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θεου ευρησης.

τε τοις

γνησεως, εφη που και Σολομων, rated and admirable wisdom, εαν ζητησης αυτην, ωσπερ αρ

- « If
you

seek for her as γυριον, και ως θησαυρους ανε- silver, and inquire after her ρεύνησης αυτην, τότε συνησεις

as for a treasure, then you φοβον Κυριου, και επιγνωσιν shall understand the fear of

Γενοιτο δ' αν the Lord, and shall discover ουδε του τοιουδε το ισοστατουν,

the knowledge of God.” Noπαρα

Tov auwuntov thing is deemed comparable επαινουσι ζωην, και κατορθουν to this in the estimation of ηρημενοις τα παντα αριστα και

those who extol a blameless εξαιρετά, και φωτος του θειου life, and who desire to perform τον οικειον αναπιμπλασι νουν.

what is best and most exΔιατοι του δειν τοις περι θεου emplary, and who fill their λογοις ακαταληπτως εντρυφαν, minds with divine light.

. και λυχνον ωσπερ τινα ποιει

Wherefore, it is expedient σθαι το γραμμα το ιερον, κατα

incessantly to delight in what τον αγιον ψαλμωδον διακεκρα- is said respecting God, and γοτα τε και λεγοντα, Λυχνος

to use the Scriptures as a τοις ποσι μου ο νομος σου και lamp, according to the Psalmφως τοις τριβους μου.

ist, who cries out and says,

Thy law is a lamp to my feet, and a light to my paths."

In Amos Commentarius. Tom. üi.

Ρ.

292. Ψυχη* δε ανθρωπου θειοις τε και ουρανιοις αποτρεφεται λογοις. Ναμα δε αυτη το πνευματικον, και πηδη καταρδουσα νοητως η θεωπνευστος γραφη, το του Χριστου λαλουσα μυστηριον.

Contra Julianum. Lib. vii. Αποχρη μεν ουν η

θεοπνευ For the divinely inspired στος γραφη, και προς γε το δεις Scripture suffices to exhibit αποφαιναι σοφους και δοκιμω- those who are nourished by τατους και διαρκεστατην εχον- it as being wise and very τας συνεσιν τους εντετραμμε- prudent, and as possessing και νους αυτη. Δεδεημεθα δε

προς

most sufficient understandτουτο συμπαν ουδενος των εξω- ing; and for all this we have θεν διδασκαλων.

no need of any extrinsic teachers. .

But the soul of man is nourished by divine and heavenly words. And the divinely-inspired Scripture, which speaks of the mystery of Christ,i s a spiritual stream to it, and a fountain intellectually besprinkling it.

Theodoret in Epist. 11. ad Timotheum. (Latin edit. Parisiis, 1608.)

Omnis enim Scriptura divinitus inspirata, utilis est. Distinctione utens, separavit scripta humanæ sapientiæ. Scripturam autem divinitus inspiratam nominavit spiritalem. Gratia enim divini Spiritus locuta est per prophetas et Apostolos. Deus est ergo Sanctus Spiritus, siquidem verè, ut vult divinus Apostolus, a Deo est inspirata Scriptura Spiritus. Docet etiam species utilitatis. “Ad docendum.” Quæ enim ignoramus ex eâ discimus. Ad arguendum. Sceleratam enim vitam nostram arguit. “Ad corripiendum.” Hortatur enim ut qui aberrarunt in rectam viam redeant. “Ad diendum in justitiâ." Nos enim docet genera virtutis. “Ut perfectus sit homo Dei ad omne bonum opus instructus.” Hæc autem omnia Deo universorum perfectionem ascribunt et attribuunt. Postquam sic ostendit utilitatem, quæ ex Scripturâ a Deo inspiratâ profiscitur, jubet eam omnibus tradere, et testatione sic terret.

eru

GREGORY I. In Ezekielem. lib. i. Hom. iii. Tom. I. p. 1337. (Bened. edit. Parisiis, 1705.)

