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mus; divinâ autem sanctificante gratiâ, mediante sacerdote, liberatus est quidem appellatione panis, dignus autem habitus est Dominici corporis appellatione, etiamsi natura panis in eo permansit, et non duo corpora, sed unum corpus filii prædicatur; si et hic, divinâ insidente corporis naturâ, unam personam utraque hæc fecerunt: agnoscendum tamen inconfusam et indivisibilem rationem non in unâ naturâ, in duabus perfectis.

Les Catholiques ont long temps soupconnè Pierre Martyr d'imposture, et ont consideré le fragment de cette lettre comme une pièce de son invention. Mais depuis quelque temps M. Bigot ayant trouvè un exemplaire manuscrit assez ancien de la version de cette lettre dans la bibliothéque des Dominicains de Florence, on n'a plus doutè que ce ne fut de là que Pierre Martyr avoit tirè le fragment qu'il en avoit rapportè. Il me semble même que l'on ne doit pas la rejeter comme une piéce indigne de S. Chrysostom. (Nouvelle Bibliothéque des auteurs ecclesiastiques, par L. E. Dupin. Tom. iii. (Utrecht, 1731.)

No need of a second sacrifice.

In Epist. ad Hebræos, c. x.

Ούκουν αφηκε τας αμαρτίας οτε την διαθηκην εδωκε. Την δε διαθήκην δια της θυσίας εδωκεν. Ει τοίνυν αφηκε τας αμαρτίας δια της μιας θυσιας, ουκετι χρεια δευτερας. Εκαθισεν εν δεξια του Θεου, το λοιπον ενδεχομενος, και τινος η αναβολη; ινα θωσιν οι εχθροιαυτου υπο τους ποδας αυτού. Mia,

EVEKEV

τε

γαρ,

φησι, προσφορα τετελειωκεν εις το διηνεκες τους αγιαζόμενους. -S. J. Chrysostomi opera omnia, operâ et studio D. B. de Montfauçon, Monachi ordinis Benedicti, &c. (Parisiis, 1839.)

Hom. viii. Tom. xii.

p. 852.

He remitted sins, therefore, when he gave the covenant. But he gave the covenant by sacrifice. If, then, he remitted sins by one sacrifice, there is no longer need of a second one. He sat on the right of God from henceforth expecting, and wherefore was the delay ? In order that his enemies might be placed beneath his feet. For by one offering, he says, he for ever perfected them that are sanctified.

Judas partook of the sacrament with Christ.

Chrys. in c. xxvi. Matt. Hom. lxxxiii. Tom. viii. p. 862.

Βαβαι, ποση πήρωσις του προδότου; και γαρ των μυστη ριων μεταχων εμμενεν ο αυτος. Και της φρικωδέστατης απολαυων τραπεζης, ου μετεβαλλετο. Και τουτο ο Λουκας δηλοι λεγων, οτι μετα τουτο εισήλθεν ες αυτον ο Σατανος. -(Editio ut supra.)

How great was the blindness of the betrayer? For having partaken of the mysteries he remained the same as he was before; and having participated of that most awful table, he was not changed. And this Luke manifests, saying, "after that, Satan entered into him."

The Christian sacrifice.

Chrys. in Epist. ad Hebræos, e. vi. Hom. xi. Tom. xii.

γ. 798.

Χρη τοινυν και τους ων εστιν ιερευς, σφοδρα ειναι βελτίους. Και ώσπερ πολυ το μεσον Ααρων και του Χριστου, τοσουτον ημων και των Ιουδαιων το μεσον. Ορα γαρ ανω εχομεν

το ιερείον, ανω τον ιερέα, ανω την θυσίαν. Ουκούν τοιαυτας αναφερωμεν θυσιας τας εν εκείνω δυναμένας προσφέρεσθαι τω θυσιαστηρίω. Ουκέτι προβατα και βοας, ουκετι αιμα και κνισσαν. Παντα ταυτα λελυν

ται, και αντεισηνήνεκται αντι

των η λογική λατρεία. Τι δε εστιν η λογικη λατρεια ; τα

It is needful, therefore, that those also, of whom he is the priest, should be much better, and that the difference between the Jews and us should be as great as the difference between Aaron and Christ. For behold we have a victim above, a priest above, a sacrifice above. Let us, therefore, offer such sacrifices as we can offer upon that altar; no longer sheep and oxen, no longer blood and savour; all these things are done away with, and a

*Romanists are apt to deny this, because if the words of Christ in John vi. be taken literally he must have been saved.

