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μη μονον εν της ευημεριας, thankful; and not only in αλλα και των πραγμάτων εναν the time of prosperity, but τιως διακειμενων. Τουτο

μα

also when our affairs go λιστα θυσια. Τουτο μεγιστη wrong. This is, above all, apoopopa.—(S. J. Chrysosto- the sacrifice : this is the mi opera omnia, operâ et stu- greatest offering. dio D. B. de Montfaucon. Mon. Ord. Benedicti. Parisiis, 1839.)

Praise the best service. Chrys. Expos. in Ps. cl. Tom. iii. p. 554. Μη διαλειπωμεν υπερ απαν Above all, let us not omit των ευχαριστουντες, και

δια

ρη to give thanks both by word ματων

δια
πραγματων.

and deed. For this is our Αυτη γαρ ημων

θυσια sacrifice and offering; this is προσφορα, αυτη λειτουργια the best service, and the one αριστη ταις αγγελικαις which most resembles the anπολιτειαις εoικυια.-(Editio ut gelic order of life. supra.)

Και

Και

και

τυπος

The Christian's sacrifice. Chrys. in c. iv. Evang. Joan. Hom. xxxii. Tom. viii. p. 206.

Μη τοινυν προβατα και μοσ Do not, therefore, offer to χους, αλλ' ολον σαυτον αναθες God sheep and calves, but τω Θεω και ολοκαυτωσαν. Τουτο ofer your whole self, and γαρ εστι θυσιαν ζωσαν πα make a whole burnt-offering. ραστησαι. Εν γαρ αληθεια δει For this is to present a livπροσκυνειν. Ως τα γε προτερα ing sacrifce. For we must ην, η περιτομη,

τα worship in truth. Thus the ολοκαυματα, τα θυματα, former things were typical, θυμιαματα. Νυνι δε ουκετι: the circumcision, the whole Αλλ' αληθεια το παν. Ov burnt-offerings, the sacrifices, γαρ σαρκα, αλλα πονηρους δει the incense. But now they περικοπτειν λογισμους. Αλλα no longer exist. But everyσταυρουν εαυτον, και τας αλο- thing is truth. For we are γους αναιρειν επιθυμιας και not to circumcise the flesh, κατασφαττειν.-(Editio ut su but evil thoughts, and to crupra.)

cify self, and to put away and slay irrational desires.

τα

εαυτόν

EV

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. lxxxii. Tom. vii.

p.

870. Ιδου αυτον ορας, αυτου απτη, Behold you see him, you αυτον εσθιες, και συ μεν ιμα- touch him, you eat him; and τια επιθυμεις ιδειν" Αυτος δε if you desire to see his gar

σοι διδωσιν, ουκ ιδειν ments, he gives himself to μονον, αλλα και αψασθαι, και

you not only to see, * but to φαγειν, και λαβειν ενδον. Μη- touch and to eat, and to reδεις τοινυν ναυτιων προσιτω, ceive inwardly.

Let no one, μηδεις εκλελυμμενος Απαντες therefore, approach withloathπεπυρωμενοι, απαντες ζεοντες, ing or remissness ; but let all και διεγηγερμενοι. Ει γαρ be fervent, warm, and aniΙουδαιοι εστωτες και τα υποδη- mated. For if the Jews, ματα και τας βακτηριας εχοντες standing and with their san

ταις χερσι μετα σπουδης dals on, and holding their ησθιον" πολλω μαλλον σε νη- staves in their hands, ate φειν δει. Εκεινοι μεν γαρ εις with readiness, how much Παλαιστινην εμελλον εξιεναι· more does it become you to Διο και οδοιπορων σχημα ειχαν. be sober-minded ? For they Συ δε εις τον ουρανον μελλεις were about to depart into αποδημειν. Διο χρη παντοθεν Palestine, and hence they had εγρηγορεναι. Και γαρ ου μικρα the fashion of travellers. But κειται κολασις τους αναξιως you are about to go hence μετεχουσιν. Εννοησον πως into heaven, and therefore, it αγανακτεις κατα του προδοτου, behoves you to watch κατα των σταυρωσαντων. Σκοπει every

