The moral and ascetic teaching of St. Cyril of Alexandria in his Commentary on the Epistle to the Hebrews

St. Cyril, Archbishop of Alexandria of Egypt (c. 375–444) was one of the greatest exegetes and theologians of his time. He was also one of the most famous representatives of the Alexandrian theological school. The saint left us a colossal written heritage, most of which are exegetical works. In his numerous creations, St. Cyril polemicizes with Arians, pagans, Jews, and Nestorians. The saint was the most ardent opponent of Nestorius at the Ecumenical Council in Ephesus (431). At the same time, Miaphysite theologians (who profess one nature in Christ) relied on the authority of the Holy Father to argue their teachings. The moral and ascetic teaching of St. Cyril of Alexandria in his Commentary on the Epistle to the Hebrews "Commentary on the Epistle to the Hebrews" by St. Cyril of Alexandria 1 (hereinafter “Commentary”) survives only in fragments, but its existence is attested by several later authors, who call it “ὑπόμνημα/ἑρμηνεία τῆς (Παύλου) πρὸς Ἑβραίους (ἐπιστολῆς)” and quoting his passages. In particular, this work of the saint is quoted by Bishop Alexander of Hierapolis (432), "Synodik of Rusticus", Theodoret of Cyrus, Severus of Antioch, Leontius of Jerusalem, Leontius of Byzantium, St. Justinian, Fakund Ermiansky, Acts of the Lateran Council (649), St. Anastasius Sinaite, author of the "Teaching of the Fathers", St. Nikephoros of Constantinople, St. Photius of Constantinople, Dionysius bar Salivy. However, most of the fragments of the Commentary are found in the biblical catenas (mainly in the codes Coislin 204 and Paris 238, published by J. E. Kramer 2, as well as in the Milanese codex E63, used by A. May) and in the dogmatic florilegium “The Seal of Faith”, published by K. Termekertchan 3. Biblical catenas are a collection of passages taken from the works of the Church Fathers and other authors commenting on a particular biblical verse. A dogmatic florilegium is a collection of fragments from the Church Fathers and other authors proving one or another aspect of Christian teaching. Based on these sources, fragments of the “Interpretation” of St. Cyril were published by A. May 4 (republished by J.-P. Min 5 ), F. E. Pusey 6 and J. Le Bon 7 . Regarding the dating of the work, P. M. Parvis concluded in his study that the Interpretation was written between 428 and 432 8. J.-M. de Durand 9 and H. Chadwick 10 also agree that the work was written during the Nestorian controversy. F. E. Pusey hypothesized the existence of two works by the saint dedicated to the exegesis of the Epistle to the Hebrews, namely the Commentary and the Homilies 11, but this opinion was not supported by either O. Bardenhevere 12 or J. Le Bon 13. The exegesis of the saint in the Interpretation is, first of all, polemical in nature. Based on the verses of the Epistle to the Hebrews by St. Cyril refutes Arianism and especially the Christological dualism characteristic of the Antiochian theological school. In the Interpretation, the saint uses his triadological teaching, developed long before the Nestorian dispute, on the basis of which he seeks to prove the divinity of the Son and His equality with the Father by nature. However, the main theological theme of the work is Christology. St. Cyril interprets the verses of the Epistle to the Hebrews on the basis of the Christological doctrine, according to which the Word of God is the sole Subject of both the divine and human actions and attributes of Christ. In turn, Theodore of Mopsuestia and Nestorius, whose positions are mainly refuted by St. Cyril in the Interpretation, attribute the human actions of Christ to another Subject - the Man Jesus, perceived by the Word of God. Soteriology of St. Cyril, traces of which are