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p. 106. He says, that when Nathaniel was introduced to Jesus, his misaculous conception was not known *. As Chryfoftom has written the most largely on this subject, I mall quote from him a pasfuge or two of some extent, that we may more clearly perceive how he, and (as he was by no means singular in his ideas) how the christian Fathers in general thought with respect to this question.
“ Another reason,” he says, “ why Chrift “ represented himself so much as a man, was “ the weakness of his hearers ; and because
they who first saw and heard him were “ not able to receive more sublime dir“ courses. And that this is no
conjecture, I will endeavour to thew “ from the scriptures themselves. If he “ delivered any thing great, sublime, and
worthy of his glory; but why do I. "1.ly, great, fublime, and worthy of his “ glory; if he lid anything above “human nature" (something is here omittid in the Greck, but fupplied in the Latin verliun)
they were thrown into Tidenderl.oner: To Agu, kro?:?r:n6.170725'7278 suis *: 81.7976 1945. Jo Jolin, llom. 18. Op. sol. 8. p. 103.
« tumult, and took offence; but if he said
any thing low, and becoming a man, they
ran to him, and received his doctrine. " And where do we see this? In John
chiefly. For when he said, Abraham, our father rejoiced to see my day, and he saw it, “ and was glad, they say, Thou art not yet
forty years old, and hast thou feen Abra" ham. You see how they were affected to56 wards him as to a common man. What “ then did he reply? Before Abraham was “ I am; and they took up stones to stone " him. He spake more distinctly, saying, “ The bread which I mall give for the life of “ the world is my flesh. They said, this is a “ hard saying, who can hear it ; and many of “ his disciples went backward, and walked no “ more with him.
“ Tell me, then, what must he do? Must “ he always dwell upon these lofty topics, “ so as to drive away his prey, and deter all “ from his doctrine? But this did not be"come his divine philanthropy, Again, " when he said, He that beareth my words
Shall never taste of death, they said, Do we " not say well, that thou hast a demon.
WUBIKOWY O AUSWAMINA
“ Abraham is dead, and the prophets are dead, " and thou sayest, he that beareth my words
Mall not taste of death. And is it to be “ wondered at, that the common people " were thus affected towards him, when " their rulers had the same opinion." He then proceeds to instance in Nicodemus.“ How then must he discourse with persons «« who would hear nothing sublime, Is it “to be wondered at that he said nothing
great or sublime concerning himself, to men creeping on the ground, and so
meanly affected. What he said is suffi" cient to few this was the reason, and the
excuse for such mean discourses.
“ On the other hand, as you see men “ scandalized, thrown into confusion, flying « back from him, railing at him, and de
serting him, if he said any thing great " and lofty; so will I endeavour to thew
you that they ran to him, and received « his doctrine, if he said any thing low 4 and mean. For the very same persons who “ had fled from him, immediately ran to
him, when he said, I can do nothing of my“ self but as the Father has taught me, so I
« /peak. And the evangelifts, defigning to “ few us that they believed on account of " the meanness of his discourse, faid, W ben “ be spake these things many believed on him. “ You will, on many occasions, find the “ same thing happening. On this account " he spake in many things as a man, but « sometimes not as a man, but as became “ a god *.” He adds more to the fame purpose.
