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μη μόνον εν της ενημέριας, αλλα και των πραγμάτων εναντιως διακειμενων. Τουτο μαλιστα θυσια. Τουτο μεγίστη προσφορα.-(S. J. Chrysostomi opera omnia, operâ et studio D. B. de Montfaucon. Mon. Ord. Benedicti. Parisiis, 1839.)

thankful; and not only in the time of prosperity, but also when our affairs go wrong. This is, above all, the sacrifice: this is the greatest offering.

Tom. iii. p. 554.

Praise the best service. Chrys. Expos. in Ps. cl. Μη διαλειπωμεν υπερ απαντων ευχαριστούντες, και δια ρηκαι δια πραγμάτων. Αυτη γαρ ημων θυσια και προσφορα, αυτή λειτουργια αριστη και ταις αγγελικαις πολιτείαις εοικυία. -(Editio ut

μάτων

supra.)

Above all, let us not omit to give thanks both by word and deed. For this is our sacrifice and offering; this is the best service, and the one which most resembles the angelic order of life.

The Christian's sacrifice.

Chrys. in c. iv. Evang. Joan. Hom. xxxii. Tom. viii. p. 206.

Μη τοινυν προβατα και μοσχους, αλλ' ολον σαυτον αναθες τω Θεω και ολοκαυτωσον. Τουτο γαρ εστι θυσιαν ζωσαν παραστησαι. Εν γαρ αληθεια δει προσκύνειν. Ως τα γε προτερα τύπος ην, η περιτομή, τα ολοκαύματα, τα θύματα, τα θυμιαματα. Νυνι δε ουκετι Αλλ' αληθεια το παν. Ov γαρ σαρκα, αλλα πονηρους δει περικόπτειν λογισμους. Αλλα σταυρούν εαυτόν, και τας αλογους αναιρειν επιθυμιας κατασφαττειν.—(Editio ut su

pra.)

και

Do not, therefore, offer to God sheep and calves, but offer your whole self, and make a whole burnt-offering. For this is to present a living sacrifice. For we must worship in truth. Thus the former things were typical, the circumcision, the whole burnt-offerings, the sacrifices, the incense. But now they no longer exist. But everything is truth. For we are not to circumcise the flesh, but evil thoughts, and to crucify self, and to put away and slay irrational desires.

Passages from Chrysostom, which are generally quoted by Romanists, but which, if fully cited, are much too figurative for the Church of Rome. The Golden-mouthed Bishop John of Constantinople, with his highly-wrought metaphors, furnished, of course, many figurative expressions of which the Romanists avail themselves.

Chrys. in cap. xxvi. Matt. Hom. lxxxiii. Tom. vii. Ρ. 870. Ιδου αυτον ορας, αυτού απτή, αυτον εσθιες, και συ μεν ιματια επιθυμεις ιδειν. Αυτος δε εαυτον σοι διδωσιν, ουκ ιδειν μονον, αλλα και αψασθαι, και φαγειν, και λαβειν ενδον. Μηδεις τοινυν ναυτιων προσίτω, μηδεις εκλελυμμενος Απαντες πεπυρωμενοι, απαντες ζέοντες, και διεγηγερμένοι. Ει γαρ Ιουδαιοι εστωτες και τα υποδη‐ ματα και τας βακτηρίας έχοντες εν ταις χερσι μετα σπουδης ησθιον πολλω μαλλον σε νηφειν δει. Εκείνοι μεν γαρ εις Παλαιστινην εμελλον εξιέναι Διο και οδοιπόρων σχημα είχον. Συ δε εις τον ουρανον μελλεις αποδημειν. Διο χρη παντοθεν εγρηγορεναι. Και γαρ ου μικρα κειται κολασις τοις αναξίως μετεχουσιν. Εννόησον πως αγανακτείς κατα του προδότου, κατα των σταυρωσαντων. Σκοπει τοινυν μη και αυτος ενοχος γενη του σωματος και του αιματος του Χριστου. Εκεινοι κατεσφαξαν το παναγιον σωμα, συ δε ρυπαρα υποδεχη ψυχη μετα τοιαυτης ευεργεσίας. Ουδε γαρ ήρκεσεν αυτώ το γενεσθαι ανθρωπον, ουδε το ραπισθηναι και σφαγήναι, αλλα και ανα

Behold you see him, you touch him, you eat him; and if you desire to see his garments, he gives himself to you not only to see,* but to touch and to eat, and to receive inwardly. Let no one, therefore, approach withloathing or remissness ; but let all be fervent, warm, and animated. For if the Jews, standing and with their sandals on, and holding their staves in their hands, ate with readiness, how much more does it become you to be sober-minded ? For they were about to depart into Palestine, and hence they had the fashion of travellers. But you are about to go hence into heaven, and therefore, it behoves you to watch on every side. For no trifling punishment awaits those who partake unworthily. Think how angry you are with the betrayer, and with those who crucified (Jesus). Beware, therefore, lest you also bee come liable to the imputation of the body and blood of Christ. They slaughtered

* Romanists cannot pretend to see more than the accidents of the bread and wine.

