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ανεπιστημoσι, και ανευλαβεσιν copis, presbyteris, vel diaconis επισκοπους η πρεσβυτερους η tradunt. διακονοις.-p. 442.

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Eusebii Historiae Ecclesiasticæ. Lib. vii. c. 1. (Coloniæ Allobrogum. CIO 19C XII.) Ως δε εκ της επιπλειον ελευ Verùm cùm nos præ

nimiâ θεριας επι χαυνοτητα και νωθ- quadam licentia in molitiem ριαν τα καθ' ημας μετηλλαττετο, delicatam et dissolutam segαλλων αλλοις διαφθονουμενων nitiem

prolapsi; και διαλοιδορουμενων, και μονο- cumque alii aliis invidere, νουχι ημων αυτων εαυτοις προς maladictis insectari, et prope πολεμουντων οπλοις, ει nos ipsi inter nos petulantiτυχοι και δορασι τοις δια bus linguis tanquam mutuis λογων, αρχοντων τε

armis αρχουσι

oppugnare,

et προσρηγνυντων, και λαων επι aliquando verborum contuλαους καταστα τασιαζοντων. της

melias vel hastas, unus in τε υποκρισεως αφατου και της alium, intorquere, et presides ειρωνειας. επιπλειστον (ecclesiarum) alter alterius κακιας προιουσης, η μεν δη θεια vires infringere, et populos in κρισις οια φιλον αυτη πεφεισ- populum seditionem conciμενος των αθροισματων tare inciperent; cùmque ficta

et adumbrata sanctitatis speσυγκροτουμενων, ηρεμα μετρίως την αυτης επισκόπην

cies, que oratione nequit ανεκινει, εκ των εν στρατειαις exprimi, et simulatio fronte αδελφων καταρχομενου

occultata ad immensam

guanδιωγμου.

dam pravitatem serpsisset; divina ultio, dum permagna adhuc Christianorum ubique versabatur frequentia, parcius, aliquando remissius et moderatius, ut solet, primò persecutione ex fratribus, qui militiam exercebant, inchoatâ, cæpit in nos animadvertare..

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C. Cypriani de lapsis, p. 123. (S. Cecilii Cypriani opera. Oxonii.)

Habenda tamen est, fratres dilectissimi ratio veritatis, nec sic mentem debet et sensum persecutionis infestæ tenebrosa

caligo cæcasse, ut nihil remanserit lucis et luminis, unde divina præcepta perspici possunt. Si cladis causa cognoscitur, et medela vulneris invenitur. Dominus probari familiam suam voluit, et quia traditam nobis divinitus disciplinam pax longa corruperat, jacentem fidem et pene dixerim dormientem, censura coelestis evexit: cùmque nos peccatis nostris amplus pati mereremur, clementissimus Dominus sic cuncta moderatus est, ut hoc omne quod gestum est, exploratio potius quàm investigatio videretur. Studebant augendo patrimonio singuli; et obliti quid credentes aut sub Apostolis ante fecissent, aut semper facere deberent, insatiabili cupiditatis ardore ampliandis facultatibus incubabant. Non in sacerdotibus religio devota, non in ministris fides integra, non in operibus misericordia, non in moribus disciplina. Corrupta barba in viris; in feminis forma fucata. Adulterati post Dei manus oculi, capilli mendacio coloratis. Ad decipienda corda fidelium callidæ fraudes, circumveniendis fratribus subdolæ voluntates. Jungere cum infidelibus vinculum matrimonii, prostituere gentilibus membra Christi; non jurare tantum temerè, sed adhuc etiam pejerare: præpositos superbo tumore contemnere, venenato sibi ore maledicere, odiis pertinacibus invicem dissidere: Episcopi plurimi, quos et hortamento esse oportet cæteris et exemplo, divina procuratione contempta, procuratores rerum sæcularium fieri, derelicta cathedra, plebe deserta, per alienas provincias oberrantes, negotionis quæstuosæ nundinas aucupari. Esurientibus in ecclesia fratribus non subvenire, habere argentum largiter velle, &c. Quid non perpeti tales pro peccatis ejusmodi mereremur ?

