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Κρωβυλω, οψοποιον Και Αρχελαω, ορχιςην Και Ομηρω, ποιητην Και Πυρρωνι, εριςικον" Και Δημοσθενει, ρητορα: Και Χρυσιππω, διαλεκτικον Και Αρισοτελει, φυσικον» Και φιλοσοφον, Πλατωνι: Ουτως ο τω κυριω πειθομενος, και τη δοθειση δι' αυτα κατακολουθησας προφητεια, τελεως εκτελείται κατ' εικονα το διδασκαλο, εν σαρκι περιπολων θεος. Αποπιπτουσιν αρα τουδε το υψους, οι μη επομενοι θεω εαν ηχηται. Ηγειται δε κατα τας θεοπνευσες γραφας.-Clem. Αlex. Strom. lib. 7. (Parisiis, 1641.)

Δια τέτο μονος ετος οιος τε αφιεναι τα πλημμεληματα υπο του πατρος των ολων ο ταχθεις παιδαγωγος ημων, μονος οτε υπακοης διακριναι την παρακοην δυναμενος.Ped. lib. 1, σ. 8, p. 116. (Parisiis, 1641.)

CYRIL OF JERUSALEM.

Died An. Dom. 386.—Dupin.

Τετων τας εικοσιδυο βιβλιος αναγινωσκε, προς δε τα αποκρυφα μηδεν εχε κοινον.Cyr. Cat. 4. (Oron. 1703.)

Δει γαρ περι των θειων και αγιων της πισεως μυςηριων, μηδε το τυχον ανευ των θειων παραδιδοσθαι γραφων

Μηδε εμοι τω ταυτα σοι λεγοντι απλως πιςευσης, εαν την αποδειξιν των καταγγελλομενων απο των θειων μη λαβης γραφων: Η σωτηρια γαρ αυτη της πισεως ημων, ουκ εξ ευρεσιλογιας, αλλα εξ υποδειξεως των θειων εσι γραφων.-Cat. 4, p. 56. (Oronic, 1703.)

Εν τυπω γαρ αρτου, διδοται σοι το σωμα, και εν τυπω οινό, διδοται σοι το αιμα, ινα γενη μεταλαβων σωματος και αιματος Χριςου, συσσωμος, και συναιμος αυτ8.Cat. Myst. 4, 1. p. 292. (Oon. 1703.)

Γευομενοι γαρ ουκ αρτου και οινου κελευονται γευσασθαι, αλλ' αντιτυπου σωματος και αιματος του Χρισου.-Cat. Myst. 5, 17, p. 300.

Anti-Purgatory. He who believes in the Son is not judged, but is translated from death to life. How great is the mercy of God! The just indeed were tried through many years, but that which they obtained by the diligence of a long life, Jesus freely confers upon is in one hour. For if you believe that the Lord Jesus is the Christ, and that God has raised him from the dead, you shall be saved and transferred to paradise, by Him who therein introduced the thief.

Cyril afterwards declares that the Christian sacrifice benefits the dead, and Romanists adduce this opinion as favourable to purgatory. But it is evident from the foregoing passage that Cyril did not believe in a purgatory. However, if it be expedient to weaken his authority, the following quotations will suffice.

“ Cyril's faith was suspected. Ruffinus and Jerome observe that he often changed his faith and communion."-Dupin's Ecclesiastical History of the 4th Century.

His catechetical exercises remain, which he composed in his youth.-Jerome's Catalogue of Church Writers, vol. 1, p. 380.(Paris, 1602.)

JUSTIN MARTYR.

An. Dom. 150.

Against the Mass and Transubstantiation. I also affirm that the prayers and praises of the saints are the only perfect sacrifices acceptable to God. For these only have the Christians undertaken to perform, and by the commemoration of the wet *and dry food, in which we call to mind the sufferings which the God a gods suffered through Him, whose name the high priests and scribes have caused to be profaned and blasphemed throughout the earth.-Dialogue with the Jew Trypho. (Paris, 1515, p. 345.)

Against Purgatory. Again, when we assert that the souls of the unjust are in existence after

death, and are sensibly tortured, but that the souls of the good are happy, free from punishment, we think that we say the same thivgs that the poets and philosophers have done.- Apology for the Christians, 2. (Paris, 1515.)

* The continuation of this dialogue is quoted by Romanists as favourable to transubstantiation.

Ο πισεων εις τον υιον 8 κρινεται, αλλα καταβεβηκεν εκ τ8 θανατ8 εις την ζωην. Ω μεγαλης θεα φιλανθρωπιας: οι δικαιοι μεν γαρ εν πολλοις ετεσιν ευηρεσησαν» Οπερ δε εκεινοι δι' ερευνησεως πολλων ετων κατορθωσαντες εκτησαντο, τοσατο νυν Ιησους δια μιας ωρας χαριζεται. Εαν γαρ πισευσης, οτι Κυριος Ιησούς Χρισος, και ότι ο θεος ηγειρεν αυτον εκ νεκρων, σωθηση και μετατεθηση εις Παραδεισον, υπο του την λησην εις παραδεισον εισαγαγοντος.-Cat. 5. (Oronic, 1503.)

Ruffin et Saint Jerome remarquent, qu'il a souvent variè dans la foi et dans la communion.

Dupin, denies that he ever changed his faith, but Ruffin and Jerome had better means of ascertaining than Dupin.

Extant ejus κατηχησεις, quas in adolescentia composuit.-Hieron. Catal. Scrip. Eccles. tom. 1, p. 380. (Parisiis, 1602.)

JUSTINI MARTYRIS.

Αn. Dom. 150.

