11/6/2020 Cyril of Jerusalem on the Canon of Scripture

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Cyril of Jerusalem on the Canon

Cyril of Jerusalem was a bishop of Jerusalem. The omission of Revelation from his list is
due to a general reaction against this book in the east after excessive use was made of it
by the Montanist cults.

From his Catechetical Lectures, iv. 33-37, about A.D. 350.

The Greek text here is according to Migne. The English translation and notes are by
Edward H. Gifford, from the Nicene and Post-Nicene Fathers series edited by Philip Schaff
and Henry Wace, second series, vol. 7 (1894), pp. 26-8.

ΠΕΡΙ ΤΩΝ ΘΕΙΩΝ ΓΡΑΦΩΝ. OF THE DIVINE SCRIPTURES.

33. Ταυτα δε διδασκουσιν ηµας οι 33. Now these the divinely-inspired

θεοπνευστοι γραφαι της παλαιας τε και Scriptures of both the Old and the New
καινης διαθηκης. Εις γαρ εστιν ο των δυο Testament teach us. For the God of the two
διαθηκων Θεος, ο τον εν τη καινη Testaments is One, Who in the Old
φανεντα Χριστον εν τη παλαια Testament foretold the Christ Who
προκαταγγειλας· ο δια νοµου και appeared in the New; Who by the Law
προφητων εις Χριστον παιδαγωγησας. and the Prophets led us to Christ's school.
Προ γαρ του ελθειν την πιστιν, υπο For before faith came, we were kept in
νοµον εφρουρουµεθα· και ο νοµος ward under the law, and, the law hath
παιδαγωγος ηµων γεγονεν εις Χριστον. been our tutor to bring us unto Christ. 1
Καν ποτε των αιρετικων ακουσης τινος And if ever thou hear any of the heretics
βλασφηµουντος νοµον η προφητας, speaking evil of the Law or the Prophets,
αντιφθεγξαι την σωτηριον φωνην, answer in the sound of the Saviour's voice,
λεγων· Ουκ ηλθεν Ιησους καταλυσαι τον saying, Jesus came not to destroy the Law,
νοµον, αλλα πληρωσαι. Και φιλοµαθως but to fulfil it. 2 Learn also diligently, and
επιγνωθι, και παρα της Εκκλησιας, ποιαι from the Church, what are the books of the
µεν εισιν αι της παλαιας διαθηκης Old Testament, and what those of the
βιβλοι, ποιαι δε της καινης. Και µοι New. And, pray, read none of the
µηδεν των αποκρυφων αναγινωσκε. Ο apocryphal writings: 3 for why dost thou,
γαρ τα παρα πασιν οµολογουµενα µη who knowest not those which are
ειδως, τι περι τα αµφιβαλλοµενα acknowledged among all, trouble thyself
ταλαιπωρεις µατην; Αναγινωσκε τας in vain about those which are disputed?
θειας γραφας, τας εικοσι δυο βιβλους Read the Divine Scriptures, the twenty-
της παλαιας διαθηκης ταυτας, τας υπο two books of the Old Testament, these that
των εβδοµηκοντα δυο Ερµηνευτων have been translated by the Seventy-two
ερµηνευθεισας. Interpreters. 4

34. Αλεξανδρου γαρ του Μακεδονων 34. For after the death of Alexander, the
βασιλεως τελευτησαντος και της king of the Macedonians, and the division
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βασιλειας εις τεσσαρας διαιρεθεισης of his kingdom into four principalities,

