ἈΝΕΛΘΌΝΤΑ ΕἸΣ ΤΟῪΣ ΟῪΡΑΝΟῪΣ, ΚΑῚ ΚΑΘΊΣΑΝΤΑ ἘΚ ΔΕΞΙΩΝ ΤΟΥ ΠΑΤΡΟΣ (Art. VI.) This may be seen in situ at p. 224 C of Cyril.
βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν (ch. i. 4.)
ΒΑΠΤΙΣΜΑ ΜΕΤΑΝΟΙΑΣ ΕΙΣ ΑΦΕΣΙΝ ΑΜΑΡΤΙΩΝ (Art. X.) This may be seen at p. 295 C of Cyril.
The point will be most intelligently and instructively studied in Professor Heurtley's little work De Fide et Symbolo, 1869, p. 9.
Καὶ ἡ μὲν ἀκολουθία τῆς διδασκαλίας [cf. Cyril, p. 4, lines 16-7] τῆς πίστεως προέτρεπεν εἰπεῖν καὶ τὰ περὶ τῆς Ἀναλήψεως: ἀλλ᾽ ἡ τοῦ Θεοῦ χάρις ᾠκονόμησε πληρέστατά σε ἀκοῦσαι, κατὰ τὴν ἡμετέραν ἀσθένειαν, τῇ χθὲς ἡμέρᾳ κατὰ τῆν Κυριακήν: κατ᾽ οἰκονομίαν τῆς θείας χάριτος, ἐν τῇ Συνάξει τῆς τῶν ἀναγνωσμάτων ἀκολουθίας τὰ περὶ τῆς εἰς οὐρανοὺς ἀνόδου τοῦ Σωτῆρος ἡμῶν περιεχούσης: ἐλέγετο δὲ τὰ λεγόμενα, μάλιστα μὲν διὰ πάντας, καὶ διὰ τὸ τῶν πιστῶν ὁμοῦ πλῆθος: ἐξαιρέτως δὲ διά σε: ζητεῖται δὲ εἰ προσέσχες τοῖς λεγομένοις. Οἶδας γὰρ ὅτι ἡ ἀκολουθία τῆς Πίστεως διδάσκει σε πιστεύειν εἰς ΤΟΝ ἈΝΑΣΤΑΝΤΑ ΤΗ ΤΡΙΤΗ ΗΜΕΡΑ: ΚΑΙ ἈΝΕΛΘΟΝΤΑ ΕΙΣ ΤΟΥΣ ΟΥΡΑΝΟΥΣ, ΚΑΙ ΚΑΘΙΣΑΝΤΑ ἘΚ ΔΕΞΙΩΝ ΤΟΥ ΠΑΤΡΟΣ—μάλιστα μὲν οὖν μνημονεύειν σε νομίζω τῆς ἐξηγήσεως. πλὴν ἐν παραδρομῇ καὶ νῦν ὑπομιμνήσκω σε τῶν εἰρημένων. (Cyril. Hier. Cat. xiv. c. 24. Opp. p. 217 C, D.)—Of that Sermon of his, Cyril again and again reminds his auditory. Μέμνησο δὲ καὶ τῶν εἰρημένων μοι πολλάκις περὶ τοῦ, ἐκ δεξιῶν τοῦ πατρος καθέζεσθαι τὸν Υἱὸν,—he says, ibid. p. 219 B. A little lower down, Νῦν δὲ ὑμᾶς ὑπομνηστέον ὀλίγων, τῶν ἐκ πολλῶν εἰρημένων περὶ τοῦ, ἐκ δειξῶν τοῦ Πατρὸς καθέζεσθαι τὸν Υἱόν.—Ibid. D.
From this it becomes plain why Cyril nowhere quotes S. Mark xvi. 19,—or S. Luke xxiv. 51,—or Acts i. 9. He must needs have enlarged upon those three inevitable places of Scripture, the day before.
At the beginning of every volume of the first ed. of his Nov. Test. (Riga, 1788) Matthaei has laboriously edited the “Lectiones Ecclesiasticæ” of the Greek Church. See also his Appendices,—viz. vol. ii. pp. 272-318 and 322-363. His 2nd ed. (Wittenberg, 1803,) is distinguished by the valuable peculiarity of indicating the Ecclesiastical sections throughout, in the manner of an ancient MS.; and that, with extraordinary fulness and accuracy. His Συναχάρια (i. 723-68 and iii. 1-24) though not intelligible perhaps to ordinary readers, are very important. He derived them from MSS. which he designates “B” and “H,” but which are our “Evstt. 47 and 50,”—uncial Evangelistaria of the viiith century (See Scrivener's Introd. p. 214.)
Scholz, at the end of vol. i. of his N. T. p. 453-93, gives in full the “Synaxarium” and “Menologium” of Codd. K and M, (viiith or ixth century.) See also his vol. ii. pp. 456-69. Unfortunately, (as Scrivener recognises, p. 110,) all here is carelessly done,—as usual with this Editor; and therefore to a great extent useless. His slovenliness is extraordinary. The “Gospels of the Passion” (τῶν ἁγίων πάθων), he entitles τῶν ἁγίων πάντων (p. 472); and so throughout.
Mr. Scrivener (Introduction, pp. 68-75,) has given by far the most intelligible account of this matter, by exhibiting in English the Lectionary of the Eastern Church, (“gathered chiefly from Evangelist. Arund. 547, Parham 18, Harl. 5598, Burney 22, and Christ's Coll. Camb.”); and supplying the references to Scripture in the ordinary way. See, by all means, his Introduction, pp. 62-65: also, pp. 211-225.
Consider the following:—Ἐν τῇ ἡμέρᾳ τοῦ σταυροῦ τὰ περὶ τοῦ σταυροῦ πάντα ἀναγινώσκομεν. ἐν τῷ σαββάτῳ τῷ μεγάλῳ πάλιν, ὅτι παρεδόθη ἡμῶν ὁ Κύριος, ὅτι ἐσταυρώθη, ὅτι ἀπέθανε τὸ κατὰ σάρκα, ὅτι ἐτάφη: τίνος οὖν ἕνεκεν καὶ τὰς πράξεις τῶν ἀποστόλων οὐ μετὰ τὴν πεντηκοστὴν ἀναγινώσκομεν, ὅτε καὶ ἐγένοντο, καὶ ἀρχὴν ἔλαβον;—Chrys. Opp. iii. 88.