Letter C

C

Gaius Marius Victorinus [Caius Marius Victorinus], an African, the most excellent rhetorician of his time, and, on account of the excellence of his art, deserving a statue in the forum of Trajan; besides those three books which he wrote against Arius in the dialectical manner — very obscure, and scarcely accessible to the most learned — he published commentaries on the Apostle [Paul]; but, since he was occupied in the erudition of secular letters, he was ignorant of the holy scriptures. Whence he could not, however eloquent, discourse well of things which he did not know; but he also sang, in hexameter verse, the combat of the Maccabean mother and of her seven sons, whose beginning is, Antiochus of old was king, the richest of Syria. Much concerning his laudable conversion to Christ Augustine relates in the eighth book of the Confessions, chapter 2. He flourished at Rome under the emperor Constantius, teaching Rhetoric, around the year of the Lord 360.

Callistus of Piacenza [Placentinus], a Lateran canon of St. Augustine, a learned and pious man, and in his time among the foremost of the Italian preachers, published commentaries on the Prophet Haggai, explained by himself before the assembly; likewise commentaries on John, and Lenten enarrations on the Gospels; to which he added a small volume on the places of Palestine which the divine letters contain, with a geographical map added, so that it might represent to the eyes a picture of the whole work, described by himself. He published also a chronicon-work upon the four gospels, after the manner of a diary [ephemeris], in which he gathered a diligent computation of the times and days in which the Lord Jesus journeyed in the world — noting the years and days on which each of the things were done which Christ did and spoke, and especially from the baptism up to the ascension. The work begins thus, Since to the Christian profession… He flourished in the year of the Lord 1540.

Candidus, in the reigns of the Emperors Commodus and Severus, around the two-hundredth year of our salvation, published most beautiful tractates on the Hexaemeron.

Charles de Bovelles [Carolus Bovillus], of Beauvais [Beromandius], of Amiens [Samarobrinus], a theologian, mathematician, and distinguished philosopher, wrote on the one hundred and sixteenth Psalm, On the Praise of the Nations, one book; likewise on the one hundred and seventeenth Psalm, On the Praise of Jerusalem, one book. He wrote also on Psalm 79 and 147, and on the Lord’s Prayer, in the year of the Lord 1520.

Catena — a Greek [chain] of explanations upon the whole book of Job, without the author’s name, written by hand on parchments and arranged in a most becoming order, extant at Genoa in the Sauli Library, collected out of nineteen orthodox Greek fathers, whose names are these:

Alexander of Cappadocia, Apollinaris, Athanasius, Basil, Chrysostom, Cyril, Didymus, Dionysius, Ephrem, Evagrius, Gregory the Theologian, Julius, Julian, Isidore, Methodius, Nilus, Olympiodorus, Polychronius, Severus, Severianus.

The beginning of its work has these words: Ὑπόθεσις μὲν ἡμῖν καὶ σκοπὸς τοῦ ἔργου, ἡ τῆς βίβλου τοῦ πολυάθλου Ἰὼβ ἀνάπτυξις — that is, Our proposal indeed, and the scope of the present work, is to unfold the book of the excellent warrior [much-contending] Job.

Catena — a Greek [chain] upon the whole body of the Gospels, is held at Genoa in the Library of Angelo Giustiniani the Minorite, written on most ancient parchments, and collected by an uncertain author out of divers Greek fathers, whose names are these:

Origen, Victor the Presbyter, Isidore of Pelusium, Eusebius of Caesarea, Titus of Bostra, Basil, Chrysostom, Severus, Cyril.

And the openings of the exposition upon each Evangelist are these:

Upon Matthew: Εὐαγγέλιόν ἐστι λόγος περιέχων ἀγαθῶν ἀγγελίαν πραγμάτων, κατὰ τὸ εὔλογον — that is, The Gospel is a discourse containing the announcement of good things, according to that which is consonant with reason.