presented in the text of the Commentary, is associated with his Christology, namely with the doctrine of the economy of the Word, which It does not for Himself, but for the salvation of mankind. The saint's teaching on salvation contrasts the Fall in Adam and its consequences with salvation in Christ and its fruits. In his "Interpretation" St. Cyril also reveals the main themes of the Epistle to the Hebrews, namely the superiority of the New Testament over the Old and faith over the Law. There are also a few fragments devoted to issues of morality and spiritual life, which will be discussed in this report. However, for a deeper understanding of these passages it is necessary to compare them with similar passages from other works of the saint. In the fragment of exegesis Heb. 6:7–8 St. Cyril likens the righteous to a land that produces useful plants, and sinners to a land that produces thorns and thistles (ἐκφέρουσα δὲ ἀκάνθας καὶ τριβόλους - an expression clearly inspired by Gen. 3:17–18). For the saint, the earth producing thorns is an image (παρεικάζοιτο) of a carefree soul (ῥᾴθυμος ψυχὴ). On the other hand, this barren land also symbolizes the people of Israel, which was once fertile as a vineyard (Hos. 10:1), but has lost its fruitfulness. The saint likens the prophets who instructed the Jewish people to the clouds that watered the earth, “but “she produced thorns” (Is. 5:4), became wild and woody” (ἀλλ’ “ἐποίησεν ἀκάνθας”, ἀγρία γέγονε καὶ ὑλομανής). Commenting on Is.5:3–4 in his Commentary on the Prophet Isaiah, St. Kirill writes: “And now, O man of Judah, and you who dwell in Jerusalem, judge between Me and My vineyard (τοῦ ἀμπελῶνός μου). What should I do with my vineyard and what have I not done to it? I waited for him to bring me grapes, but he created thorns (ἐποίησε δὲ ἀκάνθας)” (Is. 5:3–4). He tries to show the complete and obvious carelessness (τὸ ῥᾴθυμον) of the Jews and, moreover, their shamelessness in relation to the Law. Although it was their lot to follow, and very easily, the bright and glorious path of life in the Law, or rather of conduct in Christ, they chose the wrong one. And, leaving the opportunity to bear fruit, as if it were already too late, they became like the earth, which does not feed with its sweet fruits, but (which) is rather wild, thorny and woody ὑλομανής) 14 . The above passage contains the same images and the same vocabulary as in the text of the Interpretation. In Isaiah 5:3–4, Israel is likened to a vineyard that produces thorns. For the saint, this figuratively points to the wickedness of the Jews. Next St. Cyril, perhaps influenced by Hebrews 6:7–8, compares the Jews, who neither kept the Law of Moses nor accepted the Gospel, to a barren land. The exegetical passage on Hebrews 10:35 is a moral exhortation. St. Cyril instructs that in order to achieve the chosen virtues (τὰ ἐξαίρετα τῶν κατορθωμάτων), in other words, in order to achieve progress in spiritual life, you need to have patience (ὑπομονή, cf. Hebrews 10:36). At the same time, one should not be content with what has already been achieved, but always continue to do good deeds and thus gain favor (εὐδοκίμησιν). We also found the expression “chosen virtues” (τὰ ἐξαίρετα τῶν κατορθωμάτων) in two other works of St. Cyril - in the preface to the “Commentary on the Psalms” and in the “Festive Epistle XV” (dated 427). Let’s look at the passages found: So, let us be brave (Ἀνδριζώμεθα), since it is necessary, I say, to appear above passions (παθῶν ὁρᾶσθαι βελτίους). This is how one can become numbered with those who are in the habit of being in favor (εὐδοκιμεῖν), and become one of those chosen for one’s merits and actually receive the much desired glory (δόξαν). Let us not be afraid of effort (πόνος), even if the path of a praiseworthy life seems difficult and