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" terwards held a different language in the

epistle to the Colossians ; and says, that God in Christ created all things that are in heaven and in earth. And John, the son “ of Thunder, cried, saying, All things were made by him, and without hiin was not

any thing made that was made. But not so “ Moses; and justly, because it would not * have been proper to give those meat who « had need to be fed with milk *.'

As Moses,” says Cyril of Alexandria, was flow of speech, so the law of Moses “ was flow to explain the reason of it, and " to open the theology of the holy trinityt.”

* Και μη ξενιστης αγαπηθε, ει Μωυσης ταύτην ετρεχε την οδον, εν αρχη κ προοιμιοις τοις παχύτεροις Ιεδαιοις διαλεγομεν, οπεγε και ο ΠαυλG-, εν τη χαρίδι, ηνικα τοσαυξη η επιδοσις γεγονε τα κηρυγματG-, μελλων τοις εν Αθήναις διαλεγεσθαι, απο των ορωμενων ποιείται προς αυίες της διδασκαλιαν, είω λέγων· ο θεος ο ποιησας τον κοσμον και σανlα τα εν αυλω. Ηνικα προς Κολοσσαις επετελλε, μηκειταύτην ερχόμενα την οδον, αλλ' εθερως αυτοις διαλεγομενου και λεγονία, οι εν αυθω εκλισθη τα σαγία τα εν τοις έρανοις, και τα επι της γης, τα οραία και τα αοραία, είθε θρονοι, ελε κυριοληλες, είθε αρχαι, είτε εξασιαι, τα πανια δι αυλον και εις αυλον εκ. Μισθη· κ Ιωαννης δε ο της βροχθης υιος, εβρα λεγων σπανία δι αυλου εγενείο, και χωρις αυτε εγενετο ουδε εν. αλλ' εχ ο Μωυσης ετως· εικοτως. εδε γαρ ην ευλογον τοις ετι γαλακτοτροφεισθαι δεομενοις τερεας μεταδεναι τρεφης. Ιn Gal. 1. Opera, vol. 2. p. 13.

+ Sicut Mofes erat tardioris linguæ, ita etiam lex Mo. faica eft tardioris linguæ ad explicandam ejus quod eft rationem, et aperiendam fanctæ trinitatis theologiam. Colteclania. Opera, vol. 1. p. 1036. C2


“ Observe,” says Job the monk, “ the “ wisdom of divine providence, that to the an“ cients the Father appeared superior; in the

new, the Son appeared in some places to be 6 inferior to the Father, but in many equal “ to him ; the holy spirit in many in

ferior, but in some equal ; that what is unequal in human apprehension, might be

brought to a perfect equality *.” According to this writer therefore, the doctrine of the divinity of the spirit was not fully revealed even in the time of the apostles, but was reserved for a later period.However, Epiphanius thought that the divinity of Christ was taught by the prophets, though not that of the Spirit.

God,” says he, “ was chiefly preached by Moses, a duality by the prophets, and a

trinity by the evangelists; this being “ suited to a more advanced state of know

• One

t Και σκοπει της θεωργου προνοιας τον σανσοφον τε και αρρεπη ζυγον. ο πατηρ εδοκει τους παλαι το μειζον εχειν: ο υιος δε παλιν κατα την νεαν ενιοις μεν το ελαττον, τους πολλοις δε το ισον· το δε αγιου πνευμα τους πολλοις μεν το ελατίoν, ολιγοις δε το ισον. ίνα εν το αισον το απο της των ανθρωπων υπολήψεως εις ισοτητα επαναχθη. . Phot. Bib. S. 222. p. 623,


ledge *.” He fays the fame thing in his Ancoratus, Sect. 73. Opera, vol. 2. p. 78.

The reason that is generally given by the Fathers why the Jews were not instructed in the doctrine of the trinity is, left it should afford them a pretence for relapsing into polytheism; and certainly there was great danger of its operating in that man

“ The multitude of the Jews,” says Eusebius, “ were in ignorance of this hid“ den mystery, when they were taught to so believe in one God only, on account of “their being frequently drawn into idola

try; they did not know that he was the " Father of the only begotten Son. This “ mystery was reserved for the Gentile “church, out of special favour to them t."


