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Istum locum episcopi et presbyteri non intelligentes aliquid sibi de Pharisæorum assumunt supercilio, ut vel damnent innocentes, vel solvere se noxios arbitrentur, cum apud Deum non sententia sacerdotum, sed reorum vita, quæratur. Legimus in Levitico de leprosis, ubi jubentur ut ostendant se sacerdotibus, et si lepram habuerint, tunc a sacerdoto immundi fiant; non quo sacerdotes leprosos faciant et immundos, sed quo habeant notitiam leprosi et non leprosi, et possint discernere qui mundus, quive immundus sit. Quomodo ergo ibi leprosum sacerdos mundum vel immundum facit ; sic et hic alligat vel solvit episcopus et presbyter, non eos qui insontes sunt vel noxii, sed pro officio suo, cum peccatorum audierit varietates, scit qui ligandus sit, quive solveudus. - In Mutt. c. 16, tom. 6.

Semper non exituruin esse, quia semper solvat novissimum quad tantem, dum sempiternas pænas terrenorum peccatorum luit.-In Lament. Hieremiæ, lib. 1, c. 1, tom. 5, p. 684.

Gaius sub Zephyrino, Romanæ urbis episcopo, id est, sub Antinino Severi filio disputationem adversus Proculum, Montani sectatoren), valdè insignem habuit, arguens eum temeritatis, super nova prophetia defendenda; et in eodem volumine epistolas quoque Pauli tredecim tantùm enumerans, decimam quartam quæ fertur ad Hebræos, dicit non ejus esse, sed et apud Romanos usque hodie quasi Pauli apostoli non habetur.-De Viris Illus. c. 59.

Paulus apostolus ad septem ecclesias scribit, octava enim ad Hebræos plerisque extra numerum ponitur.--Epist. 53, ad Paulinus.

Et hic puto locus sanctior est Tarpeiâ rupe, quæ de cælo sæpius fulminata, ostendit, quod Domino displiceret. Lege Apocalypsin Joannis, et quid de muliere purpurata, et scriptâ in ejus fronte blasphemia, septem montibus, aquis multis, et Babylonis cantetur exitu, contuere. Exite, inquit, Dominus de illa populus meus, et ne participes sitis delictorum ejus, et de plagis ejus non accipiatis. Fugite de medio Babylonis, et salvate unusquisque animam suam. Cecidit,

from the midst of Babylon, for Babylon the great has fallen, has fallen, and is become the habitation of devils, and the hold of every unclean spirit. There, there is indeed the holy church, there are the trophies of the apostles and martyrs, there is the true* confession of Christ, there is the faith preached by the apostle, but trodden under foot by the Gentiles, elevating daily the Christian uame; but the ambition, the power, the greatness of the city, the seeing and being seen, the saluting and being saluted, praise and detraction, hearing and speaking, or the involuntary sight of such a multitude, are foreign to the views and repose of persons who have adopted the monastic life.Jerome's Exhortation to Marcella to live with him at Bethlehem.


He did not say upon Peter, for he did not found his church upon a man, but upon

faith. What therefore means, upon this rock ? Upon the confession contained in his words.-Sermon upon Pentecost, vol. 6, p. 233. (Printed at Paris, 1621.) Trin. Coll. Dublin.

And I say unto thee, Thou art Peter, and upon this rock I will build my church; that is to say, upon the faith of the confession.Sermon 54, on the words of St. Matt. (Printed at Eton.)

Against the judicial Power of the Priests to forgive Sins. For truly it is in the power of God only to forgive sins. (Printed at Mentz.)

Against the Necessity of Auricular Confession. For this reason I entreat and beseech and pray you to confess continually to God. For I do not bring thee into the theatre of thy fellow-servants, nor do I compel thee to discover thy sins to men. Uncover your conscience to God, and show him thy wounds, and seek a cure from him.-5th Sermon on the Incomprehensible Nature of God. (Paris, 1621.)

But now it is not necessary to confess your sins to witnesses who are present; let the inquiry of thy offences be made in thy thought, let this judgment be without a witness, let God only see thee confessing-Sermon on Repentance and Confession, tom. 5. Latin Ed. quoted by Archb. Usher, in his reply to a Jesuit.