αρχας, εις τε την Βαβυλωνιαν και την into Babylonia, and Macedonia, and Asia,
Μακεδονιαν, Ασιαν τε και την Αιγυπτον· and Egypt, one of those who reigned over
εις των της Αιγυπτου βασιλευοντων, Egypt, Ptolemy Philadelphus, being a king
Πτολεµαιος ο Φιλαδελφος, very fond of learning, while collecting the
φιλολογωτατος γενοµενος βασιλευς και books that were in every place, heard from
τας κατα πανταχου βιβλους Demetrius Phalereus, the curator of his
συναθροιζων, παρα Δηµητριου του library, of the Divine Scriptures of the Law
Φαληρεως, του της βιβλιοθηκης and the Prophets, and judged it much
προνοητου, περι των νοµικων και nobler, not to get the books from the
προφητικων θειων γραφων επακουσας· possessors by force against their will, but
και πολυ καλλιον κρινας, ου παρα rather to propitiate them by gifts and
ακοντων αναγκαστως τα βιβλια friendship; and knowing that what is
κτησασθαι, αλλ' εξιλεωσασθαι δωροις extorted is often adulterated, being given
µαλλον και φιλια τους εχοντας· και unwillingly, while that which is willingly
γινωσκων, οτι το µεν αναγκαστον supplied is freely given with all sincerity,
δολουται πολλακις, απροαιρετως he sent to Eleazar, who was then High
διδοµενον· το δε εκ προαιρεσεως Priest, a great many gifts for the Temple
παρεχοµενον συν αληθεια τη παση here at Jerusalem, and caused him to send
δωρειται· Ελεαζαρω τω τοτε αρχιερει him six interpreters from each of the
πλειστα δωρα πεµψας εις τον ενταυθα twelve tribes of Israel for the translation. 5
των Ιεροσολυµων ναον, εξ κατα φυλην Then, further, to make experiment
των δωδεκα του Ισραηλ φυλων, προς whether the books were Divine or not, he
εαυτον εις ερµηνειαν εποιησεν took precaution that those who had been
αποστειλαι. Ειτα και του, θειας η µη τας sent should not combine among
βιβλους ειναι λαµβανων αποπειραν, και themselves, by assigning to each of the
προς το µη συνδυασαι προς αλληλους interpreters who had come his separate
τους αποσταλεντας υποπτευσας· εν τη chamber in the island called Pharos, which
λεγοµενη Φαρω, τη προς Αλεξανδρειαν lies over against Alexandria, and
κειµενη, των παραγενοµενων commi ed to each the whole Scriptures to
ερµηνευτων εκαστω ιδιον οικον translate. And when they had fulfilled the
απονειµας, εκαστω πασας τας γραφας task in seventy-two days, he brought
επετρεψεν ερµηνευσαι. Τουτων δε εν together all their translations, which they
εβδοµηκοντα [και] δυο ηµεραις το had made in different chambers without
πραγµα πληρωσαντων, τας οµου sending them one to another, and found
παντων ερµηνειας, ας κατα διαφορους that they agreed not only in the sense but
οικους αλληλοις µη προσιεντες even in words. For the process was no
εποιησαντο, συναγαγων επι το αυτο, ου word-craft, nor contrivance of human
µονον εν νοηµασιν, αλλα και εν λεξεσιν devices: but the translation of the Divine
ευρεν συµ φωνους. Ου γαρ ευρεσιλογια Scriptures, spoken by the Holy Ghost, was
και κατασκευη σοφισµατων of the Holy Ghost accomplished.
ανθρωπινων ην το γινοµενον· αλλ' εκ
Πνευµατος αγιου η των αγιω Πνευµατι
λαληθεισων θειων γραφων ερµηνεια
συνετελειτο.

35. Τουτων τας εικοσι δυο βιβλους 35. Of these read the two and twenty
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αναγινωσκε· προς δε τα αποκρυφα books, but have nothing to do with the

