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παρ' αυτου ώστε μηδε ενδιδοναι τοις επαγομενοις δεινοις: όμου γαρ οταν πειρασμος συμβη, και ο Θεος δοξαζεται, και ημεις. αυτον μεν γαρ δοξαζουσιν, ότι ουτως μας ενευρωσεν μας δε θαυμαζουσιν, οτι αξιους εαυτους παρεσκευασαμεν παντα δε ταυτα απο της χαριτος του Θεου γινεται. Ερωτώμεν δε υμας, αδελφοι, υπερ, &c*. (Homil. iii. in secund. Epist. ad Thessalonic. vol. xi. p. 524.)

I have designedly given this extract at considerable length, chiefly to save myself from much further trouble in writing, and you, Sir, in reading. I have already observed, that it is not in my power to produce any thing of direct and express testimony, on either side, respecting the interpretation of this text in the Epistle to the Thessalonians. Whatever therefore is to be gathered from my references, can only be by a comparison of the comment with the original, of the parts of each extract

* A passage or two from the same volume, may, at least, save us from misapprehending the above. In Homily III. on the ist Epistle to Timothy, we have the following: Χαριν εχω τω ενδυναμωσαντι με Χριστω Ιησου τω κυριω ήμων, ότι πιστον με ηγησατο θεμενος εις διακονιαν. (1 Τim. 1. 12.) Ορας πως πανταχου το εαυτου κατορθωμα κρυπτει, και το παν ανατίθησι ΤΩΙ ΘΕΩΙ, αλλ' επι τοσουτον, εφ' όσον το αυτεξουσιον μη λυμηνασθαι ; (p. 562.) Again, a little below: Oρα γας τι φησι. Χαριν εχω τω ενδυναμώσαντι με Χριστώ Ιησου. Τουτο ΤΟΥ ΘΕΟΥ, ειτα παλιν, το αυτου, “Οτι πιστον με ηγησατο. See also Oecuumenius and Theophylact on the same passage. Again, Chrysostom (p. 678.) on 2 Tim. ii. 1.) E. TEXVON ει, ενδυναμου οίς ειπον: μαλλον δε, ουκ απο των διηγηματων μονον, αλλα και απο της χαριτος του ΘΕΟΥ. ενδυναμου γαρ φησιν, εν τη χαριτι τη εν ΧΡΙΣΤΩΙ ΙΗΣΟΥ. τουτέστι,

δα

της χαριτος του Χριστου. See also p. 724-725. In like manner Oecumenius on Rom. c. xvi. v. 20. vol. 1. p. 412.

Η

χαρις του κυριου ημων Ιησου Χριστου μεθ' υμων. Αναμνησεν αυτους της του ΘΕΟΥ χαριτος, της αει σωστασης.

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among themselves, and from a review of all the extracts taken together.

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Now, were any one, in such a case, to set about making the necessary remarks in writing, and to undertake to point out, and estimate all the particulars upon which a just decision must depend, he would undoubtedly be carried on to a length which must be very

irksome: and after all, he could not hope to convey half of what will be readily perceived in a perusal of the passages

themselves, with a moderate degree of attention. Philological probabilities are generally too subtle to be appreciated, and explained by words. They must be felt; they cannot be described. In no part of science is it more difficult to procure assent from the ignorant, or the wilful: while in none do remarks seem so tedious and impertinent to those who do not need then.

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I shall hope, therefore, to be pardoned, if, through the remainder of this Letter, I produce little more than bare extracts. .

the

2. Theodoret is my next testimony.—This is the whole of what he writes on the 11th and 12th verses:

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Τουτου δη χαριν αντιβολουμέν τον των όλων θεον, ώστε μας αξιωθενίας της κλησεως παντων εμφορηθήναι των αγαθων ωστε μας και τους της πιστεως βλαστησαι καρπους. εργον δε πιστεως ενταύθα την εν τοις παθημασιν υπομονην προσηγορευσεν" ούτω γαρ, φησι, και αυτος εν υμιν δοξασθήσεται, και υώεις αυτό της μελλουσης κοινωνησετε δοξος: ουτω

τη

ελπιδι

των μελλοντων ψυχαγωγησας αυτους, εις την περι συντε» λειας διδασκαλιαν μεταφερει τον λογον. (Vol. iii. p. 385. Comment. in Loc.) Still we may say, at least, that nothing appears against us.

3. My next quotation is from the Scholia of Joannes Damascenus. .

Ομοιον τω ειρημενω υπο του Κυρίου. Λαμψατω το φως μετερον εμπροσθεν των ανθρoσων, όπως ιδωσι τα καλα εργα υμών, και δοξαζωσι τον πατερα υμων τον εν τοις ουρανοις. (Μatt. ν. 16.) Και τουτο δεικνυσιν εκ της χαριτος εχοντας του Θεου, το δυνασθαι τοσουτους γενεσθαι ενεργοις λαμπροις, καν γαρ τις και τελειος, φησι, εν υιοις ανθρωπων, της απο σου (Forte θεου) λειπομενος σοφιας, εις ουδεν, λογισθησεται. Ερωτώμεν δε υμας, &c. (Vol. ii. p. 223.) This comprehends the whole of his remarks on the 12th

verse.

