Thesis advisor: Douglas Finn / Cyril of Alexandria (d. 444CE) is most famous for his contributions to Christology, and especially for his role in the Christological controversy that dominated the latter half of his episcopate. Despite a welcome expansion in Cyrilline studies, especially in the last few decades, anthropology remains an under-represented object of scholarly inquiry. Cyril wrote no single work focused on anthropology; nevertheless, the human story permeates his writings. The underlying assumption of the dissertation is that Christology necessarily incorporates anthropology, given the fundamental assertion that the Son of God became a human being. Through close reading of several of Cyril’s Christological works (Commentary on John, his twenty-nine extant Festal Letters, On the Unity of Christ, and Doctrinal Questions and Answers) several themes and patterns emerge, such that it is possible to connect the pieces and discover a coherent anthropology. I argue that Cyril’s anthropology offers a complete account of the human story, from God’s purpose for humanity in creation, through fall, redemption, and judgment, and finally in the attainment of humanity’s telos in the enjoyment of eternal, familial union with God in heaven. This account is best understood generally in terms of divine giving and human receiving, and specifically according to a paradigm of revelation and imitation. In short, the Incarnation is the divine gift that reveals human nature and purpose, while human reception of that gift lies in both active and passive imitation of Christ. What emerges, therefore, is a distinctly Christological anthropology. Cyril’s account possesses several key features that together represent a significant contribution to anthropology: the Imago Dei is a divine gift extrinsic to our nature, which accounts for how it can be lost in the Fall and regained in Christ; the presence and activity of the Holy Spirit in humanity and individual believers are marked by a pledge and fulfillment dynamic; human freedom is respected by God such that even participation in the divine life is never imposed upon humanity but depends upon positive consent; the differentiation between human nature as a general category and human beings as particular individuals allows for the work of Christ to be beneficial to all, yet imposed upon none; and finally, the ascension of Christ represents the definitive revelation of God’s purpose for humanity, even as it inaugurates the consummation of the human telos. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

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Annotation The theoretical part entitled ``Cyril Bouda and Today{\crqq} first deals with the theme of the practical part called Baron Prasil. The chapter selection is closely related to the practical outcome of my work. It strives to reach harmony between my work and illustrations from the book by Cyril Bouda. Further on, it characterizes Cyril Bouda{\crq}s work compared to the present time. The expressive formulation of his thoughts gives a unique opportunity to transfer his illustrations into a new dimension. The impression or expression appears in every part of the whole Baron Prasil story cycle. By selecting Cyril Bouda{\crq}s illustrations I do present my view on the world today and the contemporary style of life. Enclosed you can find a unique cycle of 10 paintings called ``Baron Prasil Storyteller and his tale{\crqq} and an illustrative sketch.

Thesis (M. Div. with Concentration : Church History)--Emmanuel School of Religion, 2005. / Vita. Includes bibliographical references (leaves 48-53).

Thesis (Th. M.)--Dallas Theological Seminary, 2006. / Includes bibliographical references (leaves [50]-54).

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 1983. / Includes bibliographical references (leaves 63-65).

Thesis (M. Div. with Concentration : Church History)--Emmanuel School of Religion, 2005. / Vita. Includes bibliographical references (leaves 48-53).

Thesis (Th. M.)--Dallas Theological Seminary, 2006. / Includes bibliographical references (leaves [50]-54).

Thesis--Catholic University of America. / "Works of Cyril": p. x-xii. Bibliography: p. xiii-xv.

Cyril of Alexandria left to posterity a sizable body of exegetical literature. This thesis attempts to reconstruct his theology of Scripture in order to suggest that his exegetical practice is inseparable from, and must be interpreted in light of, his overarching theological vision. I argue that the most important intellectual factor shaping his exegesis is his Christologically focused, pro-Nicene Trinitarianism, an inheritance that he received from fourth-century authors. Cyril’s appropriation of pro-Nicene thought is evident in his theology of revelation and his theology of exegesis. Revelation, in his understanding, proceeds from the Father, through the Son, and in the Spirit, following the order of Trinitarian relations. Moreover, this pattern applies to the inspiration of Scripture as well, insofar as inspiration occurs when the Son indwells human authors by the Spirit and speaks the words of the Father. Corresponding to this movement of God towards humanity in revelation is humanity’s growth in understanding that occurs according to a reverse pattern—in the Spirit, through the Son, unto the Father. This scheme applies broadly to Cyril’s soteriology, but also to his understanding of exegesis, since he regarded biblical interpretation as a means of participating in the divine life. More specifically, this Trinitarian pattern implies that the Spirit is required to read Scripture properly, and that in the act of interpretation the Spirit directs the reader to a Christological reading of Scripture, through which the believer gains a limited but genuine apprehension of the Trinitarian mystery. This process continues until the final eschatological vision when the types and riddles of Scripture will be done away with in light of the overwhelming clarity of the vision of the Father.