the path of virtue is considered difficult and steep, because effort (ἱδρῶτες) precedes glory (εὐκλείας). No! It is truly impossible, if we do only a little work (πόνους), to acquire the chosen virtues (τῶν κατορθωμάτων τὰ ἐξαίρετα). On the contrary, it is clear that results always depend proportionately on efforts (τοῖς ἱδρῶσιν) 15. (Interpretation) of Cyril, Archbishop of Alexandria, on the Psalms. Sacred words and a collection of divine instructions bring glorious (εὐκλεᾶ) benefit to those who spoke them, “for wisdom is more excellent than precious stones, and any costly thing is unworthy of it” (Prov. 3:15). In my opinion, one must strive (πονεῖν) with great zeal in such a useful task, and one who loves what is worthy of admiration must overcome indecision and carelessness (ῥᾳθυμίας), for the chosen virtues (τὰ ἐξαίρετα τῶν κατορθωμάτων) cannot be easily acquired by those who are in the habit of falling into carelessness (ῥᾳθυμίαν), but who want to make an effort (ἱδροῦν) for their sake. Therefore, I am now excited that I must interpret briefly, to the best of my ability, the Book of Psalms, for I greatly admire it. For although some have already written (its interpretations) earlier, no godly exercise is in vain, so is our compilation of this work 16. Based on the passages reviewed, it can be argued that they contain one idea, namely the need for effort for spiritual growth. One who embarks on the path of spiritual activity must have patience (ὑπομονή), courage (ἀνδρίζω), work (πόνος, πονέω, ἱδρόω) to overcome passions (πάθος) and acquire the sought-after virtues (τὰ ἐξαίρετα τῶν κατορθωμάτων). Good deeds (ἀγαθὰ πράγματα) contribute to the acquisition of favor (εὐδόκησις, εὐδοκιμέω) and glory (δόξα, εὔκλεια) of God. An obstacle to spiritual growth is carelessness of the soul (ῥᾳθυμία). Thus, although the moral and ascetic theme is not the main one for the theological and polemical “Interpretation”, St. Kirill, commenting on some verses of the Epistle to the Hebrews, touches on issues of spiritual life. Of course, it is impossible to formulate the ascetic teaching of the saint on the basis of these brief comments. In addition, one must take into account the fact that most of the Interpretation has been lost. Therefore, considering the moral interpretations of St. Kirill in the text, we resorted to his other works. When comparing them with the text of the Interpretation, great similarities are noticeable both in thought and in vocabulary. The similarity of expressions is an additional argument in favor of the belonging of the considered fragments of the Interpretation to St. Kirill. However, most of the surviving fragments of the Commentary are of a dogmatic nature, probably since it was Christological issues that were often of interest to the compilers of the catenas, florilegium and later authors, thanks to whom fragments of the work have come down to us. 1. Catena in Epistulam ad Hebraeos / ed. J. A. Cramer // Catenae graecorum patrum in Novum Testamentum. Τ. 7. Catenae in sancti Pauli Epistolas ad Timotheum, Titum, Philemona et ad Hebraeos. Oxonii, 1843, pp. 112–598. 2. Cyrillus Alexandrinus, S. Fragmenta in sancti Pauli Epistulam ad Hebraeos / introd., ed., et not. P. E. Pusey // CAO. T. 5. Oxonii, 1872. P. 362–440. 3. Cyrillus Alexandrinus, S. Fragmenta in sancti Pauli Epistulam ad Hebraeos / introd., ed., trad. et not. A. Mai // PNB. T. 3. Romae, 1845. P. 107–127 (Greek text), P. 69–82 (Latin translation). 4. Cyrillus Alexandrinus, S. Fragmenta in sancti Pauli Epistulam ad Hebraeos / ed. J. P. Migne // PG. T. 74. Lutetiae Parisiorum, 1863. Col. 953–1006. 5. Cyrillus Alexandrinus, S. Fragmenta in sancti Pauli Epistulam ad Hebraeos / introd., ed., trad. et notes J. Lebon // Le Muséon. 1931. No. 44. P. 72–88 (Armenian text), P. 89–102 (Latin translation); Le Muséon. 