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μεν εν

γραφει Παυλος, ου γαρ ο εν τω as gracefully endowed and φανερω Ιουδαιος εστιν, ουτε conspicuous with all possible

τω φανερω εν σαρκι Ornaments. For as the blessπεριτομη, αλλ' ο εν τω κρυπτω, ed Paul writes, “ he is not Ιουδαιος, και περιτομη καρδιας, a Jew, who is one outwardly, εν πνευματι ου γραμματι, ου

nor is circumcision outward ο επαινος ουκ εξ ανθρωπων, in the lesh, but he is a Jew, αλλ' εκ του θεου.

who is one secretly, and circumcision is of the heart in the Spirit, not in the letter, whose praise is not of men but of God.”

The splendour of the Church proceeds from the excellency of

her virtues. Cyrilli Arch. Alex. Comm. in Esaiam. Lib. iv. Orat. iv. Tom. ii. p. 678. (Editio ut supra.)

Ζω εγω, λεγει κυριος, οτι As I live, saith the Lord, παντας αυτους ενδυσω εις κοσ

I will clothe myself with all μον νυμφης. Koounua yap of them like the ornament εκκλησιων το συστημα.* Δια of a bride. For the ornaγαρ τοι τουτο την εκκλησιας ment of the Churches is their ιματισμω διαχρυσω και πεποι assembled union. For this κιλμενω κατακοσμειν εθος τη cause it is customary for the θεοπνευστω γραφη, ονπερ και divinely inspired Scripture to αι πολυειδεις και πολυτελε- adorn the Church with a στατοι των λιθων, φημι των golden garment of various Ινδικων, χρυσοις κανοσι ενισ colours. For as various and χημεναι θαυμαστον

most costly stones, I mean αξιοθεατoν επιτελουσι κοσμημα: those from India, fixed Ουτως και αι των αγιων ψυχαι in golden settings impart & τοις εξ αρετων αυχημασιν εξω- wonderful ornament well ραισμεναι, φαιδρον αποστιλ. worth beholding; 80, also, βουσι καλλoς τoις της θεοτητος the souls of the saints, deοφθαλμοις, ωστε και

corated with the most exευχαριστουντα των Χριστω λε- cellent virtues, are resplenγειν' Αγαλλιασθω η ψυχη dent with shining beauty in μου επι τω κυριω,

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Συστεμα means a complex whole, a confederacy, the union of several into one. It is also translated, a multitude.

με ιματιον Σωτηριου και χι- that each of them, giving τωνα ευφροσυνης ως νυμφιω thanks to Christ, says, “Let περιεθηκε μοι κοσμον και ως my soul rejoice in the Lord, νυμφη περιεθηκε με μιτραν.

for he has clothed me with the garment of salvation and has aust around me the garment of joy as a bridal vesture, and has encircled me with a girdle as a bride.”'

Tertullian, flourished from the year 194 to 216. Dupin. The Church is congregated by the Holy Spirit, and consists of

spiritual men.

De pudicitiâ. (Parisiis, 1675.) Ecclesia propriè et principaliter ipse est Spiritus in quo est Trinitas unius divinitatis, Pater, et Filius, et Spiritus Sanctus. Ilam ecclesiam congregat quam Dominus, in tribus posuit, atque ita exinde etiam numerus omnis qui in hanc fidem conspiraverint, ecclesia ab auctore et consecratore censetur. Et ideò ecclesia quidem delicta donabit; sed ecclesia Spiritus per spiritualem hominem, non ecclesia numerus episcoporum.

Justin Martyr. An. Chr. 150.
The Queen on the right hand is the Church.*

Dialogus cum Tryphone Judæo. p. 287. Παρεστη βασιλισσα εκ δε “The Queen stood on his ξιων σου εν ιματισμω διαχρυσω right hand clad in a golden περιβεβλημενη, πεποικιλμενη. garment of various colours. Ακουσον θυγατερ και κλινον το Hearlken, O daughter, and

και επαλαθου του consider, and incline thine λαου σου, και του οικου του πα ear, forget also thine own τρος σου.

Και επιθυμησει ο people, and thy father's βασιλευς του καλλους

house, so shall the king Οτι αυτος εστι κυριος σου και greatly desire thy beauty ; προσκυνησεις αυτω.

for he is thy Lord and thou και προσκυνητος εστι και θεος shalt worship him.” The και Χριστος, υπο

above words distinctly shew ποιησαντος μαρτυρούμενος, και

that he is witnessed as to be οι λογοι ουτοι διαρρηδην ση- Worshipped and to be God

Not the Virgin Mary.

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εις and Christ by Him who αυτον πιστευουσιν ως ουσι μια made these things, and that ψυχη, και μια συναγωγη, και the words of God

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this to μια εκκλησια, ο λογος του θεου all who believe in him as ως θυγατρι τη εκκλησια τη εξ being one soul, and ονοματος αυτου γενομενη, και α88embly, and one Church, μετάσχους του ονοματος αυτου that is to say, to the Church (Χριστιανοι γαρ παντες καλου- collected in his name μεθα) ομοιως φανερως οι λογοι being his daughter, and parκηρυσσουσι, διδασκοντες ημας taking of his name (for we και των πατρωων εθων επιλα are all called Christians). λεσθαι, ουτως εχοντες: Ακου- In like manner the words σον θυγατερ και ιδε, και κλινον clearly preach (to us), teachτο ους σου, και επιλαθου του ing us to forget the customs λαου σου, και του πατρος σου,

of our fathers, being as fol. και επιθυμησει ο βασιλευς του Iows: « Hearken, O daughκαλλους σου.