φύρει εαυτον ημιν και ου τη πιστει* μόνον, αλλ' αυτω τω πραγματι σωμα ημας αυτού κατασκευάζει. Τινος ουν ουκ εδει καθαρωτέρον είναι της ταυτης απολαύοντα της θυσιας; ποιας ηλιακής ακτινος τον χειρα την ταυτην διασεμνουσαν την σαρκα, το στομα το πληρουμενον πυρος πνευματικου, την γλωσσαν την φοινισσομενην αιματι φρικωδεστάτω ; εννόησον ποιαν επιτιμης τιμην, ποιας απολαύεις τραπεζης ; ησπερ αγγελοι βλεποντες φρίττουσι, και ουδε αντιβλεψαι τολμωσιν αδεως δια την εκειθεν εκφερομενην αστραπην, τουτω ημεις τρεφομεθα, τουτω αναφερόμεθα, και γεγόναμεν ημεις Χριστου σωμα και σαρξ μια.(Editio ut supra.)

the all-holy body of Christ ; you, after so much goodness, receive it with a sordid soul. For it did not suffice that he should become man, and that he should be beaten and slain, but he also mixes himself up with us, and in very deed furnishes us with his body. Is it not needful, therefore, that he who partakes of this sacrifice should be purer than any one else? With what solar lustre should the hand (be resplendent) which divides this flesh, the mouth which is filled with spiritual fire, the tongue which is crimsoned with this most tremendous

blood! Observe with what honour you are honoured; what a table you enjoy, which the angels tremble when they behold, and cannot regard without fear on account of the splendour which issues from it; with this we are nourished, with this we are mixed up; and we become the body and the one flesh of Christ.

Strongly figurative language.

Chrys. de Pœnitentia. Sermo. xli. Tom. v. p. 510. Βαβαι του θαυματος. Της Behold the wonder! the

τραπέζης της μυστικής εξηρτισμενης, του αμνου του Θεου υπερ σου σφαγιαζομενου, του ιερέως υπερ σου αγωνιζομενου, πυρος πνευματικου εκ της αχ

mystical table being prepared, the Lamb of God being slain for you, the priest being agonized for you, spiritual fire streaming forth from the

The Romanists do not hold that the hand divides the flesh, or that the tongue is crimsoned with the blood of their unbloody sacrifice, or that the communicants are transubstantiated into the body of Christ.

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undefiled table, the Cherubim standing by, and the Seraphim fying, and those who have six wings covering their faces, all the incorporeal spirits interceding as embassa dors with the priest for you, spiritual fire coming down from above, the blood being emptied into the cup from the unpolluted side for your purification, do you not fear, and do you not blush, when you are found to be a deceiver at that awful hour?

Think not that it is bread which you see or wine. For it does not go like other food into the drain. Far from it, believe it not. For as wax when it is associated with the fire, loses nothing and increases nothing, thus also here believe that the mysteries are destroyed together with the substance when you approach, do not of the body. Wherefore, think that you partake of the divine body from a man, but think, as it were, that you partake of the divine body from the Seraphim themselves which Esaias saw, and let us with the tongs of the fire, partake of the saving blood, as if fastening with our own lips upon the divine and undefiled side.

A passage which favours consubstantiation, and which is quoted by Romanists in favour of transubstantiation.

Chrys. in 1 Epist. ad Cor. c. x. Hom. xxiii. Tom. xi. p. 243.
Καθαπερ γαρ συ το σωμα
For in like manner as you

εσθίεις το δεσποτικόν, ουτως εκείνοι το μάννα. Και

ωσπερ συ το αιμα πινεις, ουτως εκεί

eat the Lord's body, they ate the manna; and as you drink the blood, thus they

νοι υδωρ εκ πετρας. (Editio drank the water from the ut supra.)

rock.

The following passage is quoted with great confidence and delight by Romanists.

Chrys. in 1 Epist. ad Cor. c. x. Hom. xxiv. Tom. xi. p. 259.

Αλλα*

you

And when μετα φρίκης και καθαρότητος απασης αυτω προσιωμεν. Και οταν αυτον προκειμενον ίδης, λεγε προς σεαυτον• Δια τουτο το σωμα ουκετι γη

behold him
lying before you, say to
yourself, by reason of this
body I am no longer earth
and ashes, no longer a cap-
tive, but free. By reason of
this I hope for the heavens,
and to partake of the good
things that are in them, and
eternal life, and the portion
of angels, and companion-
did not obtain this body
Death
ship with Christ.
which was nailed and
scourged, and the sun when
it beheld this body crucified,
turned away its rays. For
its sake the veil was divided,
and the rocks were rent, and
the whole earth was shaken.
This is the body which was
stained with blood, which
was wounded by the lance,
and which poured forth
one of

και σποδος εγω, ουκετι αιχμα-
λωτος αλλ' ελευθερος Δια τουτο
τους ουρανους ελπίζω, και τα
εν αυτοίς απολήψεσθαι αγαθα,
την αθανατην ζωην, την των
αγγελων λήξιν,την μετα Χριστου
ομιλιαν. Τουτο το σώμα προ-
σηλούμενον και μαστιζόμενον
ουκ ενεγκεν ο θανατος, τουτο το
σωμα και ηλιος σταυρούμενον
ιδών, τας ακτίνας απέστρεψε.
Δια τουτο και καταπετασμα
εσχίζετο τότε, και πέτραι ερ-
ρηγνυντο, ка γη πασα ετι
νασσετο. Τουτο εκείνο το σωμα
εστι το ημαγμενον, το λογχη
πληγεν, και τας σωτηρίας
πηγας αναβλυσαν, την του
αίματος, την του ύδατος τη saving fountains,

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blood, and the other of water, for the whole world.t

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* « But with awe and all purity let us approach him, and when,” &c. A great deal is here omitted.

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