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Χριστον ηλπικότες, και μια εκκλησια νυν οι Χριστου, και εκ διαφορων τόπων προσαγορευε

ται.

Christ are one people, and they who are Christ's are now one Church, although it be gathered together from differnt places.

The Church of Christ is not to be distinguished by outward splendour but by inward beauty.

Basilii homilia in Ps. 44. Tom. 1. p. 168. (Editio ut supra.)

Πασά, φησιν, η δόξα της θυγατρος του βασιλεως, τουτεστι της Χριστου νυμφης, της γενομενης λοιπον δια της υιοθεσίας θυγατρος του βασιλεως, εσωθεν εστι. Προτρέπει ο λογος επι τα ενδοτάτω χωρειν της εκκλησιαστικής δόξης μυστηρια, ως ενδον οντος του καλλους της νυμφης. Ο γαρ ευτρεπίζων εαυτον τω πατρι τω βλεποντι εν τω κρυπτω και προσευχόμενος, και παντα πράσσων, ου προς το

θεαθήναι τοις ανθρωποις, αλλα προς το μονω φανερωθηναι Θεω, Τουτος έχει πασαν την δοξαν εσωθεν, ως και η θυγατηρ του βασιλεως. Και τα κροσσωτα τοινυν τα χρυσα οις περιβε· βληται και πεποικιλται όλη εσωθεν. Μηδεν ζητει εν τω εξω χρυσω και τη σωματική ποικιλία. Αλλα περιβολην νοει τινα αξιαν κοσμησαι τον κατ' εικόνα του κτισαντος, ως φησιν ο αποστολος, εκδυσάμενοι τον παλαιον ανθρωπον και ενδυσαμενοι τον νεον τον ανακαι νομενον εις επιγνωσιν κατ'

εικόνα του κτίσαντος.

Και ο

ενδυσάμενος δε σπλαγχνα οικ

Basil's sermon on the 44th

Psalm.

All the glory of the King's daughter, that is to say, of the bride of Christ, who afterwards by adoption became the King's daughter, is within. This saying exhorts us to proceed to the internal mysteries of ecclesiastical glory, the beauty of the bride being thus within. For he who recommends himself to the Father who sees in secret, and prays, and does all things not to be seen of men but in order to be manifest to God only, like the King's daughter, has all his glory within. Also the golden fringe with which she is clothed and variegated is all within. Seek nothing in outward gold and bodily variety; but imagine a certain dress worthy to adorn him, who is after the image of the Creator ; as the apostle says, putting off the old man, and putting on the new man which is renewed in knowledge after the image of him who created him ;

τερμου, χρηστότητα, ταπεινο

φροσύνην, μακροθυμίαν, πραοτητα, ενδοθεν περιβέβληται, και τον εσω ανθρωπον κεκοσμηται. Και ο Παυλος δε παραινει ενδύσασθαι τον κύριον Ιησουν, τον εξω ανθρωπον, αλλ' ινα την νουν ημων η του Θεου μνημη περίσκεπάζη.

ου κατα

and he who puts on bowels of mercies, goodness, humility, longsuffering, meekness, is inwardly clothed and adorned according to the inner man. And Paul exhorts us to put on the Lord Jesus, not according to the outward* man, but that the memory of God may overshadow our mind.

The Church of God is constructed by the Holy Spirit.

Appendix operum S. Basilii Magni: comm. in Esaiam prophetam. Tom. i. p. 459. (Editio ut supra.)

Οίμαι δε οτι και το πνευμα το αγιον αρχιτεκτονει εκκλησίαν Θεου, κατ' αυτον τον Παυλον λεγοντα· Συνοικοδομείσθε εις κατοικτήριον του Θεου εν πνευματι, και το δια της επιχορηγίας του πνεύματος συνοικοδομείσθαι και αυξειν εις ναον αγιον εν

κυρίω.

Basil's Commentary the Prophet Isaiah.

on

But I think that the Holy Spirit as a master-builder. constructs the Church of God, according to Paul himself who says, "Ye are built together for an habitation of God in the Spirit,” and that by the supply of the Spirit they are built up together and grow into a holy temple in the Lord.

