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Κρωβύλω, οψοποιον·

Και Αρχελάω, ορχίσην

Και ΠυρΚαι Αριςο

Και Ομήρω, ποιητην ρωνι, εριτικόν" Και Δημοσθένει, ρητορα Και Χρυσίππω, διαλεκτικον τελει, φυσικον και φιλοσοφον, Πλατωνι Ουτως ο τω κυρίω πειθόμενος, και τη δοθειση δι' αυτό κατακολουθησας προφητεια, τελεως εκτελείται κατ' εικόνα το διδασκαλε, εν σαρκι περιπολων Θεος. Αποπιπτουσιν αρα τουδε το ύψους, οι μη επομενοι θεω εαν ηγηται. Ηγειται δε κατα τας θεοπνευτες γραφας.-Clem. Alex. Strom. lib. 7. (Parisiis, 1641.)

Δια τέτο μόνος στος οιός τε αφιέναι τα πλημμελήματα υπο του πατρος των ολων ο ταχθεις παιδαγωγος ημων, μονος οτε υπακοής διακριναι την παρακοήν δυναμενος. Pæd. lib. 1, c. 8, p. 116. (Parisiis, 1641.)

CYRIL OF JERUSALEM.

Died An. Dom. 386.-Dupin.

Τετων τας εικοσι δυο βιβλιες αναγινωσκε, προς δε τα αποκρυφα μηδεν εχε κοινον. Cyr. Cat. 4. (Oron. 1703.)

Δει γαρ περι των θείων και αγιων της πίσεως μυτηριων, μηδε το τυχον ανευ των θειων παραδίδοσθαι γραφων

Μηδε εμοι τω ταυτα σοι λεγοντι απλως πιςευσης, εαν την αποδειξιν των καταγγελλομένων απο των θειων μη λαβης γραφων Η σωτηρια γαρ αυτη της πιςεως ημων, ουκ εξ ευρεσιλογιας, αλλα εξ υποδείξεως των θείων εςι γραφων.-Cat. 4, p. 56. (Oxoniæ, 1703.)

Εν τυπω γαρ αρτου, δίδοται σοι το σώμα, και εν τυπω οινε, δίδοται σοι το αίμα, να γενη μεταλαβων σώματος και αιματος Χρισου, σύσσωμος, και συναιμος αυτό, Cat. Myst. 4, 1. p. 292. (Oxon. 1703.)

Γευόμενοι γαρ ουκ αρτου και οινου κελευονται γευσασθαι, αλλ' αντιτυπου σώματος 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 us 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 af 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 things 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 κρίνεται, αλλα καταβέβηκεν εκ τ8 θανατε εις την ζωην. Ω μεγάλης θεα φιλανθρωπιας" οι δικαιοι μεν γαρ εν πολλοις ετεσιν ευηρετησαν· Οπερ δε εκείνοι δι' ερευνήσεως πολλων ετων κατορθώσαντες εκτησαντο, τοσετο νυν Ιησούς δια μιας ωρας χαριζεται. Εαν γαρ πιτευσης, οτι Κύριος Ιησους Χριτος, και ότι ο Θεός ηγειρεν αυτόν εκ νεκρών, σωθηση και μετατεθηση εις Παραδεισον, υπο του την λησην εις παραδεισον εισαγαγοντος.-Cat. 5. (Oxonia, 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 κατηχήσεις, quas in adolescentia composuit.—Hieron. Catal. Scrip. Eccles. tom. 1, p. 380. (Parisiis, 1602.)

JUSTINI MARTYRIS.

An. Dom. 150.

Ότι μεν ουν και ευχαι και ευχαριςηαι υπο των αγιων γενομέναι, τελείαι μοναι και ευαρετοι εισι τω θεω θυσίαι, και αυτος φημι. Ταυτα γαρ μονα και Χρισιανοι παρελαβον ποιειν, και απ' αναμνησιν δε της τροθης ξηρας και υγρας, εν η και του παθους ο πεπονθε δι' αυτε ο Θεος του θεου, μεμνηται, ου το ονομα βεβωληθηναι κατα παυμων και διδασκαλοι ειργάσαντο. σαν την γην και βλασφημείσθαι, οι αρχιερεις το λα

Τω δε κολάζεσθαι εν αισθησει και μετα θανατον ουσας τας των αδικών ψυχας, τας δε των σπουδαίων απηλλαγμένας των τιμωριων εν διαγειν, ποιηταις και φιλοσοφοις τα αυτα λεγειν δοξομεν.—Apologia pro Christianis. 2. (Parisiis, 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 Orthodoxus.

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 τε σώματος εξοδον, ευθυς γινεται των δικαιων τε και αδίκων η διαπολη. Αγονται γαρ υπο των αγγελων εις αξίους αυτών τοπους. Αι μεν των δικαιων ψυχαι, εις τον παραδεισον, εν συντυχια τε και θεα αγγελων τε και αρχαγγελων κατ' υπτασίαν δε και του Σωτήρος Χριςου κατα το ειρημενον, εκδημουντες εκ του σωματος, και ενδημούντες προς τον Κυριον. Αι δε των αδίκων Ψυχαι εις τους εν τω αδη του Και εισιν εν τοις αξίοις αυτών τόποις φυλαττομεναι έως της

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p. 437.

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ανατάσεως

και ανταποδοσεως.-Quest. et Resp. ad Orthod.

EUSEBIUS.

Παλιν γαρ αυτός τα σύμβολα της ενθεον οικονομίας τοις αυτό παρεδίδου μαθηταις, την εικονα τα ίδια σώματος ποιεισθαι παρακελευει. Demonst. Evang. lib. 8, c. 1. (Parisiis, 1544.)

Αρτω δε χρησθαι συμβόλω το ιδιο σώματος παρέδιδε. Ibidem.

Και θαυματον εδεν, τους παλαι εξ εθνων ενεργηθεντας προς το Σωτηρος ημων, ταυτα πεποιηκεναι οτε και των αποςόλων αυτό τας εικονας Παυλες και Πετρου και αυτε δη το Χρισε, διαχρωμάτων εν γραφαις σωζομενας ισορησαμεν, ως εικος των παλαιων απαραφυλακτώς οια σωτηρας εθεκη συνηθεια παρ' εαυτοις τετον τιμαν ειωθατων τον τροπον.—Hist. Eccles. Lib. 7, c. 18. (Parisiis, 1659.)

Μη γαρ την σαρκα ην περικειμαι νομισητε με λεγειν ως δεον αυτην εσθίειν, μήδε το αισθητον και σωματικόν αιμα πινειν υπολαμβάνατε με προστάττειν. Αλλ' εν ισε οτι τα ρήματα α λελάληκα υμιν πνευμα εσι και ζωη. Ωςε αυτα ειναι τα ρηματα και τους λόγους αυτε την σάρκα και το αιμα. Ων ο μετεχων αει ωσάνει άρτω ουρανια τρεφόμενος, το ερανιο μετέξει ζωης-Eusebius, lib. 3, Eccles. Theolog. contra Marcell. Ancyran. MS. in publicd Oxoniensis Academiæ Bibliotheca, et in privatis virorum doctissimorum D. Richardi Montacutii, et M. Pathicii Juni.-Usher.

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