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νται

The faculties of the soul are described by the same names as

the outward members. S. Basilii Cæsareæ Cappad. Arch. Hom. in Ps. xxxiii. Τom. i. p. 148. (Bened. ed. folio, Parisiis, 1721.)

Γευσασθε και ιδετε οτι χρη Taste and see that the στος ο κυριος. Πολλαχου τε Lord is good. Frequently we τηρηκαμεν οτι τοις εξωθεν μελε- have observed that the faculσιν ομωνυμως αι της ψυχης ties of the soul are described προσαγορεύοντ δυναμεις. by the same names as the Επει δε αρτος εστιν αληθινος ο outward members. And κυριος ημων, και η σαρξ αυτου since our Lord is the true αληθης εστι βρωσις, αναγκη bread, and his fesh is the την ηδονην της ευφροσυνης του

true meat, it is necessary αρτου δια γευσεως ημιν νοητης that the enjoyment of the εγγινεσθαι. Ως του μελιτος good cheer of the bread η φυσις ου τοσουτον τω λογω should be generated within δυναται παραστηναι τοις απει

us by an intellectual taste. ροις, οσον απ' αυτης της κατα

As the nature of honey canτην γευσιν αισθησεως. Ουτως not be presented (to the ουδε

η χρηστoτης του ουρανιου minds) of those who have λογου εναργως παραδόθηναι not tried it equally by Word διδασκαλιαις δυναται, εαν μη as by the perception of the τα της αληθειας δογματα επι taste; so also the goodness πλεον βασανισαντες, δυνηθω- of the heavenly word cannot μεν τη οικεια πειρα την χρη

be clearly communicated by στοτητα καταλαβειν του κυριου. teaching, unless we, having

more fully tried the doctrines of truth, can apprehend the goodness of the Lord by our own experience.

πως

Και

Figurative language. Hom. in Ps. Xxxiii. Tom. i. p. 150.-(Editio ut supra.) Επτωχευσαν δε

They, were, in some sort, επεινασαν. Επειδη γαρ απεκ in want, and hungered. For

τον αρτον της ζωης, when they had slain the ηλθεν επ' αυτους ο λιμος του Bread of Life, there came αρτου. Και επειδη επεβου- upon them a famine of bread: λευσαν τη πηγη του υδατος του and when they had conζωντος, ηλθεν αυτοις η διψα, spired against the fountain

τειναν

και επετεθη αυτοις η εκ της of living water, thirst came διψης κολασις. Λιμος δε ουχι upon them, and the punishαρτου αισθητου ουδε διψα υδα- ment of thirst was inflicted

Αλλα λιμος του ακουσαι upon them; not a famine, λογου Κυριου.

however, , of perceptible bread, nor a thirst of water, but a famine of hearing the word of the Lord.

τος.

Christ is called breud, a vine, a sword, fc.
Hom. in Ps. xliv. Tom. i. p. 163.—(Edit. ut supra.)

Ως ουν ζωη, και οδος, και As, therefore, our Lord αρτος, και αμπελος, και αληθινον Jesus Christ is called, Life, φως, και αλλα μυρια ο κυριος and a Way, and Bread, and ημων Ιησούς Χριστος ονομα- a Vine, and the true Light, ζεται, ουτω και μαχαιρα διατεμ- and a thousand other things, νουσα το παθητικον μερος της thus also (he is called) a ψυχης, και νεκρουσα τα προς

Sword dividing the emotional επιθυμιαν.

portion of the soul, and mortifying the impulses of

concupiscence. The flesh and blood of Christ are the nourishment of the soul.

Appendix Operum S. Bas. Magn. Comm. in Esaiam prophetam. c. iii. Tom. i. p. 448. (Bened. edit. folio. Parisiis, 1721.) Ωσπερ γαρ τα σωματα ημων

As

bodies ταις καταλληλαις τρoφαις ενδυ- strengthened with suitable γαμανται, ουτως εστι τι και το nourishment, s0 also there ψυχην τρεφον, και παρέχον

our

are

is a certain nourishment of αυτη την περι τα καλα ευτονιαν. the soul, and one which furΤι ουν εστι τουτο; ο

nishes it with a great incliκυριος οτι η σαρξ μου αληθης nation for what is good. εστι βρωσις, και το αιμα μου What then is this ? It is αληθης εστι

ποσις.
Oις δε what our Lord said,

My ταυτα μη προσεστιν, ισχυς αρ- lesh is the true meat, and του και ισχυς υδατος ουκ υπαρ- my blood is the true drink.”