THE CORRUPTION OF THE VISIBLE CHURCH

IN THE FOURTH AND FIFTH CENTURIES. Mosheim's Ecclesiastical History. (Cent. iv. c. 3.)

Those vain fictious which an attachment to the Platonic philosophy, and to popular opinions, had engaged the greater part of the Christian doctors to adopt before the time of Constantine, were now confirmed, enlarged, and embellished in various ways. Hence arose that extravagant veneration for departed saints, and those absurd notions of a certain fire, destined to purify separate souls, that now prevailed,

and of which the public marks were everywhere to be seen. Hence, also, the celibacy of priests, the worship of images and relics, which, in process of time, almost utterly destroyed the Christian religion, or, at least, eclipsed its lustre, and corrupted its very essence in the most deplorable manner.

An enormous train of different superstitions were gradually substituted in the place of true religion and genuine piety. This odious revolution was owing to a variety of causes.

A ridiculous precipitation in receiving new opinions, a preposterous desire of imitating the Pagan rites, and of blending them with the Christian worship, and that idle propensity which the generality of mankind have towards a gaudy and ostentatious religion, contributed to establish the reign of superstition upon the ruins of Christianity. Accordingly, frequent pilgrimages were undertaken to Palestine, and to the tombs of the martyrs, as if there alone the sacred principles of virtue, and the certain hope of salvation, were to be acquired. The reins being once let loose to superstition, which knows no bounds, absurd notions and idle ceremonies multiplied every day. Quantities of dust and earth, brought from Palestine and other places, remarkable for their supposed sanctity, were handed about as the most powerful remedies against the violence of the wicked spirits, and were sold and bought everywhere at enormous prices. The public processions and supplications by which the Pagans endeavoured to appease their gods, were now adopted into the Christian worship, and celebrated with great pomp

and magnificence in several places. The virtues that had formerly been ascribed to the heathen temples, to their lustrations, to the statues of their gods and heroes, were now attributed to Christian churches, to water consecrated by certain forms of prayer, and to the images of holy men. And the same privileges that the former enjoyed under the darkness of Paganism, were conferred upon the latter under the light of the gospel, or rather under that cloud of superstition that was obscuring its glory. It is true that, as yet, images were not very common, nor were there any statues at all. But it is, at the same time, as undoubtedly certain, as it is extravagant and monstrous, that the worship of the martyrs was modelled by degrees according to the religious services that were paid to the gods before the coming of Christ.

S. Gregorii Theologi. Oratio vigesima prima. xxiv. Tom. 1. p. 400.-(S. P. Gregorii Theologi, vulgò Nazianzeni, archiepiscopi Constantinopolitani opera omnia, operâ et studio monachorum ordinis S. Benedicti e congregatione S. Mauri. Parisiis. 1778.) Τω γαρ οντι ποιμενες ηφρο

XXIV. Nam proculdubiò νευσαντο, κατα το γεγραμμε- stulte egerunt pastores, ut νον, και ποιμενες πολλοι διεφ- cum Scriptura loquar, et Pasθειραν τον αμπελωνα μου,

tores multi vineam meam perησχυναν μεριδα επιθυμητης, ναstaverunt ac desiderabilem την εκκλησιαν του θεου λεγω, partem, hoc est, Dei Eccleπολλοις ιδρωσι και σφαγιoις siam, multis sudoribus, et συνειλεγμενην, τους προ Χριστου victimis, tam ante Christum τε και μετα Χριστον, και αυτοις quam post Christum cesis, ae τοις μεγαλους του θεου περι denique magnis ipsius Dei ημών παθεσι: Πλην

