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(Apoc. i: 20) ubi apertissimé septem Spiritus Dei perhibentur, propter operationem septenariam unius ejusdemque Spiritûs. Quæ operatio septenaria par Esaiam prophetam ita commemoratur: requiescet super eum Spiritus Dei; spiritus sapientiæ et intellectus; spiritus consilii et fortitudinis; spiritus scientiæ et pietatis; spiritus timoris Domini. Ipse debet intelligi timor Domini castus permanens in sæculum sæculi. Servilem autem timorem consummata caritas foris mittit, et nos liberos facit, ne servilia opera faciamus, quæ sabbato prohibentur. Caritas autem Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis. Hinc quoque Spiritus Sanctus septenario numero commendatur.

GREGORY NAZIANZEN.

Oratio xli. p. 733. (Bened. edit. Parisiis, 1778.)

Τας γαρ

Ως επτα μεν ονομαζομενα τιμια πνευματα. ενεργεις, οιμαι, του πνεύματος,

πνευματα φιλον τω Ησαια Hoag

καλειν.

The precious spirits were called seven. For Isaiah, I

think, was wont to call the internal operations of the Spirit, spirits.

AGAINST THE JUDICIAL POWER OF THE
PRIESTS TO FORGIVE SINS.

AUGUSTINE.

Contra Epist. Parmeniani, Lib. ii. tom. ix. p. 42. (Bened. edit. Parisiis, 1685.)

Nam illud ex evangelio, sicut misit me Pater, et ego mitto vos, hoc cùm dixisset, insufflavit et dixit, " accipite Spiritum Sanctum, si cui dimiseritis peccata, dimittentur; si cui retinueritis, retinebuntur," contra nos esset, ut cogeremur fateri ab hominibus hoc, non per homines fieri, si posteà quam dixit et ego mitto vos, non subjecisset continuò, "Si cui dimiseritis peccata, dimittentur, et si cui retinueritis, retinebuntur." Cùm verò interpositum est, "hoc cùm dixisset, insufflavit et ait illis, accipite Spiritum Sanctum," et deinde illatum per eos, vel remissionem vel retentionem fieri peccatorum, satis ostenditur non ipsos id agere, sed per eos utique Spiritum Sanctum, sicut alio loco dicit, "non enim vos estis qui loquimini, sed Spiritus Sanctus qui in vobis est."

Sermo. xcix. de verbis evangel. Lucæ, vii. De remissione peccatorum contra Donatistas. Tom. v. p. 525. (Editio ut supra.)

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Judæi quid dixerunt ? Quis est hic, qui et peccata dimittit ? Audet sibi homo hoc usurpare? Quid contrà hæreticus. Ego dimitto, ego mundo, ego sanctifico. Respondeat illi, non ego, sed Christus: O homo, quando ego a Judæis putatus sum homo, dimissionem peccatorum fidei dedi. Non ego, respondet tibi Christus. O hæretice, tu, cùm sis homo, dicis, veni mulier, ego te salvam facio: ego cùm putarer homo, dixi, "vade, mulier, fides tua salvum te fecit." Respondent, nescientes, sicut ait Apostolus, neque quæ loquuntur, neque de quibus affirmant; respondent et dicunt, si non dimittunt homines peccata, falsum est ergo quod ait Christus, Quæ solveritis in terrâ, soluta erunt et in cœlo." Nescis quare hoc dictum sit, quomodo dictum sit. Daturus erat Dominus hominibus Spiritum Sanctum, et ab ipso Spiritu Sancto fidelibus dimitti peccata, non meritis hominum volebat intelligi dimitti peccata. Nam quid est homo, nisi æger sanandus? Vis mihi esse medicus? mecum quære medicum. Nam hoc ut evidentius ostenderet Dominus, ab Spiritu Sancto, quem donavit fidelibus suis, dimitti peccata, non meritis hominum, quodam loco sic ait resurgens a mortuis, "accipite Spiritum Sanctum," continuò subjecit, "Si cui dimiseritis peccata, dimittentur ei:" hoc est, spiritus dimittit, non vos. Spiritus autem Deus est. Deus ergo dimittit non vos. Sed ad Spiritum quid estis vos? Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis ? Et iterum nescitis quia corpora vestra templum in vobis est Spiritus Sancti, quem habitis a Deo ? Deus ergo habitat in templo sancto suo, hoc est, in sanctis suis fidelibus, in ecclesia suâ per eos* dimittit peccata, qui viva templa sunt.

