A Library of Fathers of the Holy Catholic Church, Anterior to the Division ...

On Note F, p. 253. 1. 6. On the human appearance of our Lord.

It is to be observed, on the other hand, that S. Irenæus, to whom T. owes so much, quotes this same Scripture of the lowliness of His Humanity. The Old Latin translator uses the word indecorus. "The Divine Scriptures attest both of Him, that He was a Man without beauty (indecorus) and subject to suffering, and sitting on the foal of an ass; vinegar and gall are given Him to drink, and He is despised of the people, and descends even to death, and that He is the Lord," &c. iii. 19. 2. S. Cyril of Alexandria ad loc. uses St. Clement's word surian of His being " found in fashion as a man." "We saw Him, and He had neither appearance nor beauty, i. e Divine Beauty, but His Form was without honour (äripov). For petty and mean (μngà xal sursañ) and without honour are human things altogether, compared to the Divine and exceeding excellence and incomparable brightness of Beauty of that Nature Which is above all things. It is said accordingly, fairer than the sons of men.'"

On p. 262. de Baptismo, c. 5. "The image is considered to be in His [for 'his'] Form, the likeness in His [for 'his'] Eternity.

Tertullian draws a distinction, as other Fathers have done, (see note, p. 262.) between the "Image" and the "Likeness" spoken of in Gen. 1, 26. He refers the former to the impress of the Divine Character bestowed on man at the Creation, lost at the Fall, and in part recovered in Baptism: the latter to the gift of Immortality, the "likeness" of God's Eternity*, conferred at the Creation, (Gen. 2, 7.) annulled at the Fall, (Rom. 5, 12.) restored in the covenant of the Gospel, (2 Tim. 1, 10.) For the use of the word "Form" (effigies) in the sense above noted compare 2 Cor. 3, 18. we are transformed into the same image,” (τὴν αὐτὴν εἰκόνα μεταμορφούμεθα,) Rom. 8, 29. "He predestinated to be conformed to the image of His Son," (συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ αὑτοῦ.) Who Himself is declared to be, in a way inherent in Himself, "in the form of God," (i pogon Osoũ) Phil. 2, 6. Gal. 4, 19. " of whom I travail in birth again, until Christ be formed (μog@won) in you," on which latter passage Theophylact says, "He would say, Ye have defaced the 'form' (pogon) of Christ, which ye had in yourselves from Baptism, and ye need again another regeneration and re-formation, (avarλariws) that the Form of God (ʼn μogøù roï ☺s) may again be in you, so that ye may bear on you an Impress from Him.” (i1⁄2 avroũ xagaxangiζεσθαι.) [Ττ.]

Comp. Wisd. 2, 23. "For God and made him an image of His own made man to be immortal, (ix' ¿plagría) proper nature." (rus idías ¡diórnros.)

Passages in which S. Clem. Alex. entitles The Son The Will of The Father, are Pædag. iii. ult. "The Good Will (Bouλnua) of The Good Father," and Strom. v. 1. p. 547. " Almighty Will,” Gianua zavrexgarogınès, add c. 9. p. 573. and Orig. de Princ. quoted by Coteler. on Recogn. i. 24. where The Holy Ghost is entitled "The Will proceeding from the First Will," (The Son.)

On Note M, p. 402. On the absolute necessity of Confession.

Bingham (15.8.6.) quotes part of the following passage from Laurentius Bp. of Novaria, (A.D. 507.) Hom. 1. de Pœnit. B. P. ix. 466, 7. “ God is in thee. He will be to thee penitence, and a fountain, and Baptism, and remission, Who never ceaseth nor faileth in thee.-Hast thou fallen after Baptism? What then? is hope perished? Not so. Thou hast in the font received the sign, not of despair but of mercy.-From that day and hour that thou camest forth from the laver, thou art to thyself a perpetual fountain, an abiding remission. Thou hast no need of a teacher, or the hand of a priest. As thou wentest up from the sacred font, thou wert clothed with a white robe, and anointed with the mystic ointment; the invocation was pronounced over thee, and the Threefold Power came upon thee, which, into thee, a new vessel, poured this new teaching. Thenceforth He made thee a judge to thyself, and gave thee knowledge, of thyself to discern good and evil, i. e. acceptableness and sin. And because while remaining in this body thou couldest not be free from sin, after Baptism He has set thy remedy within thyself, He hath placed remission in thine own option, that thou seek not a priest, when need requireth, but thyself, as a skilled and clear-sighted master, correct thine error within thyself, and by repentance wash away thy sin.-Abiding penitence is placed within men as a font."

Anaphe, 85.
Anaxarchus, 104.
Ancharia, 62.

Angels, conduct souls to Paradise, 118.
associate with saints, ib. have celes-
tial bodies, 120. gave water a healing
power, 260, note y. 261, note h. 263,
note n. of prayer, ib. and other things,
ib. cause of their fall, 314, note k.
pray, 321. to be restored, see Cre-
ation.

Anger, of God, how much implies and
is implied by it, 134.

Animals, types of certain vices, 252,
note f. none an emblem of idolater,
252.

