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LIB. I. ί. 20. GR. Ι. 1. 20. MASS.I.ix.5.

τη ιδία τάξει, και προσαρμόσας τα της αληθείας σωματίω, γυμ- ΕΑ :: νώσει και ανυπόστατον επιδείξει το πλάσμα αυτών. Επει δε και τη σκηνή ταύτη λείπει η απολύτρωσις, ίνα τις τον μιμον αυτόν [l. αυτών] 3 περαιώσας τον ανασκευάζοντα λόγον επενεγκεϊν, [i. επενέγκη, καλώς έχειν υπελάβομεν επιδείξαι πρότερον, εν οις οι πατέρες αυτοί τούδε του 4 μύθου διαφέρονται προς αλλήλους, ως εκ διαφόρων πνευμάτων της πλάνης όντες. Και εκ τούτου γαρ ακριβώς συνιδείν έσται Γέστι), και προ της αποδείξεως, βεβαίαν την υπό της Εκκλησίας κηρυσσομένην αλήθειαν, και την υπό τούτων παραπεποιημένην ψευδηγορίαν.

veritatis corpusculo, denudabit, et insubstantivum ostendet fig. mentum ipsorum. Quoniam autem scenæ huic deest redemptio, ut quis mimum ipsorum explicans, destructorem sermonem inferat, bene habere putavimus ostendere primo in quibus ipsi patres hujus fabulæ discrepant adversus se invicem, quasi qui sint ex variis spiritibus erroris. Et ex hoc enim diligenter cognoscere est, et ex ostensione, eam firmam quæ ab Ecclesia prædicatur veritatem, et ab iis id quod fingitur falsiloquium.

1 απολύτρωσις Imay here represent a scenic term ; if PETAVIUS, Not. in Epiphan. be right. But his criticism fails to satisfy the judgment, though he is followed by GRABE and MASSUET and STIEREN. The εξόδιον of a play was called the imóvous, for which, though in another sense, απολύτρωσις was a synonym, as HESYCHIUS shews. TERTULLIAN, where he says, (c. 13 αdυ. Val.), Quod superest, inquis, vos valete et plaudite, marks an åtólvors of the Latin draina. I must confess however that a clear case has not been made out to fix upon απολύτρωσις the scenic signification of årólvors, however close a synonym it may be of that word as regards the manumission of a slave or captive. I am more inclined there. fore to suppose that απόλυσις was written by IREN ÆUS, but that through care. lessness some writer substituted the word so frequently in the mouth of the Gnostic party, drolút pwors, also that this corruption was antecedent to the

translation ; similar instances to which will be noticed as they occur.

Miuos and mimus, like our English word mask, mean any irregular dramatic action, as well as the impersonator. Here it has the meaning of farce.

3 tepaluboas, explicans, i.e. having rolled or read out the MS. scroll to the last word. In x. & 4, it is the equivalent of απετέλεσε.

4 For Ovuou the recepta lectio.

5 The translator indicates the cor. rupt reading υπό. But προ makes far better sense. It marks the Prescriptio of IREN EUs. For as TERTULLIAN, in his treatise bearing that title, shewed that for heretics there lay no appeal to the Scriptures, because of their dissent from the Church to which those Scriptures were originally committed; so S. IRENÆUS shews that the universality and uniformity, with which the Church Catholic had held a definite body of doctrine, as contrasted with the variations of the Valentinian error, constituted

LIB. I. ii. GR. I. ii. MASS. I.x.l.

Epiphanius
de Hær. xxxi.
8 30, &c.
cf. ΙΙ. iv.

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TO

Κεφ. β'.
Expositio prædicationis veritatis, quam ab Apostolis

Ecclesia percipiens custodit.
Epiphanius Η μεν γαρ 'Εκκλησία, καίπερ καθ' όλης της οικουμένης .Ε

έως περάτων της γης διεσπαρμένη, παρά δε των Αποστόλων, και των εκείνων μαθητών παραλαβούσα την εις ένα θεόν Πατέρα παντοκράτορα, τον πεποιηκότα τον ουρανόν, και την γην, και τας θαλάσσας, και πάντα τα εν αυτοίς, πίστιν και εις ένα Χριστόν Ιησούν, τον υιόν του θεού, τον σαρκωθέντα υπέρ της ημετέρας σωτηρίας και εις Πνεύμα άγιον, το δια των προφητων κεκηρυχος και τας οικονομίας, και τας ελεύσεις,

