βανειν και υποδεχεσθαι πιστευειν οφειλει. Και γαρ και εν τη εκκλησία ο ιερευς επιδιδωσι την μερίδα, και κατέχει αυτην ο υποδεχομενος μετ' εξουσίας απασης, και ουτω προσαγει τω ιδια στοματι τη Ταυτον χειρι. τοινυν εστι τη δυνάμει, είτε μιαν μεριδα δεξεται τις παρα του ιερέως, είτε πολλας μερίδας όμου. 97 priest has once perfected and given the sacrifice, he who receives it, as it were, whole and at once, and partakes of it daily, ought equally to believe that he takes and receives it from him (i. e. the For priest) who gave it. even in church the priest gives a part, and he who receives it retains it with all authority (over it), and thus conducts it to his mouth with his own hand. It is the same thing, therefore, in effect, whether any one receives one portion from the priest or many portions at once. CYRIL OF ALEXANDRIA. Spiritual sacrifices. Cyrilli. Alex. Comm. in Esaiam. Lib. i. Orat. i. tom. ii. p. 15. Curâ et studio J. Auberti Laudanensis ecclesiæ pres. can. et in Schol. Paris. Laudanensis collegii et interpretis regii. (Lutetiæ, 1638.) We, therefore, illuminated by the faith in Christ, (and) carrying spiritual sacrifices to God, fill his holy courts, that is to say, the churches. Wherefore let them hear him saying, “ my soul hates But he says your feasts.” this, leading them from types to the truth, and persuading them through the oracles of Christ to bring under the neck of their mind that they may be governed together with us H ΤΟ ευαγγελικώς. Ταις νοηταις evangelically, pleasing God ευοσμίαις κατευφραινοντεςΘεον. with intellectual sacrifices, and dedicating to Him, as a sort of spiritual incense, good conduct, love, mutual affection, patience, temperance, and, above all, faith. With such offerings God is well pleased, and the power of the evangelical oracles crowns believers with such trophies. Και ωσπερ τι θυμιαμα πνευμαΤικον ανατιθεντες αυτώ επιεικες εις τροπους, την αγαπην, την φιλαλληλίαν, την υπομονην, την εγκρατείαν, και προ γε των αλλων την πιστιν. Τοιαύταις θυσίαις ευαρεστειται Θεος. Και των ευαγγελικών θεσπισμάτων η δυναμις τοις τοιούτοις αυχήμασιν τους πισ τεύοντας στεφανοι. Figurative language applied to Christ. Cyr. Arch. Alex. comm. in Esaiam. Lib. iii. tom. ii. p. 427. -(Éditio ut supra.) γως. кал Γεγονεν ημιν εις δύναμιν αρτου ζωης ο κυριος ημων Ιησους Χριστος. Εφη γαρ εναρΕγω ειμι αρτος ο εκ του ουρανου καταβας, και ζωην διδους τω κόσμω. Αλλ' εστω και υδωρ ουκ αισθητον και ενυλον, θειον δε μαλλον νοητον. Κεχρημάτισε γαρ που ταμος ειρηνης, και χειμαρρος τρυφης, και τουτο φαμεν ψαλ. λοντος και λεγοντος του μακα ριου Δαβιδ ως προς Θεόν και πατερα περι των εν πιστει δεδικαιωμενων οτι παρα σου πηγη ζωης και του χειμάρρου της τρυφης συ ποτιεις αυτούς. Αρτος ουν αρα και υδωρ το ζωοποιον ο Χριστος, ευρίσκεται δε συν ιδρωτι και πονω. Our Lord Jesus Christ has become to us the strength of the bread of life. For he said distinctly, "I am the bread which descended from heaven, and which gives life to the world." And let him also be water, not perceptible and material, but rather divine and intellectual. He has been entitled, therefore, the river of peace and the torrent of delight; and we say this, since the blessed David sang and said, as it were, to the God and Father of those who are justified by faith, "with thee is the fountain of life, and thou wilt give them to drink of the torrent of delight." Christ, therefore, is bread and the life-giving water; but he is found with exertion and labour. Learning is compared to eating. Glaphyrorum in Gen. Lib. vii. tom. i. p. 242.