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Father's glory, as well as accompanied with all the angels (Mat. xvi. 27. and xxv. 31. Mark viii. 38. Luke ix. 26.) By the great God” therefore, must be understood, the one God and Father of all, who is here, and every where else, most evidently distinguished from our Saviour Jesus Christ. And this title, the great God,is never, in Scripture, applied to Jesus Christ, but frequently to the Father, and to him alone *.”

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Now, I believe, that no man could transcribe the above paragraphs, whatever might be his religious creed, without feeling powerfully tempted to enter his protest against the strangenesses of reasoning in both of them. But I have resolved to keep as clear as possible from all the other arguments which may be, or ever have been urged in behalf of either interpretation of the text; and to confine myself strictly to my own proper object.--Wherefore, my motive in making these extracts, was only to shew, in general, (what it needs no comment to explain) in how badly a settled state, writers so deservedly esteemed as Doctors Clarke and Benson, have suffered themselves to leave this passage ; and how much more those persons who have taken their way of understanding it from them, must have been led by the authority of their names, than the goodness of their arguments; so that we may the less wonder, that it should be left to this late day, to examine more perfectly, what ought in

* The expression "great God" in the New Testament occurs (but the reading is dubious) in one other passage (Revelat. c. xix. v. 17.). And, as to the interpretation, (on the supposition of the truth of that reading) compare v. 9. of the same chapter.

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reason to have been the ground-work of all the rest, the philological nature of the clause in dispute.

You, Sir, at last, have boldly declared, not "that the words will indeed grammatically bear that construction,” but, that they must, and can bear no other.

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The subject of my Letter is, to enquire, whether they ever did bear any other sense, during the times while the Greek was a native language.

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1. The first authority, in our order, is Clemens Alexandrinus. I shall be contented to transcribe him for his antiquity; and not stop to enquire, whether one might not also justly claim from him that interpretation which

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Νυν δε επεφανη ανθρωπους αυτος ούτος ο Λογος, ο μονος αμφω, θεος τε και ανθρωπος, απαντων ημιν αιτιος αγαθων, παρ' ου το ευ ζην εκδιδασκομενοι, εις αιδιον ξωην παραπεμπομεθα κατα γαρ τον θεσπεσιον εκείνον του Κυριου αποστολον, η χαρις του Θεού και σωτηριος, πασιν ανθρωποις επεφανη, παιδευουσα ημας, ένα αρνησαμενοι την ανεβειαν και τας κοσμικας, επιθυμίας, σωφρονως και δικαιως και ευσεβως ζησωμεν εντα νυν αιωνι" προσδεχομενοι την μακαριαν ελπιδα, και επιφανειαν της δοξης του μεγαλου Θεου και σωτηρος ήμων Ιησου Χριστου. Τουτο εστι το αίμα το καινον (Psalm xcviii. 1. Αpoc. V. 9.) και επιφανεια και νυν εκλαμψασα εν ημιν του εν αρχη οντος, και προοντος Λογου επεφανη δε εναγχος και προων σωτηρ επεφανη ο εν τω οντι ων, ότι ο Λογος, ος ην προς τον θεον, διδασκαλος επεφανη, και τα παντα

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δεδημιουργηται· Λογος, o και το ζην εν αρχη μετα του πλασαι παρασχων, ως δημιουργος, το ευ ζην εδιδαξεν, επιφανεις ως διδασκαλος, να το αει ζην υστερον ως Θεος χορηγηση. (Cohortat. ad Gent, vol i.

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p. 7.)

2. Hippolytus, in his treatise de Anti-Christo, at the end, alludes at least to our clause, and has left no uncertainty about the way in which he would have inter

preted it.

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Ταυτα σοι παρεστησα δια βραχεων αρυσαμενος, Θεοφιλε, όπως φυλασσων μετα πιστεως τα γεγραμμένα, και προβλεπως τα εσομένα, απροσκοπον εαυτον και Θεω και ανθρωποις φυλαξης, προσδεχομενος την μακαριαν ελπιδα, και επιφανειαν του Θεού και σωτηρος ημων, εν και αναστησας τους αγιους ημων συν αυτοις ευφρανθήσεται, δοξαζων πατερα αυτο η δοξα εις τους ατελεύτητους αιώνας των αιώνων. Αμήν.

