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Lectures on the Christian Sacraments: The Procatechesis and the Five Mystagogical Catecheses
These lectures on the Christian Sacraments were delivered in Jerusalem in the mid-fourth century, as an exposition of the rites of Christian initiation -- Baptism, Chrismation and the Eucharist -- for the newly baptized. A rich source of information on the worship of the early Church. With parallel Greek text.
83 pages, Paperback
Published January 1, 1977
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Displaying 1 - 30 of 34 reviews
January 2, 2025
Cyril's lectures to those freshly initiated into the Christian faith makes this a worthy read to begin a new year. This edition itself is comprised of roughly one-third introduction, one-third Greek text, and one-third English translation of the Greek. Invaluable as a source of early Christian liturgy, particularly around baptism and the communion.
January 15, 2025
Enjoyed. Good window into early church catechetical practice regarding sacraments. Cyril writes well and has some good nuggets to chew on.
#bringbackprebaptismexorcisms
#bringbackprebaptismexorcisms
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August 4, 2011This book presented to me a hermeneutical and aesthetic challenge. I began reading it due to my interest in liturgy and sacramental theology. I finished it realizing how much of the Enlightenment air I breathe.
Part of the difficulty in reading this work is that St Cyril simply does not think like we do. He sees pictures and symbols and has no problems making connections. This can make the work frustrating to the reader.
These six lectures deal with the symbolism behind eastern Patristic sacramental thinking. It is not so much a theology of the sacraments but a demonstration of the sacramental life of his church.
In preparing for baptism and the Eucharist, the catechumen will face the West, publically renounce Satan and his works, have her head and lips anointed with oil, etc.
St Cyril then gives exegetical reasoning behind these actions. While we will not find his reasoning persuasive, it is interesting that he appeals to Scripture for his arguments.
A few interesting highlights: St Cyril notes that the gates of Paradise are opened to the initiate following baptism. He places paradisal living within the current lifetime. Also, for those who participate in covenant renewal services, much of our liturgy has ancient roots in the 4th century (e.g., "Life up your hearts...we lift them to the Lord.").
Part of the difficulty in reading this work is that St Cyril simply does not think like we do. He sees pictures and symbols and has no problems making connections. This can make the work frustrating to the reader.
These six lectures deal with the symbolism behind eastern Patristic sacramental thinking. It is not so much a theology of the sacraments but a demonstration of the sacramental life of his church.
In preparing for baptism and the Eucharist, the catechumen will face the West, publically renounce Satan and his works, have her head and lips anointed with oil, etc.
St Cyril then gives exegetical reasoning behind these actions. While we will not find his reasoning persuasive, it is interesting that he appeals to Scripture for his arguments.
A few interesting highlights: St Cyril notes that the gates of Paradise are opened to the initiate following baptism. He places paradisal living within the current lifetime. Also, for those who participate in covenant renewal services, much of our liturgy has ancient roots in the 4th century (e.g., "Life up your hearts...we lift them to the Lord.").
January 16, 2022
Forgive me, St. Cyril for giving you less than five stars. Let’s blame it on the translation, which was trapped with “thees” and “thys.” It did not strike me at the depth as many other works of the Fathers have. Nevertheless: real presence, participatory ontology, biblical, and simple.
January 27, 2021
Short but powerful. Especially lovely to see how contemporary liturgies are informed by ancient practice.
September 8, 2024
This was such a delight to read! It was short but powerful and gave such a fantastic introduction to the sacraments of the Orthodox Church. I really enjoyed it.
This book is a collection of teachings by St. Cyril given to catechumens (people preparing to be baptized into the church) as well as teachings for those who have just received baptism. It also includes a lengthy introduction by the editor that explains the historical context and various literary and authorship critiques.
I wish I had received teachings like these before my entrance into Orthodoxy! I love how beautiful and inspiring it is and how succinctly St. Cyril goes through point-by-point the sacraments of baptism, chrismation, and communion, explaining them for people new to the faith. It's eloquent and deep, but not beyond the reach of the average person's understanding. His love for Christ and awe of the sacraments comes through and encourages the reader to share in this experience. It was also amazing to see how similar these practices still are today in what St. Cyril describes! Truly, very little has changed in Orthodoxy over these past couple millenia.
Literally, the only problem I have with this book is its introduction. It was clearly written for seminarians and those engaged in textual criticism. If I was just an average reader and had picked this up on a whim, the introduction would have absolutely turned me off and discouraged me from even reading St. Cyril's stuff, that's how technical and dry the introduction is. It reads like the exact opposite of St. Cyril's writings, which is a shame! I wish they had done an introduction more palatable to the layman (with stuff like who St. Cyril is, when he lived, why his writings are important for us today, etc) and left the authorship/dating/other technical stuff in an appendix so the serious scholar could still access it, but it wouldn't completely throw off the casual reader.
I absolutely recommend most of this to Orthodox Christians, especially those new to the faith or getting ready to join, but NOT the introduction. Just skim it or skip it entirely and focus on St. Cyril. If you're a seminarian or just looove textual criticism and debate, go for it, but otherwise it really isn't helpful.
St. Cyril, intercede for us learners!
