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After setting forth (vid. Orat. vicesima sexta, p. 445.) the various errors of heretics, on the subject of the Trinity, he says : (v) ‘But it is necessary to acknowledge One God the Father, without beginning, unbegotten, and One Son begotten of the Father, and One Spirit, having substance from God, yielding in this respect to the Father, that he is not unproduced, and in this to the Son, that he is not begotten, but in all other respects the same in nature, in power, in honor, and in glory.’

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Again, (vid. Orat. 23. p. 422.) (w) This' saith he, 'is common to the Father, and the Son, and the Holy Spirit, that they are not created, and this is Divinity. This also is common to the Son, and to the Holy Spirit, that they are both from the Father. But this is the property of the Father, that he is unbegotten ; of the Son, that he is begotten ; and of the Holy Spirit, that he is sent forth. But if you enquire the mode, what would you leave to those whom the Scripture testifies to be alone capable of knowing or being known by each other, or to those even of ourselves, who shall hereafter be illuminated? Act so that you may be first among those whom we have before commemorated, or such as they; and then only will you know how much is known mutually amongst themselves. But now teach,

(v) Δέον ἕνα Θεον πατέρα γινώσκειν, ἄναρχον, και αγέννητον, και ύιον ένα γεγεννημένον ἐκ του πατρος, και πνευμὰ ἐν ἐκ Θέου την ύπαρξιν ἔχον, παραχωρούν, πατρι μὲν ἀγεννησίας. ύτῳ δὲ, γεννήσεως· τὰ δ' ἄλλα συμφυὲς και σύνθρονον, και ομόδοξον και ομότιμον.

(w) Κοινον γὰρ, πατρι μὲν και ύιῳ καὶ ἁγίῳ πνευματι, το μη γεγονέ ναι, και ή θεότης· ὑιῳ δὲ καὶ ἁγίῳ πνεύματι, το ἐκ του πατρός· ἴδιον δὲ, πατρος μὲν, ἀγεννησία· ύιου δὲ, ἡ γέννησις, πνεύματος δὲ, ἡ ἔκπεμψις· ἐ δὲ τον τρόπον ἐπιζητεῖς, τί καταλείψεις τοῖς μόνοις γινώσκειν ἄλληλα, και γινώσκεσθαι ὑπ ἀλλήλων μαρτυρομένοις, ή και ήμων τοῖς εκείθεν είλαμφθησομένοις ὕστερον· γενου τὶ τῶν εἰρημένων πρότερον ή τοιοῦτος, και τότε γνώσῃ τοσουτον, ὅσων ἁπ αλλήλων γινώσκεσθαι. νυν δὲ διδασκε τοσούτον

since no farther can now be known, that the Unity in Trinity, and the Trinity in Unity, is to be adored, holding the distinction and the conjunction to be alike wonderful.'

And again, in his 49th Orat. as translated by Ruffinus, p. 728, he uses this strong and clear language. (x) 'But who of the Catholics is ignorant that the Father is truly Father, the Son truly Son, and the Holy Spirit truly the Holy Spirit? As the Lord himself said to his apostles, Go baptise all nations, in the name of the Father, and of the Son, and of the Holy Ghost. This is the perfect Trinity, consisting in unity, which we profess to be of one substance. For we do not make a division in God, according to the condition of material bodies, but according to the power of the Divine nature, which belongs not to matter, and hence we hold that the persons indicated by the names truly exist, while we bear witness to the Unity of the Deity. Nor do we say that the Son of God is a certain extension of the Father, as some have supposed, nor do we receive the word without the thing, as if it were but the sound of the voice, but we believe the three names and the three persons, to be of one essence, one majesty, and

ειδέναι μονον· μονάδα εν τριάδι και τριάδα εν μονάδι προσκυνουμένην, παράδοξον ἔχουσαν και την διαιρεςιν, και την ἕνωσιν.

(x)'Quis autem Catholicorum ignorat patrem verè esse patrem, filium, verè filium, et Spiritum sanctum verè esse Spiritum sanctum ? Sicut ipse Dominus ad apostolos suos dicit; Euntes baptizate omnes gentes, in nomine Patris et Filii et Spirituş sancti. Haec est perfecta trinitas in unitate consistens, quam scilicet unius substantiae profitemur. Non enim nos secundum corporum conditionem, divisionem in Deo facimus; sed secundum divinae naturae potentiam, quae in materia non est, et nominum personas verè constare credimus, et unitatem divinitatis esse testamur. Nec extensionem patris alicujus ex patre ut quidam putaverunt Dei filium dicimus: nec verbum sine re, velut sonum vocis accipi. mus, sed tria nomina et tres personas, unius esse essentiae, unius majestatis, atque potentiae credimus.'

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one potency. From these passages, the adherence of Gregory Nazianzen to the perfect orthodoxy of the Nicene Creed, is sufficiently manifest.

$19. After Gregory, we place St. Augustin, Bishop of Hippo, in Africa, the great ecclesiastical luminary of his age. The height of his fame may be set down about A. D. 395. The following form of the Creed occurs in his book De Fide et Symbolo; we extract it from the appendix to Bishop Pearson's Exposition, p. 597.

