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“ recefs? You have not yet well examin" ed all that is without: For I do not as “ yet relate to you the generation itself;

nor indeed shall I do it after this ; for it “ is inexplicable and ineffable.” Then reciting the dread that the prophet Isaiah had of the subject, which led him to exclaim, W bo shall declare bis generation, he says, “ it “ is not my business to treat of this genera“ tion, but of the earthly one, of which " there were ten thousand witnesses; and “ concerning this I shall so discourse as the

gifts of the spirit shall enable me: for I

cannot even declare this with perfect clear“ ness: for even this is very fearful. Do not, «s therefore, think that you hear a small thing, “ when you hear even this generation ; but “ raise your whole foul, and be full of horror when you

hear that God is come upon earth ;” and then he proceeds to describe at large all the awfulness of the incarnation, and the miraculous conception *.

* Διαναγωμεν τοινυν και μη καθευδωμεν, ιδε γαρ ορω τας αυλας ημιν ανοιγομενας · αλλ' εισιωμεν μεία ευλαξιας απασης και τρομε, των προθυρων αυλων ευθεως επιβαινονίες. τινα δε εσι ταυλα τα προθυρα; βιβλG γενεσεως Ιησε χρισε μια Δαβιδ υιε Αβρααμ, τι λεγεις και περι

But this was far short of the eternal generation from the Father.

« Do not think,” fays this writer, « that you

understand every thing, when you are “ informed that he was conceived by the “ Spirit; for there are many things of “ which we are yet ignorant, and which we “ have to learn; as how he who is infinite “ can be comprehended in a woman; how “ he who sustains all things can be carried

τα μονογενες υιε τε θεε διαλεξασθαι επηγγειλω, και τα Δαβιδ μνημονευεις, ανθρωπε μετα μυριας γενεας γενομενες και αυθον ειναι φης, και παθερα και προγονον : επισχες, και μη πανια αθροως ζηλει μαθειν, αλλ' ηρεμα και καλα μικρον. εν γαρ τοις προθυροις εσηκας ελι σαρ αυλα τα προπυλαια. τι τοινυν σπευδεις προς τα αδύλα. επω τα εξω καλως καλωπλευσας απανία . εδε γαρ εκεινην σοι τεως διηγεμαι την γεννησιν· μαλλον δε αδε την μεία ταυλα . ανεκφρασος γαρ και απορρήίος. Την γενεαν αυλα τις διηγησείαι και 8 τοινυν περι εκεινης ημιν ο λογος νυν, αλλα περι ταυλης της καλω, της εν τη γη γενομενης, της μετα μυριων μαρίυρων, και σερι ταυλης δε, ως ημιν δυναθον ειπειν δεξαμενoις την τα πνευμαίος χάριν, ελω διηγησομεθα. εδε γαρ

ταυτην μεία σαφηνιας πασης παραεπει και αυτη φρικώδεσαίη. μη τοινυν μικρα νομισης ακέειν, ταυλην ακεων την γεννησιν· αλλ' ανασησον σε την διανοιαν και ευθεως φριξον, ακεσας οτι θεος επι γης ηλθεν , είω γαρ τείο θαυμασον και παραδοξον ην, ως και τις αγγελες χορον υπερ τείων τησανίας την υπερ της οικεμενης επι τείοις αναφερειν ευφημιαν . In Μatt. 1. Opera, γol. 7. p. 12.

Σήσαι ενι

« about

« about by her; how a virgin can bring o forth, and remain a virgin

On this subject, which affords so much scope for eloquence, Epiphanius writes as follows: “ Wherefore the blessed John “ coming, and finding men employed about " the humanity of Christ, and the Ebio“ nites being in an error about the earthly “ genealogy of Christ, deduced from Abrafor ham, carried by Luke as high as Adam, “ and finding the Cerinthians and Merin" thians maintaining that he was a mere

man, born by natural generation of both " the sexes, and also the Nazarenes, and

many other heresies; as coming last (for “ he was the fourth to write a gospel) be

gan as it were to call back the wanderers, " and those who were employed about the " the humanity of Christ; and seeing fome “ of them going into rough paths, leaving " the strait and true path, cțies, Whither “ are you going, whither are you walking,

* Μη δε νομισης το σαν μεμαθηκεναι, εκ σιευματG- ακιων και γαρ πολλα αγιουμαν εί. Και τοτο μανθανοντες, οιον πως ο-απειρG- εν μητρα εςιν και πως ο ταυτα συνεχων κοφορείται υπο γυναικος και πως τίκτει η παρθενα και μενει απαρθεν©:. Ιη Matt. i. Opera, vol. 7. p. 31.

