Q. Did Cyril advocate the Roman dogma of transubstantiation?
Cyril, Bishop of Jerusalem (c. 313-386 A.D.):
Wherefore with full assurance let us partake as of the Body and Blood of Christ: for in the figure [τύπω] of Bread is given to thee His Body, and in the figure [τύπω] of Wine His Blood;
(Philip Schaff, NPNF2, Vol. VII, Cyril, Catechetical Lectures, XXII.3). Here
...and if the Lord reckon thee worthy, thou shalt hereafter learn, that His body according to the Gospel bore the figure [τύπον ἔφερεν] of bread…
(Philip Schaff, NPNF2, Vol. VII, Cyril, Catechetical Lectures, XIII.19). Here
Trust not the judgment to thy bodily palate no, but to faith unfaltering; for they who taste are bidden to taste, not bread and wine, but the anti-typical [ἀντιτύπου] Body and Blood of Christ.
(Philip Schaff, NPNF2, Vol. VII, Cyril, Catechetical Lectures, XXIII.20). Here
Give us this day our substantial bread. This common bread is not substantial bread, but this Holy Bread is substantial, that is, appointed for the substance of the soul. For this Bread goeth not into the belly and is cast out into the draught, but is distributed into thy whole system for the benefit of body and soul2501. But by this day, he means, “each day,” as also Paul said, While it is called to-day.
(Philip Schaff, NPNF2, Vol. VII, Cyril, Catechetical Lectures, XXIII.15). Here
Footnote 2501:
Cat. xxii. § 3, note 1. Ben. Ed. “We are not to think that Cyril supposed the Body of Christ to be distributed and digested into our body; but in the usual way of speaking he attributes to the Holy Body that which belongs only to the species under which It is hidden. Nor does he deny that those species pass into the draught, but only the Body of Christ.” Cf. Iren. V. ii. 2, 3, and “Eucharistic Doctrine” in the Introduction.
But beware of supposing this to be plain ointment. For as the Bread of the Eucharist, after the invocation of the Holy Ghost, is mere bread no longer, but the Body of Christ, so also this holy ointment is no more simple ointment, nor (so to say) common, after invocation, but it is Christ’s gift of grace, and, by the advent of the Holy Ghost, is made fit to impart His Divine Nature. Which ointment is symbolically applied to thy forehead and thy other senses; and while thy body is anointed with the visible ointment, thy soul is sanctified by the Holy and life-giving Spirit.
(Philip Schaff, NPNF2, Vol. VII, Cyril, Catechetical Lectures, XXI.3). Here
Either the ointment is transubstantiated by consecration into the spirit and grace of Christ, or the bread and wine are not transubstantiated by consecration into the body and blood of Christ. Therefore as the ointment retains still its substance, and yet is not called a mere or common ointment, but the charism, or grace of Christ; so the bread and wine remaining so, as to their substance, yet are not said to be only bread and wine common and ordinary, but also the body and blood of Christ.
(John Cosin, The History of Popish Transubstantiation, edited by John Sherren Brewer, [1840], p. 92). Here
See also:
Moreover, the things which are hung up at idol festivals, either meat or bread, or other such things polluted by the invocation of the unclean spirits, are reckoned in the pomp of the devil. For as the Bread and Wine of the Eucharist before the invocation of the Holy and Adorable Trinity were simple bread and wine, while after the invocation the Bread becomes the Body of Christ, and the Wine the Blood of Christ, so in like manner such meats belonging to the pomp of Satan, though in their own nature simple, become profane by the invocation of the evil spirit.
(Philip Schaff, NPNF2, Vol. VII, Cyril, Catechetical Lectures, XIX.7). Here
Regard not the Laver as simple water, but rather regard the spiritual grace that is given with the water. For just as the offerings brought to the heathen altars, though simple in their nature, become defiled by the invocation of the idols, so contrariwise the simple water having received the invocation of the Holy Ghost, and of Christ, and of the Father, acquires a new power of holiness.
(Philip Schaff, NPNF2, Vol. VII, Cyril, Catechetical Lectures, III.3). Here
On John Ch. 6:
Christ on a certain occasion discoursing with the Jews said, Except ye eat My flesh and drink My blood, ye have no life in you. They not having heard His saying in a spiritual sense were offended, and went back, supposing that He was inviting them to eat flesh.
(Philip Schaff, NPNF2, Vol. VII, The Catechetical Lectures of S. Cyril, Lecture XXII.4). Here
~ Soli Deo Gloria
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