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· 3. Next the works of St. Athanasius will supply us with three examples.

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After quoting St. Matthew, i. 23. he goes on: To de τουτο εστιν η θεον εν σαρκι γεγενησθαι και η δε αποστολική παραδοσις διδασκει του μεν μακαρίου Πετρου λεγοντος Χριστου ουν υπερ ημων παθοντος σαρκι: (1 Ρet. iv. 1.) του δε Παυλου γραφοντος, προσδεχόμενοι την μακαριαν ελπιδα και επιφανειαν της δοξης του μεγαλου Θεού και σωτήρος ημων Ιησου Χριστου: ος εδωκεν εαυτον υπερ νμων, ίνα λυτρωσηται μας απο πασης ανομίας, και καθαριση εαυτω λαον περιουσίον, ζηλωσης καλων εργων. (Epistola ad Adelphium

Episcop. ''

Episcop. vol. i. p. 915.) The passage is produced, to shew, that God came in the fiesh.

4. In the Treatise De Communi Essentiů Patris, Filii et Spiritus Sancti, there is a section (27th) whose title is, “ Οτι μέγας Θεος εκλήθη ο υίος: and he produces this verse of the Epistle to Titus, and Romans c. ix. v. 5. in proof of that position. ,

5. The third quotation from the works of Athanasius, I have already transcribed, at length, in my second Let . ter. (See No. 2.) Only I may remark, once for all, (if it should be said, that this, and several other passages are not attributed to their true authors) that the matter is not of much importance; nay, that they are then only so many more separate testimonies.

6. The following is from the 15th of the Discourses, on the creed by St. Cyril of Jerusalem. It is that Discourse on the clause, “ From thence he shall come, to judge the quick and the dead.”

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Ηδη και ο Παυλος τας δυο παρουσιας ταυτας σημαίνει, γραφων προς Τιτον, και λεγων, Επεφανη και χαρις του Θέου τον σωτηρος πασιν ανθρωποις, παιδευουσα ημας, ένα αρνησαμενοι την ασεβειαν, και τας κοσμικές επιθυμίας, σωφρονως και ευσεβως και δικαιως ζησωμεν εν τω νυν αιωνι, προσδεχομενοι την μακαριαν ελπιδα, και επιφανειαν της δοξης του μεγαλου Θεου και σωτηρος ημών Ιησου Χριστου. Βλέπεις οπως ειπε πρωτην μεν, εφ' ην ευχαριστει· δευτεραν δε, ήν προσδοκώμεν. (p. 224. 5. 2. Catech. 15.)

A few

A few words, from the same Discourse, inay serve as a Commentary on the above: He is now speaking of the dominion, and the ravages of Antichrist. Επι τρια δε ετη μονα, και μηνας εξ τα τοιαυτα τολμησας, υπο της δευτεράς

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ενδοξου παρουσίας του μονογενους υίου του Θεου καταργειται, του κυριου και σωτηρος ημών Ιησου, Χριστου του αληθους: ος ανελων τον Αντιχριστον τα πνευματι του στοματος αυτου, τω της γεεννης παραδωσει πυρι. (p. 230. sect. 12.)

7. Epiphanius is our next authority.

Θεος δε ο γιος, says he; and then goes on to add, as proofs of this assertion, Εξ ων φησι, ο Χριστος κατα σαρκα, οξων επι παντων Θεος: -η, ότι εν αρχή ην ο Λογος, και ο Λογος ην προς τον Θεον, και Θεος ην ο Λόγος: η, ινα την

: διδασκαλιαν του σωτηρος ημων κοσμησωσιν» (Tit. ii. 10.) και, επεφανη γαρ η χαρις του κυρίου και σωτηρος ημώνΧριστου πασιν ανθρωποις, διδάσκουσα ημας: η, δεχoμένοι την μακαριαν ελπιδα, και επιφανειαν της δοξης του μεγαλου Θεου και σωτηρος ημων Ιησου Χριστου: η, αυτή η διακονία του πνευματος, &c. (Adversus Ηares. 1. 3. tom. 1. p. 894.

This whole passagei occurs alsa again, Ancorat, sect: 69. vol. ii. p. 74. And the verse is quoted val. i. p. 8875 888, but: without any remarks.

8. This text I find three times quoted in the single volume which I have examined of the Greek-edition of

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