί που παρέποιτο ἂν εἰκότως ἀμφιλαφεστέρα τῆς χάριτος ἡ ἀντέκτισις. Τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως ἡμῶν καθ' ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης κατεργάζεται ἡμῖν, μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα ἀλλὰ τὰ μὴ βλεπόμενα· τὰ γὰρ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια. Ἐπιῤῥώννυσι τῶν ἀθλεῖν βουλομένων τὸν νοῦν, τοὺς μὲν ἀγῶνας εὐτελίζων, τοὺς δὲ στεφάνους ὑψῶν τῶν νενικηκότων, καὶ τὸ μὲν ἐλαφρὸν ἐπὶ τῶν θλίψεων τιθεὶς, τὸ δὲ βάρος ἐπὶ τῆς δόξης· τῶν γὰρ ἐν τῷδε τῷ βίῳ τὴν μεμετρημένην ἔφοδον διὰ τὸ πρόσκαιρον κἂν εἰ γένοιτο καθ' ὑπερβολὴν εἰς ὑπερβολήν. ἀλλ' οὖν εἰς αἰώνιον βάρος δόξης ἐκβήσεσθαί φησιν, ἐπειδὴ πέρα λόγου τὰ τοῦ μέλλοντος αἰῶνος ἀγαθά. διὸ οὐ δεῖ σκοπεῖν τὰ βλεπόμενα πρόσκαιρα ἀλλὰ τὰ μὴ βλεπόμενα αἰώνια. Οἴδαμεν γὰρ ὅτι ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ κ.τ.λ. Ἐπίγειον ἡμῶν οἰκίαν τοῦ σκήνους, αὐτὸ περιφραστικῶς ὀνομάζει τὸ σκῆνος, ἤτοι τὸ σῶμα· γέγραπται γὰρ ἐν τῷ Ἰώβ \"Τοὺς δὲ κατοικοῦντας οἰκίας πηλίνας, ἐξ ὧν καὶ αὐτοὶ \"ἐκ τοῦ αὐτοῦ πηλοῦ ἐσμεν.\" ἴσμεν οὖν ἄρα, φησὶν, ὡς καταλύσαντος τοῦ θανάτου τὴν ἐπίγειον ἡμῶν τοῦ σκήνους οἰκίαν, τουτέστι τὸ σῶμα, διαδέξεται καὶ οὐκ εἰς μακρὰν, κατὰ τὸν τῆς ἀναστάσεως δηλονότι καιρὸν, οἰκητήριον τὸ ἐξ οὐρανοῦ, τουτέστιν ἡ ἀφθαρσία·","english":"And otherwise you will apply yourself to what has been said: since they proclaimed Jesus to both Jews and Greeks, they endured terrible and unbearable persecutions, and their body was destroyed by the labors involved in this. But the greater the labor, the more, I think, the recompense of grace would naturally be more abundant. For the immediate lightness of our affliction, to an extraordinary degree, works for us an eternal weight of glory, when we look not at visible things but at invisible things; for visible things are temporary, but invisible things are eternal. It strengthens the mind of those who wish to contend, belittling the struggles and exalting the crowns of the victors, placing the lightness on the afflictions and the weight on the glory; for in this life, even if the measured onset occurs to an extraordinary degree because of its temporariness, yet it will issue, he says, into an eternal weight of glory, since the goods of the future age are beyond account. Therefore one must not look at visible temporary things but at invisible eternal things. For we know that if our earthly house of the tent is destroyed, etc. He calls our earthly house of the tent, periphrastically, the tent itself, that is, the body; for it is written in Job: \"But those dwelling in houses of clay, from which we ourselves are of the same clay.\" We know then, he says, that when death destroys our earthly house of the tent, that is, the body, there will succeed it, and not long after, at the time of the resurrection clearly, a dwelling from heaven, that is, incorruption.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καὶ ἑτέρως γεμὴν τοῖς εἰρημένοις ἐπιβαλεῖς","severity":"info","text":"The opening phrase is textually uncertain; the transmitted reading γεμὴν may be a corruption of γε μήν or γε μὴν, and the sense is likely 'and otherwise you will apply yourself to what has been said'.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τοὺς δὲ κατοικοῦντας οἰκίας πηλίνας, ἐξ ὧν καὶ αὐτοὶ ἐκ τοῦ αὐτοῦ πηλοῦ ἐσμεν","severity":"info","text":"Cyril quotes Job 4:19 (LXX) loosely: 'those dwelling in houses of clay, from which we ourselves are of the same clay'.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σκῆνος","severity":"info","text":"Cyril glosses σκῆνος as 'body' (σῶμα), using the periphrasis 'earthly house of the tent' to denote the mortal body, a common Pauline metaphor (cf. 2 Cor 5:1-4).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οἴδαμεν γὰρ ὅτι ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ κ.τ.λ.","severity":"info","text":"The phrase κ.τ.λ. (καὶ τὰ λοιπά) indicates Cyril is citing a longer passage, likely 2 Cor 5:1-4, but abbreviates it, assuming his audience knows the continuation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀμφιλαφεστέρα τῆς χάριτος ἡ ἀντέκτισις","severity":"info","text":"Cyril adapts the Pauline theme of suffering leading to glory (cf. 2 Cor 4:17, Rom 8:18) into a rhetorical contrast between 'lightness' of affliction and 'weight' of glory, echoing the language of athletic contest (ἀθλεῖν, στέφανοι).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐπίγειον ἡμῶν οἰκίαν τοῦ σκήνους","severity":"info","text":"Cyril's exegesis of the 'earthly house of the tent' as the body and the 'dwelling from heaven' as incorruption reflects Alexandrian allegorical interpretation, linking Job and Paul to affirm bodily resurrection.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening phrase 'καὶ ἑτέρως γεμὴν' is likely corrupt; the intended reading may be 'καὶ ἑτέρως γε μὴν' or 'καὶ ἑτέρως γε μήν', but the sense is not fully certain.","The abbreviation κ.τ.λ. leaves the exact extent of the Pauline citation unspecified."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"ἄνωθεν δὲ αὐτὴν εἶναί φησι, πρῶτον μὲν ὅτι θεόσδοτον τὸ χρῆμά ἐστιν· εἶτα πρὸς τούτῳ διά τοι τὸ πάντας τοὺς τὴν ἄνωθεν οἰκοῦντας πόλιν, φημὶ δὴ τὰ τῶν ἁγίων ἀγγέλων συντάγματα, ἐν ἀφθάρτοις τε καὶ ἀνωλέθροις εἶναι σώμασιν· ἀπήλλακται γὰρ τῆς γεώδους ταυτησὶ παχύτητος ἡ ἀγγέλων φύσις. οἰκοδομὴν τοιγαροῦν ἐκ Θεοῦ καὶ ἀχειροποίητον οἰκίαν καὶ μὴν καὶ αἰώνιον ὀνομάζει, τὴν ἀφθαρσίαν. Καὶ γὰρ ἐν τούτῳ στενάζομεν, τὸ οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες.\n\nΔιὰ τοῦτο στενάζομεν ὡς καταβαρυνόμενοι τῇ φθορᾷ, γλιχόμεθα δὲ τὸ ἄνωθεν\n\nκαὶ ἐξ οὐρανοῦ οἰκητήριον, τουτέστι τὴν ἀφθαρσίαν, ἐπενδύσασθαι. στενάζομεν οὖν οὐκ ἀπόθεσιν τοῦ νῦν ὄντος ἐπιθυμοῦντες εὑρεῖν, ἐπαμφιέσασθαι δὲ μᾶλλον αὐτῷ τὴν ἀφθαρσίαν εὐχόμενοι τὸ ἀχειροποίητον οἰκητήριον, εἴ γε καὶ ἐνδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα. καὶ γάρ ἐστιν ἀληθὲς ὅτι \"Φθαρτὸν σῶμα βαρύνει ψυχὴν,\" πεποιήμεθα δὲ τοῦ στενάζειν τὴν ἀφορμὴν τὸ καταβαρύνεσθαι τῇ φθορᾷ, γλιχόμεθα δὲ τὸ οἰκητήριον τὸ ἄνωθεν καὶ ἐξ οὐρανοῦ τουτέστι τὴν ἀφθαρσίαν ἐπενδύσασθαι. εἶτα τί τὸ ἐπενδύσασθαι δηλοῖ ἢ πάντως ὅτι τῷ νῦν ὄντι σώματι προσπεριβαλέσθαι τὴν ἀφθαρσίαν; στενάζομεν οὖν. Εἴ γε καὶ ἐνδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα. Τό Εἴ γε οὐκ ἐνδοιάζων λέγει, ἀλλ' ἀποφαινόμενος μᾶλλον καὶ ἀραρότως ἔχον ἀποδεικνὺς ὅτι τὸ ἐξ οὐρανοῦ καὶ ἄνωθεν οἰκητήριον ἐπαμφιεννύμενοι τοῦ προϋποκειμένου σκήνους, τουτέστι τοῦ γηΐνου σώματος, οὐκ ἐσόμεθα γυμνοί.","english":"He says that it is from above, first because the matter is God-given; and then, in addition, because all those who inhabit the city above—I mean the companies of the holy angels—are in bodies that are imperishable and indestructible; for the nature of angels is free from this earthly thickness. Therefore, he calls imperishability a building from God, a house not made by hands, and indeed eternal. For it is in this that we groan, longing to put on our dwelling from heaven as an outer garment.