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CALIFORNIA

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UNIVERSITY

ROMISH CONTROVERSY.

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πρωτοτοκον εν πολλοις αδελφους. (to shew) that he is a broΟυκ αδελφοι δε αυτου μονον, ther, a friend, and a brideαλλα και

παιδια γινομεθα. groom (he says),
Ιδου, γαρ, φησιν, εγω και τα longer call you servants, for
παιδια α μου εδωκεν ο θεος. you are my friends ;” and
Ου τουτο

δε
μονον,

αλλα Paul (says), again, “We have μελη αυτου και σωμα αυτου. espoused you as

a chaste Ωσπερ γαρ ουκ αρκοντων των virgin to one husband to ειρημενων επιδειξαι την αγα- present you to Christ ;” and πην, και την ευνοιαν, ην προς again, “In order that he ημας επιδεικνυται, και ετερον might be the firstborn among τουτων μειζων και εγγυτερον many brethren.”

But we εθηκεν, κεφαλην εαυτον ημων become, not only his brethπροσειπων. Ταυτα δη παντα

ren, but his children. For ειδως, αγαπητε, αμειψαι σου

behold,” he says,

«I and την ευεργετην αριστη πολιτεια, the children whom God hath

And we are και εννοησας τας θυσιας το given to me.” μεγεθος, καλλωπισον τα μελη not only this, but his memτου σωματος.

Εννοησον

bers and his body. For as if δεχη τη χειρι, και καθαραν αυ

the things already spoken την πλεονεξιας και αρπαγης

were insufficient to express πασης διατηρησον. Λογισαι,

the love and good-will which ου τη χειρι δεχη μονον,

he displays towards us, he αλλα και το στοματι προσαγεις,

OTL

added another thing still και καθαραν φυλαττε την γλωτ- greater and nearer, by callταν αισχρων και υβριστικων

ing himself our head. Whereρηματων, βλασφημίας, ευορ- these things, recompense

fore, O beloved, knowing all κιας, και των αλλων τοιουτων

Και γαρ ολεθριον your benefactor by most exτην διακονομενην μυστηριους emplary conduct, and refectουτω φρικωδεστατους και αιματι

ing upon the greatness of the φοινιχθεισαν τοιουτω, και χρυ: bers of your body. Reflect

sacrifice, beautify the memσην γενομενην μαχαιραν, και λοιδοριας και υβρεις, και ευτρα- with your hand, and keep it

what it is that you receive πελιας μεταγειν. κ. τ. λ.

pure from all covetousness and rapacity. Consider that you not only receive it in your hand, but conduct it to your mouth, and keep your tongue pure from vile and reproachiful

words, blasphemy, perjury, and all other

απαντων.

things of that sort. For it is destructive to transfer the tongue, which ministers to such dreadful mysteries, and which is crimsoned with such blood, and which becomes a golden sword,* to reproaches, and insults, and scurrility.

Chrys. in vii. cap. Gen. Hom. xxiv. Tom. i. p. 255. (Editio ut supra.)

Αναλογιζεσθω της φρικτης Consider the partaking of ταυτης την απολαυσιν, και του the awful table, and the εντευθεν εκπηδωντος πυρος την orightness of the tre which φαιδροτητα. κ. τ. λ.

springs forth thence, &c. Chrysostom, who had discoursed on the beheading of John the Baptist, exhorts his congregation to take home with them the Baptist's head still distilling warm blood. .

Chrys. ad populum Antioch. Serm. xvi. Και γαρ παρεκαλεσα πρωην For I lately exhorted each υμας την κεφαλην Ιωαννου of you to return home taking λαβοντας αποτετμημενην, και

the head of John, which was θερμου του αιματος ετι απο

cut off, still distilling warm σταζουσαν, ουτως απελθειν οι- Blood, and to fancy that you καδε εκαστον, και νομιζειν πρo visibly discerned its Voice των οφθαλμων οραν αυτην issuing forth and saying, ye φωνην αφιεισαν και λογουσαν will hate the oath which alew μισήσατε μου τον σφαγεα τον ορκον.-(Editio ut supra.)

me.

Strongly figurative language. Chrys. in Epist. ad Cor. c. x. Hom. xxiv. Tom. xi. p. 255. (Bened. edit. Parisiis, 1839.)

Το ποτηριον της ευλογιας ο The cup of blessing which ευλογουμεν, ουχι κοινωνια του we bless, is it not the comαιματος Χριστου εστι;

munion of the blood of Christ? σφοδρα πιστως και φοβερως He has spoken very faithfully

του

Romanists cannot pretend that the tongue is crimsoned with blood in an unbloody sacrifice, and still less that it becomes a golden sword.

ειρηκεν. Ο γαρ λεγει τουτο and awfully. For what he εστι οτι τουτο το εν ποτηριω gays, is this; that that which ον, εκεινο εστι το απο της πλευ- is in the cup is that which ρας ρευσαν, και εκεινου μετε- Howed from his side, and of χομεν.

that we partake. Και ου μονον εξεχεεν, αλλα και πασιν ημιν αυτου μετεδω And he not only poured it κεν, ωστε ει αιματος επιθυμεις, forth, but gave of it to all of φησι, μη των ειδωλων βωμον μs, so that, he says, if you τω των αλογων φονω, αλλα το desire blood, do not redden θυσιαζηριον το εμον τω εμω the altar of idols with the φοινισσε αιματι. Τι τουτο φρι- blood of irrational animals, κωδεστερον και τι δε φιλοστοργο- but redden my altar with my τερον.