CAP. II ECCLESIA enim [et quidem] per universum orbem usque ad fines terræ [dis]seminata, et ab Apostolis, et discipulis eorum

accepit eam fidem, quæ est in unum Deum, Patrem omnipotentem, Ps.cxlv.6; qui fecit coelum et terram, et mare, et omnia quæ in eis sunt : et

in unum Christum Jesum filium Dei, incarnatum pro nostra salute : et in Spiritum Sanctum, qui per Prophetas prædicavit

cf. p. 92.

et xiv. 15.

the strongest proof of the falsity of this
latter.

1 The reader will observe the neces-
sity arising out of Gnostic perversion of
the truth, for the formal assertion of
faith in One God the Creator, &c. The
notion of a Demiurge or Creator far in-
ferior to the Supreme Bythus was to be
abjured by the convert. For a similar
reason faith is expressed in One Lord
Jesus Christ, to exclude the Gnostic no-
tion of the fourfold Christ. See note 1,
p. 61. The primitive Creed of the
Church Catholic was variously modified
to suit the varying need of the Church
in different localities. Very possibly
IRENæus, by the introduction of parti-
cular terms, and the modification of
others, has given it a more anti-Valen-
tinian cast than its more simple Oriental
prototype ; such terms are capawb évta
&c., το διά προφητών κεκηρυχώς, τας οί-

κονομίας και τας ελεύσεις, ...το πάθος, ... την ενσαρκον ανάληψιν,... την εν τη δόξη του Πατρός παρουσίαν,... αναστήσαι πάσαν σάρκα,...κρίσιν δικαίαν εν τοις πάσι ποιήσηται, ...τα μέν πνευματικά της πονηρίας,... εις το αιώνιον πύρ, ...τοίς δε δικαίοις, ...τοις μεν απ' αρχής, τοις δε εκ μετανοίας,... δόξαν αιωνίαν.

2 τας οικονομίας. The translator adds Dei, as excluding the Valentinian olkoνομία.

3 τας ελεύσεις. The translator reads the singular. But it would seem from iv. lvi. that the Greek preserves the true reading, in allusiou to the double Advent of Christ proclaimed by the prophets, the first in great humility upon his Incarnation, the second in power and glory.

4 The Greek order, Christum Jesum, is restored on the faith of the ARUNDEL MS.

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LIB. I. ii.
GR, Ι. ii.

και την έκ Παρθένου γέννησιν, και το πάθος, και την έγερσι
εκ νεκρών, και την ένσαρκον εις τους ουρανούς ανάληψιν του MA88. Ι.αι.
ηγαπημένου Χριστού Ιησού του Κυρίου ημών, και την εκ των
ουρανών εν τη δόξη του Πατρός παρουσίαν αυτού επί το
ανακεφαλαιώσασθαι τα πάντα, και αναστήσαι πάσαν σάρκα V. xx.
πάσης ανθρωπότητος, ίνα Χριστώ Ιησού τω Κυρίω ημών, και
θεώ, και Σωτήρι, και Βασιλεί, κατά την ευδοκίαν του Πατρός
του αοράτου, παν γόνυ κάμψη επουρανίων και επιγείων και
καταχθονίων, και πάσα γλώσσα εξομολογήσηται αυτό, και
κρίσιν δικαίαν εν τοις πάσι ποιήσηται τα μεν πνευματικά της
πονηρίας, και αγγέλους [τους παραβεβηκότας, και εν απο-
στασία γεγονότας, και τους ασεβείς, και αδίκους, και ανόμους,
και βλασφήμους των ανθρώπων εις το αιώνιον πυρ πέμψη:
τοις δε δικαίοις, και οσίοις, και τας εντολάς αυτού τετηρηκόσι, cr. IV. Ixit.

και εν τη αγάπη αυτού διαμεμενηκόσι τοις [μεν] απ' αρχής, Μ. 49 τοις δε εκ μετανοίας, ζωήν χαρισάμενος αφθαρσίαν δωρή

σηται, και δόξαν αιωνίαν περιποιήση.