1933. No. 46. P. 241–244 (Armenian text), P. 244–245 (Latin translation). 6. Cyrillus Alexandrinus, S. Commentarius in Isaiam prophetam // PG. T. 70. Lutetiae Parisiorum, 1864. Col. 9–1449. 7. Cyrillus Alexandrinus, S. Epistula (homiliae) paschales I-XXX. Epistulae XII-XVII / texte grec W. H. Burns, trad. et notes M.-O. Boulnois, B. Meunier // SC. T. 434. Paris, 1998. 8. Cyrillus Alexandrinus, S. Expositio in Psalmos (prooemium) // Mercati G. Osservazioni a Proemi del Salterio di Origene, Ippolito, Eusebio, Cirillo Alessandrino e altri, con frammenti inediti // Studi e Testi. 142. Vatican, 1948. P. 140–144. 9 . Cyril of Alexandria, St. Interpretation of the Prophet Isaiah // Works of St. Cyril of Alexandria. Part 8 // Works of the Holy Fathers in Russian translation, published at the Moscow Theological Academy. T. 57. M., 1890. P. 5–519. 10. Bardenhewer O. Geschichte der altkirchlichen Literatur. T. 4. Freiburg im Breisgau, 1924. 11. Chadwick H. Eucharist and Christology in the Nestorian Controversy // JTS (NS). 1951. No. 2.2. P. 145–164. 12. Durand de G. M. Excursus VI. La Bible dans les dialogues // SC. T. 97. Paris, 1964. P. 531–532. 13. Lebon J. Fragments arméniens du Commentaire sur l’Épître aux Hébreux de saint Cyrille d’Alexandrie // Le Muséon. 1931. No. 44. P. 69–114; Le Muséon. 1933. No. 46. P. 237–246. 14. Parvis P. M. The Commentary on Hebrews and the Contra Theodorum of Cyril of Alexandria // JTS (NS). 1975. No. 26.2. P. 415–419. CAO = Sancti Patris nostri Cyrilli archiepiscopi Alexandrini [opera], 7 vol. /ed. P. E. Pusey. Oxonii, 1868–1877 (reprint: Bruxelles, 1965). CPG = Clavis patrum graecorum. JTS (NS) = Journal of Theological Studies. New Series. PNB = Patrum nova bibliotheca, 8 vol. /ed. A. Mai. Romae, 1843–1854. SC = Sources chrétiennes. PG = Patrologiae Cursus Completus. Series Graeca/ed. J. P. Migne. Catena in Epistulam ad Hebraeos / ed. J. A. Cramer // Catenae graecorum patrum in Novum Testamentum. Τ. 7. Catenae in sancti Pauli Epistolas ad Timotheum, Titum, Philemona et ad Hebraeos. Oxonii, 1843, pp. 112–598. Sigillo fidei/ed. K. Ter-Mekerttschian. Etschmiadsin, 1914. Cyrillus Alexandrinus, S. Fragmenta in sancti Pauli Epistulam ad Hebraeos / introd., ed., trad. et not. A. Mai // PNB. T. 3. Romae, 1845. P. 107–127 (Greek text), P. 69–82 (Latin translation). Cyrillus Alexandrinus, S. Fragmenta in sancti Pauli Epistulam ad Hebraeos / ed. J. P. Migne // PG. T. 74. Lutetiae Parisiorum, 1863. Col. 953–1006. Cyrillus Alexandrinus, S. Fragmenta in sancti Pauli Epistulam ad Hebraeos / introd., ed., et not. P. E. Pusey // CAO. T. 5. Oxonii, 1872. P. 362–440. Cyrillus Alexandrinus, S. Fragmenta in sancti Pauli Epistulam ad Hebraeos / introd., ed., trad. et notes J. Lebon // Le Muséon. 1931. No. 44. P. 72–88 (Armenian text), P. 89–102 (Latin translation); Cyrillus Alexandrinus, S. Fragmenta in sancti Pauli Epistulam ad Hebraeos / introd., ed., trad. et notes J. Lebon // Le Muséon. 1933. No. 46. P. 241–244 (Armenian text), P. 244–245 (Latin translation). Parvis P. M. The Commentary on Hebrews and the Contra Theodorum of Cyril of Alexandria. P. 415–419. Durand de G. M. Excursus VI. P. 532. Chadwick H. Eucharist and Christology in the Nestorian Controversy. P. 145–164. Pusey P. E. Commentariorum fragmenta in Epistolam ad Hebraeos. P. VII-VIII. Bardenhewer O. Geschichte der altkirchlichen Literatur. P. 43. Lebon J. Fragments arméniens du Commentaire sur l'Épître aux Hébreux de saint Cyrille d'Alexandrie. P. 114. Cyrillus Alexandrinus, S. Commentarius in Isaiam prophetam, I, 3. Col. 137d-140a. Translation see: Cyril of Alexandria, St. Interpretation of the prophet Isaiah. pp. 142–143. Cyrillus Alexandrinus, S. Epistulae (homiliae) paschales, XV, 2. 68–78. Cyrillus Alexandrinus, S. Expositio in Psalmos (prooemium). 1–11.