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ou deserve praise, and really * grace, and that the judgment of men is not corrupt. It would not even then be fitting that you should think highly of yourself. For you have nothing of your own, but you received it from God. Why then should you claim for yourself to have what you have not P But you have this, and others, too, in common with yourself. But you have notthis (grace) or that (grace) but everything that you have, because you received it. For these are not your own welldoings, but they are from the grace of God. If you mention faith, it proceeded from your calling; if you mention the remission of sins, and graces, and the word of instruction, you thence received them all. Say, then, what you now possess, which you possess without having received it. But have you walked uprightly of yourself? you must admit that you have received it. And is this the reason why you are elated P. On this account, indeed, it becomes you to be humbled. For that which is given is not yours, but the donor's. For if you have received it, you have received it from him. But if you have received it from him, you have not received your own. But if you have not received your own, why are you elated as if you had your own?

Wherefore he also added, But if you have also received it, why do you boast as if you j not received it?

The praise of a Christian's virtues belongs to God.

Chrys. in. Epist. ad Cor.c. vi. Hom, xviii. Tom. xi. p. 186. (Benedict. edit. Parisiis, 1839.)

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For the heavens, and the day and night do not glorify God so greatly as a holy soul. For as a person who regards the beauty of the heavens, says, Glory be to thee, O God, who hast created such a work; so, also, when he contemplates a man's virtue, he will then much more (give glory to God.) For all do not glorify God on account of those works, but many affirm that they are self moving; and some, who grievously sin in an unpardonable manner, ascribe the fabrication and contrivance of the world to demons. But with respect to human virtue, nobody can be impudent enough (to say) such things; but he will altogether glorify God, when he beholds His servant living virtuously.

Chrys. in c. iii. Evang. Joh. Hom. xxv. Tom. viii, p. 162.

(Editio ut supra.)

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in him to present to us. For if any one should reflect upon our worthiness, not only were we undeserving of the gift, but we were in the straight road to both vengeance and punishment. But forasmuch as he did not look to this, he not only delivered us from the o but also freely gave to us a life far more valuable than the former life. He introduced us into another world ; he fabricated a new creation; “for if any one,” he says, “is in Christ, he is a new creature.”*

CYRIL of ALEXANDRIA.

The following copious extracts from Cyril's works are designed to shew, 1st. That sinners are justified by faith in Christ. 2ndly. That sins are purged by him only. , 3rdly. That the sins of believers are purged by him after baptism as well as before baptism. 4thly. That believers in Christ are at peace with God, and can confidently approach Christ, and God the Father through Christ, and by the Holy Spirit, without the intervention and intercession of the Virgin and the saints.

Cyrill. Arch. Alex. Glaphyrorum. lib. ii. p. 55. tom. i. (Lutetiae, 1638.) For he who formed the

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earth, and man upon it, he who adorned the heavens with stars, raised up for us as righteousness Jesus, who

* In others of his works Chrysostom talks of purging sins by alms; and

says that post-baptismal sins need alms and penances.

Passages in his

sermons at Constantinople recommend the solitary life, and monkery; and

he is very eloquent about the veneration of relics.

It is strange that with

such clear views on justification, he should have imbibed so many of the

errors of the fourth century.

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gratuitously redeems, (for we have been justified by faith) releasing from chains and captivity, spiritually building the intellectual Jerusalem, and founding the Church, so that it shall be unmoved by the very gates of hell, and unsubdued by enemies.

Comments on Leviticus.

Perfection is not in the law, nor can the worship according to the law sanctify any one. For we necessarily want Christ who is able to perfect, and who sanctifies by his own blood those who follow the law. Wherefore the divine Paul thus somewhere speaks of himself, and of those of the circumcision who were called. “Knowing that a man is not justified by the works of the w, but by the faith of Jesus Christ, we also have believed in Christ, that we may manifestly receive justification from him.”

On the worship in Spirit and in truth.

But if the being subject to sin is servitude and the law does not in any way justify, but rather condemns and accuses transgressors, how is it that it is not evi

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dent to every one that all justification is in Christ, and that the perfection which is in the Spirit through sanctification, is through him and by him P. Therefore the most learned Paul writes, “For I am not ashamed of the Gospel, for it is the power of God to salvation to every one who believeth, to the Jew first, and to the Greek. For in it the righteousness of God is revealed from faith to faith, as it is written, but the just shall live by faith.”

De Adoratione in Spir, et Verit. lib. xv. tom. ii. p. 527.

(Editio ut supra.)

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The law, therefore, before proclaimed that those who were shut up under sin should be justified by faith in Christ alone. For it is he who, like the calf, was slain for us at the gate of the temple and of the divine tabernacle, that he should open to us an entrance into that which is within, himself taking away our sins, according to the saying of the prophet. (For I think that this was signified by the placing of hands on the calf) It was he who entered into the holy of holies by his own blood, and found a holy redemption for us, and by one offering perfected for ever those who are sanctified, according to the saying of the blessed Paul. It is he who

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