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dispositiones Dei, et adventum, et eam, quæ est ex Virgine
generationem, et passionem, et resurrectionem a mortuis, et in
carne in cælos ascensionem dilecti Jesu Christi Domini nostri,
et de ccelis in gloria Patris adventum ejus, ad recapitulanda Ephes. i. 10.
universa, et resuscitandam omnem carnem humani generis, ut
Christo Jesu Domino nostro, et Deo, et Salvatori, et Regi,
secundum placitum Patris invisibilis omne genu curvet cælestium, Phil. ii. 10,
et terrestrium, et infernorum, et omnis lingua confiteatur ei, et
judicium justum in omnibus faciat: spiritalia quidem nequitiæ, et Ephes. vi. 12.
angelos 'transgressos, atque apostatas factos, et impios, et
injustos, et iniquos, et blasphemos homines in æternum ignem
mittat: justis autem et æquis, et præcepta ejus servantibus, et
in dilectione ejus perseverantibus, quibusdam quidem ab initio,
quibusdam autem ex pænitentia, vitam donans incorruptelam
loco muneris conferat, et claritatem æternam circumdet.

1 xapo duevos, confers as an act of grace. Salvation with the Valentinian depended upon whether or no a man were of the spiritual seed, irrespectively of his actions: it was the effect therefore of fate and necessity, and not of grace. GRABE observes: Alii enim

mox ineunte cetate viam virtutis ingressi, perpetuo in ea ambularunt ; alii prius per invia vitiorum aberrantes, deinde ad meliorem frugem conversi, in recto tramite perstiterunt : quibus utrisque vitam æternam pollicetur Auctor noster.

2 The ARUND. MS, has transgressores.

LIB. I. iii.

GR. 1. iii. MASS. I. x.2.

Κεφ. γ'.
Ostensio neque plus, neque minus de ea quæ est fide

posse quosdam dicere.
ΤΟΥΤΟ το κήρυγμα παρειληφυία, και ταύτην την πίστιν, G. 46.
ως προέφαμεν, η Εκκλησία, καίπερ εν όλω τω κόσμω διε-
σπαρμένη, επιμελώς φυλάσσει, ως ένα οίκον οικούσα και
ομοίως πιστεύει τούτοις, ως μίαν ψυχήν και την αυτήν έχουσα
καρδίαν, και συμφώνως ταύτα κηρύσσει, και διδάσκει, και
παραδίδωσιν, ως έν στόμα κεκτημένη. Και γαρ αι κατά τον
κόσμον διάλεκτοι ανόμοιαι, αλλ' η δύναμις της παραδόσεως
μία και η αυτή. Και ούτε αι 3έν Γερμανίαις ιδρυμέναι εκκλη-
σίαι άλλως πεπιστεύκασιν, ή άλλως παραδιδόασιν, ούτε έν

IV. lxiii.

CAP. III. · Hanc prædicationem cum acceperit, et hanc fidem, quemadmodum prædiximus, Ecclesia, et quidem in universum mundum disseminata, diligenter custodit, quasi unam domum inhabitans : et similiter credit iis, videlicet quasi unam animam habens et unum cor, et consonanter hæc prædicat, et docet, et tradit, quasi unum possidens os. Nam etsi in mundo loquela dissimiles sunt, sed tamen virtus traditionis una et eadem est. Et neque hæ quæ in Germania sunt fundatæ ecclesiæ, aliter credunt, aut aliter tradunt: neque hæ quæ in Hiberis sunt, neque hæ quæ in

i God “maketh men to be of one mind in an house," and this scripture guided the words of the writer, as also of S. CYPRIAN, de Un. Eccl., In domo Dei in Ecclesia Christi, unanimes habi, tant, concordes et simplices perseverant. The character of the Christian Church on the day of Pentecost still subsisted, and the various members of the Church Catholic were of one accord, ły aútų.

For ai the translator seems to have read el, If there be, &c.

