Cyril of Alexandria
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Cyril of Alexandria (
Cyril is well known for his dispute with Nestorius and his supporter, Patriarch John of Antioch, whom Cyril excluded from the Council of Ephesus for arriving late. He is also known for his expulsion of Novatians and Jews from Alexandria and for inflaming tensions that led to the murder of the Hellenistic philosopher Hypatia by a Christian mob. Historians disagree over the extent of his responsibility in this.
Cyril tried to oblige the pious Christian emperor Theodosius II (AD 408–450) to himself by dedicating his Paschal table to him.[4] Cyril's Paschal table was provided with a Metonic basic structure in the form of a 19-year lunar cycle adopted by him around AD 425, which was very different from the first Metonic 19-year lunar cycle invented around AD 260 by Anatolius, but exactly equal to the lunar cycle which had been introduced around AD 412 by Annianus; the Julian equivalent of this Alexandrian cycle adopted by Cyril and nowadays referred to as the 'classical (Alexandrian) 19-year lunar cycle' would emerge a century later in Rome as the basic structure of Dionysius Exiguus’ Paschal table (AD 525).[5]
The
Cyril is remembered in the Church of England with a commemoration on 27 June.[7]
Early life
Little is known for certain of Cyril's early life. He was born circa 376, in the town of Didouseya, Egypt, modern-day
In 403, he accompanied his uncle to attend the "
Patriarch of Alexandria
Theophilus died on 15 October 412, and Cyril was made
Thus, Cyril followed his uncle in a position that had become powerful and influential, rivalling that of the prefect in a time of turmoil and frequently violent conflict between the cosmopolitan city's pagan, Jewish, and Christian inhabitants.[16] He began to exert his authority by causing the churches of the Novatianists to be closed and their sacred vessels to be seized.
Controversies
Dispute with the Prefect
Tension between the parties increased when in 415, Orestes published an edict that outlined new regulations regarding mime shows and dancing exhibitions in the city, which attracted large crowds and were commonly prone to civil disorder of varying degrees. Crowds gathered to read the edict shortly after it was posted in the city's theater. Cyril sent the grammaticus Hierax to discover the content of the edict. The edict angered Christians as well as Jews. At one such gathering, Hierax read the edict and applauded the new regulations, prompting a disturbance. Many people felt that Hierax was attempting to incite the crowd—particularly the Jews—into sedition.[18] Orestes had Hierax tortured in public in a theatre. This order had two aims: one to quell the riot, the other to mark Orestes' authority over Cyril.[19][17]
Socrates Scholasticus recounts that upon hearing of Hierex's severe and public punishment, Cyril threatened to retaliate against the Jews of Alexandria with "the utmost severities" if the harassment of Christians did not cease immediately. In response to Cyril's threat, the Jews of Alexandria grew even more furious, eventually resorting to violence against the Christians. They plotted to flush the Christians out at night by running through the streets claiming that the Church of Alexander was on fire. When Christians responded to what they were led to believe was the burning down of their church, "the Jews immediately fell upon and slew them" by using rings to recognize one another in the dark and killing everyone else in sight. When the morning came, Cyril, along with many of his followers, took to the city's synagogues in search of the perpetrators of the massacre.[20]
According to Socrates, after Cyril rounded up all the Jews in Alexandria he ordered them to be stripped of all possessions, banished them from Alexandria, and allowed their goods to be pillaged by the remaining citizens of Alexandria. Scholasticus alleges that all the Jews of Alexandria were banished, while John of Nikiû says it was only those involved in the ambush and massacre. Susan Wessel says that, while it is not clear whether Scholasticus was a Novationist (whose churches Cyril had closed), he was apparently sympathetic towards them, and repeatedly accuses Cyril of abusing his episcopal power by infringing on the rights and duties of the secular authorities. Wessel says, however, "...Socrates probably does not provide accurate and unambiguous information about Cyril's relationship to imperial authority".[21]
Nonetheless, with Cyril's banishment of the Jews, however many, "Orestes [...] was filled with great indignation at these transactions, and was excessively grieved that a city of such magnitude should have been suddenly bereft of so large a portion of its population."[20] Because of this, the feud between Cyril and Orestes intensified, and both men wrote to the emperor regarding the situation. Eventually, Cyril attempted to reach out to Orestes through several peace overtures, including attempted mediation and, when that failed, showed him the Gospels, which he interpreted to indicate that the religious authority of Cyril would require Orestes' acquiescence in the bishop's policy.[22] Nevertheless, Orestes remained unmoved by such gestures.