Οτι μεν ουν και ευχαι και ευχαρισηαι υπο των αγιων γενομεναι, τελειαι μοναι και ευαρεσοι εισι τω Θεω θυσιαι, και αυτος φημι. Ταυτα γαρ μονα και Χριςιανοι παρελαβον ποιειν, και απαναμνησιν δε της τροθης ξηρας και υγρας, ενη και του παθους οπεπονθε δι' αυτό ο θεος του θεου, μεμνη ται, ου το ονομα βεβωληθηναι κατα πασαν την γην και βλασφημεισθαι, οι αρχιερεις τα λαο

υμων και διδασκαλοι

ειργάσαντο.

Τω δε κολαζεσθαι εν αισθησει και μετα θανατον ουσας τας των αδικων ψυχας, τας δε των σπουδαιων απηλλαγμενας των τιμωριων ευ διαγειν, ποιηταις και φιλοσοφοις τα αυτα λεγειν δοξομεν.-Apologia pro Christianis. 2. (Paristis, 1515.)

The Anonymous Work of an Ancient Father, which is generally

bound up with Justin Martyr's Works. But after the departure from the body, a separation of the just from the unjust immediately takes place. For they are conducted by angels into places worthy of them. The souls of the just are conducted to Paradise in the company and sight of angels and archangels unto the vision of the Saviour Christ, according to that which is written, "absent from the body, and present with the Lord.” But the souls of the wicked are conducted to the regions of hell, and are kept in places worthy of them until the day of resurrection and retribution.- Question and Answer to Orthodorus.

EUSEBIUS, BISHOP OF CESARIA.

An. Dom. 314.

Anti-Transubstantiation. For he gave again to his disciples the symbols of the divine economy, and he commanded them to make the image of his own body.- Evangelical Demonstrations, book 8, c. 1. (Paris, 1544.)

He appointed them to use bread as a symbol of his own body.From the same. (Edit. as above.)

Against Images. And it is no wonder if those of the Gentiles, who of old were cured by our Saviour, should do such things, seeing that we have seen the images of his apostles Paul and Peter, yea and of Christ himself, kept painted in tables, for that of old they have been unadvisedly used by a gentile custom thus to honour those whom they account to be their Saviours.*- Eccles. Hist. book 7,c. 18. (Paris, 1659.)

On the 6th Chapter of John. Do not think that I speak of that flesh wherewith I am compassed, as if you must eat of that, nor imagine that I command you to eat my sensible and bodily blood. But understand well, that the words which I have spoken unto you are spirit and life. So that those very words and speeches of his are his flesh and blood, whereof he who is a partaker, being always therewith nourished as it were with heavenly bread, shall be a partaker of heavenly life. Third book of Ecclesiastical Theology against Marcellus of Ancyra. From a manuscript in the public library at Oxford, and in

* The Romanists frequently quote this passage to prove the antiquity of images, and leave out the latter part of the sentence.

The work of an Ancient Father, whose name is unknown, which is

generally bound up with Justin Martyr's works. Μετα δε την εκ τ8 σωματος εξοδον, ευθυς γινεται των δικαιων τε και αδικων η διασολη. Αγονται γαρ υπο των αγγελων εις αξιους αυτων τοπους. Αι μεν των δικαιων ψυχαι, εις τον παραδεισον, εν συντυχια τε και θεα αγγελων τε και αρχαγγελων κατ' υπτασιαν δε και του Σωτήρος Χρισου κατα το ειρημενον, εκδημουντες εκ του σωματος, και ενδημουντες προς τον Κυριον. Αι δε των αδικων Ψυχαι εις τους εν τω αδη τοπους

• Και εισιν εν τοις αξιoις αυτων τοπoις φυλαττομεναι εως της ημερας της ανακασεως και ανταποδοσεως.-Quest. et Resp. ad Orthod.

p. 437.

EUSEBIUS.

Παλιν γαρ αυτος τα συμβολα της ενθεου οικονομιας τοις αυτό παρεδιδου μαθητάις, την εικονα τα ιδια σωματος ποιεισθαι παρακελευει..-Demonst. Ευαng: lib. 8; c. 1. (Parisiis, 1544.)

Αρτω δε χρησθαι συμβολω τα ιδια σωματος παρεδιδε.-Ιbidem.

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Και θαυμασον εδεν, τους παλαι' εξ εθνων, ευεργηθεντας προς το Σωτηρος ημων, ταυτα πεποιηκεναι οτε και των αποσολων αυτ8 τας εικονας Παυλο και Πετρου και αυτα δη τα Χρισ8, διαχρωματων εν γραφεις σωζομενας ισορησαμεν, ώς εικος των παλαιων απαραφυλακτως οια σωτηρας εθεκη συνηθεια παρ' εαυτοις τατον τιμαν ειωθατων τον τροπον.-Hist. Eccles. Lib. 7, c. 18. (Paristis, 1659.)

Μη γαρ την σαρκα ην περικειμαι νομισητε με λεγειν ως δεον αυτην εσθιειν, μηδε το αισθητων και σωματικον αιμα πινειν υπολαμβανατε με προσταττειν. Αλλ' ευ ισε οτι τα ρηματα α λελαληκα υμιν πνευμα εσι και ζωη. Ωσε αυτα ειναι τα ρηματα και τους λογους αυτε την σάρκα και το αιμα. Ων ο μετεχων αει ωσανει αρτα ουράνια τρεφομενος, το ερανια μετεξει ζωης-Eusebius, lib. 3, Eccles. Theolog. contra Marcell. Ancyran. MS. in publicd Oxoniensis Academie Bibliotheca, et in privatis virorum doctissimorum D. Richardi Montacutii, et M. Pathicii Juni.-Usher,

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