-(Lutetiæ, Pa- ter and consider, and incline risiorum, 1615.)

thine ear, forget also thine own people and thy father's house, so shall the king greatly desire thy beauty, for he is the Lord, and thou shalt worship him."

Lactantius, about the year 320.

The Church consists of the faithful. Lib. iv. c. xiiide verâ sapientiâ et religione, p. 306. (Lut.

Parism. 1748.) Prætereà Solomonis imperium perpetuum non fuit: annis enim XL. regnavit. Deinde quòd nunquam filius Dei dictus est, sed filius David, et domus quam ædificavit non est fidem consecuta, sicut ecclesia, que est verum templum Dei, quod non in parietibus est, sed in corde ac fide hominum qui credunt in eum ac vocantur fideles.

TRANSUBSTANTIATION.* Augustinus—de doctrinâ Christianâ, lib. iii. Tom. iii. p. 52.

Si præceptiva locutio est, aut flagitium aut facinus vetans, aut utilitatem aut beneficentiam jubens, non est figurata.

The passages which will hereafter be quoted respecting the Mass, have many of them a bearing on Transubstantiation,

Si autem flagitium aut facinus videtur jubere, aut utilitatem aut beneficentiam vetare, figurata est. “Nisi manducaveritis, inquit, carnem filii hominis et sanguinem ejus biberitis, non habebitis vitam in vobis :” facinus videtur aut flagitium jubere. Figura ergo est ; præcipiens passioni Domini esse communicandum, et suaviter atque utiliter recondendum in memoriâ, quod pro nobis caro ejus crucifixa est et vulnerata.(Benedict. edit. folio. Parisiis, 1685.)

In Evang. Joh. c. xi. et xi. Tract. 50. Tom. iii. p. 630.

Quomodo in cælum manum mittam, ut ibi sedentem teneam? Fidem mitte et tenuisti.—(Editio ut supra.)

In Evang. Joh. c. vi. Tract. 25. Tom. üï. p. 490. Respondet Jesus, et dixit eis,“ Hoc est opus Dei, ut credatis in eum quem misit ille.” Hoc est manducare cibum non qui perit, sed qui permanet in vitam æternam. Ut quid paras dentes et ventrem ? crede et manducasti.(Editio ut supra.)

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In Evang. Joh. c. vi. Tract. 26.

p.

501. Hoc est ergo manducare illam escam, illum bibere potum, in Christo manere, et illum manentem in se habere. hoc, qui non manet in Christo, et in quo non manet Christus, procul dubio nec manducat spiritualiter carnem ejus, nec bibit ejus sanguinem, [licet carnaliter et visibiliter premat sacramentum corporis et sanguinis Christi],* sed magis tantæ rei sacramentum ad judicium sibi manducat et bibit.(Editio ut supra.)

In Joh. Evang. c. vi. Tract. 26. p. 494. Daturus ergo Dominus Spiritum Sanctum, dixit se panem qui de cælo descendit, hortans ut credamus in eum. Credere enim in eum, hoc est, manducare panem vivum.—(Editio ut supra.

In Ps. xcviii. Enarr. Durum illis visum est quod ait, nisi quis manducaverit

The Benedictines say, that the words within the brackets are only to be found in the commentaries of Bede and Alcuin. The sense is the same if they are omitted.

carnem meam, non habebit vitam æternam : acceperunt illud stulte, carnaliter illud cogitaverunt, et putaverunt quod præcisurus esset Dominus particulas quasdam de corpore suo et daturus illus, et dixerunt, durus est hic sermo. Ipsi erant duri, non sermo. Etenim si duri non essent sed mites essent, dicerent sibi, non sine causâ dicit hoc nisi quia est ibi aliquod sacramentum latens.

Cùm remanissent cum illo discipuli duodecim, illis recedentibus, suggesserunt illi, tanquam dolentes illorum mortem, quod scandalizati sunt in verbo ejus et recesserunt; ille autem instruxit eos et ait illis, “spiritus est, qui vivificat, caro autem, nihil prodest. Verba quæ locutus sum vobis, spiritus est et vita." Spiri. tualiter intelligite quod locutus sum. Non hoc corpus quod videtis mandicaturi est, et bibituri illum sanguinem quem fusuri sunt, qui me crucifigent. Sacramentum aliquod vobis commendavi, spiritualiter intellectum vivificabit vos. -(Editio ut supra.)

Enarratio in Ps. cxi. Cùm ejus cogitationes non ignoraret, cùm adhibuit ad convivium, in quo corporis et sanguinis sui figuram discipulis commendavit et tradidit.-(Editio ut supra.)

In Joh. Evang. C. X. Tract. 45. Tom. üi. p.

598. Mare rubrum significat baptismum ; Moyses ductor per mare rubrum significat Christum; populus transiens significat fideles, mors Ægyptiorum significat abolitionem peccatorum. In signis diversis eadem fides ; sic in signis diversis, quomodo in verbis diversis ; quia verba sonos mutant per tempora, et utique nihil aliud sunt verba quam signa. Significando verba sunt: tolle significationem verbo, strepitus inanis est. Significata ergo sunt omnia. Numquid non eadem credebant per quos hæc signa ministrabantur, per quos eadem, quæ credimus, prophetata prænuntiabantur ? Utique credebant; sed illi ventura esse, nos autem venisse. Ideò et sic ait, eumdem potum spiritalem biberunt. Spiritalem eumdem, nam corporalem non eumdem. Quid enim illi bibebant ? Bibebant enim de spiritali sequente petrâ; petra autem erat Christus. Videte ergo fide manente, signa variata. Ibi petra Christus; nobis Christus quod in altari Dei ponitur. Et illi pro magno sacramento ejusdem Christi biberunt aquam profluentem de petrâ; nos quod bibimus

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