\n\nFor this reason we groan, as if weighed down by corruption, and we yearn to put on the dwelling from above and from heaven, that is, imperishability, as an outer garment. So we groan, not desiring to find a laying aside of our present state, but rather praying to clothe ourselves with imperishability, the house not made by hands, if indeed, having put it on, we shall not be found naked. For it is true that \"a perishable body weighs down the soul,\" and we have made the occasion of groaning the being weighed down by corruption, and we yearn to put on the dwelling from above and from heaven, that is, imperishability, as an outer garment. Then what does \"to put on as an outer garment\" signify, if not that imperishability is to be thrown around the present body? So we groan. If indeed, having put it on, we shall not be found naked. The \"if indeed\" he does not say as expressing doubt, but rather as affirming and demonstrating that it is firmly established that, when we put on the dwelling from heaven and from above as an outer garment over the pre-existing tent, that is, the earthly body, we shall not be naked.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐπενδύσασθαι","severity":"info","text":"The verb ἐπενδύσασθαι (to put on as an outer garment) is a key Pauline metaphor (cf. 1 Cor 15:53) for the transformation of the body, not its replacement. Cyril stresses that the heavenly dwelling is worn over the existing earthly body.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φθαρτὸν σῶμα βαρύνει ψυχὴν","severity":"info","text":"The phrase 'a perishable body weighs down the soul' is not a direct biblical quotation but likely a paraphrase of a common patristic maxim, possibly echoing Wis 9:15 or Platonic tradition. Cyril uses it to explain the groaning caused by corruption.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀχειροποίητον","severity":"info","text":"The term ἀχειροποίητον (not made by hands) is a technical term in early Christian iconography and theology, often applied to images of Christ. Here Cyril applies it to the imperishable dwelling, emphasizing its divine origin and non-human craftsmanship.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἴ γε","severity":"info","text":"Cyril explicitly glosses the phrase 'Εἴ γε' (if indeed) as not expressing doubt but as a firm affirmation. This rhetorical clarification shows his concern to prevent a misreading of the conditional as uncertainty about the resurrection body.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἄνωθεν","severity":"info","text":"Cyril's repeated use of 'ἄνωθεν' (from above) to describe the imperishable dwelling parallels his earlier exegesis in the same fragment (p31) where he links it to the God-given nature of the matter and the angelic bodies.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Φθαρτὸν σῶμα βαρύνει ψυχὴν' is not a direct scriptural citation; its source is unclear, possibly a patristic commonplace or a paraphrase of Wisdom 9:15. The reading taken is that Cyril uses it as a supporting maxim without identifying a specific verse."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"οὐκοῦν τό Εἴ γε τέθεικεν ἀντὶ τοῦ ὁπότε, ἵν' ᾖ τι τοιοῦτον τὸ εἰρημένον Ὁπότε καὶ ἐνδυσάμενοι, οὐκ ἀπόθεσιν τοῦ πρώτου πεισόμεθα, οὔτε μὴν ἐσόμεθα γυμνοὶ τοῦ προϋποκειμένου σώματος, ὅπερ σαφηνίζει διὰ τῶν ἑξῆς. καταπίνεται δὲ τὸ θνητὸν ὑπὸ τῆς ζωῆς, οὐκ ἀφανιζόμενον, οὐδὲ χωροῦν εἰς τὸ μὴ ὑπάρχειν ὅλως, μεταστοιχειούμενον δὲ μᾶλλον εἰς ἀφθαρσίαν· πεποίηται γὰρ οὕτω καὶ ἐν ἀρχαῖς. γέγραπται γὰρ ὅτι καὶ ἔλαβεν ὁ Θεὸς χοῦν ἀπὸ τῆς γῆς καὶ ἔπλασε τὸν ἄνθρωπον. ἵνα δὲ τὸ φθαρτὸν ὑπὸ τῆς ζωῆς καταπίνηται, φθαρτὴ γὰρ ἡ σὰρξ κατὰ φύσιν, \"ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ \"πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν.\" ἀλλ' εἰσκέκριται μεταξὺ διὰ τῆς ἁμαρτίας ὁ θάνατος· εἶτα, καθά φησιν αὐτὸς ὁ θεσπέσιος Παῦλος, εὐδόκησεν ὁ Θεὸς καὶ Πατὴρ \"ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ·\" ἀφίκετο γὰρ ἀνακαινίσων ἡμᾶς διὰ τοῦ Πνεύματος εἰς τὸ ἀπ' ἀρχῆς· καὶ αὐτός ἐστιν ὁ πρὸς τοῦτο ἡμᾶς κατεργασάμενος ὡς Θεὸς καὶ δοὺς ἡμῖν τὸν ἀῤῥαβῶνα τοῦ Πνεύματος. οὐκοῦν ἐνέχυρον ὥσπερ ἀσφαλὲς τῆς ἐν ὑστέροις τοῦ αἰῶνος καιροῖς δοθησομένης ἡμῖν ἀφθαρσίας, τὸ ζωοποιὸν ἐντέθειται Πνεῦμα παρὰ Χριστοῦ· νυνὶ μὲν τέως ὡς ἐν ἀπαρχῇ, μετὰ δέ γε τὴν ἐκ νεκρῶν ἀναβίωσιν ὡς ἐν ὁλοκλήρῳ μέτρῳ. τότε δὴ τότε κατηργημένης εἰσάπαν τῆς φθορᾶς, ἐξελευσόμεθα, καθά φησιν ὁ προφήτης, καὶ σκιρτήσομεν \"ὡς \"μοσχάρια ἐκ δεσμῶν ἀνειμένα,\" καὶ δὴ καὶ ἐροῦμεν ἐπιτωθάζοντες τῇ φθορᾷ \"Ποῦ ἡ δίκη σου θάνατε, ποῦ τὸ κέντρον \"σου ᾅδη;\" πεπαύσονται γὰρ ἁμαρτία καὶ θάνατος, βασιλεύσει δὲ τῶν ἁγίων ἐν ἀφθαρσίᾳ Χριστός.","english":"Therefore, the phrase \"if indeed\" is placed in the sense of \"when,\" so that the meaning is something like this: \"When we have put it on, we will not suffer the removal of the first, nor will we be stripped of the pre-existing body,\" which he clarifies in what follows. The mortal is consumed by life, not being annihilated, nor passing into non-existence entirely, but rather being transformed into incorruption; for it was so made even in the beginning. For it is written that God took dust from the earth and fashioned man. And so that the perishable might be consumed by life—for the flesh is perishable by nature—\"He breathed into his face a breath of life, and man became a living soul.\" But death was introduced in between through sin. Then, as the divine Paul himself says, God the Father saw fit \"to recapitulate all things in Christ\"; for He came to renew us through the Spirit to the original state; and He Himself, as God, wrought this in us and gave us the pledge of the Spirit. Therefore, as a secure guarantee of the incorruption that will be given to us in the later times of the age, the life-giving Spirit has been implanted by Christ; now, for the time being, as in a firstfruits, but after the resurrection from the dead, as in full measure. Then, at that time, when corruption is entirely abolished, we will come forth, as the prophet says, and leap \"like calves released from bonds,\" and indeed we will say, taunting corruption, \"Where is your justice, Death? Where is your sting, Hades?\" For sin and death will cease, and Christ will reign over the saints in incorruption.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"εἴ γε","severity":"info","text":"Cyril glosses the Pauline phrase 'εἴ γε' as equivalent to 'ὁπότε' ('when'), indicating a temporal rather than conditional reading, which shapes the eschatological argument.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς","severity":"info","text":"Cyril adapts the LXX account of the creation of man (Gen 2:7), where God breathes life into Adam's face, to illustrate the transformation of the perishable by life.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ","severity":"info","text":"Cyril cites Paul's concept of recapitulation in Christ (cf. Eph 1:10), linking it to the restoration of humanity to its original state through the Spirit.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς μοσχάρια ἐκ δεσμῶν ἀνειμένα","severity":"info","text":"The image of calves released from bonds echoes a prophetic source (possibly Hos 11:11 LXX or a similar text), used to depict eschatological joy and freedom from corruption.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρραβῶνα τοῦ Πνεύματος","severity":"info","text":"The 'pledge of the Spirit' is a key Pauline metaphor (cf. 2 Cor 1:22; 5:5) for the earnest of future incorruption, which Cyril develops as a guarantee of bodily transformation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκοῦν","severity":"info","text":"The repeated 'οὐκοῦν' ('therefore') marks logical transitions in Cyril's argument, first introducing the temporal reading of 'εἴ γε', then concluding the eschatological promise.