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The Fact acknowledged by the Christian
S these concessions are of confiderable A
consequence to my argument, I shall produce a number of them, from the earliest christian writers to a pretty late period, to thew that it was the uniform persuasion of all those who were the greatest friends to the doctrine of the trinity.
I shall begin with Justin Martyr, the first who advanced the doctrine of the personification of the logos. What the Jews thought of their Messiah in his time, appears very clearly from a passage in his dialogue with Trypho, which will be produced hereafter. In the mean time, I shall give his opinion with respect to the doctrine of the Jews in general on the subject. “ The Jews,” he says, thinking it was “ the father of all who fpake to Moses, when it was the Son of God, who is
“ also called an angel, and an apostle, are * justly censured by the Spirit of God, and
by Christ, as not knowing either him or « his Father * *
Clemens Alexandrinus considered the doctrine of the economy (or that of the incarnation of the logos) to be the doctrine of the perfect, alluded to by Paul in his epistle to the Colossians, where he speaks of their being filled with the knowledge of his will, and of the mystery which was hid from ages and generations, but now made manifest to the saints, « to that there are other myf“ teries,” he fays, « which were hid till “ the times of the apostles, and delivered
by them as they received them from the Lordt.” In another passage he speaks
* Ιεδαιοι 8ν ηγησαμενοι αει τον πατερα των ολων λελαληκεναι τω Μωσει, τε λαλησανίG- αυθω ού7G υιε τε θεε, ος και αγγελG- και αποσοAG κεκλήθαι, δικαιως ελεγχονίαι και δια τα προφηθικε πνευμαίG, και δι αυλα τα χρισε, ως ελε τον πατερα, είε τον υιον εγνωσαν. Apol. I. p. 94.
* Το μυτηριον το αποκεκρυμμενον απο των αιώνων και απο των γενεων, ο νυν εφανερωθη τοις αγίοις αύls . οις ηθελησεν ο θεος γνωρισαι, τι το αλε7G
τεs εν τοις έθνεσιν. ωσε αλλα μεν τα μυςηρια τα αποκεκρυμμενα αχρι των αποτολων, και υπ αυλων παραδοθελα ως απο τα κυρια παρειληφασιν. Strom. lib,
Strom. lib. 5. p. 576.
δοξης το μυστηρι8
in the Divine Unity. of this æconomy as what christians only were acquainted with *.
Tertullian had the same ideas.. $6 adore,” says he, 66 the fulness of the « scriptures,” meaning those of the Old Testament, “which manifest the maker and
the things made; but in the gospel I “ find the minister, or the person by whom so it was made, and the judge, viz. the word “ of the maker of."
« It is the faith of the Jews so to believe in one God, as not to “ acknowledge the Son, or the Spirit.--4. What is the difference between us and “ them, but this ? What need is there of “ the gospel, which is the substance of the “ New Testament (saying, that the law and “ the prophets were until John) if from that
period the Father, Son, and Spirit, being “ three, are not believed to make one God.
* Ημεις εσμεν
- οι την οικονομιας τε θεα καλανενοηκολες. Αd Gentes, Opera, p. 40.
+ Igitur in principio deus fecit cælum et terram. Adoro scripturæ plenitudinem, quæ mihi et factorem manifestat et facta. In evangelio vero amplius et ministrum atque arbitrum rectoris invenio sermonem. Ad Herm. fect. 22. Opera, p. 241.
* So God would renew his covenant, that, “ in a new manner, he should be believed “ in, together with the Son, and his Spirit; " that God may be known in his proper “ names and persons *." “ The Jews,” says Hippolytus,
6 ho. « noured the Father, but they did not give " thanks; for they knew not the Sont."
Origen also says, “ the Jews were not “ acquainted with the incarnation of the
only begotten Son of God I."
Eusebius speaks of the christians as differing from the Hebrews, in that the latter
Judaicæ fidei ista res, sic unum deum credere, ut filium adnumerare ei nolis, et poft filium spiritum. Quid enim erit inter nos et illos, nisi differentia ista ? Quod opus evangelii, quæ eft fubftantia novi teftamenti, ftatuens legem et prophetas usque ad Joannem, fi non exinde pater et filius et spiritus, tres crediti, unum deum fiftunt ? Sic deus voluit novare sacramentum, ut nove unus crederetur per filium et spiritum, ut coram jam deus in fuis propriis nominibus et personis cognosceretur, qui et retro per
filium et spiritum prædicatus non intelligebatur. Ad Praxeam, feet. 30. Opera, p. 518.
+ Ιεδαιοι μεν γαρ εδοξασαν σαθερα αλλ' εκ ήυχαρισησαν νιον γαρ ** ETEYwcar. In Noetum, fect. 14. Opera, p. 16.
| Deerat enim illis in trinitate etiam de unigeniti incarnatione cognoscere, Opera, vol. 1. p. 290.
6 If any
did not acknowledge the divinity of Christ*. He considered the doctrine of the divinity of Christ as peculiar to christians, and dis-, tinguishing them from Jews.
Jew,” says he, “ be asked, whether God " has a logos, he will say, certainly. Every
Jew will say, that he has one, or more of “ them; but if he be asked whether he has a Son, he will not acknowledge it f.” Cyril of Jerusalem says, “ In this refpect
our doctrine is more sublime than that of “ the Jews, in that they acknowledge one “ God the Father, but do not admit that he “ is the Father of our Lord Jesus Christ, “ in which they contradict their own pro
phets, who say, in the scriptures, The “ Lord said unto me, thou art my Son, this
day bave I begotten thee I.” Cyril of
* Μηλε την θεόληλα συνορωνίες αυis. Demonstratio, lib. 4. cap. I. p. 144.
+ Ει γαν τις Ιεδαιων εροιίο τινα, ει λογον εχοι ο θεος και πανίως σε φησει • επει και λογον, και λογες σλειες εχειν αυθον, ομολογησειεν, αν, Ιεδαιος ων, απας . ει δε και υιον εχει • εκ εί αν ομολογησειεν, ερωτηθεις. Contra Marcellam, lib. 1. p. 4.
# Ταυλη γαρ αν των Ιεδαιων ανωτερα φρονεμεν. οι μεν γαρ ειναι να θεον παθερα καλαδεχούλαι τους δογμασι- το δε και σταθερα ειναι τα κυρια ημων Iησε χρισ8, τελον και παραδεχονίαι, τους οικείους προφήταις