Upon Mark: Πολλῶν εἰς τὸ κατὰ Ματθαῖον, καὶ εἰς τὸ κατὰ Ἰωάννην συνταξάντων — that is, Since many have composed commentaries upon the Gospel according to Matthew, and according to John.

Upon Luke: Ὥσπερ γὰρ ἐν τῷ παλαιῷ πολ‑ — that is, For just as in the old [Testament] many…

πολλοὶ προφητείαν ἐπηγγέλλοντο — that is, As in the old people indeed many announced Prophecy.

Upon John: Οὗτος ὁ εὐαγγελιστὴς πατρίδος μὲν ἦν — that is, This Evangelist was indeed of a fatherland, etc.

Catena — of Explanations upon all the epistles of Paul, without the author’s name, lately found, is preserved in the illustrious Academy of the Venetians.

Catina the Syrian [Catina Syrus], surnamed λεπτός — that is, Acute and ingenious — published a brief disputation on the first chapter of Ezekiel; whom Jerome mentions in the first book of his commentary on Ezekiel, relating summarily his exposition upon the vision of the wheels and of the living creatures.

Caesarius, a Cistercian monk, wrote sermons on the festal gospels: [incipit] A cluster of Cyprus, beloved. In the year of the Lord 1220.

Coelius Pannonius [Coelius of Pannonia], a student of the sacred volumes, wrote Collectanea upon the Apocalypse not to be repented of, whose beginning is, In many, and by no doubtful, ways of old. He flourished in the year of the Lord 1540.

Coelius Sedulius, a presbyter, by nation a Scot [Irish], from his early youth a disciple of Hildebert, Archbishop of the Scots; who — like another Apollonius of Tyana, searching out fleeing wisdom throughout the whole world — traversed Britain, Spain, Gaul, Italy, Greece, and Asia with a wonderful ardor of learning; and at last, illustrious at Rome in divine and human doctrines, flourished under Theodosius Augustus, excelling in verse and in prose. He wrote four books Of Divine Marvels [the Carmen Paschale], in which he briefly compressed, in hexameter verse, all the miracles of both testaments. The beginning of the work is, While the gentiles study the figments of their own poet. He left also commentaries — or, if you prefer, annotations — upon all the epistles of Paul, in prose, 14 books, collected out of Origen, Ambrose, Jerome, and Augustine, cited by name; whose beginning is, It is to be known that, in this proem. He dies under Theodosius the Younger, in the year of the Lord 450.

Caedmon [Cedmonus], a simple monk, a poet by no means to be despised, around the year of the Lord six hundred and seventy, published poems upon almost all the histories of the Bible.

Claudius of Auxerre [Altisiodorensis], most skilled in scholastic Theology, wrote commentaries on the Epistles of Paul, which it has not befallen me to read.

Claudius, Abbot of the city of Classe [near Ravenna], a disciple of St. Gregory the Pope, gathered many things — on the Heptateuch, on the books of Kings, on Proverbs, on the Song of Songs, and on the Prophets, from Pope Gregory discoursing (though not in the same sense) — and reduced them into commentaries; which St. Gregory mentions in his epistle to John, subdeacon of Ravenna. He flourished in the year of the Lord 600.

Claudius Espencaeus [Claude d’Espence], a Frenchman, Doctor of Paris, wrote a Commentary on the First epistle to Timothy, and on the epistle to Titus. He died in the reign of Charles IX, King of France. [Later-edition addition: Espence died in 1571, after Sixtus’s death in 1569, so the notice of his death was added by a later editor.]

