[62] In the Life of S. Afra (Aug. 5th), it will be shown that it is a late mistake to call her a courtesan. S. CYRIL, PATR. OF JERUSALEM. (A.D. 389.) [Roman, Greek, and Syriac Kalendars. Authorities:--Sozomen, Theodoret, and his own writings.] Cyril succeeded Maximus in the patriarchal see of Jerusalem, about the year 350. The story that Maximus was deposed, and Cyril substituted by Acacius, Bishop of Cæsarea, is inconsistent with probabilities, and with the testimony borne by the second general Council to the canonical regularity of his consecration. The other tale, which Jerome credited, that Cyril obtained the see from Acacius on condition of disclaiming the ordination which Maximus had bestowed, is utterly incredible, and probably sprang from the prejudices of a rigid party which mistrusted Cyril. The paschal season of 351 was marked at Jerusalem by the luminous appearance of a cross, which appeared in the sky over the city. It produced a great impression, and S. Cyril sent an account of it to Constantius.[63] [63] The genuineness of this letter, in which he mentions also the finding of the cross, has been doubted. One objection is that it contains the word "consubstantial," which at that period Cyril would hardly have used. But it is by no means improbable that this word was interpolated by copyists, for the purpose of obtaining the authority of Cyril for that term. Cyril, a man of gentle spirit, eminently a peace-maker, was cast in times of great difficulty. The Arian party was in power, through the favour of the emperor; and a large number of prelates were semi-Arians; not disbelieving in the divine nature of Christ as consubstantial with the Father, but doubting the expedience of stating the doctrine in plain words which could not be misunderstood. All who were timorous, not thoroughly illumined with the Holy Spirit, and wanting in that keenness of theological discrimination which makes doctors of the Church, hesitated and temporised. It was inexpedient to take too harsh an attitude towards these weak brethren, and drive them into the arms of the Arians, and this Cyril felt. Firm in his own faith, deprecating the injudicious fire of some Catholics who were resolved at all costs to produce a rupture between those who walked in the clear light of Catholic certainty, and those who fluttered in the twilight, he laboured with words of conciliation to avert such a catastrophe. At the end of 357, or the beginning of 358, an important change took place at Jerusalem. For two years Cyril had been forced into opposition to the demands of Acacius. He maintained for Jerusalem, as the mother Church, possessing an "Apostolic throne," and marked out for honour in the Nicene Council,[64] an independence of Cæsarea which Acacius would not grant; and he was also obnoxious to Acacius on theological grounds, as holding the orthodox doctrine.