About the end of AD he succeeded Maximus as Bishop of Jerusalem, but was exiled on more than one occasion due to the enmity of Acacius of Caesarea , and the policies of various emperors. Cyril left important writings documenting the instruction of catechumens and the order of the Liturgy in his day.
Little is known of his life before he became a bishop ; the assignment of his birth to the year rests on conjecture. Cyril was ordained a deacon by Bishop St.
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Macarius of Jerusalem in about and a priest some eight years later by Bishop St. About the end of he succeeded St. Maximus in the See of Jerusalem. Relations between Metropolitan Acacius of Caesarea and Cyril became strained. Acacius is presented as a leading Arian by the orthodox historians, and his opposition to Cyril in the s is attributed by these writers to this.
Sozomen also suggests that the tension may have been increased by Acacius's jealousy of the importance assigned to St. Cyril's See by the Council of Nicaea , as well as by the threat posed to Caesarea by the rising influence of the seat of Jerusalem as it developed into the prime Christian holy place and became a centre of pilgrimage. Acacius charged Cyril with selling church property. For two years, Cyril resisted Acacius' summons to account for his actions in selling off church property, but a council held under Acacius's influence in deposed St.
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Cyril in his absence having officially charged him with selling church property to help the poor and Cyril took refuge with Silvanus, Bishop of Tarsus. In , though, this was reversed by Emperor Constantius, [11] and Cyril suffered another year's exile from Jerusalem until the Emperor Julian 's accession allowed him to return. Cyril was once again banished from Jerusalem by the Arian Emperor Valens in Cyril was able to return again at the accession of Emperor Gratian in , after which he remained undisturbed until his death in Gregory of Nyssa came to Jerusalem on the recommendation of a council held at Antioch in the preceding year.
He found the faith in accord with the truth, but the city a prey to parties and corrupt in morals. Though his theology was at first somewhat indefinite in phraseology, he undoubtedly gave a thorough adhesion to the Nicene Orthodoxy. Even if he did avoid the debatable term homoousios , he expressed its sense in many passages, which exclude equally Patripassianism , Sabellianism , and the formula "there was a time when the Son was not" attributed to Arius.
To him sin is the consequence of freedom, not a natural condition. The body is not the cause, but the instrument of sin. The remedy for it is repentance, on which he insists. Like many of the Eastern Fathers, he focuses on high moral living as essential to true Christianity. His doctrine of the Resurrection is not quite so realistic as that of other Fathers; but his conception of the Church is decidedly empirical: His interpretation of the Eucharist is disputed.
If he sometimes seems to approach the symbolic view, at other times he comes very close to a strong realistic doctrine. The bread and wine are not mere elements, but the body and blood of Christ.
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Cyril's writings are filled with the loving and forgiving nature of God which was somewhat uncommon during his time period. He is not felt as a burden for God is light, very light. Rays of light and knowledge stream before him as the Spirit approaches.
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Cyril himself followed God's message of forgiveness many times throughout his life. This is most clearly seen in his two major exiles where Cyril was disgraced and forced to leave his position and his people behind. He never wrote or showed any ill will towards those who wronged him.
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