γαρ ολιγων pro salute nostrâ cruciatibus αγαν, και τουτων οσοι δια σμι- collectam, probro de dedecere κροτητα παρερριφησαν, η δια afecerunt. Νam si perpaucOS αρετην αντεβησαν, ους εδει exceperis, qui, vel ob nominis σπερμα και ριζαν υπολειφθηναι obscuritatem contemptui haτω Ισραηλ, ινα αναθαλη παλιν, biti fuerunt, vel ob virtutem και αναβιωση ταις επιρροιαις restiterunt, quos Israeli semiτου Πνευματος, παντες

nis et radicis loco relinqui καιρου γεγονασι: Τοσουτον αλ. oportebat, ut, per Spiritus inληλων διενεγκοντες οσον τους

fluxiones, rursùm effloresμεν προτερον, τους

δε
υστερον

ceret, atque ad vitam revoτουτο παθειν

τους μεν

caretur, omnes tempori obκαι προστατας

secuti sunt: προαγωνιστας

hoc tantùm γενεσθαι της ασεβειας, τους δε inter eos discriminis fuit, quod ταχθηναι τα δευτερα, η φοβω alii citius, alii serius in eam κατασεισθεντας, η χρεια δου- fraudem inciderunt; atque, λωθεντας, η κολακεια δελε- alii quidem impietatis duces ασθεντας, η αγνοια κλαπεντας, antistitesque se prebuerunt, το μετριωτατον.

alii autem in secundo ordine locati sunt, nempe vel timore perculsi, vel quæstu atque utilitate subacti, vel blanditiis inescati, vel denique ignorantiâ circumventi ac circumscripti, quod omnium levissimum est. .

τον

και

ουτος από

Oratio vigesima quinta.

The Arian Heresy.

Αρειος, ο καλως Arius, a furore pulchrè μετα της μανιας ονομαζομενος. nomen habens. Hic cum ab

της Αλεξανδρεων Alexandrina civitate initium αρξαμενος πολεως, κακει TO duxisset, illicque pestiferum δεινον εκμελετησας,

επειτα dogma in se concepisset, ae ωσπερ τις αγρια φλοξ, απo deinde, immitis cujusdam et μικρου του σπινθηρος το πολυ rapide Hamme instar, ab της οικομενης επιδραμων, υπο exigua scintilla magnam orbis των πατερων ημων καταλυεται, terrarum partem percurrisset, και του ευσεβους αριθμου του

tandem a Patribus nostris, τοτε καταλαβοντος την Νι- pioque illo numero, qui tum

Nicæam se contulit, certisque καίαν, και

εισω περιγραπτών ορων τε και ρηματων την θεο- fnibus ac verbis divinitatis λογιαν στησαντος.

doctrinam circumscripsit, op

pressus et extinctus est. Παλιν πονηρα βασιλεια, και

IX. Rursus malum impeπαλιν αναζη το κακον, και

rium, et rursus malum reviωσπερ τα υπουλα των τραυμα

viscit, ac, velut subputridum των αναστομουται και αναρρηγ

malèque obductum vulnus, νυται. και λυκοι βαρεις, αλλος aperitur et erumpit: gravesαλλοθεν διαλαβοντες ημας, την

que lupi, alii aliunde nos inΕκκλησιαν σπαραττουσιν.

Ιε

tercipientes, ecclesiam discerρεις τε κατα ιερεων εξοπλισ

punt.-Armantur Sacerdotes θεντες, και δημοι δημους επι

adversus Sacerdotes ; plebs

adversus plebem furibundo μανεντες και βασιλευς ασεβεια διδους παρρησίαν, και κατα της ipse impietati auctoritatem

impetu fertur; Imperator* ορθης δοξης νομοθετων.

præbet, atque adversus orthodoxum doctrinam leges instituit. .

Oratio quadragesima secunda.- p. 762. Τι δ' αλλα δει λεγειν; αλλα XXI. Quid alia commemoπως τον ιερον

rare attinet ? Quo tandem πολεμον και λεγεσθω γαρ

modo sacrum hoc bellum και πολεμος ιερος, ωσπερ και

feram ? Dicatur enim etiam

οισω

τουτον

τις

* Julianus. .

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