3 év lepuaviais. PLINY uses the plural, Galliæ Germaniæque ardentibus lig

nis aquam salsam infundunt. H. N.
XXXI. 7. Tacitus the same, Perculsus
tot victoriis Germanias servitium premere.
An. II. 73. CÆSAR, like the translator,
writes it always in the singular, The
plural of course must apply to the whole
of Germany proper, and not, as some
have supposed, to the Rhenish provinces
alone. GRABE cites TERTULLIAN, C.
Jud. 7: Britannorum inaccessa Romanis
loca, Christo vero subdita ; et Sarmata-
rum, et Dacorum, et Germanorum, e
Scytharum, et multarum abdilarum gen-
tium,

ка

LIB. I. iii.

GR. I. iii. MASS. I. X. 2.

Tais "'IBnpíais, oŭte év *Keltois, oŰte katà tàs åvarodás, le: 1. H. ούτε εν Αιγύπτω, ούτε εν Λιβύη, ούτε αι 3 κατα μέσα του Μ. κόσμου ιδρυμέναι· αλλ' ώσπερ ο ήλιος, το κτίσμα του θεού, εν όλω τω κόσμω είς και ο αυτος, ούτω και το κήρυγμα της

Celtis, neque hæ quæ 'in Oriente, neque hæ quæ in Ægypto, neque hæ quæ in Libya, neque hæ quæ in medio mundi sunt constitutæ: sed sicut sol creatura Dei in universo mundo unus et idem est ; sic et 5 (lumen,) prædicatio veritatis, ubique lucet,

1 'Ißnplaus. We have Pliny's autho- the Garonne. A Scaldi ad Sequanam rity for the plural form, Omnes autem Belgica; ab eo ad Garumnam Celtica, Hispaniæ aduobus Pyrenæi promontoriis, eademque Lugdunensis. PLINY, N. H. &c. H. N. iv, 22. Also S. JEROM, IV. 17. The writer therefore was a Marcum Ægyptium Galliarum primum bishop of Celtic Gaul. But the inhacirca Rhodanum, deinde Hispaniarum bitants of the whole of Gaul and Gernobiles foeminas decepisse. Comment, in many were styled Celts. The reader may 18. LXIV. The word marks the division compare The Hist. and Theol. of the of Spain into two unequal portions, the Three Creeds, p. 680, where he will find one north and the other south of the a brief statement of reasons for assignEbro. The translation however woulding the establishment of Christianity in seem to indicate ev Tols 'IBnpois. It is Gaul to an eastern rather than to any in the highest degree probable that S. western source. Paul first preached the Gospel in Spain, 3 katà utoa. Ecclesiam Hierosolyto the Spanish descendants of his own mitanam, eique vicinas, Irenæum hic inTartessian ancestors. He expresses a tellexisse ... unicuique notum est. GRABE. decided intention of visiting Spain, Rom. So decided an opinion makes me hesixv. 24, 28, and the years that inter- tate in asking whether the Church of vened between his first and second im- Jerusalem was not comprised among prisonment would allow sufficient time those κατά τας ανατολάς, leaving τα μέfor the purpose. The assertion of S. oa toll kbo Mov to embrace the Churches CLEMENS Rom. is confirmatory of this of imperial Italy as the central point, notion, where he says that the Apostle relatively to which the Churches of journeyed επί το τέρμα της δύσεως on the East and of the West are menhis sacred mission; the confines of the tioned? Or it may mean the central West, in a letter written at Rome, can continent of Europe, so far as the Goscarce mean anything else than the spel had then penetrated, which would southern coast of France (Gallia Nar. supply the fourth cardinal point of the bonensis) and Spain. Accordingly, it compass, and fill up the definition of the has been a constant tradition in the Churches of the East, West, South, and Church, that at least this latter country North. Perhaps the first may be the prewas evangelised by S. Paul; compare ferable interpretation. In the translaTILLEMONT, Mem. I. 867, and GRABE's tion MASSUET omits sunt through careauthorities.

lessness, and he is followed by STIEREN. ? tv Keltos. Gallorum diversas na 4 In Oriente] Melius reddidissent tiones Christo subditas, are words of TER- vetus et novi Interpretes in partibus TULLIAN, C. Jud. 7. The central part of Orientalibus, quia Irenæus in Græco poGaul was Celtic, between the Seine and suit pluraliter Kard tas åvarolds' varias

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