Antelii Dæmons, 182, 241.

Antonine, nursed by a Christian, 147.
Antoninus Arrius, 148.
Apelles, 440. thought Christ's body
fantastic, 463, note k. see Philu-
mene. makes two gods, 468. affirms
that of the law to be fire, ib.
Apocryphal writings, by heretics, 451,

note p.

Apollinarius, a Millenarian, 128, 129.
Apollo, a suppliant, 170, 178.
Apologist, Christian, 131, note a.
Apology, summary of, 142, &c. its date,
1. and contents, ib. Jerome's charac-
ter of it, ib.

Apostles, not yet crowned, 117. baptism
of, see Baptism, 270. their faith, 272.
their commission, 452. descent of the
Church from, 453. the keepers of all
mysteries, 455. fulness of their know-
ledge, ib. agreement between, 458.
said nothing in secret different from
the Creed, 460. succession from, 465.
their writings read in their Churches,
470. equality of, 471, note k.
Appearance of God to patriarchs, 447,

note f.

Appion, 43.

Arabia, perfumes of, how allowable,
175.
Archemorus, 181.
Area, 145, note y.
Ariadne, 170.

Arians, cannot baptize, 285.
Aristotle, 95. tendency of his arguing
spirit, 441.

Aristeas, history of the LXX, 42.
Aristides, 29.
Aristippus, 95.

Ark, a type of the Church, 252.
Arts, first inspired by God Himself,
173. idolatrous, inspired by demons,
201, 203, 222.
Asclepiodotus, 58.

Asper, mild to Christians, 146.

Bacchus, 17, 178. banished Rome, 16.
his feast, 89. the Egyptian Osiris,
171. theatres, temples to, 200.
Baltheus, in a theatre, 192, note u.
Baptism, Tertullian's treatise upon,
255. its date, ib. tit. not Montanistic
and why, ib. the sacrament of water,
ib. use of discussing, ib. denied by
the Cainites, ib. note h. simplicity of
a stumbling-block, 256. marvellous-
ness of, ib. figured by water, 258. in
heathen rites, 260, note z. Satan's
imitations of, ib. note c. 261. believed
by unbelievers in the true, ib. type
of at Bethsaida (= Bethesda, note h.)
261, 2. in what like, in what unlike,
the flood, 265. and the Red sea, ib.
other types of and testimonies to, 266.
by fire, meaning of, 268, note g. dif-
ferent views of, ib. in the other life
according to some, ib. its connection
with the judgment, ib. why not ad-
ministered by our Lord, 269. neces-
sity of the resurrection to, ib. 278,
279, note x, note h. of the Apostles
opinions upon, 270, note k, 271. by
aspersion, trace of, 271, note 1. ne-
cessary over and above faith, 272.
not disparaged by, Christ sent me
not to baptize,' 273. heretical, null,
274, Note G, 280, at length.
blood, 274. serves for that by water,
ib. in whose gift it is, ib. 275. lay
valid yet not desirable, 275, note d.
guilt in laymen not, in danger, to
give it, ib. not to be rashly given,
276. no argument to the contrary
from the Eunuch's case, ib. to be
delayed unless necessary, 277. re-

stores the Holy Spirit forfeited by
the fall, 277, note o. its attainment to
be feared most, 278. seasons fitting
for, ib. note r. delay of frequently
reproved in the Fathers, 278, note q.
its grace equal at all times, 278.
preparations for it, 279. reason for
them, note x. temptations followed
Christ's and will man's, 279. makes
the whole body clean, 308. of re-
pentance, 351. preceded by repent-
ance, 358. why, 359. how to be re-
verenced, 360.

Baptism, heretical, why excluded, 280.
Note G. three views on Baptism out of
the Church, 281. that of Africa and
Asia Minor excluding heretical and
schismatical baptism, ib. the Greek
which excluded heretical, ib. and the
Latin which excluded none, ib. the
latter that of St. Stephen defended by
St. Austin, ib. what was the point at
issue, ib. view of the Greek Church
ancient, ib. testimonies to it, ib. St.
Dionysius of Alex. his doctrine upon
it, ib. 282. supported by Cyprian and
St. Firmilian, 282. his grounds for it,
ib. note a. opposed by Romanists, ib.
Montanist baptism admitted by S.
Basil, ib. stated by Firmilian to be
Apostolic, 282. who rejects all baptism
out of the Church, 283. observations
on the deeree of Council of Iconium
cited by him, ib. and on his real
meaning, ib. 284. the question raised
by St. Stephen, ib. passage from St.
Basil upon, ib. 284. his distinction
between treatment of heresy, schism,
and conventicles, ib. his comments
on Firmilian, ib. St. Ambrose, his
opinion on it, 285, note e. St. Atha-
nasius, 285. denies that Arians can
impart it, ib. and Manicheans and
Phrygians, 286. does not sanction
the Romanist view, ib. The dis-
tinction between Eastern and Western
view stated, ib. St. Epiphanius'
opinion of Arian baptism, ib. is
against its validity after the separa-
tion of the heresy, ib. as of other
heresies, 287. passage from St. Basil
to shew the extent of heresy taken in
by Greek rule, ib. Encratite, Mar-
cionite, Montanist baptism rejected
by it, ib. difficulties owing to this ex-
tent, ib. and the doubt whether some
doctrines were heretical or schisma-
tical, ib. differently applied in dif-
ferent dioceses, ib. St. Basil's opinion
upon it, 288. held valid by St.
Stephen, ib. note f. seeming want of
rule about, in the East accounted
for, 289. St. Firmilian's rejection of
Montanist, ib. St. Cyprian's virtual

