§ 127. Оглашения – как изложение догматов и как объяснение обрядов. Другие сочинения.

Works of St. Cyril, which have come down to us, consist almost entirely of catechumens 316. But 18 catechumens to those preparing for Baptism (φωτιζομενοις) and 5 to the newly enlightened (μυσταγογάι), constitute a precious monument of antiquity, and are very important for the Orthodox Church. There was a time when they worked hard to challenge the authenticity of them 317. But the very content leaves them behind the preacher of Jerusalem 318, who lived 70 years after Manes 319 - moreover, all for the same thing, since they are all in continuous connection with each other 320. And the ancients not only talk about the catechumens of St. Cyril, but quote words from all the catechumens that are being read today 321. Announcements of St. Cyril are very important as a presentation of dogmas and as an explanation of rituals. In the first respect, they constitute a fairly complete doctrine of faith, arranged according to the members of the creed, although not with strict clarity in the order of particular objects. The mere fact that in these catechumens the ancient Creed is preserved and explained by the ancient teacher of the most ancient of all churches gives this work special importance. After the introductory teaching on the essence and importance of Baptism, the first five of 23 catechumens contain: a) an exhortation to moral renewal (1 catechumenate); b) the doctrine of the saving actions of repentance (2 announcements); c) teaching the necessity and saving actions of Baptism (read. 3); d) overview of the main objects of faith (read. 4); teaching about faith in its two types - about dogmatic faith (τό δογματικόν εἴδος) and active faith (πίστις ενεργεπκή). The following 13 catechumens (6–18) are explained by the members of the faith in their order. In Catechumens 6–9, the first member of the faith about the Creator and Ruler of the world is explained. The 10th catechumen talks about the second member. In 11 and 12 the eternal existence of the Son of God and His incarnation are explained. The 13th catechumen shows the fruits of Christ's death on the Cross. In the 14th catechumen the words are explained: “and he who rose again on the third day according to the Scriptures.” Announcement 15 speaks of the Second Coming and the World Judgment. The words: “I also believe in the Holy Spirit” are explained in the 16th and 17th catechumens. The last catechumen explains the teaching of the Symbol: “I believe in the Catholic Church, in the resurrection of the flesh and eternal life.” The sacramental teachings, which Cyril previously promised to offer on the feast days of Easter (18 Announcement 5, 33), explain the essence and rites of the sacraments of Baptism, Confirmation (Account 19–21) and the Eucharist (Account 22–23). The doctrine of faith revealed by St. Cyril in the catechumens, contains, according to the preliminary design of St. father (adj. § 10) is partly a positive presentation of Orthodox teaching, partly a denunciation of unjust opinions. So at 6 announcement. He denounces those who allowed two principles in the Divine nature. In the teaching about the Son of God (proclamation 10–11), although he does not name the Arians by name, he refutes the Arian member of the faith: it was when it was not; at the same time he speaks against the Savelians. The doctrine of the Incarnation (proclamation 11.12) embraces the Jews who argued against the possibility of the incarnation of the Son of God; and calling the Mother of God the Virgin Theotokos (παρθενος Θεοτὸκος announcement. 10 § 19) condemns the dreams of the Gnostics. In the doctrine of the Holy Spirit (proclamation 16–17), showing the Divine dignity of the Holy Spirit and His actions in the souls of believers, Montanus, Manes and Marcion are exposed. Explaining the member of faith About the resurrection of the dead (proclamation 18) speaks against modern Samaritans, whom other fathers do not mention. As for the positive presentation of the objects of faith, St. Cyril especially excellently shows (proclamation 3, 18. Mysteries 1–5) the external side and grace-filled power of the sacraments of Baptism, Confirmation and the Eucharist. It clearly teaches that grace does not relieve us from the duty of struggling against sin 322 . The very Creed, or as St. calls it. Cyril the faith is πιστιν, he recognizes the abbreviation and essence of the Holy. Scriptures. “Accept,” he says, a composition of members, each of whom is taken from the Holy Scriptures. Scripture... for it was not as it seemed that the members of the faith were composed, but the main thing, collected from all Holy Scripture, constitutes the teaching of faith" 323. Therefore, explaining the objects of faith, he bases his teaching on the words of the Holy Spirit. Scriptures; the very presentation of the members of the faith begins by listing the canonical books of the Old and New Testaments 324; he repeats many times: “not a single Divine secret should be offered without the Holy Spirit. Scriptures.... Do not believe me either, unless you have evidence for my words from the Divine Scriptures” 325. He cites the conclusions of reason 326 to explain and support his thoughts, denounces opponents of faith with observations of nature 327 and the beliefs of the pagans themselves 328, enters into the meaning of revealed truths by