This book is a collection of teachings by St. Cyril given to catechumens (people preparing to be baptized into the church) as well as teachings for those who have just received baptism. It also includes a lengthy introduction by the editor that explains the historical context and various literary and authorship critiques.
I wish I had received teachings like these before my entrance into Orthodoxy! I love how beautiful and inspiring it is and how succinctly St. Cyril goes through point-by-point the sacraments of baptism, chrismation, and communion, explaining them for people new to the faith. It's eloquent and deep, but not beyond the reach of the average person's understanding. His love for Christ and awe of the sacraments comes through and encourages the reader to share in this experience. It was also amazing to see how similar these practices still are today in what St. Cyril describes! Truly, very little has changed in Orthodoxy over these past couple millenia.
Literally, the only problem I have with this book is its introduction. It was clearly written for seminarians and those engaged in textual criticism. If I was just an average reader and had picked this up on a whim, the introduction would have absolutely turned me off and discouraged me from even reading St. Cyril's stuff, that's how technical and dry the introduction is. It reads like the exact opposite of St. Cyril's writings, which is a shame! I wish they had done an introduction more palatable to the layman (with stuff like who St. Cyril is, when he lived, why his writings are important for us today, etc) and left the authorship/dating/other technical stuff in an appendix so the serious scholar could still access it, but it wouldn't completely throw off the casual reader.
I absolutely recommend most of this to Orthodox Christians, especially those new to the faith or getting ready to join, but NOT the introduction. Just skim it or skip it entirely and focus on St. Cyril. If you're a seminarian or just looove textual criticism and debate, go for it, but otherwise it really isn't helpful.
St. Cyril, intercede for us learners!
July 18, 2021
2.5/5, really. This is a fascinating read, from a historical perspective. The introductory summary of the debate over dating these lectures was an interesting peak into patristic studies. I appreciate that the Greek text was printed alongside the translation for comparison (though my Greek isn't strong enough to do that comparison myself). There are a number of points worth considering from this book:
1) The author seems rather unaware of infant baptism. He assumes from the start that baptism is meant only for catechized believers, and doesn't take any time to prove that point.
2) There are strong hints here at baptismal regeneration (though these passages can be considered at least somewhat ambiguous.
3) Baptism is done by full immersion (three times!), on the basis of Romans 6.
4) By this time several pseudo-sacraments crowded around baptism, potentially obscuring the significance of immersion. For example, immediately after baptism the catechumens are anointed with oil representing the Holy Spirit. But is that not what baptism is for? These rites also bring to mind the question of legitimacy concerning invented rituals.
5) Cyril's theology of the Eucharist is firmly transubstantiational.
6) There is here what might (very anachronistically) be likened to Lordship Salvation. The believers are expected to purify themselves to become worthy of the name "Christian." It's unclear to me whether or not one who sins after baptism retains forgiveness, in Cyril's mind.
In brief, there are a number of things here to make somebody from every denomination a bit uncomfortable. Aside from these things, there are a handful of beneficial statements. The short commentary on the Lord's Prayer is mostly good, and several comments about piety and the necessity of catechesis are helpful.
1) The author seems rather unaware of infant baptism. He assumes from the start that baptism is meant only for catechized believers, and doesn't take any time to prove that point.
2) There are strong hints here at baptismal regeneration (though these passages can be considered at least somewhat ambiguous.
3) Baptism is done by full immersion (three times!), on the basis of Romans 6.
4) By this time several pseudo-sacraments crowded around baptism, potentially obscuring the significance of immersion. For example, immediately after baptism the catechumens are anointed with oil representing the Holy Spirit. But is that not what baptism is for? These rites also bring to mind the question of legitimacy concerning invented rituals.
5) Cyril's theology of the Eucharist is firmly transubstantiational.
6) There is here what might (very anachronistically) be likened to Lordship Salvation. The believers are expected to purify themselves to become worthy of the name "Christian." It's unclear to me whether or not one who sins after baptism retains forgiveness, in Cyril's mind.
In brief, there are a number of things here to make somebody from every denomination a bit uncomfortable. Aside from these things, there are a handful of beneficial statements. The short commentary on the Lord's Prayer is mostly good, and several comments about piety and the necessity of catechesis are helpful.
March 30, 2018
One of my favorite series of books is called the Popular Patristics Series. It has been in publication for years and seeks to make influential writings of the Church Fathers more accessible and available. At present, there are 57 volumes today, and while I don't all of them (unfortunately), I have been blessed with each one I have read. Today, I would like to tell you about the latest volume in the series entitled Lectures on the Christian Sacraments by St. Cyril of Jerusalem.
The book begins with a lengthy (50 pages) introduction which discusses St. Cyril's Mystagogical Catecheses, the importance of Jerusalem in the history of Christianity, the Rites of Christian Initiation in Jerusalem, the authorship of St. Cyril's works, and the various manuscripts of this work. The rest of the book spans 70 pages with Greek on the left pages and an English translation on the right pages. The work is divided into two parts, The Protocatechesis and The Mystagogical Catecheses, with the latter being further divided into five sections - On the Prebaptismal Rites, On the Baptismal Rites, On the Chrismation, On the Body and Blood of Christ, and on the Eucharistic Liturgy.