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'ὡς μοσχάρια ἐκ δεσμῶν ἀνειμένα' is not explicitly identified by Cyril; it may be a loose citation or a conflation of prophetic imagery."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"καὶ ἵνα τὸ φθαρτὸν ὅ ἐστιν ἡ φθαρτὴ σὰρξ κατὰ φύσιν, καταποθῇ ὑπὸ τῆς ζωῆς, \"ἐνεφύσησεν ὁ Θεὸς εἰς τὸ πρόσωπον αὐτοῦ πνοὴν \"ζωῆς καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν.\"\n\nΤΟΜΟΣ Δ.\n\nΛΟΓΟΣ Α.\n\nὉ καὶ δοὺς ἡμῖν τὸν ἀῤῥαβῶνα τοῦ Πνεύματος κ.τ.λ. ΟΙ τὸν ἀῤῥαβῶνα τοῦ Πνεύματος ἔχοντες, καὶ τὴν τῆς ἀναστάσεως ἐλπίδα πεπλουτηκότες, τῶν ἔσεσθαι προσδοκωμένων ὡς ἐνεστηκότων ἤδη ἐπιδραττόμενοί φασιν Ὥστε ἡμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα, πάντες γάρ ἐσμεν πνευματικοὶ καὶ οὐκ ἐν φθορᾷ σαρκικῇ· σάρκα γὰρ ἐν τούτοις, καθάπερ ἐγῷμαι, τὴν τῆς σαρκὸς ὀνομάζει φθοράν· ἐπιλάμψαντος γὰρ ἡμῖν τοῦ Μονογενοῦς, μετεστοιχειώμεθα πρὸς τὸν τὰ πάντα ζωοποιοῦντα Λόγον. ὥσπερ γὰρ τοῖς τοῦ θανάτου δεσμοῖς ὑπεκείμεθα βασιλευούσης τῆς ἁμαρτίας, οὕτω τῆς ἐν Χριστῷ δικαιοσύνης εἰσκεκριμένης, ἀπεσεισάμεθα τὴν φθοράν· οὐδεὶς οὖν ἄρα ἐστὶν\n\nἐν σαρκὶ, τουτέστιν ἐν ἀσθενείᾳ σαρκικῇ. καὶ πρός γε τῶν ἄλλων ἡ φθορὰ νοοῖτ' ἂν εἰκότως· ἐπειδὴ δὲ ἔφη οὐδένα ἐγνωκέναι κατὰ σάρκα, προσεπάγει τὰς τινῶν ὑφορώμενος ἐκτόπους ἐννοίας Εἰ γὰρ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστὸν ἀλλὰ νῦν οὐκ ἔτι γινώσκομεν. ὅμοιον ὡς εἴπερ ἕλοιτο λέγειν, γέγονε \"σὰρξ ὁ Λόγος καὶ ἐσκήνωσεν ἐν ἡμῖν,\" καὶ τὸν ὑπὲρ τῆς ἁπάντων ζωῆς ὑπέστη θάνατον κατὰ σάρκα, καὶ οὕτως αὐτὸν ἐγνώκαμεν· πλὴν ἀπὸ τοῦ νῦν οὐκ ἔτι γινώσκομεν· εἰ γὰρ καὶ ἔστιν ἐν σαρκὶ, τριήμερος γὰρ ἀνεβίω καὶ ἔστι πρὸς τὸν ἐν τοῖς οὐρανοῖς Πατέρα, ἀλλ' οὖν ὑπὲρ σάρκα νοεῖται· ἅπαξ γὰρ ἀποθανὼν \"οὐκ ἔτι ἀποθνήσκει, θάνατος αὐτοῦ οὐκ ἔτι \"κυριεύει·","english":"And so that the perishable, which is the perishable flesh by nature, might be swallowed up by life, \"God breathed into his face a breath of life, and the man became a living soul.\"\n\nBook 4.\n\nDiscourse 1.\n\n\"He who also gave us the pledge of the Spirit,\" etc. Those who have the pledge of the Spirit and have been enriched with the hope of the resurrection, seizing upon things expected to be as if already present, say: \"Henceforth we know no one according to flesh, for we are all spiritual and not in fleshly corruption.\" For in these words, I think, he names the corruption of the flesh. For when the Only-begotten shone upon us, we were transformed toward the Life-giving Word in all things. For just as we were subject to the bonds of death when sin reigned, so now that righteousness in Christ has been admitted, we have shaken off corruption. Therefore, no one is in flesh, that is, in fleshly weakness. And among other things, corruption would reasonably be understood. But since he said he knew no one according to flesh, he adds, anticipating the strange notions of some: \"For even if we knew Christ according to flesh, yet now we no longer know him.\" It is as if he chose to say: \"The Word became flesh and dwelt among us, and he underwent death for the life of all according to flesh, and thus we knew him. Yet from now on we no longer know him. For even if he is in flesh—for he revived after three days and is with the Father in the heavens—nevertheless he is conceived as beyond flesh. For having died once, he no longer dies; death no longer rules over him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐνεφύσησεν ὁ Θεὸς εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς","severity":"info","text":"Cyril quotes a conflation of Genesis 2:7 (LXX: ἐνεφύσησεν… πνοὴν ζωῆς) and a phrase from the Apostolic tradition, possibly echoing a baptismal or catechetical formula.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀῤῥαβῶνα","severity":"info","text":"The term ἀῤῥαβῶνα (pledge) is a Semitic loanword (Hebrew ʿērāḇôn) used in commercial and legal contexts; here it denotes the Holy Spirit as a down payment of the resurrection.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ΤΟΜΟΣ Δ. ΛΟΓΟΣ Α.","severity":"info","text":"The heading 'Book 4. Discourse 1.' indicates this fragment belongs to a larger work, likely Cyril's lost commentary on 2 Corinthians, structured in books and discourses.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προσεπάγει","severity":"info","text":"Cyril uses προσεπάγει ('he adds') to mark a transition from a general statement about spiritual transformation to a specific rebuttal of misinterpretations of knowing Christ 'according to flesh'.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τριήμερος γὰρ ἀνεβίω","severity":"info","text":"The phrase 'he revived after three days' reflects a standard post-Nicene emphasis on the three-day interval between crucifixion and resurrection, used to argue Christ's transcendence of fleshly corruption.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΟΙ τὸν ἀῤῥαβῶνα τοῦ Πνεύματος ἔχοντες","severity":"caution","text":"The abrupt shift from a scriptural citation to a new argument (ΟΙ… ἔχοντες) may indicate a lacuna or editorial break; the text as transmitted may not preserve Cyril's full connective reasoning.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τριήμερος γὰρ ἀνεβίω' could be read as a reference to Christ's resurrection after three days or to a broader typology of three-day intervals; the context favors the former.","The identity of the opponents whose 'strange notions' Cyril rebuts is not specified; they may be Origenists or others who denied a literal resurrection of the flesh."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":34,"ref":"p34","source":"ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ· ὃ \"δὲ ζῇ, ζῇ τῷ Θεῷ.\" οὐκοῦν εἰ γέγονεν ἐν τούτοις ὁ τῆς ζωῆς ἡμῶν ἀρχηγὸς, πᾶσά πως ἀνάγκη καὶ ἡμᾶς αὐτοὺς τοῖς ἴχνεσιν αὐτοῦ κατακολουθήσαντας, οὐκ ἐν σαρκὶ μᾶλλον, ἀλλ' ὑπὲρ σάρκα νοεῖσθαι. ὀρθῶς οὖν λίαν ὁ θεσπέσιος Παῦλος.\n\nὭστε εἴ τις ἐν Χριστῷ καινὴ κτίσις φησὶ τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ, γέγονε καινά· ἀρχαῖον μὲν γὰρ τό \"Γῆ \"εἶ καὶ εἰς γῆν ἀπελεύσῃ·\" καὶ μὴν καὶ ἐκεῖνο τὸ ἐν βίβλῳ Μωσέως \"Ἐπιμελῶς γὰρ ἔγκειται ἡ διάνοια τοῦ \"ἀνθρώπου ἐπὶ τὰ πονηρὰ ἐκ νεότητος·\" ἀρχαῖα δὲ πρὸς τούτοις καὶ τὰ ἐν νόμῳ· ταυτὶ δὴ πάντα παρελάσαι φησίν· δεδικαιώμεθα γὰρ διὰ πίστεως τῆς ἐν Χριστῷ, καὶ πέπαυται τῆς ἀρᾶς ἡ δύναμις· ἀνεβίω γὰρ ὑπὲρ ἡμῶν ὁ τοῦ θανάτου πατήσας τὸ κράτος, καὶ τὸν φύσει τε καὶ ἀληθῶς ὄντα Θεὸν ἐγνώκαμεν, τὴν ἐν πνεύματί τε καὶ ἀληθείᾳ πληροῦντες λατρείαν, μεσιτεύοντος τοῦ Υἱοῦ καὶ τὰς ἄνωθεν καὶ παρὰ Πατρὸς εὐλογίας τῷ κόσμῳ διδόντος· ὅθεν τοι καὶ μάλα σοφῶς ὁ θεσπέσιος Παῦλος Τὰ δὲ πάντα φησὶν ἐκ τοῦ Θεοῦ τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Χριστοῦ. καὶ γάρ ἐστιν ἀληθῶς οὐκ ἀβούλητον τῷ Πατρὶ τῆς μετὰ σαρκὸς οἰκονομίας τὸ μυστήριον καὶ ἡ δι' αὐτοῦ καινουργία. προσεπάγει δὲ τούτοις ὁ μυσταγωγὸς ὅτι αὐτὸς ὁ Πατὴρ ἡμᾶς ἑαυτῷ κατήλλαξεν διὰ Χριστοῦ, ἐκπεπολεμωμένους αὐτῷ διὰ τῆς εἰς πολύθεον πλάνης ἕλληνας, καὶ ἰουδαίους διά γε τοῦ βούλεσθαι ταῖς κατὰ νόμον προσπεπῆχθαι σκιαῖς, καὶ τὸν τῆς ἀληθοῦς λατρείας οὐ προσίεσθαι λόγον·","english":"For what died died to sin once for all; what \"lives, lives to God.\" Therefore, if the founder of our life has come to be in these things, there is somehow a necessity that we ourselves, following in his footsteps, be conceived not as in the flesh, but as above the flesh. Very rightly, then, the divine Paul.