This refusal almost cost Orestes his life. Nitrian monks came from the desert and instigated a riot against Orestes among the population of Alexandria. These monks had resorted to violence 15 years before, during a controversy between Theophilus (Cyril's uncle) and the "Tall Brothers"; the monks assaulted Orestes and accused him of being a pagan. Orestes rejected the accusations, showing that he had been baptised by the Archbishop of Constantinople. A monk named Ammonius threw a stone hitting Orestes in the head. The prefect had Ammonius tortured to death, whereupon the Patriarch allegedly honored him as a martyr. However, at least according to Scholasticus, the Christian community displayed a general lack of enthusiasm for Ammonius's case for martyrdom. The prefect then wrote to the emperor Theodosius II, as did Cyril.[23][24]
Murder of Hypatia
The Prefect
According to
Cyril's involvement
Although Socrates Scholasticus never explicitly identifies Hypatia's murderers, they are commonly assumed to have been members of the parabalani.[37] Christopher Haas disputes this identification, arguing that the murderers were more likely "a crowd of Alexandrian laymen".[38] Socrates Scholasticus unequivocally condemns the actions of the mob, declaring, "Surely nothing can be farther from the spirit of Christianity than the allowance of massacres, fights, and transactions of that sort."[26][36][39]
Neoplatonist historian
After the murder, a deputation of citizens went to Constantinople to petition the Emperor for an investigation so as to prevent such horrors in the future and to put down the disorderly Parabalani, however they urged for the Patriarch to be allowed to remain in the city (Orestes wanted him banished). One could deduce from this that there were some who didn't think Cyril responsible for this or that even his own followers thought he went too far. However, according to Damascius, Cyril himself allegedly only managed to escape even more serious punishment by bribing one of Theodosius's officials.[39] Indeed, the investigation resulted in the emperors Honorius and Theodosius II issuing an edict in autumn of 416, which attempted to remove the parabalani from Cyril's power and instead place them under the authority of Orestes.[45][39][46][47] The edict restricted the parabalani from attending "any public spectacle whatever" or entering "the meeting place of a municipal council or a courtroom."[48] It also severely restricted their recruitment by limiting the total number of parabalani to no more than five hundred.[47]
Conflict with Nestorius
Another major conflict was between the
Cyril gained an opportunity to restore Alexandria's pre-eminence over both Antioch and Constantinople when an Antiochine priest who was in Constantinople at Nestorius' behest began to preach against calling
However, when John of Antioch and the other pro-Nestorius bishops finally reached Ephesus, they assembled their own Council, condemned Cyril for heresy, deposed him from his see, and labelled him as a "monster, born and educated for the destruction of the church".[52] Theodosius, by now old enough to hold power by himself, annulled the verdict of the Council and arrested Cyril, but Cyril eventually escaped. Having fled to Egypt, Cyril bribed Theodosius's courtiers, and sent a mob led by Dalmatius, a hermit, to besiege Theodosius's palace, and shout abuse; the emperor eventually gave in, sending Nestorius into minor exile (Upper Egypt).[52] Cyril died about 444, but the controversies were to continue for decades, from the
Theology
Cyril regarded the embodiment of
The main issue that prompted this dispute between Cyril and Nestorius was the question which arose at the Council of Constantinople: What exactly was the being to which Mary gave birth? Cyril affirmed that the Holy Trinity consists of a singular divine nature, essence, and being (ousia) in three distinct aspects, instantiations, or subsistencies of being (hypostases). These distinct hypostases are the Father, the Son or Word (Logos), and the Holy Spirit. Then, when the Son became flesh and entered the world, the pre-Incarnate divine nature and assumed human nature both remained, but became united in the person of Jesus. This resulted in the miaphysite slogan "One Nature united out of two" being used to encapsulate the theological position of this Alexandrian bishop.