Overall, I found this a very interesting and historical read. The works themselves are broken down point by point and step by step on what happens during each Sacrament and why it is happening. With a writing style like this, it makes St. Cyril's works very approachable and easy to read. Those who read Greek will appreciate having the original text on opposite pages, as even the best translations lack something. If you would like to learn more about the Sacraments of Initiation during a formative time in Church History, this is the book to buy!
The book begins with a lengthy (50 pages) introduction which discusses St. Cyril's Mystagogical Catecheses, the importance of Jerusalem in the history of Christianity, the Rites of Christian Initiation in Jerusalem, the authorship of St. Cyril's works, and the various manuscripts of this work. The rest of the book spans 70 pages with Greek on the left pages and an English translation on the right pages. The work is divided into two parts, The Protocatechesis and The Mystagogical Catecheses, with the latter being further divided into five sections - On the Prebaptismal Rites, On the Baptismal Rites, On the Chrismation, On the Body and Blood of Christ, and on the Eucharistic Liturgy.
Overall, I found this a very interesting and historical read. The works themselves are broken down point by point and step by step on what happens during each Sacrament and why it is happening. With a writing style like this, it makes St. Cyril's works very approachable and easy to read. Those who read Greek will appreciate having the original text on opposite pages, as even the best translations lack something. If you would like to learn more about the Sacraments of Initiation during a formative time in Church History, this is the book to buy!
August 20, 2024
The homily Procatechesis in this little book is worth the cost alone. In it, Cyril preaches to catechumens during a time when Christianity was emerging in public life rather than facing persecution. The text reveals significant overlap between Anglican and Orthodox liturgies today. Each homily beautifully captures the imagination and doctrine of the Patristic church, offering insights that deepened my understanding of the use of the oil of exorcism, the view of baptism as a form of exorcism and the putting on of the new self, and the spiritual presence in the Eucharist. His homily breaking down each line of the Lord's Prayer and the theological importance of liturgy perfectly lands the plane.
January 6, 2012
St. Cyril of Jerusalem provides lectures concerning the Eucharist, Baptism, Chrismation, and Confession in this work. It is worth a read if one is interested in an ancient catechesis of the first few Mysteries of the Church.
September 5, 2017
The text itself is easy to read and understand and shows pretty clearly that Orthodoxy continues to follow a long established liturgical tradition when it comes to baptism and the Eucharist.
May 5, 2022
A fascinating and important glimpse into mystagogy in the early centuries of the Church and a significant source for recovering this approach for catechesis today.
June 8, 2024
Lectures on the Christian Sacraments the procatechesis and the five mystagogical catecheses ascribed to st cyril of Jerusalem of Jerusalem, Cyril by Maxwell E. Johnson
https://www.amazon.com/Lectures-Chris...
Repeat after me….
4 After this the priest cries out, “Lift up your hearts.” For truly in that awe-filled hour it is necessary to have our hearts up toward the Lord, and not below with regard to the earth and earthly activities. For this reason the priest exhorts you with authority in that hour to leave behind all everyday cares and household worries and to have your hearts in heaven with the God who is the lover of humanity. Next, you answer, “We have [lifted] them to the Lord,” having made by this your agreement with him according to what you confessed. But let not such a one enter who with the mouth says, “We have [lifted] them up to the Lord,” but whose thoughts in his mind are focused on everyday cares. Always, then, keep God in mind! But if, on account of human weakness, you are not able to do this, try to do it especially in that hour.
5 Next, the priest says, “Let us give thanks to the Lord.” For rightly we are bound to give thanks, that he has called us, being unworthy, to such great grace, that, being enemies, he has reconciled us, and that he has made us worthy of the “Spirit of divine adoption” (cf. Rom 8.15). Next, you say, “It is right and just.” For by our giving thanks we do a right and just thing. But our Benefactor did not do only a just thing but more than just by making us worthy of such great love.
of Jerusalem, Cyril. Lectures on the Christian Sacraments: The Procatechesis and the Five Mystagogical Catecheses Ascribed to St Cyril of Jerusalem (Greek and English Edition) ... Patristics) (Popular Patristics Series) (p. 78). St. Vladimirs Seminary Press. Kindle Edition.
For some of my readers, this is going to be very familiar.
In fact, tomorrow, they will these lines and recite the corresponding response.
They will have no idea that the lines they will recite are the same lines that are found in an ancient manual on the meaning of the liturgy to explain an ancient liturgy. The manual’s dating is uncertain, some scholars date it back to 330 AD, others to 490 AD. Whatever the date, modern American Catholics will be using on Sunday the same call and response - and form of liturgy - used by their Greek speaking ancestors almost two-thousand years ago.
The manual is actually a series of lectures given to newly baptized Christians. The lectures represent “mystagogy” – teaching about the divine mysteries – in the rites of baptism and chrismation that the believers have just gone through. The mystagogy also explains the liturgy and the Eucharist.
There is a lot of value here fore modern Catholics who probably don’t know their faith, and almost certainly don’t appreciate how deep their faith goes back into history.
This is a short read, encompassing four short paragraphs. The provenance of the text is not clear. Efforts are made to link the text to Cyril of Jerusalem or his successor, but this connection may not exist, particularly if the text dates to a century after their deaths. The text was used in other church.