-(Editio ut supra.) He who learns always in compares the mode of teach- TERTULLIAN. Advers. Marci. Lib. v. p. 458. (Parisiis, 1675.) Acceptum panem et distributum discipulis corpus suum illum fecit, hoc est meum corpus dicendo, id est, figura corporis mei. De Resurrectione carnis. c. xxxvii. p. 347. (Parisiis, 1675.) Nam quia durum et intolerabilem existimaverunt ser monem ejus, quasi verè carnem suam illis edendam determinasset; ut in spiritum disponeret statum salutis, præmisit, spiritus est qui vivificat, atque ita subjunxit, caro nihil prodest, ad vivificandum scilicet. Exequitur etiam quid velit intelligi spiritum; "verba quæ locutus sum vobis, spiritus sunt, vita sunt." Sicut et supra, qui audit sermones mos et credit in eum qui me misit, habet vitam æternam, et in judicium non veniet, sed transiet de morte ad vitam. Itaque sermonem constituens vivificatorem, quia et sermo caro erat factus, proinde in causam vitæ appetendus, et devorandus auditu, et ruminandus intellectu, et fide digerendus. Adversus Marcionem. Lib. i. p. 372.-(Editio ut supra.) Postremo, te tibi circumfer, intus ac foris considera hominem. Placebit tibi vel hoc opus Dei nostri, quod tuus dominus ille Deus melior adamavit, propter quem in hæc pauperrima elementa de tertio cœlo descendere laboravit, cujus causâ in hac cellulâ creatoris etiam crucifixus est. Sed ille usque nunc nec aquam reprobavit creatoris, qua suos abluit; nec oleum quo suos inguit; nec mellis et lactis societatem, quâ suos infantat; nec panem, quo ipsum suum corpus repræsentat; etiam in sacramentis propriis egens mendicitatibus Creatoris. Adversus Marcionem. Lib. iii.-(Editio ut supra.) Sic enim Deus in evangelio quoque vestro revelavit, panem corpus suum appellans, ut hinc jam eum intelligas corporis sui figuram pani dedisse, &c. The prophet Malachi's offering a spiritual sacrifice. Per Malachiam angelum, unum ex duodecim prophetis dicit, non recipiam sacrificium de manibus vestris, quoniam ab oriente sole usque ad occidentem nomen meum clarificatum est in omnibus gentibus, dicit Dominus omnipotens, et in omni loco offeruntur sacrificia munda nomini meo. Item in Psalmis Dabid dicit, adferte Deo patriæ gentium indubitatè quod in omnem terram exire debebat prædicatio apostolorum, "adferte Deo claritatem et honorem, adferte Deo sacrificia nominis ejus. Tollite hostias et introite in atrias ejus." Namque quod non terrenis sacrificiis sed spiritualibus Deo litandum est, ita legimus ut scriptum est, cor contribulatum et humiliatum hostia Deo est. Et alibi sacrificia Deo sacrificium laudis, et redde altissimo vota tua. Sic itaque sacrificia spiritualia laudis designantur, et cor contribulatum acceptabile sacrificium Deo demonstratur. mass. This the Romanists universally declare to be a prediction of the JUSTIN MARTYR. An. Chr. 150. Prayers and praises are the only sacrifices which are Dialogue with the Jew Trypho. (Paris. 1515. p. 345.) And I also affirm that the prayers and praises offered by the saints are the only perfect sacrifices acceptable to God. For these only have the Christians undertaken to perform, and (this) by the memorial of the dry and wet food, in which we commemorate the sufferings which the God of God suffered through Him, whose name the Highpriests of your people and the instructors (of your people) have caused to be profaned and blasphemed throughout the earth. LACTANTIUS. The true sacrifice to God is a clean heart and praise. De vero cultu. Lib. vi. tom. i. p. 509.-(Parisiis, 1748.) Duo sunt quæ offerri debeant, donum et sacrificium. Donum in perpetuum, sacrificium in tempus Verùm apud istos qui nullo modo rationem divinitatis intelligunt, donum est quicquid auro argentoque fabricatur, item quidquid purpurâ et serico texitur. Sacrificium est victima, et quæcumque in arâ cremantur. Sed utroque non utitur Deus, quia et ipse incorruptus est, et illud totum corruptibile. Itaque Deo utrumque incorporale offerendum est, quo utitur. Donum est integritas animi, sacrificium laus et hymnus. AMBROSE.* The following passages from a work de Sacramentis, lib. iv. c. iv. and v., of which some believe Ambrose to be the The most flowery of the Latin, and perhaps of all the Fathers. His works are filled with figurative expressions, good, bad, and indifferent. |