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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 tiré 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. Hom. viii. Tom. xii. p. 852. . Ουκουν αφηκε τας αμαρτιας

He remitted sins, thereοτε την διαθηκης εδωκε. Την fore, when he gave the coveδε διαθηκην δια της θυσιας nant. But he gave the coveεδωκεν. Ει τοινυν αφηκε τας nant by sacrifice. If, then, αμαρτιας δια της μιας θυσιας, he remitted sins by one saOUKETL xpela devrepac. Exa- crifice, there is no longer need θισεν εν δεξια του θεου, το οf a second one. He sat on λοιπον ενδεχομενος, και τινος

the right of God from η αναβολης ινα henceforth expecting, and θωσιν οι εχθροιαυτου υπο τους

TE

wherefore was the delay? ποδας

Μια, ,

In order that his enemies

γαρ, φησι, προσφορα τετελειωκεν εις might be placed beneath his το διηνεκες τους αγιαζομενους. feet. For by one offering, -S. J. Chrysostomi opera

he says, he for ever peromnia, operâ et studio D. B. fected them that are sancde Montfaucon, Monachi or- tified. dinis Benedicti, &c. (Parisiis, 1839.)

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AUTOV.

Του

Judas* partook of the sacrament with Christ. Chrys. in c. xxvi. Matt. Hom. lxxxü. Tom. viii. p. 862.

Βαβαι, ποση πηρωσις How great was the blindπροδοτου; και γαρ των μυστη

ness of the betrayer? For φιων μεταχων εμμενεν ο αυτος. having partaken of the mysteΚαι της φρικωδεστατης απο

ries he remained the same as λανων τραπεζης, ου μετεβαλ- he was before; and having λετο. Και

ο Λουκας participated of that most δηλοι λεγων, οτι μετα τουτο awful table, he was not εισηλθεν ες αυτον ο Σατανος. changed. And this Luke -(Editio ut supra.)

manifests, saying, « after that, Satan entered into him.”

τουΤΟ

The Christian sacrifice. Chrys. in Epist. ad Hebræos,7 c. vi. Hom. xi. Tom. xii.

p. 798.

Xρη τοινυν και τους ων εστιν It is needful, therefore, ιερευς, σφοδρα ειναι βελτιους. that those also, of whom he Και ώσπερ πολυ το

μεσον is the priest, should be much Ααρων και του Χριστου, τοσου- better, and that the differτον ημων και των Ιουδαίων το ence between the Jews and μεσον. Ορα γαρ ανω εχομεν us should be as great as the το ιερειoν, ανω τον ιερέα, ανω

difference

between Aaron την θυσιαν. Ουκουν τοιαυτας and Christ. For behold we αναφερωμεν θυσιας

have a victim above, a priest εκεινω δυναμενας προσφερεσθαι above, a sacrifice above. Let τω θυσιαστηριω. Ουκετι προ- us, therefore, offer such saβατα και βοας, ουκετι αιμα και crifices as we can offer upon κνισσαν. Παντα ταυτα λελυν- that altar; no longer sheep ται, και αντεισηγηνεκται αντι and oxen, no longer blood των η λογικη λατρεια. Τι δε and savour; all these things εστιν η λογικη λατρεια και τα are done away with, and a

τας

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• 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.

εν πνευ

Κυνειν.

δειται οργανων,

old

service.

δια ψυχης, τα δια πνευματος. reasonable service has been πνευμα,φησιν,ο θεος, και τους

introduced instead of them.

But what is a reasonable προσκυνοντας αυτον ματι και εν αληθειη χρη προσο

service? The things which Οσα μη δειται

own regard the soul and the ματος, όσα μη

spirit, « for God, he says, μη τοπων. Τα δε εστιν οιον

is a spirit, and it behoves επιεικεια, σωφροσυνη, ελεημο

those who worship him, to συνη, ανεξικακια, μακροθυμια, worship him in spirit and in

Τα θυματα

truth.' ταπεινοφροσυνη.

All which things ταυτα και εν τη παλαια ιδοι τις

have no need of a body, or αν ανωθεν προδιατετυπωμενα. But they are such as meek

of instruments, or of places. θυσατε γαρ, φησιν ο Δαβίδ, τω θεω θυσιαν δικαιοσυνης, και

ness, temperance, almsgiving, παλιν, θυσω σοι θυσιαν αινε

forbearance, long suffering, σεως, και θυσια αινεσεως δο

humility. One might see

.

such sacrifices as these of ξασει με, και θυσια τω θεω πνευμα συντετριμμενον.