µηδεν εχε κοινον. Ταυτας µονας µελετα apocryphal writings. Study earnestly these
σπουδαιως, ας και εν Εκκλησια µετα only which we read openly in the Church.
παρρησιας αναγινωσκοµεν. Πολυ σου Far wiser and more pious than thyself
φρονιµωτεροι και ευλαβεστεροι ησαν οι were the Apostles, and the bishops of old
αποστολοι και οι αρχαιοι επισκοποι, οι time, the presidents of the Church who
της Εκκλησιας προσταται, οι ταυτας handed down these books. Being therefore
παραδοντες. Συ ουν, τεκνον της a child of the Church, trench 6 thou not
Εκκλησιας ων, µη παραχαραττε τους upon its statutes. And of the Old
θεσµους. Και της µεν παλαιας διαθηκης, Testament, as we have said, study the two
καθως ειρηται, τας εικοσι δυο µελετα and twenty books, which, if thou art
βιβλους· ας, ει φιλοµαθης τυγχανεις, desirous of learning, strive to remember
εµου λεγοντος, ονοµαστι µεµνησθαι by name, as I recite them. For of the Law
σπουδασον. Του νοµου µεν γαρ εισιν αι the books of Moses are the first five,
Μωσεως πρωται πεντε βιβλοι, Γενεσις, Genesis, Exodus, Leviticus, Numbers,
Εξοδος, Λευιτικον, Αριθµοι, Deuteronomy. And next, Joshua the son of
Δευτερονοµιον· εξης δε, η Ιησου υιου Nave, 7 and the book of Judges, including
Ναυη· και το των Κριτων βιβλιον µετα Ruth, counted as seventh. And of the other
της Ρουθ, εβδοµον αριθµουµενον. Των historical books, the first and second books
δε λοιπων ιστορικων βιβλιων, η πρωτη of the Kings 8 are among the Hebrews one
και η δευτερα των Βασιλειων µια παρ' book; also the third and fourth 8b one
Εβραιοις εστι βιβλος· µια δε και η τριτη book. And in like manner, the first and
και η τεταρτη. Οµοιως δε παρ' αυτοις και second of Chronicles are with them one
των Παραλειποµενων η πρωτη και η book; and the first and second of Esdras 8c
δευτερα µια τυγχανει βιβλος· και του are counted one. Esther is the twelfth
Εσδρα η πρωτη και η δευτερα µια book; and these are the Historical writings.
λελογισται· δωδεκατη δε βιβλος η Εσθηρ. But those which are wri en in verses are
Και τα µεν ιστορικα ταυτα. Τα δε five, Job, and the book of Psalms, and
στιχηρα τυγχανει πεντε· Ιωβ, και βιβλος Proverbs, and Ecclesiastes, and the Song of
Ψαλµων, και Παροιµιαι, και Songs, which is the seventeenth book. And
Εκκλησιαστης, και Αισµα ασµατων after these come the five Prophetic books:
επτακαιδεκατον βιβλιον. Επι δε τουτοις of the Twelve Prophets one book, of Isaiah
τα προφητικα πεντε· των δωδεκα one, of Jeremiah one, including Baruch
προφητων µια βιβλος, και Ησαιου µια, and Lamentations and the Epistle; 9 then
και Ιερεµιου µετα Βαρουχ, και Θρηνων, Ezekiel, and the Book of Daniel, the
και Επιστολης· ειτα Ιεζεκιηλ, και η του twenty-second of the Old Testament.
Δανιηλ, εικοστηδευτερα βιβλος της
παλαιας διαθηκης.

36. Της δε καινης διαθηκης, τα τεσσαρα 36. Then of the New Testament there are
µονα ευαγγελια· τα δε λοιπα the four Gospels only, for the rest have
ψευδεπιγραφα και βλαβερα τυγχανει. false titles 10 and are mischievous. The
Εγρα ψαν και Μανιχαιοι κατα Θωµαν Manichaeans also wrote a Gospel
ευαγγελιον, οπερ ευωδια της according to Thomas, which being
ευαγγελικης επωνυµιας tinctured with the fragrance of the
επικεχρωσµενον, διαφθειρει τας ψυχας evangelic title corrupts the souls of the
των απλουστερων. Δεχου δε και τας simple sort. Receive also the Acts of the
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Πραξεις των δωδεκα αποστολων. Προς Twelve Apostles; and in addition to these
τουτοις δε και τας επτα, Ιακωβου, και the seven Catholic Epistles of James, Peter,
Πετρου, και Ιωαννου, και Ιουδα John, and Jude; and as a seal upon them
καθολικας επιστολας· επισφραγισµα δε all, and the last work of the disciples, the
των παντων, και µαθητων το fourteen Epistles of Paul . 11 But let all the
τελευταιον, τας Παυλου δεκατεσσαρας rest be put aside in a secondary rank. And
επιστολας. Τα δε λοιπα παντα, εν whatever books are not read in Churches,
δευτερω κεισθω. Και οσα [µεν] εν these read not even by thyself, as thou hast
εκκλησιαις µη αναγινωσκεται, ταυτα heard me say. Thus much of these
µηδε κατα σαυτον αναγινωσκε, καθως subjects.
ηκουσας. Και τα µεν περι τουτων, ταυτα.