* Ει και εθερα μετα ταυτην αίθια, η ασθενία των ακscγλων, και το
δυνασθαι τότε πρωθον αυθον ιδονίας, και τότε πρωθον ακονίας τες υψηλοτερες των δογμαίων δεξασθαι λογες • και οι τοχασμος το λεγομενον, απ αυλων σοι σαραςησαι
σειρασομαι των γραφων, και δειξαι. ειπόθε τι μεγα και υψηλον και της αυλα διξης αξιον εφθεγξατο . τι λεγω μεγα και υψηλον, και της αυλα δοξης αξιον και ει ποτε τι [υπερ της ανθρωπινης φυσεως ειπε, πλεον εθορυβενίο και εσκανδαλιζονίο. ει δε αοιε τι ταπεινον και ανθρωπινον, προσειρεχον, και τον λογον εδεχονίο. και σε τείο εσιν ιδειν φησι και παρα τω Ιωαννη μαλισα. ειποντος γαρ αυλα Αβρααμ ο σαλης ημων ηγαλιασάλο, ένα ιδη την ημεραν την εμην, και ιδε, και εχαρη, λεγεσι: τεσσαρακονία είη επω εχεις, και Αβρααμ εωρακας και ορας ολε ως περι ανθρωπε ψιλε διεκειντο και τι εν αυτος. προ τα τον Αβρααμ γινεσθαι φησιν, εγω ειμι . κ ηραν λιθες, ινα βαλλωσιν αυθον, και των μυτηριων μακρες επείεινε λογές, λεγων, και ο αριος δε வால
υπέρ της τα κοσμε ζωης, Cαρξ με εσιν, ελεγον σκληρος ετι ο λογος Χίος, τις δυναίοι αυίε ακέειν και και πολλοι των μαθητων αυτε απηλθον εις τα οπισω, και εκει με αυίε περιεπαθαν, τι εν εδει ποιειν, ειπε μοι : τοις υψηλοΠερους ενδιατριβειν ρήμασι διηνεκως, ωσε αποσοβησαι την θηραν, και σανΠας αποκρισασθαι της διδασκαλίας και αλλ' εκ ην τέλο της το θεα φιλαν
Again, he says, “ if they took up stones so to ttone him, because he said that he was “ before Abraham, what would they have done if he had told them that he
gave $' the law to Mofes. Wherefore, when he so faid, it was faid to the ancients he did not $ say by whon it had been said *.” θρωπιας. και γαρ πάλιν επειδη ειτεν ο τον λογον με ακέων, θαναΐς 8 μη γευσειαι εις τον αιωνα ελεγον . και καλως ελεγομεν οι δαιμονιου εχεις; Αβρααμ απεθανε, και οι τροφήlαι απεθανον, κ συ λεγεις, οι ο τον λογον με ακεων και μη γευσειαι θανατία και και τι θαυμασον ει το πληθος εω διεγείο, οπο ε κ αυτοι οι αρχοντες ταυτην είχαν την γνωμην. Πως εν τελεις διαλεγεσθαι εδει, τους δεν τον υψηλων φερεσιν ; οί,
γαρ όλως 8κ ειπε τι μεγα και υψηλον περι εαυθε, και θαυμασον ανθρωπους χαμαι συρομενοις, και είως ασθηνως εχεσιν. ηρκει μεν εν και τα ειρημενα δείξαι, οτι αυτη η αιτία, και η προφασις ην της των τοίε λεγομενων ευτελείας, δε
και απο θαλερε μερες τε το σειρασομαι ποιησαι φανερον. ωσπερ γαρ αυθες ιδεθε σκανδαλιζομενες, θορυζομενες, αποπηδωνίας, λοιδορεμενες. φευγονίας ειποτε τι μεγα και υψηλον εφθεγξαθο ο χρισος, είως υμιν αυθες δειξαι πειρασομαι αροτρεχούλας, καλαδεχομενες την διδασκαλιαν, ει σο7ε τι ταπεινον και ευθελες ειπεν. αυλοι
αυλοι οι αποπηδωνίες, ειπογλος αυλα σαλιν ολι απ εμαυτα ποιω εδεν, αλλα καθως εδίδαξε με ο σαλης με λαλω, ευθεως προσεδραμον. και βελομενος ημιν ενδειξασθαι ο ευαίγελισης, οι δια την ταπεινοίήία των ρημαιων επιτευσαν, επισημαινείαι λεγων. ταύλα αυτ8 λαλησανθος πολλοι επισευσαν εις αυθεν οι αλλαχε πολλαχε τελο ευβοι τις αν είω συμβαινον. δια ταίο πολλα και πολλακις ανθρωπινως εφθεγχείο, και παλιν εκ ανθρωπινως, αλλα και θεοπρεπως. Οr. 32. Opera, vol. Ι. p. 409, 41ο.
γαρ, επει ειπε, προ τε Αβρααμ γενεσθαι εγω ειμι, λιθασαι . αυλον επεχειρησαν, ει προσεθηκεν ολι και Μωυσει αυλος τον νομον εδωκε, χι αν εποιησαν. Ser, 51. Opera, vol. 5. p. 606, 697.