Claudius Guilliaud [Claude Guilliaud], by fatherland of Beauvais, provost at the distinguished church of the Aedui [Autun], and canon-preacher, a man most studious of the divine scriptures, wrote, upon all the Epistles of St. Paul, commentaries which he called Collations — a work indeed erudite, brief, elegant, and very necessary; in which he touched, with a lucid and open brevity, the explanations of almost all the best and most select doctors, both ancient and more recent, in this order: First, he diligently explains the individual sentences of each chapter of the epistle; which done, immediately (before he approaches the following chapter) he recalls to concord the passages of the preceding chapter which seem in appearance to conflict. Finally, he explains certain words and obscurer phrases of the chapter already expounded, his own definitions being applied. He wrote also, by the same method of explanation, commentaries on the Gospel of John, whose beginning is, John, about to speak; and likewise, upon all the Catholic Epistles, commentaries, which begin, The state of the epistle. He flourished under Charles V, in the year of the Lord 1540. The work begins, Among all the epistles.

Claudius, by nation a Scot, a Benedictine monk, a disciple of Bede the Venerable, a colleague of Albinus [Alcuin] the Levite, most studious of the divine scripture, and not ignorant of secular learning, conspicuous as much in prose speech as in verse, published, in a succinct and simple style: Upon the Pentateuch of Moses, five books of commentaries. Upon Joshua, one book. Upon Judges, one book. Upon Ruth, one book. Upon Matthew, one book. He flourished under Charlemagne Augustus, in the year of the Lord 800.

Claudius de Monte Martyrum, a Frenchman, a Carmelite doctor, a Theologian of Paris, published succinct enarrations on the Apocalypse, addressed to John, Cardinal du Bellay. Of these, this is the beginning, The Apocalypse — [it] is to be understood, this is. He flourished in the year of the Lord 1550.

Claudius Seyssel [Seisellus], a Savoyard, Bishop of Marseilles, and afterward Archbishop of Turin, wrote in an elegant style, upon the first three chapters of Luke, On the Threefold State of the Wayfarer, addressed to Leo X — a huge volume, divided into many tractates; in which, following especially the moral explanation, in the first chapter of the Gospel he describes the state of the penitents under the person of Elizabeth and Zechariah; in the second, under the birth of the forerunner, the state of those perfecting their life toward the type of the Redeemer; in the third, he treats allegorically and mystically of the state of the perfect. The work begins, A great and memorable thing. He flourished in the year of the Lord 1490.

There was also another Claudius, bishop of Turin, condemned by the church, who wrote against the cult of sacred images.

Christopher Clavius of Bamberg [Bambergensis], of the Society of Jesus, a man exceedingly well-deserving of the Mathematical sciences, was of great help in restoring the Gregorian Calendar — which he afterward strenuously vindicated from the cavils of a certain German Heretic. He lives at Rome, and has already written many things in Mathematics, and (as we hope) has recalled that most noble discipline, [long] neglected, to its former splendor. He was formerly my teacher in this study. [Later-edition addition: the Gregorian Calendar reform (1582) and its defense postdate Sixtus’s death in 1569; this entry, with its first-person “my teacher,” was supplied by a later editor.] *

Clement, by forename Titus Flavius, presbyter of the church of Alexandria, disciple of Pantaenus the Stoic philosopher and martyr, and after his death his successor in the school, teacher of Origen Adamantius,¹ wrote distinguished volumes full of erudition and eloquence, as much on secular literature as on the sacred scriptures; among which, besides the rest, is reported [the work] Ὑποτυπώσεων — that is, eight books Of Outlines [Informations] — in which, as Eusebius writes in the 6th book of the Ecclesiastical History, he explained the whole of divine Scripture alike with compendious dissertations, not even passing over those [books] which by some are called Apocrypha. The same Clement, in the first book of his Stromata, promised that he would write on Genesis; which he is affirmed by some afterward to have performed, brilliantly and completely, upon the whole book — to which [affirmation] I neither add my credence nor rashly break it. He flourished in the times of Severus and of Antoninus his son, in the year of the Lord 200.

Clement Araneus [of Ragusa], of the Order of Preachers, a nursling and inhabitant of the province of Dalmatia, a Theologian not ignoble in scholastic exercise, and most eloquent in his own tongue in declamations, published — after the manner of a scholastic lecture — an exposition on the epistle of Paul to the Romans, with various questions inserted, and their solutions, together with some disputations, by which he most powerfully confuted especially the Lutheran heretics. The beginning of the work is, Paul the Apostle. He flourished in the year of the Lord 1546.

