sed gratuitam gratiam Deus omnibus ex fidei justificatione donavit. TERTULLIAN. Adversus Marcionem. Lib. v. (Lutetiæ, Parisiorum, 1675.) Astiterunt reges terræ, et magistratus congregati sunt in unum adversus Dominum, et adversus Christum ipsius: ut jam ex fidei libertate justificetur homo, non ex legis servitute: quia justus ex fide vivit. Quod si prophetes Abaccuc prænuntiavit, habes et apostolum prophetam confirmantem, sicut et Christus. Ejusdem ergo Dei erit fides in quâ vivet justus; cujus et lex, in quâ non justificatur operarius. BASIL. Hom. de Humilitate. Tom. ii. p. 159. (Bened. edit. Parisiis, 1730.) Καθώς γεγραπται, ο καυχωμενος εν Κυρίω καυχάσθω. Αυτη γαρ δη η τελεια και ολοκληρος καυχησις εν Θεω, οτι μητε επι δικαιοσυνη τις επαίρεται τη εαυτού, αλλ' εγνωμεν ενδεη οντα εαυτον δικαιοσυνης αληθους, πιστει δε μόνει τη εις Χριστον δεδικαιωμένον. Ka καυχαται Παυλος επι τω καταφρονησαι της εαυτου δικαιοσυνης, ζητειν δε την δια Χριστου, την εκ Θεου δικαιοσυνην επι τη πιστει. "As it is written, Let him fect and complete boasting Homilia in Psalm. xxxii. Το ταπεινον των δουλευοντων τω Κυρίω εμφαίνει Πως επι το ελεος αυτου ελπίζουσιν. Ο γαρ μη πεποιθως επι τοις εαυτου αν δραγαθήμασι, μηδε προσδοκών εξ εργων δικαιωθησεσθαι, μονην έχει την ελπίδα της σωτηρίας τους οικτιρμους του Θεου. (Editio ut supra.) He shews the humility of those who serve the Lord; how they hope in his mercy. For he who does not trust in his good deeds, and does not expect to be justified by works, has as his sole hope the mercies of God. 268 Homilia in Psalm. cxiv. (Editio ut supra.) Προκειται γαρ αναπαυσις αιώνια, τους νομίμως τον ενταυ θα διαθλησασι βίον, ου κατα οφείλημα των εργων αποδιδομενη, αλλα κατα χαριν του μεγαλοδωρου Θεου, τοις εις αυτον ηλπικοσι παρεχόμενη. For there is proposed an eternal rest for those who have contended rightly in this life; not given as the debt of works, but presented, according to the grace of the munificent God, to those who trust in him. Homilia in Psalm. xxxiii. Εν τω Κυρίω επαινεθήσεται η ψυχη μου. Μηδεις, φησι, την εμην επίνοιαν καθ' ην διεσώθην εκ των κινδύνων επαινείτω. Ου γαρ δυνάμει ανθρωπου, ουδε εν σοφία, αλλ' εν τη χαριτι του Θεου εστιν η σωτηρια. Μη καυχασθω, φησιν, ο πλούσιος εν τω πλουτω αυτου. Μητε ο σοφος εν τη σοφία αυτού. Μητε ο ισχυρος εν τη ισχύι αυτου. Αλλ' η εν τουτω καυχάσθω ο καυχώμενος, εν τω συνιειν και γινώσκειν Κυριον τον Θεον αυτού. (Editio ut supra.) 'My soul shall make her boast in the Lord." Let no one, he says, praise my discretion by which I have been saved from danger. For sal vation is not in the power or wisdom of man, but in the grace of God. "Let not the rich man boast in his riches ; nor the wise man in his wisdom; nor the strong man in his strength; but let him that boasts, boast in this, that he understands and knows the Lord his God." Homilia in Psalm. xlviii. Tom. i. p. 181. (Bened. edit. Parisiis, 1721.) Ου δώσει ουν τω Θεω εξιλασ μα εαυτού. T γαρ δυναται ανθρωπος ευρειν τηλικουτον, ινα δω υπερ λυτρώσεως τη ψυχης αυτου; αλλ' ευρεθη εν ομου παντων ανθρωπων αντάξιον, ο εδόθη εις τιμην λυτρώσεως της ψυχης ημων, το αγιον και που λυτιμήτον αιμα του Κυρίου ημων Ιησου Χριστού, ο υπερ ημων εξεχει παντων. Διοπερ και τιμης ηγοράσθημεν. Ει ουν αδελφος ου λυτρουται, λυτρωσε He shall not, therefore, present his own propitiation to God. For what can a man find great enough to give for the redemption of his soul? But one thing was found sufficient for all men, which was given as the price of the redemption of our souls, namely, the holy and most precious blood of our Lord Jesus Christ, which he shed for us all. Wherefore, εν ται άνθρωπος; ει δε ανθρωπος λυτρωσασθαι ημας ου δύναται, ο λυτρωσάμενος ημας ουκ ανθρωπος. Μη ουν δια το ομοιώματι σαρκος αμαρτίας επιδεδημηκεναι ημιν, ανθρωπον μονον υπολαβης τον Κυριον ημων, την της Θεοθητος δυναμιν αγνοησας. Ος ου χρειαν εχει δούναι τω Θεω εξιλασμα εαυτού, ουδε ιδιαν απολυ τρωσασθαι ψυχην, διοτι αμαρτιαν ουκ εποίησεν, ουδε ευρεθη δολος εν τω στοματι αύτου. Εξωνησασθαι μεν ουν ουδεις ικανός, εαν μη έλθη ο την αιχμαλωσίαν του λαου επιστρέφων. μετα λυτρων ουδε μετα δωρων, ως εν Ησαια γεγραπται, αλλ' εν τω εαυτου αίματι. την Ου εαυτόν we have been bought with a price. If, then, a brother cannot redeem, shall a man redeem? But if a man cannot redeem, he who has redeemed us is not man. Do not, therefore, because he sojourned among us in the likeness of sinful flesh, think that our Lord was only a man, not recognizing the power of the Godhead, who had no need to give to