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the private libraries of the learned Richard Montague and Patrick Junius.- Quoted by Usher.
THEODORET, BISHOP OF CYRUS IN SYRIA.
An. Dom. 451.
Against Angel Worship. Because they commanded men to worship angels, he enjoins the contrary, namely, that they should adorn their words and their deeds with the commemoration of our Lord Christ. Send
thanksgiving, he says, to God the Father, through him and not through angels. The council of Laodicea, also following this rule, and desiring to heal that old disease, made a law that people should not pray unto angels, nor forsake our Lord Jesus Christ. - On the 3rd chapter of the Colossians. The Greek is quoted by Usher in his answer to a Jesuit. The passage has been verified in the Latin edition. (Printed at Paris, 1608.)
This vice continued in Phrygia and Pisidia for a long time, for which cause the council assembled at Laodicea forbade them by a law to pray to angels.-From the same, quoted by Usher, and verified as above.
Anti-Transubstantiation. Eranistes. Do you believe that you are a partaker of the body and blood of Christ?
Orth. I believe so.
Eran. As therefore the symbols of our Lord's body and blood are one thing before the priest's invocation, but after his invocation are changed and become another thing, thus also the body of the Lord after its assumption is changed into the divine substance.
Ortho. You are taken in the net which you yourself made. For the mystical signs do not after sanctification depart from their own nature. For they remain in their former substance, figure, and form, and may be seen and touched as before.- Dialogue 2, Latin edit. printed at Paris, 1608.
Salvation by Grace. The salvation of man depends upon the divine philanthropy alone. For we do not gather it as the wages of our righteousness, but it is the gift of the divine goodness.-On the 3rd chap. of Zephaniah. The
THEODORET, BISHOP OF CYRUS IN SYRIA.
Αη. Dom. 451. Επειδη γαρ εκεινοι τους αγγέλους σεβειν εκελευον, αυτος το εναντιον παρεγγυα, ωστε και τους λογους και τα εργα κοσμησαι τη μνημη τα δεσποτε χρισε. Και τω θεωδε και Πατρι την ευχαρισιανδι' αυτο, φησιν,αναπεμπετε, μη δια τωναγγελων. Τaτω επομενη τω νομω και εν Λαοδικεια συνοδος, και το παλαιον εκεινο παθος θεραπευσαι βελομενη, ενομοθετησε μη ευχεσθαι αγγελοις, μηδε καταλιμπανειν τον κυριον ημων Ingav Xpisov.-Theod. in Coloss. 3. Usher. Verif. Edit. Latin. (Parisiis, 1608.)
Εμεινε δε τ8το το παθος εν τη θρυγια και Πισιδια μεχρι πολλε. Ου δη χαριν και η συνελθωσα συνοδος εν Λαοδικεια της φρυγιας νομω κεκωλυκε το τοις αγγελοις προσευxeobal. Ibidem. Usher. Latin Edit. ut supra. verif.
· Eranistes. Credis te fieri participem Christi corporis et sanguinis ? Ortho. Ita credo.
Eran. Sicut ergo symbola Domini corporis et sanguinis alia quidem sunt ante invocationein sacerdotis, sed post invocationem mutantur et alia fiunt, ita etiam corpus Domini post assumptionem mutatur in divinam substantiam.
Ortho. Quæ ipse texuisti retibus captus es. Neque enim signa mystica post sanctificationem recedunt a sua natura. Manent enim in priore substantiâ et figurâ et formâ, et videri et tangi possunt sicut et prius.--Dialog. 2. (Latin edit. Parisiis, 1608.)
Η των ανθρωπων σωτηρια μονης ηρτηται της θειας φιλανθρωπιας. Ουτε γαρ μισθον δικαιοσυνης ταυτην καρπομεθα, αλλα της θειας εσιν αγαθοτητος δωρον.Usher. verif. Latin Edit. (Parisiis, 1608.)
Greek is quoted by Usher in his Answer to a Jesuit, and has been cerified in the Latin edit. printed at Paris, 1608.
Peter not the Head of the Church. Christ alone is the head of all, but the holy church is his body, and we say that the saints are the members of the body, one indeed is the neck, and another the feet.
By his legs understand Peter, the first of the apostles.-Interpretation of the book of Canticles. (Latin edit. as above.)
He was made a Bishop some time after St. Basil, an. Dom. 371.
Against Purgatory. As by a certain abuse of speech we call a bay of the sea an arm or bosom, so it seemeth to me that the word signifies the exhibition of those immeasurable good things by the name of a bosom, into which all men that sail by a virtuous course through this present life, when they loose from bence put their souls into a good bosom, or as it were into a haven free from danger.-Dialogue on the Soul and the Resurrection, vol. 2, p. 651. (Paris, ciɔ,iocxv.)