\n\nThus, if anyone says that in Christ a new creation, the old things have passed away; behold, they have become new. For the old is \"You are earth and to earth you will return;\" and also that in the book of Moses, \"For the mind of man is intently inclined toward evil things from youth.\" Moreover, the things in the law are also old. All these, he says, are to be set aside; for we have been justified through faith in Christ, and the power of the curse has ceased. For he who trampled the power of death has come to life for us, and we have come to know the one who is by nature and truly God, fulfilling the worship in spirit and truth, with the Son mediating and giving the blessings from above and from the Father to the world. Hence, very wisely, the divine Paul says, \"But all things are from the God who reconciled us to himself through Christ.\" For truly the mystery of the economy with the flesh and the renewal through it is not unwilled by the Father. The mystagogue adds to these things that the Father himself reconciled us to himself through Christ, we who had been estranged from him—Greeks through the error of polytheism, and Jews through their desire to cling to the shadows of the law and not to accept the word of true worship.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ· ὃ \"δὲ ζῇ, ζῇ τῷ Θεῷ.\"","severity":"info","text":"Cyril adapts Paul's language on death to sin and life to God; cf. Rom 6:10-11 and 2 Cor 5:14-15, though the exact phrasing is not a direct quotation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γῆ \"εἶ καὶ εἰς γῆν ἀπελεύσῃ·\"","severity":"info","text":"This phrase echoes the common biblical and liturgical formula of human mortality, possibly alluding to Gen 3:19 (LXX) or a patristic commonplace.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπιμελῶς γὰρ ἔγκειται ἡ διάνοια τοῦ \"ἀνθρώπου ἐπὶ τὰ πονηρὰ ἐκ νεότητος·\"","severity":"info","text":"Cyril cites a Mosaic book (likely Deuteronomy or a wisdom text) on innate human inclination to evil; the exact source is uncertain but reflects a common patristic trope.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μυσταγωγὸς","severity":"info","text":"Cyril calls Paul 'mystagogue,' a term for one who initiates into sacred mysteries, emphasizing Paul's role in revealing the hidden truths of Christ's economy.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς μετὰ σαρκὸς οἰκονομίας τὸ μυστήριον","severity":"info","text":"Cyril refers to the 'mystery of the economy with the flesh,' a key Alexandrian concept for the incarnation and Christ's salvific work, central to his anti-Arian polemic.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προσεπάγει δὲ τούτοις ὁ μυσταγωγὸς","severity":"info","text":"Cyril marks a structural addition: Paul 'adds' the point that the Father reconciled us through Christ, distinguishing the Father's agency from the Son's mediatorial role.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ' may be a loose citation of Gen 3:19 or a liturgical formula; its exact source is not specified.","The reference to 'the book of Moses' for the saying on human inclination is vague; it may conflate several Old Testament passages."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"δι' αὐτοῦ γὰρ τὴν προσαγωγὴν ἐσχήκαμεν, καί \"Οὐδεὶς ἔρχεται πρὸς τὸν \"Πατέρα, καθά φησιν αὐτὸς, εἰ μὴ δι'\" αὐτοῦ. οὐκοῦν τὰ πάντα ἐκ τοῦ Θεοῦ τοῦ καταλλάξαντος ἡμᾶς διὰ Χριστοῦ καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς.\n\nἌθρει δή μοι πάλιν ὅτι Χριστοῦ δεδωκότος αὐτοῖς τὴν διακονίαν τῆς καταλλαγῆς, κεχειροτόνηνται γὰρ δι' αὐτοῦ πρὸς ἀποστολὴν, Θεὸν ἔφη τὸν δεδωκότα· Θεὸν οὖν ἄρα καὶ ἰσοκλεᾶ τῷ Πατρὶ διακηρύττουσιν αὐτὸν, μίαν εἰδότες τὴν ἀμφοῖν κυριότητά τε καὶ ἐξουσίαν· ποῖος οὖν ἄρα ἐστὶ, τίς οὗτος ἐπὶ τῆς διακονίας ὁ λόγος, ἢ τίς ὁ τρόπος τῆς καταλλαγῆς, ἐπιφέρει λέγων Θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, τουτέστιν ὁ ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, Θεὸς ἦν· διὰ γὰρ πίστεως, ὡς ἔφην, τῆς εἰς Χριστὸν, εἰρηνεύσαμεν πρὸς Θεὸν, ἤτοι κατηλλάγμεθα. καὶ τούτου σαφὴς ἀπόδειξις, τῶν πεπλημμελημένων ἡ ἄφεσις, ἣν χαρίζεται μὲν ὁ Θεὸς καὶ Πατήρ· ὀρέγει δὲ πάλιν ἐπ' ἐξουσίᾳ ὡς Θεὸς ὁ Υἱὸς, λέγων τῷ παραλυτικῷ \"Ἀφέωνταί \"σοι ἁμαρτίαι σου.\" οὐκοῦν ἐν Χριστῷ τουτέστιν ἐν προσώπῳ Χριστοῦ, κόσμον ἑαυτῷ καταλλάσσει Θεὸς, μὴ λογιζό μενος τοῖς ἡμαρτηκόσι τὰ παραπτώματα αὐτῶν. ἐπειδὴ δὲ τετάγμεθα, φησὶ, πρὸς ἱερουργίαν τῶν εὐαγγελικῶν θεσπισμάτων, καὶ τέθειται τῆς καταλλαγῆς ἐν ἡμῖν ὁ λόγος· διάκονοι γάρ ἐσμεν Θεοῦ· ἀναγκαίως τοῖς οὕτω πεπιστευκόσι τὰς ὑπέρ γε σφῶν αὐτῶν λιτὰς, καὶ οἷον αὐτοῦ τὸ πρόσωπον ἀναλαβόντες Χριστοῦ, τοῖς ἀποφοιτᾶν ἐθέλουσί φαμεν Δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ Θεῷ, πιστεύσαντες εἰς αὐτὸν, δῆλον ὅτι τὸν ὑπὲρ οὗ πρεσβεύομεν·","english":"For through him we have obtained our introduction, and \"No one comes to the Father,\" as he himself says, \"except through\" him. Therefore, all things are from God, who reconciled us through Christ and gave us the ministry of reconciliation.\n\nObserve again that Christ having given them the ministry of reconciliation—for they were appointed through him to the apostolate—he said that God was the giver. So then they proclaim him God and equal in glory to the Father, knowing that the lordship and authority of both are one. What then is this word of the ministry, or what is the manner of the reconciliation? He adds, saying, \"God was in Christ reconciling the world to himself,\" that is, the one who in Christ reconciles the world to himself was God. For through faith in Christ, as I said, we have made peace with God, that is, we have been reconciled. And a clear proof of this is the remission of offenses, which God the Father grants, but the Son, as God, again bestows by his own authority, saying to the paralytic, \"Your sins are forgiven you.\" Therefore, in Christ—that is, in the person of Christ—God reconciles the world to himself, not holding their transgressions against those who have sinned. But since we are appointed, he says, to the sacred ministry of the evangelical ordinances, and the word of reconciliation has been placed in us—for we are ministers of God—necessarily, to those who have so believed, offering prayers on their behalf, and as it were assuming the person of Christ himself, we say to those who wish to depart: \"We beseech you on behalf of Christ, be reconciled to God, having believed in him,\" clearly meaning the one on whose behalf we intercede.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, καθά φησιν αὐτὸς, εἰ μὴ δι' αὐτοῦ","severity":"info","text":"Cyril adapts John 14:6, where Jesus says no one comes to the Father except through him, to support the mediatory role of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ","severity":"info","text":"Cyril cites a Pauline formula (cf. 2 Cor 5:19) to argue that God reconciles the world through Christ, emphasizing divine agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀφέωνταί σοι ἁμαρτίαι σου","severity":"info","text":"Cyril references the healing of the paralytic (cf. Mark 2:5 or Matthew 9:2) to illustrate Christ’s authority to grant remission of sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"καταλλαγή","severity":"info","text":"The term 'reconciliation' (καταλλαγή) is central; Cyril uses it to denote the restoration of peace between God and humanity through Christ’s mediation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἰσοκλεᾶ τῷ Πατρὶ","severity":"info","text":"Cyril asserts that Christ is proclaimed 'equal in glory to the Father,' reflecting the Nicene theology of consubstantiality and co-equal honor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄθρει δή μοι πάλιν","severity":"info","text":"The phrase 'Observe again' marks a rhetorical transition, signaling Cyril’s exegetical move from general principle to specific argument about Christ’s divine role.