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νων ει, και εχεις ουτως το χα- you deserve praise, and really ρισμα, και ου διεφθαρται των
and that the judgανθρωπων η κρισις.
Ovòɛ ye ment of men is not corrupt. ουτως εχρης μεγα φρονείν, ου
It would not even then be δεν γαρ οικοθεν έχεις, αλλα fitting that
you should think παρα του θεου λαβων. Τι highly of yourself. For you τοινυν εχειν προσποιη, όπερ ουκ
have nothing of your own,
but εχεις; αλλ' εχεις τουτου συ, you received it from God. και ετεροι μετα σου.
Ovkový Why then should you claim λαβων εχεις, ουχι τoδε, και for yourself to have what you τoδε, αλλα παντα οσα εχεις.
have not ? But you have this, Ου γαρ σα κατορθώματα ταυτα,
and others, too, in common του θεου
with yourself. But you have
χαριτος. Καν την πιστιν ειπης, απο της notthis (grace) or that (grace) κλησεως γεγονε.
but every thing that you have, αφεσιν ειπης των αμαρτημα
because you received it. For των, και τα χαρίσματα, καν τον
these are not your own wellδιδασκoλον λογον, παντα εκει- doings, but they are from the θεν ελαβες. Τι τοινυν εχεις,
mention ειπε, οπερ ουχι λαβων εχεις. faith, it proceeded from your Αλλ' αυτος απο σαυτου κατωρ: Yemission of sins, and graces,
calling; if you mention the θωσας; ουχ αν έχoις ειπείν, αλλ' ελαβες. Και δια τουτο
and the word of instruction, you
thence received them all. μεγα φρονεις; δια
μεν, ουν εδει συνεσταλθαι. Ου
Say, then, what you now pos
γαρ σον εστι το δοθεν, αλλα του δε- sess, which you possess withδωκοτος. Ει
out having received it. But ελαβες, αλλα
γαρ παρ' εκεινου ελαβες. Ει παρ'
have you walked uprightly of εκεινου ελαβες, ου σον ελαβες.
yourself? must admit
you σον ελαβες, τι μεγα And is this the reason why
have received it. φρονεις, ως σον εχων και διο και επηγαγεν Ει δε και ελαβες, you are elated? On this ac
count, indeed, it becomes you τι καυχα, ως μη λαβων;
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?
Ει δε ου
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. c. vi. Hom. xviii. Tom. xi. p. 186. (Benedict. edit. Parisiis, 1839.) Ου γαρ ουτως ουρανος, και
For the heavens, and the day ημερα, και νυξ, ως αγια ψυχη and night do not glorify God δοξαζει θεον. Ωσπερ γαρ εις
so greatly as a holy soul. For το καλλος του ουρανου τις αφο- as a person who regards the ρων, λεγει, δοξα σοι ο θεος, beauty of the heavens, says, οιον εργον εκτισας. Outw on Glory be to thee, O God, και εις ανδρος αρετην βλεπων, who hast created such a work; και πολλω πλεον ενταυθα. Απ' So, also, when he contemεκείνων μεν γαρ των κτισμάτων
plates a man's virtue, he will παντες δοξαζουσιν, αλλα then much more (give glory πολλοι και αυτοματα ειναι λε- to God.) For all do not γουσι τα όντα. Αλλοι δε και glorify God on account of δαιμοσιν ανατιθεασιν του κοσ
those works, but many affirm μου δημιουργιας και την προ
that they are self-moving ; νοιαν, οι και σφοδρα ασυγγνω- and some, who grievously sin στα αμαρτανουσιν. Επι δε αν
in an unpardonable manner, θρωπου αρετης ουδεις τοιαυτα
ascribe the fabrication and αναισχυντησαι δυνησεται, αλλα contrivance of the world to παντως δοξασει τον θεον, τον
demons. But with respect δουλευοντα αυτω μετ' αρετης 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. p. 162. (Editio ut supra.)
Μεγαλων ημας μυστηριων The only-begotten Son of κατηξιωσεν ο μονογενης υιος του God has made us meet for θεου. Μεγαλων γαρ οιων ουχ great mysteries. For great ημεις ημεν αξιοι, αλλ' οιων
ones, and such as αυτω παρέχειν πρέπον ην.
Αν selves were not worthy of; μεν γαρ την αξιαν την ημετε- but such as it was becoming
ftραν λογισηται τις, ου μονον της in him to present to us. For δωρεας ημεν αναξιοι, αλλα και if
any one should reflect κολασεως επευθυνοι και τιμω- upon our worthiness, not ριας. Επει δε ου προς τουτο only were We undeserving of Eldev, ov povov Kodavews anni. the gift, but we were in the λαξεν, αλλα και ζωην εχαρι- straight road to both venvato molla Tnis tepotepas timewa geance and punishment. But τεραν. Εις αλλον ημας ειση- forasmuch as he did not look γαγε κοσμον Ετεραν εδημιουρ- to this, he not only delivered γησε κτισιν. . Ει τις γαρ εν
us from the punishment, but Χριστω, καινη κτισις, φησι.
