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St. Cyril of Alexandria
St. Cyril of Alexandria (c. 376–444). Born around 376 in Alexandria, Egypt, likely in Theadelphia, Cyril was a Christian theologian, bishop, and Doctor of the Church renowned for defending Christ’s divinity. Raised in a devout family—his uncle Theophilus was Alexandria’s patriarch—he studied Scripture and rhetoric, possibly under Didymus the Blind, and was ordained a priest. In 412, succeeding Theophilus as patriarch, he led the influential See of Alexandria, wielding authority in a turbulent era. His preaching, delivered in Greek, clarified Trinitarian and Christological doctrines, notably against Nestorius, whose teachings Cyril opposed at the Council of Ephesus (431), securing the title Theotokos (Mother of God) for Mary and affirming Christ’s unified divine-human nature. Cyril’s extensive writings include On the Unity of Christ, Against Nestorius, and commentaries on John, Luke, and Hebrews, shaping Eastern and Western theology. Earlier, he faced criticism for expelling Jews from Alexandria in 415 amid riots and for his role in the mob killing of philosopher Hypatia, though direct responsibility is debated. A skilled apologist, he refuted Julian the Apostate’s Against the Galileans. Unmarried, as a celibate bishop, he died on June 27, 444, in Alexandria, leaving no family but a vast legacy. Cyril said, “Christ is one person, uniting in Himself the fullness of God and man.”
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St. Cyril of Alexandria preaches about the surpassing glory of Christ as the divine temple, far more splendid than the old temple, symbolizing the superiority of worship in Christ and the gospel over the old laws. Through Christ, the one temple in Jerusalem has expanded to countless places of worship worldwide, fulfilling the prophecy of Malachi about the universal honor of God. The Church, as the final temple, is declared to be more glorious, with Christ Himself being the ultimate gift from heaven, offering peace to all who labor for its construction and access to the Father through the Spirit.
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Building God's House
When our Savior came, he appeared as a divine temple, glorious beyond any comparison, far more splendid and excellent than the older temple. He exceeded the old as much as worship in Christ and the gospels exceeds the cult of the laws, as much as truth exceeds its shadows. Furthermore, I might point out that originally there was just one temple at Jerusalem, in which one people, the Israelites, offered their sacrifices. Since the only-begotten Son became like us, and as Scripture says, though he was Lord and God, he has shone upon us, the rest of the world has been filled with places of worship. Now there are countless worshipers who honor the universal God with spiritual offerings and fragrant sacrifices. This, surely, is what Malachi foretold, speaking, as if in the person of God: I am a great king, says the Lord; my name is honored among the nations, and everywhere there is offered to my name the fragrance of a pure sacrifice. With justice, therefore, do we say that the final temple, the Church, will be more glorious. To those who are so solicitous for the Church and labor for its construction, Haggai declares that a gift will be made, a gift from heaven given by the Savior. That gift is Christ himself, the peace of all men; through him we have access in the one Spirit to the Father. The prophet goes on to say: I will give peace to this place and peace of soul to save all who lay the foundation to rebuild the temple. Christ too says somewhere: My peace I give you. Paul will teach how profitable this is for those who love: The peace of Christ, he says,which surpasses all understanding will keep your minds and hearts. Isaiah, the seer, made the same prayer: O Lord our God, give us peace, for you have given us everything. Once a man has been found worthy of Christ’s peace, he can easily save his soul and guide his mind to carry out exactingly the demands of virtue. Haggai, therefore, declares that peace will be given to all who build. One builds the Church either as a teacher of the sacred mysteries, as one set over the house of God, or as one who works for his own good by setting himself forth as a living and spiritual stone in the holy temple, God’s dwelling place in the Spirit. The results of these efforts will profit such men so that each will be able to gain his own salvation without difficulty.
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St. Cyril of Alexandria (c. 376–444). Born around 376 in Alexandria, Egypt, likely in Theadelphia, Cyril was a Christian theologian, bishop, and Doctor of the Church renowned for defending Christ’s divinity. Raised in a devout family—his uncle Theophilus was Alexandria’s patriarch—he studied Scripture and rhetoric, possibly under Didymus the Blind, and was ordained a priest. In 412, succeeding Theophilus as patriarch, he led the influential See of Alexandria, wielding authority in a turbulent era. His preaching, delivered in Greek, clarified Trinitarian and Christological doctrines, notably against Nestorius, whose teachings Cyril opposed at the Council of Ephesus (431), securing the title Theotokos (Mother of God) for Mary and affirming Christ’s unified divine-human nature. Cyril’s extensive writings include On the Unity of Christ, Against Nestorius, and commentaries on John, Luke, and Hebrews, shaping Eastern and Western theology. Earlier, he faced criticism for expelling Jews from Alexandria in 415 amid riots and for his role in the mob killing of philosopher Hypatia, though direct responsibility is debated. A skilled apologist, he refuted Julian the Apostate’s Against the Galileans. Unmarried, as a celibate bishop, he died on June 27, 444, in Alexandria, leaving no family but a vast legacy. Cyril said, “Christ is one person, uniting in Himself the fullness of God and man.”