Cyril of Alexandria, ordained An. Chr. 412. died 444.

Dupin.

The Church of Christ is a spiritual building.

Comm. in Esaiah. Lib. i. Orat. ii. Tom. ii. p. 59.

Θεμελιος μεν γαρ εστιν ο Χριστος, και επ' αυτώ παντες εποικοδομούμεθα, λιθοι ζώντες και πνευματικοί και συναρμολο

For Christ is the foundation and we are all built on him as living and spiritual stones, compact and mentally united

• A little further on Basil describes the Virgins, as those who volun tarily embrace virginity. There is no getting rid of the 'borrachio' of monkery.

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γουμενοι, και συμβιβαζόμενοι νοητως εἰς ναόν άγιον, εις κατοικτήριον του Θεση εν πνευ

ματι, και εσμεν επ' αυτω κει

μενοι.-(Cura et studio J. Auberti Laudunensis ecclesia presbyteri canonici et in scola Parisiensi Laudunensis Collegii magistri et interpretis regii. Lutetiæ.* 1638.)

into a holy temple and a building of God in the Spirit, and are placed upon him.

B. Cyrilli archiepis. Alex. Glaphyr. in Gen. lib. ii. Tom. i. p. 56. (Editio ut supra.)

Επομενοι γαρ δια πιστεως καθηγητη τω Χριστω, ως βασιλει και αρχιερεί, εκ διαβολικης πλεονεξίας, και ωσπερ εκ γης αλλοφύλων, εξ απατης κοσμι

* κης, εις την αγίαν εισιμεν που

λιν, την των πρωτοτοκων εκκλησιαν, ην ουτος εγείρει Χριστος ως εν γε λιθοις τοις νοητοις, και μαρτυρήσει, γραφων, ο Πανλος τοις δια πιστεως εκλελυτρωμένοις, και ακολουθείν ελομενοις τοις ίχνεσι του Χριστου. Εν ω και υμείς συνοικοδομείσθε εις κατοικτήριον του Χριστου εν

πνευματι.

For following by faith our leader Christ as our king and highpriest, and (departing) from the tyranny of the devil, and from a land, as it were, of strangers, and from worldly deceit, we enter into the holy city, the Church of the first-born, which Christ himself erects as it were of stones intellectuallyt perceived (or intellectual i. e. spiritual stones) and Paul, when writing, will testify (this) to those who are ransomed by faith and who desire to follow the footsteps of Christ. "In whom ye also are built up together for an habitation of Christ by the Spirit."

The Church of Christ is built of living stones.

Comm. in Esaiam. Lib. iv. Orat. ii. Tom. ii. p. 613.

Ευθείαι δη ουν αι οδοι του Χριστου, και αυτος ωκοδόμησεν

• Paris,

The paths, therefore, of Christ are straight, and he

† Νόητος is generally opposed to ορατον.-(Vide Scott and Liddell' Greek-English Lexicon.)

την αγίαν πολιν, τουτ' εστι, τη εκκλησίαν, εν η και αυτος αυτ λίζεται, κατοικει γαρ εν αγίοις, και ναοι γεγόναμεν Θεου ζωντος, Χριστον εχοντες εν εαυτοις δια μετοχής του αγιου πνευμα τος. Τεθεμελίωκε τοινυν την εκκλησίαν, αυτος ων ο θεμελιος, εφ' ω και ημεις εποικοδουμεθα ως λιθοι πολυτελεις και τιμιοι εις ναον αγιον, εις κατοικ

τήριον του Θεου εν πνευματι. Αχλονητος δε παντελως η εκκλησια Χριστον έχουσα τον θεμελιον, υπόβαθραν. Ιδου, γαρ, τιθημι, φησι, τα θεμελια Σιων, λιθον εκλεκτον, ακρογωνιαίον, εντιμον, και ο πιστεύων εις αυτόν

