Scholarly Reflections
McDonnell, Kilian & Montague, George T. "Chapter Fifteen: Cyril of Jerusalem: 'We Can Also See and Feel' - The Transformation of Jerusalem." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 200-218.
Cyril's discussion of charisms was more extensive in his catechetical works, written early in his career, than in his mystagogical works, dated near the end of his career. McDonnell pursues a reason in this chapter, though admitting it is an "informed conjecture" (McDonnell & Montague 1991, 200). After the sack of Jerusalem in A.D. 70, the city was rebuilt under Hadrian, after 135, but as a Roman city. The Christian and Jewish element was small, despite the historic and cultural significance of the city. By 346, Jerusalem had recovered enough to host a regional bishops' council. At this time, McDonnell observes, "Cyril would have been about 31" (McDonnell & Montague 1991, 201).
McDonnell notes that through the time of destruction and obscurity, the Christian and Jewish inhabitants of Jerusalem retained a memory of significant locations and historical events, and that the city was visited by various pilgrims, some of distinction (McDonnell & Montague 1991, 202-203). By about 335 the Holy Sepulcher was completed, and was reported to be a beautiful and significant place, not only decorated with gold, but also possibly containing the purported cross of Jesus as a relic (McDonnell & Montague 1991, 204). This would have given Jerusalem a permanent standing as a prominent place. McDonnell considers the prominence to have been enhanced, if not established, by Cyril's development of liturgy and his expression of the importance of both seeing and feeling the cross (McDonnell & Montague 1991, 205). Cyr8il's work allowed Jerusalem to be distinguished from Alexandria and Antioch, which had been seen as more important centers of Christianity. Particularly McDonnell notes Cyril's developments of cycles for Holy Week, Easter, and for the propers throughout the year rather than just for saints' days as setting an important trend within the Church (McDonnell & Montague 1991, 206).
Cyril became bishop of Jerusalem in 348. McDonnell observes that he quickly made claims that Jerusalem should have metropolitan status, rather than or in addition to Caesarea (McDonnell & Montague 1991, 209). Though Jerusalem was seen by many as a place of pilgrimage, Basil and Gregory of Nyssa, both of whom were visitors while Cyril was bishop, did not specifically say Jerusalem was a place of pilgrimage (McDonnell & Montague 1991, 209-210). Others did consider a pilgrimage to the holy city to be of spiritual importance. McDonnell illustrates the atmosphere in Jerusalem in the reign of Cyril by reference to Egeria's Travels, an account by one Egeria, a lady pilgrim from Spain (McDonnell & Montague 1991, 212). Egeria described a festal atmosphere in which the assembled pilgrims could enter into the events of Jesus' work, where many had taken place, in powerful personal experience.
McDonnell further notes that Eusebius' writings which detailed history and geography as regards Jerusalem were widely available and likely served as guidebooks for many pilgrims. Eusebius, though he was engaged in commentary on biblical passages, described the topography of those passages in detail (McDonnell & Montague 1991, 214).