JEROME.

In Matt. c. xvi. tom. vi. Victorii Mariani, Episcopi Reatini, Parisiis, 1602.

[Et tibi dabo claves regni cœlorum, et quodcumque, &c.] Istum locum episcopi et presbyteri non intelligentes, aliquid

Protestants hold that the remission of sins by the clergy is a ministerial act and is declarative; Romanists hold, according to the decree of the Council of Trent, that it is a judicial act, and depends for its validity upon the intention of the priest.

sibi de Pharisæorum assumunt supercilio, ut vel damnent innocentes, vel solvere se noxios arbitrentur, cùm apud Deum non sententia sacerdotum, sed reorum vita, quæratur. Legimus in Levitico* de leprosis, ubi jubentur ut ostendunt se sacerdotibus, et si lepram habuerint, tunc a sacerdote immundi fiant; non quo sacerdotes 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 solvendus. Comment. Hieronymi, Lib. vi. in Esaiam. tom. iv. (Editio ut supra.)

Funibus enim peccatorum suorum unusquisque constringitur, quos funes aut vincula solvere possunt et Apostoli, imitantes magistrum suum qui eis dixerat, "Quæcumque solveritis super terram, erunt soluta et in cœlo.' Solvunt

autem eos Apostoli sermone Dei et exhortatione virtutum.

CYRIL OF ALEXANDRIA.

Comm. in Joan. Evang. Lib. xii. (Lutetiæ, 1638.)

Δους δε το πνευμα Χριστος, αν τινων αφητε τας αμαρτίας αφεωνται, φησιν Αν TIVOV κρατητε, κεκράτηνται, καιτοι μόνου του κατα φυσιν οντος Θεου δυναμένου τε και εξουσιαν ἔχοντος απολύειν αμαρτιας τους ημαρτηκότας. Τινι γαρ av προσηκοι το χαρίζεσθαι τισι τα εφ' οισπερ αν αλοιεν εις τον πλημμελησαντες νόμον, ει μη τω τον νόμον ορίσαντι ;

Κατα τινα τοιγαρουν αρα τροπον τε και λογον, το μονῃ πρεπον αξίωμα τη θεία φύσει τους εαυτού μαθηταις περιέθηκεν

Moreover, Christ giving the Spirit, says, "Whose sins ye remit, they are remitted, and whose sins ye retain, they are retained,” although he only who is by nature God, has the power of absolving the guilty from their sins. For whom is it fitting should release the violators of the law from their sins, except the author of the law itself?

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In what manner, therefore, and in what way, does the Saviour give to his disciples the prerogative, which is due

*This may profitably be contrasted with what Chrysostom says on the same subject, in his work de Sacerdotio, whose opinion is completely the reverse of Jerome's.

ο Σωτηρ; Αλλ' ουκ αν αμαρτοι του πρέποντος ο εν Πατρι λογος, εδρα δε τουτο και σφοδρα καλως. Ωετο γαρ δειν τους το θειον τε και δεσποτικόν έχοντος εν εαυτοις ηδη πνευμα, και του διαφειναι τας τινων αμαρτιας

ειναι κυριους, και ων περί αν

βουλωνται κρατειν, του ενοικισθέντος αυτοις αγιου πνευματος αφίεντος και κρατούντος κατα βουλησιν οικειαν, και δι' ανθρωπων τεληται το πραγμα

τυχον.

only to the Divine nature ? Certainly the Word, which is in the Father, cannot be said to have deviated from propriety, but he did this also very well. For he thought that they, who now had the divine and lordly spirit in themselves, ought to be masters of remitting sins and retaining what they would, the Holy Spirit which dwelt in them, remitting or retaining according to his own will, although perhaps the thing was performed by men.