According to Cyril's theology, there were two states for the Son of God: the state that existed prior to the Son (or Word/Logos) becoming enfleshed in the person of Jesus and the state that actually became enfleshed. The Logos Incarnate suffered and died on the Cross, and therefore the Son was able to suffer without suffering. Cyril passionately argued for the continuity of a single subject, God the Word, from the pre-Incarnate state to the Incarnate state. The divine Logos was really present in the flesh and in the world—not merely bestowed upon, semantically affixed to, or morally associated with the man Jesus, as the adoptionists and, he believed, Nestorius had taught.
Mariology
Cyril of Alexandria became noted in
Beginning in 429 Cyril wrote a series of letters to various ecclesiastical authorities in which he espoused the orthodoxy of "Theotokos". The propriety of the term was justified through appeals to earlier theologians who had used it, like Athanasius, the Cappadocians, and Atticus.[56] Following an epistolary exchange with the increasingly unpopular archbishop of Constantinople, in 430 Cyril wrote his famous 12 Anathemas in which anyone who refused to call Mary Theotokos was condemned. The following year over 100 bishops met in council at Ephesus to rule on the disputes. In between sessions at the Council Cyril delivered a number of sermons; some of those attributed to his hand are of disputed authorship, but 6 are recognised as genuine. Homily IV delivered upon the late arrival of western delegates is a particularly striking example of Cyril's developed Mariology.[57] It is the foremost expression of Cyril's devotion to Mary, and is one of the first historical attestations of the salutation Χαῖρε ("Hail") being used to invoke the Virgin, a practice later standardised in Byzantine homiletics and hymnography such as the sermons of Chrysippus and Basil of Selecucia, and the Akathist hymn. Mary, who is credited with calling the council fathers together, embodies for Cyril the paradoxes of orthodox Christology, "container of the uncontained" and "the place for the infinite", among other lauded descriptions.[58] Cyril's notions of the identity of Christ, therefore, have direct bearing on the identity of Mary. Wessell explains how "Cyril's spatial metaphors construed Mary as a sacred place" and how he "applied metaphors depicting royalty and exaltation to Mary: she was the treasure of the world, the crown of virginity, and the sceptre of orthodoxy."[59] Subsequently, such praise would become normative in Marian theology.
In several of his works, Cyril focuses on the love of Jesus to his mother. On the Cross, he overcomes his pain and thinks of his mother. At the wedding in Cana, he bows to her wishes. The conflict with Nestorius was mainly over this issue, and some have argued that it has often been misunderstood. "[T]he debate was not so much about Mary as about Jesus. The question was not what honors were due to Mary, but how one was to speak of the birth of Jesus."[54] Wessell notes that in Homily V delivered at the council, Cyril argued that Nestorius' refusal to acknowledge God's incarnate birth from Mary was a blasphemy against Christ.[60] At the same time, the close relationship between Christological and Mariological formulations going back to the Cappadocian Fathers created a climate wherein intellectual argumentation over disputed theology overlapped with blossoming lay piety. When the Council of Ephesus convened under Cyril's presidency it did so in the newly constructed Church of Mary,[61] a venue that contributed to the devotional matrix of the debates. Whereas in the past scholars have often argued that Marian piety and theology only developed in the wake of the conciliar decrees, Shoemaker considers this to be refuted by the picture emerging from liturgical and archaeological evidence.[62] The substance of Cyril's arumentation was Christological in orientation. His mature Mariology was chiefly in service to this, and to the end of discrediting Nestorius.[63] Yet Wessel, quoting Homily IV, notes that the enthusiastic praises go beyond the strictly Christological. "She was not only valuable as a vessel storing something sacred but was herself precious and venerated: ‘Is it even possible for people to speak of the celebrated Mary? The virginal womb; O thing of wonder! The marvel strikes me with awe!’" Such sentiments served to further distinguish what Cyril believed to be orthodox theology from that which Nestorius taught, characterising the latter as subversive to both church and empire. As "scepter of orthodoxy", Mary became the standard of Christological fidelity in Cyril's theology; Nestorius's denial of "Theotokos" became the identifiable sign of his impugning of the divinity of Jesus.[64]
St. Cyril received an important recognition of his preachings by the Second Council of Constantinople (553 d.C.) which declared;
- "St. Cyril who announced the right faith of Christians" (Anathematism XIV, Denzinger et Schoenmetzer 437).