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν προσώπῳ Χριστοῦ' could be read as 'in the person of Christ' or 'in the face of Christ'; Cyril uses it to mean the latter, emphasizing Christ as the divine agent.","The reference to the paralytic is ambiguous: it may allude to a specific gospel narrative (e.g., Mark 2:5) or a general tradition of Christ’s healing miracles."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Χριστὸς γὰρ ἡ θύρα καὶ αὐτὸς ἡ ὁδός. Ἐπειδὴ δὲ ἦν εἰκὸς ἀλογῆσαί τινας τῶν εὐαγγελικῶν κηρυγμάτων, καὶ λογίσασθαι παρ' οὐδὲν τὸν τῆς σωτηρίας καιρὸν τὸν εὐπρόσδεκτον ἀληθῶς, παρωθεῖσθαί τε καὶ μετὰ τοῦτο τὴν πίστιν, προσεπινοεῖ τι πάλιν αὐτοῖς ὁ μυσταγωγὸς οὐκ ἀνικάνως ἔχον εἰς ἐντροπὴν, καὶ πρὸς τὸ ἀναπεῖσαι ῥᾳδίως μὴ ἀναπίπτειν εἰς ῥᾳθυμίας, ἐπιδράξασθαι δὲ μᾶλλον τῆς ἐν Χριστῷ ζωῆς· καί φησι περὶ τοῦ Θεοῦ καὶ Πατρός Τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν ἵνα ἡμεῖς γενώμεθα δικαιοσύνη Θεοῦ ἐν αὐτῷ. ὅμοιον ὡσεὶ λέγοι Τὸν οὐδὲν ἡμαρτηκότα πώποτε παρεσκεύασε παθεῖν τὸ τῶν σφόδρα φιλαμαρτημόνων, ἵν' ἡμᾶς ἀποφήνῃ δικαίους τὴν εἰς αὐτὸν πίστιν εἰσδεδεγμένους· ὑπέμεινε γὰρ \"σταυρὸν, \"αἰσχύνης καταφρονήσας·\" εἷς γὰρ ὑπὲρ πάντων ἀπέθανεν ὁ πάντων ἀντάξιος. ὅταν τοίνυν ἁμαρτία γενέσθαι λέγηται, μὴ ὑπολάβῃς ὅτι πέπραχεν ἁμαρτίαν· οὐ γὰρ οἶδεν πλημμελεῖν Θεὸς ὢν ὁ Λόγος· ἴσθι δὲ μᾶλλον ὅτι δέδοται παρὰ τοῦ Θεοῦ καὶ Πατρὸς ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν· καθάπερ ἀμέλει καὶ τὰ ὑπὲρ ἁμαρτίας σφάγια, κατὰ τὸν Μωσέως νόμον, ἁμαρτίας ὠνόμαζον· γέγραπται γοῦν ἐν προφήταις περὶ τῶν ἱερᾶσθαι προστεταγμένων \"Ἁμαρτίας λαοῦ μου φάγονται, \"καὶ ἐν ταῖς ἀδικίαις αὐτῶν λήψονται τὰς ψυχὰς αὐτῶν·\" ἤσθιον γὰρ τὰ ὑπὲρ ἁμαρτιῶν θύματα κατὰ τὸν νόμον, οἱ τῶν θείων θυσιαστηρίων ἐπιμεληταὶ καὶ διάκονοι. μέγα τοίνυν πρὸς ἐντροπὴν τοῖς ἐθέλουσι ῥᾳθυμεῖν τὸ διενθυμεῖσθαι σοφῶς ὅτι τοῖς ἁμαρτωλοῖς συγκατεδικάσθη καὶ συγκεκρέμαται δι' ἡμᾶς ὁ μὴ εἰδὼς ἁμαρτίαν ἵνα ἡμεῖς γενώμεθα δικαιοσύνη Θεοῦ ἐν αὐτῷ·","english":"For Christ is the door and he himself is the way. But since it was likely that some would disregard the evangelical proclamations and consider the season of salvation, truly acceptable, as nothing, and would subsequently thrust aside the faith, the mystagogue again devises for them something not insufficient for causing shame and for easily persuading them not to fall into indolence, but rather to seize hold of the life in Christ. And he says concerning God and the Father: \"He who knew no sin committed sin for us, so that we might become the righteousness of God in him.\" It is as if he were saying: He who had never sinned at any time was prepared to suffer what belongs to those who are exceedingly prone to sin, in order that he might declare us righteous who have received faith in him. For he endured \"the cross, despising shame\"; for one died for all, who is worthy of all. Therefore, when it is said that sin occurred, do not suppose that he committed sin; for being God the Word, he does not know how to transgress. Rather, know that it was given by God the Father on behalf of our sins; just as, of course, the sacrifices for sin, according to the law of Moses, were called \"sins.\" For it is written in the prophets concerning those appointed to serve as priests: \"They will eat the sins of my people, and in their iniquities they will receive their souls.\" For they ate the offerings for sins according to the law, those who were the overseers and ministers of the divine altars. Therefore, it is a great thing for causing shame to those who wish to be indolent to consider wisely that he who knew no sin was condemned and hung together with sinners for our sake, so that we might become the righteousness of God in him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μυσταγωγὸς","severity":"info","text":"Cyril calls Paul 'the mystagogue', a term for one who initiates into sacred mysteries, emphasizing Paul's role in revealing hidden theological truths.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν","severity":"info","text":"Cyril paraphrases a Pauline idea (cf. 2 Cor 5:21) but the exact phrasing is not a direct biblical quotation; it reflects Cyril's interpretive expansion.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἁμαρτίας ὠνόμαζον","severity":"info","text":"Cyril refers to the Mosaic practice of calling sin-offerings 'sins' (Lev 4–5), and cites a prophetic text (likely Ezek 44:27–29 or similar) about priests eating sin-offerings.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προσεπινοεῖ τι πάλιν","severity":"info","text":"Cyril signals that Paul introduces a new argument (the paradox of Christ's sinlessness and suffering) to shame the indolent into embracing faith.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συγκατεδικάσθη καὶ συγκεκρέμαται","severity":"info","text":"Cyril's vivid language of Christ being 'condemned and hung together with sinners' reflects a typological reading of the cross as a shared punishment for humanity's sake.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν' is Cyril's paraphrase, not a direct scriptural citation; its exact source is unclear.","The prophetic quotation 'Ἁμαρτίας λαοῦ μου φάγονται' is not precisely identified; it may be a loose citation from Ezekiel or another prophetic book."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"δεδικαιώμεθα γὰρ παρὰ τοῦ Θεοῦ καὶ Πατρὸς \"οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ὧν ἐποιήσαμεν \"ἡμεῖς, ἀλλὰ κατὰ τὸ πολὺ αὐτοῦ ἔλεος\" διὰ πίστεως τῆς ἐν Χριστῷ. Αὐτὸς δὲ ἐγὼ Παῦλος παρακαλῶ ὑμᾶς διὰ τῆς πραότητος καὶ ἐπιεικείας τοῦ Χριστοῦ κ.τ.λ.\n\nΠολλοὶ ἦσαν τῶν Ἀθήνῃσι σοφῶν, τοῖς ἐν Κορίνθῳ συνδιαιτώμενοι, οἳ μωρίαν ἡγοῦντο τὸν τοῦ Σωτῆρος σταυρὸν, καὶ τὸν τῆς θεοπνεύστου γραφῆς διαγγέλλοντα λόγον, ἀγύρτην καὶ σπερμολόγον ὁμοῦ τοῖς ἄλλοις ἁγίοις καὶ αὐτὸν ὠνόμαζον τὸν μακάριον Παῦλον· ἕτεροι δέ τινες τῶν ἐκ περιτομῆς κατεπεφύοντο πάλιν τῶν πεπιστευκότων, ἐπαινοῦντες τὴν περιτομὴν καὶ τὰς νομικὰς θυσίας, ἐξεστηκότα τε λέγοντες τὸν μακάριον Παῦλον, ὡς τοῖς ἀρχαίοις θεσπίσμασιν ἀνοσίως πολεμεῖν ᾑρημένον. πρὸς δὲ τοὺς τοιούτους παρωτρύνοντο μὲν καὶ μάλα εἰκότως τῶν Κορινθίων οἱ ζηλωταὶ, χεῖρας δὲ αὐτοῖς ἐπιφέρειν ἤθελον, ὡς ἐχθροῖς τοῦ θείου κηρύγματος· ἐπειδὴ δὲ ἦν ἀκαλλὲς λίαν τὸ χρῆμα, καὶ τῆς ἁγίοις πρεπούσης ἐπιεικείας ὡς ἀπωτάτω·","english":"We have been justified by God and Father \"not from works of righteousness which we performed,\" but according to his great mercy, through faith in Christ. And I, Paul myself, exhort you through the gentleness and fairness of Christ, etc.