* I have cited this passage from Jerome because the Romanists sometimes begin with There is the holy church, and omit what precedes and follows.

enim, cecidit Babylon magna, et facta est habitatio dæmonum, et custodia omnis spiritus immundi. Est quidem ibi sancta ecclesia, sunt trophæa apostolorum et martyrum : est Christi vera confessio, est ab apostolo prædicata fides, et gentilitate calcata, in sublime se quotidiè erigens vocabulum Christianum; sed ipsa ambitio, potentia, magnitudo urbis, videri et videre, salutari et salutare, laudare et detrahere, vel audire, vel proloqui et tantam frequentiam hominum saltem (invitam) videre, a proposito monachorum et quiete aliena sunt.-Hieronymus ad Marcellam ut commigret Bethlehem.


Ordained bishop of Constantinople the first day of March, in the

year 398. Dupin. Ουκ ειπεν επι τω πετρω, ουτε γαρ επι των ανθρωπω, αλλ' επι την πιστιν, την εκκλησιαν αυτ8, ωκοδομησε. Τι ουν εστι επι τη πετρα και ομολογια επι τοις ρημασιν.Serm. de Pent. tom. 6, p. 233. Parisiis, 1621. Trin. Coll. Dublin.

Και εγω σοι λεγω, συ ει πετρος, και επι ταυτη τη πετρα οικοδομησω μου την εκκλησιαν. Τατέστι, τη πιστει της ομολογιας.-Hom. 54. Εις το κατ. Ματθ. Εtone.

* Αμαρτηματα μεν γαρ αφειναι μονω θεω δυνατον-In 1 Cor. 15, Ηom. 40, Moguntia, tom. 5, p. 451.

Δια τετο παρακολω και δεομαι και αντιβολω, εξομολογεισθαι συνεχως τω θεω. Ουδε γαρ εις θεατρον σε αγω των συνδελων των σων, ουδε εκκαλυψαι τους ανθρωπους αναγκαζω τα αμαρτηματα. Το συνειδος αναπτυξον εμπροσθεν του θες, και αυτω δειξον τα τραυματα, και παρ' αυτά τα φαρμακα αιτησον.-Hom. 5,de incomprehensibili Dei Natura, Parisiis, 1621, Trin. Coll. Dubl.

Nunc autem neque necessarium præsentibus testibus confiteri : cogitatione fiat delictorum exquisitio, absque teste sit hoc judicium. Solus te Deus confitentem videat.-Chrys. Hom. de Pænit. et Confess. tom. 5, Latin ed. Usher.

Nor is this only wonderful that he forgives our sins, but that he does not reveal them or make them manifest and open, nor compel us to enter into the midst of our fellowmen, and to proclaim what we have done amiss, but he commands us to account to him alone, and to confess to him.-21st Sermon to the People of Antioch. (Paris, 1621.)

Justification by Faith only. What words and what mind can comprehend these things ? For he says that he made a just person to be a sinner, that he might make sinners righteous. Or rather he did not say this, but what was still stronger, for he did not make him to be the evil disposition, but the thing perpetrated. For he did not say that he made him a sinner, but sin, him, who was neither a sinner, nor sin, that we might be made, he did not say righteous, but righteousness, even the righteousness of God. For it is of God, since it is not of works. But we are justified by grace, when all sin is blotted out.—2 Cor. ch. 5, Hom. 2. (Parisiis.)

Therein is shown the power of God, that he not only saved, but justified also, and led to glory, not requiring works, but seeking faith only. Hom. 7, on Epist to Rom. ch. 3.

For the prophet did not say, The just shall live by the law, but by faith. But the law is not from faith, but he who does these things shall live in them. For the law does not seek faith only, he says, but works. But the grace which is from faith saves and justifies.Comm. on chap. 3 of the Epist. to Galatians.

How did he elect us to salvation ? He shows us, saying, by the sanctification of the Spirit, that is, by being sanctified by the Spirit and true faith. By no means by works, by no means by welldoings, but by true faith. On the 2nd Epist. to Thess. ch. 2, hom. 4.

This also it is now seasonable for us to say, Let us approach asking with boldness. Let us bring faith only and he will give all things. On the Epist. to the Heb. ch. 4, hom. 7.

And he said well not having mine owo righteousness, that is to say, not that which I obtained by labours and exertions, but that which I found from grace. If, therefore, he who walked uprightly is saved by grace, much more are you saved by grace. For since it was likely that they would say that the righteousness from his labours was greater, he shows that it was but chaff compared with the former. For otherwise walking uprightly,and throwing away the latter, I should not have betaken myself to the former. And what is the former ? That which is by faith in God, that is to say, which is given by God.