Clement, Bishop at Rome after Peter and Linus, wrote upon the sacrosanct Scriptures of both Testaments a work worthy of all veneration, On the words of the Lord which seem to be contrary to themselves, and are not, and what is the resolution of these. Of which labor Clement himself makes mention in the third volume of the Recognitions. See above, in the second book, under Clement.

Columbanus, first founder and Abbot of the monastery of Luxeuil, by nation a Scot [Irish], a man of exceptional sanctity, merit, and doctrine, father of many thousands of monks, and founder of several monasteries, a distinguished sower of the divine word; coming out of Ireland, in the times of the Emperor Maurice, into Gaul and Germany — like of old a prince of the Druids — he propagated the divine worship far and wide, and increased the multitude of monasteries. This man, while he was still younger, expended great zeal as much on profane as on sacred letters, and wrote many things in an elegant style; but especially one book of commentaries upon the whole Psalter. He dies under the Emperor Maurice, in the year of the Lord 598.

Conrad of Halberstadt [Halberstadius], by nation a German, of the Order of Preachers, a public professor of Theology, and so exercised and worn in the divine scriptures that he held the whole Old and New Testament in memory, composed — in imitation of Hugh [of St. Cher], Cardinal of the title of St. Sabina, and with a like labor — Concordances of the whole Bible; in which he added, according to the order of the alphabet, not only the declinable words (which Hugh had done before), but also all the indeclinable parts of speech; the passages being marked not only by the books, and by the chapters of the books, but also by the lines of the chapters, so that any word sought whatsoever might most easily and suddenly be found. We once gave to this work, at the request of friends, a brief little commentary, entitled On the Use and Utility of the Concordances of the sacred Bible, demonstrating in it by what wit a prudent declaimer may avail, from this single work — even without any commentaries of the sacred expositors — to open and explain to himself, no less easily than copiously, the phrases, senses, and manifold understandings of almost any passage of the scriptures set before him; and likewise by what way he may be able, in the many themes of declamations, to procure the divisions of the things to be narrated, the definitions, causes, parts, effects, like and unlike passages, the reconciliations of unlike and seemingly-conflicting passages, and, finally, the most abundant furniture of an entire sermon. The same Conrad wrote also on Job a scholastic Postil, which begins, Even unto the time I have endured. He flourished under Adolph the Emperor, in the year of the Lord 1290.

Constantine, a presbyter of Antioch, a disciple of St. John Chrysostom — for whose sake also he suffered many persecutions from Porphyry, a presbyter of the church of Antioch — collected out of the works of the same Chrysostom an exposition on the epistle to the Hebrews, digested into 33 homilies; of which the first, which is more the argument of the work than a homily, begins, Writing to the Romans, etc.

Cornelius Magnanus, born under a happy star for the singing of sacred poems, read to me three volumes of heroic verse, most gracefully elaborated by himself: The First, on the life of Joseph, from the beginning of the 37th chapter of Genesis up to the fiftieth, digested in two books; whose opening is, Again we dip our lips in the ethereal fountains of the muses. The Second, on David’s single combat, in chapter 17 of the first book of Kings; whose beginning is, The invincible strength of the boy, increased by heavenly commands. The Third, whose title is Juditha, explaining the history of Judith the widow; which begins, Let others sing of arrayed battle-lines of arms, and the horrid wars of Mars. He still lives, in the year of the Lord 1566, at Genoa, with the most distinguished man Battista Grimaldi, renowned for nobility, riches, and virtues.