The introductory material gave me some insights I hadn’t possessed previously. For example, Jerusalem was one of the five leading patriarchates in early Christendom, including Antioch, Alexandria, Rome, and Constantinople. However, Jerusalem was unoccupied for a long period after the disaster of the Bar Kochbar Rebellion, and then became an exclusively pagan city. When Jerusalem emerged as a Christian center it was within the jurisdiction of the Metropolitan of Caesarea. In 325, Canon 7 f the Council of Nicea, promoted Jerusalem to a position of special honor. So, interestingly, two of the five historic patriarchs were established (or re-established) after the apostles.)
Those who want to think that transubstantiation was a late medieval invention will be inconvenienced by this text. These mystagogical lectures affirm transubstantiation without its Aristotelian nomenclature. Thus:
1 And this teaching of blessed Paul should prove to be sufficient to give you full assurance about the divine mysteries, of which you were made worthy when you became members of “the same body” (Eph 3.6) and blood of Christ. For he has just declared: “That in the night in which our Lord Jesus Christ was betrayed, taking bread and having given thanks, he broke [it] and gave [it] to his disciples, saying: ‘This is my body.’ And taking the cup, and having given thanks, said: ‘Take, drink, this is my blood’” (cf. 1 Cor 11.23–25). Therefore, since he himself said plainly about the bread, “This is my body,” who will dare to cast doubts from now on? And he, having also confirmed and said, “This is my blood,” who will ever doubt, saying, “It is not his blood?”
of Jerusalem, Cyril. Lectures on the Christian Sacraments: The Procatechesis and the Five Mystagogical Catecheses Ascribed to St Cyril of Jerusalem (Greek and English Edition) ... Patristics) (Popular Patristics Series) (p. 74). St. Vladimirs Seminary Press. Kindle Edition.
And:
3 So with every assurance, we receive as of the body and blood of Christ. For in the figure of bread is the body given to you, and in the figure of wine the blood is given to you, in order that, having received the body and blood of Christ, you may become [his] one body and one blood of Christ. For in this way we become “Christ-bearers,” his body and his blood having been given into our bodily members. Thus, according to blessed Peter, we become “sharers of the divine nature” (2 Pet 1.4).
of Jerusalem, Cyril. Lectures on the Christian Sacraments: The Procatechesis and the Five Mystagogical Catecheses Ascribed to St Cyril of Jerusalem (Greek and English Edition) ... Patristics) (Popular Patristics Series) (p. 74). St. Vladimirs Seminary Press. Kindle Edition.
It is interesting that the author of the Lectures refers to the bread as the “figure” – or perhaps “form” - of the body. Likewise, the author cautions newly-received Christians not to be deceived by their eyes and taste:
6 Stop, therefore, considering the bread and wine to be ordinary; for they are body and blood according to the Lord who made the declaration. For even if your senses suggest this to you, let faith confirm you. Do not judge this by taste, but be informed without doubt from faith that you have been made worthy of the body and blood of Christ.
of Jerusalem, Cyril. Lectures on the Christian Sacraments: The Procatechesis and the Five Mystagogical Catecheses Ascribed to St Cyril of Jerusalem (Greek and English Edition) ... Patristics) (Popular Patristics Series) (p. 75). St. Vladimirs Seminary Press. Kindle Edition.
To put a knife into the symbolic perspective, the author writes:
9 Having learned and being informed, namely, that what appears to be bread is not bread—even if that is suggested by taste—but it is the body of Christ, and that that which appears to be wine is not wine—even if this is suggested by taste—but it is the blood of Christ.
of Jerusalem, Cyril. Lectures on the Christian Sacraments: The Procatechesis and the Five Mystagogical Catecheses Ascribed to St Cyril of Jerusalem (Greek and English Edition) ... Patristics) (Popular Patristics Series) (p. 76). St. Vladimirs Seminary Press. Kindle Edition.
As with Catholics today, the Lord’s prayer was an integral part of the liturgy. The author of the Lectures offers an explanation of the prayer. This reflection on the importance of “daily bread” – actually “supersubstantial bread” – is worth noting:
15 “Give us today our super-substantial bread.” The bread that is common is not super-substantial. But this holy bread is super-substantial, on account of which it is ordered to the substance of the soul. For this bread does not go into the stomach to be passed out into the latrine (Mk 7.19), but it goes into every part of your being for the advantage of both body and soul. And by “today” he means every day, as also Paul has said: “as long as it is called ‘today’” (Heb 3.13).
of Jerusalem, Cyril. Lectures on the Christian Sacraments: The Procatechesis and the Five Mystagogical Catecheses Ascribed to St Cyril of Jerusalem (Greek and English Edition) ... Patristics) (Popular Patristics Series) (p. 80). St. Vladimirs Seminary Press. Kindle Edition.
I have seen Protestant apologists and scholars who will offer up Ratramnus in the ninth century and Berengar of Tours in the eleventh century to suggest that transubstantiation was an “open question.” Of course, those two figures were quickly canceled and their ideas was assigned to dustbin of history, until the Protestant Reformation. One can see why this occurred when one reflects on the fact that the Christian Church had been teaching as official doctrine for centuries the uniform position that “what appears to be read is not bread.”
It is almost as if Newman’s canard that “to be deep into history is to cease to be Protestant” has some merit.
https://www.amazon.com/Lectures-Chris...
