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Της λαμπρας αναστασεως εποπται γενώμεθα του μεγαλου θεου και δεσποτου Χριστου, τον συν Πατρα &c. P. 138.

Προσδοκώντες ληψεσθαι ζωην αιωνιον χαριτι του με γαλου Θεού και Πατρος, και τον μονογενους αυτου υλου και σωτηρος ημών Ιησου Χριστου. Ρ. 296.

Τοις ιχνεσι του δεσποτου θεου και σωτηρος ημών Ιησου Χριστου: φ η δοξα εις τους αιωνας. Ρ. 329.

20. Germanus Patriarcha.

Την επι του Ιορδανου αναδειξιν και φανερωσιν του Χριστου και θεου ημων. Ρ. 143.

Το δε εν τω ποτηρια αυτο το τιμιον αίμα του μεγαλου θεου και σωτήρος ημών Ιησου Χριστου. Ρ. 159.

Και καταπαυσεις, εις την του κυρίου και θεου ημων Ιησου Χριστου προελευσιν. Ρ. 159.

Και εσται ελεη του μεγαλου θεου και σωτηρος ημων Ιησου Χριστου μετα παντων ημων. Ρ. 160.

Μετα φοβου Θεου και πιστεως και αγαπης προσελθετε Χριστω το θεο και βασιλεί ημών δει ουν φοβον &c,

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We might continue our progress still further, but even this brings us into the middle of the 13th century; so that we shall easily be excused for descending no lower. And it may be fairly estimated, what stress is to be laid on this part of the argument, when it shall have been told, that I have observed more (I am persuaded) than a thousand instances of the form o Χριστος και Θεος (Ephes. v. 5.) some hundreds of instances of the o

μέγας deos vat owing (Tit. ii. 13); and not fewer than several thousands of the form ó beos xxbowTng (2 Pet. i. 1.) while in no single case, have I seen (where the sense could be determined) any one of them used, but only of one person.



Here then our researches are concluded as far as they respect the true interpretation of certain expres, sions in the New Testament.

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The further prosecution of the subject through its only remaining step *, the verification of

your rule in general instances, may best be left to the individual observations of those who are not yet satisfied. All I shall say is, that if I had met with any thing of that kind, in my own progress, which appeared to do otherwise than confirm

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* If any one wishes to examine Mr. Sharp's theory by the test of Latin compositions translated into Greek by Greck writers, according to the suggestion in page 9, he may consult different volumes of the Councils. Eusebius Ecc. Hist. 1. viii. c. 17. Athanasius, &c.

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your rule, in its fullest extent, I should not have been witholden from producing it.

I remain, Sir,

With great esteem and respect,

Your very obedient Servant.

P.S. It may not be amiss to subjoin two or three passages similar to that sense of the Θεου και κυριου of St. James, according to which both those words are attributed to one person.

1. Πειρασομαι υμας πεισαι ... ότι εστι και λεγεται Θεος και Κυριος έτερος υπερ τον ποιητής των όλων, ός και Αγγελος καλειται. Justin Martyr. Dialog. p. 161. 275.

2. Τον δε υίον του Θεου, Θεον και Κυριον ανακηρυττει, και αληθως υιον ειναι και Θεον διδασκει. Εusebius de Eclesiast. Theologia, I. ii. c. 10.

3. Ποτε μεν Θεον και Κυριον, ποτε δε και Αγγελος Θεου προσαγορευει: (viz. Moses, speaking of Christ) Θεος μεν και Κυριος των θεοφιλων ανδρων αναγορευομένος, Αγγελος δε του ανωτατου Πατρος. Εuseb. Demonstrat. Evangel. 1. i. c. 5. p. 10.

4. Οτι μεν Θεος και Κυριος ο Χριστός εστιν, οι προφητα μαρτυρουσιν. Athanasius, vol. ii. p. 301.

5. Αγαθε

5. Αγαθε ακουσαι, κατα την σην υπονοιαν παρκτησατο. (Μat. xix. 16.) Θεος και Κυριος ακουσαι ου πολλα μαλλον ωφειλε παραιτήσασθαι; (alluding to St. Thomas's testimony, John c. xx, 28.) Chrysostom vol. iii. p. 763.

6. Αυτος ο μονογενης του Θεου υιος Ιησούς Χριστος, Θεος και Κυριος, επηγγειλατο. Τheodoret, Vol. iii. p. 616. Β.

7. Ουκ αλλοτριωθη του υπαρχειν Θεος και Κυριος των όλων. (Of Christ.) Nilus Monachus, vol. i. p. 4.4.

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No. I. TERTULLI ERTULLIAN. De Pudicitia sect. xvii. p. 569. Omnis,

. inquit, sermo turpis non procedat ex ore vestro. Item, fornicatio autem et immunditia omnis ne nominetur quidem inter vos, sicut decet sanctos (tanto abest ut excusctur) hoc scientes, quod omnis fornicator aut immundus non habeat Dei regnun.

2. Cyprian. Epist. lii. p. 74. Nec sibi in hoc novi hæretici blandiantur quod se dicant idololatris non communicare quando sint apud illos et adulteri et fraudatores qui teneantur idololatriæ crimine, secundum Apostolum dicentem : Hoc enim scitote intelligentes quia omnis fornicator; aut immundus, aut fraudator, quod est idololatria, non habet hæreditatem in regno Christi et Dei. Et iterum: Mortificate &c. Col. iii. 5.

3. Ambrose. De Lapsu Virginis Consecratæ, c. vi. p. 311, Fornicatio autem et omnis immunditia nec nominetur inter vos sicut decet sanctos: Hoc scitote intelligentes quia omnis fornicator, aut immundus, aut avarus non erit hæres in regno Christi et Dei.

4. Again. Epist. Ixiii. p. 1025. Fornicatio autem et omnis. immunditia et avaritia nec nominetur in vobis sicut decet sanctos. Hoc enim scitote quod omnis impudicus aut avarus quod est idolo. latria, non habet hæreditatem in regno Christi et Dei.

5. Jerome. Epist. 5. vol. iv. part 2. p. 8. Nolo, Frater cha rissime, examinato pondere delictorum, minora arbitreris idololatriæ crimine esse quæ diximus. Imo Apostoli disce sententiam qui ait: Hoc enim scitote intelligentes, quia omnis fornicator, aut immundus, aut avarus, aut fraudator, quod est idolorum servitus, non habet hæreditatem in regno Christi et Dei.

6. Idacius

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