The advantage of reading the Scriptures. Studete, quæso, fratres carissimi, Dei verba meditari, nolite despicere scripta nostri Redemptoris, quæ ad nos missa sunt. Multum valdé est, quod per ea animus refricatur ad calorem, ne iniquitatis suæ frigore torpescat.

Registri Epist. lib. iv. indict. xii. Tom. ii. p. 712. Epistola xxxi. ad Theodorum Medicum.

Quid est autem Scriptura Sacra, nisi quædam Epistola omnipotentis Dei ad creaturam suam ? Et certè sicubi esset gloria vestra alibi constituta, et scripta terreni Imperatoris acciperet, non cessaret, non quiesceret, somnum non oculis daret, nisi prius quid sibi Imperator terrenus scripsisset, agnovisset. Imperator cæli, Dominus hominum et angelorum, pro vitâ tuâ tibi suas epistolas transmisit; et tamen, gloriose fili, easdem epistolas ardenter legere negligis. Stude ergo quæso, et quotidie. Creatoris tui verba meditare. Disce cor Dei in verbis Dei, ut ardentius ad æterna suspires, ut mens vestra ad cælestia gaudia majoribus desideriis accendatur.

MISCELLANEOUS.
Against works of supererogation.

OPTATUS.-Lib. i. (Parisiis, 1631.) Quia ipse solus est perfectio, et perfectus solus Dei filius Christus. Cæteri omnes semi-perfecti sumus. Quia nostrum est velle, nostrum est currere; Dei perficere. Unde Beatus Apostolus Paulus ait, “neque volentis, neque currentis, sed ad Dei gratiam pertinentis." Nam et a Christo salvatore nostro perfecta sanctitas non est data, sed promissa. Denique sic ait,

“Sancti eritis, quia et ego sanctus sum.”. Solus est sanctus et perfectus. Denique non dixit, sancti estis ; sed“ sancti eritis,” dixit. Unde est ergo, quod vobis perfectam sanctitatem de superbiâ vindicatis ? Nisi ut appareat, quia vos ipsos decipitis, et veritas in vobis non est.

Et utique dicitis, “Pater noster, qui es in cælis, dimitte nobis debita et peccata nostra." Quid vocaris, dum peccata confiteris tua, si sanctus et cùm dimittis aliena.

The Church of Christ is sometimes concealed.

AMBROSE. Hexaemeron, lib. iv. c. ii. (Bened. edit. Parisiis, 1686.)

Et ut ecclesia tempora sua habeat, persecutionis videlicet et pacis. Nam videtur sicut luna deficere, sed non deficit. Obumbrari potest, deficere non potest.

None can be aided by the works of others.

HILARY.

Can. 27. (Parisiis, 1652.) Alienis scilicet operibus ac meritis neminem adjuvandum, quia unicuique lampadi suæ emere oleum sit necesse.

Against persecution.

HILARY. Cont. Arianos. (Editio ut supra.) Terret exiliis et carceribus ecclesia, credique sibi cogit, quæ exiliis et carceribus est credita : pendet à dignitate communicantium, quæ persequentium est consecrata terrore; fugat sacerdotes, quæ fugatis est sacerdotibus propagata ; diligit se, gloriatur a mundo, quæ Christi esse non potuit,

nisi eam mundus odisset; hæc de comparatione traditæ nobis olim ecclesiæ, nunc quam deperditæ, res ipsa, quæ in oculis omnium est et in ore, clamavit.

Auricular confession not necessary.

CHRYSOSTOM. Hom. v. de Incomprehensibili Dei Naturâ. (Parisiis, 1621. Trin. Coll. Dublin.)