* Θεοτης δε μια εν Μωυση μαλισα καταιγελλεται, δυας δε εν Προφήταις σφοδρα κηρυσσεται. Τριας δε εν ευαεγελιοις φανερεται, πλειον κατα καιρες και γενεας αρμοζυσα των δικαιω, εις γνωσιν και σισιν. Η. 74. Opera, vol. 1. p. 899.

Το δε πληθος τα Ιεδαιων εθνους εν αγνοια ετυίχανε τα κεκρυμμενου τετε μυτηριου, οθεν θεον μεν εδιδασκετο ενα ειδεναι, δια το τη σολυθεω πλανη συνεχως υποσυρεσθαι . πατερα δε οντα τον θεον υιου τα μονογενους ηγνοει· τετο γαρ εφυλατθετο τη εξ εθνων εκκλησια το μυστήριον, καία την αξαιρετoν χαριν αυτη δεδωρημενον.

Contra Marcel. lib. I. Cap. 20. p. 99.


C 3

Gregory Nazianzen, therefore, representing the propriety of judaisin being abolished by degrees, says, “ the Father was preached " in the Old Testament, and the Son ob

scurely ; in the New, the Son clearly, and “ the spirit obscurely, he revealing himself « more clearly to us. For it was not safe - to preach the divinity of the Son clearly, 66 while that of the Father was not understood, nor that of the Spirit, while that of the Son was not received, lest too great “ a burden should be laid upon us, or left " we should be dazzled with too much

And Chrysostom farther observes, that “the precept, Hear, O Israel, the Lord thy God is one Lord, was not given till after the sin of the golden calft;"

Εχει γαρ ετως, εκηρυσσε φανερως η παλαια τον πατερα, τον υιον αμυδροτερον. εφανερωσεν η καινη τον υιον, υπεδειξε τα πνευματος την θεοτητα, εμπολιτευέλαι νυν το πνευμα, ζαφετεραν ημιν παρεχον την εαυτε δηλωσιν. 8 γαρ ην ασφαλες, μηπω της πατρος

θεοτητος ομολογηθεισης, τον υιον εκδηλως κηρυττεσθαι" μηδε της τα υιου σαραδεχθεισης, το πνευμα το αγιον, εν ειπω τι και τολμηροθεριν επιφορτιζεσθαι. μη καθαπερ τροφη τη υπερ δυναμιν βαρηθενίες, και ηλιακό φως σαθρο τερoον είι προσβαλογίες τη οψιν, και εις το καλα δυναμιν κινδυνεύσωσι. Οr. 37. Opera, p. 6ο8, 6ο9.

+ Ολε γουν εποιησαν τον μοσχον, και το γλυπloν προσεκύνησαν, τοτε ηκουσαν και κυριος ο θεος σε κυριος εις εσιν Ser. 24. Opera, γοι. 5. p. 35ο.

light, &c*."

as if it had not been the intention of providence to give them any such precept, if they had not previously shewn a disposition to abuse more perfect instruction.

Job the monk, of whose writings we have a particular account in Photius, comparing the great revolutions in the state of religion to earthquakes, says, “ As the first earth

quake had cured the world of idolatry,

by contrary remedies, but concealed the “ difference of hypostases ; so in the last “ times, the Jewith opinion of one person

having gained strength in time, and by “ the law, and having destroyed idolatry; " the Son then, in a manner worthy of

God, and friendly to man, took flesh, and “ revealed the mystery of the trinity by de

grees.” He likewise says, " the Saviour

very wisely spake lowly of himself, and “ withheld the beams of his divinity, and

prepared to let it shine forth in works *."

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* Και καθαπερ ο πρωτος σεισμος δια των ενανιων ίασαίο το πολυθεον επικυψαμενος των υπος ασεων το διαφορον. εω και η εσχαίους καιροις, της Ιεδαικης δοξης εις εν προσωπιν νομω και χρονω κρασύνθεισης, και περιελεσης το σολυθεον, ο νιος τηνικαυλα θεοπρεπως τε και φιλανθρωπος και σαρκα λαμΚανεί, και το της τριαδος καλα μικρον ανακαλυπτει μυςηριο».



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