Cyril of Jerusalem and Nemesius of Emesa by William Telfer

By William Telfer

This quantity within the Library of Christian Classics bargains clean translations of chosen works by means of 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 presents students and scholars with sleek English translations of a few of the main major Christian theological texts in background. via those works--each written ahead of the top of the 16th century--contemporary readers may be able to interact the tips that experience formed Christian theology and the church in the course of the centuries.

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If he was too ill to lecture himself, we should expect Heraclius to be his choice. There is, moreover, nothing in our lectures to suggest that Cyril speaks as a deputy, and not as bearing on his own shoulders the responsibilities of the bishop's office. Thus there are three difficulties which meet us in choosing 348, and apparently none in choosing 350. The three difficulties are, (i) in requiring Lecture xiv to be given in Holy Week, it overloads the lecturing of that week, (ii) in supposing that Cyril lectured as a presbyter, and (iii) in placing so unhappy a background to 49 F .

6) since Zephaniah ( 3 : 8 in the Septuagint) says, "Therefore await m e , saith the Lord, on the day of m y resurrection at the Martyry". Valesius, commenting on Life of Constantine, iv. 45, suggests that this exegesis was produced a t the dedication of the Martyry, in 335. Whereas the names Martyry a n d Anastasis are commonly used, as in these pages, to denominate two distinct buildings, the first a basilica a n d the second a rotunda, both names, in Cyril's days, were alike applicable to the whole complex of buildings shown in t h e ground plan A.

35 a n d iv. 4-6. T h e d a t e is fixed b y iii. 3 2 . 3 . GENERAL INTRODUCTION 57 rabbinic sources, the avoidance of Jerusalem by non-Christian Jews came to an end. The temple ruins became an object of mournful pilgrimage, and the previously deserted areas of the old city began quietly to fill again with Jews, some of Pharisee leanings and some Sadducee, but not Christian. 98 Meanwhile, according to Eusebius {Demonstration of the Gospel, 3. 5) the Judaeo-Christian congregation was very large.

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