But to those who have not χει.

these, there is wanting the strength of bread, and the strength of water.

ειπεν ο

πεται.

ρειας θυων

God seeks only one sacrifice, the sacrifice of the believer's self.

Appendix Oper. S. B. Magni. Comm. in Esaiam. Prophetam. Tom. i. p. 398.—(Editio ut supra.) Και το μεν πληθος αποπεμ

And the multitude (of saΜιαν δε θυσιαν επι- crifices) is dismissed. And ζητει. Αυτος εκαστος εαυτον

he seeks one sacrifice. Let προσαγετω τω θεω, παριστων every one, therefore, offer εαυτον θυσιας ζωσαν ευαρεστον himself to God, presenting τω θεω, δια της λογικης λα- himself a living sacrifice

τω Θεω θυσιαν acceptable to God; by a αινεσεως. Επειδη δε το πλη- reasonable service sacrificing θος των κατα τον νομον θυσιων to God the sacrifice of ως αχρειoν εκβεβληται, μια θυ- praise. But when the mulσια προσεδέχθη επ'

titude of the sacrifices of the

εσχατων των αιωνων εις αθετησιν των

law was rejected as unprofiαμαρτιων ανενεχθεισα. Ο γαρ

table, one Sacrifice was αμνος του θεου ηρε την αμαρ- Iat times for the putting

cepted, being offered

up

in the του κοσμου, εαυτον ανενεγκων προσφοραν και θυσιαν άway of sin. For the Lamb εις οσμην ευωδιας.

of God took away the sin of the world, presenting himself as an offering and sacrifice of a sweet savour,

ac

τιαν

οι

EK

Ibidem, p. 400. Εκβαλλονται τοινυν

Those who are of the seed του σπερματος Ααρων, ινα ο of Aaron, therefore, are reκατα την ταξιν Μελχισεδες jected, that he who is accordαντεισελθη. Ουκετι η σπoδoς ing to the order of Melchiτης δαμαλεως καθαριζουσα τοις sedec may come in in their κεκοινωμενους. Μια 9υ- stead. There are no longer

γαρ σια ο Χριστος, και η κατ' αυτον the ashes of the heifer νεκρώσις των αγιων: El" par- sprinkling the unclean ; for τισμος το λουτρον της παλιγ- Christ is the one sacrifice, γενεσιας, εν αμαρτιας λυτηριον and there is the mortifying το εκχυθεν υπερ της σωτηρίας

of the saints after his του κοσμου αιμα.

fashion: there is one sprink-. ling, viz. the laver of regeneration ; (there is) one deliverance from sin, viz. the blood shed for the salvation of the world. .

Paul drinks faith. Append. Op. S. B. M. Comm. in Esaiam. c. ix. Tom. i. p. 547.-(Editio ut supra.)

Oιος ην Παυλος, ομου τε Such was Paul, and he at πινεν πιστιν, και ουδενα

καιρον once drank faith, and interανεβαλλετο προς το κηρυγμα. posed no delay to preaching.

Saving doctrines are the drink of the soul. Comm. in Esaiam. c. xiii. Tom. i. p. 572. (Benedict. edit. Parisiis, 1721.)

Εμε εγκατέλιπον πηγην υδα They left me the fountain τος ζωντος. Δηλονότι ο πι of living water. Manifestly, στευων εις θεον, και εκ της εις he who believes in God, and

πιστεως τοις σωτηριος who by his faith in him gives δογμασι την ψυχην ποτιζομε- drink to his soul by saving νος, ουτος αντλει υδωρ μετ' doctrines, he draws water ευφροσυνης εκ των πηγων του with joy from the wells of σωτηριου.

salvation.

