Prologue in Sermons: February 23

One of the Effective Means for the Conversion of Schismatics to Orthodoxy

February 23

(A Homily from the Paterikon on Melchizedek)

By Archpriest Victor Guryev

Why is it, brethren, that among us there are few who convert from schism to Orthodoxy? There are many reasons for this. But one of the chief reasons, in our opinion, is our hot-tempered zeal. When Orthodox Christians and the so-called Old Believers meet to discuss matters of faith, the matter rarely ends in peace. They argue, quarrel, and part ways. Of course, in such a case no benefit for the cause can be expected. From evil comes only evil. But if the discussion were conducted under different conditions — if it were carried on meekly and thoughtfully — then the outcome would be different.

There once lived a monk in the land of Egypt who was distinguished by coarseness and ignorance, because of which he told everyone that Melchizedek was the Son of God. This was reported to Archbishop Cyril, and the latter summoned the monk to him. Being a wise man and knowing that by meekness one can best turn a person from evil to good, Cyril did not enter into dispute with the monk, but gently said to him:

June: Day 9: Teaching 1: Saint Cyril of Alexandria

June: Day 9: Teaching 1:
Saint Cyril of Alexandria

(The Immeasurable Mercy of God Should Encourage Us Not To Carelessness, But To Repentance)

By Archpriest Grigory Dyachenko

I. Saint Cyril, who is commemorated today, was born in Alexandria in the second half of the 4th century to rich and noble parents. Under the guidance of his uncle, Archbishop Theophilos, he studied the Holy Scriptures, and studied secular sciences at the famous Alexandrian school of antiquity. Living in a rich and populous city, Cyril could not get used to the city noise, did not like entertainment and sought solitude. He chose the skete of Saint Makarios as the place of his desert life, where he spent five years in monastic exploits. Archbishop Theophilos called him from the desert to Alexandria and first enrolled him in the clergy, then ordained him a deacon. After the death of Theophilos, the question arose of whom to elect to the episcopal see. Both the people and the clergy pointed to Cyril, whose firm faith, knowledge of the Holy Scriptures and pious life sharply distinguished him from the number of others who wanted to occupy the Alexandrian throne, and Cyril was chosen.

January: Day 18: Saints Athanasius and Cyril of Alexandria

January: Day 18:
Saints Athanasius and Cyril of Alexandria
 
(On the Means of Rebuking Those Who Are in Error)

By Archpriest Grigory Dyachenko

I. Among the fearless confessors of the holy faith, who courageously denounced heretics, are the great saints Athanasius and Cyril, now being glorified.

Still young, not yet ordained as a priest, while deacon of the Alexandrian Church, Athanasius, at the First Ecumenical Synod in 325 A.D. denounced more strongly than others the godless Arius, who falsely taught about the Son of God. His bright mind, thorough knowledge of the Holy Scriptures, the irresistible power of his words surprised the unrighteous-minded and aroused the hatred of his enemies. At the Synod, Arius's teaching was refuted. Arius was then condemned and sent into exile. From that time on, the life of Saint Athanasius became a series of sufferings and severe sorrows. And something that the malice and hatred of his enemies, the Arians, did not bring upon him. Soon after the Synod, the Archbishop of Alexandria died, and Saint Athanasius was made his successor. He was accused of taking unfair income from churches, and the emperor was assured that Athanasius was helping his enemies, that he was cruel to the clergy, and had even killed one bishop. He was banished from Alexandria five times, but the Saint endured everything complacently, zealously continuing to affirm Orthodoxy in his exile. He died in 373 after forty-seven years of ruling his flock.

Gospel Commentary for the Seventh Sunday of Pascha - John 17:3 (St. Cyril of Alexandria)

By St. Cyril of Alexandria

From his Commentary on the Gospel of John (Bk. 11, Ch. 5)

"This, then, is eternal life, that they should know Thee the only true God, and Jesus Christ Whom Thou hast sent" (John 17:3).