кас ακατασεισαν

ου μη καταισχυνθη. Αυτος ουν ο θεμελίωσας την εκκλησίαν, επέρρεψε και την αιχμαλωσίαν του λαού αυτού, Τυραννουμενοις γαρ ήμοις τοις επι της γης υποτε του Σατανα και της αμαρτίας, σεσωκε τε και εξει λετο, και τοις ιδίοις υπήγαγε ζυγοις. Πλην ου μετα λυτρων, ουδε μετα δωρων, ως γαρ ο αυτου μαθητης, ου φθαρτοις αργυρίω η χρυσίω ελυτρώθημεν εκ της ματαίας ημων αγαστροφης πατροπαραδοτου, αλλα τι μιω αίματι ως αμνου αμωμου και ασπίλου Χριστου. Δεδωκε γαρ υπερ ημων το ίδιον αιμα, και ουκ εσμεν εαυτών, αλλα του πριάμενου και σωσαντος.

himself built the Holy City, that is to say, the Church, in the which he sojourns. For he dwells in the saints, and we are made the temples of the living God, having Christ in ourselves by the participation of the Holy Ghost. He, therefore, founded the Church, he himself being the foundation upon which we are built, as costly and precious stones, into a holy temple for the habitation of God in the Spirit. The Church is altogether immoveable, having Christ for her foundation and unshaken basis. "For behold, he says, I place for the foundation of Sion, a corner-stone elect and precious, and whosoever believes in Him shall not be asham

σε

ed. For, he who founded the Church and turned away the captivity of his people, saved and rescued us who dwell upon the earth, who were tyrannized over by Satan and sin, and subjected us to his own of money or with gifts, for yoke; but not with a ransom thus his disciple says, “ not with corruptible things, as from our vain conversation silver and gold, are we freed handed down by our fathers, but by the precious blood of Christ, as of a lamb without spot or blemish. For he gave for us his own blood, and we are not our own, but

we are his who bought us, and saved us."

True believers constitute the Church.

Glaphyrorum in Genesin. Liv. iv. Tom. i. p. 139.

Εκκλησιαν οταν ακουσης»

την των πιστευόντων αγιαν

πληθην ισθι τοι λεγειν.

When you hear the word

Church, understand that the holy multitude of believers is spoken of.

The beauty of the Church is internal.

B. Cyrilli. Arch. Alex. de adoratione in Spiritu et veritate. Tom. i. p. 5.

ως

Και γουν ο θεσπεσιος Δαβιδ εν Ψαλμω τω τετάρτω και τεσσαρακοστώ παρίστησι μεν τω Χριστω παρθενον αγνην, εν ταξει βασιλιδος, την εκκλησιαν, περίχρυσον δε αυτη και πεποικιλμένην παρατίθησι στολην, ουτω λεγων, παρέστη η βασιλισσα εκ δεξιών σου, εν ιματισμω διαχρυσω περιβεβλημμενη και πεποικιλμένη. Του μεν διαχρυσου, το εντιμον και περιφανες, καθαπερ εγω οιομαι, του δε ποικολου, το πολυειδες της αρετης ευ μαλα κατασημαίνοντος. Ευπρεπεστατη γαρ λιαν η εκκλησία, κοσμον έχουσα τον τοις της σαρκος ορωμενον οφθαλμοις, αλλ' εις νουν εσω και καρδιαν, τοι εν τω κρυπτω voουμενον Ιουδαιο ν, δια πλειστων ημιν όσων ωραισμων ενφνα και εξαίρετον αστείως εκφαιΩς γαρ ο μακαριος

νοντα.

νοητον, ου

And, therefore, the divinely inspired David in the xlivth Psalm presents the Church as a chaste virgin to Christ; in rank, as it were, a Queen, and he placed upon her a golden vesture of various colours, saying as follows: “ The Queen* stood on thy right hand clothed in a golden vesture of various colours,” well signifying, as I think, by "golden"-the preciousness and splendour, and by many coloured” the multiplicity, of her virtues. For the Church is exceedingly beautiful, possessing an intellectual adornment which is not beheld by carnal eyes, but which displays itself within to the mind and heart; the Jew, (for instance) who is secretly discerned, who is displayed

σε

* This passage is sometimes interpreted by Romanists as a prophetical description of the Virgin Mary.

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