αυτόν

Figurative language. Comm. in Esaiam. c. xy. Tom. i. p. 606. Παλιν το υδωρ διδασκαλιαν Again, he calls teachλεγει, οπερ αιματος ειναι πλη- ing water, which he says is ρες, φησι, δια το ενοχους θανα- full of blood, because those του γινεσθαι τοις διδασκομενοις who instructed badly were

καθηγουμενους. guilty of the death of their Ωστε ευκαιρως περι των ολες disciples.

Wherefore you θριων λογων και απολλυντων may use the prophetical eXτας ψυχας χρηση ποτε τω προ- pression concerning permiφητικω ρητω τω λεγοντι. To* cious words which destroy

τους

Κακως

. Some have doubted whether Basil wrote the Commentary on Isaiah, but the weight of testimony greatly preponderates in favour of his having written it. The Benedictine editor says, “Imperfectum illum in Esaiam Commentarium jam a longo tempore Basilio Magno tributum fuisse constat. Inter alios numerabimus maximum confessorem, Joannem Damascenum, Symeonem Logothetam, Antonium Melissam, Tarasaim Patriarchum Constantinopolitanum, et auctorem scholiorum Græcorum in epistolas apostolicas. Quod si recentiores quoque, qui ejus operis Basilium magnum auctorem faciunt, recensere aggredimur, dies nos deficeret et charta. Celebres sunt Tilmannus, Ducæus, Combefisius, Natalis Alexander, Dupinus, Tillemontius, Lequienus, et alii pene innumeri. Contra pauci sunt qui aliter sentiunt, iique in litteris non ita magnæ auctoritas, excepto Petavio viro longè doctissimo.

υδωρ Δεηβων πλησθησεται Souls, which 8ays, “the water αιματος.

of Deebon shall be filled with blood.”

The sacrifice which God seeks is a pious mind. Epistola 115. ad Simpliciam hæreticam.-(Editio ut supra.) Αει γαρ θυσιαν θεος, ουχ

For God always, not, I ως χρηζων οιμαι, ζητει, αλλα think, because he is in need θυσιαν πολυτελη την ευσεβη of it, seeks a sacrifice; but he και δικαιαν γνωμην δεχομενος. receives as a precious sacri

fice the pious and upright mind. .

In the days of Basil believers were permitted to take the consecrated bread home with them, and to partake of it when they would, which is not reconcileable with the notion that what they took and kept at home was the body, blood, soul, and divinity of Christ.

S. Basilii. Epistola 93. ad Cæsariam Patriciam de communione. Tom. iii. p. 186.—(Editio ut supra.)

Το δε εν τοις του διωγμου But, that is not grievous καιροις, αναγκαζεσθαι τινα, μη that any one should be comπαροντος ιερεως η λειτουργου, pelled in seasons of perseτην κοινωνιαν λαμβανειν τη

cution, no priest or minister ιδια χειρι, μηδαμως ειναι βαρυ being present, to take the περιττον εστι αποδεικνυναι, δια

communion with his own το την μακραν συνηθειαν τουτο hand, it would be superfluous δι' αυτων των πραγμάτων πι to prove, because long custom στωσασθαι.

confirms this by the very κατα τους ερημους μοναζοντες things themselves. For all ενθα μη εστιν ιερεύς, κοινωνιαν who lead a solitary life in the οικοι κατεχοντες αφ' εαυτων deserts, where there is no μεταλαμβανουσιν. Εν Αλεξ- priest, keeping the ανόρεια δε και εν Αιγυπτω, munion at home, receive it εκαστος και των εν λαω τελουν- from themselves And in των, ως επι το πλειστον εχει Alexandria and in Egypt,

Παντες γαρ

οι

com

οικω αυτού,

each, even of those who are και οτε βουλεται μεταλαμβανει of the people, for the most δι' εαυτου.

Απαξ γαρ την part keeps the communion at θυσιαν του ιερεως τελειώσαντος home, and when he wills parκαι δεδωκότος, εικότως μεταλαμ- takes of it.* For when the

* Δι' εαυτου, by his own ministration.

κοινωνιαν

εν

τω

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