reflection 329. St. Cyril talks calmly; offers his thoughts simply and clearly; expresses precisely; where he is animated by an object, he speaks vividly; but such a tone of speech is rare. Description of St. The rituals in Cyril's catechumens combine with internal virtues of particular importance for our time. The explanations given by St. Cyril in sacred rites is an example of sublimity of thought, simplicity of presentation, and thoroughness of teaching; there is nothing forced here that would not come from the essence of the subject; The meanings to actions are those that are shown by the objects themselves. The rituals described by St. Kirill, amaze and delight the son of the Orthodox Church. Reading this description, a description of the 4th century, we seem to see the same thing that happens in Orthodox churches of the 19th century. So close, so amazing - the similarity between the rites of Zion and the rites that exist today in Orthodoxy is great! Announcements of St. Cyril denounces those who neglected such sacred antiquity as the rites of St. sacraments, replacing it with a changeable novelty (Protestants) and almost more strongly speak against those who, having spoiled sacred antiquity with their inventions, sometimes absurd, speak openly about their antiquity (Papists). Let us also say, to the honor of the announcements of St. Cyril that none of the ancient writings provides as much reliable evidence of the worship of the apostolic times as the catechumens of St. Kirill. They talk about the worship of the Church of Jerusalem - the Mother of Churches, the Church where the New Testament worship was performed by the Apostles, where St. Jacob is the brother of the Lord. Apart from the catechumens, not much of St.'s writings have survived. Kirill: a) “Conversation about the Paralytic,” whose authenticity is protected by both the antiquity of the manuscripts and the style; b) “Conversation on turning water into wine”; c) a few thoughts from an unknown conversation; d) Letter to Emperor Constantius. But the Discourse on the Presentation of the Lord, also known from the Slavic translation, does not belong to him. One must be pathetic in its poverty of meaning to believe that the so-called Book of Cyril is the work of St. Cyril of Jerusalem; its chapter alone - about the Last Judgment - is the same in content as the 15th announcement of St. Cyril: but in this text of St. Kirill is filled with additions and bad translation. Still, for no reason does the rest belong to St. Cyril and written against the Uniates and Papists, among other things by Meletius, the 17th century Patriarch of Alexandria. In general, this is a collection of short-range meanings from Archpriest Mikhail Rogov 330. Ed. Op. omn. graec. lat. cum not. Millet. Oxon. 1703. cum not; August Toutte Paris. 4720. Venet. 1763.. at Min Patr. graec. T. 33. One place from Bes. Mayo published a few more words about the transformation of water into wine. Demon. Collect. vet. auct. p. 23–134. Russian translation of the Announcements ed. M. 1822, is quite faithful, but one could not wish for something more faithful to the original and purer in language. Slav. translation Arch. Ambrose ed. in M. 1772. The ancient translation belongs in language to the 11th century. (Vostokov in Description of Music. p. 244; in Tolstoy's List of the 13th century. I, 8). Calvinists, for example. Udin. Comm. de script. 1,459. Announcement 3. § 7. 12, q. 20. Announcement 6, 20. Manes died in 277. See also about the time approx. 1. At approx. § 22. Announcement. 18. refers to § 6. Announcement. 15.; §_ Announcement. 7. – by 1 §. Announcement 6. § 9 and 13. Ogl. 11. – on, § 1. Ogl. 10, Announcement. 14 – on 13 Ogl., § 9. Announcement. 13 – at 12 Announcement. In § 32 Ogl. 16. promised 17 Announcement. In the mysterious refers to the antecedents of the announcement, approx. § 6. Ogl. 3 – on § 33 Announcement. 18. on § 3. secrets. 2 – on § 9. Ogl. 1., § 6–8 –1 secret., on § 17 Announcement. 4. The 2nd Announcement was approved by the 7th Ecumenical Council in 5 rights. St. Nile cite words from 2, 4, 7, 12, 15, 18 Proclamation; Rufinus from 13, 15, 18; Grigory Naz. from 3 Ogl.; Damascene from 1, 15, etc. Announcements into Armenian, as well as letters to the emperor. Constantius, were translated back in the 5th century. (Neumann Gesch. d. Armenisch. Litterat. I 78. Lpz. 1836. “How Christ, after Baptism and the descent of the Holy Spirit upon him, fought with the enemy; So you too, after holy Baptism and sacramental anointing, having put on the armor of the Holy Spirit, stand against the devil and fight him.” (Obshch. 21. § 3. 4. Also in the preface. 18. § 4. Announcement 4. § 16. Announcement. 12, 5. “If you do not hear the testimony of the prophets on every subject, do not believe the words” (Oc. 16, 12). “We will speak about the Holy Spirit only what is written; if something is not written about, we will not become curious about it” (Ogl. 17. 1. 1). In continuation of all his Announcements, he cites only the testimonies of Irenaeus (Ochl. 16.6) and Clement of Rome. (Och. 18, 8). Announcement 6, 12. 13. – 14, 15. 16. – 18, 1–4. Announcement 6, 3. – 16, 22. – 4, 29. – 9, 15. Announcement 4, 6. – 6, 10–11. – 12, 27, etc. Announcement 16, 2. and approx. 11 and 12. See source. Russian Church 4, 218. Nikifor Astrakh. answer to the Old Believers; pp. 375–381, M. 1834. You might be interested in: