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νων ει, και έχεις ουτως το χα ρισμα, και ου διέφθαρται των ανθρωπων η κρισις. Ουδε γε ούτως εχρης μεγα φρονειν, ου δεν γαρ οικόθεν έχεις, αλλα παρα του Θεου λαβων. T τοινυν εχειν προσποιη, οπερ ουκ έχεις; αλλ' έχεις τούτου συ, και ετεροι μετα σου. Ουκουν λαβων εχεις, ουχι τουε, και τοδε, αλλα παντα οσα εχεις. Ου γαρ σα κατορθώματα ταυτα, αλλα της του Θεου χαριτος. Καν την πίστιν ειπης, από της κλήσεως γεγονε. Καν αφεσιν ειπης των

την

αμαρτηματ

των, και τα χαρισματα, καν τον διδασκολον λογον, παντα εκειθεν ελαβες. Τι τοινυν έχεις, ειπε, οπερ ουχι λαβων εχεις. Αλλ' αυτος απο σαυτου κατωρθωσας; ουχ αν εχοις ειπειν, αλλ' ελαβες. Και δια τουτο μεγα φρονεις ; δια τούτο μεν ουν έδει συνεσταλθαι. Ου γαρ σον εστι το δοθεν, αλλα του δέ. δωκότος. Ει γαρ έλαβες, αλλα παρ' εκείνου ελαβες. Ει παρ' εκεινου ελαβες, ου σον ελαβες. Ει δε ου σον ελαβες, τι μεγα φρονεις, ως σον εχων ; διο και επηγαγεν Ει δε και έλαβες, τι καυχά, ως μη λαβων ;

you

you deserve praise, and really have 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? But you have this, and others, too, in common with yourself. But you have notthis (grace) or that (grace) but every thing that you have, because 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 remission of sins, and graces, calling ; if you mention the and the word of instruction, you thence received them all. Say, then, what you now possess, which you possess with. out having received it. But have you walked uprightly of yourself? you must admit And is this the reason why that have received it. you you are elated ? 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 reIceived 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 had not received it ?

The praise of a Christian's virtues belongs to God. Chrys. in. Epist. ad Cor. e. vi. Hom. xviii. Tom. xi. p. 186. (Benedict. edit. Parisiis, 1839.)

Ου γαρ ουτως ουρανος, και ημερα, και νυξ, ως αγια ψυχη δοξάζει Θεον. Ωσπερ γαρ εις το καλλος του ουρανου τις αφορων, λεγει, δοξα σοι ο Θεος, στον έργον έκτισας. Οντω δη και εις ανδρος αρετην βλεπων, και πολλω πλεον ενταυθα. Απ' εκείνων μεν γαρ των κτισμάτων παντες δοξάζουσιν, αλλα πολλοι και αυτοματα είναι λεγουσι τα οντα. Αλλοι δε και δαιμοσιν ανατιθεασιν του κοστ μου δημιουργίαν και την προνοιαν, οι και σφοδρα ασυγγνωστα αμαρτάνουσιν. Επι δε ανθρωπου αρετης ουδείς τοιαυτα αναισχυντησαι δυνησεται, αλλά παντως δοξάσει τον Θεον, τον

ου

δουλευοντα αυτω μετ' αρετης

ζωντα όρων.

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, Ο God, who hast created such a work; so, also, when he contemplates a man's virtue, he will then much more (give glory For all do not to God.) 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 be impudent enough (to say) to human virtue, nobody can 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, Ρ. 162. (Editio ut supra.)

Μεγαλων ημας μυστηρίων κατηξίωσεν ο μονογενής υιος του Θεου. Μεγάλων γαρ οιων ουχ ημεις ημεν αξιοι, αλλ' οιων αυτώ παρέχειν πρέπον ην.

The only-begotten Son of God has made us meet for great mysteries. For great ones, and such as we ourselves were not worthy of; μεν γαρ την αξίαν την ημετε- but such as it was becoming

Αν

ραν λογίσηται τις, ου μόνον της δωρεας ημεν αναξιοι, αλλα και κολασεως επευθυνοι και τιμωριας. Επει δε ου προς τουτο ειδεν, ου μονον κολασεως απηλλαξεν, αλλα και ζωην εχαρισατο πολλα της προτερας τιμιωτεραν. Εις αλλον ημας εισηγαγε κόσμον Ετεραν εδημιουργησε κτισιν. Ει τις γαρ εν Χριστω, καινη κτισις, φησι.

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 punishment, 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. (Lutetiæ, 1638.)

Ο γαρ ποιησας την γην και ανθρωπον επ' αυτης, ο διακοσμησας τοις αστροις τον ουρανον, ηγειρεν ημιν δικαιοσυνήν τον Ιησούν εκλυτρούμενον δωρεαν.

For he who formed the 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.

(Δεδικαιωμεθα γαρ εν πίστει,) δεσμων ανιέντα και αιχμαλωσιας, οικοδομούντα πνευματικως την νοητήν Ιηρουσαλημ, και θεμελίοντα την εκκλησίαν,

ως και αυταις ακατασεισον είναι

ταις αδου πυλαις και αναλωτον εχθροις.

Glaphyrorum in Leviticum. tom. i. p. 375.-(Editio ut supra.)

Ουκ εν νόμω το τελειον, ουδ' αν εχη το αγιαζειν δυνασθαι τινες η κατα νομον λατρεια. Δειται γαρ αναγκαίως, ως τελειούν ισχύοντος, του Χριστου, και αγιάζοντος τω ιδιω αιματι τους την νομικην λατρειαν επιτηδευοντας. Τοιγαρτοι και ο Θεσπεσιος Παυλος περι εαυτου τε και των εκ περιτομης κεκλημένων, ουτω που φησι. Ειδοτες δε οτι ου δικαιουται ανθρωπος εξ εργων νομου, ει μη δια πιστεως Ιησου Χριστου, και ημεις εις Ιησουν Χριστον εχοιμεν δηλονοτι την παρ' αυτού δικαι

επιστευσαμεν, ιν

ωσιν.

De Adoratione in Spiri. et Ver. lib. ii. p. 51. (Editio ut supra.)

Ει γαρ δουλον ετι το υφ' αμαρτίαν, δικαιοι δε ηκιστα μεν ο νόμος, κατακρινει δε μαλλον και γραφεται παραβαίνοντας,

πως ουκ αν γενοιτο τω παντι σαφές, οτι πασα δικαιωσις εν

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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? 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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