Works
Cyril was a scholarly archbishop and a prolific writer. In the early years of his active life in the Church he wrote several exegetical documents. Among these were: Commentaries on the Old Testament,[65] Thesaurus, Discourse Against Arians, Commentary on St. John's Gospel,[66] and Dialogues on the Trinity. In 429 as the Christological controversies increased, the output of his writings was so extensive that his opponents could not match it. His writings and his theology have remained central to the tradition of the Fathers and to all Orthodox to this day.
- Becoming Temples of God (Ναοὶ θεοῦ χρηματιοῦμεν) (in Greek original and English)
- Second Epistle of Cyril to Nestorius
- Commentary on the Letter to Hebrews
- Third Epistle of Cyril to Nestorius (containing the twelve anathemas)
- Formula of Reunion: In Brief (A summation of the reunion between Cyril and John of Antioch)
- The "Formula of Reunion", between Cyril and John of Antioch
- Five tomes against Nestorius (Adversus Nestorii blasphemias)
- That Christ is One (Quod unus sit Christus)
- Scholia on the incarnation of the Only-Begotten (Scholia de incarnatione Unigeniti)
- Against Diodore of Tarsus and Theodore of Mopsuestia (fragments)
- Against the synousiasts (fragments)
- Commentary on the Gospel of Luke
- Commentary on the Gospel of John
- Against Julian the Apostate
- Cyrilli Alexandrini liber Thesaurus adversus hereticos a Georgio Trapesuntio traductus (in Latin and Greek)
Translations
- Festal letters 1-12, translated by Philip R. Amidon, Fathers of the Church vol. 112 (Washington, D.C.: Catholic University of America Press, 2009)
- Commentary on Isaiah, translated with an introduction by Robert Charles Hill (Brookline, Massachusetts: Holy Cross Orthodox Press, 2008)
- Commentary on the Twelve Prophets, translated by Robert C. Hill, 2 vols, Fathers of the Church vols 115-16 (Washington, D.C.: Catholic University of America Press, 2008) [translation of In XII Prophetas]
- Against those who are unwilling to confess that the Holy Virgin is Theotokos, edited and translated with an introduction by Protopresbyter George Dion. Dragas (Rollinsford, New Hampshire: Orthodox Research Institute, 2004)
- Norman Russell, Cyril of Alexandria (London: Routledge, 2000) [contains translations of selections from the Commentary on Isaiah; Commentary on John; Against Nestorius; An explanation of the twelve chapters; Against Julian]
- On the unity of Christ, translated and with an introduction by John Anthony McGuckin (Crestwood, New York: St. Vladimir's Seminary Press, 1995.)