Repeat after me….
4 After this the priest cries out, “Lift up your hearts.” For truly in that awe-filled hour it is necessary to have our hearts up toward the Lord, and not below with regard to the earth and earthly activities. For this reason the priest exhorts you with authority in that hour to leave behind all everyday cares and household worries and to have your hearts in heaven with the God who is the lover of humanity. Next, you answer, “We have [lifted] them to the Lord,” having made by this your agreement with him according to what you confessed. But let not such a one enter who with the mouth says, “We have [lifted] them up to the Lord,” but whose thoughts in his mind are focused on everyday cares. Always, then, keep God in mind! But if, on account of human weakness, you are not able to do this, try to do it especially in that hour.
5 Next, the priest says, “Let us give thanks to the Lord.” For rightly we are bound to give thanks, that he has called us, being unworthy, to such great grace, that, being enemies, he has reconciled us, and that he has made us worthy of the “Spirit of divine adoption” (cf. Rom 8.15). Next, you say, “It is right and just.” For by our giving thanks we do a right and just thing. But our Benefactor did not do only a just thing but more than just by making us worthy of such great love.
of Jerusalem, Cyril. Lectures on the Christian Sacraments: The Procatechesis and the Five Mystagogical Catecheses Ascribed to St Cyril of Jerusalem (Greek and English Edition) ... Patristics) (Popular Patristics Series) (p. 78). St. Vladimirs Seminary Press. Kindle Edition.
For some of my readers, this is going to be very familiar.
In fact, tomorrow, they will these lines and recite the corresponding response.
They will have no idea that the lines they will recite are the same lines that are found in an ancient manual on the meaning of the liturgy to explain an ancient liturgy. The manual’s dating is uncertain, some scholars date it back to 330 AD, others to 490 AD. Whatever the date, modern American Catholics will be using on Sunday the same call and response - and form of liturgy - used by their Greek speaking ancestors almost two-thousand years ago.
The manual is actually a series of lectures given to newly baptized Christians. The lectures represent “mystagogy” – teaching about the divine mysteries – in the rites of baptism and chrismation that the believers have just gone through. The mystagogy also explains the liturgy and the Eucharist.
There is a lot of value here fore modern Catholics who probably don’t know their faith, and almost certainly don’t appreciate how deep their faith goes back into history.
This is a short read, encompassing four short paragraphs. The provenance of the text is not clear. Efforts are made to link the text to Cyril of Jerusalem or his successor, but this connection may not exist, particularly if the text dates to a century after their deaths. The text was used in other church.
The introductory material gave me some insights I hadn’t possessed previously. For example, Jerusalem was one of the five leading patriarchates in early Christendom, including Antioch, Alexandria, Rome, and Constantinople. However, Jerusalem was unoccupied for a long period after the disaster of the Bar Kochbar Rebellion, and then became an exclusively pagan city. When Jerusalem emerged as a Christian center it was within the jurisdiction of the Metropolitan of Caesarea. In 325, Canon 7 f the Council of Nicea, promoted Jerusalem to a position of special honor. So, interestingly, two of the five historic patriarchs were established (or re-established) after the apostles.)
Those who want to think that transubstantiation was a late medieval invention will be inconvenienced by this text. These mystagogical lectures affirm transubstantiation without its Aristotelian nomenclature. Thus:
1 And this teaching of blessed Paul should prove to be sufficient to give you full assurance about the divine mysteries, of which you were made worthy when you became members of “the same body” (Eph 3.6) and blood of Christ. For he has just declared: “That in the night in which our Lord Jesus Christ was betrayed, taking bread and having given thanks, he broke [it] and gave [it] to his disciples, saying: ‘This is my body.’ And taking the cup, and having given thanks, said: ‘Take, drink, this is my blood’” (cf. 1 Cor 11.23–25). Therefore, since he himself said plainly about the bread, “This is my body,” who will dare to cast doubts from now on? And he, having also confirmed and said, “This is my blood,” who will ever doubt, saying, “It is not his blood?”
of Jerusalem, Cyril. Lectures on the Christian Sacraments: The Procatechesis and the Five Mystagogical Catecheses Ascribed to St Cyril of Jerusalem (Greek and English Edition) ... Patristics) (Popular Patristics Series) (p. 74). St. Vladimirs Seminary Press. Kindle Edition.
And:
3 So with every assurance, we receive as of the body and blood of Christ. For in the figure of bread is the body given to you, and in the figure of wine the blood is given to you, in order that, having received the body and blood of Christ, you may become [his] one body and one blood of Christ. For in this way we become “Christ-bearers,” his body and his blood having been given into our bodily members. Thus, according to blessed Peter, we become “sharers of the divine nature” (2 Pet 1.4).
of Jerusalem, Cyril. Lectures on the Christian Sacraments: The Procatechesis and the Five Mystagogical Catecheses Ascribed to St Cyril of Jerusalem (Greek and English Edition) ... Patristics) (Popular Patristics Series) (p. 74). St. Vladimirs Seminary Press. Kindle Edition.