37. Φευγε δε πασαν διαβολικην 37. But shun thou every diabolical
ενεργειαν, και µη πειθου τω δρακοντι τω operation, and believe not the apostate
αποστατη, ος εξ αγαθης υποστασεως Serpent, whose transformation from a
αυτοπροαιρετον εσχε την µεταβολην· ος good nature was of his own free choice:
αναπεισαι µεν δυναται τους θελοντας, who can over-persuade the willing, but
αναγκασαι δε ουδενα. Και µητε can compel no one. Also give heed neither
αστρολογιαις, µητε ορνεοσκοπιαις, µητε to observations of the stars nor auguries,
κληδοσι προσεχε, µηδε ταις µυθωδεσι nor omens, nor to the fabulous divinations
των Ελληνων µαντειαις. Φαρµακιαν, και of the Greeks. 12 Witchcraft, and
επαοιδιαν, και τα νεκυοµαντειων enchantment, and the wicked practices of
παρανοµωτατα πραγµατα, µηδε µεχρις necromancy, admit not even to a hearing.
ακοης παραδεχου. Αποστηθι παντος From every kind of intemperance stand
ακολασιας ειδους, µητε γαστριµαργων, aloof, giving thyself neither to glu ony
µητε φιληδονων, υπερανω τε nor licentiousness, rising superior to all
φιλαργυριας απασης και του τοκιζειν covetousness and usury. Neither venture
γενοµενος. Μητε δε θεωριων εθνικοις thyself at heathen assemblies for public
αθροισµασι παραβαλλε· µητε spectacles, nor ever use amulets in
επιδεσµασιν εν νοσοις χρηση ποτε. sicknesses; shun also all the vulgarity of
Αποστρεφου δε πασαν και του tavern-haunting. Fall not away either into
καπηλοδυτειν χυδαιοτητα. Και µητε εις the sect of the Samaritans, or into Judaism:
Σαµαρειτισµον η Ιουδαισµον εκπεσης· for Jesus Christ henceforth hath ransomed
ελυτρωσατο γαρ σε λοιπον Ιησους ο thee. Stand aloof from all observance of
Χριστος. Πασης σαββατων Sabbaths, 13 and from calling any
παρατηρησεως αποστηθι· και του, indifferent meats common or unclean. But
κοινον η ακαθαρτον λεγειν τι ειναι των especially abhor all the assemblies of
αδιαφορων βρωµατων. Εξαιρετως δε wicked heretics; and in every way make
µισει παντα τα συνεδρια των thine own soul safe, by fastings, prayers,
παρανοµων αιρετικων. Και παντοιως almsgivings, and reading the oracles of
την σεαυτου ψυχην ασφαλιζου, God; that having lived the rest of thy life
νηστειαις, προσευχαις, ελεηµοσυναις, in the flesh in soberness and godly
και θειων λογιων αναγνωσµασιν, ινα doctrine, thou mayest enjoy the one
µετα σωφροσυνης και δογµατων salvation which flows from Baptism; and
ευσεβων, τον επιλοιπον εν σαρκι βιωσας thus enrolled in the armies of heaven by
χρονον, της µιας του λουτρου σωτηριας God and the Father, mayest also be
απολαυσης· στρατολογηθεις δε ουτως εν deemed worthy of the heavenly crowns, in
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ουρανιαις στρατιαις τω Πατρι και Θεω, Christ Jesus our Lord, to Whom be the
και των ουρανιων καταξιωθης glory for ever and ever. Amen.
στεφανων· εν Χριστω Ιησου τω Κυριω
ηµων, ω η δοξα εις τους αιωνας των
αιωνων. Αµην.