- J. A. McGuckin, St Cyril of Alexandria: The Christological Controversy. Its History, Theology and Texts (Leiden: E.J. Brill, 1994) [contains translations of the Second and Third Letters to Nestorius; the Letters to Eulogius and Succensus; Cyril's Letters to the Monks of Egypt, to Pope Celestine, to Acacius of Beroea and to John of Antioch (containing the Formulary of Reunion), the Festal Homily delivered at St John's basilica, Ephesus, and the Scholia on the Incarnation]
- Letters 1-110, translated by John I McEnerney, Fathers of the Church vols 76-77 (Washington: Catholic University of America Press, c. 1987)
- Cyril of Alexandria. Selected Letters, edited and translated by Lionel R. Wickham (Oxford: Clarendon Press 1983). [contains translations of the Second and Third Letters to Nestorius, the Letters to Acacius of Melitene and Eulogius, the First and Second Letters to Succensus, Letter 55 on the Creed, the Answers to Tiberius, the Doctrinal Questions and Answers, and the Letter to Calosirius,]
See also
- Catholic Church in Egypt
- Dyophysitism
- General Roman Calendar
- List of early Christian saints
- Saint Cyril of Alexandria, patron saint archive
- Monophysitism
Citations
- ^ a b Henry Palmer Chapman (1908). "St. Cyril of Alexandria". In Catholic Encyclopedia. 4. New York: Robert Appleton Company.
- ^ Chisholm, Hugh, ed. (1911). "Cyril (bishop of Alexandria)". Encyclopædia Britannica. 7. (11th ed.). Cambridge University Press. p. 706.
- ^ Gibbon, E., Milman, H. Hart. (1871). The history of the decline and fall of the Roman empire. A new ed., Phila.: J. B. Lippincott & co. Volume 4, p. 509.
- ^ Mosshammer (2008), pp. 193–194.
- ^ Zuidhoek (2019), pp. 67–74.
- ^ Calendarium Romanum (Libreria Editrice, 1969), pp. 95 and 116.
- ^ "The Calendar". The Church of England. Retrieved 27 March 2021.
- ISBN 9781134673377.
- ISBN 978-0-19-280058-9.
- ^ a b c "| | St-Takla.org".
- ^ Schaff, Philip. "Cyril of Alexandria", The New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. III.
- ^ ""Saint Cyril of Alexandria", Franciscan Media". Archived from the original on 29 September 2020. Retrieved 1 August 2018.
- ^ Palladius, Dialogus, xvi; Socrates Scholasticus, Ecclesiastical History, VI, 7; Sozomen, Ecclesiastical History, VIII, 12.
- The Catholic Encyclopedia, Vol. XIV (New York: Robert Appleton Company)
- Patrologia Graecae, CIII, 105-113
- ^ Preston Chesser, "The Burning of the Library of Alexandria". Archived from the original on 28 March 2014. Retrieved 23 August 2007., eHistory.com
- ^ a b Wessel (2004), p. 34.
- ^ John of Nikiu, 84.92.
- ^ Socrates Scholasticus, vii.13.6-9
- ^ a b Socrates Scholasticus, Ecclesiastical History, born after 380 AD, died after 439 AD.
- ^ Wessel (2004), p. 22.
- ^ Wessel (2004), p. 35.
- ^ Socrates Scholasticus, vii.14.
- ^ Wessel (2004), pp. 35–36.
- ISBN 0-8018-8541-8, p. 312.
- ^ a b c d e f Novak 2010, p. 240.
- ^ Watts 2017, pp. 114–115.
- ^ a b Haas 1997, p. 313.
- ^ Watts 2008, p. 198.
- ^ Dzielska 1995, p. 93.
- ^ Watts 2017, pp. 115–116.
- ^ a b Watts 2008, pp. 198–199.
- ^ Socrate Scolastico, vii.15.
- ^ Giovanni di Nikiu, 84.88-100.
- ^ a b c Watts 2017, p. 116.
- ^ a b Watts 2008, p. 199.
- ^ Haas 1997, pp. 235–236, 314.
- ^ Haas 1997, p. 314.
- ^ a b c Watts 2017, p. 117.
