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 way of Cyril of Jerusalem and Nemesius of Emesa.

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423). Eusebius tells of a lector, Procopius, of t h e Church of Scythopolis, a native of Jerusalem, w h o interpreted Greek into " S y r i a c " (no d o u b t meaning Palestinian A r a m a i c ) . (Martyrs of Palestine', ii. ) T h e non-Hellenic element in the J e r u s a l e m C h u r c h was therefore not negligible. T h e bilingual section of the population would naturally increase with t h e increase of pilgrimage, b u t is n o t likely to have been very large when Cyril became bishop. 44 See vii, i a n d VIIL I .

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.

Between the letter and its acceptance at Jerusalem Arius himself had died. 73 This again is an imaginative step on Constantine's part. It meant that the clergy and ascetics of Jerusalem had to deal with an imperial agent who had their enthusiastic confidence, and that the architect would adapt his plans both to the actual site, and to the uses to which the buildings were likely to be put. 48 CYRIL OF JERUSALEM 74 centre. This was the building known as the Anastasis, or chapel of the resurrection, and was entered by several doors.

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