(y) 'We believe in God, the Father Almighty. We believe also in Jesus Christ, the only Son of God, our Lord, who was born through the Holy Ghost of the Virgin Mary. He was crucified under Pontius Pilate and buried; we believe also that he rose the third day from the dead; we believe that he ascended into heaven; we believe also that he sits at the right hand of the Father; we believe also that he will come from thence at the most suitable time, to judge the quick and the dead; We join to our confession, to perfect the faith which we have from God, the Holy Spirit, not of an inferior nature to the Father and the Son, but as I may say, consubstantial and co-eternal. We believe also the Holy Church, truly Catholic, and the remission of sins and the resurrection of the body.'

Symbolum S. Augustini.

Ex Lib. de Fide et Symbolo excerpt.

(y) Credimus in Deum, Patrem omnipotentem: credimus etiam in Jesum Ch:istum, Filium Dei unicum, Dominum nostrum ; qui natus est per Spiritum Sanctum ex Virgine, sub Pontio Pilato crucifixus est, et sepultus, credimus etiam illum tertio die resurrexisse a mortuis; credimus in cœlum ascendisse ; credimus etiam quod sedet ad dexteram Patris; credimus etiam inde venturum convenientissimo tempore, et judicaturum vivos et mortuos: adjungitur confessioni nostræ ad perficiendam fidem quæ nobis de Deo est, Spiritus Sanctus, non minore natura quam Pater et Filius, sed, ut ita dicam, consubstantialis et co-æternus : Credimus et Sanctam Ecclesiam, utique Catholicam; remissionem peccatorum; et carnis resurrectionem,

§ 20. We shall next cite the testimony of John, surnamed Chrysostom, Bishop of Constantinople, famous for eloquence and zeal. He flourished near the latter part of the fourth century, about A. D. 398. And we have thought it would be acceptable to our readers to have in full his first Homily on the Creed, which we consider a beautiful specimen of that species of pastoral instruction, although there are a few expressions in it, to which we should not entirely subscribe. We quote from the 5th vol. p. 609. of the Latin version of his works, Paris ed. published A. D. 1570. The interpreter of this portion was the well known Erasmus.

HOMILY 1.

(z) 'The universal Church rejoices in one rule of the love of Christ, and exults in the faith of the name of Christ, chiefly when she is enriched by the accession of believers. For in the increase of the peculiar, people, there is joy of heart to those who believe unto righteousness, and with their mouth make confession to salvation. But you who are a chosen race, the new flock of God, who seek the gift of grace from the King of kings and Lord of lords, and hope that the salutary sacrament of baptism will be granted you, hear the words of your profession. This systematic doctrine confirms believers, assists the proficients, consoles the travellers, comforts the persevering, and crowns those who

In Symbolum Apostolorum Expositio. Homilia 1.

(z) Universalis ecclesia gaudet in una regula charitatis Christi, et in fide nominis Christi exultat, maximè quando credentium lucris locupletatur. Crescente ergo populo peculiari, dilatatur cor credentium ad justitiam, ore autem celebrant confessionem ad salutem. Vos autem genus electum, grex novellus Dei, qui competitis a Rege regum, et Domino dominorum munus gratiæ: qui baptismum salutarem speratis vobis affuturum, audite professionis vestræ verba. Regularis ista doctrina confirmat credentes, adjuvat proficientes, consolatur viatores, con

complete their course. Therefore, as I have said, hearken to the rule of your confession: I believe in God, the Father Almighty. Mark those who speak, and to whom and what you say. You have said, I believe. How short, how small a phrase! If you look at the letters which compose it, there are but eight, if at the number of the syllables, they are but three. But if your belief corresponds with your words and actions, it finds the fruit of salvation. This belief is diffused throughout the whole world: the Christian believes that his sins are forgiven in the Church, he believes that he pleases God by regular conduct, he believes that pardon is purchased, he believes the promise of eternal life, he believes the punishment promised to sinners. Therefore you believe the Almighty God, who cannot find his power become impotence; nevertheless, some things there are which he cannot do. He cannot be deceived, he cannot deceive, he cannot lie, he cannot be ignorant, he cannot have beginning or end, he cannot foresee what is past, forget what is present, or avoid expecting what is yet to come, he cannot lack knowledge, and, finally, he cannot deny himself. Behold how many things he

fortat perseverantes, coronat pervenientes. Ergo audite hanc, ut dixi, regulam vestræ confessionis: Credo in Deum Patrem omnipotentem. Videte qui, cui, et quid loquamini. Dixistis, Credo. Quàm breve est, quàm modicum est ? Si ad latitudinem literarum redigatis, quinque literæ sunt: si ad syllabarum numerum, duæ sunt syllabæ. Hæc credulitas si conquadret moribus et vocibus, fructum invenit salutis. Creduli tas haec in toto mundo sparsa est: credit Christianus in ecclesia dimitti sibi peccata, credit moribus compositis Deo placere, credit indulgentiam mereri, credit vitae aeternae promissionem, credit pœnam promissam peccatoribus: ergo creditis Deo omnipotenti, qui posse ipsius non potest invenire non posse: tamen aliqua non potest: utpote falli, fallere, mentiri, ignorare, initium et finem habere, non praevidere praeterita, oblivisci praesentia, non attendere futura, nescire: ad ultimum negare seipsum non potest. Ecce quanta non potest: tamen est omnipotens,

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