He defines faith as the mother of eternal life, and says that the power of the true knowledge of God will be such as to cause us to remain forever in a state of incorruption, and blessedness, and sanctification. And we say that that is true knowledge of God, which cannot incur the reproach of turning aside to aught else, or running after things unseemly. For some have "worshipped the creature rather than the Creator" (Rom. 1:25), and have dared "to say to a block of wood: 'Thou art my Father;' and to a stone, 'Thou hast begotten me'" (Jer. 2:27). For to such abysmal ignorance did miserable men relapse, that they even gave, in all its fullness, the great Name of God, to senseless blocks of wood; and invested them with the ineffable glory of that Nature, which is over all. He calls God the Father, then, the only true God, by contrast to spurious gods, and with the intention to distinguish the true God, from those who are so named in error; for this is the object of His words. Very appropriately, then, He first speaks of God as being One and One only, and then makes mention of His own glory in the words: "And Jesus Christ Whom Thou hast sent." For a man can in nowise attain to complete knowledge of the Father, unless side by side, and in most intimate connexion with it, he lay hold on the knowledge of His Offspring; that is, the Son. For, if a man know what the Father is, he cannot but know also the Son. When, then, He said that the Father was the true God, He did not exclude Himself. For being in Him, and of Him, by Nature, He will be also Himself the true God and the only God, as He is the only God: for beside Him, there is none other god who is the only true God. "For the gods of the heathen are devils" (Ps. 96:5). For the creation is enslaved, and I know not how any worship them, or sink into such a slough of unreasoning and sensuous folly. With the many gods, then, in this world, who are erroneously so conceived, and have won this spurious title, the only true God is brought into contrast; and the Son also, Who is by Nature in Him, and of Him, at once in diversity and in identity of Nature, according to a natural Unity. I say in diversity of Nature, because He has in fact an individual Existence; for the Son is the Son, and not the Father. In identity of Nature also, because the Son, Who came forth from Him, is inseparably joined by Nature, with the existence of His Father. For the Father is one with the Son, even though He is the Father; and is so spoken of, because He did in fact beget Him.

Gospel Commentary for the Seventh Sunday of Pascha - John 17:2 (St. Cyril of Alexandria)

By St. Cyril of Alexandria

From his Commentary on the Gospel of John (Bk. 11, Ch. 4)

"Even as Thou gavest Him authority over all flesh, that whatsoever Thou hast given Him, to them He shall give eternal life" (John 17:2).

In these words Christ expounds once more to us the kind of glory whereby God will exalt and glorify His own Son; and He will also Himself be glorified in turn by His own Offspring. And He expands the saying, and makes the point clear to our edification and profit. For what need had God the Father, Who knows all things, of learning the kind of request? He invites then the Father's goodness towards us. For since He is the High Priest of our souls, insomuch as He appeared as Man, though being by Nature God together with the Father, He most fittingly makes His prayer on our behalf; trying to persuade us to believe that He is, even now, the propitiation for our sins, and a just Advocate, as John says. Therefore also Paul, wishing us to be of this mind, thus exhorts us: "For we have not a high priest that cannot be touched with the feeling of our infirmities; but One that hath been in all points tempted like as we are; yet without sin." Then, since He is an High Priest, insomuch as He is Man, and, at the same time, brought Himself a blameless sacrifice to God the Father, as a ransom for the life of all men, being as it were the firstfruits of mortality, "that in all things He might have the pre-eminence," as Paul says; and He reconciles to Him the reprobate race of man upon the earth, purifying them by His own Blood, and shaping them to newness of life through the Holy Spirit; and since, as we have often said, all things are accomplished by the Father through the Son in the Spirit; He moulds the prayer for blessings towards us, as Mediator and High Priest, though He unites with His Father in giving and providing Divine and spiritual graces. For Christ divides the Spirit, according to His own will and pleasure, to every man severally, as He will.

Gospel Commentary for the Seventh Sunday of Pascha - John 17:1 (St. Cyril of Alexandria)

 

By St. Cyril of Alexandria

From his Commentary on the Gospel of John (Bk. 11, Ch. 3)

"These things spake Jesus; and lifting up His eyes to heaven He said, Father, the hour is come; glorify Thy Son, that Thy Son may also glorify Thee" (Jn. 17:1).

Having given His disciples a sufficiency of things necessary for salvation, and incited them by fitting words and arguments to a more accurate apprehension of His doctrines, and made them best able to battle against temptation, and confirmed the courage of each one, He straightway changes the form of His speech for our profit, and turns it into a kind of prayer, allowing no interval to elapse between His discourse to them and His prayer to God the Father; herein also by His own conduct suggesting to us a type of admirable life. For the man who aims at serving God ought, I think, to bear in mind that he ought at all events either to be fond of discoursing to his brethren of things profitable or necessary for their salvation, or, if he be not so engaged, to hasten to employ the service of the tongue in supplications to God, so as to render it impossible for any random words to slip in between; for in this way the governance of the tongue may be well and suitably ordered. For is it not quite obvious that, in vain conversations, things blameworthy may very readily escape a man? Moreover, a wise man has said: "In the multitude of words thou shalt not escape sin: but he that refraineth his lips is wise" (Prov. 10:19).

Saint Cyril of Alexandria Heals a Paralyzed Girl from Germany

Mrs. Vasiliki from Germany testifies to the following miracle. With prayer and faith, Saint Cyril of Alexandria healed her child from an incurable disease and while she had been paralyzed, she was suddenly able to move her arms and legs normally.

My name is Vasiliki and I live in Germany. Saint Cyril visited my house and my faith became even stronger. About a year ago I gave birth to a healthy baby girl, I baptized her and called her Marina. She was a child full of energy, health and vivacity. But suddenly, when she was eight months old, she became paralyzed.