blood. What can be more Διατι δε προσεθηκεν, ο κλωμεν; awful than this ? What (can τουτο γαρ επι μεν της ευχα- be) more affectionate ? ριστιας εστιν ιδειν γινομενον. Επι δε σταυρου ουκετι, αλλα But why did he add," which και τουναντιον τουτω. Οστουν, we break P” For this may γαρ, αυτου, φησιν, ου συντρι- be seen to happen in the euβησεται. Αλλ' οπερ ουκ επα- charist, but not on the

cross, θεν

του σταυρου, τουτο but the reverse of it. For «α πασχει επι της συμφορας δια bone of him,” he says, “ shall σε, και ανεχεται διακλωμενος,* not be broken.” But what ινα παντας εμπληση.

he did not endure upon the

cross, this he endures in the Διο και επηγαγεν, οτι εις offering for you, and he perαρτος, εν σωμα εσμεν οι πολλοι. mits himself to be broken that Τι γαρ λεγω κοινωνιαν, φησιν;

he αυτο εσμεν εκεινο το σωμα. Τι γαρ εστιν ο αρτος και σωμα

Wherefore, he added, that Χριστου. Τι δε γενονται οι

we, who are many, are one μεταλαμβανοντες; σωμα Χρισ- bread and one body. For why,

Ουχι σωματα πολλα, he says, do I mention com. αλλα σωμα εν. Καθαπερ ο

munion We are that very αρτος εκ πολλων

συγκείμενος

body. For what is the bread? ενωται,

ως μηδαμου The body of Christ. And φαινεσθαι τους κοκκους, αλλ' what do they become who

The Romanists hold that each morsel of bread is whole and entire Christ.

+ Will Romanists admit that communicants are transubstantiated into the body of Christ? Chrysostom affirms this just as strongly as he did in a former passage, that the consecrated bread was Christ's very pody.

επι

may fill all.

του.

Κοκκων

ειναι μεν αυτους, αδηλον δε partake of it ?

The body αυτων ειναι την διαφοραν τη of Christ; not many bodies, συναφεια, αυτω και αλληλους but one body. For as the Kal TW XpLotw avvantopeta. bread, which is composed of Ov γαρ

દ૬

ετερου μεν σωματος many grains, is united, so that συ, εξ ετερου δε εκεινος τρεφεται, the grains do not appear, and αλλ' εκ του αυτου παντες. Διο yet they exist, but their difκαι επηγαγεν. Οι γαρ παντες

ference is imperceptible on εκ του ενος αρτου μετεχομεν.

account of their conjunction; .

so also we are fitted together
with each other and with
Christ. For
nourished with one body and
another person with another
body, but all are nourished by
the same. Wherefore also he
added, “ for we are all par-
takers of that one bread."

you are not

JEROME. In typo sanguinis sui non obtulit aquam, sed virum. Lib. ï. adversus Jovianum. (Mariani Victorii Reatini, Episcopi Amerini, Parisiis, 1602.) Christ's flesh is not only eat in the mysteries but in the

Scriptures. Porrò quia caro Domini versus est ribus, et sanguis ejus verus est potus, juxta avaywyev, hoc solum habemus in præsenti sæculo bonum,si vescamur carne ejus cruoreque potamur, non solùm in mysterio, sed etiam in Scripturarum lectione. In Eccles. c. 3. Tom. 1.–(Editio ut supra.) The divine doctrine is more truly the flesh of Christ than

the mysteries. Legimus sanctas Scripturas. Ego corpus Jesu evangelium puto. Sanctas Scripturas puto doctrinam ejus. Et quando dicat qui non comederit carnem meum et biberit sanguinem meum, licet in mysterio possit intelligi, tamen verius corpus

The evangelical sentiments of this exposition of the Psalms have induced many Romanists to deny that it was written by Jerome; at all events it is the work of an ancient writer, and was generally perused by Romanists, as the work of Jerome for many ages.

Christi et sanguis ejus doctrina divina est. Si quando imus ad mysterium, qui fidelis est intelligit, si in maculam ceciderit ;£#; Si quando audimus sermonem Dei, et sermo

ei et caro Christi et sanguis ejus in auribus nostris funditur, et nos aliud cogitamus, in quantum periculum incurrimus. In Ps. cxlvii. Tom. vii. p. 420.—(Editio ut supra.) * Reus erit corporis et sanguinis Domini. Quia tanti mysterii sacramentum pro vili despexerit.—(Comm. in Epis. prior. ad Cor. c. x.

We drink wine in the mysteries.
Lib. iii. in Amos, c. ix.

Et plantabunt quoque vineas cum Noe, bibent vinum earum et inebriabuntur, et audient a Domino Salvatore, ** Bibite, amici mei, et inebriamini. Bibent autem vinum quod se in regno patris cum apostolis suis novum bibeturum esse pollicitus est. _Hæc est vinea Soreet, cujus vinum quotidiè in mysteriis bibimus.—(Editio ut supra.)

Jerome speaks qf eating the bread qf the eucharist.
Comm. in Abdiam. c. i. Tom. v. p. 294.

Tunc illudent et resistent quondam magistro suo dicentes falsa esse quæ didicerant, et prævalebunt contra eum, et eruditi fide ecclesiæ, falsum dogma convincent. Illi qui quondam comedebant apud hæreticos, non panem eucharistiæ, sed panem luctus et panem subcinerium qui non reversatur, præponent quæstiones de Scripturis.

In the sacrament qf the Lord's Supper the truth qf the body and blood qf Christ are represented. Lib. iv. Comm. in Matth. c. xxxi. Tom. vi. p. 18. (Editio ut supra.) Postquam typicum pascha fuerit impletum, et agni carnes cum apostolis comederet ; assumit panem, qui confortat cor hominis, ut ad verum paschæ transgreditur sacramentum, ut quomodo in prefiguratione ejus Melchisedech summi Dei Sacerdos, paném et vinnm offerens, fecerat, ipse quoque veritatem sui corporis et sanguinis representaret.

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