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THE ANCIENT TRADITION OF FAITH.

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sum up all things, and to

so that according to the good -pleasure of the invisible Father, every knee of those who are in heaven and on earth, and under the earth, should bow to Jesus Christ our Lord, (and God, and Saviour, and King, and every

orov rul Kupw muww. saw 6ew) kat Xormpt, kat Baat)\et, kara rmy evooktav row IIarpoc rov aoparov, trav yovv kapılm étrovpavlov, kat etruyewy, Kat karaxfloww.v, kal traora y\woroa ešopoxoymanrat avra, kat optaw öucatav čv roc tract troum

lavoporornroc, swa Xploro In- | raise the flesh of all mankind, l

quibus Petrus primam suum epistolam absolvit. “Salutat yos ecclesia,

quae estin Babylone co-electa.”

Idenim si conferatur cum iis quae Apoc.

c. xvii. v. 5 et 9, leguntur de Babylone magná, quie habet septem montes, quaeque ex ver. 18. Est civitas magna quæ habet regnum super reges terræ, non obscure percipitur per Babylonem Petrum indicare Romam ipsam, ut exponunt, Tertull. Eusebius, S. August. Orosius, et alii.

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σηται, τα μεν πνευματικα της tongue should confess him, πονηριας, και αγγελους παρα- and that he should judge all βεβηκοτας και αποστασια things in righteousness, and γεγονότας, και τους ασεβεις, that he

should consign και αδικους, και ανομους, και

to eternal fire the spiritual βλασφημους των ανθρωπων εις things of iniquity, and angels το αιωνιον πυρ πεμψη. Τοις δε that have transgressed and δικαιοις, και οσιοις, και τας εν- apostatised, and the impious τολας αυτου τετηρηκοσι, και εν

and unjust, and the blasτη αγαπη αυτου διαμεμνηκοσι, phemers among men; and τοις απ' αρχής, τοις δε εκ μετα that freely bestowing life, he νοιας, ζωην χαρισαμενος, αφ- would give immortality and θαρσιαν δωρησηται, και δοξαν

would secure eternal joy for αιωνιαν περιποιηση.

the just and the holy, and for those who keep his commandments, and for those who abide in his love, some from the beginning, and

others after repentance. Τουτο το κηρυγμα παρειλη

2. And the Church, albeit φυια, και ταυτην την πιστιν, ως she is scattered throughout προεφαμεν, η εκκλησια, καιπερ the whole world, having reεν όλω τω κοσμω διεσπαρμενη, ceived this preaching and επιμελως φυλασσει, ως

ένα faith, diligently keeps it, as if οικουσα. Και ομοιως she inhabited one house, and, πιστευει τουτοις, ως μιαν ψυχην in like manner, she believes και την αυτην εχουσα καρδιαν, in these things as if she had και συμφωνως ταυτα κηρυσσει, one soul and one heart, and και διδασκει, και παραδιδωσιν, she uniformly teaches them, ως εν στομα κεκτημένη. Kal and hands them down, as if γαρ αι κατα τον κοσμον δια- she had one mouth. For λεκτοι ανομοιαι,

αλλ'
δυνα-

although there are different μις της παραδοσεως μια και languages in the world, yet αυτη.

εν Γερ- the authority of the tradition μανιαις ιδρυμεναι Εκκλησιαι is one and the same. And αλλως πεπιστευκασιν,

αλλως neither do the churches which παραδιδοασιν, ουτε εν ταις Ιβη- are founded in Germany beριαις, ουτε εν Κελτοις, ουτε κατα lieve or hand down otherwise; τας ανατολας, ουτε εν Αιγυπτω, nor do the churches which ουτε εν Λιβυη, ουτε

are in Spain, or in Gaul, or μεσα κοσμου ιδρυμεναι, in the East, or in Egypt, or Αλλ'

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ωσπερ ο ηλιος, το κτισμα in Lybia, or those which are του θεου, εν όλω τω κοσμω εις established in the middle of

the world. But as the sun,

Κατα

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Και

Ο αυτος.

Ουτω και

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Και ουτε

knpuyja ens alndslag navra- the creation of God, is one χη φαινει, και φωτιζει παντας and the same in the whole av punoUS TOUS Bovlope vous world; so, also, the light, εις επιγνωσιν αληθειας ελθειν. which is the preaching of

ο πανυ δυνατος εν truth, everywhere shines and λογω των εν ταις Εκκλησιαις enlightens all men, who will προεστώτων ετερα τουτων ερει. . come to the knowledge of the (Ovders yap Utep twv didaoka- truth. And neither will he, λων.) Ουτε ο ασθενης εν τω who is strong in speech, enloyw ElaTTWOEL TNV Tapadootv. large it; (for no one is above Μιας γαρ και της αυτης πίστεως his master): nor will he who ουσης, ουτε ο πολυ περι αυτης is weak in speech diminish it. δυναμενος ειπειν, επλεονασεν, For this faith being one, OUTE O TO Olcyov, nartovnOE. — neither has he, who can say (Irenæi. lib.i. contr. hæreses. much about it, amplified it; c. 10. p. 50. Bened. edition. nor has he who can say little Parisiis, 1710.)

curtailed it.*

TERTULLIAN. De Virginibus Velandis, liber. Rothomagi, 1662. Regula quidem fidei una omnino est, sola immobilis, et irreformabilis, credendi scilicet in unicum Deum omnipotentem, mundi conditorem, et filium ejus Jesum Christum, natum ex virgine Maria, crucifixum sub Pontio Pilato, tertiâ die resuscitatum a mortuis, receptum in cælis, sedentem nunc ad dexteram Patris, venturum judicare vivos et mortuos, per carnis etiam resurrectionem. Hac lege fidei manente, cætera jam disciplinæ et conversationis admittunt novitatem correctionis, operante scilicet et proficiente usque in finem gratiâ Dei.

De Præscriptionibus adversus Hæreticos, liber. (Editio ut

supra.) Regula est autem fidei, ut jam hinc quid credamus profiteamur; illa scilicet quâ creditur, unum omninò Deum esse ; nec alium præter mundi conditorem ; qui universa de nihilo produxerit, per verbum suum primò omnium emissum : Id verbum filium ejus appellatum, in nomine Dei variè visum patriarchis, in prophetis semper auditum, postremò delatum ex spiritu Dei patris et virtute in Virginem Mariam; carnem

The whole of this tradition of faith, which according to Irenæus no one must enlarge, is contained in the Scriptures. This perfectly agrees with the creed of the first Council of Nice, which says nothing about the “ Holy Catholic Church," or "one baptism for the remission of sins."

factum in utero ejus, et ex eâ natum hominem et esse Jesum Christum ; exinde prædicasse novam legem, et novam promissionem regni cælorum; virtutes fecisse ; fixum cruci; tertiâ die resurrexisse; in cælos ereptum sedere ad dexteram Patris : misisse vicariam vim Spiritus Sancti qui credentes agat. Venturum cum claritate ad sumendos sanctos in vitæ æternæ et promissorum cælestium fructum, et ad profanos judicandos igni perpetuo, factâ utriusque partis resuscitatione cum carnis resurrectione. * Hæc regula a Christo ut probabitur instituta, nullas habet apud nos quæstiones, nisi quas hæreses inferunt, et quæ hæreticos faciunt.

Whilst the above was the only tradition of doctrine and faith ; Tertullian and Basil enumerate various traditions of ceremony respecting the sacraments, &c. These however are not all of them observed by the Church of Rome. Roman Catholics (for instance) are not forbidden to kneel in church on Sundays, nor are they thrice dipped at baptism.

Tertulliani de Coronâ militis, liber. (Editio ut supra.)

Etiam in traditionis obtentu exigenda est, inquis, auctoritas scripta. Ergo quæramus an et traditio non scripta non debeat recipi? Planè negabimus recipendam, si nulla exempla præjudicent aliarum observationum, quas sine ullius scripturæ instrumento, solius traditionis titulo, exinde consuetudinis patrocinio vindicamus. Denique ut a baptismate ingrediar, aquam adituri, ibidem, sed et aliquando prius in ecclesiâ sub antistitis manu contestamur, nos renunciare diabolo, et pompæ, et angelis ejus. Dehinc ter mergitamur, amplius aliquid respondentes quàm Dominus in evangelio determinavit. Inde suscepti, lactis et mellis concordiam prægustamus. Exque eâ die lavacro quotidiano per totam heb

* The first Council of Nice, an. 325, set forth a creed, which ends with the words " and in the Holy Spirit.” The first Council of Constantinople, an. 381, set forth a creed which added, “ the Holy Catholic Church,”

one baptism for the remission of sins." The Council of Ephesus, an. 431, reverted to the creed of the Council of Nice, and forbade the setting forth of any other. The Council of Chalcedon, the fourth general Council, an. 451, confirmed both the creed of the Council of Nice, and that of the first Council of Constantinople. The latter creed is not that which we receive, and is not quite orthodox ; for it speaks of the Holy Spirit as proceeding from the Father, and makes no mention of his procession from the Son. In the eighth century the Roman Church endeavoured, by a pious fraud, to introduce the word “ filioque" into the Constantinopolitan creed, at which the Greeks were very indignant. In these creeds, as well as in the doctrinal traditions of Irenæus and Tertullian, we vainly look for the last twelve articles of Pope Pius IVth's creed.

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domadam abstinemus. Eucharistiæ sacramento et in tempore victus et omnibus mandatum a Domino, etiam antelucanis cætibus, nec de aliorum manu quam præsidentium sumimus. Oblationes

pro defunctis, pro natalitiis, annuâ die facimus. Die Dominico jejunium nefas dicimus, vel de geniculis adorare. Eâdem immunitate a die Paschæ in Pentecosten usque gaudemus. Calicis aut panis etiam nostri aliquid decuti in terram anxiè patimur. Ad omnem progressum atque promotum, ad omnem aditum et exitum, ad vestitum, ad calciatum, ad lavacra, ad mensas, ad lumina, ad cubilia, ad sedilia, quacumque nos conversatio exercet, frontem crucis signaculo terimus. Harum et aliarum ejusmodi disciplinarum si legem expostules scripturarum, nullam invenies ; traditio tibi prætendetur auctrix, consuetudo confirmatrix, et fides observatrix.

των

EK

BASIL. . S.Basilii Cæsareæ Cappad. Archiep. lib. de Spir. Sanc. c. xxvii.

tom. iii. p. 55. (Benedict. edit. Parisiis, 1730.) Κεφαλ. κζ.]-Των εν τη εκ Of the doctrines and κλησια πεφυλαγμενων δογμα- preachings which are pre

και κηρυγμάτων, τα μεν served in the Church, we have του εγγράφου διδασκαλιας

some from written teaching, εχομεν, τα δε εκ της των απο and we have received others στολων παραδοσεως διαδοθεντα mysteriously handed down to ημιν εν μυστηριω παρεδεξαμεθα. us from the tradition of the Απερ αμφοτερα την αυτην ισ- Apostles : both of which have χυν εχει προς της ευσεβειαν. the same authority for piety; Και τουτοις ουδεις αντερει, ου and no one will gainsay these, κουν ος τις γε κατα μικρον γουν if he be ever s0 little expeθεσμων εκκλησιαστικων πεπει rienced in ecclesiastical insti. ραται.

Ει

γαρ επιχειρησαιμεν tutions. For if we venture τα αγραφα των εθων ως μη με- to reject the unwritten cusγαλην εχοντα την δυναμιν πα toms as not having great ραιτείσθαι, λαθοιμεν αν εις αυ- authority, we should be seτα τα καιρια ζημιουντες το ευ- cretly (or thoughtlessly) inαγγελιον. Μαλλον δε εις juring the Gospel in its vitals, , ονομα ψιλον περιιστωντες το or rather we should reduce κηρυγμα.

Οιον (ινα του πρω- the preaching to an empty του και κοινοτατου πρωτον μνη

For instance,

to menσθω) τω τυπων του σταυρου τους tion that which is first and εις το ονομα του Κυριου ημων Imost common, who has taught Ιησου Χριστου ηλπικοτας κατα us by writing that those who σημαινεσθαι, τις ο δια γραμ

believe in our Lord Jesus

name.

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