Cyril of Jerusalem and Nemesius of Emesa by William Telfer

By William Telfer

This quantity within the Library of Christian Classics deals clean translations of chosen works through Cyril of Jerusalem and Nemesius of Emesa.

Long well-known for the standard of its translations, introductions, explanatory notes, and indexes, the Library of Christian Classics offers students and scholars with glossy English translations of a few of the main major Christian theological texts in background. via those works--each written sooner than the top of the 16th century--contemporary readers may be able to interact the tips that experience formed Christian theology and the church during the centuries.

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The Armenian has a nineteenth lection, I Timothy 3:14-16. Now I Timothy 3:15 is cited in Section 25, early in the second part of the lecture, which breaks obviously between Sections 21 and 22. The Armenian lection is appropriate to this second part, if it were a lecture in itself. And we may conclude that it was at some time separate from the first part, as Lecture xix. A Bodleian Armenian manuscript dated 1359 is also printed by Conybeare (p. " There was no lection for the introductory lecture.

42 Now it is 41 The most elaborate attempt is that of Dom F. Cabrol in chapter vii of his Les figlises de Jerusalem. (Paris, 1895). He supposed many lectures to be lost, put VI-XI in the sixth week (with a lecture on Saturday), xn-xvn in the seventh, and xvin on Palm Sunday. This puts xrv on Wednesday, whereas xiv. 24 shows that it was on Monday, and separates xi and xn by a Sunday. This is enough to destroy the whole construction. 4 2 The evidence is in the form of a Jerusalem lectionary translated into Armenian, published as an appendix in F.

Thus the photizomenoi might not be told beforehand exactly what was going to happen. 5« In Le Museon, Iv. 1-43. 60 All these features would be expected in a work of the 390s. They are surprising in work of forty years earlier. There is thus strong reason for supposing that Cyril's lectures were transcribed but the once, and only those which he gave before Easter; that by the 390s the absence of mystagogic lectures was felt to be a defect in the book in circulation, and so a copy of five short mystagogic lectures given by John was added, but without the attribution to John being always copied; so that eventually these five lectures were wrongly attributed to Cyril.

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