It is interesting that the author of the Lectures refers to the bread as the “figure” – or perhaps “form” - of the body. Likewise, the author cautions newly-received Christians not to be deceived by their eyes and taste:
6 Stop, therefore, considering the bread and wine to be ordinary; for they are body and blood according to the Lord who made the declaration. For even if your senses suggest this to you, let faith confirm you. Do not judge this by taste, but be informed without doubt from faith that you have been made worthy of the body and blood of Christ.
of Jerusalem, Cyril. Lectures on the Christian Sacraments: The Procatechesis and the Five Mystagogical Catecheses Ascribed to St Cyril of Jerusalem (Greek and English Edition) ... Patristics) (Popular Patristics Series) (p. 75). St. Vladimirs Seminary Press. Kindle Edition.
To put a knife into the symbolic perspective, the author writes:
9 Having learned and being informed, namely, that what appears to be bread is not bread—even if that is suggested by taste—but it is the body of Christ, and that that which appears to be wine is not wine—even if this is suggested by taste—but it is the blood of Christ.
of Jerusalem, Cyril. Lectures on the Christian Sacraments: The Procatechesis and the Five Mystagogical Catecheses Ascribed to St Cyril of Jerusalem (Greek and English Edition) ... Patristics) (Popular Patristics Series) (p. 76). St. Vladimirs Seminary Press. Kindle Edition.
As with Catholics today, the Lord’s prayer was an integral part of the liturgy. The author of the Lectures offers an explanation of the prayer. This reflection on the importance of “daily bread” – actually “supersubstantial bread” – is worth noting:
15 “Give us today our super-substantial bread.” The bread that is common is not super-substantial. But this holy bread is super-substantial, on account of which it is ordered to the substance of the soul. For this bread does not go into the stomach to be passed out into the latrine (Mk 7.19), but it goes into every part of your being for the advantage of both body and soul. And by “today” he means every day, as also Paul has said: “as long as it is called ‘today’” (Heb 3.13).
of Jerusalem, Cyril. Lectures on the Christian Sacraments: The Procatechesis and the Five Mystagogical Catecheses Ascribed to St Cyril of Jerusalem (Greek and English Edition) ... Patristics) (Popular Patristics Series) (p. 80). St. Vladimirs Seminary Press. Kindle Edition.
I have seen Protestant apologists and scholars who will offer up Ratramnus in the ninth century and Berengar of Tours in the eleventh century to suggest that transubstantiation was an “open question.” Of course, those two figures were quickly canceled and their ideas was assigned to dustbin of history, until the Protestant Reformation. One can see why this occurred when one reflects on the fact that the Christian Church had been teaching as official doctrine for centuries the uniform position that “what appears to be read is not bread.”
It is almost as if Newman’s canard that “to be deep into history is to cease to be Protestant” has some merit.
March 12, 2025
A compilation of six lectures from Cyril of Jerusalem (writing in the 4th century): The Procatechesis addressed to catechumens who were about to be baptised, a lecture on prebaptismal rites (eg. renouncing Satan and turning from West to East), a lecture on baptismal rites, chrismation/anointing with oil, a lecture on how the elements of the Lord's Supper are the body and blood of Christ, and a lecture on Eucharistic liturgy. A really insightful read, especially given that St Cyril is describing the practice of the early church and explaining the significance of these practices, this book serves as a peek into the life of the early church. For example, the Procathechesis shows us that early church Catechumens are to fast for forty days for repentance before their baptism (a precursor to Lent, as baptisms occurred at Easter) ([4]), and the lecture on Eucharistic liturgy shows that the sursum corda ("lift up your hearts") (V.4), the epiclesis (V.7), and the lord's prayer (V.11) were all part of the early church's liturgy for the partaking of the Lord's Supper. As a Methodist where the Eucharistic liturgy follows the Book of Common Prayer, save for some changes such as the addition of the epiclesis, I found that reading Cyril's lectures gave me a fresh appreciation for the liturgy I'm so familiar with.
That is not to say that Cyril has nothing to offer modern theologians and theological issues. For example, on the presence of Christ in the Lord's Supper, Cyril refers to John 6 and wrote that the Jews, "not listening spiritually to what [Jesus] was saying, were scandalized and "turned back", thinking that the Savior was encouraging them to eat human flesh" (IV.4), and after commending to his hearers that the elements are not mere bread and wine — "even if that is suggested by taste" — but the body and blood of Christ, he calls them to "Strengthen your heart, receiving this [bread and wine] as spiritual, and make the face of your soul shine." (IV.9) When describing the oil used for chrismation, he also draws an analogy to the Eucharist: "Stop supposing that this visible myron is ordinary oil. For just as the bread of the Eucharist, after the invocation of the Holy Spirit is no longer ordinary bread, but the body of Christ, so also this holy myron is no longer ordinary, which is to say, common, after the invocation, but it is the gift of Christ and the Holy Spirit being accomplished by the coming of his divinity." (III.3) While I can see how one might argue for transubstantiation from these texts (I would rely heavily on the words "even if it is suggested by taste", the elements are no longer bread and wine), the overall thrust and testimony of Cyril seem to weigh in favour of sacramental change and spiritual presence and feeding.
