Academic Reading
1/29/26
Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 11: Cyril of Jerusalem: catecheses." (pp. 82-87). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
Five of the catechetical lectures ascribed to Cyril of Jerusalem (bishop of Jerusalem about 349-386) deal with the eucharist. Jasper and Cuming observe that "most manuscripts attribute them to Cyril's successor, John II, some to both bishops, but none to Cyril alone" (Jasper & Cuming 1990, p. 82). Jasper and Cuming consider 350 to be likely too early for the lectures but that 387 is a good fit doctrinally.
A reconstruction of the anaphora places the sursum corda first, then a Sanctus, an epiclesis, then intercessions (Jasper & Cuming 1990, p. 82). The presence of an institution narrative is unclear. The epiclesis is by nature a consecration, using vocabulary of a "figure" and "likeness" of the body and blood (Jasper & Cuming 1990, p. 83). Yet the sacrifice mentioned in the intercessions is propitiatory in nature.
After a brief bibliography (Jasper & Cuming 1990, p. 84) Jasper and Cuming provide an English translation of the eucharistic material, ordered according to the pertinent catechetical lectures.
In catechesis 4, I observe there is a juxtaposition of the language of "figure" with an assumption of the reality of the body and blood (cf. paragraphs 1 and 3, provided on p. 84). This warrants careful consideration of exactly what Cyril might consider to be the implications of a "figure." Catechesis 5, paragraph 7 further asserts that the Holy Spirit makes the bread to be the body and the wine to be the blood of Christ (Jasper & Cuming 1990, p. 86).
1/29/26
Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 11: Cyril of Jerusalem: catecheses." (pp. 82-87). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
Five of the catechetical lectures ascribed to Cyril of Jerusalem (bishop of Jerusalem about 349-386) deal with the eucharist. Jasper and Cuming observe that "most manuscripts attribute them to Cyril's successor, John II, some to both bishops, but none to Cyril alone" (Jasper & Cuming 1990, p. 82). Jasper and Cuming consider 350 to be likely too early for the lectures but that 387 is a good fit doctrinally.
A reconstruction of the anaphora places the sursum corda first, then a Sanctus, an epiclesis, then intercessions (Jasper & Cuming 1990, p. 82). The presence of an institution narrative is unclear. The epiclesis is by nature a consecration, using vocabulary of a "figure" and "likeness" of the body and blood (Jasper & Cuming 1990, p. 83). Yet the sacrifice mentioned in the intercessions is propitiatory in nature.
After a brief bibliography (Jasper & Cuming 1990, p. 84) Jasper and Cuming provide an English translation of the eucharistic material, ordered according to the pertinent catechetical lectures.
In catechesis 4, I observe there is a juxtaposition of the language of "figure" with an assumption of the reality of the body and blood (cf. paragraphs 1 and 3, provided on p. 84). This warrants careful consideration of exactly what Cyril might consider to be the implications of a "figure." Catechesis 5, paragraph 7 further asserts that the Holy Spirit makes the bread to be the body and the wine to be the blood of Christ (Jasper & Cuming 1990, p. 86).
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