Cornelius Musso [Cornelio Musso], Bishop of Bitonto, by fatherland of Piacenza, of the Order of Minors, a man endowed with an incomparable felicity of genius, excelling in all disciplines both divine and human, illustrious for the probity of his life and morals, was so begotten by nature herself for the exercising of the powers of eloquence that, from his very first boyhood — that is, from the twelfth year of his age — he undertook the public office of sacred declamations, with so great admiration, applause, and desire of hearing of all the cities of Italy, that to the boy’s sermons — as to unaccustomed spectacles of miracles — innumerable throngs of the peoples would gather. Then, as his age increased, being augmented with happier increments of eloquence, erudition, and grace, and raised through the various grades of honors to the dignity of the Episcopate, he transmitted to posterity many immortal monuments of his labors; of which there are extant most brilliant Sermons, published in the Tuscan tongue,

published² in the Tuscan tongue, [worthy] to be compared with the sermons of Gregory the Great, Basil the Great, Chrysostom, and the rest of the Fathers of Greece for their majesty of doctrine and eloquence. But among these that one most excels which is titled On the Benefit [De beneficio], upon that sentence from the Gospel of John, So God loved the world, that he gave his only-begotten Son [John 3:16]; in which he so poured out all the powers of his genius, erudition, and eloquence, that nothing more learned, nor more eloquent, could either be said or thought up in that kind. He had also in the Council of Trent an eloquent sermon in the Tuscan tongue, On the persecutions and victories of the Church, upon the forty-fifth Psalm, for the expedition of Charles V the Emperor against the Lutheran heretics — whom Caesar himself routed at the Elbe, a river of Germany, in a marvelous battle, in the year of the Lord 1546.

He flourished, illustrious, in the Council of Trent, and still lives up to the present year 1566. His erudition and eloquence Bernardino Tomitano, philosopher of the Academy of Padua, celebrated with an illustrious panegyric — though some learned men, notwithstanding, marked his sermons with the fault of a disordered composition, of a tiresome prolixity, of a juvenile affectation, and of vain ostentation: among these Girolamo [Hieronymus], Bishop of Verona, a declaimer famous in our age and of a more compressed and sinewy eloquence, had been accustomed to compare the author of them to a peddler of trifling wares, displaying the whole furniture of all his merchandise set out for show at the fairs. [Later-edition addition — not in our 1586 primary:] In the year of the Lord 1588, there were printed at Venice commentaries of the same Cornelius on the epistle of St. Paul to the Romans.

Cosmas Indicopleustes [Cosmas Indicoplensis] composed prolegomena, or Greek prefaces, on the Psalter, which are kept at Rome in the Vatican.

Christian, who is also [called] Druthmar, by nation an Aquitanian, presbyter of Corbie and monk of St. Benedict, learned in Greek and Latin and most learned in the sacred scriptures, published — for the monks of the monasteries of Stavelot and Malmedy, which lie under one abbot in the diocese of Liège — brief commentaries on the Gospel of Matthew, written in an open and simple style; in whose preface he promised that he would write also upon the other Evangelists, which he is said also to have done. The beginning of the work is, This title the Evangelist did not make. He is said to have flourished in the year of the Lord 850.

Christian Ischyrius, of Jülich [Iuliacensis], composed an ecphrasis [paraphrase] on the seven penitential Psalms, and likewise on all the Psalms which are read through the Canonical Hours in praise of Mary, and also on those Psalms which the Roman church chants in the vigils of the dead. He flourished in the year of the Lord 1536.

Christopher Marcellus, a Venetian, Archbishop of Corfu [Corcyra], left upon Psalm 13, How long, O Lord, wilt thou forget me [Ps 13:1], a commentary worthy of a pastor of the church, which begins, David the great Prophet. He flourished in the year of the Lord 1520.

Christopher of Nolham [Nolhamensis], a Dominican, wrote four books of Postils on the Gospels; on all the epistles of Paul, 14 books; and on the Canonical [catholic] epistles, 7 books.