side. For no trifling τοινυν μη

αυτος ενοχος punishment awaits those who γενη του σωματος και του αι- partake unworthily. Think ματος του Χριστου. Εκεινοι

how

angry you are with the κατεσφαξαν το παναγιον σωμα, betrayer, and with those who συ δε ρυπαρα υποδεχη ψυχη crucified (Jesus). Beware, μετα τοιαυτης ευεργεσιας. Ουδε therefore, lest you also beγαρ ηρκεσεν αυτω το γενεσθαι come liable to the imputation ανθρωπον, ουδε το ραπισθηναι of the body and blood of και σφαγηναι, αλλα και ανα

Christ. They slaughtered Romanists cannot pretend to see more than the accidents of the bread and wine.

on

και

αυτώ

τω

φυρει εαυτον ημιν και ου τη the all-holy body of Christ ; πιστει* μονον, αλλ'

you, after so much goodness, πραγματι σώμα ημας αυτου receive it with a sordid soul. κατασκευαζει. Τινος ουν ουκ For it did not suffice that he εδει καθαρωτερον ειναι της

should become man, and that ταυτης απολαυοντα της θυσιας; he should be beaten and elain, ποιας ηλιακής ακτινος τον χειρα but he also mixes himself up την ταυτην διασεμνουσαν την with us, and in very deed σαρκα, το στομα το πληρουμενον furnishes us with his body. πυρος πνευματικου, την γλωσ- Is it not needful, therefore, σαν την φοινισσομενην αιματι that he who partakes of this φρικωδεστατω και εννοησον ποιαν

sacrifice should be purer than επιτιμης τιμην, ποιας απολαυεις any one else ? With what τραπεζης και ησπερ αγγελοι βλε- solar lustre should the hand ποντες φριττoυσι, και ουδε αντι- (be resplendent) which divides βλεψαι τολμωσιν αδεως δια την this flesh, the mouth wl εκειθεν εκφερομενην αστραπην,

filled with spiritual fire, the τουτω ημεις τρεφομεθα, τουτω tongue which is crimsoned αναφυρομεθα, και γέγοναμεν

with this most tremendous ημεις Χριστου σωμα και σαρξ δlood! Observe with what μια.-(Editio ut supra.)

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 Pænitentia. Sermo. xli. Tom. v. p. 510. Βαβαι του θαυματος. Της Behold the wonder! the τραπεζης της μυστικης εξηρ- mystical table being prepared, , τισμενης, του αμνου του θεου the Lamb of God being elain υπερ σου σφαγιαζομενου, του for you, the priest being ερεως υπερ σου αγωνιζομενου, αgonized for you, spiritual πυρος πνευματικου εκ της αχ- fre 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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ραντου αναβλυζοντος τραπεζης, undefiled table, the Cherubim των χερυβιμ παρισταμενων, και standing by, and the Seraτων Σεραφίμ ιπταμενων, των phim fying, and those who εξαπτερυγων τα προσωπα κατα

have six wings covering their καλυπτοντων, πασων των ασω- faces, all the incorporeal spiματων δυναμεων μετα rits interceding as embassaιερεως υπερ σου πρεσβευουσων, dors with the priest for you,

πυρος πνευματικου spiritual fire coming down κατερχομενου, του αιματος εν

from above, the blood being τω κρατηρι εις την καθαρσιν εκ emptied into the cup from the της αχραντου πλευρας κενου- unpolluted side for your puriμενου, ου φοβη, ουκ ερυθριας fication, do you not fear, and και κατα ταυτην την φοβεραν do you not blush, when you ωραν ψευστης ευρισκομενος και

are found to be a deceiver at

that awful hour ? Μη οτι αρτος εστιν ιδης, μηδε

Think not that it is bread εστι νομιζης. Ου which you see or wine. For γαρ ως αι λοιπαι βρωτες εις it does not go like other food αφεδρωνα χωρει. Απαγε, μη

