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those who were quit of it; and you know how the office of the priests was then contended for. But these have received authority not to prove whether it is gotten rid of, but altogether to release, not

from the leprosy of the body, but from the impurity of the soul; so that those who despise their authority are much more wicked than those who were with Dathan, and are worthy of a greater punishment.

PURGATORY.

CYRIL OF ALEXANDRIA. In Joan. Evang. Lib. xii. tom. iv. p. 1069. (Lutetiæ, 1638.)

Δειν γαρ οιμαι διακεισθαι, For I think that we ought και μαλα εικότως, οτι των απο to decide that it is highly της γης σωματων αι των αγιων probable that the souls of the αποδημουσαι ψυχαι, καθαπερ saints, when they are sepaεις χειρας φιλοστοργοτατου rated from their bodies, are πατρος, τη του θεου χρηστο- commended into God's goodτητι και φιλανθρωπια μονον ness as into the hands of a ουχι παρατιθενται, και ου κατα most dear Father, and are τινες των απιστων υπειληφασι not, as some unbelievers have τας επιτυμβιους περιμενουσαι imagined, waiting for funeral χοας εμφιλοχωρουσι τοις μνη- libations, fond of hovering μασιν, αλλ' ουδε καθαπερ αι about the tombs, neither are των φιλαμαρτημονων εις τον του carried, as the souls of the αμετρου κολασεως κατακομι- wicked are, into a place of ζονται τοπον, τουτ' εστιν, εις

immeasurable punishment, , αδου. Τρεχουσι δε μαλλον εις that is, unto hell; but rather χειρας του παντων Πατρος, και Hy to the hands of the Father ταυτην ημιν εγκαινισαντος τον of all; our Saviour Christ οδον του Σωτήρος ημων Χριστου. having first prepared this way Παρεδωκε γαρ εις χειρας του

For he delivered up ιδιου γεννητoρoς την ψυχην, his soul to the Father, that ινα και ημεις αρχην λαβοντες, from it and by it we receiving

εν εκεινη και δι' εκεινης, a beginning, might have

for us. .

λαμπρας εχωμεν τας ελπιδας, splendid hopes, firmly perαραροτως διακειμενοι και πεπι

suaded and believing that στευκότες, οτι τον του σαρκος after waiting for the death of υπομειναντες θανατον εν χερ this flesh, we shall be in the σιν εσομεθα του θεου, και πολυ hands of God, and very maniδηλον εν αμεινοσιν ηπερ ημεν festly in a better state than μετα σαρκος. Δι' ο και ο σο

we were in the flesh. Where. φος ημιν επιτελλει Παυλος, οτι fore, also, the wise Paul in. κρειττον το αναλυσαι, η συν structs us, that “it is better Χριστω ειναι.

to be dissolved, and to be with Christ.”

The idea of the purification of the soul by fire is absurd.

B. Cyrilli Alex. de Ador. in Spir. et Ver. Lib. vi. p. 2. tom. i. p. 194.-(Editio ut supra.) Χαλκου μεν γαρ, ηγουν ετε

The force of fire melts ρας τοιαυτης τινος υλης, εκτηκει away the impurity of brass τον ρυπον η πυρος βολη. Νους or of any other similar subδε και ψυχης βεβηλωσιν τινα stance. But how can it cause τροπον αφανιει; αρ' ουν ου γε- to disappear the pollution of λωτος ηδη ταυτα και φλυαρων the mind and soul ? Are εννοιων ευρηματα;

not these things worthy of Pall.-Πανταπασι μεν ουν.

ridicule, and the inventions of foolish imaginations ?

Pall.--They are altogether such.

Ibidem, p. 197. Ει

μεν γαρ πυρος η υδατος For if we have transπαραβεβηκαμεν νομους, και ο gressed the laws of fire and δι' αμαρτιας λογος εις εκεινα water, and the definition of βλεπει, απονιπτετω το υδωρ την sin regards these things, let γραφην, κατηκετω τον ρυπον το water wash out the record, πυρ και ανιεντων επ' εξουσιας, let fire melt away the polluοις αν ελoιντο τα εγκληματα. tion, these remitting accordΕι δε αληθης ο λεγων προς τον ing to their authority whatθεον" Σοι μονω ημαρτον και το ever crimes they may choose. πονηρος ενωπιον σου εποιησα, But if he is true, who said εις γαρ ο νομοθέτης και κριτης, to God, “ against thee only ανθ' οτου μεθεντες το του κολα- have I sinned and done evil σαι, και

ανιεναι Κυριον εις in thy sight,” for the same γράοπρεπείς

κατολι- person is lawgiver and judge, ,

εννοιας

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those, therefore, who overlook Him who is Lord both to punish and to pardon fall into anile imaginations, when they ascribe to fire and water the power of releasing them from their sins. Away from this evil counsel, O man ; approach Him, who alone is by his nature God, and you will directly hear him say, “I am He, who blot out your iniquities for my own sake, and will not remember them.” This is the true purification; this is spiritual splendour. For we are cleansed when we obtain remission of our sins by faith in Christ, being sanctified by the washing of regeneration, and enriched within ourselves by the divine grace, namely, the grace of the divine Spirit, which, like fire, consumes the pollution which invades our minds as if it were dross. And for this reason the holy Scripture truly says that we are baptized with the Holy Spirit and with fire.