God a propitiation for himself, or to ransom his own soul, since "he did no sin, neither was guile found in his mouth.” No one, therefore, is fit to redeem himself, unless he should come who turns away the captivity of the people, not with a price or with gifts, as it is written in Isaiah, but with his own blood. THEODORET. C. iii. Zeph. quoted by Usher in his reply to a Jesuit, verified in the Latin edit. Parisiis, 1608. Η των ανθρωπων σωτηρια μονης ηρτηται της θειας φιλανθρωπίας. Ουτε γαρ μισθον δικαιοσυνης ταυτην καρπομεθα, αλλα της θειας εστιν αγαθότητος δωρον. The salvation of man de pends upon the divine philanthropy alone. For we do not gather it as the wages of our righteousness, but it is the gift of the divine good ness. In Epist. ad Rom. c. iii. Latin edit. Parisiis, 1608. "Justitia autem Dei par fidem Jesu Christi in omnes et super omnes eos qui credunt." Repetiit quod prædictum fuerat, ut adjiceret quod restabat. Quia enim dixit justitia Dei manifesta est, deinde quædam interposuit, hoc dicto necessario repetito, ostendit per fidem in Dominum Christum cos illâ frui, sive sint Judæi, sive Græci, qui eam assequi desiderant. gloriationem autem vocat altos Judæorum spiritus et nimiam arrogantiam. Sibi enim placebant, et se magnificè efferebant, tanquam soli divinâ providentiâ fruerentur. Sed cùm divina gratia apparuisset, et in omnes gentes diffusa esset, cessavit Judæorum gloriatio. Compendiosam enim sibi parandæ salutis rationem Deus dedit hominibus, nempe fidem. JUSTIN MARTYR. ad Diognetum epistola. (Lutetiæ, Parisiorum, 1615.) υπερ Αυτος τον ιδιον υιον απέδοτο λυτρον υπερ ημων, τον αγιον υπερ ανόμων, τον ακακον υπερ των κακών, τον δικαιον των αδικών, τον αφθαρτον υπερ των φθαρτων, τον αθανατον υπερ των θνητων. Τι γαρ αλλο τας αμαρτίας ημων ηδυνήθη καλύψαι η εκείνου δικαιοσυνη; η τινι δικαιωθηναι δυνατον τους ανόμους ημας και ασεβεις, η εν μονω τω υιω του Θεου; He gave his own Son as a ransom for us, the holy for the transgressors, the inno cent for the guilty, the just for the unjust, the incorruptible for the corruptible, the immortal for mortals. For what but his righteousness could hide our sins? or in what way could we who are transgressors and ungodly be justified except only in the Son of God? CLEMENS ALEXANDRINUS. Pædagogus, lib. i. p. 95. (Lutetiæ, Parisiorum, 1641.) Πιστις δε αμα βαπτισματι αγιω παιδεύεται πνευματι. Επει οτι γε μια καθολικη της ανθρω πότητος σωτηρία η πίστις. Ισότης δε και κοινωνια του δικαιου και φιλαθρωπου Θεου, η αυτή προς παντας, ο απόστολος σαφέστατα εξηγησατο, ωδε πως ειπων. Πρωτου δε ελθειν την πιστιν, υπό νόμου εφρουρούμεθα, συγκλειόμενοι εις την μελλοναποκαλυφθήναι. Ως τε ο νόμος παιδαγωγος σαν πιστιν For faith is taught together with baptism by the Holy Spirit. For faith is the one universal salvation of mankind. For the Apostle most clearly manifested the impartiality and communion of the just and beneficent God, which is towards all, speaking thus, “ But before faith came we were kept under the law, shut up unto the faith which was about to ημων γεγονεν εις Χριστον, ινα εκ πίστεως δικαιωθωμεν. be revealed. Εκ Stomatum, lib. i. Αβρααμ δε, ουκ εξ έργων εδικαιώθη, αλλ' TLOTEWC. Ουδεν ουν οφελος αυτοις μετα την τελευτην του βίου, κ'αν ενεργώς ωσι νυν, ει μη πιστιν ἔχοιεν. Wherefore the law was our schoolmaster unto Christ, that we might be justified by faith. (Editio ut supra.) But Abraham was not justified by works, but by faith. It would profit them nothing, therefore, after the termination of life, even if they performed good works now, if they had not faith. GREGORY NAZIANZEN. Oratio 32. (Bened. edition, Parisiis, 1778.) Ομολογησον Ιησούν Χριστουν, Confess Jesus Christ and Moralium. Lib. xviii. in c. xxviii. beati Job. (Bened. edit. Parisiis, 1705. tom. i. p. 585.) Quid autem nos dedimus, ut hanc Sapientiam, quæ Christus est, percipere mereamur? Gratiâ quippe redemti sumus. Illa namque sola opera malè vivendo dedimus, quibus si justa retributio servaretur, non Christus, sed supplicia redderentur. Sed aliud homo per justitiam meruit, aliud per gratiam accepit. Omnis namque qui redimitur, aliquâ proculdubiò captivitate liberatur. Unde ergo quislibet iste redemtus est, si prius non fuit sub culpâ captivus ? Liquet itaque quia multùm desipit quisquis hæc sapit. Hominis quippe meritum superna gratia non, ut veniat, invenit. Sed postquam venerit, facit: atque ad indignam mentem veniens Deus, dignam sibi exhibet veniendo: et facit in eâ meritum quod remuneret, qui hoc solum invenerat, quod puniret. |