Και

prefigured in the ancient For David

says, τι Κυριος εκζητει παρα σου, “sacrifice to God the sacriαλλ' η το ακουειν αυτου; Ολο

fice of righteousness,” and καυματα και περι αμαρτιας ουκ

again," I will offer the sacriηυδοκησας. Τοτε ειπόν,

ιδου

fice of praise,” and, the ηκω του ποιησαι, Ο θεος, το

sacrifice of praise shall gloθελημα σου. Και παλιν ινατι rify me,” and, “the sacrifice μου λιβανον εν Σαβα φερετε; of God is a broken spirit,” και ετερος, αποστησον απ' εμου and, 66 what does God reηχον φδων σου, και ψαλμον quire of you butto hear him,” οργανων σου ουκ ακουσομαι. and in « burnt sacrifices Αλλ' αντι τουτων ελεον θελω for sin thou hast not deκαι ου θυσιαν. Ορας οιας θυ- lighted; then, he said, beσιας ευαρεστειται θεος; hold I come to do thy will, ορας και ανωθεν ηδη τας μεν ο God,” and again, “why εκκεχωρηκυιας, τας τε αντει- do ye bring me frankincense σελθουσας; ταυτα τοινυν προ- of Saba ??? and another says, σαγωμεν. Εκειναι μεν γαρ

“Put away from πλουτου και των εχοντων εισιν, sound of your songs, and the αυται δε αρετης. Εκειναι εξω- melody of your instruments θεν, αυται ενδοθεν. Εκεινας I will not hear.” But inκαι ο τυχων εργασασθαι δυναιτstead of these «I desire αν, ταυτας δε ολιγοι. Οσω δε mercy and not sacrifice.” προβατου κρειττων ο ανθρωπος, Do you see with what sacriτοσουτω αυτη εκεινης η θυσια. fices God is well pleased ?

O

me the

VOL. II.

E

Ενταύθα γαρ την ψυχην σου Do you perceive how in time αναφερεις θυμα.-(Editio ut past the former sacrifices were supra.)

departing, and the latter were entering in their place. For the ormo 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.

ουν

No other sacrifice for sin but the one on the cross.

Chrys. in Epist. ad Heb. c. vii. Hom. vii.
Επει τοιουτον έχομεν

Since then we have such αρχιερεα, μιμησωμεθα αυτον, an high-priest, let us imitate και κατα ιχνος αυτου βαινω- him and walk in his foot

μεν. ουκ εστιν αλλη θυσια, μια steps. There is no sacrifice, Μνή ημάς εκαθαρισε. Μετα δε one has purged us. But

τουτο πυρ και γεεννα.-(Editio after this there is fire and ut supra.)

hell.

Τουτω. ημας,

The Word of God, instead of the hyssop, purifies the soul.
Chrys. in Epist. ad Heb. c. ix. Hom. vi.

ου Μωυσης, It is Christ, and not αλλ' ο Χριστος ερραντισε τω Moses, who has sprinkled us αιματι, δια του λογου του λεχ- with this blood through the θεντος,

αιμα της Word, which said, “This is καινης διαθηκης, εις αφεσιν the blood of the new coveαμαρτιών. Ουτος ο λογος αντι nant for the remission of

τω αιματι εμβαφεις sins.” This word, instead παντας περιρραινει. Κάκει μεν οf the hyssop, being dipped

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υσσωπου

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

ην.

το σωμα εξωθεν εκαθαιρετο' in blood sprinkles all. There, Σωματικος γαρ ο καθαρισμος indeed, the body was out

Ενταύθα δε, επειδη πνευ- Wardly purified; for the ματικος εστιν ο καθαρισμος, εις cleansing was bodily. But την ψυχην εισερχεται, και κα- here, since the purifcation θαιρει, ουκ απλως περιρραινο

is spiritual, it enters into the μενος, αλλα πηγαζων εν ταις soul, and purifes, not simply ημετεραις ψυχαις.-(S. J. Chy- sprinkling, but springing up sostomi opera omnia, operâ like a fountain in our soul. et studio D. B. de Montfaucon. Monachi ordinis Benedicti. Parisiis, 1839.)

ου

τα

Και

Chrys.* in Epist. ad Heb. c. x. Hom. xvii.

The Eucharist is a memorial of Christ's sacrifice. Τι ουν; ημείς

καθ'

εκαστην What then, do we not offer ημεραν ου προσφερομεν; προσ- every day ? we do offer, but φερομεν μεν, αλλ' αναμνησιν by making a remembrance of ποιουμενοι του θανατου αυτου. his death. . And there is one Και μια εστιν αυτη, και and not many. How is there πολλαι. Πως μια, και ου πολ- one and not many ? Because λαι. Επειδη απαξ προςενεχ- he was once offered, as was θη, ωσπερ

εκεινη η εις that in the holy of holies. For αγια των αγιων. Τουτο εκει this is the type of that (sacriνης τυπος εστι, autn fice) as that was (the type) of εκείνης. Το γαρ αυτον it.

For we always offer the προσφερομεν. Ου νυν μεν ετε same thing. Not now anoρον, αυριον δε ετερον. αλλ' αει ther, and another to-morrow,

Ωστε μια εστιν η but always the same thing; θυσια. Επει τω λογω τουτω so that there is one sacrifice. επειδη πολλαχου προσφερεται But since according to this

πολλοι Χριστοι; Αλλ' saying it is offered in many ουδαμως. Αλλ' εις ο Χριστος, places (or frequently), are και ενταύθα πληρης ων, και here many Christs also ? εκει πληρης, εν σωμα. Ωσπερ By no means, but only one ουν πολλαχου προσφερομενος Christ, who is complete here εν σώμα εστι, και

ον πολλα and there, one body. As, σωματα, ουτω και μια θυσια. therefore, though offered in

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Και

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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