The fire of tribulation. B. Cyrilli Arch. Alex. Glaphyr. in Gen. Lib. iv. p. 109.

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ποιείται

θαι και πονειν, εναργεστατην burnt after a certain fashion

της ενουσης αυτη by trials and labours, makes πολυειδους αρετης την εκφασιν

a clearer display of the much
varied virtue which resides
in it.

CYRIL OF JERUSALEM. Ο πιστευων εις τον υιον ου He who believes in the κρινεται, αλλα καταβεβηκεν εκ Son is not judged, but is του θανατου εις την ζωην. Ω translated from death to life. μεγαλης θεου φιλανθρωπιας. How great is the mercy Οι δικαιοι μεν γαρ εν πολλοις of God! For the just inετεσιν ευηρεστησαν. Οπερ δε deed, after many years were εκεινοι δι' ερευνησεως πολλων satisfied. But what they ετων κατορθωσαντες εκτησαντο, obtained walking uprightly τοσουτο νυν Ιησους δια μιας by means of a trial of many ωρας χαριζεται. Εαν

γαρ

years, this now Jesus freely πιστευσης οτι Κυριος Ιησους bestows in one hour. For if Χριστος, και οτι ο θεος ηγειρεν you believe that Jesus is the εκ νεκρων σωθηση και

Christ and that God raised μετατεθηση εις Παραδεισον, him from the dead, you shall υπο του την ληστην εις Παρα- be saved and transferred* to δεισον εισαγαγοντος.-Cat. 5. paradise by Him who intro(Oxonie, 1503.)

duced the thief into paradise.

αυτον

JUSTIN MARTYR. Τω δε κολαζεσθαι εν αισθη But in holding that the σει και μετα θανατον ουσας τας souls of the unjust are in exτων αδικων ψυχας, τας δε των istence after death and are σπουδαιων απηλλαγμενας των sensibly tortured, but that τιμωριων ευ διαγειν, ποιηταις the souls of the good are και φιλοσοφοις τα αυτα λεγειν happy being released from δοξομεν. (Apologia pro punishment, we think that Christianis. 2. Parisiis, 1515.) we say the same as the poets

philosophers have done.

The work of an ancient Father, whose name is unknown, which is generally bound up with Justin Martyr's works.

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Cyril afterwards declares that the Christian sacrifice benefits the dead, and Romanists adduce this opinion in favour of purgatory. Jerome says, that this work of his was composed in his youth. « Extant ejus κατηχησεις, quas adolescentia composuit. Hier. Catal. Scrip. Eccles. tom. i. p. 380.-(Parisiis, 1602.)

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Μετα δε την εκ του σωματος

But after the departure εξοδον, ευθυς γινεται των δικαι- from the body, a separation ων τε και αδικων η διαστολη. of the just from the unjust Αγονται γαρ υπο των αγγελων immediately takes place. For εις αξιους αυτων τοπους. Al they are conducted by angels μεν των δικαιων ψυχαι εις τον into places worthy of them. Παραδεισον, εν συντυχια τε

The souls of the just are και θεα αγγελων τε και αρχαγ- conducted to paradise in the γελων κατοπτασιαν δε και του company and sight of angels Σωτηρος Χριστου, κατά το

into the vision of the Sa

ειρημενον, εκδημoντες εκ του σω

viour Christ, according to ματος, και ενδημoντες προς τον what is said, “ being absent Κυριον.” Αιδε των αδικωνψυχαι from the body, and present εις τους εν τω αδη τοπους.

with the Lord.” But the Και εισιν εν τοις αξιoις αυτων

souls of the wicked are conτοπους φυλαττομεναι εως της ducted to the regions of hell ημερας της αναστασεως και αν

and are kept in places worthy ταποδοσεως.-(Quest.et resp.

of them till the day of read Orthod. p. 437.)

surrection and retribution.

του

τινός

GREGORY NYSSEN. Dial. de Animâ et Resurrectione (Parisiis. civicoxv.) tom. ii. p. 651.

Ωσπερ ουν την ποιαν As, by a certain abuse of πελαγου περιγραφην εκ κατα- speech, we call a bay of the χρησεως

ονομαζομεν sea an arm or bosom, 80 it κολπον, ουτω δοκει των αμετρη- seemeth to me that the word των εκεινων αγαθων την εν- signifies by the name of a δειξιν ο λογος τω του κολπου bosom the exhibition of those διασημαινειν ονοματι, ο παντες

immeasurable good things, οι δι' αρετης τον παροντα δια

so that all men that sail πλεοντες βιον, οταν εντευθεν by a virtuous course through απειρωσιν, ωσπερ εν ακατακλει- this present life, when they στω λιμενι, τω αγαθω κολ loose from hence put their τας ψυχας ενορμιζονται.

souls into a good bosom, or as it were into an haven free from danger.

TERTULLIAN. De Patientiâ, c. ix. (Parisiis, 1675.) Christum lædimus, cum evocatos quosque ab illo, quasi

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