That is not to say that Cyril has nothing to offer modern theologians and theological issues. For example, on the presence of Christ in the Lord's Supper, Cyril refers to John 6 and wrote that the Jews, "not listening spiritually to what [Jesus] was saying, were scandalized and "turned back", thinking that the Savior was encouraging them to eat human flesh" (IV.4), and after commending to his hearers that the elements are not mere bread and wine — "even if that is suggested by taste" — but the body and blood of Christ, he calls them to "Strengthen your heart, receiving this [bread and wine] as spiritual, and make the face of your soul shine." (IV.9) When describing the oil used for chrismation, he also draws an analogy to the Eucharist: "Stop supposing that this visible myron is ordinary oil. For just as the bread of the Eucharist, after the invocation of the Holy Spirit is no longer ordinary bread, but the body of Christ, so also this holy myron is no longer ordinary, which is to say, common, after the invocation, but it is the gift of Christ and the Holy Spirit being accomplished by the coming of his divinity." (III.3) While I can see how one might argue for transubstantiation from these texts (I would rely heavily on the words "even if it is suggested by taste", the elements are no longer bread and wine), the overall thrust and testimony of Cyril seem to weigh in favour of sacramental change and spiritual presence and feeding.
May 24, 2022
This book is a gem, which steps through the Procatechesis and 5 chapters on the Mystagogical Catecheses of St. Cyril of Jerusalem. Almost 1,700 years old, it provides a detailed exegesis of how baptism and chrismation are done in the Church, which is almost unchanged in the Orthodox churches till date. Apparently, these were written for the catechumens and newly illumined flock of St. Cyril of Jersualem (these writings are also attributed in part to his successor John II of the See of Jerusalem), which serves as an excellent reference for such candidates of our modern times too! Because, hardly anything has changed in the Eastern Churches, when it comes to these primary mysteries of faith. They are substantive and not merely symbolic. BTW, the introduction in this book is very edifying and occupies about 50% of the entire allotted space.
Every procatechesis and mystagogical catecheses has content in Greek on the left-page and in English on the right-page. This is different in this new edition, as the older edition of the same book had all the content in Greek first, followed by their tranlation in English next. For those, who would like to see this ancient treatise in Greek-and-English side-by-side, this latest edition would be a welcome resource at hand.
Every procatechesis and mystagogical catecheses has content in Greek on the left-page and in English on the right-page. This is different in this new edition, as the older edition of the same book had all the content in Greek first, followed by their tranlation in English next. For those, who would like to see this ancient treatise in Greek-and-English side-by-side, this latest edition would be a welcome resource at hand.
June 15, 2024
Required Reading.
My supplemental studies for ordination have been mostly ecclesiological and sacramental. This text was suggested to me because my mentor and I realized that I simply had no basic understanding of the sacraments besides "an outward sign of an inward grace," which of course was never explained.
More and more I find myself frustrated by my early Christian days where I was told that sacrament and church meant very little, that the most important things was some kind of "experience" with Jesus. But this text paints quite clearly that experiencing Christ can, and should, be done through the sacraments. I don't yet have a great definition, but I am closer to some a more robust sacramentology.
As for this book itself, I'll perhaps take some time to study the Greek another time, given the original Greek beside the translation. I'm glad it's there, but I probably won't make use of it for a bit. On a historical level, studying liturgy is fascinating. I find the 300's church quite interesting with it's rituals and practices. There are a few "proof text" parts that I find less helpful, especially taking the whole "women shouldn't talk in church" part completely out of context but I'm not surprised by that. In general this is a very good text and very helpful for a better understanding of the sacraments.
My supplemental studies for ordination have been mostly ecclesiological and sacramental. This text was suggested to me because my mentor and I realized that I simply had no basic understanding of the sacraments besides "an outward sign of an inward grace," which of course was never explained.
More and more I find myself frustrated by my early Christian days where I was told that sacrament and church meant very little, that the most important things was some kind of "experience" with Jesus. But this text paints quite clearly that experiencing Christ can, and should, be done through the sacraments. I don't yet have a great definition, but I am closer to some a more robust sacramentology.
As for this book itself, I'll perhaps take some time to study the Greek another time, given the original Greek beside the translation. I'm glad it's there, but I probably won't make use of it for a bit. On a historical level, studying liturgy is fascinating. I find the 300's church quite interesting with it's rituals and practices. There are a few "proof text" parts that I find less helpful, especially taking the whole "women shouldn't talk in church" part completely out of context but I'm not surprised by that. In general this is a very good text and very helpful for a better understanding of the sacraments.
December 10, 2024
*** Instead of this version, I recommend Catechetical Lectures by St. Cyril of Jerusalem, translated and published by St. Anthony’s Greek Orthodox Monastery. ***
Lectures on the Christian Sacraments: The Procatechesis and the Five Mystagogical Catecheses by St. Cyril of Jerusalem is not only a profound explanation of the Orthodox sacraments but also a powerful testament to the continuity of the Orthodox Church. St. Cyril’s teachings express the same beliefs and practices that remain central to the Church today, emphasizing the unbroken Tradition that has been faithfully preserved over the centuries. One of the book’s strongest qualities is its thorough and detailed examination of the symbolism behind each sacrament, offering a clear and illuminating breakdown of their spiritual significance. This work is invaluable for inquirers, catechumens, and the faithful, as well as anyone interested in understanding the sacramentology of the early Church. I highly recommend it for both study and spiritual growth.