- ^ "Whitfield, Bryan J., "The Beauty of Reasoning: A Reexamination of Hypatia and Alexandria", The Mathematics Educator, vol. 6, issue 1, p. 14, University of Georgia, Summer 1995" (PDF). Archived from the original (PDF) on 2 September 2006. Retrieved 14 June 2016.
- ^ Dzielska (1995), p. 18.
- ^ Dzielska (1995), pp. xi, 157.
- ^ "Dictionary of Greek and Roman Biography and Mythology, page 537 (V. 2)". Archived from the original on 11 September 2011. Retrieved 8 February 2010.
- ^ Fortescue (2007), p. 165.
- ^ Watts 2008, p. 200.
- ^ Dzielska 1995, pp. 95–96.
- ^ a b Haas 1997, p. 436.
- ^ Haas 1997, pp. 67, 436.
- ISBN 0-8146-5616-1
- ^ Thomas Gerard Weinandy, Daniel A. Keating, The theology of St. Cyril of Alexandria: a critical appreciation; New York: T&T Clark Ltd, 2003, p. 49.
- ^ Nestorius, Second Epistle to Cyril "Monachos.net – Nestorius of Constantinople, Second epistle to Cyril of Alexandria". Archived from the original on 7 June 2011. Retrieved 24 June 2010.
- ^ a b Edward Gibbon, Decline and Fall of the Roman Empire, 47.
- ^ Artemi, Eirini (January 2012). "The rejection of the term Theotokos by Nestorius Constantinople". Γρηγόριος Παλαμάς 845 (2012) 153-177.
- ^ ISBN 9780060633158.
- ^ O'Carroll (2000), pp. 111–114.
- ^ Constas (2003), p. 35.
- ^ Wessel (2004), p. 191.
- ^ Wessel (2004), pp. 224–225.
- ^ Wessel (2004), p. 230.
- ^ Wessel (2004), pp. 217–218.
- ^ O'Carroll (2000), p. 111.
- ISBN 9781944394684.
- ^ Wessel (2004), p. 224.
- ^ Wessel (2004), pp. 230–232.
- ^ Cyril of Alexandria, Commentary on Luke (1859), Preface, pp.i-xx.
- ^ "Cyril of Alexandria, Commentary on John, LFC 43, 48 (1874/1885). Preface to the online edition".
Sources
- "Cyril I (412–444)". Official web site of the Greek Orthodox Patriarchate of Alexandria and All Africa. Retrieved 8 February 2011.
- Constas, Nicholas (2003). Proclus of Constantinople and the cult of the Virgin in late antiquity : homilies 1-5, texts and translations. Brill. OCLC 801325432.
- Dzielska, Maria (1995). Hypatia of Alexandria. Revealing Antiquity, 8. Cambridge, Massachusetts: Harvard University Press. OCLC 31295206.
- Fortescue, Adrian (2007). The Greek Fathers: Their Lives and Writings. Ignatius Press.
- Haas, Christopher (1997), Alexandria in Late Antiquity: Topography and Social Conflict, Baltimore, Mississippi and London: The Johns Hopkins University Press, ISBN 978-0-8018-5377-7
- Mosshammer, Alden A. (2008). The Easter Computus and the Origins of the Christian Era. Oxford: Oxford University Press. ISBN 9780199543120.
- Novak, Ralph Martin Jr. (2010), Christianity and the Roman Empire: Background Texts, Harrisburg, Pennsylvania: Bloomsbury Publishing, pp. 239–240, ISBN 978-1-56338-347-2
- O'Carroll, Michael (2000). Theotokos : a theological encyclopedia of the Blessed Virgin Mary. Wipf and Stock Publishers. OCLC 47771920.
- ISBN 978-0520258167
- Watts, Edward J. (2017), Hypatia: The Life and Legend of an Ancient Philosopher, Oxford, England: Oxford University Press, ISBN 978-0190659141
- Wessel, Susan (2004). Cyril of Alexandria and the Nestorian Controversy: The Making of a Saint and of a Heretic. Oxford: Oxford University Press. ISBN 9780199268467.