\n\nThere were many of the wise in Athens, living among those in Corinth, who considered the cross of the Saviour folly, and the word proclaiming the divinely inspired scripture, they called the blessed Paul himself a charlatan and a babbler along with the other saints. And some others of the circumcision again looked down upon the believers, praising circumcision and the legal sacrifices, saying that the blessed Paul was out of his mind, as having chosen to wage unholy war against the ancient ordinances. Against such persons the zealots among the Corinthians were naturally provoked, and they wished to lay hands on them as enemies of the divine proclamation. But since the matter was very unseemly, and as far as possible from the fairness befitting saints,","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεδικαιώμεθα γὰρ παρὰ τοῦ Θεοῦ καὶ Πατρὸς \"οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ὧν ἐποιήσαμεν \"ἡμεῖς, ἀλλὰ κατὰ τὸ πολὺ αὐτοῦ ἔλεος\" διὰ πίστεως τῆς ἐν Χριστῷ","severity":"info","text":"Cyril paraphrases Paul's argument on justification by faith, not works, echoing Romans 3:24–28 and 2 Corinthians 5:19, though not a direct quotation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πολλοὶ ἦσαν τῶν Ἀθήνῃσι σοφῶν, τοῖς ἐν Κορίνθῳ συνδιαιτώμενοι","severity":"info","text":"Cyril situates Paul's opponents as Athenian philosophers residing in Corinth, reflecting the historical presence of philosophical schools in Corinth after 146 BCE.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σπερμολόγον","severity":"info","text":"The term σπερμολόγον ('babbler' or 'seed-picker') was a common philosophical insult, used by Epicureans and Stoics against rivals; Cyril applies it to Paul's critics.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἕτεροι δέ τινες τῶν ἐκ περιτομῆς","severity":"info","text":"The phrase 'those of the circumcision' refers to Jewish Christians who insisted on Mosaic law, a group Paul opposed in Galatians and Romans; Cyril here shows their continued presence in Corinth.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸς δὲ τοὺς τοιούτους παρωτρύνοντο μὲν καὶ μάλα εἰκότως","severity":"info","text":"Cyril introduces a contrast between the Corinthians' justified anger and the need for restraint, preparing for Paul's exhortation to gentleness (ἐπιείκεια).","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Αὐτὸς δὲ ἐγὼ Παῦλος παρακαλῶ ὑμᾶς διὰ τῆς πραότητος καὶ ἐπιεικείας τοῦ Χριστοῦ κ.τ.λ.","severity":"caution","text":"The phrase κ.τ.λ. (etc.) indicates a lacuna in the manuscript; Cyril's original text likely continued with a fuller paraphrase of 2 Corinthians 10:1 or similar.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off with κ.τ.λ., leaving the exact continuation uncertain; the English draft supplies a plausible completion based on 2 Corinthians 10:1."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"\"Δοῦλον γὰρ \"Κυρίου οὐ δεῖ μάχεσθαι, κατὰ τὸ γεγραμμένον, ἀλλ' ἤπιον 357 \"εἶναι πρὸς πάντας, ἐν πραότητι παιδεύοντα τοὺς ἀντιδια\"τιθεμένους·\" ἐπιτάττει λέγων Αὐτὸς δὲ ἐγὼ Παῦλος ὁ τῶν θείων μυστηρίων ἱερουργὸς, ὁ ταμίας καὶ ἀπόστολος, ὁ ζήλῳ διαπρεπὴς, παραθήγων καὶ ὑμᾶς αὐτοὺς εἰς τὸ λέγειν σὺν ἐμοί \"̓Εμοὶ γὰρ τὸ ζῆν Χριστὸς καὶ τὸ ἀποθανεῖν κέρδος,\" παρακαλῶ ὑμᾶς διὰ τῆς πραότητος καὶ ἐπιεικείας τοῦ Χριστοῦ, \"ὃς λοιδορούμενος οὐκ ἀντελοιδόρει, πάσχων οὐκ ἠπείλει, \"παρεδίδου δὲ τῷ κρίνοντι δικαίως.\" ἐπὶ καιροῦ τοιγαροῦν τῆς Χριστοῦ ζωῆς εἰς ἀνάμνησιν αὐτοὺς ἀποφέρει, πραοτάτους καὶ ἐπιεικεῖς καθιστάς· ἐγὼ δὲ αὐτός φησιν Παῦλος ὁ παρὼν μὲν ἐν ὑμῖν κατὰ πρόσωπόν εἰμι ταπεινὸς, οὐ γαῦρος, οὔτε μὴν ἠκονημένος εἰς ἔριδάς τε καὶ μάχας, ὃς θαῤῥῶ μὲν ἀπὼν, δέομαι δὲ καὶ νῦν μὴ παρὼν θαῤῥῆσαι· ὅτι καθάπερ ἔπεισί μοι λογίζεσθαι, κατ' οὐδένα τρόπον τολμήσετε κατά τινων οἰομένων ἡμᾶς ὡς κατὰ σάρκα περιπατεῖν, τουτέστι πολιτεύεσθαι σαρκικῶς ἐν ἔριδί τε καὶ ζήλῳ· \"ὅπου γὰρ, φησὶ, \"ζῆλος καὶ ἔρις ἐν ὑμῖν, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄν\"θρωπον περιπατεῖτε;\" κρείττους οὖν ἄρα τῆς ἐκείνων ὑποψίας γενέσθαι προσήκει τοὺς ἀκολουθεῖν ἐθέλοντας","english":"For \"a servant of the Lord must not fight, according to what is written, but be gentle toward all, instructing those who oppose with meekness,\" he commands, saying, \"I myself, Paul, the priest of the divine mysteries, the steward and apostle, distinguished by zeal, sharpening even you yourselves to say with me, 'For to me, living is Christ and dying is gain,'\" I exhort you through the gentleness and fairness of Christ, \"who, when reviled, did not revile in return, when suffering, did not threaten, but handed over to the one judging justly.\" Therefore, at the opportune time, he brings them to remembrance of Christ's life, rendering them very gentle and fair. \"And I myself,\" says Paul, \"who am present among you in person, am humble, not arrogant, nor sharpened for strife and fights, who am confident when absent, but now also, though present, I need to be confident; because, as it occurs to me to reason, in no way will you dare against some who think we walk according to the flesh,\" that is, live carnally in strife and zeal. \"For where,\" he says, \"zeal and strife are among you, are you not carnal and walking according to man?\" Therefore, it is fitting for those who wish to follow to become superior to that suspicion.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δοῦλον γὰρ Κυρίου οὐ δεῖ μάχεσθαι","severity":"info","text":"Cyril adapts a scriptural principle (cf. 2 Tim 2:24) that a servant of the Lord must not fight but be gentle, instructing opponents with meekness.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἱερουργὸς","severity":"info","text":"The Greek term ἱερουργός (priest or sacred minister) underscores Paul's role as a minister of divine mysteries, a key self-designation in Cyril's exegesis.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀθήνησι σοφοί","severity":"info","text":"Cyril references the wise in Athens who considered the cross folly, linking Corinthian intellectual pride to Athenian philosophy, a common patristic trope.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παρακαλῶ ὑμᾶς","severity":"info","text":"Cyril structures the passage as a direct exhortation from Paul, using first-person verbs (παρακαλῶ, λέγω) to dramatize the apostle's humility and authority.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ζῆλος καὶ ἔρις","severity":"info","text":"Cyril interprets zeal and strife as signs of carnal living, reflecting a monastic or ascetic reception of Paul's warnings against factionalism in Corinth.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θαῤῥῶ μὲν ἀπὼν","severity":"caution","text":"The Greek text has a textual crux: θαῤῥῶ (I am confident) appears with a variant spelling (θαῤῥῶ for θαρρῶ), and the syntax of ἀπὼν/παρὼν is ambiguous, possibly reflecting a scribal error.