February 17, 2020
Short but powerful lectures to encourage and uplift in Christ. The introduction was too much in the weeds for me though.
From On the Baptismal Rites:
"O strange and incredible thing! We did not really die, we were not really buried, we were not really crucified and raised; our imitation was in an image, but our salvation was real. Christ was truly crucified, and buried and raised up, and all these things he graciously gave to us, so that by the imitation of his passion we might gain participation in salvation in reality. O surpassing love of humanity! Christ received the nails in his pure hands and suffered, and to me grants salvation without my suffering and pain, through sharing [his suffering]."
From On the Baptismal Rites:
"O strange and incredible thing! We did not really die, we were not really buried, we were not really crucified and raised; our imitation was in an image, but our salvation was real. Christ was truly crucified, and buried and raised up, and all these things he graciously gave to us, so that by the imitation of his passion we might gain participation in salvation in reality. O surpassing love of humanity! Christ received the nails in his pure hands and suffered, and to me grants salvation without my suffering and pain, through sharing [his suffering]."
May 18, 2024
Six very short lectures by the Doctor of Catechesis to be delivered to the newly baptised, inducting them into the meaning of the sacraments of baptism, Chrismation (confirmation) and the Eucharist.
I didn't find them particularly interesting. They seem to be of more historical interest than anything else. In the final lecture Cyril describes the liturgy of the Eucharist which could be of great interest to some. In lecture 4 is a great description of the Eucharist as 'what seems bread is not bread, though bread by taste, but the Body of Christ', the clearest description I have seen in the Church Fathers so far. So, some interesting tidbits, but overall quite simple (it was aimed at newly baptised, after all) and very short (40 pages of the actual lectures).
I didn't find them particularly interesting. They seem to be of more historical interest than anything else. In the final lecture Cyril describes the liturgy of the Eucharist which could be of great interest to some. In lecture 4 is a great description of the Eucharist as 'what seems bread is not bread, though bread by taste, but the Body of Christ', the clearest description I have seen in the Church Fathers so far. So, some interesting tidbits, but overall quite simple (it was aimed at newly baptised, after all) and very short (40 pages of the actual lectures).
October 5, 2017
Like all early church fathers, this one is a mixed bag. The lecture on the eucharistic food is amazing, the one that follows gives the first inklings of the Papistic eucharistic sacrifice. The initial chapter on baptism is wonderful in extolling the gifts; the one on chrismation is contrived.
So, I'm glad that I read it, but like is usually the case, reading the fathers is picking out diamonds among fields of coal.
So, I'm glad that I read it, but like is usually the case, reading the fathers is picking out diamonds among fields of coal.
June 30, 2018
St. Cyril's lectures on the sacrament showed this naive former Protestant just how consistent tradition has been throughout the CENTURIES. The Eucharist described here is about 80 the same as my current Parish, its remarkable. Furthermore, St. Cyril's emphasis on 'stages of faith' if you will, is deeply resonant with my experience, so much so that I wonder up until I abandoned Evangelicalism had I merely been a catechumen, who God saw ready to enter into the mysteries deeper
July 13, 2018
Content is incredible and is a good guide to understanding sacraments and the process of becoming catechumens and then becoming fully united to the Church. However, translation is in old English which is unnecessary. The Greek and English texts are available in the book yet they are not side by side but rather separate unlike the way “On the Incarnation” by Athanasius is published.
June 28, 2022
Fascinating look at baptism in the 4th century. You get a great picture of what it looked like and how early discipleship happened.
There is a lot Cyril says that makes me scratch my head, but it’s worth reading. It’s important to remember that these are sermons to young believes not theological treatises to academics.
There is a lot Cyril says that makes me scratch my head, but it’s worth reading. It’s important to remember that these are sermons to young believes not theological treatises to academics.
August 18, 2022
"For truly death came upon Christ; truly his soul was separated from his body. And his burial was real, for his holy body was wrapped in a pure linen shroud, and everything really happened to him-but upon you, only the likeness of his death and sufferings, yet of salvation, not the likeness but the reality." p. 103
Read
November 27, 2023It was interesting to see how Cyril's description of the Eucharistic liturgy parallels almost exactly (even down to the words said) significant portions of the Anglican liturgy.
Accessible read with invaluable insights into how the sacraments were understood and implemented in the 4th c. of the church.
Accessible read with invaluable insights into how the sacraments were understood and implemented in the 4th c. of the church.
July 7, 2014
Easy to read and thorough. Interesting to see how baptism was handled in Jerusalem during the 4th century, as well as the Eucharist. If you are reading this review it probably means your are interested in the subject matter, and so I recommend it.
April 29, 2018
Of particular interest to me was reading about the early Church's (4th century) view of baptism and communion, in which they are not mere symbols but actually accomplish a purpose beyond mere obedience to a command.
August 26, 2024
Amazing description of post apostolic tradition. The only downside is the first half of the book up to 65 pages is just the introductory/explanation of the manuscript tradition from where this book comes from.
Want to read
December 26, 2009Listed by Patrick Madrid in the Reading Plan of Search and Rescue in Phase 2 (Intermediate).
February 13, 2017
Cyril gets 5 stars, but the translation is archaic. Cross's introduction is concise and helpful--fairly typically mid-century Anglican.
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