Against Creature-Worship. The word of God has ordained that none of those things which have their being by creation shall be worshipped by men; as we may learn out of nearly all the divinely-inspired Scriptures. Moses, the tables, the law, the prophets afterwards, the Gospels, the decrees of all the apostles, equally forbid our looking to the creature. -4th Orat. against Eunomius, tom. 2, p. 144. (Edit. as above.)
He was born in the
The true Succession. He is elevated to the chair of Mark,not less the successor of his piety than of his seat. In point of time very distant from bim, but in piety, which, indeed, is properly called succession, directly after him, For be that holdeth the same doctrine is of the same chair, but he who is an enemy to the doctrine, is an enemy to the chair.—21st Oration in Praise of Athanasius. (Paris, 1778.)
Christus solus caput est omnium, corpus autem ipsius divina est ecclesia, membra autem corporis sanctos esse dicimus, alium quidem collum, alium autem pedes.
Per hujus crura Petrum intellige apostolorum principem.-Interpret. in lib. Cant. Cant. (Lat. edit. Parisiis, 1608.)
Il fut fait aveque quelque tems apres St. Basile l'an 371.
Ωσπερ εν την ποιαν τ8 πελαγα περιγραφην εκ κατα χρησεως τινος ονομαζομεν κολπον, 8τω δοκει των αμετρητων εκεινων αγαθων την ενδειξιν ο λογος τω τα κολπα διασημαινειν ονοματι, η παντες οι δι' αρετης τον παροντα διαπλεοντες βιον, οταν εντευθεν απειρωσιν, ωσπερ εν ακατακλεισω λιμενι τω αγαθω κολπω τας ψυχας ενορμιζονται.-Dial. de Anim. et Resurrect. (Parisiis, c15.1c3.xv.) Tom.
2, p. 651.
Ουδεν των δια κτισεως γεγονοτων σεβασμιον ειναι τοις ανθρωποις ο θειος ενομοθετησε λογος. Ως εκ πασης μικρα δειν εσι της θεοπνευσε γραφης το τοιοτο μαθειν, ο Μωυσης, αι πλακες, ο νομος, οι καθεξης προφηται, τα ευαγγελια, των αποσολων τα δογματα παντων επισην απαγορευΒσι το προς την κτισιν βλεπειν.- Contra. Eunom. or 4, tom. 2. (Parisiis.) Tom. 2, p. 144.
St. Gregoire de Nazianze naquit dans cette ville l'an 318.—Dupin.
Επι τον Μαρκου θρονον αναγεται, ουχ ήττον της ευσεβειας, η της προεδριας διαδοχος: Τη μεν γαρ πολλοσος απ' εκεινου, τη δε ευθυς μετ' εκεινον ευρισκεται, ην δη και κυριως υποληπτέον διαδοκην. Το μεν γαρ ομογνωμον και ομοθρονον, το δε αντιδοξον και αντιθρονον.-Οrat. Viges. prima. (Parisiis, 1778, p. 390.) In Laudibus Athan.
He was entrusted with the government of the people*, which is the same thing as if I should say that he was entrusted with the government of the habitable world. Nor can I say, whether he received this dignity as the reward of virtue, or in order that he should be the fountain and life of the church.-Speech 21, c. 7, in Praise of Athanasius.
The Keys given to the Church, and not to Peter only. For if you still think that heaven is shut, remember that the Lord left the keys here to Peter, and through him to his church, which here any one, who, being asked, confesses him, shall carry with him.Page 496 of Scorpiacus. (Paris, 1675.)
Against Idols and Images. Every form or little form must be called an idol. Wherefore idolatry is the service and attendance of every kind of idol.*
God forbids as well the making as the worshipping of an idol. In order to root out that which is the
substance of idolatry, the divine law proclaims, Thou shalt not make an idol; and by adding, nor the likeness of any thing that is in heaven or upon the earth or in the sea, prohibits the act to the whole world.-On Idolatry, c. 4, p. 87. (Paris, 1675.)
On the Scriptures as a Rule of Faith. Let the school of Hermogenes show that it is written, if it is not written, let him fear the curse directed against those, who add or diminish.- Against Hermogenes, p. 241. (Edit. as above.)
Anti-Transubstantiation. The bread which he had taken and distributed to his disciples he made his body, by saying, This is my body, that is, the figure of my body.-(Printed at Paris, 1675.)
Wherefore, because they thought his saying hard and intolerable, as if he had really decreed that his flesh was to be eaten by them, in order that he might place salvation in the spirit, he first said, It is the spirit wbich quickeneth, and then added, the flesh profiteth nothing, that is to say, to quickening. And what he meant by the spirit, follows,
* Viz. The people of Alexandria.