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'θαῤῥῶ μὲν ἀπὼν, δέομαι δὲ καὶ νῦν μὴ παρὼν θαῤῥῆσαι' is syntactically awkward; it may mean Paul is confident when absent but needs confidence when present, or the opposite. The reading taken follows the English draft's sense of needing confidence despite presence.","The identity of 'the wise in Athens' is not specified; Cyril may be alluding to Stoic or Epicurean critics of Christianity."],"confidence":"medium","notes":[]},{"i":39,"ref":"p39","source":"ταῖς τοῦ Σωτῆρος ἐπιεικείαις, καὶ μὴ σαρκικῶς περιπατεῖν. εἰ γὰρ ἀπειθοῦσί τινες, οὐ ξύλοις αὐτοὺς καταπαίοντας καταβιάζεσθαι χρὴ, περιμένειν δὲ μᾶλλον τὴν ἑκούσιον αὐτῶν πρὸς Θεὸν ἐπιστροφήν. Ἐν σαρκὶ γὰρ περιπατοῦντες οὐ κατὰ σάρκα στρατευόμεθα· τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικὰ, ἀλλὰ δυνατὰ τῷ Θεῷ. Οἱ μὲν γὰρ εἰδότες εὐδοκιμεῖν ἐν μάχαις, καὶ τοῖς πολεμοῦσιν αὐτοὺς ἀντανιστάμενοι σαρκικῶς, σαρκικὴν ἂν ἔχοιεν καὶ μάλα εἰκότως τὴν παντευχίαν· κράνη γὰρ αὐτοῖς καὶ θώρακες ὅπλα τε καὶ ξίφη καὶ τὰ δι' ὧν ἂν δύναιντο νικᾶν· ἡμῖν δὲ ἡ πάλη καὶ ὁ τοῦ πολέμου τρόπος ὅπλων χρῄζει πνευματικῶν. καὶ γοῦν ὁ θεσπέσιος Παῦλος τὸν ἐν Χριστῷ νοούμενον στρατιώτην, ταῖς οὕτω λαμπραῖς εὐοπλίαις κατασεμνύνεσθαι δεῖν εὖ μάλα φησί· θώρακα μὲν γὰρ αὐτῷ περιτίθησι δικαιοσύνην, περικεφαλαίαν δὲ σωτηρίου, \"καὶ \"τὴν μάχαιραν τοῦ Πνεύματος ὅ ἐστι ῥῆμα Θεοῦ,\" καὶ πρὸς τούτοις ἔτι \"τὸν θυρεὸν τῆς πίστεως,\" δι' οὗ δὴ πάντα τὰ πεπυρωμένα τοῦ πονηροῦ κατασβέννυται βέλη. οὐκοῦν οὐ σαρκικὰ τῶν ἁγίων τὰ βέλη, πνευματικὰ δὲ μᾶλλον καὶ δυνατὰ τῷ Θεῷ, χρήσιμά τε πρὸς καθαίρεσιν ὀχυρωμάτων, τῶν ἑλληνικῶν δογμάτων φημὶ καὶ αἱρετικῶν, καὶ πρὸς τὸ ἀποφαίνειν τοὺς ἐκείνων συλλογισμοὺς σαθρούς τε καὶ ἀτεχνεστάτους καὶ ἀσυνέτως συντεθειμένους. τοιούτους οὖν καθαιρήσωμεν καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ·","english":"with the gentle ways of the Savior, and not to walk in a fleshly manner. For if some are disobedient, it is necessary not to compel them by striking them with clubs, but rather to await their voluntary return to God. For though we walk in the flesh, we do not serve in a fleshly campaign; for the weapons of our warfare are not fleshly, but powerful in God. For those who know how to excel in battles, and who stand against their opponents in a fleshly manner, would naturally have a fleshly panoply; for they have helmets and breastplates, weapons and swords, and all by which they might prevail. But for us, the struggle and the manner of war require spiritual weapons. And indeed, the divine Paul says that the soldier understood in Christ must be adorned with such splendid armor; for he places upon him a breastplate of righteousness, a helmet of salvation, \"and the sword of the Spirit, which is the word of God,\" and in addition to these, \"the shield of faith,\" by which all the fiery arrows of the evil one are quenched. Therefore, the weapons of the saints are not fleshly, but rather spiritual and powerful in God, useful for the demolition of strongholds—I mean of Hellenic and heretical doctrines—and for showing their syllogisms to be rotten, most unskilled, and foolishly composed. So let us demolish such things and every height raised up against the knowledge of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ταῖς τοῦ Σωτῆρος ἐπιεικείαις","severity":"info","text":"The phrase 'with the gentle ways of the Savior' continues the exhortation from the previous passage, emphasizing meekness over force.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν μάχαιραν τοῦ Πνεύματος ὅ ἐστι ῥῆμα Θεοῦ","severity":"info","text":"Cyril quotes Ephesians 6:17, where the 'sword of the Spirit' is identified as the 'word of God,' adapting the military metaphor for spiritual warfare.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν θυρεὸν τῆς πίστεως","severity":"info","text":"The 'shield of faith' echoes Ephesians 6:16, part of the same passage on spiritual armor, used here to quench the 'fiery arrows of the evil one.'","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑλληνικῶν δογμάτων φημὶ καὶ αἱρετικῶν","severity":"info","text":"Cyril targets Hellenic (pagan) and heretical doctrines as strongholds to be demolished, reflecting the polemical context of 5th-century Alexandrian theology.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκοῦν","severity":"info","text":"The inferential particle 'οὐκοῦν' ('therefore') marks a conclusion, summarizing the contrast between fleshly and spiritual weapons before the final exhortation.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικὰ, ἀλλὰ δυνατὰ τῷ Θεῷ","severity":"info","text":"This passage adapts Pauline military imagery (cf. 2 Corinthians 10:3-4) for a monastic or clerical audience, emphasizing non-violent spiritual combat.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν' could be read as 'the weapons of our campaign' or 'the weapons of our army'; the translation opts for 'campaign' to align with the military metaphor."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"αἰχμαλωτιοῦμεν δὲ πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ, ἀντὶ τοῦ Πᾶν ὕψωμα κατὰ τοῦ Θεοῦ ἐπαιρόμενον ἐννοιῶν δυσσεβῶν καθαιρήσωμεν, καὶ ταῖς πρεπούσαις φωναῖς δοξολογήσωμεν, μηδὲν ταπεινὸν περὶ αὐτοῦ φανταζόμενοι· ὀνήσομεν γὰρ καὶ ἑτέρους, εἰς ὀρθὴν καὶ ἀπλανεστάτην ἐννοιῶν ἀποκομίζοντες τρίβον, ὅπως ἐκδικήσωμεν πᾶσαν παρακοὴν, πληρωθείσης πρότερον τῆς ἡμῶν· ἔσται γὰρ μέγας ἐν τῇ βασιλείᾳ τῶν οὐρανῶν οὐχ ὁ διδάξας μόνον, ἀλλ' εἴ τις τῷ λόγῳ προσεπάγειν βούλοιτο τὰ ἐξ ἔργων ἀγαθῶν αὐχήματα.\n\nἘπεὶ δοκιμὴν ζητεῖτε κ.τ.λ. Καὶ γὰρ ἡμεῖς ἀσθενοῦμεν ἐν αὐτῷ, ἀλλὰ ζησόμεθα ἐν αὐτῷ ἐκ δυνάμεως Θεοῦ εἰς ὑμᾶς. Ἀπειλεῖ τοῖς ἐν Κορίνθῳ προημαρτηκόσιν, ὡς εἰ μὴ βούλοιντο δρᾶν ἃ προσῆκε καὶ διαζῆν ἁγίως, πάλιν οὐ φείσεται· τὸ δέ Πάλιν τῆς ἤδη γεγενημένης ἀγανακτήσεως ἀνάμνησιν ἔχει. ὅτι δὲ πάντως τοῖς πταίουσιν ἐπιτιμήσειεν, ἐνεργὸν ἔσται τὸ ῥῆμα αὐτοῦ, πειρᾶται προσαναπείθειν καὶ ὡς ἀπό γε τῶν ἤδη παρῳχηκότων καὶ τῶν ἔσεσθαι προσδοκωμένων· ταύτῃτοί φησιν Εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ. εἰκὸς γὰρ, φησὶ, περιμένετε καὶ διὰ τῶν δευτέρων ἰδεῖν πότερόν ποτε Χριστὸς ἐν ἐμοὶ λαλεῖ, καὶ πρὸς πέρας ἄγει τοὺς τῶν ἐπιτιμήσεων τρόπους· μὴ γὰρ οἴεσθε, φησὶ, κατά τινας τῶν ἀπίστων ἔτι καὶ ὑβριστῶν ἀσθενεῖν αὐτόν· δυνατεῖ γὰρ ἐν ὑμῖν, δῆλον ὅτι τοῖς πεπιστευκόσι καὶ ὑπ' αὐτῷ γεγονόσιν, ἐν οἷς καὶ ἀναγκαίαν χαρίζεται τὴν φροντίδα, καὶ πλημμελοῦντας ἐπιστρέφει. δυνατεῖ τοιγαροῦν ἐν ὑμῖν· ἐνεργεῖ γὰρ ὡς Θεὸς καὶ ἀληθεῖς ἀποφαίνει τὰς τῶν ἁγίων φωνάς·","english":"We shall captivate every thought into the obedience of Christ, that is, we shall cast down every height raised against God by impious notions, and we shall glorify him with fitting utterances, imagining nothing lowly about him; for we shall also benefit others, conveying them onto a right and most unerring path of thoughts, so that we may avenge every disobedience, our own having first been fulfilled; for great in the kingdom of heaven will be not only the one who taught, but also whoever wishes to add to the word the boasts of good works.\n\nSince you seek proof, etc. For we too are weak in him, but we shall live in him by the power of God toward you. He threatens those in Corinth who have previously sinned, that if they do not wish to do what is fitting and live in a holy manner, he will again not spare them; and the word \"again\" contains a reminder of the indignation that has already occurred. And that he would certainly rebuke those who err, his word will be effective, he tries to persuade further, both from what has already passed and from what is expected to be; he says this: \"If you seek proof of Christ speaking in me.\" For it is likely, he says, that you wait and see through subsequent events whether Christ ever speaks in me, and he brings the modes of rebuke to completion; for do not think, he says, that he is weak, as some unbelievers and even insolent persons think; for he is powerful among you, clearly among those who have believed and have come under him, in whom he also grants necessary care and turns back those who err. Therefore he is powerful among you; for he works as God and makes the utterances of the saints true.