« who

« who tread a rough and dangerous path,

leading to a precipice? It is not so. The “ God, the logos, which was begotten by " the Father from all eternity, is not from

Mary only. He is not from the time of

Jofeph, he is not from the time of Sala“ thiel, and Zorobabel, and David, and Abra“ ham, and Jacob, and Noah, and Adam ; “ but in the beginning was the logos, and the logos was with God, and the logos was Godo " The was, and the was, and the was, do

not admit of his having ever not been *.”

* Διο και Ιωαννης ελθων ο μακαρι G, και ευρων της ανθρωπες ησχολημενες σερι την κατω χρισε σαρεσιαν, και των Εζιωγαίων σλάνηθένων δια την ενσαρκον χρις γενεαλογίαν, απο Αβρααμ καθαγομενην, και Λεκααναγομενην αχρί τε Αδαμ, ευρων δε Κορινθιανες, και Μερινθιανες, εκ σαρα ριξης αυτον λεγονίας ειναι ψιλον ανθρωπον, και τες Ναζωραίες, και αλλας πολλας αιρεσείς, ως καλοπιν ελθων, τελαρο γαρ έλος ευαγγελιζέται, αρχείαι ανακαλειοθαι, ως ειπείν, τες πλανηθενίας, και ασχολημε καις σερι την καθω χεις και παρεσίαν, και λεγειν αυτοις (ας καλοπιν Καινω, και οραν τινας εις τραχειας οδος κεκλικοίας και αφενίας την ευθειαν και αληθινην, ως ειπειν) σοι φερέθι, σοι βαδιζετε, οι την τραχείαν οδον και σκανδαλώδη και εις χασμα φερεσαν βαδιζοντες και ανακαμψατε. Ουκ εςιν ετως, εκ εςιν απο Μαρίας μονον ο θεος λογώ, ο εκ πατρων ανωθεν γεννημεν ©», εκ εςιν απο των χρωγων Ιωσηφ τα ταντης ορμές και, εκ εςιν απο των χρωνων Σαλαθιήλ, και Ζοροίας ηλ, και Δαβιδ', και Αβρααμ, και Ιακωβ, και Νως, και Λαμ, αλλ' εν αρχή ην

ο λογος

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Another passage in this writer, in nearly the same words, may be seen, p. 433, 434. •

Jerom says, “ John the apostle, whom Je“ sus loved, the son of Zebedee, and brother “ of James, who was beheaded by Herod af“ ter the death of Christ, wrote his gospel " the last of all, at the intreaty of the bishops « of Asia, again Cerinthus, and other here“ tics, and especially the doctrine of the “ Ebionites, then gaining ground, who said " that Christ had no being before he was " born of Mary, whence he was compelled “ to declare his divine origin *.”

Ambrose says, “ If you enquire concern“ing his celestial generation, read the gos

ο λογος, και ο λογ© ην προς τον θεον, και θεος ην ο λογος και το δε η”, και η, και την εχ υποδέχεται τα μη ειναι ποτε. Hær. 69. fe&t. 23. Opera, vol. 1. p. 747.

* Joannes Apoftolus quem Jesus amavit plurimum, filius Zebedæi, frater Jacobi Apoftoli, quem Herodes post palfionem domini decollavit, noviffimus omnium, fcripfit evane gelium, rogatus ab Aliæ episcopis, adversus Cerinthum, aliofque haereticos et maxime tunc Ebionitarum dogma confurgens, qui afferunt Chriftum ante Mariam non fuiffe, unde et compulfus eft divinam ejus naturam edicere. Opera, vol. 1. p. 273.

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