+ Dupin, as well as the Benedictine editor Montfaucon, is opinion that these sermons were written by Chrysostom. In his Nouvelle Bibliotheque des auteurs Ecclesiastiques, tom. iii. p. 27. a Utrecht. "Et trente quatre sur l'epitre aux Hebreux. On dit que ces derniéres ont été recueillies apres la mort de S. Chrysostom par un prêtre, appellè Constantin son disciple mais on n'a point de preuve de ce fait; et il y a bien plus apparence qu'il les a écrites luimême.

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reasonable service has been introduced instead of them. But what is a reasonable service? The things which regard the soul and the "for God, he says, is a spirit, and it behoves those who worship him, to worship him in spirit and in truth."

spirit, δειται οργανων,

Τα δε εστιν οιον επιείκεια, σωφροσυνη, ελεημοσυνη, ανεξικακια, μακροθυμία, ταπεινοφροσυνη. Τα θύματα ταυτα και εν τη παλαια ιδοι τις αν ανωθεν προδιατετυπωμένα. Θυσατε γαρ, φησιν ο Δαβίδ, τω Θεω θυσίαν δικαιοσύνης, και παλιν, θύσω σοι θυσιαν αινεσεως, και θυσια αινέσεως doξασει με, και θυσια τω Θεω

Και

πνευμα συντετριμμενον. τι Κυρίος εκζητει παρα σου, αλλ' η το ακούειν αυτου; Ολο

καυματα και περι αμαρτίας ουκ ηυδόκησας. Τότε είπον, ιδου ηκω του ποιησαι, Ο Θεος, το θελημα σου. Και παλιν ινατι μοι λιβανον εν Σαβα φέρετε; και έτερος, αποστησον απ' εμου ηχον οδων σου, και ψαλμον οργανων σου ουκ ακουσομαι. Αλλ' αντι τουτων ελεον θελω και ου θυσιαν. Ορας οιας θυσιας ευαρεστείται 0 Θεός ; ορας και ανωθεν ηδη τας μεν εκκεχωρηκυίας, τας τε σελθουσας; ταυτα τοινυν προ

σαγωμεν.

αντει

Εκειναι μεν γαρ πλούτου και των εχοντων εισιν, αυται δε αρετης. Εκειναι εξωθεν, αυται ενδοθεν. Εκείνας και ο τυχων εργασασθαι δύναιτ' αν, ταυτας δε ολίγοι. Οσω δε προβατου κρείττων ο ανθρωπος, τοσούτω αυτη εκείνης η θυσία.

VOL. II.

66

All which things have no need of a body, or of instruments, or of places. But they are such as meekness, temperance, almsgiving, forbearance, long suffering, humility. One might see such sacrifices as these of old prefigured in the ancient service. For David says, "sacrifice to God the sacrifice of righteousness,” and again, “ I will offer the sacri"the fice of praise," and, sacrifice of praise shall glorify me,” and, “ the sacrifice of God is a broken spirit,” and, "what does God require of you butto hear him,” and in "burnt sacrifices for sin thou hast not delighted; then, he said, behold I come to do thy will, Ο God,” and again, “ why do ye bring me frankincense of Saba?” and another says, "Put away from me the sound of your songs, and the melody of your instruments I will not hear. But instead of these “I desire mercy and not sacrifice.” Do you see with what sacrifees God is well pleased?

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Ενταυθα γαρ την ψυχην σου αναφέρεις θυμα.(Editio ut supra.)

Do you perceive how in time past the former sacrifices were departing, and the latter were entering in their place. For the former are the sacrifices of wealth and of the affluent, but the latter are sacrifices of virtue. The former are without, the latter are within. Any one might be able to perform the former; a few only the latter. And this sacrifice excels that one as much as a man is better than a sheep. For therein you bring your* soul as a victim.