- Zuidhoek, Jan (2019). Reconstructing Metonic 19-year Lunar Cycles (on the basis of NASA's Six Millennium Catalog of Phases of the Moon). Zwolle. ISBN 9789090324678.
Further reading
- Artemi, Eirini, « The mystery of the incarnation into dialogues "de incarnatione Unigenitii" and "Quod unus sit Christus" of St. Cyril of Alexandria », Ecclesiastic Faros of Alexandria, ΟΕ (2004), 145-277.
- Artemi, Eirini, «St Cyril of Alexandria and his relations with the ruler Orestes and the philosopher Hypatia », Ecclesiastic Faros of Alexandria, τ. ΟΗ (2007), 7-15.
- Artemi, Eirini, « The one entity of the Word Incarnate. α. Apollinarius' explanation, β. Cyril's explanation », Ecclesiastic Faros of Alexandria, τ. ΟΔ (2003), 293–304.
- Artemi, Eirini, The historical inaccurancies of the film Agora about the murder of Hypatia, Orthodox Press, τεύχ. 1819 (2010), 7.
- Artemi, Eirini, The use of the ancient Greek texts in Cyril's works, Poreia martyrias, 2010, 114-125.
- Artemi, Eirini, The rejection of the term Theotokos by Nestorius Constantinople more and his refutation by Cyril of Alexandria
- Artemi, Eirini, Свт. Кирилл Александрийский и его отношения с епархом Орестом и философом Ипатией by EIRINI ARTEMI (6 January 2014) Kindle Purchase. ASIN: B00ENJIJ20
- Kalantzis, George (2008). "Is There Room for Two? Cyril's Single Subjectivity and the Prosopic Union". St. Vladimir's Theological Quarterly. 52 (1): 95–110.
- Kalantzis, George (2010). "Single Subjectivity and the Prosopic Union in Cyril of Alexandria and Theodore of Mopsuestia". Studia Patristica. 47: 59–64. ISBN 9789042923744.
- Loon, Hans van (2009). The Dyophysite Christology of Cyril of Alexandria. Leiden-Boston: Basil BRILL. ISBN 978-9004173224.
- ISBN 9789004312906.
- ISBN 9780881410563.
- Konrad F. Zawadzki, Der Kommentar Cyrills von Alexandrien zum 1. Korintherbrief. Einleitung, kritischer Text, Übersetzung, Einzelanalyse, Traditio Exegetica Graeca 16, Leuven-Paris-Bristol, Connecticut, 2015
- Konrad F. Zawadzki, Syrische Fragmente des Kommentars Cyrills von Alexandrien zum 1. Korintherbrief, Zeitschrift für Antikes Christentum 21 (2017), 304-360
- Konrad F. Zawadzki, "Keiner soll die Lektüre der Schrift durcheinanderbringen!" Ein neues griechisches Fragment aus dem Johanneskommentar des Cyrill von Alexandrien, Biblica 99 (2018), 393-413
- Konrad F. Zawadzki, Der Kommentar Cyrills von Alexandrien zum 2. Korintherbrief. Einleitung, kritischer Text, Übersetzung, Einzelanalyse, Traditio Exegetica Graeca 18, Leuven-Paris-Bristol 2019
External links
- Early Church Fathers Includes text written by Cyril of Alexandria
- Multilanguage Opera Omnia (Greek Edition by Migne Patrologia Graeca)
- St Cyril the Archbishop of Alexandria Eastern Orthodox synaxarion
- Early Church Fathers: Cyril of Alexandria
- The Monophysism of St Cyril of Alexandria paper by Giovanni Costa on academia.edu
- Works by or about Cyril of Alexandria at Internet Archive
- Works by Cyril of Alexandria at LibriVox (public domain audiobooks)
- Five Metonic 19-year lunar cycles
- Dionysius Exiguus' Paschal table