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. i. p. 55. tom. i. (Lutetiæ, 1638.)
ftO γαρ ποιησας την γην και For he who formed the avOpwnov En' autns, o diakoo- earth, and man upon it, he μησας τοις αστρoις τον ουρανόν,
who adorned the heavens ηγειρεν ημιν δικαιοσυνην τον with stars, raised up
for us as Ιησουν εκλυτρουμενον δωρεαν. 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 πιστει,) gratuitously redeems, (for we δεσμων ανιεντα και αιχμαλων- have been justified by faith) σιας, οικοδομουντα πνευματι- releasing from chains and κως την νοητην Ιερουσαλήμ, captivity, spiritually building και θεμελιοντα την εκκλησιαν, the intellectual Jerusalem, ως και ανταις ακατασεισoν ειναι and founding the Church, so ταις αδου πυλαις και αναλωτον that it shall be unmoved by εχθροις.
the very gates of hell, and unsubdued by enemies.
Glaphyrorum in Leviticum. tom. i. p. 375.-(Editio Comments on Leviticus. ut supra.)
Ουκ εν νομω το τελειον, ουδ' Perfection is not in the αν εχη το αγιαζειν δυνασθαι law, nor can the worship acτινες η κατα νομον λατρεια. Cording to the law sanctify αναγκαίως,
For we necessaτελειουν ισχυοντος, του Χριστου, Γrily want Christ who is able και αγιαζοντος των ιδιω αιματι to perfect, and who sanctiτους την νομικην λατρειαν fes by his own blood those επιτηδευοντας. Τοιγαρτοι και
who follow the law. Whereο θεσπεσιος Παυλος περι εαυ
fore the divine Paul thus εκ περιτομης
somewhere speaks of himself, κεκλημενων, ουτω που φησι.
and of those of the circumΕιδοτες δε οτι ου δικαιουται cision who
called. . ανθρωπος εξ εργων νομου, ει
Knowing that a man is not μη δια πιστεως Ιησου Χριστου, justified by the works of the και ημεις εις Ιησουν Χριστον law, but by the faith of Jesus επιστευσαμεν, ιν' εχουμεν δη- Christ, we also have believed λονοτι την παρ' αυτου δικαι- in Christ, that we may mani
festly receive justification from him.”
De Adoratione in Spiri. et On the worship in Spirit and Ver. lib. ii. p. 51. (Editio
in truth. ut supra.) Ει γαρ,
δουλον ετι το υφ' But if the being subject αμαρτιαν, δικαιοι δε ηκιστα μεν to sin is servitude and the ο νομος, κατακρινει δε μαλλον law does not in any way και γραφεται παραβαινοντας, justify, but rather condemns πως ουκ αν γενοιτο τω παντι and accuses transgressors, σαφες, οτι πασα δικαιωσις εν how is it that it is not evi
Χριστώ, Και τελειωσεις η εν dent to every one that all πνευματι
αγιασμον di av- justification is in Christ, and του τε και εν αυτω; δε γουν o that the perfection which is σοφωτατος γραφει Παυλος. Ου in the Spirit through sanctiγαρ επαισχυνομαι evay- fication, is through him and γελιον, δυναμις γαρ θεου εστι by him ? Therefore the most εις σωτηριαν παντι τω πιστευ- learned Paul writes, « For I οντί, . Ιουδαιω τε πρωτον
am not ashamed of the GosΕλληνι. Δικαιοσυνη γαρ θεου pel, for it is the power of αποκαλυπτεται
God to salvation to every one πιστεως εις πιστιν, καθως γε- who believeth, to the Jew γραπται, ο δε δικαιος εκ πιστεως first, and to the Greek. For ζησεται.
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.)
Προς ανακεκραγει δη ουν ο The law, therefore, before νομος, ως εν Χριστώ τε
kau proclaimed that those who μονω δικαιωθησονται δια πι
under sin στεως οι της αμαρτιας ενισχη- should be justified by faith in μενοι.
Christ alone. For it is he μοσχου δικην υπερ ημων σφα. who,like the calf, was slain for γιαζομενος παρα τας θυρας της us at the gate of the temple ιερας τε και θειας σκηνης, ιν' and of the divine tabernacle, ημίν ανευρυνη την εις το εισω that he should open to us an προσοδον, αυτος ο τας αμαρτιας entrance into that which is ημων αιρων κατα
την TOU within, himself taking away προφητου φωνην.
our sins, according to the sayοιμαι δηλουειν το επιτιθεσθαι ing of the prophet. (For I τας χείρας τω μοσχω. Αυτος ο think that this was signified δια του αιματος εισπεφοιτηκως by the placing of hands on the εις τα αγια των αγιων, και calf.) It was he who entered λυτρωσιν ημιν αγιαν ευραμενος, into the holy of holies by his και μια προσφορα τελειωσας εις own blood, and found a holy το διηνεκες τους αγιαζομενους, redemption for us, and by one κατα την του μακαριου Παυλου offering perfected for ever φωνην. Αυτος εστιν ο εν τω those who are sanctified, acραντισμώ του ιδιου αιματος cording to the saying of the αγιαζων την εκκλησιαν, και blessed Paul. It is he who