Δια τουτο παρακαλω και For this reason I entreat, δεομαι και αντιβολω εξομολο- and beseech and pray you to γεισθαι συνεχως τω θεω. Ov- confess continually to God. δε γαρ εις θεατρον σε αγω των For I do not bring thee into συνδουλων των σων, ουδε εκκα- the theatre of thy fellowλυψαι τους ανθρωπους αναγ- servants, nor do I compel thee καζω τα αμαρτηματα. Το συ- to discover thy sins to men. νειδος αναπτυξον εμπροσθεν Uncover your conscience to του θεου, και δειξον God, and shew him thy τα τραυματα, και παρ' αυτου wounds, and seeka cure from τα φαρμακα αιτησον.

him.

αυτω

Hom. de Pænit. et Confess. (Latin. edit. Usher.) Nunc autem neque necessarium præsentibus testibus confiteri: cogitatione fiat delictorum exquisitio, absque teste sit hoc judicium. Solus te Deus confitentem videat.

Ad populum Antioch. Hom. xxi. (Parisiis, 1621. Trin. Coll. Dublin.)

Ου τουτο δε μονον θαυμασ Nor is this only wonderful τον οτι αφιησιν ημιν τα αμαρ- that he forgives our sins, but τηματα, αλλ' οτι αυτα ουδε εκ that he does not reveal them, καλυπτει ουδε ποιει φανερα και

nor make them manifest and δηλα, ουδε αναγκαζει παρελ- open; nor compel us to enter θοντες εις μεσον εξειπειν τα into the midst of our fellowπεπλημμελημενα, αλλ' men, and to proclaim what we μονω απολογησασθαι κελευει, have done amiss; but he comκαι προς αυτον εξομολογησασ- mands us to account to him θαι.

alone, and to confess* to him.

αυτώ

We must not forget that in another work Chrysostom says that the pricsts have the power to forgive sins.

Priests are angels and gods.

CHRYSOSTOM. Expos. in Ps. cxxxvi. Tom. iii. (Bened. edit. Parisiis, 1839.)

Eθος γαρ τη γραφη και κα For it is customary for the λειν τον Ιερεα αγγελον και θεον. Scripture to call the priest Νυνμεν λεγουσα θεους ου κακο- both angel and god. At λογησεις και αρχοντα του λαου one time, saying, “You shall σου ουκ ερεις κακως:

Nuv de not revile the gods, and you χειλη ιερεων φυλαξεται κρισιν, shall not speak evil of the

εκ στοματος αυτου ζητη- rulers of your people.” And σουσι δικαιοσυνης, οτι αγγελος again, « the lips of the Κυριου παντοκρατορος* εστιν. priest shall keep judgment,

and out of his mouth they shall seek righteousness," because he is the angel of the Almighty God.

Λαι

Bishops have no dominion over the faith of the people. Chrys. in Epis. ad Eph. c. iv. Hom. xi. tom. xi. p. 959. (Editio ut supra.)

Ου κυριευομεν υμων της πι We do not lord it over στεως, αγαπητοι, ουδε δεσποτι

your faith, beloved, nor orκως ταυτα επιταττομεν. Els dain these things as masters. διδασκαλιαν λογου προεχειρισ- We have been appointed for θημεν, ουχ εις αρχην, ουδε εις the teaching of the Word, αυθεντιαν. Συμβολων ταξιν not for authority, not for επεχομεν παραινουντων.

O usurpation.

We hold the συμβουλεων λεγει τα παρ' εαυ station of counsellors who του, ουκ αναγκαζων την ακροα- admonish you.

The counτην, αλλ' αυτον αφιησι της των sellor utters his own opiλεγομενων αιρεσεως κυριον. Εν nions, not compelling the τουτοις εστιν υπευθυνος μονον, hearer; he leaves him at

τα παρασταντα μη επιοι. liberty to choose out of what Δια

ημείς

is said. He is responsible φαμεν, ταυτα λεγομεν, ινα υμιν for this only, vic. if he does μη εξη κατ' εκεινην την ημεραν not say the things which λεγειν, ουδεις ημιν ειπεν, ουδεις have been committed to him.

αν

τουτο

Και

ταυτα

• This is inserted to shew that the Pope in setting himself above all kings, and bishops, set himself above all that is called God.

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