INDEX.

admission of a distinction between it
and schismatical baptism, ib. 290,
292. his objections chiefly to St.
Stephen's maxim concerning it, ib.
acts on the Greek rule, 291. origin
of that rule unknown, but early, ib.
St. Cyprian's view of, grounded
not on tradition, but Scripture, ib.
passages of it which relate to heresy,
292. St. Stephen's view of, erroneous
in St. Cyprian's opinion, ib. reason
of absence of Apostolic tradition
about, ib. St. Cyprian's theory of the
origin of Roman view, 293. this view
to be found in St. Stephen's fragments,
and was developed by St. Austin, ib.
wherein it was contrary to the modern
view, that the validity was dependent
upon the form not the officiator, ib.
limitations of from St. Austin, ib.
sanctioned by Council of Arles, 294.
St. Austin's reference to it, and
seeming mistake upon, ib. note i.
Nicene Council condemned that of
the Paulicians only, ib. judgment of
Council of Carthage upon, 294, 5,
note 1. rule in Roman ritual concern-
ing, 295, note m. and in Scotch
Church, 295. Greek rule about sanc-
tioned by Council in Trullo, ib.
Timotheus Presbyter's classification
of heretics bearing on it, ib. 296.
does not, like the Roman rule, pro-
ceed on a definite line, ib. adhered to
in rejection of Latin Baptism in later
times, ib. theory to account for di-
versity of views, ib. instance of it
by persons never commissioned, un-
known in early times, 297. ad-
vantages of English and Scotch
practice, ib.

Baptism of John, discussed, 266, note b.
its power not divine, 267. did not
give the Holy Spirit, ib. proofs of
this, ib. not heavenly, ib. employed
as aspiring to remission to follow, 268.
contrasted with true baptism, ib. was
probably administered to the Apostles
save St. Paul, 269, 270, note k.
Barnabas, St. his opinion of the re-
building of the temple, 126, note h.
Baronius, famous passage from, on the
ship as type of the Church, 271,

note m.

Basil, see Baptism heretical, 283.
Beasts pray, 321.
Belenus, 62.

Bellarmine, makes serious mistakes
upon the antiquity of image-worship,
113. misrepresents St. Cyprian on
confession, 377, note g.
Berosus, 43.

Bethesda and Bethsaida, confused, 261,
note h.

505

Birds, their wings form a cross, 321.
seem to pray, ib.

Blasphemy, of the world, not to be caused
or avoided by sin, 239.
Blessings, sacredness of, in God's
Name, 133.

Blood, used by heathen in rites, 22.
tasted by them, 22, 23. Christians
forbidden it, and abhor it, ib. pud-
dings of blood not to be eaten by
Christians, 23. prohibition to Chris-
tians to eat, see at length, Note A,
p. 107. and that as a necessary duty,
ib. opinions of Fathers, ib. and
Councils, ib. upon the subject,-not
originally an enactment of and so not
annulled with the Mosaic code, 108.
unconscious eating of it an excuse
for violating, ib. very long observed,
109. penance imposed on non-ob-
servers, ib. human, thought by hea-
then to appease the dead, 202.
Body, self-same to rise again, 98. this
more credible than another, 100.
partakes in sin, 352, 3. its restoration
denied by all philosophers, 441.
Bonds, to heathen, danger of, 250, 1.
Brahmans, 88.

Brothers, title of Christians, 453. dis-
used through luxury, ib. note z.
Byzantium, catastrophe of, 146.

Celestis, 30.

Cæsar, above gods in heathen's esteem,
69. destroys temples, &c. at will, ib.
with what he may be served, 241,242.
Cain, a type of the lowest cast with
heretics, 441, note 1.
Caian Heresy, what, 467.
Caius Seius, 8.

Calamities, public attributed to Chris-
tians, 85. persecutions on account of,
ib. real cause of, 86. lightened by
Christians, 87, 88.
Callimachus, 170.
Callinicus, 106.
Canna, 86.
Canon, the, 97.

Capella, Cæcilius, his exclamation at
the fall of Byzantium, 146.
Cardea, 182, 241.

Cardines, in theatre, 192, note n.
Caristia, 232, note e.

Carthage,64,note h. fire over the walls of,

145. Christians numerous there, 148.
Cassii, 76.

Cassius Severus, (Hemina, note p.) 26.
Castor and Pollux, 56. Arcenses, 197,
199.

Catholic, the word not originally in the
Creeds, 489. why Eastern and not
Western, ib.

« Predošlá Pokračovať »

Knihy

A Library of Fathers of the Holy Catholic Church, Anterior to the ..., Zväzok 10