NOTES

1. Gal. iii. 24. The Παιδαγωγος is described by Clement of Alexandria (Paedag. i. 7) as one who
both conducts a boy to school, and helps to teach him,—an usher: “under-master” (Wicliff).
2. Ma . v. 17.
3. των αποκρυφων. The sense in which Cyril uses this term may be learned from Rufinus
(Expositio Symboli, § 38), who distinguishes three classes of books: (1) The Canonical Books of the
Old and New Testaments, which alone are to be used in proof of doctrine; (2) Ecclesiastical, which
may be read in Churches, including Wisdom, Ecclesiasticus, Tobit, Judith, and the Books of the
Maccabees, in the Old Testament, and The Shepherd of Hermas, and The Two Ways in the New
Testament; (3) The other writings they called “Apocryphal,” which they would not have read in
Churches. The distinction is useful, though the second class is not complete.
4. The original source of this account of the Septuagint version is a le er purporting to have been
wri en by Aristeas, or Aristæus, a confidential minister of Ptolemy Philadelphus, to his brother
Philocrates. Though the le er is not regarded as genuine its statements are in part admi ed to be
true, being confirmed by a fragment, preserved by Eusebius (Præparatio Evangelica, ix. 6.), of a
work of Aristobulus, a Jewish philosopher who wrote in the reign of Ptolemy Philometor, 181-146,
B.C. Upon these testimonies it is generally admi ed that “the whole Law,” i.e. the Pentateuch was
translated into Greek at Alexandria in the reign either of Ptolemy Soter (323-285, B.C.), or of his son
Ptolemy Philadelphus (285-247, B.C.), under the direction of Demetrius Phalereus, curator of the
King’s library.
5. Up to this point Cyril’s account is based upon the statements of the Pseudo-Aristeas. The
fabulous incidents which follow, concerning the separate cells, the completion of the whole version
by each translator, the miraculous agreement in the very words, proving a Divine inspiration, are
found in Philo Judæus, Life of Moses, II. 7. Josephus, Antiquities, XII. c. ii. 3-14, following the le er
of Aristeas, gives long descriptions of the magnificent presents sent by Philadelphus to Jerusalem,
and of his splendid hospitality to the translators, but makes no allusion to the separate cells or
miraculous agreement. On the contrary he represents the 72 interpreters as meeting together for
consultation, agreeing on the text to be adopted, and completing their joint labours in 72 days. The
slightest comparison of the Version with the original Hebrew must convince any reasonable person
that the idea of divine inspiration or supernatural assistance, borrowed by Justin Martyr, Irenæus,
and other Fathers, apparently from Philo, is a mere invention of the imagination, disproved by the
facts. Compare the article “Septuagint” in Murray’s Dictionary of the Bible.
6. The rendering “trench not” (R.W.C.) agrees well with the etymology of the verb (παραχαρασσω).
Its more usual signification seems to be “counterfeit,” “forge.” The sense required here, apart from
any metaphor, is “transgress” (Heurtley).
7. The name “Nun” is represented by “Nave” in the Septuagint, which Cyril used.
8. The two books of Samuel.
8b. i.e. First and Second Kings.
8c. Ezra and Nehemiah.
9. The Epistle of Jeremy, which now appears in the Apocrypha as the last chapter of Baruch. On the
number and arrangement of the Books of the Old and New Testaments the student should consult
an interesting Essay by Professor Sanday (Studia Biblica, vol. iii.), who traces the introduction of a
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fixed order to the time when papyrus rolls were superseded by codices, in which the sheets of skin
were folded and bound together, as in printed books. This change had commenced before the
Diocletian persecution, A.D. 303, when among the sacred books taken from the Christians codices
were much more numerous than rolls. On the contents of the Jewish Canon, see Dictionary of the
Bible, “Canon.” B.F.W. “Josephus enumerates 20 books ‘which are justly believed to be divine.’”
One of the earliest a empts by a Christian to ascertain correctly the number and order of the Books
of the O.T. was made by Melito, Bishop of Sardis, who travelled for this purpose to Palestine, in the
la er part of the 2nd Century. His list is as follows:—“Of Moses five (books); Genesis, Exodus,
Numbers, Leviticus, Deuteronomy, Jesus son of Nave, Judges, Ruth, four Books of Kings, two of
Chronicles, Psalms of David, Solomon’s Proverbs, which is also called Wisdom, Ecclesiastes, Song
of Songs, Job, Prophets, Isaiah, Jeremiah, the Twelve in one Book, Daniel, Ezekiel, Esdras.”
(Eusebius, H.E. III. cap. 10, note I, in this series.) Cyril’s List agrees with that of Athanasius (Festal
Epistle, 373 A.D.), except that Job is placed by Ath. after Canticles instead of before Psalms.
10. Gr. ψευδεπιγραφα. For an account of the many Apocryphal Gospels, see the article by Lipsius
in the “Dictionary of Christian Biography,” Smith and Wace, and the English translations in Clark’s
Ante-Nicene Library.
11. Cyril includes in this list all the books which we receive, except the Apocalypse. See Bishop
Westco ’s Article “Canon,” in the Dictionary of the Bible, and Origen’s Catalogue in Euseb. Hist. vi.
25 (Nicene and Post-Nicene Fathers, vol. i.).
12. Compare xix. 8. where all such acts of divination are said to be service of the devil.
13. Compare Gal. iv. 10, “Ye observe days.”

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