No other sacrifice for sin but the one on the cross.
Chrys. in Epist. ad Heb. c. vii. Hom. viii.

Επει ουν τοιούτον εχομεν αρχιερέα, μιμησωμεθα αυτον, και κατά ίχνος αυτου βαινωμεν. ουκ εστιν αλλη θυσία, μια ημας εκαθάρισε. Μετα δε τουτο πυρ και γεεννα.-(Editio ut supra.)

Since then we have such an high-priest, let us imitate him and walk in his footsteps. There is no sacrifice, one has purged us. But after this there is fire and hell.

The Word of God, instead of the hyssop, purifies the soul. Chrys. in Epist. ad Heb. c. ix. Hom. vi. Τουτω . ημας, ου Μωυσης, αλλ' ο Χριστος ερράντισε τω αιματι, δια του λογου του λεχθέντος, τουτο ΤΟ αιμα καινης διαθήκης, εις αφεσιν αμαρτιών. Ουτος ο λογος αντι υσσώπου τω αίματι εμβαφεις παντας περιφραίνει. Κάκει μεν

της

It is Christ, and not Moses, who has sprinkled us with this blood through the Word, which said, “ This is the blood of the new covenant for the remission of sins.” This word, instead of the hyssop, being dipped

Even if these admirable Homilies were written by Priest Constantine, a disciple of Chrysostom, why is not priest Constantine, as good as priest Jerome.

το σωμα εξωθεν εκαθαιρετο· Σωματικός γαρ ο καθαρισμος ην. Ενταυθα δε, επειδή πνευματικός εστιν ο καθαρισμός, εις την ψυχην εισερχεται, και καθαίρει, ουκ απλως περιρραινομενος, αλλα πηγαζων εν ταις ημετεραις ψυχαις.(S.J.Chysostomi opera omnia, operâ et studio D. B. de Montfaucon. Monachi ordinis Benedicti. Parisiis, 1839.)

51

in blood sprinkles all. There, indeed, the body was outwardly purified; for the cleansing was bodily. But here, since the purifcation is spiritual, it enters into the soul, and purifes, not simply sprinkling, but springing up like a fountain in our soul.

Chrys.* in Epist. ad Heb. c. x. Hom. xvii. The Eucharist is a memorial of Christ's sacrifice. Τι ουν; ημεις καθ' εκαστην ημεραν ου προσφερομεν; προσφερομεν μεν, αλλ' αναμνησιν ποιούμενοι του θανατου αυτου. Και μια εστιν αυτή, και ου πολλαι. Πως μια, και ου πολλαι. Επειδη απαξ προςενεχθη, ωσπερ εκείνη η εις τα Τουτο εκει

What then, do we not offer every day ? we do offer, but by making a remembrance of his death.

αγια των αγίων.

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avrn εκείνης. Το γαρ αυτον αει προσφερομεν. Ου νυν μεν ετεδε έτερον. αλλ' αει ρον, αύριον το αυτόν. Ωστε μια εστιν η θυσια. Επει τω λόγω τουτω επειδη πολλαχου προσφέρεται

και

πολλοι Χριστοι; Αλλ' ουδαμως. Αλλ' εις ο Χριστος, και ενταυθα πληρης ων, και εκει πληρης, εν σωμα. Ωσπερ ουν πολλαχου προσφερόμενος ου πολλα και μια θυσια.

εν σωμα εστι, και σωματα, ουτω

And there is one

and not many. How is there
one and not many? Because
he was once offered, as was
that in the holy of holies. For
this is the type of that (sacri-
fice) as that was (the type) of
it. For we always offer the
same thing. Not now ano-
ther, and another to-morrow,
but always the same thing;
so that there is one sacrifice.
But since according to this
saying it is offered in many
(or
places or frequently), are
there many Christs also?
By no means, but only one
Christ, who is complete here
and there, one body. As,
therefore, though offered in

This is in part quoted by Romanists, who omit the parts which speak of the offering being a memorial. Chrysostom's meaning is, that it is always the one and the same memorial of the one sacrifice.

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