Chromatius, Bishop of Aquileia, Roman by fatherland, a man most illustrious in piety and erudition — whom Jerome, in the preface to Paralipomenon [Chronicles], calls the holiest and most learned of the bishops of his time (which is rarely found) — published commentaries on Matthew notable for erudition and piety; out of which I have read the following fragments, namely:

On Matthew chapter 3, upon that text, Suffer it to be so now: for thus it becometh us to fulfil all righteousness [Matt 3:15], which begins, Wherefore the Lord answering.

On the fifth chapter of Matthew entire, and a fragment on part of the sixth chapter: whose beginning is, But seeing, he says [Matt 5:1].

Likewise, on the eight beatitudes in the fifth chapter of Matthew, an elegant homily, whose beginning is, The gathering gives us, brethren. He flourished in the year of the Lord 410, under Theodosius.

Constantine, a doctor of Theology, wrote in Spanish an exposition on the first Psalm, distributed into six sermons, printed at Antwerp in the year 1556.

Constantine Fontius [Ponce de la Fuente], a Canon in the cathedral church of Seville, wrote 6 sermons on Psalm 1, and commentaries on Proverbs, Ecclesiastes, the Song of Songs, and on the book of Job.

Cornelius Jansenius [Jansen], first Bishop of Ghent, wrote commentaries on Ecclesiasticus; a book On the Harmony of the Evangelists; commentaries on his own Harmony and on the whole Gospel history; Paraphrases on all the Psalms, with their arguments and annotations; likewise Paraphrases on those Canticles of the Old Testament which ecclesiastical use observes on the several weekdays; and likewise commentaries on the Proverbs of Solomon. Him I heard at Louvain, in the year of the Lord 1565, in the Schools of the Theologians, expounding the Proverbs of Solomon.

Cyprian, Bishop of Carthage, African by nation, before he received the faith taught rhetoric gloriously; but, at the persuasion of the presbyter Caecilius (from whom also he got his surname), being converted to Christ, he distributed all his substance to the poor, and after no long time, being elected to the presbyterate and then to the Bishopric of Carthage, wrote many most pious little works, of a most elegant phrasing and next neighbor to Ciceronian brilliance, for the edification of the church. In which — as Jerome says, writing to Paulinus — he moved along gentle and placid, after the manner of a most pure fountain. Of their number is reported an explanation, of holy and graceful brevity, on the Lord’s Prayer [the Dominical Prayer], whose beginning is, The Gospel precepts. From which St. Augustine brought forth testimonies concerning original sin against Pelagius, in book 4 to Boniface, against the two epistles of the Pelagians chapter 9, and in book 2 against Julian chapter 1. Lactantius, in the 5th book of the Divine Institutes, describing Cyprian’s eloquence,³ uses these words: *One therefore stood forth as chief and renowned, Cyprian, who had sought for himself great glory from the profession of the oratorical art, and wrote very many things wonderful in their kind. For he was of a genius facile, copious, sweet, and — which is the greatest virtue of speech — clear: so that you could not discern whether he were more ornate in speaking, or readier in explaining, or *

…or whether any man was more powerful in persuading. He flourished in the year of the Lord 240.

Cyprian, a Cistercian monk, left commentaries on Matthew, on Job, and on Psalms 51 and 79.

Cyril, Bishop of the Church of Alexandria, nephew (by a brother) of Theophilus, Bishop of the same city, renowned for sharpness of genius, subtlety of judgment, variety of erudition, ease of teaching, and abundance of discourse, and conspicuous for sincere piety, left upon the divine letters various and almost innumerable labors of the interpretive kind — that is, homilies exceedingly elegant (which formerly, as Gennadius reports, the Bishops of Greece used to commit to memory for declaiming) — likewise epistles, commentaries, and disputations. Of all these, only the below-written have come to my knowledge, namely:

An Allegorical work on the Pentateuch, whose title and argument is, That throughout all the scripture of Moses the mystery of Christ is signified. But the sermons — or booklets, or distinctions, or rather the titles, by which the whole work is divided — are these:

• That in all the scripture of Moses a mystery concerning Christ is found — the Preface, beginning Ἐρευνᾶτε τὰς γραφάς, that is, Search the scriptures [John 5:39].
• On the first chapter of Genesis, On the formation of Adam, sermon 1, beginning, That most sacred Paul.
• On Genesis 6, On Noah and the Ark, sermon 2.
• On Genesis 9, On the nakedness of Noah, sermon 3.
• On Genesis 11, On the tower and its building, sermon 4.
• On Genesis 14, On Abraham and Melchizedek, sermon 3 [read 5].
• On Genesis 15, On Abraham and the promise made to him in Isaac, sermon 6.
• On Genesis 22, On the sacrifice of Abraham and Isaac, sermon 7.
• On Genesis 24, On Isaac and Rebecca, sermon 8.
• On Genesis 25, On Esau and Jacob, prefiguring the two peoples, sermon 9.
• On Genesis 27 up to 35, On the persecution of Esau, sermon 10.
• On Genesis 30 and 31, On the things done between Jacob and Laban, sermon 11.
• On Genesis 32, On Jacob sending messengers to Esau, sermon 12.
• On Genesis 32, On the nocturnal wrestling of Jacob, sermon 13.
• On Genesis 39 [read 37], On Joseph feeding his father’s sheep with his brethren, sermon 14.
• On Genesis 38, On Judah and Tamar, sermon 15.
• On Genesis 39 [read 37], On Joseph sold to the Ishmaelites, sermon 16.
• On Genesis 48, On the blessing of the sons of Joseph, sermon 17.
• On Genesis 49, On the blessings of the Patriarchs, sermon 18.

These sermons, written in Greek, Ambrose of Milan showed to us — a monk of Monte Cassino, a man most skilled in both tongues, who is shortly to publish them, turned into Latin by himself. But the sermons subjoined, on the remaining volumes of the Pentateuch, we saw written in a most ancient Greek codex, which was supplied to us by Angelo Giustiniani the Chian [of Chios], a Minorite, a distinguished Theologian, who lately, out of the ruins of Greece, gathered together — with much money and labor — a Library furnished with the monuments of the most ancient fathers of the Eastern Church, and brought it with him into Italy, as a certain sacred treasure. The titles of the sermons run thus:

• On Exodus chapter 4, On the three signs shown to Moses by God, sermon 19.
• On Exodus 12, On the sacrifice of the lamb, sermon 20.
• On Exodus 13, On the consecration of the firstborn, sermon 21.
• On Exodus 25 [read 15], On the water of Marah, sermon 22.
• On Exodus 16, On the Manna and the quails, sermon 23.
• On Exodus 17, On the rock struck in Rephidim, sermon 24.
• On Exodus 19, On the inaccessible mountain, and Israel encamped beside it, sermon 25.
• On Exodus 24, On the ascent of Moses, Aaron, Nadab, and Abihu, sermon 26.
• On Exodus 32, On the making of the calf, sermon 27.
• On Exodus 34, On the veil upon the face of Moses, sermon 28.
• On Leviticus 1, That the passion of Christ is salutary, sermon 29.
• On the same [Leviticus 1], That we shall be everywhere partakers of the mystical benediction, holy and sacred, sermon 30.
• On Leviticus 14, On the cleansing of leprosy, sermon 31.
• On Leviticus 16, On the synagogue of the Jews, which fell through unbelief, sermon 32.
• On the same [Leviticus 16], That Aaron does not always enter into the Holy of Holies, sermon 33.
• On the book of Numbers chapter 13, On the spies of the land of promise, sermon 34.
• On Numbers 14, On Christ, and the synagogue of the Jews, and the murmuring of the people, sermon 35.
• On Numbers 15, That Christ became for us the bread of life, and on the firstfruits, sermon 36.
• On Numbers 19, On the red heifer, sermon 37.
• On Numbers 21, On the bronze serpent, sermon 39.
• On Deuteronomy chapter 20, On those sent to war, sermon 38. [The sermon numbers 38 and 39 stand thus in the print, transposed — the serpent (Num 21) numbered 39, and those sent to war (Deut 20) numbered 38.]
• On Deuteronomy 21, On the captive woman whose nails are to be pared, sermon 40.
• On Deuteronomy 22, On the ox fallen into a pit, sermon 41.
• On Deuteronomy 27, On the stones to be set up across the Jordan, sermon 42.
• On Deuteronomy 31, On the appointment and election of Joshua, sermon 43.