into the drain. Farfrom it, beΩσπερ κηρος πυρι

lieve it not. For as wax when it προσο μιλησας ουδεν απουσιαζει, is associated with the fire,loses ουδεν περισσεύει, ουτω και ωδέ nothing and increases nothing, νομιζε συναναλισκεσθαι

thus also here believe that

the mysteries are destroyed μυστηρια τη του σωματος ουσια. Διο και προσερχομενοι, μη ως together with the substance εξ ανθρωπου νομιση τε μετα when you approach, do not

of the body. Wherefore, λαμβανειν του θειου σωματος, think that you partake of the αλλ' ως εξ αυτών των Σεραφειμ τη λαβίδ, του

divine body from a man, but πυρος. ώσπερ Ησαιας ειδε, του θειου σωματος partake of the divine body

think, as it were, that you μεταλαμβανειν νομιζετε, και ως της θειας και αχραντου πλευ

from the Seraphim themselves ρας εφαπτομενοι τοις χειλεσιν with the tongs of the fire,

which Esaias saw, and let us ουτω του σωτηριου αίματος με partake of the saving blood, ταλαβωμεν.- (Editio ut supra.)

as if fastening with our own lips upon the divine and undefiled side.

τουτο νοει.

τα

A passage which favours consubstuntiation, and which is quoted

by Romanists in favour of transubstantiation. Chrys. in 1 Epist. ad Cor. c. x. Hom. xxi. Tom. xi.

p.

243. Καθαπερ γαρ συ το σωμα

For in like manner as you

εσθιεις το δεσποτικον, ουτως

eat the Lord's body, they εκεινοι το μαννα. Και ωσπερ ate the manna ; and as you

drink the blood, thus they συ το αιμα πινεις, ουτως εκείνοι υδωρ εκ

the τετρας. - (Editio drank the water from ut supra.)

rock.

. '

was

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*

μετα φρικης και καθα And when you behold him ροτητος απασης αυτω προσι- lying before

you, say to ωμεν. Και όταν αυτον προκει- yourself, by reason of this μενον ιδης, λεγε προς σεαυτον body I am no longer earth Δια τουτο το σωμα ουκετι γη

and ashes, no longer a capκαι σποδος εγω, ουκετι αιχμα

tive, but free. By reason of λωτος αλλ' ελευθερος Δια τουτο

this I hope for the heavens, τους ουρανους ελπιζω, και τα and to partake of the good εν αυτοις απολήψεσθαι αγαθα, things that are in them, and την αθανατην ζωήν, την των

eternal life, and the portion αγγελων ληξιν, την μετα Χριστου

of angels, and companion

Death ομιλιαν. Τουτο το σωμα προ- did not obtain this body

ship with Christ. σηλουμενον και μαστιζομενον

which

nailed and ουκ ενεγκεν ο θανατος, τουτο το

scourged, and the sun when σωμα και ηλιος σταυρούμενον it beheld this body crucified, ιδων, τας ακτινας απεστρεψε.

turned Δια τουτο

rays.

For και καταπετασμα its sake the veil was divided, , εσχιζετο τοτε, και πετραι ερ- and the rocks were rent, and ρηγνυντο, και γη πασα

the whole earth was shaken. νασσετο. Τουτο εκεινο το σωμα This is the body which was εστι το ημαγμενον, το λογχη stained with blood, which πληγεν, και σωτηρίας was wounded by the lance, πηγας αναβλυσαν, την του and which poured forth αίματος, την υδατος τη saving fountains, οικουμενη παση.

blood, and the other of

water, for the whole world.t Τουτο το σωμα και επι φατνης κειμενον ηγεσθησαν μαγοι. Και The magi revered this body ανδρες ασεβεις και βαρβαροι even when it lay in a manger, την πατριδα και

and undevout and barbarous αφεντες και οδον εστειλαντο men leaving their country μακραν, ελθοντες μετα and their households, trans

away its

ετι:

τας

one of

την οικίαν

και

* “ But with awe and all purity let us approach him, and when,” &c.

A great deal is here omitted.

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