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αἰχμαλωτιοῦμεν","severity":"info","text":"The verb 'αἰχμαλωτιοῦμεν' (we shall captivate) is a military metaphor, suggesting the forceful subjugation of thoughts to Christ's obedience, consistent with the preceding martial imagery.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπεὶ δοκιμὴν ζητεῖτε κ.τ.λ.","severity":"info","text":"The phrase 'Ἐπεὶ δοκιμὴν ζητεῖτε κ.τ.λ.' (Since you seek proof, etc.) introduces a paraphrase of 2 Corinthians 13:3, where Paul challenges the Corinthians to test the power of Christ speaking through him.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν","severity":"info","text":"Cyril notes that the word 'Πάλιν' (again) in the Pauline text serves as a structural marker, recalling a previous instance of indignation and reinforcing the threat of renewed rebuke.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κορίνθῳ","severity":"info","text":"Cyril refers to the Corinthian community's history of sin and Paul's earlier rebukes, situating the passage within the context of Paul's efforts to correct moral lapses in the Corinthian church.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δυνατεῖ","severity":"info","text":"Cyril emphasizes that Christ's power (δυνατεῖ) is effective among believers, interpreting Paul's assertion as a demonstration of divine agency that validates the saints' utterances and turns back sinners.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the phrase 'κ.τ.λ.' (etc.) indicates an abbreviation of the Pauline citation, leaving the exact extent of the quotation uncertain."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"καὶ τὸν ἐμὸν ἰσχύοντα πάντη τε καὶ πάντως εὑρήσετε λόγον· εἰμὶ γὰρ ὁ λαλῶν οὐκ αὐτὸς ἐγὼ, Χριστὸς δὲ μᾶλλον ὁ ἐν ἐμοί. ἐπειδὴ δὲ ποιεῖται μνήμην τῶν ἐκ πολλῆς ἄγαν ἀβελτερίας οἰηθέντων ἀληθῶς ἀσθενῆσαι Χριστὸν, διά τοι τὸ ὑπομεῖναι σταυρὸν, καὶ τῆς Ἰουδαίων ἀνασχέσθαι σκαιότητος ἤγουν δυσσεβείας, ἀπολογεῖται χρησίμως, τὴν τοῦ μυστηρίου δύναμιν εἰς μέσον ἄγων ἐπὶ καιροῦ, καὶ τὴν ἑκούσιον κένωσιν τοῦ Μονογενοῦς ἐξηγούμενος, καὶ τῆς μετὰ τοῦτο δόξης τὴν ἀσύγκριτον ὑπεροχήν. ναὶ γάρ φησιν, ὡς γοῦν οἴονται κατὰ σφὰς αὐτοὺς οἱ τοῦ πιστεύειν ἔτι μακρὰν, ἐσταυρώθη ἐξ ἀσθενείας, πέπονθεν ὡς ἄνθρωπος, καὶ τὸν ἐν σαρκὶ θάνατον ὑπέμεινεν ἑκὼν, ἀλλ' ἦν ἀναγκαῖον εἰδέναι πρὸς τούτοις, ὅτι σκυλεύσας τὸν ᾅδην, καὶ πατήσας τοῦ θανάτου τὸ κράτος, ἀνεβίω τριήμερος, οὐκ ἀνθρωπείᾳ δυνάμει χρώμενος ἀλλὰ θείᾳ τε καὶ ἀποῤῥήτῳ·\n\nΘεῷ γὰρ ἂν πρέποι καὶ μόνῳ τὸ δύνασθαι πάντα δρᾶν· ὡς καὶ αὐτοῦ τοῦ θανάτου καταλῦσαι τὸ κράτος, καὶ τὸ τῇ φθορᾷ κάτοχον σῶμα τῇ τῆς ἀφθαρσίας στεφανῶσαι χάριτι. οὐκοῦν ὑπέμεινεν ἑκὼν τὸ ἀσθενῆσαι βραχὺ κατά γε τὴν τῆς σαρκὸς φύσιν· καθάπερ ἀμέλει πεινῆσαί τε καὶ διψῆσαι καὶ κοπιάσαι λέγεται, καὶ μὴν καὶ ἀποθανεῖν διὰ τὴν οἰκονομίαν· ζῇ γεμὴν ἐκ δυνάμεως Θεοῦ, καὶ οὐ παρ' ἑτέρου τὸ πάντα δύνασθαι λαβὼν, ἀλλ' οἴκοθεν ἔχων καὶ οὐσιωδῶς ἐνυπάρχων· Θεὸς γάρ ἐστιν κατὰ φύσιν ὁ σαρκὶ παθὼν δι' ἡμᾶς· Οὐκοῦν εἰ σκανδαλίζονται διὰ τὸν σταυρὸν, θαυμαζέτωσαν διὰ τὴν ἀνάστασιν· κἂν εἰ λέγοιτο ζῆν ἐκ δυνάμεως Θεοῦ, οὐδὲν ἧττον νοήσεις τὴν τοῦ Θεοῦ δύναμιν αὐτὸν τὸν Υἱόν.","english":"And you will find my word prevailing everywhere and in every way; for I am not the one speaking, but rather Christ who is in me. Since he makes mention of those who, from excessive folly, truly thought that Christ was weak because he endured the cross and put up with the boorishness, that is, impiety, of the Jews, he usefully defends the case, bringing forward the power of the mystery at the opportune moment, explaining the voluntary kenosis of the Only-Begotten, and the incomparable preeminence of the glory that follows. For, he says, as indeed those who are still far from believing suppose according to their own notions, he was crucified from weakness, suffered as a man, and voluntarily underwent death in the flesh; but it was necessary to know in addition that, having despoiled Hades and trampled upon the power of death, he revived on the third day, not using human power but divine and ineffable power.\n\nFor it would befit God alone to be able to do all things, even to destroy the power of death itself and to crown the body subject to corruption with the grace of incorruption. Therefore, he voluntarily underwent weakness for a short time, at least according to the nature of the flesh; just as, of course, he is said to have hungered and thirsted and labored, and indeed even to have died for the sake of the economy; yet he lives by the power of God, and does not receive the ability to do all things from another, but has it from himself and it inheres substantially; for he is God by nature, who suffered in the flesh for us. Therefore, if they are scandalized by the cross, let them marvel at the resurrection; and even if he is said to live by the power of God, you will understand that the power of God is none other than the Son himself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰμὶ γὰρ ὁ λαλῶν οὐκ αὐτὸς ἐγὼ, Χριστὸς δὲ μᾶλλον ὁ ἐν ἐμοί","severity":"info","text":"Cyril asserts that Christ speaks through him, a claim of apostolic authority that frames the ensuing exegesis as divinely inspired rather than personal opinion.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κένωσιν","severity":"info","text":"The term 'kenosis' (self-emptying) is central to Cyril's Christology, denoting the voluntary humiliation of the Son in the incarnation and passion, distinct from any notion of weakness.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σκυλεύσας τὸν ᾅδην, καὶ πατήσας τοῦ θανάτου τὸ κράτος, ἀνεβίω τριήμερος","severity":"info","text":"This echoes the paschal tradition of Christ's descent into Hades and resurrection on the third day, drawing on 1 Corinthians 15:4 and early Christian credal formulas.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς Ἰουδαίων ἀνασχέσθαι σκαιότητος ἤγουν δυσσεβείας","severity":"info","text":"Cyril equates Jewish 'boorishness' with impiety, reflecting a common patristic polemic that interprets Jewish rejection of Christ as willful ignorance, not mere cultural difference.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκοῦν εἰ σκανδαλίζονται διὰ τὸν σταυρὸν, θαυμαζέτωσαν διὰ τὴν ἀνάστασιν","severity":"info","text":"This antithetical parallelism contrasts scandal at the cross with wonder at the resurrection, structuring Cyril's argument as a rhetorical climax that reframes suffering as a prelude to glory.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θεὸς γάρ ἐστιν κατὰ φύσιν ὁ σαρκὶ παθὼν δι' ἡμᾶς","severity":"info","text":"Cyril's assertion that the one who suffered in flesh is God by nature became a key proof-text in later Christological debates, especially in the Cyrilline tradition against Nestorianism.","cites":[{"key":"ed:khazarzar-cyril-of-alexandria-fragmenta-in-sancti-pauli-epistulam-ii-ad-corinthios","label":"source edition: Fragmenta in sancti Pauli epistulam ii ad Corinthios","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Fragmenta%20in%20sancti%20Pauli%20epistulam%20ii%20ad%20Corinthios.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν ἐμὸν ἰσχύοντα πάντη τε καὶ πάντως εὑρήσετε λόγον' could be read as either Cyril's own word or the divine Logos; the translation opts for 'my word' as personal authority.","The identity of 'he' who 'makes mention' is ambiguous: it may refer to Paul (the subject of the commentary) or to Christ; the translation assumes Paul."],"confidence":"high","notes":[]}]}