He also wrote, upon the sixteenth chapter of Leviticus, concerning the Apopompaeus — that is, the scapegoat [the emissary goat] — one Epistle to Bishop Acacius, which begins, Having read the things which by your holiness [were sent].

There are also carried about under Cyril’s name sixteen books of commentaries on Leviticus, printed too impudently by the printers of our times; since they are neither commentaries, nor Cyril’s work, but sixteen extemporary homilies of Origen, delivered to the people — in which Origen often excuses himself that, constrained by shortness of time, he cannot dwell upon the explanation of individual words, after the manner of those who write commentaries at leisure, and that he therefore touches on very few things, aiming more at the edification of his hearers than at the exposition of the scriptures. And it appears that these homilies are Origen’s, as much from the likeness of the style as of the doctrines.

He likewise composed on Isaiah five

…he likewise composed on Isaiah five books, divided in the same order into various sermons, or sections, whose beginning is, Obscure always is the speech of the holy Prophets.

He also dictated on Daniel, on Hosea, and on Habakkuk very many homilies, which are kept in the Vatican Library.

He wrote besides, on the whole Gospel of Matthew, several books, or volumes, of an entire and continuous explanation; out of whose eleventh and twelfth volumes testimonies are cited in the sixth synod of Constantinople, and in the second synod of Nicaea.

There are extant, in the Golden Chain [Catena Aurea] of St. Thomas on Luke, very many fragments of explanations on that same Gospel, marked under the name of Cyril; in which the repetitions, transitions, connexions, epilogues, and other things of that kind seem to indicate that Cyril wrote either commentaries or homilies on Luke.

Likewise, on the Gospel of John, twelve books, with many disputations against the Arians and other heretics inserted throughout the whole work here and there. Of these books the four middle ones — namely the fifth, sixth, seventh, and eighth — being lost through the injury of the times, Josse Clichtove [Iudocus Clictoveus] supplied, gathered out of Chrysostom and other fathers.

After these he published also commentaries on the epistle to the Hebrews: of which I have found great and prolix fragments, marked under Cyril’s name — partly in Theodoret, in the dialogue which is entitled INCONFVSVS [The Unconfounded], partly in Theodore the Greek Monk, in the book whose title is ὅτι ὁ πατὴρ ἀεὶ γεννᾷ, that is, That the Father always begets.

He wrote, finally, for the defense of both Testaments, ten books of disputations against the Emperor Julian, who, in seven published volumes, had assailed the sacrosanct scriptures.

Cyril flourished [was illustrious] in the Council of Ephesus, over which, by the command of Pope Celestine, he presided in the year of the Lord 432.

Cyril, Bishop of Jerusalem, a most illustrious asserter and champion of Catholic and Apostolic doctrine, wrote upon various passages of the divine scripture very many homilies and sermons; of which there now survive eighteen catechetical orations to the illuminati [the newly-enlightened], which Jerome asserts were composed by the author in his youth. The preface of these begins thus: Already there is the odor of blessedness in you. There survive likewise, of the same [Cyril], upon some sentences of scripture, five Mystagogic sermons, in which he discourses clearly on Baptism, Chrism, and the Eucharist. These, with the foregoing, John Grodecius turned from Greek into Latin. He flourished under the emperor Theodosius, in whose time he held his Bishopric — from which he had often been driven — unshaken for eight years. He dies about the year of the Lord 380.