Imágenes de páginas
PDF
EPUB

παρ' αυτου ώστε μηδε ενδίδοναι τοις επαγομένοις δεινοις· όμου γαρ όταν πειρασμος συμβή, και ὁ Θεος δοξάζεται, και ἡμεις. αυτον μεν γαρ δοξάζουσιν, ὅτι οὕτως ἡμας ενευρω σεν ἡμας δε θαυμαζουσιν, ὅτι αξίους ἑαυτους παρεσκευασαμεν· παντα δε ταύτα από της χάριτος του Θεου γίνεται. Ερωτωμεν δε ύμας, αδελφοι, ύπερ, &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 1st Epistle to Timothy, we have the following: Χαριν έχω τῳ ενδυναμώσαντι με Χρίστῳ Ιησου τῷ κυρίῳ ἡμων, ὅτι πιστον με ήγησατο θεμενος εις διακονίαν. (1 Tim. i. 12.) Όρας πως πανταχου το ἑαυτου κατορθωμα κρυπτεί, και το παν ανατίθησι ΤΩΙ ΘΕΩΙ, αλλ' επι τοσουτον, εφ' όσον το αυτεξουσιον μη λυμήνασθαι; (p. 562.) Again, a little below : Oga γας τι φησι. Χάριν έχω τῳ ενδυναμώσαντι με Χριστῳ Ιησού. Τουτο ΤΟΥ ΘΕΟΥ, είτα παλιν, το αυτού, Ότι πιστον με ἡγησατο. See also Oecumenius and Theophylat on the same passage. Again, Chrysostom (p. 678.) on 2 Tim. ii. 1.) Ει τεκνον ει, ενδυναμου οἷς ειπον· μαλλον δε, ουκ απο των διηγημάτων μόνον, αλλα και απο της χαριτος του ΘΕΟΥ. ενδυναμου γαρ φησιν, εν τη χαριτι τη εν ΧΡΙΣΤΩΙ ΙΗΣΟΥ. τουτεστι, δια της χαριτος του Χριστου. See also p. 724 1250 In like manner Oecumenius on Rom. c. xvi. v. 20. vol. 1. p. 412. Ἡ χαρις του κυρίου ἡμων Ιησου Χριστου μεθ ̓ ὑμων. Ανεμνησεν αυτους της του ΘΕΟΥ χαριτος, της αει σωσάσης.

[blocks in formation]

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

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 them.

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

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

Τούτου δη χαριν αντιβολουμεν τον των ὅλων θεον, ὥστε μας αξιωθενίας της κλήσεως παντων εμφορηθήναι των αγαθών ωστε ύμας και τους της πίστεως βλάστησαι καρπους. εργον δε πίστεως ενταυθα την εν τοις παθήμασιν ὑπομονην προσηγο οὕτω ρευσεν γαρ, φησι, και αυτος εν υμιν δοξασθήσεται, και υμεις αυτῷ της μελλούσης κοινωνήσετε δόξης· οὕτω

τη

ελπιδι

των

των μελλόντων ψυχαγωγήσας αυτους, εις την περι συντε λειας διδασκαλίαν μεταφέρει 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 τῷ ειρημένῳ ὑπο του Κυρίου. Λαμψάτω το φως ὑμετερον εμπροσθεν των ανθροπων, όπως ίδωσι τα καλα εργα ύμων, και δοξαζωσι τον πατέρα ὑμων τον εν τοις ουρα νοις. (Matt. v. 16.) Και τούτο δείκνυσιν εκ της χάριτος έχοντας του Θεου, το δυνασθαι τοσουτους γενεσθαι εν έργοις λαμπροις, καν γαρ τις η τελειος, Φησι, εν υἱοις ανθρωπων, της απο σου (Forte θεου) λειπομενος σοφιας, εις ουδεν, λογισθήσεται. Ερωτωμεν δε ύμας, &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,

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

[blocks in formation]

trando per nos Domini nostri Jesu 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.)

But, may we not be allowed to hazard a conjecture, that the latter part of the original bears something like the following form ?Όπως ενδοξασθη (or ώστε ενδοξασ θηναι) το όνομα του Κυρίου ἡμων Ιησου Χρίστου εν ημιν, και ήμεις (οι ήμας) εν αυτῷ, κατα την χάριν του Θεου ήμων και κυρίου Ιησου Χριστου, ᾧ ἡ δόξα και το κρατος συν Πατρι, και άγιῳ πνευματι νυν, και αει, και εις τους αιώνας των αιώνων. Αμήν.

[ocr errors]
[ocr errors]

There are therefore two questions; both of which, I presume, are to be answered in the affirmative. "Does this writer quote the Epistle to the Thessalonians?" And secondly, « Does he not understand the words του θεου ἡμων 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 κυρίου και θεου και σωτηρος ήμων Ιησου Χριστου· ᾧ ἡ δόξα και το κρατος, συν τῷ Πατρι, και τῳ ἁγιῳ πνευματι εις τους αιώνας, των αιώ νων. (p. 321) just as St. Basil uses, δια της δικαιοσύνης του θεου και σωτηρος ήμων Ιησου Χριστου, ᾧ ἡ δόξα και το κρατος, εις τους αιώνας των αιώνων. Αμην. (Vol. ii. p. 130.) or as St. Gregory—εις καυχημα ύμιν εν ήμερα της επιφάνειας και αποκαλύψεως του μεγάλου θεου και αρχιποίμενος ήμων Ιησου Χριστου, δι' οὗ και μεθ ̓ οὗ ἡ

δοξα

δόξα πατρι παντοκρατορι, συν τῷ ἁγιῳ και ζωοποιῳ πνευ

ματι, και νυν, και εις τους αιώνας των αιώνων.

(Greg. Naz. vol. i. p. 145.)

Αμην.

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

Όπως ενδοξάσθη το όνομα του κυρίου. Ει γαρ ταυτα γε νηται (φησιν), ὥσπερ εν τοις ἅγιοις αυτου ενδοξασθήσεται ὁ θεος, καθώς ανω ειπεν, ούτως και εν ύμιν. δοξάζεται γαρ, καθώς και ανω ειπομεν, τοιούτων αξιων τους δουλους αυτου και αυτοις δε δοξα εσται το τοιούτων ηξιώσθαι, η οὕτως νόησον, ει πληρώσει το έργον της πιστεως ύμων εν δυνάμεις τουτεστιν, εν ὑπομονὴ πειρασμών, δοξασθήσεται ὁ θεος εν ὑμιν, ὅτι δυνατους κατέστησε προς τουτο, και ενευρωσε, και ύμεις εν τῷ θεῷ, ότι αξίους εδειξατε ἑαυτους της θείας αγάπης και επικουρίας. Κατά την χάριν του Θεου ημων. Χαρις γαρ παντα ταυτά Χριστου. ου γαρ ήμεις, φησι, προς ταυτα εσμεν ίκανοι η αξιοι, αλλ' ἡ χαρις αυτου δι' ἡμων παντα κατορθοι. Ερωτώμεν δε ύμας, &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 καθώς και ανώ ει πομεν, as explaining, how God is glorified, speaks only of the glory of Christ. It may be worth our while to transcribe a part of it.

Όταν έλθη ενδοξασθήναι. Το ενδοξασθήναι, κατα δυο νοειται· ὅτι τε δόξα αυτῷ εστι το πολλους είναι τους ἁγι ους, οἷς μελλει μεταδίδακαι των αγαθών αυτού

[ocr errors]
[ocr errors]
« AnteriorContinuar »