4. But, perhaps, I have nothing to offer so much to your purpose, as my next authority. It is the conclusion of the 121st of the Discourses of Theodorus Studites. These Discourses having never, as far as I know, been printed in the original Greek, I can appeal only to the Latin translation,

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“ Quod superest, sanctus Deus tum eum,” she is speaking of one whom he calls Brother Socrates, then lately dead) “ tum nos conservet, omnique impleat benefica voluntate, ac præpotente fidei propagatione, illus

G ?

tranda

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trando per nos Domini nostri Jesụ Christi nomine, nobisque per eum, secundum gratiam Dei Dominique nostri Jesu Christi, cui gloria et imperium cum Patre, ac Sancto Spiritu, nunc, et semper, in omnemque perpetuitatem. Amen.” (p. 275.)

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But, may we not be allowed to hazard a conjecture, that the latter part of the original bears something like the following form ?–Οπως ενδοξασθη (or ώστε ενδοξασθηναι) το ονομα του Κυρίου ημών Ιησου Χριστου εν υμιν, και ημεις (or μας) εν αυτω, κατα την χαριν του Θεου ήμων και κυριου Ιησου Χριστου, ω και δοξα και το κρατος συν Πατρι, και αγια πνευματι νυν, και αει, και εις τους αιωνας των αιώνων. Αμήν.

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« Does

There are therefore two questions; both of which, I presume, are to be answered in the affirmative. this writer quote the Epistle to the Thessalonians?” And secondly, « Does he not understand the words του θεου ημων και κυριου, of one Person, even Jesus Christ?” For, does he not use them, just as St. Cyril of Jerusalem writes, χαριτι και φιλανθρωπια του κυριου και θεου και σωτηρος ομων Ιησου Χριστου: α ή δοξα και το κρατος, συν το Πατρι, και το άγιο πνευματι εις τους αιώνας, των αιωνων. (p. 321) just as St. Basil uses, δια της δικαιοσυνης του θεου και σωτηρος ημών Ιησου Χριστου, και η δοξα και το κράτος, εις τους αιώνας των αιώνων. Αμην. (Vol. ii. p. 130.) or as St. Gregory-εις καυχημα υμιν εν ημερα της επιφανειας και αποκαλυψεως του μεγαλου θεου και αρχιπο.μενος ομων Ιησου Χριστου, δι' ου και μεθ' ου και

δοξα

δοξα

πατρι παντοκρατορι, συν τω αγιω και ζωοποιω πνευματι, και νυν, και εις τους αιώνας των αιώνων. Αμήν. (Greg. Νaz. vol. 1. p. 145.)

5. Oecumenius and Theophylact, my last authorities, are as usual, only the counterpart of St. Chrysostom..

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Οπως ενδοξασθή το ονομα του κυρίου. Ει γαρ ταυτα γενηται (φησιν), ώσπερ εν τοις αγίοις αυτου ενδοξασθήσεται ο θεος, καθως ανω ειπεν, ούτως και εν υμιν, δοξαζεται γαρ, καθως και ανω ειπομεν, τοιουτων αξιων τους δουλους αυτου: και αυτοις δε δοξα εσται το τοιουτων αξιωσθαι. η ούτως νοησον, ει πληρωσει το έργον της πιστεως υμων εν δυναμει, τουτέστιν, εν υπομονη πειρασμων, δοξασθήσεται ο θεος εν υμιν, οτι δυνατους κατεστησε προς τούτο, και ενευρωσε, και υμεις εν τω θεώ, οτι αξιους εδειξατε εαυτους της θειας αγαπης και επικουριας. Κατα την χαριν του Θεου ημων. Χαρις γαρ παντα ταυτα Χριστου. ου γαρ ημεις, φησι, προς ταυτα εσμεν ικανοι η αξιοι, αλλ' ή χαρις αυτου δι' ημων παντα κατορθοι. Ερωτώμεν δε υμας, &c. (Comment. in loc. vol. ii. p. 192.) That this passage may not be dismissed without all comment, let me observe, that the place to which he refers in the words καθως και ανω ειπομεν, as explaining, how (Gord is glorifed, speaks only of the glory of Christ. It may be worth our while to transcribe a part of it.

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“Οταν ελθη ενδοξασθήναι. Το ενδοξασθήναι, κατα δυο νοειται οτι τε δοξα αυτω εστι το πολλους ειναι τους αγιους, οίς μέλλει μεταδιδομαι των αγαθων αντου

κα!

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