Ον raτο δε μονον θαυμαστον, οτι αφιησιν ημιν τα αμαρτηματα, αλλ 'οτι αυτα ρυδε εεκαλυπτει, ουδε ποιει φανερα και δηλα, ουδε αναγκαζει παρελθοντες εις μεσον εξειπειν τα πεπλημμελημενα, αλλ' αυτω μονω απολογησασθαι κελευει, και προς αυτον εξομολογησασθαι.--Ad pop. Αntioc. Ηom. 21. (Parisis, 1621.) Trin. Col. Lib. Dublin.

Ποιος ταυτα λογος, ποιος ταυτα παρασησαι δυνησεται νους; τον γαρ δικαιον, φησιν, εποιησεν αμαρτωλον, ινα τους αμαρτωλους ποιηση δικαιους. Μαλλον δε ουδε ουτως ειπεν, αλλ' ο πολλω μειζον ην. Ου γαρ εξιν εθηκεν, αλλ' αυτην την ποιοτητα. Ου γαρ ειπεν, εποιησεν αμαρτωλον, αλλ' αμαρτιαν. Ουχι τον μη αμαρτοντα μονον, αλλα τον μηδε γενoντα αμαρτιαν, ινα και ημεις γενωμεθα, ουκ ειπε δικαιοι, αλλα δικαιοσυνη, και θεου δικαιοσυνη. θεου γαρ εσιν αυτη, όταν μεν ουκ εξ

εργων, Αλλ' απο χαριτος δικαιωθωμεν, ενθα πασα αμαρτια ηφανισαι.-2 Cor. ch.5, Ηom. 2. (Parisiis.) Trin. Coll. Dub.

Ενταύθα το δυνατον δεικνυσιν τε θεε, οτι ου μονον εσωσεν, αλλα και εδικαιωσε, και εις καυχησιν ηγαγε, και ουδε εργων δεηθεις, αλλα πισιν ζητησας μονον.-In Epist. Rom. Hom. 7, ch. 3.

Ου γαρ ειπεν ο προφητης, ο δε δικαιος εκ νομο ζησεται, αλλ' εκ πιςεως: Ο δε νομος ουκ εσιν εκ πισεως, αλλ' ο ποιησας αυτα ζησεται εν αυτοις. Ου γαρ πισιν επιζησει μονον ο νομος, φησιν, αλλα και εργα: Η δε χαρις απο πισεως σωζει και δικαιοι.-Chrys. Comm. in cap. 3 Epist. ad Gal. Moguntia, tom. 11,

p. 826.

Πως εις σωτηριάν ειλετο ; δεικνυσιν ειπων, εν αγιασμω πνευματος, τοτεσιν αγιασαι δια πνευματος και πιςεως αληθες

εδαμε απ' εργων, εδαμε απο κατορθωματων, αλλα δια πιςεως αληθειας.--Chrys. in Epist. 2 ad Τhess. ch. 2, Ηom. 4, Moguntic, tom. 12, p. 386.

Τατο και ημιν ευκαιρον νυν ειπειν, προσερχώμεθα μετα παρρησιας αιτaντες. Μονον πιστιν προσαγαγωμεν, και παντα διδωσι.-Chrys. in Epist. ad Ηeb. ch. 4, Hom. 7.

Και καλως ειπε, μη εχων εμην δικαιοσυνην, εκ ην δια πονων και ιδρωτων εκτησαμεν, αλλ' ην ευρoν απο του χαριτος φησιν. Ει τοινυν ο κατορθωσας απο χαριτος σωζεται, πολλω μαλλον υμεις. Επειδη γαρ εικος ην αυτες λεγειν, οτι μειζων αυτη η δικαιοσυνη η δια πηνων, δεικνυσιν, οτι σκυβαλον αυτη εςι προς εκεινην. Ου γαρ αν ποτε εγω κατορθωσας, αυτην ριψας, ταυτη προσετρεχον. Ποια δε εςιν αυτη; η απο πιςεως το θες, τ8τεσι, και αυτη παρα θεε δεδoται. θεε εςιν αυτη η δικαιοσύνη, δωρον εςιν αυτη ολοκληρον. . Chrys. in Epist. ad Phil. ch. 3, Ηom. 1, Moguntiæ.

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