CLEMENS ALEXANDRINUS.

Pædag. lib. i. c. viii. p. 116. (Parisiis, 1641.) Δια τουτο μονος ουτος οιος τε αφιέναι τα πλημμεληματα υπο του πατρος των ολων ο ταχθεις παιδαγωγος ημων, μου νος οτε υπακοής διακρίναι την παρακοήν δυναμενος.

Wherefore, he only, who was appointed to be our Pe dagogue by the Father of all can forgive sins, since he only can distinguish between obedience and disobedience.

AMBROSE.

De Spir. Sanc. lib. iii. c. xviii. (Bened. edit. Parisiis, 1690.) Ecce quia per Spiritum Sanctum peccata donantur. Homines autem in remissionem peccatorum ministerium suum exhibent, non jus alicujus potestatis exercent.

Sine peccato itaque nemo est, nisi unus Deus.

Peccata quoque nemo condonat, nisi unus Deus, quia æquè Scriptum est, quis potest peccata donare, nisi solus Deus?

BASIL.

Comm. in Esaiam. c. vi. Ελθετω ο αληθινος νομοθετης, ο δυνατος Σωτηρ, ο μοεχων εξουσιαν αφιέναι

νος

αμαρτίας.

(Bened. edit. Parisiis, 1730.)

Let the true lawgiver come, the powerful Saviour, he who alone has power to remit sins.

Adversus Eunomium, Lib. v. tom. i.

Περι αφέσεως αμαρτημάτων.

Ιδιον Θεου αφιέναι αμαρτίας, αυτου τουτο λεγοντος. “Εγω ειμι ο εξαλειφων τας αμαρτίας σου, και εαν ωσιν αι αμαρτιαι υμων ως φοινικουν, ως χιονα λευκανω. Εαν δε ωσιν ως κοκκινον, ως έριον λευκανω. Επειδη δε Θεός, Θεου παις Ιησους, αφίησιν αμαρτίας, εφ' ω δυσφημειν ενομίζετο παρα τοις μη ειδοσιν αυτον Θεον Ιουδαίσις, λεγουσιν. Οτι ουτος βλασφημει. Ουδενος εστιν αφιέναι, ει μη μόνον Θεου. Ο δε Κυριος εμφυσων τοις αγιοις αποστολοις εφη Λαβετε πνευμα αγιον, αν τινων αφητε τας

αμαρτίας

αμαρτίας, αφέωνται αυτοις. Ει τοινυν ουδενος εστιν αφιέναι αμαρτίας, ωσπερ ουκ εστιν, ει μονου Θεού, αφίησι δε το πνευμα αγιον δια των αποστόλων.

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was

It is the prerogative of God to forgive sins, for he himself says, "I am he who blots out thy sins,” and, “ if you sins are as scarlet, I will make them as white as snow, and if they are like crimson, I will make them as white as wool.” And when God, (that is), Jesus the child of God, remitted sins, saying, · My son, thy sins are forgiven thee," this he upon thought to speak evil by the Jews, who did not know that he was God, and they said, "he blasphemes, for no one forgives sins, but God only.” But the Lord breathing on the holy Apostles, said, "Receive ye the Holy Ghost, whosesoever sins ye remit, they are remitted to them." If, therefore, it is the prerogative of no one else to forgive sins but of God only, as it is not (of any one else), the Holy Ghost remits by the holy Apostles.

CYPRIAN. De Lapsis. sect. vii. (Oxonii, 1682.) Nemo se fallat, nemo se decipiat, solus Dominus miserere potest. Veniam peccatis, quæ in ipsum commissa sunt, solus potest ille largiri, qui peccata nostra portavit, qui pro nobis doluit, quem Deus tradidit pro peccatis nostris.

HILARY. In Matt. can. viii. (Parisiis, 1652.)

Verum enim, nemo potest dimittere peccata, nisi solus Deus. Ergo qui remittit Deus est, quia nemo remittit nisi Deus.

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